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Chapter 2: Mishna 10: Part 1

Rabban Yochanan ben Zakkai (RYB"Z) had five students, and they were: Rebbi Eliezer ben Horkonus, Rebbi Yehoshua ben Chanania, Rebbi Yossi HaCohen, Rebbi Shimon ben Netanel, and Rebbi Elazar ben Arach.

(We are about to embark on a very complex, difficult and deep discussion of a series of Mishnayoth. The Maharal's explanation does not follow the order of the Mishnayoth, but begins with a later Mishna then returns to explain the above Mishna and the one following it. This indicates that a complete understanding of what he says about our Mishna requires the introduction of his explanation of the later Mishnayoth. Due to the nature of our internet medium, I will present his explanation on this Mishna first, while noting that it appears later in the Derech Chaim. To further add to the confusion, there are a number of ways of numbering these Mishnayoth. We are following the numbering as the Mishnayoth appear in the siddurim. This is different than the way it appears in the Talmud editions of Mishnayoth, which combines 10 and 11 with the previous Mishna. The Derech Chaim follows the numbering system in the Mishnayoth of the Talmud, so what we are listing as 10, 11 and 12 appear within Mishna 8. Yet the explanation doesn't appear until the middle of Mishna 9 (which will be listed by us as number 13). I know this is a bit confusing if you are trying to follow in the original text of the Derech Chaim. And we haven't even gotten to the content yet!)
(If you are following our explanation in the original text, we are beginning with the paragraph that opens with the words "Aval ki hama'amar hazeh..." in the middle of the Derech Chaim's Mishna 9.)
This lesson contains in it elements of great wisdom, and we will explain it to anyone who has an understanding of wisdom, and you will see that this is clearly its true meaning. We will begin by clarifying a number of questions.
Didn't Rabban Yochanan ben Zakkai have more than the five students whose praises are enumerated here?!
(There are a number of other questions included at this point, asked on the lessons taught in the coming Mishnayoth, which the Maharal has begun to explain. Because we have not yet introduced these Mishnayoth nor the Maharal's explanation, we won't bring in these questions yet. But it is on the basis of these questions that the Maharal introduces the coming explanation with a sentence that reiterates a recurring theme in his works: "You should know that this lesson, along with the lessons that follow, contain wondrous things. They are not as they appear to many people, simply as coincidental or approximate statements made by smart people. Rather the words of the Rabbis contain great [fundamental] elements of wisdom.")
The human can be classified through a number of different groupings. There are times when he is divided into two dimensions, the "guf" (physical) and the "nefesh" (metaphysical). Other times he is classified through three elements, such as his intellectual component, through which he can acquire wisdom, his human intelligence, giving him the power of speech, and the physical component of his material possessions. (This was developed in the last Mishna of Chapter 1; see our explanation of Mishna 18, part 1.) There are also examples of man's dimensions being classified in various other ways. In the Torah, we find that man is assessed in multiples of five, with five shekalim being the smallest amount and fifty shekalim the largest amount. (See Vayikra 27:3,6) Having man evaluated with a factor of five reveals a very deep concept.
Man was created by G-d with a "guf" (the actual physical body), which has "kochoth haguf." (We will define this as the energy or the forces related to man's physical functioning. It refers to the activities of his physical organs such as sight, hearing, thinking.) In addition, man has a "nefesh" (a metaphysical dimension) which has "kochoth hanefesh." (This would refer to the energy or forces that relate to his metaphysical functioning, a deeper level of the seeing, hearing and thinking that only human beings have.)
(For the sake of clarity and consistency, I will be using the words "guf" and "nefesh" frequently, rather than translating them, when I feel that the translation doesn't do justice to the subtlety of the concepts being communicated. And they ARE very subtle and deep.)
The "guf" is the physical medium which carries the "nefesh," and this physical medium is required for man's metaphysical forces to function in this world. On a higher plane, the "kochoth haguf" are the medium through which the "kochoth hanefesh" are able to manifest themselves in man.
The "kochoth hanefesh" can be divided into two levels, one transcendent and divine ("koach sichli") and the other on a lower level ("koach nafshi.") Each of these "kochoth hanefesh" have parallel "kochoth haguf" to serve as their carriers. The "koach haguf" that carries the more elevated "koach sichli" is a more delicate and refined force than the "koach haguf" that carries the "koach nafshi."
(This is a very difficult section, and I will try to make it somewhat more accessible. The eyes or the brain would be elements of the "guf." Sight, hearing, or thinking etc. (on the ophthalmological, auditorial or neurological level) would be "kochoth haguf." These are functions that are not uniquely human, as even animals have them. The uniquely human dimension of sight, what we would call "seeing beyond the surface," perceiving deeply through the power of vision, would be called "koach nafshi," connected to its "koach haguf" (seeing). The process of abstract and transcendent thinking would be called "koach sichli," connected to its more elevated "koach haguf" (thinking). The "koach haguf" carrying the thinking is a more refined and delicate force than the "koach haguf" that carries the seeing, hearing, etc.
(We have introduced four elements, two forces of the physical side of man, each of which operates as a carrier for one of the two forces of the spiritual/transcendent side of man.)
Don't think that man has only the four elements, two connected to his physical dimension and two connected to his transcendent dimension. Because the reality is that these dimensions of man are not independent and fragmentized, but have a common root, a fifth, uniting, element. This fifth force resides in the heart, and serves as the uniting link between the material dimensions and the transcendent dimensions, and in fact shares characteristics of both. This uniting force is not a completely physical force nor is it a completely metaphysical force.
The class is taught by Rabbi Shaya Karlinsky, Dean of Darche Noam Institutions, Yeshivat Darche Noam/Shapell's and Midreshet Rachel for Women.

