Avot208

Today's shiur is dedicated by Mel Shuter in memory of his brother,
Rabbi A. Joseph Shuter (Rav Avraham Yoseph ben Yisroel), z"l,
whose Yahrzeit is tomorrow, 8th Tammuz.

19:
If there is no comprehension there is no knowledge: The surpassing level of the human ability to comprehend is one of the defining characteristics of the species. We may understand the term 'comprehension' as the act of grasping the meaning, nature, or importance of something. A synonym would be 'understanding'. 'Comprehension' can also serve to indicate the knowledge that is acquired in this way. One can 'know' something superficially; but one cannot really claim to 'know' whatever it is if one has not also succeeded in comprehending it: understanding the full implications of that something.

20:
This is certainly true of knowledge in the sphere of religion and philosophical theology. For example: the Torah [Deuteronomy 4:39] tells us

One can 'know' God superficially because, say, we have been taught to accept God's existence by our teachers who have also instructed us concerning God's characteristics. Many people – perhaps most people – will stay at that level of knowledge. Their knowledge of God will be what they have been told. But such superficial knowledge will not constitute the 'knowledge' of God that the Torah requires. One cannot truly 'know' God without philosophical consideration of the implications of the existence of the Deity. That is where 'comprehension' comes into the picture.

21:
Rabbi Ovadya of Bertinoro, in his commentary on our Mishnah, says:

It seems to me that here Rabbi Ovadya is equating 'comprehension' both with intellectual capacity and intuitive understanding. And, indeed, the Hebrew term can bear both connotations. Thus he may be interpreting our mishnah as saying

If there is not intellectual capacity there can be no knowledge, but if there is no knowledge there can be no penetrative understanding.

22:
If there is no flour there is no Torah: 'Flour' here indicates sustenance. How can one possibly learn Torah and, more importantly, how can one possibly observe Torah if one does not have the wherewithal to maintain physical health and life? Judaism has never recommended asceticism. In Mishneh Torah [De'ot 3:1] Rambam states:

It is for this reason that the Sefaradi branch of the Jewish people has always insisted that Torah study must go hand-in-hand with earning a living. It is much to be regretted that in recent years they have learned from their Ashkenazi brethren the art of studying Torah while someone else earns their living.

23:
One sage [Kiryat Sefer, on Rambam's Matnot Aniyyim 10:18] even went so far as to lay down the law as follows: