Practical Lessons from פרקי אבות

We are Part of a People!

כל ישראל יש להם חלק לעולם הבא שנאמר (ישעיהו ס, כא) ועמך כולם צדיקים לעולם יירשו ארץ נצר מטעי מעשה ידי להתפאר:

MISHNA: All of the Jewish people, even sinners and those who are liable to be executed with a court-imposed death penalty, have a share in the World-to-Come, as it is stated: “And your people also shall be all righteous, they shall inherit the land forever; the branch of My planting, the work of My hands, for My name to be glorified” (Isaiah 60:21). And these are the exceptions, the people who have no share in the World-to-Come, even when they fulfilled many mitzvot: One who says: There is no resurrection of the dead derived from the Torah, and one who says: The Torah did not originate from Heaven, and an epikoros, who treats Torah scholars and the Torah that they teach with contempt.

R' Dr. Avraham Twerski ZT"l
"כל ישראל יש להם חלק לעולם הבא"
"Talmudic commentaries have pointed out an apparent conflict between this Talmudic statement and others elsewhere in the Talmud which indicate that certain sinful acts may result in an individual forfeiting his share in the World to Come.
This apparent contradiction may be reconciled if we translate the words "כל ישראל" to mean "the whole of Israel" rather than "everyone of Israel." In our earthly lives, we find that there are events to which a person may not gain access as an individual, but only as part of a group. There are other to which one may be admitted both as an individual or as a part of a group. In the Word to Come, both types of admissions occur. A person may merit a portion of Paradise by his virtuous behavior, and may also share in it as part of the larger group, כלל ישראל, the whole of Israel. Sinful behavior may indeed result in the loss of one's individual privileges, but that to which one is entitled as a part of כלל ישראל is unaffected. Hence, כל ישראל, including those who may have forfeited their individual portions, nevertheless have a collective share in the World to Come. The latter's share may be lost only if one separates oneself from כלל ישראל and repudiates his affiliation with the universal household of Israel.
I was thrilled to discover that the great Torah scholar, R' Shlomo Kluger, states that this is the proper interpretation of this משנה. He notes that the syntax is not consistent, because the משנה should have said either, "כל ישראל יש להם חלקים", or: "כל א' מישראל יש לו חלק". To say "כל ישראל יש להם חלק" can only mean that כלל ישראל, as a unit, has a collective share in the World to Come".

משנה אבות א׳:א׳

(א) משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה:

Pirkei Avot 1:1

(1) Moses received the Torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in [the administration of] justice, raise many disciples and make a fence round the Torah.

מסורה למידות התורה

ברטנורא על משנה אבות א׳:א׳:א׳

(א) מֹשֶׁה קִבֵּל תּוֹרָה מִסִּינַי. אוֹמֵר אֲנִי, לְפִי שֶׁמַּסֶּכֶת זוֹ אֵינָהּ מְיֻסֶּדֶת עַל פֵּרוּשׁ מִצְוָה מִמִּצְוֹת הַתּוֹרָה כִּשְׁאָר מַסֶּכְתּוֹת שֶׁבַּמִּשְׁנָה, אֶלָּא כֻּלָּהּ מוּסָרִים וּמִדּוֹת, וְחַכְמֵי אֻמּוֹת הָעוֹלָם גַּם כֵּן חִבְּרוּ סְפָרִים כְּמוֹ שֶׁבָּדוּ מִלִּבָּם בְּדַרְכֵי הַמּוּסָר כֵּיצַד יִתְנַהֵג הָאָדָם עִם חֲבֵרוֹ, לְפִיכָךְ הִתְחִיל הַתַּנָּא בְּמַסֶּכֶת זוֹ מֹשֶׁה קִבֵּל תּוֹרָה מִסִּינַי, לוֹמַר לְךָ שֶׁהַמִּדּוֹת וְהַמּוּסָרִים שֶׁבְּזוֹ הַמַּסֶּכְתָּא לֹא בָּדוּ אוֹתָם חַכְמֵי הַמִּשְׁנָה מִלִּבָּם, אֶלָּא אַף אֵלּוּ נֶאֶמְרוּ בְּסִינַי:

Bartenura on Pirkei Avot 1:1:1

(1) Moshe received the Torah from Sinai: I say: Since this tractate is not founded on the exegesis of commandments from among the Torah’s commandments, like the rest of the tractates which are in the Mishna, but is rather wholly morals and principles, and whereas the sages of the (other) nations of the world have also composed books according to the fabrication of their hearts, concerning moral paths, how a person should behave with his fellow; therefore, in this tractate the tanna began "Moshe received Torah from Sinai," to tell you that the principles and morals which are in this tractate were not fabricated by the hearts of the Mishna’s sages; rather, they too were stated at Sinai.

סנהדרין י״א א

ת"ר אין מעברין את השנה אלא במזומנין לה מעשה ברבן גמליאל שאמר השכימו לי שבעה לעלייה השכים ומצא שמונה אמר מי הוא שעלה שלא ברשות ירד עמד שמואל הקטן ואמר אני הוא שעליתי שלא ברשות ולא לעבר השנה עליתי אלא ללמוד הלכה למעשה הוצרכתי אמר לו שב בני שב ראויות כל השנים כולן להתעבר על ידך אלא אמרו חכמים אין מעברין את השנה אלא במזומנין לה ולא שמואל הקטן הוה אלא איניש אחרינא ומחמת כיסופא הוא דעבד

כי הא דיתיב רבי וקא דריש והריח ריח שום אמר מי שאכל שום יצא עמד רבי חייא ויצא עמדו כולן ויצאו בשחר מצאו רבי שמעון בר' לרבי חייא אמר ליה אתה הוא שציערת לאבא אמר לו לא תהא כזאת בישראל

ורבי חייא מהיכא גמיר לה מרבי מאיר דתניא מעשה באשה אחת שבאתה לבית מדרשו של ר"מ אמרה לו רבי אחד מכם קדשני בביאה עמד רבי מאיר וכתב לה גט כריתות ונתן לה עמדו כתבו כולם ונתנו לה

ור"מ מהיכא גמיר לה משמואל הקטן ושמואל הקטן מהיכא גמיר לה משכניה בן יחיאל דכתיב (עזרא י, ב) ויען שכניה בן יחיאל מבני עילם ויאמר לעזרא אנחנו מעלנו באלקינו ונושב נשים נכריות מעמי הארץ ועתה יש מקוה לישראל על זאת

ושכניה בן יחיאל מהיכא גמר לה מיהושע דכתיב (יהושע ז, י) ויאמר ה' אל יהושע קום לך למה זה אתה נופל על פניך חטא ישראל אמר לפניו רבש"ע מי חטא אמר לו וכי דילטור אני לך הטל גורלות ואיבעית אימא ממשה דכתיב (שמות טז, כח) עד אנה מאנתם

