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Chapter 6 Beraitha 10
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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)
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Chapter 6 Beraitha 10פרק ו ברייתא י
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Rabbi Yossi ben Kisma said: one time I was walking on the way when a man met me. He greeted me and I greeted him. He said to me: "Rebbi, from what place are you?" I said to him: "from a great city of sages and scribes am I". He said to me: "Rebbi, would you like to dwell with us in our place and I will give you a thousand thousand dinars of gold, and precious stones and pearls?" I replied to him: "even if you were to give me all the silver, gold, precious stones and pearls in the world, I would not dwell anywhere except in a place of torah." And so it is written in the book of Tehilim (Psalms) by David, king of Israel: "the Torah of Your mouth is better to me than thousands of gold and silver" (Tehilim 119:72). Furthermore, at the time a person passes from this world, neither silver nor gold nor precious stones and pearls accompany him, but rather only torah and good deeds alone, as written (Mishlei 6:22): "when you go it shall lead you; and when you lie down, it shall watch over you; and when you rise up, it shall be your speech" - "when you go it shall lead you" - in this world. "when you lie down, it shall watch over you" - in the grave. "when you rise up it shall be your speech" - in the World-to-come. And it is written: "Mine is the silver, and mine is the gold, says the L-ord of Hosts" (Chagai 2:8). |
אָמַר רַבִּי יוֹסֵי בֶן קִסְמָא, פַּעַם אַחַת הָיִיתִי מְהַלֵּךְ בַּדֶּרֶךְ וּפָגַע בִּי אָדָם אֶחָד, וְנָתַן לִי שָׁלוֹם, וְהֶחֱזַרְתִּי לוֹ שָׁלוֹם. אָמַר לִי, רַבִּי, מֵאֵיזֶה מָקוֹם אַתָּה. אָמַרְתִּי לוֹ, מֵעִיר גְּדוֹלָה שֶׁל חֲכָמִים וְשֶׁל סוֹפְרִים אָנִי. אָמַר לִי, רַבִּי, רְצוֹנְךָ שֶׁתָּדוּר עִמָּנוּ בִמְקוֹמֵנוּ, וַאֲנִי אֶתֵּן לְךָ אֶלֶף אֲלָפִים דִּינְרֵי זָהָב וַאֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת אָמַרְתִּי לוֹ, בְּנִי, אִם אַתָּה נוֹתֵן לִי כָל כֶּסֶף וְזָהָב וַאֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת שֶׁבָּעוֹלָם, אֵינִי דָר אֶלָּא בִמְקוֹם תּוֹרָה וְכֵן כָּתוּב בְּסֵפֶר תְּהִלִּים עַל יְדֵי דָוִד מֶלֶךְ יִשְׂרָאֵל (תהלים קיט), טוֹב לִי תוֹרַת פִּיךָ מֵאַלְפֵי זָהָב וָכָסֶף. וְאוֹמֵר (חגי ב) לִי הַכֶּסֶף וְלִי הַזָּהָב אָמַר ה' צְבָאוֹת וְלֹא עוֹד, אֶלָּא שֶׁבִּשְׁעַת פְּטִירָתוֹ שֶׁל אָדָם אֵין מְלַוִּין לוֹ לָאָדָם לֹא כֶסֶף וְלֹא זָהָב וְלֹא אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת, אֶלָּא תוֹרָה וּמַעֲשִׂים טוֹבִים בִּלְבַד, שֶׁנֶּאֱמַר (משלי ו) בְּהִתְהַלֶּכְךָ תַּנְחֶה אֹתָךְ, בְּשָׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ, וַהֲקִיצוֹתָ הִיא תְשִׂיחֶךָ. בְּהִתְהַלֶּכְךָ תַּנְחֶה אֹתָךְ, בָּעוֹלָם הַזֶּה, בְּשָׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ, בַּקֶּבֶר, וַהֲקִיצוֹתָ הִיא תְשִׂיחֶךָ, לָעוֹלָם הַבָּא. |
Maharam Shik, avot - "I would not dwell anywhere except in a place of torah.." - this mishna teaches on the virtue of studying torah with others (talmud torah b'rabim). As the Talmud brings (Taanit 7a): "the torah is compared to fire, as written: 'is not My word like fire [says the L-ord...]' (Yirmiyahu 23:29). For just like by fire, a single piece of wood does not catch fire, so too the torah does not endure by solitary [study]".