Maharal - Chapter 2: Mishna 9: Part 2

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Chapter 2: Mishna 9: Part 2

Rabban Yochanan ben Zakkai received (the tradition) from Hillel and Shammai. He used to say: If you have learned a large amount of Torah, don't hold yourself in high regard, since it was for this purpose that you were created.

There are three levels to the life forces of man's existence. First, he has the life force shared with all animals. He also has an intelligent life force, which is the source of his speaking ability. Finally, he has a transcendent spiritual life force.
Man was not created to be at rest, but to be in a dynamic state, working constantly to realize his potential perfection. G-d created the world with every element existing in a state of completeness, implying a condition of repose. This is the meaning of the verse "ki tov" ("And G-d saw that it was good," implying a completeness), written after each element of creation. However, this phrase was not used after man's creation, for man was not created in the desired state that would allow him to be in a state of rest. Man is incomplete, and he must be constantly striving to reach completeness. Only then will he be in a state of rest and tranquillity. His struggle and striving is an inherent element in making his creation complete.
This will help us understand the verse (Koheleth 7:1) "A good name is better than good oil; and the day of death [is better] than the day of his birth." (Why is the day of death better than the day of birth?!) On the day he is born, man lacks completeness, as he is constantly struggling and moving in an attempt to realize his potential. The day of his death, however, marks the time that he has become as complete as he will become, thus reaching a state of rest.
When the Talmud states "I don't know whether it ("amal") is for the toil of the mouth or toil of [physical] labor," the question is built on the different life-forces that man possesses. There is the toil of physical labor which is part of the animal life-force of man, and this physical toil is something man shares in common with animals. There is also the toil of the mouth which is part of the intelligent life-force of man, and is exclusive to him. The ambiguity of the verse ("Man is born to toil") is resolved by an additional verse (Koheleth 6:7) "All of man's toil is for his mouth," which indicates that man has not been created for his physical labor, and his completeness cannot be dependent on his physical life-force. (This verse is not the one brought in the Talmud section we have been discussing, but is introduced by the Maharal.) If man's perfection was dependent on the physical life-force, his toil could not be for his mouth, which is connected to his intelligent life-force.
However, there is still an ambiguity about whether the toil of the mouth refers to the toil of talking, which is part of the intelligent life-force, or to the toil of Torah, which is part of the spiritual life-force. This is clarified with the verse (Joshua 1:8) "This book of the Torah will not move from your mouth," teaching that man's perfection comes from the toil of Torah study.
This will shed light on the conclusion in the Talmud (Shabbath 86b) "All agree that on Shabbath the Torah was given to the Jewish people." Why on Shabbath? If the Torah was given during the week, one could say that just as there is cessation from physical labor on Shabbath, so, too, there is cessation from the labor of Torah study on Shabbath. But with the Torah being given on Shabbath, it is clear that Shabbath is the time to cease physical labor but not to cease Torah study. And if on Shabbath, when man ceases his physical labor, he still continues the labor of his Torah study, then during the week, which is a time of physical labor (as he strives to make himself more complete in his physical dimension) he should certainly be laboring in Torah study (to move towards greater perfection in his primary dimension, the spiritual one).
Furthermore, since man is created to be in a dynamic state of striving, rather than in a static state of completion, if Torah would not have been given on Shabbath, then man would be in a full state of rest and completion on Shabbath. This would go against the nature of his creation in this world, since man was created to toil. The giving of the Torah on Shabbath ensures that even on Shabbath man's existence will continue in a state of movement towards perfection, in the dimension of his spiritual life-force. (This may explain why some people find keeping Shabbath difficult and "boring." If they cease their normal activities, which involve striving for a level of prefection and improvment in the physical world, and don't replace these activities with alternative ones that involve movement towards some dimension of greater perfection, there is a void in their feeling of existence.)
(This section of the Maharal should shed light on the Torah attitude towards the modern goal of increased "leisure time." In fact, the results of the relentless pursuit of this goal over the past forty or fifty years is the strongest validation of the verse "Man is born to toil." As hard as society has worked to develop technology and other mechanisms to ease man's burden and increase his leisure time, today the average person works more than ten percent more hours each week than he did a few decades ago. And this is at a time when the number of families with two "breadwinners" has increased dramatically. While it defies the predictions made by most sociologists and economists twenty or thirty years ago, it is consistent with Koheleth. Man's existence in this world is one of toil. The only thing he can choose is what dimension of his humanity will be toiling -- his physical one, his intellectual one, or his spiritual one. It is in the next world that man will be at rest -- enjoying "well deserved leisure time.")
We now understand Rabban Yochanan ben Zakkai's lesson. Man was created to learn Torah, and there is no respite from this, since man never reaches perfection and completion. Working towards this perfection, which is what happens as he learns more and more Torah, is simply a fulfillment of his purpose of existence, and this should not cause man to hold himself in too high regard. (Except, of course, to feel a sense of accomplishment for doing the basic job for which he was put on this earth.)
The class is taught by Rabbi Shaya Karlinsky, Dean of Darche Noam Institutions, Yeshivat Darche Noam/Shapell's and Midreshet Rachel for Women

