The Ethical Tradition of Rabbinic Judaism How do we teach or learn Torah?

Tosafot Yom Tov on Mishnah Avot 4:5:2-4

"will be given the opportunity both to study and to teach": which is to say that he is afforded [the opportunity] that he will study and that his plan to teach will be successful. And [about one who] studies [only] in order to study, it is not necessary to let us know, as he will certainly be able to fulfill his good plan - that he wanted to study. But in our case, we are finding out a novelty: that if his plan is in order to teach, he is afforded [the opportunity] to learn - and even his study by himself is successful, and not a thing will be reduced, as 'the Lord gives wisdom.' So is it written in Midrash Shmuel.

And in Derekh Chaim, [the author] wrote that one who studies in order to study only for himself - and for this, he does not need very much study - it is also certainly true that he will not be afforded the opportunity to do everything that he planned; rather the study of one law will be enough for him.

"to observe (guard), and to practice": As even though his intention was only to practice, he is afforded the opportunity also to guard [himself] from sins, so that he should not be like one who dips [into purifying waters] and has an [impure animal] in his hand. So wrote Midrash Shmuel. And in [a text] of Mishnah Avot from the Land of Israel, [the phrase,] "to observe" is erased. And so does it appear [to be correct], since certainly included in "in order to do" is also "to guard [oneself] from sins." Since, [God] forbid that the intention of the one who wants to practice but not guard [himself] from sins be good in the eyes of God and that he should satisfy His will, and as I wrote at the beginning of the mishnah. But [rather] the intention of "to practice" is to keep [all of the commandments] of the Torah.

"Do not make [the Torah] into a crown, etc.": meaning to say, not to gain honor through it and to make a livelihood though it. And both of them were necessary to teach (we would not have been able to derive one from the other) - Derekh Chaim.

Ikar Tosafot Yom Tov on Pirkei Avot 4:5:7

"from the world": The explanation [of this] is, from life in the world to come - Rambam.

Bartenura on Pirkei Avot 4:5:2-3 (1445-1515, Italian rabbi - died in Israel)

"Do not make [the Torah] into a crown with which to aggrandize yourself": such that you should not say, "I will study so that I will be called, 'my Rabbi' and they will have me placed at the head," but rather learn out of love and in the end the honor will come.

"and don't use it as a spade with which to dig": And do not study Torah in order to make from it a craft from which to earn a living, like a spade to dig with. As one that does this misappropriates the sanctity of the Torah and is liable for the death penalty from the Heavens, like one who derives [tangible] benefit form holy things (hekdesh). ...But payment for teaching is forbidden to take, as it is written, (Deuteronomy 4:14), "And I did the Lord command at that time to teach you the statutes and the judgments, like the Lord, my God commanded me" - just like I [was taught] for free, so too are you [to be taught] for free. And if a Torah scholar is sick and suffering from afflictions and people bring many large portions for him on account of the honor of the Torah, he is [obligated] to accept, since it is impossible for him to earn a livelihood in another way. And so [too] a Torah scholar who the [community] appoints upon itself [as an] officer or the head of the group and he involves himself in the needs of the [community], it is permissible for him to take a reward from them; and even much more payment then he needs for his livelihood, so that his foods should be healthy. And through this, he will be great and feared and awesome in their eyes.

Tosafot Yom Tov on Mishnah Avot 1:6:1

"Acquire for yourself a friend:"

The words of Bartenura: "And even if you need to acquire him for a large sum and to spend money upon him in order to acquire his love. But with a mentor, it is not relevant to say, 'Acquire for yourself a mentor,' as a [teacher of Torah] must teach for free." And he did not write these words of his with precision. As since he explained the friend (chaver) to be a chaver in an association of Torah study - as he ends, "but with a teacher, etc..., he needs to teach for free" - what is that which he said, "in order to acquire his love?"

And in the Midrash Shmuel, why didn't [Yehoshua ben Parachia] warn that one should get students. As, behold, they said (Taanit 7, Makkot 10), "Much have I learned from my teachers, etc. and from my students more than them all." And he gave a reason for this: that the entire endeavor of the students is to learn. Hence, they only learn in the place that their heart desires most or from whom it appears that they can learn from the most. And since he may not be able to find someone who will want to be his student, hence [he] did not warn about them.

