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Updated July 10th 2002

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Avoth 2:12
Avoth 2:12 - FIT THYSELF TO STUDY TORAH

Avoth 2:14
Avoth 2:14 - AND KNOW WHAT ANSWER THOU SHOULDST GIVE
Avoth 2:14 - Avoth 2:14 - R.Eleazar and R.Shaul

Avoth 3:3
Avoth 3:3 - IF THREE HAVE EATEN

----- Original Message -----
From: "Rabbi David"
Sent: Tuesday, June 25, 2002 11:45 AM
Subject: [T.T.] Avoth 2:12

Avoth 2:12

MISHNAH 12. R. JOSE SAID: LET THE PROPERTY OF THY FELLOW BE AS PRECIOUS UNTO THEE AS THINE OWN; FIT THYSELF TO STUDY TORAH FOR IT IS NOT [A THING THAT COMES] UNTO THEE [AS] AN INHERITANCE; AND LET ALL THINE ACTIONS BE FOR [THE SAKE OF] THE NAME OF HEAVEN.

Reply by Rabbi David Markel Hall
Subject: Avoth 2:12 - FIT THYSELF TO STUDY TORAH

This mishnah says not only to study the Torah but to "perfect" or "make fit" yourself to Study Torah.

We will learn a little later that the Jewish child is to start learning torah as soon as he can understand language. Age five is the age for beginning his study of Torah, though some say at six.

Of course HaShem gave us the Torah as an inheritance (Deuteronomy 33:4) but at the same time we are to acquire it (Proverbs 4:2) and still, it is a gift (Numbers 21:18). How can these things be reconciled as they are very different even opposing one another?

The Gift of Torah is only valuable to us if we dig through the meat of the Word. In this way we must purchase it at some cost to us. Yet, we could not come up with Torah on our own, it was given by HaShem through the hand of Moshe as is said in the barchu "natan lanu et-Toratot" or "He has given to us the Torah." Therefore it truly is a gift AND it is purchased by us.

Also, when we obey the Torah it costs us something in that we cannot be like the world around us. Again it is like purchasing the Torah. On the other hand we cannot know what the Torah instructs us to do without the gift.

How did we come to receive such a valuable gift? We inherited it from our fathers who inherited it from the Father of all. It has been passed generation to generation until today.

Even when we study the Torah diligently and dig with all of our ability, we cannot learn all that is contained therein. We need the help of HaShem to grasp the deeper concepts presented therein. Therefore it all comes back to being a gift.

Derived from "Beyond the Letter of the Law" by Yanki Tauber.

Rabbi David

Reply from David P.
Subject: Avoth 2:12 - FIT THYSELF TO STUDY TORAH

Shalom from Finland. One of the principle Scripture verses that started me on serious study of Jewish roots and Torah study, was Col 1:9-10:...be filled with the knowledge of the desire of Eloah, in all wisdom, and in all understanding of the Spirit, that you may walk like that which is right, and may please Eloah by all good works, AND MAY GROW UP IN THE KNOWLEDGE OF ELOAH. (Hebraic-Roots Version) This started it 8-10 yrs ago and still continues with more favor. David

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----- Original Message -----

From: "Rabbi David Markel Hall"

MISHNAH 13. R. SIMEON SAID: BE CAREFUL WITH THE READING OF SHEMA'(99) AND WITH PRAYER,(100) AND WHEN THOU PRAYEST, MAKE NOT THY PRAYER A SET TASK,(101) BUT [AN APPEAL FOR] MERCY(102) AND AN ENTREATY BEFORE THE ALL-PRESENT,(103) FOR IT IS SAID: FOR HE IS GRACIOUS AND COMPASSIONATE, LONG-SUFFERING AND ABUNDANT IN MERCY, AND REPENTETH HIM OF THE EVIL;(104) AND BE NOT WICKED IN THINE OWN ESTEEM.(105)

(99) The liturgical unit comprising the passages Deut. VI, 4 - 9, XI, 13 - 21, Num. XV, 37 - 41, considered by the Rabbis to contain the principles of the Decalogue, and ordained for recital twice daily, 'when thou liest down, and when thou risest up' (Deut. VI, 7). The admonition here is that it should be 'read' or 'recited' (the verb "karah" may mean either) at the proper hours (Rashi, V., B.).

(100) Prayer "Tefilah" par excellence is the 'Amidah, (P.B. p. 44 etc.) to be recited thrice daily at defined times.

