Ponderings of the Perkei Avot Chapter 6:1-4

RaYBaSH’s Ponderings of the Perkei Avot

Chapter 6:1-4

By: Yehudah ben Shomeyr

                              

1. The sages expounded in the language of the Mishnah (blessed is He who chose them and their learning):

Rabbi Meir would say: Whoever studies Torah for Torah's sake alone, merits many things; not only that, but [the creation of] the entire world is worthwhile for him alone. He is called friend, beloved, lover of G-d, lover of humanity, rejoicer of G-d, rejoicer of humanity. The Torah enclothes him with humility and awe; makes him fit to be righteous, pious, correct and faithful; distances him from sin and brings him close to merit. From him, people enjoy counsel and wisdom, understanding and power, as is stated (Proverbs 8:14): "Mine are counsel and wisdom, I am understanding, mine is power." The Torah grants him sovereignty, dominion, and jurisprudence. The Torah's secrets are revealed to him, and he becomes as an ever-increasing wellspring and as an unceasing river. He becomes modest, patient and forgiving of insults. The Torah uplifts him and makes him greater than all creations.

2. Said Rabbi Joshua the son of Levi: Every day, an echo resounds from Mount Horeb (Sinai) proclaiming and saying: "Woe is to the creatures who insult the Torah." For one who does not occupy himself in Torah is considered an outcast, as is stated (Proverbs 11:22), "A golden nose-ring in the snout of a swine, a beautiful woman bereft of reason." And it says (Exodus 32:16): "And the tablets are the work of G-d, and the writing is G-d's writing, engraved on the tablets"; read not "engraved" (charut) but "liberty" (chairut)---for there is no free individual, except for he who occupies himself with the study of Torah. And whoever occupies himself with the study of Torah is elevated, as is stated (Number 21:19), "And from the gift to Nahaliel, and from Nahaliel to The Heights."

3. One who learns from his fellow a single chapter, or a single law, or a single verse, or a single word, or even a single letter, he must treat him with respect. For so we find with David, king of Israel, who did not learn anything from Achitofel except for two things alone, yet he called him his "master," his "guide" and his "intimate," as is stated (Psalms 55:14), "And you are a man of my worth, my guide and intimate friend." Surely we can infer a fortiori: if David, king of Israel, who learned nothing from Achitofel except for two things alone, nevertheless referred to him as his master, guide and intimate, it certainly goes without saying that one who learns from his fellow a single chapter, a law, a verse, a saying, or even a single letter, is obligated to revere him. And there is no reverence but Torah, as is stated (Proverbs 3:35; 28:10), "The sages shall inherit honor" "and the integral shall inherit good"; and there is no good but Torah, as is stated (ibid. 4:2), "I have given you a good purchase; My Torah, do not forsake it."

4. Such is the way of Torah: Bread with salt you shall eat, water in small measure you shall drink, and upon the ground you shall sleep; live a life of deprivation and toil in Torah. If so you do, "fortunate are you, and good is to you" (Psalms 128:2): fortunate are you in this world, and it is good to you in the World To Come.

This is quite a chunk of Perkei Avot to bit off at once, but it’s not so bad because it is a unified theme. That of which is:

·       The Torah makes one fit for life itself.

·       There is freedom in the Torah.

·       K.I.S.S., No, not the Rock band! Keep It Simple Stupid!

V.1 Just as you do good things, because just doing them is a reward in and of itself. We study Torah, not for the sake of getting back pats or praise, but it is a reward in and of itself to simply just study Torah. Not to say that other rewards don’t come with Torah study. Just like when we find someone’s wallet or purse and return it, we don’t necessarily expect a reward, but it makes it extra nice when we do. Similar with Torah.

The saying goes, “Knowledge is Power” and the old G.I. Joe cartoons, “Knowing is half the Battle.” This perfectly describes Torah and how it sets us up for successful living.

Why was King David called a man after God’s own heart? Christian’s say because he pursued worship, because he was a singer, a psalmist and a dancer, but this is not fleshed out as the reason anywhere in the Torah. It is because God’s very heart, His will, is Torah and according to Psalm 19 and 119, David was madly in love with the very heart of God, the Torah! It was His life!