Furthermore, just like one piece of metal sharpens another, so too, two torah scholars sharpen each other. And in Berachot (63b): "one who toils in torah alone becomes foolish".
Due to this, R.Yossi ben Kisma did not want to live in a place where there are no torah scholars. Rather, he dwells only in a place of torah whereby there are many torah scholars. For through this he reaches the truth...
Minchat Yehudah Veyerushalayim, tzantz - I always wondered on this. The man wanted to give him millions to live in his place. Why did R.Yosi ben Kisma want to live only in a place of torah? For with all that money he can transform the place into a place of torah, to build there a yeshiva and transform the whole city back to the good.
It seems R.Yossi did not want to go to this place, even in order to bring them to the good. For he told himself: while I try to draw them to the good, perhaps the opposite will occur -they will draw me and trap me in their corrupt ways.
Thus he decided to live only in a place of torah and rise up early and leave late from the beit midrash (synagogue). Through this he will bring back also the people there to the good.
Matanat Avot - this mishna is the only one in tractate Avot where it is possible to say on it: "even the mundane speech of torah scholars needs study" (Sukkah 21b). For R.Yossi ben Kisma first tells over a simple story that occurred to him and only afterwards he turns to words of mussar and chizuk (strengthening) in spiritual matters, as he continues: "and likewise it is written in Tehilim by David, king of Israel, etc..."
But why did the mishna bring this whole story before?
This was in order to teach us piles of lessons from every word of the story of R.Yossi ben Kisma.
I will not delve into all the details one can learn from this story but I will present two points that I heard once which one can learn from this story.
"Rebbi, would you like to dwell with us in our place and I will give you a thousand thousand dinars of gold... I would not dwell anywhere except in a place of torah" - the commentators ask: how did Rabbi Yossi ben Kisma know that his place is not a place of Torah such that he refused to dwell there?
Two answers are given: One, the man immediately addressed Rabbi Yossi ben Kisma as "Rebbi". In those days "Rebbi" was a title given only to those who received "smichah" (special Rabbinic ordination) to rule halachic decisions.
Rabbi Yossi ben Kisma wondered to himself: how does he know that I am a Rebbi? He never met me before nor did he speak to me even one word in torah. So who told him that I am a talmid chacham (torah sage)? It seems the answer is that he is looking at my long beard and frock. Only because of this he thinks I am a big torah sage. A person who is convinced merely by a frock and beard standing before him, this is a sign that he is far from being a ben Torah (torah person)! For the torah teaches its learners to look only at the inner side, not to believe any sort of nice and honorable superficial appearance. For every empty person can easily hide himself behind the appearance of a great torah sage.
Only those who are far from the torah outlook can err in this. Thus, this is a sign that this person is far from becoming a true ben torah and likewise certainly his city is not a place of torah. For otherwise, the people there would have influenced him to not judge based only on the external superficial appearance.
Two, the man offered R.Yossi ben Kisma: "Rebbi, would you like to dwell with us in our place and I will give you a thousand thousand dinars of gold?"
When R.Yossi heard this, most likely many red lights lit up in his mind: this man did not try to convince me to come there in order to strengthen torah or to open a yeshiva or to strengthen the people there to repent.
Rather, he immediately spoke on money, a lot of money. One who speaks thus on money, it is a sign that he is very far from being a ben torah. For a ben torah does not think only on money.
A true ben torah who tries to convince someone to do something comes with spiritual arguments: "it is worthwhile for you to do this as you will do a big mitzvah and G-d will love you and your prayers will be better received and you will merit all salvations, etc. etc."
But one who tries to convince someone to listen to him saying: "I will give you a lot of money", certainly he has no connection to torah and the spiritual and most likely the people there are like him otherwise they would have rebuked him and shown him the truth.
