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.
Avoth begins by tracing the transmission of Torah and contains three sayings by the Men of the Great Assembly.
One of the most basic tenets of Judaism is related in this mishnah: that Moses received an oral as well as a written Torah and that there is an unbroken chain connecting the Rabbis with the revelation at Sinai. Therefore the oral Torah, observed and studied during the time of the Mishnah (and in subsequent generations as well) is not the creation of human beings, but is actually as divine in origin as is the written Torah. Now this an extremely significant claim, about which many, many books have been written, and indeed some fierce battles were fought (such as that between the Sadducees and Pharisees and that between the Rabbinites and Karaites). There are many sub-questions that require further resolution, most importantly what was the nature of the oral Torah received at Sinai. Did Moses receive every detail of observance and belief that any Jew would ever need to know? If so then all of the debates in the Mishnah and Talmud are attempts to recover what was originally known, and for some reason lost (this is Rav Saadiah Gaon’s position). Alternatively, were only the principles given to Moses, and perhaps rules by which later Jews could create new laws, laws that would have roots at Sinai but not have been specified at Sinai? If so, then the Mishnah and Talmud contain actual creativity in advancing and expanding the Oral Torah (this is basically the Rambam’s position).
Needless to say, we don’t have the answer to this question and it has been a great debate since the medieval period. The Talmud itself is unclear on the matter, and there are statements that support both. For instance the Talmud states that even any new innovation taught by a student was already revealed to Moses at Sinai. However, the Talmud also relates a famous story that God showed Moses what was going on in Rabbi Akiva’s study hall and Moses did not understand a word. Nevertheless, one thing is clear from this mishnah. Jewish tradition teaches that the Oral Torah (whether all of the details or just the essence) does come from Sinai and that each generation thereafter is obligated to learn that Torah and transmit it to the following generation.
The Men of the Great Assembly refers to the leaders who arose at the time of the building of the Second Temple, around 500 B.C.E (See Nehemiah 8-10). Little is actually known about this group and there are very few sayings attributed to them. They may have had judicial as well as legislative powers, but again little is known.
In our mishnah three sayings are attributed to them. The first is that judgements should not hastily be delivered. This has also been interpreted to mean that even if a case has come before a judge three or four times before, he must examine it closely perhaps he will find a new angle that he had not before noticed.
Although it may seem obvious that a teacher should seek many disciples, not all Rabbis thought so. Particularly Beth Shammai and Rabban Gamaliel were known for not allowing those whom they deemed disqualified to participate in the discussions in the study halls. This mishnah emphasizes that students should be encouraged to continue to learn, even if he is not perfect.
Making a fence around the Torah is another principle of supreme importance in Judaism. There are many laws that are not strictly obligatory upon a person from the Torah, but rather were instituted by the Rabbis to prevent a Jew from transgressing a Torah law. An example is the use of money on Shabbat. The Torah itself does not prohibit using money on Shabbat. However, the Rabbis said one should not do so, lest one write, which is prohibited by the Torah (at least the midrashic understanding of the Torah).

Shimon the Righteous was one of the last of the men of the great assembly.
He used to say: the world stands upon three things: the Torah, the Temple service, and the practice of acts of piety.
The mishnah begins by noting that Shimon Hatzadik (the righteous) was one of the last men of the great assembly, which was the last link in the chain of the transmission of oral Torah mentioned in mishnah one. In other words, Shimon Hatzadik lived long before the time of the mishnah, and is not really part of the rabbinic period. He is one of the few people whose name is remembered from this period of Jewish history.
There are two interpretations of Shimon Hatzadik’s statement that the world could not stand without these three things. The first is that he means that the world literally could not exist without these things. These three things are the three legs upon which the world rests. Another interpretation is that it was for the sake of these three things that the world was created.
According to the rabbis, without Torah the world could not exist. Without people continuing to study Torah, God would destroy the world, for the study of Torah is one of the purposes of creation.
The word used to denote Temple service in the mishnah is “avodah”, literally worship. When the Temple stood, it was through the merit of the worship performed there, that God brought rain upon the earth (see Deut. 11:13-14). Without this worship, the world could not continue to exist. When the Temple was destroyed, prayer took its place.
There are two other interpretations to the word “avodah” in the mishnah. The first is the performance of mitzvoth in general. The second interpretation is literal work, plowing, harvesting etc. The idea behind this interpretation is that God gave the world to human beings so that they would tend to it and thereby become God’s partner in creation. If human beings were to cease acting as God’s partner, God would cease his role as well.
Gemilut hasadim, acts of loving kindness, are not merely acts of charity, but any act that helps another person in his time of need (visiting the sick, comforting the mourner, welcoming guests). The rabbis teach that these acts are even greater than giving charity, for a person gives charity with his money, but these acts are performed with money and by the person’s own body.
We should also note that according to Rabban Yochanan ben Zakai, after the destruction of the Temple acts of loving kindness take the place of the Temple service that can no longer be performed. Whereas in the past a person would be atoned through sacrifices, after the destruction the way to achieve atonement was by the performance of acts of piety.

