(Conclusion)
Abrabanel wrote his commentary on Avot at the request of his son Shemuel. In the prologue to his introductions” – which is written in very flowery langauge — Abrabanel calls the tractate “a garden of the L-rd.” He tells his son that Avot is not only a compendium of moral extortions and practical advice, but contains divine truths, stresses free will and explains the true fear and perfect love of the L-rd. The tractate teaches us the historical sequence of the Torah tradition, tells us of good deed and pious works which case man to beome inspred by Ruah HaKodesh, and instructs us in the fundmanetals of our faith.
It is to the credit of Rabbi Chill that he gave equally devoted care to the translation and elucidation of all the aspects of Abrabanel’s commentary, including his philosophical dissertations on free will and reward and punishment.
The book in front of us also features a prologue, presenting various explanations of the Mishnain Sanhedrin, which is recited before the study of Avot: “All Israel have a part in the World to Come….”
Following are some observations on the new volume.
Rabbi Chill discusses in his introduction– as mentioned in the first article — the name of the tractate.
We read there :” finally there is an innovate approach that bears repeating (the following is taken from Divrei Tzvi by Yitzchok Tvi Klugman): With regard to many laws, such as those concerning Shabbat and leprosy, we find the following axiom. If the law assumes that there are Avot (major categories), we must also assume that there are Toledot (minor categories; literally offspring). Not everything that the sages taught is remembered or understood by the ordinary person. Ethics and good habits make a significant impact and are easily remembered. Thus an extensive study of Avot will have its impact and ensure that there will be Toledot… a vibrant G-d fearing generation.”
This interpretation contains more than a grain of Drush. There is, however, an interesting explanation which also refers to the language employed in the laws of Shabbat. Avot Nezikim are the principal causes of damages. Em-mother, has a similar wider meaning. Yesh Em LaMasoret — the Torah text, as it is written is paramount. Yesh Em LaMikra- the Torah text, as it is read, is paramount.
Accordingly Avot — the name of the Tractate– can be translated: Principal things, principal ideal, Principles.
On the words of the Mishna “Rabbi Yosi ben Yo’ezer says Yehi Beitcha Beth Vaad LaHakhamim…” Rabbi Chill comments:
Rabbi Moshe Almosnino is practically the only commentator who maintains that , “Let your home” means a house of study — not a private home. This is to say, one should be at ease and comfortable in the Beth HaMidrash which is the gathering place for scholars as much as he is in his own home.
This passage is not very clear. Perhaps it was distorted by the printers.
Rabbi Moshe Almosnino explains: Let your home be the Veth Vaad LaHakhamim (the Beth Medrash) i.e. spend most of your time in the Beth HaMidrash!
In the first Mishna in which Hillel and Shammai are mentioned (” Hillel and Shammai received – the tradition- from them”), we read in Abrabanel’s commentary:
Hillel did not start out with Shamai as his co-leader. A certain Menahem was the first associate of Hillel. When Menahem died at an earl age in their association, Shammai who was the next in line, stepped up to join Hillel and remained his partner for the rest of his life.”
Rabbi Chill could have remarked here that Abrabanel’s statement that Shammai became Hillel co-leaders as a result of Menahem’s death is not in agreement with what is said in the Talmud. According to Hagigah 16b, Menahem left the post of Av Beth Din.
Rabbi Chill mentions in his introduction four printings of Abrabanel’s commentary on Avot: Constantinople 1515- should be 1506), Venice (1546,1566) and New York (1953). An additional edition appeared in recent years (1970) in Jerusalem.
Should Sepher-Hermon Press put out a second edition of the volume, a minor printing mistake needs to be corrected. Rabbi Hisdai, mentioned in several places (pp. 205, 278 ,293) should be spelled Hasdai. He is the 14th century philosopher Hasdai Crescas
The Jewish Press, Friday, May 29, 1992