Download Mishna 2 13 - Morasha Syllabus

The Maharal M'Prague's Explanations on Pirkei Avos
By Rabbi Shaya Karlinsky
http://torah.org/learning/maharal/archives.html
Chapter 2: Mishna 13
He (RYB"Z) said to them (his five students): Go out and see which is a good path
for a person to attach himself to. Rebbi Eliezer said "Ayin Tovah" (a good eye).
Rebbi Yehoshua said "Chaver Tov" (a good friend). Rebbi Yossi said "Shachen
Tov" (a good neighbor). Rebbi Shimon said "One who foresees the outcome (of
his actions)." Rebbi Elazar said "Lev tov" (a good heart). He (RYB"Z) said: I "see"
(prefer) the words (the opinion) of Rebbi Elazar be Arach, for included in his
words are your words.
Why did each of these students choose the specific virtue that they did? Furthermore,
what is the great virtue chosen by Rebbi Yehoshua, "chaver tov?" What is so elevated
about being a good friend? If the value is in that of his having a good friend, certainly
being good himself is a greater virtue! Even more difficult is the choice of Rebbi Yossi,
for what place does "a good neighbor" have in this list of superior paths that a person
should follow?
(As we have written numerous times before, the Maharal isn't questioning the fact that
each of these lessons are nice ones. But the Rabbis aren't simply teaching us "nice
things." They are teaching us fundamentals of reality. When someone has a chance to
summarize the "correct path in life," one would expect -- on the surface -- something
more profound than simply "be a good friend" or "be a good neighbor!")
Another question is why RYB"Z instructed his students to go out and see [or
themselves] which is a good path. Why didn't he simply tell them the path which they
should choose?!
We have explained in earlier Mishnayoth that man's character traits are a direct result of
the foundation that he has prepared in his "nefesh" (human life-force). Good character
traits develop from good foundations, and the specific foundations that man has laid in
his personality development lead to his character traits.
RYB"Z had enumerated the virtues that each of his students possessed, with each
virtue reflecting the unique foundations of the nefesh of that student. What he needed to
clarify was if the character traits of each student were produced by those foundations,
which would indicate that the virtues were of the purest quality, completely integrated
within each student's personality. Therefore, he told each student to go out and
ascertain which "path" -- character trait -- was the most appropriate for a person to
follow. (He wanted to see which path each one would choose, and see if it related to
each one's foundation in his nefesh.)
"Rebbi Eliezer ben Horkonus said "Ayin Tovah" (a good eye)." At this point, the author
of the Mishna calls them by the title "Rebbi" (teacher, rather than using only their first
names, as he has done until now) for they are now teaching "halachoth," required
behaviour.
Rebbi Eliezer's lesson was built on the foundation which he possessed. We have
already pointed out (see Mishna 11, Pt. 1) that Rebbi Eliezer's superior quality was a
perfection of his nefesh, which transcended the natural limitations of his material
dimension. This gave him a "nefesh tov," a life force that can be considered "good." (We
have explained in the first chapter that the word "tov," good, implies something which is
aligned with its purpose of existence, and directed towards fulfilling that purpose.) One
who possesses a "nefesh tov" has an "ayin tovah," a good (generous) eye, just as one
who possesses its opposite, a "nefesh rah," has an "ayin rah" (stingy). We find the
Rabbis making the connection between "nefesh rah" and "ayin rah" a numerous times.
We are taught (Bava Metziah 52a) about a selah coin which depreciated in value, but
the depreciation was less than one sixth of the total original value: One who refuses to
accept it is a "nefesh rah" (since it is relatively close to its original value). His refusal to
accept it is based on a trait of stinginess, which emanates from his "nefesh rah."
In reality, the power of vision is rooted in the "nefesh" dimension (less materialistic) of
the human being. We see that seeing is the most transcendent, non-physical, of the
senses, closest to the spiritual/intellectual. There are also textual indications to this
connection, both in Rabbinic as well as Biblical sources. The verb "to see" is used to
describe the activity of the eye as well as the activity of the mind. "I see what ploni is
saying." And we find (Koheleth 1:17) "My heart saw..." From all the above we can see
(no pun intended! ;-) ) that the power of sight is a transcendent force of the nefesh.
Rebbi Eliezer, whose foundation was built on a transcendent nefesh, extolled the "ayin
tovah," which is the superior character trait that is generated from such a foundation.
Along these lines, Rebbe Yehoshua chose to extol the character trait of "chaver tov."
