EXOD160 There are four types of behavior among those who go to the beth midrash, the House of Study: He who goes and does not act, attains reward for attending; Pirkei Avot, Perek V, mishnah 17. Our text refers to someone who has time for the beth midrash, but while there he does not act as a student. As Rashi explains, he studies and learns nothing; at best he may listen to the others, to catch a phrase or stray remark here and there, or to be entertained. As others explain our text, the man goes to the beth midrash and does study, but then makes no particular effort to put into practice what he has learned. Analogously, there is the person who supports Torah schools but himself does not study; or he holds that the ideals and teachings of these schools need not inform his personal life. Another will listen to the Rabbi's sermon and believe it addresses someone else, not him. He will master the lesson at Torah study, but will not use it to improve himself. Such people do deserve a reward for "going": They are making an effort, taking a first step, and deserve credit for as much as they do. R. Bahya notes that after Moses told the Israelites in Egypt about the paschal lamb they were to slaughter, roast, and eat, Scripture records, "And the Israelites went and did as the L-ord had commanded…" And the Midrash comments: This indicates that they received a reward for going and reward for doing [this verse. Mechilta ad loc.] Then our mishnah's point derives from the Written Torah: reward is given separately for "going"--even if the trip accomplishes little. And the reward has some justification. By going to the beth midrash, the synagogue, the Torah lecture, people help support a communal institution that is essential to keep authentic Judaism alive. If some derive less than the full benefit, others will. And being for a while in the House of Study or the synagogue, though he does not behave then or afterwards as we might expect, a person does become acclimated somewhat to its spirit and purpose. In the House of Study man hears the words of his Maker; in the House of Prayer man speaks his words to his Maker. As he sits in either, no matter how his conscious mind avoids sharing in its basic activity, his unconscious has a chance, unknown to him, to absorb, become attuned to the age-old melodies, words, perceptions of holiness appreciate these consecrated centers of our faith.

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EXOD184 R. Me'ir said: Whoever occupies himself with the study of Torah for its own sake merits many things; and not only that, but the entire world is worthwhile because of him… Pirkei Avot, Perek VI, mishnah 1. When a child is circumcised, to share in Jewry's age-old covenant and compact with the Almighty, all who are present bless the infant: "Just as he has been entered into the Covenant, so may he be entered into Torah study, under the marriage canopy, and into good deeds." Again at a pidyon ha-ben, when a first-born son is redeemed from the Cohen at the age of thirty days, the Cohen blesses the child: "May be His [the Almighty's] will that even as he has been entered into [the rite of] redemption, so may he be entered upon the study of Torah, under the marriage canopy, and into good deeds; Amen." The Hatham Sofer movingly interpreted these blessings: When a father has his child circumcised or gives a Cohen five dollars to redeem it from the first-born's innate state of consecration [this verse, Exodus 13:15; 22:28; 34:20; Numbers 3:13, 40; 8:17; 18:15), neither father nor child can have the slightest personal, ulterior motive; they gain nothing for themselves: circumcision is painful; the pidyon ha-ben costs the father money. Both mitzvot are fulfilled, beyond any doubt, with the purest of motives--each lish'mah, for its own sake. So the child is fervently blessed that he may similarly enter the other covenants of his faith which await him through life. As he grows of age to begin learning the Torah, then to marry, and then to do good deeds as a member of his faith, may the same quality of lish'mah abide in all he does. This is perhaps the finest blessing his people can give him. Let him not study Torah merely in order to fashion himself a career or to seek titles of honor, but only lish'mah, for its own sake. With the same purity of motive, may he enter into marriage later in life, imbued with the wish to fulfill the Almighty's command to "be fruitful and multiply" (Genesis 1:28); may it be his earnest desire to build a Jewish home as a dwelling in place for the Divine Presence, where he can forge the next link in his chain of Jewish tradition. And with the same purity of motive may he do good deeds. May he always give charity because it is a mitzvah, not to bask in glory or publicity, or to enjoy tax benefits.

