## Ikar Tosafot Yom Tov on Pirkei Avot Chapter 3

###### Ikar Tosafot Yom Tov on Pirkei Avot 3:1:1
[Ikar Tosafot Yom Tov on Pirkei Avot 3:1:1](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:1:1)

**עֲקַבְיָא.** בִּזְמַן הַבַּיִת הָיָה. וְעַיֵּן תּוֹסְפוֹת יוֹם טוֹב:

**Sefaria Community Translation:**
**Akavia:** He [lived] during the time of the Temple. And see Tosafot Yom Tov.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:1:2
[Ikar Tosafot Yom Tov on Pirkei Avot 3:1:2](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:1:2)

**דַּע.** חָזַר וְאָמַר מִלַּת דַּע לְפִי שֶׁלִפְנֵי מִי אַתָּה עָתִיד כוּ' אֵינָן בְּהִסְתַּכְּלוּת וּרְאִיָּה מוּחֶשֶׁת כִּי אִם שֶׁיַּאֲמִין זֶה בְּדֶרֶךְ יְדִיעָה. מִדְרַשׁ שְׁמוּאֵל:

**Sefaria Community Translation:**
**"Know":** He went back and said the word, "know," because "before Whom are you destined, etc.," is not with a physical keeping of one's eye and vision, but rather that he should believe it intellectually - Midarsh Shmuel.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:1:3
[Ikar Tosafot Yom Tov on Pirkei Avot 3:1:3](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:1:3)

**מֵאַיִן כוּ'.** שְׁאֵלַת הַמָּקוֹם שֶׁבָּא מִשָּׁם בִּלְשׁוֹן אַיִן כְּמוֹ מֵאַיִן בָּאוּ הָאֲנָשִׁים, וּשְׁאֵלַת הַמָּקוֹם שֶׁיָּבֹא לְשָׁם בִּלְשׁוֹן אָנָה כְּמוֹ אָנָה אֵלֵךְ מֵרוּחֲךָ וְאָנָה מִפָּנֶיךָ אֶבְרַח:

**Sefaria Community Translation:**
**"from where (*me'ayin*), etc.":** The question of the place from which you come [uses the] term, *ayin*, as in "*me'ayin* (from where) did the people come." And the question of the place to which he will go uses the term, *anah*, as in "*Anah* (To where) will I go from Your spirit and *anah* (to where) will I run away from in front of You?"


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:1:4
[Ikar Tosafot Yom Tov on Pirkei Avot 3:1:4](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:1:4)

**אַתָּה הוֹלֵךְ.** כִּי הָאָדָם הוֹלֵךְ לְבֵית עוֹלָמוֹ וּמִתְקָרֵב אֶל הַמִּיתָה כִּי יוֹם הַמָּוֶת מִיּוֹם הִוָּלְדוֹ הוּא, שֶׁמִּיּוֹם שֶׁנּוֹלָד הוּא מִתְקָרֵב וְהוֹלֵךְ אֶל הַמִּיתָה, וְעַל כֵּן נָקַט לְשׁוֹן הֹוֶה וְלֹא לְשׁוֹן עָתִיד. מִדְרַשׁ שְׁמוּאֵל:

**Sefaria Community Translation:**
**"you going":** As man is going to his [grave] and is approaching death, as 'the day of death is from the day of his birth.' Since from the day that he is born, he approaches and goes towards death - and therefore he uses present tense and not future tense - Midrash Shmuel.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:1:5
[Ikar Tosafot Yom Tov on Pirkei Avot 3:1:5](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:1:5)

**לִמְקוֹם כוּ'.** וְלֹא אָמַר שֶׁיִּהְיֶה רִמָּה וְתוֹלֵעָה, שֶׁכָּךְ אָמַר הַכָּתוּב כִּי עָפָר אַתָּה וְאֶל עָפָר תָּשׁוּב. דֶּרֶךְ חַיִּים:

**Sefaria Community Translation:**
**"To a place, etc.":** And he did not say, "he will be dust, worms, and maggots." As so did the verse (Genesis 3:19) say, "as you are dirt and you will return to the dirt" - Derekh Chaim.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:1:6
[Ikar Tosafot Yom Tov on Pirkei Avot 3:1:6](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:1:6)

**דִּין וְחֶשְׁבּוֹן.** תְּחִלַּת דִּין קָאָמַר, וּלְפִיכָךְ הִקְדִּים דִּין לְחֶשְׁבּוֹן. וְאָמַר לָתֵת דִּין, שֶׁאִם יַעֲשֶׂה חֵטְא מִתְחַיֵּב מִזֶּה דִּין, לְכָךְ שַׁיָּךְ לוֹמַר שֶׁהוּא נוֹתֵן הַדִּין כוּ'. דֶּרֶךְ חַיִּים: 
(עיקר תוי"ט).

**Sefaria Community Translation:**
**"an account and a reckoning":** It is speaking about the beginning of the accounting (judgement) and therefore it had account precede reckoning. And he said, "to give an account," to say that if he sins, he is obligated an accounting as a result of it - hence, it is relevant to say that he gives an accounting, etc. - Derekh Chaim.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:2:1
[Ikar Tosafot Yom Tov on Pirkei Avot 3:2:1](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:2:1)

**מַלְכוּת.** הוּא הַמֶּלֶךְ עִם שָׂרָיו וְיוֹעֲצָיו הַמַּנְהִיגִים מַלְכוּתוֹ וְעוֹשִׂים מִשְׁפָּט בָּאָרֶץ, [וּלְפִיכָךְ לֹא אָמַר בִּשְׁלוֹם] הַמֶּלֶךְ. כָּךְ פֵּרְשׁוּ הַמְפָרְשִׁים:

**Sefaria Community Translation:**
**"Government:"** That [means] the king and his ministers and his advisors who run his kingdom and administer law in the land[. And that is why it did not say, "for the welfare] of the king." So did the commentators explain.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:2:2
[Ikar Tosafot Yom Tov on Pirkei Avot 3:2:2](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:2:2)

**לֵצִים.** דְּאֵין לֵיצָנוּת גְּדוֹלָה מִמִּי שֶׁאוֹמְרִים לוֹ מְנֵה זְהוּבִים שָׁעָה אַחַת וְכָל שֶׁתִּמְנֶה יִהְיֶה שֶׁלְּךָ, וְהוּא בָּטֵל, וַדַּאי מִתְלוֹצֵץ מִן הַזְּהוּבִים וּמְבַזֶּה אוֹתָם. כֵּן הַבָּטֵל מִדִּבְרֵי תּוֹרָה אַחַר שֶׁיּוֹדֵעַ הַשָּׂכָר הַגָּדוֹל הַזֶּה, אֵינוֹ כִּי אִם לֵץ. וְאָמַר וְאֵין בֵּינֵיהֶם רְצוֹנוֹ לוֹמַר שֶׁאַף עַל פִּי שֶׁכָּל אֶחָד עוֹסֵק לְבַדּוֹ אֲבָל אֵין בֵּינֵיהֶם, שֶׁכָּל אֶחָד מַהֲבִיל וּמִתְלוֹצֵץ בְּלִבּוֹ עַל יְדִיעַת וְלִמּוּד חֲבֵרוֹ וְחוֹשֵׁב שֶׁאֵין לוֹ תּוֹעֶלֶת בְּחֶבְרָתוֹ עִמּוֹ כוּ', בְּוַדַּאי לֵצִים יִקָּרְאוּ אַף עַל פִּי שֶׁאֵין פּוֹצֶה פֶּה. וְעַיֵּן תּוֹסְפוֹת יוֹם טוֹב:

**Sefaria Community Translation:**
**"this is a session of scorners:"** As there is no greater scorn than one to whom they say, "Count gold coins for an hour, and every thing that you count will be yours;" and he is idle [from doing this. Such a one] certainly scorns the gold coins and disgraces them. So [too] is one who is idle from words of Torah - since he knows [its] great reward, he is nothing but a scorner. And he said "there are no [words] between them," [by which] he means to say that even though they are involved in Torah [study] each one by himself, there is however [nothing] "between them," since each one is foolish and is scornful in his heart about the knowledge and learning of his fellow and thinks that he has nothing to gain from his company with him, etc. Certainly they are called scorners, even though no one opens his mouth [and calls them on it]. And see Tosafot Yom Tov.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:2:3
[Ikar Tosafot Yom Tov on Pirkei Avot 3:2:3](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:2:3)

**שְׁכִינָה שְׁרוּיָה בֵינֵיהֶם.** הֵפֶךְ הַלֵּיצָנִים, כִּי הֵם הַכַּת שֶׁאֵינָם רוֹאִים פְּנֵי הַשְּׁכִינָה. אָמְנָם אֵלּוּ לְהֶפֶךְ, כִּי הַלֵּיצָנִים אֲפִלּוּ בְּמוֹתָם הַשְּׁכִינָה מִתְרַחֶקֶת מֵהֶם כָּל שֶׁכֵּן בְּחַיֵּיהֶם, וְאֵלּוּ אֲפִלּוּ בְּחַיֵּיהֶם שְׁכִינָה שְׁרוּיָה בֵּינֵיהֶם כָּל שֶׁכֵּן בְּמִיתָתָם. מִדְרַשׁ שְׁמוּאֵל:

**Sefaria Community Translation:**
**"the Divine Presence rests with them":** [This is] the opposite of the scoffers, as [the latter] are the group that do not see the face of the Divine Presence. However these are the opposite: as the scoffers - even in their death - the Divine Presence distances Itself from them; all the more so during their lives. And these - even during their lives - the Divine Presence dwells with them; all the more so in their death - Midrash Shmuel.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:2:4
[Ikar Tosafot Yom Tov on Pirkei Avot 3:2:4](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:2:4)

**וְעוֹסֵק כוּ'.** שֶׁיָּחִיד אֵינוֹ רָגִיל לְהוֹצִיא דִּבְרֵי תּוֹרָה מִפִּיו, וּלְפִיכָךְ לֹא שַׁיָּךְ לוֹמַר אֶצְלוֹ וְעוֹסֵק בְּדִבְרֵי תּוֹרָה כְּמוֹ שֶׁהוּא אֵצֶל שְׁנַיִם שֶׁהֵם מְדַבְּרִים זֶה עִם זֶה: 
(עיקר תוי"ט).

