The NCSY Pirkei Avot Project by NCSY

PRESENTED BY

Mr. and Mrs. Philip Rosen in memory of his parents

Toni and Irving Rosen a"h

THE PIRKEI AVOT PROJECT: AN INTRODUCTION The life of a Jew is one of constant balance. We are tasked with feeling and experiencing our world with conflicting emotions and attitudes. We are told to simultaneously love Hashem and fear Hashem. We are tasked with living lives full of humility, while also living with a strong sense of purpose and value. One of the major balancing acts in Judaism is that of being simultaneously submissive as well as creative. We are told to accept the Torah completely, but we are also told to adapt and develop the Torah. We are commanded to accept the Written Torah, unchanged and unedited. Yet we also must accept the yolk of the Oral Torah, constantly developing and altering to the reality of the times, while remaining true to the tradition. This is the dual acceptance of Torah and the pact we made with Hashem on Har Sinai. Perhaps this is the message of the opening words of Mesechet Avot. We are told that Moshe Rabbeinu was a mekabel, a humble recipient of Torah and at the same time, he was moser the Torah, he gave it over in his unique way to his student, Yehoshua. This is the challenge and responsibility of each and every Jew, to be both submissive and

creative. To be beholden to the past, while forging a path forward into the future. At NCSY we believe strongly that our role in the Jewish community is to be at the forefront of empowerment of teenagers. It is imperative to build relationships with teens and empower them with the lessons of our past, and we must also help them feel responsible as they pave their way forward, into the future. This unique project, uniting 30 diﬀerent day schools from around the country along with a significant group of public school teens, was intended to give teens their own voice as they develop a connection to the words of our great sages. Built on the foundation and the kabbalah of the past, we are excited to share the mesorah of our generation. This sefer is intended to display the talent, wisdom, and creative insight of our next generation of Jewish leaders. It is our distinct privilege to partner with the Shevet Glaubach Fellows in this project. Indeed, it is quite fitting that this edition of Pirkei Avot has been compiled with the fellows, as Miriam and Felix Glaubach and their family embody and transmit all of the meritorious traits delineated

by our sages in Pirkei Avot. The Glaubachs are not only willing to give to others, but are proactive in doing so, as well, often actively striving to fulfill any needs they observe in the broader Jewish community. Finally, we would like to express our appreciation to Phil and Malki Rosen for their generosity. The Rosens have been long time supporters of NCSY and Phil helped launch several cutting edge initiatives such as JUMP, a leadership conference for High School Teens. We thank the Rosen’s for their support in this unique and outstanding publication. Phil and Malki’s commitment to honor his parent’s memory by dedicating all his charitable giving to them is admirable. In particular, Phil’s parents were deeply committed to education and ensured that Phil took his studies seriously and was set up for success in life. They passed on many important values including the importance of giving back and being involved in the Jewish community.

Rabbi Josh Grajower,

Director of Day School Engagement, NY and NJ NCSY

TABLE OF CONTENTS

‫משנה ב׳‬

Shimon the Righteous was one of the ‫ִשׁ ְמעוֹן ַהצַּ ִדּיק ָהיָ ה ִמ ְשּׁיָ ֵרי כְ נֶ ֶסת‬ !"################################################################################################ $‫פרק א‬ last of the men of the great assembly. ‫לשׁה‬ ָ ‫ ﬠַ ל ְשׁ‬,‫אוֹמר‬ ֵ ‫ ָהיָ ה‬$‫הוּאב‬ .‫ַהגְּ דוֹלָ ה‬ ‫פרק‬ He used%!"############################################################################################## to say: the world stands upon ‫תּוֹרה‬ ָ ‫ ﬠַ ל ַה‬,‫עוֹמד‬ ֵ ‫ְד ָב ִרים ָהעוֹלָ ם‬ three things: the Torah, the Temple !& "###############################################################################################$‫ג‬ ‫פרק‬ service, and the practice of acts of :‫בוֹדה וְ ﬠַ ל גְּ ִמילוּת ֲח ָס ִדים‬ ָ ֲ‫וְ ﬠַ ל ָהﬠ‬ '("############################################################################################## $‫ד‬ ‫פרק‬ piety. )%'"############################################################################################ $‫פרק ה‬ )(*"############################################################################################# $‫פרק ו‬ +*%"######################################################################,-."/("01234215 He used to say. Rav Aharon of Kaidanov explains the words ‘hu hayah omer’ as ‘hu hayah’, he was, and then ‘omer.’ Meaning, first he embodied this idea and only afterwards would he teach it to others. This teaches an important lesson that one can only give mussar after one is a master of the subject.

The Rambam writes that the word ‘Torah’ refers to gaining wisdom, ‘Gemilut Chasadim’ to working on our Midot, and ‘Avoda’ means the sacrificial service. By abiding by these three standards, there will be a continuous Tikun Olam and Hashem will bring order to the world.

The Midrash Tanchuma in Parshat Naso explains that before BneiYisrael received the Torah the world was compared to an unstable basket with only two legs. Without the Torah, the world did not have the stability to stand, rather it was sustained through God’s kindness until the giving of the Torah.

WITH CONTRIBUTIONS FROM THE FOLLOWING SCHOOLS

Imagine some of our great-great-grandparents coming into our modern day world, they wouldn’t believe their eyes! The instant response to any question in the world through the internet, the incredible advancements in medicine, there are so many things that have changed so drastically in the past few decades alone. If you would ask the average person on the street to define success, one would most likely receive a response related to a stable job and steady income.

Leora Goldstein Bruriah

What if we lived the way that our Tanaim lived? What if our definition of success included acts of kindness, serving the Almighty, and abiding by the Torah law. These are the true pillars of the world and measures of success. This mishna was not only relevant generations ago, but it is equally relevant right now in 2020. During the coronavirus pandemic, we are being stripped down to our core values. Society is starting to realize that it is not the movie stars and sports players who deserve our admiration, rather it’s all the healthcare providers, teachers and essential workers. We are experiencing a global wake-up call, and this mishna points directly to where we should look to receive guidance. The world stands and will always stand on Torah, avodah, and gemilut chasadim.

With gratitude to the following people who made this project a reality: Rabbi Shimon Abramczik, YULA Boys High School Ms. Rikki Ash, SKA Rabbi Yisroel Yaakov Berman, TABC Ms. Aliza Blumenthal, Bruriah High School for Girls Rabbi Jacob Braun, North Shore Hebrew Academy Rabbi Yoni Fox, Ida Crown Jewish Academy David Giver, Bi-Cultural Hebrew Academy Ms. Shifra Hanon, Yeshivah of Flatbush Rabbi Avi Hochman, Katz Yeshiva HS of South Florida Rabbi Allan Houben, Atlanta Jewish Academy Ms. Andrea Karten, Naaleh High School for Girls Rabbi Yosef Kurtz, Bnei Akiva Schools Dr. Hal Levy, Rae Kushner Yeshiva High School Rabbi Yosef Manne, RASG Ms. Leah Moskovich, Central

NCSY Staﬀ Liasons and Editors: Rabbi Jacob Bernstein Rabbi Yaakov Cohen Rabbi Tzachi Diamond Ms. Aliza Eisenbach Ms. Jessie Franco Rabbi Shmulie Greene Rabbi Manu Hass Ms. Ziona Isaacs Rabbi Zev Kahane Rabbi Josh Kent Rabbi Reuven Lebovitz Ms. Adele Nemirov Rabbi Yudi Riesel Rabbi Shua Rose Rabbi Avi Solomon Ms. Devora Weinstock Rabbi Aryeh Wielgus Regional Director, NJ NCSY

Rabbi Yisroel Rich, JEC Ms. Ellie Riesel, Maimonides School Ms. Lisa Schlaﬀ, SAR Rabbi Moshe Schochet, Hadar High School for Girls Rabbi Baruch Schonbrun, MTA Ms. Ora Schrier, Ma’ayanot Yeshiva HS for Girls Rabbi Tsvi Selengut, HANC Ms. Tammie Senders, Ramaz Ms. Bruria Siegel, YULA Girls High School Rabbi Aharon Skoglund, New England Jewish Acadamy Ms. Tami Stalbow, Westchester Hebrew High School Rabbi Mayer Simcha Stromer, Ida Crown Jewish Academy Ms. Miriam Zaghi, Berman Hebrew Academy Ms. Tziporah Zucker HANC

Layout and Design: Ms. Denah Emerson Ms. Rachel Olson Rabbi Josh Weinberg Editor: Rabbi Josh Grajower

Rina Emerson CEO, NY NCSY

‫משנה ב׳‬ Shimon the Righteous was one of the ‫ִשׁ ְמעוֹן ַהצַּ ִדּיק ָהיָ ה ִמ ְשּׁיָ ֵרי כְ נֶ ֶסת‬ '‫א‬ ‫לפרק‬ ‫הקדמה‬ last of the men of the great assembly. ‫לשׁה‬ ‫ל ְשׁ‬Aharonoff ַ‫ ﬠ‬,‫אוֹמר‬ ֵ ‫ הוּא ָהיָ ה‬.‫ַהגְּ דוֹלָ ה‬ Chananya Shiff, Liora Nimchinsky, Rachel Gilder &ָ Sharon He used to say: the world stands upon Mesorah is often misunderstood. People diminish the ‫ה‬ importance ‫תּוֹר‬ ָ ‫ ַה‬of‫ל‬Mesorah, ַ‫ ﬠ‬,‫עוֹמד‬ ֵ limiting‫ם‬itsָ‫ְד ָב ִרים ָהעוֹל‬ three things: the Temple relevancethe to ourTorah, lives as an explanation of why some families keep specific different practices from others. Mesorah is the of whatof makes our people special. Mesorah is not just service, and theYet,practice ofcruxacts ‫ח ָס ִד‬Mesorah ֲ ‫ילוּת‬is ‫מ‬about ִ ְ‫ל גּ‬a direct ַ‫בוֹדה וְ ﬠ‬ ָ ֲ‫וְ ﬠַ ל ָהﬠ‬ about how many hours one waits between meat and milk;:‫ים‬ but rather, connection between Gd and his people. What the students and teachers spoken about in the piety. first perek of Pirkei Avos are transmitting is the knowledge received from a previous generation, dating all the way back to Moses receiving the Torah from Gd at Sinai. Mesorah has been the secret weapon of Jewish survival by preserving the Jewish People, and it is every Jew’s responsibility to ensure that our Mesorah is upheld and the Jewish People do not fade away.

Understanding the responsibility that our Mesorah demands of us, the first perek emphasizes how one is supposed to build their character. The first perek opens by discussing how one should, “Be deliberate in judgement...” Each day it is important to think about our actions and how we should not judge anyone since we are not in their shoes and are not fully aware of their The Midrash Tanchuma in The Rambam writes that the He used to say. Rav Aharon situation. By properly working on ourselves, we can better direct our energy and time towards of Kaidanov explains the Parshat Naso explains that word ‘Torah’ refers to gaining working on our relationship with those around us and Hashem. words ‘hu hayah omer’ as before BneiYisrael received the wisdom, ‘Gemilut Chasadim’ ‘hu hayah’, he was, and then Torah the world was compared to working on our Midot, and In Mishna Yose Ben Yochanan teaches “Let your house be open wide, treattotheanpoor as ‘omer.’ Meaning, first 5,he unstable basket with ‘Avoda’ means the sacrificial members of your home.Rabbenu Yonah understands the phrase “let your house be open embodied this idea and only only two legs. Without the service. By abiding by these wide,” mean your home should be as accessible as the tent of Abraham our forefather, afterwards would heto teach Torah, which the world did not have three standards, there will be hadteaches entrances explainsto stand, rather it it to others. This an from all four directions in order to provide easy access. Tiferes Yisrael the stability continuous Tikun Olam and important lesson that ‫לרוחה‬ one to mean for relief;a that the word your home should be a place where someone can find through God’s was sustained Hashem will bring can only give mussar relief whether through comfort, advice, or shelter. Furthermore, your house, doesn’t necessarilyuntil the kindness order to the world. after one is a mean masteryour physical home, but also can refer to a person’s environment, his owngiving daled of amot, the Torah. of the subject. the circle within which a person has influence. The Perek goes on to teach us that every person needs a mentor from whom they can receive the tradition. Without a mentor, a person is directionless. From the people you welcome into your home to your rabbi, you are a product of the environment you create for yourself. If you choose a positive environment of growth, you are setting yourself up for spiritual success.

Imagine some of our great-great-grandparents coming into our Leora Goldstein Furthermore, the Mishna states: to loveday the work (‫המלאכה‬ ‫)אהב את‬. When youbelieve make connection modern world, they wouldn’t their eyes! The instant Bruriah to Hashem your ultimate desire, that fire of love and enthusiasm, makes you love the work.

response to any question in the world through the internet, the

Not only will you love the work, but ‫ושנא את הרבנות‬, but you will also come to hate the title. advancements in medicine, are so many things You become genuine, andincredible it is that genuinity that will be the power to effect every there person you encounter. genuine in devotion, desire for truth, and by extending ourselves our ask the average that have changed soThrough drastically the past few decades alone. If youthrough would we finally make a true impact on the world, bringing it consistently closer and person on theMesorahstreet may to define success, one would most likely receive a response related to a closer to Guelah (redemption).

stable job and steady income.

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.

‫משנה א׳‬

‫וּמ ָס ָרהּ‬ ְ ,‫תּוֹרה ִמ ִסּינַ י‬ ָ ‫משׁה ִק ֵבּל‬ ֶ ‫ וּזְ ֵקנִ ים‬,‫יהוֹשׁﬠַ לִ זְ ֵקנִ ים‬ ֻ ִ‫ ו‬, ַ‫יהוֹשׁﬠ‬ ֻ ִ‫ל‬ ‫רוּה לְ ַאנְ ֵשׁי‬ ָ ‫ וּנְ ִב ִיאים ְמ ָס‬,‫לִ נְ ִב ִיאים‬ ‫לשׁה‬ ָ ‫ ֵהם ָא ְמרוּ ְשׁ‬.‫כְ נֶ ֶסת ַהגְּ דוֹלָ ה‬ ‫ וְ ַהﬠֲ ִמידוּ‬,‫ ֱהווּ ְמתוּנִ ים ַבּ ִדּין‬,‫ְד ָב ִרים‬ :‫תּוֹרה‬ ָ ַ‫ וַ ﬠֲ שׂוּ ְסיָ ג ל‬,‫ַתלְ ִמ ִידים ַה ְר ֵבּה‬

Maya Ginsburg Central This Mishna talks about how the Torah was passed down through the generations. It started with Moshe and it has continued, via each generation since, directly to me. I have received the actual Torah and the love of learning Torah, from my parents who received it from their parents. I have also received the love and thirst for Torah knowledge from all my teachers, beginning with my first morahs in preschool all the way to my current teachers. This Mishna also reinforces the idea that despite the multitude of years and the many challenges that the Jews have faced over that time, the Torah remains unchanged. Moshe received one Torah from Hashem on Har Sinai and it is that same Torah that my friends and I study today. We do not have multiple Torahs, rather we, the Jewish people, have only one Torah. Our Torah is eternal, everlasting and unchanging through the times. I know that the Torah I learn today from my teachers is the same Torah that Hashem gave us on Har Sinai. I know that I am continuing the timeline of history by learning this Torah and that I will hopefully play my role in the chain by passing it on to my children some day.

Shimonthethe Righteous wasof one Shimon Righteous was one the of the lastmen of the men of the great last of the of the great assembly. He used to say: worldto stands assembly. Hetheused say:upon the three Torah, the Temple worldthings: standstheupon three things: service, andthe theTemple practiceservice, of actsand of the Torah, piety. the practice of acts of piety.

He used to say. Rav Aharon He to say.explains Rav Aharon of used Kaidanov the of Kaidanov explains words ‘hu hayah omer’the as words ‘hu hayah as ‘hu hayah’, he was,omer’ and then ‘hu hayah’, he was, and ‘omer.’ Meaning, firstthen he ‘omer.’ Meaning, he embodied this idea first and only embodied idea he andteach only afterwardsthis would afterwards he teach it to others.would This teaches an itimportant to others. lesson This teaches an that one important lesson that one can only give mussar can only give mussar after one is a master after is a master of theone subject. of the subject.

‫משנה‬ ‫משנה ב׳ב׳‬

‫עוֹן ַהצַּ ַהִצַּדּ ִדּ‬ ‫ִ ִשׁשׁ ְ ְמ‬ ‫שּׁיָ ֶ ֵסרית‬ ֶ‫יקהיָ ה ָה ִיָמ ְהשּׁיָ ֵר ִימכְ ְ נ‬ ָ ‫יק‬ ‫מעוֹן‬ ָ‫הוּאל ְשׁ ָה ָי‬ ְ‫ ַהגּ‬.‫כְ ַהנֶגְּ ֶסדוֹלָת ה‬ ‫לשׁהה‬ ַ‫ ﬠ‬,‫אוֹמר‬ ֵ .‫דוֹלָיָ הה‬ ‫הוּא ָה‬ ‫תּוֹריםה‬ ָ ‫הﬠַ ל ְ ַדה ָב ִר‬,‫לשׁד‬ ֵ ‫עוֹלָ ם ְשׁ‬ ‫ְד ָב ִ ֵר‬ ָ ‫עוֹמ‬ ‫ים ָה ַﬠל‬ ,‫אוֹמר‬ :‫ים‬ ‫ילוּת‬ ָ ‫עוֹלָ ָהﬠֲם‬ ‫וְ ָהﬠַ ל‬ ‫תּוֹר ֲחה ָס ִוְד ַﬠל‬ ָ ‫ﬠַ ַלﬠ גְּל ִמ ַה‬,‫עוֹמה וְד‬ ֵ ‫בוֹד‬ :‫בוֹדה וְ ַﬠל גְּ ִמילוּת ֲח ָס ִדים‬ ָ ֲ‫ָהﬠ‬

The Rambam writes that the The Rambam writes that the word ‘Torah’ refers to gaining word ‘Torah’ refers to gaining wisdom, ‘Gemilut Chasadim’ wisdom, ‘Gemilut Chasadim’ to working on our Midot, and to working on our Midot, and ‘Avoda’ means the sacrificial ‘Avoda’ means the sacrificial service. By abiding by these service. By abiding by these three standards, there will be three standards, there will be a continuous Tikun Olam and a continuous Tikun Olam and Hashem will bring Hashem will bring order to the world. order to the world.

The Midrash Tanchuma in The Midrash Tanchuma in Parshat Naso explains that Parshat Naso explains that before BneiYisrael received the before BneiYisrael received the Torah the world was compared Torah the world was compared to an unstable basket with to an unstable basket with only two legs. Without the only two legs. Without the Torah, the world did not have Torah, the world did not have the stability to stand, rather it the stability to stand, rather it was sustained through God’s was sustained through God’s kindness until the kindness until the giving of the Torah. giving of the Torah.

Imagine some ourour great-great-grandparents coming into ourinto modern Imagine someofof great-great-grandparents coming our day world, they wouldn’t believe their eyes! The instant response to any modern day world, they wouldn’t believe their eyes! The instant question into theany world throughin thethe internet, incredible response question worldthe through theadvancements internet, the in medicine, there are so many things that have changed so drastically incredible advancements in medicine, there are so many things in thehave past changed few decades alone. If youinwould ask the person on the street to define one that so drastically the past fewaverage decades alone. If you would ask success, the average would most likelystreet receive response related one to a would stable job andlikely steady income. person on the to adefine success, most receive a response related to a stable job and steady income. What if we lived the way that our Tanaim lived? What if our definition of success included acts of kindness, serving byTanaim the Torah law. These thedefinition true pillarsofofsuccess the worldincluded and measures of What if the we Almighty, lived the and wayabiding that our lived? What ifare our acts of success. This mishna not only relevant generations ago, butThese it is equally right now in world 2020. kindness, serving the was Almighty, and abiding by the Torah law. are therelevant true pillars of the During the coronavirus pandemic, we are was beingnot stripped down togenerations our core values. starting and measures of success. This mishna only relevant ago, Society but it isis equally to realize that it is not the movie stars and sports players who deserve our admiration, rather it’s the relevant right now in 2020. During the coronavirus pandemic, we are being stripped down toallour healthcare providers, andtoessential wake-up core values. Societyteachers is starting realize workers. that it isWe notare theexperiencing movie starsa global and sports players who call, and this mishna points directly to where we should look to receive guidance. The world deserve our admiration, rather it’s all the healthcare providers, teachers and essential workers. We stands and will always stand on Torah, avodah, andmishna gemilutpoints chasadim. are experiencing a global wake-up call, and this directly to where we should look to

Leora Goldstein Goldstein Leora Bruriah Bruriah

receive guidance. The world stands and will always stand on Torah, avodah, and gemilut chasadim. 8

Illustration- Kayla Lunger

Artwork by Kayla Lunzer

Antigonus a man of Socho received Shimon Righteous wasShimon one of the the [the oral the tradition] from last of the He menused of the assembly. Righteous. to great say: do not be He used to say: the world stands upon like servants who serve the master in the three things: Torah,a the Temple expectation of the receiving reward, but service, and thewho practice of acts of be like servants serve the master without piety. the expectation of receiving a reward, and let the fear of Heaven be upon you.

‫משנה ג׳‬ ‫משנה ב׳‬

‫ַאנְ ִטיגְ נוֹס ִאישׁ סוֹכוֹ ִק ֵבּל ִמ ִשּׁ ְמעוֹן‬ ‫ִשׁ ְמעוֹן ַהצַּ ִדּיק ָהיָ ה ִמ ְשּׁיָ ֵרי כְ נֶ ֶסת‬ ‫ ַאל ִתּ ְהיוּ‬,‫אוֹמר‬ ֵ ‫ הוּא ָהיָ ה‬.‫ַהצַּ ִדּיק‬ ‫לשׁה‬ ָ ‫ ﬠַ ל ְשׁ‬,‫אוֹמר‬ ֵ ‫ הוּא ָהיָ ה‬.‫ַהגְּ דוֹלָ ה‬ ‫כַ ֲﬠ ָב ִדים ַה ְמ ַשׁ ְמּ ִשׁין ֶאת ָה ַרב ﬠַ ל‬ ‫תּוֹרה‬ ָ ‫ ﬠַ ל ַה‬,‫עוֹמד‬ ֵ ‫ְד ָב ִרים ָהעוֹלָ ם‬ ‫ ֶאלָּ א ֱהווּ כַ ﬠֲ ָב־‬,‫ְמנָ ת לְ ַק ֵבּל ְפּ ָרס‬ ‫ילוּת ֲֶח‬ ְ‫בוֹדמּהִ ו‬ ‫וְ ִﬠַד ל‬ ‫ל‬:‫שׁ ָלּס ִֹאד ﬠַים‬ ‫שׁ ﬠַין ֶלאגְּת ִמ ָה ַרב‬ ְ ָ‫ים ָ ַההﬠֲ ְמ ַשׁ‬ ‫מוֹרא ָשׁ ַמיִ ם‬ ָ ‫ וִ ִיהי‬,‫ְמנָ ת לְ ַק ֵבּל ְפּ ָרס‬ :‫ֲﬠלֵ יכֶ ם‬

He used to say. Rav Aharon

The Rambam writes that the

Rabbi Avi Schneider explains demonstrates of Kaidanov thethis idea through a mashal of a man who words ‘hu hayah omer’ as saved a boy from drowning in a public ‘hu hayah’, thenthe swimming pool.he In was, order and to thank man, the boyMeaning, schlepped all first of the man’s ‘omer.’ he groceries to histhis frontidea doorstep, sparing embodied and only him the trouble. The man was incredibly afterwards would he teach grateful for the favor, so he sent the boy to others. Thishisteaches a itcheck to express gratitude.an The important lesson that he one boy refused to cash the check; only brought the groceries to pay the man can only give mussar back for saving his life in the first place! after one is a master He will forever be indebted to of man, the subject. this and hauling the packages was only a meager beginning.

The Maharal notes thattowe should word ‘Torah’ refers gaining strive to perform each mitzvah l’shma, wisdom, Chasadim’ rather than‘Gemilut for a specific reward to working our promised to us.on Just likeMidot, when weand get together friends, quality ‘Avoda’with means thespend sacrificial time with family, and get to know our service. By abiding by these teachers and colleagues, we do so three standards, will be without payment! Wethere continuously invest our time and care into each a continuous Tikun Olam and person, culminating the ultimate Hashem will in bring reward - a meaningful relationship! ordermishna to theexplains world. that This our Avodas Hashem must be executed the same way.

The Midrash Tanchuma in Rabbi Zecharia points Parshat Naso Wallerstein explains that out, “Hashem’s love for us is so before BneiYisrael received the great, that He created 613 ways Torah the world was compared to spend time with us.” As Jews, to unstable basket with ouranlives are spent dedicating only two legs. Without thethe every aspect of ourselves to Torah, world have servicethe of God. Wedid arenot meticulous the stability to stand, rather it about the food we eat, clothes we wear, words through we speak,God’s and so was sustained on. Hashem until gave usthe life, the least kindness we canofdo reciprocate giving theisTorah. by adhering to commandments!

His

Leora Goldstein Bruriah

Artwork by Maya Ginsburg, Tidbits by Gabriella Steinberg

‫משנה ד׳‬ 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.

Tidbits by Mikayla Lederman

‫יוֹסי ֶבן‬ ֵ ְ‫יוֹסי ֶבן יוֹﬠֶ זֶ ר ִאישׁ צְ ֵר ָדה ו‬ ֵ .‫רוּשׁלַ יִ ם ִק ְבּלוּ ֵמ ֶהם‬ ָ ְ‫יוֹחנָ ן ִאישׁ י‬ ָ ,‫אוֹמר‬ ֵ ‫יוֹסי ֶבן יוֹﬠֶ זֶ ר ִאישׁ צְ ֵר ָדה‬ ֵ ‫ וֶ ֱהוֵ י‬,‫יְ ִהי ֵב ְיתָך ֵבית וַ ﬠַ ד לַ ֲחכָ ִמים‬ ‫שׁוֹתה‬ ֶ ‫ וֶ ֱהוֵ י‬,‫ִמ ְת ַא ֵבּק ַבּﬠֲ ַפר ַרגְ לֵ ֶיהם‬ :‫ְבצָ ָמא ֶאת ִדּ ְב ֵר ֶיהם‬

Yose ben Yochanan (a man) of Jerusalem Shimon of and the used to say:the LetRighteous thy house bewas wideone open, lasttheofpoor the be men of the ofgreat assembly. let members thy household. Engage in too much stands conversation He usednot to say: the world upon with They this with to threewomen. things: thesaid Torah, theregard Temple one’s own and wife, how moreof[does service, the much practice acts the of rule apply] with regard to another man’s piety. 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. He used to say. Rav Aharon of Kaidanov explains the words omer’ as the Avraham‘hu hayah established ascendency of hospitality ‘hu hayah’, he was, and when then he beseechedMeaning, the ‘strangers’ enter ‘omer.’ first tohe his tent forthis sustenance embodied idea and (Genesis only 18:3). Hon Ashir teaches that even afterwards would he teach one who is sustained by charity is it to others. This teaches an obligated to share in this tzedakah. important lesson our thathumanity, one Tzedakah defines can only our give souls. mussar nurtures To tell any after oneof isthea community master member that he of subject. hasthe nothing to offer others is to tell him his life has no value, that he is not made in God’s image.

‫משנה ה׳‬ ‫משנה ב׳‬

‫ יְ ִהי‬,‫אוֹמר‬ ֵ ‫רוּשׁלַ יִ ם‬ ָ ְ‫יוֹחנָ ן ִאישׁ י‬ ָ ‫יוֹסי ֶבן‬ ֵ ‫ת‬ ‫ס‬ ֶ ֶ‫נ‬ ְ‫כ‬ ‫י‬ ‫ר‬ ֵ ָ‫י‬ ‫שּׁ‬ ְ ‫מ‬ ִ ‫ה‬ ָ‫י‬ ‫ה‬ ָ ‫יק‬ ‫דּ‬ ִ ַ‫צּ‬ ‫ה‬ ַ ‫עוֹן‬ ‫מ‬ ְ ‫ וְ יִ ְהיוּ ﬠֲ נִ יִּ ים ְבּנֵ י‬,‫תוּח לִ ְרוָ ָחה‬ ַ ‫שׁ ְיתָך ָפ‬ ‫ִֵב‬ ‫לשׁה‬ ֵ ָ ‫הוּאר ָ ֶהבּיָהה ִשׂ‬ ָ‫ַ ֵהבגְּ ֶיתדוֹל‬ .‫ה‬ ‫ ִﬠַﬠםל ְ ָשׁה ִא ָָשּׁ‬,‫אוֹמהר‬ ‫יח‬ ְ ‫אל ַתּ‬.‫ה‬ ַ ְ‫ ו‬,‫ָך‬ ‫תּוֹרה‬ ָ‫תּוֹ ָ ָאה ְמעוֹל‬ ‫ְ ְדבּ ָ ִב ִא ְרשׁים‬ .‫רוֹ‬ ‫ר ְﬠַבּ ֵאל ֶשׁ ַהת ֲח ֵָב‬,‫עוֹמֶֹמד‬ ‫ ַםקל וָ ֵח‬,‫רוּ‬ ‫ם‬:‫ים‬ ‫ילוּת ַמֲןח ָסֶ ִשׁד ָא ָד‬ ְ‫ִמ כָּ ל ז‬,‫רוּה ֲ וְחכָﬠַ ִמל גְּים‬ ‫בוֹד‬ ָ ‫אןהﬠֲ ָא ְמ‬ ָ ‫וְ ִﬠַמכָּל‬ ‫גּוֹרם ָר ָﬠה‬ ֵ ,‫ַמ ְר ֶבּה ִשׂ ָיחה ִﬠם ָה ִא ָשּׁה‬ ‫ וְ סוֹפוֹ‬,‫תוֹרה‬ ָ ‫וּבוֹטל ִמ ִדּ ְב ֵרי‬ ֵ ,‫לְ ﬠַ צְ מוֹ‬ :‫יוֹרשׁ גֵּ ִיהנֹּם‬ ֵ

The Rambam writes that the word ‘Torah’ refers to gaining wisdom, Chasadim’ “May only‘Gemilut our enemies have an empty house” a refrain to working onisour Midot,that andaccompanies every festival meal in our ‘Avoda’ means the sacrificial home as my out over service. By mother abidinglooks by these family by blood and family by love. three standards, there will be The simcha of Shabbat and holidays a continuous Tikun Olam and is manifested in the sounds of nigHashem bringof laughter gunim and will pizmonim, ordertogetherness. to the world. and When we keep the doors of our home open wide to all, we ensure that our homes will always be a center of simcha.

The Midrash Tanchuma in Parshat Naso explains that before BneiYisrael received the “Man increasing conversation with his wife evilcompared for himself” Torah the causes world was (Bartenura). One might viewwith this as to an unstable basket demeaning women, yet Judaism only two legs. Without the values the relationship between Torah, the world did not have husband and wife as the pillar of the stability to stand, rather it Jewish community, as man is comwas sustained through manded to “cleave unto God’s his wife: kindness until and they shall be onethe flesh.” (Genesis 2:24). From this we learn that giving of the Torah. it is incumbent for both men and women to study Torah so that their conversations shall be of additional substance.

Imagine some of our great-great-grandparents coming into our Leora Goldstein modern day world, they wouldn’t believe their eyes! The instant Bruriah Simone Amkraut

response to any question in the world through the internet, the incredible advancements in medicine, there are so many things that have changed so drastically in the past few decades alone. If you would ask the average person on the street to define success, one would most likely receive a response related to a Acts of kindness stable job andActs steady income. of loyalty

Flatbush

Are not considered acts of dishonesty What if we lived the way that our Tanaim lived? What if our definition of success included acts of kindness, serving and abiding by the Torah law. These are the true pillars of the world Actsthe of Almighty, love and measures Acts of success. of care This mishna was not only relevant generations ago, but it is equally relevant right now they in 2020. During the coronavirus pandemic, we are being stripped down to our Are signs are there core values. Society is starting to realize that it is not the movie stars and sports players who deserve ourActs admiration, rather it’s all the healthcare providers, teachers and essential workers. We of immodesty are experiencing a global wake-up call, and this mishna points directly to where we should look to Acts of betrayal receive Themarriage world stands Areguidance. what makes painfuland will always stand on Torah, avodah, and gemilut chasadim.

‫משנה ו׳‬ 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.

‫הוֹשׁ ַﬠ ֶבּן ְפּ ַר ְחיָ ה וְ נִ ַתּאי‬ ֻ ְ‫י‬ ‫הוֹשׁ ַﬠ‬ ֻ ְ‫ י‬.‫ָה ַא ְר ֵבּלִ י ִק ְבּלוּ ֵמ ֶהם‬ ‫ ֲﬠ ֵשׂה לְ ָך‬,‫אוֹמר‬ ֵ ‫ֶבּן ְפּ ַר ְחיָ ה‬ ‫ וֶ ֱהוֵ י ָדן‬,‫ ְוּקנֵ ה לְ ָך ָח ֵבר‬,‫ַרב‬ :‫ֶאת כָּ ל ָה ָא ָדם לְ כַ ף זְ כוּת‬

Rabbeinu Yonah explains that one remembers what they learn from a teacher better than what they learn independently. Therefore, even a study partner is justifiably called a teacher, since his participation in the learning process increases its success.

Rambam comments that even if this person is less knowledgeable than you are, you should appoint him as your teacher. The reason for this is that studying with another person is far more effective than studying alone. The exchange of ideas between another person leads to greater clarity.

The wording of the mishna is a little peculiar, because it does not say judge all people favorably, rather judge the whole person (ha’adam) favorably. S’fas Emes points out that this means even if you see someone doing the wrong thing, you should be able to see the whole person as favorable, as bigger than this mistake.

Tidbits by Blimie Katz, Creative Writing by Adina Tanner, Artwork by Hannah Zucker

Dear Diary,

Another day in isolation. Yay. It doesn’t get much better than this. If you haven’t noticed, I’m being sarcastic, which, according to my mother, is a pretty common occurrence.

Zoom school today wasn’t actually that bad. Mrs. Riegler told us that we should make a meeting with her anytime we want to talk. I think I will. Mrs. Riegler is a pretty inspirational person and if there’s anyone who’ll have a positive outlook on this whole thing, it’d be her. Y’know, I think I’ll try to meet with her!

I don’t get Haddassah. It’s like she feels as though it’s her obligation to be the most annoying sister ever. All I asked was for her to get off her phone and help me clean the table and she practically bit my head off! What is her problem?!

I just came back from my meeting with Mrs. Riegler. She definitely made me think differently about this whole situation. Wait - the phone’s ringing. Be right back!

Whatever. I gotta go, I have online school now. Signing off, Lydia

Confused and annoyed, Lydia

Write more later, Lydia

Dear Diary, I just walked past Haddassah’s room and I heard her consoling someone over the phone. The person on the other line sounded like she was crying. Maybe she was talking to her friend Danielle, who is having a really hard time because her Dad is on the frontlines. I guess I shouldn’t have been so quick to judge, she was just helping out a friend! I should work on not jumping to conclusions. Maybe I can ask Mrs. Riegler and Racheli for advice! Overall, it was a good day, especially for quarantine! ~ Lydia

It was Racheli. It feels like forever since we last spoke. Well, we certainly made up for it, we talked for two and a half hours! It was so nice to hear her voice, I really miss my best friend… At least we can talk as long as we want! I guess there are some benefits to being stuck at home! Lydia

‫משנה ז׳‬

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.

Dear G-d,

Rebecca Mermelstein

Central

Are you still there? I know, I look a little different since we last spoke. I no longer stand before You as the eager Talmida I once was, constantly advancing in high-level Torah study. I mistook the value of Your priceless wisdom for the flashy jewelry I noticed hanging around the necks of my peers… I no longer stand before You as a fierce protector of Your precious mitzvot, ever since I managed to lose our mesorah in the progressiveness of society today… I no longer stand before You as an independent leader of klal yisrael. I traded my grit and nobility for the perceived successes of my neighbors… But, I do stand before You as Your child. A Jew begging to start over. I have severed the ties chaining me to evil, and I am ready to come home. Love, A Jew

‫ ַה ְר ֵחק‬,‫אוֹמר‬ ֵ ‫נִ ַתּאי ָה ַא ְר ֵבּלִ י‬ ,‫ וְ ַאל ִתּ ְת ַח ֵבּר לָ ָר ָשׁע‬,‫ִמ ָשּׁכֵ ן ָרע‬ :‫וְ ַאל ִתּ ְתיָ ֵאשׁ ִמן ַה ֻפּ ְר ָﬠנוּת‬

The Vilna Gaon connects this to the teaching: ‘woe to the wicked, woe to his neighbor.’ One is inevitably affected by one’s surroundings. When one settles amongst bad people, one will surely become influenced.

Consider a heavy odor in a room like smoke or perfume. These smells fill the room, and become an overwhelming part of it. So much so, that a person that enters that room will carry the smell on them even after they have exited. Similarly, the behaviors we are exposed to expand beyond our immediate interaction with them. They leave a lasting impression on our personalities.

‫משנה ח׳‬ 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.

Rav Ovadia Bartenura explains that this line refers to a student before his Rebbe. A student should not view himself like a great judge, which would lead him to give a ruling before his Rebbe.

‫הוּדה ֶבן ַט ַבּאי וְ ִשׁ ְמעוֹן ֶבּן ָשׁ ָטח‬ ָ ְ‫י‬ ,‫אוֹמר‬ ֵ ‫הוּדה ֶבן ַט ַבּאי‬ ָ ְ‫ י‬.‫ִק ְבּלוּ ֵמ ֶהם‬ .‫עוֹרכֵ י ַה ַדּיָּ נִ ין‬ ְ ְ‫ַאל ַתּﬠַ שׂ ﬠַ צְ ְמָך כ‬ ‫עוֹמ ִדים‬ ְ ‫וּכְ ֶשׁיִּ ְהיוּ ַבﬠֲ לֵ י ִדינִ ין‬ .‫ יִ ְהיוּ ְבﬠֵ ינֶ יָך כִ ְר ָשׁﬠִ ים‬,‫לְ ָפנֶ יָך‬ ‫ יִ ְהיוּ ְבﬠֵ ינֶ יָך‬,‫וּכְ ֶשׁנִּ ְפ ָט ִרים ִמלְּ ָפנֶ יָך‬ :‫ כְּ ֶשׁ ִקּ ְבּלוּ ﬠֲ לֵ ֶיהם ֶאת ַה ִדּין‬,‫כְ זַ כָּ ִאין‬

Rabbi Berel Wein articulates the difference between a lawyer and a judge. A lawyer is supposed to tenaciously represent his client. A judge, on the other hand, should be a passionate advocate, but only for truth and justice of Hashem’s Torah. Only if we have judges that do not view themselves as biased advocates will the general public remain confident in the legal system.

This Mishna is teaching us that we should act as a judge, who rids himself of any preconceived notions he has of the two parties before stepping into the courtroom. Similarly, we shouldn’t be too quick to judge someone merely based on what we’ve heard about them or seen on social media, because everyone deserves to be judged favorably, as stated earlier in Mishna Vav.

Every single day we are faced with countless choices. When we are younger, the choices are pretty basic and have little to no repercussions. Like what to eat for snack or what game to play. But as we get older, we are faced with harder decisions. Like who we want to be friends with, or what school to attend. The further along in life, the harder the decisions get. Luckily, the Mishna gives advice on how to make the right choice. At first glance, this Mishna can seem confusing. Why is it specifically giving instructions to judges? After all, how many people are judges? The answer obviously is not that many. Clearly, the advice of not acting as a lawyer in judgement isn’t only meant for people who are professionally judges. When making decisions in our everyday lives, we are essentially playing the role of the judge, choosing between two or more options. Sometimes, we are faced with a challenge because we know which decision is the right choice, even if we don’t want to do it. In those instances, our Yetzer Hara will show up as a lawyer, providing us with countless arguments to make a bad decision. “Everyone’s doing it,” for example, or “no one will ever find out.” The Yetzer Hara is one of the strongest forces in our lives, acting like a lawyer in defense of his case. The advice of this mishna is for each one of us to seek the truth and shy away from the ‘advice’ that our personal ‘lawyer’ provides.

Tali Finkelstein Bruriah

Tidbits by Yael Cohen

Illustration- Atarah Mandel

Perek 1: Mishna 8, Atarah Mandel

‫משנה ט׳‬

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.

Rabbeinu Yonah explains that a judge should examine and cross-examine a witness many times in order to find out the truth. The judge will be able to determine from the witness’s words and responses if they are testifying falsely, as it says “with many words sin will not be averted.”

Michelle Kiroff NY NCSY perfectly i’m lost. a tunnel of uncertainty. for how am i supposed to be certain, when one’s outcome so carefully relies on me? i’m stuck here thinking of the urgency, wordlessly, the severity, importance of the my words expressed perfectly.

‫ ֱהוֵ י‬,‫אוֹמר‬ ֵ ‫ִשׁ ְמעוֹן ֶבּן ָשׁ ָטח‬ ,‫ַמ ְר ֶבּה לַ ְחקֹר ֶאת ָהﬠֵ ִדים‬ ‫ ֶשׁ ָמּא‬,‫וֶ ֱהוֵ י זָ ִהיר ִבּ ְד ָב ֶריָך‬ :‫לְ ַשׁ ֵקּר‬ ‫יִ לְ ְמדוּ‬ ‫ִמתּוֹכָ ם‬

According to the Bartenura, a judge should be careful not to say “maybe the act was like so and so” or “if the matter had been like so, x would be innocent”, hinting to how one can prove the defendant innocent or guilty, thereby leading the litigant or the witnesses to say something untruthful in their testimony to prove their side.

i’m lost. for one has lies as they psychoanalyze the ties of the words i say, working around them attempting to earn their eternal prize. they deny, leaving unsatisfied. we continue to advise, helping them compromise. problems arise from the disguise of the words we use, accidental allies. we must be wise recognize the right choice before we start to agonize.

Rabbi Abraham Twersky highlights that this is also a message for parents not to lie. If a parent is accustomed to lying in the presence of their child(ren) or to their child(ren), the parent is wrongly teaching them that it’s permissible to lie.

chosen to specialize, supervise, actualize the thought, the judgement. rationalize before the problem is metastasized. we must prioritize, we continue to legitimize until the problem is confirmed or denied. im no longer lost, as the problem is diminished those guilty won’t go unpunished, their reputation blemished. their unholy business unfinished, they must now replenish themselves.

Rachel Hasanov and Michelle Kiroff

‫משנה י׳‬ 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.

For most people their work takes up a good portion of their lifetime, so if you begin to love working it will be an incredible step in becoming happy. Avot dRabbi Natan, in its discussion of this teaching, says “Just as the Torah was given in a covenant, so work was given in a covenant, as it says: “For six days you shall labor and do all your work, and the seventh day is the Sabbath of the Eternal your God.”” Work, the essence of physical activity, and Torah, the essence of spirituality, are both equally necessary for the world’s existence.

Hillel Schwab SAR Love the ground on which your feet are planted. Love the grass and the trees and the butterflies and the squirrels. Love the birds and the fish and the breeze and the rain. Love all of God’s work. Love the water. Love the fire. Love the light. Love the dark. Love the sun and the moon. Love the stars. Love the heavenly spirit, as it hovers above the water, and as it imbues another work with wisdom, understanding, and awareness. Love the scarlet and the brass and the

‫ִק ְבּלוּ‬ ‫וְ ַא ְב ַטלְ יוֹן‬ ‫ְשׁ ַמﬠְ יָ ה‬ ‫ ֱאהֹב‬,‫אוֹמר‬ ֵ ‫ ְשׁ ַמﬠְ יָ ה‬.‫ֵמ ֶהם‬ ‫וּשׂנָ א ֶאת‬ ְ ,‫ֶאת ַה ְמּלָ אכָ ה‬ :‫ וְ ַאל ִתּ ְתוַ ַדּע לָ ָרשׁוּת‬,‫ָה ַר ָבּנוּת‬

The Bartenura explains that you should not to feel you are superior and that it would be a disgrace for you to work, as Rav said to Rav Kahana, “Flay a carcass in the market and take your pay, and do not say, ‘I am a priest, I am a great man and the matter is a disgrace to me’” (Pesachim 113a.)

linen and the wood and the stone. Love the goat hair and the ram skins. Love the gold, the silver, and the bronze. Love the threads of blue, deliberately and carefully woven into cords. Love the oil that anoints, and the oil that illuminates. Love the ketoret’s essential oils. Essential workers. Love our essential ‫מ‬malachim who engage in essential melacha. They know as well as anyone: Love your neighbor, for he carries the imprint of his Sculptor, and reflects His image. Love the work. Do the work. The world depends on you. Do it. Do it. Do it. Do it. Do it. Do it. Stop. Take a breath. Appreciate the work - Ki Tov. Start again.

Rambam expounds that one shouldn’t get too close to and involved with the government, since the government will end up becoming like a master for the individual as he will always be trying to gain more favor in their eyes. He already has a true Master, God, and when the demands of God and the government contradict each other, he’ll have to choose which master he’s truly loyal to. Shemaiah thus advises us to avoid putting ourselves in such a situation.

Stop. It is not up to you to finish the work. But are you free to ignore it? No. Love the work. Love the sacrifice. As you move your lips, as you place your soul on the altar of prayer, draw close to the Almighty. Love the Lord your God with all your heart. Love His Torah. Love His commandments. His work. The work He has finished and the work that is yet to be performed. And once your lips have testified their love of the work, do the work. If not now, when?

Tidbits and Artwork by Gavi Tropper

‫משנה יא׳‬ 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.

‫ ִהזָּ ֲהרוּ‬,‫ ֲחכָ ִמים‬,‫אוֹמר‬ ֵ ‫ַא ְב ַטלְ יוֹן‬ ‫חוֹבת‬ ַ ‫ ֶשׁ ָמּא ָתחוּבוּ‬,‫ְב ִד ְב ֵריכֶ ם‬ ,‫גָּ לוּת וְ ִתגְ לוּ לִ ְמקוֹם ַמיִ ם ָה ָרﬠִ ים‬ ‫וְ יִ ְשׁתּוּ ַה ַתּלְ ִמ ִידים ַה ָבּ ִאים ַא ֲח ֵריכֶ ם‬ :‫ וְ נִ ְמצָ א ֵשׁם ָשׁ ַמיִ ם ִמ ְת ַחלֵּ ל‬,‫וְ יָ מוּתוּ‬

Ruthie Yudelson SAR

Every time you speak, please know that you are only taking dictation, you have no words of your own, please attribute any quotations to God and trace your citations to heaven in any scholarly papers and please, for the sake of all that’s holy, try not to stumble over the vocal cords He’s untied for you, make every effort to be precise with the air He has breathed into your lungs, guard your lips from deceit and your tongue from saying things wrong because people are waiting at your words, people trying to quench their thirst on what they see as drops of Godliness collecting in the corners of your mouth— you don’t speak for just yourself so please think hard before you think out loud

Artwork by Deva Laifer

‫משנה יב׳‬

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.

Rambam explains that when Aharon Hakohen would interact with someone who sinned, Aharon would treat the man nicely and engage more with him. By doing this, the sinner would say to himself: “If Aharon knew what I do, he wouldn’t even look at me how much more so speak to me! I will make his words true and become good.” Aharon’s tiny action of being kind would change the whole way a person acted.

‫ ִהלֵּ ל‬.‫ִהלֵּ ל וְ ַשׁ ַמּאי ִק ְבּלוּ ֵמ ֶהם‬ ,‫ ֱהוֵ י ִמ ַתּלְ ִמ ָידיו ֶשׁל ַא ֲהרֹן‬,‫אוֹמר‬ ֵ ‫אוֹהב‬ ֵ ,‫רוֹדף ָשׁלוֹם‬ ֵ ְ‫אוֹהב ָשׁלוֹם ו‬ ֵ :‫תּוֹרה‬ ָ ַ‫וּמ ָק ְר ָבן ל‬ ְ ‫ֶאת ַה ְבּ ִריּוֹת‬

The Midrash Shmuel says for one to be a rodef shalom, one must first be an ohev shalom. If one wants to be a successful peacemaker both sides of the argument must know the peacemaker is a sincere ohev shalom. If one is not a true ohev shalom they will not be successful in being a peacemaker.

The Tosafot Yom Tov comments that one should not love somebody for personal benefit. The love referred to in our mishna is a love for one’s fellow man for the basic fact that he is a creation of Hashem.

Ahuva Becker Bruriah In our Jewish nation, we sadly get in fights Because of the way we dress or maybe because we think we are right. The kippa sruga and shtreimel Are different yes indeed, But if we take a closer look we’ll realize they come from the same seed. Separation and hate just draw us apart So why not just love each other sincerely in our hearts. Don’t cause a fight between your friends Draw them close and learn to make amends, Close the gap of differences and create a bridge That can connect every single yid. We see our Jewish past and how hatred brought us down Let’s build ourselves up and make sure peace is all around. The effects of the Churban, today we still grieve And that same Sinat Chinam sadly lives on and tries to unweave, Unweave our connections to one another

And cause one brother to hurt the other. Mashiach is close it’s knocking on the door But it can’t come until we fix our divided core. The core of Bnei Yisrael must be united Even if we disagree we should never become divided, Cleave to the Torah and follow it’s ways That will bring people together always. Learn from Aaron and how he cared about his fellow Jew And internalize the message that we have to do that too.

Tidbits by Avigayil Mendeles

Illustration- Avigayil Rosenbluth

Perek 1: Mishna 12, Avigayil Rosenbluth

‫משנה יג׳‬ 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; one who makes [unworthy] use of the crown [of learning] shall pass away.

Nature relies on cycles, a systematic expectation of a weather pattern following another. Consequently, many fables are used to teach humility through the weather. Our mishnah teaches that one who seeks to create a great name will ultimately fall from fame. This idea is represented first in Chullin 60b, which states that the moon was shrunk because it was greedy and sought to be the king of the sky. This creation story, though, is not alone. The Ran, in Derashot Ha-Ran, offers the example of the four elements kept in balance. While the heat of the sun alone could trigger the water cycle, the clouds are set in motion by the winds as part of system of natural checks and balances.

,‫ נָ גֵ ד ְשׁ ָמא‬,‫אוֹמר‬ ֵ ‫הוּא ָהיָ ה‬ ,‫מוֹסיף‬ ִ ‫ ְוּדל ֹא‬.‫ָא ֵבד ְשׁ ֵמהּ‬ .‫ ְק ָטלָ א ַחיָּב‬,‫ ְוּדל ֹא יָ לֵ יף‬.‫יָ ֵסף‬ :‫ָחלֵ ף‬ ,‫ְבּ ָתגָ א‬ ‫ְוּד ִא ְשׁ ַתּ ֵמּשׁ‬

For a religion which has a monarchy only out of compromise, the line which teaches that “one who misuses the crown shall pass” seems incredibly strong. However, this line does not refer to any sort of power; it is the crown of Torah. Tosfot Yom Tov draws the connection between the dots of the mishnah, stating that without the Torah, no crown bears any worth. While it is absolutely crucial to be a part of the world at large, we must remember to wear our crowns of Torah with pride as we represent a nation granted the gift of the supremacy of Torah.

The tagin in this mishnah are the technical term for the crowns decking out each letter in the calligraphy used for writing the Torah. They star in the ultimate story of God’s elusive nature with regards to reward and punishment, found in Menachot 29. When Moshe died, he saw Rabbi Akiva extrapolating the meaning behind the tagin, followed by a time jump to Rabbi Akiva’s torturous death. When he criticized HaShem, he was silenced. While we may never understand God’s will, we must accept it as intentional and purposeful, be it from the t i n i e s t crown of a letter to the death of a gadol.

Tidbits by Miriam Fisch

Tamar Bruk Ma’ayanot I have named you the king. There are smarter ones than you. There are purer ones than you. But you are the king. When you go through the streets No one recognizes you. No one sees your golden crown No one looks at the carpet of red gold That you tread as you pass. The nonexistent carpet. And when you appear All the rivers stop Bells stop shaking Only if you would have used your knowledge You wouldn’t be seen like this.

Artwork by Leora Tiger

‫משנה יד׳‬ 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?

‫ ִאם ֵאין ֲאנִ י‬,‫אוֹמר‬ ֵ ‫הוּא ָהיָ ה‬ ‫ ָמה‬,‫ וּכְ ֶשׁ ֲאנִ י לְ ﬠַ צְ ִמי‬.‫ ִמי לִ י‬,‫לִ י‬ :‫ ֵא ָימ ָתי‬,‫ וְ ִאם ל ֹא ﬠַ כְ ָשׁיו‬.‫ֲאנִ י‬

In Pirkei Avot 1:14, Hillel asks a couple of questions: “If I am not for me, who will be for me? And when I am for myself alone, what am I? And if not now, then when?” When I first looked at this Mishna, I thought it was a lot to handle. Three different questions, all extremely complex and broad, yet connected; I asked myself, “What is Hillel trying to teach us with this Mishna?” I looked through various commentators, and as informative as they were, I still could not find an answer to my question. Then, I saw the Rambam.

Mikey Neusner Maimonides

In Rambam’s commentary, he breaks down each of the three questions one by one. The first question, “If I am not for me, who will be for me,” Rambam explains that what Hillel is teaching is that every person needs to self-reflect and ask themselves, “If I don’t inspire my heart to achieve excellence and live life with a purpose, who will do it for me? Can I find that force of inspiration within? No one else will find it for me.” That question then leads to another question, “What am I?” A person who finds the motivation within to want to go out in the world and make a difference, will then ask himself, “How can I make a difference? I’ve never made a difference before. How do I know I have what it takes?” To this, the Rambam explains that the words in the Mishna, “And if not now, then when?” answers this question: act today. Rambam explains that the Mishnah is teaching us that a person should not wait for the right time and the right experience to make a difference. Hillel instructs that one must act today. The ultimate way to make a true difference is to take one step. Not tomorrow. Not next week. Today. Today, we are facing challenging times. People ask themselves, “What can I do during this crisis if I’m stuck at home? I’m not a doctor, nor a philanthropist, so what can I do to help with the current situation?” The Mishna teaches that we must challenge ourselves to take one step today. There are many opportunities for us to help our communities; delivering groceries to the elderly, tutoring younger children, or even giving a call to someone who may be lonely. These are all great ways that one can make a difference. Now is the time to make a difference. Now is the time to change peoples’ lives. Because, “if not now, then when?”

‫משנה טו׳‬ 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.

The word “kevah” may appear to be an unusual word choice, but it is by no means accidental. Rabbi Yisroel Lifschitz, in his sefer Tifferes Yisroel, offers multiple possibilities as to what this word can be referring to: (1) A sense of calmness while learning Torah, rather than feeling rushed and overwhelmed by learning. (2) Consistency and continuity are necessary for one’s Torah learning, as it should continuously permeate his thoughts and actions. (3) Firmness in one’s learning. One should aim to achieve a clear understanding through chazara, therefore solidifying his knowledge and ensuring his comprehension is strong.