Sanhedrin 11a

by those who were invited by the Nasi, the president of the Great Sanhedrin, for that purpose. There was an incident involving Rabban Gamliel, who said to the Sages: Bring me seven of the Sages early tomorrow morning to the loft designated for convening a court to intercalate the year. He went to the loft early the next morning and found eight Sages there. Rabban Gamliel said: Who is it who ascended to the loft without permission? He must descend immediately. Shmuel HaKatan stood up and said: I am he who ascended without permission; and I did not ascend to participate and be one of those to intercalate the year, but rather I needed to observe in order to learn the practical halakha. Rabban Gamliel said to him: Sit, my son, sit. It would be fitting for all of the years to be intercalated by you, as you are truly worthy. But the Sages said: The year may be intercalated only by those who were invited for that purpose. The Gemara notes: And it was not actually Shmuel HaKatan who had come uninvited, but another person. And due to the embarrassment of the other, Shmuel HaKatan did this, so that no one would know who had come uninvited. The Gemara relates that the story about Shmuel HaKatan is similar to an incident that occurred when Rabbi Yehuda HaNasi was sitting and teaching, and he smelled the odor of garlic. Rabbi Yehuda HaNasi was very sensitive and could not tolerate this odor. He said: Whoever ate garlic should leave. Rabbi Ḥiyya stood up and left. Out of respect for Rabbi Ḥiyya, all of those in attendance stood up and left. The next day, in the morning, Rabbi Shimon, son of Rabbi Yehuda HaNasi, found Rabbi Ḥiyya, and he said to him: Are you the one who disturbed my father by coming to the lecture with the foul smell of garlic? Rabbi Ḥiyya said to him: There should not be such behavior among the Jewish people. I would not do such a thing, but I assumed the blame and left so that the one who did so would not be embarrassed. And from where did Rabbi Ḥiyya learn that characteristic of being willing to implicate himself in order to save someone else from being embarrassed? He learned it from Rabbi Meir, as it is taught in a baraita: There was an incident involving a certain woman who came to the study hall of Rabbi Meir. She said to him: My teacher, one of you, i.e., one of the men studying in this study hall, betrothed me through intercourse. The woman came to Rabbi Meir to appeal for help in identifying the man, so that he would either marry her or grant her a divorce. As he himself was also among those who studied in the study hall, Rabbi Meir arose and wrote her a bill of divorce, and he gave it to her. Following his example, all those in the study hall arose and wrote bills of divorce and gave them to her. In this manner, the right man also gave her a divorce, freeing her to marry someone else. And from where did Rabbi Meir learn that characteristic? From Shmuel HaKatan, in the incident outlined above. And from where did Shmuel HaKatan learn it? From Shecaniah ben Jehiel, as it is written: “And Shecaniah, the son of Jehiel, one of the sons of Elam, answered and said to Ezra: We have broken faith with our God, and have married foreign women of the peoples of the land; yet now there is hope for Israel concerning this” (Ezra 10:2). And although he confessed, Shecaniah is not listed among those who took foreign wives (Ezra 10:18–44). Evidently, he confessed only to spare the others from public embarrassment. The Gemara continues: And from where did Shecaniah ben Jehiel learn it? From an incident involving Joshua, as it is written: “And the Lord said to Joshua: Get yourself up; why do you fall upon your face? Israel has sinned” (Joshua 7:10–11). Joshua said before Him: Master of the Universe, who sinned? God said to him: And am I your informer? Rather, cast lots to determine who is guilty. In this way, God did not directly disclose the identity of the sinner to Joshua. And if you wish, say instead that Shecaniah ben Jehiel learned this from an incident involving Moses, as it is written: “And the Lord said to Moses: How long do you refuse to keep My mitzvot and My laws?” (Exodus 16:28). Although only a small number of people attempted to collect the manna on Shabbat, God spoke as though the entire nation were guilty, so as not to directly expose the guilty. § Since Shmuel HaKatan and his great piety were mentioned, the Gemara now relates several incidents that shed additional light on his personality. The Sages taught: After the last of the prophets, Haggai, Zechariah, and Malachi, died, the Divine Spirit of prophetic revelation departed from the Jewish people. But nevertheless, they were still utilizing a Divine Voice, which they heard as a kind of echo of prophecy. One time, a group of Sages were reclining in the loft of the house of Gurya in Jericho, and a Divine Voice was bestowed upon them from Heaven, saying: There is one here who is fit for the Divine Presence to rest upon him as it rested upon Moses our teacher, but his generation is not deserving of this distinction. The Sages set their eyes upon Hillel the Elder, trusting that he was the one indicated by the Divine Voice. And when he died, the Sages said about him: Alas, the pious man, alas, the humble man, a disciple of Ezra. The baraita continues: Another time, a group of Sages were reclining in the loft in Yavne, and a Divine Voice was bestowed upon them from Heaven, saying: There is one here who is fit for the Divine Presence to rest upon him in prophecy, but his generation is not deserving of this distinction. The Sages set their eyes upon Shmuel HaKatan. And when he died, the Sages said about him: Alas, the pious man, alas, the humble man, a disciple of Hillel. Additionally, he said at the time of his death, under the influence of the Divine Spirit: Rabban Shimon ben Gamliel, the Nasi of the Great Sanhedrin, and Rabbi Yishmael, the High Priest, will die by the sword, and their friends will die by other executions, and the rest of the nation will be despoiled, and great troubles will ultimately come upon the world. And they also wished to say thus: Alas, the pious man, alas, the humble man, about Yehuda ben Bava, in their eulogy for him, but the hour was torn, i.e., the opportunity was lost, as one does not eulogize those executed by the government. As will be explained (14a), Yehuda ben Bava was executed by the government. § The Gemara returns to the discussion about intercalation of the year. The Sages taught: The year may be intercalated only if the Nasi of the Sanhedrin wants to intercalate it. And there was once an incident involving Rabban Gamliel, who went to ask permission for some communal matter from an officer [hegmon] in Syria, and he tarried in returning until after it was too late to intercalate the year. And because they did not know what his opinion on the matter was, they intercalated the year on the condition that Rabban Gamliel would want to do so. And when Rabban Gamliel came back and said: I want to intercalate the year, the year was found to be retroactively intercalated. The Sages taught: The year may be intercalated only if it is necessary due to damage to the roads, if the rain has damaged them in such a way that they are inaccessible for those ascending to Jerusalem for Passover; or due to the bridges that are likewise in disrepair; or due to the ovens for the Paschal offerings that are damaged and unfit for roasting the offerings; or due to the Diaspora Jews who have left their homes and still have not arrived due to delays in travel. But the year may not be intercalated due to the snow, and not due to the cold, and not due to the Diaspora Jews who have not yet left from their homes, even if they no longer have enough time to reach Jerusalem for the Festival. The Sages taught: The year may not be intercalated due to the young goats and not due to the lambs, to allow them to grow larger before they are to be sacrificed as Paschal offerings; and not due to the fledgling doves who have not yet developed sufficiently to fly, so that there won’t be enough of them to supply all those who wish to bring bird offerings at the Festival. But all these considerations may be made supporting factors in the decision to intercalate the year. The Gemara asks: How so? Rabbi Yannai says in the name of Rabban Shimon ben Gamliel, i.e., this is the language Rabban Shimon ben Gamliel used in his declaration of the intercalation: We are notifying you that the fledglings are tender, and that the lambs are thin [de’arkin], and time for the spring has not yet arrived. And consequently, the matter is good in my eyes, and I have therefore added thirty days onto this year. The Gemara raises an objection to the report that Rabban Shimon ben Gamliel holds the intercalated month is thirty days long. It is taught in a baraita: How long is the additional month in an intercalated leap year? The Rabbis say: Thirty days. Rabban Shimon ben Gamliel says: A standard month, which is twenty-nine days long. What, then, does Rabban Shimon ben Gamliel hold? Rav Pappa said: Rabban Gamliel holds that if the court wants, it may add a standard month, and if it wants, it may add a month of thirty days. Concerning the declaration of Rabban Shimon ben Gamliel, the Gemara observes: Come and see what difference there is between

מידות טובות הם תנאי לקבלת התורה

מדרש שמואל על אבות א׳:א׳:ב׳

(ב) ואפשר עוד כי בהיות שהתורה והחכמה לא תתקיים באדם אם לא שקדם יראת חטאו וכמאמר התנא כל שיראת חטאו קודמת לחכמתו חכמתו מתקיימת ויראת ה' היא אוצר של קיום החכמה והתורה וכמו שאמר הכתוב והיה אמונת עתיך וגו' יראת ה' היא אוצרו ויראת ה' אשר היה במשה ויהושע וכל שאר הזקנים היא שעמדה להם לקבלת התורה ולמסירתה להם. ולפי שזאת המסכתא כולה מיוסדת על אדושם היראה והענוה ומוסרים ותוכחות והיא אוצר התורה והחכמה כאמור לכן יסד סדר קבלת כל התורה בתחלתה לומר כי המדות הללו שנשנו בזו המסכתא הם הם שגרמו להם שיקבלו את התורה וגם ללמד דעת את העם שהרוצה ללמוד תורה צריך שיחזיק תחלה ביראת ה' הללו:

Midrash Shmuel on Avot 1:1:2

...

תענית ז׳ א:ו׳

אֲמַר לֵיהּ רַבִּי יִרְמְיָה לְרַבִּי זֵירָא לֵיתֵי מָר לִיתְנֵי אֲמַר לֵיהּ חֲלַשׁ לִבַּאי וְלָא יָכֵילְנָא לֵימָא מָר מִילְּתָא דְּאַגַּדְתָּא אֲמַר לֵיהּ הָכִי אָמַר רַבִּי יוֹחָנָן מַאי דִּכְתִיב כִּי הָאָדָם עֵץ הַשָּׂדֶה וְכִי אָדָם עֵץ שָׂדֶה הוּא אֶלָּא מִשּׁוּם דִּכְתִיב כִּי מִמֶּנּוּ תֹאכֵל וְאֹתוֹ לֹא תִכְרֹת וּכְתִיב אֹתוֹ תַשְׁחִית וְכָרָתָּ הָא כֵּיצַד אִם תַּלְמִיד חָכָם הָגוּן הוּא מִמֶּנּוּ תֹאכֵל וְאֹתוֹ לֹא תִכְרֹת וְאִם לָאו אֹתוֹ תַשְׁחִית וְכָרָתָּ

Taanit 7a:6

Rabbi Yirmeya once said to Rabbi Zeira: Let the Master come and teach a halakhic discourse. Rabbi Zeira said to him: My heart is weak and I cannot strain myself over a halakhic discourse. Rabbi Yirmeya replied to him: In that case, let the Master tell us a matter of aggada, which does not require as much effort. Rabbi Zeira said to him that Rabbi Yoḥanan said as follows: What is the meaning of that which is written: “For man is a tree of the field” (Deuteronomy 20:19)? And is man actually a tree of the field?

חגיגה ט״ו ב:ו׳

וְרַבִּי מֵאִיר הֵיכִי גְּמַר תּוֹרָה מִפּוּמֵּיהּ דְּאַחֵר וְהָאָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן מַאי דִּכְתִיב כִּי שִׂפְתֵי כֹהֵן יִשְׁמְרוּ דַעַת וְתוֹרָה יְבַקְשׁוּ מִפִּיהוּ כִּי מַלְאַךְ ה׳ צְבָאוֹת הוּא אִם דּוֹמֶה הָרַב לְמַלְאַךְ ה׳ צְבָאוֹת יְבַקְּשׁוּ תּוֹרָה מִפִּיהוּ וְאִם לָאו אַל יְבַקְּשׁוּ תּוֹרָה מִפִּיהוּ

Chagigah 15b:6

The Gemara poses a question: And Rabbi Meir, how could he learn Torah from the mouth of Aḥer? But didn’t Rabba bar bar Ḥana say that Rabbi Yoḥanan said: What is the meaning of that which is written: “For the priest’s lips should keep knowledge, and they should seek Torah from his mouth; for he is an angel of the Lord of hosts” (Malachi 2:7)? The verse teaches: If the rabbi is similar to an angel of the Lord of hosts, perfect in his ways, they should seek Torah from his mouth; but if not, they should not seek Torah from his mouth.