**Sefaria Community Translation:**
**"[studying Torah,] etc.":** Since an individual [who is alone] is not accustomed to putting out words of Torah from his mouth, therefore it is not relevant to say with him, "[studying] words of Torah (*divrei Torah*);" as it is with two, who are speaking one with the other.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:2:5
[Ikar Tosafot Yom Tov on Pirkei Avot 3:2:5](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:2:5)

וְכֵן פֵּרֵשׁ הָרַמְבַּ"ם. אֲבָל גִּרְסָתוֹ, מִנַּיִן שֶׁאֲפִלּוּ אֶחָד יוֹשֵׁב וְשׁוֹנֶה שֶׁמַּעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ קִיֵּם אֶת הַתּוֹרָה שֶׁנֶּאֱמַר יֵשֵׁב וְגוֹ'. וְלַגִּרְסָא שֶׁלָּנוּ נִרְאֶה כְּמוֹ שֶׁכָּתַב מִדְרַשׁ שְׁמוּאֵל בְּשֵׁם הָרַשְׁבַּ"ם, שֶׁמְּפָרֵשׁ כִּי נָטַל עָלָיו, שֶׁהֻשְׁלַךְ עָלָיו שָׂכָר מֻשְׁלָם, אוֹ הֲרֵי הוּא כְּנָטַל שְׂכָרוֹ כְּבָר שֶׁמְּזֻמָּן הוּא. עוֹד פֵּרֵשׁ כָּאן כְּמוֹ שֶׁכָּתַב הָרַ"ב סוֹף מִשְׁנָה ו'. וְגִרְסַת רַשִׁ"י נִרְאֶה לִי דְּגָרַס כָּאן כָּל מָקוֹם וְגוֹ' וּלְקַמָּן מִשְׁנָה ו' גָּרַס כִּי נָטַל וְגוֹ' כוּ'. וּבַגְּמָרָא, וּמֵאַחַר דַּאֲפִלּוּ חַד, תְּרֵי מִבַּעְיָא, תְּרֵי מִכְתְּבֵי מִלַּיְהוּ בְּסֵפֶר הַזִּכְרוֹנוֹת, חַד לֹא מִכְתְּבֵי מִלֵּיהּ. וְעַיֵּן תּוֹסְפוֹת יוֹם טוֹב:

**Sefaria Community Translation:**
And [like Rabbi Bartenura] did Rambam explain. However his textual variant was "From where [is there proof that] that even [when there is only] one [person studying Torah], the verse considers it as he kept the Torah? As it is said, 'He sits alone. etc.'” And according to the textual variant that we have, [the correct understanding] appears to be that which is written in Midrash Shmuel in the name of Rashbam, who explains that "since he takes [a reward]" [means] that a full reward is sent to him; or that behold, he is like one who has already taken his reward, as it is [already] prepared. He also wrote here like the words of Rabbi Bartenura at the end of Mishnah 6. And it appears to me that Rashi has a textual variant that has "'In every place, etc.'" here, and later in Mishnah 6 he has a variant [that reads], "'since he takes, etc.'" And in the gemara [it is written], "And since even one, do I need [to say] two? [With] two, their words are written in the Book of Remembrance; [with] one, his words are not written." And see Tosafot Yom Tov.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:3:1
[Ikar Tosafot Yom Tov on Pirkei Avot 3:3:1](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:3:1)

**שְׁלֹשָׁה.** נָקַט שְׁלֹשָׁה, דְּבַפָּסוּק שֶׁהֵבִיא לִרְאָיָה שָׁם מְדַבֵּר גַּם כֵּן בִּשְׁלֹשָׁה, הֶחָכָם וְהַכֹּהֵן וְהַנָּבִיא. לֵב אָבוֹת:

**Sefaria Community Translation:**
**"Three who ate":** [The teacher of the mishnah] took [the number] three, as there in the verse that he brought as a proof it also speaks about three - and they are the wise man, the priest and the prophet - Lev Avot.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:3:2
[Ikar Tosafot Yom Tov on Pirkei Avot 3:3:2](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:3:2)

וְהַבְּרָכוֹת הֵן שָׁלֹשׁ. כִּי הַטּוֹב וְהַמֵּטִיב בְּיַבְנֶה תִּקְנוּהָ. וְנִמְצָא שֶׁהֵן כְּנֶגֶד שָׁלֹשׁ אִמּוֹת דִּלְקַמָּן. וְעַיֵּן תּוֹסְפוֹת יוֹם טוֹב שֶׁהֶאֱרִיךְ לְרַמֵּז בְּשָׁלֹשׁ בְּרָכוֹת אֵלּוּ שֶׁהֵם נֶגֶד תּוֹרָה נְבִיאִים כְּתוּבִים. אִי נַמִּי נֶגֶד מִקְרָא מִשְׁנָה גְּמָרָא. וְסִיֵּם וְזֶה לְשׁוֹנוֹ, וְאַף עַל פִּי שֶׁהִצַּבְתִּי צִיּוּנִים לְהַדְמוֹת בִּרְכַּת הַמָּזוֹן לְתוֹרָה נְבִיאִים כְּתוּבִים אִי נַמִּי כוּ' כִּדְאִיתָא בְּסוֹטָה סוֹף פֶּרֶק ז', מִכָּל מָקוֹם לֹא נִתְיַשְּׁבָה דַּעְתִּי בִּפְסָק הַזֶּה לָצֵאת יְדֵי חוֹבָה בְּכָךְ, דְּוַדַּאי דְּרַבִּי שִׁמְעוֹן לָאו בְּהָכִי מַיְרֵי, דְּאַטּוּ בִּרְשִׁיעֵי עָסְקִינַן שֶׁאֵין מְבָרְכִין בִּרְכַּת הַמָּזוֹן שֶׁהוּא מִצְוַת עֲשֵׂה. וּמִלֵּי דְּאָבוֹת מִלֵּי דַּחֲסִידוּת נִינְהוּ. וּלְשׁוֹן רַשִׁ"י, וּרְגִילִין בְּנֵי אָדָם לִפְטֹר עַצְמָן בְּבִרְכַּת הַמָּזוֹן:

**Sefaria Community Translation:**
And the blessings are three - as [the fourth blessing of] "the Good and the One who does good" was established [by the rabbis] in Yavneh - and it comes out that it corresponds to the three amot (the measurement, understood by some as indicating a tripartite study at the table, in the verse cited) later on. And see Tosafot Yom Tov who explained at length that these three blessings hint to a correspondence with Torah, Prophets and Writings; and also to Scripture, Mishnah and Talmud. And he concludes - and this is his language: And even though I have marked signs to compare the Grace after Meals to the Torah, Prophets and Writings - or also, etc., as it is found in the end of Chapter 7 in Sotah - nonetheless, my mind is not settled with this decision to fulfill one's obligation with this. As certainly Rabbi Shimon is not speaking about these, since are we dealing with evildoers that do not bless the Grace after Meals, which is a positive commandment? And the words of Avot are words (teachings) of piety. And the language of Rashi [about this is] "And people are accustomed to dispensing [of this obligation] with the Grace after Meals."


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:3:3
[Ikar Tosafot Yom Tov on Pirkei Avot 3:3:3](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:3:3)

**מִשֻּׁלְחָנוֹ שֶׁל מָקוֹם.** שֶׁמַּעֲלֶה עֲלֵיהֶם כְּאִלּוּ הִקְרִיבוּ קָרְבָּנוֹת, עַל דֶּרֶךְ מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זַ"ל כֹּהֲנִים מִשֻּׁלְחַן גָּבוֹהַּ קָא זָכוּ. מִדְרַשׁ שְׁמוּאֵל: 
(עיקר תוי"ט).

**Sefaria Community Translation:**
**"it is as if, etc.":** As it ascribes [it] to them as if they offered sacrifices in the way that the rabbis, may their memory be blessed, said, "The Priests merited [to eat] from the High table" - Midrash Shmuel.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:4:1
[Ikar Tosafot Yom Tov on Pirkei Avot 3:4:1](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:4:1)

**וּמְפַנֶּה.** וְהוּא גִּרְסַת הָרַ"ב. וְגִרְסַת וְהַמְּפַנֶּה טָעוּת הוּא, דְּאִם כֵּן הַנֵּעוֹר אֵינוֹ מְפַנֶּה וְלָמָּה יִתְחַיֵּב. וְהָרַשְׁבַּ"ם מְפָרֵשׁ הַנֵּעוֹר בַּלַּיְלָה וַאֲפִלּוּ בַּבַּיִת. וְהַמְּהַלֵּךְ בַּדֶּרֶךְ וַאֲפִלּוּ בַּיּוֹם. וּבִשְׁנֵיהֶם בִּיחִידִי עָסְקִינַן. וְלִדְבָרָיו יֵשׁ לְקַיֵּם גִּרְסַת וְהַמְּפַנֶּה. וְעַיֵּן תּוֹסְפוֹת יוֹם טוֹב: 
(עיקר תוי"ט).

**Sefaria Community Translation:**
**"And turns":** And that is the textual variant of Rabbi Bartenura. And the version, "and the one that turns," is a mistake; as if so, "The one who stays awake" does not turn [to idleness], so why is he is liable [for his life]? And Rashbam, explained "One who stays awake" - and even at home; "and one who wanders on a road" - and even during the day; and about both of them, we are dealing [with him being] "alone." And according to his words, one can maintain the textual variant, "and one who turns." And see Tosafot Yom Tov.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:5:1
[Ikar Tosafot Yom Tov on Pirkei Avot 3:5:1](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:5:1)

**עֹל תּוֹרָה.** הַתְמָדַת הַקְּרִיאָה. הָרַמְבַּ"ם:

**Sefaria Community Translation:**
**"The yoke of Torah":** Constancy of reading [it] - Rambam.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:5:2
[Ikar Tosafot Yom Tov on Pirkei Avot 3:5:2](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:5:2)

וְלָאו דְּמִתְחַיֵּב בְּנַפְשׁוֹ דִּלְעֵיל בִּמְפַנֶּה, חָמוּר מִנּוֹתְנִין עָלָיו עֹל דְּהָכָא בְּפוֹרֵק. דְּוַדַּאי לֵיתָא. אֶלָּא דְּמִתְחַיֵּב דְּאָמְרָן הַיְנוּ אִם יִפְגְּעוּ בּוֹ לִסְטִים אוֹ מַזִּיקִים מִתְחַיֵּב בְּנַפְשׁוֹ, וְדָמוֹ הָיָה נִדְרָשׁ מֵעַצְמוֹ, אֲבָל אֶפְשָׁר שֶׁלֹּא יְאָרְעוֹ כָּל רַע. אֲבָל הָכָא נוֹתְנִין כוּ' וְלֹא יוּכַל מַלֵּט. נִרְאֶה לִי:

**Sefaria Community Translation:**
And it is not that the one that "is liable for his life" above (in the previous mishnah) regarding the "one who turns" is more severe than the "one who casts" here; as it is certainly not. Rather, the one who "is liable" that we said, is [so, only] if brigands or demons should encounter him - [then] he "is liable for his life" and his blood is required of him. But it is possible that nothing bad will occur. Here, however, "they will place, etc.," 'and he cannot escape.' [So does it] appear to me.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:6:1
[Ikar Tosafot Yom Tov on Pirkei Avot 3:6:1](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:6:1)

וְכֵן מָצִינוּ עֲשָׂרָה שֶׁדָּנִין, בְּדִינֵי עֲרָכִין, וּשְׁנַיִם וְאֶחָד כְּשֶׁקִּבְּלוּ עֲלֵיהֶם. אִי נַמִּי יָחִיד מֻמְחֶה:

**Sefaria Community Translation:**
And so have we found [that] ten judge in the laws of appraisals; or two plus one if the [litigants] have accepted them upon themselves; or also an individual expert.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:6:2
[Ikar Tosafot Yom Tov on Pirkei Avot 3:6:2](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:6:2)

אַף עַל גַּב דְּגִרְסָתוֹ בַּדִּין, עֵסֶק הַתּוֹרָה כָּל שֶׁכֵּן הוּא:

**Sefaria Community Translation:**
Even though [Rabbi Bartenura's] textual variant was "in judgement;" [judgement] is, all the more so, involvement with Torah


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:6:3
[Ikar Tosafot Yom Tov on Pirkei Avot 3:6:3](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:6:3)

**אֲפִלּוּ שְׁנַיִם.** וּמֵאַחַר דַּאֲפִלּוּ תְּרֵי, תְּלָתָא מִבַּעְיָא. מַהוּ דְּתֵימָא דִּינָא שְׁלָמָא בְּעָלְמָא וְלֹא אָתְיָא שְׁכִינָה, קָא מַשְׁמַע לָן דְּדִינָא נַמִּי הַיְנוּ תּוֹרָה. וּמֵאַחַר דַּאֲפִלּוּ תְּלָתָא, עֲשָׂרָה מִבַּעְיָא. עֲשָׂרָה קַדְמָא שְׁכִינָה וְאָתְיָא, תְּלָתָא עַד דְּיָתְבֵי. גְּמָרָא. וְאַדְּאִתְּמַר הָתָם קָאָמַר לָהּ, וְלֹא אִתְּמַר הָתָם חֲמִשָּׁה. וּבְמִדְרַשׁ שְׁמוּאֵל כָּתַב דְּבַעֲשָׂרָה נִצָּב, רְצוֹנוֹ לוֹמַר עוֹמֵד כִּבְיָכוֹל, וְהֵם יוֹשְׁבִים. מַה שֶּׁאֵין כֵּן בַּחֲמִשָּׁה דְּלֹא כְּתִיב נִצָּב. וְעַיֵּן מַה שֶּׁכָּתַבְתִּי לְעֵיל אוֹת י"א: 
(עיקר תוי"ט).

