Chapter Previewהַקְדָּמָה
In this chapter, our holy Sages guide us on how to build a deep, enduring connection to Hashem and His Torah, starting with the powerful words of Akabyah ben Mahalalel on maintaining yiras Shamayim by remembering our humble beginnings and our ultimate accountability before the King of kings. We are shown the immense holiness of learning Torah, whether we are learning alone, in pairs, or in larger groups, and how the Shechinah dwells among those who occupy themselves with Hashem's words.
The Sages also warn us against the dangers of letting our minds wander to idle matters or interrupting our learning to focus on worldly distractions. Through these mishnayos, we learn the proper attitude a Yid must have toward his avodah, emphasizing that our fear of sin and our good deeds must always precede our wisdom if we want our learning to truly endure.
All introductions, summaries, and contextual notes are the editor's commentary and are not part of the original text.אַלע הַקְדָּמוֹת, סִכּוּמִים, און הערות זענען דעם רעדאַקטאָר'ס באַמערקונגען און זענען נישט קיין טייל פונעם אָריגינעלן טעקסט.
מִשְׁנָה א
הִסְתַּכְּלוּת בִּשְׁלשָׁה דְבָרִים לִמְנִיעַת עֲבֵרָהMishna 1 · Reflecting upon Three Things to Prevent Sin
עֲקַבְיָאAkabyahבֶןson ofמַהֲלַלְאֵלMahalalelאוֹמֵר,saysהִסְתַּכֵּלreflectבִּשְׁלשָׁהupon threeדְבָרִיםthingsוְאִיand notאַתָּהyouבָאwill comeלִידֵיinto the hands ofעֲבֵרָה.sinדַּעknowמֵאַיִןfrom whereבָּאתָ,you cameוּלְאָןand to whereאַתָּהyouהוֹלֵךְ,are goingוְלִפְנֵיand beforeמִיwhomאַתָּהyouעָתִידare destinedלִתֵּןto giveדִּיןjudgmentוְחֶשְׁבּוֹן.and reckoningמֵאַיִןfrom whereבָּאתָ,you cameמִטִּפָּהfrom a dropסְרוּחָה,putridוּלְאָןand to whereאַתָּהyouהוֹלֵךְ,are goingלִמְקוֹםto a place ofעָפָרdustרִמָּהmaggotוְתוֹלֵעָה.and wormוְלִפְנֵיand beforeמִיwhomאַתָּהyouעָתִידare destinedלִתֵּןto giveדִּיןjudgmentוְחֶשְׁבּוֹן,and reckoningלִפְנֵיbeforeמֶלֶךְthe King ofמַלְכֵיkings ofהַמְּלָכִיםthe kingsהַקָּדוֹשׁthe Holy Oneבָּרוּךְblessed isהוּא:He
Akabyah ben Mahalalel teaches that reflecting on one's humble origins, ultimate physical end, and future accountability before Hashem prevents a person from sinning.
מִשְׁנָה ב
הַתְּפִלָּה לִשְׁלוֹם הַמַּלְכוּת וּמַעֲלַת הָעוֹסְקִים בַּתּוֹרָהMishna 2 · Praying for the Government and the Greatness of Studying Torah
רַבִּיRabbiחֲנִינָאChaninaסְגַןthe deputyהַכֹּהֲנִיםof the Kohanimאוֹמֵר,saysהֱוֵיbeמִתְפַּלֵּלprayingבִּשְׁלוֹמָהּfor the welfareשֶׁלofמַלְכוּת,the governmentשֶׁאִלְמָלֵאfor if not forמוֹרָאָהּ,its fearאִישׁa manאֶת—רֵעֵהוּhis fellowחַיִּיםaliveבְּלָעוֹ.would swallowרַבִּיRabbiחֲנִינָאChaninaבֶןson ofתְּרַדְיוֹןTeradyonאוֹמֵר,saysשְׁנַיִםtwoשֶׁיּוֹשְׁבִיןwho sitוְאֵיןand there are notבֵּינֵיהֶןbetween themדִּבְרֵיwords ofתוֹרָה,Torahהֲרֵיbeholdזֶהthisמוֹשַׁבis a session ofלֵצִים,scornersשֶׁנֶּאֱמַרas