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EXOD220 Whoever makes a multitude meritorious, no sin shall come through him; but whoever brings a multitude to sin will not be given the means to achieve repentance. Pirkei Avot, Perek V, mishnah 21. "R. Simeon says: How do we know that if one misleads another into sin, it is worse than if he killed him? If someone killed this man, he would remove him only from this world, but the man would receive a share in the world-to-come. The one who misleads him into sin kills him off in both this realm of existence and the world-to-come." Moral corruption, dry rot in the soul, is a destructive ill that lasts beyond physical death. Obviously the "Mephistopheles" behind it can never make amends on this earth. "Two nations (R. Simeon continues) met the Israelites with the sword: the Egyptians and Edomites. Of Egypt we read, [this verse]. Of the Edomites, And Edom said to him [Moses], You shall not pass through me, lest I come out with the sword against you. (Numbers 20:18). And two nations met the Israelites with transgression: the people of Emon and Moab"--for as the Midrash recounts, they prepared a vast number of young women at Shittim to entice the Israelites into immorality and idol-worship, and as a result, 24,000 Israelites died at Heaven's hand. (Numbers 25:1-3,9) "About those who came with the sword (R. Simeon concludes) it is written, 'You shall not abhor an Edomite, for he is your brother; you shall not abhor an Egyptian, because you were an alien sojourner in his land. The children of the third generation that are born to them may enter the assembly of the Lord.' But as for those who came bringing transgression--No Ammonite or Moabite shall enter the assembly of the Lord... for ever." (Deuteronomy 23:8-9, 4) If people threaten or attack us physically, we can come to terms with them, live with them, and ultimately accept them. But those who would cajole us into filthy sin and depravity, seek to infect us with the rightness at their core. We want no part of them, ever.

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EXOD225 See [[EXOD93]] Exodus 4:27 met SINAI3 165-7

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EXOD269 … the Torah is acquired by forty-eight things … [37] [by being one who] bears the yoke with his fellow. Pirkei Avot, Perek VI, mishnah 6. The authentic Torah scholar cannot be a "loner." If colleagues in his community are involved in the chores of Jewish life – – regulating kashruth, finding support for a home for the aged, building a new mikvah, helping the local day-school – – he cannot, in good faith, remain apart. At this vital "dance of life" he cannot say, "I will sit this one out." Whatever the demands on his time, to attend meetings, go to banquets, make visits, the scholar of Torah must be ready to "bear the yoke with his fellow." It is a striking image that our text uses. If you see someone in trouble or pain, you may feel a pang of pity and realize you ought to help him. Then you feel sympathy; but you still stand outside the situation and regard the other objectively. When you "bear a yoke with your fellow," you see and feel everything he does; you share his burden, sense his pain and suffering, because you have made his plight your own. So you must help him. This is the profound human kinship that grows in the world of Torah. It is one of the basic reasons why the world of Torah has endured since its beginnings. Our Sages taught (says the Talmud): At a time when the people Israel are immersed in suffering, if one of them separates himself, the two ministering angels who accompany a person come and place their hands on his head, and they say, "Let this one who drew away from the community not ever see the solace of the community." And again it was taught: At the time when the people Israel are immersed in suffering, let a man not say, "I will go home and eat and drink, and my soul will be at peace."… Rather let a person suffer with the community, for so do we find that Moses did… For it is stated, "Moses' hands grew weary; so they took a stone and put it under him, and he sat on it, and Aaron and Hur held up his hands." Now, did Moses not have one pillow or cushion to sit on? It was only because he said, "Since the Israelites are immersed in suffering, let me suffer with them" [this verse, T.B. Ta'anith 11a].