משנה תורה, הלכות תלמוד תורה ד׳:א׳

(א) אֵין מְלַמְּדִין תּוֹרָה אֶלָּא לְתַלְמִיד הָגוּן נָאֶה בְּמַעֲשָׂיו. אוֹ לְתָם. אֲבָל אִם הָיָה הוֹלֵךְ בְּדֶרֶךְ לֹא טוֹבָה מַחְזִירִין אוֹתוֹ לַמּוּטָב וּמַנְהִיגִין אוֹתוֹ בְּדֶרֶךְ יְשָׁרָה וּבוֹדְקִין אוֹתוֹ וְאַחַר כָּךְ מַכְנִיסִין אוֹתוֹ לְבֵית הַמִּדְרָשׁ וּמְלַמְּדִין אוֹתוֹ. אָמְרוּ חֲכָמִים כָּל הַשּׁוֹנֶה לְתַלְמִיד שֶׁאֵינוֹ הָגוּן כְּאִלּוּ זָרַק אֶבֶן לְמַרְקוּלִיס שֶׁנֶּאֱמַר (משלי כו ח) "כִּצְרוֹר אֶבֶן בְּמַרְגֵּמָה כֵּן נוֹתֵן לִכְסִיל כָּבוֹד". וְאֵין כָּבוֹד אֶלָּא תּוֹרָה שֶׁנֶּאֱמַר (משלי ג לה) "כָּבוֹד חֲכָמִים יִנְחָלוּ". וְכֵן הָרַב שֶׁאֵינוֹ הוֹלֵךְ בְּדֶרֶךְ טוֹבָה אַף עַל פִּי שֶׁחָכָם גָּדוֹל הוּא וְכָל הָעָם צְרִיכִין לוֹ אֵין מִתְלַמְּדִין מִמֶּנּוּ עַד שׁוּבוֹ לַמּוּטָב. שֶׁנֶּאֱמַר (מלאכי ב ז) "כִּי שִׂפְתֵי כֹהֵן יִשְׁמְרוּ דַעַת וְתוֹרָה יְבַקְשׁוּ מִפִּיהוּ כִּי מַלְאַךְ ה' צְבָאוֹת הוּא". אָמְרוּ חֲכָמִים אִם הָרַב דּוֹמֶה לְמַלְאַךְ ה' צְבָאוֹת תּוֹרָה יְבַקְּשׁוּ מִפִּיהוּ אִם לָאו אַל יְבַקְּשׁוּ תּוֹרָה מִפִּיהוּ:

Mishneh Torah, Torah Study 4:1

(1) No instructions in the Torah should be given to any but a fit student of proper conduct, or to one indifferently known; but if one followed a way which is not good, we first must bring him back to goodness and lead him in the path of righteousness and scrutinize him, after which we may admit him to the Beth Hamedrash and give him instructions. The sages said: "He who instructs an unfit disciple is likened unto one who serves Mercury by casting a stone upon him, as it is said: "As a small stone in a heap of stones, so is he that giveth honor to a fool'" (Prov. 26.8; Hullin, 133a). There is no honor save in the Torah as it is said: "The wise shall inherit honor" (Prov. 3.35). Likewise, a Rabbi who does not follow the good way, though he be a great scholar and all of the people stand in need of him no instruction should be received from him until his return to goodness, as it is said: "For the priests' lips should keep knowledge and they should seek the Law at his mouth; for he is the messenger of the Lord of Hosts" (Mal. 2.7). Thereupon the sages said: "If the Rabbi be like unto the messenger of the Lord of Hosts then shall they seek the Law at his mouth, if not, they shall not seek the Law at his mouth."

אמת ליעקב על פרקי אבות, פתיחה
מנהג יפה נשתרש אצל כלל ישראל, והוא ללמוד מסכת אבות בשבתות שבין פסח לעצרת. מיד כשיצאו בני ישראל ממצרים ועברו את ים סוף, באו הם בטענה למשה רבינו: הרי הבטחתנו שכאשר נצא ממצרים מיד נקבל את התורה, וכמאמר הכתוב "בהוציאך את העם ממצרים תעבדון את האלקים על ההר הזה" (שמות ג:יב), וא"כ היכן הוא ההר היכן היא התורה? אבל משה ענה להם, א"א לעם שעד עכשיו היה משעובד בגופו וברוחו למלך קשה ולמדינה קשה, לפרעה במצרים, שיהיה מוכן ומזומן מיד לקבלת התורה ולהתהפך בין רגע להיות עם נבחר וממלכת כהנים. קודם כל צריכים אתם לכמה שבועות הכנה שבזמן הזה תעבדו על תכונות הנפש וטוהר המדות שלכם. ומטעם זה נתהווה מנהג אצל הדורות שלאחריהם, שגם אנו, המקבלים את התורה מחדש בכל שנה בחג העצרת, צריכים להתכונן למעמד הקבלה על ידי תיקון המדות ועיצוב האישיות.

וזה נכלל בעומק מאמרם ז"ל שדרך ארץ קדמה לתורה, והיינו שבכדי להיות כלי המוכן לקבל תורה באופן שתתקיים אצלו, מתחייב האדם לשפר את מדותיו ולהתחזק במושגים של דרך ארץ ורק לאחר זה מוכן הוא לקבל את התורה

אין דברי תורה מתקיימין אלא במי שדעתו שפלה

קדושת לוי, ליקוטים לאבות

(א) במשנה (פרק א משנה א) משה קיבל תורה מסיני. יש לדקדק דהוה ליה לומר בסיני. ונראה לבאר, דהנה כתיב (במדבר יב, ג) והאיש משה עניו מאד מכל האדם כו', וכן במצרים אמד (שמות ג, יא) מי אנכי כי אלך וכו' וכי אוציא, וכשאמר לו הקדוש ברוך הוא שיתן התורה על ידו והוא יהיה רבן של כל ישראל לא סירב כלל והיכן ענותנותו. אמנם אדרבא היא הנותנת, כי משה רבינו ע"ה הסתכל שהתורה תנתן על הר סיני והטעם כמו שאמרו רבותינו ז"ל (סוטה ה.) לפי שהוא נמוך מכל ההרים, וראה שאין התורה ניתנת, כי אם על ידי השפל והגרוע מהכל לכן מיד נתרצה שתנתן התורה על ידו מחמת רוב ענותנותו שחשב שאין בישראל גרוע ממנו ואין התורה ניתנת כי אם על ידי השפל והגרוע מהכל. וזהו משה קיבל תורה, וקשה כנזכר והיכן ענותנותו. לזה אמר מסיני, שלמד מסיני שניתן עליו התורה ולא על שאר ההרים מפני שהוא נמוך מכל ההרים לכן גם הוא נתרצה מיד להנתן התורה על ידו:

Kedushat Levi, Likutim on Avot

...

עבודה זרה כ׳ ב:י׳

מכאן א"ר פנחס בן יאיר תורה מביאה לידי זהירות זהירות מביאה לידי זריזות זריזות מביאה לידי נקיות נקיות מביאה לידי פרישות פרישות מביאה לידי טהרה טהרה מביאה לידי חסידות חסידות מביאה לידי ענוה ענוה מביאה לידי יראת חטא יראת חטא מביאה לידי קדושה קדושה מביאה לידי רוח הקודש רוח הקודש מביאה לידי תחיית המתים וחסידות גדולה מכולן שנאמר (תהלים פט, כ) אז דברת בחזון לחסידיך.ופליגא דרבי יהושע בן לוי דא"ר יהושע בן לוי ענוה גדולה מכולן שנאמר (ישעיהו סא, א) רוח ה' אלקים עלי יען משח ה' אותי לבשר ענוים חסידים לא נאמר אלא ענוים הא למדת שענוה גדולה מכולן:

Avodah Zarah 20b:10

From here Rabbi Pineḥas ben Ya’ir would say: Torah study leads to care in the performance of mitzvot. Care in the performance of mitzvot leads to diligence in their observance. Diligence leads to cleanliness of the soul. Cleanliness of the soul leads to abstention from all evil. Abstention from evil leads to purity and the elimination of all base desires. Purity leads to piety. Piety leads to humility. Humility leads to fear of sin. Fear of sin leads to holiness. Holiness leads to the Divine Spirit. The Divine Spirit leads to the resurrection of the dead. And piety is greater than all of them, as it is stated: “Then You did speak in a vision to Your pious ones” (Psalms 89:20).

