15:
Even though the Hebrew is simple and straightforward I found it difficult to do adequate justice in translation to the next sentence on our mishnah. I have translated
not everyone who amassed riches is wise, but this does not really hit the nail on the head. There is a natural tendency for people to regard multimillionaires as being very wise – otherwise how could they have amassed such riches? But Hillel is even more concise. He suggests that not everybody who is successful in business – has much merchandise and many business projects – must necessarily also have acquired wisdom. Even fools can become rich and many a sage has lived in poverty.
16:
Very interestingly, there have been some commentators who see the relevant Hebrew verb as being transitive; they would render Hillel's teaching here as not everyone who has amassed riches can impart wisdom. They see this sentence as being the natural continuation of "the irascible person cannot teach".
17:
It would be folly on our part if we did not assume that for Hillel the ultimate source of wisdom is study of Torah. After all, the author of the biblical book of Proverbs [1:7] had already taught that
The fear of God is the beginning of knowledge; fools despise wisdom and discipline.
Rambam, in his commentary on our mishnah, connects Hillel's teaching with another biblical verse [Deuteronomy 30:11-13]:
This Torah which I enjoin upon you this day is … beyond the sea, that you should say, "Who among us can cross to the other side of the sea and get it for us and impart it to us, that we may observe it?"
But I think Hillel was much more circumspect: a careful reading of his teaching will reveal to the thinking person that he does not at all rule out the possibility that there could be people who are both successful in business and possess wisdom.
To be continued.
It is quite some time since we studied Mishnah 5 of this chapter, but I recognize that not all participants are able to keep up as we go along. Every now and then I receive from participants comments on this or that mishnah which are a beautiful explanation and have not been suggested heretofore by anybody, classical or modern. In my opinion, the following elucidation of mishnah 5, offered by
Nehama Barbiru, is such an explanation.
I would like to suggest another way of reading Mishnah 5. One word which can be attributed to all parts of the mishnah is 'say' or 'speak'. Opting out of society causes a disruption of communication – a kind of vow of silence. An observant person cannot pass the day without 'speaking' – starting with prayer (preferably with the congregation), continuing with benedictions, and we may not forget Torah learning which every person/parent is commanded to teach to their children/students. Thus, in order to be 'a good Jew' a person must not opt out of speaking with society.
"Do not believe in yourself" may be understood as self-aggrandizement (what people call 'swank'). In many cases such talk creates negative feelings with the listener. Thus the speaker is contravening the command "not to put a stumbling block before the blind".
"Do not say something which cannot be heard" – gossip, slander and so forth. It is well-known that anything that is said "in absolute secret" in the end is bound "to be heard" and to cause damage to the subject of the conversation.
The first three parts thus relate to a person vis-a-vis the society in which he lives; the fourth part relates to a person vis-a-vis himself. Do not kid yourself that "tomorrow I'll start taking this or that mitzvah seriously (or start a slimming diet, or find time to be with the children, and so forth). If you do so, on the day after tomorrow you will discover that you have not brought any of your plans to fruition.