**Sefaria Community Translation:**
**"even two?”:** And since even two, do I need [to say] three? What would you say [otherwise]? Judgement is just making peace and [so] the Divine Presence does not come. [Hence] the verse comes to make us understand that judgement is also Torah [study]. And since even three, do I need [to say] ten? [With] ten, the Divine Presence comes to precede [them; with] three, [It waits] until they are seated. And [this explanation from the Talmud] is speaking about what was stated there, and there 'five' was not stated. And in Midrash Shmuel, he wrote that with ten, He is upright - he means to say, He is standing - as if it were possible - and they are sitting; which is not the case with five, as [there,] "upright" is not written. And see what I wrote above, note 11 (Ikar Tosafot Yom Tov on Avot 3:2:5)


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:7:1
[Ikar Tosafot Yom Tov on Pirkei Avot 3:7:1](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:7:1)

**וְכֵן בְּדָוִד.** עַל אוֹתוֹ מַעֲשֶׂה שֶׁקִּבֵּץ כֶּסֶף וְזָהָב לְבֵית הַמִּקְדָּשׁ אָמַר דָּוִד פָּסוּק זֶה. רַשִׁ"י. וּמִשּׁוּם דְּאִיכָּא לְמִדְחֵי, דְּדִלְמָא דָּוִד שָׁאנֵי שֶׁהִתְנַדֵּב לְבֵית הַמִּקְדָּשׁ שֶׁהַשֵּׁם יִתְבָּרַךְ צִוָּה עָלָיו בִּפְרָטוּת וְהָיָה בְּהָנִיחַ וְגוֹ', אִי נַמִּי רַבִּים שָׁאנֵי, לְכָךְ לֹא אָמַר שֶׁנֶּאֱמַר כִּי מִמְּךָ הַכֹּל וְגוֹ', לְפִי שֶׁאֵינָהּ רְאָיָה גְּמוּרָה. דֶּרֶךְ חַיִּים:

**Sefaria Community Translation:**
**"And thus with David":** About that event, when he gathered silver and gold for the Temple, did David say this verse - Rashi. And since it is possible to push this off, as maybe David is different; as he was donating to the Temple, about which God had specifically commanded, "And it will be when [the Lord, your God] allows you to rest, etc." And also (another explanation is) it is different [with] a group. Hence, he did not say, "As it is stated, 'For all comes from You, etc.;'" as it is not a complete proof - Derekh Chaim.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:7:2
[Ikar Tosafot Yom Tov on Pirkei Avot 3:7:2](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:7:2)

**בַּדֶּרֶךְ.** שֶׁהוּא מְקוֹם סַכָּנָה. וְיֵשׁ מְפָרְשִׁים דְּלָאו דַּוְקָא, אֶלָּא הוּא הַדִּין בַּבַּיִת, אֶלָּא דְּבַדֶּרֶךְ שְׁכִיחֵי אִילָן וְנִיר וְאֶפְשָׁר שֶׁיַּפְסִיק:

**Sefaria Community Translation:**
**"on the way":** which is a dangerous place. And some explain that it not only [on the way], but the same is true in a house. However since it is common [to find] trees and plowed fields on the way, it is [more] possible that he will interrupt.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:7:3
[Ikar Tosafot Yom Tov on Pirkei Avot 3:7:3](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:7:3)

**נִיר.** דְּלֹא תֵימָא דַּוְקָא אִילָן שֶׁהוּא רוֹאֵהוּ מֵרָחוֹק וְאוֹמֵר מַה נָּאֶה שֶׁזֶּה וַדַּאי שֶׁמַּפְסִיק, אֶלָּא אֲפִלּוּ נִיר שֶׁנִּמְצָא בְּצִדּוֹ כְּשֶׁהוּא מְהַלֵּךְ אֲפִלּוּ הָכִי הֲוֵי הֶפְסֵק. דֶּרֶךְ חַיִּים:

**Sefaria Community Translation:**
**"'plowed field'":** So that you not say, it is only [with] a tree that he [can] see from faraway and he says, "How lovely" which is certainly an interruption; but rather even a plowed field which is found alongside of him as he is walking, nonetheless, that [too] is [considered] an interruption - Derekh Chaim.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:7:4
[Ikar Tosafot Yom Tov on Pirkei Avot 3:7:4](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:7:4)

**מַעֲלֶה עָלָיו הַכָּתוּב.** סָמִיךְ לֵיהּ עַל פָּסוּק הַקֹּטְפִים מַלּוּחַ עֲלֵי שִׂיחַ, דִּדְרָשׁוּהוּ עַל הַפּוֹסְקִים מִדִּבְרֵי תּוֹרָה, וְכֵן מְתֻרְגָּם דְּשָׁבְקִין פִּתְגְּמֵי אוֹרַיְתָא מִן לוּחַ לִבְּהוֹן מְטוֹל מִלֵּי דְּעָלְמָא. וְכֵיוָן שֶׁכֵּן הוּא מְתֻרְגָּם מִלְּתָא דִּפְשִׁיטָא הוּא וְאֵין צָרִיךְ לְהַזְכִּירוֹ בְּהֶדְיָא, וְסָמַךְ עַל הַמֵּבִין כוּ'. מִדְרַשׁ שְׁמוּאֵל. וְאָמַר כְּאִלּוּ כוּ'. צָרִיךְ לוֹמַר דְּהָכָא לֹא הֲוֵי אֶלָּא הֶפְסֵק דֶּרֶךְ עֲרַאי וּמִיָּד הוּא חוֹזֵר אֶל מִשְׁנָתוֹ, אֲבָל לְעֵיל מִשְׁנָה ד' קָאָמַר דִּמְפַנֶּה לִבּוֹ לְבַטָּלָה. וְלַפֵּרוּשׁ הַשֵּׁנִי שֶׁכָּתַב הָרַ"ב דְּהָכָא בִּמְבָרֵךְ כוּ', מֵעִקָּרָא לֹא קָשְׁיָא. וְעַיֵּן תּוֹסְפוֹת יוֹם טוֹב: 
(עיקר תוי"ט).

**Sefaria Community Translation:**
**"Scripture considers him:"** [The teacher of the mishnah] supported this with the verse, "They reap salt-wort (*maluach*) from the leaves of the bush," which they expounded [to be] about those that interrupt words of Torah. And so is it translated [into Aramaic], "since they remove words of Torah from [the] tablet (*min luach*) of their heart, in order to take mundane words." And since it is translated like this, it is an obvious matter and there is no need to mention [the verse] explicitly and he relies upon the one who understands, etc. - Midrash Shmuel. And that which it said, "as if, etc.," we must say that [it is] because here it is only a chance interruption and he immediately goes back to his study; but above [in] Mihsnah 4 it is speaking about when "he turns his heart to idleness." And according to the second explanation of Rabbi Bartenura, that here it is about one who is blessing, etc., it is not an objection to begin with. And see Tosafot Yom Tov.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:8:1
[Ikar Tosafot Yom Tov on Pirkei Avot 3:8:1](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:8:1)

**כָּל.** לַאֲתוֹיֵי אֲפִלּוּ מֵחֲמַת עַצְלוּת. וְהַמִּדְרַשׁ שְׁמוּאֵל כָּתַב אֲפִלּוּ מֵחֲמַת שֶׁהוּא טָרוּד לִמְצֹא טֶרֶף לְבֵיתוֹ אֲפִלּוּ הָכִי מִתְחַיֵּב בְּנַפְשׁוֹ. כִּי מִקְרָא מָלֵא הוּא הַשְׁלֵךְ עַל ה' יְהָבְךָ. וְאֵין נִפְטַר רַק מִי שֶׁתָּקְפָה כוּ':

**Sefaria Community Translation:**
**"Anyone":** [is coming] to include even because of laziness. And Midrash Shmuel wrote, even if it as a result of his being preoccupied in search of [sustenance] for his family, nonetheless he is liable for his life. As it is an explicit verse [that informs us of this], "Cast your burden unto the Lord, etc." And the only one who is exempt is the "one [whose studies] have overpowered," etc.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:8:2
[Ikar Tosafot Yom Tov on Pirkei Avot 3:8:2](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:8:2)

**דָּבָר אֶחָד.** שֶׁאֵין לְךָ דָּבָר אֶחָד שֶׁאֵין תְּלוּיִים בּוֹ דְּבָרִים רַבִּים. וּלְפִיכָךְ בַּדָבָר הָאֶחָד שֶׁשָּׁכַח נִתְקַיֵּם פֶּן תִּשְׁכַּח אֶת הַדְּבָרִים. מִדְרַשׁ שְׁמוּאֵל. וְנִרְאֶה לִי דִּכְתִיב הִשָּׁמֶר לְךָ וּשְׁמֹר, כֶּפֶל, דְּהַיְנוּ לָתֵת שְׁמִירָה לְכָל דִּבּוּר:

**Sefaria Community Translation:**
**"one thing":** As there is no such thing as "one thing" upon which many other things are not dependent. And therefore with the "one thing" that he forgot, "lest you forget the things" is fulfilled - Midrash Shmuel. And it appears to me that it is written, "guard yourself, and guard" [with the word, "guard] doubled; which is to give a guarding upon each word.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:8:3
[Ikar Tosafot Yom Tov on Pirkei Avot 3:8:3](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:8:3)

**וִיסִירֵם.** כְּלוֹמַר שֶׁיֵּשֵׁב וְיִפְנֶה לַבַּטָּלָה וּבְזֶה יְסִירֵם מִלִּבּוֹ, וְאַף עַל פִּי שֶׁאֵינוֹ מִתְכַּוֵּן שֶׁעַל יְדֵי כָּךְ יָסוּרוּ מִלִּבּוֹ, דְּהָא לֹא כְּתִיב פֶּן תְּסִירֵם, אֶלָּא פֶּן יָסוּרוּ, וּמֵאֲלֵיהֶם מַשְׁמַע. וְהָכִי דִּיֵּק לִישְׁנָא דְּמַתְנִיתִין, מִדְּלֹא קָתָנֵי יָכוֹל אֲפִלּוּ לֹא הֵסִירָם, לְפִי שֶׁלֹּא נִתְמַעֵט אֶלָּא תָּקְפָה בִּלְבַד, אֲבָל הֲסָרָה דְּמִמֵּילָא נַמִּי בְּאַזְהָרַת דְּפֶן יָסוּרוּ. דֶּרֶךְ חַיִּים. וְכָל זֶה בְּאֵינוֹ רוֹצֶה יוֹתֵר בַּבַּטָּלָה מִבְּדִבְרֵי תּוֹרָה, אֶלָּא כְּשֶׁבָּא דְּבַר בַּטָּלָה לְיָדוֹ יוֹשֵׁב בָּטֵל וּמִתְרַשֵּׁל מִלַּחֲזֹר עַל לִמּוּדוֹ. וּלְכָךְ לֹא אָמַר אֶלָּא מַעֲלֶה כוּ' כְּאִלּוּ. וּמַתְנִיתִין (ד') דְּמִתְחַיֵּב בְּנַפְשׁוֹ, הַיְנוּ בְּהַמְפַנֶּה כוּ' שֶׁרוֹצֶה יוֹתֵר בַּבַּטָּלָה מִבְּעֵסֶק הַתּוֹרָה וּמְבַקֵּשׁ וְחוֹזֵר עַל הַבַּטָּלָה, אֲבָל עַל כָּל פָּנִים אִלּוּ לֹא יִשְׁכְּחֵם הֲוָה נִיחָא לֵיהּ. וְרַבִּי נְחוּנְיָא בֶּן הַקָּנֶה דְּמַתְנִיתִין ה' הַפּוֹרֵק עֹל, מַיְרֵי בְּמִי שֶׁנִּתְכַּוֵּן לְהָסִיר דִּבְרֵי תּוֹרָה מִלִּבּוֹ. נִרְאֶה לִי: 
(עיקר תוי"ט).