it is saidתהליםTehillimא1וּבְמוֹשַׁבand in the session ofלֵצִיםscornersלֹאnotיָשָׁב.did he sitאֲבָלbutשְׁנַיִםtwoשֶׁיּוֹשְׁבִיןwho sitוְיֵשׁand there areבֵּינֵיהֶםbetween themדִּבְרֵיwords ofתוֹרָה,Torahשְׁכִינָהthe Shechinahשְׁרוּיָהdwellsבֵינֵיהֶם,between themשֶׁנֶּאֱמַרas it is saidמלאכיMalachiג3אָזthenנִדְבְּרוּspokeיִרְאֵיthose who fearיְיָHashemאִישׁeachאֶלtoרֵעֵהוּhis fellowוַיַּקְשֵׁבand hearkenedיְיָHashemוַיִּשְׁמָעand heardוַיִּכָּתֵבand was writtenסֵפֶרa book ofזִכָּרוֹןremembranceלְפָנָיוbefore Himלְיִרְאֵיfor those who fearיְיָHashemוּלְחֹשְׁבֵיand for those who valueשְׁמוֹ.His nameאֵיןthere is notלִיto meאֶלָּאunlessשְׁנַיִם,twoמִנַּיִןfrom whereשֶׁאֲפִלּוּthat evenאֶחָדoneשֶׁיּוֹשֵׁבwho sitsוְעוֹסֵקand occupies himselfבַּתּוֹרָה,with the Torahשֶׁהַקָּדוֹשׁthat the Holy Oneבָּרוּךְblessedהוּאis Heקוֹבֵעַestablishesלוֹfor himשָׂכָר,a rewardשֶׁנֶּאֱמַרas it is saidאיכהEichahג3יֵשֵׁבlet him sitבָּדָדaloneוְיִדֹּםand be silentכִּיforנָטַלHe laid itעָלָיו:upon him
This halacha emphasizes the necessity of government authority to prevent anarchy, and details the spiritual reward for studying Torah in groups or individually.
מִשְׁנָה ג
חֲשִׁיבוּת דִּבְרֵי תוֹרָה עַל הַשֻּׁלְחָןMishna 3 · The Importance of Speaking Words of Torah at a Meal
רַבִּיRabbiשִׁמְעוֹןShimonאוֹמֵר,saysשְׁלשָׁהthreeשֶׁאָכְלוּwho ateעַלuponשֻׁלְחָןtableאֶחָדoneוְלֹאand notאָמְרוּsaidעָלָיוupon itדִּבְרֵיwords ofתוֹרָה,Torahכְּאִלּוּas ifאָכְלוּthey ateמִזִּבְחֵיfrom sacrifices ofמֵתִים,deadשֶׁנֶּאֱמַרas it is saidישעיהYeshayahuכח28כִּיforכָּלallשֻׁלְחָנוֹתtablesמָלְאוּare full ofקִיאvomitצֹאָהfilthבְּלִיwithoutמָקוֹם.the Omnipresentאֲבָלbutשְׁלשָׁהthreeשֶׁאָכְלוּwho ateעַלuponשֻׁלְחָןtableאֶחָדoneוְאָמְרוּand saidעָלָיוupon itדִּבְרֵיwords ofתוֹרָה,Torahכְּאִלּוּas ifאָכְלוּthey ateמִשֻּׁלְחָנוֹfrom the table ofשֶׁלofמָקוֹםthe Omnipresentבָּרוּךְblessed isהוּא,Heשֶׁנֶּאֱמַרas it is saidיחזקאלYechezkelמא41וַיְדַבֵּרand He spokeאֵלַיto meזֶהthis isהַשֻּׁלְחָןthe tableאֲשֶׁרwhich isלִפְנֵיbeforeה':Hashem
Rabbi Shimon teaches that eating a meal without words of Torah is like eating idolatrous sacrifices, whereas speaking Torah makes the meal like eating from the table of Hashem.
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הַסַּכָּנָה בְּבִטּוּל תּוֹרָה בַּלַּיְלָה וּבַדֶּרֶךְMishna 4 · The Danger of Neglecting Torah Study at Night and on the Road
רַבִּיRabbiחֲנִינָאChaninaבֶןson ofחֲכִינַאיChachinaiאוֹמֵר,saysהַנֵּעוֹרone who awakensבַּלַּיְלָהat nightוְהַמְהַלֵּךְand one who walksבַּדֶּרֶךְon the wayיְחִידִיaloneוְהַמְפַנֶּהand one who turnsלִבּוֹhis heartלְבַטָּלָה,to idlenessהֲרֵיbeholdזֶהthis oneמִתְחַיֵּבforfeitsבְּנַפְשׁוֹ:his life
This Mishnah warns that a person who wastes time on idle thoughts when alone at night or on a journey puts his life in spiritual and physical danger.