And in Derekh Chaim: that he did not say, "acquire for yourself a student," as it is not fitting to do this thing; for a man to make himself into a mentor and to take for himself a reputation of importance, to say, "Learn from me," as they do in these lands.

Chaim Stern, a 20th century Reform Rabbi

Find...a teacher. Literally, "Make yourself a teach." I think this says that there is no teaching without learning, and learning is as much a creative act as teaching. The student, as it were, makes the teacher.

Get...a friend. Literally, "Buy yourself a friend." For a real friend is not easily acquired. The coinage paid is effort, interest, responsiveness, tolerance. We get what we are willing to pay for.

Pirke Avot: A Modern Commentary on Jewish Ethics by Leonard Kravitz & Kerry Olitzky

Get yourself a teacher. Jewish study is both a sacred act and a religious obligation

Bartenura on Pirkei Avot 1:6:1

"Make for yourself a (Torah) mentor": Rambam explained, “Even though he is not fit to be your teacher, make him into your teacher and do not learn on your own.” And I heard, “'Make for yourself a teacher,' [meaning] that he should take on one teacher from which always to learn – and not learn from one today and from another one tomorrow." And even though they stated in tractate Avodah Zara 19, “One who learns from [only] one teacher will not see a sign of blessing;” they have already explained and said, “this applies to reasoning” - as it is good for him to hear the reasoning of the many - “but with concern to [memorization of traditional teachings], it is better from one teacher, so that [the student's] elocution not be damaged."

Ikar Tosafot Yom Tov on Pirkei Avot 1:6:2

[Bartenura] should have said, ["in order to acquire] his association." But [rather] the beginning of his words are taken form the words of Rambam, which were not stated about an association of study. As he wrote that "a man must acquire for himself a confidant for his actions and all of his affairs to be bettered, as they said (Taanit 23a), 'either a friend or death, etc.' And he needs to make efforts, etc... so that he brings him to his love, etc."

Tiferes Yisroel (a commentary on the Mishnah written by Rabbi Israel Lifschitz 1782-1860)

"he used to say, etc." - A person should not think he became greater than others in Torah scholarship because of his own efforts. He should realize that his superior accomplishments were due to greater natural endowments of intelligence and memory which enabled him to surpass others who studied with more diligence.

Knesset Yisrael (Compilation of commentaries & original commentary, Rabbi Yisrael Goldman 1924-30.)

Do not take credit…A characteristic can only be a source of pride, its absence is not considered a deficiency. One can take pride in an extraordinary talent, since its absence is not considered a defect. But one cannot take pride in having two arms. Similarly, knowledge of Torah should not be a source of pride, since its absence would render the person deficient.

Rav Pinchas Horowitz, Baal HaHaphla’ah (Talmudic Scholar and Rabbi from Ukraine 1731-1805)

Even if you have learned much from your teachers and carefully reviewed and mastered their teachings, you may not take credit for yourself, before for this you were created: to reveal your own unique portion of the Torah, your own novella. All the Torah knowledge you acquire from your teachers existed before you were born, and you learned it in your mother’s womb. You are in this world to add something new.

Tosafot Yom Tov on Mishnah Avot 2:8

As a pit of plaster means to say a pit [holding] plaster, and what praise is there in this? Rather it is a pit that is properly plastered and holds the water, such that earth does not absorb it [through its cracks]. - Midrash Shmuel.

Bartenura on Pirkei Avot 2:8:3-7

"that does not lose a drop"

• meaning to say that it is in this matter that he is similar to a plastered pit and not in all of its aspects. As there are also inferior [matters connected with such a] pit, since its waters are not sweet like a spring of living waters, etc. And therefore it needed to explain, "that does not lose a drop" - Midrash Shmuel.
• Thus does he not forget a [single] thing from his study.

"happy is the one who gave birth to him": Rendered happy by good character traits is one who the whole world says about him, "happy is the one who gave birth to him." And some say, because she caused him to be a sage. For she would go out to all of the study halls in her town and say to them, "I request from you that you should seek mercy (pray) for this embryo that is in my innards, that he should be a sage." And from the day that he was born, she did not remove his crib from the study hall, so that only words of Torah would enter his ears.