**Sefaria Community Translation:**
**"and [intentionally] removes them":** which is to say that he sits and turns his heart to idleness and, through this, removes them form his heart - and even though it is not volitional that, in this way, they be removed from his heart; since it is not written, "lest you remove them," but rather "lest they are removed," and it is [thus] implied, [even if they are removed] on their own. And so [too] was the language of the mishnah precise; as it did not teach, "One could [suppose this statement applies to] even one who did not remove them;" as it only excluded [the one whose learning] overpowered him. But if it automatically got removed, it is also within the prohibition of "lest they are removed" - Derekh Chaim. And all of this is when he does not want idleness more than words of Torah, but when a matter of idleness comes to his hand, he sits idly [with it] and is negligent from going back to his study because of it. And therefore it only taught it "considers, etc. as if." But our Mishnah (4) that "he is liable for his life" is [about] the "one who turns, etc." who wants idleness more than involvement in Torah and [so] seeks and searches out idleness. But, nonetheless, if he would not forget them, it would be preferable to him. And Rabbi Nechunia ben Hakanah in our Mishnah 5, "one who casts [from himself] the yoke," is speaking about one who intends to remove words of Torah from his heart. So does it appear to me.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:9:1
[Ikar Tosafot Yom Tov on Pirkei Avot 3:9:1](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:9:1)

וּבְהָכִי מְתֹרָץ דְּלֹא פָּלֵיג אַדְּהִלֵּל שֶׁאָמַר בְּפֶרֶק דִּלְעֵיל מִשְׁנָה ה' אֵין בּוּר יְרֵא חֵטְא, דְּהָכָא בְּמַחֲשָׁבָה קָאָמַר וְלֹא בְּפֹעַל, שֶׁאֵין בּוּר יוֹדֵעַ אֵיזֶהוּ חֵטְא שֶׁיִּירָא מִמֶּנּוּ, אֲבָל בְּמַחֲשָׁבָה יָכוֹל לְחַשֵּׁב וּלִירָא מִכָּל דָּבָר שֶׁיְּהֵא חֵטְא. וְעַיֵּן תּוֹסְפוֹת יוֹם טוֹב:

**Sefaria Community Translation:**
And with this [explanation, Rabbi Bartenura] answers that he is not disagreeing with Hillel, who said in Mishnah 5 of the previous chapter, "A boor cannot fear sin;" as here it is talking about thought and not action. As a boor does not know what is a sin to fear from it; but in thought, one can think and fear from everything that might be a sin. And see Tosafot Yom Tov.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:9:2
[Ikar Tosafot Yom Tov on Pirkei Avot 3:9:2](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:9:2)

**חֶטְאוֹ.** כִּי אֵין צַדִּיק בָּאָרֶץ אֲשֶׁר יַעֲשֶׂה טוֹב וְלֹא יֶחֱטָא, וּלְהָכִי קָאָמַר שֶׁיִּרְאַת חֶטְאוֹ, שֶׁיָּרֵא מִן הַחֵטְא שֶׁהוּא מוּכָן. וְלֹא קָשְׁיָא דַּהֲוָה לֵיהּ לְמִתְנֵי כָּל שֶׁיִּרְאָתוֹ מֵהַחֵטְא קוֹדֶמֶת כוּ'. דֶּרֶךְ חַיִּים:

**Sefaria Community Translation:**
**"whose [fear of] sin (literally, his sin)":** As "there is no righteous man in the world, who does good and does not sin." And that is why it says "whose fear of his sin" - that he fears from the sin that he is is prepared [to transgress]. And [so], there is no objection that it should have said, "Anyone whose fear of sin precedes, etc." - Derekh Chaim.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:9:3
[Ikar Tosafot Yom Tov on Pirkei Avot 3:9:3](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:9:3)

**וְכָל כוּ'.** הַיְנוּ שֶׁזְּכוּתוֹ בָּזֶה אוֹ עָנְשׁוֹ גּוֹבֶרֶת עַל הַגְּזֵרָה שֶׁגָּזְרוּ עָלָיו אִם יִהְיֶה חָכָם אוֹ טִפֵּשׁ [וְתִתְקַיֵּם הַגְּזֵרָה בִּשְׁאָר עִנְיָנָיו וְלֹא בְּלִמּוּד הַתּוֹרָה], אֲבָל אִם בָּאוּ שְׁנֵיהֶם כְּאֶחָד מַנִּיחִים אוֹתוֹ כְּפִי הַגְּזֵרָה שֶׁאִם הִיא שֶׁיִּהְיֶה חָכָם מִתְקַיֶּמֶת, וְאִם שֶׁיִּהְיֶה טִפֵּשׁ אֵינָהּ מִתְקַיֶּמֶת. וְכֵן פֵּרוּשׁ בָּבָא שְׁנִיָּה. מִדְרַשׁ שְׁמוּאֵל:
(עיקר תוי"ט).

**Sefaria Community Translation:**
**"Anyone, etc.":** This is [saying] that his merit in this or his punishment overcomes the decree that it is decreed upon [a person] whether he will be wise or foolish. (And the decree will be fulfilled in his other matters, but not in his Torah study.) And if [his fear of sin and his wisdom] came together [equally], he is left according to the decree; that if it be that he be wise, [his wisdom] will endure, and if if be that he be foolish, it will not endure. And so did he explain the second section - Midrash Shmuel.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:9:4
[Ikar Tosafot Yom Tov on Pirkei Avot 3:9:4](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:9:4)

וְאִם תֹּאמַר אֵיךְ אֶפְשָׁר שֶׁיִּהְיוּ מַעֲשָׂיו מְרֻבִּין מֵחָכְמָתוֹ, שֶׁמַּה שֶׁאֵינוֹ יוֹדֵעַ אֵיךְ יַעֲשֶׂה. אֶלָּא, בְּמַה שֶּׁמְּקַבֵּל עַל עַצְמוֹ לַעֲשׂוֹת כָּל הַדְּבָרִים אֲשֶׁר יַגִּידוּ לוֹ הַחֲכָמִים וְלֹא יָסוּר יָמִין וּשְׂמֹאל, הֲרֵי זֶה מַעֲשָׂיו מְרֻבִּין מֵחָכְמָתוֹ. מִדְרַשׁ שְׁמוּאֵל. וּבְהָכִי נִיחָא דְּלֹא קָתָנֵי קוֹדְמִין. וְעַיֵּן תּוֹסְפוֹת יוֹם טוֹב:

**Sefaria Community Translation:**
And if you ask, how is it possible for his actions to be more plentiful than his wisdom, as how will he do that which he does not know; [it is because], that which he accepts upon himself to do all of the things that the sages tell him and 'not to deviate to the right or to the left' - behold, that is [the meaning of] "whose actions are more plentiful than his wisdom" - Midrash Shmuel. And with this, it is well that it did not teach, "precede" [instead of "more plentiful"]. And see Tosafot Yom Tov..


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:10:1
[Ikar Tosafot Yom Tov on Pirkei Avot 3:10:1](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:10:1)

שֶׁנֶּאֱמַר (מִשְׁלֵי ג) וּמְצָא חֵן וְשֵׂכֶל טוֹב בְּעֵינֵי וְגוֹ'. וְאוֹמֵר וְחֶסֶד ה' מֵעוֹלָם וְעַד עוֹלָם עַל יְרֵאָיו. שֶׁכָּל מִי שֶׁמָּשׁוּךְ עָלָיו חוּט שֶׁל חֶסֶד בְּיָדוּעַ שֶׁהוּא יְרֵא שָׁמַיִם:

**Sefaria Community Translation:**
**"Anyone from whom the spirit of creations find pleasure":** As it is stated (Proverbs 3:4), "And find grace and good intellect in the eyes, etc." and it says, "And the kindness of the Lord is for ever and ever on those that fear Him" - such that anyone who He places upon him His 'string of kindness, it is certain that he is one who fears Heaven.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:10:2
[Ikar Tosafot Yom Tov on Pirkei Avot 3:10:2](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:10:2)

**וְכָל שֶׁאֵין כוּ'.** צְרִיכָא. דְּאִי מֵרֵישָׁא לֵיכָּא לְמִשְׁמַע, דְּאֶפְשָׁר שֶׁאֵין רוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ לְפִי שֶׁהוּא נוֹטֶה אֶל קָצֶה הָאַחֲרוֹן מֵהַחֲסִידוּת, וַאֲפִלּוּ הָכִי רוּחַ הַמָּקוֹם נוֹחָה הֵימֶנּוּ, קָא מַשְׁמַע לָן. וְאִי תָּנָא סֵיפָא לֵיכָּא לְמִשְׁמַע הָרֵישָׁא לְפִי שֶׁאֶפְשָׁר שֶׁרוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ לְפִי שֶׁמַּרְאֶה בְּעַצְמוֹ סִימָנֵי טָהֳרָה וּבְקִרְבּוֹ יָשִׂים אָרְבּוֹ, קָא מַשְׁמַע לָן דְּסִימָן מֻבְהָק הוּא בִּשְׁנֵי הַפָּנִים. וְטַעֲמָא דִּכְתִיב וְאֶת רוּחִי אֶתֵּן בְּקִרְבְּכֶם, הֲרֵי רוּחַ הַבְּרִיּוֹת רוּחַ הַמָּקוֹם. וְלֹא קָתָנֵי שֶׁרוּחַ כָּל הַבְּרִיּוֹת כוּ', דְּלֹא חָיְשִׁינַן לְמִעוּטָא, כִּדְאַשְׁכְּחַן בְּמָרְדְּכַי. מִדְרַשׁ שְׁמוּאֵל: 
(עיקר תוי"ט).

