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Pirkei Avot / Ethics of the Fathers
with a select treasury of commentaries on all levels of Torah interpretation
Chapter 5 Mishna 21
with select commentaries

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Commentaries used in this translation:
Rashi Commentary (1040-1105)
Rambam Commentary (1135-1204)
Rabbi Ovadiah of Bartenura Commentary (1445-1515)
Tiferet Yisrael commentary (1782–1860)
Rabeinu Yonah (1180-1263)
Derech Chaim - Maharal of Prague (1525-1609) (hebrewbooks.org/14193)
Biur HaGra of Rabbi Eliyahu of Vilna - (1720-1797)
Rabbi Avraham Azoulai commentary - (1570-1643)
Rabbi Chayim Yosef David Azoulai (Chida) commentary - (1724-1806)
Chatam Sofer commentary - (1762-1839), along with Ktav Sofer, and others
Ben Ish Chai commentary - (1835-1909)
and many more..


Commentary Level:

• Min - (level 1) for basic commentaries as relating to the plain meaning (Pshat).
• Med - (level 2) elaborates more into the theme.
• Max - (level 3) deeper in, Maharal of Prague.
• Max+ - (level 4) more themes in the text.
• ShortMix - (recommended) short version of level 4.

Suggestion: Read once without commentaries (or min). Then a second time with.

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Chapter 5 Mishna 21פרק ה משנה כא
 

He would say: at five years of age for [the study of] scripture, at ten years for the mishna, at thirteen for commandments (Mitzvot), at fifteen for the Talmud, at eighteen for Chuppah (marriage canopy), at twenty for pursuit [of livelihood], at thirty for [peak] strength, at forty for understanding, at fifty to [give] counsel, at sixty for old age, at seventy for elderliness, at eighty for might, at ninety to stoop, at one hundred years old he is as one who has already died and ceased completely from the world.

הוּא הָיָה אוֹמֵר, בֶּן חָמֵשׁ שָׁנִים לַמִּקְרָא, בֶּן עֶשֶׂר לַמִּשְׁנָה, בֶּן שְׁלשׁ עֶשְׂרֵה לַמִּצְוֹת, בֶּן חֲמֵשׁ עֶשְׂרֵה לַתַּלְמוּד, בֶּן שְׁמֹנֶה עֶשְׂרֵה לַחֻפָּה, בֶּן עֶשְׂרִים לִרְדֹּף, בֶּן שְׁלשִׁים לַכֹּחַ, בֶּן אַרְבָּעִים לַבִּינָה, בֶּן חֲמִשִּׁים לָעֵצָה, בֶּן שִׁשִּׁים לַזִּקְנָה, בֶּן שִׁבְעִים לַשֵּׂיבָה, בֶּן שְׁמֹנִים לַגְּבוּרָה, בֶּן תִּשְׁעִים לָשׁוּחַ, בֶּן מֵאָה כְּאִלּוּ מֵת וְעָבַר וּבָטֵל מִן הָעוֹלָם.

Rabbi Avraham Azoulai - Ahava b'Taanugim - the intent of the Tanna is to exhort a man on wasted time. For wasted time cannot at all be regained. Therefore he ordered the matters of a man and his deeds according to his age..

Sforno - besides that man's life is short, one should also contemplate that within this lifespan, the times suitable for striving [to do] are very short and they come late and leave quickly. Therefore, a man needs to hurry. For he is not fit for Talmud until fifteen years. He will not be established correctly until the age of forty. After the age of fifty, his powers will have diminished as written: "from the age of fifty, he will return from military service" (Bamidbar 8:25).

With this, he rouses the ear on zeal to acquire eternal life while his strength is still with him as Shlomo said: "remember your Creator in the days of your youth before the days of evil come" (Kohelet 12:1).

Rabeinu Avraham Pritzel on Avot - this mishna comes to teach the age of the beginning of learning and the proper levels in the different stages.

At age 5: it is proper for him to read scripture when he reaches the age of five. For when he is four years old, he starts with the letters and vowels and learns how to read.

A child is compared to a newly planted tree: "for three years [the fruit] shall be Orlah (forbidden).. and in the fourth year all its fruit shall be holy to praise [G-d]" (Vayikra 19:23) - i.e. to enter in "torah tziva lanu Moshe" (Devarim 33:4) which is "praise of G-d".

At five he can read properly and should continue always for five straight years until he is ten..

When he is ten, he should enter into Mishna which includes Mishna and the explanations of the Torah; to know them well by heart - five straight years until age fifteen. In the middle of these five years, when he becomes thirteen, he will be Bar Mitzvah (obligated in the commandments)..