.‫תוֹר ְתָך ֶק ַבע‬ ָ ‫ ﬠֲ ֵשׂה‬,‫אוֹמר‬ ֵ ‫ַשׁ ַמּאי‬ ‫ וֶ ֱהוֵ י ְמ ַק ֵבּל‬,‫ֱאמֹר ְמﬠַ ט וַ ﬠֲ ֵשׂה ַה ְר ֵבּה‬ :‫ֶאת כָּ ל ָה ָא ָדם ְבּ ֵס ֶבר ָפּנִ ים יָ פוֹת‬

We are a generation of dreamers and schmoozers. Oftentimes it’s easier to ‘talk the talk’ than to ‘walk the walk’. In this powerful mishna, we are reminded to do less talking, and let our actions speak for us.

Shammai concludes by teaching us to greet everyone with a friendly face. While the mishna clearly focuses on the tremendous value of continuously engrossing ourselves in the study of Torah, we must be sure to implement the fundamental values found within it. Kindness and respect in the way we treat each person we encounter, are some of the ways to put our learning into action.

Hannah Zucker Central I woke up in a bad mood You can’t convince me that Today is a good day Because it’s not Today is a bad day Don’t tell me My smile Might change Your frown Don’t tell me Just by smiling You can put me in a good mood It’s amazing The world is dark Nothing can change that Don’t tell me... Did you just smile at me? Awww… thanks! That really turned my mood around! (Now read this poem backwards!)

Tidbits by Gabriella Steinberg and Artwork by Adina Tanner

‫משנה טז׳‬ Rabban Gamaliel used to say: appoint for thyself a teacher, avoid doubt, and do not make a habit of tithing by guesswork.

This mishna begins differently than most that preceded it. There is no phrase mentioning that Rabban Gamliel ‘kiblu meihem,’ received the tradition from them. Isn’t Rabban Gamliel an important link in the mesorah of Torah she’baal peh? He did carry the tradition forward but this Mishna signifies a change in the way Torah was now being taught. Prior to Hillel and Shammai’s passing, there was usually unanimous understanding of halacha. Now, the concept of machlokes was common and there was not one opinion that dominated every discussion. Therefore, it is no longer appropriate to say that any one individual has received the entire tradition of the previous generations.

Noah Spear MTA

‫ ﬠֲ ֵשׂה‬,‫אוֹמר‬ ֵ ‫ַר ָבּן גַּ ְמלִ ֵיאל ָהיָ ה‬ ,‫ וְ ִה ְס ַתּלֵּ ק ִמן ַה ָסּ ֵפק‬,‫לְ ָך ַרב‬ :‫וְ ַאל ַתּ ְר ֶבּה לְ ﬠַ ֵשּׂר א ָֹמדוֹת‬

Why in this Mishna does it repeat that one should have a Rebbe? Didn’t we learn this already in Mishnah 1:6? The Rambam and the Rav explain that the earlier Mishna was instructing us to have someone in our lives to teach us Torah text and concepts. This Mishna comes to add that we need a guide in our lives for practical Halacha purposes. From Ma’aser to Kashrus and everything in between, we need advice and psak to guide us in life.

The Mishna says explicitly not to be confusing.There are many ways to understand this. One main way is that being clear when speaking with others helps avoid misconception and confusion. Whether one is talking amongst friends or in business settings, it is easy for people to interpret things in a way you might not want them to, especially if you are vague or confusing in your speech. Your reputation can be damaged, relationships can be hurt and you can lose parnassah. From giving instructions to responding to others, the meaning of your words should be clear so that no one misinterprets what you are trying to say.

I was driving with my son in the back seat on the way home from his last day of camp. When we started discussing the upcoming school year, my son complained that he did not want to have a rebbe this year.

When he calmed down, I started to explain to him, “When I was around your age I, too, had no interest in having a rebbe. I complained constantly to my parents and they finally gave in. My parents believed that because I so desperately did not want a rebbe, it would be best for me not to have one, so they gave in. For a while after that I was happy because of the freedom I had with no one telling me how to act in school. I was able to make lots of choices by myself. As I grew older I started to drift away from Torah and began making poor decisions. I did not surround myself with the right people, which led to further bad decisions. A few years later into high school, my parents finally realized what was going on. They saw all the bad decisions I was making without an understanding of my actions’ consequences. Thankfully, my parents not only recommended, but forced me to get a rebbe. With Hashem’s help my parents were able to find the best rebbe for me. In the beginning, I would learn with him about once a week, which quickly turned into more frequent visits. After some time, he became my personal rebbe and he helped me get back on track. He would always be there for me and he helped me make more correct decisions.” As we arrived home, I turned back to my son and explained to him “I would not be the person I am today if not for my strong connection and relationship with my rebbe.” Lastly I told my son that, “your rebbe is one of the most important people in your life and he will always be there for you even when others are not.” I could tell from the look on my son’s face that now he too understood the meaning of a rebbe.

Artwork by Abie Rosenberg

‫משנה יז׳‬ 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.

Shimon, his son, used to say. The Ikar Tosafot Yom Tov clarifies that this statement was indeed said by Rabban Shimon but when he spoke this statement he was not yet on the level of greatness of the title Rabban.

‫ כָּ ל יָ ַמי גָּ ַדלְ ִתּי‬,‫אוֹמר‬ ֵ ‫ִשׁ ְמעוֹן ְבּנוֹ‬ ‫אתי לַ גּוּף‬ ִ ָ‫ וְ ל ֹא ָמצ‬,‫ֵבין ַה ֲחכָ ִמים‬ ‫ וְ ל ֹא ַה ִמּ ְד ָרשׁ‬.‫טוֹב ֶאלָּ א ְשׁ ִת ָיקה‬ ‫ וְ כָ ל‬.‫ ֶאלָּ א ַה ַמּﬠֲ ֶשׂה‬,‫הוּא ָהﬠִ ָקּר‬ :‫ ֵמ ִביא ֵח ְטא‬,‫ַה ַמּ ְר ֶבּה ְד ָב ִרים‬

I have found nothing better for a person than silence. The Bartenura says this is referring to when one hears someone speaking disgracefully about him yet he remains silent in response.

Study is not the most important thing, but actions. Rabbeinu Yonah explains that before one teaches a commandment to others they should make sure they are already following it, as the Tosefta in Yevamot 9:5 says “pleasant are words that come out of the mouth of one who practices them.”

SKA Importance of Silence Silence is key when we try to learn But when we speak we need to watch our words Learning Torah comes with ups and downs But when one starts to speak, all your words can be brought down Speaking too much can lead to bad ways Can even lead to loshon horah, some Rabbis say We need to be careful when we speak Not to say loshon horah, for that can hurt deep

Tidbits, Artwork, and Creative Writing by Shayna Davidson, Leora Kahn, Tari Moskowitz, Atara Grushko

‫משנה יח׳‬

‫ ﬠַ ל‬,‫אוֹמר‬ ֵ ‫ַר ָבּן ִשׁ ְמעוֹן ֶבּן גַּ ְמלִ ֵיאל‬ ‫ ﬠַ ל‬,‫עוֹמד‬ ֵ ‫לשׁה ְד ָב ִרים ָהעוֹלָ ם‬ ָ ‫ְשׁ‬ ,‫ַה ִדּין וְ ﬠַ ל ָה ֱא ֶמת וְ ﬠַ ל ַה ָשּׁלוֹם‬ ‫ֶשׁנֶּ ֱא ַמר )זכריה ח( ֱא ֶמת‬ :‫וּמ ְשׁ ַפּט ָשׁלוֹם ִשׁ ְפטוּ ְבּ ַשׁﬠֲ ֵריכֶ ם‬ ִ

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).

On truth. The Meiri writes that HaShem created humans with the special power of speech. This is the distinctive trait of human beings. Therefore, we must use our power of speech to speak only the truth as this is the special gift Hashem gave us.

On Peace. The Maharal of Prague comments that when we are young and immature we tend to be more selfish and see everything in the world as our own. As we grow up, we realize that sharing is a beautiful concept and we can make peace with so many, so easily just by sharing ideas and inspiration with others.

On Peace. R’ Simcha Bunim of Peshischa comments that while the Mishna states that the world can only continue to exist if the world has justice, truth, and peace, the most important of the three is peace. Truth can be made believable - it can be twisted around. Justice can be perverted, adjusted to someone’s personal standards, as the Nazis did. One thing that cannot be circumvented or misappropriated is peace. Peace is when we all get along and it cannot be disingenuous.

Avigayil Rosenbluth

Bruriah A motionless mountain in the sunset A gaping absence of regret Peace, such a small word that all desire Despite all the work required to acquire. Such flaming anger subsiding at last A Western wall turned into a dream But what’s needed for that spell to be cast, To make the water turn golden downstream? A beaten gavel will fall to the ground Lands in one field or the other. In one, an outcome of injustice is found, And that deed will lead to another.

Where what’s wrong is wronged and righted. And only there with conflict put to sleep A path to peace can be sighted. But who threw the mallet? And who aimed it there? The strongest one of us all The one who finds truth, the one who takes care, Allows the dominoes to fall. She’s stronger than urges to rise to the top. She conquers her feelings of doubt. She’ll do the right thing, and may suffer the crop, But knows that truth is what’s truly devout.

It’s in the other plot where you’ll find what you seek

Tidbits by Atara Pietruszka Artwork by Dena Sheer

Illustration- Dena Sheer

'‫הקדמה לפרק ב‬

‫משנה ב׳‬

Shimon the Righteous was one of the ‫ִשׁ ְמעוֹן ַהצַּ ִדּיק ָהיָ ה ִמ ְשּׁיָ ֵרי כְ נֶ ֶסת‬ If I asked you to point to a single line in the Torah which comprises the purpose of the entire last of the men of the great assembly. Torah, what would you answer? You might choose the‫ה‬first (“In .‫הגְּ דוֹלָ ה‬ ‫לשׁ‬ ָ verse‫ ְשׁ‬in‫ל‬theַ‫ ﬠ‬,‫ר‬Torah, ‫אוֹמ‬ ֵ “Bereishis” ‫הוּא ָהיָ ה‬ ַ the beginning…”), because believing upon that Hashem created the world is the foundation for all the He used to Torah. say: Orthe world stands you may point to “Shema,” the everlasting mantra of the Jewish people that clearly ָ ‫ ﬠַ ל ַה‬,‫עוֹמד‬ ֵ ‫ְד ָב ִרים ָהעוֹלָ ם‬ spellsthe out ourTorah, belief in the the Omnipotence and Oneness ‫ה‬ of ‫תּוֹר‬ Hashem. three things: Temple service, and theif I practice acts of But what told you that theof single, most fundamental commandment in the‫מ‬ entire :‫ים‬ ‫ילוּת ֲח ָס ִד‬ ִ ְ‫ל גּ‬Torah ַ‫ה וְ ﬠ‬was‫בוֹד‬ ָ ֲ‫וְ ﬠַ ל ָהﬠ‬ “Ve’ahavta Lireacha Kamocha,” Love your friend like yourself? Would you believe me if I told you piety. that the purpose of the entire Torah was treating your friend like yourself? Eric Abraham, Gedalia Dock, and Zahava Fertig

Surprisingly, that is precisely what Hillel teaches us in the Gemara (Talmud Bavli, Shabbos 31A): “That which is hateful to you, do not do to your fellow friend; this is the entire Torah; the rest is an elaboration. Go and learn.” The commentators on this Gemara raise the following question. There are two kinds of commandments in the Torah: “Mitzvos Bein Adam L’chaveiro” (commandments regarding our interpersonal relationships), and “Mitzvos Bein Adam L’Makom” (commandments regarding our relationship with Hashem). Understandably, the commandment of “Ve’ahavta Lireacha Kamocha” entirety of all the interpersonal but how does it Tanchuma in Midrash Rambam writes that thecommandments, The He used to say. Rav Aharonencompasses the The encompass that solelyrefers pertaintotogaining our relationship with Hashem? of Kaidanov explains the the commandments Parshat Naso explains that word ‘Torah’ words ‘hu hayahThe omer’ as Yisrael received the commentators explain that as human beings we grow and improve as before peopleBnei through wisdom, ‘Gemilut Chasadim’ ‘hu hayah’, he was, then Torah the world was compared ourand interactions with the world. We become greater interpersonal to working on our Midot,people and in relation to our ‘omer.’ Meaning,relationships. first he Therefore, in order to an unstable to build a relationship with Hashem, we first need to learn how basket with ‘Avoda’ means the sacrificial embodied this idea only two legs. Without the to and buildonly relationships with the service. people around us. By abiding by these afterwards would he teach Torah, the world did not have three standards, there will be it to others. This teaches an stability to stand, rather it The second chapter of Pirkei Avos elaborates on this concept. second chapter a continuous Tikun Olam and We learn in the the important lesson that one was sustained (Mishnah 15) “Let your fellow’s honor bewill as dear to you as if it were your own.” Similarly wethrough God’s Hashem bring can only give mussar kindness until the learn (Mishnah 17), “Let your fellow’s money be as order to the world. dear to you as if it were your own.” These after one is a master giving of people the Torah. instructions teach us the importance of looking beyond ourselves and becoming of the subject. who are selfless in our interactions with other people. Directly parallel to these teachings is a teaching at the beginning of the chapter (Mishnah 4), “Treat Hashem’s will as if it were your own will.” This chapter highlights the parallel that when we learn to become selfless in the face of other people’s needs, we can learn to selflessly take upon ourselves the will of Hashem. Therefore, the foundation of all the commandments regarding our relationship with Hashem is also “treating your friendImagine like yourself,” because bettering ourselves in our interpersonal some ofthrough our great-great-grandparents coming into Leorarelationships, Goldstein we understand how to build a relationship with Hashem.

our modern day world, they wouldn’t believe their eyes! The instant Bruriah to any questionbeinexplained the world through the internet, the But wait, there’s more!response Hillel’s statement can alternatively to teach us another profound insight. Hillel teaches us “that which is hateful to you, do not do to your fellow friend; incredible advancements in medicine, there are so many things this is the entire Torah” in order to explain the effect Torah and mitzvos have on a person. Each that have changed so drastically in theuspast few more decades alone.people. If youThewould ask the average mitzvah in the Torah transforms into better, compassionate, better we person on the street success, would likelyHaving receive response related to a connectto withdefine other people, the betterone we can connectmost with Hashem. properainteractions with the world around us emerges as a critical focal point of the second chapter of Pirkei Avos, stable job and steady income. signifying how Torah and mitzvos influence and elevate us in every interaction.

What if we lived We thehope waythisthat our Tanaim if our definition success included acts of introduction provideslived? you withWhat a theme to focus on as youof learn the second of Pirkei Avot,and and that we are by all able internalize theThese messages this chapter and kindness, servingchapter the Almighty, abiding thetoTorah law. arein the true pillars of the world incorporate them in a practical and meaningful manner within our daily interactions with the and measures ofpeople success. This mishna was not only relevant generations ago, but it is equally around us. relevant right now in 2020. During the coronavirus pandemic, we are being stripped down to our core values. Society is starting to realize that it is not the movie stars and sports players who deserve our admiration, rather it’s all the healthcare providers, teachers and essential workers. We are experiencing a global wake-up call, and this mishna points directly to where we should look to receive guidance. The world stands and will always stand on Torah, avodah, and gemilut chasadim.

‫משנה א׳‬ 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.

The gain of a transgression against the loss thereby: The Bartenura explains that one should weigh the temporary benefit gained from a transgression in contrast with the eternal loss in the world to come.

One which is an honor to the person adopting it: Rabbeinu Yona points out that as mitzvot are fulfilled, Hashem is made praiseworthy. Performing mitzvot, causing Hashem to be praised in this world, is in and of itself an honor for the person adopting that way of life.

Tidbits by Ayelet Lederman

The reward for the fulfillment of the commandments: Just like someone who works for a king and has a designated payment set in advance, so too following Hashem’s commandments have a preset payment. Ikkar Tosafot Yom Tov explains that this payment is increased by Hashem beyond the original set value to be an extra reward, which is why it is called a reward and not simply payment.

Noach Lerman Berman The righteous path is long and hard, But at the end is virtue. Be careful about detours, You don’t know how much they’ll hurt you.

Know there’s a God above you Even though you can’t see him, Know he sees and listens And your actions are written.

There’s another path on the side, Aveirot look very relaxing. But know the benefits are futile, Because mitzvot are everlasting.

If you keep to the path of the righteous Your olam habah will increase, You’ll remember the hard road you took And the Torah you never released.

There are three divine rules To help you stay inside your lane, In order to follow hashem And have tremendous gains.

‫יזוֹהי ֶד ֶרְך יְ ָשׁ ָרה ֶשׁיָּ בֹר‬ ִ ‫ ֵא‬,‫אוֹמר‬ ֵ ‫ַר ִבּי‬ ‫ כֹּל ֶשׁ ִהיא ִת ְפ ֶא ֶרת‬,‫לוֹ ָה ָא ָדם‬ .‫עוֹשׂ ָיה וְ ִת ְפ ֶא ֶרת לוֹ ִמן ָה ָא ָדם‬ ֶ ְ‫ל‬ ,‫מוּרה‬ ָ ‫וֶ ֱהוֵ י זָ ִהיר ְבּ ִמצְ וָ ה ַקלָּ ה כְ ַב ֲח‬ ‫יוֹדﬠַ ַמ ַתּן ְשׂכָ ָרן ֶשׁל‬ ֵ ‫ֶשׁ ֵאין ַא ָתּה‬ ‫ וֶ ֱהוֵ י ְמ ַח ֵשּׁב ֶה ְפ ֵסד ִמצְ וָ ה‬.‫ִמצְ וֹת‬ ‫וּשׂכַ ר ﬠֲ ֵב ָרה כְ נֶ גֶ ד‬ ְ ,‫כְּ נֶ גֶ ד ְשׂכָ ָרהּ‬ ‫לשׁה ְד ָב ִרים‬ ָ ‫ וְ ִה ְס ַתּכֵּ ל ִבּ ְשׁ‬.‫ֶה ְפ ֵס ָדהּ‬ ‫ ַדּע‬,‫וְ ִאי ַא ָתּה ָבא לִ ֵידי ﬠֲ ֵב ָרה‬ ‫רוֹאה וְ אֹזֶ ן‬ ָ ‫ ﬠַ יִ ן‬,‫ַמה לְּ ַמﬠְ לָ ה ִמ ְמָּך‬ :‫ וְ כָ ל ַמﬠֲ ֶשׂיָך ַב ֵסּ ֶפר נִ כְ ָתּ ִבין‬,‫שׁוֹמﬠַ ת‬ ַ

‫משנה ב׳‬ Rabban Gamaliel the son of Rabbi Judah Hanasi said: excellent is the study of the Torah when combined with a worldly occupation, for toil in them both keeps sin out of one’s mind; But [study of the] Torah which is not combined with a worldly occupation, in the end comes to be neglected and becomes the cause of sin. And all who labor with the community, should labor with them for the sake Heaven, for the merit of their forefathers sustains them (the community), and their (the forefather’s) righteousness endures for ever; And as for you, [God in such case says] I credit you with a rich reward, as if you [yourselves] had [actually] accomplished [it all].

Rambam explains that people who learn without a source of livelihood could lead to stealing from others. What Rambam means is that a person should be sure to sustain themselves by having a form of income together with Torah study. If they do not have an income, at best they will be a burden to others around them, and at worst could begin to steal.

‫הוּדה‬ ָ ְ‫ַר ָבּן גַּ ְמלִ ֵיאל ְבּנוֹ ֶשׁל ַר ִבּי י‬ ‫תּוֹרה ﬠִ ם‬ ָ ‫ יָ ֶפה ַתלְ מוּד‬,‫אוֹמר‬ ֵ ‫ַהנָּ ִשׂיא‬ ‫ ֶשׁיְּ גִ ַיﬠת ְשׁנֵ ֶיהם ְמ ַשׁכַּ ַחת‬,‫ֶדּ ֶרְך ֶא ֶרץ‬ ,‫תּוֹרה ֶשׁ ֵאין ﬠִ ָמּהּ ְמלָ אכָ ה‬ ָ ‫ וְ כָ ל‬.‫ﬠָ וֹן‬ ‫ וְ כָ ל ָהﬠֲ ֵמלִ ים‬.‫גוֹר ֶרת ﬠָ וֹן‬ ֶ ְ‫סוֹפהּ ְבּ ֵטלָ ה ו‬ ָ ‫ יִ ְהיוּ ﬠֲ ֵמלִ ים ﬠִ ָמּ ֶהם לְ ֵשׁם‬,‫ﬠִ ם ַהצִּ בּוּר‬ ‫בוֹתם ְמ ַסיַּ ﬠְ ָתּן‬ ָ ‫ ֶשׁזְּ כוּת ֲא‬,‫ָשׁ ַמיִ ם‬ ‫ ַמﬠֲ לֶ ה‬,‫ וְ ַא ֶתּם‬.‫עוֹמ ֶדת לָ ﬠַ ד‬ ֶ ‫וְ צִ ְד ָק ָתם‬ :‫ֲאנִ י ֲﬠלֵ יכֶ ם ָשׂכָ ר ַה ְר ֵבּה כְּ ִאלּוּ ﬠֲ ִשׂ ֶיתם‬

Bartenura explains that the combination of the cerebral experience of learning Torah and the toll of physical labor, combines to slow the evil inclination. Busying oneself in these areas of life provide direction and purpose, removing the emptiness that at times begs for sin to fill the void.

Even if a person is unable to do a mitzvah because they are working on behalf of their community, Hashem will consider that person to have fulfilled the mitzvah. Rambam explains that communal work done for the sake of Heaven, is as significant as having accomplished the missed mitzvah.

The mishna teaches us that Torah study is better when it is combined with something else. We practice this idea in school where some of our classes are devoted to learning Torah and other classes are devoted to learning secular subjects, and then we talk about how Torah can be combined with what we learned in our secular classes to further deepen our understanding of both subjects. Learning the Torah without connecting it to anything else can lead a person to make major mistakes later in their life, since they never really gain an understanding of how ideas in theTorah relate and apply to every other part of life. Even someone who tries to remember the text will only remember it as something they previously learned, not something they should try to apply to their life. If you combine Torah learning with other learning, then you will learn how the laws and ideas in the Torah connect to the things you do in your daily life. Ultimately this will help you remember the Torah’s power and truth and you’ll be able to walk in the ways of Hashem. (ZS)

NEJA

‫משנה ג׳‬ Be careful [in your dealings] with the ruling authorities for they do not befriend a person except for their own needs; they seem like friends when it is to their own interest, but they do not stand by a man in the hour of his distress.

Throughout history, evil rulers have been able to rely on their ability to speak and present themselves in a way that presented themselves as caring, when in reality they did not. The Meorei Ohr explains,“ the love [powerful people] show you isn’t true, it’s fake.” Distancing ourselves from people with these intentions will allow us to remember whom we can truly call our friends.

‫ ֶשׁ ֵאין ְמ ָק ְר ִבין‬,‫ֱהווּ זְ ִה ִירין ָבּ ָרשׁוּת‬ ‫ נִ ְר ִאין‬.‫לוֹ לָ ָא ָדם ֶאלָּ א לְ צ ֶֹרְך ﬠַ צְ ָמן‬ ‫ וְ ֵאין‬,‫אוֹה ִבין ִבּ ְשׁﬠַ ת ֲהנָ ָא ָתן‬ ֲ ְ‫כּ‬ :‫עוֹמ ִדין לוֹ לָ ָא ָדם ִבּ ְשׁﬠַ ת ָדּ ְחקוֹ‬ ְ

The Sforno reminds us that while politicians may be acting kindly, their intentions are for their own benefit. Can we use this idea to improve ourselves? Think about your intentions when you act. If you think you may be acting for selfish reasons, even if the action is noble, try to work on it. This way your mind and body can be in sync to work for Hashem.

WhenYosef waited in an Egyptian prison to be saved, he relied on the wine bearer to speak up on his behalf to Pharaoh. Once free from prison, the wine bearer forgot about Yosef - the man who guided him into freedom. We must all be cautious not to put our trust in the hands of an individual; our faith, instead, should be in God.

I locked eyes with the strange man. He was just sitting in some corner, his hands open, asking for money. His clothes were torn and his arms looked as though he carried the weight of the world. I asked what he needs, and if I could be of help. He nodded weakly, and slowly stood up to welcome me. We walked to the nearest cafe as we spoke of life and destiny. He told me of his old family, of his old life, and how he lost it due to trickery. He explained, “one’s truths is another’s deceits.” I didn’t really understand what he meant by that, but I didn’t push, he looked tired enough. When it was time to depart we embraced and I offered him some money, maybe this man would go somewhere one day.

Yitzy Shaykevich MTA

A year has passed from that day and I’m writing this, hoping that the man I saved will come to repay me the favor. I’m no longer in high spirits, my business has collapsed and my family despises me. The life I knew, is no more. The food I eat is less than before. But I pray that one day that pauper will be the man to save me. As I changed his life, maybe he’ll change mine. A man is standing before me, with a regal beauty only fit for royalty. I ask him his name and why he wants to engage with a man like me. He exclaims that I was the man who saved him from poverty and that he has come to repay me. I am ecstatic now, for I am going to be given life anew. But then he stands there awkwardly and just spits on me. Aghast, I ask what I had done, but that answer will never be given to me. The man had hurried away to his high horse, for he’s probably off to the castle of which I caused him to have merited. The statement “one’s truths is another’s deceits” is now my truth and I have suffered greatly henceforth. While I haven’t learned much, but not to trust in the rich. I’ve learned that my prayers were to the wrong people. Instead of talking to my creator above, I was hoping for a man with money to spare. God has no limits to how he can help me, I realize this now, and I feel free.

‫משנה ד׳‬

He used to say: do His will as though it were your will, so that He will do your will as though it were His. Set aside your will in the face of His will, so that he may set aside the will of others for the sake of your will. Hillel said: do not separate yourself from the community, Do not trust in yourself until the day of your death, Do not judge your fellow man until you have reached his place. Do not say something that cannot be understood [trusting] that in the end it will be understood. Say not: ‘when I shall have leisure I shall study;’ perhaps you will not have leisure.

The Abarbanel says that a person’s prayer may not come to fruition if he does not have proper merits. However, if a person davens within a congregation, he will have the collective merit of everyone there, and his prayers will become reality. Hashem will answer an individual’s prayer because his or her personal lacking is bolstered by another’s success. In a community, one is under the protection of others, and Hashem will respond favorably.

,‫ ﬠֲ ֵשׂה ְרצוֹנוֹ כִ ְרצוֹנְ ָך‬,‫אוֹמר‬ ֵ ‫הוּא ָהיָ ה‬ ‫ ַבּ ֵטּל‬.‫כְּ ֵדי ֶשׁיַּ ﬠֲ ֶשׂה ְרצוֹנְ ָך כִ ְרצוֹנוֹ‬ ‫ כְּ ֵדי ֶשׁ ַיְּב ֵטּל ְרצוֹן‬,‫ְרצוֹנְ ָך ִמ ְפּנֵ י ְרצוֹנוֹ‬ ,‫אוֹמר‬ ֵ ‫ ִהלֵּ ל‬.‫ֲא ֵח ִרים ִמ ְפּנֵ י ְרצוֹנֶ ָך‬ ‫ וְ ַאל ַתּ ֲא ִמין‬,‫ַאל ִתּ ְפרֹשׁ ִמן ַהצִּ בּוּר‬ ‫ וְ ַאל ָתּ ִדין‬,‫מוֹתָך‬ ְ ‫ְבּﬠַ צְ ְמָך ﬠַ ד יוֹם‬ ‫ וְ ַאל‬,‫ֶאת ֲח ֵב ְרָך ﬠַ ד ֶשׁ ַתּגִּ יﬠַ לִ ְמקוֹמוֹ‬ , ַ‫ֹאמר ָדּ ָבר ֶשׁ ִאי ֶא ְפ ָשׁר לִ ְשׁמֹﬠ‬ ַ ‫תּ‬ ‫ֹאמר‬ ַ ‫ וְ ַאל תּ‬.‫ֶשׁסּוֹפוֹ לְ ִה ָשּׁ ַמע‬ :‫ ֶשׁ ָמּא ל ֹא ִת ָפּנֶ ה‬,‫לִ כְ ֶשׁ ִא ָפּנֶ ה ֶא ְשׁנֶ ה‬

Rashi points out that communities oscillate between times of suffering and times of exuberancy. He says that if a person does not join the community in its time of difficulty, he will have no right to join it in its time of joy. This is why the Mishnah says one does not have the right to select the time and place one wishes to leave and join a community.

The Mishnah says to not believe in oneself until the day of death so that one does not become arrogant in his abilities; which may lead to his own downfall. Excessive pride is wrongful, and can lead to losing all that was gained. One should always stay level-headed, not being too outwardly haughty or lowly.

Jake Slochowsky

Ramaz It’s just like the relationship that you know, The one where you give, The one where you get. But it’s not like the relationship that you know, Because this one is with Him. Sacrifice is what it is, Being able to give up what you want, Knowing that there is a better alternative, Even though it might not be exactly what you want, Because this one is for Him. You can feel like the whole world was made for you, But also that you are one of infinitely many.

Tidbits by Ben Yazdi

With Him, you feel that you are the only one, The most special one, Because this one is by Him. It’s crazy to think that you should put your agenda to the side, But when you acknowledge and internalize that you are with Him, All falls into place, And you know that it’s He that can make you shine, Because this one is Him. Shine, Shine, Shine, Only you standing before him, And you asked what you did to get here. You are here because His agenda was your agenda, Because this one is you and Him together.

This Mishna focuses on the individual versus the community. The Jewish community is as great as the sand in the sea, but at the same time, each person has their own story, their own unique color. We all have different paths, and while they may sometimes intercept and help us to build a community, we can never truly know someoneâ&#x20AC;&#x2122;s full story. And therefore, you really cannot judge someone until you have walked a mile in their shoes. (Rebecca Massel)

‫משנה ה׳‬

He used to say: A brute is not sin-fearing, nor is an ignorant person pious; nor can a timid person learn, nor can an impatient person teach; nor will someone who engages too much in business become wise. In a place where there are no men, strive to be a man.

One who separates himself from community activities has no share is the World to Come. Even though he didn´t transgress any particular sin, he views himself as a separate entity and causes him to not participate in the communal performance of mitzvos: and therefore, he is deemed outside the Jewish community (Rambam, Hilchos Teshuvah 3:11).

Adina Tanner Central

,‫ ֵאין בּוּר יְ ֵרא ֵח ְטא‬,‫אוֹמר‬ ֵ ‫הוּא ָהיָ ה‬ ‫ וְ ל ֹא ַה ַבּיְ ָשׁן‬,‫וְ ל ֹא ﬠַ ם ָה ָא ֶרץ ָח ִסיד‬ ‫ וְ ל ֹא כָ ל‬,‫ וְ ל ֹא ַה ַקּ ְפּ ָדן ְמלַ ֵמּד‬,‫לָ ֵמד‬ ‫ ְוּב ָמקוֹם‬.‫חוֹרה ַמ ְחכִּ ים‬ ָ ‫ַה ַמּ ְר ֶבּה ִב ְס‬ :‫ ִה ְשׁ ַתּ ֵדּל לִ ְהיוֹת ִאישׁ‬,‫ֶשׁ ֵאין ֲאנָ ִשׁים‬

Do not make a statement that cannot be easily understood, on the grounds that it will be understood eventually. One should speak clearly, leaving no intentional doubts. Teachers must not speak or write mysteriously that their ideas provide meaning only upon careful investigation (Rambam).

The Rav comments that one should be thoughtful regarding secrets. One should not make a statement which is not intended to be heard by others because eventually it may be heard. The walls have ears when it comes to secrets: the bird of the skies may carry the sound, and some winged creature may betray the matter (Ecclesiates 10:20).

Well, this is awkward. Mrs. Lemmerman stands in front of the class, her eyes begging for someone, anyone to volunteer. Honestly, what did she expect? She seriously overestimates our class sometimes. “It’s a really fun way to showcase your talents while doing a Chesed at the same time,”

Mrs. Lemmerman continues eagerly, desperately trying to sell us on this idea. I glance around the classroom. Emma is examining her manicure, there’s no chance she would volunteer. She’s always too busy thinking about designer clothes and expensive earrings to listen in class. Speaking of not listening, I scan the room for Rachel. Sure enough, she’s staring off into space, completely oblivious to what is going on. “Miss Feingold, would you like to lead this project?” Before I even look at my best friend’s face, I know it’s a no-go. Elle is easily the smartest girl in the class, but she would not want to do something involving public speaking. I love her, but sometimes her timid nature can be really annoying. Especially now. Elle shakes her head shamefully and Mrs Lemmerman sighs. “Come on already! Somebody just do it!” An irritated voice rings from the back of the classroom. It’s Aleeza. No surprise there. That girl always acts like we are wasting her time. As she taps her foot impatiently, Rebecca speaks up. “I would do it Mrs Lemmerman, but I’ve got so much on my plate right now,” Rebecca says hurriedly. “I understand, Rebecca,” Mrs Lemmerman said softly, disappointment practically leaking out of her. “I really thought you girls would want to do this.” “I’ll do it.” The words are out of my mouth before I can stop them. Twenty heads whip around to look at me. I instantly regret my decision. That is, until I look up at Mrs Lemmerman’s beaming face. “Esther!” She exclaimed. “Great! Meet me after class and I’ll give you the information.” So I did; I emceed the talent show at the nursing home and actually had a lot of fun doing it. Who knows, maybe next time I won’t take so long to volunteer?!

‫משנה ו׳‬

Moreover he saw a skull floating on the face of the water. He said to it: because you drowned others, they drowned you. And in the end, they that drowned you will be drowned.

The Arizal explained that Hillel was actually one of the sparks of Moshe Rabbeinu’s soul, and the skull he saw at the beginning of this Mishna was actually from Pharaoh. Since Pharaoh tried to drown Bnei Yisrael, he was drowned. The mishna then addresses Bnei Yisrael declaring that any nation who attempts to drown the Jews, “will themselves be drowned.”

Sydney Hoffman Bi-Cultural Hebrew Academy

What goes around, comes around. The Mishna states: if you kill someone, eventually you will be killed. Hashem knows everything and does not forget, which is why a wicked person will not simply be set free from the evil he caused. To expound on this idea, Rambam quotes Proverbs 5:22, “The wicked man will be trapped in his iniquities.” He explains that while a person will eventually be injured by the same evils that he created, the same holds true in the opposite direction as well. A virtue or positive action will also come back around to the person who initiated it.

Reb Noson of Breslov asks an important question about the animals in the song Chad Gadya sung traditionally at the Pesach Seder. If the cat acted unjustly by eating the goat, was it not virtuous for the dog to respond? Who appointed the dog to bite the cat afterall? Reb Noson explained that each animal acted unjustly even if appointed by Hashem, and therefore they deserved the fate they received. This Mishnah can show us that sometimes things happen for a reason we cannot explain, but we should know that Hashem does everything for a reason.

Some feel fine running through life without a care They speak without thinking and put others down without scare When this person needs a friend They turn to find a dead end When you curse at a brother You can’t expect kindness from another

Tidbits by Douglas Herman, Artwork by Jaye Kaplan

‫ַאף הוּא ָר ָאה גֻ לְ גֹּלֶ ת ַא ַחת ֶשׁצָּ ָפה ﬠַ ל‬ ,‫ ﬠַ ל ַדּ ֲא ֵט ְפ ְתּ‬,‫ ָא ַמר לָ הּ‬.‫ְפּנֵ י ַה ַמּיִ ם‬ :‫ וְ סוֹף ְמ ִט ַיפיִ ְך יְ טוּפוּן‬.‫ַא ְטפוְּך‬

‫משנה ז׳‬

He used to say: The more flesh, the more worms; The more property, the more anxiety; The more wives, the more witchcraft; The more female slaves, the more lewdness; The more slaves, the more robbery; [But] the more Torah, the more life; The more sitting [in the company of scholars], the more wisdom; The more counsel, the more understanding; The more charity, the more peace. If one acquires a good name, he has acquired something for himself; If one acquires for himself knowledge of Torah, he has acquired life in the world to come.

are being noble by not having confrontation. While meanwhile your evil inclinations allow for sin to occur on your watch

Leor Yazdi Flatbush They say don’t be a glutton Don’t be rich Don’t have many wives Don’t have many slaves servants

‫ ַמ ְר ֶבּה‬,‫ ַמ ְר ֶבּה ָב ָשׂר‬,‫אוֹמר‬ ֵ ‫הוּא ָהיָ ה‬ .‫ ַמ ְר ֶבּה ְד ָאגָ ה‬,‫ ַמ ְר ֶבּה נְ כָ ִסים‬.‫ִר ָמּה‬ ‫ ַמ ְר ֶבּה‬.‫ ַמ ְר ֶבּה כְ ָשׁ ִפים‬,‫ַמ ְר ֶבּה נָ ִשׁים‬ ,‫ ַמ ְר ֶבּה ﬠֲ ָב ִדים‬.‫ ַמ ְר ֶבּה זִ ָמּה‬,‫ְשׁ ָפחוֹת‬ ‫ ַמ ְר ֶבּה‬,‫תוֹרה‬ ָ ‫ ַמ ְר ֶבּה‬.‫ַמ ְר ֶבּה גָ זֵ ל‬ .‫ ַמ ְר ֶבּה ָחכְ ָמה‬,‫ ַמ ְר ֶבּה יְ ִשׁ ָיבה‬.‫ַחיִּ ים‬ ‫ ַמ ְר ֶבּה‬.‫ ַמ ְר ֶבּה ְתבוּנָ ה‬,‫ַמ ְר ֶבּה ﬠֵ צָ ה‬ ‫ ָקנָ ה ֵשׁם‬.‫ ַמ ְר ֶבּה ָשׁלוֹם‬,‫צְ ָד ָקה‬ ‫ ָקנָ ה לוֹ ִד ְב ֵרי‬.‫ ָקנָ ה לְ ַﬠצְ מוֹ‬,‫טוֹב‬ :‫ ָקנָ ה לוֹ ַחיֵּ י ָהעוֹלָ ם ַה ָבּא‬,‫תוֹרה‬ ָ

But the body desires It calls for these things Desires fame and glory An insatiable hunger for food An unquenchable thirst for drink The eyes staring hungrily around. Unable to be shut off lest you fall away from the world Yet dragging you deeper and deeper into sin when uncontrolled To show off strength. To be the paragon of romance. These thoughts race through the mind. Strength of will shattered as strength of body prevails. To assert dominance through having slaves and manservants. Allowing for thievery to occur Deluding yourself that you

And we fail We always fail We assume we could be better We assuage our guilty conscience with empty promises “I’ll do it tomorrow” “I’ll be better” An endless life of lies. Guilty words Dripping with the stench of Sin We know we will never live up to our forefathers Not alone Not on our own No human is above their body alone It surrounds you More restrictive than the tightest bonds Stronger than the mightiest metal Whispering its needs and wants straight into your mind.

Lying that you want it too Pretending you are one But you are not You are two Body and Soul Connected through mind. Body is stronger It often prevails It is given the opportunity to show its strength always For its desires are numerous in the world Though none are good in excess The ability to keep the body’s wants down to its needs Is an art few have mastered To control oneself so thoroughly They need not fear From opening their eyes And from walking around Letting their eyes stare for it has been trained to be satisfied Interacting with the world In a way that few can even comprehend or follow

According to Rabbeinu Bahya, this Mishnah is telling Bnei Israel to use their power and energy towards the pursuit of the ethical values of Torah. To live their lives in a meaningful and ethical way instead of pursuing money and gold. The values of the Torah benefit each person who follows them in this world and in the world to come. In contrast, money and riches can only help you in this world.

Bartenura illustrates through this Mishna that first a man will eat and drink excessively, then he will acquire more property, wives, and maidservants, and then he will acquire many fields, vineyards, and slaves to supply for the members of his household. Bartenura points out that this type of materialistic increase for a man will lead to difficulties and challenges; The only increases that will not are increases of Torah, wisdom, and clarity.

The Magen Avot teaches us from this Mishna that too much of anything is bad for us unless it is related to Torah or mitzvot. It is important that we dedicate much of our time, energy, and money towards learning Torah and refining our character. When our focus in life is having all of these materialistic things, we are led in a direction that does not follow the path that Hashem has laid out for us.

In contrast to what was stated in the first portion of this mishna, we see that the rest of the mishnah elaborates on the great benefit that spirituality, Torah learning, and good values can have on our lives. Learning Torah and following the mitzvot is how we emulate Hashem, create a better world, and gain merits for the world to come.

Bartenura elaborates on each line of this Mishnah explaining that the Torah is life and therefore an increase in Torah will lengthen your days. He goes on to explain that the more a man learns and teaches Torah the more understanding, wisdom, and clarity he gains. When people surround themselves with scholars, they develop a deeper and more meaningful understanding which leads them to have a better comprehension of the Torah and mitzvot.

The Mishnah explains that the more charity a person gives the more peace there will be. The Zeroa Yamin explains that a person who receives tzedakah will be brought to thank Hashem and ask forgiveness from Him, and a person who gives tzedakah creates a better connection between Bnei Israel and Hashem. Asking for forgiveness from Hashem and creating a better connection with Him leads to greater peace in our lives and in the world.

Tidbits by Jennifer Salzman, Artwork by Ginger Ammar

Leor Yazdi Flatbush What is life? Is it the experiences of the world we live in? Is it doing whatever we want? Is this living? This is not life This world is merely the threshold for true life And we have the key to true life The Torah The Torah extends life The body merely is a temporary vessel Fulfilling its needs gives temporary health But the benefits of the Torah are like immortality Forever within you and the world And what else does the Torah grant you Through study of it wisdom is

granted Wisdom to excel in this world Not by the definitions of man but by the definitions of God The wisdom to perceive his glory Wisdom to fathom his creations made with a wisdom that is infinite And wisdom teaches us our flaws And one of the greatest and most fatal How our hubris can bring us down Believing we and we alone may contain all the answers and all the knowledge But the wise ones know they are not omnipotent and omniscient They seek counsel and advice For the world is three dimensional and everything has many facets And the human eyes are limited And one who seeks the advice of others learns from them Not just their ideas But their flaws And their needs So the wise one gives back

He seeks counsel from all and with that counsel learns of their troubles And he fixes them, giving his charitable grace And by fixing what was broken he builds what was yet unmade A place in the hearts of the people Of the people he has helped And his reputation will precede him and his descendants. Forever in human memory And all this stems from the beauty of Torah the key to life For Torah gives one wisdom And wisdom gives humility Humble ones seek counsel Those who seek counsel learn of others Those who learn of others seek to help Helping others brings peace Those who know peace live forever In the World to Come.

Artwork by Ginger Ammar

Rabban Yohanan ben Zakkai received [the oral tradition] from Hillel and Shammai.He used to say: if you have learned much Torah, do not claim credit for yourself, because for such a purpose were you created. Rabban Yohanan ben Zakkai had five disciples and they were these: Rabbi Eliezer ben Hyrcanus, Rabbi Joshua ben Hananiah, Rabbi Yose, the priest, Rabbi Shimon ben Nethaneel and Rabbi Eleazar ben Arach. He [Rabbi Johanan] used to list their outstanding virtues: Rabbi Eliezer ben Hyrcanus is a plastered cistern which loses not a drop; Rabbi Joshua ben Hananiah happy is the woman that gave birth to him; Rabbi Yose, the priest, is a pious man; Rabbi Simeon ben Nethaneel is one that fears sin, And Rabbi Eleazar ben Arach is like a spring that [ever] gathers force. He [Rabbi Yohanan] used to say: if all the sages of Israel were on one scale of the balance and Rabbi Eliezer ben Hyrcanus on the other scale, he would outweigh them all. Abba Shaul said in his name: if all the sages of Israel were on one scale of the balance, and Rabbi Eliezer ben Hyrcanus also with them, and Rabbi Eleazar ben Arach on the other scale, he would outweigh them all.

Artwork by Shira Simchon

‫משנה ח׳‬

.‫וּמ ַשּׁ ָמּאי‬ ִ ‫יוֹחנָ ן ֶבּן זַ כַּ אי ִק ֵבּל ֵמ ִהלֵּ ל‬ ָ ‫ַר ָבּן‬ ‫ ַאל‬,‫תוֹרה ַה ְר ֵבּה‬ ָ ‫ ִאם לָ ַמ ְד ָתּ‬,‫אוֹמר‬ ֵ ‫הוּא ָהיָ ה‬ ‫ ֲח ִמ ָשּׁה‬.‫ כִּ י לְ כָ ְך נוֹצָ ְר ָתּ‬,‫טוֹבה לְ ﬠַ צְ ְמָך‬ ָ ‫ַתּ ֲחזִ יק‬ ,‫ וְ ֵאלּוּ ֵהן‬,‫יוֹחנָ ן ֶבּן זַ כַּ אי‬ ָ ‫ַתלְ ִמ ִידים ָהיוּ לוֹ לְ ַר ָבּן‬ ,‫הוֹשׁﬠַ ֶבּן ֲחנַ נְ יָ ה‬ ֻ ְ‫ וְ ַר ִבּי י‬,‫הוֹר ְקנוֹס‬ ְ ‫ַר ִבּי ֱאלִ יﬠֶ זֶ ר ֶבּן‬ ‫ וְ ַר ִבּי‬,‫ וְ ַר ִבּי ִשׁ ְמעוֹן ֶבּן נְ ַתנְ ֵאל‬,‫יוֹסי ַהכּ ֵֹהן‬ ֵ ‫וְ ַר ִבּי‬ ‫ ַר ִבּי‬.‫ הוּא ָהיָ ה מוֹנֶ ה ִשׁ ְב ָחן‬.‫ֶאלְ ָﬠזָ ר ֶבּן ﬠֲ ָרְך‬ ‫ בּוֹר סוּד ֶשׁ ֵאינוֹ ְמ ַא ֵבּד‬,‫הוֹר ְקנוֹס‬ ְ ‫ֱאלִ ֶיﬠזֶ ר ֶבּן‬ ‫ ַר ִבּי‬.‫ ַא ְשׁ ֵרי יוֹלַ ְדתּוֹ‬,‫הוֹשׁﬠַ ֶבּן ֲחנַ נְ יָ ה‬ ֻ ְ‫ ַר ִבּי י‬.‫ִט ָפּה‬ ‫ יְ ֵרא‬,‫ ַר ִבּי ִשׁ ְמעוֹן ֶבּן נְ ַתנְ ֵאל‬.‫ ָח ִסיד‬,‫יוֹסי ַהכּ ֵֹהן‬ ֵ .‫ ַמﬠְ יָ ן ַה ִמּ ְתגַּ ֵבּר‬,‫ וְ ַר ִבּי ֶאלְ ﬠָ זָ ר ֶבּן ﬠֲ ָרְך‬.‫ֵח ְטא‬ ‫ ִאם יִ ְהיוּ כָ ל ַחכְ ֵמי יִ ְשׂ ָר ֵאל‬,‫אוֹמר‬ ֵ ‫הוּא ָהיָ ה‬ ‫הוֹר ְקנוֹס ְבּכַ ף‬ ְ ‫ וֶ ֱאלִ יﬠֶ זֶ ר ֶבּן‬,‫ְבּכַ ף מֹאזְ נַ יִ ם‬ ‫אוֹמר‬ ֵ ‫ ַא ָבּא ָשׁאוּל‬.‫ ַמכְ ִריﬠַ ֶאת כֻּ לָּ ם‬,‫ְשׁנִ יָּ ה‬ ‫ ִאם יִ ְהיוּ כָ ל ַחכְ ֵמי יִ ְשׂ ָר ֵאל ְבּכַ ף מֹאזְ נַ יִ ם‬,‫ִמ ְשּׁמוֹ‬ ‫ וְ ַר ִבּי‬,‫הוֹר ְקנוֹס ַאף ﬠִ ָמּ ֶהם‬ ְ ‫וְ ַר ִבּי ֱאלִ יﬠֶ זֶ ר ֶבּן‬ :‫ ַמכְ ִריﬠַ ֶאת כֻּ לָּ ם‬,‫ֶאלְ ָﬠזָ ר ֶבּן ﬠֲ ָרְך ְבּכַ ף ְשׁנִ יָּ ה‬

Shira Simchon Flatbush I’d rather be silent than say anything Those words that I hear are heartbreaking I can’t bear to stand here While I wish to disappear. “Why does he think he’s so great, he’s nothing” I hear They should be caring and loving Yet, the opposite, I fear

Our sages tell us that one who has attained much Torah knowledge should not take credit in this, because ultimately we are expected to do this. Someone who learns Torah is no greater than Abraham, Isaac, Jacob, or our other ancestors, so we should keep things in perspective.

Rabbeinu Yonah explains that one cannot feel adequate after learning an ample amount of Torah, because the obligation is so great that one can never reach it.

The voices build-up And I shake with anger I tell them to stop But it keeps getting louder I silence them with my heart The heart of kindness Hoping this would never become a part To make a person feel weak-less

While Rambam explains what each of the listed qualities mean (in order: good memory, happiness, intellect, abstaining from sin, and comprehension), perhaps what is most interesting is that this happened. Rabbi Yochanan did not only teach his students, but spent time pinpointing the good qualities of his students.

Bartenura explained “chassid” to mean above the normal expectation. It is an important quality in life to not only do what is necessary, but to go above and beyond when serving Hashem.

Outstanding Virrres Tidbits by Vivian Cohen, Artwork by Shira Simchon

He [Rabban Yohanan] said unto them: go forth and observe which is the right way to which a man should cleave? Rabbi Eliezer said, a good eye; Rabbi Joshua said, a good companion; Rabbi Yose said, a good neighbor; Rabbi Shimon said, foresight. Rabbi Elazar said, a good heart. He [Rabban Yohanan] said to them: I prefer the words of Elazar ben Arach, for in his words your words are included. He [Rabban Yohanan] said unto them: go forth and observe which is the evil way which a man should shun? Rabbi Eliezer said, an evil eye; Rabbi Joshua said, an evil companion; Rabbi Yose said, an evil neighbor; Rabbi Shimon said, one who borrows and does not repay for he that borrows from man is as one who borrows from God, blessed be He, as it is said, “the wicked borrow and do not repay, but the righteous deal graciously and give” (Psalms 37:21). Rabbi Elazar said, an evil heart. He [Rabban Yohanan] said to them: I prefer the words of Elazar ben Arach, for in his words your words are included.

‫יזוֹהי ֶד ֶרְך יְ ָשׁ ָרה‬ ִ ‫ צְ אוּ ְוּראוּ ֵא‬,‫ָא ַמר לָ ֶהם‬ ‫ ﬠַ יִ ן‬,‫אוֹמר‬ ֵ ‫ ַר ִבּי ֱאלִ יﬠֶ זֶ ר‬.‫ֶשׁיִּ ְד ַבּק ָבּהּ ָה ָא ָדם‬ ‫יוֹסי‬ ֵ ‫ ַר ִבּי‬.‫ ָח ֵבר טוֹב‬,‫אוֹמר‬ ֵ ַ‫הוֹשׁﬠ‬ ֻ ְ‫ ַר ִבּי י‬.‫טוֹבה‬ ָ ‫רוֹאה‬ ֶ ‫ ָה‬,‫אוֹמר‬ ֵ ‫ ַר ִבּי ִשׁ ְמעוֹן‬.‫ ָשׁכֵ ן טוֹב‬,‫אוֹמר‬ ֵ ‫ ָא ַמר‬.‫ לֵ ב טוֹב‬,‫אוֹמר‬ ֵ ‫ ַר ִבּי ֶאלְ ﬠָ זָ ר‬.‫ֶאת ַהנּוֹלָ ד‬ ‫רוֹאה ֲאנִ י ֶאת ִדּ ְב ֵרי ֶאלְ ﬠָ זָ ר ֶבּן ﬠֲ ָרְך‬ ֶ ,‫לָ ֶהם‬ ‫ ָא ַמר לָ ֶהם‬.‫ ֶשׁ ִבּכְ לָ ל ְדּ ָב ָריו ִדּ ְב ֵריכֶ ם‬,‫ִמ ִדּ ְב ֵריכֶ ם‬ ‫יזוֹהי ֶד ֶרְך ָרﬠָ ה ֶשׁיִּ ְת ַר ֵחק ִמ ֶמּנָּ ה‬ ִ ‫צְ אוּ ְוּראוּ ֵא‬ ‫ ַר ִבּי‬.‫ ﬠַ יִ ן ָרﬠָ ה‬,‫אוֹמר‬ ֵ ‫ ַר ִבּי ֱאלִ יﬠֶ זֶ ר‬.‫ָה ָא ָדם‬ ‫ ָשׁכֵ ן‬,‫אוֹמר‬ ֵ ‫יוֹסי‬ ֵ ‫ ַר ִבּי‬.‫ ָח ֵבר ָרע‬,‫אוֹמר‬ ֵ ‫הוֹשׁ ַﬠ‬ ֻ ְ‫י‬ .‫ ַהֹּלוֶ ה וְ ֵאינוֹ ְמ ַשׁלֵּ ם‬,‫אוֹמר‬ ֵ ‫ ַר ִבּי ִשׁ ְמעוֹן‬.‫ָרע‬ ‫ כְּ ֹלוֶ ה ִמן ַה ָמּקוֹם ָבּרוְּך‬,‫ֶא ָחד ַהֹּלוֶ ה ִמן ָה ָא ָדם‬ ‫ ֶשׁנֶּ ֱא ַמר )תהלים לז( ֹלוֶ ה ָר ָשׁע וְ ל ֹא‬,‫הוּא‬ ,‫אוֹמר‬ ֵ ‫ ַר ִבּי ֶאלְ ﬠָ זָ ר‬.‫נוֹתן‬ ֵ ְ‫ וְ צַ ִדּיק חוֹנֵ ן ו‬,‫יְ ַשׁלֵּ ם‬ ‫רוֹאה ֲאנִ י ֶאת ִדּ ְב ֵרי ֶאלְ ﬠָ זָ ר‬ ֶ ,‫ ָא ַמר לָ ֶהם‬.‫לֵ ב ָרע‬ :‫ ֶשׁ ִבּכְ לָ ל ְדּ ָב ָריו ִדּ ְב ֵריכֶ ם‬,‫ֶבּן ֲﬠ ָרְך ִמ ִדּ ְב ֵריכֶ ם‬

Why would the heart be most important? Bartenura explains that the heart is “the generator of all the other forces and it is the source from which emanate all of the actions.” All emotions come from the heart, which leads to action. While the others focused on one character trait, this explanation of Rabbi Elazar highlights the heart’s ability to unite all the other good character traits as well.

‫משנה ט׳‬

Rabbeinu Yonah explains that Rabbi Yochanan told his students to find “the right way,” even though there are many character traits that are significant. A “jack of all trades” is a master of none. When it comes to working on character traits, it is important to acquire one well, before moving on to others.

A good eye notices and appreciates someone else for their virtues and character. A bad eye on the other hand, focuses on the negative even within the good.