Isi Leibler on UK

Isi Leibler   Isi Leibler Mailing List March 31, 2011
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	Printer-friendly Comment on this Digg this Save to del.icio.us RSS Feed   Perfidious Albion and Israel by Isi Leibler March 31, 2011 http://wordfromjerusalem.com/?p=2887    British Jews who primarily interact with fellow Jews in their daily lives, and thus remain largely insulated from direct anti-Semitic confrontations, frequently underrate the impact of the relentless demonization of Israel on their standing in society. Others, who insist that the anti-Israeli onslaughts are unconnected to anti-Semitism, are simply in outright denial The principal barometer is the media which is now so consistently hostile to Israel that an occasional neutral or positive article is almost cause for celebration. The poisonous atmosphere has now extended to the entertainment arena. In London, I saw the final episode of "The Promise," a four-part drama series televised during peak viewing time on Channel 4, which encompasses the history of the Jewish state from its birth to modern-day Israel. I doubt whether any production in the Western world has ever related to Israel with such vile bias and venom. Virtually every Jew is demonized as a duplicitous and heartless monster. The drama focuses on a British soldier who witnessed the Nazi death camps and subsequently served in the British mandatory forces when the state of Israel was born. His granddaughter, the heroine, witnesses Israeli brutality against peace-loving Palestinian women and children. It concludes with the aged former British soldier pontificating that despite the Nazi death camps, the creation of Israel was a terrible event which dispossessed the Palestinian people. The historical events are utterly distorted; rich Jews celebrate as innocent Arabs are butchered; a Jewish sniper deliberately murders a young Arab child and Israeli soldiers continuously abuse elderly Palestinians. The Jewish director, Peter Kosminsky, had the gall to inform the media that the research undertaken prior to production demonstrated that overall, Israel had squandered the compassion it derived from the Holocaust and was now "isolated, feared and loathed in equal measure." The credits at the end of the film disclose the dominant involvement of Jews and Israelis in the production. My concern is that "The Promise" will serve as a trailblazer for future dramas in which Israelis and Jews will be portrayed as despicable villains. AT THE universities, the situation continues to deteriorate. Campaigns to boycott, divest and sanction Israel are the order of the day. Many Jewish students are intimidated by the aggressiveness and violence of pro-Palestinian leftists and Arabs. Only two weeks ago, an Israeli activist at the University of London was brutally attacked and hospitalized after peacefully challenging anti-Semitic remarks expressed at an anti-Israeli demonstration. The hypocrisy and double standards of British universities were highlighted when the director of the London School of Economics, Sir Howard Davies, was obliged to resign after it was disclosed that the LSE had received huge donations from the Gaddafi family and hosted Gaddafi's son Saif, who had provided them with the benefit of his insights on civil society and human rights. The visceral hatred against Israel extends to the British judiciary. A judge recently went so far as to acquit seven anti-Israel activists vandalizing and causing $300,000 damage in a factory supplying weapons to Israel. His ruling exonerated the perpetrators on the grounds that they were preventing Israel from indulging in further Nazi like "war crimes"! The government maintains the tradition of perfidious Albion towards Israel, with the Conservatives behaving no better than their predecessors. On March 2, Prime Minister David Cameron gave a major speech to the Jewish community extolling the contributions of the Anglo-Jewish community, condemning anti-Semitism, claiming his "belief in Israel" was "indestructible" and even endorsing Zionism. Yet according to "All the president's