Rosh Hashanah 4a says (in resolution of a contradiction) that it is considered full tzedaka for Jews to give for the wrong reasons (e.g. so that one's son will live), but it is not considered tzedaka when non-Jews do so (see Rashi there, and Tosafot Pesachim 8b).
Tosafot on this line in Rosh Hashana asks a simple question. In the beginning of Avot, we learn that one must not do the commandments in order to get stuff, yet the Talmud states that it is ok. Contradiction? No, write Tosafot, that line in Avot is directed at non-Jews, not Jews.
Isn't that crazy? Are there any other sources that suggest other Mishnayot are not for the Jews?
Rav Kahn responds:
I don't think that Tosafot mean that the Mishnah is directed specifically to non-Jews. Based on the parallel Tosafot in Pesachim, I think it means, "People like the non-Jews", who ONLY do things for the reward, and should the reward not be forthcoming they regret having done the good deed in the first place. While Tosafot say that this is a midah of non-Jews, it equally applied to Jews who are sorry they ever did the good deed. Why, then, do Tosafot in RH mention non-Jews specifically (unlike in Pesachim)? In order to make it work well with the Gemara in RH which is comparing Jews and non-Jews.
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