מִשְׁנָה ה
עֹל תּוֹרָה וְעֹל מַלְכוּת וְדֶרֶךְ אֶרֶץMishna 5 · The Yoke of Torah and the Yoke of Worldly Concerns
רַבִּיRabbiנְחוּנְיָאNechunyaבֶּןbenהַקָּנָהHakkanahאוֹמֵר,saysכָּלanyoneהַמְקַבֵּלwho acceptsעָלָיוupon himselfעֹלthe yoke ofתּוֹרָה,Torahמַעֲבִירִיןthey removeמִמֶּנּוּfrom himעֹלthe yoke ofמַלְכוּתgovernmentוְעֹלand the yoke ofדֶּרֶךְworldlyאֶרֶץ.concernsוְכָלand anyoneהַפּוֹרֵקwho casts offמִמֶּנּוּfrom himselfעֹלthe yoke ofתּוֹרָה,Torahנוֹתְנִיןthey placeעָלָיוupon himעֹלthe yoke ofמַלְכוּתgovernmentוְעֹלand the yoke ofדֶּרֶךְworldlyאֶרֶץ:concerns
Rabbi Nechunya ben Hakkanah teaches that accepting the yoke of Torah study exempts a person from worldly burdens, while rejecting it invites them.
מִשְׁנָה ו
הַשְּׁכִינָה הַשְּׁרוּיָה עַל הָעוֹסְקִים בַּתּוֹרָהMishna 6 · The Divine Presence Dwelling Upon Those Who Study Torah
רַבִּיRabbiחֲלַפְתָּאChalaftaבֶןson ofדּוֹסָאDosaאִישׁman ofכְּפַרKfarחֲנַנְיָהChananyaאוֹמֵר,saysעֲשָׂרָהtenשֶׁיּוֹשְׁבִיןwho sitוְעוֹסְקִיןand occupy themselvesבַּתּוֹרָה,with Torahשְׁכִינָהthe Shechinahשְׁרוּיָהdwellsבֵינֵיהֶם,among themשֶׁנֶּאֱמַרas it is saidתהליםTehillimפב82אֱלֹהִיםGodנִצָּבstandsבַּעֲדַתin the congregation ofאֵל.Godוּמִנַּיִןand from whereאֲפִלּוּevenחֲמִשָּׁה,fiveשֶׁנֶּאֱמַרas it is saidעמוסAmosט9וַאֲגֻדָּתוֹand His bandעַלuponאֶרֶץearthיְסָדָהּ.He established itוּמִנַּיִןand from whereאֲפִלּוּevenשְׁלשָׁה,threeשֶׁנֶּאֱמַרas it is saidתהליםTehillimפב82בְּקֶרֶבin the midst ofאֱלֹהִיםjudgesיִשְׁפֹּט.He judgesוּמִנַּיִןand from whereאֲפִלּוּevenשְׁנַיִם,twoשֶׁנֶּאֱמַרas it is saidמלאכיMalachiג3אָזthenנִדְבְּרוּspokeיִרְאֵיthose who fearה'Hashemאִישׁeachאֶלtoרֵעֵהוּhis fellowוַיַּקְשֵׁבand hearkenedה'Hashemוַיִּשְׁמָעand heardוְגוֹ'.etc.וּמִנַּיִןand from whereאֲפִלּוּevenאֶחָד,oneשֶׁנֶּאֱמַרas it is saidשמותShemosכ20בְּכָלin everyהַמָּקוֹםplaceאֲשֶׁרwhereאַזְכִּירI cause to mentionאֶת—שְׁמִיMy nameאָבֹאI will comeאֵלֶיךָto youוּבֵרַכְתִּיךָ:and bless you
This halacha teaches that the Shechinah rests upon those who study Torah, whether they are a group of ten, five, three, two, or even a single individual.