NEJA What should we choose to be? Should we choose to be nice or mean? Being either requires learning It takes a lot of soul searching What makes a good person? One without all the burden A good heart? That guides you from the start A good companion? One you know you’ll never abandon A good neighbor? Those who act as your savior A good heart it seems That is what you need To be mean It may seem As easy as a flowing stream But being evil is not as easy as it may seem What makes an evil person? One with all the burden An evil eye?

Helps a bad guy An evil companion? Leaves before they’ve landed An evil neighbor? Never accepts your favors An evil heart it seems That is what makes you mean A heart,whether nice or mean is what is key All you have to do is just believe If you believe you will soon agree Why choose mean to be what others see When there is nice, that you can be A heart is what is key That is what should be When decisions flow through your brain And your heart starts to feel full of pain That is the blood flowing through your veins That is the pain of the decision being made Why choose to grow that pain with the evil inside When the pain of good goes away in time Evil never fades But good comes filled will grace Choose good and you’ll never go wrong Choosing evil is like being in a choir singing the wrong song (MK)

NEJA What makes a good person? Is it looks? Is it smarts? Is it height? Rabbis disagree on this every night Is there an answer? Yes there is A heart is a special thing With a heart comes an eye An eye for looking and finding opportunities With a good eye comes mitzvahs A good companion is important in life But really is not like the blade of a knife

A blade gives purpose to the knife Without the blade there would be no point of having it in our lives A good neighbor helps you get through the hard times They occasionally help you get out of fines Foresight is not the greatest thing You want some excitement in life instead of knowing you are getting a ring A heart brings a person together You can’t go through life without a heart A heart brings all these things together as one part A heart brings life to the world and makes it shine When speaking of a good person a heart is a great sign (NG)

‫משנה י׳‬

They [each] said three things: Rabbi Eliezer said: Let the honor of your friend be as dear to you as your own; And be not easily provoked to anger; And repent one day before your death. And [he also said:] warm yourself before the fire of the wise, but beware of being singed by their glowing coals, for their bite is the bite of a fox, and their sting is the sting of a scorpion, and their hiss is the hiss of a serpent, and all their words are like coals of fire.

‫ ַר ִבּי‬.‫לשׁה ְד ָב ִרים‬ ָ ‫ֵהם ָא ְמרוּ ְשׁ‬ ‫ יְ ִהי כְ בוֹד ֲח ֵב ְרָך ָח ִביב‬,‫אוֹמר‬ ֵ ‫ֱאלִ יﬠֶ זֶ ר‬ .‫נוֹח לִ כְ עֹס‬ ַ ‫ וְ ַאל ְתּ ִהי‬,‫ﬠָ לֶ יָך כְּ ֶשׁלָּ ְך‬ ‫ וֶ ֱהוֵ י‬.‫וְ שׁוּב יוֹם ֶא ָחד לִ ְפנֵ י ִמ ָית ְתָך‬ ,‫אוּרן ֶשׁל ֲחכָ ִמים‬ ָ ‫ִמ ְת ַח ֵמּם כְּ נֶ גֶ ד‬ ,‫וֶ ֱהוֵ י זָ ִהיר ְבּגַ ַחלְ ָתּן ֶשׁלּ ֹא ִתכָּ וֶ ה‬ ‫ וַ ﬠֲ ִקיצָ ָתן‬,‫ֶשׁנְּ ִשׁיכָ ָתן נְ ִשׁיכַ ת שׁוּﬠָ ל‬ ‫ישׁת‬ ַ ‫ישׁ ָתן לְ ִח‬ ָ ‫ וּלְ ִח‬,‫ﬠֲ ִקיצַ ת ﬠַ ְק ָרב‬ :‫ וְ כָ ל ִדּ ְב ֵר ֶיהם כְּ גַ ֲחלֵ י ֵאשׁ‬,‫ָשׂ ָרף‬

“Do teshuvah one day before your death.”How can someone do teshuvah one day before one’s death if one does not know when that day will be? The answer is to do teshuvah everyday. Rabbi Eliezer is saying no matter where we are or what we are doing we must cherish every moment we have on this earth as if it would be our last.

Baily Wiess YULA Girls

This outlook really puts things into perspective. The harder we work on ourselves the greater we will ultimately feel. However, it is not as easy as it sounds. Therefore we must set our priorities straight and not let other things get in the way of what is important. This does not only mean do teshuvah for our aveiros, but it also means spending more time working on our middos. Whether it be jealousy, gossip, tzniut or any other aspect of our lives. This mishna teaches us that even during a global pandemic, every day and every moment still matters and has purpose and potential to achieve so much. We are living in a time where every day feels frozen and nothing is quite clear. However, we should not let it stop us from learning Torah and doing mitzvot. Coronavirus shouldn’t be a barrier between us and Hashem, rather a test for us to learn and grow further in our connection with Him. We should see Him now more than ever as we continue to pray for this pandemic to end. As devastating as times may seem, we should not let this stop us from accomplishing our spiritual and personal goals. Not being in a structured environment does make it difficult to accomplish these goals; therefore, it takes motivation and effort to accomplish what we want to. This part of the mishna really teaches me the importance of focusing on improving myself as a person and eved Hashem. Not only does Pirkei Avot teach us to better our midot and morals, but it also gives us the motivation needed to push ourselves to become better people with stronger morals and a stronger connection to Hashem.

Although some of the commentaries find these two phrases to be unrelated, Tiferes Yisrael explains that the first idea actually leads to the second. Many arguments begin because people are not careful about damaging each other’s feelings. Seemingly insignificant but hurtful comments often spiral into bigger arguments, resulting in anger. By looking out for the kavod of one another, we can avoid many arguments and create stronger relationships.

The mishna is instructing a person to do teshuva the day before he dies. The obvious question is that no one ever knows when his last day will be, so how is this possible? The implication seems to be that a person should always be focused on repentance and self improvement. This idea is echoed by Shlomo Hamelech in Kohelet when he teaches ‫ל־ﬠת יִ ְהיוּ‬ ֵ ָ‫ְבּכ‬ ‫ ְבגָ ֶדיָך לְ ָבנִ ים‬Let your clothes be white, clean, and pure, because one really never knows if he will have another chance.

Tiferes Yisrael explains when a person sits far away, he can observe the light of a fire, but only when he gets close can he be warmed by its heat. So too for our Rebbeim and teachers. We can learn much from afar, but only by forging relationships will we be warmed by the fire of Torah. These past few months we might feel distant; however, we have to make the extra effort to reach out and connect with our Rebbeim and teachers, because it is those relationships that will have a lasting impact.

Tidbits by Meira Ives

Artwork by Gaya Hyman

‫משנה יא׳‬

Rabbi Joshua said: an evil eye, the evil inclination, and hatred for humankind put a person out of the world.

Ayelet Mandel, Julie Forkosh, Rebecca Brown, Devorah Alyeshmerni SKA

Why is it that people are fascinated by what is evil? Evil It’s everywhere Inside and outside Physical and spiritual There’s nowhere to hide Nowhere to run Evil It climbs Up walls of humanity Evil Is taking over lives And our sanity Evil Is impossible to stop from returning

,‫ ﬠַ יִ ן ָה ָרע‬,‫אוֹמר‬ ֵ ַ‫הוֹשׁﬠ‬ ֻ ְ‫ַר ִבּי י‬ ,‫ וְ ִשׂנְ ַאת ַה ְבּ ִריּוֹת‬,‫וְ יֵ צֶ ר ָה ָרע‬ :‫מוֹצִ ִיאין ֶאת ָה ָא ָדם ִמן ָהעוֹלָ ם‬

Evil Is not going anywhere Nor is it leaving our side We must become one And stop the evil rising Join together as a whole And fight By loving each other We must come together ‫אחד‬ ‫כאיש אחד ובלב‬

But is is not as easy as it seems But it is certainly not impossible either We will join together as one nation and put an end to evil.

One who has an “evil eye” has no control over themself and hates others for no reason, leading him to stumble because of his evil inclination. Someone who only looks for the bad often has a hard time finding the good in him or herself.

Based on a pasuk in Tehillim, Bamidbar Rabbah explains why a righteous person will grow like a date palm. No part of the date palm is wasted or irrelevant: its dates are eaten, its branches are used for blessings (lulav), its leaves cover the sukkah, and its fibers are used to make ropes. So too, no one is worthless in Israel. Some are versed in the Torah, others know Mishnah, others do good deeds, while others promote social equity. Everyone in ‫ישראל‬ ‫ עם‬has a part to play on this team.

‫משנה יב׳‬

Rabbi Yose said: Let the property of your fellow be as precious unto you as your own; Make yourself fit to study Torah for it will not be yours by inheritance; And let all your actions be for [the sake of] the name of heaven.

‫ יְ ִהי ָממוֹן ֲח ֵב ְרָך‬,‫אוֹמר‬ ֵ ‫יוֹסי‬ ֵ ‫ַר ִבּי‬ ‫ וְ ַה ְת ֵקן ﬠַ צְ ְמָך‬,‫ָח ִביב ﬠָ לֶ יָך כְּ ֶשׁלָּ ְך‬ .‫ ֶשׁ ֵאינָ הּ יְ ֻר ָשּׁה לָ ְך‬,‫תּוֹרה‬ ָ ‫לִ לְ מֹד‬ :‫וְ כָ ל ַמﬠֲ ֶשׂיָך יִ ְהיוּ לְ ֵשׁם ָשׁ ָמיִ ם‬

NEJA To fix To fix yourself To fix yourself, to study Torah The world is broken We’re all broken But we can’t really study Torah unless we realize that Unless we know we are broken and we know we need fixing Said the Kotzker Rebbe: There is nothing as whole as a broken heart

The Bartenura provides insight into the mind of someone who might fail to learn Torah, due to the successes of parents or grandparents. One might think that the success of a parent and/ or grandparent in learning Torah, will provide an easy and natural understanding for him or herself. In reality, every person has to work hard to study Torah and to become close to Hashem through it. (EG)

The Bartenura explains that all actions, including staying healthy by eating well should be done in the name of heaven. Each of us has a purpose in life that we must fulfill and we cannot do that if we don’t take care of ourselves, and that act itself is also in the name of heaven.

Rabbeinu Yona points out that even though the Torah is an inheritance for Bnei Yisrael, “morasha kehilat Yaakov,” we still have to make a personal acquisition on it and make it our own. We have to work hard to achieve real happiness and a good relationship with Hashem. (JR)

‫משנה יג׳‬

Rabbi Shimon said: Be careful with the reading of Shema and the prayer, And when you pray, do not make your prayer something automatic, but a plea for compassion before God, for it is said: “for he is gracious and compassionate, slow to anger, abounding in kindness, and renouncing punishment” (Joel 2:13); And be not wicked in your own esteem.

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‫ ֱהוֵ י זָ ִהיר ִבּ ְק ִר ַיאת‬,‫אוֹמר‬ ֵ ‫ַר ִבּי ִשׁ ְמעוֹן‬ ,‫ וּכְ ֶשׁ ַא ָתּה ִמ ְת ַפּלֵּ ל‬.‫ְשׁ ַמע ַוּב ְתּ ִפלָּ ה‬ ‫ ֶאלָּ א ַר ֲח ִמים‬,‫ַאל ַתּﬠַ שׂ ְתּ ִפלָּ ְתָך ֶק ַבע‬ ,‫וְ ַת ֲחנוּנִ ים לִ ְפנֵ י ַה ָמּקוֹם ָבּרוְּך הוּא‬ ‫ֶשׁנֶּ ֱא ַמר )יואל ב( כִּ י ַחנּוּן וְ ַרחוּם‬ ‫הוּא ֶא ֶרְך ַא ַפּיִ ם וְ ַרב ֶח ֶסד וְ נִ ָחם ﬠַ ל‬ :‫ וְ ַאל ְתּ ִהי ָר ָשׁע ִבּ ְפנֵ י ﬠַ צְ ְמָך‬.‫ָה ָרﬠָ ה‬

When does something start to lose its meaning? It’s a question that I have thought about for a long time. Every morning we wake up and recite the same tefilot; It’s a structure we have been taught from a young age. Where is the meaning in our tefilot when teffilla has become

just reciting the same words every day? This mishna instructs us that although prayer must be an integral part of our routine, we should never allow it to become routine. We should make it relevant to our lives, understand the words we are saying, and to daven with kavana and emotion. Though we say the exact same words every single day, at different points of our lives these words mean different things. For example the first bracha in Shemoneh Esrei which speaks of our forefathers, takes on greater meaning these days as I pray that my grandparents and the elderly in our community not be affected by the coronavirus. When I say the fourth Bracha of Ata Chonen, I ask God to help doctors and scientists find a cure for the virus. And so old words have taken on new meaning. But why do we need the structure? Sometimes in life we know we need God’s help, but still we do not know how or what to pray for. Our Avot established these tefilot to give us the words when we feel tongue tied. The format of tefila not only gives us the words to say but connects us to generations of Jews who have turned to God using these exact same words. In this way our prayers are interwoven with the cries and tears of millions of Jews over thousands of years. Though we appreciate the benefits of a structured tefilla, as it guides us and connects us to past generations, it is often challenging to find new meaning in age-old words. But the challenge is well worth it, as prayer forges a deeper connection between man and God.

Tefila contains many abstract ideas, and a person who davens without thinking about the words, is not internalizing the prayer. In order to make the ideas of tefilla a part of us, we have to constantly and accurately verbalize the words.

Why are we more meticulous when reciting Shema than other tefilot? The Kozhnitzer Maggid explains that when we say Shema, we commit to fear of and love toward Hashem, both of which are very difficult. This commandment requires us to focus.

The Bartenura explains that one should not perform acts that would cause him to view himself as evil. He adds, based on the Rambam, that one should never think of him/ herself as wicked because it will likely be a self fulfilling prophecy.

Artwork & Tidbits by Daniella Zisblatt

‫משנה יד׳‬

Rabbi Elazar said: Be diligent in the study of the Torah; And know how to answer an epicuros, And know before whom you toil, and that your employer is faithful, for He will pay you the reward of your labor.

Hannah Munk Maayanot

‫ ֱהוֵ י ָשׁקוּד לִ לְ מֹד‬,‫אוֹמר‬ ֵ ‫ַר ִבּי ֶאלְ ﬠָ זָ ר‬ .‫ וְ ַדע ַמה ֶשּׁ ָתּ ִשׁיב לְ ֶא ִפּיקוֹרוֹס‬,‫תּוֹרה‬ ָ ‫ וְ נֶ ֱא ָמן הוּא ַב ַﬠל‬.‫וְ ַדע לִ ְפנֵ י ִמי ַא ָתּה ﬠָ ֵמל‬ :‫ְמלַ אכְ ְתָּך ֶשׁיְּ ַשׁלֶּ ם לָ ְך ְשׂכַ ר ְפּﬠֻ לָּ ֶתְך‬

Once upon a time there was a rich, royal family. They were very generous and loved by all the kingdom. One day a poor old man came to the castle door and demanded to see the king. Just then the prince came gliding into the entrance hall and said that he would speak to

the man. “You!” snorted the man. “What can you possibly say to me?” “I don’t know,” said the prince. “Ask and we will see if I can answer” “Fine”, said the man. I want to know why you are wealthy.” “I don’t know” the prince began, but just then the king entered the hall. “Hush, my son,” said the King. “For if you come across one who asks with no purpose, you should not answer at all. It’s best to ensure that no useless battle follows your words.” The old man sighed. “I’m so sorry, your highness, I forgot for a moment before whom I stand. You and your family are the greatest in all the lands and so generous too. You have not thrown me from the castle, though I deserve to be there. Oh I wish I could be more like you!” “Like me how?” enquired the kind king. “Like someone noble, and loved and rich” replied the man startled by the question. “But of course you can be!” cried the king “All you must do is think about what is preventing you from becoming such a man.” “No one pays me for my work,” replied the old man “I am taken advantage of” “Who do you work for” enquired the king. “I shall make sure he is out of our kingdom, and you shall work here for me. I promise I will not take advantage of you” The man agreed and started that very day. Over time his happiness grew and he started to look years younger. He married again, and lived happily ever after.

According to many mefarshim, the first two instructions in this Mishnah, are really one unified clause. One must learn Torah to know how to rebut a heretical claim. If one cannot understand Torah enough to do this, they are leaving the society vulnerable to the statements of a nonbeliever and allowing their victory over Hashem. (R’ Yonah, Rambam, Meiri)

What is an ‫ ?אפיקורס‬Rav derived its meaning from the word ‫הפקר‬, or ownerless. To be a heretic is to consider oneself ownerless, claimed by no god. Magen Avos actually derives the meaning from the Greek philosopher Epicurus who championed the egocentric pursuit of physical pleasure and the disbelief of Hashem.

When considering R’ Elazar Ben Arach’s command to “Be diligent in the study of Torah,” it is understandable why this might be challenging. Studying Torah for long periods of time can be frustrating, but we have to “know before whom we toil.” The Meiri explains that this will help us understand that it is all worth it when considering that we are learning and working in front of God. (R’ Yonah, Meiri)

Artwork by Chani Kamietzky, Tidbits by Elisheva Zemel

If we are learning Hashem’s Torah, we must not let anything else distract us from this pursuit, not even for our own physical sustenance. This is because Hashem is the One who keeps us alive. This is connected to ‫וּמי הוּא ַ ֽבּ ַﬠל ְמלַ אכְ ֶ ֽתָּך ֶשׁיְּ ַשׁלֶּ ם‬ ִ ‫ְפּ ֻﬠלָּ ֶ ֽתָך‬ ‫ לָ ְך ְשׂכַ ר‬because HaShem will provide us with the reward, with the physical sustenance that we require if we prioritize our Torah learning. (Tiferes Yisrael)

‫משנה טו׳‬

Rabbi Tarfon said: the day is short, and the work is plentiful, and the laborers are indolent, and the reward is great, and the master of the house is insistent.

Rachel Vidomlanski | SAR

‫ ַהיּוֹם ָקצָ ר‬,‫אוֹמר‬ ֵ ‫ַר ִבּי ַט ְרפוֹן‬ ,‫ וְ ַהפּוֹﬠֲ לִ ים ﬠֲ צֵ לִ ים‬,‫וְ ַה ְמּלָ אכָ ה ְמ ֻר ָבּה‬ :‫דּוֹחק‬ ֵ ‫ ַוּבﬠַ ל ַה ַבּיִ ת‬,‫וְ ַה ָשּׂכָ ר ַה ְר ֵבּה‬

In this mishna, Rabbi Tarfon expresses a sentiment that resonates in the modern era: there is much to do, and so little time to do it. Facing the myriad of tasks, both mundane and aspirational, that we are hoping to accomplish on any given day can often be overwhelming.

People have different ways of handling this: some people make to-do lists, some schedule their lives down to the minute, some ignore everything until the last second, and others become so intimidated that they essentially freeze and fail to make any progress at all. While sometimes strategies can be helpful to handle the pressure, the truth is that there will never be enough time to accomplish everything. Rabbi Tarfon recognizes this universal struggle and suggests that the best approach is to change our mindset so that we can identify and prioritize the tasks that we believe are most crucial and then set reasonable goals for ourselves. For everything that we do, we need to invest time, effort, creativity and passion. Whether we are working on a school assignment, a project or personal goal, we should give it “our all”. Instead of allowing our minds to wander to all of the other things that need to get done, we should engage fully and wholeheartedly in the activity that we have commited to. Even though we still won’t be able to achieve everything, what we accomplish will maximize our full potential. And ultimately, the reward for that hard work will be great.

Rabbeinu Yonah explains that a person’s entire life seems short in comparison with how much Torah is available to learn. In alignment with this teaching, Shemot Rabbah stated that Moshe Rabeinu did not sleep when he was on Har Sinai, for he did not want to miss out on learning any bit of Torah. This metaphor may help explain why: A king offers his servant all the gold that he is able to count in one night. How would the servant be able to sleep knowing that doing so would cause him to lose out on gold? One should recognize that there is so much to learn, and attempt to study as much as one can in their lifetime.

In his work Hon Ashir, Rabbi Immanuel Chai Ricchi explains that because the “reward is great,” we must make the utmost effort to fulfill the “work” of learning Torah. In writing this, Rabbi Ricchi uses a double language for emphasis, “‫ולכן יותר‬ ‫”ויותר צריך להשתדל לעשותה‬, to show us that although it may be extremely difficult, we must truly throw ourselves into our studies.

Tidbits by Tobi Katz

Artwork by Ella Olson, â&#x20AC;&#x153;Rabbi Tarfon said: the day is short, and the work is plentiful, and the laborers are indolent, and the reward is great, and the master of the house is insistent.â&#x20AC;? Many Mepharmshim come to explain that this Mishna is a metaphor that discusses the laziness and unwillingness of man to seek wisdom through Torah study even with the continuous opportunities presented. While this may appear as a rebuke, it can also be read as an attempt to spark inspiration. On the one hand, we are lazy and unwilling to learn Torah even when we are commanded to do so and we are given ample opportunities to do so. However, this can be seen as a wake-up call, a reminder to seize the day and take every opportunity as it comes.

‫משנה טז׳‬

‫ ל ֹא ﬠָ לֶ יָך ַה ְמּלָ אכָ ה‬,‫אוֹמר‬ ֵ ‫הוּא ָהיָ ה‬ ‫חוֹרין לִ ָבּ ֵטל‬ ִ ‫ וְ ל ֹא ַא ָתּה ֶבן‬,‫לִ גְ מֹר‬ ,‫תוֹרה ַה ְר ֵבּה‬ ָ ‫ ִאם לָ ַמ ְד ָתּ‬.‫ִמ ֶמּנָּ ה‬ ‫ וְ נֶ ֱא ָמן‬.‫נוֹתנִ ים לְ ָך ָשׂכָ ר ַה ְר ֵבּה‬ ְ ‫הוּא ַבﬠַ ל ְמלַ אכְ ְתָּך ֶשׁיְּ ַשׁלֵּ ם‬ ‫ וְ ַדע ַמ ַתּן‬.‫לְ ָך ְשׂכַ ר ְפּﬠֻ לָּ ֶתָך‬ :‫ְשׂכָ ָרן ֶשׁל צַ ִדּ ִיקים לֶ ﬠָ ִתיד לָ בֹא‬

‫הבּא‬

‫עולם‬

He [Rabbi Tarfon] used to say: It is not your duty to finish the work, but neither are you at liberty to neglect it; If you have studied much Torah, you shall be given much reward. Faithful is your employer to pay you the reward of your labor; And know that the grant of reward unto the righteous is in the age to come.

Rebecca Henner In Sefer Shemot, Moshe and Aharon asked Pharaoh for a short holiday in the desert, but Pharoah refused, and instead increased the workload. Moshe challenged Hashem, because this only made things worse! In response, Hashem explains that it is not our job to save the world or understand Hashem’s miraculous ways; instead, we have a responsibility to fulfill the mitzvot and do our job because Hashem will take care of the rest. (Rabbi Dovid Rosenfeld)

The previous mishna declares that “the reward is great” for learning Torah, and does not designate how long that experience should take. Perhaps spending one hour learning Torah exempts the rest of the day? This mishna refutes that idea by declaring that only if you learn a lot of Torah will you be greatly rewarded. You are not rewarded if your time spent learning is negligible compared to time wasted. (Tosafot Yom Tov on Pirkei Avot 2:16)

Tidbits by Batsheva Shekhter, Artwork by Rebecca Henner

‫הקדמה לפרק ג׳‬ Developing our Relationship Ariel Bugay, Shira Nimchinsky, and Michael Nassimi Perek Gimmel expresses the need to develop a relationship with G-d. The mishnayot throughout this perek detail different ways to develop this relationship and bring G-d into our lives. The first Mishnah advises us to remember three different things to prevent us from sinning. The third piece of advice is, “Know … before whom you are destined to give an account and reckoning … the Holy One, blessed be He.” Sin is something that distances us from Hashem and if one focuses on Him, we can prevent ourselves from sinning and fracturing the relationship. If sin is the relationship breaker, then what is a relationship builder? The third Mishnah states, “Rabbi Chanina ben Tradyon says: If two sit together and there are no words of Torah between them it is a session of scorner … but if two sit together and there are words of Torah [spoken] between them, then the Shekhinah abides among them...” Thus, we see that by learning Torah we bring Hashem into our lives. This is not only in the case of multiple people learning together, but even when a person is alone. Seeing as we can draw close to G-d by learning his Torah, choosing not to do so is a grave sin and strains the relationship. This is expressed in the fourth Mishnah, “...one who wakes up at night, or walks on the way alone and turns his heart to idle matters, behold, this man is mortally guilty.” It is by choosing not to learn that we are held accountable. This is also seen in the seventh Mishnah, by turning away from learning, we become “mortally guilty.” In the eighth Mishnah, it again uses the phrase, “mortality guilty” regarding someone that allows themselves to forget their learning by not reviewing. On the seventh Mishnah, we can ask why is it so wrong to admire a beautiful tree, is it not also a creation of Hashem? The Baal HaTanya writes on this Mishnah that the mistake isn’t admiring the tree or field’s beauty, it is separating it from your learning. If learning Torah is the ultimate acknowledgment of Hashem then the mistake is not connecting the tree to your learning, or in other words, to Hashem. From here we see another layer in the relationship with G-d that begins to take form. We can view even mundane things as being part of the service of Hashem and not separate. This can also explain why the third Mishnah chooses to describe three sitting at a meal. That even when eating, which is seemingly all physical, we can come closer to Hashem. Both through learning Torah and bringing sanctity into the mundane, we can develop a closer relationship with Hashem. However, one final way to strengthen our connection with Hashem based on what this perek teaches us is by connecting with each other. As it says in Mishnah twelve, “Receive every person happily,” and Mishnah thirteen, “one with whom men are pleased, God is pleased.” By connecting to other people, we can connect to Hashem. Treating another person kindly is not just treating a human being kindly but it is treating G-d Himself properly as well. As crazy as this seems, it is because each one of us contains a piece of Hashem in us. By connecting to that piece we can ultimately connect back to Hashem. Hashem loves us and wants to be close to us as the fourteenth Mishnah says, “Beloved are Israel in that they were called children to the All-Present.” And the fifth Mishnah describes that if we choose to develop that relationship through Torah learning, then He’ll remove the normal barriers of the world that distract us. While Hashem is always present in our lives He gives us space to make our own decisions. This is known as free will and is described in the fifteenth and sixteenth mishnayot. So while He wants to have a close relationship with us, it is ultimately our decision to let Him in.

‫משנה א׳‬ Akabyah ben Mahalalel said: mark well three things and you will not come into the power of sin: Know from where you come, and where you are going, and before whom you are destined to give an account and reckoning. From where do you come? From a putrid drop. Where are you going? To a place of dust, of worm and of maggot. Before whom you are destined to give an account and reckoning? Before the King of the kings of kings, the Holy One, blessed be he.

You will not come into the power of sin: The Tiferes Yisrael explains that the word ‫ לידי‬refers to the “hand” or stem of sin. Understanding what is causing our negativity, helps us tackle sinful behavior. Therefore, in this Mishna, Akavia ben Mahalalel teaches us three significant concepts that should always be at the forefront of our minds in order to counter the source of sin: arrogance, desire, and apathy toward finding our purpose in life.

,‫אוֹמר‬ ֵ ‫ﬠֲ ַק ְביָ א ֶבן ַמ ֲהלַ לְ ֵאל‬ ‫לשׁה ְד ָב ִרים וְ ִאי‬ ָ ‫ִה ְס ַתּכֵּ ל ִבּ ְשׁ‬ ‫ ַדּע ֵמ ַאיִ ן‬.‫ַא ָתּה ָבא לִ ֵידי ﬠֲ ֵב ָרה‬ ‫ וְ לִ ְפנֵ י‬,‫ וּלְ ָאן ַא ָתּה הוֹלֵ ְך‬,‫את‬ ָ ‫ָבּ‬ .‫ִמי ַא ָתּה ﬠָ ִתיד לִ ֵתּן ִדּין וְ ֶח ְשׁבּוֹן‬ ‫ וּלְ ָאן‬,‫רוּחה‬ ָ ‫ ִמ ִטּ ָפּה ְס‬,‫את‬ ָ ‫ֵמ ַאיִ ן ָבּ‬ ‫ לִ ְמקוֹם ﬠָ ָפר ִר ָמּה‬,‫ַא ָתּה הוֹלֵ ְך‬ ‫ וְ לִ ְפנֵ י ִמי ַא ָתּה ﬠָ ִתיד‬.‫וְ תוֹלֵ ﬠָ ה‬ ‫ לִ ְפנֵ י ֶמלֶ ְך ַמלְ כֵ י‬,‫לִ ֵתּן ִדּין וְ ֶח ְשׁבּוֹן‬ :‫ַה ְמּלָ כִ ים ַה ָקּדוֹשׁ ָבּרוְּך הוּא‬

And where you are going: The Chofetz Chaim highlights the Mishna’s use of present tense in the word ‫הֹולְך‬. ֵ Man is constantly on the go, not just physically, but spiritually as well. Life is like a moving treadmill, and if we are not walking forward, then we are falling backwards. A person needs to constantly evaluate her spiritual growth to ensure movement in the right direction. This idea is echoed in Shlomo Hamelech’s words (Mishlei 15:24): “The path of an intelligent man is upwards in order to avoid falling below.”

David Hamelech wrote “Upon his death he will not take anything; his splendor will not descend after him” (Psalms 49:18). This Mishna reiterates the idea that every person will eventually be buried beneath the dust of the earth. Our clothing, jewelry, and cars will not accompany us to ‫עולם הבא‬. Therefore, we must remember this notion to recentralize our goals and focus on pursuing mitzvot, because that ‫ שכר‬will ascend with us into ‫עולם הבא‬.

Shibud Mitzrayim, the destructive forces of the Babylonians, the evil lots cast by Haman, the violence of the Romans, the Spanish Inquisition, the Holocaust. All events which evoke tears, all stories which impel me to ponder, and all moments through which my people have not only suffered but also endured. Our past is what defines us and shapes our identity. I am a proud Jewish girl who has been extremely impressed by the sacrifices which my ancestors have made for me. Every day in school we study these events, and we are constantly reminded of the everlasting Jewish nation, which never ceases to exist. The line ‫את‬ ָ ‫ַּדע ֵמ ַאיִן ָּב‬ protrudes from this list of objectives through which Akavia ben Mahallel advised us to adhere to in order to avoid sin. I think that our unique Jewish heritage defines who we are. Therefore in moments of hardship or crisis in our own lives, our eyes ascend to the beacon of light that Am Yisrael have carried and we remember the indescribable torture which our own grandparents and great grandparents have experienced. The adversity which our ancestors have faced offers us courage and we are therefore inspired to emulate their bravery. The mere thought of the past paired with an eye toward the future, as well as fear of Hashem, the almighty judge, diverts our sinful intentions. Only then are we able to live successful lives.

Meira Ives YULA Girls

Artwork by Ariella Mahler

‫משנה ב׳‬ Rabbi Hanina, the vice-high priest said: pray for the welfare of the government, for were it not for the fear it inspires, every man would swallow his neighbor alive. R. Hananiah ben Teradion said: if two sit together and there are no words of Torah [spoken] between them, then this is a session of scorners, as it is said: “nor sat he in the seat of the scornful…[rather, the teaching of the Lord is his delight]” (Psalms 1:1); but if two sit together and there are words of Torah [spoken] between them, then the Shekhinah abides among them, as it is said: “then they that feared the Lord spoke one with another; and the Lord hearkened and heard, and a book of remembrance was written before Him, for them that feared the Lord and that thought upon His name” (Malachi 3:16). Now I have no [scriptural proof for the presence of the Shekhinah] except [among] two, how [do we know] that even one who sits and studies Torah the Holy One, blessed be He, fixes his reward? As it is said: “though he sit alone and [meditate] in stillness, yet he takes [a reward] unto himself ” (Lamentations 3:28).

Perek 1: Mishna 1, Ariella Mahler

,‫אוֹמר‬ ֵ ‫ַר ִבּי ֲחנִ ינָ א ְסגַ ן ַהכּ ֲֹהנִ ים‬ ‫לוֹמהּ ֶשׁל‬ ָ ‫ֱהוֵ י ִמ ְת ַפּלֵּ ל ִבּ ְשׁ‬ ‫ ִאישׁ‬,‫מוֹר ָאהּ‬ ָ ‫ ֶשׁ ִאלְ ָמלֵ א‬,‫ַמלְ כוּת‬ ‫ ַר ִבּי ֲחנִ ינָ א‬.‫ֶאת ֵרﬠֵ הוּ ַחיִּ ים ְבּלָ עוֹ‬ ‫יּוֹשׁ ִבין‬ ְ ‫ ְשׁנַ יִ ם ֶשׁ‬,‫אוֹמר‬ ֵ ‫ֶבן ְתּ ַר ְדיוֹן‬ ‫ ֲה ֵרי זֶ ה‬,‫תוֹרה‬ ָ ‫וְ ֵאין ֵבּינֵ ֶיהן ִדּ ְב ֵרי‬ ‫ ֶשׁנֶּ ֱא ַמר )תהלים‬,‫מוֹשׁב לֵ צִ ים‬ ַ .‫מוֹשׁב לֵ צִ ים ל ֹא יָ ָשׁב‬ ַ ‫א( ְוּב‬ ‫יּוֹשׁ ִבין וְ יֵ שׁ ֵבּינֵ ֶיהם‬ ְ ‫ֲא ָבל ְשׁנַ יִ ם ֶשׁ‬ ‫ ְשׁכִ ינָ ה ְשׁרוּיָ ה‬,‫תוֹרה‬ ָ ‫ִדּ ְב ֵרי‬ ‫ ֶשׁנֶּ ֱא ַמר )מלאכי ג( ָאז‬,‫ֵבינֵ ֶיהם‬ ‫נִ ְד ְבּרוּ יִ ְר ֵאי ה׳ ִאישׁ ֶאל ֵר ֵﬠהוּ‬ ‫וַ יַּ ְק ֵשׁב ה׳ וַ יִּ ְשׁ ָמע וַ יִּ כָּ ֵתב ֵס ֶפר‬ ‫זִ כָּ רוֹן לְ ָפנָ יו לְ יִ ְר ֵאי ה׳ וּלְ ח ְֹשׁ ֵבי‬ ‫ ִמנַּ יִ ן‬,‫ ֵאין לִ י ֶאלָּ א ְשׁנַ יִ ם‬.‫ְשׁמוֹ‬ ‫עוֹסק‬ ֵ ְ‫יּוֹשׁב ו‬ ֵ ‫ֶשׁ ֲא ִפלּוּ ֶא ָחד ֶשׁ‬ ‫ ֶשׁ ַה ָקּדוֹשׁ ָבּרוְּך הוּא‬,‫תּוֹרה‬ ָ ‫ַבּ‬ ‫ ֶשׁנֶּ ֱא ַמר )איכה‬,‫קוֹבﬠַ לוֹ ָשׂכָ ר‬ ֵ :‫ג( יֵ ֵשׁב ָבּ ָדד וְ יִ דֹּם כִּ י נָ ַטל ﬠָ לָ יו‬

Rabbi Chanina, the vice-high priest: Rabbi Chanina lived at the time when Jewish leadership was corrupted by the Romans, and the head priesthood was auctioned off. While he never got his rightful opportunity to be the Kohen Gadol, Rabbi Chanina was the deputy to many Kohanim, hence this unique title. It is fitting that he teaches us about the importance of praying for the welfare of the government, as Rabbi Chanina knows firsthand about how a nation becomes corrupt without a stable government. (Yoma 18a, Rabbi Meir Shapiro, Mussar Avot)

Pray for the welfare of the government: Tiferes Yisrael points out that this is the source for a well-known weekly custom to pray for the welfare of the government during Shabbat tefillah. It takes great wisdom to lead a nation, which is why we should pray for the success of our leadership.

This is a session of scorners: Ikar Tosafot Yom Tov illustrates this idea with a metaphor of a servant given an opportunity to keep the coins he counts, and instead he sits idly. Two people who learn next to each other without engaging each other in Torah discussion are compared to scorners, because they missed the key idea of learning Torah: teaching it.

Tidbits by Yaakov Rosenberg

Nasty, brutish, short. Those were the words Thomas Hobbes wrote describing the natural state of humanity. Hobbes had just seen his country execute King Charles I and believed government sought to save humanity from its worst inclinations. This negative portrayal of humanity’s state of nature was reiterated in William Golding’s Lord of the Flies, which metaphorically described World War II through the tale of teenage boys abandoned on an island. These imaginings of a savage state of nature were written centuries after Rabbi Chanina forecast the ills of humanity’s natural state.

Jacob Miller Ida Crown

Yet I could never truly accept this negative depiction of the natural state of humanity. I always favored a Lockeian conception of humanity’s behavior in the absence of government: While individuals may destructively compete with each other, they also have the capacity for mercy. Humanity’s worst instincts may be manifest in catastrophes like the English Civil War and World War II, but these events eventually reminded individuals of their morality and led to innovations like the English Bill of Rights and international collaboration in the United Nations. History is ripe with examples of people sacrificing their self-interest for the noble good: From Israel’s Operation Good Neighbor to the Kyoto Accords, humanity has displayed what is possible when governments operate on moral instincts. These achievements indicate government is not merely a tool to check humanity from its ruinous tendencies, but can be used to promote a greater good. God vested individuals with a piece of himself, creating us b’zelem elokim; how can Rabbi Chanina imply society acts on its worst inclinations? Thomas Jefferson wrote that governments cannot be rejected for “light and transient causes”; Rabbi Chanina anticipated this idea and offered prayer as a remedy for the believer who has lost faith in government. History chronicles the destruction of governments once they fail their constituents, but it also describes the resilience of government to overcome narrow interests and work to secure the larger good. Rabbi Chanina’s message is one of optimism: Before abandoning an abusive government, work to fix it. Before giving up on a friendship, invest efforts to repair it. When faith feels challenging, pray to God to reinvigorate your belief.

Perek 3: Mishna 2, Noah Brody

‫משנה ג׳‬ Rabbi Shimon said: if three have eaten at one table and have not spoken there words of Torah, [it is] as if they had eaten sacrifices [offered] to the dead, as it is said, “for all tables are full of filthy vomit, when the All-Present is absent” (Isaiah 28:8). But, if three have eaten at one table, and have spoken there words of Torah, [it is] as if they had eaten at the table of the All-Present, blessed be He, as it is said, “And He said unto me, ‘this is the table before the Lord’” (Ezekiel 41:22).

‫לשׁה ֶשׁ ָאכְ לוּ‬ ָ ‫ ְשׁ‬,‫אוֹמר‬ ֵ ‫ַר ִבּי ִשׁ ְמעוֹן‬ ‫ﬠַ ל ֻשׁלְ ָחן ֶא ָחד וְ ל ֹא ָא ְמרוּ‬ ‫ כְּ ִאלּוּ ָאכְ לוּ‬,‫תוֹרה‬ ָ ‫ﬠָ לָ יו ִדּ ְב ֵרי‬ ‫ ֶשׁנֶּ ֱא ַמר )ישעיה‬,‫ִמזִּ ְב ֵחי ֵמ ִתים‬ ‫כח( כִּ י כָּ ל ֻשׁלְ ָחנוֹת ָמלְ אוּ ִקיא‬ ‫לשׁה‬ ָ ‫ ֲא ָבל ְשׁ‬.‫צ ָֹאה ְבּלִ י ָמקוֹם‬ ‫ֶשׁ ָאכְ לוּ ﬠַ ל ֻשׁלְ ָחן ֶא ָחד וְ ָא ְמרוּ‬ ‫ כְּ ִאלּוּ ָאכְ לוּ‬,‫תוֹרה‬ ָ ‫ﬠָ לָ יו ִדּ ְב ֵרי‬ ,‫ִמ ֻשּׁלְ ָחנוֹ ֶשׁל ָמקוֹם ָבּרוְּך הוּא‬ ‫ֶשׁנֶּ ֱא ַמר )יחזקאל מא( וַ יְ ַד ֵבּר‬ :'‫ֵאלַ י זֶ ה ַה ֻשּׁלְ ָחן ֲא ֶשׁר לִ ְפנֵ י ה‬ It is as if they had eaten sacrifices [offered] to the dead: HaChassid Yaavetz interprets the Mishna to be condemning people who do not use Torah in the every-day aspects of their lives. He uses the example of a trader who does not conduct business according to the standards of the Torah. HaChassid Yaavetz thinks that Jews should bring Torah into every conversation and every action they do.

If three have eaten at one table, and have spoken words of Torah: According to the Meiri, when people learn Torah together they can experience some of God’s glory because Torah is a manifestation of divine intelligence.

Artwork by Levi Cedar Kellner, Tidbits by Noam Goldberg-Kellman

“If two sit together and there are no words of Torah between them, it is a session of scorners.” This statement concerned me. I often sit with people and discuss intellectual topics that don’t relate to Torah-- in my math, English, SAR and history classes, and outside the classroom when discussing philosophy or current events with peers. Not only is talking about non-Torah things permitted in my life, it is encouraged and even required. If I don’t discuss literature in my AP Literature class, I’ll receive a bad grade. Does Modern Orthodoxy and its goals for a “Torah Umadda,” religious and secular education, somehow have it wrong? This Mishna certainly seems to think so. Noam Goldberg-Kellman

Rabbi Norman Lamm, the former chancellor of Yeshiva University and author of the book Torah Umadda, described the continuum of secular and religious education: Torah, faith, religious learning on one side and Madda, science, worldly knowledge on the other, together offer us a more overarching and truer vision than either one set alone. Each set gives one view of the Creator as well as of His creation, and the other a different perspective that may not agree at all with the first ... Each alone is true, but only partially true; both together present the possibility of a larger truth. (Norman Lamm, Torah Umadda, p. 236) According to Rabbi Lamm, Torah and Madda complement and strengthen each other; secular study should be encouraged because it enhances religious study. But I’d like to go one step further. At SAR, it’s hard to sit through two classes without hearing mention of the Grand Conversation, the idea that every subject is connected. You can find traces of history in literature and math in science; the subjects you learn in school don’t exist in a vacuum. This idea is even more poignant when applied to secular and Judaic studies classes. Not only does your secular education enhance your study of Torah like Rabbi Lamm suggests, but you can find traces of Torah in every secular class. Discussing East of Eden or Handmaids’ Tale in English? Easy, they’re bursting with biblical allusions. Discussing the Enlightenment in history? Well, how does the shift from institutionalized religion to deism appear in current European philosophies. Torah can be found in every subject if you look for Torah in everything you learn and discuss. And so I choose to read the Mishna not as you may only discuss Torah all the time, but as Torah should never be far from your thoughts or conversations.

Artwork by Yonah Pretsfelder

‫משנה ד׳‬

Rabbi Hananiah ben Hakinai said: one who wakes up at night, or walks on the way alone and turns his heart to idle matters, behold, this man is mortally guilty.

One who wakes up at night, or walks on the way alone: It is puzzling that the mishna implies one is not allowed to be awake in the middle of the night or to travel. The Markevet Hamishnah explains that while one is always responsible to think about and learn Torah, the mishna points out specific situations when the responsibility is heightened. There are very few distractions late at night or when a person is traveling on an isolated path, and so the obligation is pronounced.

Aryeh Manevitz MTA “If You Live With Torah Then You Really Live” When someone eats Hashem’s food and does not make a blessing or speak words of Torah, it is as if they are saying that their food was a result of their own effort. No mortal human can provide sustenance for themselves without the help of Hashem and by not speaking words of Hashem’s Torah at the table it is considered as if you are worshiping yourself as the provider of the food when in reality you are powerless. By speaking words of Torah at a meal, one will elevate the food he is eating by giving it life and meaning through recognizing that Hashem is the source of all blessings.

,‫אוֹמר‬ ֵ ‫ַר ִבּי ֲחנִ ינָ א ֶבן ֲחכִ ינַ אי‬ ‫ַהנֵּ עוֹר ַבּלַּ יְ לָ ה וְ ַה ְמ ַהלֵּ ְך ַבּ ֶדּ ֶרְך‬ ,‫יְ ִח ִידי וְ ַה ְמ ַפנֶּ ה לִ בּוֹ לְ ַב ָטּלָ ה‬ :‫ֲה ֵרי זֶ ה ִמ ְת ַחיֵּב ְבּנַ ְפשׁוֹ‬ And turns his heart to idle matters: What can help us understand what is and what is not considered Batalah? There is a famous teaching that states when one does permissible actions and has in mind that they are doing it for Hashem, that action is not Batalah, even if it is not exactly learning Torah.

This man is mortally guilty: Rabbeinu Ovadya Mibartenura points out that traveling at these times are especially dangerous because both Sheidim and armed robbers attack those traveling alone. The mishna teaches that at these times one should focus on the precious words of Torah, and he will be protected from all of these bad things.

Just as food is essential as it nourishes the body, words of Torah are essential as it nourishes the soul (Raya Mehemna, Pinchas 227a). When someone eats Hashem’s food and doesn’t make a blessing or speak words of Torah, they are essentially saying that their food was a result of their own effort. In truth, no mortal human can provide sustenance for themselves without the help of Hashem. By not speaking words of Hashem’s Torah at the table it is considered as if you are worshiping yourself as the provider of the food when in reality you are powerless, therefore it is considered to be an offering to a dead God (Minchas Shabbos). By speaking words of Torah one will elevate the food he is eating by giving it life and meaning through recognizing that Hashem is the source of all blessings. Artwork by Yisrael Dovid Rosenberg

‫משנה ה׳‬ Rabbi Nehunia ben Hakkanah said: whoever takes upon himself the yoke of the Torah, they remove from him the yoke of government and the yoke of worldly concerns, and whoever breaks off from himself the yoke of the Torah, they place upon him the yoke of government and the yoke of worldly concerns.

‫ כָּ ל‬,‫אוֹמר‬ ֵ ‫ַר ִבּי נְ חוּנְ יָ א ֶבּן ַה ָקּנָ ה‬ ‫ ַמﬠֲ ִב ִירין‬,‫תּוֹרה‬ ָ ‫ַה ְמ ַק ֵבּל ﬠָ לָ יו עֹל‬ .‫ִמ ֶמּנּוּ עֹל ַמלְ כוּת וְ עֹל ֶדּ ֶרְך ֶא ֶרץ‬ ‫נוֹתנִ ין‬ ְ ,‫תּוֹרה‬ ָ ‫פּוֹרק ִמ ֶמּנּוּ עֹל‬ ֵ ‫וְ כָ ל ַה‬ :‫ﬠָ לָ יו עֹל ַמלְ כוּת וְ עֹל ֶדּ ֶרְך ֶא ֶרץ‬

The yoke of the Torah: The Rambam writes that whoever accepts upon oneself the “yoke of torah”, the ‘exertion of time’ will be limited for him. This is important, because once somebody declares themselves as accepting the yoke of torah, they mostly have to worry about torah, and it seems that Hashem will take care of the rest. (Jake Resnick)

They remove from him the yoke of government: One who takes time away from their effort to study torah in order to make money, should know that Hashem can arrange things in the economy to prevent his success. Similarly, people who have money and don’t focus on their connection to Hashem will never be satisfied with their wealth and will constantly look for more. (Ethan Teigman)

And the yoke of worldly concerns: This Mishna explains that one must choose between earthly concerns and Torah learning. This does not only teach us about ourselves and our need to focus on Torah, but it also teaches us about non-Jews as well. Non-Jews also have the opportunity to choose between these options with the Sheva Mitzvot Bnei Noach. That being said, we must celebrate our differences and understand o u r individual place in the world by accepting the Torah for ourselves. (Benji Grin)

They place upon him the yoke of government: Throughout history, Jews have been concerned about the government treating them as strangers. When a Jew accepts the Torah, he no longer feels this burden and instead finds meaning in everyday living. One who ignores the Torah might think he is “free,” but in fact will soon realize his lack of meaning in life. (Binyamin Zinkin)

There are many who believe that those who follow the path of Torah are modern slaves - that because we are restricted by the Torah’s many commandments, we are not ‘free’. This TABC Mishna doesn’t necessarily disagree. It still refers to the obligation of Torah as a “yolk”, referring to the item placed around an animal’s neck so it will carry a burden. But what the Mishna does disagree with, is the assumption that everyone else is free. Everyone else has to deal with everyday living and “malchus”. Here, “malchus” does not refer to kingship; rather, it means any authority. Oftentimes, the authority’s rules and the societal rules contradict. A person is torn between many different “masters”. The man with the yolk of Torah, however, only has one Master. Thus, the path of Torah is better. Rami Levin, Yoni Mann, Zalman Rusanov

‫משנה ו׳‬ Rabbi Halafta of Kefar Hanania said: when ten sit together and occupy themselves with Torah, the Shechinah abides among them, as it is said: “God stands in the congregation of God” (Psalm 82:1). How do we know that the same is true even of five? As it is said: “This band of His He has established on earth” (Amos 9:6). How do we know that the same is true even of three? As it is said: “In the midst of the judges He judges” (Psalm 82:1) How do we know that the same is true even of two? As it is said: “Then they that fear the Lord spoke one with another, and the Lord hearkened, and heard” (Malachi 3:16). How do we know that the same is true even of one? As it is said: “In every place where I cause my name to be mentioned I will come unto you and bless you” (Exodus 20:21).

The mishnah offers proof for how ten, five, three, two or one people constitute a significant group of people. Rabbeinu Yonah, a medieval moralist, proposes a really interesting explanation as to why these numbers are chosen. Ten is the smallest assembly, an idea rooted in the assembly of the meraglim. From here, perhaps Rabbeinu Yonah seeks to teach us that it is our obligation to act appropriately when leading a group. Whether it’s volunteering with a group of friends or attending services at shul, the Divine Presence is a part of our group; it is our responsibility to act appropriately to ensure that others follow our lead.

‫דּוֹסא ִאישׁ כְּ ַפר‬ ָ ‫ַר ִבּי ֲחלַ ְפ ָתּא ֶבן‬ ‫יּוֹשׁ ִבין‬ ְ ‫ ﬠֲ ָשׂ ָרה ֶשׁ‬,‫אוֹמר‬ ֵ ‫ֲחנַ נְ יָ ה‬ ‫ ְשׁכִ ינָ ה ְשׁרוּיָ ה‬,‫תּוֹרה‬ ָ ‫עוֹס ִקין ַבּ‬ ְ ְ‫ו‬ (‫ ֶשׁנֶּ ֱא ַמר )תהלים פב‬,‫ֵבינֵ ֶיהם‬ ‫וּמנַּ יִ ן‬ ִ .‫ֹלהים נִ צָּ ב ַבּ ֲﬠ ַדת ֵאל‬ ִ ‫ֱא‬ ‫ ֶשׁנֶּ ֱא ַמר )עמוס‬,‫ֲא ִפלּוּ ֲח ִמ ָשּׁה‬ ‫וּמנַּ יִ ן‬ ִ .‫ט( וַ ֲאגֻ ָדּתוֹ ﬠַ ל ֶא ֶרץ יְ ָס ָדהּ‬ ‫ ֶשׁנֶּ ֱא ַמר )תהלים‬,‫לשׁה‬ ָ ‫ֲא ִפלּוּ ְשׁ‬ ‫וּמנַּ יִ ן‬ ִ .‫ֹלהים יִ ְשׁפֹּט‬ ִ ‫פב( ְבּ ֶק ֶרב ֱא‬ (‫ ֶשׁנֶּ ֱא ַמר )מלאכי ג‬,‫ֲא ִפלּוּ ְשׁנַ יִ ם‬ ‫ָאז נִ ְד ְבּרוּ יִ ְר ֵאי ה' ִאישׁ ֶאל ֵרﬠֵ הוּ‬ ‫וּמנַּ יִ ן‬ ִ .'‫וַ יַּ ְק ֵשׁב ה' וַ יִּ ְשׁ ָמע וְ גוֹ‬ ‫ ֶשׁנֶּ ֱא ַמר )שמות‬,‫ֲא ִפלּוּ ֶא ָחד‬ ‫כ( ְבּכָ ל ַה ָמּקוֹם ֲא ֶשׁר ַאזְ כִּ יר‬ :‫ֶאת ְשׁ ִמי ָאבֹא ֵאלֶ יָך ֵוּב ַרכְ ִתּיָך‬

The same is true even of five? Yad chazakkah is often associated with salvation from Egypt and the miraculous splitting of the sea. Similarly, Rabbeinu Yonah suggests that a congregation of five is considered a complete group because five fingers are bound together to create the unit of a hand. Perhaps, God’s presence in a community of five is reflective of His willingness to perform miracles, no matter how small the group of beneficiaries may be. We all have a sea split before us; it is imperative that we take the first step to meet Him in the middle.

Is it true even of three? The first mishnah of Sanhedrin begins by teaching that the smallest court is made of three people. Similarly, the Rabbeinu Yonah teaches that the group of three is reflective of the judges in a small court. God’s presence in a group of three then may seek to teach us that there is an element of judgment and penalty even when we are in what seems like the smallest of groups. We are still liable; HaShem will still be Elokim, the God of judgment, if we err and are to be held accountable.

The same is true even of one? The mishnah began its count with ten people being rewarded but proves that even an individual can suffice. Perhaps, this hints to the nature of our relationship with HaShem. We famously end off Pesach by asking, “Echad, mi yode’a?” “Who knows one?” It is easy to build a relationship with one-on-one time, allowing for private conversation and inside jokes to flow. Our time with HaShem is just as (if not more) organic and precious as time with a friend could be.

Tamar Bruk Ma’ayanot God dwells in you In all you do to blight or bless In all you are of praise and blame In beauty or in ugliness God lives in me In all I feel Of love and hate Of joy and pain Of grace and greed Of woe and weal Of fear and cheer Of loss and gain For good and evil He is always here God fends and fights in each one of us And of His presence Be aware And at our best His love is expressed A gentle word is like a prayer A kind act is worth so much Don’t ignore his existence And write his amen to our tale

Tidbits by Miriam Fisch, Artwork by Sonia Weiner

‫משנה ז׳‬ Rabbi Elazar of Bartotha said: give to Him of that which is His, for you and that which is yours is His; and thus it says with regards to David: “for everything comes from You, and from Your own hand have we given you” (I Chronicles 29:14). Rabbi Jacob said: if one is studying while walking on the road and interrupts his study and says, “how fine is this tree!” [or] “how fine is this newly ploughed field!” scripture accounts it to him as if he was mortally guilty.

