Pirkei Avot 3

עֲקַבְיָא בֶן מַהֲלַלְאֵל אוֹמֵר, הִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאִי אַתָּה בָא לִידֵי עֲבֵרָה. דַּע מֵאַיִן בָּאתָ, וּלְאָן אַתָּה הוֹלֵךְ, וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן. מֵאַיִן בָּאתָ, מִטִּפָּה סְרוּחָה, וּלְאָן אַתָּה הוֹלֵךְ, לִמְקוֹם עָפָר רִמָּה וְתוֹלֵעָה. וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן, לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא:

Akavya ben Mahalalel says: Take to heart three things and you will not be brought to transgression: Know whence you came and whither you are going and before Whom you are destined to render judgment and accounting. Whence did you come? From a putrefying drop. [the drop of semen. And even though at the time of conception it does not putrefy (not putrefying in the womb until after three days, and when it does putrefy, it is not fit for fertilization), it is still called "putrefying" for it is close to doing so immediately upon its being outside the womb. And one who takes it to heart that he comes from a putrefying drop is rescued from pride.] And whither are you going? To a place of dust, worms, and maggots. [One who takes this to heart is rescued from lust and from the desire for wealth.] And before whom are you destined to render judgment and accounting? Before the King of the kings of kings — the Holy One Blessed be He. [One who takes this to heart separates himself from sin and does not stumble into transgression.]

רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים אוֹמֵר, הֱוֵי מִתְפַּלֵּל בִּשְׁלוֹמָהּ שֶׁל מַלְכוּת, שֶׁאִלְמָלֵא מוֹרָאָהּ, אִישׁ אֶת רֵעֵהוּ חַיִּים בְּלָעוֹ. רַבִּי חֲנִינָא בֶן תְּרַדְיוֹן אוֹמֵר, שְׁנַיִם שֶׁיּוֹשְׁבִין וְאֵין בֵּינֵיהֶן דִּבְרֵי תוֹרָה, הֲרֵי זֶה מוֹשַׁב לֵצִים, שֶׁנֶּאֱמַר (תהלים א) וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב. אֲבָל שְׁנַיִם שֶׁיּוֹשְׁבִין וְיֵשׁ בֵּינֵיהֶם דִּבְרֵי תוֹרָה, שְׁכִינָה שְׁרוּיָה בֵינֵיהֶם, שֶׁנֶּאֱמַר (מלאכי ג) אָז נִדְבְּרוּ יִרְאֵי יְיָ אִישׁ אֶל רֵעֵהוּ וַיַּקְשֵׁב יְיָ וַיִּשְׁמָע וַיִּכָּתֵב סֵפֶר זִכָּרוֹן לְפָנָיו לְיִרְאֵי יְיָ וּלְחֹשְׁבֵי שְׁמוֹ. אֵין לִי אֶלָּא שְׁנַיִם, מִנַּיִן שֶׁאֲפִלּוּ אֶחָד שֶׁיּוֹשֵׁב וְעוֹסֵק בַּתּוֹרָה, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא קוֹבֵעַ לוֹ שָׂכָר, שֶׁנֶּאֱמַר (איכה ג) יֵשֵׁב בָּדָד וְיִדֹּם כִּי נָטַל עָלָיו:

R. Chanina, the adjutant high-priest says: Pray for the well-being of the king, [even the kings of the nations]. For if not for its [(monarchy's)] fear, one man would swallow his fellow alive, [as it is written (Habakkuk 1:14): "And You have made a man like the fish of the sea" — Just as with the fish of the sea, all who are bigger than the other swallow the other, so with men. If the fear of the king were not upon them, all who were greater than the other would swallow the other.] R. Chanina ben Teradyon says: If two sit and there are no words of Torah between them, this is called "the seat of scoffers," as it is written (Psalms 1:1): "And he did not sit in the seat of scoffers. ((2): For in the Torah of the L rd is his desire, etc.") But if two sit and there are words of Torah between them, the Shechinah is between them, as it is written (Malachi 3:16): "Then the fearers of the L rd spoke to each other [(two are implied)], and the L rd listened and heard, and a book of remembrance was written before Him for the fearers of the L rd and the thinkers on His name." This tells me only of two. Whence do I derive that even if one sits and studies Torah the Holy One Blessed be He sets aside reward for him? From (Eichah 3:27): "He shall sit alone and be silent, [learning by himself in "a still, small voice"], for he has taken it upon him" [i.e., it is as if the giving of the entire Torah was for him alone.]

רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁלשָׁה שֶׁאָכְלוּ עַל שֻׁלְחָן אֶחָד וְלֹא אָמְרוּ עָלָיו דִּבְרֵי תוֹרָה, כְּאִלּוּ אָכְלוּ מִזִּבְחֵי מֵתִים, שֶׁנֶּאֱמַר (ישעיה כח) כִּי כָּל שֻׁלְחָנוֹת מָלְאוּ קִיא צֹאָה בְּלִי מָקוֹם. אֲבָל שְׁלשָׁה שֶׁאָכְלוּ עַל שֻׁלְחָן אֶחָד וְאָמְרוּ עָלָיו דִּבְרֵי תוֹרָה, כְּאִלּוּ אָכְלוּ מִשֻּׁלְחָנוֹ שֶׁל מָקוֹם בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (יחזקאל מא) וַיְדַבֵּר אֵלַי זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי ה':

R. Shimon says: If three ate at one table and did not speak words of Torah at it, it is as if they ate of the offerings of the dead [i.e., offerings to idolatry, viz. (Psalms 106:28): "They cleaved to Baal Peor and they ate the offerings of the dead"], as it is written (Isaiah 28:8): "For all the tables are full of vomit, excrement, [and idolatry is called excrement (tzoah), viz. (Isaiah 30:22): "You will tell it (idolatry) Be gone! (Tze)] without makom" [i.e., (homiletically:) because they did not mention the name of Makom (the L rd) at the table. But by the grace at the table the obligation is fulfilled and it is as if they spoke words of Torah at it (Thus have I heard).] But if three ate at one table and spoke words of Torah at it, it is as if they ate from the table of the Makom, blessed is He, as it is written (Ezekiel 41:22): "And He said to me: 'This is the table that is before the L rd.'" (Some say that this is derived from the beginning of the verse, viz.: "And the altar was of wood, three amoth" — do not read it "amoth," but "eimoth," as in "Yesh em lemikrah" ("There is support in the reading"). "Three" (supports) — Torah, Prophets, and Writings; others say: Scripture, Mishnah and Talmud, in which a man must converse at the table, whereupon it is called "the table that is before the L rd." (Thus, Rashi).]

רַבִּי חֲנִינָא בֶן חֲכִינַאי אוֹמֵר, הַנֵּעוֹר בַּלַּיְלָה וְהַמְהַלֵּךְ בַּדֶּרֶךְ יְחִידִי וְהַמְפַנֶּה לִבּוֹ לְבַטָּלָה, הֲרֵי זֶה מִתְחַיֵּב בְּנַפְשׁוֹ:

R. Chanina ben Chachinai says: One who is awake at night, and one who walks on the road alone, [and thinks vain thoughts], and one who turns his heart on vanity is liable for his soul [(because the night is the time of the mazikkim (destructive agents). And one who walks alone on the road is in danger of robbers and other vicissitudes.)]

רַבִּי נְחוּנְיָא בֶּן הַקָּנֶה אוֹמֵר, כָּל הַמְקַבֵּל עָלָיו עֹל תּוֹרָה, מַעֲבִירִין מִמֶּנּוּ עֹל מַלְכוּת וְעֹל דֶּרֶךְ אֶרֶץ. וְכָל הַפּוֹרֵק מִמֶּנּוּ עֹל תּוֹרָה, נוֹתְנִין עָלָיו עֹל מַלְכוּת וְעֹל דֶּרֶךְ אֶרֶץ:

R. Nechunia ben Hakanah says: If one accepts upon himself the yoke of Torah, there is removed from him the yoke of sovereignty [the burden of the king and his officers] and the yoke of derech eretz [the toil and tribulation of earning a livelihood (for his work is blessed)]. And if one divests himself of the yoke of Torah [i.e., if he says: "The yoke of Torah is too burdensome for me and I cannot bear it,"] there is placed upon him the yoke of sovereignty and the yoke of derech eretz.