messengers" in The Economist, with encouragement from US President Barack Obama, Cameron remains at the forefront of one-sided condemnations of Israel at the United Nations and within the Quartet. During his visit to Turkey, the PM endeared himself to his Turkish counterpart Recep Erdogan by describing Gaza as an "open air prison camp" and condemning Israel for its "attack" on the Mavi Marmara. Foreign Minister William Hague is also at the forefront of the European anti-Israeli pack. In response to the upheaval in Egypt, he reprimanded Israel for using "belligerent language" and congratulated the fervently anti- Zionist Labor Parliamentarian Gerald Kaufman for taking a "tough line" on the peace process. YET, THERE is some light at the end of the tunnel. Prime Minister Cameron has for the first time conveyed concern regarding the failures of multiculturalism and one senses a popular backlash against Islamic extremism and terror. Regrettably, this is not accompanied by a more positive attitude towards Israel and the Jews. The Jewish community is besieged. I met with the well-intentioned leaders of the Board of Deputies of British Jews seeking to cope with a difficult situation. In my opinion, they are overwhelmed by the hostile climate. They still emphasize the merits of retaining a low profile, prioritizing silent diplomacy and avoiding confrontation. They also remain reluctant to resort to public action other than as a last recourse. Together with BICOM, a generously-funded organization commissioned to promote Israel advocacy, they appear to be continuously on the defensive, desperately seeking to prove their bona fides to the Left. They invest more effort against the marginal fascists than the far more threatening Arabs and anti-Israeli far Left. The community also faces internal problems. The head of the unaccountable ‘Jewish Leadership Council', Mick Davis, who also chairs the UJIA, has been severely condemned for encouraging Jews to be critical of Israel. Samuel Hayek, the JNF UK head, resigned in protest and Davis was also subject to considerable criticism by rank-and-file members of the Board of Deputies. The feisty Zionist Federation vice president Jonathan Hoffman was obliged to withdraw a petition calling on Davis to resign when threatened by him with a costly libel suit. Hoffman's subsequent challenge to debate Davis was ignored. There are also increasing grassroots calls demanding that Jewish leaders become more assertive in their pro-Israel advocacy and public activity. The highlight of my visit was meeting talented young people who, under the leadership of Sam Westrop, have formed a new pro-Israel advocacy body called "The British Coalition for Israel." Despite resistance from some establishment Jewish communal and student leaders averse to confrontation, they have received a remarkable flow of grassroots support from activists throughout the UK. Together with a British offshoot of "Stand with Us", they now stand at the forefront of those courageously resisting the anti-Israeli onslaughts at universities and in the media. Prominent individual publicists are also making an impact. There is the renowned journalist Melanie Phillips, author of the book Londonistan which exposed the extension of radical Islamic influence within the core of British society. Currently she is under police investigation for having referred to "the moral depravity" of the Arab "savages" who slaughtered the Fogel family in Itamar and those who incited them. She represents a beacon of light, fearlessly exposing the cant and hypocrisy of the viciously anti-Israeli media. Also Robin Shepherd, a non-Jew who after publishing a brilliant book supportive of Israel, personally experienced outrageously anti-Israeli sanctions by Chatham House, which dismissed him from his post as Senior Fellow. He now writes a superb, widely read blog, commenting on Middle East affairs. Sadly, the best pro-Israel activists are frequently condemned by the Jewish establishment as extremists and accused of damaging the reputation of the Jewish community. May they grow from strength to strength