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EXOD271 … the Torah is acquired by forty-eight things … [2] by attentive listening. Pirkei Avot, Perek VI, mishnah 6. The presence of a teacher is not enough; his thoughts will not reach your mind by osmosis. Nor should you go to a study group to break in pell-mell at every turn, to give your voice and thoughts the benefit of an airing. Your ear, as the Hebrew literally indicates, must listen and hear. And, as the Hebrew verb also connotes, you must heed and understand. It is not enough to merely hear words; you must grasp their meaning. And you must listen with your heart too, for the shades and nuances that lie in words of Torah, though they are not explicitly expressed. As others can "read between the lines," learn to "hear between the lines." Again, words mean different things, however they are interpreted. If you would understand any written passage correctly, you would know the general intention of the writer and the spirit which moves him. For this reason, as long as it could, Judaism relied on an oral tradition whose masters lived in its spirit; our way of faith did not trust in a written text alone. To defeat hostile Edom, King David sent his able general Joab, and by six months every male. in Edom was slain. Says the Talmud: when Joab returned to his sovereign, David demanded why he had spared the womenfolk [they posed a great potential danger to Israel]. Replied he, "It is written in the Torah, you shall blot out zachar, the males of Amalek" [and if no more was demanded there, surely this was enough in Edom]. Said David, "But we read zecher: you shall blot out the remembrance of Amalek!" (Deuteronomy 25:19. T.B. Baba Bathra 21a-b (See II Samuel 8:14, I Kings 11:16). Because Joab's childhood teacher was careless or slipshod, the fate of a people could be placed in jeopardy. Perhaps in His infinite foresight the Almighty already intimated the need to guard against such error when, after Amalek's very first attack on the Hebrews, He bade Moses, "Write this for a memorial in the Book and put it in the ears of Joshua, that I will blot out zecher, the remembrance of Amalek…" [this verse]. If you only write something down for others to read, you may still be misunderstood. Tell, explain, teach the one who will take your place in the next generation. So must a pupil go to a teacher to study, and he must listen with open ears and open heart, if he is to be a link in our unbroken historic chain of responsible Torah scholars.

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EXOD484 There are four attitudes [of relationship] among men: he who says… "Yours is mine, and mine is mine"--he is wicked. Pirkei Avot, Perek V, mishnah 13. This is the wolf-like person who at cards, in conversation, or in business, is "out for blood." Everything he does, he perceives as an important move in a fateful contest, in which he is determined to win, to gain an advantage, to see what he can take from you. This man is a rasha, genuinely wicked; he violates the spirit and the letter of the Torah. The last of the Ten Commandments reads: [this verse] On this the sagacious R. Abraham ibn Ezra comments: "Many will wonder about this commandment: How can a man not long in his heart for something attractive that seems so desirable to him?" The other nine Commandments involve action of some sort. But coveting, wanting, is a desire, an emotion. How can the Torah enjoin me to control my emotions? How can I suppress my natural desires? Ibn Ezra continues: "In answer I will give you a parable: A peasant of sound mind who sees a beautiful princess will not yearn in his heart to be intimate with her. For he knows that such a thing can never be; and we cannot rank this peasant among the insane, that he might suddenly long for wings to fly skyward. So too will a man generally not desire a close relative for a mate, though she be beautiful; for since childhood he has been reared to reckon her forbidden to him. Even so should every man of intelligence know that neither wisdom nor knowledge will bring a person a beautiful woman or wealth; they will become his only if the Blessed One has so ordained… Hence the intelligent person will not wish or court another's wife: knowing that the Blessed One has forbidden her to him, he will consider her more inaccessible than is a princess to a peasant." Is Ibn Ezra not utterly right? Sometimes a boy falls madly in love with a girl and will threaten to commit suicide unless he can marry her. But the boy knows he can marry the girl, if she will but consent. For the peasant there was never a possibility to wed someone so far above his station as a princess; no serious desire would develop. Then consider the next man's property and possessions so distant from your furthermost reach that it will never enter your mind to want them. So can you control your desires. Therefore is the predatory "wolf" so thoroughly wicked. He accepts no such concepts and no such curbs. His desires and wants are his keen, fresh guides for living. Everything and everyone about him is fair game. He has never heard the adage of the Sages mocking him: "If you have taken what is not yours, what is yours will be taken from you." (Talmud, Tractate Derech Eretz i) There is a wise saying that people can be divided into two groups: the givers and takers.… The giver will always give; he feels that the world owes him nothing. The taker will always take; if you do him a thousand favors, he will accept them as a matter of course. As he sees it, you, your time, your friends, your range of influence, exist only to serve him. Yet he will never think of doing anything for you; he owes you nothing. "Yours is mine, but mine is mine too." A taker is not a giver. If we have a choice, let us join the givers and not the takers; with an affable, cheerful attitude let us learn to say with the hassid, "Mine is yours, and yours is yours." The world will become a little better for it.