"Pirkei Avos: Visions of Faith" Rabbi Abraham J. Twerski M.D ZT"L
The Talmud states that had the Israelites heard the entire Torah directly from God, they would have been free of the Yezter Hara. The Torah would have been eternally implanted within them, never to be forgotten (Shir Hashirim Rabbah 1:15). Why were our ancestors reluctant to hear the voice of God? Because they did not consider themselves worthy and deserving of receiving the greatest of all revelations. This is just one of several incidents where our history has been negatively affected by misguided humility.
The decrease in Torah knowledge that has occurred throughout our history is a consequence of humility that degenerated into a lowered self-regard.
The Talmud states that the Second Temple was destroyed because of misguided humility (Gitin 56A). While vanity is the worst of all character traits and humility is the finest of all traits, we must be guided by the teachings of our great ethicists, so that we do not allow humility to be distorted into pathological low self-esteem.

תענית ז׳ א:ט״ו

וְאָמַר רַבִּי חֲנִינָא בַּר אִידִי לָמָּה נִמְשְׁלוּ דִּבְרֵי תוֹרָה לְמַיִם דִּכְתִיב הוֹי כׇּל צָמֵא לְכוּ לַמַּיִם לוֹמַר לָךְ מָה מַיִם מַנִּיחִין מָקוֹם גָּבוֹהַּ וְהוֹלְכִין לְמָקוֹם נָמוּךְ אַף דִּבְרֵי תוֹרָה אֵין מִתְקַיְּימִין אֶלָּא בְּמִי שֶׁדַּעְתּוֹ שְׁפָלָה

Taanit 7a:15

And Rabbi Ḥanina bar Idi said: Why are matters of Torah likened to water, as it is written: “Ho, everyone who thirsts, come for water” (Isaiah 55:1)? This verse comes to tell you: Just as water leaves a high place and flows to a low place, so too, Torah matters are retained only by one whose spirit is lowly, i.e., a humble person.

פלא יועץ ע״ר

(א) ענוה - ענוה היא מדה טובה דלית דכותה, כמאמר רבותינו ז''ל (ע''ז כ ב) ענוה גדולה מכלם, והיא אב התורה ומדות הטובות, ורעותיה מובאות אחריה, אהבה ואחוה שלום ורעות עם כל אדם, ואינו כועס כלל, ומעביר על מדותיו, ורוחו רוח נשברה, ולבו לב נשבר ונדכה, ואינו מקפיד על דבר, ובורח מן הכבוד, ואינו מבקש גדלה, ואינו חומד כבוד, ואינו מחזיק טובה לעצמו, וכהנה רבות מדות טובות וישרות הן נגררות מן הענוה באמת:

Pele Yoetz 270

...

במדבר י״ב:ג׳

(ג) וְהָאִ֥ישׁ מֹשֶׁ֖ה עָנָ֣ו מְאֹ֑ד מִכֹּל֙ הָֽאָדָ֔ם אֲשֶׁ֖ר עַל־פְּנֵ֥י הָאֲדָמָֽה׃ {ס}

Numbers 12:3

(3) Now Moses was a very humble man, more so than any other man on earth.

תפארת ישראל - יכין מסכת אבות פרק ו
ומלבשתו ענוה ויראה. המדות הן כמלבושיו של אדם. וכשישתמש בא' מהן הו"ל כלובשה, שיתראה בה. והעוסק בתורה לשמה, תלבישהו התורה תמיד במידת הענוה, שיחשוב תמיד על שפלותו. גם תלבישהו תמיד יראת הכבוד נגד האדם שנפגש בו, שיחשוב ג"כ שפלותו נגד רוממות האדם שלפניו. וכ"ש שיחשוב שפלותו נגד רוממות שמו ית', ויהיה תמיד ירא לפניו יראת הכבוד:

הגר"ח מוואלאזין בספרו רוח חיים
ואמר ומלבשתו ענוה ויראה, כמו שאמרו חז"ל (שבת עז:), גלימא, שנעשה בו כגולם, לבושה, לא בושה, פירוש, גלימא הוא הבגד העליון שהוא מתכסה בו, ובו אינו ניכר חיתוך האברים, ולכך נעשה בו כגולם, והוא אינו בתמידות על גופו, כי אם כשהולך בשוק או כשיושב בין בני אדם מכובדים שלא בביתו, אבל בביתו ובפני בני ביתו מסירו, מה שאין כן לבושה, שאף בפני בני ביתו אינו מסירו, ולזה אמר ומלבשתו ענוה, שמדת ענוה צריכה להיות עליו בתמידות, כמו הלבוש שלא יסיר אף בפני בני ביתו וכו'.

סוטה מ״ט ב:י״ט

משמת רבי בטלה ענוה ויראת חטא אמר ליה רב יוסף לתנא לא תיתני ענוה דאיכא אנא אמר ליה רב נחמן לתנא לא תיתני יראת חטא דאיכא אנא

Sotah 49b:19

The final line of the mishna states that from the time when Rabbi Yehuda HaNasi died, humility and fear of sin ceased. Rav Yosef said to the tanna who reviewed the mishna: Do not teach that humility ceased, for there is still one who is humble, namely me. Rav Naḥman similarly said to the tanna who reviewed the mishna: Do not teach that fear of sin ceased, for there is still one who fears sin, namely me.

תנאי לקבלת התורה הוא מסירת נפש

מדרש שמואל על אבות א׳:א׳:ג׳

ולהבין כוונת המשנה ראוי לדקדק למה שינה שהיה לו ליחס או הכל אל המקבל או הכל אל הנותן ולימא הקב"ה נתן תורה למשה ומסרה ליהושע או יהושע קבל ממשה והזקנים מיהושע כמו שהתחיל משה קבל: ואפשר לומר משום דמלאכי השרת קטרגו על נתינת התורה למשה ואמרו מה אנוש כי תזכרנו וגו' ומשה ברוב השתדלותו וטענותיו שהשיב להם תשובות נצחות קבל את התורה ולכן ראוי לומר בו שהוא המקבל שהוא גרם כי בכח ידו קבלה ואם לאו לא היה הקב"ה נותן אותה לו אלא למלאכי השרת שהיו רוצים בה

Midrash Shmuel on Avot 1:1:3

...

ברכות ס״א ב

רַבִּי עֲקִיבָא אוֹמֵר: ״בְּכָל נַפְשְׁךָ״ אֲפִילּוּ נוֹטֵל אֶת נַפְשְׁךָ. תָּנוּ רַבָּנַן: פַּעַם אַחַת גָּזְרָה מַלְכוּת הָרְשָׁעָה שֶׁלֹּא יַעַסְקוּ יִשְׂרָאֵל בַּתּוֹרָה. בָּא פַּפּוּס בֶּן יְהוּדָה וּמְצָאוֹ לְרַבִּי עֲקִיבָא שֶׁהָיָה מַקְהִיל קְהִלּוֹת בָּרַבִּים וְעוֹסֵק בַּתּוֹרָה. אָמַר לוֹ: עֲקִיבָא אִי אַתָּה מִתְיָרֵא מִפְּנֵי מַלְכוּת? אָמַר לוֹ: אֶמְשׁוֹל לְךָ מָשָׁל, לְמָה הַדָּבָר דּוֹמֶה — לְשׁוּעָל שֶׁהָיָה מְהַלֵּךְ עַל גַּב הַנָּהָר, וְרָאָה דָּגִים שֶׁהָיוּ מִתְקַבְּצִים מִמָּקוֹם לְמָקוֹם. אָמַר לָהֶם: מִפְּנֵי מָה אַתֶּם בּוֹרְחִים? אָמְרוּ לוֹ: מִפְּנֵי רְשָׁתוֹת שֶׁמְּבִיאִין עָלֵינוּ בְּנֵי אָדָם. אָמַר לָהֶם: רְצוֹנְכֶם שֶׁתַּעֲלוּ לַיַּבָּשָׁה, וְנָדוּר אֲנִי וְאַתֶּם, כְּשֵׁם שֶׁדָּרוּ אֲבוֹתַי עִם אֲבוֹתֵיכֶם? אָמְרוּ לוֹ: אַתָּה הוּא שֶׁאוֹמְרִים עָלֶיךָ פִּקֵּחַ שֶׁבַּחַיּוֹת?! לֹא פִּקֵּחַ אַתָּה, אֶלָּא טִפֵּשׁ אַתָּה! וּמָה בִּמְקוֹם חִיּוּתֵנוּ, אָנוּ מִתְיָרְאִין, בִּמְקוֹם מִיתָתֵנוּ — עַל אַחַת כַּמָּה וְכַמָּה. אַף אֲנַחְנוּ עַכְשָׁיו שֶׁאָנוּ יוֹשְׁבִים וְעוֹסְקִים בַּתּוֹרָה, שֶׁכָּתוּב בָּהּ: ״כִּי הוּא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ״, כָּךְ, אִם אָנוּ הוֹלְכִים וּמְבַטְּלִים מִמֶּנָּה — עַל אַחַת כַּמָּה וְכַמָּה! אָמְרוּ: לֹא הָיוּ יָמִים מוּעָטִים, עַד שֶׁתְּפָסוּהוּ לְרַבִּי עֲקִיבָא וַחֲבָשׁוּהוּ בְּבֵית הָאֲסוּרִים, וְתָפְסוּ לְפַפּוּס בֶּן יְהוּדָה וַחֲבָשׁוּהוּ אֶצְלוֹ. אָמַר לוֹ: פַּפּוּס, מִי הֲבִיאֲךָ לְכָאן? אָמַר לוֹ: אַשְׁרֶיךָ רַבִּי עֲקִיבָא שֶׁנִּתְפַּסְתָּ עַל דִּבְרֵי תוֹרָה. אוֹי לוֹ לְפַפּוּס שֶׁנִּתְפַּס עַל דְּבָרִים בְּטֵלִים. בְּשָׁעָה שֶׁהוֹצִיאוּ אֶת רַבִּי עֲקִיבָא לַהֲרִיגָה זְמַן קְרִיאַת שְׁמַע הָיָה, וְהָיוּ סוֹרְקִים אֶת בְּשָׂרוֹ בְּמַסְרְקוֹת שֶׁל בַּרְזֶל, וְהָיָה מְקַבֵּל עָלָיו עוֹל מַלְכוּת שָׁמַיִם. אָמְרוּ לוֹ תַּלְמִידָיו: רַבֵּינוּ, עַד כָּאן?! אָמַר לָהֶם: כׇּל יָמַי הָיִיתִי מִצְטַעֵר עַל פָּסוּק זֶה ״בְּכָל נַפְשְׁךָ״ אֲפִילּוּ נוֹטֵל אֶת נִשְׁמָתְךָ. אָמַרְתִּי: מָתַי יָבֹא לְיָדִי וַאֲקַיְּימֶנּוּ, וְעַכְשָׁיו שֶׁבָּא לְיָדִי, לֹא אֲקַיְּימֶנּוּ? הָיָה מַאֲרִיךְ בְּ״אֶחָד״, עַד שֶׁיָּצְתָה נִשְׁמָתוֹ בְּ״אֶחָד״. יָצְתָה בַּת קוֹל וְאָמְרָה: ״אַשְׁרֶיךָ רַבִּי עֲקִיבָא שֶׁיָּצְאָה נִשְׁמָתְךָ בְּאֶחָד״. אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: זוֹ תּוֹרָה וְזוֹ שְׂכָרָהּ?