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Chapter 2: Mishna 9: Part 1

Rabban Yochanan ben Zakkai received (the tradition) from Hillel and Shammai. He used to say: If you have learned a large amount of Torah, don't hold yourself in high regard, since it was for this purpose that you were created.

Why is the lesson of Rabban Yochanan ben Zakkai taught after the lessons of Rebbe and Rabban Gamliel, even though he lived before them?
Furthermore, why is it important to know that he received the tradition from Hillel and Shammai? We wrote in the first chapter that the reason the transmission process was only traced until Hillel and Shammai was because of the deterioration in the quality of the transmission. Why is it relevant here?
The chapter opened with the lesson of Rebbe on the straight path that a person should choose. It was therefore appropriate to include with it Rabban Yochanan be Zakkai's question to his students (in the following Mishna) about the path to which a person should attach himself. But the Tanna wanted to follow Rebbe's lesson with that of his son, Rabban Gamliel. And Hillel's lesson on not separating from the community was connected to Rabban Gamliel's lesson about involvement in communal matters, so it came next. Now we return to the subject that was introduced by Rebbe, paths a man should choose.
There were other reasons for not including this Mishna in the first chapter, even though chronologically it should have followed the lessons of Hillel and Shammai. The lessons in the first chapter were all written very concisely [while this lesson is of a more lengthy and complex nature]. Additionally, the lessons of the first chapter were all taught by the leaders of each generation. This lesson includes the responses of Rabban Yochanan be Zakkai's students, something which would not have been appropriate for the first chapter.
So the Tanna opened with the lesson of Rebbe, followed by one from his son, then returned to Rabban Yochanan ben Zakkai, who was a student of Hillel and Shammai. Since the Tanna wanted to indicate a return to the chain of transmission, he inserted a lesson from Hillel before one from Rabban Yochanan ben Zakkai (who received the tradition from Hillel). This link in the transmission chain was not included in the original chronology to indicate that the quality of the ability of the students to receive the tradition was deteriorating in relation to that of earlier generations. The act of receiving is not mentioned after this, due to that continued deterioration.
(The Maharal continues explores other reasons why the Tanna deviated from the chronological order, as well as not including sons who received the tradition from their fathers. I have abridged his explanations, which would be difficult to follow in this forum. But it should be noted that the Maharal spends much space and effort dealing with the problem of the seeming haphazard ordering of the Mishnayoth. His point is to show that, in fact, no element in Chazal is haphazard or coincidental, but written with precision and to communicate a specific message. Even the order of the Mishnayoth communicates information. It is our job to delve deeply to uncover the many layers of meaning embedded in the teachings of Chazal. If we understand it deeply enough, we will see the imperative nature of the way the Mishnayoth are written.)
"If you have learned a large amount of Torah, don't hold yourself in too high regard." A person shouldn't feel that learning a large amount of Torah is an act of "chassidut" (piety). "Chassidut" means that the person has done something which is not required of him (as we have explained a number of times in earlier shiurim), which is not true in this situation. A person's initial creation was in order that he be able to learn Torah (Torah being the wisdom of G-d's will). Everything that was brought into being by G-d was created through the dimension of "din," having a compelling element to its creation. This is reflected in the verse (Koheleth 3:14) "For all that G-d has made will be forever; nothing should be added to it, and nothing detracted." This implies that He created things exactly as the must be, which is "din." In the creation process, the name "Elokim" is used, a name of G-d which reflects his characteristic of "din," strict justice, where every addition or subtraction would be a deviation from true "din."
Our Tanna is teaching us that one who learns Torah should not feel that he has done anything beyond what is required of him by the mere fact of his creation. Just as the nature of man's existence requires that he eat and drink, his true nature also requires that he toil in Torah study. (A person wouldn't pat himself on the back because he ate sufficent food to enable him to functin. It is a normal and innate activity. Learning Torah every day should be viewed as being just as natural.)
This is illustrated in the Gemara (Sanhedrin 99b): Rebbi Elazar said "A person is created to toil, as it is written (Iyov 5:7) 'Man is born to toil.' But I don't know whether it is for the toil of the mouth or toil of [physical] labor. When it says (Mishlei 16:26) 'A person who toils, toils for himself; his mouth forces the toil" it shows that it is for the toil of the mouth [that he was created]. But I still do not know whether it [the toil of the mouth] refers to the toil of Torah or to the toil of talking. When it says (Joshua 1:8) "This book of the Torah will not move from your mouth" it shows that it is for the toil of Torah [that man has been created]."
The explanation of the above is as follows. It is not possible that man was created for rest and tranquility. Only something in a state of perfection can truly be at rest, since its goals and needs have reached fulfillment. It has become complete, which allows it to rest. A human being never attains perfection, so he can never be at rest. He is always in motion, seeking and striving to attain that (ever elusive) perfection. Even as man is actualizing elements of his potential, he can never find himself at rest, for he can never reach complete perfection.
(Next class, we will continue with Maharal's interpretation of the above Gemara.)
The class is taught by Rabbi Shaya Karlinsky, Dean of Darche Noam Institutions, Yeshivat Darche Noam/Shapell's and Midreshet Rachel for Women.

Weekly study Chapter 2: Mishna 8: Part 4

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Chapter 2: Mishna 8: Part 4

He (Hillel) used to say: A surplus of meat causes an increase in worms. A surplus of possessions causes an increase in worry. A surplus of wives causes an increase in "keshafim" (witchcraft). A surplus of maidservants causes an increase in promiscuity. A surplus of slaves causes an increase in thievery. A surplus of Torah causes an increase in life. A surplus of "yeshiva" (sitting together with peers studying Torah) increases wisdom. A surplus of "eitzah" (seeking advice and insights from more experienced people) increases understanding. A surplus of charity increases peace. One who acquires a good name acquires it for himself; one who acquires words of Torah for himself has acquired the World to Come for himself.