Introduction
Antigonus (certainly a Greek name) was from the city of Socho, which was in Judea. He received the oral tradition from Shimon the Righteous, mentioned above in mishnah two.

Antigonus a man of Socho received [the oral tradition] from Shimon the Righteous. He used to say: do not be like servants who serve the master in the expectation of receiving a reward, but be like servants who serve the master without the expectation of receiving a reward, and let the fear of Heaven be upon you. This mishnah contains an important basic concept in Judaism, one which the Rambam viewed as perhaps the most important concept. Although the Torah promises rewards for those who fulfill the commandments, one who constantly performs mitzvoth in order to receive a reward is not acting in an ideal manner. The reward is for the person who cannot see the innate wisdom in performing a mitzvah totally out of love (ahavah). Like a servant who only works for an allowance, this person has a shallow relationship with his master. One who performs the mitzvoth out of love can achieve a much greater closeness to God, for he expects nothing in return. In essence his performance of the mitzvoth is a statement that the mitzvoth are good in an of themselves, regardless of the reward that they might bring. The Rabbis teach that the reward for performing a mitzvah is the ability to perform another mitzvah. As a person improves himself, he will be given more and more opportunities to do so, to live a good life, and draw closer to God. Despite the fact that Antigonus emphasizes that one should serve God out of love, he finishes his statement by reminding us of the commandment to fear God. There are times when love will not suffice as a motivating factor for the performance of the mitzvoth. The Rabbis teach that love is a strong motivator for the performance of positive commandments but that fear is a stronger motivator for negative commandments. Antigonus’s balanced statement reminds us that we need to have both love and fear of God.

Introduction
After the teaching of Antigonus from Socho, the mishnah begins with a period in Jewish history known as the period of the “pairs”. There are five “pairs” of Sages that are mentioned in our chapter, beginning in this mishnah and continuing through mishnah fifteen. The final pair are Hillel and Shammai.
We should note how important the concept of the Sage and learning from the Sage is in this mishnah and in the entire chapter. The “pairs” lived in the period between the Maccabean revolt (167 B.C.E.) until about two generations before the destruction of the Temple, which was in 70 C.E. This was a time when many Jews became greatly influenced by Helenistic culture. It was also the formative period of many of the sects, including the Sadducees and probably the Essenes (as well as the Dead Sea sect, who were probably Essenes). It was probably also the formative period for the Pharisees, the predecessors of the Rabbis of the Mishnah and Talmud. Against this historical backdrop it is easy to understand why these Sages were so concerned with the authority and influence that they would have on the general public.

Yose ben Yoezer (a man) of Zeredah and Yose ben Yohanan [a man] of Jerusalem received [the oral tradition] from them [i.e. Shimon the Righteous and Antigonus]. Yose ben Yoezer used to say: let thy house be a house of meeting for the Sages and sit in the very dust of their feet, and drink in their words with thirst. Yose ben Yoezer encourages Jews to make their own homes into a place for the gathering of Sages. One should sit at the dust of their feet, which reflects the custom of the day whereby the Sage would sit on a chair and the disciple would sit at his feet. At this time period in history fixed study halls such existed in later times, especially in Babylonia during the late Talmudic period, did not yet exist. Learning the Oral Torah was performed (recited and not read) in small “disciple circles”, usually centered around a charismatic leader who would be the teacher. When the leader passed away the center of learning often moved to wherever the new leader was located. Yose ben Yoezer is encouraging people to make their homes open to the Sages, to turn them into places of learning, so that these disciple circles can exist there. When Yose ben Yoezer says “drink in their words with thirst” he is comparing the Torah to water, a common comparison in rabbinic literature. Just as water can eventually wear down rock, Torah learning eventually can seep into the hardened minds of human beings, even those who have never before learned.

Introduction
This mishnah contains the teaching of Yose ben Yochanan, the second Sage of the first “pair”. Midrash Shmuel makes an interesting note on the order of the chapter so far. Shimon the Righteous (mishnah two) stated that the world depends on three things: 1) Torah; 2) Worship (which is the same word as servitude); 3) acts of piety. Antigonus (mishnah three) spoke of servitude, Yose ben Yoezer (mishnah four) spoke of Torah and now Yose ben Yochanan will speak of acts of piety, namely helping the poor.