"pious": [One] who does beyond the letter of the law.

"fears sin": [He is] strict upon himself and forbids upon himself things that are permissible out of his fear, lest he come to do a sin. As if it is not like this, what is the novelty - even an ignorant man can be one that fears sin.

"an ever-strengthening fountain": His heart (mind) is broad and he adds analysis and reasoning from his own knowledge.

Pirke Avot: A Modern Commentary on Jewish Ethics by Leonard Kravitz & Kerry Olitzky

He would [often] recount their merits. Maimonides explains the various praises given by Rabbi Yochanan: Rabbi Eliezer has a good memory. Rabbi Yehoshua's ethical qualities endear him to all. Rabbi Yose possesses intellectual ability and is an ethical individual. Rabbi Shimon pursues good with utter diligence and avoids evil. Rabbi Elazar is praised for his profound understanding.

Regarding the rivalry between Rabbi Eliezer and Rabbi Elazar, Bartenura suggests that, as far as memory is concerned, none could compare to Rabbi Eliezer. However, as far as understanding is concerned, none could compare to Rabbi Elazar.

Bartenura on Pirkei Avot 5:15:1-6

Among those who sit before the sages: Earlier with the "four temperaments among students," it was speaking about the topic of memory and forgetting. And now it is speaking about the topic of proper analysis and separating a thing that is right from what is not right.

the sponge: It absorbs the water, whether it is muddy or clear. So [too], there is one whose heart is broad and he receives everything that he hears and does not have the ability to separate the truth from the falsehood.

the funnel: A vessel that is put at the opening of a barrel or at the opening of a pouch when one wants to fill it with wine or oil.

because it lets in at [one end] and lets out at [the other]: So [too], there is one who receives everything that he learns, and in the way that he absorbs it, so does he [relinquish] it.

The sieve: After we take out the bran and the bruised grain from the ground flour, the [inferior powdery] flour is left with the coarse fine flour, and [the latter] is the [more] important one; we pass it through a very fine sieve. And all of the [powdery] flour - which is like white dust - falls from it, and the coarse important flour remains. And so would they do with grain offerings. So [too], there is one who has the ability to separate and to cleanse his teachings and take the truth from the false and wasteful.

The strainer: He lets out all that he has heard in the House of Study and collects a wasteful matter.

Tosafot Yom Tov on Mishnah Avot 2:14:1 and 4

"Be diligent in learning Torah, that you respond to one who denigrates the Torah": Rabbenu Yonah, may his memory be blessed, explained, "Be diligent and toil in the study of Torah, so that you will know what to respond to the one who denigrates the Torah." And Midrash Shmuel wrote in the name of Rabbi M. Almosnino, that for this [reason] did it write, "Know what to respond:" That which you respond to the one who denigrates the Torah - you must know it with complete knowledge and your response to him should not be convincing [only] to you or rote, since in such a way you will not defeat him. And in that which he says, "what to respond," he is informing that you should not go to them, to challenge them about their reasoning; but rather, if they came to you and challenge you, "know what to respond to" them. However, you should not initiate, to sick the dog upon yourself.

Know before Whom you labor": Bartenura explained, "In this response that you give to the one who denigrates the Torah, such that your heart not be seduced to inclining towards his opinion." At first glance, according to his explanation, "before whom" refers to the one who denigrates the Torah. Yet it appears that his words are copied from Rambam who explains that "before Whom" refers to God, may He be blessed. And he said, "Even though you study the opinions of the [other] nations to know how you should respond to them, be careful that nothing from these opinions enter into your heart. And know that the One before Whom you work knows that which is hidden in your heart." And that is [why] he said, "Know before Whom you labor;" meaning to say that he direct his heart to faith in God, may He be blessed.

Tosafot Yom Tov on Mishnah Avot 4:1:1-5

"Who is the wise one": Bartenura explained, "who is fitting to be lauded by his wisdom."