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הַנּוֹתֵן מִשֶּׁלּוֹ לַשָּׁמַיִם וְהַמַּפְסִיק מִמִּשְׁנָתוֹMishna 7 · Giving to Hashem from His Own and the Danger of Interrupting Torah Study
רַבִּיRabbiאֶלְעָזָרElazarאִישׁman ofבַּרְתּוֹתָאBartothaאוֹמֵר,saysתֶּןgiveלוֹto Himמִשֶּׁלּוֹ,from His ownשֶׁאַתָּהfor youוְשֶׁלְּךָand yoursשֶׁלּוֹ.are Hisוְכֵןand soבְּדָוִדregarding DovidהוּאitאוֹמֵרsaysדבריChroniclesהימים·אIכט29כִּיforמִמְּךָfrom Youהַכֹּלis everythingוּמִיָּדְךָand from Your handנָתַנּוּwe have givenלָךְ.to YouרַבִּיRabbiשִׁמְעוֹןShimonאוֹמֵר,saysהַמְהַלֵּךְone who walksבַּדֶּרֶךְon the roadוְשׁוֹנֶה,and reviewsוּמַפְסִיקand interruptsמִמִּשְׁנָתוֹfrom his studyוְאוֹמֵר,and saysמַהhowנָּאֶהbeautiful isאִילָןtreeזֶהthisוּמַהand howנָּאֶהbeautiful isנִירplowed fieldזֶה,thisמַעֲלֶהreckonsעָלָיוupon himהַכָּתוּבthe Scriptureכְּאִלּוּas ifמִתְחַיֵּבhe is guiltyבְּנַפְשׁוֹ:with his soul
This Mishnah teaches that all our possessions belong to Hashem and warns against interrupting one's Torah study to admire physical nature.
מִשְׁנָה ח
הַשּׁוֹכֵחַ דָּבָר מִמִּשְׁנָתוֹMishna 8 · The Severity of Forgetting One's Torah Study
רַבִּיRabbiדּוֹסְתַּאיDostaiבְּרַבִּיson of RabbiיַנַּאיYannaiמִשּׁוּםin the name ofרַבִּיRabbiמֵאִירMeirאוֹמֵר,saysכָּלanyoneהַשּׁוֹכֵחַwho forgetsדָּבָרa matterאֶחָדsingleמִמִּשְׁנָתוֹ,from his studyמַעֲלֶהreckonsעָלָיוupon himהַכָּתוּבthe Scriptureכְּאִלּוּas ifמִתְחַיֵּבhe is guiltyבְּנַפְשׁוֹ,of his lifeשֶׁנֶּאֱמַרas it is saidדבריםDeuteronomyד4רַקonlyהִשָּׁמֶרtake heedלְךָto yourselfוּשְׁמֹרand watchנַפְשְׁךָyour soulמְאֹדgreatlyפֶּןlestתִּשְׁכַּחyou forgetאֶת—הַדְּבָרִיםthe thingsאֲשֶׁרwhichרָאוּsawעֵינֶיךָ.your eyesיָכוֹלone mightאֲפִלּוּevenתָקְפָהoverpoweredעָלָיוhimמִשְׁנָתוֹ,his studyתַּלְמוּדinstructionלוֹמַרsaysשםibidוּפֶןand lestיָסוּרוּthey departמִלְּבָבְךָfrom your heartכֹּלallיְמֵיthe days ofחַיֶּיךָ,your lifeהָאbeholdאֵינוֹhe is notמִתְחַיֵּבguiltyבְּנַפְשׁוֹof his lifeעַדuntilשֶׁיֵּשֵׁבthat he sitsוִיסִירֵםand removes themמִלִּבּוֹ:from his heart
This halacha warns against forgetting one's Torah learning, stating that one is only culpable if they actively and deliberately remove the teachings from their heart.
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יִרְאַת חֵטְא וּמַעֲשִׂים טוֹבִים קוֹדְמִים לְחָכְמָהMishna 9 · Fear of Sin and Good Deeds Preceding Wisdom
רַבִּיRabbiחֲנִינָאChaninaבֶןbenדּוֹסָאDosaאוֹמֵר,saysכָּלanyoneשֶׁיִּרְאַתwhose fear ofחֶטְאוֹhis sinקוֹדֶמֶתprecedesלְחָכְמָתוֹ,his wisdomחָכְמָתוֹhis wisdomמִתְקַיֶּמֶת.enduresוְכָלand anyoneשֶׁחָכְמָתוֹwhose wisdomקוֹדֶמֶתprecedesלְיִרְאַתthe fear ofחֶטְאוֹ,his sinאֵיןnotחָכְמָתוֹhis wisdomמִתְקַיֶּמֶת.enduresהוּאHeהָיָהwouldאוֹמֵר,sayכָּלanyoneשֶׁמַּעֲשָׂיוwhose deedsמְרֻבִּיןare greater thanמֵחָכְמָתוֹ,his wisdomחָכְמָתוֹhis wisdomמִתְקַיֶּמֶת.enduresוְכָלand anyoneשֶׁחָכְמָתוֹwhose wisdomמְרֻבָּהis greater thanמִמַּעֲשָׂיו,his deedsאֵיןnotחָכְמָתוֹhis wisdomמִתְקַיֶּמֶת:endures
Rabbi Chanina ben Dosa teaches that wisdom is only enduring when it is built upon a foundation of fear of sin and practical action.
