Avot335

1:
It is not enough to lead one's life according to the commands of the Torah; one should also try to bring others to lead their lives too according to the commands of the Torah. This may be brought about in several ways. One might be in a position to teach and hope that one's teaching will enlighten the path of those taught. One might be in a position to set such an example that others will be impressed and will wish to imitate.

2:
Some are privileged to be in a position where they can impose certain behaviours and values on others. A parent is a good example of someone in such a privileged position. In earlier times a political leader was also in such a privileged position. (Modern democratic processes usually deprecate interference by the executive in the values system of the people.) In many ways we can look upon Moses as the parent of the infant people of Israel or Israel's teacher; that is why we call him Moshe Rabbenu, Moses our teacher.

3:
Moses not only legislated values and behaviours for his people but he also set an example of such behaviour. Our mishnah teaches that where he succeeded in creating a people that was religiously observant any merit that may accrue to the people for its righteous behaviour will also be credited to Moses, who made that behaviour possible by nurturing it. The implied message of our mishnah is, of course, that we should act in a similar manner – and expect a similar reward.

4:
King Jeroboam (there were two and we are concerned here with the first of that name) is presented as the paragon of sin. Saul was the first king of Israel, but the kingdom was truly established by David and Solomon, both of whom ruled over all Israel. However, when Solomon was succeeded by his son Rehoboam the political, religious and social tensions that divided the north of the country from the south exploded into revolt and secession. Henceforward there were two kingdoms: the kingdom of Israel in the north and the kingdom of Judah in the south.

To be continued.

In response to a query concerning tzedakah in Avot 332 I quoted what Rambam has to say concerning those who devote their whole lives to Torah study and sustain themselves and their families through the charity of others. Mike Lewyn writes:

Just to play devil's advocate: we don't follow Rambam today on every issue, and this is one issue where Rambam's views have been construed narrowly or ignored. For example, full-time rabbis are certainly not "engaged in a trade" other than their work, yet the community supports them. In principle, I don't see why a full-time scholar should be different from a full-time rabbi; both are engaged in Torah study and similar functions. In both situations, the (real or perceived) decline in lay Torah knowledge means that the community needs to pay to train specialists.

I respond:

From the practical point of view Mike is correct – though, of course, the fact that 'everyone does it' does not make 'it' ideal behaviour. The system that Mike refers to was started in the middle ages, and in Avot 231 you can read about how it was brought about because of the rabbinate of Rabbi Shim'on ben-Tzemach Duran, whose sobriquet is Tashbetz.