Shammai Said: "Set A Fixed Time For Your Study Of Torah; Say Little And Do Much; And Receive Every Person With A Cheerful Countenance."

Set A Fixed Time For Your Study Of Torah

The Alter Rebbe explains[46] that Torah study must be fixed not only in time, but also in its position in the soul, serving as the foundation of a person's life. Even if a person's talents lie along another path of divine service, e.g., prayer or deeds of kindness, the foundation on which his effort rests must be the study of Torah.

(Likkutei Sichos, Vol. XXVII, p. 347ff)

Say Little And Do Much

On a simple level, this clause is teaching us to minimize the commitments we make, and fulfill them in excess of our promises.[47] Nevertheless, from a deeper perspective, this clause can be seen as an extension of the directive to make Torah study the foundation of our lives.

In that context, "say little" can be interpreted to mean: Do not be overly concerned with making statements of Torah law. Instead, a person should immerse himself in Torah study for the sake of the Torah itself, above all other considerations. This approach may cause him to retreat from involvement in worldly things, so the mishnah continues:

Do Much

Perform an abundance of mitzvos. Moreover, it emphasizes...

Receive Every Person With A Cheerful Countenance

Do not let your involvement in Torah study prevent you from developing relationships with others. More specifically, the mishnah states that one must extend oneself to "every person," i.e., not only to those dedicated to the study of Torah, but to all others, regardless of their level of religious commitment.

(Ibid.)

Alternatively, "every person" can be interpreted to include even gentiles.[48] This raises a question: There is a well-known narrative[49] which relates that a gentile came to Shammai and demanded: "Teach me the entire Torah while I stand on one foot." Shammai drove him away. Hillel, by contrast, received him with gentle forbearance and told him: "What is distasteful to you, do not do to a colleague. This is the entire Torah; the rest is merely explanation."

Shammai's conduct seems to conflict with his own directive to "receive every person with a cheerful countenance."

It can be explained that the above narrative reflects Shammai's natural tendencies. Nevertheless, after Shammai heard Hillel's teaching - "Be of the students of Aharon" - he changed his nature and taught his students to "receive every person with a cheerful countenance."[50]

(Op. cit., p. 114-115)

   

Notes:

46. (Back to text) Likkutei Dibburim, Vol. I, p. 13 (English translation).

47. (Back to text) R. Ovadiah of Bartenura and others.

48. (Back to text) See Tosafos (Yevamos 61a).

49. (Back to text) Shabbos 31a.

50. (Back to text) This explains why in this instance, Hillel's teachings are mentioned before those of Shammai although generally Shammai's teachings are given precedence. See Tosafos, Chagigah 16a.