מִשְׁנָה י
רְצוֹן הַבְּרִיּוֹת וּדְבָרִים הַמּוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָםMishna 10 · Pleasing One's Fellow Creatures and Actions that Remove a Person from the World
הוּאHeהָיָהused toאוֹמֵר,sayכָּלanyoneשֶׁרוּחַwith whom the spirit ofהַבְּרִיּוֹתthe creaturesנוֹחָהis pleasedהֵימֶנּוּ,with himרוּחַthe spirit ofהַמָּקוֹםthe Omnipresentנוֹחָהis pleasedהֵימֶנּוּ.with himוְכָלand anyoneשֶׁאֵיןwith whom is notרוּחַthe spirit ofהַבְּרִיּוֹתthe creaturesנוֹחָהis pleasedהֵימֶנּוּ,with himאֵיןis notרוּחַthe spirit ofהַמָּקוֹםthe Omnipresentנוֹחָהis pleasedהֵימֶנּוּ.with himרַבִּיRabbiדוֹסָאDosaבֶןson ofהַרְכִּינַסHarkinasאוֹמֵר,saysשֵׁנָהsleepשֶׁלofשַׁחֲרִית,morningוְיַיִןand wineשֶׁלofצָהֳרַיִם,middayוְשִׂיחַתand the chatter ofהַיְלָדִים,the childrenוִישִׁיבַתand sitting inבָּתֵּיthe houses ofכְנֵסִיּוֹתassembliesשֶׁלofעַמֵּיthe ignorantהָאָרֶץ,of the landמוֹצִיאִיןremoveאֶת—הָאָדָםthe manמִןfromהָעוֹלָם:the world
This Mishnah teaches that divine favor corresponds to human favor, and warns against habits that waste a person's life and potential.
מִשְׁנָה יא
הַמְאַבֵּד חֶלְקוֹ בָּעוֹלָם הַבָּאMishna 11 · Those Who Forfeit Their Share in the World to Come
רַבִּיRabbiאֶלְעָזָרElazarהַמּוֹדָעִיthe Modiiteאוֹמֵר,saysהַמְחַלֵּלone who profanesאֶת—הַקָּדָשִׁים,the sacred thingsוְהַמְבַזֶּהand one who despisesאֶת—הַמּוֹעֲדוֹת,the festivalsוְהַמַּלְבִּיןand one who whitensפְּנֵיthe face ofחֲבֵרוֹhis fellowבָרַבִּים,in publicוְהַמֵּפֵרand one who annulsבְּרִיתוֹthe covenantשֶׁלofאַבְרָהָםAvrahamאָבִינוּour fatherעָלָיוupon himהַשָּׁלוֹם,be peaceוְהַמְגַלֶּהand one who revealsפָנִיםaspectsבַּתּוֹרָהin the Torahשֶׁלֹּאnotכַהֲלָכָה,according to halachaאַףevenעַל·פִּיthoughשֶׁיֵּשׁthat there isבְּיָדוֹin his handתוֹרָהTorahוּמַעֲשִׂיםand deedsטוֹבִים,goodאֵיןthere is notלוֹto himחֵלֶקa portionלָעוֹלָםin the worldהַבָּא:to come
Rabbi Elazar of Modiin lists five severe transgressions that cause a person to lose their portion in the World to Come, even if they possess Torah knowledge and good deeds.
מִשְׁנָה יב
הַכְנָעָה לִגְדוֹלִים וְקַבָּלַת כָּל אָדָם בְּשִׂמְחָהMishna 12 · Yielding to Authority and Receiving Every Person with Joy
רַבִּיRabbiיִשְׁמָעֵאלYishmaelאוֹמֵר,saysהֱוֵיbeקַלyieldingלְרֹאשׁ,to a leaderוְנוֹחַand pleasantלְתִשְׁחֹרֶת,to youthוֶהֱוֵיand beמְקַבֵּלreceivingאֶת—כָּלeveryהָאָדָםmanבְּשִׂמְחָה:with joy
Rabbi Yishmael teaches the proper ethical conduct of humility before leaders, pleasantness toward the young, and welcoming all people cheerfully.
