2) If no one can hear it then what good does it do?
3)What does it mean to "involve oneself" in Torah? See Hebrew.
4) How does the analogy fit with the message?
5)What is the connection between the first, second, and third parts of the Mishna?
2a) Is it really possible that there is "no honor except Torah"?
3a)What are two practical applications of this Mishna that you could see in your life?
4a) Read the following excerpt from the Mesilat Yesharim ? How does this help you with understanding question 2a?
(ד) כך היא דרכה של תורה, פת במלח תאכל ומים במשורה תשתה ועל הארץ תישן וחיי צער תחיה ובתורה אתה עמל, אם אתה עשה כן, (תהלים קכח) אשריך וטוב לך.אשריך בעולם הזה וטוב לך לעולם הבא.
2b)Does this Mishna seem extreme? How many Rabbis do you know live like this? Is there another way to interpret it so that it is not so extreme?
3b)Look at the following Hasidic approach to the verse paying attention to the Hebrew wording in the mishna to which it refers to.
(2) A person must realize that he is not in this world for rest ("chilling"), but for labor and exertion. He should conduct himself according to the manner of laborers who work for hire (as it is said [Eruvin 65a], "We are day-laborers") and according to the manner of soldiers in the battle-line, who eat in haste, sleep only at irregular intervals and are always poised for attack. In relation to this it is said (Job 5:7), "A man is born to labor." If one accustoms himself to this approach, he will certainly find Divine service easy, for then he will not be lacking the proper attitude or preparation for it. Our Sages of blessed memory said along the same lines (Avoth 6:4), "This is the way of Torah - eat bread with salt, drink water by measure and sleep upon the ground." This regimen constitutes the epitome of removal from comforts and pleasures.
(א) פרק ט: בבאור מפסידי הזריזות וההרחקה מהם -- הנה מפסידי הזריזות, הם הם מגדילי העצלה. והגדול שבכולם, הוא בקשת המנוחה הגופנית ושנאת הטורח ואהבת העידונים בתשלום כל תנאיהם. כי הנה אדם כזה, ודאי שתכבד עליו העבודה לפני בוראו כובד גדול. כי מי שירצה לאכול אכילותיו בכל הישוב והמנוחה, ולישון שנתו בלא, טורד, וימאן ללכת אם לא לאטו, וכיוצא בדברים כאלה, הנה יקשה עליו להשכים לבתי כנסיות בבוקר, או לקצר בסעודתו מפני תפלת המנחה בין הערבים, או לצאת לדבר מצוה אם לא יהיה העת ברור, כל שכן למהר עצמו לדברי מצוה או לתלמוד תורה. ומי שמרגיל עצמו למנהגות האלה, איננו אדון בעצמו לעשות היפך זה כשירצה, כי כבר נאסר רצונו במאסר ההרגל הנעשה טבע שני.
(1) CHAPTER IX: CONCERNING THE FACTORS WHICH DETRACT FROM ZEAL AND THE WITHDRAWING OF ONESELF FROM THEM -- The factors which detract from Zeal are those which promote laziness. The greatest of these is the desire for bodily rest - aversion to exertion - and the love of pleasures to their very limits. There is no question that a person laboring under the above deterrent will find Divine service a great burden. For one who wishes to take his meal with complete relaxation and repose, and to sleep without being disturbed and to walk only at a leisurely pace, and so forth - such a person will find it extremely difficult to arise for morning services or to curtail his dinner so as to pray the afternoon service before nightfall or to go out to perform a mitzvah if the time does not suit him. How much more reluctant will he be to rush himself for a mitzvah or for Torah study! One who habituates himself to these practices is not his own master to do the opposite of these things when he so desires, for his will is bound with the bonds of habit, which becomes second nature to him.