Yose ben Yochanan (a of Jerusalem used to say:
Let thy house be wide open, and let the poor be members of thy household. If in the previous mishnah we learned that one should open his house to Sages, in this mishnah we learn that one should open his house to the poor.

Engage not in too much conversation with women. They said this with regard to one’s own wife, how much more [does the rule apply] with regard to another man’s wife. From here the Sages said: as long as a man engages in too much conversation with women, he causes evil to himself, he neglects the study of the Torah, and in the end he will inherit gehinnom. This section strikes a strongly misogynistic note. This Mishnah’s opinions on women does not (and in my humble opinion, should not) agree with our modern sensibilities. In our society women are treated as equals to men (or they should be treated as equals to men). Needless to say, women were not seen as equal to men two thousand years ago (or even 50 years ago!). We should keep in mind that women did not receive the education that men received, and in general were not considered to be as intelligent as men. Therefore it is not surprising that Yose ben Yochanan warns men to avoid talking to women. Talking to women was considered the antithesis of Torah learning, because they assumed that women could not talk Torah. If we were to translate the advice in this section to our situation, the advice is not to waste one’s time away with idle chat, for such chat limits the time that one has to learn Torah. Note that sections 2a-b are not from Yose ben Yochanan himself but rather are the words of later Sages appended to his statement. They both explain the statement and expand upon it.

Introduction
This mishnah begins the teachings of the second “pair”. Note again the heavy concentration on learning and the continuation of the tradition, points which we noted in previous mishnayoth.

Joshua ben Perahiah and Nittai the Arbelite received [the oral tradition] from them. Joshua ben Perahiah used to say: appoint for thyself a teacher, and acquire for thyself a companion and judge all men with the scale weighted in his favor. Joshua ben Perahiah’s three pieces of advice have one common factor: they are concerned with a person properly socializing himself with other human beings. A person should not isolate himself for that may lead to moral problems and to feelings of despair. In order to accomplish this he must do three things: 1) find himself a teacher to teach him Torah; 2) find himself a friend; 3) have a positive attitude in his dealings with others. 1) When the mishnah states that one is supposed to find for himself a teacher, it means a fixed teacher with whom he can have a long lasting relationship. This teacher is ideally supposed to teach him all that there is to know. Avoth de Rabbi Nathan, which is a later expansion on Mishnah Avoth teaches an interesting parable. “Rabbi Meir used to say: He that studies Torah with a single teacher, to whom may he be likened? To one who had a single field, part of which he sowed with wheat and part with barley, and planted part with olives and part with oak trees. Now that man is full of good and blessing. But when one studies with two or three teachers he is like him who has many fields: one he sows with wheat and one he sows with barley, and plants one with olives and one with oak trees. Now this man’s attention is divided between may pieces of land without good or blessing.” 2) One of the main purposes of having a friend is to study with that friend. When a person learns alone, there is no one to correct his mistakes, no one to compliment him on his insight and no one whom he can bounce his ideas off. Traditionally Jewish learning has always been done in “hevrutot” which literally means “social circles”. Usually this is two people sitting together and learning a Jewish text. From personal experience, this is a much more effective means of learning than sitting by oneself, a more common way of learning in modern universities. 3) Judging every person with favor is perhaps some of the sagest advice the mishnah can give in teaching a person to succeed in society. One who is constantly skeptical of others’ actions and motives will certainly not be able to have the friends or teachers mentioned in the previous two clauses of the mishnah. We saw this ideal in Mishnah Sanhedrin when the Rabbis actually legislated that a court is obligated to search for means to exonerate the accused.

Introduction
Mishnah seven contains the teaching of Nitai who was from Arbel, a settlement in the lower Galilee.

Nittai the Arbelite used to say: keep a distance from an evil neighbor, do not become attached to the wicked, and do not abandon faith in [divine] retribution. In the previous mishnah Joshua ben Perahiah taught that one should judge others with the scale weighted in their favor. Nittai the Arbelite balances this advice by adding that there may nevertheless be objective differences between different people. The fact that one should judge everyone favorably does not mean that one should not stay away from the wicked. In many places the rabbis teach that one who associates with evil people, even if he himself is not wicked, will have some of their ways rub off on him. Forming a just and righteous society means that each individual must be careful with whom he/she associates. The third statement of Nittai the Arbelite, although seemingly unconnected, is connected to the previous statements. If one sees many wicked people, he should not abandon his faith that someday these people will be punished by God, be it in this world or in the world to come. Abandoning faith in retribution could lead to a person losing faith in any objective difference between good and evil, at least in God’s eyes. In other words, belief in a God that cares about human actions and takes them into account is a basic tenet of a just society, especially a just society that cannot always enforce its ideals. Another interpretation of this last line is that a person, no matter how rich, should not feel totally secure in his wealth, for if he does not act in a righteous manner, divine retribution will eventually come. The flip side of this is also true. One who is poor and struggles in life, but acts in a righteous manner, should not despair of better days, for just as divine retribution is promised, so too is divine reward.