**Sefaria Community Translation:**
**"And anyone the spirit of creations do not":** [Both of these statements] are needed. As if [it had just taught] the beginning, [the end] cannot be inferred, as it is possible that the spirit of the creations do not find pleasure from him because he goes to the last extremity of piety and, nonetheless, the spirit of God finds pleasure from him." That it is why it comes to teach us [otherwise]. And if it had [only] taught the end, the beginning cannot be inferred, as it is possible that the creatures find pleasure from him because he 'shows signs of purity about himself,' 'but he places his ambush within him.'" That it is why it comes to teach us that it is an expert sign in both directions. And its reason is that it is written, "And My spirit, I will place within you" - behold the spirit of the creatures is the spirit of God. And it is not taught, "the spirit of all the creations, etc.," as we do not concern ourselves with a minority; as we find with Mordechai - Midrash Shmuel.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:10:3
[Ikar Tosafot Yom Tov on Pirkei Avot 3:10:3](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:10:3)

כִּי בְּשַׁחֲרִית הָאָדָם הוּא עָצֵל מֵחֲמַת הַשֵּׁנָה, וּבָעֶרֶב כְּבָר הוּא יָגֵעַ וּמְבַקֵּשׁ לָנוּחַ, וּבַצָּהֳרַיִם הָאָדָם בְּכֹחַ בְּיוֹתֵר עַד שֶׁהוּא שָׂמֵחַ לְגַמְרֵי. דֶּרֶךְ חַיִּים:

**Sefaria Community Translation:**
**"midday wine":** Since in the morning, he is lazy because of sleep and in the evening he is already tired [and] wants to rest. But at midday, a person is at his greatest strength to the point that he is completely happy - Derekh Chaim.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:11:1
[Ikar Tosafot Yom Tov on Pirkei Avot 3:11:1](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:11:1)

**הַמְּחַלֵּל כוּ' וְהַמַּלְבִּין.** בַּגְּמָרָא מוֹכַח לְהוּ מִקְּרָאֵי. וְעַיֵּן תּוֹסְפוֹת יוֹם טוֹב:
(עיקר תוי"ט).

**Sefaria Community Translation:**
**"One who profanes, etc. one who whitens (embarrasses)":** In the gemara, this is demonstrated from verses. And see Tosafot Yom Tov.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:11:2
[Ikar Tosafot Yom Tov on Pirkei Avot 3:11:2](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:11:2)

כִּמְנַשֶּׁה שֶׁהָיָה דּוֹרֵשׁ לָמָּה לוֹ לְמֹשֶׁה לִכְתֹּב וְתִמְנַע הָיְתָה פִילֶגֶשׁ. רַשִׁ"י:

**Sefaria Community Translation:**
[That which Rabbi Bartenura mentioned, "worthless interpreations" is] like Menashe (Sanhedrin 99b), who would interpret [and] ask, "What was it to Moshe to write (Genesis 36:12), 'And Timna was the concubine?'" - Rashi.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:11:3
[Ikar Tosafot Yom Tov on Pirkei Avot 3:11:3](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:11:3)

דְּאִלּוּ שְׁאָר עֲבֵרוֹת, יִסּוּרִין עִם הַמִּיתָה מְמָרְקִין:

**Sefaria Community Translation:**
As in the case of other sins, afflictions with death purify.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:12:1
[Ikar Tosafot Yom Tov on Pirkei Avot 3:12:1](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:12:1)

**בְּשִׂמְחָה.** וְזֶה יוֹתֵר מִמַּה שֶׁאָמַר שַׁמַּאי בְּסֵבֶר פָּנִים יָפוֹת. הָרַמְבַּ"ם: 
(עיקר תוי"ט).

**Sefaria Community Translation:**
**"With joy":** And this is more than what Shammai said, "with a pleasant countenance" - Rambam.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:13:1
[Ikar Tosafot Yom Tov on Pirkei Avot 3:13:1](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:13:1)

**שְׂחוֹק וְקַלּוּת רֹאשׁ כוּ'.** כְּלוֹמַר אֲבָל כֹּבֶד רֹאשׁ וְהַיִּרְאָה הוּא סְיָג לָעֲרָיוֹת. שֶׁכָּל זֹאת הַמִּשְׁנָה מְדַבֶּרֶת בִּסְיָגִים. הָרַב רַבֵּנוּ יוֹנָה. וְלֹא תָּנֵי הַסְּיָג, מִשּׁוּם דְּלֹא הֲוָה מִשְׁתָּמַע דְּמַרְגִּילִין אֶלָּא דִּמְבִיאִין לִידֵי עֶרְוָה. מִדְּרָשׁ שְׁמוּאֵל. וְעַיֵּן תּוֹסְפוֹת יוֹם טוֹב:

**Sefaria Community Translation:**
**"Joking and lightheartedness, etc.":** That is to say, "but seriousness of mind and awe is the safeguarding fence around promiscuity"; as this whole mishnah is speaking about safeguarding fences - the teacher, Rabbenu Yonah. And we did not learn, "the safeguarding fence, [etc." here,] because it would not have made us understand that it acclimates one [to it], but rather that it brings one to promiscuity - Midrash Shumuel. And see Tosafot Yom Tov.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:13:2
[Ikar Tosafot Yom Tov on Pirkei Avot 3:13:2](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:13:2)

שׁוֹגְגִים מֵאֲלֵיהֶם, כִּסְבוּרִים שֶׁהוּא רָאוּי לְהִתְעַבֵּר. מֻטְעִים, עַל יְדֵי עֵדֵי שֶׁקֶר. רַשִׁ"י:

**Sefaria Community Translation:**
[Regarding the example given by Rabbi Bartenura about how tradition is a safegurarding fence around Torah:] "'Without volition' - of their own accord, [meaning] they believed it was fitting to intercalate [the month even though it was not]; 'mistaken' - as a result of false witnesses" - Rashi.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:13:3
[Ikar Tosafot Yom Tov on Pirkei Avot 3:13:3](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:13:3)

**מַעַשְׂרוֹת כוּ'.** בְּמִשְׁנָה יְרוּשַׁלְמִי גָּרַס מַעַשְׂרוֹת סְיָג לַתּוֹרָה, וּפֵרֵשׁ שֶׁעַל יְדֵי כֵּן יוּכְלוּ מְקַבְּלֶיהָ לְהַחֲזִיק בַּתּוֹרָה וּלְלַמְּדָהּ. כְּמַאֲמָרָם זַ"ל לֹא נִתְּנָה הַתּוֹרָה אֶלָּא לְאוֹכְלֵי תְּרוּמָה. [וּמַעַשְׂרוֹת שֵׁם לִכְלַל הַמַּתָּנוֹת] וְהָרַ"ר יִשְׂרָאֵל פֵּרֵשׁ דִּכְתִיב וְאָכַלְתָּ וְגוֹ' מַעֲשַׂר דְּגָנְךָ וְגוֹ' לְמַעַן תִּלְמַד לְיִרְאָה וְגוֹ'. מִדְרַשׁ שְׁמוּאֵל:

**Sefaria Community Translation:**
**"Tithes, etc.":** The text of a Jerusalemite [copy of the] mishnah, reads, "Tithes are a safeguarding fence for Torah." And he explained that, through this, the ones that receive it were able to be strong in Torah [study]; as per [the sages'] statement, may their memory be blessed, "The Torah was only given to those that eat the priestly tithe (*terumah*)" (and tithes is a general name for all of the gifts [given to the Levites and the priests]). And the teacher, Rabbi Yisrael explained that [it is because it] is written, "And you shall eat, etc. the tithe of your grain, etc. in order that you will learn to fear, etc." - Midrash Shmuel.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:13:4
[Ikar Tosafot Yom Tov on Pirkei Avot 3:13:4](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:13:4)

**סְיָג לַחָכְמָה שְׁתִיקָה.** וְלֹא אָמַר שְׁתִיקָה סְיָג לַחָכְמָה, דְּשָׁאנֵי הָא לְפִי שֶׁאֵין שׁוּם סְיָג לַחָכְמָה כִּי אִם הַשְּׁתִיקָה בִּלְבַד, לְהָכִי תָּנֵי סְיָג קֹדֶם. מַה שֶּׁאֵין כֵּן אִינָךְ דְּאַף עַל גַּב שֶׁכָּל אֶחָד סְיָג לְאוֹתוֹ דָּבָר, מִכָּל מָקוֹם יֵשׁ לְאוֹתוֹ דָּבָר סְיָג אַחֵר מִלְּבַד זֶה. מִדְרַשׁ שְׁמוּאֵל: 
(עיקר תוי"ט).

**Sefaria Community Translation:**
**"A safeguarding fence around wisdom is silence":** And it did not say, "Silence is a safeguarding fence around wisdom," as it is different here, since there is no safeguarding fence around wisdom besides silence alone. And that is why it taught [the word], "fence" first [here]; which is not the case with the others - as even though, each one is a safeguarding fence to that thing, nonetheless, there is for that thing also another fence besides it - Midrash Shmuel.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:13:5
[Ikar Tosafot Yom Tov on Pirkei Avot 3:13:5](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:13:5)

וּמִכֵּיוָן שֶׁהָאֱוִיל כְּשֶׁמַּחֲרִישׁ יֵחָשֵׁב לֶחָכָם שָׁמְעִינַן מִנַּהּ דְּכָל הַשּׁוֹתֵק הֲרֵי הוּא חָכָם. וְעוֹד דִּלְעֵיל מִנֵּיהּ כְּתִיב חוֹשֵׂךְ אֲמָרָיו יוֹדֵעַ דָּעַת יְקַר רוּחַ אִישׁ תְּבוּנָה:

**Sefaria Community Translation:**
And since that [even] a fool who is silenced is considered wise, we understand from it that anyone who is silent, behold, he is wise. And also, above [the verse just referenced], it is written, "The knower of knowledge saves his speeches, the man of understanding's breath is very dear."


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:14:1
[Ikar Tosafot Yom Tov on Pirkei Avot 3:14:1](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:14:1)

**חָבִיב אָדָם כוּ'.** לָכֵן מֻטָּל עָלָיו לַעֲשׂוֹת רְצוֹן קוֹנוֹ. רַשִׁ"י. וּבְכָל אָדָם אָמַר רַבִּי עֲקִיבָא, וּכְמוֹ שֶׁהוּא הָרְאָיָה שֶׁמִּמֶּנּוּ הֵבִיא שֶׁהוּא נֶאֱמַר לִבְנֵי נֹחַ וְלֹא לִבְנֵי יִשְׂרָאֵל לְבַדָּם. וְעַיֵּן תּוֹסְפוֹת יוֹם טוֹב שֶׁהֶאֱרִיךְ:

**Sefaria Community Translation:**
**"Beloved is man, etc.":** Therefore it is incumbent upon him to do the will of his Maker - Rashi. And Rabbi Akiva was speaking about all men and like the proof that he brought, which is said about the Children of Noah and not the Children of Israel alone. And see Tosafot Yom Tov who discussed this at length.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:14:2
[Ikar Tosafot Yom Tov on Pirkei Avot 3:14:2](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:14:2)

**כְּלִי חֶמְדָּה.** הִיא הַתּוֹרָה שֶׁנִּקְרֵאת חֶמְדָּה. שֶׁנֶּאֱמַר תּוֹרַת ה' תְּמִימָה, וּכְתִיב בַּתְרֵיהּ (תְּהִלִּים יט) הַנֶּחֱמָדִים מִזָּהָב וְגוֹ'. מִדְרַשׁ שְׁמוּאֵל. וְעַיֵּן תּוֹסְפוֹת יוֹם טוֹב: 
(עיקר תוי"ט).