מִשְׁנָה יג
סְיָגִים לַתּוֹרָה וְלַחָכְמָהMishna 13 · Fences to Protect the Torah, Wealth, Abstinence, and Wisdom
רַבִּיRabbiעֲקִיבָאAkivaאוֹמֵר,saysשְׂחוֹקlaughterוְקַלּוּתand lightness ofרֹאשׁ,headמַרְגִּילִיןaccustomלְעֶרְוָה.to sexual immoralityמָסֹרֶת,tradition isסְיָגa fenceלַתּוֹרָה.to the Torahמַעַשְׂרוֹת,tithes areסְיָגa fenceלָעשֶׁר.to wealthנְדָרִים,vows areסְיָגa fenceלַפְּרִישׁוּת.to abstinenceסְיָגa fenceלַחָכְמָה,to wisdom isשְׁתִיקָה:silence
Rabbi Akiva teaches that certain behaviors lead to sin, while protective boundaries safeguard Torah, wealth, abstinence, and wisdom.
מִשְׁנָה יד
חֲבִיבוּת הָאָדָם וְיִשְׂרָאֵל וּמַתַּן הַתּוֹרָהMishna 14 · The Belovedness of Mankind and Yisrael and the Gift of the Torah
הוּאHeהָיָהused toאוֹמֵר,sayחָבִיבBelovedאָדָםis manשֶׁנִּבְרָאfor he was createdבְצֶלֶם.in the imageחִבָּהloveיְתֵרָהextraנוֹדַעַתwas made knownלוֹto himשֶׁנִּבְרָאthat he was createdבְצֶלֶם,in the imageשֶׁנֶּאֱמַרas it is saidבראשיתBereishisט9כִּיforבְּצֶלֶםin the image ofאֱלֹהִיםGodעָשָׂהHe madeאֶת—הָאָדָם.manחֲבִיבִיןBeloved areיִשְׂרָאֵלYisraelשֶׁנִּקְרְאוּfor they were calledבָנִיםchildrenלַמָּקוֹם.to the Omnipresentחִבָּהloveיְתֵרָהextraנוֹדַעַתwas made knownלָהֶםto themשֶׁנִּקְרְאוּthat they were calledבָנִיםchildrenלַמָּקוֹם,to the Omnipresentשֶׁנֶּאֱמַרas it is saidדבריםDevarimיד14בָּנִיםchildrenאַתֶּםare youלַה'to Hashemאֱלֹהֵיכֶם.your GodחֲבִיבִיןBeloved areיִשְׂרָאֵלYisraelשֶׁנִּתַּןfor was givenלָהֶםto themכְּלִיa vessel ofחֶמְדָּה.desireחִבָּהloveיְתֵרָהextraנוֹדַעַתwas made knownלָהֶםto themשֶׁנִּתַּןthat was givenלָהֶםto themכְּלִיthe vessel ofחֶמְדָּהdesireשֶׁבּוֹwith whichנִבְרָאwas createdהָעוֹלָם,the worldשֶׁנֶּאֱמַרas it is saidמשליMishleiד4כִּיforלֶקַחinstructionטוֹבgoodנָתַתִּיI have givenלָכֶם,to youתּוֹרָתִיMy Torahאַלdo notתַּעֲזֹבוּ:forsake
This Mishnah highlights the unique spiritual status of humanity created in God's image, the special relationship of Yisrael as His children, and the precious gift of the Torah with which the world was created.
מִשְׁנָה טו
הַכֹּל צָפוּי וְהָרְשׁוּת נְתוּנָה וְהַנְהָגַת הָעוֹלָם בְּטוֹבMishna 15 · Divine Foresight and Human Free Will and Judgment with Goodness
הַכֹּלEverythingצָפוּי,is foreseenוְהָרְשׁוּתand the permissionנְתוּנָה,is givenוּבְטוֹבand with goodnessהָעוֹלָםthe worldנִדּוֹן.is judgedוְהַכֹּלand everythingלְפִיis according toרֹבthe majority ofהַמַּעֲשֶׂה:the deed
This Mishnah teaches the coexistence of Hashem's foreknowledge and man's free choice, and that the world is judged with benevolence based on the majority of one's deeds.