When he is fifteen, then he can enter in the study of the sharp logic (mepulpal) of Talmud Bavli, which is an explanation of all that he read and studied.

18 for marriage. For at this age, the power of lust (taava) is very strong and he will desire very much for sexual relations and thus he will need a wife..

20 for pursuit - and go to the army. For then he will be strong to pursue and run after enemies, as written: "from the age of twenty.." (Bamidbar 1:3).

30 for strength - as brought by the Levites to carry the burden of the Tabernacle. For then a man is in full standing and strength.

40 for understanding - for then he wil contemplate what he learned and saw, as the verse says: "yet G-d has not given you a heart to perceive, and eyes to see, and ears to hear, until today" (Devarim 29:3), which Moshe said at the end of forty years since the Exodus from Egypt.

50 for counsel - after he read, studied and understood all his years until fifty, then he can give counsel to others. For his physical powers settle and quiet down.

60 for old age - he is called an old man (zaken) and goes out of the wickedness of the physical..

70 for elderliness - this is the time of elderly age, where he settles in speech very much and one is obligated to honor him, as the verse: "you shall stand up for an elder" (Vayikra 19:32).

80 for might - for he is strong in constitution to have stayed alive for eighty years, as written: "and if by might, eighty years" (Tehilim 90:10).

90 to stoop - "For our soul is bowed down to the dust; our belly holds fast to the earth" (Tehilim 44:26). For his body stoops down. Alternatively, from the term sicha (speech). For his powers have waned and he only has speech left.

100 is as one who has already died - for his powers and vitality are gone and his eyes have dimmed.

Thus since our time and destiny is disintegration and death of the body, it is proper to toil in the wellbeing of the mind and soul which does not die nor disintegrate - out of fear of G-d and honoring of His Name.

Tiferet Yisrael - "at five for scripture" - he already started studying scripture.

"at 10 for mishna" - he already started mishna but without difficult question and answer so as not to strain his delicate mind.

"at 15 for Talmud" - his mind is now suitable to delve deeper in the matters.

"at 18 for marriage" - he is fit to marry a woman since his inclination (yetzer) has arisen.

"at 20 to pursue" - to toil after his sustenance.. he is also obligated to pursue mitzvot more since the heavenly court does not punish one less than twenty years old.

"at 30 for strength" - his bodily powers are fully developed.

"at 50 for counsel" - every advice has two sides. A fifty year old can weigh the better option of the two sides.

"at 60 for old age" - he can now give sound reasons and settled logic for his wisdom (torah). They are sweet to those who taste them like ripe grapes and aged wine.

"at 70 for elderliness" - one is obligated to stand up before him.

"at 80 for might" - his spiritual faculties overcome the powers and lusts of the body which have weakened and it is very easy for him to fulfill the torah and its commandments.

"at 90 to stoop (suach)" - his body stoops down. Alternatively his power is only in speech (sicha), to speak words of torah and prayer. For his powers to action have waned.

"at one hundred years old he is as one who has already died and ceased completely from the world" - when he merits this, his soul clings to the upper realms and this world and its lusts have become annulled as if he already passed away from it.

Siftei Daat on Avot (R.Yerucham Levovitz) - this order of study taught in the mishna appears to be given to everyone equally. And even our holy sages toiled as much as five years in the study of scripture alone. This seems to be a wonder and needs understanding. For as known, a sharp child can finish the entire scripture in about one year. What then did great minds like them do for five whole years?

It seems clear that learning of mikra (scripture) in its true form entails studying the whole torah using the thirteen (or thirty two) ways with which the torah is expounded from beginning to end. Only that in the learning of the torah itself there are many levels.

One level is called "mikrah" (scripture). Another level is called "mishna". Another level is called "Talmud"..

Our sages said (Berachot 61a): "Manoach was an am haaretz (ignoramus), as written: 'and Manoach went after his wife'... for even the study of school children (Rashi) he did not know, as written: 'and Rivka went after the man' - (implying) [after the man] and not before the man".

We see from here that when Manoach did not deduce from the verse to not go after a woman on the road, even if it is his wife, our sages already called him an am haaretz (ignoramus) who did not even read with the school children..

Seder Hayom - "5 for scripture" - for this is the reality. Most children do not know how to read [scripture] properly until this age. Thus it is not proper to bring them to school [for that] before this time since it is a waste and one should not pain the child when there is not much benefit.. Before this time he can toil in knowing the letters and vowels and how to read them. Thus, one can bring him to school even at the age of two or three to teach him the letters and vowels and how to read them and whatever else he can grasp. This is the custom.