(101) L.: Since these prayers are regularly repeated, there is the danger of their recital deteriorating into one by rote, hence 'be careful'.

(102) "Rachamim" omitted in Lowe's MS., R. Jonah, and MV.

(103) V. Mishnah 9, n. 6.

(104) Joel II, 13. Possibly the Scriptural quotation was introduced later. R. Jonah quotes Jonah IV, 2, which is very similar to Joel II, 13.

(105) So R. Tam (quoted in MV.), R. Jonah and M. The latter adds 'and thus set yourself a low standard of conduct.' MV: Do not do anything which you understand to be wrong, even if others do not realize it. Or (preferred by MV), do not be wicked by imagining and behaving as if you were the only person in the world, and therefore refusing to associate in friendship with your fellow-men.

Reply by Rabbi David Markel Hall
Subject Avoth 2:13 SET TASK

Barbara,

There is definitely a place for corporate prayer. Even the "Spirit Filled" churches have corporate prayer when they sing etc. Didn't HaShem say, "My house shall be called a 'House of Prayer' for all peoples." (Isaiah 56) It is important for us to pray the kinds of prayers given in the Amidah and Shacharit services. At the same time there is a place for private prayers. Here is where Judaism sometimes falls short in my opinion. At the same time the Church often falls short in the corporate prayers. We need both.

Rav Shaul, as we have stated already in different ways, was an early talmudist. His mindset was the same as that of Gamliel and Hillel. He said, "Be instant in prayer, in season and out of season." In season, I take to mean, at the time of corporate prayer, i.e. at the time of the morning and evening sacrifices. "Out of season" I take to mean, "at all other times" and "instant in prayer" to mean "whenever we are moved by the spirit and when it is just time to pray."

The meaning of "MAKE NOT THY PRAYER A SET TASK" is that we should not make any of our prayers become only rote as is stated in the notes for this mishnah:

        (101) L.: Since these prayers are regularly
                repeated, there is the danger of their recital
                deteriorating into one by rote, hence 'be
                careful'.

Any form of prayer can become rote if not guarded against. I have heard Christians pray the same blessings over the food, three times a day, seven days every week. They frequently do not appear to be thinking about their prayers, it's just something that must be done before they eat. This is what the tannah R'Simeon is saying we should protect ourselves from.

Barbara asked,

> Shouldn't we be praying to our Abba as the Ruach leads?

Not exclusively. The Psalms were written for the purpose of corporate prayer. They are called "Tehillim" in Hebrew. The Ruach HaShem guided the thoughts of Melech David in the composing of these prayers. Frequently, I find great comfort and guidance in repeating them, that cannot be obtained by praying "as the Ruach leads". At the same time, there are times that only praying as the Ruach leads can satisfy the soul.

We must learn to strike a balance in both kinds of prayer.

R'David

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Submitted by Rabbi David Markel Hall
Subject: Avoth 2:14

MISHNAH 14. R. ELEAZAR SAID:(106) BE EAGER(107) TO STUDY THE TORAH;(108) AND KNOW(109) WHAT ANSWER THOU SHOULDST GIVE TO THE EPICUREAN,(110) AND KNOW BEFORE WHOM THOU TOllest,(111) AND WHO(112) IS THINE EMPLOYER(113) WHO WILL PAY THEE THE REWARD OF THY LABOUR.

(106) Much depends on the division of this Mishnah into the three dicta. MV and R. Jonah: 1) Be eager . . . that thou mayest know what . . . 2) Know before whom . . . 3) Who is thine Employer . . . Rashi's division is not quite clear. Though we would expect him to agree with V., it nevertheless seems that he divided 1) Be eager . . . 2) Know what answer . . . 3) Know before whom . . . and who is thine Employer . . . B.'s arrangement was: 1) Be eager . . . 2) Know what answer . . . and before whom thou toilest, 3) Who is thine Employer. M.'s division (though not interpretation) seems to have been the same as B.'s, but may, on the other hand, have agreed with the one given here as the probable one of Rashi.

(107) "Shekud" the passive instead of the active mood of the verb used in the Bible suggests 'be actuated by an eagerness' (v. L.).