Berakhot 61b

and the lungs draw all kinds of liquids, the liver becomes angry, the gall bladder injects a drop of gall into the liver and allays anger, the spleen laughs, the maw grinds the food, and the stomach brings sleep, the nose awakens. If they reversed roles such that the organ which brings on sleep were to awaken, or the organ which awakens were to bring on sleep, the individual would gradually deteriorate. It was taught: If both bring on sleep or both awaken, the person immediately dies. With regard to one’s inclinations, it was taught in a baraita that Rabbi Yosei HaGelili says: The good inclination rules the righteous, as it is stated: “And my heart is dead within me” (Psalms 109:22); the evil inclination has been completely banished from his heart. The evil inclination rules the wicked, as it is stated: “Transgression speaks to the wicked, there is no fear of God before his eyes” (Psalms 36:2). Middling people are ruled by both the good and evil inclinations, as it is stated: “Because He stands at the right hand of the needy, to save him from them that rule his soul” (Psalms 109:31). Rabba said: People like us are middling. Abaye, his student and nephew, said to him: If the Master claims that he is merely middling, he does not leave room for any creature to live. If a person like you is middling, what of the rest of us? And Rava said: The world was created only for the sake of the full-fledged wicked or the full-fledged righteous; others do not live complete lives in either world. Rava said: One should know of himself whether or not he is completely righteous, as if he is not completely righteous, he knows that his life will be a life of suffering. Rav said: The world was only created for the wicked Ahab ben Omri and for Rabbi Ḥanina ben Dosa. The Gemara explains: For Ahab ben Omri, this world was created, as he has no place in the World-to-Come, and for Rabbi Ḥanina ben Dosa, the World-to-Come was created. We learned in our mishna the explanation of the verse: “And you shall love the Lord your God with all your heart and all your soul and all your might” (Deuteronomy 6:5). This was elaborated upon when it was taught in a baraita: Rabbi Eliezer says: If it is stated: “With all your soul,” why does it state: “With all your might”? Conversely, if it stated: “With all your might,” why does it state: “With all your soul”? Rather, this means that if one’s body is dearer to him than his property, therefore it is stated: “With all your soul”; one must give his soul in sanctification of God. And if one’s money is dearer to him than his body, therefore it is stated: “With all your might”; with all your assets. Rabbi Akiva says: “With all your soul” means: Even if God takes your soul. The Gemara relates at length how Rabbi Akiva fulfilled these directives. The Sages taught: One time, after the bar Kokheva rebellion, the evil empire of Rome decreed that Israel may not engage in the study and practice of Torah. Pappos ben Yehuda came and found Rabbi Akiva, who was convening assemblies in public and engaging in Torah study. Pappos said to him: Akiva, are you not afraid of the empire? Rabbi Akiva answered him: I will relate a parable. To what can this be compared? It is like a fox walking along a riverbank when he sees fish gathering and fleeing from place to place.
The fox said to them: From what are you fleeing?
They said to him: We are fleeing from the nets that people cast upon us.
He said to them: Do you wish to come up onto dry land, and we will reside together just as my ancestors resided with your ancestors?
The fish said to him: You are the one of whom they say, he is the cleverest of animals? You are not clever; you are a fool. If we are afraid in the water, our natural habitat which gives us life, then in a habitat that causes our death, all the more so.
The moral is: So too, we Jews, now that we sit and engage in Torah study, about which it is written: “For that is your life, and the length of your days” (Deuteronomy 30:20), we fear the empire to this extent; if we proceed to sit idle from its study, as its abandonment is the habitat that causes our death, all the more so will we fear the empire. The Sages said: Not a few days passed until they seized Rabbi Akiva and incarcerated him in prison, and seized Pappos ben Yehuda and incarcerated him alongside him. Rabbi Akiva said to him: Pappos, who brought you here? Pappos replied: Happy are you, Rabbi Akiva, for you were arrested on the charge of engaging in Torah study. Woe unto Pappos who was seized on the charge of engaging in idle matters. The Gemara relates: When they took Rabbi Akiva out to be executed, it was time for the recitation of Shema. And they were raking his flesh with iron combs, and he was reciting Shema, thereby accepting upon himself the yoke of Heaven. His students said to him: Our teacher, even now, as you suffer, you recite Shema? He said to them: All my days I have been troubled by the verse: With all your soul, meaning: Even if God takes your soul. I said to myself: When will the opportunity be afforded me to fulfill this verse? Now that it has been afforded me, shall I not fulfill it? He prolonged his uttering of the word: One, until his soul left his body as he uttered his final word: One. A voice descended from heaven and said: Happy are you, Rabbi Akiva, that your soul left your body as you uttered: One. The ministering angels said before the Holy One, Blessed be He: This is Torah and this its reward? As it is stated: “From death, by Your hand, O Lord, from death of the world” (Psalms 17:14); Your hand, God, kills and does not save. God said the end of the verse to the ministering angels: “Whose portion is in this life.” And then a Divine Voice emerged and said: Happy are you, Rabbi Akiva, as you are destined for life in the World-to-Come, as your portion is already in eternal life. We learned in the mishna that one may not act irreverently opposite the Eastern Gate, which is aligned with the Holy of Holies. Limiting this halakha, Rav Yehuda said that Rav said: They only said this halakha with regard to irreverent behavior from Mount Scopus [Tzofim] and within, and specifically areas from where one can see the Temple. It is also stated: Rabbi Abba, son of Rabbi Ḥiyya bar Abba, said: Rabbi Yoḥanan said the following: They only said this halakha with regard to Mount Scopus and within, when one can see, and when there is no fence obstructing his view, and when the Divine Presence is resting there, i.e., when the Temple is standing. In this context, the Sages taught: One who defecates in Judea should not defecate when facing east and west, for then he is facing Jerusalem; rather he should do so facing north and south. But in the Galilee which is north of Jerusalem, one should only defecate facing east and west. Rabbi Yosei permits doing so, as Rabbi Yosei was wont to say: They only prohibited doing so when one can see the Temple, where there is no fence, and when the Divine Presence is resting there. And the Rabbis prohibit doing so. The Gemara argues: But the opinion of the Rabbis, who prohibit this, is identical to that of the first anonymous tanna, who also prohibits doing so. The Gemara replies: The practical difference between them is with regard to the sides, i.e., a place in Judea that is not directly east or west of Jerusalem, or a place in the Galilee that is not directly north of Jerusalem. According to the first tanna, it is prohibited; according to the Rabbis, it is permitted. It was taught in another baraita: One who defecates in Judea should not defecate when facing east and west; rather, he should only do so facing north and south. And in the Galilee, defecating while facing north and south is prohibited, while east and west is permitted. And Rabbi Yosei permitted doing so, as Rabbi Yosei was wont to say: They only prohibited doing so when one can see the Temple. Rabbi Yehuda says: When the Temple is standing, it is prohibited, but when the Temple is not standing, it is permitted. The Gemara adds that Rabbi Akiva prohibits defecating anywhere while facing east and west. The Gemara challenges this: Rabbi Akiva’s position is identical to that of the first, anonymous tanna, who also prohibits doing so. The Gemara responds: The practical difference between them is with regard to places outside of Eretz Yisrael, as according to Rabbi Akiva, even outside of Eretz Yisrael, defecating while facing east and west is prohibited. The Gemara relates that in Rabba’s bathroom, the bricks were placed east and west in order to ensure that he would defecate facing north and south. Abaye went and placed them north and south, to test if Rabba was particular about their direction or if they had simply been placed east and west incidentally. Rabba entered and fixed them. He said: Who is the one that is upsetting me? I hold in accordance with the opinion of Rabbi Akiva, who said: It is prohibited everywhere.