Some are careful not to bring him before the age of three and perhaps even four until he reaches the fifth year. Their proof is from the fruits of the tree which the torah says: "for three years they shall be Orlah (forbidden)" (Vayikra 19:23). For they still did not come out of the domain of Sa-mael and it is not proper to benefit from them.

In the fourth year they need hilulim (praise) and in the fifth, one may eat its fruit.

So too regarding a child. The first three years, we should not at all make him toil in matters of heaven, not even a little bit. For he is under the subjugation (shibud) of Sa-mael. But on the fifth year he is ready and one can "stuff him like an ox".

However, I do not find merit in these words. The proof from the fruit of the trees is not a proof. For the fruit of a tree was created only for the needs and pleasure of the body. This is a portion of Sa-mael. Thus it is proper to give him his own portion and not trespass his domain.

But the fruit of man was created to perfect his soul and serve G-d perfectly all the days of his life and please his Maker. And would that it were that he can start this already from the day he was born. But he grows and advances slowly slowly, as written: "surely a man walks about like a shadow" (Tehilim 39:7).

During these five years, one should not pain the child in any way. For he does not have any intellect at all. Everything he can take from his perspective and understanding let him take. But one should not hit him at all for anything or any matter. One who hits him sins. More than this, our sages said: "a child (katan) who eats unkosher meat - the Beit Din is not commanded to stop him" (Niddah 46b). Even though he is doing a forbidden act and all the more so for a small child who is not doing a [forbidden] act..

One needs to feed him what he asks for whether food or drink so that he does not become sick. The primary building is the foundation.. it was said of Rabbi Chanina that at the age of 85 he could put on or remove his shoe while standing on one foot. He attributed this to the care he received from his mother in his youth (Chullin 24b).

These are sound things which every man must know and teach his household.

Maharal Tzantz - "at five years of age for [the study of] scripture" - in our days, the order of study is different. For the students do not dedicate 5 years to study scripture and 5 years to study mishna. Instead, from a young age they already begin to study Talmud.

But the Tanna arranged this order with intent. For the order in our times is faulty. When one arranges the order like the mishna, then if a youth is not successful in learning talmud, he at least has in his hands scripture. But if he is taught talmud and mishna before scripture, then such a youth is left to grow up boor and empty of everything.

Bartenura - "at twenty for pursuit" - after his livelihood. After he studied Tanach, mishna, and talmud and married a woman and bore children, he needs to pursue a livelihood. Alternative explanation: "at twenty for pursuit" from Heaven and punish him for his deeds. For the heavenly court does not punish one less than twenty years old.

Rabbi Avraham Azoulai - Ahava b'Taanugim - "at twenty for pursuit" - to pursue the mitzvot. For most practical mitzvot are done with walking of the feet. And "study is not primary, rather observance is primary" (lo hamidrash ikar ela hamaase). And since a boor cannot fear sin, therefore the order of a man is to first study for twenty years. For one cannot pursue the mitzvot until he is proficient in mishna and talmud. He can continue in the matter of deeds for ten years until he is thirty. Afterwards it is proper for him to help others do good deeds and to rebuke the wicked at the gate. For then he has power and might. From thirty to forty - to bring merit to others.

When he reaches forty, G-d grants him understanding to deduce one thing from another. For since he is whole in his studies that he received from his teachers and also in deed, then secrets of the torah are revealed to him and he can understand wise teachings until fifty.

Then all that he understood and his insights, he needs to teach it to others so that his wisdom does not die with him.

This is the meaning of "50 for counsel", ie that he counsels and teaches his insights in the torah to others..

"60 for old age" - for "an elder is only one who acquired wisdom" (Kidushin 32b).

"70 for elderliness" - then everyone is obligated to honor him, as written: "stand up before an elder.." (Vayikra 19:32)..

"80 for might" - even if one reached eighty he should not give up overcoming his inclination saying he has no more strength. For we find Yochanan Kohen Gadol served as high priest for eighty years and in the end became a heretic. Therefore he said eighty for might, ie he still needs to overcome his yetzer (evil inclination).

Chafetz Chaim, Avot - "50 for counsel" - it is known that the seven days of the week hint to seventy years, every day one decade. When a man reaches the age of fifty, this hints that the five days have ended and friday begins which is near the Sabbath. In the Talmud: "on friday it is a mitzvah to get up early in the morning to prepare all the needs for the Sabbath".