Give to Him that which is His: The Tiferes Yisrael explains that one is not only expected to give of his finances to Hashem, but it also refers to one’s talents and abilities. Whether you have strength, a good memory, intelligence, or artistic ability, you should use it to do mitzvos. Ultimately, all your abilities were granted to you from Hashem, and therefore you should use them to do mitzvot. (Ben Basseches)

,‫אוֹמר‬ ֵ ‫תּוֹתא‬ ָ ‫ַר ִבּי ֶאלְ ﬠָ זָ ר ִאישׁ ַבּ ְר‬ .‫ ֶשׁ ַא ָתּה וְ ֶשׁלְּ ָך ֶשׁלּוֹ‬,‫ֶתּן לוֹ ִמ ֶשּׁלּוֹ‬ ‫אוֹמר )דברי‬ ֵ ‫וְ כֵ ן ְבּ ָדוִ ד הוּא‬ ‫הימים א כט( כִּ י ִמ ְמָּך ַהכֹּל‬ ,‫אוֹמר‬ ֵ ‫ ַר ִבּי ִשׁ ְמעוֹן‬.‫וּמיָּ ְדָך נָ ַתנּוּ לָ ְך‬ ִ ‫וּמ ְפ ִסיק‬ ַ ,‫ַה ְמ ַהלֵּ ְך ַבּ ֶדּ ֶרְך וְ שׁוֹנֶ ה‬ ‫ ַמה נָּ ֶאה ִאילָ ן‬,‫אוֹמר‬ ֵ ְ‫ִמ ִמּ ְשׁנָ תוֹ ו‬ ‫ ַמﬠֲ לֶ ה ﬠָ לָ יו‬,‫וּמה נָּ ֶאה נִ יר זֶ ה‬ ַ ‫זֶ ה‬ :‫ַהכָּ תוּב כְּ ִאלּוּ ִמ ְת ַחיֵּב ְבּנַ ְפשׁוֹ‬

And interrupts his study... : When someone is truly studying Torah, there should not be any distractions. But if he distracts himself, then he loses his protection from the Torah, and is liable for all the adversity he may face (Rashi). The reason for this is because people are drawn to meaningless things in nature. Therefore, if one becomes distracted with something small, it may lead to bigger and bigger distractions that could ultimately cause the rejection of Torah (Meiri). (Ben Basseches)

And interrupts his study... : We say in Shema one should speak of Torah 24/7 wherever one is and whatever one is doing. The Gemara in Shabbos stresses that when one is truly dedicated to one area of study, they shouldn’t jump around topics of learning, and of course, they should not allow themselves to become distracted. In fulfilling this, one should be careful to always make an effort in their learning and put forth full dedication in their Torah study. (Harry Meister)

Tidbits by Ben Basseches, Ariel Berner Harry Meister

The Mishnah teaches us that we are in this world, not for ourselves but for Hashem. The Mishna states that the money we have; we give it to Hashem because whatever we obtain, we must give back to Him. We are constantly distracted by the things in life that have no real value. We must realize that everything materialistic that we have has been given to us by Hashem; therefore, we must give everything back as well. At the end of our lives, Hashem will judge us based on our Torah and mitzvot, not by the amount of money we’ve made. Being distracted by things like nature takes away from time you could be working on yourself and your devotion. When you allow yourself to get distracted by materialistic objects and ideas that cloud the everyday thought of man, you are also allowing yourself to lose sight of what is truly important in this life, the Lord. Rav Elazar agrees with this idea as we see in the Mishna, and Rav Yaakov, also agreeing with the notion, goes as far as to say that if someone who gets distracted while “giving back to Hashem,” is subject to chayev mitah. When someone gets distracted while learning Torah, it’s not just that they are not giving back to Hashem, they are ultimately disrespecting Hashem and his Torah by not giving their fully devoted attention and appreciation to him. Binyamin Davis, Yehuda Schmutter, Ezzie Kilimnick, Shlomo Yellin, Joshua Steif TABC

Artwork by Yaakov Faber, Uri Gulich

‫משנה ח׳‬ Rabbi Dostai ben Rabbi Yannai said in the name of Rabbi Meir: whoever forgets one word of his study, scripture accounts it to him as if he were mortally guilty, as it is said, “But take utmost care and watch yourselves scrupulously, so that you do not forget the things that you saw with your own eyes” (Deuteronomy 4:9). One could [have inferred that this is the case] even when his study proved [too] hard for him, therefore scripture says, “that they do not fade from your mind as long as you live” (ibid.). Thus, he is not mortally guilty unless he deliberately removes them from his heart.

Whoever forgets one word of his study: We all must review what we learn, because if we don’t, we might come to forget the halachot we once learned and think that something forbidden is actually permissible. According to the Bartenura, when we do an aveirah because we forgot the law forbidding the action, it is considered as if we did the sin on purpose.

‫דּוֹס ַתּאי ְבּ ַר ִבּי יַ נַּ אי ִמשּׁוּם‬ ְ ‫ַר ִבּי‬ ‫ כָּ ל ַהשּׁוֹכֵ ַח‬,‫אוֹמר‬ ֵ ‫ַר ִבּי ֵמ ִאיר‬ ‫ ַמﬠֲ לֶ ה ﬠָ לָ יו‬,‫ָדּ ָבר ֶא ָחד ִמ ִמּ ְשׁנָ תוֹ‬ ,‫ַהכָּ תוּב כְּ ִאלּוּ ִמ ְת ַחיֵּב ְבּנַ ְפשׁוֹ‬ ‫ֶשׁנֶּ ֱא ַמר )דברים ד( ַרק ִה ָשּׁ ֶמר לְ ָך‬ ‫וּשׁמֹר נַ ְפ ְשָׁך ְמאֹד ֶפּן ִתּ ְשׁכַּ ח ֶאת‬ ְ ‫ יָ כוֹל‬.‫ַה ְדּ ָב ִרים ֲא ֶשׁר ָראוּ ﬠֵ ינֶ יָך‬ ‫ ַתּלְ מוּד‬,‫ֲא ִפלּוּ ָת ְק ָפה ﬠָ לָ יו ִמ ְשׁנָ תוֹ‬ ‫לוֹמר )שם( ֶוּפן יָ סוּרוּ ִמלְּ ָב ְבָך‬ ַ ‫ ָהא ֵאינוֹ ִמ ְת ַחיֵּב‬,‫כֹּל יְ ֵמי ַחיֶּ יָך‬ :‫ְבּנַ ְפשׁוֹ ﬠַ ד ֶשׁיֵּ ֵשׁב וִ ִיס ֵירם ִמלִּ בּוֹ‬

As if he were mortally guilty: We are liable for death if we forget our learning due to laziness. Ikkar Tosafot Yom Tov adds that if one forgot the Torah they learned because they were working to provide for their family instead of reviewing what they learned, they are also liable as it says, “cast your burden upon Hashem.” One is only exempt if their studies proved too difficult for them to understand, and therefore, they forgot it.

Unless he deliberately removes them from his heart: If an elderly person forgot what he learned due to old age or another uncontrollable factor, he is not liable for death. Rabbeinu Yonah presents this idea and reminds us that it is our responsibility not to forget when it is within our power to do so.

Justin (Yosef) Mirharoon North Shore

“Rebbe” The days in Yeshiva When we woke up so early To learn Torah by heart Then pray Shacharit at six-thirty Rebbe would teach us all day And made sure we knew each word We had learned so much That our brains were about to burst We’d be tested every day On saying a Masechet by heart If we slurred up one word Rebbe would make us restart And on graduation day We’d have to recite the whole Shas Then repeat it twice times Like once wasn’t enough As Yeshiva came to and end I went to speak to Rebbe I asked him the following questions Why did we wake up so early Why’d we have to repeat every word And memorize the Shas We’d still remember what we learned And learning was very tough O’Yossele he answered me Your question is fine The answer lies in Pirkei Avot And is truly divine One who doesn’t remember The Torah they learned Because they neglected to review it And memorize every word Is liable to death Our sages say You must not forget Torah Oh my dear Yossele The Torah is our life You must not let its teachings go away And that’s why you memorized a masechet Then said it three times every day

‫משנה ט׳‬ Rabbi Hanina ben Dosa said: anyone whose fear of sin precedes his wisdom, his wisdom is enduring, but anyone whose wisdom precedes his fear of sin, his wisdom is not enduring. He [also] used to say: anyone whose deeds exceed his wisdom, his wisdom is enduring, but anyone whose wisdom exceeds his deeds, his wisdom is not enduring.

Anyone whose fear of sin precedes his wisdom: We need to set our goals and afterward work out how we will attain that goal. A person who wants to fear sins, will view his Torah knowledge and learning as a means to achieving that initial goal. Rabbeinu Yona points out that by learning Torah, we can achieve this additional goal of avoiding sin.

‫ כָּ ל‬,‫אוֹמר‬ ֵ ‫דּוֹסא‬ ָ ‫ַר ִבּי ֲחנִ ינָ א ֶבן‬ ,‫קוֹד ֶמת לְ ָחכְ ָמתוֹ‬ ֶ ‫ֶשׁיִּ ְר ַאת ֶח ְטאוֹ‬ ‫ וְ כָ ל ֶשׁ ָחכְ ָמתוֹ‬.‫ָחכְ ָמתוֹ ִמ ְת ַקיֶּ ֶמת‬ ‫ ֵאין ָחכְ ָמתוֹ‬,‫קוֹד ֶמת לְ יִ ְר ַאת ֶח ְטאוֹ‬ ֶ ‫ כָּ ל‬,‫אוֹמר‬ ֵ ‫ הוּא ָהיָ ה‬.‫ִמ ְת ַקיֶּ ֶמת‬ ‫ ָחכְ ָמתוֹ‬,‫ֶשׁ ַמּﬠֲ ָשׂיו ְמ ֻר ִבּין ֵמ ָחכְ ָמתוֹ‬ ‫ וְ כָ ל ֶשׁ ָחכְ ָמתוֹ ְמ ֻר ָבּה‬.‫ִמ ְת ַקיֶּ ֶמת‬ :‫ ֵאין ָחכְ ָמתוֹ ִמ ְת ַקיֶּ ֶמת‬,‫ִמ ַמּﬠֲ ָשׂיו‬

Wisdom precedes his fear of sin: The refinement of one’s character is the most effective way to prevent sin. So if you have wisdom without the fear of sin it is like a building without a foundation (Meiri)

Anyone whose deeds exceed his wisdom: The Rambam points out that a person enjoys the pursuit of knowledge only when it validates his lifestyle. So if a person has good habits prior to studying, they will find that their wisdom will endure because they will find pleasure in studying. But if he has a habit of negative behavior, he will ignore the burden of any knowledge because it contradicts his way of life.

Tidbits by JJ Guralnik We think that this mishna means that when your fear of a sin is a primary focus then your wisdom will last since you have your priorities straight and wont let anything else get in the way. We see that Pharaoh saw what each makah did to the people, land, and economy of Mitzrayim, so why did he not have the wisdom to let the Jews go? Surely Paraoh wasn’t a dumb person, he was the ruler of the greatest country of the world! Rather, Pharaoh had no fear of Hashem and as a result, he let his ego take priority and his wisdom was rendered insignificant.

David Bousbib, Ezra Silfen - TABC

The next section of the Mishna says that if your deeds exceed your wisdom, your wisdom lasts longer. So what does Rabbi Chanina ben Dosa mean by that? Why does your wisdom last if your deeds exceed your wisdom? We think that Hashem cares more about what you do in actuality, than your mental abilities and intellect. A person can be the smartest person in the world, but if he doesn’t act kind, or he doesn’t follow through with his actions - whether ben adam l’adam or bein adam l’makom - why does it matter that he’s smart? This shows us that Hashem doesn’t give wisdom for wisdom’s sake. He gives it so that one can take that wisdom, have a heart and care for other people. Hashem cares more about what you do, than what you know. We shouldn’t be people that just learn the Torah for intellectual pursuit, we should be people who learn Torah in order to put it to good use!

Perek 3: Mishna 9, Eli Siklos, Luzzy Junger

‫משנה י׳‬ He used to say: one with whom men are pleased, God is pleased. But anyone from whom men are displeased, God is displeased. Rabbi Dosa ben Harkinas said: morning sleep, midday wine, children’s talk and sitting in the assemblies of the ignorant put a man out of the world.

‫נוֹחה‬ ָ ‫רוּח ַה ְבּ ִריּוֹת‬ ַ ‫ כָּ ל ֶשׁ‬,‫אוֹמר‬ ֵ ‫הוּא ָהיָ ה‬ ‫ וְ כָ ל ֶשׁ ֵאין‬.‫נוֹחה ֵה ֶימנּוּ‬ ָ ‫רוּח ַה ָמּקוֹם‬ ַ ,‫ֵה ֶימנּוּ‬ ‫רוּח ַה ָמּקוֹם‬ ַ ‫ ֵאין‬,‫נוֹחה ֵה ֶימנּוּ‬ ָ ‫רוּח ַה ְבּ ִריּוֹת‬ ַ ,‫אוֹמר‬ ֵ ‫דוֹסא ֶבן ַה ְרכִּ ינַ ס‬ ָ ‫ ַר ִבּי‬.‫נוֹחה ֵה ֶימנּוּ‬ ָ ‫ וְ ִשׂ ַיחת‬,‫ וְ יַ יִ ן ֶשׁל צָ ֳה ַריִ ם‬,‫ֵשׁנָ ה ֶשׁל ַשׁ ֲח ִרית‬ ‫ישׁ ַיבת ָבּ ֵתּי כְ נֵ ִסיּוֹת ֶשׁל ﬠַ ֵמּי‬ ִ ִ‫ ו‬,‫ַהיְ לָ ִדים‬ :‫ מוֹצִ ִיאין ֶאת ָה ָא ָדם ִמן ָהעוֹלָ ם‬,‫ָה ָא ֶרץ‬

One with whom men are pleased, Hashem is pleased: Bartenura wrote that the phrase “be of humble spirit before all men” was meant not just to prevent arrogance, but to remind us that we have something to learn from everyone, even the poorest or least intelligent among us. This goes in line with our mishnah. Someone becomes beloved to others when he makes people feel they have something to offer.

One with whom men are pleased, Hashem is pleased: Rabbeinu Yonah writes that people tend to be pleased with those who have a reputation of being honest in business. This connects to the earlier mishna which advocates a life of “Torah im Derech Eretz”. A person like this will also make the Torah loved because of how he represented it.

But anyone from whom men are displeased, Hashem is displeased. What if people don’t like you because you’re doing the right thing? Should you really care so much about how others think of you? No, you should always do the right thing. In fact, “in a place where there are no leaders, you should strive to be a leader.” Just keep our mishnah in mind and try to be as kind and pleasant as possible along the way.

If people love you then G-d loves you, but stay away from sleeping in, daytime drinking and playdates with children and ignoramuses! WHAT?! How do these ideas fit together? Actually, this is what being a modern community rabbi is all about. Even though you never sleep late or drink casually or hang out in bars or chatter about like a small child, you still need to be beloved by these exact people. Don’t look down on them and think they’re lowly. They’re just in a different place than you are. They sleep too late to make it to shul for shacharit. OK, invite them for Maariv! They drink in the daytime and hang out in bars. OK, invite them over for an evening Lechaim and Divrei Torah! And the children. Oh the children are the most important of all. Even though they prattle and gab all day, if the children don’t like the Rabbi then you know something is not right. A real rabbi knows how to talk with children in a way that lifts them up and shows that he knows how smart and special they truly are!

New England Jewish Academy

‫משנה י׳׳א‬ Rabbi Elazar of Modiin said: one who profanes sacred things, and one who despises the festivals, and one who causes his fellow’s face to blush in public, and one who annuls the covenant of our father Abraham, may he rest in peace, and he who is contemptuous towards the Torah, even though he has to his credit [knowledge of the] Torah and good deeds, he has not a share in the world to come.

and one who despises the festivals: When the Mishna discusses one who ‘desecrates the festivals’, Rabbeinu Yona explains this to be referring to Chol Hamoed, for surely no one would desecrate the actual days of Yom Tov. This command to keep and honor the seemingly less holy days of Chol Hamoed connects with Rashi’s comments at the beginning of Parshat Eikev. We must keep and honor even the seemingly lesser commandments that one might tread on with their heels.

,‫אוֹמר‬ ֵ ‫מּוֹדﬠִ י‬ ָ ‫ַר ִבּי ֶאלְ ﬠָ זָ ר ַה‬ ‫ וְ ַה ְמ ַבזֶּ ה‬,‫ַה ְמ ַחלֵּ ל ֶאת ַה ָקּ ָד ִשׁים‬ ‫ וְ ַה ַמּלְ ִבּין ְפּנֵ י ֲח ֵברוֹ‬,‫ֶאת ַהמּוֹﬠֲ דוֹת‬ ‫ וְ ַה ֵמּ ֵפר ְבּ ִריתוֹ ֶשׁל ַא ְב ָר ָהם‬,‫ָב ַר ִבּים‬ ‫ וְ ַה ְמגַ לֶּ ה‬,‫ָא ִבינוּ ﬠָ לָ יו ַה ָשּׁלוֹם‬ ‫ ַאף‬,‫תּוֹרה ֶשׁלּ ֹא כַ ֲהלָ כָ ה‬ ָ ‫ָפנִ ים ַבּ‬ ‫וּמﬠֲ ִשׂים‬ ַ ‫תוֹרה‬ ָ ‫ﬠַ ל ִפּי ֶשׁיֵּ שׁ ְבּיָ דוֹ‬ :‫ ֵאין לוֹ ֵחלֶ ק לָ עוֹלָ ם ַה ָבּא‬,‫טוֹבים‬ ִ

And one who causes his fellow’s face to blush in public: Why does the Mishna refer to embarrassing another as ‘whitening his face’? Bartenura suggests that we look at the internal stages one undergoes when being embarrassed to find the answer. The first stage of embarrassment is that one exhales and their face subsequently becomes red, like one who is angry. Then when seeing that there is no way to end this embarrassment, the person breathes in and brings the pain inside and so his face becomes white.

He has not a share in the world to come: Tosafot Yom Tov explains that one who commits these wrongs is considered like a heretic, whom, according to the Gemara in Sanhedrin, has no share in the world to come. It is essential for one to avoid these sins because they are so antithetical to Torah. As Jews, we can’t lower the holiness of things or hurt others. We must instead raise people up and help everyone to improve and be the best that they can be.

Why does the Mishna refer to embarrassing another as ‘whitening his face’? If we look into the stages one undergoes when being embarrassed, we can find the answer. The first stage of embarrassment is that one exhales and their face subsequently becomes red, like one who is angry. Then when seeing that there is no way to end this embarrassment, the person breathes in and brings the pain inside, so his face becomes white. (Bartenura)

Moshe Wieder HANC

When the Mishna discusses one who ‘desecrates the festivals’, Rabbeinu Yona explains this to be referring to Chol Hamoed, for surely no one would desecrate the actual days of Yom Tov. This command to keep and honor the seemingly less holy days of Chol Hamoed connects with Rashi’s comment on the beginning of Parshat Eikev. We must keep and honor even the seemingly lesser commandments that one might tread on with their heels. (Rabbeinu Yonah) One who does these awful things is considered like a heretic, whom, according to the Gemara in Sanhedrin, has no share in the world to come. It is essential for one to avoid these sins because they are so antithetical to Torah. As Jews, we can’t lower the holiness of things or hurt others. We must instead bring up people and help everyone and everything to improve and be the best that they can be. (Tosafot Yom Tov)

Perek 3: Mishna 11, Nava Lippman Perek 3: Mishna 11, Madaline Schwartz

‫משנה י׳׳ב‬ Rabbi Ishmael said: be suppliant to a superior, submissive under compulsory service, and receive every man happily.

Perek 3: Mishna 0000, Gidon jakob

Artwork by Ari Mintz

‫ ֱהוֵ י ַקל‬,‫אוֹמר‬ ֵ ‫ַר ִבּי יִ ְשׁ ָמﬠֵ אל‬ ‫ וֶ ֱהוֵ י‬,‫נוֹח לְ ִת ְשׁח ֶֹרת‬ ַ ְ‫ ו‬,‫לְ רֹאשׁ‬ :‫ְמ ַק ֵבּל ֶאת כָּ ל ָה ָא ָדם ְבּ ִשׂ ְמ ָחה‬

‫משנה י׳׳ג‬ Rabbi Akiva said: Merriment and frivolity accustom one to sexual licentiousness; Tradition is a fence to the Torah; Tithes a fence to wealth, Vows a fence to abstinence; A fence to wisdom is silence.

A fence: Often in life, rules feel overbearing and too demanding. This mishna teaches us that similar to fences around pools which are built to protect children from drowning, the Torah’s fences are also there to protect us from spiritual danger. Following the Torah’s guidelines enhances our lives, increases our happiness, and brings fulfillment. When we begin to appreciate that truth, we will naturally desire the fences to protect our spiritual health.

‫ ְשׂחוֹק וְ ַקלּוּת‬,‫אוֹמר‬ ֵ ‫ַר ִבּי ﬠֲ ִק ָיבא‬ ,‫ ָמס ֶֹרת‬.‫ ַמ ְרגִּ ילִ ין לְ ﬠֶ ְרוָ ה‬,‫רֹאשׁ‬ ‫ ְסיָ ג‬,‫ ַמﬠַ ְשׂרוֹת‬.‫תּוֹרה‬ ָ ַ‫ְסיָ ג ל‬ .‫ ְסיָ ג לַ ְפּ ִרישׁוּת‬,‫ נְ ָד ִרים‬.‫עשׁר‬ ֶ ָ‫ל‬ :‫ְשׁ ִת ָיקה‬ ,‫לַ ָחכְ ָמה‬ ‫ְסיָ ג‬

A fence to wisdom is silence: Rav Yosef Nachmias tells us that Hashem created man with two ears and one mouth to remind a person to listen twice as much as he speaks. I’d like to suggest 2 reasons for this: The first is because a person can learn a tremendous amount by listening to what others have to say. The second is because a person must think carefully before speaking, as words can be very powerful. Sadly, I have seen friendships break up because of a few insensitive words.

Tithes a fence to wealth: The Gemara in Taanit 9A states: “if you give a tenth of your profits, you will become wealthy;” indicating that giving tzedakah results in greater wealth and prosperity. While this might seem counterintuitive, a person who recognizes that all of his possessions come from Hashem, will understand why doing Hashem’s will, and giving money to others, will in fact increase his wealth. When people are careful to share with others, they are rewarded with more, because Hashem knows He can trust them to use His gifts wisely.

The heat was mighty on a bright summer day. Young boys were playing at the park when their ball rolled to the feet of an old man. They began laughing at the sight of the frail and lonely person enjoying his time in nature; he was wearing a winter coat for weather far colder than that day, which appeared to them as foolish. As the elderly man bent down to pick up the ball resting at his feet, his sleeves shuffled up and revealed a numbered tattoo. The children froze at the sight of the horrific scar, and silence muffled all signs of life. How could they have mocked a victim of terror? The boys wished they had remained silent at the sight of this elderly man and they may have completely avoided their terrible error - if they held themselves back from speaking, they would have seen the tattoo and avoided their mistake. They learned that sometimes silence leads to good judgement and understanding, and is the true teacher of wisdom. In our own lives, especially in high school, there are so many times when we are tempted to make fun of someone or get in the last word in an argument. However, this mishna reminds us that remaining silent will be towards our benefit - we will refrain from hurting others and from harming ourselves. We must keep this in mind and we will then prevent our mistakes, gaining experience and knowledge.

Daniella Friedman YULA Girls

Perek 3: Mishna 13, Name 3:13 Artwork Ava Chernicoff and Daniella Zisblatt

‫משנה י׳׳ד‬ He used to say: Beloved is man for he was created in the image [of God]. Especially beloved is he for it was made known to him that he had been created in the image [of God], as it is said: “for in the image of God He made man” (Genesis 9:6). Beloved are Israel in that they were called children to the All-Present. Especially beloved are they for it was made known to them that they are called children of the All-Present, as it is said: “your are children to the Lord your God” (Deuteronomy 14:1). Beloved are Israel in that a precious vessel was given to them. Especially beloved are they for it was made known to them that the desirable instrument, with which the world had been created, was given to them, as it is said: “for I give you good instruction; forsake not my teaching” (Proverbs 4:2).

Beloved is man for he was created in the image [of God]: The Mishna says that man is beloved for he was created “B’tzelem Elokim,” the Jews are beloved for they are the children of Hashem and because Hashem gave them a “kli chemdah.” But all these are even more beloved because Hashem had made it known to them that it is true. The Bartenura explains that when someone shows someone else a chesed that they have done for them, that in itself is a chesed. Allowing someone to feel a sense of gratitude is a gift that is separate from the actual gift.

‫ ָח ִביב ָא ָדם‬,‫אוֹמר‬ ֵ ‫הוּא ָהיָ ה‬ ‫ ִח ָבּה יְ ֵת ָרה‬.‫ֶשׁנִּ ְב ָרא ְבצֶ לֶ ם‬ ,‫נוֹדﬠַ ת לוֹ ֶשׁנִּ ְב ָרא ְבצֶ לֶ ם‬ ַ ‫ֶשׁנֶּ ֱא ַמר )בראשית ט( כִּ י‬ .‫ֹלהים ﬠָ ָשׂה ֶאת ָה ָא ָדם‬ ִ ‫ְבּצֶ לֶ ם ֱא‬ ‫ֲח ִב ִיבין יִ ְשׂ ָר ֵאל ֶשׁ ְנִּק ְראוּ ָבנִ ים‬ ‫נוֹדﬠַ ת‬ ַ ‫ ִח ָבּה יְ ֵת ָרה‬.‫לַ ָמּקוֹם‬ ,‫לָ ֶהם ֶשׁ ְנִּק ְראוּ ָבנִ ים לַ ָמּקוֹם‬ ‫ֶשׁנֶּ ֱא ַמר )דברים יד( ָבּנִ ים ַא ֶתּם‬ ‫ ֲח ִב ִיבין יִ ְשׂ ָר ֵאל‬.‫ֹלהיכֶ ם‬ ֵ ‫לַ ה' ֱא‬ ‫ ִח ָבּה‬.‫ֶשׁנִּ ַתּן לָ ֶהם כְּ לִ י ֶח ְמ ָדּה‬ ‫נוֹדﬠַ ת לָ ֶהם ֶשׁנִּ ַתּן לָ ֶהם‬ ַ ‫יְ ֵת ָרה‬ ,‫כְּ לִ י ֶח ְמ ָדּה ֶשׁבּוֹ נִ ְב ָרא ָהעוֹלָ ם‬ ‫ֶשׁנֶּ ֱא ַמר )משלי ד( כִּ י לֶ ַקח טוֹב‬ :‫תּוֹר ִתי ַאל ַתּﬠֲ זֹבוּ‬ ָ ,‫נָ ַת ִתּי לָ כֶ ם‬

Beloved are Israel in that a precious vessel was given to them: This mishna says that Bnei Yisrael are beloved because Hashem gave us a “kli chemdah” or a “desirable instrument.” What is this instrument and why is it so amazing? Rabbeinu Yonah explains that this is referring to the Torah. Hashem used the Torah as a tool to create the world and Bnei Yisrael are blessed to have been given that same tool as a gift to use and embrace.

Especially beloved are they for it was made known to them that the desirable instrument: Rabbeinu Yonah elaborates that when Hashem made it known to Bnei Yisrael that He gave them the Torah, it means that no matter how terrible a Jew might think he is, he will always have a permanent connection and closeness to Hashem and His Torah.

Tidbits by Benny Frank

Perek 3: Mishna 14, Talia Stauber

‫משנה ט׳׳ו‬ Everything is foreseen yet freedom of choice is granted, And the world is judged with goodness; And everything is in accordance with the preponderance of works.

And the world is judged with goodness: How can we have free will when everything is predetermined? Yachin (Avos 3:15) explains that Hashem does not function with the same time constraints as we do, so the fact that He knows whether or not we will do an aveirah does not mean we must do that averiah. He knows what will happen, because He is not restricted to the concept and limitations of time.

‫וְ ָה ְרשׁוּת‬ ,‫צָ פוּי‬ ‫ַהכֹּל‬ .‫ ְוּבטוֹב ָהעוֹלָ ם נִ דּוֹן‬,‫נְ תוּנָ ה‬ :‫וְ ַהכֹּל לְ ִפי רֹב ַה ַמּﬠֲ ֶשׂה‬

And the world is judged with goodness: The Magen Avos (Avos 3:15) explains that Hashem judges the world with mercy, and if someone is a beinoni (neither righteous or wicked), he is still judged as a tzaddik. Adam Harishon is an example, Hashem originally told Adam that on the day which he would eat from the eitz hadaat he would die, yet he only dies one thousand years later. Hashem judged Adam with mercy, and since one thousand years is like only one day for Hashem, it fulfills the original warning as well.

And everything is in accordance with the preponderance of works: The Orchos Tzadikim (17:7) points out that the mishna is focused more on quantity than quality, in order to show us that a person who does a small chessed multiple times is much greater than someone who does a great chessed once. This is because chessed is about developing a habit of giving, and we therefore look at the consistency rather than the depth of the individual action.

Once there lived a kind farmer with a remarkable attitude towards life. One day he met an unpleasant old man. The farmer tried to offer the old man some of his produce because he felt bad for him, but the man screamed insults in his face and the poor farmer walked away. He sat on the side of the road thinking, when a young boy appeared. “Oh hello” said the farmer. “Do you want some of my produce?” “No thanks” said the boy. “I wanted to thank you” “Why?” Asked the farmer, puzzled. “Well,” said the boy, “that old man over there is my grandfather. He hates everything, and everyone in town knows that. The moment you walked over to him I knew what insults would come your way. But you made a choice to go over and offer him some fruits, and I did nothing to stop you. I wanted to thank you for your kind actions and apologize for not stopping you. You could have been spared the shame.” The farmer thought a moment and then replied, “If you had stopped me, I would not have had the chance to consider how good the world is. If I had gone home happy and fully content then how would I appreciate anything good? Now I will go home and see what a loving family I have. That’s not to say that I don’t like your grandfather,” said the farmer. “If one man does not want produce, that does not make him unlikeable. I will choose to look at your grandfather with respect. He is a man who knows what he wants” The boy was puzzled. “But he insulted you” he said. “Yes,” replied the farmer, “but maybe he doesn’t see the good as I do. I pity him for that.” The farmer handed a peach to the boy. The boy bit into the juicy peach and instantly he loved its taste. “See,” said the farmer, “how fair and good is the world. If this had gone to your grandfather, you never would have eaten this sweet peach.”

Hannah Munk Ma’ayanot

Tidbits by Aliza Cohn

Artwork by Leora Tiger

‫משנה ט׳׳ז‬ He used to say: everything is given against a pledge, and a net is spread out over all the living; the store is open and the storekeeper allows credit, but the ledger is open and the hand writes, and whoever wishes to borrow may come and borrow; but the collectors go round regularly every day and exact dues from man, either with his consent or without his consent, and they have that on which they [can] rely [in their claims], seeing that the judgment is a righteous judgment, and everything is prepared for the banquet.

,‫ ַהכֹּל נָ תוּן ְבּﬠֵ ָרבוֹן‬,‫אוֹמר‬ ֵ ‫הוּא ָהיָ ה‬ .‫רוּסה ﬠַ ל כָּ ל ַה ַחיִּ ים‬ ָ ‫צוּדה ְפ‬ ָ ‫וּמ‬ ְ ,‫ וְ ַה ֶחנְ וָ נִ י ֵמ ִקיף‬,‫תוּחה‬ ָ ‫ַה ֲחנוּת ְפּ‬ ‫ וְ כָ ל‬,‫כּוֹת ֶבת‬ ֶ ‫ וְ ַהיָּ ד‬,‫תוּח‬ ַ ‫וְ ַה ִפּנְ ָקס ָפּ‬ ‫ וְ ַהגַּ ָבּ ִאים‬,‫ָהרוֹצֶ ה לִ לְ ווֹת יָ בֹא וְ יִ לְ וֶ ה‬ ‫ וְ נִ ְפ ָרﬠִ ין‬,‫ַמ ֲחזִ ִירים ָתּ ִדיר ְבּכָ ל יוֹם‬ ,‫ִמן ָה ָא ָדם ִמ ַדּﬠְ תּוֹ וְ ֶשׁלּ ֹא ִמ ַדּﬠְ תּוֹ‬ ‫ וְ ַה ִדּין‬,‫וְ יֵ שׁ לָ ֶהם ﬠַ ל ַמה ֶשּׁיִּ ְסמֹכוּ‬ :‫עוּדה‬ ָ ‫ וְ ַהכֹּל ְמ ֻת ָקּן לַ ְסּ‬,‫ִדּין ֱא ֶמת‬

The store is open: The mishna describes how life is like a department store because at the store there are a lot of different options to choose from, just like the many options available in life. Rashi points out that some of these options are negative bad temptations, like choosing too much of something and losing control or buying things you can’t really afford. Though the choices are there and available, one needs to be careful to consume with caution. (Ari Zlotnick)

The store is open and the storekeeper allows credit: The Midrash Shmuel understands that inside each of us exists a merchant, otherwise known as our evil inclination. The reason he calls it a merchant is because it always wants to shop as much as possible (acquiring as many sins as it can, and putting the host-person in debt). If someone wants to stop sinning, one needs to be strong because the evil inclination will do its best to motivate that person to continue with his bad deeds. (Gavri Segal)

Ariel Nagar, Ari Zlotnick TABC When a person wants to borrow or take a loan from a loaner, he does so by giving some piece of collateral, some valuable item, and if the loaner does not get paid, the item doesn’t go back to the owner. The borrower can run all they want, but the truth is, the debt will catch up to them. One can only run away from their problems for so long, before they catch up to them.

He used to say: This refers to Rabbi Akiva, who would use the parable from this mishna to describe his outlook on life. He would refer to Hashem as the store owner, making sure everything runs smoothly. Hashem gives life much like a business: providing credits and taking back debts. (Dani Marcus)

Seeing that the judgment is a righteous judgment: This judgement is in the realm of spiritual achievements, and we should be fair in exacting payments for spiritual debts: you pay for your sins and you are rewarded for your mitzvot. (Noah Gutlove)

This can be applied to the fact that all humans have free will. Say someone wants to do an aveirah like stealing. They have the ability to, so why not just go ahead and do it? Why not just exploit the use of free will and use it for your own self? G-d gave us free will, but he didn’t give it to us to exploit it. It is a gift. And G-d wants us to utilize it to the best of our ability. When we don’t do the best we can, those bad deeds eventually catch up, and even if we live our whole lives without being punished, it will eventually come back in the form of heavenly judgement, seeing if we truly were the best we could possibly be. We owe it to G-d to be the best we can possibly be, and that means repaying him for all of the good things he gives us, like work, food, money, and shelter. After all, we are all in debt to him, just as a borrower is to a loaner. Perek 3: Mishna 16, Gavi Friedbauer and Zacky Melzer

Rabbi Elazar ben Azariah said: Where there is no Torah, there is no right conduct; where there is no right conduct, there is no Torah. Where there is no wisdom there is no fear of God; where there is no fear of God, there is no wisdom. Where there is no understanding, there is no knowledge; where there is no knowledge, there is no understanding. Where there is no bread, there is no Torah; where there is no, Torah there is no bread. He used to say: one whose wisdom exceeds his deeds, to what may he be compared? To a tree whose branches are numerous but whose roots are few, so that when the wind comes, it uproots it and overturns it, as it is said, “He shall be like a bush in the desert, which does not sense the coming of good. It is set in the scorched places of the wilderness, in a barren land without inhabitant” (Jeremiah 17:6). But one whose deeds exceed his wisdom, to what may he be compared? To a tree whose branches are few but roots are many, so that even if all the winds in the world come and blow upon it, they cannot move it out of its place, as it is said, “He shall be like a tree planted by waters, sending forth its roots by a stream. It does not sense the coming of heat, its leaves are ever fresh. It has no care in a year of drought; it does not cease to yield fruit” (ibid, 17:8).

‫משנה י׳׳ז‬ ‫ ִאם‬,‫אוֹמר‬ ֵ ‫ַר ִבּי ֶאלְ ﬠָ זָ ר ֶבּן ﬠֲ זַ ְריָ ה‬ ‫ ִאם‬.‫ ֵאין ֶדּ ֶרְך ֶא ֶרץ‬,‫תּוֹרה‬ ָ ‫ֵאין‬ ‫ ִאם‬.‫תּוֹרה‬ ָ ‫ ֵאין‬,‫ֵאין ֶדּ ֶרְך ֶא ֶרץ‬ ‫ ִאם ֵאין‬.‫ ֵאין יִ ְר ָאה‬,‫ֵאין ָחכְ ָמה‬ ,‫ ִאם ֵאין ִבּינָ ה‬.‫ ֵאין ָחכְ ָמה‬,‫יִ ְר ָאה‬ .‫ ֵאין ִבּינָ ה‬,‫ ִאם ֵאין ַדּﬠַ ת‬.‫ֵאין ַדּﬠַ ת‬ ‫ ִאם ֵאין‬.‫תּוֹרה‬ ָ ‫ ֵאין‬,‫ִאם ֵאין ֶק ַמח‬ ,‫אוֹמר‬ ֵ ‫ הוּא ָהיָ ה‬.‫ ֵאין ֶק ַמח‬,‫תּוֹרה‬ ָ ,‫כָּ ל ֶשׁ ָחכְ ָמתוֹ ְמ ֻר ָבּה ִמ ַמּ ֲﬠ ָשׂיו‬ ‫ לְ ִאילָ ן ֶשׁﬠֲ נָ ָפיו‬,‫דוֹמה‬ ֶ ‫לְ ַמה הוּא‬ ‫רוּח‬ ַ ‫ וְ ָה‬,‫ְמ ֻר ִבּין וְ ָשׁ ָר ָשׁיו ֻמﬠָ ִטין‬ ,‫הוֹפכְ תּוֹ ﬠַ ל ָפּנָ יו‬ ַ ְ‫עוֹק ְרתּוֹ ו‬ ַ ְ‫ָבּ ָאה ו‬ ‫ֶשׁנֶּ ֱא ַמר )ירמיה יז( וְ ָהיָ ה כְּ ﬠַ ְרﬠָ ר‬ ‫ָבּ ֲﬠ ָר ָבה וְ ל ֹא יִ ְר ֶאה כִּ י יָבוֹא טוֹב‬ ‫וְ ָשׁכַ ן ֲח ֵר ִרים ַבּ ִמּ ְד ָבּר ֶא ֶרץ ְמלֵ ָחה‬ ‫ ֲא ָבל כָּ ל ֶשׁ ַמּﬠֲ ָשׂיו ְמ ֻר ִבּין‬.‫וְ ל ֹא ֵת ֵשׁב‬ ‫ לְ ִאילָ ן‬,‫דוֹמה‬ ֶ ‫ לְ ַמה הוּא‬,‫ֵמ ָחכְ ָמתוֹ‬ ,‫ֶשׁ ֲﬠנָ ָפיו ֻמﬠָ ִטין וְ ָשׁ ָר ָשׁיו ְמ ֻר ִבּין‬ ‫ֶשׁ ֲא ִפלּוּ כָ ל ָהרוּחוֹת ֶשׁ ָבּעוֹלָ ם‬ ‫נוֹשׁבוֹת בּוֹ ֵאין ְמזִ יזִ ין אוֹתוֹ‬ ְ ְ‫ָבּאוֹת ו‬ ‫ ֶשׁנֶּ ֱא ַמר )שם( וְ ָהיָ ה כְּ ﬠֵ ץ‬,‫ִמ ְמּקוֹמוֹ‬ ‫יוּבל יְ ַשׁלַּ ח‬ ַ ‫ָשׁתוּל ﬠַ ל ַמיִ ם וְ ﬠַ ל‬ ,‫ָשׁ ָר ָשׁיו וְ ל ֹא יִ ְר ֶאה כִּ י יָ בֹא חֹם‬ ‫ ִוּב ְשׁנַ ת ַבּצּ ֶֹרת‬,‫וְ ָהיָ ה ﬠָ לֵ הוּ ַרﬠֲ נָ ן‬ :‫ וְ ל ֹא יָ ִמישׁ ֵמﬠֲ שׂוֹת ֶפּ ִרי‬,‫ל ֹא יִ ְד ָאג‬

Where there is no Torah, there is no right conduct; where there is no right conduct, there is no Torah: Tosafot Yom Tov points out that derech eretz and torah need each other to exist. He adds that someone who has no derech eretz will forget their Torah learning, which expresses just how intertwined the two concepts are.

Where there is no Torah, there is no bread: Bartenura explains that there is no point of someone having flour if he does not have Torah. In fact, he says that it would be better for him to lack bread and die of starvation then to not have Torah. The message is that Torah is the true sustenance for life and without it there is no point to living.

Where there is no understanding, there is no knowledge; where there is no knowledge, there is no understanding: Rabbeinu Yonah formulates our ability to understand information through the words of the Mishna. He explains that ‫ חכמה‬is the ability to derive and understand information based off of other information. If someone is incapable of understanding the first point, they will not be able to delve deeper. This is a general lesson for life to begin with simple ideas in order to expand and go deeper.

To a tree whose branches are numerous but whose roots are few: The mishna provides a metaphor for someone whose wisdom exceeds his deeds. He is like a tree with lots of branches but few roots. On the other hand, someone whose deeds exceed his wisdom is like a tree with few branches and many more roots. The point of this is to show that good middos and mitzvot ground us and make us able to withstand strong winds even more than our wisdom could.

Tidbits by Chani Kaminetsky Perek 3: Mishna 17, Andrew Galitzer

‫משנה י׳׳ח‬ Rabbi Eliezer Hisma said: the laws of mixed bird offerings and the key to the calculations of menstruation days these, these are the body of the halakhah. The calculation of the equinoxes and gematria are the desserts of wisdom.

These are the body of the halakhah. The Bartenura states that “these laws are the essence of the Oral Law, for which one receives reward”. One might think that since these laws involve cases of doubt they are less valuable, on the contrary though, this is the essence of Oral Torah. These cases require a lot of study because they can be difficult to understand and one has to really struggle, therefore the reward is so great. As we know from the mishna later on (Avot 5:23), according to the struggle is the reward. (Benjamin Borokhov)

‫ִח ְס ָמא‬ ‫ֶבּן‬ ‫ֱאלִ יﬠֶ זֶ ר‬ ‫ַר ִבּי‬ ‫ ֵהן‬,‫ ִקנִּ ין ִוּפ ְת ֵחי נִ ָדּה‬,‫אוֹמר‬ ֵ ‫ ְתּקוּפוֹת‬.‫גּוּפי ֲהלָ כוֹת‬ ֵ ‫ֵהן‬ :‫ ַפּ ְר ְפּ ָראוֹת לַ ָחכְ ָמה‬,‫וְ גִ ַימ ְט ִריאוֹת‬

And Gematria. Gematria is when we apply numerical value to each letter of the aleph bet and use these numbers to learn some insights from. However, there are some people who are skeptical of this method of Torah study. How appropo is it that the words, ‫כי לא דבר רק‬ ‫הוא מכם‬, for nothing is empty from them (the Torah), is equal to 679, the same value as the word gemtariot, ‫גימטריאות‬.

The desserts of wisdom. Bartenura explains the analogy as follows: just like desserts that people eat at the end of the meal as a treat, so too are the wisdoms of astronomy and gematria. These wisdoms are secondary to the study of the actual Torah, but still serve a purpose and please Hashem.

Tidbits by Benjamin Borokhov Artwork by Ellea Harkins

Ovadia Rubinov Ezra Academy If there is no worldly occupation, there is no Torah temptation If there is no Torah temptation, how should there be a worldly occupation Does your wisdom exceed your deeds, like a field with few plants but too many weeds Or do your deeds exceed your wisdom, like trying to fit a circle into a prism A Torah investigation may require a secular education When a slaughtering takes place or an offering is put in place When astronomy is needed, and the Niddah has already pleaded All we must know is that secular knowledge is superseded by the Torah knowledge

‫הקדמה לפרק ד׳‬ Education as our foundation for growth By Tali Goldman, Sarit Pearlman, Tehila Cohen, Aaron Hekmati, and Ariel Shayesteh The fourth perek of Pirkei Avot (otherwise known as the NCSY Perek) starts with:

‫ּלֹומד ִמ ָּכל ָא ָדם‬ ֵ ‫ ַה‬,‫ ֵאיזֶהּו ָח ָכם‬,‫אֹומר‬ ֵ ‫זֹומא‬ ָ ‫ ֶּבן‬- Ben Zoma said: Who is wise? He who learns from every man This perek’s very first remark, focusing on education, is indicative of the theme of this perek. It states that the definition of a wise man is one who learns from everyone around himself. This is a lesson well proven; every millionaire and tycoon mogul started out by learning from others how to reach success. At NCSY, every individual has so much to learn from all those around him or herself. The first mishna of the perek, understood contextually, can be understood to mean that learning is foundational for growth. Each Mishna in the perek relates to education and the importance of learning Torah to achieve true growth. For example, Mishna 20 states:

‫תּובה ַעל ְניָר ָח ָדש‬ ָ ‫ ִל ְדיֹו ְכ‬,‫דֹומה‬ ֶ ‫ֶלד ְל ַמה הּוא‬ ֶ ‫ּלֹומד י‬ ֵ ‫ ַה‬,‫אֹומר‬ ֵ ‫ישע ֶּבן ֲאבּויָה‬ ָׁ ‫ ֱא ִל‬- Elisha ben Avuya said: He who learns when a child, to what is he compared? To ink written upon a new writing sheet Have you ever noticed that it is so much easier for a young child to learn a new language than for an adult? This phenomenon is explained in the above Mishna. When someone is young, the paper is fresh! At a young age, one has so much potential to develop, and what and how they learn will direct their future growth. Building on that theme, Mishna 6 exemplifies the true path of learning and illustrates how ִ ‫ ַמ ְס ִּפ‬,‫ּתֹורה ַעל ְמנָת ְל ַל ֵּמד‬ ָ ‫ּלֹומד‬ ֵ ‫ ַה‬,‫אֹומר‬ ֵ ‫ִש ָמ ֵעאל ְּבנֹו‬ ְׁ ‫ַר ִּבי י‬ NCSY thrives. ‫יקין ְּביָדֹו ִל ְלמֹד‬ ‫ְלעֲׂשֹות‬ ַ ‫ּול ַל ֵּמד ִל ְׁשמֹר ו‬ ְ ‫יקין ְּביָדֹו ִל ְלמֹד‬ ִ ‫ ַמ ְס ִּפ‬,‫ּלֹומד ַעל ְמנָת ַלעֲׂשֹות‬ ֵ ‫ְה‬ ַ ‫ ו‬.‫ּול ַל ֵּמד‬ ְ - Rabbi Ishmael his son said: He who learns in order to teach, it is granted to him to study and to teach; But he who learns in order to practice, it is granted to him to learn and to teach and to practice NCSY’s mission is built upon the premise that learning and teaching must be coupled with practice. Through being involved with NCSY, one does not merely learn or teach Torah, but engages and grows in the practice of Torah through experiential learning and programs. Through shabbatons, trips, and other experience-based programs, NCSY instils the value that learning is the foundation for all aspects of life and must be lived. Within the Shevet Glaubach Fellowship program, this mishna truly comes to life. As fellows we not only learn with our students, but we truly grow alongside them. We walk hand in hand and grow together in the eyes of G-d. Being part of NCSY isn’t about kavod and rewards, rather, it is about learning, teaching, and practicing together, l’shem shamayim, and inspiring those around us. The fourth Perek, shows us that education is the foundation of life. Whether through Torah or secular learning, this Perek illuminates the blueprint to being the best version of oneself. The Avot are encouraging us to grow together, be it sharing Torah thoughts, inspirational quotes, or improving our middot. This perek shows us how to truly live the mesorah; Passing on something learned from someone else who learned it from someone else, and so forth, and putting it into practice. It is our responsibility to continue this Mesorah. After you finish this perek, we encourage you to internalize its message by sharing your knowledge with others and keep the chain going!

‫משנה א׳‬ Ben Zoma said:Who is wise? He who learns from every man, as it is said: “From all who taught me have I gained understanding” (Psalms 119:99). Who is mighty? He who subdues his [evil] inclination, as it is said: “He that is slow to anger is better than the mighty; and he that rules his spirit than he that takes a city” (Proverbs 16:3). Who is rich? He who rejoices in his lot, as it is said: “You shall enjoy the fruit of your labors, you shall be happy and you shall prosper” (Psalms 128:2) “You shall be happy” in this world, “and you shall prosper” in the world to come. Who is he that is honored? He who honors his fellow human beings as it is said: “For I honor those that honor Me, but those who spurn Me shall be dishonored” (I Samuel 2:30).

“Who is rich?” - Rav Hirsch explains that one who places money at the center of life, ultimately will see that money will manage to replace everything in one’s life. Money must be used in a proper context. When used for good, the end result will be a promising and prosperous life. We must never let the money control us.

“He who learns from all men” - Bartenura explains that we should learn from all men, even those who are perceived to be beneath us. When we are able to learn from everyone, we are showing that our growth and study isn’t for anyone else but Hashem.

Tidbits by Orly Davidov, Batel Suissa, Meira Singer and Ilana Ohayon

‫לּוֹמד‬ ֵ ‫ ַה‬,‫ ֵאיזֶ הוּ ָחכָ ם‬,‫אוֹמר‬ ֵ ‫זוֹמא‬ ָ ‫ֶבּן‬ ‫ ֶשׁנֶּ ֱא ַמר )תהלים‬,‫ִמכָּ ל ָא ָדם‬ ‫קיט( ִמכָּ ל ְמלַ ְמּ ַדי ִה ְשׂכַּ לְ ִתּי כִּ י‬ ,‫ ֵאיזֶ הוּ גִ בּוֹר‬.‫ﬠֵ ְד ֶוֹתיָך ִשׂ ָיחה לִּ י‬ ‫ ֶשׁנֶּ ֱא ַמר )משלי‬,‫כּוֹבשׁ ֶאת יִ צְ רוֹ‬ ֵ ‫ַה‬ ‫טז( טוֹב ֶא ֶרְך ַא ַפּיִ ם ִמגִּ בּוֹר‬ ‫ ֵאיזֶ הוּ‬.‫וּמשׁל ְבּרוּחוֹ ִמֹּלכֵ ד ﬠִ יר‬ ֵ ‫ ֶשׁנֶּ ֱא ַמר‬,‫ ַה ָשּׂ ֵמ ַח ְבּ ֶחלְ קוֹ‬,‫ﬠָ ִשׁיר‬ ‫)תהלים קכח( יְ גִ יﬠַ כַּ ֶפּיָך כִּ י‬ ,‫ ַא ְשׁ ֶריָך‬.‫תֹאכֵ ל ַא ְשׁ ֶריָך וְ טוֹב לָ ְך‬ ‫ לָ עוֹלָ ם‬,‫ וְ טוֹב לָ ְך‬.‫ָבּעוֹלָ ם ַהזֶּ ה‬ ‫ ַה ְמכַ ֵבּד ֶאת‬,‫ ֵאיזֶ הוּ ְמכֻ ָבּד‬.‫ַה ָבּא‬ ‫ ֶשׁנֶּ ֱא ַמר )שמואל א‬,‫ַה ְבּ ִריּוֹת‬ :‫ב( כִּ י ְמכַ ְבּ ַדי ֲאכַ ֵבּד וּבֹזַ י יֵ ָקלּוּ‬

You are “praiseworthy in this world” - According to Rashi, one who enjoys what he has in this world will not need to take from others, therefore he is rewarded with the inheritance of both worlds.

Orly Davidov Ulpanat Orot Who is wise? He who learns from others Who cares for his sisters and brothers A leader with a good heart And begins the day with a head start Who is mighty? He who restrains himself from evil Who stops himself in front of the face of the devil One who sees the strength in all And does not let others fall Who is Rich? He who wakes up to a new day Sees the sun glimmer in a different way Grateful for what life brings And sees the good in everything Who is he that is honoured? One who helps everyone out Is selfless without a single doubt Who is determined to fight for others And sees the world in a different colour

Artwork by Raquel Soberano

100

‫משנה ב׳‬ Ben Azzai said: Be quick in performing a minor commandment as in the case of a major one, and flee from transgression; For one commandment leads to another commandment, and transgression leads to another transgression; For the reward for performing a commandment is another commandment and the reward for committing a transgression is a transgression.

‫ ֱהוֵ י ָרץ‬,‫אוֹמר‬ ֵ ‫ֶבּן ﬠַ זַּ אי‬ ,‫מוּרה‬ ָ ‫לְ ִמצְ וָ ה ַקלָּ ה כְ ַב ֲח‬ ‫ ֶשׁ ִמּצְ וָ ה‬.‫וּבוֹר ַח ִמן ָהﬠֲ ֵב ָרה‬ ֵ ‫גוֹר ֶרת‬ ֶ ‫ וַ ﬠֲ ֵב ָרה‬,‫גּוֹר ֶרת ִמצְ וָ ה‬ ֶ ,‫ ֶשׁ ְשּׂכַ ר ִמצְ וָ ה‬.‫ﬠֲ ֵב ָרה‬ :‫ ﬠֲ ֵב ָרה‬,‫וּשׂכַ ר ﬠֲ ֵב ָרה‬ ְ .‫ִמצְ וָ ה‬

“One mitzvah leads to another mitzvah and one sin leads to another sin; the reward for a mitzvah is another mitzvah, and the reward for a sin is another sin” When a person does a mitzvah, they feel pleasure from doing that mitzvah (a feeling of happiness, pride, or accomplishment). That good feeling is also considered a mitzvah, so they have actually done two mitzvot for the price of one. Likewise, when a person does an averah, they also feel pleasure, usually of the physical variety. That pleasure is also an averah, so when the person does one averah they are actually committing two. (Commentary from the Bartenura - by Rivka Sagi)

One shouldn’t label mitzvos as more or less important. The smallest mitzvah can have a huge impact on someone. For example, a child can develop a love for Judaism from singing at the shabbos table. The same is true on a smaller level, each small mitzvah inspires us to do more mitzvos and unfortunately, each averah inspires us to do more averos (Commentary from Rabbi Dovid Rosenfeld on Torah. org by Rivka Sagi).

101

Doing mitzvot brings one closer to Hashem. Therefore, once a person does one mitzvah it becomes easier to do another mitzvah because the person is already closer to Hashem. As someone continues to do more mitzvot, it takes less effort to do even typically difficult mitzvot (Commentary from Rabbeinu Yonah by Hanna Eden Ibghi).

Hannah Aaron Ulpanat Orot Consider this. Where are we running? We run to school. We run to get a job. We run to work. We run to be promoted. We run to complete. Who among us doesn’t want fame? Who wouldn’t want to be the best? Who wouldn’t want their name on the front page? So we run. We run to achieve. We run to be the best. We want to be the greatest. We want the highest fruit from the tallest tree. People remember the biggest. People admire the strongest.

What if we ran someplace else? To the lowest fruit on the shortest tree. What if we ran not to be the best, but to do one thing? One tiny thing. One tiny act. What if we ran to give a smile? What if we passed the torch and the whole world smiled? Would that not change the world? Change the world with a smile. Or a hug. Or a penny. But a penny won’t get the front page. A smile may never turn to fame. So we run.

Artwork by Yakira Gasner

102

‫משנה ג׳‬ He used to say: do not despise any man, and do not discriminate against anything, for there is no man that has not his hour, and there is no thing that has not its place.

“Do not disparage anyone and do not shun anything.” - Bartenura comments that a person should not belittle someone, nor should one have low expectations of people or of circumstances. A person should always think positively and give the benefit of the doubt, no matter the person or the situation.