מִשְׁנָה טז
הַכֹּל נָתוּן בְּעֵרָבוֹן וְהַדִּין דִּין אֱמֶתMishna 16 · Everything is Given on Pledge and the Judgment is Truth
הוּאHeהָיָהwasאוֹמֵר,sayingהַכֹּלeverythingנָתוּןis givenבְּעֵרָבוֹן,on pledgeוּמְצוּדָהand a netפְרוּסָהis spreadעַלoverכָּלallהַחַיִּים.the livingהַחֲנוּתthe storeפְּתוּחָה,is openוְהַחֶנְוָנִיand the storekeeperמֵקִיף,gives creditוְהַפִּנְקָסand the ledgerפָּתוּחַ,is openוְהַיָּדand the handכּוֹתֶבֶת,writesוְכָלand anyoneהָרוֹצֶהwho wishesלִלְווֹתto borrowיָבֹאmay comeוְיִלְוֶה,and borrowוְהַגַּבָּאִיםand the collectorsמַחֲזִירִיםgo aroundתָּדִירregularlyבְּכָלon everyיוֹם,dayוְנִפְרָעִיןand exact paymentמִןfromהָאָדָםmanמִדַּעְתּוֹwith his knowledgeוְשֶׁלֹּאand withoutמִדַּעְתּוֹ,his knowledgeוְיֵשׁand there isלָהֶםfor themעַלuponמַהwhatשֶּׁיִּסְמֹכוּ,to relyוְהַדִּיןand the judgmentדִּיןis a judgmentאֱמֶת,of truthוְהַכֹּלand everythingמְתֻקָּןis preparedלַסְּעוּדָה:for the banquet
This Mishnah uses the metaphor of a store and collectors to describe free will, divine accounting, and ultimate justice.
מִשְׁנָה יז
הַקֶּשֶׁר בֵּין תּוֹרָה לְמַעֲשִׂים וּבֵין קֶמַח לְתוֹרָהMishna 17 · The Interdependence of Torah and Deeds and the Parable of the Deeply Rooted Tree
רַבִּיRabbiאֶלְעָזָרElazarבֶּןbenעֲזַרְיָהAzariahאוֹמֵר,saysאִםifאֵיןthere is noתּוֹרָה,Torahאֵיןthere is noדֶּרֶךְproperאֶרֶץ.conductאִםifאֵיןthere is noדֶּרֶךְproperאֶרֶץ,conductאֵיןthere is noתּוֹרָה.Torahאִםifאֵיןthere is noחָכְמָה,wisdomאֵיןthere is noיִרְאָה.fearאִםifאֵיןthere is noיִרְאָה,fearאֵיןthere is noחָכְמָה.wisdomאִםifאֵיןthere is noבִּינָה,understandingאֵיןthere is noדַּעַת.knowledgeאִםifאֵיןthere is noדַּעַת,knowledgeאֵיןthere is noבִּינָה.understandingאִםifאֵיןthere is noקֶמַח,flourאֵיןthere is noתּוֹרָה.Torahאִםifאֵיןthere is noתּוֹרָה,Torahאֵיןthere is noקֶמַח.flourהוּאheהָיָהwouldאוֹמֵר,sayכָּלanyoneשֶׁחָכְמָתוֹwhose wisdomמְרֻבָּהis greaterמִמַּעֲשָׂיו,than his deedsלְמַהto whatהוּאis heדוֹמֶה,comparedלְאִילָןto a treeשֶׁעֲנָפָיוwhose branchesמְרֻבִּיןare manyוְשָׁרָשָׁיוand its rootsמֻעָטִין,are fewוְהָרוּחַand the windבָּאָהcomesוְעוֹקַרְתּוֹand uproots itוְהוֹפַכְתּוֹand overturns itעַלuponפָּנָיו,its faceשֶׁנֶּאֱמַרas it is saidירמיהYirmeyahuיזseventeenוְהָיָהand he shall beכְּעַרְעָרlike a lonely treeבָּעֲרָבָהin the wastelandוְלֹאand notיִרְאֶהshall seeכִּיwhenיָבוֹאcomesטוֹבgoodוְשָׁכַןand he shall dwellחֲרֵרִיםin parched placesבַּמִּדְבָּרin the wildernessאֶרֶץa landמְלֵחָהof saltוְלֹאand notתֵשֵׁב.inhabitedאֲבָלbutכָּלanyoneשֶׁמַּעֲשָׂיוwhose deedsמְרֻבִּיןare greaterמֵחָכְמָתוֹ,than his wisdomלְמַהto whatהוּאis heדוֹמֶה,comparedלְאִילָןto a treeשֶׁעֲנָפָיוwhose branchesמֻעָטִיןare fewוְשָׁרָשָׁיוand its rootsמְרֻבִּין,are manyשֶׁאֲפִלּוּthat even ifכָלallהָרוּחוֹתthe windsשֶׁבָּעוֹלָםin the worldבָּאוֹתcomeוְנוֹשְׁבוֹתand blowבּוֹupon itאֵיןthey do notמְזִיזִיןmoveאוֹתוֹitמִמְּקוֹמוֹ,from its placeשֶׁנֶּאֱמַרas it is saidשםthereוְהָיָהand he shall beכְּעֵץlike a treeשָׁתוּלplantedעַלbyמַיִםwaterוְעַלand byיוּבַלa streamיְשַׁלַּחit spreadsשָׁרָשָׁיוits rootsוְלֹאand notיִרְאֶהshall seeכִּיwhenיָבֹאcomesחֹם,heatוְהָיָהand shall beעָלֵהוּits foliageרַעֲנָן,freshוּבִשְׁנַתand in a year ofבַּצֹּרֶתdroughtלֹאnotיִדְאָג,it shall worryוְלֹאand notיָמִישׁit shall ceaseמֵעֲשׂוֹתfrom makingפֶּרִי:fruit