So too when the days after fifty begin, one must cast off himself matters of this world which is hinted in the days of the work week and push himself more to torah and good deeds so that they are ready in his hands for the day of Sabbath.. When he reaches fifty, he increases understanding and people come to ask him advice. All the more so he needs to take counself with himself regarding his own matters on how to prepare provisions for his eternal abode.

Yachel Yisrael - this mishna comes to teach the importance of utilizing the time. The job of life is to use the time properly. There is an old secular saying: "time is money". But this is a fundamental error - time is worth much more than money. For money that is lost, one can profit other money in its place. But a minute that is lost - it has no replacement. Those five minutes that were in the future - they are now in the past forever and will never return.

After teaching us in the previous mishna the need to muster all one's powers "to do the will of his Father in Heaven", the Tanna comes to teach us how to utilize the time for the service of G-d in the best way.

He teaches us that every age has its own purpose which is suitable to the abilities at that age. The proper way in the service of G-d is to not jump levels, to not try to do things beyond your current ability. Rather, to ascend in steps, like "a ladder whose end is fixed on the ground but whose top reaches the heavens".

On the other hand, one needs to guard from the opposite also. Namely, to not delay the time appropriate for each thing. For every person needs to stand his guard, to not delay the train...

"at 18 for chuppah (marriage)" - in the Talmud: "until the age of twenty, the Holy One, blessed be He, sits and waits. When will he take a wife? As soon as one attains twenty and has not
married, He exclaims, 'blasted be his bones!'" (Kidushin 29b).

Why is it so important to marry until the age of twenty? Because at that age the yetzer hara (evil inclination) is so strong that it is very difficult to be saved from thoughts of sin. In order to be saved from thoughts of sin, he needs to marry. For "whoever is without a wife - he is without torah and without a wall" (Yevamot 62b) ie without a fence to protect him from sin.

"at 20 for pursuit" - for since he married at eighteen, at twenty he normally now has a family and must provide food for them. But he must not stop learning torah either. Rather he must find a way to balance the two.

"at 30 for strength" - at this stage he is in peak physical strength. He is also not a boor or ignoramus. Now he is knowledgable and also has life experience.

"at 40 for understanding (Binah)" - what is Binah? Rashi says: "Binah is the ability to deduce one thing from another and to instruct in halacha". A man who developed his thoughts all his days should reach this age at the peak of his ability to grasp the depth of every matter. Thus this is the age to begin to teach others.

After forty years from the Exodus of Egypt, before their entry into Israel , Moshe tells them: "your eyes have seen the great trials, the signs, and those great miracles. Yet the L-ord has not given you a heart to perceive, and eyes to see, and ears to hear, until today" (Devarim 29:3).

What happened on that day? Rashi says there: on that day Moshe gave the torah scroll to be guarded by the tribe of Levi.

All of the Israelites gathered in protest to Moshe: why do you give the torah only to the tribe of Levi? We also stood at Sinai and received the Torah! Their words found favor in the eyes of Moshe Rabeinu and he rejoiced greatly..
What were they claiming? Not jealousy and honor, not even money but rather - "we also want the torah". This shows their eyes opened and their hearts understood the value of torah. Therefore he told them: "this day you have become a people". Today I realize you are sufficiently matured and are now ready to be the people of G-d.

From here the talmud learns: "from here you can learn that it may take one forty years to know the view/understanding of his Rabbi" (Avodah Zarah 5b).

"at 50 for counsel" - at this age he accumulated much study and life experience and all his senses are still in full power. Although he reached understanding at age forty but he still needs more time to be able to give good and beneficial advice.

Regarding Rechavam ben Shlomo (Kings I 12:6), when he became king he asked advice to the young men (who had grown up with him) and also the old advisers. The old advisers counseled him to lighten the taxes on the people while the young advisers told him the opposite would be effective. He took the advice of the young men which turned out to be disastrous. For "the advice of the young destroys while that of the elders builds" (Megilah 31b)..

The Chafetz Chaim adds (Torat Habayit ch.6) that the intent in the mishna is not only [to advise] the younger to seek counself from those above fifty. For the Tanna turns first and foremost to the elder man himself and tells him: "you have reached the age of fifty whereby you can now give good advice. If so, first of all, think on yourself and seek an advice on how to escape from your own yetzer harah (evil inclination).

It was told on Rabbi Levi Yitzchak of Barditchav that on his fiftieth birthday, his chasidim made a kidush for him for his reaching the age of counsel (50).

The Rabbi told them: it is indeed written that "at fifty years of age for counsel". However, am I really wiser than you today? Am I wiser than I was a year ago?!

Nevertheless, it was not for nothing that the Tanna wrote: "at fifty years of age for counsel". What does this mean?