Introduction
This mishnah contains the teachings of Judah ben Tabbai, the first sage of the third “pair”. The subject of his teaching is the proper attitude of the judge to the litigants who come before him.

Judah ben Tabbai and Shimon ben Shetach received [the oral tradition] from them. Judah ben Tabbai said: do not [as a judge] play the part of an advocate; and when the litigants are standing before you, look upon them as if they were [both] guilty; and when they leave your presence, look upon them as if they were [both] innocent, when they have accepted the judgement. Judah ben Tabbai teaches three things concerning the attitude of the judge. The first is that the judge should not be an advocate for either side. If a litigant does not make the best claim that he could make, the judge is not allowed to make such a claim on his behalf. In other words the judge cannot act the part of the lawyer, but he must judge based on the claims actually made. We should note that lawyers were not usual participants in trials in the time of the mishnah. Another version of this teaching is that the judge should not make himself like “the chief of the judges” (in Hebrew there is only a one letter difference between “chief of the judges” and “advocate”, the former beginning with an aleph and the latter with an ayin. The reading “chief of judges” is found in the better manuscripts of the mishnah). This means that a judge should not make himself like the chief justice who does not actually look into the details of the case. Rather the judge has the responsibility to carefully check all of the facts before he makes his ruling. The second two teachings are basically the flip side of the coin of each other. Before the judgement is delivered the judge must examine both parties as if both are guilty. Even if he thinks that one side is telling the truth, he must examine both impartially and with a skeptical eye, for if he favors one side before the trial, justice will not be served. However, when the sides accept the judgement, he must look at both sides as innocent. This may be for two reasons: first of all, the fact that the one found guilty accepts his judgement means that in the end he was willing to do the right thing. His acceptance of the judgement is a form of repentance. Second, the judge can never be one hundred per cent of the correctness of his sentence.

Introduction
This mishnah contains the teaching of Shimon ben Shetach, the second of the third pair. Shimon ben Shetach lived during the rule of Alexander Janneus and his wife Shelomith. Shimon was Shelomith’s brother. According to a legend found in both Josephus and the Babylonian Talmud (with some differences) the king killed many of the Pharisaic sages, but Shimon ben Shetach managed to escape. Through the aid of his sister he was able to return to Jerusalem and rejoin the Sanhedrin, which had been filled in the meanwhile with Sadducees. Along with Judah ben Tabbai, who had escaped to Egypt, they were successful in restoring the Pharisees to their place in the Sanhedrin. That may be why both of these pairs are so concerned with the behavior of judges.

Shimon ben Shetach used to say: be thorough in the interrogation of witnesses, and be careful with your words, lest from them they learn to lie. Shimon ben Shetach continues to give instructions to the judges. The first statement is self-explanatory. The second statement means that the judge should be careful while examining the witnesses, lest he inadvertently teach them how to help one side win the case.

Introduction
Shemaiah and Abtalion, the fourth pair, lived at the end of the period of Hasmonean rule and towards the beginning of Herod’s reign. According to the Talmud both were converts. Mishnah nine contains Shemaiah’s teachings.

Shemaiah and Abtalion received [the oral tradition] from them. Shemaiah used to say: love work, hate acting the superior, and do not attempt to draw near to the ruling authority. In many places we see that the rabbis considered work to be important to proper moral behavior. This is learned from Exodus 20:9, “six days shall you work… and on the seventh day you shall rest.” Just as on the seventh day it is a commandment not to work, so too on the first six days it is a commandment to work. Even the wealthy should work, for idleness may lead a person into depression and perhaps even into licentiousness. A person should not seek positions of superiority over others. Although society does need leaders, such leadership can take its toll on a person. It is also dangerous to the person’s own proper behavior, for often times people in leadership abuse their positions. This statement also connects to the previous statement. No person should consider himself so important as not to engage in work. Shemaiah certainly lived at a time when avoiding close contact with the government was good advice. Although one may be able to gain some benefit from having good contacts with powerful people, in the end rulers do only what is good for themselves. Furthermore, when the tides turn, those who were too close to the ruling parties are often the first to suffer. This is has been demonstrated throughout history in dictatorships and other tyrannical forms of government. A person who is closely identified with one ruler, is often killed or jailed when the next ruler takes power.

Introduction Abtalion is the second sage of the fourth “pair”.