Wisdom is a synonym for Torah and Wisdom is in the feminine, so a love of Torah is like a love affair between a man and a woman.

Torah is like spiritual food. Think of it as a baby being born with the Torah attached to the foot by a string and on the cover it says, “Instruction Manual for Living”.

V.2 Elsewhere in the Perkei Avot it tells us to couple our Torah study with a worthy occupation so one will be too busy to sin. In other words a job gives us opportunity to put or Torah knowledge into practice. Unlike most Christian interpretations, Jews have NEVER felt, or seen Torah as a bondage, but a way of freedom, a way to live free from sin.

For those who refuse to listen to Torah it is considered a curse, what does this say of Christians who says Messiah did away with the Torah!? They are making a liar of Messiah for one, because He NEVER said or even hinted at (Matt. 5).

V.3 The way to get the most out of Torah study is to study with someone else, as they say, “Two heads are better than one” Your study partner doesn’t have to be a scholar either.

V.4 is all about moderation and keeping it simple. Living out the Torah isn’t and doesn’t have to be complicated.

Shalom,

-- Yehudah ben Shomeyr

Ponderings of the Perkei Avot Chapter 5:25-26

RaYBaSH’s Ponderings of the Perkei Avot

Chapter 5:25-26

By Yehudah ben Shomeyr

“Ben Bag Bag would say: Delve and delve into it, for all is in it; see with it; grow old and worn in it; do not budge from it, for there is nothing better.”

This is one of my favorite passages for the Perkei Avot and speaks for itself about the joy and merit of Torah study.

“Ben Hei Hei would say: According to the pain is the gain.”

Just like the saying of weightlifters today, “No pain, no gain.”

“He would also say: Five years is the age for the study of Scripture. Ten, for the study of Mishnah. Thirteen, for the obligation to observe the mitzvot. Fifteen, for the study of Talmud. Eighteen, for marriage. Twenty, to pursue [a livelihood]. Thirty, for strength, Forty, for understanding. Fifty, for counsel. Sixty, for sagacity. Seventy, for elderliness. Eighty, for power. Ninety, to stoop. A hundred-year-old is as one who has died and passed away and has been negated from the world.”

This is not gospel but a good standard to go by when raising a child in Torah. Now this is not to say to start them out at the age of five, but to start study at five. After the purification of mother and child after they are born one should read Scripture in the home and should allow the child to hear the Torah in synagogue, because it is like air, even though the child does not understand it he nonetheless benefits from it.

Shalom,

-- Yehudah ben Shomeyr

Ponderings of the Perkei Avot Chapter 5:23-24

RaYBaSH’s Ponderings of the Perkei Avot

Chapter 5:23-24

By Yehudah ben Shomeyr

“Judah the son of Teima would say: Be bold as a leopard, light as an eagle, fleeting as a deer and mighty as a lion to do the will of your Father in Heaven. He would also say: The brazen--to purgatory; the bashful--to paradise. May it be Your will, Lord our God and God of our fathers, that the Holy Temple be rebuilt speedily in our days; and grant us our portion in Your Torah.”

Judah here is advising us to take on animal traits and apply them to our spiritual life. Be bold as a leopard in your Torah Observance and Devotion to ADONAI, Be light as an a Eagle who can ride the wind with our fear in the midst of the storm, It’s okay too, and know when to retreat like a fleet footed deer, and perform each mitzvah with the strength of a lion.

Most of the time when the word brazen in mentioned in usually means cocky, arrogant, prideful and or unashamed at sinfulness. Is it any wonder the sacrificial Altar at the Temple and Tabernacle was called the Brazen (Brass) Altar? We are to be bashful when it comes to outright sin so we may keep far from it. These things will help hasten the coming of Moshiach and the rebuilding of the Temple.