One can object from that which Jeremiah said (Jeremiah 9:24-5), "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, nor let the rich man glory in his riches; But rather let him that glory, glory in this; that he understands and knows Me." That which is written, "But rather... that he understands and knows Me," is itself included in the wisdom, the might and the wealth that [the prophet] mentioned. And so did [Jeremiah] say, "Let not the wise man glory in his wisdom, etc.; but rather" in the wisdom that "understands and knows Me." And "let not the mighty man glory in his might, etc.; but rather" in the might that "understands and knows Me." And "let not the rich man glory in his riches," etc.; but rather" in the riches that "understand and know Me." And therefore he asked, "who is the wise one, etc." and so with all of them by way of a question; to say that since the verse said in an undifferentiated way, that there is a wise man that can glory, also a mighty man and also a rich man, one should ask who is it that the verse intended. And he investigated and found that it is a wise man "who learns from all men."

Bartenura explained that it is found that [such a one's] intention is for the sake of Heaven - and this is exactly [one that] "understands and knows Me." And the mighty man [intended] is the one "who conquers his impulse" and that is might that is for the sake of Heaven, such that he not sin in front of Him. [And] there is no greater [example] of "understands and knows Me;" as the goal of this knowledge is to [be in] fear in front of Him and keep His commandments. And the rich man [intended] is "He who is happy with his lot" and is not confused by his wealth and so turns all of his days to the service of Heaven, and this is also "understands and knows me." And therefore it is stated, "'You will be happy' in this world, and 'it will be well with you' in the world to come." And they said in the first chapter of Berakhot 8a, "He who benefits from the work of his hands is greater than the fear of Heaven, etc. And this is also from this reason, as if he is one who is God-fearing but does not suffice and is confused by his wealth, he will not be free to do the service of God, may He be blessed.

"as it says, 'I have acquired understanding from all my teachers'": Bartenura explained, "and the end of the verse is, 'since your testimonies are my conversation' - which means to say, 'I would learn Torah from all my teachers.'" [Since the prefix represented by the Hebrew letter mem which has been understood here as 'from' can also be understood as 'than,' it should be understood] that it should not be explained that it means to say, that he became more learned than his teachers, as this is not a novelty. Since after a person has learned from his teacher, he becomes wise and learned in his studies and it is not a novelty that he become more learned than what his teachers taught him - Derekh Chaim.

And that which Bartenura wrote, "'since your testimonies are my conversation' [...] 'as all of my intentions were for the sake of Heaven alone,'" is since all of my conversation is about Torah.

"He who conquers his impulse": The evil impulse is called 'the impulse' without differentiation on account of its coming first and governing the body by itself [before being joined by the positive impulse] - Midrash Shmuel

"'You will be happy' in this world": as you will not be in need from [other] creatures; and "in the world to come," as since he benefits from his [own] effort, he does not come to theft, and he inherits both worlds - Rashi.

Bartenura on Pirkei Avot

"He who learns from all men": And even though [that person that he learns from] is lesser than he. As since he is not concerned about his honor and learns from the lesser ones, [it shows] that his wisdom is for the sake of Heaven and not to boast and revel in.

"as it says, 'slowness to anger is better than a mighty person' (it can also be read as, 'good is slowness to anger from might')": Thus is the explanation of the verse: Good is slowness to anger that comes from the angle of the might [involved in] conquering the impulse, and not from the angle of [having] a soft nature." And so [too, the rest of the verse, "and one who governs his passion than the conqueror of a city" which can also be read as, "and one who governs his passion from the conqueror of a city," is to be understood as "good] is the conquering of the spirit when it comes from the conqueror of a city; [meaning] from a king, when after he conquers a city and the people rebelling against him come to his hand, he governs his passions and does not kill them."

"Who is honored": Because [of the fact] that one who merits to have these three things that are mentioned above - which are wisdom, might and riches - is automatically honored in the eyes of God and man, even if the [people] do not [fully] honor him on their account; hence the teacher appended [the following] to this and said, "Someone who has these traits and is honored automatically, what can he do to be [properly] honored by others? He should honor others."

Tosafot Yom Tov on Mishnah Avot 4:20:1-3

"One who learns as a child": Rambam: He said that the study in the days of youth, etc. And if so, its explanation is [that] the one who learns when he is a child.