‫ ַאל ְתּ ִהי ָבז לְ כָ ל‬,‫אוֹמר‬ ֵ ‫הוּא ָהיָ ה‬ ,‫ וְ ַאל ְתּ ִהי ַמ ְפלִ יג לְ כָ ל ָדּ ָבר‬,‫ָא ָדם‬ ‫ֶשׁ ֵאין לְ ָך ָא ָדם ֶשׁ ֵאין לוֹ ָשׁﬠָ ה‬ :‫וְ ֵאין לְ ָך ָד ָבר ֶשׁ ֵאין לוֹ ָמקוֹם‬

“Do not disparage anyone, and do not shun anything” Rabbeinu Yonah says that one should not belittle anyone, even if they are “lower” than you. Even if one thinks they are better than the other person they should not insult the person. Also, don’t exaggerate your words because it can cause even more damage than just telling the truth.

Rabbi Akiva says to “love your neighbor as yourself” is the basic foundation of Jewish ethics. This mishna teaches that everyone has worth, especially because we were all created in the image of Hashem. A person shouldn’t hate a fellow man, because this could be like hating Hashem. Even though someone may seem like they are not special, everyone will have their time to shine in this world.

Tidbits by Alyssa Essebag, Elianna Abramovitch, Sarah Abbou and Avivit Nsiri

103

Johanna Joseph Ulpanat Orot

Finding our purpose in life can definitely be a challenge, and sometimes it can feel like we will never have an opportunity to show the world what our full potential is. With the rise of social media, people are constantly competing against each other to prove that their life is the best and most

exciting. Everyone always posts the “best” moments on their profiles to have their ‘shining’ moments on display for the whole world to see. Unfortunately, social media can make us feel like our accomplishments are always being overshadowed by the next person. For instance, maybe a girl got into a College program that they were really looking forward to. However once they saw that one of their friends got accepted into an Ivy-league University, they immediately felt bad about what they had achieved. Let’s take pleasure in our shining and defining moments. We should take action to get to where we want to be, and we should celebrate our achievements because each one of us are unique in our own way. Why do we look at others? Why is it so hard to look away? Let’s set goals. Let’s celebrate our accomplishments. We deserve it. If we did this would we not be happier? Isn’t this what we are trying to do in the first place? We got this. I got this.

Artwork by Malka Finkelstein

104

‫משנה ד׳‬ Rabbi Levitas a man of Yavneh said: be exceeding humble spirit, for the end of man is the worm. Rabbi Yohanan ben Berokah said: whoever profanes the name of heaven in secret, he shall be punished in the open. Unwittingly or wittingly, it is all one in profaning the name.

Bartenura explains that regarding most character traits, it is ideal to be tempered and moderate. However, the trait of humility which requires one to distance oneself from pride, one needs extra effort. The Mishna expresses this with the words ‫מאד מאד‬, you should be “very very” humble. Humility is the opposite of pride so they can never coexist.(Mordechai Wolfson and Shalom Feuer)

Artwork by Avishai Tebeka

105

‫ ְמאֹד‬,‫אוֹמר‬ ֵ ‫ַר ִבּי לְ וִ ָיטס ִאישׁ ְיַבנֶ ה‬ ‫ ֶשׁ ִתּ ְקוַ ת‬,‫רוּח‬ ַ ‫ְמאֹד ֱהוֵ י ְשׁ ַפל‬ ‫רוֹקא‬ ָ ‫יוֹחנָ ן ֶבּן ְבּ‬ ָ ‫ ַר ִבּי‬.‫ֱאנוֹשׁ ִר ָמּה‬ ‫ כָּ ל ַה ְמ ַחלֵּ ל ֵשׁם ָשׁ ַמיִ ם‬,‫אוֹמר‬ ֵ ‫ ֶא ָחד‬.‫ נִ ְפ ָרﬠִ ין ִמ ֶמּנּוּ ְבגָ לוּי‬,‫ַבּ ֵסּ ֶתר‬ :‫שׁוֹגֵ ג וְ ֶא ָחד ֵמזִ יד ְבּ ִחלּוּל ַה ֵשּׁם‬

The Orchot Tzadikim (2:9) comments that when it says to be “very very humble,” it means one should not only be very humble before Hashem, but before all people as well. Even great scholars should study in the presence of younger, less learned students. The smartest people can learn from and benefit from people less educated than oneself. This Mishna is based on the concept of “learning from everyone” because everyone can teach you something.(Mordechai Wolfson and Shalom Feuer)

Chaim Straus Yeshivat Or Chaim

I once thought that I was immortal. I once thought that death would never come for me, but it will. I once thought that the world I lived in would be mine forever, but it isnâ&#x20AC;&#x2122;t. I once thought that I was immortal, but I am not.

I once thought I was different from everyone. I once thought I was better than others - but I am not. I once thought I was going somewhere different - but I will not. I once thought I was important - but I am not. I once thought I was different from everyone - but I am the same. I once thought. I once thought I would be a knight in shining armour coming to save the day - but they thought it was them. I once thought I would grow up to be someone everyone knew - but they thought it was them. I once thought I would be the person to save the world - but they thought it was them. I once thought my accomplishments were amazing - but they were not better than others. I once thought, but so did they. I was proud, amazed at what I had accomplished - me, and me alone. I was selfish, only caring for myself. I was greedy, taking more than my share. I was cruel, treating others as I would refuse to be treated. I lived for myself, and not for others. I was ignorant. I laughed, but I was not happy. I drank, but I was not thirsty for what I drank. I ate, but I was not hungry for what I consumed. I thought, but I did not think. From dust we come, and to dust we shall return. I am but a small speck of dust in the infinite universe. I cannot escape the fate of my forefathers. Just as they could not escape death, I will not escape death. And what will become of me? What will become of the proud, selfish, greedy, cruel, ignorant person that I am? Why? Why did I think I was better? I know why. 0000, Name Perek 3: Mishna I once thought I was immortal.

106

‫משנה ה׳‬ Rabbi Ishmael his son said: He who learns in order to teach, it is granted to him to study and to teach; But he who learns in order to practice, it is granted to him to learn and to teach and to practice. Rabbi Zadok said: do not make them a crown for selfexaltation, nor a spade with which to dig. So too Hillel used to say, “And he that puts the crown to his own use shall perish.” Thus you have learned, anyone who derives worldly benefit from the words of the Torah, removes his life from the world.

Bartenura comments on “do not make them a crown for selfexaltation,” that it refers to learning for the sake of gaining the title of Rabbi. You should not learn so that others will call you rabbi, but rather learn for your love of God and His Torah. You don’t need to merit the name rabbi, because your honor and merit will come later and God will reward you.

107

‫לּוֹמד‬ ֵ ‫ ַה‬,‫אוֹמר‬ ֵ ‫ַר ִבּי יִ ְשׁ ָמﬠֵ אל ְבּנוֹ‬ ‫ ַמ ְס ִפּ ִיקין‬,‫תּוֹרה ﬠַ ל ְמנָ ת לְ לַ ֵמּד‬ ָ ‫לּוֹמד ﬠַ ל‬ ֵ ‫ וְ ַה‬.‫ְבּיָ דוֹ לִ לְ מֹד וּלְ לַ ֵמּד‬ ‫ ַמ ְס ִפּ ִיקין ְבּיָ דוֹ‬,‫ְמנָ ת לַ ﬠֲ שׂוֹת‬ .‫לִ לְ מֹד וּלְ לַ ֵמּד לִ ְשׁמֹר וְ לַ ﬠֲ שׂוֹת‬ ‫ ַאל ַתּﬠֲ ֵשׂם‬,‫אוֹמר‬ ֵ ‫ַר ִבּי צָ דוֹק‬ ‫ וְ ל ֹא‬,‫ﬠֲ ָט ָרה לְ ִה ְתגַּ ֵדּל ָבּ ֶהם‬ ‫ וְ כָ ְך ָהיָ ה ִהלֵּ ל‬.‫ַק ְרדֹּם לַ ְחפֹּר ָבּ ֶהם‬ .‫ ָחלָ ף‬,‫ ְוּד ִא ְשׁ ַתּ ֵמּשׁ ְבּ ָתגָ א‬,‫אוֹמר‬ ֵ ‫ כָּ ל ַהנֶּ ֱהנֶ ה ִמ ִדּ ְב ֵרי‬,‫ָהא לָ ַמ ְד ָתּ‬ :‫נוֹטל ַחיָּ יו ִמן ָהעוֹלָ ם‬ ֵ ,‫תוֹרה‬ ָ

The mishna ends with a strong statement that whomever derives benefit from learning Torah, removes himself from the world. This can be interpreted as removing himself from the world to come. Though he thinks that by learning he has a place in the next world, because he is learning for selfish reasons, he loses the privilege of having a place in the world to come.

The first half of the Mishna discusses different goals of learning. First to teach, and then to practice. I think it is interesting that Rabbi Yishmael mentions these two ideas. The message within this is that no matter what your goal is in learning Torah, it is important to follow through into action. If we set goals in our Torah studies, we will strive to do the best we can and give it our all.

Yael Berkowitz SAR

In the next part of the mishna, Rabbi Zadok says ‫ וְֹלא ַק ְר ּדֹם ַל ְח ּפֹר ָּב ֶהם‬,‫ֲט ָרה ְל ִה ְת ַּג ֵּדל ָּב ֶהם‬ ָ ‫ׂם ע‬ ‫ֲש‬ ֵ ‫ ַאל ַּתע‬What does it mean to make learning a crown? I think that this is referring to someone who learns to show off or gain rewards. Learning shouldn’t be something you use to receive a title, rather you should learn because you love Torah! Furthermore, what does it mean to turn learning into ‘a spade for digging’? This is commonly thought to mean that you shouldn’t use your learning to make a profit or turn it into a “craft.” When I first read this part, I immediately thought it was referring to someone who learns in order to prove others wrong or correct their elders. I think that this is an important and humbling value; no matter how much you learn, there is a respectful way to spread your knowledge and you shouldn’t use it to tear others down.

Artwork by Yael Berkowitz

108

‫משנה ו׳‬ Rabbi Yose said: whoever honors the Torah is himself honored by others, and whoever dishonors the Torah is himself dishonored by others.

Rabeinu Yonah explains that honoring the Torah is expressed by not placing seforim on the floor or sitting on a bench with seforim. Additionally, one who speaks positively about Torah scholars honors the Torah.

Shua Pariser MTA The Gadol To Be Rabbi Nosson Tzvi Finkel Zatzal, started off his life as a Chicago hebrew day school student who enjoyed a nice game of basketball or baseball. His uncle along with many generations before him were Roshei Yeshiva of the Mir Yeshiva. When he was 14 years old, he took a trip to Israel during Yeshiva week, and he went to visit his uncle in the Mir. It’s reported to say that when he saw what was going on in the Mir, he suddenly began to have a tremendous Ahavat Hatorah, he began to respect the Torah a lot more. When he got back to Chicago, he became the captain of the baseball team, and the Vice President of his school’s student council. He became very respected by everyone.

109

‫ כָּ ל ַה ְמכַ ֵבּד‬,‫אוֹמר‬ ֵ ‫יוֹסי‬ ֵ ‫ַר ִבּי‬ ‫ גּוּפוֹ ְמכֻ ָבּד ﬠַ ל‬,‫תּוֹרה‬ ָ ‫ֶאת ַה‬ ‫ וְ כָ ל ַה ְמ ַחלֵּ ל ֶאת‬.‫ַה ְבּ ִריּוֹת‬ :‫ גּוּפוֹ ְמ ֻחלָּ ל ﬠַ ל ַה ְבּ ִריּוֹת‬,‫תּוֹרה‬ ָ ‫ַה‬

Rashi comments (Shemot 19:2) that when the Jews received the Torah they were “like one man with one heart.” Perhaps that is the meaning of this mishna as well. Respect for Torah leads to respecting people.

‫משנה ז׳‬ Rabbi Ishmael his son said: he who refrains himself from judgment, rids himself of enmity, robbery and false swearing; But he whose heart is presumptuous in giving a judicial decision, is foolish, wicked and arrogant.

Tali Isaacs Naaleh My greatest enemy is everyone They are all so different All so wrong I look down upon them I am taller Higher Better I tower over them, mitigating their height to match their morality But the emptiness up here is unbearable; who knew the top was so lonely?

‫חוֹשְׂך‬ ֵ ‫ ַה‬,‫אוֹמר‬ ֵ ‫ַר ִבּי יִ ְשׁ ָמﬠֵ אל ְבּנוֹ‬ ‫פּוֹרק ִמ ֶמּנּוּ ֵא ָיבה‬ ֵ ,‫ﬠַ צְ מוֹ ִמן ַה ִדּין‬ ‫ וְ ַהגַּ ס לִ בּוֹ‬.‫וּשׁבוּﬠַ ת ָשׁוְ א‬ ְ ‫וְ גָ זֵ ל‬ :‫רוּח‬ ַ ‫שׁוֹטה ָר ָשׁע וְ גַ ס‬ ֶ ,‫הוֹר ָאה‬ ָ ‫ַב‬

When you catch yourself being judgemental, try to see things from the other person’s perspective. Remember that not everyone has to be exactly like you and that you too have flaws and imperfections.

What is the connection between not judging and removing oneself from robbery? Robbery is often caused by jealousy, which is a symptom of judgment. We have to remember that Hashem supplies us with everything we need and are supposed to have. This understanding will keep us from judgment and jealousy of those who we may perceive as having more.

I am tired from the effort of staying aloft So I lower myself And from this new angle I see goodness I see where I was wrong Unworthy Now it is I who must look up to them From down here, it is easy to see more clearly Neither of us are perfect, but neither of us are bad I choose to benefit them with the doubt To see us on the same plane Sharing a universal, imperfect wavelength I now know that they never were my enemy Our enemy is the force that tries to keep us at war That keeps us from seeing the truth of each other Now, I see them in a new light One that paints them in brilliant colors I see us in a new light And we are beautiful

Artwork by Noa Berger

110

‫משנה ח׳‬ He used to say: judge not alone, for none may judge alone save one. And say not “accept my view”, for they are free but not you.

Perek 4: Mishna 8, Naaleh

111

‫ ַאל ְתּ ִהי ָדן‬,‫אוֹמר‬ ֵ ‫הוּא ָהיָ ה‬ ‫ ֶשׁ ֵאין ָדּן יְ ִח ִידי ֶאלָּ א‬,‫יְ ִח ִידי‬ ,‫ֹאמר ַק ְבּלוּ ַדﬠְ ִתּי‬ ַ ‫ וְ ַאל תּ‬.‫ֶא ָחד‬ :‫ֶשׁ ֵהן ַר ָשּׁ ִאין וְ ל ֹא ָא ָתּה‬

‫משנה ט׳‬ Rabbi Jonathan said: whoever fulfills the Torah out of a state of poverty, his end will be to fulfill it out of a state of wealth; And whoever discards The torah out of a state of wealth, his end will be to discard it out of a state of poverty.

‫ כָּ ל ַה ְמ ַקיֵּ ם‬,‫אוֹמר‬ ֵ ‫ַר ִבּי יוֹנָ ָתן‬ ‫ סוֹפוֹ לְ ַקיְּ ָמהּ‬,‫תּוֹרה ֵמעֹנִ י‬ ָ ‫ֶאת ַה‬ ‫תּוֹרה‬ ָ ‫ וְ כָ ל ַה ְמ ַב ֵטּל ֶאת ַה‬.‫עשׁר‬ ֶ ‫ֵמ‬ :‫ סוֹפוֹ לְ ַב ְטּלָ הּ ֵמעֹנִ י‬,‫עשׁר‬ ֶ ‫ֵמ‬

Perek 4: Mishna 9, WHHS

112

‫משנה י׳‬ Rabbi Meir said: Engage but little in business, and busy yourself with the Torah. Be of humble spirit before all men. If you have neglected the Torah, you shall have many who bring you to neglect it, but if you have labored at the study of Torah, there is much reward to give unto you.

The Bartenura explains that the word ‫ ְב ֵט ִלים‬can be understood to mean that they are some form of assistance to persuade one to neglect learning torah. Another way of understanding the word ‫ב ֵט ִלים‬, ְ is that there are frivolous people and animals in the world who are evildoers, and through them Hashem will bring punishment upon a person. (Emmanuel Sasson)

Perek 4: Mishna 10, WHHS

113

‫ ֱהוֵ י ְמ ַמﬠֵ ט‬,‫אוֹמר‬ ֵ ‫ַר ִבּי ֵמ ִאיר‬ ‫ וֶ ֱהוֵ י ְשׁ ַפל‬.‫תּוֹרה‬ ָ ‫ וַ ﬠֲ סֹק ַבּ‬,‫ְבּﬠֵ ֶסק‬ ‫ וְ ִאם ָבּ ַטלְ ָתּ‬.‫רוּח ִבּ ְפנֵ י כָ ל ָא ָדם‬ ַ ‫ יֶ שׁ לְ ָך ְב ֵטלִ ים ַה ְר ֵבּה‬,‫תּוֹרה‬ ָ ‫ִמן ַה‬ ,‫תּוֹרה‬ ָ ‫ וְ ִאם ﬠָ ַמלְ ָתּ ַב‬.‫כְ נֶ גְ ָדְּך‬ :‫יֶ שׁ לוֹ ָשׂכָ ר ַה ְר ֵבּה לִ ֶתּן לָ ְך‬

The Rambam explains that you should not only be humble before people that are richer and more important than you, rather you should be humble in front of everyone around you. It should be that when you are speaking with anyone, you should treat them as if they are greater than you. (Emmanuel Sasson)

Rabbeinu Yonah explains that the reason humility is mentioned here, in the discussion of learning Torah, is because even if one is successful in learning Torah one should not think too much of oneself. (Emmanuel Sasson)

Business as Unusual

Davi Frank SAR

What does business mean? We tell ourselves that we have “things” to do And stress over them. We make to-do lists and prepare Ourselves to tackle the amount of tasks and work ahead of us. That is how we become busy; We busy ourselves with busy-ness, also Pronounced as business. This doesn’t necessarily mean our Everyday jobs which exist outside of ‫תורה‬, rather the act of busying oneself With the amount one has to do. Can one fully devote oneself to anything? It requires focus, understanding, recognition of the limits In which you feel comfortable and uncomfortable. But to achieve the ability to delve into the ‫תורה‬ Requires much more: One requires humility. Humility usually means absence of haughtiness, to portray oneself in a modest manner, But here it is different. Each person has a sense of ‫רוח‬, spirit, infused in them

‫ויפח באפיו רוח חיים‬. To learn ‫ תורה‬is to encounter an alternative ‫רוח‬,

One which can be found by studying the past of one’s people, the Rituals and traditions which guided their lives, the hope of a future redemption. But all of these aspects conjoin to a spirit which guides One’s everyday life. This spirit is unrecognizable, fast to leave, yet Dances through when it has the space to do so. It only has the space once another ‫ רוח‬is halted One needs this active permission of the ‫ רוח‬of ‫ תורה‬to flow through Or else they neglect the text in it’s Entirety. When one closes the ‫ רוח‬to enter in, they Invite others who have done the same, Their spirits sitting still within the body, waiting to be provoked or Questioned. But on the chance that one recognizes immediately That the ‫ רוח‬of the ‫ תורה‬has the ability to enhance, connect, and Elevate one’s state, they will quickly understand that it requires work. Not the busy-ness business, but a burden as heavy as the yoke Of heaven and all of the ‫מצוות‬. Once their muscles have toiled, they Will grow larger. They will be infused by the ‫ רוח‬of the ‫ תורה‬and Rejoice in the growth.

114

‫משנה י׳׳א‬ Rabbi Eliezer ben Jacob said: he who performs one commandment acquires for himself one advocate, and he who commits one transgression acquires for himself one accuser. Repentance and good deeds are a shield against punishment. Rabbi Yochanan Hasandlar said: every assembly which is for the sake of heaven, will in the end endure; and every assembly which is not for the sake of heaven, will not endure in the end.

Why does the mishna emphasize one mitzvah or aveira? The Midrash Chachamim teaches us that even if you have done many aveiros and just a few mitzvos, the bad doesn’t outweigh the good. For these cases, we have teshuva, and together with maasim tovim this should shield the person from penalty.

115

,‫אוֹמר‬ ֵ ‫ַר ִבּי ֱאלִ יﬠֶ זֶ ר ֶבּן יַ ﬠֲ קֹב‬ ‫ קוֹנֶ ה לוֹ‬,‫עוֹשׂה ִמצְ וָ ה ַא ַחת‬ ֶ ‫ָה‬ ‫עוֹבר ﬠֲ ֵב ָרה‬ ֵ ‫ וְ ָה‬.‫ְפ ַר ְקלִ יט ֶא ָחד‬ .‫ קוֹנֶ ה לוֹ ַק ֵטּגוֹר ֶא ָחד‬,‫ַא ַחת‬ ‫ כִּ ְת ִריס‬,‫טוֹבים‬ ִ ‫וּמﬠֲ ִשׂים‬ ַ ‫שׁוּבה‬ ָ ‫ְתּ‬ ‫יוֹחנָ ן ַה ַסּנְ ְדּלָ ר‬ ָ ‫ ַר ִבּי‬.‫ִבּ ְפנֵ י ַה ֻפּ ְרﬠָ נוּת‬ ‫ כָּ ל כְּ נֵ ִסיָּ ה ֶשׁ ִהיא לְ ֵשׁם‬,‫אוֹמר‬ ֵ ‫ וְ ֶשׁ ֵאינָ הּ‬.‫סוֹפהּ לְ ִה ְת ַקיֵּ ם‬ ָ ,‫ָשׁ ַמיִ ם‬ :‫סוֹפהּ לְ ִה ְת ַקיֵּ ם‬ ָ ‫ ֵאין‬,‫לְ ֵשׁם ָשׁ ַמיִ ם‬

Rabbeinu Yonah explains that a gathering for the purpose of serving HaShem and doing mitzvos should continue. If it’s a gathering where boastful people try to prove they are better than the other and not for the sake of Hashem, then it should end rather than go on.

The Rambam says that a ‫( ְפ ַר ְק ִליט‬advocate) is one who puts in a good word to authorities for you as opposed to a ‫( ַק ֵּטגֹור‬accuser). A ‫ַק ֵּטגֹור‬ tells authorities all bad things about you with the intention of getting you killed.

Abby Rosenfeld Maayanot A good man never gets punished In worthy deed and prayer And helpful hands And honest eyes If smiles or tears be there Who lives for you and me Lives for the God he trusts in A good manâ&#x20AC;&#x2122;s deeds Never go unnoticed He who lives to bravely take His share of toil and stress And for the sake of everyone else Makes every burden less He may, at last, seem worn Hands and eyes folded Yet Though we mourn and mourn A deed is never forgotten

Artwork by Sonia Weiner

116

‫משנה י׳׳ב‬ Rabbi Elazar ben Shammua said: let the honor of your student be as dear to you as your own, and the honor of your colleague as the reverence for your teacher, and the reverence for your teacher as the reverence of heaven.

,‫אוֹמר‬ ֵ ַ‫ַר ִבּי ֶאלְ ﬠָ זָ ר ֶבּן ַשׁמּוּﬠ‬ ‫יְ ִהי כְ בוֹד ַתּלְ ִמ ְידָך ָח ִביב ﬠָ לֶ יָך‬ ‫מוֹרא‬ ָ ְ‫ וּכְ בוֹד ֲח ֵב ְרָך כּ‬,‫כְּ ֶשׁלְּ ָך‬ :‫מוֹרא ָשׁ ָמיִ ם‬ ָ ְ‫וּמוֹרא ַר ְבָּך כּ‬ ָ ,‫ַר ְבָּך‬

This Mishna teaches us valuable lessons of respecting and honoring others regardless of their status. It draws comparisons between student to teacher, a fellow friend to a teacher, and a teacher to G-d. I believe my teachers at BCHA honored each and every one of their students. Learning from one another was mutually beneficial. My teachers not only valued my input but utilized it to make my experience in the classroom a more enjoyable one. Brandon Rosenthal Bi-Cultural Hebrew Academy

To Rabbi Elazar ben Shamua, the success of the pupil is ultimately the success of the teacher. Rabbi Elazar gives the example of Moshe Rabbeinu, who spoke to Joshua as an equal even though he was his pupil. Rabbi Berel Wein adds, when a student feels that he is honored, he will reciprocate that feeling and attitude. Therefore, he will honor his teachers and classmates with respect. Additionally, there was a strong camaraderie amongst my classmates across all grades. Everyone showed respect for one another regardless of their age and grade. This is an important lesson because it exemplifies that one can always learn from one another despite one’s differences from another. Rabbi Elazar gives the example of Aaron speaking to Moshe as if he was a master, even though he was older than Moshe. The Mishna teaches us that we need to respect our teachers as we revere Hashem. G-d gave us teachers to learn from and “reach Him”. We have to put our trust in our teachers to define and clarify what is written in the Torah. Rabbis have the power to teach the word of Hashem, and we must treat them with the necessary respect. Rabbi Elazar believes that the fear of a teacher or rabbi is the foundation of fear of G-d. Rebbe Nachman adds, that the awe of a righteous man exemplifies the awe of Hashem. On a similar note, Rabbi Berel Wein says that the teacher must behave in an exemplary fashion that will help him reach that level of veneration and reverence. It cannot be expected for the students to automatically fear their teachers; the teacher must act in such a way that yields this respect. In the final analysis, this incredible Mishna teaches us that respect, reverence, and honor are all critical to living a more righteous life.

117

Alexandra Hadge Bi-Cultural Hebrew Academy

It was a typical day of class All of the students were giving their teacher sass They were whining, complaining, and more They all thought school was such a bore The teacher wrote a word on the board

The students sissed and they roared Animals they acted like The teacher was ready to start a strike A boy stood up and shouted out the word child The students immediately stopped acting wild The class then sat in their chairs The boy said to the teacher, “Everyone now cares” The word written on the blackboard was father The boy wanted to explain, but the teacher said don’t bother The boy said you can’t be a parent without having a kid The teacher said that is true, yes he did The boy said kids cry and yell Sometimes it sounds not so swell But treating children like they have no worth Will make them feel like they have no reason to be on earth You have to be patient and kind The boy said to the teacher, “Let me know when you make up your mind” The teacher said, “Thank you for helping me open up my eyes, Who knew my students were so wise”

Artwork by Jaye Kaplan

118

‫משנה י׳׳ג‬ Rabbi Judah said: be careful in study, for an error in study counts as deliberate sin. Rabbi Shimon said: There are three crowns: the crown of torah, the crown of priesthood, and the crown of royalty, but the crown of a good name supersedes them all.

If a student doesn’t study carefully, if he sinned, it’s considered on purpose because he could have studied harder. (Noah Berlinger)

The crown of a Good name surpasses all of them. This Crown enhances someone whose deeds earned him the respect and friendship of his fellows. Even Scholars, priests, and kings are lacking if they fail to earn this crown. (Ophir Rauzman)

119

‫ ֱהוֵ י זָ ִהיר‬,‫אוֹמר‬ ֵ ‫הוּדה‬ ָ ְ‫ַר ִבּי י‬ ‫ ֶשׁ ִשּׁגְ גַ ת ַתּלְ מוּד עוֹלָ ה‬,‫ַבּ ַתּלְ מוּד‬ ‫לשׁה‬ ָ ‫ ְשׁ‬,‫אוֹמר‬ ֵ ‫ ַר ִבּי ִשׁ ְמעוֹן‬.‫זָ דוֹן‬ ‫תּוֹרה וְ כֶ ֶתר‬ ָ ‫ כֶּ ֶתר‬,‫כְ ָת ִרים ֵהם‬ ‫ וְ כֶ ֶתר‬,‫כְּ ֻהנָּ ה וְ כֶ ֶתר ַמלְ כוּת‬ :‫ֵשׁם טוֹב עוֹלֶ ה ﬠַ ל גַּ ֵבּ ֶיהן‬

Of the three crowns, the one of Torah is best according to Rashi because it is open to anyone instead of just one group. (Noah Berlinger)

Be meticulous in your studies: Rabbi Yehudah would tell his students this so that they would make sure that they should do whatever they can to understand the learning. Rashi says that one must also review what they have learned so to not forget. When we are learning we should always make sure that we are participating in class, but we should also ask questions and do whatever we can to understand the learning. However, we must also learn outside of class, to make sure that we retain what we have learned, and put in extra effort to do so (Akiva Schild)

Rabbi Shimon said that the crown of a good name supersedes the crown of the Torah, priesthood, and royalty. Why is the crown of a good name so important? The crown of the Torah symbolizes the crown over oneself, the crown of royalty represents the crown of the physical world, and the crown of priesthood represents the crown of the spiritual world. But the crown of a good name represents the most important thing, the crown of kindness to one another. Someone gets a good name through kindness and respect for others. By yourself you can only accomplish so much, but together, the skyâ&#x20AC;&#x2122;s the limit, especially in this time. Without the kindness of nurses and first responders a lot of people would not have food or even be alive. Remy Chamberlin & Michael Riskin TABC

Artwork by Shlomo Jacobs and Itai Callen

120

‫משנה י׳׳ד‬ Rabbi Nehorai said: go as a [voluntary] exile to a place of Torah and say not that it will come after you, for [it is] your fellow [student]s who will make it permanent in your hand and “and lean not upon your own understanding” (Proverbs 3:5).

Go as a [voluntary] exile to a place of Torah. The Rambam (Hilchos Teshuva 2:4) explains that exile can foster teshuva because “exile causes one to humble himself.” Therefore, the mishna advises us specifically to exile ourselves to a place of Torah, because the study of Torah requires the mindset that we are striving to understand a Truth greater than ourselves. Our egos should have no place in the Beis Medrash. While learning, we should be focused completely on unearthing the Torah’s true meaning.

And say not that it will come after you. Rabbeinu Yonah comments that the first half of the mishna teaches that each person is responsible for their own Torah learning. Once one exiles themself in a place of Torah, he says the phrase ‫ ֶׁש ֲח ֵברֶיָך‬,‫אמר ֶׁש ִהיא ָתבֹא ַא ֲחרֶיָך‬ ַ ֹ‫ְאל ּת‬ ַ‫ו‬ ‫ּמּוה ְב ָידֶָך‬ ָ ‫ְק ְי‬ ַ ‫י‬. Rabbeinu Yonah warns not to depend on others to initiate and inspire your learning. He says you, and only you, can fuel your pursuit of Torah.

Lean not upon your own understanding. In Lonely Man of Faith, Rabbi Joseph Soloveitchik distinguishes between types of communities. Members join the first seeking the benefit they can gain from other minds or strengths. The second is created by a common commitment to a cause, particularly that of faith in God. Perhaps the statement “do not rely on your own understanding” addresses the need to confer with others as we participate in the work of both of these communities.

Lean not upon your own understanding. The beginning of the mishna advocates for independence in Torah learning. At the same time, Bartenura comments that the mishna’s conclusion teaches that this concept is not absolute. Bartenura interprets ‫ש ֵען‬ ָּׁ ‫ָתָך ַאל ִּת‬ ְ ‫ְאל ִּבינ‬ ֶ‫ו‬ to mean that regardless of intellect or status, each person cannot successfully learn Torah independently. Learning Torah requires exchanging ideas with others. The mishnah, as a whole, shows the necessity of balancing independence and collaboration.

Tidbits by Zach Mainzer

121

‫ ֱהוֵ י גוֹלֶ ה לִ ְמקוֹם‬,‫אוֹמר‬ ֵ ‫הוֹראי‬ ַ ְ‫ַר ִבּי נ‬ ‫ֹאמר ֶשׁ ִהיא ָתבֹא‬ ַ ‫ וְ ַאל תּ‬,‫תּוֹרה‬ ָ .‫מוּה ְביָ ֶדָך‬ ָ ְ‫ ֶשׁ ֲח ֵב ֶריָך יְ ַקיּ‬,‫ַא ֲח ֶריָך‬ :(‫וְ ֶאל ִבּינָ ְתָך ַאל ִתּ ָשּׁﬠֵ ן )משלי ג‬

Chloe Karpel AJA I left the Beis early that day, Subdued and quiet. Their discussions: boisterous and animated. Mine: silent and still. They always had it easy Learning was as natural to them as breathing. The text, an extension of their minds and souls. The text, no nearer to me than heaven itself. I must have been absent the day it all happened, When insight and connection were gifted to them. My soul was left grasping for their light of inspiration -I was left in the dark. I decided to search for someone who could fix me: A door to door campaign for my inspiration. Eager to find what I was missing, I left home, pen and pad in hand. I returned home, numb and dissatisfied. In my hands, only signatures of support, But no notable contributions to my cause. My inspiration fueled by no one and nothing. That day, I gave up. Leaving everything behind, I grabbed only my fishing rod And trudged to the docks. I threw out my line and waited. and waited. and waited. My frustrations mounted as I glanced at the neighboring fisherman His bucket: full and filling. Mine: empty and dry.

Artwork by Sophie Steinberg

I waved to attract his attention, And gestured to his bucket with a questioning glance. He held up his line with a knowing smile, And with a little shake, drew my eyes to the baited hook. Bait! I was missing my bait. Of course the fish weren’t coming to my line, They weren’t drawn to me. I didn’t draw them to me. Waiting for fish without baiting my hook -Waiting for fire without lighting a match -Waiting for inspiration without looking within -It doesn’t work. I headed back to the Beis that day.

122

‫משנה ט׳׳ו‬ Rabbi Yannai said: it is not in our hands [to explain the reason] either of the security of the wicked, or even of the afflictions of the righteous. Rabbi Mathia ben Harash said: Upon meeting people, be the first to extend greetings; And be a tail unto lions, and not a head unto foxes.

‫ ֵאין ְבּיָ ֵדינוּ‬,‫אוֹמר‬ ֵ ‫ַר ִבּי יַ נַּ אי‬ ‫ל ֹא ִמ ַשּׁלְ וַ ת ָה ְר ָשׁﬠִ ים וְ ַאף ל ֹא‬ ‫ ַר ִבּי ַמ ְתיָ א ֶבן‬.‫סּוּרי ַהצַּ ִדּ ִיקים‬ ֵ ִ‫ִמיּ‬ ‫ ֱהוֵ י ַמ ְק ִדּים ִבּ ְשׁלוֹם‬,‫אוֹמר‬ ֵ ‫ָח ָרשׁ‬ ,‫ וֶ ֱהוֵ י זָ נָ ב לָ ֲא ָריוֹת‬.‫כָּ ל ָא ָדם‬ :‫וְ ַאל ְתּ ִהי רֹאשׁ לַ שּׁוּﬠָ לִ ים‬

Our mishna mentions the quintessential challenge to God: Why do bad things happen to good people? Our mishna also guides our reaction to this question: Be the tale of a lion and not the head of a fox. We must see ourselves as parts of the great big world; God’s calculations may surpass the limits of our comprehension. We can still live in God’s world, though, because we are the tale of the mighty lion.

Be the first to extend greetings. On the surface, the guidance to “be the first to extend greetings” reminds us of the importance of simple acts of kindness. However, Rav Hirsch explains that this advice touches on the deepest parts of our personality. We should not expect others to greet us first because they owe us honor; we should be the ones to offer a greeting first. We should be the last to expect honor and the first to give it.

Tidbits by Zach Mainzer

123

And not a head unto foxes. Rabbeinu Yonah explains that the phrase ‫ְאל‬ ַ‫ו‬ ‫ּׁשּוע ִלים‬ ָ ‫ ְּת ִהי רֹאׁש ַל‬is directed to teachers. In this metaphor, foxes symbolize someone with less wisdom. Rabbeinu Yonah says the Mishna shows that a teacher should not have a student with less knowledge, because this will ultimately decrease the teacher’s wisdom.

Or even of the afflictions of the righteous. The Tosafot Yom Tov explains that because of the word ‫ְאף‬ ַ ‫“( ו‬or even”), it is clear that the Jewish people do not possess the tranquility of the wicked. Meaning, this Mishna is supposed to reassure the people that, despite their exile, they are not completely wicked. Although they may not be completely righteous, they should not think of themselves as wicked and therefore give up hope for redemption.

Chloe Karpel AJA Twenty seconds to scrub and rinse, humming tunes to carefully measure the care and hygiene to properly protect our hands. Multiple twenty-second opportunities throughout the day to admire our hands, our amenities for kindness. A human tendency to be self-serving, to hold out our palms with expectation, Directly opposed by the opening of our hands to give, while refusing gifts in return. Opening our hands to clasp another’s, to pull a stranger out of their struggle, to gently wipe away a tear -without expecting any reciprocation. From a distance, to wave hello, a gesture to include the boy sitting alone. A smile forms on his face. A father’s enthusiastic thumbs-up encouraging her to keep dancing, to keep smiling. There’s no further expectation, no want of reward. Our hands can purely serve, without receiving in return. In twenty seconds, we care for our vessels of kindness: Our hands that build. Our hands that support. Our hands that hold up those who fall.

Tidbits by Jemima Schoen

Our hands that pat others on the back. Pat them dry.

124

‫משנה ט׳׳ז‬ Rabbi Jacob said: this world is like a vestibule before the world to come; prepare yourself in the vestibule, so that you may enter the banquetinghall.

Perek 4: Mishna 16, Yaffa Shekhter (Katz Yeshiva High School)

125

‫ ָהעוֹלָ ם ַהזֶּ ה‬,‫אוֹמר‬ ֵ ‫ַר ִבּי יַ ﬠֲ קֹב‬ ‫דּוֹמה לִ ְפרוֹזְ דוֹר ִבּ ְפנֵ י ָהעוֹלָ ם‬ ֶ ,‫ ַה ְת ֵקן ﬠַ צְ ְמָך ַב ְפּרוֹזְ דוֹר‬.‫ַה ָבּא‬ :‫לַ ְטּ ַר ְקלִ ין‬ ‫ֶשׁ ִתּכָּ נֵ ס‬ ‫כְּ ֵדי‬

‫משנה י׳׳ז‬ He used to say: more precious is one hour in repentance and good deeds in this world, than all the life of the world to come; And more precious is one hour of the tranquility of the world to come, than all the life of this world.

The Gemara in Eruvin (22a) comments that only in this world is one able to do mitzvos in order to earn reward in the world to come. This world was made for us to do mitzvos not the next world.

‫ יָ ָפה ָשׁﬠָ ה ַא ַחת‬,‫אוֹמר‬ ֵ ‫הוּא ָהיָ ה‬ ‫טוֹבים ָבּעוֹלָ ם‬ ִ ‫וּמﬠֲ ִשׂים‬ ַ ‫שׁוּבה‬ ָ ‫ִבּ ְת‬ ‫ וְ יָ ָפה‬.‫ ִמכָּ ל ַחיֵּ י ָהעוֹלָ ם ַה ָבּא‬,‫ַהזֶּ ה‬ ‫רוּח ָבּעוֹלָ ם‬ ַ ‫קוֹרת‬ ַ ‫ָשׁﬠָ ה ַא ַחת ֶשׁל‬ :‫ ִמכָּ ל ַחיֵּ י ָהעוֹלָ ם ַהזֶּ ה‬,‫ַה ָבּא‬

Rashi explains that because this world has so many worries and hardships, it is not possible to get peace of mind (koras ruach), in an entire lifetime, equivalent to even one hour of the next world.

Tidbits by Moshe Klaban

126

Yehoshua Weinstein

JEC I traveled long, and far, and wide, To find the answer to my qualm. And here I sit and quell my pride, To compose my desperate psalm. What good is my life here, If my reward awaits above? And why of sin do I fear, For here I am as a dove? Man toils day and night, Yet his reward comes in death. But if man sins, his punishment, Is reserved â&#x20AC;&#x2DC;til his final breath. For many years, through many lands, I searched for clarification. Until I passed through desert sands, And met the Judaic nation. I chanced upon a wise man, Rebbe Yaakov, was his name. And in haste, I began, To explain my inner pain. What good is life, I cried, Sobbing as I spoke.

127

What good is life, again I tried, But again my voice broke. And then he said, tenderly, As I let out my sorrow. You wish to know, said he, Why a man lives till tomorrow.

Why does he toil day and night, Do good deeds and gives, If he has not the mind nor sight, To understand for what he lives? I nodded, and he explained, There is a simple explanation. That even above, all he gained, Is nothing, next to a donation. The good man does, here on Earth, Is worth so much more. Than the glory, all the mirth, In the world beyond deathâ&#x20AC;&#x2122;s door. But do remember, as you rest, In your current state. Every pleasure, cannot best, What awaits on the heavenly plate.

‫משנה י׳׳ח‬ Rabbi Shimon ben Elazar said: Do not try to appease your friend during his hour of anger; Nor comfort him at the hour while his dead still lies before him; Nor question him at the hour of his vow; Nor strive to see him in the hour of his disgrace.

If we look at Sefer Beraishit we can clearly see an example of “not striving to see another in their hour of disgrace.” When Adam and Chava sinned and ate from the fruit of the Eitz Hada’at, Hashem did not reveal Himself to rebuke them right away. The Pasuk (Breishit 3:7) says, “And they made themselves loincloths”. Only after this, the Pasuk (Breishit 3:8) says, “and they heard the sound of Hashem their God.” (Rav Ovadia M’Bartenura) (Moshe Wieder)

,‫אוֹמר‬ ֵ ‫ַר ִבּי ִשׁ ְמעוֹן ֶבּן ֶאלְ ﬠָ זָ ר‬ ‫ַאל ְתּ ַרצֶּ ה ֶאת ֲח ֵב ְרָך ִב ְשׁﬠַ ת‬ ‫ וְ ַאל ְתּנַ ֲח ֶמנּוּ ְבּ ָשׁﬠָ ה‬,‫כַּ ﬠֲ סוֹ‬ ‫ וְ ַאל ִתּ ְשׁ ַאל‬,‫ֶשׁ ֵמּתוֹ ֻמ ָטּל לְ ָפנָ יו‬ ‫ וְ ַאל ִתּ ְשׁ ַתּ ֵדּל‬,‫לוֹ ִב ְשׁﬠַ ת נִ ְדרוֹ‬ :‫ַקלְ ָקלָ תוֹ‬ ‫ִב ְשׁﬠַ ת‬ ‫לִ ְראוֹתוֹ‬

By asking questions to one in the “hour of his vow” you will be ultimately causing the person much harm. For you will say certain reasons why he should not take on the vow, and in his anger he will take on the vow anyway. Now that he has already dismissed these reasons, it won’t be possible to find a way out of the vow because he realized all the repercussions when making his vow. Better to not be present so as not to hurt him in the long run (Rabbeinu Yonah) (Moshe Wieder)

The Rambam points out that avoiding these actions mentioned in this Mishna are clear and are simply a matter of ethics. Even though following these laws seem so obvious, it was nevertheless necessary to state them here. It is so easy to get caught up in the moment and forget to properly give everyone the respect and honor they deserve. However, it is vital that we always remember to do so. (Rambam) (Moshe Wieder)

Perek 4: Mishna 18, Tziporah Friedman

128

Adin Moskowitz HANC THE WIND The wind was lonely and dark Heavy and daunting But there was a thought, a glimmer of life That formed from within It seeped, it spread, it grew And expanded It developed And rose, it strengthened And broadened, it swelled And bloomed It unfurled and opened before the world It spread out to release its wave of warmth to the wind But something was not right. Its petals came out twisted, ugly, and hated. But the flower was unknowing, still trying to spread and calm the wind. There was no promised breeze, no sun, no love, no charm. Just a flower and itself, and someone to cause harm. It hit like a storm, A smack, a scold It withered, and cowered It retreated, and closed Laying faded and unwanted Feeling stunned under blows of angry wind It planted a seed The wind let out its anguish And the sorrow slowly ebbed away The cold left, the wind calmed And left room for the light The glimmer formed And spread It grew And shot up It blossomed, and released itself to the bright sky. It gave warmth to the wind the comfort it needed It felt the sun, and happy breeze now accepted and in need. The flowers bloomed, the sun shined, and the air buzzed with new life. The fields grew full of laughing children as the breeze flew lazley past the bright flowers. One flower stood slightly taller and larger, itâ&#x20AC;&#x2122;s colorful petals displayed for all to see. A small girl stooped down and plucked the flower up from the ground, putting it before her. She closed her eyes and held it close to her heart. She jumped up and smiled, and skipped away with the wind.

129

‫משנה י׳׳ט‬ Shmuel Hakatan said: “If your enemy falls, do not exult; if he trips, let your heart not rejoice, lest the Lord see it and be displeased, and avert his wrath from him” (Proverbs 24:17).

Bartenura explains that the reason celebrating an enemy’s downfall is evil in God’s eyes is due to the fact that doing so is acting as if you made God your agent and that it is He who is carrying out your will. According to this, rather than merely demonstrating an attitude against vengeance, the mishnah is revealing why vengeance is so problematic - the avenger sees God as his servant. Nothing could be further from reality. (Rami Sigal and Hayden Reiner)

‫ )משלי‬,‫אוֹמר‬ ֵ ‫מוּאל ַה ָקּ ָטן‬ ֵ ‫ְשׁ‬ ‫אוֹיִבָך ַאל ִתּ ְשׂ ָמח‬ ְ ‫כד( ִבּנְ פֹל‬ '‫ ֶפּן יִ ְר ֶאה ה‬,‫ִוּבכָּ ְשׁלוֹ ַאל יָ גֵ ל לִ ֶבָּך‬ :‫וְ ַרע ְבּﬠֵ ינָ יו וְ ֵה ִשׁיב ֵמﬠָ לָ יו ַאפּוֹ‬

The Talmud Yerushalmi explains that Shmuel Hakatan was called Shmuel the small one - because “he made himself small/humble before everyone”. One who is humble is able to be sympathetic even to one’s enemy and not celebrate any person’s downfall. (Rami Sigal and Hayden Reiner)

The Magen Avot explains that God does not celebrate the downfall or suffering of evil people who rebel against Him (like the drowning Egyptians), and it would be shameful for the angels or people to celebrate that suffering. This comment conveys that rejoicing over a personal enemy’s suffering is an even greater injustice as it’s nothing more than your own desires being satisfied irrelevant of the enemy’s relationship with God. (Rami Sigal and Hayden Reiner)

Artwork by Hayden Reiner

130

The class had been dreading this test for weeks. The chemistry teacher, Dr. Bergman, was always looking to go out of his way to fail kids. But Adam was not going to let Bergman fail him, not this time. He had let all of his other classes and their hours of homework fall by the wayside. It was chemistry 24/7 for Adam. Adam simply had to beat Charlie. Charlie Hadid was the one kid in the class who always knew better, thought faster, and got higher grades - and he was smug about it. Adam was determined. Rami Sigal, The Clinton School JSU

Adam began to get nervous. Charlie had been carrying himself with more than his usual degree of smarter-than-you-ness. He was TOO confident. Exam day. For exhausted Adam, the 45 minutes went by in a blur. Now it was just about waiting for Bergman to return the tests. And then it was Friday. Bergman’s preferred method of torture was to call each student up to his desk, like in some teen movie, and hand them their test while the entire class tried to read their face for a clue as to the level of pain or joy the grade had caused. “Hadid!” Charlie practically skipped to the front of the room, lightly took the test paper in hand, glanced down… and turned as white as a sheet. Clearly unprepared for what he saw, Charlie inhaled sharply before he asked, in an unnaturally high voice, “An ‘F?” Adam, in that moment, lit up. He had lived to see this moment. Charlie looked like he was about to cry. “Sit DOWN, Mr. Hadid!” barked Bergman. “Hakimian!” “Jenkins!” “Kurtz!” Adam could barely contain his glee. Finally, Adam heard “Levine”; called to his moment of fame, he walked slowly toward Bergman’s desk in anticipation. A quick look at the paper revealed a sea of red. A tilt of the page made Adam feel like someone had just punched him. A large “F” violently festooned the top inch of the page. Bergman could not resist. “Next time fewer careless errors, Mr. Levine. I’m sure you studied hard for this one. Better luck next time. The same goes for you Mr. Hadid.”

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‫משנה כ׳‬

Elisha ben Abuyah said: He who learns when a child, to what is he compared? To ink written upon a new writing sheet. And he who learns when an old man, to what is he compared? To ink written on a rubbed writing sheet. Rabbi Yose ben Judah a man of Kfar Ha-babli said: He who learns from the young, to what is he compared? To one who eats unripe grapes, and drinks wine from his vat; And he who learns from the old, to what is he compared? To one who eats ripe grapes, and drinks old wine. Rabbi said: don’t look at the container but at that which is in it: there is a new container full of old wine, and an old [container] in which there is not even new [wine].

‫לּוֹמד‬ ֵ ‫ ַה‬,‫אוֹמר‬ ֵ ‫ישׁע ֶבּן ֲאבוּיָ ה‬ ָ ִ‫ֱאל‬ ‫תוּבה‬ ָ ְ‫ לִ ְדיוֹ כ‬,‫דוֹמה‬ ֶ ‫יֶ לֶ ד לְ ַמה הוּא‬ ‫לּוֹמד זָ ֵקן לְ ַמה‬ ֵ ‫ וְ ַה‬.‫ﬠַ ל נְ יָ ר ָח ָדשׁ‬ ‫תוּבה ﬠַ ל נְ יָ ר‬ ָ ְ‫ לִ ְדיוֹ כ‬,‫דוֹמה‬ ֶ ‫הוּא‬ ‫הוּדה ִאישׁ‬ ָ ְ‫יוֹסי ַבר י‬ ֵ ‫ ַר ִבּי‬.‫ָמחוּק‬ ‫לּוֹמד ִמן‬ ֵ ‫ ַה‬,‫אוֹמר‬ ֵ ‫כְּ ַפר ַה ַבּ ְבלִ י‬ ‫ לְ אֹכֵ ל‬,‫דוֹמה‬ ֶ ‫ַה ְקּ ַטנִּ ים לְ ַמה הוּא‬ .‫שׁוֹתה יַ יִ ן ִמגִּ תּוֹ‬ ֶ ְ‫ﬠֲ נָ ִבים ֵקהוֹת ו‬ ‫לּוֹמד ִמן ַהזְּ ֵקנִ ים לְ ַמה הוּא‬ ֵ ‫וְ ַה‬ ‫ לְ אֹכֵ ל ﬠֲ נָ ִבים ְבּ ֵשׁלוֹת‬,‫דוֹמה‬ ֶ ‫ ַאל‬,‫אוֹמר‬ ֵ ‫ ַר ִבּי‬.‫שׁוֹתה יַ יִ ן יָ ָשׁן‬ ֶ ְ‫ו‬ ‫ ֶאלָּ א ְב ַמה‬,‫ִתּ ְס ַתּכֵּ ל ַבּ ַקּנְ ַקן‬ ‫ יֵ שׁ ַקנְ ַקן ָח ָדשׁ ָמלֵ א‬.‫ֶשּׁיֶּ שׁ בּוֹ‬ :‫ וְ יָ ָשׁן ֶשׁ ֲא ִפלּוּ ָח ָדשׁ ֵאין בּוֹ‬,‫יָ ָשׁן‬

Rabbeinu Yona teaches that even if one doesn’t remember all the Torah he or she learns, there is still a tremendous benefit in the process of learning. One who attempts to carry water in a punctured bucket may fail to do so, but he still succeeds in cleaning out the bucket along the way. So too, even if our learning may escape us entirely, Torah, which is compared to water, can cleanse a person and purify him to be able to receive reward in the next world.

When we’re young, we need to make an effort to absorb as much wisdom as we can, since we can’t help others without first filling ourselves up. Once we get older, however, we can’t selfishly focus only on our own growth. We must take the wisdom we gained as children and focus on transmitting it to the next generation.

The Bartenura teaches that just like unripe grapes can be detrimental and unsettling for one’s teeth, so too the wisdom of a child, which hasn’t been fully cultivated, can often be unsettling to others. This is why Judaism has so much respect for elders; even the most intellectual youth don’t have the same vast life experience with which the older generation views the world.

Rabbi Dovid Rosenfeld explains that when we are young, we still haven’t figured out our path in life. Therefore, we are more open to trying new things and exploring new possibilities. This inevitable curiosity is what allows a child to absorb and grow intellectually, emotionally, and religiously with incredible speed. (Eli Novick)

132

“Rabbi Meir said: Do not look at the jug, but at what is in it.” We are able to learn from here the importance of judging a person based on his character and not based on his appearance. One must be able to look past one’s physical appearance and focus on the true essence of a person. The physical traits of a person can be deceiving and may not represent a person’s true character. (Sophie Schanzer)

Perek 4: Mishna 20, Nava Chefitz

133

A deeper interpretation of the mishnah is that one should have humility when learning. When studying Torah one should do so as if he were a “child”. An “Old man” may likely study Torah relying on the Torah that he has immersed himself in throughout his days, preventing him from grasping the undiluted wisdom that can be obtained from the Torah. (The Rebbe in Biurim) (Gavi Dickman)

Dani Bank Kushner In the garden of knowledge there are plenty of fruits, Each with a secret mankind wants to know. And eaten while ripe, one can get the loot Of gaining knowledge to help himself grow. The source of the fruit’s not what matters; It’s not important what soil is used, Or whether it’s planted below or above ladders. Its height or location should not be confused. Each fruit has its own season to bloom; Some early while others are late. But based on time there’s nothing to assume; All that matters is it’s in its ripe state. When it’s ripe, examine the fruit you chose, And ensure it’s the one you truly desire. After eating the fruit you shouldn’t have woes But instead feel the joy, as your knowledge grows higher. Each ripe fruit has something different to give. What’s important is the facts that you gain. Each fruit has a climate in which it must live, So choose the fruit that will best enhance your brain. Learn from this garden an important lesson, “Don’t judge a fruit by its color” ‘Cause what you can gain will surely be a blessing But if ignored it will make life much duller.

Eli Novick Kushner PAPER The infant is given his paper. It becomes his friend. He sleeps with it. He plays with it. He drools on it. That makes its whiteness sparkle. But it stays unnaturally blank. The child is taught to use his paper. He writes few but big letters, full of his naive wisdom. He covers it with black marker. He proudly displays his work to all whom he encounters. But it is still so very white. The white patches are yet to be filled in. The adult is taught to think with his paper. He spends hours laboring over its youthful contents and adding to its complexity. Writing, erasing, smudging, ammending, editing. He strives to create greatness and leaves the tracks of his progress in every nook and cranny. Every day, he covers its innocence with more blackness. The elder is taught to reflect on his paper. Relaxing in his comfortable rocking chair, he admires his life’s work from a distance. He knows all its contents, yet only sees darkness. With the last of his energy, he pulls it close. Between white specks, he begins to make out letters, words. He is reminded of thoughts, ideas, goals, failures, unexpected turns. He is humored by its childishness, impressed by its intricateness, fulfilled with its fullness. With much effort, he picks up his marker and fills in the remaining white spots. He closes his eyes.

Perek 4: Mishna 20, Roey Novick

134

‫משנה כ׳׳א‬ Rabbi Elazar Ha-kappar said: envy, lust and [the desire for] honor put a man out of the world.