**Sefaria Community Translation:**
**"a precious instrument:"** It is the Torah which is called precious, as it is written, "The law of the Lord is perfect, etc." and it is written after it, "They are more precious than gold, etc." - Midrash Shmuel. And see Tosafot Yom Tov.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:15:1
[Ikar Tosafot Yom Tov on Pirkei Avot 3:15:1](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:15:1)

שֶׁאֵין יְדִיעָתוֹ יִתְבָּרַךְ כִּידִיעָתֵנוּ. וְאַף עַל פִּי שֶׁאָנוּ אוֹמְרִים בּוֹ גַּם כֵּן יְדִיעָה, אֵין זֶה אֶלָּא בְּשִׁתּוּף גָּמוּר. וּכְמוֹ שֶׁאֵין בָּנוּ כֹּחַ לָדַעַת אֲמִתַּת מְצִיאוּתוֹ יִתְבָּרַךְ כוּ', כָּךְ אֵין בָּנוּ כֹּחַ לְהַשִּׂיג וְלִמְצֹא דַּעְתּוֹ, כִּי הוּא וְדַעְתּוֹ אֶחָד לֹא כְּהָאָדָם שֶׁהוּא וְדַעְתּוֹ שְׁנַיִם כוּ'. וְכָתַב הָרַ"מ אַלְמוֹשְׁנִינוֹ שֶׁדַּעַת הָרַמְבַּ"ם כְּמוֹ שֶׁכָּתַב הַמִּדְרַשׁ שְׁמוּאֵל, וְזֶה לְשׁוֹנוֹ, וּמֵעִקָּרָא לֹא קָשְׁיָא מִידֵי, לְפִי שֶׁיְּדִיעָתוֹ יִתְבָּרַךְ הוּא כְּצוֹפֶה וּמַבִּיט הָעֲשִׂיָּה שֶׁעוֹשֶׂה הָאָדָם וַהֲרֵי אֵין רְאִיַּת הָאָדָם מַכְרַחַת לְמַעֲשֵׂה זוּלָתוֹ, כָּךְ צְפִיַּת הַשֵּׁם יִתְבָּרַךְ מַעֲשֵׂה הָאָדָם אֵינוֹ מַכְרִיחָתוֹ, וִידִיעָתוֹ יִתְבָּרַךְ הֶעָתִיד הוּא אֶצְלוֹ הֹוֶה, שֶׁאֵין לְפָנָיו קְדִימָה וְאִחוּר, שֶׁאֵינוֹ בְּחֹק הַזְּמַן. עַד כָּאן. וְזֶהוּ הַהֶבְדֵּל יְדִיעָתוֹ מִיְדִיעָתֵנוּ, שֶׁיְּדִיעָתוֹ תָּמִיד בַּהֹוֶה אַף מַה שֶּׁהוּא עָתִיד בְּעֶרְכֵּנוּ אֶלָּא שֶׁאֵין בָּנוּ כֹּחַ לְהַשִּׂיגוֹ וּלְהָבִינוֹ כוּ'. וְעַיֵּן תּוֹסְפוֹת יוֹם טוֹב שֶׁהֶאֱרִיךְ בָּזֶה: 
(עיקר תוי"ט).

**Sefaria Community Translation:**
As the knowledge of God, may He be blessed, is not like our knowledge. And even though we call it knowledge like we say about our [own] knowledge, this is only [by way of] a total juxtaposition [of similar ideas under one name]. And just like we do not have the power to know the truth of His existence, may He be blessed, etc., so [too] do we not have the power to grasp and find His knowledge, as He and His knowledge are one; not like man, as he and his knowledge are two [separate things]. And Rabbi M. Almoshnino wrote that the opinion of Rambam is like the opinion that was written by Midrash Shmuel, and this is [Midrash Shmuel's] language: it is not an objection to begin with, as the knowledge of God, may He be blessed, is like [one who] observes and gazes at an action that a man does. And behold, a man's seeing of someone else's action does not force that action. So [too], the observation of human action by God, may He be blessed, does not force it. And His knowledge, may He be blessed, of the future is for Him knowledge of the present; as in front of Him there is no before and after, since He is not [beholden to] the laws of time. To here [are his words]. And this is the distinction between His knowledge and our knowledge; that His knowledge is always in the present, even that which is in the future in our terms. It is just that we do not have the power to grasp it and understand it, etc. And see Tosafot Yom Tov, who wrote at length about this.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:15:2
[Ikar Tosafot Yom Tov on Pirkei Avot 3:15:2](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:15:2)

לֹא נִמְצָא כֵּן בְּפֵרוּשׁ הָרַמְבַּ"ם. אֶלָּא זֶה לְשׁוֹנוֹ, וְאָמַר שֶׁדִּין הַשֵּׁם יִתְבָּרַךְ עִם בְּנֵי אָדָם אָמְנָם הוּא בְּחֶסֶד וּבְטוֹב לֹא כְּפִי הַדִּין הָרָאוּי אֲלֵיהֶם, כְּמוֹ שֶׁבֵּאֵר יִתְבָּרַךְ מִדְּרָכָיו וְאָמַר אֶרֶךְ אַפַּיִם לַצַּדִּיקִים וְלָרְשָׁעִים. וְאָמַר הַמְּשׁוֹרֵר (תְּהִלִּים קמה) טוֹב ה' לַכֹּל:

**Sefaria Community Translation:**
[Rabbi Bartenura's citation] is not found to be like his words in the Commentary of Rambam. But rather this is his language: "And he says that the judgement of God, may He be blessed, is truly with kindness and with goodness, not according to the judgement that befits them, as He elucidated, may He be blessed, about His ways. And He said, "Slow to anger to the righteous and to the wicked." And the psalmist said, "God is good to all."


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:15:3
[Ikar Tosafot Yom Tov on Pirkei Avot 3:15:3](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:15:3)

עַיֵּן תּוֹסְפוֹת יוֹם טוֹב שֶׁהֶאֱרִיךְ בָּזֶה וְסִיֵּם וְזֶה לְשׁוֹנוֹ, וֶהֱוֵי יוֹדֵעַ דְּמִכָּל מָקוֹם נִפְרָעִין מִן הָאָדָם לְפִי מַעֲשָׂיו, שֶׁהָאוֹמֵר הַקָּדוֹשׁ בָּרוּךְ הוּא וַתְרָן הוּא יִוָּתְרוּ מֵעָיו, אֶלָּא מַאֲרִיךְ אַפּוֹ וְדָן הָעוֹלָם בְּטוֹב שֶׁלֹּא יְהֵא נֶאֱבַד וְנִפְסָד, וְגָבִי דִּילֵיהּ לְעִתִּים יְדוּעִים אֶצְלוֹ יִתְבָּרַךְ זִכְרוֹ נֶצַח:

**Sefaria Community Translation:**
See Tosafot Yom Tov, who writes at length about this, and concludes and these are his words: And you should know that there is, nevertheless, retribution for a man according to his deeds. As "anyone who says that the Holy One, blessed be He, is foregoing, his innards become foregone." It is just that He is slow to anger and He judges the world with goodness, so that it not be lost and gone. And He collects what is His at times that are known to Him, may His perpetual awareness be blessed.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:16:1
[Ikar Tosafot Yom Tov on Pirkei Avot 3:16:1](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:16:1)

וּלְשׁוֹן הָרַמְבַּ"ם, מָשָׁל עַל הַמָּוֶת וּשְׁאָר עֳנָשִׁים, כִּלְשׁוֹן הָרַ"ב בִּמְצוּדָה פְּרוּסָה:

**Sefaria Community Translation:**
And the language of Rambam - "it is a metaphor for death and other punishments, etc". - is like the language of Rabbi Bartenura on "a net is cast."


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:16:2
[Ikar Tosafot Yom Tov on Pirkei Avot 3:16:2](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:16:2)

**מִדַּעְתּוֹ כוּ'.** אִית דְּגָרְסֵי מִדַּעְתָּן וְשֶׁלֹּא מִדַּעְתָּן. וְהוּא עִקָּר. וְשָׁב אֶל הַגַּבָּאִים. וּכְגוֹן הַהִיא דַּחֲגִיגָה דַּף ד', הֵיכִי יְכַלְתְּ לָהּ כוּ', אִם כֵּן לֶהֱוֵי בְּמִנְיָנָא, הַיְנוּ מִדַּעְתָּן וְשֶׁלֹּא מִדַּעְתָּן אֶלָּא בְּמִצְוַת הַקָּדוֹשׁ בָּרוּךְ הוּא. הָרַשְׁבַּ"ם: 
(עיקר תוי"ט).

**Sefaria Community Translation:**
**"with his knowledge, etc.":** There are some that [follow] the textual variant, "with their knowledge or without their knowledge;" and it refers back to the collectors; And it is like that [which is found] in Chagigah 4b, [wherein the angel of death is speaking to one of his deputies], "How were you able to get her? etc." If so, it is about a group, [and] that is the meaning of "with their knowledge or without their knowledge;" but rather through the command of the Holy One, blessed, be He - Rashbam.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:16:3
[Ikar Tosafot Yom Tov on Pirkei Avot 3:16:3](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:16:3)

בְּכֹחַ וּבָעֲלִילָה. עָרוּךְ. וְנֻסְחָא אַחֲרִינָא, וְהַדָּן דַּיַּן אֱמֶת. וְיֵשׁ גּוֹרְסִים וְהַדָּן דִּין אֱמֶת. וְיֵשׁ גּוֹרְסִים וְהַדַּיָּן דַּיַּן אֱמֶת:

**Sefaria Community Translation:**
With force and conspiracy - Arukh. And in a different version [of the text, it is written], "and the One who judges is a true Judge." And there are those that [follow] the textual variant, "and the judgement is true judgement," and those that [follow] the variant, "and the One who judges is a true Judge."


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:16:4
[Ikar Tosafot Yom Tov on Pirkei Avot 3:16:4](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:16:4)

מִלְּבַד הַשְּׁנוּיִין לְעֵיל מִשְׁנָה י"א, וּבְרֵישׁ פֶּרֶק חֵלֶק:

**Sefaria Community Translation:**
[This includes all] except for those learned [about] earlier in Mishnah 11, and in the beginning of the chapter [entitled] Chelek.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:17:1
[Ikar Tosafot Yom Tov on Pirkei Avot 3:17:1](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:17:1)

וְלֹא בָּא הַתַּנָּא לוֹמַר עַל קְדִימָה וְאִחוּר שֶׁצָּרִיךְ שֶׁיַּקְדִּים הָאֶחָד לַחֲבֵרוֹ. שֶׁאִם אַתָּה אוֹמֵר כֵּן אֵין גַּם אֶחָד מֵהֶם יִהְיֶה בִּמְצִיאוּתוֹ, שֶׁאִם אֵין הָאֶחָד אֶלָּא אִם כֵּן יַקְדִּים לוֹ הָאַחֵר וְכָל אֶחָד יֵשׁ לוֹ דִּין קְדִימָה עַל חֲבֵרוֹ, נִמְצָא שֶׁאִי אֶפְשָׁר שֶׁיִּמָּצֵא הַמְּאֻחָר בְּלֹא הַקּוֹדֵם כוּ', נִמְצָא שֶׁשְּׁנֵיהֶם אֵינָם נִמְצָאִים כוּ'. אֶלָּא שֶׁכַּוָּנַת הַתַּנָּא שֶׁאִם אֵינוֹ לוֹמֵד אַף עַל פִּי שֶׁנּוֹשֵׂא וְנוֹתֵן לֹא יִהְיֶה יָפֶה עִם הַבְּרִיּוֹת כִּי לֹא יֵדַע כַּדָּת מַה לַּעֲשׂוֹת כִּדְאִיתָא בְּבָבָא קַמָּא [דַּף ל] מַאן דְּבָעֵי לְמֵהֲוֵי חֲסִידָא לְעַיֵּן בְּמִלֵּי דִּנְזִיקִין. וְכֵן אִם אֵין דֶּרֶךְ אֶרֶץ כְּלוֹמַר שֶׁאֵין מַשָּׂאוֹ וּמַתָּנוֹ יָפֶה כוּ' סוֹף שֶׁתּוֹרָתוֹ מִשְׁתַּכַּחַת מִמֶּנּוּ עַל הֶעָוֹן אֲשֶׁר חָטָא שֶׁהוּא מְחַלֵּל שֵׁם שָׁמַיִם שֶׁאוֹמְרִים זֶה שֶׁלָּמַד תּוֹרָה כַּמָּה מְקֻלְקָלִין מַעֲשָׂיו כוּ':

**Sefaria Community Translation:**
And the teacher of the mishnah did not come to speak about precedence or antecedence, that one needs to come before the other. As if you say that, not even one of them will be in existence. As if the one cannot exist except if the other precedes it and each one is required to precede the other, it comes out that it is impossible that the later exist without the earlier, etc. - [hence] it comes out that both of them do not exist, etc. But rather the intention of the teacher is that if he does not study [Torah], even though he gives and takes, he will not be good with the creatures; as he will not know [how] to act properly - as it is found in Bava Kamma 30a, "that one that wants to be a pious man, let him study the words of [the Order of] Damages." And so [too], "if there is no worldly occupation," meaning to say, if he does not give and take well, etc.; in the end his Torah will be forgotten from him because of the sin that he committed - that he profaned the name of Heaven. As they say, "[this man] who learned Torah, ...how rotten are his deeds, etc."