This mishnah emphasizes that intellectual wisdom must be grounded in practical deeds and fear of Heaven, just as Torah study requires physical sustenance.
מִשְׁנָה יח
קִנִּין וּפִתְחֵי נִדָּה וּפַרְפְּרָאוֹת לַחָכְמָהMishna 18 · The Core Halachos of Bird Offerings and Menstruation Versus Auxiliary Sciences
רַבִּיRabbiאֱלִיעֶזֶרEliezerבֶּןson ofחִסְמָאChismaאוֹמֵר,saysקִנִּיןbird offeringsוּפִתְחֵיand the openings ofנִדָּה,menstruationהֵןtheyהֵןtheyגּוּפֵיthe bodies ofהֲלָכוֹת.halachosתְּקוּפוֹתastronomyוְגִימַטְרִיאוֹת,and gematriasפַּרְפְּרָאוֹתare dessertsלַחָכְמָה:to wisdom
Rabbi Eliezer Chisma teaches that the complex laws of bird offerings and calculations of impurity are the core of Torah, while astronomy and mathematics are merely secondary aids.
Chapter Summaryסִכּוּם
The chapter flows from the fundamental principles of self-reflection and the fear of sin to the practical ways we bring the Shechinah into our daily lives, such as speaking words of Torah at our tables and accepting the yoke of Torah to be freed from worldly burdens. The Sages caution us against forgetting our learning, wasting time on empty pursuits like morning sleep or midday wine, and committing severe sins like embarrassing a fellow Yid in public or showing contempt for the Torah, which can cost a person his share in the World to Come. Finally, we are taught the value of silence as a fence to wisdom, the preciousness of mankind being created in the image of Elokim, and the special love Hashem has for Klal Yisrael as His children.
לְמַעֲשֶׂהWhat To Take Home
My dear talmid, look at the beautiful words of Rabbi Hanina ben Dosa in our perek: "Anyone whose fear of sin precedes his wisdom, his wisdom is enduring." We spend so much of our lives trying to accumulate knowledge, to understand more, and to be clever. But the Mishnah is teaching us a deep secret about how the mind of a Yid actually works. If your learning is just an intellectual exercise, it has no foundation to stand on. It is only when your simple yiras Shamayim, your desire to do the will of Hashem and your fear of stepping away from His path, comes first, that your Torah has a vessel to hold it.
This is not just about learning; it is about how we live every single day. The Mishnah also tells us that "anyone whose deeds exceed his wisdom, his wisdom is enduring." We cannot wait until we understand everything perfectly before we start acting like a kosher Yid. The foundation of our avodah is action and commitment. When you put your hands and feet into doing the mitzvos, your mind and heart will follow and find clarity.
Today, before you sit down to learn or pray, take ten seconds to stop and think: "I am doing this simply because I want to do the will of Hashem." Let that simple yiras Shamayim be the foundation for everything you do today.