,‫אוֹמר‬ ֵ ‫ַר ִבּי ֶאלְ ﬠָ זָ ר ַה ַקּ ָפּר‬ ,‫ַה ִקּנְ ָאה וְ ַה ַתּ ֲאוָ ה וְ ַהכָּ בוֹד‬ :‫מוֹצִ ִיאין ֶאת ָה ָא ָדם ִמן ָהעוֹלָ ם‬

Hashem guides every single person’s life for good. Like a seamstress, masterfully weaving the tangled strings of our lives into one beautiful tapestry. At times from our perspectives events seem cruel and random, but Hashem set everything in place purposefully and He does not make mistakes. While we cannot—and never will—be able to understand Hashem’s ways, we must always remember that what He does is for our benefit.

Sara Shiner, Shira Davis Ida Crown

When we are envious we are denying this fundamental principle. We claim that we know better than G-d and that He has neglected to provide us with what we need. Our jealousy shows a lack of faith in G-d to give us what we need and a doubt that He is watching over us and providing for us. In addition, remembering that Hashem provides us with everything should keep us humble. Our accomplishments do not come solely from our own labor. It is Hashem who gives us the strength to achieve our goals. When we chase after honors and accolades and demand recognition for our acts, we forget that we only accomplished them through G-d’s help and receive rewards for deeds that are not our own. We must always remember that Hashem provides us with everything and that He is meticulously watching and guiding our lives for good. All of our strength comes from Him and all that we accomplish is due to Him. When we forget this we forget Hashem—and our true selves— and are led to sin. When we become envious and haughty we forget our Maker and turn our back on the very hand that has been feeding us and sustaining us the whole time.

135

Artwork by Noah Brody

136

‫משנה כ׳׳ב‬ He used to say: the ones who were born are to die, and the ones who have died are to be brought to life, and the ones brought to life are to be judged; So that one may know, make known and have the knowledge that He is God, He is the designer, He is the creator, He is the discerner, He is the judge, He the witness, He the complainant, and that He will summon to judgment. Blessed be He, before Whom there is no iniquity, nor forgetting, nor respect of persons, nor taking of bribes, for all is His. And know that all is according to the reckoning. And let not your impulse assure thee that the grave is a place of refuge for you; for against your will were you formed, against your will were you born, against your will you live, against your will you will die, and against your will you will give an account and reckoning before the King of the kings of kings, the Holy One, blessed be He.

137

,‫לּוֹדים לָ מוּת‬ ִ ִ‫ ַהיּ‬,‫אוֹמר‬ ֵ ‫הוּא ָהיָ ה‬ .‫ וְ ַה ַחיִּ ים לִ דּוֹן‬,‫וְ ַה ֵמּ ִתים לְ ֵה ָחיוֹת‬ ,‫הוֹדיﬠַ וּלְ ִהוָּ ַדע ֶשׁהוּא ֵאל‬ ִ ְ‫לֵ ַידע ל‬ ‫ הוּא‬,‫בּוֹרא‬ ֵ ‫ הוּא ַה‬,‫הוּא ַהיּוֹצֵ ר‬ ‫ הוּא‬,‫ הוּא ﬠֵ ד‬,‫ הוּא ַה ַדּיָּ ן‬,‫ַה ֵמּ ִבין‬ ‫ ָבּרוְּך‬.‫ וְ הוּא ﬠָ ִתיד לָ דוּן‬,‫ַבﬠַ ל ִדּין‬ ‫ וְ ל ֹא‬,‫ ֶשׁ ֵאין לְ ָפנָ יו ל ֹא ﬠַ וְ לָ ה‬,‫הוּא‬ ‫ וְ ל ֹא‬,‫ וְ ל ֹא ַמשּׂוֹא ָפנִ ים‬,‫ִשׁכְ ָחה‬ ‫ וְ ַדע‬.‫ ֶשׁ ַהכֹּל ֶשׁלּוֹ‬,‫ִמ ַקּח שׁ ַֹחד‬ ‫ וְ ַאל ְיַב ִט ֲיחָך‬.‫ֶשׁ ַהכֹּל לְ ִפי ַה ֶח ְשׁבּוֹן‬ ,‫יִ צְ ְרָך ֶשׁ ַה ְשּׁאוֹל ֵבּית ָמנוֹס לְ ָך‬ ‫ וְ ﬠַ ל כָּ ְר ֲחָך‬,‫ֶשׁﬠַ ל כָּ ְר ֲחָך ַא ָתּה נוֹצָ ר‬ ‫ וְ ﬠַ ל‬,‫ וְ ﬠַ ל כָּ ְר ֲחָך ַא ָתּה ַחי‬,‫ַא ָתּה נוֹלָ ד‬ ‫ וְ ﬠַ ל כָּ ְר ֲחָך ַא ָתּה‬,‫כָּ ְר ֲחָך ַא ָתּה ֵמת‬ ‫ﬠָ ִתיד לִ ֵתּן ִדּין וְ ֶח ְשׁבּוֹן לִ ְפנֵ י ֶמלֶ ְך‬ :‫ַמלְ כֵ י ַה ְמּלָ כִ ים ַה ָקּדוֹשׁ ָבּרוְּך הוּא‬

JEC We don’t have control It is out of our hands When Hashem wants existence To be part of his plan

our

Once we are here We must make the most Of the time that we have We must prove to our Host That the mitzvahs we do And the sins we push away Make us worthy of G-d’s mercy On our Judgment Day Judgment will come Of that we are sure Hashem will take decide And see if we’re pure Do we deserve His mercy Did we do His will Will we enter Gan Eden If so, what a thrill May the lives that we lead Be Torah driven We must be good Jews And live lives worth livin’

Rabbeinu Yonah explains this Mishna to mean that every person who ‘is born’ on earth should realize that he will eventually die, so they should prepare themselves by doing teshuva and repenting before their death. When Mashiach comes, all will be revived and judged by Hashem. These people will be the ‘living’ people who Hashem will judge to see whether they should be rewarded or punished, based on their life.

The last part of the Mishna comes to reinforce to us that there is no escaping Judgment Day. In case one thinks that he somehow could run away, R’ Elazar reminds us that we don’t control whether or not we are born, which family we are born into, and we do not control when we die. If we have no say in those matters, why would we have any control in how we get judged by Hashem? R’ Elazar exhorts us to do teshuva so that when we are judged by Hashem, we will get a favorable verdict. Tidbits by Moshe Klaban

138

‫הקדמה לפרק ה׳‬ A Numbers Game By: Miriam Rivkah Lapson, Kayla Plutzer, Ben Freund The fifth chapter in Pirkei Avot is all about numbers. However, if you love math, we are sorry to say there is not too much place for computation here; but don’t worry there’s still plenty of opportunity for critical thinking as well as connection to one’s inner self. We will focus on the numbers ten, seven, and four, as they are related to man relating to G-d, others, and himself. The chapter begins with a discussion of lists of ten. This number is commonly attributed divine significance; specifically in regards to the ten commandments we were given. Interestingly, the ten commandments are actually not included in the lists of ten that are mentioned in the first six mishnayot of this chapter. If we go through the list we see how the lists of ten are written in historical order with the last list circling back to allude to the metaphysical. We see that the first mishnah mentions the ten utterances with which the world was created. The mishna then continues on to list the ten generations which elicited G-d’s endless mercy before destroying them and leaving over Noach; following with the ten generations between Noach and Avraham. It then goes on to describe the ten trials of Avraham and his almost superhuman strength to surpass them. It continues onto the ten miracles that G-d performed for the Jews in Egypt and by the sea, and then to the ten miracles which took place in the times of the Beit Hamikdash. At its conclusion, the list of tens shifts from a historical account, back to creation, discussing specifically the ten things created during twilight before Shabbos. These mystical things which are corporeal, but because they were created during twilight, they were also imbued with an additional special divinity. While all highlighting the importance of ten in different contexts, each example of ten relates to man’s relationship with G-d as our creator, as merciful, and the one who not only created the world but also remains actively engaged in it. The next number that appears in the subsequent three mishnayos is seven. Seven is placed in between ten and four in our perek not only in order to bridge the gap that exists between the two numbers, but more meaningfully, between what they represent. All three of these mishnayos deal with how man relates to the people and the world around himself. In the seventh mishna, the characteristics of a wise person and an inanimate form are expounded upon, while the eighth and ninth mishnayos deal with seven different kinds of punishments that come as a result of seven different kinds of sins. The seventh mishna deals with man’s intellectual relationship with the people around him, while the other two deal with the effects of man’s actions on the world. These examples, built around the number seven, illustrate man’s relationship with this world, bridging the gap between the man’s relationship to G-d and man’s relationship with himself, which is discussed in the next set of mishnayos. The number four emerges as the final number within this perek. The subsequent six mishnayos talk about the different attributes within each person. This isn’t the first place we have seen the number four corresponding to personalities, we also see this within the Pesach seder. We have the four sons, and here it is almost as if we have these four personalities of these four sons being explained on a deeper level. The mishnayos for the number four concludes in the fourteenth mishna by going through the four different types of people who come to learn. You have one who shows up, but does not practice, this could be the son who doesn’t know how to ask. He comes but maybe he doesn’t know how to review or learn on his own. The second one is the one who practices but does not attend, this could be the simple son. He does the learning and doesn’t necessarily need or want the reinforcement that would come from showing up. Then we have the one who attends and practices, this could be the wise son as this person is referred to as a pious man. He does both of the elements knowing that those together will give him the most out of his learning. And lastly we have the one who neither attends nor practices, this person is referred to as a wicked man so this would be the wicked son. He doesn’t see any benefit of either of these things to himself. Our perek utilizes numbers to represent three different relationships: between man and G-d, man and others, and man and himself. These metaphysical, interpersonal, and intrapersonal views all offer unique gateways for introspection and contemplation.

139

‫משנה א׳‬ With ten utterances the world was created. And what does this teach, for surely it could have been created with one utterance? But this was so in order to punish the wicked who destroy the world that was created with ten utterances, And to give a good reward to the righteous who maintain the world that was created with ten utterances.

Why were there specifically ten utterances used to create the world? The Maharal explains that the number ten consists of many unique components that ultimately join together to become one entity. If one negatively impacts one aspect of the world, they are in actuality detracting from its entirety.

.‫ַבּﬠֲ ָשׂ ָרה ַמ ֲא ָמרוֹת נִ ְב ָרא ָהעוֹלָ ם‬ ‫ וַ ֲהל ֹא ְב ַמ ֲא ָמר‬,‫לוֹמר‬ ַ ‫וּמה ַתּלְ מוּד‬ ַ ‫ ֶאלָּ א‬,‫ֶא ָחד יָ כוֹל לְ ִה ָבּ ְראוֹת‬ ‫לְ ִה ָפּ ַרע ִמן ָה ְר ָשׁﬠִ ים ֶשׁ ְמּ ַא ְבּ ִדין‬ ‫ֶאת ָהעוֹלָ ם ֶשׁנִּ ְב ָרא ַבﬠֲ ָשׂ ָרה‬ ‫ וְ לִ ֵתּן ָשׂכָ ר טוֹב‬,‫ַמ ֲא ָמרוֹת‬ ‫לַ צַּ ִדּ ִיקים ֶשׁ ְמּ ַקיְּ ִמין ֶאת ָהעוֹלָ ם‬ :‫ֶשׁנִּ ְב ָרא ַבﬠֲ ָשׂ ָרה ַמ ֲא ָמרוֹת‬

Rabbi Chaim Vital asks a simple question on the second half of the Mishna. Why did Hashem even create evil to begin with? He answers that evil is uprooted when the righteous do good. Therefore, besides for only being rewarded for their good deeds, they also receive reward for ridding the world of evil. With one act, they receive double the reward!

The first Ger rebbe, the Chiddushei Harim, explains that there is a direct connection between the ten utterances that Hashem created the world with and the ten plagues that were brought in Egypt. He elaborates that even a skeptic accepted that Hashem created the world once they witnessed the ten plagues. Once that became clear throughout the world, Hashem felt it was an appropriate time to bestow the Jewish people with the ten commandments.

140

NY JSU

The child went to play. He knew he wanted to build, but what would he build and with which toys, the boy was unsure. Immediately he went over to his favorite toy, Lego. He loved his Lego. So many colors, so many sizes, so many options. Today he decided to build a farmhouse. Silo, gates, rooster and all.

He then went over to his Tinker Toys. Much bulkier, bigger pieces. Less exciting colors and less colors in general. The long wooden sticks and flat plastic wedges didn’t allow for much detail, but perfect for a windmill. The boy’s eyes lit up when he saw them in the corner of the room. His wooden blocks. Squares, rectangles and cylinders. Stacking these were easy and fun. Today they would become a stadium. His MagnaTiles were next. They connect so easily but yet are so delicate. The colors are explosive and loud, but clear too. Varying shapes and of course the ones with the middles missing. Yes, these would make a perfect tunnel, as long as the cars weren’t too heavy. The child realized, each type of building toy is perfect for different types of building. Our words are our building blocks. “With ten utterances the World was created”

‫משנה ב׳‬ [There were] ten generations from Adam to Noah, in order to make known what long-suffering is His; for all those generations kept on provoking Him, until He brought upon them the waters of the flood. [There were] ten generations from Noah to Abraham, in order to make known what long-suffering is His; for all those generations kept on provoking Him, until Abraham, came and received the reward of all of them.

141

,‫ﬠֲ ָשׂ ָרה דוֹרוֹת ֵמ ָא ָדם וְ ﬠַ ד נ ַֹח‬ ,‫הוֹדיﬠַ כַּ ָמּה ֶא ֶרְך ַא ַפּיִ ם לְ ָפנָ יו‬ ִ ְ‫ל‬ ‫ֶשׁכָּ ל ַהדּוֹרוֹת ָהיוּ ַמכְ ﬠִ ִיסין‬ ‫ָוּב ִאין ﬠַ ד ֶשׁ ֵה ִביא ﬠֲ לֵ ֶיהם ֶאת‬ ‫ ﬠֲ ָשׂ ָרה דוֹרוֹת ִמנּ ַֹח‬.‫ֵמי ַה ַמּבּוּל‬ ‫הוֹדיﬠַ כַּ ָמּה‬ ִ ְ‫ ל‬,‫וְ ﬠַ ד ַא ְב ָר ָהם‬ ‫ ֶשׁכָּ ל ַהדּוֹרוֹת‬,‫ֶא ֶרְך ַא ַפּיִ ם לְ ָפנָ יו‬ ‫ ﬠַ ד ֶשׁ ָבּא‬,‫ָהיוּ ַמכְ ﬠִ ִיסין ָוּב ִאין‬ :‫ַא ְב ָר ָהם וְ ִק ֵבּל ﬠָ לָ יו ְשׂכַ ר כֻּ לָּ ם‬

‫משנה ג׳‬ With ten trials was Abraham, our father (may he rest in peace), tried, and he withstood them all; to make known how great was the love of Abraham, our father (peace be upon him).

Avraham went through 10 tests and he was able to overcome all of them. He is called “our father” because he overcame the 10 trials and showed his courage and strength that he is a worthy and righteous role model for all of Bnei Yisrael.

‫ﬠֲ ָשׂ ָרה נִ ְסיוֹנוֹת נִ ְתנַ ָסּה ַא ְב ָר ָהם‬ ‫ָא ִבינוּ ﬠָ לָ יו ַה ָשּׁלוֹם וְ ﬠָ ַמד‬ ‫הוֹדיﬠַ כַּ ָמּה ִח ָבּתוֹ ֶשׁל‬ ִ ְ‫ ל‬,‫ְבּכֻ לָּ ם‬ :‫ַא ְב ָר ָהם ָא ִבינוּ ﬠָ לָ יו ַה ָשּׁלוֹם‬

The Rabeinu Yonah explains that Hashem tested Avraham in order to reveal to the creatures that he feared God and was complete in all of his traits. Avraham’s trials displayed his fear of Hashem and how he was able to do anything out of the fear and respect he had for God.

There were many generations before Avraham. Each generation provoked Hashem until Avraham came along. Avraham was given 10 tests and did them all without fail. This proved Avraham’s love for Hashem and ability to be “our father”.

Dear Diary, It has been a long time since I wrote an entry. In all this time, Hashem has come to me and tested me. I went through many tests. It began with getting up and moving without an explanation, or even telling me where I was going. I have to admit, it was pretty hard. Nevertheless, I put my full trust in Hashem, as always. Without a question the toughest test for me was definitely the last one. Hashem asked me to take my son, Yitzchak, as a korban! My wife, Sarah, was devastated, but I just knew I had to do what Hashem asked of me... I took my son up, ready to slaughter him and I was stopped by an angel of Hashem. Oh how thankful I was not to have to go through with it! It was the most difficult thing I have ever done, but it was worth it to prove my belief and love in Hashem. -Avraham Hannah Cohen, Sarah Davis, Talia Goldstein, Zahava Aryeh | SKA

142

‫משנה ד׳‬ Ten miracles were wrought for our ancestors in Egypt, and ten at the sea. Ten plagues did the Holy one, blessed be He, bring upon the Egyptians in Egypt and ten at the sea. [With] ten trials did our ancestors try God, blessed be He, as it is said, “and they have tried Me these ten times and they have not listened to my voice” (Numbers 14:22).

‫ׂר ַעל ַה ָיּם‬ ‫ְע ֶש‬ ֶ ‫ ו‬- Rav Ovadia Bartenura (14451515) explains that this is corresponding to the song “And God Saved” in which it says the ten downfalls: “He threw into the sea”; “He cast into the sea”; “they drowned in the Reed Sea”; “The depths covered them”; “they descended into the depths”; “You crushed the enemy”; “You destroyed your enemy”; “it consumed them like straw”; “ they sank like lead”. However, “the earth swallowed them” is not counted in these ten examples, because this was one of the benefits to the Egyptians which is that they had the merit of burial.

Tidbits by Refael Nahon

143

‫בוֹתינוּ‬ ֵ ‫ﬠֲ ָשׂ ָרה נִ ִסּים נַ ﬠֲ שׂוּ לַ ֲא‬ ‫ ﬠֶ ֶשׂר‬.‫ְב ִמצְ ַריִ ם וַ ﬠֲ ָשׂ ָרה ﬠַ ל ַהיָּ ם‬ ‫ַמכּוֹת ֵה ִביא ַה ָקּדוֹשׁ ָבּרוְּך הוּא‬ ‫ﬠַ ל ַה ִמּצְ ִריִּ ים ְבּ ִמצְ ַריִ ם וְ ﬠֶ ֶשׂר ﬠַ ל‬ ‫בוֹתינוּ‬ ֵ ‫ ﬠֲ ָשׂ ָרה נִ ְסיוֹנוֹת נִ סּוּ ֲא‬.‫ַהיָּ ם‬ ,‫ֶאת ַה ָמּקוֹם ָבּרוְּך הוּא ַב ִמּ ְד ָבּר‬ ‫ֶשׁנֶּ ֱא ַמר )במדבר יד( וַ יְ נַ סּוּ א ִֹתי‬ :‫זֶ ה ﬠֶ ֶשׂר ְפּﬠָ ִמים וְ ל ֹא ָשׁ ְמעוּ ְבּקוֹלִ י‬

‫עשרה נסים נעשו לאבותינו‬ ‫במצרים‬.- The Tosafot Yom Tov informs us of the plagues only happening upon the Egyptians with an exception of the plague of lice. Although it is not said clearly, it is understood that the lice were in the areas of the Jews, but no Jew was either touched or affected by them.

‫ ַּב ִּמ ְד ָּבר‬- The Ikar Tosafot Yom Tov says: The Jews were in a place of wilderness. A place of no inhabitants or organisms, while lacking everything and leaving the people with nothing. So, they thought that maybe they were there from the lack of Hashem’s supervision, and therefore decided to test Him.

Mark Levy RASG After twenty one decades Of agony and despair, Free we were from labor and scare Plagued were our enemies, As they all dropped dead, Their calvary of thousands Defeated by His set of ten The sea was split for us, In many more ways than one, Despite all of our whining that was yet to be done. A crevice in the ocean And ambition running rampant It resembled the very tents That defined our previous encampment Delicious, sweet water And dry ground to traverse Our bodies passed through gracefully While our tormentors slipped in dirt A path so neatly arranged Each tribe granted its own, Translucent walls of sapphire, onyx, and glass Stood tall in every zone His miracles unmatched, And the hearts of our nation He won, With hope we trod along A path of frosted freedom With four decades of wandering Our awe began to blur As the complaints gushed out, flooding Our fathers with all the wrong words “Are there no graves in Egypt?” “What shall we drink?” “If only we had meat to eat!” It seemed an alternate God had emerged Our appreciation then was dry, But through every generation God has never left our side.

Perek 5: Mishna 3, Hadassah Reich

144

‫משנה ה׳‬ Ten wonders were wrought for our ancestors in the Temple: [1] no woman miscarried from the odor of the sacred flesh; [2] the sacred flesh never became putrid; [3] no fly was ever seen in the slaughterhouse; [4] no emission occurred to the high priest on the Day of Atonement; [5] the rains did not extinguish the fire of the woodpile; [6] the wind did not prevail against the column of smoke; [7] no defect was found in the omer, or in the two loaves, or in the showbread; [8] the people stood pressed together, yet bowed down and had room enough; [9] never did a serpent or a scorpion harm anyone in Jerusalem; [10] and no man said to his fellow: the place is too congested for me to lodge overnight in Jerusalem.

‫ֲצי‬ ֵ ‫וְֹלא ִּכּבּו ְג ָׁש ִמים ֵאׁש ע‬ ‫ְאף ַעל ִּפי ֶׁש ַה ִּמזְ ֵּב ַח‬ ַ ‫ ו‬.‫ֲר ָכה‬ ָ ‫ַה ַּמע‬ ‫ֻלה ָהיָה‬ ֶּ ‫ְּב ָמקֹום ְמג‬ Even though the ‫ מזבח‬was in an exposed place, when the rain fell it would not ruin it, even a little bit.

145

‫בוֹתינוּ‬ ֵ ‫ﬠֲ ָשׂ ָרה נִ ִסּים נַ ﬠֲ שׂוּ לַ ֲא‬ ‫ ל ֹא ִה ִפּילָ ה‬.‫ְבּ ֵבית ַה ִמּ ְק ָדּשׁ‬ ‫ וְ ל ֹא‬,‫ִא ָשּׁה ֵמ ֵר ַיח ְבּ ַשׂר ַהקּ ֶֹדשׁ‬ ‫ וְ ל ֹא‬,‫ִה ְס ִר ַיח ְבּ ַשׂר ַהקּ ֶֹדשׁ ֵמעוֹלָ ם‬ ,‫נִ ְר ָאה זְבוּב ְבּ ֵבית ַה ִמּ ְט ָבּ ַחיִ ם‬ ‫וְ ל ֹא ֵא ַרע ֶק ִרי לְ כ ֵֹהן גָּ דוֹל ְבּיוֹם‬ ‫ וְ ל ֹא כִ בּוּ גְ ָשׁ ִמים‬,‫פּוּרים‬ ִ ִ‫ַהכּ‬ ‫ וְ ל ֹא‬,‫ֵאשׁ ֶשׁל ﬠֲ צֵ י ַה ַמּﬠֲ ָרכָ ה‬ ,‫רוּח ֶאת ﬠַ מּוּד ֶהﬠָ ָשׁן‬ ַ ‫נָ צְ ָחה ָה‬ ‫וְ ל ֹא נִ ְמצָ א ְפסוּל ָבּע ֶֹמר ִוּב ְשׁ ֵתּי‬ ‫עוֹמ ִדים‬ ְ ,‫ַהלֶּ ֶחם ְוּבלֶ ֶחם ַה ָפּנִ ים‬ ‫ וְ ל ֹא‬,‫וּמ ְשׁ ַתּ ֲחוִ ים ְרוָ ִחים‬ ִ ‫פוּפים‬ ִ ְ‫צ‬ ‫ירוּשׁלַ יִ ם‬ ָ ‫ִהזִּ יק נָ ָחשׁ וְ ﬠַ ְק ָרב ִבּ‬ ‫ וְ ל ֹא ָא ַמר ָא ָדם לַ ֲח ֵברוֹ‬,‫ֵמעוֹלָ ם‬ :‫ירוּשׁלַ יִ ם‬ ָ ‫צַ ר לִ י ַה ָמּקוֹם ֶשׁ ָאלִ ין ִבּ‬

‫רּוח ֶאת ַעּמּוד‬ ַ ‫ָצ ָחה ָה‬ ְ ‫וְֹלא נ‬ ‫ְעֹולה‬ ֶ ‫ְהא ִמ ַּת ֵּמר ו‬ ֵ ‫ ֶׁשֹּלא י‬.‫ֶה ָע ָׁשן‬ When the wind blew, it would not blow the smoke coming up from the ‫מזבח‬. The smoke went directly up in a straight line.

‫ ְלׁשֹון ָצף ַעל ְּפנֵי‬.‫פּופים‬ ִ ‫ְצ‬ ‫ ֵמרֹב ַה ָּק ָהל ָהיּו ִנ ְד ָח ִקים‬.‫ַה ַּמיִם‬ ‫יהם‬ ֶ ‫ִאיׁש ְּב ָא ִחיו ַעד ֶׁש ָהיּו ַר ְג ֵל‬ ‫ְעֹומ ִדים ָּב ֲאוִיר‬ ְ ‫נטּולֹות ִמן ָה ָארֶץ ו‬:ְ It was always very crowded in the ‫בית המקדש‬, to the point where everyone touched each other. When they were davening, Hashem made a ‫ נס‬that you were able to bow even though there was no room.

Have you ever seen a city that seemed so small but it was so big that millions of people could come and there was room for all. A place where one could become close to God with an altar where fire always burned and never extinguished. A place that is surrounded by the desert yet a scorpion never went after anyone. A place where people could bow and the room expanded. Oh how we miss you oh Jerusalem our holy city where the temple once stood and where with Godâ&#x20AC;&#x2122;s help we will once again see these miracles. Hannah Greenberg, Gita Schmerler, Simona Goldberg, Nava Moskowitz | SKA

146

‫משנה ו׳‬ Ten things were created on the eve of the Sabbath at twilight, and these are they: [1] the mouth of the earth, [2] the mouth of the well, [3] the mouth of the donkey, [4] the rainbow, [5] the manna, [6] the staff [of Moses], [7] the shamir, [8] the letters, [9] the writing, [10] and the tablets. And some say: also the demons, the grave of Moses, and the ram of Abraham, our father. And some say: and also tongs, made with tongs.

It is stated in the mishnah that on Erev Shabbos at twilight Hashem created ten things. One of these things is the “destructive spirits”. The Bartenura explains that the mishnah is referring to demons. When Hashem created Adam and Chava the demons were a part of them. Hashem created their spirits, however, He didn’t create their bodies before Shabbos, the seventh day. Therefore, they were just spirits without a body. (Bartenura 5:6:12) (Sammy Lurie)

147

‫ﬠֲ ָשׂ ָרה ְד ָב ִרים נִ ְב ְראוּ ְבּﬠֶ ֶרב ַשׁ ָבּת‬ ,‫ ִפּי ָה ָא ֶרץ‬,‫ וְ ֵאלּוּ ֵהן‬,‫ֵבּין ַה ְשּׁ ָמשׁוֹת‬ ,‫ וְ ַה ֶקּ ֶשׁת‬,‫ ִוּפי ָה ָאתוֹן‬,‫ִוּפי ַה ְבּ ֵאר‬ ,‫ וְ ַהכְּ ָתב‬,‫ וְ ַה ָשּׁ ִמיר‬,‫ וְ ַה ַמּ ֶטּה‬,‫וְ ַה ָמּן‬ ,‫אוֹמ ִרים‬ ְ ‫ וְ יֵ שׁ‬.‫ וְ ַהלּוּחוֹת‬,‫וְ ַה ִמּכְ ָתּב‬ ,‫משׁה‬ ֶ ‫בוּרתוֹ ֶשׁל‬ ָ ‫ ְוּק‬,‫ַאף ַה ַמּזִּ ִיקין‬ ‫ וְ יֵ שׁ‬.‫וְ ֵאילוֹ ֶשׁל ַא ְב ָר ָהם ָא ִבינוּ‬ :‫ ַאף צְ ָבת ִבּצְ ָבת ﬠֲ שׂוּיָ ה‬,‫אוֹמ ִרים‬ ְ

The mishnah states that during the sixth day of creation, Hashem created the mouth of the donkey. HaRav Yehudah Hanasi explains that the mouth of the donkey was created to speak to Bilaam. The Tosafot Yom Tov asks, how could a donkey possibly live from the times of creation of the world to the times of Bilaam? He answers that the decree that the donkey shall speak to Bilaam was created not the actual donkey. (Tosafot Yom Tov 5:6:5) (Sammy Lurie)

The shamir is a special type of a worm that was able to cut through any type of metal of rock. King Shlomo used it to build the Beit Hamikdash. He would place the shamir on the stone and it would immediately break in half. No tool was heard being used during the construction of the Beit Hamikdash.(Rabbeinu Yonah 5:6:7) (Sammy Lurie)

Bailey Spitz RASG

Our Mishnah states that ten things were created on Sabbath Eve, Meaning that way before these things happened, their destinies were perceived. Due to this, the Rambam says that the nature of all is set in motion, This concept is the basis for a well-known question that is

discussed across oceans: If all is set in place, do we really have free will? Yes, however, there is a destiny to fulfill. The Tosfot Yom Tov says, “His knowledge of what will be does not turn the possible into necessary.” This reason exclaims that despite something being meant to be, the way which it occurs can vary. Moshe’s staff was given the potential to perform miracles, It was up to Moshe to decide what to do with the staff, and his decision was rather difficult. It is up to us to decide how we will fulfill our destiny!

Daniel Ohana RASG Twilight The death of one day The birth of the next Final bursts of sunlight Vibrant reds, pinks, oranges swim in the sky The death throes of a day struggling to remain Harshly turn to deep blues of the night The birth of a new day Sun to moon, light to dark, life to death The start of a nation On the peak of the mountain The sacrifice of a son The slaughter of a ram The promise of a God “Like the stars of the skies” “Like the sand of the beach” The start of a nation Begins when the day dies

‫לא תרצח‬ ‫לא תנאף‬ ‫לא תגנב‬ ‫לא תענה‬ ‫לא תחמד‬

‫ה׳ אלקיך‬

‫אנכי‬ ‫לא יהיה‬

‫תשא את‬ ‫לא‬ ‫ר את יום‬ ‫שמו‬ ‫את אביך‬ ‫כבד‬

Esther Nahon

Artwork by Esther Nahon

The end of a leader On the peak of the mountain The gaze upon a land promised The resting place of the righteous The burial of a prophet “The servant of the Lord died there” “And God buried Moses” The end of a leader Begins when the day is born Artwork by Naomi Ohana

148

‫משנה ז׳‬ [There are] seven things [characteristic] in a clod, and seven in a wise man:A wise man does not speak before one who is greater than he in wisdom, And does not break into his fellow’s speech; And is not hasty to answer; He asks what is relevant, and he answers to the point; And he speaks of the first [point] first, and of the last [point] last; And concerning that which he has not heard, he says: I have not heard; And he acknowledges the truth. And the reverse of these [are characteristic] in a clod.

This commentary suggests that the phrase golmei kelim is used to describe a structure that is not yet formed. In one aspect or many, golmei kelim is not complete. Therefore an unformed person can be referred to as a golem (originating from the word golmei). Their knowledge, judgement, and personality are weaknesses of their person because they are incomplete. (Bartenura on Pirkei Avot 5:7:1)

Tidbits by Adi Silva and Eden Levi

149

‫ִשׁ ְבﬠָ ה ְד ָב ִרים ַבּגֹּלֶ ם וְ ִשׁ ְבﬠָ ה‬ ‫ ָחכָ ם ֵאינוֹ ְמ ַד ֵבּר ִבּ ְפנֵ י ִמי‬.‫ֶב ָחכָ ם‬ ,‫ֶשׁהוּא גָ דוֹל ִמ ֶמּנּוּ ְב ָחכְ ָמה ְוּב ִמנְ יָ ן‬ ‫ וְ ֵאינוֹ‬,‫וְ ֵאינוֹ נִ כְ נָ ס לְ תוְֹך ִדּ ְב ֵרי ֲח ֵברוֹ‬ ‫וּמ ִשׁיב‬ ֵ ‫שׁוֹאל כָּ ﬠִ נְ יָ ן‬ ֵ ,‫נִ ְב ָהל לְ ָה ִשׁיב‬ ‫אוֹמר ﬠַ ל ִראשׁוֹן ִראשׁוֹן‬ ֵ ְ‫ ו‬,‫כַּ ֲהלָ כָ ה‬ ‫ וְ ﬠַ ל ַמה ֶשּׁלּ ֹא‬,‫וְ ﬠַ ל ַא ֲחרוֹן ַא ֲחרוֹן‬ ‫וּמוֹדה‬ ֶ ,‫אוֹמר ל ֹא ָשׁ ָמﬠְ ִתּי‬ ֵ ,‫ָשׁ ַמע‬ :‫לּוּפ ֶיהן ַבּגֹּלֶ ם‬ ֵ ‫ וְ ִח‬.‫ﬠַ ל ָה ֱא ֶמת‬

In this commentary, the act of impulsive answering is brought to light. The act itself shows a lack of patience, understanding, and caution. One who answers after sufficient thought has a proper answer. A question is a true test of one’s wisdom as the process of answering requires many principles such as patience, thought, and care. (Bartenura on Pirkei Avot 5:7:5)

This commentary proves that even the smartest do not know everything. What makes a wise man is the power to admit a lack of knowledge regarding a subject. When asked a question one does not know the answer to, one must say they do not know the answer. By acknowledging the truth a person is wise. (Bartenura on Pirkei Avot 5:7:7)

Describing a wise man versus a clod There’s seven ways you can without being flawed Ones truthful, respectful, and even patient While the other is completely opposite and complacent Ones quick to answer meanwhile the others not He asks questions, even when he’s being taught They both are different, but that’s extremely broad You can always tell which ones even and which is odd Adi Silva and Eden Levi | NJ JSU / Newark Academy / Bridgewater

Perek 5: Mishna 7, Max Alter

150

‫משנה ח׳‬ Seven kinds of punishment come to the world for seven categories of transgression:When some of them give tithes, and others do not give tithes, a famine from drought comes some go hungry, and others are satisfied. When they have all decided not to give tithes, a famine from tumult and drought comes; [When they have, in addition, decided] not to set apart the doughoffering, an all-consuming famine comes. Pestilence comes to the world for sins punishable by death according to the Torah, but which have not been referred to the court, and for neglect of the law regarding the fruits of the sabbatical year. The sword comes to the world for the delay of judgment, and for the perversion of judgment, and because of those who teach the Torah not in accordance with the accepted law.

A famine from drought etc. Bartenura clarifies the difference between the three types of famines. He explains that “a famine from drought” is a time when there is a lack of rain and therefore food prices go up. “A famine from tumult” is when they are unable to gather the crops that are ready because they are being attacked by enemies. Lastly, “a famine of annihilation” is when the skies are like iron and the earth is like copper, as in the weather and land is not right to grow the crops.

Tidbits by Stefani Leavitt, Jared Stern

151

‫ִשׁ ְבﬠָ ה ִמינֵ י ֻפ ְרﬠָ נֻ יּוֹת ָבּ ִאין לָ עוֹלָ ם‬ ‫ ִמ ְקצָ ָתן‬.‫גוּפי ﬠֲ ֵב ָרה‬ ֵ ‫ﬠַ ל ִשׁ ְבﬠָ ה‬ ,‫וּמ ְקצָ ָתן ֵאינָ ן ְמﬠַ ְשּׂ ִרין‬ ִ ‫ְמﬠַ ְשּׂ ִרין‬ ‫ ִמ ְקצָ ָתן‬,‫ָרﬠָ ב ֶשׁל ַבּצּ ֶֹרת ָבּ ָאה‬ ‫ גָּ ְמרוּ‬.‫וּמ ְקצָ ָתן ְשׂ ֵבﬠִ ים‬ ִ ‫ְרﬠֵ ִבים‬ ‫הוּמה‬ ָ ‫ ָרﬠָ ב ֶשׁל ְמ‬,‫ֶשׁלּ ֹא לְ ﬠַ ֵשּׂר‬ ‫ וְ ֶשׁלּ ֹא לִ טֹּל ֶאת‬.‫וְ ֶשׁל ַבּצּ ֶֹרת ָבּ ָאה‬ ‫ ֶדּ ֶבר‬.‫ ָרﬠָ ב ֶשׁל כְּ לָ יָ ה ָב ָאה‬,‫ַה ַחלָּ ה‬ ‫ָבּא לָ עוֹלָ ם ﬠַ ל ִמיתוֹת ָה ֲאמוּרוֹת‬ ‫ וְ ﬠַ ל‬,‫תּוֹרה ֶשׁלּ ֹא נִ ְמ ְסרוּ לְ ֵבית ִדּין‬ ָ ‫ַבּ‬ ‫ ֶח ֶרב ָבּ ָאה לָ עוֹלָ ם‬.‫ֵפּרוֹת ְשׁ ִביﬠִ ית‬ ‫ וְ ﬠַ ל‬,‫ וְ ﬠַ ל ﬠִ וּוּת ַה ִדּין‬,‫ﬠַ ל ﬠִ נּוּי ַה ִדּין‬ :‫תּוֹרה ֶשׁלּ ֹא כַ ֲהלָ כָ ה‬ ָ ‫מּוֹרים ַבּ‬ ִ ‫ַה‬

Some go hungry, and others are satisfied. Rabbeinu Yona explains that this punishment is ‫מדה כנגד מדה‬, measure for measure. Those who give tithes to the poor and ensure others are not hungry, will not go hungry. Those who ignore the poor and allow them to go hungry, will themselves go hungry.

Pestilence comes to the world. The Midrash Shmuel highlights that the language of the punishment is passive, “pestilence comes to the world.” He explains that Hashem does not like to punish, but he loves to reward people for good actions. Therefore, when describing rewarding good deeds the description is one of Hashem taking action, He actively rewards the good deed. However, when one sins, one brings the punishment onto one’s self. Hashem will not take an active part in punishing his beloved children.

Nili Fox Frisch In this mishnah we learn about sin and punishment And about how everything can change in just one instant Does the punishment really fit the crime Or should it have just been to pay a dime

And what would cause a sword to come to the earth If you corrupt judgment for what it is worth Or teach Torah law but in the wrong way Or make judgments but with a delay

If everyone agrees not to take challah or maaser Something very bad will come to the air A famine will come and destroy everything Whether it’s winter, fall, or even the spring

So, from here we learn That we are punished for our sins in return Even if it’s a sin that we do with our squad We are always being watched by our very own G-d

A plague will come to the world for the following two If you don’t care about sins brought by a Jew Or if you don’t care enough to give shmita Whether you’re a dad, an elder, or even a senorita

While we are punished for our sins We should remember with grins That when we do something wise Hashem will reward us with a prize

Artwork by Rebekah Katter

152

‫משנה ט׳‬ Wild beasts come to the world for swearing in vain, and for the profanation of the Name. Exile comes to the world for idolatry, for sexual sins and for bloodshed, and for [transgressing the commandment of] the [year of the] release of the land. At four times pestilence increases: in the fourth year, in the seventh year and at the conclusion of the seventh year, and at the conclusion of the Feast [of Tabernacles] in every year. In the fourth year, on account of the tithe of the poor which is due in the third year. In the seventh year, on account of the tithe of the poor which is due in the sixth year; At the conclusion of the seventh year, on account of the produce of the seventh year; And at the conclusion of the Feast [of Tabernacles] in every year, for robbing the gifts to the poor.

And for the profanation of the Name. Bartenura explains that this refers to one who commits a sin publicly in an arrogant way. Alternatively, it refers to one who influences others negatively, teaches others bad deeds, and leads others to commit sins.

Tidbits by Rachel Zackai

153

‫ַחיָּ ה ָרﬠָ ה ָב ָאה לָ עוֹלָ ם ﬠַ ל ְשׁבוּﬠַ ת‬ ‫ גָּ לוּת ָבּ ָאה‬.‫ וְ ﬠַ ל ִחלּוּל ַה ֵשּׁם‬,‫ָשׁוְ א‬ ‫ וְ ﬠַ ל‬,‫בוֹדה זָ ָרה‬ ָ ֲ‫עוֹב ֵדי ﬠ‬ ְ ‫לָ עוֹלָ ם ﬠַ ל‬ ,‫ וְ ﬠַ ל ְשׁ ִפיכוּת ָדּ ִמים‬,‫גִ לּוּי ﬠֲ ָריוֹת‬ ‫ ְבּ ַא ְר ָבּﬠָ ה‬.‫וְ ﬠַ ל ַה ְשׁ ָמ ַטת ָה ָא ֶרץ‬ ,‫ ָבּ ְר ִביﬠִ ית‬,‫ְפ ָר ִקים ַה ֶדּ ֶבר ִמ ְת ַר ֶבּה‬ ,‫ ְוּבמוֹצָ ֵאי ְשׁ ִביﬠִ ית‬,‫ַוּב ְשּׁ ִביﬠִ ית‬ .‫ְוּבמוֹצָ ֵאי ֶה ָחג ֶשׁ ְבּכָ ל ָשׁנָ ה וְ ָשׁנָ ה‬ ‫ ִמ ְפּנֵ י ַמﬠְ ַשׂר ﬠָ נִ י‬,‫ָבּ ְר ִביﬠִ ית‬ ‫ ִמ ְפּנֵ י‬,‫ ַבּ ְשּׁ ִביﬠִ ית‬.‫ישׁית‬ ִ ִ‫ֶשׁ ַבּ ְשּׁל‬ ‫ ְוּבמוֹצָ ֵאי‬.‫ַמﬠְ ַשׂר ﬠָ נִ י ֶשׁ ַבּ ִשּׁ ִשּׁית‬ .‫ ִמ ְפּנֵ י ֵפרוֹת ְשׁ ִביﬠִ ית‬,‫ְשׁ ִביﬠִ ית‬ ‫ְוּבמוֹצָ ֵאי ֶה ָחג ֶשׁ ְבּכָ ל ָשׁנָ ה‬ :‫ ִמ ְפּנֵ י גֶ זֶ ל ַמ ְתּנוֹת ﬠֲ נִ יִּ ים‬,‫וְ ָשׁנָ ה‬

Exile comes to the world etc. At first glance this mishna seems to record the harshness with which Hashem punishes our sins. However, Rabbi Moshe Alkashir explains that this mishna actually reveals Hashem’s mercy on the Jewish people. These sins - like idol worship and illicit relations - are truly deserving of destruction, yet Hashem only sends the Jewish people into exile.

And for the release of the land. The Midrash Shmuel explains that shemitah is a law dependent on the land of Israel. When the Jewish people are not careful regarding the laws of the land of Israel they are revealing their lack of care for it. Therefore, measure for measure, Hashem punishes the Jewish people by exiling them from the land.

This Mishnah talks about how our actions have consequences. Our generation typically talks and acts without thinking. However, we don’t usually get punished for our sins, so the things we do and say don’t seem so bad. Living in America, as modern Jews, in the 21st century has many perks to it. We learn Torah everyday and attend a Yeshiva, while still being part of the secular world. However, some of us may think that our actions have no ramifications. We sin constantly, and because we have no outright punishment, we think it’s ok to do it. Many people can view Covid-19 as a pandemic that was put on us for no reason. However, as we know, Hashem does everything for a reason. The Coronavirus has stopped all of us from living our lives and we all wish things could go back to normal. However, we can view this time as something else. Let us use this time, being quarantined in our homes, to reflect upon our actions and everything we’ve done. Although we hate to admit it, every single one of us sin and our Yetzer Hara gets the best of us. Some of us speak Lashon Hara, are disrespectful towards others, or can be impolite to those around us. This is a perfect opportunity to become better people and treat others with more respect. Although we don’t know why Hashem does what He does, the Coronavirus could be viewed as our punishment for our actions. This pandemic can be a fresh start and change our behavior. If we all put in some effort, we can make this world a better place and fix our past mistakes.

Eli Lewis Frisch

Artwork by Lital Glickman

154

‫משנה י׳‬ There are four types of character in human beings: One that says: “mine is mine, and yours is yours”: this is a commonplace type; and some say this is a sodom-type of character. [One that says:] “mine is yours and yours is mine”: is an unlearned person (am haaretz); [One that says:] “mine is yours and yours is yours” is a pious person. [One that says:] “mine is mine, and yours is mine” is a wicked person.

What is wrong with a ‫ינֹונית‬ ִ ‫?ב‬ ֵ Rabbeinu Yona answers this question by saying although a common person may give money once they are asked, they do so only out of fear for God. The ideal we should strive for is to give tzedaka both because it is commanded from us, and because we have an innate desire to help other people. We must do mitzvot both out of Ahavat Hashem, and because we genuinely want to help other people.

What is the meaning of “Am Ha’aretz”? Avigdor Shinan explains that this refers to someone who is so without culture or community that they don’t understand their own distinct values and have no way to comprehend others. To remain people of substance, we must recognize our own attributes as well as external ones, and be comfortable engaging with both.

155

‫אוֹמר‬ ֵ ‫ ָה‬.‫ַא ְר ַבּע ִמדּוֹת ָבּ ָא ָדם‬ ‫ זוֹ ִמ ָדּה‬,‫ֶשׁלִּ י ֶשׁלִּ י וְ ֶשׁלְּ ָך ֶשׁלָּ ְך‬ ‫ זוֹ ִמ ַדּת‬,‫אוֹמ ִרים‬ ְ ‫ וְ יֵ שׁ‬.‫ֵבינוֹנִ ית‬ ‫ ﬠַ ם‬,‫ ֶשׁלִּ י ֶשׁלְּ ָך וְ ֶשׁלְּ ָך ֶשׁלִּ י‬.‫ְסדוֹם‬ ,‫ ֶשׁלִּ י ֶשׁלְּ ָך וְ ֶשׁלְּ ָך ֶשׁלָּ ְך‬.‫ָה ָא ֶרץ‬ :‫ ָר ָשׁע‬,‫ ֶשׁלִּ י ֶשׁלִּ י וְ ֶשׁלְּ ָך ֶשׁלִּ י‬.‫ָח ִסיד‬

How could this behavior be seen as resembling Sedom? In Sedom, people completely lost their capacity to relate to and love other people. If we are so obsessed with money that we lose the inclination to help other people, we endanger ourselves and our society. We must always remember that the wellness of other people is more important than defending what is “ours”.

What is the meaning of a “Tzaddik”? The portrayal of the tzaddik, them feeling as though they have no ownership over their items, makes it seem as though they would be completely comfortable being rid of all their possessions. How is this an attainable goal? How can someone who has no possessions lead a comfortable life, or even fit into society? The Derekh Chaim answers this question by saying that the tzaddik only abandons their possessions according to halachik means. People of this status are special not because they could part with any object, but because of their attitude; they view everything they own as a means to help other people.

Imagine a world where no shouts of “mine” exist; where people walk comfortably into each other’s homes and take what they desire. Where people don’t work hard to make money, but just to have something to do. Where, upon any voiced desire, people immediately surrender any of their possessions. To me, this circumstance sounds uncomfortable and dysfunctional. Modern society and its economy can only function because people are motivated to acquire money and possessions for themselves. Why is the ideal painted as someone who seems to have not yet learned basic boundaries, and does not feel any attachment to their objects? It doesn’t even seem natural to regard everything in your possession as if it is someone else’s. What the mishnah is painting, however, isn’t a world; it is a person. It is a person who gets up and goes to work, labors away to provide for their family, and buys some extra stuff on the side. But this person feels no entitlement to the possessions of others. Maybe they don’t even habitually give tzedakah. However, their attitude is one of humility. They possess a deep understanding that everything they own, everything they think they have, is in fact fleeting. Its societal value will tarnish, its economic asset will deplete, their kids will eventually grow up and abandon it. This person possesses an understanding that things change and times change, but one thing is constant: helping other people. So this person lives an open life, unbridled by the weight of protecting their personal property. Maybe their kids are annoyed that they can’t go on vacation or play with new Lego and their spouse tells them they need to spend more time on their kids and complains about the ripping fabric on their torn sofa. When a thief breaks in over a rare vacation and departs with their television set, they say, maybe the thief needed it more than we do. We must remember: this person is good. Because our desire for things, for materials, is not what matters. What is good love for others.

Batya Sarna SAR

Perek 5: Mishna 10, Mia Fand

156

‫משנה י׳׳א‬ There are four kinds of temperments:Easy to become angry, and easy to be appeased: his gain disappears in his loss; Hard to become angry, and hard to be appeased: his loss disappears in his gain; Hard to become angry and easy to be appeased: a pious person; Easy to become angry and hard to be appeased: a wicked person.

We can learn from these four personalities. We are taught that one must forgive and forget after a situation takes place. One must have emotional balance to live healthy; one who doesn’t become angry and easily forgives is considered by all to be a good person. As the Torah says. “Derech Eretz Kadma L’Torah” - this is the center of derech eretz: control your anger and forgive others.

There are four kinds of temperaments. The mishnah speaks about four different types of temperaments. Specifically it talks about a person who is slow to anger, who doesn’t overreact. It describes these people as pious. The Rambam writes that we should all try to be like this pious person. These tzaddikim defuse their anger so it is not fully spent, contrary to those who are wicked and must vent their rage to the fullest extent.

Tidbits by Elad Zeharya, Ethan Frankel, Yaakov Willner

157

‫נוֹח‬ ַ .‫ַא ְר ַבּע ִמדּוֹת ַבּ ֵדּעוֹת‬ ‫ יָ צָ א ְשׂכָ רוֹ‬,‫נוֹח לִ ְרצוֹת‬ ַ ְ‫לִ כְ עֹס ו‬ ‫ ָק ֶשׁה לִ כְ עֹס וְ ָק ֶשׁה‬.‫ְב ֶה ְפ ֵסדוֹ‬ .‫ יָ צָ א ֶה ְפ ֵסדוֹ ִב ְשׂכָ רוֹ‬,‫לִ ְרצוֹת‬ .‫ ָח ִסיד‬,‫נוֹח לִ ְרצוֹת‬ ַ ְ‫ָק ֶשׁה לִ כְ עֹס ו‬ :‫ ָר ָשׁע‬,‫נוֹח לִ כְ עֹס וְ ָק ֶשׁה לִ ְרצוֹת‬ ַ

A pious person. Rabbeinu Yonah comments that the language in our Mishnah describing a “chassid” is “Kasheh lich’os” - difficult to get angry. However, he notes, it is not that a Chassid never gets angry. But how is this possible? When would the Torah allow us to get angry? The Gemara in Brachos (5a) says that one’s Yetzer Tov should always be fighting with one’s yetzer hara. Rashi describes this fight as a milchoma- a war. In other words, there are some moments, although they may be very few, where anger is necessary to fight the yetzer hara.

Speech Writing

Yaakov Willner YULA Boys

We all have those embarrassing moments. Our noses begin to flare. We feel the blood rising in our veins. The volume of our voices begins to rise. We say something we wish we wouldn’t have said. We have all lost our cool at some point in life. And we all sincerely hope to try and remedy those moments by not doing it again. However, we cannot just hope that when the anger starts to build up the next time, we will be able to control it. We need to constantly be working on our demeanor and strive to reach a spiritual level in which we pass this test with flying colors. How can we become calmer people and not let anger consume us? Our Mishna describes a “Chassid”one who is slow to anger and easy to appease. How do we get there? The Mayo Clinic published “10 Tips to Tame Your Temper.” Among them are suggestions to not hold a grudge and to use humor to ease the tension. Two concepts that the Torah advises us to do, as well. The Gemara in Ta’anis famously talks about two jesters who made people laugh, and therefore made shalom between them, were zoche for Olam Habah. The Avodas Yisroel offers another suggestion based on the lashon of our Mishna. He says that someone who is slow to anger is easy to appease. If they can find happiness in the smaller things in life, then they will not be as disappointed when things don’t meet their standards. The Gemara in Shabbos describes that whenever a student of Abayei would finish one Masechta, he would make a Seudah, a Yom Tov, for all of the Rabbis. We should learn to celebrate seemingly small accomplishments, thereby lowering our expectations for “what things should look like.” Let me conclude with a story. Once, a yeshiva student was serving grape juice at the seder of Rav Yitzchok Hutner. He accidently spilled the grape juice on Rav Hutner’s white kittel. The boy was mortified. Without hesitation, Rav Hutner said, “a kittel without a grape juice stain is like a Yom Kippur Machzor without tears.” Rav Hutner managed to save the boy from being embarrassed by controlling his anger. How did he manage to counter the natural feeling of anger at that moment? The answer is, it wasn’t just at that moment. It was years of training to become a better person and learning to control his emotions which lead up to that point. Yehi Ratzon that we should all try to constantly grow in our Middos and work on our emotions so that when we are challenged, we will be ready for it.

Pirkei Avot ,‫ נוח לכעס ונוח לרצות‬.‫ארבע מדות בדעות‬ ,‫ קשה לכעס וקשה לרצות‬.‫יצא שכרו בהפסדו‬ ,‫ קשה לכעס ונוח לרצות‬.‫יצא הפסדו בשכרו‬ ‫ רשע‬,‫ נוח לכעס וקשה לרצות‬.‫חסיד‬ There are four temperaments among dispositions: A person who is easy to anger and easy to appease - his gain is canceled by his loss. A person who is hard to anger but also hard to appease - his loss is canceled by his gain. A person who is hard to anger, but easy to appease - that's a pious person. A person who is easy to anger and hard to appease - that's a wicked person.

Perek 5: Mishna 11, Daniel Sentchuk

158

‫משנה י׳׳ב‬ There are four types of disciples: Quick to comprehend, and quick to forget: his gain disappears in his loss; Slow to comprehend, and slow to forget: his loss disappears in his gain; Quick to comprehend, and slow to forget: he is a wise man; Slow to comprehend, and quick to forget, this is an evil portion.

‫ ַמ ֵהר‬.‫ַא ְר ַבּע ִמדּוֹת ַבּ ַתּלְ ִמ ִידים‬ ‫ יָ צָ א ְשׂכָ רוֹ‬,‫וּמ ֵהר לְ ַא ֵבּד‬ ַ ַ‫לִ ְשׁמֹﬠ‬ ‫ ָק ֶשׁה לִ ְשׁמ ַֹﬠ וְ ָק ֶשׁה‬.‫ְב ֶה ְפ ֵסדוֹ‬ ‫ ַמ ֵהר‬.‫ יָ צָ א ֶה ְפ ֵסדוֹ ִב ְשׂכָ רוֹ‬,‫לְ ַא ֵבּד‬ ‫ ָק ֶשׁה‬.‫ ָחכָ ם‬,‫לִ ְשׁמ ַֹﬠ וְ ָק ֶשׁה לְ ַא ֵבּד‬ :‫ זֶ ה ֵחלֶ ק ָרע‬,‫וּמ ֵהר לְ ַא ֵבּד‬ ַ ַ‫לִ ְשׁמֹﬠ‬

In the original text it states “‫ זה חלק רע‬,‫”קשה לשמע ומהר לאבד‬. This translates to “Slow to comprehend, and quick to forget, this is an evil portion”. The statement is not relevant to be learned here. Thi is not something that can be dependent upon the choice of an individual, rather it’s a disadvantage that one has before he is created. (Bartenura)

159

Once upon a time, there were four brothers. They would get along well as children, but once they got older and started to go to school together, their friendship and bond started to fall apart. Over time, their relationship had gotten so bad that they rarely spoke to each other to the point where they began to forget each other’s names! These brothers, who once were the best of friends, now barely associated with each other. Now you may be wondering why this was. What could possibly have happened to change their unbreakable relationship? Well the answer lies in just one word: jealousy.