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:17:2
[Ikar Tosafot Yom Tov on Pirkei Avot 3:17:2](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:17:2)

**אֵין חָכְמָה כוּ'.** עַיֵּן לְעֵיל מִשְׁנָה ט' בְּפֵרוּשׁ הָרַ"ב. וְיֵשׁ לוֹמַר דְּהָכִי קָאָמַר, אִם אֵין חָכְמָה, אָז אַף עַל פִּי שֶׁמַּחֲשַׁבְתּוֹ הוּא לִהְיוֹת יְרֵא חֵטְא, אֵין יִרְאָתוֹ יִרְאָה, כִּי לֹא יָדַע לְהִזָּהֵר עוֹד. וְכֵן אִם אֵין יִרְאָה הַיְנוּ בְּמַחֲשַׁבְתּוֹ, אֵין חָכְמָה, כְּלוֹמַר אֵין חָכְמָתוֹ מִתְקַיֶּמֶת. וְהַשְׁתָּא כָּל הַבָּבוֹת שָׁווֹת, שֶׁהַקָּדוּם בַּחֲלֻקָּה הָרִאשׁוֹנָה הוּא סִבָּה עַל הֲוָיַת הַשֵּׁנִי. וְהַקָּדוּם בַּחֲלֻקָּה הַשְּׁנִיָּה הוּא סִבָּה עַל קִיּוּם הַשֵּׁנִי. דֹּק בָּהֶם. וְעַיֵּן תּוֹסְפוֹת יוֹם טוֹב לְפִי הַנֻּסְחָא אַחֲרִינָא:

**Sefaria Community Translation:**
**"If there is no wisdom, etc.":** See above, Mishna 9 in Rabbi Bartenura. And one should say that this is what he is saying, "If there is no wisdom," then even if his thought is to be one that fears sin, his fear will not be [true] fear, as he will not know to continue to be careful. And so [too], "if there is no fear," means [to say] in his thought, [then] there is no wisdom;" meaning to say, his wisdom does not endure. And now all of the sections are the same, in that the first one in the distinction is the cause for the existence of the second. And the first one in the second distinction is the cause for the endurance of the second. Seek them. And see Tosafot Yom Tov, according to the [second] version of the text.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:17:3
[Ikar Tosafot Yom Tov on Pirkei Avot 3:17:3](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:17:3)

וְאִם כֵּן זֶה שֶׁאָמַר הַכָּתוּב (תְּהִלִּים קיט) טוּב טַעַם וָדַעַת לַמְּדֵנִי, הֵן מִלּוֹת נִרְדָּפוֹת:

**Sefaria Community Translation:**
And, if so, that which is stated in the verse, "Teach me good reasoning and knowledge," [is a case of] synonyms.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:17:4
[Ikar Tosafot Yom Tov on Pirkei Avot 3:17:4](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:17:4)

**קֶמַח.** לֹא אָמַר חִטִּים אוֹ לֶחֶם, לְפִי שֶׁלֹּא הִצְרִיכוֹ לִהְיוֹת לוֹ חִטִּים שֶׁדֶּרֶךְ לְהַכְנִיסָם לְיָמִים הַרְבֵּה, וְגַם לֹא יִסְתַּפֵּק בְּלֶחֶם שֶׁהוּא לְיוֹם אוֹ לְשָׁבוּעַ, שֶׁעָלָיו נֶאֱמַר וְהָיוּ חַיֶּיךָ תְּלוּיִים לְךָ מִנֶּגֶד זֶה הַסּוֹמֵךְ עַל הַפְּלָטֵר. אֶלָּא בְּאֶמְצָעָם שֶׁיִּהְיֶה לוֹ קֶמַח לִקְצָת יָמִים מוּכָן לַעֲשׂוֹת מִמֶּנּוּ לֶחֶם. גַּם שְׁאָר תַּבְשִׁילִין נַעֲשִׂים מִקֶּמַח. מִדְרַשׁ שְׁמוּאֵל:

**Sefaria Community Translation:**
**"flour":** It did not say, wheat or bread, because it did not want to assure him of wheat, the way of which is to store it for many days; and also not of bread that will not suffice, as it is for a day or a week, about which it is said, "'And your life will be dependent in front' - this is the one who relies on the baker." But rather [it assured something] in between them; that he should have flour for a few days ready to make bread from; and also other cooked foods made from flour - Midrash Shmuel .


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:17:5
[Ikar Tosafot Yom Tov on Pirkei Avot 3:17:5](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:17:5)

**כָּל כוּ'.** כְּבָר נִשְׁנָה כְּיוֹצֵא בָּזֶה בְּמִשְׁנָה ט'. וְלֹא בָּא הַתַּנָּא הַזֶּה אֶלָּא לְהוֹדִיעַ הָעִנְיָן בְּמָשָׁל נָאֶה הַזֶּה. וְכֵן כָּתַב הָרַמְבַּ"ם. וּלְכָךְ לֹא פֵּרֵשׁ בּוֹ הָרַ"ב כְּלוּם:

**Sefaria Community Translation:**
**"Anyone, etc.":** [Something] similar to this was already taught in Mishnah 9. And this teacher only came to inform us of the matter with this nice metaphor. And so did Rambam write. And therefore Rabbi Bartenura did not explain anything about it


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:17:6
[Ikar Tosafot Yom Tov on Pirkei Avot 3:17:6](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:17:6)

**וְשָׁרָשָׁיו.** הַמַּעֲשֶׂה דּוֹמֶה לְשָׁרָשִׁים, לְפִי שֶׁהֵם עִקָּר, כִּדְאָמְרִינַן לְעֵיל לֹא הַמִּדְרָשׁ הוּא הָעִקָּר אֶלָּא הַמַּעֲשֶׂה. הָרַשְׁבַּ"ם:

**Sefaria Community Translation:**
**"but whose roots":** The deed is similar to roots, because they are the essence, as we say above, "And the exposition [of Torah] is not what is essential, but the action" - Rashbam.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:17:7
[Ikar Tosafot Yom Tov on Pirkei Avot 3:17:7](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:17:7)

**וְהָיָה.** לְעֵיל מִנֵּיהּ כְּתִיב אָרוּר הַגֶּבֶר וְגוֹ' שֶׁאֵינוֹ בּוֹטֵחַ בַּה' שֶׁיַּזְמִין לוֹ פַּרְנָסָתוֹ אֶלָּא מַרְבֶּה בִּגְזֵלוֹת וּבוֹטֵחַ בִּבְנֵי אָדָם הַמַּחְזִיקִים יָדוֹ:

**Sefaria Community Translation:**
**"'And he shall be'":** Above it, it is written, "cursed is the man, etc." - who does not trust in God to occasion his livelihood, but rather is involved in much theft and trusts in the people who support him.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:17:8
[Ikar Tosafot Yom Tov on Pirkei Avot 3:17:8](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:17:8)

**כְּעֵץ.** לְעֵיל מִנֵּיהּ כְּתִיב בָּרוּךְ הַגֶּבֶר וְגוֹ'. רַשִׁ"י. וְרוּחַ וַעֲקִירָה מְפֹרָשׁ נַמִּי בִּקְרָא, דְּכֵיוָן דִּכְתִיב עַרְעָר לְשׁוֹן יְחִידִי, וַעֲרָבָה לְשׁוֹן מִישׁוֹר, לְהוֹרוֹת דְּאִית בֵּיהּ תַּרְתֵּי לְרִעוּתָא, שֶׁכֵּיוָן שֶׁאֵין אִילָנוֹת סְבִיבוֹתָיו וְגַם הוּא בְּמִישׁוֹר שֶׁאֵין סְבִיבוֹ הָרִים וּגְבָעוֹת אֵין מוֹנֵעַ לָרוּחַ שֶׁבָּא בוֹ וְיַכֵּהוּ עַד שֶׁיְּזִיזֶנּוּ מִמְּקוֹמוֹ. וּבַפָּסוּק וְהָיָה כְּעֵץ שָׁתוּל מְבֹאָר מִדְּאָמַר וְעַל יוּבַל יְשַׁלַּח שָׁרָשָׁיו שֶׁזֶּה וַדַּאי לְהוֹדִיעַ שֶׁהוּא מֻשְׁרָשׁ יָפֶה בָּאָרֶץ לֹא יְזִיזוּהוּ כָּל הָרוּחוֹת שֶׁבָּעוֹלָם. מִדְרַשׁ שְׁמוּאֵל. וְהַיְנוּ טַעֲמָא שֶׁלֹּא הֵבִיא הַפָּסוּק מִתְּהִלִּים אַף עַל פִּי שֶׁדָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם מֻקְדָּם לְיִרְמְיָה, מִפְּנֵי שֶׁכָּאן יוֹתֵר מְבֹאָר וְעַל יוּבַל וְגוֹ'. וְעַיֵּן תּוֹסְפוֹת יוֹם טוֹב: 
(עיקר תוי"ט).

**Sefaria Community Translation:**
**"He shall be like a tree planted by the waters":** Above it, it is written, "Blessed is the man, etc." - Rashi. And the wind and the uprooting are explicit also in the verse. As since it is written, "a lonely juniper tree" in the singular, and "wasteland (*arava*)," which is an expression [denoting a] plain, [it is] to indicate that there are two things to its disadvantage: as since there are no trees around it and it is also in a plain which has no mountains and hills around it; there is nothing to block the wind that comes upon it, and it will strike it until it moves it from its place. And in the verse, "He shall be like a tree planted by the waters," it is [also] elucidated, as it states, "and to the river will it stretch its roots"; as this is certainly to make known that it is well rooted in the ground and all of the winds in the world will not move it - Midrash Shmuel. And this is the reason that he did not bring the verse in Psalms - even though King David was earlier than Yirmiyah - because here it is more elucidated, [having stated,] "and to the river, etc." And see Tosafot Yom Tov.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:18:1
[Ikar Tosafot Yom Tov on Pirkei Avot 3:18:1](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:18:1)

הֵן דִּבְרֵי בֵּית שַׁמַּאי. וּלְבֵית הִלֵּל אֵינָן רַק ל"ה. וְלַהֲלָכָה לֵיתָא כְּלָל אֶלָּא טְבִילָה אַחַת בָּאַחֲרוֹנָה. וְהָרַ"ב לֹא בָּא כָּאן אֶלָּא לְהַפְלִיג הָעִנְיָן:

**Sefaria Community Translation:**
[That which is cited by Rabbi Bartenura] are the words of Beit Shammai. And according to Beit Hillel, there are only thirty-five [immersions required]. And according to the [actual] law, there is only one immersion required at all. And Rabbi Bartenura is only coming to emphasize the matter here [and not to tell us the law].


