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Why does Avos 5:9 define a wise person as one who learns from everyone? Following Rashi (רש"י)'s reading, the shiur shows that Torah (תורה) wisdom differs from secular knowledge because multiple legitimate interpretations coexist as truth. This principle transforms how we approach marriage - moving beyond negotiation to partnerships of continuous mutual learning and growth.
Rabbi Zweig analyzes the famous Mishna in Pirkei Avos (5:9) that contrasts seven characteristics of a wise person (chakam) with those of an undeveloped person (golem). The Mishna describes how a wise person doesn't speak before those greater in wisdom or age, doesn't interrupt, thinks before answering, stays on topic, answers questions in order, admits when he doesn't know something, and acknowledges mistakes. Rabbi Zweig explores two interpretations of this Mishna. The Maharal's approach views this as universal wisdom about giving everyone "their space" - respecting others' positions, allowing them to speak, and maintaining proper boundaries in discourse. However, Rabbi Zweig follows Rashi (רש"י)'s interpretation that this specifically addresses Torah (תורה) wisdom, which differs fundamentally from secular wisdom. Unlike secular knowledge that can be learned from texts alone, Torah requires learning from teachers because the teacher's understanding and interpretation also becomes Torah. This is why the oral tradition was given orally - to ensure that multiple perspectives and interpretations become part of the Torah itself. Rabbi Zweig explains that in secular wisdom, there are right and wrong answers, but in Torah study, multiple legitimate interpretations can coexist as truth (like the disputes between Hillel and Shammai). Therefore, the definition of a Torah scholar as "one who learns from everyone" (haloméd mikol adam) means actively seeking different perspectives and interpretations, not just accumulating facts. The Mishna then provides practical guidance for how to truly learn from others: listening completely without interrupting, understanding the premises behind questions, staying focused on the topic at hand, and being willing to admit mistakes. Rabbi Zweig applies these principles directly to marriage, arguing that the highest form of love between spouses involves continuous mutual learning and growth. He suggests that marriages should move beyond mere negotiation to become partnerships of intellectual and spiritual development, where both parties actively seek to understand and learn from each other's perspectives and strengths.
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Pirkei Avos 5:9
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Why does the Mishna teach that selling seventh-year produce brings plague to the world, not just the individual violator? The root is "ra ayin" - begrudging others' success, which money obsession inevitably creates. Even with triple divine provision, those who commercialize Shemitah produce reveal they cannot bear others benefiting freely, poisoning society's fabric and making harmonious relationships impossible.