עבודה זרה י״ח א

תנו רבנן כשחלה רבי יוסי בן קיסמא הלך רבי חנינא בן תרדיון לבקרו אמר לו חנינא אחי (אחי) אי אתה יודע שאומה זו מן השמים המליכוה שהחריבה את ביתו ושרפה את היכלו והרגה את חסידיו ואבדה את טוביו ועדיין היא קיימת ואני שמעתי עליך שאתה יושב ועוסק בתורה [ומקהיל קהלות ברבים] וספר מונח לך בחיקך אמר לו מן השמים ירחמו אמר לו אני אומר לך דברים של טעם ואתה אומר לי מן השמים ירחמו תמה אני אם לא ישרפו אותך ואת ספר תורה באש אמר לו רבי מה אני לחיי העולם הבא אמר לו כלום מעשה בא לידך אמר לו מעות של פורים נתחלפו לי במעות של צדקה וחלקתים לעניים אמר לו אם כן מחלקך יהי חלקי ומגורלך יהי גורלי אמרו לא היו ימים מועטים עד שנפטר רבי יוסי בן קיסמא והלכו כל גדולי רומי לקברו והספידוהו הספד גדול ובחזרתן מצאוהו לרבי חנינא בן תרדיון שהיה יושב ועוסק בתורה ומקהיל קהלות ברבים וס"ת מונח לו בחיקו הביאוהו וכרכוהו בס"ת והקיפוהו בחבילי זמורות והציתו בהן את האור והביאו ספוגין של צמר ושראום במים והניחום על לבו כדי שלא תצא נשמתו מהרה אמרה לו בתו אבא אראך בכך אמר לה אילמלי אני נשרפתי לבדי היה הדבר קשה לי עכשיו שאני נשרף וס"ת עמי מי שמבקש עלבונה של ס"ת הוא יבקש עלבוני אמרו לו תלמידיו רבי מה אתה רואה אמר להן גליון נשרפין ואותיות פורחות אף אתה פתח פיך ותכנס בך האש אמר להן מוטב שיטלנה מי שנתנה ואל יחבל הוא בעצמו אמר לו קלצטונירי רבי אם אני מרבה בשלהבת ונוטל ספוגין של צמר מעל לבך אתה מביאני לחיי העולם הבא אמר לו הן השבע לי נשבע לו מיד הרבה בשלהבת ונטל ספוגין של צמר מעל לבו יצאה נשמתו במהרה אף הוא קפץ ונפל לתוך האור יצאה בת קול ואמרה רבי חנינא בן תרדיון וקלצטונירי מזומנין הן לחיי העולם הבא בכה רבי ואמר יש קונה עולמו בשעה אחת ויש קונה עולמו בכמה שנים:

Avodah Zarah 18a

pronounce the ineffable name of God with all of its letters, i.e., as it is spelled. The Gemara asks: And how could he do that? But didn’t we learn in the mishna (Sanhedrin 90a): These are the people who have no share in the World-to-Come: One who says that the Torah is not from Heaven or that there is no source from the Torah for the resurrection of the dead. Abba Shaul says: Also one who pronounces the ineffable name as it is written, with all of its letters, has no share in the World-to-Come. The Gemara answers: Rabbi Ḥanina ben Teradyon did it to teach himself, as it is taught in a baraita with regard to the prohibition against sorcery: “You shall not learn to do” (Deuteronomy 18:9); this indicates: But you may learn to understand and to teach. In other words, certain prohibitions do not apply when one is acting only in order to acquire knowledge of the subject. The Gemara asks: Rather, what is the reason that he was punished? The Gemara answers: He was punished because he would pronounce the ineffable name of God in public, instead of privately. And his wife was condemned to execution by decapitation because she did not protest his doing so. From here the Sages stated: Anyone who has the capability to protest effectively the sinful conduct of another and does not protest is punished for that person’s sin. The Gemara asks: And why was his daughter condemned to sit in a brothel? As Rabbi Yoḥanan says: Once, the daughter of Rabbi Ḥanina ben Teradyon was walking before the nobles of Rome, and they said to each other: How pleasant are the steps of this young woman. Upon hearing this, she immediately took care to keep walking in such a fashion that her steps would continue to be pleasing to them. And this is the same as that which Rabbi Shimon ben Lakish says: What is the meaning of that which is written: “The iniquity of my heel encircles me” (Psalms 49:6)? It means that the sins that a person tramples with one’s heel in this world, i.e., dismisses and pays no attention to them as they seem to lack importance, e.g., the way that one walks, come and encircle him on the Day of Judgment. The Gemara relates: When the three of them went out after being sentenced, they accepted the justice of God’s judgment. Rabbi Ḥanina ben Teradyon said: “The Rock, His work is perfect; for all His ways are justice” (Deuteronomy 32:4). And his wife said the continuation of the verse: “A God of faithfulness and without iniquity.” His daughter said: “Great in counsel, and mighty in work; whose eyes are open upon all the ways of the sons of men, to give every one according to his ways” (Jeremiah 32:19). Rabbi Yehuda HaNasi said: How great are these righteous people, that these three verses, which speak of the acceptance of God’s judgment, occurred to them at the time of accepting the righteousness of His judgment. § The Sages taught: When Rabbi Yosei ben Kisma fell ill, Rabbi Ḥanina ben Teradyon went to visit him. Rabbi Yosei ben Kisma said to him: Ḥanina my brother, do you not know that this nation has been given reign by a decree from Heaven? The proof is that Rome has destroyed God’s Temple, and burned His Sanctuary, and killed His pious ones, and destroyed His best ones, and it still exists. Evidently, all of this is by Divine decree. And yet I heard about you that you sit and engage in Torah study, and convene assemblies in public, and have a Torah scroll placed in your lap, thereby demonstrating complete disregard for the decrees issued by the Romans. Rabbi Ḥanina ben Teradyon said to him: Heaven will have mercy and protect me. Rabbi Yosei ben Kisma said to him: I am saying reasonable matters to you, and you say to me: Heaven will have mercy? I wonder if the Romans will not burn both you and your Torah scroll by fire. Rabbi Ḥanina ben Teradyon said to him: My teacher, what will become of me? Am I destined for life in the World-to-Come? Rabbi Yosei ben Kisma said to him: Did any special incident occur to you which might serve as an indication? Rabbi Ḥanina ben Teradyon said to him: I confused my own coins that I needed for the festivities of Purim with coins of charity, and I distributed them all to the poor at my own expense. Rabbi Yosei ben Kisma said to him: If that is so, may my portion be of your portion, and may my lot be of your lot. The Sages said: Not even a few days passed before Rabbi Yosei ben Kisma died of his illness, and all of the Roman notables went to bury him, and they eulogized him with a great eulogy. And upon their return, they found Rabbi Ḥanina ben Teradyon, who was sitting and engaging in Torah study and convening assemblies in public, with a Torah scroll placed in his lap. They brought him to be sentenced, and wrapped him in the Torah scroll, and encircled him with bundles of branches, and they set fire to it. And they brought tufts of wool and soaked them in water, and placed them on his heart, so that his soul should not leave his body quickly, but he would die slowly and painfully. His daughter said to him: Father, must I see you like this? Rabbi Ḥanina ben Teradyon said to her: If I alone were being burned, it would be difficult for me, but now that I am burning along with a Torah scroll, He who will seek retribution for the insult accorded to the Torah scroll will also seek retribution for the insult accorded to me. His students said to him: Our teacher, what do you see? Rabbi Ḥanina ben Teradyon said to them: I see the parchment burning, but its letters are flying to the heavens. They said to him: You too should open your mouth and the fire will enter you, and you will die quickly. Rabbi Ḥanina ben Teradyon said to them: It is preferable that He who gave me my soul should take it away, and one should not harm oneself to speed his death. The executioner [kaltzatoniri] said to him: My teacher, if I increase the flame and take off the tufts of wool from your heart, so that you will die sooner and suffer less, will you bring me to the life of the World-to-Come? Rabbi Ḥanina ben Teradyon said to the executioner: Yes. The executioner said: Take an oath for me, that what you say is true. Rabbi Ḥanina ben Teradyon took the oath for him, and the executioner immediately increased the flame and took off the tufts of wool from his heart, causing his soul to leave his body quickly. The executioner too leaped and fell into the fire and died. A Divine Voice emerged and said: Rabbi Ḥanina ben Teradyon and the executioner are destined for the life of the World-to-Come. Upon hearing this, Rabbi Yehuda HaNasi wept and said: There is one who acquires his share in the World-to-Come in one moment, such as the executioner, and there is one who acquires his share in the World-to-Come only after many years of toil, such as Rabbi Ḥanina ben Teradyon. § The Gemara relates: Berurya, the wife of Rabbi Meir, was a daughter of Rabbi Ḥanina ben Teradyon. She said to Rabbi Meir: It is a disrespectful matter for me that my sister is sitting in a brothel; you must do something to save her. Rabbi Meir took a vessel [tarkeva] full of dinars and went. He said to himself: If no transgression was committed with her, a miracle will be performed for her; if she committed a transgression, no miracle will be performed for her. Rabbi Meir went and dressed as a Roman knight, and said to her: Accede to my wishes, i.e., engage in intercourse with me. She said to him: I am menstruating [dashtana] and cannot. He said to her: I will wait. She said to him: There are many women in the brothel, and there are many women here who are more beautiful than I. He said to himself: I can conclude from her responses that she did not commit a transgression, as she presumably said this to all who come. Rabbi Meir went over to her guard, and said to him: Give her to me. The guard said to him: I fear that if I do so, I will be punished by the government. Rabbi Meir said to him: Take this vessel full of dinars; give half to the government as a bribe, and half will be for you. The guard said to him: But when the money is finished, what shall I do? Rabbi Meir said to him: Say: God of Meir answer me! And you will be saved. The guard said to him:

שבת פ״ג ב

לְעוֹלָם אַל יִמְנַע אָדָם אֶת עַצְמוֹ מִבֵּית הַמִּדְרָשׁ וַאֲפִילּוּ שָׁעָה אַחַת, שֶׁהֲרֵי כַּמָּה שָׁנִים נִשְׁנֵית מִשְׁנָה זוֹ בְּבֵית הַמִּדְרָשׁ וְלֹא נִתְגַּלָּה טַעְמָהּ עַד שֶׁבָּא רַבִּי חֲנִינָא בֶּן עֲקַבְיָא וּפֵירְשָׁהּ. אָמַר רַבִּי יוֹנָתָן: לְעוֹלָם אַל יִמְנַע אָדָם אֶת עַצְמוֹ מִבֵּית הַמִּדְרָשׁ וּמִדִּבְרֵי תוֹרָה וַאֲפִילּוּ בִּשְׁעַת מִיתָה, שֶׁנֶּאֱמַר: ״זֹאת הַתּוֹרָה אָדָם כִּי יָמוּת בְּאֹהֶל״ — אֲפִילּוּ בִּשְׁעַת מִיתָה תְּהֵא עוֹסֵק בַּתּוֹרָה. אָמַר רֵישׁ לָקִישׁ: אֵין דִּבְרֵי תוֹרָה מִתְקַיְּימִין אֶלָּא בְּמִי שֶׁמֵּמִית עַצְמוֹ עָלֶיהָ, שֶׁנֶּאֱמַר: ״זֹאת הַתּוֹרָה אָדָם כִּי יָמוּת בְּאֹהֶל״. אָמַר רָבָא

Shabbat 83b

Even an inanimate object can move a source of impurity in that way. And if the food and drink tipped the scales, they remain ritually pure. The Gemara asks: In accordance with whose opinion is that which was taught in a baraita: All impure items that move other objects remain pure, meaning that an object does not become impure if moved by a source of impurity, except for movement by a zav, which has no counterpart in the whole Torah in its entirety? Let us say that this is not in accordance with the opinion of Rabbi Akiva, as if it were in accordance with the opinion of Rabbi Akiva, there is also the case of idolatry. In his opinion, idolatry also transmits impurity to an object by moving it. The Gemara answers: Even if you say that the baraita is in accordance with the opinion of Rabbi Akiva, teach: Zav and everything similar to it. According to Rabbi Akiva, just as a menstruating woman falls into that category, so too does an idol. The dilemma that was cited incidental to an earlier discussion is examined here in depth. Rav Ḥama bar Guria raised a dilemma: Does idolatry have the capacity to transmit impurity through limbs or does it not have the capacity to transmit impurity through limbs? The Gemara narrows the parameters of the dilemma. In a situation where a common unskilled person can restore it to its original form, do not raise the dilemma, as in that case it is certainly considered to be attached and is not considered broken. The case where you could raise the dilemma is where a common unskilled person cannot restore it to its original form. What is the ruling in that case? The two sides of the dilemma are: Do we say that since a common unskilled person cannot restore it, it is considered broken? Or perhaps we say that it is not lacking anything? Idolatry can only be nullified by breaking it in a case where, as a result, it is incomplete. And some raise this dilemma in another direction based on a different assumption: In a situation where a common unskilled person cannot restore it to its original form, do not raise the dilemma, as in that case it is certainly considered to be broken. When you could raise the dilemma is in a situation where a common unskilled person can restore it to its original form. What is the ruling in that case? The two sides of the dilemma are: Do we say that since a common unskilled person can restore it, it is considered attached? Or perhaps we say that at present, it is in pieces and permitted? No resolution was found for either version of this dilemma. Therefore, let it stand unresolved. Rav Aḥadvoi bar Ami raised a dilemma: What is the halakha with regard to idolatry that is less than an olive-bulk? Rav Yosef strongly objected to this: With regard to what use was this dilemma raised? If you say it was raised with regard to the matter of the prohibition of idolatry, let it only be like Zevuv, the Baal of Ekron, which was the size and form of a fly, as it was taught in a baraita with regard to the verse: “And they made Baal Berit into their god” (Judges 8:33). The Sages said that this is referring to Zevuv, the Baal of Ekron. It teaches that each and every person made an image of his god and placed it in his pocket. When he remembered it, he removed it from his pocket and embraced and kissed it. Apparently, even idolatry the size of a fly falls under the rubric of the prohibition of idolatry. Rather, the dilemma is: What is the halakha with regard to the matter of impurity? The two sides of the dilemma are as follows: Since an idol is juxtaposed to a creeping animal, just as a creeping animal transmits impurity when it is a lentil-bulk, so too, idolatry transmits impurity when it is a lentil-bulk. Or perhaps idolatry is juxtaposed to a corpse, and just as a corpse transmits impurity only when it is at least an olive-bulk, so too, idolatry transmits impurity only when it is at least an olive-bulk. Rav Avya said, and some say it was Rabba bar Ulla who said: Come and hear a resolution to this dilemma from that which was taught in a baraita: Idolatry that is less than an olive-bulk has no impurity at all, as it is stated: “And he brought out the ashera from the house of the Lord, outside Jerusalem, to the brook of Kidron, and burned it at the brook of Kidron, and stamped it into powder, and cast its powder upon the graves of the common people” (II Kings 23:6). Just as a corpse transmits impurity when it is an olive-bulk, so too, idolatry transmits impurity when it is an olive-bulk. The Gemara now asks a general question: And according to the Rabbis, with regard to what halakha was idolatry juxtaposed to a creeping animal? The juxtaposition establishes that like a creeping animal, it does not transmit impurity through carrying. The juxtaposition to a menstruating woman establishes that like a menstruating woman, it has the capacity to transmit impurity through limbs. The juxtaposition to a corpse establishes that it does not transmit impurity when it is a lentil-bulk. The Gemara suggests: Let us say that all of these juxtapositions come to teach a stringency. With regard to what halakha did the Torah juxtapose idolatry to a creeping animal? It is to establish that it transmits impurity when it is a lentil-bulk. The juxtaposition of idolatry to a menstruating woman is to establish that it transmits impurity via a very heavy stone; and the Torah juxtaposed it to a corpse to establish that it transmits impurity imparted by a tent, all of which are stringencies that exist with regard to those types of impurity. The Gemara answers: The impurity of idolatry is by rabbinic law. And whenever there are two possibilities with regard to a rabbinic decree, a leniency and a stringency, we juxtapose to establish the lenient possibility, and we do not juxtapose to establish the stringent possibility. MISHNA: This is another mishna that digresses from the central topic of this tractate. It, too, is based on an allusion from the Bible. From where is it derived that the ship is ritually pure, in the sense that it cannot become impure? As it is stated: “The way of a ship in the midst of the sea” (Proverbs 30:19). GEMARA: The allusion in the mishna requires clarification. The verse appears to state the obvious. Of course a ship is in the midst of the sea. Rather, this verse teaches us an allusion that the legal status of a boat is like that of the sea. Just as the sea is ritually pure and cannot become impure, so too, a boat is ritually pure and cannot become impure. It was taught in a baraita that Ḥananya says: This halakha is derived from the halakha of a sack, as the impurity of wooden vessels is likened to the impurity of a sack. Just as a sack, which can become ritually impure, is carried both full and empty, so too, any object that is carried both full and empty can become ritually impure. This is to exclude a ship, which is not carried on land full and empty, as due to its weight it cannot be carried full. The Gemara asks: What is the practical difference between the two reasons? The halakhic ruling according to both is that a ship cannot become impure. The Gemara explains: There is a difference between them with regard to a ship made from earthenware or from any material other than wood. According to the one who said that it is derived from the verse: “A ship in the midst of the sea,” this boat is also in the midst of the sea. However, according to the one who said that it is derived from the halakha of a sack, this halakha applies only to those materials that are written in the same verse together with sack and are likened to it. If it is carried both full and empty, yes, it can become impure; and if it can not be carried both full and empty, no, it cannot become impure. However, an earthenware ship can become impure even though it is not carried both full and empty. Alternatively, there is a difference between them regarding a Jordan ship, which is a small boat used on the Jordan River. According to the one who said that it is derived from the verse: “A ship in the midst of the sea,” this is also a ship in the midst of the sea. A river is pure like the sea and the boat will remain pure. According to the one who said that it is derived from the halakha of a sack, and in order to become impure it must be carried full and empty, this is also carried both full and empty, and can become ritually impure. As Rabbi Ḥanina ben Akavya said: For what reason did they say that a Jordan ship can become impure? Because they load it on dry land and carry it on land and then lower it into the water. It is carried on land when full. Rav Yehuda said that Rav said: One should never prevent himself from attending the study hall for even one moment, as this mishna which states that a Jordan ship can become ritually impure was taught for several years in the study hall, but its reason was not revealed until Rabbi Ḥanina ben Akavya came and explained it. Following Rav’s statement, the Gemara cites that which Rabbi Yonatan said: One should never prevent himself from attending the study hall or from engaging in matters of Torah, even at the moment of death, as it is stated: “This is the Torah: A person who dies in a tent” (Numbers 19:14). That is an allusion to the fact that even at the moment of death, one should engage in the study of Torah. Reish Lakish said: Matters of Torah only endure in a person who kills himself over the Torah, one who is ready to devote all his efforts to it, as it is stated: “This is the Torah: A person who dies in a tent,” meaning that the Torah is only attained by one who kills himself in its tent. Rava said:

