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Why does Avos 5:15 describe student types as having 'good' or 'bad' portions rather than being 'righteous' or 'wicked'? The Rambam (רמב"ם)'s distinction shows this Mishna addresses God-given intellectual abilities, not character traits changeable through effort. Parents must identify each child's actual capacities rather than imposing uniform academic expectations that can devastate children with different native gifts.
Rabbi Zweig analyzes the fifteenth Mishna of the fifth chapter of Pirkei Avos, which describes four types of students based on their learning and retention abilities. The Mishna categorizes students as: quick to learn but quick to forget (no net benefit), slow to learn but slow to forget (some benefit remains), quick to learn and slow to forget (good portion/wise person), and slow to learn but quick to forget (bad portion). Rabbi Zweig addresses why this Mishna uses terms like 'good portion' and 'bad portion' rather than 'righteous' and 'wicked' as found in other Mishnayos. Citing the Rambam (רמב"ם) and Rabbeinu Yonah, Rabbi Zweig explains that this Mishna discusses native abilities given by God, not traits affected by effort or interest. When learning difficulties stem from lack of interest or poor application, the terms 'righteous' and 'wicked' would apply since these can be changed. However, native intellectual abilities are divine gifts that cannot be altered through effort alone.
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Pirkei Avos 5:15
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Why does Avos credit someone who walks to the Beis Midrash but doesn't learn, when walking isn't typically part of a mitzvah? Physical movement for Torah and tefillah represents psychological commitment to transformation (l'ovdo). This explains why Avrohom's test of Lech Lecha wasn't about relocating for rewards, but about transforming from self-focus to serving God's agenda.