Shalom,

-- Yehudah ben Shomeyr

Ponderings of the Perkei Avot Chapter 5:22

RaYBaSH’s Ponderings of the Perkei Avot

Chapter 5:22

By Yehudah ben Shomeyr

“Whoever possesses the following three traits is of the disciples of our father Abraham; and whoever possesses the opposite three traits is of the disciples of the wicked Balaam. The disciples of our father Abraham have a good eye, a meek spirit and a humble soul. The disciples of the wicked Balaam have an evil eye, a haughty spirit and a gross soul. What is the difference between the disciples of our father Abraham and the disciples of the wicked Balaam? The disciples of our father Abraham benefit in this world and inherit the World To Come, and as is stated, "To bequeath to those who love Me there is, and their treasures I shall fill" (Proverbs 8:21). The disciples of the wicked Balaam inherit purgatory and descent into the pit of destruction, as is stated, "And You, God, shall cast them into the pit of destruction; bloody and deceitful men, they shall not attain half their days. And I shall trust in you" (ibid., 55:24).”

Why is this example given? Because Abraham is the Father and the Prophet of the Jewish people and Balaam is thought to be the father and prophet to the Gentile people.

But even Gentiles can become talmidim (disciples) of Abraham, even if you’re children of Balaam and the visa versa is true as well. Being a talmid (disciple) is a choice.

Yochannon (John), Messiah’s cousin said to the children of Abraham who acted like talmidim (disciples) of Balaam in Matt. 3:9 And think not to say within yourselves, We have Abraham to [our] father: for I say unto you, that God is able of these stones to raise up children unto Abraham.

Shalom,

-- Yehudah ben Shomeyr

Ponderings Perkei Avot Chapter 5:20-21

RaYBaSH’s Ponderings Perkei Avot 

Chapter 5:20-21

By Yehudah ben Shomeyr

“Any dispute that is for the sake of Heaven is destined to endure; one that is not for the sake of Heaven is not destined to endure. Which is a dispute that is for the sake of Heaven? The dispute(s) between Hillel and Shamai. Which is a dispute that is not for the sake of Heaven? The dispute of Korach and all his company.”

Rav Sha’ul said in 1Cor. 10:31: “ Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.”

Isa. 55:11 So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper [in the thing] whereto I sent it.

Korach wanted power, his dispute was not for the sake of heaven, it was for the sake of Korach.

“One who causes the community to be meritorious, no sin will come by his hand. One who causes the community to sin, is not given the opportunity to repent. Moses was meritorious and caused the community to be meritorious, so the community's merit is attributed to him; as is stated, "He did God's righteousness, and His laws with Israel" (Deuteronomy 33:21). Jeroboam the son of Nebat sinned and caused the community to sin, so the community's sin is attributed to him; as is stated, "For the sins of Jeroboam, which he sinned and caused Israel to sin" (I Kings 15:30).”

This is a classic example and principle that as goes the leadership, so goes the people. Every time a King perused Torah, the people did as well, when the King perused Idols, the people followed suite. You may not be a king, but you may be a spouse, parent, boss, or some kind of leader. People may even look up to you whom you wouldn’t have a clue that they did. This is why it’s so important to be a beacon of Light or Torah and Messiah. God forbid that someone falls on account of your example.

Shalom,

-- Yehudah ben Shomeyr

Ponderings of the Perkei Avot Chapter 5:19

RaYBaSH’s Ponderings of the Perkei Avot

Chapter 5:19

By Yehudah ben Shomeyr

“Any love that is dependent on something--when the thing ceases, the love also ceases. But a love that is not dependent on anything never ceases. What is [an example of] a love that is dependent on something? The love of Amnon for Tamar. And one that is not dependent on anything? The love of David and Jonathan.”