Abtalion used to say: Sages be careful with your words, lest you incur the penalty of exile, and be carried off to a place of evil waters, and the disciples who follow you drink and die, and thus the name of heaven becomes profaned. Abtalion’s teaching deals with the accountability of the Sage, one who is responsible for continuing the tradition and teaching the world the proper interpretation of Scripture. Abtalion warns the Sages to be careful with their words, to make them clear so that their students will not misunderstand their intention. In many places the rabbis teach how dangerous the words of Torah can be if not understood in the right contexts, by people with the correct intentions in their application. A teacher has a responsibility not only to teach by reciting what he knows, but he must make sure that it is understood by the listener as well. Improper teaching will eventually force the teacher to leave his place in exile and go to a place of “evil waters”. This is probably a euphemism for heretical beliefs. If a teacher is not careful with his words, his students may end up as heretics. This certainly occurred in the times of Abtalyon, when many students left the path of the Sages and joined other sects, such as the Sadducees or Essenes. A disciple of a Sage leaving the path of Torah and joining other sects is not just a loss for the disciple himself, but it is a profaning of God’s name, and may lead to even worse consequences. People are very conscious of where people learned. For instance in Israel a person who grew up in a secular home and considers himself an atheist is not news. However, when, as has happened on occasion, a person who grew up in a Hasidic or ultra-orthodox home, and perhaps was even related to a famous rabbi, becomes an atheist and is politically active for a secular party that is news. The fact that the person knows the tradition and rejects it makes his rejection more consequential than that of one who rejects the tradition out of ignorance. His rejection reflects badly on the tradition and its source as well, God. It will lead others to think that if one who knew the Torah so well, said that it was not true, than why should we even bother to learn. For this reason teachers must be very careful that students do not misinterpret their words. I might add that this is especially difficult with learning over the internet, in situations where the teacher has no idea of who is reading what s/he writes. When sitting face to face with students, a teacher can directly answer their questions, and clarify misunderstood points. When these words which I write on a computer in my home in Israel, go up on the internet, billions of people, none of whom I know, will have access to them. I guess the advantages of having such a large potential audience are also balanced by some of the inherent dangers.

Introduction
Hillel and Shammai, the fifth “pair” are probably familiar to many of you, for they were the founders of that two great schools, Beth Shammai (the House of Shammai) and Beth Hillel (the House of Hillel), that truly begin a new era in Jewish history.
Hillel and Shammai lived during Herod’s rule, which began in 37 B.C.E. and lasted until 4 C.E. Hillel was actually an immigrant from Babylonia. He is known for his kindness and love of fellow human being. Many legends exist about Hillel, most of them are about his great humility and love.

Hillel and Shammai received [the oral tradition] from them. Hillel used to say: be of the disciples of Aaron, loving peace and pursuing peace, loving mankind and drawing them close to the Torah. According to a legend in Avoth de Rabbi Nathan, when two men had quarreled with each other, Aaron would go and sit down with one of them and say to him: “My son, mark what your fellow is saying! He beats his breast and tears his clothing, saying, ‘Woe unto me! How shall I lift my eyes and look upon my fellow! I am ashamed before him, for I it is who treated him badly.’” He would sit with him until he had removed all anger from his heart, and then Aaron would go and sit with the other one and say to him the same thing that he had said to the first. And when the two men met each other they embraced and kissed one another. Aaron brought peace between Jews. A lesson that Jews have learned throughout history, and that they continue to learn today, is that when peace reigns between them, even if they worship idols, they can have their independence. And when Jews fight with one another, no matter how many commandments they keep, they are easily conquered. Hillel also teaches that one should love other people. Hillel taught that it was much easier to influence people with love than with fear, for love is truly the best motivation in life. By acting in such a manner, Aaron was able to draw people closer to Torah. According to another story about Aaron, he would make a habit of associating with evil people until they grew embarrassed and thought, “Woe unto us! If Aaron knew what we are like, what our life is like, he would resolve never again to set eye upon us. He must think we are worthy people. We ought at least to try to make our conduct correspond to his thinking.” In that way they would be drawn to association with him and learning Torah from him.

Introduction
This mishnah contains more statements from Hillel. All of the sayings in this mishnah are in Aramaic. Although almost all of the Mishnah is in Hebrew, it is unclear what the common spoken language of the Jews was at the time of the Mishnah. These sayings are folksy, that is they are pithy and easy to remember. The fact that they are in Aramaic may mean that many of the “folk” spoke Aramaic, but that the language of study was Hebrew. By the time of the Talmud it is clear that Aramaic was the dominant language in the land of Israel, at least amongst the Jews (many non-Jews would have spoken Greek).