"One who acquires a good name ("shem tov") acquires it for himself." This means that the person has acquired something which belongs to the essence of the individual. "Shem" (name) describes, identifies and reflects the pure essence of the individual. Other things that a person acquires do not belong to a person's essence in the way that his "shem" does. Acquiring a good name is an virtue that cannot be compared with any other acquisitions made by a person, most of which are, to a greater or lesser degree, external to his essence.
(This is most obviously true of our material possessions, the acquisition of which are clearly external to our true selves. Our essence does not change because of a larger house, more money, or fancier clothes. In fact, even study or good deeds may not make any change to our essence. If we study something (even Torah!) just to "do it," to cover ground, to pass a test or get a degree, then this does not operate on our true selves, and we have not become more refined, elevated, or educated people. The same can be true if our good deeds are done to impress others, because of social pressure, or other "external" motivations. Torah and good deeds are supposed to transform us into better people. If that happens, then they belong to our essence. "Shem tov," a good name, does not mean that we have impressed people so that they say good things about us. The true meaning of "shem tov" is that the essence of what we do is good. It can then be said that we have acquired a virtue that belongs to our essence.)
The Mishna concludes teaching us that "one who acquires words of Torah for himself has acquired the World to Come for himself." This is not a separate (eleventh) element, but relates back to the lesson of a surplus of Torah. It is teaching that the increase in life caused by a surplus of Torah is not only life in this world, but is also and increase of eternal life in the next world. Since the World to Come is the completion and purpose of all creation, this is brought in conclusion to these lessons. But the Mishna contains only ten elements, five related to the physical dimensions of man's existence and five related to the spiritual dimensions, which concluded with the lesson on "shem tov."
The conclusion of "shem tov," which is the essence of the person, is the tenth element. The number ten contains nine discreet elements, with the tenth being the unifying essence. In the Ten Commandments, there are nine individual elements, and one, "I am the L-rd your G-d..." which is the foundation and essence of all the others, being the unifying element. Our Mishna also contains ten elements, with one standing out as the essence of the others. (This is the underlying reason for the holiness of the tenth that we find in many laws.)
In summary, this Mishna teaches us that in material matters, a surplus is really a deficiency, something which is compellingly logical. Since physical matter is in a state of constant deterioration leading to its ultimate extinction, any surplus hastens that deterioration. (A simple example of this is a persons weight or physical fitness. A person has an optimum weight for peak physical well-being. If a person increases it, he has in fact hastened the deterioration of the physical body.) On the other hand, spiritual transcendent matters are eternal, and any surplus in these areas leads to greater levels of excellence and perfection. There is much more depth to this discussion, but it is not appropriate to elaborate. (We have pointed this out as one the Maharal's code phrases for the existence of deeper Kabbalistic concepts that are not appropriate to expound upon to the uninitiated.)
The class is taught by Rabbi Shaya Karlinsky, Dean of Darche Noam Institutions, Yeshivat Darche Noam/Shapell's and Midreshet Rachel for Women.

Maharal - Chapter 2: Mishna 8: Part 3

http://www.torah.org/learning/maharal/p2m8part3.html

Chapter 2: Mishna 8: Part 3

He (Hillel) used to say: A surplus of meat causes an increase in worms. A surplus of possessions causes an increase in worry. A surplus of wives causes an increase in "keshafim" (witchcraft). A surplus of maidservants causes an increase in promiscuity. A surplus of slaves causes an increase in thievery. A surplus of Torah causes an increase in life. A surplus of "yeshiva" (sitting together with peers studying Torah) increases wisdom. A surplus of "eitzah" (seeking advice and insights from more experienced people) increases understanding. A surplus of charity increases peace. One who acquires a good name acquires it for himself; one who acquires words of Torah for himself has acquired the World to Come for himself.