We have explained earlier (Mishna 11) that Rebbe Yehoshua ben Chanania embodies
perfection in his material dimension, which serves as a carrier of the transcendent
dimension in the physical world and which is bound to it. (Elaborating on this, the
Maharal will now introduce what is almost a play on words, yet the relationship of those
words reflects the underlying meaning of Rebbe Yehoshua's choice.) When this quality
material dimension is a "chaver tov," binds properly to a "nefesh" of equally high quality,
the result is a human being that is considered "tov," good, one who would never inflict
"rah," evil, on anyone.
The physical dimension of man's existence is a "chaver," a friend, to the more
transcendent dimension. (The root of the word "chaver" is "chibbur" which means to
bind or to attach. Saying that the material dimension is a chaver to the nefesh means
that it is bound together with it.) As we explained in discussing the virtue of Rebbe
Yehoshua, he had a purity of the "chomer," of the material dimension. Rebbe
Yehoshua's intention in extolling the "chaver tov" was that man, in his physical
existence, should be a good friend to his "nefesh," creating the proper bond between
the material and the spiritual. When the material dimension is a "chaver tov," properly
bound to a pure "nefesh," it results in a human being that does good to others.
As a result of his unique character virtue, Rebbe Yehoshua was himself a good friend,
always doing good for others, and always impacting on those around him in a positive
way, causing them to be good themselves. This is the power of a "chaver tov" a good
friend, in a social setting. And it is the result of physical man properly bonding, as a
"chaver tov," with his spiritual dimension, becoming a person whose behavior is always
directed towards the positive and the good.
"Rebbi Yossi said 'Shachen Tov' (a good neighbor is the path one should choose)."
Rebbe Yehoshua's choice was "a good friend," since his virtue was built on the purity of
his material dimension, which can unite with the "koach hanefesh," the human life force.
Rebbe Yossi chose "a good neighbor" which was a reflection of his own virtue -- an
even higher purity of the material dimension, which was able to house the "koach
hasechel," the spiritual-intellectual force of the human being.
What is the difference?
An individual's friend ("chafer") is intimately connected to him, forming a bond that is
complete and lasting. The relationship to his neighbor ("shachein") is more casual and
temporary, since it is due only to proximity. This distinction reflects the difference
between the connection that the person's material dimension has to his life force
("koach hanefesh") and to his spiritual intellect ("koach hasechel"). There can be an
intimate connection between an individual's material dimension and his more human
"koach hanefesh." But in regards to an individual's transcendent "koach hasechel," the
relationship is due only to the fact that the "sechel" resides in proximity to the "guf," the
material dimension, but has no real binding and lasting attachment. (This will become a
little clearer in a couple of paragraphs. But the assumption is that the there is a
fundamental incompatibility between the finite material and the infinite spiritual. The
more materialistic something is, the less attachment there can be between it and
something spiritual.)
Therefore, the material dimension which connects with the "koach hanefesh" (human
life force) is called a "chafer" (a friend, with the root "chibbur") since it can unite with it.
The material dimension which connects with the "koach hasechel" (spiritual-intellectual
force) is called a "shachein" (a neighbor) since they have simply "taken up residence"
near each other. (The greater spiritual nature of the sechel prevents it from making a
bond with the material.)
(At this point, the Maharal here refers us back to his commentary on Ch. 1, Mishna 5. In
our shiurim, we did not elaborate on the section he is referring to. But for those of you
who want to see it in the original, he discusses the link between the "sechel" and the
"nasi" (the political leader who was above the people) on the one hand, and the
"nefesh" and the "av beith din" (the one who was responsible for implementing the
system "in the real world") on the other hand. It is towards the end of his commentary
on Mishna 5 in the first chapter.)
(In the coming summary, the Maharal will be utilizing concepts that we introduced in the
explanations of Mishna 10 and 11. I know it has been a long time -- they need to be
reviewed to grasp what is going to be presented.)
We can now understand how these lessons are organized. The "sechel" completely
transcends the material dimension, the physical medium that serves as the carrier of the
sechel. The "koach nefesh," on the other hand, has some connection to the material
which serves as its carrier. [The two material dimensions along with the two
metaphysical dimensions account for four elements. In addition, there is a fifth element,
which serves as the foundation from which all the forces emanate.]
Rebbe Yossi HaCohen's virtue, "chasid," was the result of the extreme refinement in his
material dimension. This leads to his choice of the good path being "shachein tov". He
is teaching us that one should elevate himself above the crass and purely physical
nature of the material dimension, purifying it so that it can be a good neighbor to the
"sechel," which is completely transcendent. This will lead to his actions being those of a
"chasid," a pious person.
