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August 21, 1951

Sat. Afternoon Class on Aboth, Perek 2 Mishna 2 (1951)

Pirkei Avot Torah Umadda
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Another Insight into Torah Umadda (2004)

This Shabbat we read Avot – Rabban Gamliel, the son of Rabbi Yehudah HaNasi, says: Beautiful is the study of Torah with derekh eretz, for the toil of both makes sin forgotten. And any Torah that does not come with work will ultimately be nullified and lead to sin. The peshat is quite clear and requires no elaboration. So Rashi implies: if one is occupied with both Torah and derekh eretz or, in our parlance, madda, he will be so exhausted that it will paralyze the otherwise hyperactive yetzer hara. This standard interpretation of the Mishnah is based on the word meshakachat meaning: to cause to forget. However, the same root in Aramaic has a completely different meaning: to find, to discover, to make manifest. Thus, a standard Talmudic phrase is heikhi meshakachat lah – where is it found? How is it possible? Similarly, the Talmudic lament, chaval al d’avdin v’lo mishtakchin. In that case, the Mishnah may be using an Aramaism, thus: whoever occupies himself with Talmud Torah im derekh eretz will discover sins or lacunae. By this I mean that in the confrontation of Torah and madda, Torah will guide us to evaluate properly the surrounding madda culture – guiding us in what to accept, what to reject, what to change. It will, therefore, make it possible for us to identify the avon in the world of madda. By the same token, madda will be of service to Torah – in telling us what interpretations are to be taken literally and what, because not in accordance with scientific knowledge, must be taken metaphorically. Example: Rambam, in Moreh Nevukhim, says that if Aristotle could prove the eternity of matter (and thus deny beriah yesh me’ayin), he would accept that doctrine and reinterpret Bereishit to fit into it. However, since the eternity concept is neither proven nor disproved, he prefers to accept the Biblical doctrine as understood by the mesorah.
Pirkei Avot Torah Umadda

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Avot Chapter 3 (1998)

אבות פרק ג-ח – רבי מאיר אומר כל השוכח דבר אחד ממשנתו מעלה הכתוב כאילו מתחיית בנפשו. Really??? But Besht: forgets the אחד who have the Torah... First Blush: Not to forget spiritual purpose of Torah...... But I blv also: healthy/mature pers'y = well-rounded, multi-faceted, lively interest in variety subjects (תו"מ). But – not scattered, unfocused. Real learn'g requires integration, coherence... education means not collection disparate facts...but unifying element....And so does life itself! that = whole person, but fragmented/atomized individualthat = אחד... and that = Ivan Berkowitz
Pirkei Avot Torah Umadda

Outline

Perek Class - For Avot Chapter 1 (1951)

I. Most of פרק directed towards רב, דיין, ראש קהל. By studying the requirements of their leaders, all Jews will know what is ideally expected of them. II. read Mishna הוי זהירין ברשות וכו. III. ברשות, not מרשות. i.e. Jewish official showed not copy others. Others use the people in own job. example: Jacob saw סולם, is symbol of Jew, way used as means. Same is Jew. Einstein – scie___, Bapysm – France, etc. J. leads, not so. IV. days of "Thursday" thrown at religious Jews. False. " means no
Pirkei Avot