Rebecca Matayev | WHHS

You see, these brothers had different learning techniques, which had affected their grades and performance, and their ability to learn. This then led to different treatment from their parents (which is never good), which then led them to believe that their parents had favorites (which is even worse). They were four different types of students. The first brother learned quickly and easily, which made his brothers jealous because they couldn’t learn as quickly. However, he easily forgot what he learned. His gain immediately disappears in his loss, his gain doesn’t mean much because he quickly loses it. The second brother was slower to learn and couldn’t learn as easily, but slower to forget, which made his brothers jealous of him because of his remarkable memory. His loss immediately disappears in his gain, his slower comprehension is made up for by his amazing memory. The third brother couldn’t learn quickly and easily like his brother, but he had nothing to make up for it with because he so easily forgot what he learned almost immediately. This is an evil portion, which caused him to be picked on by his other brothers. The last brother learned quickly and easily, and was slow to forget. He is a wise man. This caused all his brothers to be jealous of him and his grades in school. Finally, one day, their parents couldn’t take it anymore and decided to get them to make up. So, when they got their report cards, they all went out to celebrate even though not all of them did well. When they got in the car, their parents told them to wait there while they went to see if the restaurant was open. Then they locked the car with the brothers inside and said from behind the window “You are going to stay there and talk out your issues, and you’re not leaving until you do.” So the boys spent some time ignoring each other, but in the end they talked out their issues and from then on were inseparable. The end.

160

‫משנה י׳׳ג‬ There are four types of charity givers. He who wishes to give, but that others should not give: his eye is evil to that which belongs to others; He who wishes that others should give, but that he himself should not give: his eye is evil towards that which is his own; He who desires that he himself should give, and that others should give: he is a pious man; He who desires that he himself should not give and that others too should not give: he is a wicked man.

It is better to cause others to do kindness than to actively do kindness. (Gemara Bava Batra 9a)

161

.‫נוֹתנֵ י צְ ָד ָקה‬ ְ ‫ַא ְר ַבּע ִמדּוֹת ְבּ‬ ,‫ָהרוֹצֶ ה ֶשׁיִּ ֵתּן וְ ל ֹא יִ ְתּנוּ ֲא ֵח ִרים‬ ‫ יִ ְתּנוּ‬.‫ﬠֵ ינוֹ ָרﬠָ ה ְבּ ֶשׁל ֲא ֵח ִרים‬ ‫ ﬠֵ ינוֹ ָרﬠָ ה‬,‫ֲא ֵח ִרים וְ הוּא ל ֹא יִ ֵתּן‬ .‫ ָח ִסיד‬,‫ יִ ֵתּן וְ יִ ְתּנוּ ֲא ֵח ִרים‬.‫ְב ֶשׁלּוֹ‬ :‫ ָר ָשׁע‬,‫ל ֹא יִ ֵתּן וְ ל ֹא יִ ְתּנוּ ֲא ֵח ִרים‬

The key is to be giving first and others will follow. The second way is not sustainable since others will realize you’re not giving and won’t want to continue. (Alshich on Pirkei Avot 5:13)

Someone that is full of compassion does not only have compassion, but they also cause others to be compassionate as well. (Rambam on Pirkei Avot 5:13)

Some give, some take One person is vain and gives, yet does not allow others to do the same rate Another takes but does not give He believes that others should give what he takes Then comes a wholehearted man He gives and he takes and he makes all feel safe Last is a simple man Wicked at his core and rotting on his skin He feels an urging disdain, to stop all who give and allow all to take Four simple men, hold our world in their gaze All who take but only a few that replace Creative Writing Story- Rebecca Peisach Long ago, four brothers lived in a small town called Fair Lawn, all of them got along and agreed on every decision they made as a whole, except when it came to giving charity. Each brother had a different opinion. The oldest brother felt that he should be the one to give money to charity and his brothers should not since he is the oldest. The second oldest felt that the other brothers should give charity except for him, but his third brother felt that every brother should give the same amount and all four brothers should give money to charity. The youngest child, who was the most spoiled, felt that there was no need to give their money away and that the brothers should keep the money for themselves to spend. Each brother knew they could not come to an agreement, and thus the four men split off, giving money their own way. Dennis Vink and Eitan Schkolnick | NJ JSU / Bergen County

Perek 5: Mishna 13, Maya Guennouni

162

‫משנה י׳׳ד‬ There are four types among those who frequent the study-house (bet midrash): He who attends but does not practice: he receives a reward for attendance. He who practices but does not attend: he receives a reward for practice. He who attends and practices: he is a pious man; He who neither attends nor practices: he is a wicked man.

One who does not go to the house of study but learns at home may ask why he isn’t considered equal to one who does go. They both do the same learning, he might say. Rabbeinu Yonah comments that one who does not go is symbolic of one who follows halacha but doesn’t try to understand it to the fullest level. We see that while learning is good, making sure we reach our full potential is our real task.

163

‫ַא ְר ַבּע ִמדּוֹת ְבּהוֹלְ כֵ י לְ ֵבית‬ ‫ ְשׂכַ ר‬,‫עוֹשׂה‬ ֶ ‫ הוֹלֵ ְך וְ ֵאינוֹ‬.‫ַה ִמּ ְד ָרשׁ‬ ,‫עוֹשׂה וְ ֵאינוֹ הוֹלֵ ְך‬ ֶ .‫ֲהלִ יכָ ה ְביָ דוֹ‬ ,‫עוֹשׂה‬ ֶ ְ‫ הוֹלֵ ְך ו‬.‫ְשׂכַ ר ַמﬠֲ ֶשׂה ְביָ דוֹ‬ :‫ ָר ָשׁע‬,‫עוֹשׂה‬ ֶ ‫ ל ֹא הוֹלֵ ְך וְ ל ֹא‬.‫ָח ִסיד‬

Why do we call the person that goes to the study hall and also learns “pious”? Tosafot explains that he’s pious because the reason he travels to the study hall is to give the impression that he needs the people to assist him in learning. But really, this is just a show, he’s fully capable, but he put in the effort which is what matters. I would like to add that when he goes to learn, he may inspire those who went but aren’t learning. Only doers can make change.

The Rambam emphasizes the idea that one who is lazy, is wicked. And one who acts is pious. The world we live in nowadays, from smartphones to tall skyscrapers, was made with people doing. Actions caused wealth. If we put our actions towards business, we can be “pious” in business. But, if we put our actions toward mitzvot, we can be a Gadol!

Yitzy Shaykevich MTA One man sings One man hums One man laughs One man doesn’t come All of these are men Some are not as good For the man who sings is better Than the man who doesn’t show I have an idea so I’ll share it with you Actions are what count at the end of the day Sitting around is not okay Tell God you love him And show that too.

Perek 5: Mishna 14, Natan Horowitz

164

‫משנה ט׳׳ו‬ There are four types among those who sit before the sages: a sponge, a funnel, a strainer and a sieve.A sponge, soaks up everything; A funnel, takes in at one end and lets out at the other; A strainer, which lets out the wine and retains the lees; A sieve, which lets out the coarse meal and retains the choice flour.

According to Rambam, the purpose of this mishnah is to establish the way to analyze truth from false. Regarding this subject, there are four types of people: A) The sponge - The sponge accepts everything he is taught as true. B) The funnel - The funnel listens to what he’s taught but forgets all of it immediately. C) The strainer - The strainer takes what’s false and let’s out the truth D) The sieve - The sieve is the opposite of the strainer.

The Midrash Shmuel tells us that the four types of people represent the life cycle of a talmid. A) First, he absorbs the information he is taught like a sponge without obstacles in his way. B) Then, he begins to take what he learns and teaches his wisdom in small amounts as a funnel. C) Later, he becomes a strainer and teaches what can be easily understood (the wine). D) Finally, once the talmid reaches the state where he is familiar with Kabbalah, he becomes a sieve and retains the Torah’s secrets (solet), only revealing it to those who are worthy. (Midrash Shmuel - Rabbi Shmuel de Uzeda [translated and condensed into english by Rav Moshe Schapiro])

Q: What is the practical point of this mishnah? A: The point of this mishnah is to teach us that we are all different in the ways that we learn. Regardless of that fact, we should all strive to possess the common denominator of all four people, “‫”יֹוש ִבים ִל ְפנֵי ֲח ָכ ִמים‬ ְׁ to sit before a sage. This way, as Rabbi Yehudah HaNasi puts it (Eruvin:13b), we will be able to reach our full potential. (‫ מלי דאבות‬- written byYisrael Mordechai ben Zev Yosef)

The ‫ רשק‬and the ‫ ראד‬say the number four often symbolizes things that are very different from one other (example: four sons, four corners, four species, etc), yet they are always brought together. So too, the four different types of people who learn should be brought together. One lesson that permeates throughout Pirkei Avot is “‫ּלֹומד ִמ ָּכל ָא ָדם‬ ֵ ‫ ַה‬,‫”איזֶהּו ָח ָכם‬ ֵ and that is what is being taught here. These four people should come together in order to enrich one other, and by doing so, enrich themselves as well. The best way to learn is to learn from those who view life in opposite manners than you.

Tidbits by Brayden Kohler and Elliot Davis

165

‫יוֹשׁ ִבים לִ ְפנֵ י‬ ְ ‫ַא ְר ַבּע ִמדּוֹת ְבּ‬ ,‫וּמ ְשׁ ֵפְּך‬ ַ ,‫ְספוֹג‬ .‫ֲחכָ ִמים‬ ‫ ֶשׁהוּא‬,‫ ְספוֹג‬.‫ וְ נָ ָפה‬,‫ְמ ַשׁ ֶמּ ֶרת‬ ‫ ֶשׁ ַמּכְ נִ יס‬,‫ ַמ ְשׁ ֵפְּך‬.‫סוֹפג ֶאת ַהכֹּל‬ ֵ ,‫ ְמ ַשׁ ֶמּ ֶרת‬.‫ְבּזוֹ וּמוֹצִ יא ְבזוֹ‬ ‫ֶשׁמּוֹצִ ָיאה ֶאת ַהיַּ יִ ן וְ קוֹלֶ ֶטת‬ ‫ ֶשׁמּוֹצִ ָיאה‬,‫ וְ נָ ָפה‬.‫ֶאת ַה ְשּׁ ָמ ִרים‬ :‫ֶאת ַה ֶקּ ַמח וְ קוֹלֶ ֶטת ֶאת ַהסֹּלֶ ת‬

The Four Sages

I am the strainer which collects all the muck, So if you ask me for wisdom then you’re out of luck. It poured out of my holes and into the drain, All the time you spent trying to fill me, spent in vain. I learn in the hopes for my knowledge to be admired But what is left from my learning is the undesired.

I am the sponge that absorbs everything I hear. Words fill me like water, both muddy and clear. What knowledge stays with me I do not choose, For when you give me a squeeze there is no telling what I’ll lose. When information comes in I can not differentiate, My spongy brain has an open gate.

I am the sieve that sifts out the waste, Sorting only what is pure in my head so it is not misplaced. When I speak, the words that exit are not coarse but fine, They illuminate the lives of others with an unblemished shine.

I am the funnel which information flows through. Everything I am told flows back to you. You pour your precious oils of knowledge in one ear of mine. It comes out the other unrefined.

Together we make up the congregation, In unity we are a nation. Putting our differences aside, For each other we must provide. No matter what we hold within, We must be each others’ guides to truly win.

Isaac Silverman and Hannah Dubroff | Ramaz

Perek 5: Mishna 15, Rachel Araten. In this Mishna there are four different types of kitchen objects: the sponge, the sieve, the funnel, and the strainer. Each of these represents in my opinion the different types of learners in this world and the way people learn throughout their lifetime. I used the quote from mishlei in my piece because I think it perfectly sums up what the Mishna’s intentions are.

166

‫משנה ט׳׳ז‬ All love that depends on a something, [when the] thing ceases, [the] love ceases; and [all love] that does not depend on anything, will never cease. What is an example of love that depended on a something? Such was the love of Amnon for Tamar. And what is an example of love that did not depend on anything? Such was the love of David and Jonathan.

You know that if the physical causes are negated and removed, then it will be necessary that the so-called love will cease to exist. And because of this, when the cause of love is a Divine matter, it is impossible for that love to ever be removed, as its cause is eternal and does not depend on anything. (Rambam)

In Shmuel Bet perek 13, Amnon, son of Dovid Hamelech, fell in “love” with his half-sister Tamar. His wise but wily friend Yonadav advised him to pretend to be ill in order that Tamar serve him in private so that he would be able to fulfill his desires. After the sin was committed, the pasuk states that Amnon hated Tamar more than he initially loved her (v. 15), thus precisely illustrating our Mishnah’s principle that anything which is dependent on anything will cease. (Rabbeinu Yonah)

The Torah describes Yitzchak’s love for Esav in the past tense. “Isaac loved Esau” (Gn, 25:28). Since it was based on material considerations- that Esav caught food for his father- the love was temporary, and therefore described in the past tense since it could be lost. On the other hand, Rivka’s love for Jacob was described in the present tense “And Rebecca loves Jacob.” Her love for him was based on his intrinsic good- values which endured for her continually and permanently. (Shelah)

Why does the mishnah use the example of Dovid and Jonathan? After Dovid was anointed by Shmuel to be the next king of Israel Shaul wanted to kill him. You would think that his son, Jonathan, would also want to kill Dovid because he would stand to gain from his father retaining the kingship. He nonetheless recognized that Dovid was to be the rightful king of Israel not by matter of inheritance but by matter of Divine command. It says in Shmuel aleph 23:17 that Jonathan said to Dovid “You are going to be king over Israel and I shall be second to you.” He clearly recognized that Dovid was Divinely chosen and that Jonathan’s love for God trumped his potential personal gain.

Tidbits by Aaron Zanger

167

,‫כָּ ל ַא ֲה ָבה ֶשׁ ִהיא ְתלוּיָ ה ְב ָד ָבר‬ ‫ וְ ֶשׁ ֵאינָ הּ‬.‫ ְבּ ֵטלָ ה ַא ֲה ָבה‬,‫ָבּ ֵטל ָדּ ָבר‬ .‫ ֵאינָ הּ ְבּ ֵטלָ ה לְ עוֹלָ ם‬,‫ְתּלוּיָ ה ְב ָד ָבר‬ ,‫ֵאיזוֹ ִהיא ַא ֲה ָבה ַה ְתּלוּיָ ה ְב ָד ָבר‬ ‫ וְ ֶשׁ ֵאינָ הּ‬.‫זוֹ ַא ֲה ַבת ַא ְמנוֹן וְ ָת ָמר‬ :‫ זוֹ ַא ֲה ַבת ָדּוִ ד וִ יהוֹנָ ָתן‬,‫ְתּלוּיָ ה ְב ָד ָבר‬

Joyce Cayre RAMAZ DEAR OLD FRIEND How can we continue? In this new world which is so bleak The elements are no longer present To sustain our once ardent spark. There is no fuel. Our common interest has tired Exhausted in the barren land Extinguished in the nothingness. There is no energy. These days bring lethargy These nights seem futile As we slip into anhedonia, interests wane. There is no oxygen. Nothing to sustain our connection Nothing to feed our fire That air is barren. Perek 5: Mishna 16, Anna Braun. With the inked words of the Mishna serving as a background, the heart is meant to represent love and living, the two concepts highlighted in this verse. The black-and-white left side of the heart symbolizes love that is dependent on something and will therefore cease after that thing is gone - the love we see between Tamar and Amnon. The colorful right side of the heart symbolizes love that is not dependent on anything and will therefore continue ever more - the love shared between David and Yonatan.

In that world, our spark has died Expired, perished, terminated, fried. But, ashes are a funny thing, On the embers the phoenix sings.

Perek 5: Mishna 16, Taylor Roslyn. Parents and Child. This drawing of parents admiring their newborn baby is a perfect example of what our mishnah comes to teach us about the model form of a relationship. The relationship of a parent to a child is unconditional from the start. No outside influences can affect a parentâ&#x20AC;&#x2122;s instant and unwavering love for and connection to their baby.

168

‫משנה י׳׳ז‬ Every dispute that is for the sake of Heaven, will in the end endure; But one that is not for the sake of Heaven, will not endure. Which is the controversy that is for the sake of Heaven? Such was the controversy of Hillel and Shammai. And which is the controversy that is not for the sake of Heaven? Such was the controversy of Korah and all his congregation.

169

,‫ֹלקת ֶשׁ ִהיא לְ ֵשׁם ָשׁ ַמיִ ם‬ ֶ ‫כָּ ל ַמ ֲח‬ ‫ וְ ֶשׁ ֵאינָ הּ לְ ֵשׁם‬.‫סוֹפהּ לְ ִה ְת ַקיֵּ ם‬ ָ .‫סוֹפהּ לְ ִה ְת ַקיֵּ ם‬ ָ ‫ ֵאין‬,‫ָשׁ ַמיִ ם‬ ‫ֹלקת ֶשׁ ִהיא‬ ֶ ‫ֵאיזוֹ ִהיא ַמ ֲח‬ ‫ֹלקת ִהלֵּ ל‬ ֶ ‫ זוֹ ַמ ֲח‬,‫לְ ֵשׁם ָשׁ ַמיִ ם‬ ,‫ וְ ֶשׁ ֵאינָ הּ לְ ֵשׁם ָשׁ ַמיִ ם‬.‫וְ ַשׁ ַמּאי‬ :‫ֹלקת ק ַֹרח וְ כָ ל ﬠֲ ָדתוֹ‬ ֶ ‫זוֹ ַמ ֲח‬

Every argument that is for [the sake of] heaven’s name, it is destined (literally, its end is) to endure: Endure here means suffer, not perish. The students of Hillel, as well as the students of Shammai, did not perish. The controversy of Korach and his congregation was not for the Sake of Heavens, so they perished. This can be understood by Bartenura’s commentary on this Pasook.

But if it is not for [the sake of] heaven’s name - it is not destined to endure: Rabbeinu Yonah interprets this Pasuk in a way that can be easily understood. He explains that it will not endure; it will perish. Meaning they will die right there in that exact moment, as shown in the argument involving Korach. This can be deeply understood by Rabbeinu Yonah’s explanation.

THE DISPUTE OF KORACH AND HIS FOLLOWERS - The Mishna does not mention the other ones in this argument, which were Moshe and Aharon The reason for this is that Moshe and Aharon did these actions for the sake of the Heavens, and had no other purposes- say Midrash Shmuel in the name of R. Yehuda Lerma.

The difference, between the controversies, is that Hillel and Shammai weren’t fighting, they were not asking rhetorical questions, yet they were listening to what each other had to say. On the other hand, Korach started out his discussion by asking rhetorical questions to Moshe and when Datan and Aviram refused to talk to Moshe, the chances of resolution disappeared.

Chloe Ganjian, Eliana Soleimani, and Rebecca Sarraf | NSHA

We started friendly But the fire grew In my eyes, in my heart Everywhere I knew. I was right He was wrong Everyone came to watch It didn’t take long. It didn’t stop in class It didn’t stop on the street We argued till we were out of breath Until he showed signs of defeat. How did this all begin? What was I trying to gain? Was my victory for the Torah? Or was it for my own fame? We always followed the laws of Hillel But why did we learn Shamai To show that we can disagree Without being a wiseguy Did I win the argument? Or did the fight consume me? Was I self- serving like Korach And have the earth bring me to my knees? We are here to learn from each other Not tear our friends apart Listen to one another So we can grow from our differences Into close bonded brothers For the sake of the truth

170

‫משנה י׳׳ח‬ Whoever causes the multitudes to be righteous, sin will not occur on his account; And whoever causes the multitudes to sin, they do not give him the ability to repent. Moses was righteous and caused the multitudes to be righteous, [therefore] the righteousness of the multitudes is hung on him, as it is said, “He executed the Lord’s righteousness and His decisions with Israel” (Deut. 33:21). Jeroboam, sinned and caused the multitudes to sin, [therefore] the sin of the multitudes is hung on him, as it is said, “For the sins of Jeroboam which he sinned, and which he caused Israel to sin thereby” (I Kings 15:30).

Rav Ovadia from Bartenura (1445-1515) explains that when the Mishna says “sin does not result from him” it not only means that others won’t sin because he taught everybody how to do good, but also he won’t sin at all himself so that he won’t end up in gehinnom and all of his students will end up in the Garden of Eden. No sin, either coming from himself or other sinning because of him will happen so the one that caused good and the others that are doing good will end up in the same place.

The example the Mishna uses to illustrate the concept of one causing others to do good is Moses. Rav Ovadia explains what kind of good did Moses cause others to do. He did this by teaching the Torah to them. The people of Israel now had the ability to know what was right and wrong. Moses brought good and worthiness to them because they now knew what was right. Without the Torah, the people would have no idea if they were doing something wrong. This is how Moses caused the Jewish people to do good.

Adam Mitnitsky, Matt Cohen, Josh Gervitz and Rebecca Ilbaher NJ JSU / Manalapan

Sin, that is your mistake Others, well if they partake To cause another sin

171

‫ ֵאין‬,‫כָּ ל ַה ְמזַ כֶּ ה ֶאת ָה ַר ִבּים‬ ‫ וְ כָ ל ַה ַמּ ֲח ִטיא‬.‫ֵח ְטא ָבּא ﬠַ ל יָ דוֹ‬ ‫ ֵאין ַמ ְס ִפּ ִיקין ְבּיָ דוֹ‬,‫ֶאת ָה ַר ִבּים‬ ‫משׁה זָ כָ ה‬ ֶ .‫שׁוּבה‬ ָ ‫לַ ﬠֲ שׂוֹת ְתּ‬ ‫ זְ כוּת ָה ַר ִבּים‬,‫וְ זִ כָּ ה ֶאת ָה ַר ִבּים‬ (‫ ֶשׁנֶּ ֱא ַמר )דברים לג‬,‫ָתּלוּי בּוֹ‬ ‫וּמ ְשׁ ָפּ ָטיו ﬠִ ם‬ ִ ‫צִ ְד ַקת ה' ﬠָ ָשׂה‬ ‫ יָ ָר ְבﬠָ ם ָח ָטא וְ ֶה ֱח ִטיא‬.‫יִ ְשׂ ָר ֵאל‬ ‫ ֵח ְטא ָה ַר ִבּים ָתּלוּי‬,‫ֶאת ָה ַר ִבּים‬ ‫ ֶשׁנֶּ ֱא ַמר )מלכים א טו( ﬠַ ל‬,‫בּוֹ‬ ‫)בּן נְ ָבט( ֲא ֶשׁר‬ ֶ ‫ַחטֹּאות יָ ָר ְבﬠָ ם‬ :‫ָח ָטא וַ ֲא ֶשׁר ֶה ֱח ִטיא ֶאת יִ ְשׂ ָר ֵאל‬ The Mishna states that we learn from the text in the Book of Kings ““For the sins of Jeroboam which he sinned, and which he caused Israel to sin thereby” that the sins committed by the Jewish people were caused by Jeroboam and will be held accountable for them. Rav Ovadia explains that this is understood from the fact that the text in the Prophets could have said “for the sins of Jeroboam and Israel” but did not and instead worded it in a way to understand that the sins of the Jewish people lead back to Jeroboam.

that has already been it becomes your fault so put this to halt Fear not, if you are good You will be rewarded as you should Moshe’s ways have brought him praise but Jeroboams demeanor was only a haze

‫משנה י׳׳ט‬ Whoever possesses these three things, he is of the disciples of Abraham, our father; and [whoever possesses] three other things, he is of the disciples of Balaam, the wicked. A good eye, a humble spirit and a moderate appetite he is of the disciples of Abraham, our father. An evil eye, a haughty spirit and a limitless appetite he is of the disciples of Balaam, the wicked. What is the difference between the disciples of Abraham, our father, and the disciples of Balaam, the wicked? The disciples of Abraham, our father, enjoy this world, and inherit the world to come, as it is said: “I will endow those who love me with substance, I will fill their treasuries” (Proverbs 8:21). But the disciples of Balaam, the wicked, inherit gehinnom, and descend into the nethermost pit, as it is said: “For you, O God, will bring them down to the nethermost pit those murderous and treacherous men; they shall not live out half their days; but I trust in You” (Psalms 55:24).

‫לשׁה ְד ָב ִרים‬ ָ ‫כָּ ל ִמי ֶשׁיֵּ שׁ ְבּיָ דוֹ ְשׁ‬ ‫ ִמ ַתּלְ ִמ ָידיו ֶשׁל ַא ְב ָר ָהם‬,‫ַהלָּ לוּ‬ ,‫לשׁה ְד ָב ִרים ֲא ֵח ִרים‬ ָ ‫וּשׁ‬ ְ .‫ָא ִבינוּ‬ ‫ ﬠַ יִ ן‬.‫ִמ ַתּלְ ִמ ָידיו ֶשׁל ִבּלְ ﬠָ ם ָה ָר ָשׁע‬ ,‫ וְ נֶ ֶפשׁ ְשׁ ָפלָ ה‬,‫רוּח נְ מוּכָ ה‬ ַ ְ‫ ו‬,‫טוֹבה‬ ָ ‫ ﬠַ יִ ן‬.‫ִמ ַתּלְ ִמ ָידיו ֶשׁל ַא ְב ָר ָהם ָא ִבינוּ‬ ,‫ וְ נֶ ֶפשׁ ְר ָח ָבה‬,‫בוֹהה‬ ָ ְ‫רוּח גּ‬ ַ ְ‫ ו‬,‫ָרﬠָ ה‬ ‫ ַמה‬.‫ִמ ַתּלְ ִמ ָידיו ֶשׁל ִבּלְ ﬠָ ם ָה ָר ָשׁע‬ ‫ֵבּין ַתּלְ ִמ ָידיו ֶשׁל ַא ְב ָר ָהם ָא ִבינוּ‬ .‫לְ ַתלְ ִמ ָידיו ֶשׁל ִבּלְ ﬠָ ם ָה ָר ָשׁע‬ ,‫ַתּלְ ִמ ָידיו ֶשׁל ַא ְב ָר ָהם ָא ִבינוּ‬ ‫נוֹחלִ ין‬ ֲ ְ‫אוֹכְ לִ ין ָבּעוֹלָ ם ַהזֶּ ה ו‬ (‫ ֶשׁנֶּ ֱא ַמר )משלי ח‬,‫ָבּעוֹלָ ם ַה ָבּא‬ ‫ וְ אֹצְ ר ֵֹת ֶיהם‬,‫לְ ַהנְ ִחיל א ֲֹה ַבי יֵ שׁ‬ ‫ ֲא ָבל ַתּלְ ִמ ָידיו ֶשׁל ִבּלְ ﬠָ ם‬.‫ֲא ַמלֵּ א‬ ‫יוֹר ִדין‬ ְ ְ‫יוֹר ִשׁין גֵּ ִיהנֹּם ו‬ ְ ‫ָה ָר ָשׁע‬ ‫ ֶשׁנֶּ ֱא ַמר )תהלים‬,‫לִ ְב ֵאר ַשׁ ַחת‬ ‫תּוֹר ֵידם לִ ְב ֵאר‬ ִ ‫ֹלהים‬ ִ ‫נה( וְ ַא ָתּה ֱא‬ ‫וּמ ְר ָמה ל ֹא‬ ִ ‫ ַאנְ ֵשׁי ָד ִמים‬,‫ַשׁ ַחת‬ :‫ וַ ֲאנִ י ֶא ְב ַטח ָבְּך‬,‫יֶ ֱחצוּ יְ ֵמ ֶיהם‬

172

Shira David ICJA

Every Jew, no matter how hidden it seems, has a pure soul within. A small part of him that will always call him home when he has lost his way. No matter how far he strays from the Torah, that soul remains untouched because in his essence he will always be a Jew.

It is easy to look at a person who has wronged us and label them as bad. To give up on him and say that there is no possible way for him to change or redeem himself. But if we looked deeper, we would see a soul that is trying to do the right thing and a person created in Godâ&#x20AC;&#x2122;s image. Our failure to see the goodness in others stems from a place of haughtiness. We cannot see that each person is on a different path and develop a false sense of superiority. We convince ourselves that we-and not them--are doing Hashemâ&#x20AC;&#x2122;s will and that they are a lost cause. But Hashem created each of us in order to fulfill a unique task so no two people will have the same strengths or weaknesses. Once we realize that we will be humbled by the knowledge that we, too, are flawed and that every person has an area that they still need to grow in. The way that we view each other is so powerful. If we choose to see the good in everyone, like Abraham, we can help extract it bettering both them and ourselves in the process. But, if we choose to see the worst in people, like Bilam, we hurt both them and ourselves. We see mistakes as final indicators of characters and prevent ourselves and others from growing. When we choose to live humbly and acknowledge our own shortcomings, we will be able to see in others a person who is trying and grow as a community.

Perek 5: Mishna 19, Liat Mott

173

‫משנה כ׳‬ Judah ben Tema said: Be strong as a leopard, and swift as an eagle, and fleet as a gazelle, and brave as a lion, to do the will of your Father who is in heaven. He used to say: the arrogant is headed for Gehinnom and the blushing for the garden of Eden. May it be the will, O Lord our God, that your city be rebuilt speedily in our days and set our portion in the studying of your Torah.

‫ ֱהוֵ י ﬠַ ז‬,‫אוֹמר‬ ֵ ‫הוּדה ֶבן ֵתּ ָימא‬ ָ ְ‫י‬ ,‫ וְ ָרץ כַּ צְּ ִבי‬,‫ וְ ַקל כַּ נֶּ ֶשׁר‬,‫כַּ נָּ ֵמר‬ ‫ לַ ﬠֲ שׂוֹת ְרצוֹן ָא ִביָך‬,‫וְ גִ בּוֹר כָּ ֲא ִרי‬ ,‫אוֹמר‬ ֵ ‫ הוּא ָהיָ ה‬.‫ֶשׁ ַבּ ָשּׁ ָמיִ ם‬ ‫ וּב ֶֹשׁת ָפּנִ ים‬,‫ﬠַ ז ָפּנִ ים לְ גֵ ִיהנֹּם‬ ָ‫ יְ ִהי ָרצוֹן ִמלְּ ָפנֶ יָך יְ י‬.‫לְ גַ ן ﬠֵ ֶדן‬ ‫ֹלהינוּ ֶשׁ ִתּ ְבנֶ ה ﬠִ ְירָך ִבּ ְמ ֵה ָרה‬ ֵ ‫ֱא‬ :‫תוֹר ֶתָך‬ ָ ‫ְביָ ֵמינוּ וְ ֵתן ֶחלְ ֵקנוּ ְב‬

174

Tova Engel Naaleh The Brick By: Tova Engel Like strong leopards they pass Carrying the burdens on their shoulders Like eagles they fly by Sifting through the wind Like gazelles they come to visit and flee so fast Like lions they roar Brave enough to ask I simply sit sadly and wonder Why they are still here And not in the promised world of splendor They are Strong Swift Fast And Brave Why donâ&#x20AC;&#x2122;t they deserve The promised gift before their grave After much thinking, I finally understand The rest of the bricks will not return Until arrogance they no longer crave Removing arrogance Is the one thing above all That Bnei Yisrael can do To bring back the rest of the bricks too This surely is not too hard of an ask For they are Strong Swift Fast And Brave The nation most capable Of completing this challenging task

175

‫משנה כ׳׳א‬

He used to say: At five years of age the study of Scripture; At ten the study of Mishnah; At thirteen subject to the commandments; At fifteen the study of Talmud; At eighteen the bridal canopy; At twenty for pursuit [of livelihood]; At thirty the peak of strength; At forty wisdom; At fifty able to give counsel; At sixty old age; At seventy fullness of years; At eighty the age of “strength”; At ninety a bent body; At one hundred, as good as dead and gone completely out of the world.

‫ ֶבּן ָח ֵמשׁ ָשׁנִ ים‬,‫אוֹמר‬ ֵ ‫הוּא ָהיָ ה‬ ‫ ֶבּן‬,‫ ֶבּן ﬠֶ ֶשׂר לַ ִמּ ְשׁנָ ה‬,‫לַ ִמּ ְק ָרא‬ ‫ ֶבּן ֲח ֵמשׁ‬,‫ְשׁלשׁ ﬠֶ ְשׂ ֵרה לַ ִמּצְ וֹת‬ ‫ ֶבּן ְשׁמֹנֶ ה‬,‫ﬠֶ ְשׂ ֵרה לַ ַתּלְ מוּד‬ ,‫ ֶבּן ﬠֶ ְשׂ ִרים לִ ְרדֹּף‬,‫ﬠֶ ְשׂ ֵרה לַ ֻח ָפּה‬ ‫ ֶבּן ַא ְר ָבּﬠִ ים‬,‫לשׁים לַ כּ ַֹח‬ ִ ‫ֶבּן ְשׁ‬ ,‫ ֶבּן ֲח ִמ ִשּׁים לָ ﬠֵ צָ ה‬,‫לַ ִבּינָ ה‬ ‫ ֶבּן ִשׁ ְבﬠִ ים‬,‫ֶבּן ִשׁ ִשּׁים לַ זִּ ְקנָ ה‬ ‫ ֶבּן‬,‫בוּרה‬ ָ ְ‫ ֶבּן ְשׁמֹנִ ים לַ גּ‬,‫לַ ֵשּׂ ָיבה‬ ‫ ֶבּן ֵמ ָאה כְּ ִאלּוּ‬,‫שׁוּח‬ ַ ָ‫ִתּ ְשׁﬠִ ים ל‬ :‫ֵמת וְ ﬠָ ַבר ָוּב ֵטל ִמן ָהעוֹלָ ם‬

Naaleh

If you wait They may go astray But if you rush All they’ll see is gray

Listen to the voices Of the people who say To teach your children On the correct day

‫תלמוד‬ ‫בבלי‬

Teach them how to learn And how to pray Teach them how to live And how to meet midway

‫ ּבֶן‬,‫שנִים ל ּ ִַמ ְק ָרא‬ ָ ׁ ‫ ּבֶן חָ מֵ ׁש‬,‫הוּא הָ יָה אוֹמֵ ר‬ ‫ ּבֶן‬,‫לש עֶ ְׂש ֵרה ל ּ ִַמצְ וֹת‬ ׁ ‫ ּבֶן ׁ ְש‬,‫שר ל ּ ִַמ ׁ ְשנָה‬ ֶׂ ֶ‫ע‬ ‫ ּבֶן ׁ ְשמֹנֶה עֶ ְׂש ֵרה‬,‫חֲמֵ ׁש עֶ ְׂש ֵרה ל ּ ַַתלְ מוּד‬ , ַ‫לשים לַכּ ֹח‬ ִ ׁ ‫ ּבֶן ׁ ְש‬,‫ ּבֶן עֶ ְׂש ִרים לִ ְר ּד ֹף‬,‫לַחֻ ּפָה‬ ‫ ּבֶן‬,‫ ּבֶן חֲמִ ׁ ּ ִשים לָעֵ צָה‬,‫ּבֶן אַ ְר ּב ִָעים ל ִַּבינָה‬ ‫ ּבֶן ׁ ְשמֹנִים‬,‫שיבָה‬ ׂ ֵ ּ ‫ ּבֶן ׁ ִשבְ ִעים ַל‬,‫ׁ ִש ׁ ּ ִשים ַלז ְִּקנָה‬ ‫ ּבֶן מֵ אָ ה ְּכ ִאלּ ּו‬, ַ‫ ּבֶן ִּת ׁ ְש ִעים ל ָׁשוּח‬,‫ַל ְּגבו ָּרה‬ :‫מֵ ת וְ עָ בַר ּובָטֵ ל מִ ן הָ ע ֹולָם‬ ‫סוכה‬

Teach your children Don’t let them slip away Teach your children Without delay

Artwork by Esti Rothman

Teach your children Don’t let them slip away Teach your children without delay

176

‫משנה כ׳׳ב‬ Ben Bag Bag said:Turn it over, and [again] turn it over, for all is therein. And look into it; And become gray and old therein; And do not move away from it, for you have no better portion than it.

Ben Bag Bag. Ben Bag Bag and Ben Hay Hay have these names to show us that they were converts. Avraham and Sarah gained a ‘Hay’ in their names, as they were the first people to spread the words of Judaism and convert others. Ben Hay Hay’s name references back to the “Hays’ in their names. Also, Ben Bag Bag’s name also stands for “Ben Gare and Ben Geyores (son of a male and female converts).

Turn it over. The Ksav Sofer explains that the meaning of ‘Hafoch Ba’ is when you are learning Torah, you have to figuratively turn the Torah over and look at anything that the Torah says from all perspectives to fully understand it, and only then can you find the truth.

The reason why the tana repeats the phrase “delve into it” is to emphasize the point that one must be constantly and increasingly involved in Torah study. (Tos. Yom Tov)

Tidbits by Zachary Epstein

177

‫ ֲהפְֹך ָבּהּ וַ ֲהפְֹך‬,‫אוֹמר‬ ֵ ‫ֶבּן ַבּג ַבּג‬ ,‫ ָוּבהּ ֶתּ ֱחזֵ י‬.‫ ְדּכֹלָּ א ָבהּ‬,‫ָבּהּ‬ , ַ‫וּמנַּ הּ ל ֹא ָתזוּﬠ‬ ִ ,‫וְ ִסיב ְוּבלֵ ה ָבהּ‬ :‫טוֹבה ֵה ֶימנָּ ה‬ ָ ‫ֶשׁ ֵאין לְ ָך ִמ ָדּה‬

And look into it. ‘Uva Techezay’ means that you should “see it”, literally meaning looking inside the sefer which you are learning. Looking at the words helps us better understand and remember what we learned.

This Mishnah is written in Ariamic not hebrew like most of the mishnas. The reason for this is because this mishna is so important that it was written in the language of the common man in order that all could learn it. (Rabbi Ephraim cited by Midrash Shumel)

The text says “Turn it over, and [again] turn it over, for all is therein”. This represents the Torah as a scroll, as opposed to a book. The Torah being a scroll reflects the cycle of Torah, showing that the Torah never stops. You keep rolling it out but once you are done you start over, restarting the Torah cycle. The cycle of Torah equates to the cycle of a Jewish person’s life. And just as we restart our years, we begin reading the Torah from the beginning. The Torah is the guide to life of a Jewish person, meaning that the cycle of Torah continues the cycle of the Jewish people. Just as the cycle of Torah never stops, the Jewish nation will never die. From this we learn that to live out a complete and fulfilled life, we must immerse ourselves in Torah, and in the process we learn more about ourselves as a Jewish people, and enrich our lives. The last part of the first line says “...for all is therein”. This shows us that all the knowledge we need to know to succeed in life is in the Torah, as it is the guide of the Jewish people. The Torah is the identity of the Jewish people, and without it we are nothing. The text ends by saying “...do not move away from it, for you have no better portion in it.” The Torah is the center of the world, and in essence what keeps it running. Without the Torah the world would cease to exist. We have no reason to leave the Torah cause that would be leaving the path that Hashem chose for us. There is nothing better than Torah, for while reading it we educate ourselves and improve ourselves as people.

Ben Kadosh WHHS

‫משנה כ׳׳ג‬ Ben He He said: According to the labor is the reward.

According to the labor is the reward. Rambam comments that this advice of Bar Hei Hei is integral to Torah study. If one were to pick up a sefer, throw his feet on the couch and have some snacks while learning, it is not going to have a lasting impact. However, if one really toils to truly acquire the knowledge, it will have a lasting impact.

:‫ לְ פוּםצַ ﬠֲ ָרא ַאגְ ָרא‬,‫אוֹמר‬ ֵ ‫ֶבּן ֵהא ֵהא‬

According to the labor is the reward. Rav Baruch of Mezibozh explains that ‫פום‬ can refer to the mouth and ‫צערא‬ means suffers. Meaning the mouth suffers when one uses it inappropriately, for example when one speaks loshon hara. But when one uses the mouth properly, for example to learn and speak words of Torah, it will receive ‫( אגרא‬reward).

According to the labor is the reward. The last chapter of Pirkei Avot is not really part of the mishnayot, rather it is a baraita that was added as an addendum. Therefore, Rabbi Berel Wein explains that this mishna serves as a summary of the entire tractate. Simply put, according to the pain is the gain. If you truly want to grow in Torah, you need to put the work in.

178

As infants, we’re given by God two fundamental primary modes of communication; laughter and crying. Laugher says “I’m happy” and crying says “I’m afraid” or “I don’t like this”. It’s difficult to express what we desire when we lack the physical ability to verbalize what we want. As we become toddlers, tantrums become our way of expressing discomfort. Although still difficult because new, it becomes more manageable to convey emotion because we start to have the capability to communicate. Through every stage of life, we adapt to another effective way of interacting, learning through every struggle and experience. As we start to become knowledgeable, we eventually learn the proper ways to express and converse our emotions to another. But even then, that doesn’t come without a struggle. We’re disregarded, ignored, and overlooked so many times before we realize how effectively to express how we’re feeling towards another. How we deal with those discouragements is what will determine our future reactions to challenging situations, we can either come out stronger or let it get to us. So many times our own viewpoint is what brings us down. Instead of using circumstances of discouragement as gas to keep going and strive harder, we give up and become hopeless which is understandable. In my own experiences, I’ve encountered so many instances where instead of wording how I felt, I shut down because of the possibility of vulnerability or exposure. If I would have just been straight up and honest, I could have prevented so much heartbreak. But through this heartbreak, I became equipped in learning and now being able to maintain a healthy communicative relationship. God gives us the tools and circumstances to utilize what he already gifted us. We only have to trust the process.

Michelle Khaimov Ezra Academy

Artwork by Ellea Harkins

179

‫הקדמה לפרק ו׳‬ Becoming Sifrei Torah By: Daniel Rosenthal, Tzvi Hirsch Cohen, and Anna Lis As many communities have the long-standing custom of learning one chapter of Pirkei Avos a week during the time of the Omer, between Pessach and Shavuos, the sixth chapter is learnt across the world every year on the Shabbos before Shavuos. This is no coincidence; Many translate, albeit rather loosely, Pirkei Avos as The Ethics of Our Fathers to reflect the more ethical nature of this tractate (in contrast to the other tractates which have a mostly Halachic focus). However, the sixth and culminating chapter of Pirkei Avos, nicknamed Perek Kinyan HaTorah (The Chapter of Acquiring the Torah) takes a turn and focuses more on learning Torah. We see, then, that by learning Pirkei Avos, we are learning how to practically work on our character as a prerequisite to learning about the beauty of Torah. This is made clear by the Midrash Shmuel, that states boldly in its commentary to this perek that the Torah cannot dwell with someone unless he or she is completely empty of their midos ra’os (faulty character traits) and is filled with midos chashuvus (important, quality character traits). The ultimate purpose for our people is thus culminated in the final chapter. To not only be great people, striving to make the world a more positive place one day at a time, but to become walking sifrei Torah, shining true Godliness into every street corner in which we turn. Despite outward appearance, this perek is not a non sequitur from the rest of the tractate. Although it could seem like the reader imagines he or she is reading a book about good ethics and suddenly turns the page to an unrelated discussion about Torah study, this is not the case. Since the very first mishna of the first perek, the message that these character traits should be acquired for the purpose of acquiring Torah has been apparent: “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…” The sole purpose of all of these teachings is a guide to how we can properly maintain and live with the holy tradition that was passed down from Moshe. Every week and every perek read during the span of the Omer was designed to challenge us, to stir our hearts to become the best people that we can be. The final week’s challenge is potentially the hardest, yet the most rewarding: can we have the Torah enter us? Can we, the next generation bearing the torch of the Torah she’Baal Peh acknowledge the magnitude and intensity of the mission at hand and succeed in making it a true part of us? As we see in the very first Mishna back in the first chapter we are part of a chain that has preserved and disseminated the Torah throughout the ages, and we are now being challenged to continue that mission by acting properly. There is an important phrase originating from the Midrash (Vayikra Rabbah 9:3), which states, “Derech eretz kedma l’torah” (acting properly is a prerequisite to Torah). Perhaps the reason the idea of studying Torah is presented in the last chapter instead of the first is that we cannot acquire Torah, let alone hope to succeed in passing it on, until we have a clear understanding of what it means to behave with dignity. It is only once we have absorbed the fundamental insights and attitudes from the previous five chapters that we can try to really connect to Torah and hope to be the next links in the chain of the Jewish people. May we merit to act properly and pass on the Torah to the next generation just as our forefathers have before us.

180

‫משנה א׳‬ The sages taught in the language of the mishnah. Blessed be He who chose them and their teaching. Rabbi Meir said: Whoever occupies himself with the Torah for its own sake, merits many things; not only that but he is worth the whole world.He is called beloved friend; one that loves God; one that loves humankind; one that gladdens God; one that gladdens humankind. And the Torah clothes him in humility and reverence, and equips him to be righteous, pious, upright and trustworthy; it keeps him far from sin, and brings him near to merit. And people benefit from his counsel, sound knowledge, understanding and strength, as it is said, “Counsel is mine and sound wisdom; I am understanding, strength is mine” (Proverbs 8:14). And it bestows upon him royalty, dominion, and acuteness in judgment. To him are revealed the secrets of the Torah, and he is made as an ever-flowing spring, and like a stream that never ceases. And he becomes modest, long-suffering and forgiving of insult. And it magnifies him and exalts him over everything.

181

,‫ָשׁנוּ ֲחכָ ִמים ִבּלְ שׁוֹן ַה ִמּ ְשׁנָ ה‬ :‫ָבּרוְּך ֶשׁ ָבּ ַחר ָבּ ֶהם ְוּב ִמ ְשׁנָ ָתם‬ ‫תּוֹרה‬ ָ ‫עוֹסק ַבּ‬ ֵ ‫אוֹמר כָּ ל ָה‬ ֵ ‫ַר ִבּי ֵמ ִאיר‬ ‫ וְ ל ֹא‬.‫ זוֹכֶ ה לִ ְד ָב ִרים ַה ְר ֵבּה‬,‫לִ ְשׁ ָמהּ‬ ‫עוֹד ֶאלָּ א ֶשׁכָּ ל ָהעוֹלָ ם כֻּ לּוֹ כְ ַדי‬ ‫אוֹהב‬ ֵ ,‫ ָאהוּב‬, ַ‫ נִ ְק ָרא ֵרﬠ‬.‫הוּא לוֹ‬ ,‫אוֹהב ֶאת ַה ְבּ ִריּוֹת‬ ֵ ,‫ֶאת ַה ָמּקוֹם‬ ‫ ְמ ַשׂ ֵמּ ַח‬,‫ְמ ַשׂ ֵמּ ַח ֶאת ַה ָמּקוֹם‬ ‫וּמלְ ַבּ ְשׁתּוֹ ﬠֲ נָ וָ ה‬ ַ .‫ֶאת ַה ְבּ ִריּוֹת‬ ‫וּמכְ ַשׁ ְרתּוֹ לִ ְהיוֹת צַ ִדּיק‬ ַ ,‫וְ יִ ְר ָאה‬ ‫וּמ ַר ַח ְקתּוֹ‬ ְ ,‫וְ ָח ִסיד וְ יָ ָשׁר וְ נֶ ֱא ָמן‬ ,‫וּמ ָק ַר ְבתּוֹ לִ ֵידי זְ כוּת‬ ְ ,‫ִמן ַה ֵח ְטא‬ ‫תוּשׁיָּ ה ִבּינָ ה‬ ִ ְ‫וְ נֶ ֱהנִ ין ִמ ֶמּנּוּ ﬠֵ צָ ה ו‬ ‫ ֶשׁנֶּ ֱא ַמר )משלי ח( לִ י‬,‫בוּרה‬ ָ ְ‫וּג‬ .‫בוּרה‬ ָ ְ‫תוּשׁיָּ ה ֲאנִ י ִבינָ ה לִ י ג‬ ִ ְ‫ֵﬠצָ ה ו‬ ‫וּמ ְמ ָשׁלָ ה‬ ֶ ‫נוֹתנֶ ת לוֹ ַמלְ כוּת‬ ֶ ְ‫ו‬ ,‫תוֹרה‬ ָ ‫וּמגַ לִּ ין לוֹ ָרזֵ י‬ ְ ,‫וְ ִחקּוּר ִדּין‬ ‫וְ נַ ﬠֲ ֶשׂה כְ ַמﬠְ יָ ן ַה ִמּ ְתגַּ ֵבּר וּכְ נָ ָהר‬ ‫ וֶ ֱהוֵ י צָ נוּﬠַ וְ ֶא ֶרְך‬,‫פוֹסק‬ ֵ ‫ֶשׁ ֵאינוֹ‬ ‫וּמגַ ַדּלְ תּוֹ‬ ְ ,‫וּמוֹחל ﬠַ ל ﬠֶ לְ בּוֹנוֹ‬ ֵ ,‫רוּח‬ ַ :‫רוֹמ ְמתּוֹ ﬠַ ל כָּ ל ַה ַמּﬠֲ ִשׂים‬ ַ ‫וּמ‬ ְ

The sixth perek of Pirkei Avot was added to the collection about 1,000 years ago-- far after the mishnah itself was compiled by Rabbi Yehudah HaNasi, known also by his epithet, Rebbi. It focuses on the beauty of the Torah and is a collection of beraytot, or statements from the beit midrash. The Bartenura provides an insight, teaching that these were included for the purposes of exciting those who recite Pirkei Avot in the weeks leading to Shavuot and to remind us of our precious gift.

One day a young boy Hannah Munk went out of Maayanot his house to play. He walked into town and saw a group of people giving everyone who passed by a dirty look. He saw another boy his age saying to himself, “It’s all my fault, I’m so mad at myself.”

Whoever occupies himself with the Torah for its own sake, merits many things.When thinking of kashering a vessel, we most often think of boiling water in the microwave or the complicated concepts of notein ta’am, invalidating a dairy spoon used in chicken soup. However, this phrase is mentioned with a talmid chacham in this mishnah. So far as we know, he is not boiled, invalidated or broken! Rather, the Midrash Shmuel teaches that a talmid chacham is consumed from within by the fire of Torah, burning away his or her yetzer ha-ra and purifying him or her just as HaShem did for Yirmiyahu.

So many people have theorized as to how to keep sin at bay; from saying Nishmat to living in isolation, there are always methods. However, perhaps the approach which best fits the mishnah is that of Rambam’s understanding of free will, mentioned in his Shemonah Perakim. As one performs an action, one begins to see the world a certain way; we then continue to act in similar manners throughout. From a neuroscientific perspective, we establish a series of learned associations and develop habits. By learning Torah, we establish a habit of acting within the will of God and learn the morals and ethics dictated by the Torah, distancing ourselves from sin.

The first boy walked over to the second. “What’s your fault?” he asked “I didn’t get to where I wanted to be,” he answered. “I wanted to be the best in my class, but I’m not.” The first boy thought a bit. “Well,” he said finally, “would you like help?” “Sure!” answered the second boy enthusiastically. And so the two sat down and started to study. Soon both boys were so good and fluent in the subject that they had learned. They both set for home with promises to meet again. The next day the same two boys met up. “What should we do today?” Asked the first. “Let’s learn for the fun of it,” said the second. And so they did. On the way home the first boy looked around again and saw the same group of people looking sour. This time though, he walked right past them, not even acknowledging the bad feeling they stirred within him. This went on for weeks until the boy stopped noticing the stares at all. “How great is the power of learning with a friend,” he thought, “for now I know more about the world and I don’t notice all the bad things. I only notice the good. And I feel so helpful. And the subject we are learning is so interesting. And when it’s not, I have a friend to help me pull through. We really are helping each other,” thought the boy. “It gladdens me to know that.”

Tidbits by Miriam Fisch, Artwork by Chani Kaminetzky

182

‫משנה ב׳‬ Rabbi Joshua ben Levi said: every day a bat kol (a heavenly voice) goes forth from Mount Horeb and makes proclamation and says: “Woe unto humankind for their contempt towards the Torah”, for whoever does not occupy himself with the study of Torah is called, nazuf (the rebuked. As it is said, “Like a gold ring in the snout of a pig is a beautiful woman bereft of sense” (Proverbs 11:22). And it says, “And the tablets were the work of God, and the writing was the writing of God, graven upon the tablets” (Exodus 32:16). Read not haruth [‘graven’] but heruth [ ‘freedom’]. For there is no free man but one that occupies himself with the study of the Torah. And whoever regularly occupies himself with the study of the Torah he is surely exalted, as it is said, “And from Mattanah to Nahaliel; and Nahaliel to Bamoth” (Numbers 21:19).

Rabbi Yehoshua Ben Levi deviates from the conventional way the rabbis taught the mishnayot and says, “Hashem is crying over the Jews lack of Torah learning.” This is because learning torah is one of a few mitzvot that there’s no set time for (Mishnah Peah 1:1). The reason why the chachamim could not set an amount of time one must learn everyday is because every single minute of every single day we have a mitzvah to learn torah.

Tidbits by Aaron Enayataan

183

‫ ְבּכָ ל‬,‫הוֹשׁﬠַ ֶבּן לֵ וִ י‬ ֻ ְ‫ָא ַמר ַר ִבּי י‬ ‫יוֹם וָ יוֹם ַבּת קוֹל יוֹצֵ את ֵמ ַהר‬ ‫ אוֹי לָ ֶהם‬,‫אוֹמ ֶרת‬ ֶ ְ‫וּמכְ ֶרזֶ ת ו‬ ַ ‫חוֹרב‬ ֵ ‫ ֶשׁכָּ ל‬.‫תּוֹרה‬ ָ ‫לַ ְבּ ִריּוֹת ֵמﬠֶ לְ בּוֹנָ הּ ֶשׁל‬ ,‫תּוֹרה נִ ְק ָרא נָ זוּף‬ ָ ‫עוֹסק ַבּ‬ ֵ ‫ִמי ֶשׁ ֵאינוֹ‬ ‫ֶשׁנֶּ ֱא ַמר )משלי יא( נֶ זֶ ם זָ ָהב ְבּ ַאף‬ ‫אוֹמר‬ ֵ ְ‫ ו‬.‫ֲחזִ יר ִא ָשּׁה יָ ָפה וְ ָס ַרת ָטﬠַ ם‬ ‫ֹלהים‬ ִ ‫)שמות לב( וְ ַהלֻּ חֹת ַמﬠֲ ֵשׂה ֱא‬ ‫ֹלהים הוּא‬ ִ ‫ֵה ָמּה וְ ַה ִמּכְ ָתּב ִמכְ ַתּב ֱא‬ ‫ ַאל ִתּ ְק ָרא ָחרוּת‬,‫ָחרוּת ﬠַ ל ַהלֻּ חֹת‬ ‫חוֹרין‬ ִ ‫ ֶשׁ ֵאין לְ ָך ֶבן‬,‫ֶאלָּ א ֵחרוּת‬ .‫תּוֹרה‬ ָ ‫עוֹסק ְבּ ַתלְ מוּד‬ ֵ ‫ֶאלָּ א ִמי ֶשׁ‬ ‫תּוֹרה ֲה ֵרי‬ ָ ‫עוֹסק ְבּ ַתלְ מוּד‬ ֵ ‫וְ כָ ל ִמי ֶשׁ‬ (‫ ֶשׁנֶּ ֱא ַמר )במדבר כא‬,‫זֶ ה ִמ ְתﬠַ לֶּ ה‬ :‫וּמנַּ ֲחלִ ֵיאל ָבּמוֹת‬ ִ ‫וּמ ַמּ ָתּנָ ה נַ ֲחלִ ֵיאל‬ ִ

The Mishna says “There is no free man but one who occupies himself with learning torah.” Rashi says that we should serve the ones who are learning Torah, and distance ourselves from those who are not involved hence it will be as if he is excommunicated. Therefore we should constantly be striving to learn more and do the things that are right and ultimately distance ourselves from the wrong as if they will be excommunicated from our lives.