There is another perspective that should be noted. Both a "shachein tov" and a "chafer
tov" are called "tov" -- good. Who is superior in the "tov"?
On the one hand, when someone does good for a friend, it is because of the close bond
that exists between the two of them. It is as if the friend is being good to himself, due to
the closeness that he feels to the recipient of his goodness. However, when a neighbor
behaves in a way that is good to those around him, it demonstrates his fundamental
nature as being good that he must possess, motivating him to be good even to those
with whom he doesn't have a close bond.
On the other hand, the good that friends will do for each other is much greater than the
good that one will do for a neighbors. So the quantity of good done by a "chaver" is
greater than that done by a "shachein." But the goodness of the individual who does
good for his "shachein" can be greater, and that good a more integral part of the
person's personality, than the goodness of the individual who does good for a "chaver."
(We have used "good" as the translation of the word "tov." But, as we have written a
number of times, that this is less than a precise translation. "Tov" means being directed
towards preparing and fulfilling a purpose.)
Both "chaver tov" and "shachein tov" were paths which derived from the purity of the
material dimensions of Rebbe Yehoshua and Rebbe Yossi. Each one had a superior
aspect. Being a "chaver tov" to the nefesh creates a closer bond than that of "shachein
tov". But that close bond is one with a lower level spiritual dimension -- the human life
force. The more distant relationship of "shachein tov" that can exist between the
physical and the sechel may be less intense, being only a connection of proximity. But
the fact that the material dimension has purified itself in a way that enables it to dwell in
the proximity of the divine "sechel" is its superiority.
Rebbe Shimon added (to the lessons of his colleagues) "One who foresees the
outcome (of his actions)." This is another indication of our fundamental thesis: Each
path that was promoted by a specific Tanna was a direct outgrowth of the fundamental
virtue of his character.
Shimon ben Netanel was praised [by RYB"Z] as one who fears sin. This was a result of
his refined and lucid "sechel" which accounts for his ability to reach the level of fearing
sin (since he has clarity and understanding about the nature of G-d and of His
expectations). The opposite is an ignorant and empty person, who has no fear of doing
wrong (for he lacks an understanding of G-d and His expectations).
This refined and lucid sechel, which leads to a fear of Heaven, also leads one to see the
outcome of his actions. The "sechel" illuminates (in a conceptual and intellectual way)
what a person sees before him, the way a bright torch illuminates (in a physical way) a
path that lies in front of him. This contrasts with a fool, who always walks in the dark,
with no sense of what lies ahead.
So Rebbe Shimon, whose virtue was that he fears sin, gave praise to the person who
sees ahead the way a person with a bright and good quality lamp can see far ahead of
his immediate vicinity. Both the virtue of Rebbe Shimon and the path that he praised are
the result of a lucid and refined "sechel."
Rebbe Elazar ben Arach taught "lev tov," that a person should habituate himself to be
good-hearted. (The implication is one of generosity and graciousness. The Maharal is
troubled about why this trait should reside specifically in the heart.) The heart is the
foundation and the center of all life-forces of the human being. It is the source of
physical life ("kochot haguf") with the heart pumping the power of life (the blood) to
every part of the body. And it is the source of the metaphysical dimension of man's life,
with the heart being the source of wisdom and understanding. Rebbe Elazar's virtue
was that he was like a flowing spring that surges forth. The power of the spring is that it
serves as an everflowing source (of life-giving water). Just as everything emanates and
pushes forth from this flowing source, so do all dimensions of human life flow strongly
from the heart. Rebbe Elazar, who himself was a surging spring, taught that the
praiseworthy path is developing a "lev tov," a gracious heart, since the heart serves as
the source of all human life-forces. His own character virtue was the foundation for his
perspective on the proper path man should follow.
Why did RYB"Z prefer Rebbe Elazar's path, and why did he consider it inclusive of all
the other paths suggested? When the heart is "good" and in a state of perfection, in
indicates perfection in both the "kochot hanefesh" and in "kochot haguf" (both the
physical as well as the metaphysical dimensions of the person). The heart is in the
center of the body, and the center is the location of the source and root of each thing.
The heart's location at the center of the human being indicates that it serves as the
source of all of the life-forces of man. When the heart, the foundation, is good,
everything is assured of developing in a good way. Therefore, each one of the good
elements (taught by each of the others as the desired path) is rooted in the "lev tov," the
heart which is good, and "included in his words are your words."
This shiur is dedicated to the memory of my grandmother, Rochel Neche bas
Akiva, on her 36th yahrzheit, 12 Cheshvan