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:18:2
[Ikar Tosafot Yom Tov on Pirkei Avot 3:18:2](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:18:2)

**הֵן כוּ'.** לֹא בָּא לְמַעֵט שְׁאָר הֲלָכוֹת שֶׁבַּתּוֹרָה. דְּהָא לֹא מְמַעֵט אֶלָּא תְּקוּפוֹת כוּ'. אֶלָּא נָקַט הָנֵי לְפִי שֶׁהֵם דּוֹמִים לִתְקוּפוֹת כוּ' שֶׁהֵם חֶשְׁבּוֹנוֹת. וְאַף עַל פִּי שֶׁאֵלּוּ הֵם חֶשְׁבּוֹנוֹת הַבָּאִים מֵחֲמַת סָפֵק שֶׁאֵרַע בָּהֶן, וְאִלּוּ תְּקוּפוֹת כוּ' אֵין בְּחֶשְׁבּוֹנוֹתֵיהֶן סָפֵק, אֲפִלּוּ הָכִי אִינְהוּ עֲדִיפֵי. דֶּרֶךְ חַיִּים. וְעַיֵּן תּוֹסְפוֹת יוֹם טוֹב: 
(עיקר תוי"ט).

**Sefaria Community Translation:**
**"these are, etc.":** He is not coming to exclude other laws in the Torah, as behold he only excludes "astronomical calculations, etc." But rather he mentioned these because they are similar to astronomical calculations, etc., since they are [also] calculations. And even though these are calculations that come about because of a doubt that arose in them, as opposed to astronomical calculations, etc., [in which] there is no doubt about their calculations, nevertheless, they are preferable - Derekh Chaim. And see Tosafot Yom Tov.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:18:3
[Ikar Tosafot Yom Tov on Pirkei Avot 3:18:3](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:18:3)

הֵן הֵן כוּ'. הֵן וְהֵן קָאָמַר. וּכְמוֹ שֶׁפֵּרֵשׁ בַּגְּמָרָא דְּסוֹף פֶּרֶק קַמָּא דַּחֲגִיגָה עַל הֵן הֵן גּוּפֵי תּוֹרָה [עַיֵּן שָׁם בְּפֵרוּשׁ הָרַ"ב]. וּמִשּׁוּם דְּרַבִּי אֱלִיעֶזֶר חִסְמָא הָיָה אַחַר הַחֻרְבָּן כוּ', וְאֵין לְקִנִּין שַׁיָּכוּת כוּ', הִלְכָּךְ אִצְטְרִיךְ לְאַשְׁמְעִינַן דְּאַף הֵן גּוּפֵי הֲלָכוֹת אֲפִלּוּ בִּזְמַן שֶׁאֵין בֵּית הַמִּקְדָּשׁ קַיָּם, לְפִי שֶׁהַתַּלְמוּד בָּהֶן בִּמְקוֹם עֲבוֹדָה הוּא. וְהָא דְּלֹא תָּנֵי הָכָא גּוּפֵי תּוֹרָה, דְּהָכָא עַל הַסְּפֵקוֹת הוּא אוֹמֵר, וְאֵין מִזֶּה בַּתּוֹרָה שֶׁבִּכְתָב כְּלוּם, אֶלָּא בַּהֲלָכָה שֶׁבַּעַל פֶּה:

**Sefaria Community Translation:**
**"these (literally, these, these)":** It means to say, these and these, and as it is explained in the gemara at the end of the first chapter of Chagigah, about "these, these are the body of the Torah." (See there in [the commentary] of Rabbi Bartenura.) And since Rabbi Eliezer Chisma was after the destruction, etc., and the laws of *Kinin* are only applicable, etc.; therefore he needed to make us understand that even they are the body of the law - even at the time when the Temple does not exist, since their study is in place of the [Temple] service. And that which it did not learn, "body of the Torah," here [is because] here he is speaking about doubts, and there is nothing about that in the written Torah, but rather in the oral *halakha*.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:18:4
[Ikar Tosafot Yom Tov on Pirkei Avot 3:18:4](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:18:4)

וְעַל שֵׁם שֶׁמַּקִּיפִים הָעוֹלָם בְּהֶקֵּף, נִקְרָא מַהֲלָכָם תְּקוּפָה כוּ'. וּדְבָרָיו הֵם עַל הַיְּדִיעָה מִן הַמַּהֲלָכִים בִּלְבַד, וְלֹא מַה שֶּׁנִּמְשַׁךְ מֵהֶם שֶׁהוּא קִדּוּשׁ הַחֹדֶשׁ וְעִבּוּר הַשָּׁנָה, שֶׁלְּעִנְיָן זֶה וַדַּאי שֶׁהֵן וְהֵן גּוּפֵי הֲלָכוֹת הֵן כוּ':

**Sefaria Community Translation:**
And on account of their circling the world in a circle (*hekef*), their movement is called *tekufah*, etc. And his words are only about the knowledge of the movements, and not what follows from them, which is the sanctification of the month, and the intercalation of the years; as concerning that matter, certainly these and these are the body of the laws, etc.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:18:5
[Ikar Tosafot Yom Tov on Pirkei Avot 3:18:5](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:18:5)

כְּמוֹ רְדוּ שָׁמָּה שֶׁאָמַר יַעֲקֹב, רֶמֶז לְמָאתַיִם וְעֶשֶׂר שָׁנִים שֶׁעָבְדוּ יִשְׂרָאֵל בְּמִצְרַיִם. וְכֵן בְּזֹא"ת יָבֹא אַהֲרֹן, רֶמֶז לְבַיִת רִאשׁוֹן שֶׁיַּעֲמֹד אַרְבַּע מֵאוֹת וְעֶשֶׂר שָׁנִים. וּבְעָרוּךְ פֵּרֵשׁ שֶׁבִּמְקוֹם אֶחָד כּוֹתְבִין א' וּבִמְקוֹם מֵאָה כּוֹתְבִין ק'. וּבְדֶרֶךְ חַיִּים פֵּרֵשׁ, חָכְמַת הַמְּדִידָה וְהַתִּשְׁבֹּרֶת. וְקָרוֹב לִשְׁמֹעַ פֵּרוּשׁ זֶה, מִשּׁוּם שֶׁרַבִּי אֱלִיעֶזֶר חִסְמָא הָיָה יוֹדֵעַ לְשַׁעֵר כַּמָּה טִפּוֹת בַּיָּם [כִּדְאִיתָא בְּהוֹרָיוֹת דַּף י] כוּ', וּלְפִיכָךְ רָאוּי הוּא שֶׁיֹּאמַר כֵּן. וְאִלּוּ אַחֵר שֶׁלֹּא הָיָה שָׁלֵם בְּחָכְמוֹת אֵין מִן הָרָאוּי שֶׁיֹּאמַר כָּךְ. דֻּגְמַת מַאֲמָרָם זַ"ל בְּרַבָּה רֵישׁ קֹהֶלֶת:

**Sefaria Community Translation:**
As in, "go down (*redu*) to there," which Yaakov said, is a hint to the 214 (the numerical equivalent of the letters in the word, *redu*) years that Israel stayed in Egypt. And so [too], "With this (*Be-zot*) Aharon should come," is a hint to the first Temple, which would stand for 410 (the numerical equivalent of the letters in the word, *be-zot*) years. And so [too] in Arukh: in the place of [the number,] one, we write [the letter], *alef*, and in the place of [the number,] one hundred, we write [the letter], *kof*. And in Derekh Chaim, he explained [that is is] the wisdom of measures and mathematics. And it is easy to accept this explanation, since Rabbi Eliezer Chisma knew how to approximate how many drops of water there are in the seas (as is found in Horayot 10a), etc. And therefore it was fit that he should say this, as is exemplified by their statement, may their memory be blessed, in the [Midrash] Rabbah at the beginning of Ecclesiastes.


###### Ikar Tosafot Yom Tov on Pirkei Avot 3:18:6
[Ikar Tosafot Yom Tov on Pirkei Avot 3:18:6](https://torahapp.org/share/book/Ikar%20Tosafot%20Yom%20Tov%20on%20Pirkei%20Avot/r/3:18:6)

וְלִי נִרְאֶה לְפָרֵשׁ הַפַּרְפְּרָאוֹת שֶׁקֹּדֶם הַסְּעוּדָה לְהַמְשִׁיךְ הָאֲכִילָה. וְהַיְנוּ שֶׁמִּי שֶׁבָּקִי בִּתְקוּפוֹת, רוֹצֶה לוֹמַר בַּתְּכוּנָה עַצְמָהּ שֶׁהוּא מַהֲלַךְ הַמַּזָּלוֹת כוּ' וְכֵן בְּגִמַטְרִיאוֹת שֶׁהִיא חָכְמַת הַשִּׁעוּר [כֵּן פֵּרֵשׁ הַמַּגִּיד] הַקֹּדֵם אֵלֶיהָ. הֵם פַּרְפְּרָאוֹת הַמַּמְשִׁיכִים לֵב הָאָדָם לַחָכְמָה הָאֱלֹהִית. שֶׁמִּידִיעַת גַּלְגַלֵּי הַשָּׁמַיִם יֵדַע וְיַכִּיר הַבּוֹרֵא יִתְבָּרַךְ כִּי הוּא רוֹכֵב שָׁמַיִם שֶׁמֵהַנִּרְכָּב יִוָּדַע הָרוֹכֵב. וְכֵן לְפֵרוּשׁ רַשִׁ"י וְהָרַ"ב שֶׁגִּימַטְרִיּוֹת הוּא חֶשְׁבּוֹן הָאוֹתִיּוֹת הוּא פַּרְפְּרָאוֹת לַחָכְמָה הָאֱלֹהִית שֶׁבְּסֵפֶר יְצִירָה וְדוֹמָיו שֶׁמִּשְׁתַּמְּשִׁים מְאֹד בְּחֶשְׁבּוֹן הָאוֹתִיּוֹת וְנוֹטָרִיקוֹן וְצֵרוּפֵיהֶם. וְיֵשׁ לוֹמַר שֶׁכִּוֵּן הַתַּנָּא לִשְׁנֵיהֶם הַיְנוּ לַחָכְמָה הַמֻּשֶּׂגֶת בְּעִיּוּן וּבְמֶחְקָר וְהַיְנוּ עַל יְדֵי הַתְּקוּפוֹת, וְלַחָכְמָה הָאֱלֹהִית הַמְּקֻבֶּלֶת. וְעַיֵּן תּוֹסְפוֹת יוֹם טוֹב:

**Sefaria Community Translation:**
And it appears to me that it can be explained that condiments are things that come before the meal to give appetite. And that is [because] one who is in an expert in the *tekufot* (astronomical calculations) - which means to say the ordering itself, which is the movements of the constellations, etc. - and *Gematria* - which is the wisdom of [sizing] (so explained Maggid [Mishneh]) - which precedes it;" these are the condiments that [will] give [him] appetite to the wisdom of Divinity. As from the knowledge of the spheres of the heavens, he will know and recognize the Creator, may He be blessed, as He is the Rider of [the] heavens; since from the ridden he will know the Rider. And so [too] according to the explanation of Rashi and Rabbi Bartenura that *Gematria* are the calculations of the letters, [it is that they are] "condiments to the wisdom," of Divinity that is in Sefer Yetzirah and those similar to it, that greatly use calculations of the letters and acronyms and [other letter] combinations. And it is possible to say that the teacher intended both of them, which are: to the wisdom that is attained by analysis and research - and that is through astrological calculations; and to the wisdom of Divinity, which is passed on to us (Kabbalah). And see Tosafot Yom Tov.