After dealing with five things that relate to the physical dimensions of existence, our Tanna begins to discuss the things that relate to the transcendent dimensions of existence, which connected to the soul. In matters relating to the soul, a surplus ("marbeh") leads to a virtue.
The first lesson is that "a surplus of Torah causes an increase in life." Torah is the foundation for the soul's existence, giving the soul its life and nourishment. It is through Torah that attachment to G-d (the source of all life) is possible, and a surplus of Torah, through a strengthening of that attachment, is what increases life and vitality .
Then we are taught "A surplus of [sitting together with peers studying Torah] increases wisdom. "Torah" (in the previous lesson) refers to the accurate knowledge of all the laws and commandments, while "wisdom" is the next stage, encompassing the reasons for the laws and an understanding of the commandments. This virtue of wisdom is also connected to the soul.
Then we are taught that a surplus of "eitzah" increases understanding. This refers to delving ever more deeply into the Torah, toiling and striving to discover and understand new things from what is already known.
The first three virtues relate to "da'ath" (knowledge), "chochma" (wisdom) and "binah" (understanding), which we find mentioned in the Haggadah (of Pesach): "...we all have wisdom, we all have understanding, we all know the Torah..."("kulanu chachamim, kulanu nevonim, kulanu yod'im et haTorah"). The Torah is called "da'ath," as we have explained in other places. (See Gevuroth HaShem, at the end of Ch. 52. This also came up in the explanation of Ch. 1, Mishna 1, in discussing the three lessons that were taught in response to the deterioration of "sechel," of the intellectual level of the Jewish people. Each one of the three lessons in that Mishna was directed at protecting the three dimensions of the "sechel:" chochmah, binah and da'ath. We will be dealing with this again in future discussions, especially in Ch. 3 in the Mishna which teaches us that "binah" and "da'ath are interdependent. It is one of the last Mishnayoth of the chapter, and if you want to reference it, there are a few ways of numbering the Mishanyoth in that chapter leading to it being listed as variously as 17, 19 or 21.)
In each of these listed practices, an increase leads to the acquisition of more virtue, in contrast to the earlier practices, where every increase (beyond what is necessary) leads to greater lack.
The next step is one who increases "tzedaka" (which we will loosely translate as "charity") which leads to an increase in peace. (The Maharal understands "tzedaka" in this context as giving to someone else something which is not owed to him, in contrast to giving because the law determines that it belongs to him.) Peace implies that there is no opposition preventing a person from smoothly following his path and pursuing his goals. Peace is necessary to enable one to achieve his goals, both materially and spiritually, while conflict would be a barrier preventing those achievements. When a person insists on all aspects of his interactions with others being built on strict adherence to the letter of the law, never adopting a position of leniency, this is a recipe for conflict and argument. (See Bava Metziah 30b, which teaches that Jerusalem was destroyed -- destruction being the ultimate conclusion of conflict and argument -- because everyone insisted on adherence to the letter of the law .) This contrasts with one who behaves charitably, with behavior that extends beyond the letter of the law, leading to peace and harmonious interactions.
Charity leads to peace, as it is written (Isaiah 32:17) "And the acts of charity are peace." This verse is used as a source for the lesson in Bava Bathra (9a): Greater is one who makes others [give charity] than one who does it (gives charity) himself. (The extra word "ma'aseh" in the verse, which we translated as "acts," is being interpreted to mean "make another do something") Rava instructed the people of Mechoza (his home town) "Make each other [give charity] in order that there should be peace even in relation to the authorities" (who usually demand strict adherence to the law). What is the meaning of this benefit of getting others to give charity?
A person can give charity out of a personal feeling of generosity, his desire to do something for another person. But he doesn't feel that it is required of him. This kind of generosity does not necessarily lead to peace and harmony with others. Arguments and strife are caused by one person expecting another person to behave in a certain way, while the second person resists. This resistance is caused by the desire of each person to do what he wants to do, and not "give in" to the other. Charity motivated by the personal desire to do for another does not indicate a willingness towards "leniency." The person generosity is motivated by his feeling that it is right, but not because there is something outside of his perspective that can require it of him. that is exactly what can lead to argument and conflict, and why even people who are capable of giving generously can become deeply embroiled in "machloketh," in interpersonal strife and argument. There generosity is a function of it being in line with their personal perspective of how things should be.
However, when, in addition to his own giving, a person works to get another to give in a situation where he was not intending to give, this comes from the recognition that charity and generosity are objective imperatives. Rather than being done due to his own feeling of generosity -- which would have been consummated by his own giving -- charity, giving something that is not required by law, is viewed as a behavioral norm. Convincing another to give, as well as giving at the behest of another, are both indicative of the ability to go beyond the letter of the law, to compromise and to be lenient in adopting behavior which is in line with another person's perspective, rather than only behaving according to one's own perspective. this is the foundation of peace and harmonious coexistence.
So the real intention of our Tanna when he teaches that an increase in charity increases peace refers to one who is involved in every aspect of charitable giving, getting others to give charity (in addition, of course, to his own giving).
The class is taught by Rabbi Shaya Karlinsky, Dean of Darche Noam Institutions, Yeshivat Darche Noam/Shapell's and Midreshet Rachel for Women.

Chapter 2: Mishna 8 : Part 2 as good as always!

http://www.torah.org/learning/maharal/p2m8part2.html

Chapter 2: Mishna 8: Part 2

He (Hillel) used to say: A surplus of meat causes an increase in worms. A surplus of possessions causes an increase in worry. A surplus of wives causes an increase in "keshafim" (witchcraft). A surplus of maidservants causes an increase in promiscuity. A surplus of slaves causes an increase in thievery. A surplus of Torah causes an increase in life. A surplus of "yeshiva" (sitting together with peers studying Torah) increases wisdom. A surplus of "eitzah" (seeking advice and insights from more experienced people) increases understanding. A surplus of charity increases peace. One who acquires a good name acquires it for himself; one who acquires words of Torah for himself has acquired the World to Come for himself.