Thus, R.Yossi ben Kisma answered him: "even if you were to give me all the silver, gold... I would not dwell anywhere except in a place of torah".
This is a wonder. For why did he not want to move there? He could have taken all those millions and opened a yeshiva and kollel and established a new congregation of bnei torah and servants of G-d?
I once heard an answer from R.Yaakov Galinsky zt'l that R.Yossi ben Kisma knew that it is not at all recommended to bring young men and avreichim to study in a place which is not a place of torah out of concern that they would be negatively influenced by the environment of the place.
When I read this in in his name, I wondered greatly. For it seems he is contradicting himself, since R.Yaakov Galinsky himself opened a yeshiva in the city of Hadera (in Israel) when it was a completely secular city.
It seems the answer is that Rabbi Yossi ben Kisma understood that this was not just a place without torah. Rather, this is a place where people are chasing and lusting after money. Thus, they speak all the time only on money. The financial situation in their bank account is their only measure of whether they are "worth something".
Rabbi Yossi ben Kisma told himself: if this was a place of torah ignorant (am haaretzim) who have nothing to "sell" and do not think that due to that they are "worth something", then he would have come there and opened a congregation of bnei torah and begin to elevate Judaism there higher and higher.
But when we are speaking of a place which already has a different ideology called "money", I am afraid to bring there bnei torah perhaps they will get confounded and drawn after the lust for money and lose all the important values they were raised with that "torah is the best merchandise".
As known, when R. Yechezkel Levenstein came to America after the Holocaust, it greatly pained him to see the unbridled chasing after materialism there.
When he left there, he took nothing besides his clothing, hat and umbrella. For he did not want to take anything that reminded him of the chasing after materialism there. And when he was there, he implored the students who listened to him to not look at the shops on every street which are full of luxuries and superfluous things in order that they not also become immersed in the pursuit of material pleasures of this world.
After we have explained some of what can be learned from the "mundane speech" of R.Yossi ben Kisma, let us move on to his words of mussar.
It seems that after he saw on this man that the only thing that interests him is money, he decided to strengthen him a bit to open his eyes and see that there are other things more important than money.
Therefore, he told him: "And so it is written in the book of Tehilim (Psalms) by David, king of Israel: 'the Torah of Your mouth is better to me than thousands of gold and silver'" (Tehilim 119:72).
Why was it important to emphasize that this is written in Tehilim (psalms) and that it was said by David, king of Israel. Does not every small child not know where this verse is from?
It seems R. Yossi ben Kisma wanted to tell him: "sir, you think that because I look like an avreich (torah scholar) and that I don't have money that you will succeed to convince me to sell my torah for your millions? Know that even David who was king of Israel and was much wealthier than you, told us that the torah is better than thousands of gold and silver. I rely on him that he is telling the truth. Therefore, even though I never tasted what it feels like to have millions in my bank account, nevertheless, I can tell you ahead of time that my torah gives me a much greater feeling than this. For I rely on the testimony of king David."
"Furthermore, at the time a person passes from this world, neither silver nor gold nor precious stones and pearls accompany him.." - here R.Yossi ben Kisma continues to hammer on the nail while it is warm and to add to the person before him a little more chizuk (strengthening) in love of Torah.
He told him: know my dear friend, that besides the good feeling for having a lot of torah which is a greater feeling than having a lot of money, furthermore, at the time a person passes from this world, there is a huge difference between the two.
For during your lifetime, you can claim that one who learns torah has a good feeling, satisfaction and joy in life, but so too for one who has a lot of money. The rich man also has satisfaction, joy in life, and pleasures here and there.
Perhaps, but at the time when a person leaves this world, then he does not have a crumb of pleasure from all his gold and silver. Then one truly sees the enormous difference between one who amassed torah and good deeds all his days versus one who amassed money all his life. For one who amassed money all his life, then at the time of his death, nothing is left of all this. He will not even take a small coin with him to the grave.
But one who amassed torah and good deeds all his days, begins to enjoy from this intense joy forever. Thus, while the rich man ceases to enjoy his money, the torah person now just begins to enjoy the main pleasure which is intense beyond imagination.