2 Samuel 13:1-19 And it came to pass after this, that Absalom the son of David had a fair sister, whose name was Tamar; and Amnon the son of David loved her. And Amnon was so vexed, that he fell sick for his sister Tamar; for she was a virgin; and Amnon thought it hard for him to do anything to her. But Amnon had a friend, whose name was Jonadab, the son of Shimeah David's brother: and Jonadab was a very subtil man. And he said unto him, Why art thou, being the king's son, lean from day to day? wilt thou not tell me? And Amnon said unto him, I love Tamar, my brother Absalom's sister. And Jonadab said unto him, Lay thee down on thy bed, and make thyself sick: and when thy father cometh to see thee, say unto him, I pray thee, let my sister Tamar come, and give me meat, and dress the meat in my sight, that I may see it, and eat it at her hand. So Amnon lay down, and made himself sick: and when the king was come to see him, Amnon said unto the king, I pray thee, let Tamar my sister come, and make me a couple of cakes in my sight, that I may eat at her hand. Then David sent home to Tamar, saying, Go now to thy brother Amnon's house, and dress him meat. So Tamar went to her brother Amnon's house; and he was laid down. And she took flour, and kneaded it, and made cakes in his sight, and did bake the cakes. And she took a pan, and poured them out before him; but he refused to eat. And Amnon said, Have out all men from me. And they went out every man from him. And Amnon said unto Tamar, Bring the meat into the chamber, that I may eat of thine hand. And Tamar took the cakes which she had made, and brought them into the chamber to Amnon her brother. And when she had brought them unto him to eat, he took hold of her, and said unto her, Come lie with me, my sister. And she answered him, Nay, my brother, do not force me; for no such thing ought to be done in Israel: do not thou this folly. And I, whither shall I cause my shame to go? and as for thee, thou shalt be as one of the fools in Israel. Now therefore, I pray thee, speak unto the king; for he will not withhold me from thee. Howbeit he would not hearken unto her voice: but, being stronger than she, forced her, and lay with her. Then Amnon hated her exceedingly; so that the hatred wherewith he hated her was greater than the love wherewith he had loved her. And Amnon said unto her, Arise, be gone. And she said unto him, There is no cause: this evil in sending me away is greater than the other that thou didst unto me. But he would not hearken unto her. Then he called his servant that ministered unto him, and said, Put now this woman out from me, and bolt the door after her. And she had a garment of divers colours upon her: for with such robes were the king's daughters that were virgins apparelled. Then his servant brought her out, and bolted the door after her. And Tamar put ashes on her head, and rent her garment of divers colours that was on her, and laid her hand on her head, and went on crying.

 

1 Samuel 18:1-4 And it came to pass, when he had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul. And Saul took him that day, and would let him go no more home to his father's house. Then Jonathan and David made a covenant, because he loved him as his own soul. And Jonathan stripped himself of the robe that was upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle.

1 Corinthians 13:1-13  Though I speak with the tongues of men and of angels, but have not love, I have become sounding brass or a clanging cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, but have not love, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, but have not love, it profits me nothing. Love suffers long and is kind; love does not envy; love does not parade itself, is not puffed up; does not behave rudely, does not seek its own, is not provoked, thinks no evil; does not rejoice in iniquity, but rejoices in the truth; bears all things, believes all things, hopes all things, endures all things.  Love never fails. But whether there are prophecies, they will fail; whether there are tongues, they will cease; whether there is knowledge, it will vanish away. For we know in part and we prophesy in part. But when that which is perfect has come, then that which is in part will be done away When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known. And now abide faith, hope, love, these three; but the greatest of these is love. 

Shalom,

 -- Yehudah ben Shomeyr

Ponderings of the Perkei Avot Chapter 5:17-18

RaYBaSH’s Ponderings of the Perkei Avot

Chapter 5:17-18

By Yehudah ben Shomeyr

“There are four types among those who attend the study hall. One who goes but does nothing--has gained the rewards of going. One who does [study] but does not go to the study hall--has gained the rewards of doing. One who goes and does, is a chassid. One who neither goes nor does, is wicked.”

The first, like breathing air and yet doesn’t know what it is or how it works still gets the benefit of breathing it, even so, a person who attends a study may be oblivious to what is being said or studied but still benefits from the spoken words there whether he realizes it or not. One may study on his own, which is good, but does not have the benefit of learning and gleaning from others. He doesn’t have the advantage of hearing and seeing different view points. His mind is not exercised to its fullest potential capacity. The third is the ideal student to be and has the peak benefits from his study. The last who cannot rightly be called a student is wicked.

“There are four types among those who sit before the sages: the sponge, the funnel, the strainer and the sieve. The sponge absorbs all. The funnel takes in at one end and lets it out the other. The strainer rejects the wine and retains the sediment. The sieve rejects the coarse flour and retains the fine flour.”

Oh, that we all might be sponges! No sense in picking and choosing what we hear from our teachers. We don’t, or shouldn’t do that with Scripture, so why do it with those who expound the Scriptures.  I mean, just because we get convicted because a saying of our teacher is hard, yet we know he is right, doesn’t give us the right to be anything but a sponge.

Shalom,

-- Yehudah ben Shomeyr