(We left off discussing a person's excess involvement in the physical dimension of the world which will be contrasted with "excess" involvement in the spiritual dimensions of the world.)
The proper order for a person's relationship with the physical world is to first acquire possessions and then to build a home. (See Rambam Ch. 5, Deioth, Halacha 11) For this reason the lesson on possessions is followed with a lesson about the foundation of the home, his wife. We are taught that a surplus of wives causes an increase in "keshafim" (witchcraft). The power of "kishuf" is more developed and prevalent among women due to their greater connection to the tangible and physical dimensions of world, as well as to their more developed sense of imagination, both of which are needed to activate the power of "kishuf."
(It is difficult for us today to know exactly what the power of "kishuf" is, but it was clearly a real force. There is a prohibition in the Torah of being involved in it, in Shemoth 22:17; and there is discussion about it in Sanhedrin 67a-b. From the Gemara and commentaries, it seems that kishuf relates to the interference with the desired relationship between the forces of the upper world and their proper influence on the physical world, enabling the material world to function with a dimension of independence from the upper world. It is for this reason that for "kishuf" to work, the person doing it must be rooted on the earth, as is implied in Rashi in Sanhedrin (44b, "d'bayah").
(Just as the Maharal made clear in the previous lessons, a "surplus of wives" is not referring to a literal count of a person's actual wives, but rather a representative lesson about a man's relationship to his wife (or in the time of the Torah and Talmud, to his wives). A person who shows a predilection for many women ("marbeh") seems to be responding to the collective "mystique" of Womankind, rather than to the unique individuality of a woman with whom he can create a true partnership of accomplishment. The nature of womankind is to be more connected to and rooted in nature and the physical world. Some manifestations of this would be their tendency towards the practical rather than the theoretical; their connection of their bodies to the rhythms of time and forces of life.
(The woman's nature and role, reflecting the ideal state of "chomer," is directed towards being the "implementer" of the potential ideal in the "real" world. It is the male role to provide the theoretical framework represented by the "tzurah," for that ideal. Please refer to our extended discussions on this in Ch. 1, Mishna 5.
("Kishuf" is the strengthening of the power of "chomer," the material dimension of creation, to resist the implementation of the ideal dimension of creation. Even though a person's wives may be far removed from performing any kind of "kishuf," pursuing a surplus of wives is departing from and weakening the role with which he is charged, being drawn to the very different female role. This upsets the very delicate balance necessary to ensure the proper connection between the upper and lower worlds in order that the desired ideals are implemented in the material world.
(Concepts in Chazal that relate to gender differences have become difficult to discuss in these "politically correct" times. Yet there is much in the writings and research of contemporary secular educators, psychologists and psychiatrists which validates the Torah view. (Some of the work of Dr. John Gray in his "Men Are From Mars, Women Are From Venus" series is an example.) Unfortunately, discussions of this topic on its merits are usually difficult these days. The problem frequently is not an educated refutation of the principles, but resistance due to the potential for abuse that are implied in many of these principles. If the principles are misused or abused in a chauvinistic way, that should not lead us to deny the principles, which are rooted in our Divine Torah. Rather we must fight the specific instances of abuse or misuse, without compromising on a correct understanding of how G-d made the male and the female, and the different roles they play in bringing the world to its desired perfection.)
After discussing the foundation of a man's home, the Tanna discusses the excess in other dimensions of the home. The maidservant represents one works in the home, while the slave represents one who works outside the home, in the fields. Maidservants are descendants of Cham (the son of Noach who was cursed for his improper behavior towards his father), and are considered steeped in promiscuity as a continuation of their ancestor. Even if the specific maidservants owned by the person are themselves of the highest moral standards, the tendency of the person to an excess of maidservants is indicative of his own disposition and lack of sensitivity towards promiscuity.
Slaves are associated with thievery due to a presumed lack of honesty and integrity. (While this sounds a little "politically incorrect," the explanation provided by the Maharal may be relevant to many of us in our professional lives.) The possible difficulty of properly performing the tasks assigned to him leads a slave to compromise on the honesty of how he discharges those responsibilities, resulting in his indirect stealing (from his owner, through a less than thorough performance of his tasks) or more directly stealing from others in order to make his work easier. This was the behavior of the shepherds of Lot, who allowed the sheep to graze in other people's fields, in contrast to the shepherd's of Avraham, who took the sheep to the desert where they would graze on ownerless land. (See Breishith 13:7 and Rashi ibid, as well as Shemoth 3:1 where it is taught that Moshe behaved in a similar fashion.)
Due to their natural dispositions, maidservants who deviate from proper behavior are led to promiscuity, while slaves who deviate from proper behavior are led to thievery. Grasping this requires a very deep understanding of the workings of the world. (As we have written before, this language of the Maharal indicates a deeper insight that borders on the Kabbalistic.)
In summary, the five things mentioned in the first part of the Mishna relate to the physical dimensions of existence, and any excess in this dimension results in increased need and deficiency, and ultimate deterioration.
The class is taught by Rabbi Shaya Karlinsky, Dean of Darche Noam Institutions, Yeshivat Darche Noam/Shapell's and Midreshet Rachel for Women.