(108) It may be that R. Eleazar's advocacy of eagerness and enthusiasm in the study of Torah, was due to the lesson he had learnt from his own experience, when after the death of his master (R. Johanan b. Zakkai) he refused to join his fellow-disciples and went to reside in Emmaus (?) because it was a pleasant resort, and in the course of a short time he forgot his learning. V. infra IV, 14, where R. Nehorai is thought to be another name for R. Eleazar b. 'Arak.

(109) MV., R. Jonah: in order that thou mayest know. Maim.: Get to know, study, other religious systems.

(110) A term applied to heretics in general, v. Sanh. (Sonc. ed.) p. 244, n. 10.

(111) M.: 'but know . . .' Whilst you are studying the creeds of others, know, keep in mind, that He whom you are serving knows your innermost thoughts and so take care to prevent false doctrines from influencing you.

(112) "U-mi hu" so MV, Rashi, R. Jonah, Lowe's MS. The other reading "vena'amin" ('and faithful'), which is specifically ruled out by MV, is evidently due to that phrase in the next Mishnah.

(113) I.e., God, v. Marmorstein, op. cit., p. 79. Lowe's MS. stops here. The clause which follows in our Version may also be due to the next Mishnah. v. Bacher, Agada der Tannaiten, I, p. 77.

Reply by Rabbi David Markel Hall
Subject: Avoth 2:14 - AND KNOW WHAT ANSWER THOU SHOULDST GIVE

Keep in mind that Rabbi Eleazar was a fellow student of Rabbi Shaul (Paul). They absolutely had to have known each other as fellow students of R'Gamliel.

> R.ELEAZAR SAID...
> BE EAGER TO STUDY THE TORAH; AND
> KNOW WHAT ANSWER THOU SHOULDST
> GIVE TO THE EPICUREAN

Col 4:6 "Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man." (KJV)

2 Cor 5:12 "that ye may have somewhat to answer them..." (KJV)

1 Peter 3:15 "always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have."(NIV)

Reply by Rabbi David Markel Hall
Subject: Avoth 2:14 - R.Eleazar and R.Shaul

R.Eleazar was a little younger than R.Shaul. R.Shaul died about the time of the destruction of the second temple in 70CE. R.Eleazar became the head of the Beit HaMikdash in 74CE. Therefore I cannot see how they could have avoided being acquainted. The head of the schools would most certainly be elders in the community and well known by all scholars. Some think that R.Shaul wrote the book of Hebrews shortly after the destruction of the temple. At any rate we can see the similarities between what R.Eleazar said and the words of R.Shaul in some of his writings.

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Submitted by Rabbi David Markel Hall
Subject: Avoth 3:3

MISHNAH 3. R. SIMEON(18) SAID: IF THREE HAVE EATEN AT ONE TABLE(19) AND HAVE
NOT SPOKEN THEREAT WORDS OF TORAH, [IT IS] AS IF THEY HAD EATEN SACRIFICES
[OFFERED] TO THE DEAD,(20) FOR [OF SUCH PERSONS] IT IS SAID, FOR ALL TABLES
ARE FULL OF FILTHY VOMIT, [THEY ARE] WITHOUT THE ALL-PRESENT.(21) BUT, IF
THREE HAVE EATEN AT ONE TABLE, AND HAVE SPOKEN THEREAT WORDS OF TORAH, [IT
IS] AS IF THEY HAD EATEN AT THE TABLE OF THE ALL-PRESENT, BLESSED BE HE, AS
IT IS SAID, THIS IS THE TABLE BEFORE THE LORD.(22)

(18) R. Simeon b. Yohai, a disciple of R. Akiba. In II ARN, Ch. XXXIV, the
first part of the Mishnah is attributed to R. Eleazar son of Zadok.
(19) Three males over the age of thirteen constitute a quorum for a
corporate form of the Opening of Grace after Meals. This rule possibly has
its origin in the custom reflected here, as the recital of Grace after meals
was in certain circumstances considered as covering also the desirable
custom of speaking words of Torah at the table.
(20) I.e., idols, v. Ps. CVI, 28, They joined themselves also to
Ba'al-Pe'or, and ate the sacrifices of the dead. Cf. Isa. VIII, 19.
(21) Isa. XXVIII, 8. The second half is translated here in accordance with
the Aggadic rendering of ouen hkc (in the Versions, and no place [is
clean]), viz., to the effect that God is not present at such a table; and
inasmuch as God comes wherever His name is mentioned or Torah studied (v.
Mishnah 6), God's absence can only be due to the absence of words of Torah.
Elijah Wilna draws attention to the verse following, Whom shall one teach
knowledge etc. as indicating that what was lacking at those tables was
Torah.
(22) Ezek. XLI, 22, where it refers to the Altar. By designating the Altar
as 'table', the text is taken to convey that there are times when the table
of man can become as hallowed even as the altar - when it is consecrated by
words of Torah spoken thereat.