I will mention here a nice analogy I observed a few years ago when the government in Israel decided to change the 200 shekel bills from red color to blue color. They declared that the red bills will be valid for only another 5 years from the date the blue bills begin to be circulated.
I thought that just like with the red bills, it is possible to buy things worth 200 shekels which is not a small amount, but one day the bill will expire and become completely worthless. One will not be able to buy even a small piece of candy with it.
So too for pleasures of this world. Many people think the pleasures of this world are something good and pleasurable and it is worthwhile to invest in this all of one's life. All their days, they live with an outlook that the pleasures of this world is a good purchase and it is worthwhile to chase after. But when they leave this world suddenly, the expiration date of all the pleasures will arrive. Then, they will see that it was all vanity of vanities and was completely worthless like the red bill that was worth 200 shekels and today is worth nothing.
But there is another difference between the analogy and the reality. For in the analogy of the red bills, the red bill was truly worth 200 shekels until the last day and it was possible to fulfill mitzvot that depend on money such as tzedaka (giving charity). But in reality, the pursuit of pleasures of this world, at the time a person passes away from this world, it will be revealed to him that even retroactively all the pleasures of this world were completely worthless!
Then he will be filled with enormous and boundless pain and regret for having wasted his days chasing after physical pleasures and luxuries that he thought were worth a lot but in the end he realized that "they scammed me" and that it was completely worthless. Thus he lost here and there.
"as written: 'when you go it shall lead you' - in this world. 'when you lie down, it shall watch over you' - in the grave. 'when you rise up it shall be your speech' - in the World-to-come." - i.e. in the merit of the torah you learned here, you will understand the things spoken in the World-to-come and you will be able to speak there in learning and hear the deep secrets hidden in every word of torah.
But one who did not learn here will not be able to understand anything there. What will he do there in the World-to-come?!
This is as written in the talmud (Bava Kama 91a) on Yehuda whose bones were rolling in his coffin because he excommunicated himself on returning Binyamin. Moshe Rabeinu prayed on him several prayers until he brought him to there. Then it is written: "he did not understand what the Rabbis were saying and could not participate.." i.e. he entered there but he was still poor. For he did not understand what they were learning there until Moshe prayed on him.
Thus, everyone who does not want to wind up in this situation must strengthen himself to learn at least once in his life all of the talmud bavli, yerushalmi, tosefta, sifra, sifri, mechilta and the rest of the torah works until the end of the era of the Amoraim (talmudic sages) in order that it will be interesting for him there in the World-to-come and he will be able to understand what they are saying, as Rabeinu the Chafetz Chaim spoke of many times in his books.
"And it is written: 'Mine is the silver, and mine is the gold, says the L-ord of Hosts' (Chagai 2:8)" - to conclude his words, Rabbi Yossi ben Kisma turns to the man and tells him: "listen dear sir, now you certainly feel pity on me and think I am a pitiful person for having forgone on your generous offer to come dwell in your city for millions. But know that in truth, I did not lose anything. For you are under the assumption that all those millions are yours and under your decision only. And if I do not take this from you, then I will not get this from anywhere else.
But you are making a big mistake. For all the silver and gold in the world belong only to G-d. He alone decides where to distribute it. Thus, I did not lose anything by refusing your generous offer. For if you do not want to give me the money, G-d can send it to me in other ways. Thus, there is no reason for me to feel I lost money for refusing your offer."
From here is sharp mussar to all those who receive all sorts of job offers with good conditions but in bad places. They should know that if they forgo this, they will not be losing anything. For G-d can provide a livelihood in a permitted manner to all His creatures.
All this matter is in the category of: "for the L-ord your G-d is testing you to know whether you really love Him with all your heart and with all your soul" (Devarim 13:4). And when one refuses such an offer, he will profit just as much as if he accepted it. For only G-d has the final word how much money He will grant to each person and no person can change this decision even if he expends the greatest efforts and strategies in the world.
