Ruach Chaim on Pirkei Avot: Chapter 2, Mishna 1

(1) 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.

It is taught in a baraita that Rabbi Yehuda HaNasi says: Which way of life is an upright path that a person should select for himself; what should be his guiding principle? One should love admonition, for as long as statements of admonition from the wise are heard in the world, pleasantness comes into the world, goodness and blessing come into the world, and evil departs from the world, as it is stated: “But to those who admonish shall be delight, and a good blessing shall come upon them.” (Proverbs 24:25).

The performance of righteous deeds; And the study of the torah. The following are the things for which a man enjoys the fruits in this world while the principal remains for him in the world to come: Honoring one’s father and mother; The performance of righteous deeds; And the making of peace between a person and his friend; And the study of the torah is equal to them all.

But how do I realize the meaning of the following verse that deals with sinners: “Therefore they shall eat of the fruit of their own way, and be filled with their own devices” (Proverbs 1:31)? This verse indicates that the penalty for sin goes beyond its principal, and the wicked receive additional punishments. The Gemara answers that this applies to a sin that produces profits, i.e., a case where there are practical consequences to one’s sin. For example, if others learn to act in a similar manner, one’s actions have profits with regard to punishment as well. Conversely, a sin that does not produce profits does not have profits as a punishment either.

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.

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.

Rabbi Elazar HaModa’i continues: But which attribute is greater, the attribute of goodness or the attribute of retribution? One must say the attribute of goodness is greater than the attribute of retribution. With regard to the attribute of retribution, in the case of the Flood, the verse states: “And the windows of heaven were opened” (Genesis 7:11), which indicates that there were only windows. Whereas, with regard to the attribute of goodness, in the case of the manna, the verse states: “He commanded the skies above, and opened the doors of heaven, and rained down manna upon them to eat and gave them heavenly grain” (Psalms 78:23–24).

(6) In time of trouble, why should I fear the encompassing evil of those who would supplant me— Rav Chaim translates this as "The sins of my heels surround me."

Rava said: Initially, the verse called the evil inclination a traveler coming from afar. Subsequently, the verse calls it a guest, as one welcomes it. Ultimately, the verse calls it man, indicating significance, as it became the homeowner. As it is stated in the parable of the poor man’s lamb that Nathan the prophet said to David: “And there came a traveler to the rich man, and he was reluctant to take of his own flock and of his own herd, to prepare for the guest” (II Samuel 12:4). And it is written in the same verse: “And he took the poor man’s lamb, and prepared it for the man that was come to him.” In other words, the evil inclination that began as a traveler gradually rose in prominence.

He has told you, O man, what is good, And what Hashem requires of you: Only to do justice And to love goodness, And to walk modestly with your G-d;

If the wrath of a lord flares up against you, don’t give up your post; for when wrath abates, grave offenses are pardoned.

Such things had never been heard or noted. No eye has seen [them], O G-d, but You, Who act for those who trust in You.

§ With regard to the verse: “Therefore, the netherworld has enlarged itself and opened its mouth without measure [livli ḥok]” (Isaiah 5:14), Reish Lakish says: It is referring to one who leaves even one statute [ḥok] unfulfilled; the netherworld expands for him. Rabbi Yoḥanan says: It is not satisfactory to God, their Master, that you said this about them, as according to Reish Lakish’s opinion most of the Jewish people would be doomed to Gehenna. Rather, even if one learned only one statute, he has a share in the World-to-Come, and “livli ḥok” means one who has learned no statutes at all.

The two scholars, Rabbi Yonatan ben Asmai and Rabbi Yehuda, son of converts, once again sat and raised the following dilemma: In one place it is written in praise of the Torah: “She is more precious than rubies; and all of your desires are not to be compared to her” (Proverbs 3:15). One can infer from here that all human desires cannot be compared to the Torah, but the desires of Heaven, i.e., mitzvot, can indeed be compared to her. And elsewhere it is written: “For wisdom is better than rubies; and all the things that may be desired are not to be compared to it” (Proverbs 8:11), which indicates that even mitzvot cannot be compared to the Torah. They resolved this contradiction by stating that here, in the second verse, it is discussing a mitzva that can be done by others. In that case, even mitzvot cannot be compared to the Torah, and accordingly, one who is engaged in Torah study should not interrupt his studies in order to perform another mitzva. However, there, in the first verse, it is discussing a mitzva that cannot be done by others. In that case Torah study is not more important than the mitzva, and one should interrupt his studies in order to perform the mitzva.

Rabbi Ḥanina says: Anyone who states that the Holy One, Blessed be He, is forgiving [vateran] of transgressions, his life will be relinquished [yivatru], as it is stated: “The Rock, His work is perfect, for all His ways are justice” (Deuteronomy 32:4). In other words, G-d does not waive heavenly justice.

But Hashem said to Samuel, “Pay no attention to his appearance or his stature, for I have rejected him. For not as man sees [does Hashem see]; man sees only what is visible, but Hashem sees into the heart.”

that G-d will call every creature to account for everything unknown, be it good or bad. The sum of the matter, when all is said and done: Revere G-d and observe His commandments! For this applies to all mankind.

This is like the incident involving Yosef, son of Rabbi Yehoshua, who became ill and fainted. When he returned to good health, his father said to him: What did you see when you were not conscious? Yosef said to him: I saw an inverted world. Those above, i.e., those who are considered important in this world, were below, insignificant, while those below, i.e., those who are insignificant in this world, were above. Rabbi Yehoshua said to him: You have seen a clear world. The world you have seen is the true world, one in which one’s spiritual and moral standing determines his true importance.