He [also] used to say: one who makes his name great causes his name to be destroyed; one who does not add [to his knowledge] causes [it] to cease; one who does not study [the Torah] deserves death; on who makes [unworthy] use of the crown [of learning] shall away. Although there are four separate statements in this mishnah, they can all be summarized as saying two things: a person must always study, but he should be careful not to use his learning for his own grandeur. A person who tries to make his name, meaning his reputation great, will eventually lose his good name. One who seeks his own honor, will have honor elude his grip. This statement has also been taken as a warning to a person to avoid the attention of the ruling power, for their attention can only lead to danger. This is a lesson already mentioned in mishnah ten. One must constantly be seeking to increase his knowledge, never satisfied with the learning he has already done (this could be contrasted with what we learn later, that a rich man is one who is happy with his portion). In Judaism learning is a life long project, and not relegated to children. One who does not learn Torah deserves to die. I don’t believe that this harsh statement is not meant to be taken literally; it is certainly not a directive to a court to execute the unlearned. Rather Hillel may mean to say that without the spirituality of the Torah, a person’s life is empty. One commentator states that one who has not studied Torah is like a beast, for human beings were only created different from animals for them to learn and study Torah. One who only fills his base needs of food and sex, has not truly differentiated himself from an animal. Although Hillel urges people to study Torah, he warns them not to make use of this Torah study for their own advancement. One who does so will not receive any reward for his Torah study. In ancient times it was forbidden for Rabbis to take a salary, or receive any material benefit from their work. While this demand became impractical already a long time ago, I do believe that at least part of the ideal must be preserved. A Rabbi or any teacher of Torah, must not have his own personal advance or profit in mind when he teaches, for that is a corruption of Torah. Note how the first and last clauses of the mishnah are similar (warnings to those who use Torah for their own ends), and the two middle clauses are similar (statements about what happens to those who don’t learn Torah). This type of order is known as “chiastic” order, and is very common in rabbinic literature.

Introduction
This mishnah contains one of the most famous statements of Hillel. Its poetry and its succinct message still make this, in my mind, one of the most memorable of rabbinic sayings.

He [also] used to say: If I am not for myself, who is for me? But if I am for my own self [only], what am I? And if not now, when? This first statement of Hillel’s is not a statement lauding selfishness, but rather a statement which places a person’s character and qualities squarely on his own two shoulders. A person must work in this world to acquire his own merits, for no one else can do this on his behalf. The second statement balances out the first. Although a person must be concerned for himself, his responsibilities do not end there. One who does only for himself does not contribute to his people and to the world. He is not important, for when he passes away, no one else will be effected. Finally, if a person puts off his responsibilities, when will he find time to carry them out. As we say in English, “now is as good a time as ever”.

Introduction
This mishnah contains Shammai’s teaching. Note that the mishnah contained several teachings of Hillel and only one of Shammai. This demonstrates how much more dominant Hillel and his school were in the world of the rabbis.

Shammai used to say: make your [study of the] Torah a fixed practice; speak little, but do much; and receive all men with a pleasant countenance. Shammai had a reputation for being severe, perhaps even irritable. This is exemplified in the famous story of a non-Jew who came before him and asked him to teach him the whole Torah on one foot. Shammai promptly threw him out of the study hall, whereas Hillel eloquently told the non-Jew, “‘love your neighbor as yourself’, the rest is all commentary, go and learn.” Despite Shammai’s reputation, his teaching does not laud such qualities, but rather Shammai emphasizes that one should act pleasantly to others. Shammai’s first statement is that a person should make his Torah learning a fixed practice. In other words, he should not study only in his spare time, when he finds a free moment, but set aside fixed times to learn, and make them the focal point of his life. Another interpretation of this line is that when someone learns something new, he should make it a fixed part of his consciousness and not allow himself to forget what he has learned, so that he could teach it to others. The second statement is that one should speak little and do much. This is learned through the example set by Abraham, who told his guests that he would bring them “a morsel of bread” (Genesis 18:5). In the end, Abraham brought them much more than a morsel of bread; he brought them butter and milk and a calf which he had prepared (vs. 8). The third statement teaches that when one helps others he must do so cheerfully. Visiting the sick, giving charity to the poor, welcoming guests into one’s home and giving presents to friends must all be done with joy, for if he does so with a downcast face, his good deed will be spoiled.