"scraped parchment:" As many calculations from matters of the world are already engraved in his mind. And when he wants to remember words of Torah [that are new to him], he will need to erase those calculations and he cannot do this completely. And that is why we do not learn, "old," which is the opposite of new - Midrash Shmuel.

"to one who eats unripe grapes and drinks wine from its press:" [With] the eating of grapes that are not ripe, their inferiority will already be felt when they are between his teeth; and this is what Rabbi Bartenura explained, "So [too], the wisdom of the child, etc. and [so] his words are not accepted, etc." But the drinking of wine from the press is good for him while he is drinking it, since it is pleasant to the palate, but [when it reaches] the chambers of his stomach, he will be filled with pains; and this is what Rabbi Bartenura wrote, "So [too], the wisdom of the child has a mixture of questions in it," and the mixture does not appear to be felt at the beginning of the inquiry. And most commentators explained that the grapes [correspond to] the literal part of the Torah and that the wine [corresponds to] the hidden part of the Torah; and so [too] did they say (Sanhedrin 38a), [the letters in the word,] wine has the numerical equivalent (gematria) of [the word,] secret.

Midrash Shmuel, commentaries on Pirkei Avot by Rabbi Shmuel Di Uzeda (16th century, Tzfat, Israel)

Learning when young has two advantages: it is easier to impress knowledge on the mind, and one has time left in which to teach others; learning when old has the correlative disadvantages: It is harder to absorb learning, and there is little time left for teaching others.

Bartenura on Pirkei Avot 4:20:1-2

"On new parchment": [upon which the writing] lasts. So [too], the memorized teaching of youth isn't forgotten.

Rebbi says, "Do not look at the jug": Rebbi disagrees with Rabbi Yose bar Yehuda and said that just like there is a new jug full of old wine, so [too] there is a child whose reasoning is like the reasoning of the elders and there are elders who are lower in their level of wisdom than children.

Rabbi Jonah ben Abraham Gerondi (1200-1263), Spanish rabbi, author, and moralist

Learning - The Mivchar Ha-p'ninim has an epigram: "Learning Torah when young: what is that like? Engraving on stone. Learning Torah in old age: what is that like? Engraving on sand."

Rashi

He taught David that one should not study alone nor enter the study hall with an erect, arrogant posture.

Baal Shem Tov in Keter Shem Tov, 22 (1794, more than 30 years after his death)

Every Torah teaching multiplies within its student into myriad insights and inspirations. But when a teaching is transmitted by an evil person like Achitophel, it becomes infertile. Hence the Baraita’s logic: If David honored Achitopehl for two “infertile” teachings, certainly one should honor a decent person for one teaching, since that teaching will multiply into many others.

Tiferes Yisroel

"yet he called him his master etc.” David was certainly far greater than Achitofel in the wisdom of Torah. Nevertheless, he sang his praises, calling him his master, his guide, etc. From this we see that one must give honor to a person from who he learns, even though he is greater than that person.

The Hirsch Pirkei Avos

“The proper understanding of God’s Word is of such great importance, and whether we can give proper direction to our thoughts, endeavors and achievements depends on it to such a great extent, that we must honor as our greatest benefactor anyone who has contributed to our better understanding of the Torah, regardless of how small his contribution may seem. ...We are told that Achitofel taught David just two things—the importance of studying the Torah with a group, and the importance of worshiping as a congregation.

Ya'avetz (Rav Yoseph - 15th century author)

"yet he called him his master etc.” The wisdom of the Torah renews and regenerates the intellectual capacity with which man was created. Therefore, when one teaches Torah to another person he contributes to his very being. The recipient must therefore honor him in the same manner as he honors his father who is a partner to his physical existence. The teacher endows his pupil from the very essence of his own נפש, soul much as the father endows his son from the essence of his physical being.

Rav Aharon of Karlin (1738-1771)

“one chapter, one law” - The Hebrew word for “chapter” is “perek,” which comes from the word “perikah” (unloading or throwing off). The Hebrew word for “law” is “halachah” (literally, “going”). Thus, no matter what you learn from your fellow Jew, whether it’s how to “throw off” the evil inclination or how to “go,” i.e., the proper path in serving God, you must honor him.