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EXOD490 Judah b. Tema … used to say: The brazen-faced is headed for Gehinnom (purgatory); and the shamefaced, for the Garden of Eden (Paradise). Pirkei Avot, Perek V, mishnah 23. Three sure signs, says the Talmud, distinguish authentic Jewry: its members are compassionate, bashful, and given to deeds of kindness. And Rava taught: Whoever has these three distinguishing marks--compassion, bashfulness, deeds of kindness--it is certain that he is a descendent of Abraham (T.B. Yebamoth 79a; Kallah Rabbathi ix (ed. Higger, 333). Judah b. Tema reinforces the point. There are times for bold incisive action; but your basic character traits should be Abraham the Patriarch's, primarily bashfulness, a shame-faced, shy desire to avoid the limelight. When they received the Torah at Sinai, the Israelites pleaded with Moses, "Do you speak with us, and we will hear; but let not God speak with us, lest we die." And Moses said to the people, "Do not fear; for God has come to prove [elevate] you, and that His awe may be upon your countenance, that you may not sin." This last part, says the Talmud, simply means bashfulness, the quality of being shamed-faced [this and preceding verse. T.B. Nedarim 20a] Psychology recognizes the importance of shame in our growth. The human being enters life as an animal, imperiously demanding his wishes and ruthlessly moving to achieve them. Only the daunting realization of shame – a quality, as far as we know, absent in animals and thus unique to man--makes him learn to control and modify his passionate demands. And shame inherently involves the concept of the face: the child realizes that as he sees others with faces, so does he have a face which others see--and because he is seen, he can be subjected to shame. Hence at Sinai came the terrifying signs of the Deity making His presence known, that our people might forever after be aware of His presence, and thus be reluctant, ashamed to sin. How can you sin when the Owner and Master of all is watching you? The tractate Kallah Rabbathi (ii) has this very text of ours, that the shame-faced is destined for paradise; and in explanation, it adds another teaching: "Whoever is shame-faced will not soon sin…" For bashfulness is the touchstone of morality and religiosity. Beginning life as we do as amoral animals, it is well-impossible to remain perfectly sinless and blameless. We will err; we will slip. But at least the capacity to feel disgrace, shame, can ensure that we will not take to sin with open arms and make it the key to a career. It was taught in the name of Rav: "Whoever commits a transgression and is then ashamed of it, will be forgiven for all his sins." ( T.B. Berakoth 12b) Shame opens the door to t'shuvah, return in repentance. Through that door lies the way to Paradise.

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EXOD502 It was in Avoth itself that we learned that if any number sit and study Torah together, be it ten or two, the sh'chinah (Divine Presence) dwells in their midst (Avoth iii 7). So, too, does the world become worthwhile, justified on account of anyone who studies Torah for its own sake. Metaphorically he lights a candle in a world of spiritual night, to let some added measure of Godliness dwell here on earth, bringing a little closer the time when Divine illumination will reach everywhere. Vilna was holy because of the Vilna Gaon and the great scholars who followed. Radun acquired holiness because the Hafetz Hayyim lived there. The Almighty promised, "In every place where I will have My name mentioned, I will come to you and I will bless you" [this verse]. Holiness among American Jewry need not be limited to certain parts of Manhattan and Brooklyn. The Torah and its study are portable: it can be transported and transplanted. In the wilderness the Almighty told Moses, "The place on which you are standing is holy ground" (Exodus 3:5)--because there and then Moses was about to receive His word. Wherever we open the page of Torah to receive His word, that place becomes hallowed.

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EXOD891 A great rabbi of a generation or two ago interpreted Scripture's injunction, "You shall not boil a kid in its mother's milk," [this verse, Exodus 34:26, Deuteronomy 14:21] to refer to a child.… And he explained: If you allow a child to nestle indefinitely in his mother's arms, over-protected and over-indulged, fearing to subject him to the demands and disciplines of Torah, you "boil him in his mother's milk"; he is "cooked," finished, done for! Hence Scripture states three times, Do not boil a kid in its mother's milk, to imply, apart from the literal meaning, this warning in metaphor.

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