Introduction
After completing the teachings of the “pairs” Mishnah Avoth turns to the teachings of the patriarchs, the leaders of the Jewish people who were from the family of Hillel. Rabban Gamaliel of our mishnah is Rabban Gamaliel the elder, who was the grandson of Hillel. He was the patriarch during the final years of the Second Temple. He is also the first who is called by the title “Rabban” a title reserved (with one exception) for the patriarchs from Hillel’s family.
Another interesting thing to note is that almost all of the remainder of Avoth does not use the terminology “received from him/them”. While this change in terminology in the mishnah is certainly significant, it is hard to know exactly what the significance is. One thing is clear: Rabban Gamaliel, the first person to be called Rabban, and the first person in Avoth not to “receive”, opens a new era in the history of the Oral Torah.

Rabban Gamaliel used to say: appoint for thyself a teacher, avoid doubt, and do not make a habit of tithing by guesswork. The first statement of Rabban Gamaliel is the same statement taught by Rabbi Joshua ben Perahiah, in mishnah six. “Avoid doubt” means that if a person should be confronted by a doubtful halachic case, for instance he doesn’t know whether something is pure or impure, he should not decide for himself, but rather he should ask a higher authority, a rabbi whose knowledge is greater. For if the person says that something is impure and it was really pure, he will cause a financial loss to the owner. And if he says it was pure and it was really impure, he will cause someone to transgress. Note how this statement connects to the previous one. In order to avoid doubt a person must have a teacher. Before one eats his produce he must give two tithes. The first tithe goes to the Levite and the second tithe must either be consumed in Jerusalem (during the 1st, 2nd, 4th and 5th years of a Sabbatical cycle) or be given to the poor (during the 3rd and 6th years). Rabban Gamaliel teaches that one should not tithe by estimate, but rather should make sure that his tithes are precise. This also connects with the previous statement, that one should avoid doubt. If one tithes by estimate, his food is considered “doubtfully tithed produce”, which is forbidden. This final statement is also understood by commentators as meaning that a person should not make any halachic decisions by guesswork. Rather he should carefully check his sources to make sure that his decision is not only reasonable, but correct.

Introduction
Rabban Shimon ben Gamaliel the elder, who is referred to in this mishnah as “Shimon, his (Rabban Gamaliel the elder’s) son” was the head of the Sanhedrin at the time of the destruction of the Temple. Perhaps the reason that he is referred to here as “his son” and not with the title “Rabban” is that he made these statement while he was younger. There are very few statements in the Mishnah that were made by this sage. (This is not the same sage that will appear in the next mishnah).
Note that this is the first case in Avoth where a son’s statements follow his fathers. Most rabbis did not inherit their positions from their fathers. The notable exceptions are the patriarchs who did bequeath their titles to their sons.

Shimon, his son, used to say: all my days I grew up among the sages, and I have found nothing better for a person than silence. Study is not the most important thing, but actions; whoever indulges in too many words brings about sin. Shimon makes three statements, all of which clearly have a common element. A person should say little and do much, which is basically the same lesson taught by Shammai in mishnah fifteen above. [Perhaps Shimon’s praise of silence might explain why so few of his statements were preserved. Maybe he didn’t say all that much!] There are different ways of understanding Shimon’s praise of silence. One understanding is that when others verbally abuse you, the best defense is to remain silent. I realize that this is controversial advice, and certainly sometimes it is not best to just be quiet. But certainly there are times when it is best to “hold one’s peace” and not respond to the other person with more verbal abuse. Everyone knows that in a shouting match neither side wins. Often the best strategy at defusing a difficutl situation is to gather one’s inner strength and remain quiet. Another understanding of Shimon’s first statement is that a silent person might be considered intelligent, even if he is not. Whereas the more an intelligent person talks, the more foolish he will often be considered. There were many debates amongst the rabbis about what was greater, study or action. Shimon clearly sides with action, for a person who learns but does not fulfill the commandments of which he is learning, might as well not have learned. According to Shimon the purpose of study is action. [Note that he does not discount the value of study, but rather the value of study without action]. On the last statement of Shimon, Rabbenu Jonah, a medieval Spanish commentator makes an interesting note. People have two ears and only one tongue. This is to teach that a person should hear twice as much as what he says.

Introduction
Rabban Shimon ben Gamaliel in this mishnah is not the same Rabban Shimon ben Gamaliel that we saw in the previous mishnah, but rather his grandson, the son of Rabban Gamaliel of Yavneh. He was the patriarch after the Bar Kokhba revolt (132-135 C.E.). He lived in the Gallilee, which became the center of Judaism after the revolt. Many of his statements appear in the mishnah. He was the father of Rabbi Judah Hanasi, who edited the Mishnah..

