Mesorat%20hashas for Pirkei Avot 4:1

בֶּן זוֹמָא אוֹמֵר, אֵיזֶהוּ חָכָם, הַלּוֹמֵד מִכָּל אָדָם, שֶׁנֶּאֱמַר (תהלים קיט) מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי כִּי עֵדְוֹתֶיךָ שִׂיחָה לִּי. אֵיזֶהוּ גִבּוֹר, הַכּוֹבֵשׁ אֶת יִצְרוֹ, שֶׁנֶּאֱמַר (משלי טז) טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר וּמשֵׁל בְּרוּחוֹ מִלֹּכֵד עִיר. אֵיזֶהוּ עָשִׁיר, הַשָּׂמֵחַ בְּחֶלְקוֹ, שֶׁנֶּאֱמַר (תהלים קכח) יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ. אַשְׁרֶיךָ, בָּעוֹלָם הַזֶּה. וְטוֹב לָךְ, לָעוֹלָם הַבָּא. אֵיזֶהוּ מְכֻבָּד, הַמְכַבֵּד אֶת הַבְּרִיּוֹת, שֶׁנֶּאֱמַר (שמואל א ב) כִּי מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ:

Ben Zoma says [(Because he did not live long and was not ordained as a Rabbi, they called him by the name of his father, likewise, "Ben Azzai." The name of both was Shimon)]: Who is wise? [i.e., Who is worthy of glorying in his wisdom?] One who learns from all men, [even from those lesser than he. For since he is not jealous of his honor and learns from the lesser, it is seen that his wisdom is for the sake of Heaven and not for personal glory], as it is written (Psalms 119:99): "From all of my teachers I grew wise," [followed by "for Your testimonies were conversation to me." i.e., I learned Torah from all of my teachers, even those lesser than I, not being solicitous of my honor. For Your testimonies were conversation to me, all of my intent being for the sake of Heaven. Likewise,] Who is strong, [and worthy of glorying in his strength]? One who subdues his (evil) inclination, as it is written (Proverbs 16:32): "Greater is he who withholds his wrath than the hero, and the ruler of his spirit, than the conqueror of a city." [(What precedes is a superficial rendering.) It is to be understood thus: Great is the withholding of wrath that comes from the strength of subduing the (evil) inclination (and not from the weakness of one's nature). And, similarly, [great is] ruling one's spirit when it comes from the conqueror of a city, i.e., from a king, who after conquering a city has the rebels brought before him and "rules his spirit" and does not kill them.] Who is rich, [and worthy of glorying in his riches]? One who rejoices in his lot, as it is written (Psalms 18:2): "When you eat the toil of your hands, you are fortunate and it is well with you" — You are fortunate in this world and it is well for you in the world to come. Who is honored? One who honors others. [Because if one merits the three good things mentioned above (wisdom, strength, and riches), he is honored in himself in the eyes of G-d and man, even if men do not (manifestly) honor him because of them — the tanna, therefore, adds: If one possesses these three middoth and is honored in himself, what should he do to be (manifestly) honored by others? Let him honor them!] As it is written (I Samuel 2:30): "For I shall honor those who honor Me, and those who scorn Me shall be cursed." [The rest follows a fortiori, viz.: If the Holy One Blessed be He, the King of honor, who created everything in this world for His honor, honors those who honor Him — how much more so (should) flesh and blood (do so)! "And those who scorn me shall be cursed" — whence we derive the humility of the Holy One Blessed be He. He did not say "I shall curse My scorners," but they shall be cursed" — of themselves. And He is more solicitous of the honor of tzaddikim than of His own! viz. (Genesis 12:3): "And those who curse you (Abraham), I shall curse."]

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