I will give you a parable to what is this comparable: to a man who lost his way in the forest. Slowly, slowly the day turns towards nightfall and he is still without advice (how to find his way out). He walks here and there confused as to where to go.

Suddenly he sees from faraway a man walking towards him. As the man approaches, it is revealed that the man is of gruff appearance. His beard is grown, his hair is long and wild, his clothing is crumpled.

It is recognizable by his appearance that he has been in the forest for a long time.

The first man is happy to see the gruff stranger and runs toward him: "it is a miracle that I found you before nightfall. Perhaps you can show me how to get out of here?"

The veteran wanderer answers him sadly: if I knew how to get out of here, I would not stay a minute longer. It has already been several long months that I am seeking the answer of how to get out of here. However, in one thing I can help you. From my experience, I can tell you where it is dangerous to enter, which path goes nowhere.

Come, give me your hand and from now on we will go together.

Rabbi Yitzchak of Barditchav ends off: to advise you what is good I do not know. But in this I can advise you: I can tell you what is not good to do. I recognize the paths which do not lead to a good end.

This is the meaning of "at 50 years of age for counsel" - what the intellect fails to do, at least time succeeds in doing.

"at 60 for old age, at 70 for elderliness" - at this age, the powers (of the body) are already weak. The senses are not as sharp as they used to be. From here on, the deterioration of man's physical and spiritual powers are recognizable. According to Rabeinu Yonah (Shaarei Teshuva, shaar sheni): "at 60 for old age" - their intent is to rouse on repentance, that a man considers his end upon reaching the age of 60 if he did not merit to do this already in his youth... he should abandon the desires of the body and its lusts and should strive to rectify his soul. According to the few years remaining he should minimize his worldly pursuits and dedicate his time always in contemplating fear of G-d, rectifying his character traits and seeking torah and mitzvot"...

"at 80 for might" - king David said: "the days of our years are seventy years; and if by might they are eighty years (Tehilim 90:10).

Thus, he who has reached the age of eighty has reached the age of "might" (gevurot). What is the might (gevurah) here? The Midrash Shmuel answers in the way of mussar: an eighty year old man is liable to think he already finished the stage of war with the yetzer hara (evil inclination) and that he is now immune and has no more reason to be concerned.

But the mishna says "at 80 for might" - even at the age of eighty he needs to strengthen himself like a lion against the yetzer hara (evil inclination). The proof is from Yochanan Kohen Gadol who was the high priest for eighty years and in the end became a heretic.

Thus if an eighty year old thinks the evil inclination has no longer any influence over him, he is making a big mistake. Although a man is tired and weak but it is not so for the evil inclination. He still has many ways to cause a man to stumble in sin and even an old man needs to gird strength to overpower him.

Another explanation is that since the man has passed the seventies he is living through the gevurah (might) of G-d, not his own. Thus he is under duty to strengthen himself and utilize the great gift of life granted to him.

"at 90 to stoop/speech" - at this age, all his powers have waned. He no longer has the power to sin. He cannot run to sin and the lusts of the body no longer have any taste. Thus, what does he have left? How can he serve his Creator? - prayer.

Rabeinu Yonah writes in Shaarei Teshuva: "it is proper for all his toil be in prayer and psalms to G-d and to speak of His wonders".

A man who merited to reach this age saw many things in his long life - he knows how to praise and glorify his Creator. He saw entire ideologies which seized the world and crumbled down. he recognized many wealthy people who stumbled and saw the downfall of powerful men.

He is also completely disconnected from the vanities of this world. Thus his vision penetrates farther out than most people - he can exalt G-d truthfully and wholeheartedly.

"at one hundred years old he is as one who has already died and ceased completely from the world" - the Tanna says here words of mussar.

Let us imagine what happens to a sinner when he dies and goes to the next world. There he sees the decree of the Heavenly Beit Din. Reward and punishment materialize before his eyes. Certainly he will then be full of immense pain and regret on his life which ended without him repenting. He begs to be given one more chance to return and repent. Alas but all his supplications are for nothing - it is too late.

So too for the sinner who tells himself that he will repent in his old age. For even if he decides to repent, his repentance is not so effective. For all his powers and lusts have left him and he is no longer tempted by sin. Thus, king David says in Tehilim: "fortunate is the man who fears G-d and desires much His commandments" (Tehilim 112:1). The extra word "man" hints to "fortunate is he who repents while he is stil a man" (Avodah Zara 19a), ie while his strength is still with him.

Although repentance is always accepted but nevertheless it is not as strong when a man is standing at the edge of his grave and all his worldly desires are annulled.