with a select treasury of commentaries on all levels of Torah interpretation
Chapter 5 Mishna 12
with select commentaries
Abbreviations used in this translation:
RSHI - Rashi Commentary (1040-1105)
RMBM - Rambam (1135-1204)
BRTN - Rabbi Ovadiah of Bartenura Commentary (1445-1515)
TFRT - Tiferet Yisrael commentary (1782–1860)
YONA - Rabeinu Yonah (1180-1263)
MHRL - Derech Chaim - Maharal of Prague (1525-1609) (from hebrewbooks.org/14193)
VLNA - Biur HaGra of Rabbi Eliyahu of Vilna - (1720-1797)
Commentary Legend: | |
![]() | - for basic commentaries as relating to the plain meaning (Pshat). |
![]() | - elaborates more into the theme. |
![]() | - deeper in, Maharal of Prague. |
![]() | - more themes in the text. |
Chapter 5 Mishna 12פרק ה משנה יב
There are four types of character regarding students: quick to hear (comprehend) and quick to forget - his reward (gain) is canceled by his loss; Difficult to hear and slow to forget - his loss is canceled by his reward (gain); Quick to hear and slow to forget - Chacham (wise man); Difficult to hear and quick to forget - this is a bad portion. |
אַרְבַּע מִדּוֹת בַּתַּלְמִידִים. מַהֵר לִשְׁמֹעַ וּמַהֵר לְאַבֵּד, יָצָא שְׂכָרוֹ בְהֶפְסֵדוֹ. קָשֶׁה לִשְׁמֹעַ וְקָשֶׁה לְאַבֵּד, יָצָא הֶפְסֵדוֹ בִשְׂכָרוֹ. מַהֵר לִשְׁמֹעַ וְקָשֶׁה לְאַבֵּד, חָכָם. קָשֶׁה לִשְׁמֹעַ וּמַהֵר לְאַבֵּד, זֶה חֵלֶק רָע. |
Bartenura - "quick to hear (comprehend) and quick to forget - his reward (gain) is canceled by his loss" - for since he forgets what he learns, what benefit is there in being quick to hear? Thus, his loss is greater than his reward (gain).
"difficult to hear and slow to forget - his loss is canceled by his reward (gain)" - the good trait he has is greater than the losing trait since what he hears with difficulty he remembers and does not forget.
The consequence (nafka minah) is that if we have before us two students but we have food only for one of them, we give preference to the "slow to forget" over the "quick to hear".
"difficult to hear and quick to forget - this is a bad portion" - it is not applicable to say here Chasid (pious) or Rasha (wicked). For here it is not something that depends on man's free will. Rather, it is a lacking he was born with.
Chida, Chasdei Avot - "there are four types of students.." - although the traits of every person are implanted in his nature from birth but nevertheless if he is a baal nefesh (spiritual person), he will pour out prayer and scream to G-d to grant him strength to hear (comprehend) quickly and not forget. For everything is from His Hand and G-d will not withhold good from those who walk wholeheartedly and G-d will change his nature to the good.
The person also must strive to girdle strength and review his learning with fear, love, and joy. For this is all of man..
G-d will grant him the power of memory for his mercy is endless. These are the true segulot (remedies). Do not go after swearing in (angels through practical kabala) for this is a severe sin. Also do not endanger yourself by drinking strong potions for you may lose your mind, G-d forbid. There is no medication like fear of G-d and no segulah (remedy) like prayer with a broken heart.
Matanat Avot - "quick to hear (comprehend) and quick to forget - his reward (gain) is canceled by his loss" - here the Tanna (sage) turns to the sharp student who grasps everything quickly and tells him: be careful, precious student. Do not be proud that you grasp quickly and think that this is enough to become a talmid chacham (torah scholar). This is a mistake. For perhaps specifically because you grasp quickly, you will also forget quickly. For you think just because you grasped it quickly then you can already move on without any review, summary and test. In truth you will forget it all just as quickly as you grasped it and at the end of the day be left with nothing. Furthermore one does not appreciate something he acquired without hard work and he does not guard it.
"difficult to hear and slow to forget - his loss is canceled by his reward (gain)" - here the Tanna comes to encourage the student of weak grasp who thinks nothing will come out of him. The Tanna tells him: don't worry my brother of weak grasp. For because you grasp only after much toil and effort, then the torah you learn is very precious to you. Thus certainly it will be well imprinted in your mind and guarded in your memory always. For in this loss you see in being slow to grasp, this itself causes your reward. For through this you appreciate greatly the torah and thus it is guarded in your memory.
"quick to hear and slow to forget - Chacham (wise man)" - this person grasps quickly and also remembers all that he learns. This indicates he very much appreciates what he learns and therefore he merits so much siyata dishmaya (divine help) to grasp quickly and also to not forget. This is because he sees the torah as the most precious thing that exists.. This is called a man who has "a good portion". He realizes that the torah is the most worthwhile portion to acquire. It is very worthwhile to be around such people.
"difficult to hear and quick to forget - this is a bad portion" - it seems the tanna is not speaking about a pitiful person whose mind is blocked and cannot grasp anything. For what gain is there to say he has a bad portion. Is it his fault that his mind is blocked? What use is there to put him down further?
Rather we are talking about someone who is the opposite of the previous case. He does not at all see the torah as important. Therefore it is not important to him to remember what he learned and therefore he does not make any efforts to strain his mind and rectify his soul, to grasp and remember what he learns since he is not interested.. this is a "bad portion" from beginning to end.