The Mishna says “Everyday a Bat Kol came down,” the Nesivas Shalom asks what was the purpose of this g-dly voice coming down to tell the Jews something? He answers that every single day we are supposed to get closer to Hashem and the only way to do it is by learning Torah. As the mishna continues and calls one who is constantly involved in Torah a free man and one who Chas Vshalom is not is a Nazuf.

The Mishnah begins by describing the state of someone who does not occupy themselves with the study of Torah through an analogy brought in from the book of Mishlei. Someone who does not occupy themselves in Torah study is like a woman deprived of her loved one; left with a feeling of a profound absence. The Mishnah goes on to juxtapose this line from Mishlei with another pasuk from the book of Shemot which states that ‘... the tablets were the work of God, and the writing was the writing of God, graven upon the tablets’. The Mishnah says that the word graven should really be read as freedom because a free man is one who occupies himself with the study of Torah and whoever makes sure to do so will be held in high regard. Although on the surface it seems intuitive that the Mishnah is simply contrasting how lowly the sages regard those who don’t engage in Torah study and those who do, I believe there is a broader message to be taken, especially by those transitioning to new stages of life. With the repetitive nature of our daily routines and being bound to the commands of those who have authority over us, it is easy to feel a sense of enslavement and often people want to escape that feeling with any opportunity they are given believing that the freedom to choose how they’d like to spend their time will make them happier. This Mishnah highlights a flaw in this mindset by pointing out that freedom on its own will never be gratifying because when there is too much freedom, the lack of structure usually turns to chaos and futility. Rather if someone wants to use their freedom for meaningful actions such as the study of Torah and presumably actions with the spirit of Torah in mind, they will feel the true glory of what it means to be free because they will be doing something positive for a greater purpose.

NY JSU / Great Neck

184

‫משנה ג׳‬ One who learns from his fellow one chapter, or one halakhah, or one verse, or one word, or even one letter, is obligated to treat him with honor; for so we find with David, king of Israel, who learned from Ahitophel no more than two things, yet called him his master, his guide and his beloved friend, as it is said, “But it was you, a man mine equal, my guide and my beloved friend” (Psalms 55:14). Is this not [an instance of the argument] “from the less to the greater” (kal vehomer)? If David, king of Israel who learned from Ahitophel no more than two things, nevertheless called him his master, his guide and his beloved friend; then in the case of one who learns from his fellow one chapter, or one halakhah, or one verse, or one word, or even one letter, all the more so he is under obligation to treat him with honor. And “honor’” means nothing but Torah, as it is said, “It is honor that sages inherit” (Proverbs 3:35). “And the perfect shall inherit good” (Proverbs 28:10), and “good” means nothing but Torah, as it is said, “For I give you good instruction; do not forsake my Torah” (Proverbs 4:2).

185

‫לּוֹמד ֵמ ֲח ֵברוֹ ֶפּ ֶרק ֶא ָחד אוֹ‬ ֵ ‫ַה‬ ‫ֲהלָ כָ ה ַא ַחת אוֹ ָפסוּק ֶא ָחד אוֹ‬ ,‫ִדבּוּר ֶא ָחד אוֹ ֲא ִפלּוּ אוֹת ַא ַחת‬ ‫ ֶשׁכֵּ ן ָמצִ ינוּ‬,‫צָ ִריְך לִ נְ הוֹג בּוֹ כָ בוֹד‬ ‫ ֶשׁלּ ֹא לָ ַמד‬,‫ְב ָדוִ ד ֶמלֶ ְך יִ ְשׂ ָר ֵאל‬ ,‫ֵמ ֲא ִחית ֶֹפל ֶאלָּ א ְשׁנֵ י ְד ָב ִרים ִבּלְ ָבד‬ ‫ ֶשׁנֶּ ֱא ַמר‬,‫וּמיֻ ָדּעוֹ‬ ְ ‫ְק ָראוֹ ַרבּוֹ ַאלּוּפוֹ‬ ‫)תהלים נה( וְ ַא ָתּה ֱאנוֹשׁ כְּ ﬠֶ ְרכִּ י‬ ‫ וַ ֲהל ֹא ְד ָב ִרים ַקל‬.‫וּמיֻ ָדּﬠִ י‬ ְ ‫לּוּפי‬ ִ ‫ַא‬ ,‫וּמה ָדּוִ ד ֶמלֶ ְך יִ ְשׂ ָר ֵאל‬ ַ ,‫וָ ח ֶֹמר‬ ‫ֶשׁלּ ֹא לָ ַמד ֵמ ֲא ִחית ֶֹפל ֶאלָּ א ְשׁנֵ י‬ ‫ְד ָב ִרים ִבּלְ ַבד ְק ָראוֹ ַרבּוֹ ַאלּוּפוֹ‬ ‫לּוֹמד ֵמ ֲח ֵברוֹ ֶפּ ֶרק ֶא ָחד‬ ֵ ‫ ַה‬,‫וּמיֻ ָדּעוֹ‬ ְ ‫אוֹ ֲהלָ כָ ה ַא ַחת אוֹ ָפסוּק ֶא ָחד אוֹ‬ ,‫ִדבּוּר ֶא ָחד אוֹ ֲא ִפלּוּ אוֹת ַא ַחת‬ ‫ﬠַ ל ַא ַחת כַּ ָמּה וְ כַ ָמּה ֶשׁצָּ ִריְך לִ נְ הוֹג‬ ,‫תוֹרה‬ ָ ‫ וְ ֵאין כָּ בוֹד ֶאלָּ א‬.‫בּוֹ כָ בוֹד‬ ‫ֶשׁנֶּ ֱא ַמר )משלי ג( כָּ בוֹד ֲחכָ ִמים‬ ‫ )משלי כח( ְוּת ִמ ִימים‬,‫יִ נְ ָחלוּ‬ ,‫תוֹרה‬ ָ ‫ וְ ֵאין טוֹב ֶאלָּ א‬,‫יִ נְ ֲחלוּ טוֹב‬ ‫ֶשׁנֶּ ֱא ַמר )משלי ד( כִּ י לֶ ַקח טוֹב‬ :‫תּוֹר ִתי ַאל ַתּﬠֲ זֹבוּ‬ ָ ‫נָ ַת ִתּי לָ כֶ ם‬

“One who learns a single chapter, or one halakha, or one verse, or one saying, or even one letter [of Torah] from a friend must show honor to [the teacher].”

Neshama Ryman SAR

Every piece of theTorah is valuable.TheTorah is so precious that every single letter is important. Commentators often provide complex interpretations of the intent of the Torah’s words based on one letter that may be extra or missing. Why does it matter if just one letter is of worth? Rabbi Yitz Greenberg says (in Sage Advice), “The Torah is infinite. If one teaches you one fraction of infinity, the gift is unlimited. You should honor the teacher for giving such a great gift (p. 310).” Rabbi Greenberg highlights not only the infinite value of the Torah, but also what a generous gift it is by the one who teaches. In 6:3, David haMelech referred to Ahitophel as his honored teacher even though he only taught him two things. This brings me to my next question: Who is a teacher? Clearly, what this Mishnah is saying is that anyone can be a teacher. I would like to look at a famous story of a Rabbi’s maid that appears in Masechet Megillah 18a, recently written about by Rabbi Yosef Kanefsky. The Mishnah speaks about a housekeeper who worked for Rabbi Yehuda Hanasi, the composer of the Mishnah. It is said that the Sages did not know the meaning of the word seirugin. One day, they heard the housekeeper open the door for Rabbis who were coming through the front door intermittently. And they noticed she was using the word seirugin while letting them in. They then learned from her that the word seirugin means intervals. Rabbi Kanefsky adds an important point. He says that not only did they acknowledge her and not treat her as if she were invisible (which is something, even 2000+ years later, that domestic workers often face), but they sought her advice and learned the meaning of a word that has puzzled them. This story shows us that anyone has the ability to teach something, and that there is no one we cannot learn from. Everyone has something to share, something to teach, even if it is just one word.

Rashi extends the ‫ קל וחומר‬by saying that Achitophel was a ‫( רשע‬for betraying David in war). Therefore, if the King of Israel could view a ‫ רשע‬as his equal and teacher, it should be easier for “common” people to be able to respect others who do not do evil.

Multiple commentators note the two teachings that Achitophel taught David: First, many say, he criticized David for learning by himself, without anyone else around. The second teaching was supposedly that one should not sit in an upright position in a holy place because we should fear God and have our posture reflect that.

The Mishna holds especially true to a high school setting, wherein people mature and begin to form thoughts of their own, which, in the classroom can stimulate thoughtful discussion, but also might lead us to disagree with others. Heeding the teaching of this Mishna might help us to recognize that if David could view someone who betrayed him with the same respect as a teacher, then high schoolers too should make the effort to treat all of their classmates with respect and dignity.

Artwork by Neshama Ryman, Tidbits by Tifi Grossman

186

Artwork by Miriam Kraft

‫משנה ד‬ Such is the way [of a life] of Torah: you shall eat bread with salt, and rationed water shall you drink; you shall sleep on the ground, your life will be one of privation, and in Torah shall you labor. If you do this, “Happy shall you be and it shall be good for you” (Psalms 128:2): “Happy shall you be” in this world, “and it shall be good for you” in the world to come.

187

‫ ַפּת‬,‫תּוֹרה‬ ָ ‫כַּ ְך ִהיא ַדּ ְרכָּ הּ ֶשׁל‬ ‫שׂוּרה‬ ָ ‫וּמיִ ם ִבּ ְמ‬ ַ ,‫ְבּ ֶמלַ ח תֹּאכַ ל‬ ‫ וְ ַחיֵּ י‬,‫ישׁן‬ ַ ‫ וְ ﬠַ ל ָה ָא ֶרץ ִתּ‬,‫ִת ְשׁ ֶתּה‬ ,‫תּוֹרה ַא ָתּה ﬠָ ֵמל‬ ָ ‫ ַוּב‬,‫צַ ﬠַ ר ִתּ ְחיֶ ה‬ ‫ )תהלים‬,‫ִאם ַא ָתּה ע ֶֹשׂה כֵ ן‬ ‫ ַא ְשׁ ֶריָך‬.‫קכח( ַא ְשׁ ֶריָך וְ טוֹב לָ ְך‬ :‫ָבּעוֹלָ ם ַהזֶּ ה וְ טוֹב לָ ְך לָ עוֹלָ ם ַה ָבּא‬

DJ Wartelsky MTA Nothing is everything Nothing It’s what fills the space around you What takes up the outside Nothing It’s our most prevalent activity Even in our busiest moments we are surrounded by Nothing Until there is Something Something that will lift off the ground and sweep you off your feet Even if it’s just a little bit of Something

This mishnah reflects upon a basic tenet of Judaism. While it is not necessarily wrong to achieve success and happiness in this world, we must always remember where our true reward lies- the World to Come. As the Mesillas Yesharim says, .‫העולם הזה דומה‬ ‫ לפרוזדור בפני העולם הבא‬- this world is like a vestibule (passageway) before the world to come.”

And as the days go by and the something gets larger, You don’t appreciate The little bit of Something That it once was As the monster of the something grows larger and larger It becomes harder and harder To appreciate every bit of something That makes something something So less is indeed more And you can truly achieve more with less If only this we could internalize That to be truly content is to realize That having nothing, is Having Everything

Rav Chaim Volozhiner noted that the Mishnah specifying bread, salt, and water was not accidental. All three of these can be prepared very easily, taking very little time to make. The Mishnah is trying to teach us that we should try to avoid spending too much time on physical things so that we could spend time on what is truly important- Talmud Torah.

Why does the Mishnah add the words “‫אם אתה עושה‬ ‫ כן‬- if you do this” when they are seemingly superfluous? The words of the Mishnah are not solely referring to those Jews who are so poverty-stricken that they are unable to buy more than bread and salt, but also to Jews who are wealthy. The word “‫”אם‬ comes to teach us that even if you have other options, you should still choose a life of Torah and meaning of your own volition.

Artwork and Tidbits by Yechiel Wein

188

‫משנה ה‬ Do not seek greatness for yourself, and do not covet honor. Practice more than you learn. Do not yearn for the table of kings, for your table is greater than their table, and your crown is greater than their crown, and faithful is your employer to pay you the reward of your labor.

‫ וְ ַאל‬,‫ַאל ְתּ ַב ֵקּשׁ גְּ ֻדלָּ ה לְ ﬠַ צְ ְמָך‬ ,‫מּוּדָך ﬠֲ ֵשׂה‬ ְ ִ‫יוֹתר ִמלּ‬ ֵ ,‫ַתּ ְחמֹד כָּ בוֹד‬ ,‫וְ ַאל ִתּ ְת ַאוֶּ ה לְ ֻשׁלְ ָחנָ ם ֶשׁל ְמלָ כִ ים‬ ‫ וְ כִ ְת ְרָך‬,‫ֶשׁ ֻשּׁלְ ָחנְ ָך גָ דוֹל ִמ ֻשּׁלְ ָחנָ ם‬ ‫ וְ נֶ ֱא ָמן הוּא ַבּﬠַ ל‬,‫גָ דוֹל ִמכִּ ְת ָרם‬ :‫ְמלַ אכְ ְתָּך ֶשׁיְּ ַשׁלֵּ ם לְ ָך ְשׂכַ ר ְפּﬠֻ לָּ ֶתָך‬

Shira David ICJA The Mishna compares Torah, royalty, and priesthood. Torah wins out; it is considered the most good. Kohanim get gifts totaling twenty-four. Royalty gets just six more. But the attributes of Torah add up to forty- eight. That’s why the Mishna says Torah is so great. The attributes of Torah include an understanding and intelligent heart, It gives awe, humility, joy, and makes one smart. Torah is the center of what makes a Jew. Learning Torah and doing Mitzvot is what we do. You can have your priest and you can have your king. But as for me, Torah will be my thing.

Perek 6: Mishna 5, Liat Mott

189

‫משנה ו‬

Greater is learning Torah than the priesthood and than royalty, for royalty is acquired by thirty stages, and the priesthood by twenty-four, but the Torah by forty-eight things. By study, Attentive listening, Proper speech, By an understanding heart, By an intelligent heart, By awe, By fear, By humility, By joy, By attending to the sages, By critical give and take with friends, By fine argumentation with disciples, By clear thinking, By study of Scripture, By study of mishnah, By a minimum of sleep, By a minimum of chatter, By a minimum of pleasure, By a minimum of frivolity, By a minimum of preoccupation with worldly matters, By long-suffering, By generosity, By faith in the sages, By acceptance of suffering. [Learning of Torah is also acquired by one] Who recognizes his place, Who rejoices in his portion, Who makes a fence about his words, Who takes no credit for himself, Who is loved, Who loves God, Who loves [his fellow] creatures, Who loves righteous ways, Who loves reproof, Who loves uprightness, Who keeps himself far from honors, Who does not let his heart become swelled on account of his learning, Who does not delight in giving legal decisions, Who shares in the bearing of a burden with his colleague, Who judges with the scales weighted in his favor, Who

‫יוֹתר ִמן ַהכְּ ֻהנָּ ה‬ ֵ ‫תוֹרה‬ ָ ‫גְּ דוֹלָ ה‬ ‫ ֶשׁ ַה ַמּלְ כוּת נִ ְקנֵ ית‬,‫וּמן ַה ַמּלְ כוּת‬ ִ ‫ וְ ַהכְּ ֻהנָּ ה ְבּﬠֶ ְשׂ ִרים‬,‫ֹלשׁים ַמﬠֲ לוֹת‬ ִ ‫ִבּ ְשׁ‬ ‫תּוֹרה נִ ְקנֵ ית ְבּ ַא ְר ָבּﬠִ ים‬ ָ ‫ וְ ַה‬,‫וְ ַא ְר ַבּע‬ ,‫ ְבּ ַתלְ מוּד‬,‫ וְ ֵאלוּ ֵהן‬.‫וּשׁמֹנָ ה ְד ָב ִרים‬ ְ ,‫ ַבּﬠֲ ִריכַ ת ְשׂ ָפ ַתיִ ם‬,‫ִבּ ְשׁ ִמיﬠַ ת ָהאֹזֶ ן‬ ,‫ ְבּ ִשׂכְ לוּת ַהלֵּ ב‬,‫ְבּ ִבינַ ת ַהלֵּ ב‬ ,‫ ְבּ ִשׂ ְמ ָחה‬,‫ ַבּﬠֲ נָ וָ ה‬,‫ ְבּיִ ְר ָאה‬,‫ְבּ ֵא ָימה‬ ‫ ְבּ ִד ְקדּוּק‬,‫ ְבּ ִשׁמּוּשׁ ֲחכָ ִמים‬,‫ְבּ ָט ֳה ָרה‬ ,‫ ְוּב ִפלְ פּוּל ַה ַתּלְ ִמ ִידים‬,‫ֲח ֵב ִרים‬ ‫ ְבּ ִמעוּט‬,‫ ַבּ ִמּ ְשׁנָ ה‬,‫ ַבּ ִמּ ְק ָרא‬,‫ְבּיִ שּׁוּב‬ ‫ ְבּ ִמעוּט‬,‫ ְבּ ִמעוּט ֶדּ ֶרְך ֶא ֶרץ‬,‫חוֹרה‬ ָ ‫ְס‬ ‫ ְבּ ִמעוּט‬,‫ ְבּ ִמעוּט ֵשׁינָ ה‬,‫ַתּ ֲﬠנוּג‬ ‫ ְבּ ֶא ֶרְך‬,‫ ְבּ ִמעוּט ְשׂחוֹק‬,‫ִשׂ ָיחה‬ ,‫ ֶבּ ֱאמוּנַ ת ֲחכָ ִמים‬,‫ ְבּלֵ ב טוֹב‬,‫ַא ַפּיִ ם‬ ‫ ַה ַמּכִּ יר ֶאת‬,‫סּוּרין‬ ִ ִ‫ְוּב ַק ָבּלַ ת ַהיּ‬ ‫עוֹשׂה‬ ֶ ‫ וְ ָה‬,‫ וְ ַה ָשּׂ ֵמ ַח ְבּ ֶחלְ קוֹ‬,‫ְמקוֹמוֹ‬ ‫טוֹבה‬ ָ ‫ וְ ֵאינוֹ ַמ ֲחזִ יק‬,‫ְסיָ ג לִ ְד ָב ָריו‬ ,‫אוֹהב ֶאת ַה ָמּקוֹם‬ ֵ ,‫ ָאהוּב‬,‫לְ ַﬠצְ מוֹ‬ ‫אוֹהב ֶאת‬ ֵ ,‫אוֹהב ֶאת ַה ְבּ ִריּוֹת‬ ֵ ,‫ישׁ ִרים‬ ָ ‫אוֹהב ֶאת ַה ֵמּ‬ ֵ ,‫ַהצְּ ָדקוֹת‬ ‫ ִמ ְת ַר ֵחק ִמן‬,‫אוֹהב ֶאת ַהתּוֹכָ חוֹת‬ ֵ ,‫ וְ ל ֹא ֵמגִ יס לִ בּוֹ ְב ַתלְ מוּדוֹ‬,‫ַהכָּ בוֹד‬ ‫נוֹשׂא ְבעֹל‬ ֵ ,‫הוֹר ָאה‬ ָ ‫וְ ֵאינוֹ ָשׂ ֵמ ַח ְבּ‬ ,‫ ַמכְ ִריעוֹ לְ כַ ף זְ כוּת‬,‫ﬠִ ם ֲח ֵברוֹ‬

190

leads him on to truth, Who leads him on to peace, Who composes himself at his study, Who asks and answers, Who listens [to others], and [himself] adds [to his knowledge], Who learns in order to teach, Who learns in order to practice, Who makes his teacher wiser, Who is exact in what he has learned, And who says a thing in the name of him who said it. Thus you have learned: everyone who says a thing in the name of him who said it, brings deliverance into the world, as it is said: “And Esther told the king in Mordecai’s name” (Esther 2:22).

‫וּמﬠֲ ִמידוֹ ﬠַ ל‬ ַ ,‫ַמ ֲﬠ ִמידוֹ ﬠַ ל ָה ֱא ֶמת‬ ,‫ ִמ ְתיַ ֵשּׁב לִ בּוֹ ְב ַתלְ מוּדוֹ‬,‫ַה ָשּׁלוֹם‬ ,‫וּמוֹסיף‬ ִ ַ‫שׁוֹמﬠ‬ ֵ ,‫וּמ ִשׁיב‬ ֵ ‫שׁוֹאל‬ ֵ ‫לּוֹמד ﬠַ ל‬ ֵ ‫לּוֹמד ﬠַ ל ְמנָ ת לְ לַ ֵמּד וְ ַה‬ ֵ ‫ַה‬ ,‫ ַה ַמּ ְחכִּ ים ֶאת ַרבּוֹ‬,‫ְמנָ ת לַ ﬠֲ שׂוֹת‬ ‫אוֹמר‬ ֵ ‫ וְ ָה‬,‫מוּﬠתוֹ‬ ָ ‫וְ ַה ְמכַ וֵּ ן ֶאת ְשׁ‬ ‫ ָהא לָ ַמ ְד ָתּ ֶשׁכָּ ל‬,‫אוֹמרוֹ‬ ְ ‫ָדּ ָבר ְבּ ֵשׁם‬ ‫אוֹמרוֹ ֵמ ִביא‬ ְ ‫אוֹמר ָדּ ָבר ְבּ ֵשׁם‬ ֵ ‫ָה‬ (‫ ֶשׁנֶּ ֱא ַמר )אסתר ב‬,‫גְ ֻאלָּ ה לָ עוֹלָ ם‬ :‫ֹאמר ֶא ְס ֵתּר לַ ֶמּלֶ ְך ְבּ ֵשׁם ָמ ְר ֳדּכָ י‬ ֶ ‫וַ תּ‬

For an elucidation of each of the 48 Kinyanim in Mishnah Six by our NCSY staff and school advisors, please turn to page 183.

191

‫משנה ז‬ Great is Torah for it gives life to those that practice it, in this world, and in the world to come,As it is said: “For they are life unto those that find them, and health to all their flesh” (Proverbs 4:22), And it says: “It will be a cure for your navel and marrow for your bones” (ibid. 3:8) And it says: “She is a tree of life to those that grasp her, and whoever holds onto her is happy” (ibid. 3:18), And it says: “For they are a graceful wreath upon your head, a necklace about your throat” (ibid. 1:9), And it says: “She will adorn your head with a graceful wreath; crown you with a glorious diadem” (ibid. 4:9) And it says: “In her right hand is length of days, in her left riches and honor” (ibid. 3:1, And it says: “For they will bestow on you length of days, years of life and peace” (ibid. 3:2).

‫נוֹתנֶ ת ַחיִּ ים‬ ֶ ‫תוֹרה ֶשׁ ִהיא‬ ָ ‫גְּ דוֹלָ ה‬ ,‫לְ ע ֶֹשׂ ָיה ָבּעוֹלָ ם ַהזֶּ ה ָוּבעוֹלָ ם ַה ָבּא‬ ‫ֶשׁנֶּ ֱא ַמר )משלי ד( כִּ י ַחיִּ ים ֵהם‬ .‫לְ מֹצְ ֵא ֶיהם וּלְ כָ ל ְבּ ָשׂרוֹ ַמ ְר ֵפּא‬ ‫אוֹמר )שם ג( ִר ְפאוּת ְתּ ִהי‬ ֵ ְ‫ו‬ ‫אוֹמר‬ ֵ ְ‫ ו‬.‫מוֹתיָך‬ ֶ ְ‫לְ ָשׁ ֶרָך וְ ִשׁקּוּי לְ ﬠַ צ‬ ‫)שם ג( ﬠֵ ץ ַחיִּ ים ִהיא לַ ַמּ ֲחזִ ִיקים‬ ‫אוֹמר )שם‬ ֵ ְ‫ ו‬.‫ָבּהּ וְ ת ְֹמכֶ ָיה ְמ ֻא ָשּׁר‬ ‫ֹאשָׁך‬ ֶ ‫א( כִּ י לִ וְ יַ ת ֵחן ֵהם לְ ר‬ ‫אוֹמר )שם‬ ֵ ְ‫ ו‬.‫וַ ﬠֲ נָ ִקים לְ גַ ְרגְּ ר ֶֹתיָך‬ ‫ֹאשָׁך לִ וְ יַ ת ֵחן ﬠֲ ֶט ֶרת‬ ְ ‫ד( ִתּ ֵתּן לְ ר‬ ‫אוֹמר )שם‬ ֵ ְ‫ ו‬. ָ‫ִתּ ְפ ֶא ֶרת ְתּ ַמגְּ נֶ ךּ‬ ‫יוֹסיפוּ לְ ָך‬ ִ ְ‫ט( כִּ י ִבי יִ ְרבּוּ יָ ֶמיָך ו‬ (‫אוֹמר )שם ג‬ ֵ ְ‫ ו‬.‫ְשׁנוֹת ַחיִּ ים‬ ‫א ֶֹרְך יָ ִמים ִבּ ִימינָ הּ ִבּ ְשׂמֹאולָ הּ‬ ‫אוֹמר )שם( כִּ י‬ ֵ ְ‫ ו‬.‫ע ֶֹשׁר וְ כָ בוֹד‬ ‫וּשׁנוֹת ַחיִּ ים וְ ָשׁלוֹם‬ ְ ‫א ֶֹרְך יָ ִמים‬ ‫אוֹמר )שם( ְדּ ָרכֶ ָיה‬ ֵ ְ‫ ו‬.‫יוֹסיפוּ לָ ְך‬ ִ :‫יבוֹת ָיה ָשׁלוֹם‬ ֶ ‫ַדּ ְרכֵ י נֹﬠַ ם וְ כָ ל נְ ִת‬

192

You can’t do Torah, you have to learn it but you can do mitzvos. Shouldn’t it say ‫?ללומדה‬ A- ‫ְיתא‬ ָ ‫ב ַרי‬: ָּ someone who gets schar for doing mitzvos gets the reward from doing the mitzvos as a result of learning Torah. Someone who learns Torah all day with no intentions of applying what he learns to his life, will not get the reward of a long life.

The Ruach Chaim tells a story of a man in the middle of the ocean trying not to drown. Suddenly, his eyes catch sight of a lone tree branch floating above the water. He quickly grabs on for he knows without it, he will surely sink. If we let go of the ‫תֹורה‬ ָ which gives us sustenance and life, even for a moment, we will be sucked into the world of Gashmius.

Penina Horowitz Hadar As we embrace Her for a hug, we feel Her warmth. Her beauty radiating from within The words She says pulling us into Her Creators teachings, into a whole new universe. Her instructions keep us alive both physically and spiritually, in this world and in the next. She conducts Herself with the utmost dignity, and grade. Those who choose to grasp on to Her never want to let Her go, For She is the definition of happiness. She heals our wounds, and fills our souls. Physicality is no limitation for Her She brings peace and truth to our world. She is the Torah.

The Nesivos Shalom explains- just like the body needs food to sustain itself, the ‫ נשמה‬needs ‫תֹורה‬. ָ Chazal explain -” ‫צדיקים אפילו במיתתם קראים חיים‬.” Tzadikim even in their death are called living because all the ‫תֹורה‬ ָ they taught and learned during their lifetime lives on forever. The opposite is true as well; Rishaim are called dead while they are alive because the aren’t connected to the ‫תֹורה‬ ָ witch is root to all life.

Tidbits by Railey Galbut and Yael Kanoff

193

‫משנה ח‬

Rabbi Shimon ben Menasya said in the name of Rabbi Shimon ben Yohai: Beauty, strength, riches, honor, wisdom, [old age], gray hair, and children are becoming to the righteous, and becoming to the world,As it is said: “Gray hair is a crown of glory (beauty); it is attained by way of righteousness” (Proverbs 16:31), And it says: “The ornament of the wise is their wealth” (ibid. 14:24), And it says: “The glory of youths is their strength; and the beauty of old men is their gray hair” (ibid. 20:29), And it says: “Grandchildren are the glory of their elders, and the glory of children is their parents” (ibid. 17:6), And it says: “Then the moon shall be ashamed, and the sun shall be abashed. For the Lord of Hosts will reign on Mount Zion and in Jerusalem, and God’s Honor will be revealed to his elders” (Isaiah 24:23). Rabbi Shimon ben Menasya said: these seven qualities, which the sages have listed [as becoming] to the righteous, were all of them fulfilled in Rabbi and his sons.

The Ruach Chaim comments that the attributes listed here: beauty, strength, wealth, honor, wisdom, old age, hoary age, and children; are like zeros. They only gain value if something is put before them. For example, beauty could be a horrible trap. If someone takes responsibility and puts something before them then they can make it worth a lot. They could overcome the temptation of beauty and become greater or they could turn their beauty into becoming an amazing spokesman who could represent Hashem’s words. We have the responsibility to turn the zeros into worth and use these traits in a positive way.

‫הוּדה ִמשּׁוּם ַר ִבּי‬ ָ ְ‫ַר ִבּי ִשׁ ְמעוֹן ֶבּן י‬ ‫ ַהנּוֹי וְ ַהכּ ַֹח‬,‫אוֹמר‬ ֵ ‫יוֹחאי‬ ַ ‫ִשׁ ְמעוֹן ֶבּן‬ ‫וְ ָהע ֶֹשׁר וְ ַהכָּ בוֹד וְ ַה ָחכְ ָמה וְ ַהזִּ ְקנָ ה‬ ‫ נָ ֶאה לַ צַּ ִדּ ִיקים‬,‫וְ ַה ֵשּׂ ָיבה וְ ַה ָבּנִ ים‬ (‫ ֶשׁנֶּ ֱא ַמר )שם טז‬,‫וְ נָ ֶאה לָ עוֹלָ ם‬ ‫ֲﬠ ֶט ֶרת ִתּ ְפ ֶא ֶרת ֵשׂ ָיבה ְבּ ֶד ֶרְך צְ ָד ָקה‬ ‫אוֹמר )שם כ( ִתּ ְפ ֶא ֶרת‬ ֵ ְ‫ ו‬.‫ִתּ ָמּצֵ א‬ .‫חוּרים כּ ָֹחם וַ ֲה ַדר זְ ֵקנִ ים ֵשׂ ָיבה‬ ִ ‫ַבּ‬ ‫אוֹמר )שם יד( ﬠֲ ֶט ֶרת ֲחכָ ִמים‬ ֵ ְ‫ו‬ ‫אוֹמר )שם יז( ﬠֲ ֶט ֶרת‬ ֵ ְ‫ ו‬.‫ָﬠ ְשׁ ָרם‬ ‫זְ ֵקנִ ים ְבּנֵ י ָבנִ ים וְ ִת ְפ ֶא ֶרת ָבּנִ ים‬ (‫אוֹמר )ישעיה כד‬ ֵ ְ‫ ו‬.‫בוֹתם‬ ָ ‫ֲא‬ ,‫וּבוֹשׁה ַה ַח ָמּה‬ ָ ‫וְ ָח ְפ ָרה ַהלְּ ָבנָ ה‬ ‫כִּ י ָמלַ ְך ה' צְ ָבאוֹת ְבּ ַהר צִ יּוֹן‬ ‫ ַר ִבּי‬.‫ירוּשׁלַ יִ ם וְ נֶ גֶ ד זְ ֵקנָ יו כָּ בוֹד‬ ָ ‫ִוּב‬ ‫ ֵאלּוּ ֶשׁ ַבע‬,‫אוֹמר‬ ֵ ‫ִשׁ ְמעוֹן ֶבּן ְמנַ ְסיָ א‬ ,‫ִמדּוֹת ֶשׁ ָמּנוּ ֲחכָ ִמים לַ צַּ ִדּ ִיקים‬ :‫ְוּב ָבנָ יו‬ ‫כֻּ לָּ ם נִ ְת ַקיְּ מוּ ְב ַר ִבּי‬

In his commentary on Pirkei Avos, Rabbi Yisrael Meir Lau quotes R’ Ovadiah Sforno who says that the sages attribute these seven qualities to the righteous because they know how to correctly use them. Unlike the natural reaction one would have to take these qualities and better themselves, the righteous take them and better the world. Instead of using them for themselves, they use them for the world.

In the Mishna it says that “the crown of aged is grandchildren, and the splendor of children is their fathers.” The Artscroll Pirkei Avos comments that if children are not educated properly, then they will not serve as a source of pride for their parents. This verse isn’t saying that every child will make their parents and grandparents proud, rather they will only bring this nachas to them if their parents and grandparents are dedicated to the Torah.

Tidbits by Leora Goldberg

194

When one comes to a fork in the middle of the road, with the choice to either be righteous and good, or go astray, they should be ever so motivated to do the right thing after learning and truly understanding this mishnah. The rabbis teach us that Hashem will reward us if we follow in his ways of Torah. We do not always see our reward because the reward may not be given instantaneously. Our reward may be granted to us in the World to Come. Hashem only created us, in order to bestow good on us and to reward us in every way. One who keeps Hashem’s mitzvos and Torah commandments will be rewarded greatly.

Lily Greenfield Hadar

It is crucial that one understands the concept that our reward does not always come in this world. One can lose one’s emunah if he is a righteous person and follows in Hashem’s ways and has many hardships. Or, if one knows a Tzadik and he has a hard life, the onlooker might wonder why the Tzadik does not have only brachos. Hashem doesn’t work in a way that we always see our reward. Our reward can come years later, in Olam Habah, or even in generations to come.

195

‫משנה ט‬ Rabbi Yose ben Kisma said: Once I was walking by the way when a man met me, and greeted me and I greeted him. He said to me, “Rabbi, where are you from?” I said to him, “I am from a great city of sages and scribes”. He said to me, “Rabbi, would you consider living with us in our place? I would give you a thousand thousand denarii of gold, and precious stones and pearls.” I said to him: “My son, even if you were to give me all the silver and gold, precious stones and pearls that are in the world, I would not dwell anywhere except in a place of Torah; for when a man passes away there accompany him neither gold nor silver, nor precious stones nor pearls, but Torah and good deeds alone, as it is said, “When you walk it will lead you. When you lie down it will watch over you; and when you are awake it will talk with you” (Proverbs 6:22). “When you walk it will lead you” in this world. “When you lie down it will watch over you” in the grave; “And when you are awake it will talk with you” in the world to come. And thus it is written in the book of Psalms by David, king of Israel, “I prefer the teaching You proclaimed to thousands of pieces of gold and silver” (Psalms 119:72), And it says: “Mine is the silver, and mine the gold, says the Lord of Hosts” (Haggai 2:8).

‫ ַפּﬠַ ם ַא ַחת‬,‫יוֹסי ֶבן ִק ְס ָמא‬ ֵ ‫ָא ַמר ַר ִבּי‬ ‫ָהיִ ִיתי ְמ ַהלֵּ ְך ַבּ ֶדּ ֶרְך ָוּפגַ ע ִבּי ָא ָדם‬ ‫ וְ ֶה ֱחזַ ְר ִתּי לוֹ‬,‫ וְ נָ ַתן לִ י ָשׁלוֹם‬,‫ֶא ָחד‬ ‫ ֵמ ֵאיזֶ ה ָמקוֹם‬,‫ ַר ִבּי‬,‫ ָא ַמר לִ י‬.‫ָשׁלוֹם‬ ‫ ֵמﬠִ יר גְּ דוֹלָ ה ֶשׁל‬,‫ ָא ַמ ְר ִתּי לוֹ‬.‫ַא ָתּה‬ ,‫ ָא ַמר לִ י‬.‫סוֹפ ִרים ָאנִ י‬ ְ ‫ֲחכָ ִמים וְ ֶשׁל‬ ,‫קוֹמנוּ‬ ֵ ‫ ְרצוֹנְ ָך ֶשׁ ָתּדוּר ﬠִ ָמּנוּ ִב ְמ‬,‫ַר ִבּי‬ ‫וַ ֲאנִ י ֶא ֵתּן לְ ָך ֶאלֶ ף ֲאלָ ִפים ִדּינְ ֵרי זָ ָהב‬ ,‫ ָא ַמ ְר ִתּי לוֹ‬.‫וּמ ְרגָּ לִ יּוֹת‬ ַ ‫וַ ֲא ָבנִ ים טוֹבוֹת‬ ‫נוֹתן לִ י כָ ל כֶּ ֶסף וְ זָ ָהב‬ ֵ ‫ ִאם ַא ָתּה‬,‫ְבּנִ י‬ ,‫וּמ ְרגָּ לִ יּוֹת ֶשׁ ָבּעוֹלָ ם‬ ַ ‫וַ ֲא ָבנִ ים טוֹבוֹת‬ ‫ וְ ל ֹא‬.‫תּוֹרה‬ ָ ‫ֵאינִ י ָדר ֶאלָּ א ִב ְמקוֹם‬ ‫ ֶאלָּ א ֶשׁ ִבּ ְשׁﬠַ ת ְפּ ִט ָירתוֹ ֶשׁל ָא ָדם‬,‫עוֹד‬ ‫ֵאין ְמלַ וִּ ין לוֹ לָ ָא ָדם ל ֹא כֶ ֶסף וְ ל ֹא זָ ָהב‬ ‫ ֶאלָּ א‬,‫וּמ ְרגָּ לִ יּוֹת‬ ַ ‫וְ ל ֹא ֲא ָבנִ ים טוֹבוֹת‬ ‫ ֶשׁנֶּ ֱא ַמר‬,‫טוֹבים ִבּלְ ַבד‬ ִ ‫וּמﬠֲ ִשׂים‬ ַ ‫תוֹרה‬ ָ ,‫)משלי ו( ְבּ ִה ְת ַהלֶּ כְ ָך ַתּנְ ֶחה א ָֹתְך‬ ‫יצוֹת‬ ָ ‫ וַ ֲה ִק‬,‫ְבּ ָשׁכְ ְבָּך ִתּ ְשׁמֹר ﬠָ לֶ יָך‬ ‫ ְבּ ִה ְת ַהלֶּ כְ ָך ַתּנְ ֶחה‬.‫ִהיא ְת ִשׂ ֶיחָך‬ ‫ ְבּ ָשׁכְ ְבָּך ִתּ ְשׁמֹר‬,‫ ָבּעוֹלָ ם ַהזֶּ ה‬,‫א ָֹתְך‬ ,‫יצוֹת ִהיא ְת ִשׂ ֶיחָך‬ ָ ‫ וַ ֲה ִק‬,‫ ַבּ ֶקּ ֶבר‬,‫ﬠָ לֶ יָך‬ ‫ וְ כֵ ן כָּ תוּב ְבּ ֵס ֶפר‬.‫לָ עוֹלָ ם ַה ָבּא‬ ‫ְתּ ִהלִּ ים ﬠַ ל יְ ֵדי ָדוִ ד ֶמלֶ ְך יִ ְשׂ ָר ֵאל‬ ‫תוֹרת ִפּיָך‬ ַ ‫ טוֹב לִ י‬,(‫)תהלים קיט‬ (‫אוֹמר )חגי ב‬ ֵ ְ‫ ו‬.‫ֵמ ַאלְ ֵפי זָ ָהב וָ כָ ֶסף‬ :‫לִ י ַהכֶּ ֶסף וְ לִ י ַהזָּ ָהב ָא ַמר ה' צְ ָבאוֹת‬

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Dovid Hamelech says, “I prefer the Torah of Your mouth above thousands in gold and silver”. Ruach Chaim and the Ksav Sofer explain that Dovid Hamelech is saying how spiritual wealth is far more valuable than riches. It’s precisely a king like Dovid, who had a lot of riches, who can truly proclaim how valuable Torah is. If a Torah scholar who never tasted riches would say such a matter, it would have a lesser impact.

Tidbits by Daniella Weiss

197

The Midrash in Koheles states that when a person leaves this world, only Torah and good deeds accompany him. A person enters this world with tight fists, representing a desire to grasp the world. However, when a person dies, their hands are open as if to say, “I leave it all behind”. Only the spiritual wealth of refined middos and proper performance of the mitzvos carries on eternally past death.

Ruach Chaim explains that the Torah leads the way of the proper path for a person to travel on during the few days of their life in this world. Midrash Shmuel adds that Torah and good deeds protect a person in the grave from pain and decay. Rashi concludes that at the time of techias hameisim when each person will awake and be judged, the good that he did will stand on his behalf.

When asked where we live, we tell of our city and state, But in some cases that answer is not so great. Sometimes we need more detail and meaning, An answer with a lesson that is worth teaching. In this case that is true, There is a lesson that teaches us a very important value. It is important to choose wisely where we live, We need to surround ourselves with good people who give. We can’t just overlook values for gifts and cash, Otherwise we may receive some backlash. We need to value our Torah a gift from the almighty, Choose to have it in our lives, to keep it always beside me. “When you walk it will lead you” is what we are told, Referring to this world where all our lives unfold. “When you lie down it will watch over you” we are informed, Talking about the grave where our souls are transformed. “And when you are awake it will talk with you” they say, Regarding the next world where good vs bad is what they weigh. Remember to always be around good as much as you can, Keep in our minds tzadikim, Torah, and Hashem, where it all originally began.

Ahuva Plotsker Hadar

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‫משנה י‬ Five possessions did the Holy Blessed One, set aside as his own in this world, and these are they:The Torah, one possession; Heaven and earth, another possession; Abraham, another possession; Israel, another possession; The Temple, another possession. 1a) The Torah is one possession. From where do we know this? Since it is written, “The Lord possessed (usually translated as ‘created’) me at the beginning of his course, at the first of His works of old” (Proverbs 8:22). , 2a) Heaven and earth, another possession. From where do we know this? Since it is said: “Thus said the Lord: The heaven is My throne and the earth is My footstool; Where could you build a house for Me, What place could serve as My abode? (Isaiah 66:1) And it says: “How many are the things You have made, O Lord; You have made them all with wisdom; the earth is full of Your possessions” (Psalms 104:24). 3a) Abraham is another possession. From where do we know this? Since it is written: “He blessed him, saying, “Blessed by Abram of God Most High, Possessor of heaven and earth” (Genesis 15:19). 4a) Israel is another possession. From where do we know this? Since it is written: “Till Your people cross over, O Lord, Till Your people whom You have possessed” (Exodus 15:16). And it says: “As to the holy and mighty ones that are in the land, my whole desire (possession) is in them” (Psalms 16:3). 5a) The Temple is another possession. From where do we know this? Since it is said: “The sanctuary, O lord, which your hands have established” (Exodus 15:17”, And it says: “And He brought them to His holy realm, to the mountain, which His right hand had possessed” (Psalms 78:54).

199

‫ֲח ִמ ָשּׁה ִקנְ יָ נִ ים ָקנָ ה לוֹ ַה ָקּדוֹשׁ ָבּרוְּך‬ ‫תּוֹרה ִקנְ יָ ן‬ ָ ,‫ וְ ֵאלּוּ ֵהן‬,‫הוּא ְבעוֹלָ מוֹ‬ ‫ ַא ְב ָר ָהם‬,‫ ָשׁ ַמיִ ם וָ ָא ֶרץ ִקנְ יָ ן ֶא ָחד‬,‫ֶא ָחד‬ ‫ ֵבּית‬,‫ יִ ְשׂ ָר ֵאל ִקנְ יָ ן ֶא ָחד‬,‫ִקנְ יָ ן ֶא ָחד‬ ‫ ִדּכְ ִתיב‬,‫תּוֹרה ִמנַּ יִ ן‬ ָ .‫ַה ִמּ ְק ָדּשׁ ִקנְ יָ ן ֶא ָחד‬ ‫אשׁית ַדּ ְרכּוֹ‬ ִ ‫ ה' ָקנָ נִ י ֵר‬,(‫)משלי ח‬ ‫ ָשׁ ַמיִ ם וָ ָא ֶרץ ִקנְ יָ ן‬.‫ֶק ֶדם ִמ ְפ ָﬠלָ יו ֵמ ָאז‬ ‫ כֹּה‬,(‫ ִדּכְ ִתיב )ישעיה סו‬,‫ֶא ָחד ִמנַּ יִ ן‬ ‫ָא ַמר ה' ַה ָשּׁ ַמיִ ם כִּ ְס ִאי וְ ָה ָא ֶרץ ֲהדֹם‬ ‫ַרגְ לָ י ֵאי זֶ ה ַביִ ת ֲא ֶשׁר ִתּ ְבנוּ לִ י וְ ֵאי זֶ ה‬ (‫אוֹמר )תהלים קד‬ ֵ ְ‫ ו‬,‫נוּח ִתי‬ ָ ‫ָמקוֹם ְמ‬ ‫ָמה ַרבּוּ ַמﬠֲ ֶשׂיָך ה' כֻּ לָּ ם ְבּ ָחכְ ָמה‬ ‫ ַא ְב ָר ָהם‬.‫ﬠָ ִשׂ ָית ָמלְ ָאה ָה ָא ֶרץ ִקנְ יָ נֶ ָך‬ ‫ ִדּכְ ִתיב )בראשית‬,‫ִקנְ יָ ן ֶא ָחד ִמנַּ יִ ן‬ ‫ֹאמר ָבּרוְּך ַא ְב ָרם‬ ַ ‫ וַ ָיְב ְרכֵ הוּ וַ יּ‬,(‫יד‬ ‫ יִ ְשׂ ָר ֵאל‬.‫לְ ֵאל ﬠֶ לְ יוֹן קֹנֵ ה ָשׁ ַמיִ ם וָ ָא ֶרץ‬ ,(‫ ִדּכְ ִתיב )שמות טו‬,‫ִקנְ יָ ן ֶא ָחד ִמנַּ יִ ן‬ ‫ﬠַ ד יַ ֲﬠבֹר ﬠַ ְמָּך ה' ﬠַ ד יַ ﬠֲ בֹר ﬠַ ם זוּ‬ ‫דוֹשׁים‬ ִ ‫אוֹמר )תהלים טז( לִ ְק‬ ֵ ְ‫ ו‬,‫ָקנִ ָית‬ ‫ֲא ֶשׁר ָבּ ָא ֶרץ ֵה ָמּה וְ ַא ִדּ ֵירי כָּ ל ֶח ְפצִ י‬ ,‫ ֵבּית ַה ִמּ ְק ָדּשׁ ִקנְ יָ ן ֶא ָחד ִמנַּ יִ ן‬.‫ָבם‬ ‫ ָמכוֹן לְ ִשׁ ְב ְתָּך‬,(‫ִדּכְ ִתיב )שמות טו‬ .‫ָפּﬠַ לְ ָתּ ה' ִמ ְקּ ָדשׁ ה' כּוֹנְ נוּ יָ ֶדיָך‬ ‫אוֹמר )תהלים עח( וַ ִיְב ֵיאם ֶאל‬ ֵ ְ‫ו‬ :‫גְּ בוּל ָק ְדשׁוֹ ַהר זֶ ה ָקנְ ָתה יְ ִמינוֹ‬

Tidbits & Artwork by Julia Kholodenko

200

Rabbi Yitzchak Twersky once told me that a kinyan is a means by which we are able to see Hashem in this world. The passuk brought as a proof for Avraham’s status on this list is in regards to Malkitzedek’s blessing of Avraham. Avraham taught Malkitzedek about the existence of Hashem. Avraham was the channel through which Malkitzedek and the entire world were able to recognize the Creator of the universe.

Jaclyn and Julia Kholodenko Ulpanat Orot

Five holy things Hashem did acquire Understanding His kinyan is what we desire The secrets of Perek Vav, Mishnah ten revealed to the sages Open your mind, then your Tanach, and sift through its pages Torah as our foundation that exists unlimited by time Four layers of understanding, its beauty inexpressible in rhyme Serves as the spiritual blueprint from which all was made Cling to it dearly, because for years we have prayed To return to our homeland where Torah and Mitzvot belong “Ki miTzion tetze Torah”, our third final Mikdash praised with song Of the holy Levi’im, like in the days of our youth Way back to Avraham Avinu, the first champion of Truth We will all journey to the mountain for the seventh era’s birth We will mark the very spot where heaven meets earth Because these days are coming - let it be known Never again will a King be overthrown Five eternal possessions keep the world standing, it’s true But the most beloved of all will bring the Geulah - the likes of me and you. Mi k’amcha, our Father? Who is like the Jews? You acquired us with love, Hashem, and in return we return to You.

Why is Torah mentioned before Heaven and Earth, and Avraham? The Zohar (Shemot 161:b), teaches that the World was created through Torah. Through Torah, Hashem conducted the physical creation, and split heaven and earth. In Bresheit 2:4 the word used for “were created” is ‫בהבראם‬. Rabbeniu Bechaya comments that it should be read ‫ באברהם‬- for the sake of Avraham, the world was created. Avraham was the first to recognize Hashem and the Torah, proving the order is correct.

201

Rashi comments that this passuk is referring to Har Habayit. In Kiddushin 49b, it states that during creation, ten measures of beauty fell to the world. Nine to Yerushalayim and one fell throughout the rest of the world. Israel is the center of the world, and the Beit Hamikdash is the epicenter of Yerushalayim. Not only is the Mikdash one of Hashem’s precious possessions but so is all of the land, which is the extension of the har.

‫משנה יא‬ Whatever the Holy Blessed One created in His world, he created only for His glory, as it is said: “All who are linked to My name, whom I have created, formed and made for My glory” (Isaiah 43:7), And it says: “The Lord shall reign for ever and ever” (Exodus 15:18). Said Rabbi Hananiah ben Akashya: It pleased the Holy Blessed One to grant merit to Israel, that is why He gave them Torah and commandments in abundance, as it is said, “The Lord was pleased for His righteousness, to make Torah great and glorious” (Isaiah 42:21).

‫כָּ ל ַמה ֶשּׁ ָבּ ָרא ַה ָקּדוֹשׁ ָבּרוְּך הוּא‬ ,‫ ל ֹא ְב ָראוֹ ֶאלָּ א לִ כְ בוֹדוֹ‬,‫ְבּעוֹלָ מוֹ‬ ‫ כֹּל‬,(‫ֶשׁנֶּ ֱא ַמר )ישעיה מג‬ ‫אתיו‬ ִ ‫בוֹדי ְבּ ָר‬ ִ ְ‫ַהנִּ ְק ָרא ִב ְשׁ ִמי וְ לִ כ‬ ‫אוֹמר‬ ֵ ְ‫ ו‬,‫יְ צַ ְר ִתּיו ַאף ﬠֲ ִשׂ ִיתיו‬ .‫ ה׳ יִ ְמֹלְך לְ עֹלָ ם וָ ﬠֶ ד‬,(‫)שמות טו‬ ,‫אוֹמר‬ ֵ ‫ַר ִבּי ֲחנַ נְ יָ א ֶבּן ﬠֲ ַק ְשׁיָ א‬ ‫ָרצָ ה ַה ָקּדוֹשׁ ָבּרוְּך הוּא לְ זַ כּוֹת‬ ‫ לְ ִפיכָ ְך ִה ְר ָבּה‬,‫ֶאת יִ ְשׂ ָר ֵאל‬ ‫ ֶשׁנֶּ ֱא ַמר‬,‫וּמצְ וֹת‬ ִ ‫תּוֹרה‬ ָ ‫לָ ֶהם‬ ‫)ישעיה מב( ה' ָח ֵפץ לְ ַמﬠַ ן‬ :‫תּוֹרה וְ יַ ְא ִדּיר‬ ָ ‫צִ ְדקוֹ יַ גְ ִדּיל‬

Mishna 6.11 in Pirkei Avot discusses how any one of God’s numerous creations were simply created to show and intensify the glory of himself. The perfect example of one of God’s many creations to show his glory, as we are living through this currently, is the coronavirus. In past years there have been many diseases spreading nationwide or globally, such as SARS or Ebola. However, the coronavirus has been classified as a pandemic by the WHO, killing over one hundred thousand confirmed people in the United States alone, showing the glory and power of God. He implemented a deadly disease into the universe and the Jewish people understand that the only real way to stop the disease is with the help of God and glorifying Him with the use of prayers. Roi Nachshon, Nati Susskind, Raphael Crisafi | WHHS

If God himself created a tree, there was a specific reason for it--his glory. Nobody can specifically claim that they know the reason as to why God created this tree. Your English teacher might try to tell you what ‘the tree symbolizes’, and then proceed to finish the sentence off with something ridiculous such as “the piece of paper written in this journal.” It is important to note however, that the tree could signify more than God’s glory. The reason for this is because God’s glory can be either influenced by the people or have an effect on the people. An example would be with togetherness. If the Jewish people are united and consistent with unity, God’s glory will be intensified and even more obviously shown throughout the world. This will then have a greater, more beneficial, effect on the Jewish nation. However, if the Jewish people refuse to be united and start breaking off and away from the Torah, God’s glory would be lessened and therefore the Jewish people will regret making that decision, as God will most definitely punish them.

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RABBI MOSHE BENOVITZ

MANAGING DIRECTOR, NCSY

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MRS. RINA EMERSON

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RABBI ARYEH WIELGUS

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DEVORA WEINSTOCK

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JEFF KORBMAN DIRECTOR OF DEVELOPMENT, NCSY

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213

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216

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217

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RABBI DOV EMERSON

DIRECTOR OF TEACHING AND LEARNING, YUHSB

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218

YONI FOX

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220

ELLIE RIESEL

DIRECTOR OF UPPER SCHOOL STUDENT LIFE, MAIMONIDES SCHOOL

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RABBI JOSH GRAJOWER

DIRECTOR OF DAY SCHOOL ENGAGEMENT, NY AND NJ NCSY

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221

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YONI COLMAN

DIRECTOR, LEADERSHIP DEVELOPMENT, NCSY

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222

ALIZA (ENGLISH) EISENBACH ASSISTANT REGIONAL DIRECTOR, NJ NCSY

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MS. TAMMIE SENDERS

JUDAIC STUDIES FACULTY & ISRAEL GUIDANCE, THE RAMAZ UPPER SCHOOL

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