ברכות ס״ג ב:י״ד

דָּבָר אַחֵר: ״הַסְכֵּת וּשְׁמַע יִשְׂרָאֵל״ — כַּתְּתוּ עַצְמְכֶם עַל דִּבְרֵי תוֹרָה. כִּדְאָמַר רֵישׁ לָקִישׁ, דְּאָמַר רֵישׁ לָקִישׁ: מִנַּיִן שֶׁאֵין דִּבְרֵי תוֹרָה מִתְקַיְּימִין אֶלָּא בְּמִי שֶׁמֵּמִית עַצְמוֹ עָלֶיהָ — שֶׁנֶּאֱמַר: ״זֹאת הַתּוֹרָה אָדָם כִּי יָמוּת בְּאֹהֶל״.

Berakhot 63b:14

The Gemara offers an alternative explanation of this verse: “Keep silence [hasket] and hear, Israel”; break [kattetu] yourselves over words of the Torah. This is in accordance with the opinion of Reish Lakish, as Reish Lakish said: From where is it derived that matters of Torah are only retained by one who kills himself over it? As it is stated: “This is the Torah: When one dies in a tent” (Numbers 19:14); true Torah study demands the total devotion of one who is willing to dedicate his life in the tent of Torah.

Think Things Through

רבינו יונה על פרקי אבות א׳:א׳:ו׳

(ו) הם אמרו ג' דברים. הוו מתונין בדין. והטעם על שאמר הוו מתונין בדין כדי להזהיר יותר על הדינין משאר הוראות שהם עיקר גדול בידיעת יתב' ויתע' וכמו שאמר ירמי' הנביא ע"ה (ירמי' ט' כ"ג) השכל וידע אותי כי אני ה' עשה חסד משפט וצדקה בארץ כי באלה חפצתי נאם ה'. ואיך ישכיל אדם לדעת את ה' והוא דבר הנמנע אך בזאת ידענו לעשות דין ומשפט כי ה' עשה (את) אלה:

Rabbeinu Yonah on Pirkei Avot 1:1:6

(6) They said three things: Be deliberate in judgment: They said [this] to teachers of legal decisions and decisors of legal decisions and decisors of litigation; that they should not rely on the first thought, but rather upon great deliberation and incisive investigation, so that they not err in their evaluation. As a man who is quick to make a decision is called a sinner - and even though he thought he was saying the truth, it is not [considered] accidental but rather is [considered] to be close to volitional, since he did not put it into his heart to say, the quick hearts do not understand to know. As error is found in all men, as the rabbis say (Avot 4:13), " Be careful in study, for an error in study is considered an intentional transgression." And about this matter, Shlomo, peace be upon him, stated (Proverbs 26:12), "If you see a man who thinks himself wise, there is more hope for a dullard than for him." And it is as the sages, may their memory be blessed, said (Avot 4:7), "One who is nonchalant about giving legal decisions is an imbecile, wicked, and arrogant in spirit." Therefore, it is incumbent upon a man who makes legal decisions to go back and forth on the matter and let his thought ripen and to hold on to it; as the matter that they said (Sanhedrin 35a) [that] we should ripen a judgement, as through ripening and deliberation, he adds reasoning to his reasoning and sharpness to his sharpness, until he judges a completely true judgement. As he will see to say with the second thought that which he did not see with the first. And about this matter, Asaf stated (Psalms 73:21), "As my heart ripened and my kidneys were silent," which is to say [that] after my heart has ripened and been sharp with wisdom and with my kidneys, I have been silent and have refined my understanding to know. As without this, I have not known, and this is my portion. (And as) it is after it, "I was a dolt, without knowledge; I was brutish toward You." And the reason [they] said, "Be deliberate in judgment," is in order to warn about litigation more than other legal decisions, as they are fundamental in the knowledge of Him, may He be blessed and elevated; and as Yirmiyahu the prophet stated (Jeremiah 9:23), "ponder and know Me, for I am the Lord who makes kindness, justice, and equity in the world; for in these I delight, declares the Lord." And how can a man a ponder and know God, as it is not possible? However with this have we known Him, by dong judgment and justice, since God does these. And that is what is stated (Jeremiah 22:16), "He judged for the poor and needy— then all was well. That is truly knowing Me, declares the Lord." And it is written in another place (Micah 6:8), "And what does the Lord require of you? Only to do justice and to love kindness," since judgments are a pillar of the Torah. And from them the world is made firm, as is said in the Midrash (Shemot Rabbah 30 3), "It is written in front of The Ten Commandments, 'and they will judge the people at all times' (Exodus 18:22). And after the Ten Commandment, it is written, 'And these are the laws' (Exodus 21 1). There is a parable [about this] concerning a matron that was walking along the way and her armed guards were walking in front of her and behind her."

רמב"ם משנה אבות א׳:א׳:ב׳

(ב) הוו מתונים בדין. שיאחרו לחתוך הדין ולא יפסיקוהו מהרה עד שיבינוהו שאפשר שיתגלו להם עניינים שלא היו נגלים בתחלת המחשבה:

Rambam on Pirkei Avot 1:1:2

(2) Be deliberate in judgment: That they should delay in reaching the verdict and not determine it quickly before they [fully] understand it. As it is possible that new matters will be revealed to their eyes that were not revealed at the beginning of [their] thought.

ר' שלמה קלוגר בספרו מגן אבות עמ"ס אבות
ולכך אמרו ג' דברים הללו הוו מתונים בדין וכו' דלא נטעה כיון שאמר משה קבל תורה מסיני דמשמע שניתנה התורה כפי שתתנהג בשכל אנושי לא כפי שכל אלהות, א"כ אין צריך להיות מתון בדין רק כפי אשר יורה השכל בהשקפה ראשונה כן יעשה, לכך אמר שלא כן הוא, רק מ"מ הוו מתונים בדין, דלא ניתנה התורה כפי שכל אנושי רק במה שא"א לו להשיג יותר, אבל כל מה דאפשר להשיג יותר האמת מחוייב להשתדל להשיג האמת, ולכך הוו מתונים בדין אולי תשיגו האמת.

Position Yourself; Avoid נסיונות

רמב"ם משנה אבות א׳:א׳:ג׳

(ג) ועשו סייג לתורה. ר"ל הגזירות והתקנות אשר ירחיקו האדם מן העבירות כמו שאמר יתברך ושמרתם משמרתי ונאמר בפירושו עשו משמרת למשמרתי:

Rambam on Pirkei Avot 1:1:3

(3) and make a fence for the Torah: they mean to say the decrees and ordinances that distance a man from sins. As He, may He be blessed stated (Leviticus 18:30), "And you shall guard My guarding." And it was said in its explanation (Moed Katan 5a), "Make a guarding [fence] for My guarding."

Listen to what our דור is saying

מגן אבות א׳:א׳:ו׳

(ו) ועשו סייג לתורה. והוא פתח גדול לקיום התורה וכל דור ודור רשאי לתקן תקנות במה שהעם נכשלים בהם לעבור על דברי תורה ולולי התקנות האלה התורה נופלת מעט מעט וכמו שאמרו רז"ל אינו דומה כרם המוקף גדר לכרם שאינו מוקף גדר ויותר נראית יראת ה' במקיים דברי חכמים ובסייגים שעשו ולא במקיים המצות המצות עצמן כי המקיים המצות עצמן ונזהר מעבירות ולא עשה להם סייג אינו חושש שמא יפשע בהם והעושה גדרים וסייג לעצמו זה הוא הירא את דבר ה' שהוא נזכר שלא יבוא לידי פשיעה והוא פתח ליכנס בו לידי חסידות:

Magen Avot on Avot 1:1:6

...

בראשית ו׳:ט׳

(ט) אֵ֚לֶּה תּוֹלְדֹ֣ת נֹ֔חַ נֹ֗חַ אִ֥ישׁ צַדִּ֛יק תָּמִ֥ים הָיָ֖ה בְּדֹֽרֹתָ֑יו אֶת־הָֽאֱלֹקִ֖ים הִֽתְהַלֶּךְ־נֹֽחַ׃

Genesis 6:9

(9) This is the line of Noah.—Noah was a righteous man; he was blameless in his age; Noah walked with God.—

Ari Cohen