Rabban Shimon ben Gamaliel used to say: on three things does the world stand: On justice, on truth and on peace, as it is said: “execute the judgment of truth and peace in your gates” (Zechariah 8:16). Note how close this mishnah is in style to mishnah two in the beginning of the chapter. This is surely not accidental. The editor of the mishnah chose to begin and end a unit with similar language and style, perhaps to aid in memory. This type of literary structure is not unusual in the mishnah. However, there may be some differences between the two mishnayoth. Some versions of our mishnah read “does the world exist” and not “stand”. The Meiri comments that the difference is that in mishnah two, Shimon the Righteous, taught three things without which the world would crumble: the Torah, the Temple service, and the practice of acts of piety. Our mishnah teaches things without which the world could stand but the political/societal structure would fall apart. Without justice, truth and peace, the world be anarchical, full of danger. Justice: the Rabbis also stated that any judge who judges correctly is a partner with God in creation. Creating a just world is one of the responsibilities of all human beings, Jew and non-Jew alike. Truth: Some commentators understand this as speaking truthfully to one’s fellow human being. Others understand this as a recognition of God. Peace: Without peace, even if a person has personal wealth and all of the material things he needs, he will not be able to enjoy them, for war will tear apart his life. Proper Torah study is also impossible to fulfill in times of strife and war. This statement can also be understood as peace between the people of Israel, as was learned in mishnah twelve. The Palestinian Talmud comments that these are all actually connected. If there is justice, there will be truth and if there are truth and justice there will be peace. That is why all three are learned from one verse.

Rabbi Said: which is the straight path that a man should choose for himself? One which is an honor to the person adopting it, and [on account of which] honor [accrues] to him from others.
And be careful with a light commandment as with a grave one, for you did know not the reward for the fulfillment of the commandments.
Also, reckon the loss [that may be sustained through the fulfillment] of a commandment against the reward [accruing] thereby, and the gain [that may be obtained through the committing] of a transgression against the loss [entailed] thereby.
Apply your mind to three things and you will not come into the clutches of sin: Know what there is above you: an eye that sees, an ear that hears, and all your deeds are written in a book.
“Rabbi” in the Mishnah without a name refers to Rabbi Judah Hanasi (the Prince), the son of Rabban Shimon ben Gamaliel. He lived in a city called Beth Shearim, afterwards in Beth Shean and at the end of his life he moved to Tzippori. Rabbi acquired eternal fame as the editor of the Mishnah.
Note that this mishnah through mishnah seven of this chapter continues a list of statements made by descendents of Hillel, whose first statement was in mishnah twelve of the previous chapter.
All of Rabbi’s statements deal in one way or another with the reward that one receives for one’s good deeds and the punishments for transgressions. Rabbi is dealing with the question, how does a person choose a path in life based on the rewards and losses that may come to him through choosing this path. Note that some of these rewards may be the recognition that he receives from others but that usually Rabbi refers to a reward given by God.
The first thing that Rabbi teaches is that a person should choose a path that is both honorable to himself, and will bring him honor from others. Maimonides understood this as advice to take the “golden mean”, the middle path, in all aspects of life. For instance if a person has a lot of money and hoards it all for himself, it might bring honor (pleasure) to him, but if he doesn’t give any to others, others will not praise him. And if he gives all of his money away, others will praise him, but he will not have any for himself. Therefore, one should choose an in-between path (between 10 and 20 percent of one’s money), both in this matter and in all things in life. Another understanding of this statement is that one should strive to choose a path that he himself believes is correct and one which is deemed correct by others. A person must be true both to himself, but he can also not afford to ignore the society in which he lives.
The second statement is that one should be careful in the observance of commandments that seem to him “light” just as he is careful in the observance of what he considers more serious commandments. There is an interesting parable given on this statement. “R. Hiyya taught by way of parable: “A king brought laborers into one of his orchards, but did not inform them in advance what would be the compensation for the respective plants they would cultivate. For had he given them this information, each of them would have looked for that plant for which the compensation was generous and taken care of it. As a result only some of the work in the orchard would have been taken care of; some would have been neglected. Said Rabbi Acha in the name of Rabbi Abba bar Kahana: The Holy One did not reveal what would be the reward for the different commandments of the Torah, lest only some of these be carried out, while some would be neglected.”
The third statement teaches that one should pay attention to the reward that one might receive for performing a commandment, even though there is a financial loss through its performance. The same is true of the opposite. Although one might make a financial gain by committing a sin, there is a loss that is worse than the financial gain. Obviously the reward referred to in the first half of Rabbi’s statement and the loss in the second half are referring to those meted out by God.
All of the above statements were based upon the belief that God rewards those who perform the commandments and punishes those who transgress. [Note this statement is a matter of faith; it cannot be empirically observed in this world]. This is the direct meaning of Rabbi’s last statement. God (figuratively) sees all of our actions, hears all of our words, and records them in a book. A person should always act as if he is in the presence of God. If he keeps that in mind he will distance himself from sin.