Response by Rabbi David Markel Hall
Subject: Avoth 3:3 - IF THREE HAVE EATEN

Traditionally, it is considered that when we eat, we are to do it in
"ha-sham ha-kodesh" (THE HOLY PLACE, Lev. 6:16; 10:14). Kodesh means "set
aside" i.e. dedicated to HaShem. The reasoning behind this is that the
priesthood no longer exists and therefore the entire nation of Israel is
acting as priest to the world. Priests eat the sacrifices to HaShem and are
made holy (separate or distinguished unto G-d) thereby. If we eat without
considering the words of Torah (including the oral traditions, see Avoth 1:1
notes) then we become scorners (see the previous Mishnah) and are eating
sacrifices offered to the dead (see note 20 below) which is idol worship.

If we eat with unrepentant sinners at our table, we are sharing holy with
the defiled (Lev. 22:6). Notice it says "at one table". This means that we
can eat at a restaurant as long as those sitting at our table are clean,
i.e. dedicated to HaShem. Someone whose heart is apparently attempting to
repent would be up to the individual judgment. There comes a time when such
a person is obviously not able or unwilling to repent and should be cut off
from sharing holy meals (1 Cor. 5:11) with us.

This is the reasoning behind Peter's actions of separating himself from the
gentiles in the presence of his Jewish peers. He felt they would not
understand and so separated himself. Rav Shaul straitened him out on this
issue.

We must avoid becoming "legalistic" in this practice. Legalistic is when we
judge others by human reasoning regarding spiritual matters. We are not to
judge by sight or hearing. We are to judge as "the Father judges". Therefore
those who are spiritual will pray about these things before cutting off a
brother who is apparently "unrepentant".

When we eat together and share the words of "Torah" we are sanctifying the
place. The reason our Jewish people pray before a meal is to sanctify
(separating or distinguishing) the food and the place unto HaShem. The
prayer of sanctification can be prayed by only one person. The Birchot hazan
(grace after the meal) should be prayed by at least two people because the
words are framed to be said in a group setting. There is no reason why you
cannot formulate a prayer suitable for one person after the meal. After all,
you are a priest unto HaShem. That's what all this discussion has been about
and that's what priests do.

Rabbi David Markel Hall

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Submitted by Rabbi David Markel Hall
Subject: Avoth 3:6

MISHNAH 6. R. HALAFTA(34) [A MAN) OF KEFAR HANANIA(35) SAID: [WHEN THERE
ARE] TEN SITTING TOGETHER AND OCCUPYING THEMSELVES WITH TORAH, THE SHECHINAH
ABIDES AMONG THEM, AS IT IS SAID: GOD STANDETH IN THE CONGREGATION OF
GOD.(36) AND WHENCE [DO WE INFER THAT THE SAME APPLIES] EVEN [WHEN THERE
ARE] FIVE? [FROM] THAT WHICH IS SAID: AND HE HATH FOUNDED HIS BAND UPON THE
EARTH.(37) AND WHENCE [DO WE INFER THAT THE SAME APPLIES] EVEN [WHEN THERE
ARE THREE?] [FROM] THAT WHICH IS SAID: IN THE MIDST OF THE JUDGES HE
JUDGETH.(38) AND WHENCE [DO WE INFER THAT THE SAME APPLIES] EVEN [WHERE
THERE ARE] TWO? [FROM] THAT WHICH IS SAID: THEN THEY THAT FEAR THE LORD
SPOKE ONE WITH ANOTHER, AND THE LORD HEARKENED, AND HEARD ETC.(39) AND
WHENCE [DO WE INFER THAT THE SAME SAME APPLIES] EVEN [WHEN THERE IS] ONE?
[FROM] THAT WHICH IS SAID: IN EVERY PLACE WHERE I CAUSE MY NAME TO BE
MENTIONED I WILL COME UNTO THEE AND BLESS THEE.(40)