Chatam Sofer, Avot Hasoferim pg.247 - "Mine is the silver, and mine is the gold, says the L-ord of Hosts" - our teacher, the Chatam Sofer explained that he is coming to explain why in truth torah is better than thousands of gold. For with thousands in gold, a person can support many torah scholars. But the verse says: "Mine is the silver, Mine is the gold". One who supports torah scholars is merely a shliach (agent) unlike by the torah where it is written "and in his torah he contemplates" (Tehilim 1:2) which our sages explained: "in the end, the torah becomes his own" (Avodah Zara 19a).
Chochma u'Mussar, chelek beit, 357 - "I would not dwell anywhere except in a place of torah" - we learned: "'the jealousy of scholars increases wisdom' - this is good jealousy" (Bava Batra 21a). Therefore, fortunate is he who dwells among wise scholars. For they are not satiated with wisdom (ie they thirst for more). This is unlike the amei haaretz (ignorant), of lowly soul (pechutei hanefesh) who are satiated. The opposite of "the nefesh (soul) is not filled (hanefesh lo timale)" (Kohelet 6:7). And when they see a person toiling a tiny bit in torah and mitzvot, they regard this as a great righteousness and extra piety. It is easy to be drawn slowly slowly after them and thus it is not for nothing that R.Yossi replied "I would not dwell anywhere except in a place of torah" - and to distance from Amei haaretz (ignorant).
The Vilna Gaon has already explained that the tzadik is like a full barrel. When water is poured into it, it spills out all around. For the tzadik is full of "fear of G-d" and the "fear of G-d" spills out all around and the light of his fear shines on other people and the whole world benefits from him. This is why "I would not dwell anywhere except in a place of torah". For in a place of torah, one is close to receive the light of torah which shines from its scholars.
Chochma u'Mussar, chelek beit 186 - "when you go it shall lead you.." - for by nature, a man is very fragile and prone to harm. This is because he is formed from two opposing natures which are against each other and there is no greater and more intense war than two opposing natures. Likewise the world is full of things harmful to man. For man is extremely weak against the many creatures above and below ground. Even for flying insects and mosquitoes - man does not have the ability to wage war against them and defeat them. So too for the creepy crawlies on the ground. Only the blessing of G-d guards him as written: " and rule over the fish of the sea and over the fowl of the sky and over all the beasts that tread upon the earth" (Genesis 1:28). This blessing of the torah places fear on all creatures to guard man. This is what we learned: "when you go it shall lead you.." - in this world.." For the torah will guard him against all harmful agents in nature and above nature..
(Siftei Daat) - But this verse is speaking only when one cleaves to the torah through toiling in torah and the ways it is acquired through which the torah will desire to join with him and become part of him.. This is like the story brought in the Yavetz (5:19) regarding a man who lived alone and then died. G-d sent an angel in the form of a woman which cried and wept loudly: "my husband, my husband" until all the people of the village came due to her bitter cries.
Afterwards, it became known that this woman was tractate Chagigah which this man studied all his days and became bound to him.
We find such things by later sages who learned one particular tractate all their life in order to cling with it always..
Ruach Chaim - "when you go it shall lead you.." - for David said: "Your word is a candle to my foot [and light for my path]" (Tehilim 119:105). For every doubt which arises on a person on how to act, he will find everything in the torah. And if he acts according to her instructions, he will not stumble. This is the meaning of: "Your word is a candle to my foot". For each and every step, I would hold on to the torah like a candle, to see which way to go.
This is what is written: "when you go it shall lead you.." - if you take upon yourself to act according to the torah, and the torah guides you and you walk according to her, then it will truly lead you.. and you will be helped by G-d.
In the Ktav Yad: for a man needs to keep in mind that without the torah, he has absolutely no idea how to conduct himself in every act. Only he must pray to the Holy One, blessed be He, that G-d will open his eyes to understand his path from the holy torah. Therefore, he did not write "belechtecha" (when you go) which would imply he goes by himself. But rather, "behithalechecha" (passive tense) which means being moved by another, as written: "vayithalech Chanoch et HaElokim" (Chanoch walked with G-d). And likewise: "Noach walked with G-d" (Beresheit 6:9).