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Why does Avos 5:22 contrast Avrohom's students with Bilaam's rather than Moshe's? The shiur explains through the Rambam (רמב"ם) that Moshe's mission included preserving Avrohom's values of tzedakah u'mishpat. The three traits - ayin tovah, ruach nemucha, and nefesh shefla - form the national character Jews must cultivate: eliminating jealousy to enable genuine charity, living below one's means to avoid making others uncomfortable, and respecting others' superior qualities.
This shiur provides an in-depth analysis of Mishna Avos 5:22 (referred to as Chaf Beis in the siddur), which states that whoever possesses three traits - ayin tovah (good eye), ruach nemucha (humble spirit), and nefesh shefla (lowly soul) - is a disciple of Avrohom Avinu, while their opposites characterize disciples of Bilaam HaRasha. Rabbi Zweig begins by addressing a fundamental question: why does the Mishna contrast Avrohom with Bilaam when Chazal typically present Bilaam as the opposite of Moshe Rabbeinu? He explains through the Rambam (רמב"ם)'s Laws of Idolatry that Moshe's mission included preserving the values of Avrohom Avinu. The Rambam describes how the knowledge of Hashem (ה׳) passed from Avrohom through Yitzchok, Yaakov, and Levi, nearly disappeared in Egypt, until Hashem sent Moshe to restore both the Torah (תורה) and Avrohom's legacy. The Torah itself states that Hashem chose Avrohom because He knew Avrohom would command his descendants to follow the path of Hashem through tzedakah u'mishpat (charity and justice).
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Pirkei Avos 5:22
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Why does Avos 5:23 compare proper middos to being 'light as the eagle' when eagles aren't particularly light? The Tur connects this to shemiras ha'einayim, but the deeper lesson involves how we look at others. The eagle's gentle care for its young teaches us to see without possessiveness - viewing people as independent beings deserving respect rather than objects for our use.