(34) A contemporary of R. Akiba. P.B. versions add 'b. Dosa'.
(35) The present Kefr Anan, a village in Galilee.
(36) Ps. LXXXII, I. A 'congregation' consists of a minimum of ten, as the
term 'Edah is used in Num. XIV, 27, for ten men, v. Sanh. 2a. A
'congregation of God' is obviously one that is constituted in honour of God.
(37) Amos IX, 6. For "agdato" A.J.V. (following BDB) gives vault. R.
Halafta however understood it as band (A.V. troop). M. says "agdah" means a
number of things held together by the five fingers of the hand, as well as
the hand itself, consisting as it does of five separate fingers knit
together.
(38) Ps. LXXXII, 1. The smallest Jewish Court consisted of three judges. In
some versions (e.g. MV, R.,B., Lowe's MS.) this Scriptural text is quoted
for five (counting the two litigants in addition to the three judges), and
Amos IX, 6, is cited for three as "agdah" means a bundle of three, cf. M.;
B. M. I, 8, [Of] how many [does] an 'Aguddah' of Shetaroth ( == documents)
[consist]? - [Of] three tied one to another. The term is also used for the
binding of the ceremonial palm branch, myrtle, and willow twigs (Lev. XXIII,
40) (M. Sukkah III, 8). An 'Aguddah' of hyssop (Ex. XII, 22) consists of
three stalks (M. Parah XI, 9). Tosaf. to Sukkah, 13a, referring to our
Mishnah, upholds the allocation of Biblical texts adopted in the versions
used for this translation, since (a) in Ber. 6a, where the subject is the
Divine Presence among ten (at prayer), three (sitting as judges), and two
(studying Torah), the verse quoted for three is as here, viz., Ps. LXXXII,
1, In the midst of judges etc. (there is no reference there to five); and
(b) a comparison with Isa. XLVIII, 13, suggests that "agdah" in Amos IX, 6,
may be understood to mean a hand and would thus be appropriate as an
allusion to five.
(39) Mal. III, 16. 'One with another' indicates the presence of two.
(40) Ex. XX, 21. 'Thee' indicates one person only who is responsible for
mentioning God's Name.

Response by Rabbi David Markel Hall
Subject: Avoth 3:6 - TEN (holy men)

Hiney mah tov u-mah nayim shevet achim gam yachad. "Behold how good and how
pleasant it is for brothers to dwell together in unity."

There is a different manifestation of the shchinah when we join together in
study and prayer than when we do it by ourselves (see Acts 2). Yeshua said
that where two or more of you are joined together I will be with you.

Mishnah 4 of this chapter says that we should not stay awake at night.
However the notes on that Mishnah says it is good to stay awake at night to
study Torah. It is also good to be alone to study and pray. Some of my most
exciting times with HaShem have come when studying and praying through the
night by myself. During these times I frequently have visions and powerful
insights into Scriptures.

Some want to have these visions and insights but are unwilling to pay the
price. So what is the price that I pay to receive these?

1. Obedience to His commandments.
2. Spending lots of time meditating on
    the Scriptures (day and night).
3. Praying constantly (in season and
    out of season).
4. Rising in the night when He wakes
    me to spend time with Him.
5. Disciplining my flesh through
    obedience, prayer, fasting and
    study.
6. Doing what is right even though
    wickedness is readily available and
    attractive. Avoid even the very
    appearance of evil, i.e. looking at
    forbidden things or being in
    situations conducive to evil.
7. Trusting that He is with me and will
    protect me when seeing visions.
8. Joining myself to other holy persons
    to worship and study at appointed
    times.
9. Putting G-d first above everything.
10. Giving everything in my possession
    to Him.

To have visions and insights from HaShem requires even close scrutiny to
your diet and associations. Avoid eating; forbidden things, and with
unrepentant sinners.

To be HOLY means you have to be different, special, set aside from the rest
of the world. When holy persons join together the intensity of the
experience can be multiplied many times over as in Acts 2. The times I have
joined myself to other holy men who also see visions and get powerful
insight into Scriptures have been powerful and exciting beyond words.

In order to experience this you have to separate yourself from the world
around you. BE DIFFERENT. On the job you can; pray frequently, listen to
holy music and teachings on headset, study during breaks, and represent
HaShem and His Torah in front of others (not brazenly or with words, but in
character). Avoid appearing "religious" and don't put on a show for your
fellows. Yeshua tells us that when we pray or fast, do it secretly and your
Father in Heaven will reward you openly.

Rabbi David Markel Hall

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