רַבִּי חֲלַפְתָּא בֶן דּוֹסָא אִישׁ כְּפַר חֲנַנְיָה אוֹמֵר, עֲשָׂרָה שֶׁיּוֹשְׁבִין וְעוֹסְקִין בַּתּוֹרָה, שְׁכִינָה שְׁרוּיָה בֵינֵיהֶם, שֶׁנֶּאֱמַר (תהלים פב) אֱלֹהִים נִצָּב בַּעֲדַת אֵל. וּמִנַּיִן אֲפִלּוּ חֲמִשָּׁה, שֶׁנֶּאֱמַר (עמוס ט) וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ. וּמִנַּיִן אֲפִלּוּ שְׁלשָׁה, שֶׁנֶּאֱמַר (תהלים פב) בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט. וּמִנַּיִן אֲפִלּוּ שְׁנַיִם, שֶׁנֶּאֱמַר (מלאכי ג) אָז נִדְבְּרוּ יִרְאֵי ה' אִישׁ אֶל רֵעֵהוּ וַיַּקְשֵׁב ה' וַיִּשְׁמָע וְגוֹ'. וּמִנַּיִן אֲפִלּוּ אֶחָד, שֶׁנֶּאֱמַר (שמות כ) בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי אָבֹא אֵלֶיךָ וּבֵרַכְתִּיךָ:

R. Chalafta Ish Kfar Chaninah says: If ten sit in judgment, the Shechinah abides among them, as it is written (Psalms 82:1): "G-d stands in the congregation of the Almighty" [and a "congregation" is not less than ten, as it is written in respect to the spies (Numbers 14:27): "How long for this evil congregation!" (Joshua and Kalev are excluded, leaving ten)]. And whence (is this derived) even for five? From (Psalms 82:1): "In the midst of the judges [(three judges and the litigants)] shall He judge." And (whence is this derived) even for three? From (Amos 9:6): "And He founded His bond upon the earth." [(three:) fire, air, and water (which circle the foundation of the earth) — whence it is seen that three is a "bond." Or from (Exodus 12:22): "a bundle (three stalks) of hyssop." There are texts which read: And whence do we derive even five? From "And He founded His bond upon the earth." A man "bonds" with one hand, on which there are five fingers. And the (five) fingers of the hand collectively are called a "bond." And the beginning of the verse reads: "He builds His ascents in the heavens." That is, the Shechinah, which is in the heavens, descends to the earth when there is a bond (of men) engaged in Torah study. And whence do we derive even three? From "In the midst of the judges (three) shall He judge."] And whence do we derive even two? From (Malachi 3:16): "Then the fearers of the L rd spoke to each other [(two are implied)] and the L rd listened and heard, etc." and whence do we derive even one? From (Exodus 20:21): "Wherever I mention My name, I shall come to you and bless you."

רַבִּי אֶלְעָזָר אִישׁ בַּרְתּוֹתָא אוֹמֵר, תֶּן לוֹ מִשֶּׁלּוֹ, שֶׁאַתָּה וְשֶׁלְּךָ שֶׁלּוֹ. וְכֵן בְּדָוִד הוּא אוֹמֵר (דברי הימים א כט) כִּי מִמְּךָ הַכֹּל וּמִיָּדְךָ נָתַנּוּ לָךְ. רַבִּי שִׁמְעוֹן אוֹמֵר, הַמְהַלֵּךְ בַּדֶּרֶךְ וְשׁוֹנֶה, וּמַפְסִיק מִמִּשְׁנָתוֹ וְאוֹמֵר, מַה נָּאֶה אִילָן זֶה וּמַה נָּאֶה נִיר זֶה, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ:

R. Elazar Ish Bartotha says: "Give Him what is His." [i.e., do not keep from engaging in the desires of Heaven, both with your body and with your money, for you do not give what is yours, neither your body nor your money], for you and yours are His. And thus is it stated in respect to David (I Chronicles 24:14): "For everything is from You, and from Your hand have we given to You." R. Shimon says: If one is walking on the road and learning and he interrupts his learning to say "How beautiful is this tree! How beautiful is this furrow!" Scripture reckons it to him as if he is liable for his soul. [The same is true of any vain talk, but the common instance is given, it being the way of wayfarers to speak of what they see with their eyes. Others say that we are being apprised of something special — that even though (in the instance of tree or furrow he recites the blessing "who has it thus in His world," still it is accounted to him as if he is liable for his soul, for having interrupted his learning.]

רַבִּי דּוֹסְתַּאי בְּרַבִּי יַנַּאי מִשּׁוּם רַבִּי מֵאִיר אוֹמֵר, כָּל הַשּׁוֹכֵחַ דָּבָר אֶחָד מִמִּשְׁנָתוֹ, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ, שֶׁנֶּאֱמַר (דברים ד) רַק הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ מְאֹד פֶּן תִּשְׁכַּח אֶת הַדְּבָרִים אֲשֶׁר רָאוּ עֵינֶיךָ. יָכוֹל אֲפִלּוּ תָקְפָה עָלָיו מִשְׁנָתוֹ, תַּלְמוּד לוֹמַר (שם) וּפֶן יָסוּרוּ מִלְּבָבְךָ כֹּל יְמֵי חַיֶּיךָ, הָא אֵינוֹ מִתְחַיֵּב בְּנַפְשׁוֹ עַד שֶׁיֵּשֵׁב וִיסִירֵם מִלִּבּוֹ:

R. Dostai the son of R. Yannai says in the name of R. Meir: If one forgets even one thing of his learning [because he did not review it], Scripture reckons it to him as if he is liable for his soul [for because he forgets it, he comes to permit what is forbidden and to create a stumbling-block. And his unwillingness is reckoned deliberate. Or, he is liable for his soul because that learning was his protection, and now that he has forgotten it, he is no longer protected], it being written (Deuteronomy 4:9): "Only take heed to yourself and heed your soul exceedingly, lest you forget the things which your eyes saw." I might think this were so even if his learning "overcame" him [i.e., even if it was difficult for him and because of its difficulty he forgot it]; it is, therefore, written (Ibid.): "and lest they depart from your heart all the days of your life" — He is not liable for his soul unless he sits and (deliberately) removes them from his heart.

רַבִּי חֲנִינָא בֶן דּוֹסָא אוֹמֵר, כָּל שֶׁיִּרְאַת חֶטְאוֹ קוֹדֶמֶת לְחָכְמָתוֹ, חָכְמָתוֹ מִתְקַיֶּמֶת. וְכָל שֶׁחָכְמָתוֹ קוֹדֶמֶת לְיִרְאַת חֶטְאוֹ, אֵין חָכְמָתוֹ מִתְקַיֶּמֶת. הוּא הָיָה אוֹמֵר, כָּל שֶׁמַּעֲשָׂיו מְרֻבִּין מֵחָכְמָתוֹ, חָכְמָתוֹ מִתְקַיֶּמֶת. וְכָל שֶׁחָכְמָתוֹ מְרֻבָּה מִמַּעֲשָׂיו, אֵין חָכְמָתוֹ מִתְקַיֶּמֶת:

R. Chanina ben Dossa says: If one's fear of sin precedes his wisdom [I have heard (this to mean) that in his mind his fear precedes his wisdom, that he thinks in his heart: "I will learn in order to be a fearer of sins," as per "The beginning of thought is the end of act"], his wisdom endures. [For his wisdom brings him to what his heart desires, and he enjoys it (his wisdom)]. But if one's wisdom precedes his fear of sin [i.e., if he does not learn in order to do, since his heart does not prompt him to be a fearer of sin], his wisdom does not endure. For since it (his wisdom) prevents him from following the inclination of his heart, he hates it and despises it and leaves it.] He was wont to say: If one's acts are more than his wisdom [(Here, one who is zealous in the performance of positive commandments is intended, whereas above, in respect to one whose fear of sin precedes his wisdom, one who is watchful of negative commandments is intended)], his wisdom endures. But if one's wisdom is more than his acts, his wisdom does not endure.

הוּא הָיָה אוֹמֵר, כָּל שֶׁרוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ, רוּחַ הַמָּקוֹם נוֹחָה הֵימֶנּוּ. וְכָל שֶׁאֵין רוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ, אֵין רוּחַ הַמָּקוֹם נוֹחָה הֵימֶנּוּ. רַבִּי דוֹסָא בֶן הַרְכִּינַס אוֹמֵר, שֵׁנָה שֶׁל שַׁחֲרִית, וְיַיִן שֶׁל צָהֳרַיִם, וְשִׂיחַת הַיְלָדִים, וִישִׁיבַת בָּתֵּי כְנֵסִיּוֹת שֶׁל עַמֵּי הָאָרֶץ, מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם:

He was wont to say: All in whom the mind of men find pleasure, the mind of G-d finds pleasure. [All who are beloved below are, of a certainty, beloved on High]. And all in whom the minds of men do not find pleasure, the mind of G-d does not find pleasure. R. Dossa ben Harkinass says: Morning sleep [i.e., sleeping until the time of the recitation of Shema has passed], and afternoon wine, [which "pulls" the heart of man, viz. (Koheleth 2:3): "To pull my flesh with wine," and which brings him to drunkenness], and children's talk, [which prevents their fathers from studying Torah], and sitting in the synagogues of the ignorant, [who congregate to speak vanities] take a man from the world.

רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר, הַמְחַלֵּל אֶת הַקָּדָשִׁים, וְהַמְבַזֶּה אֶת הַמּוֹעֲדוֹת, וְהַמַּלְבִּין פְּנֵי חֲבֵרוֹ בָרַבִּים, וְהַמֵּפֵר בְּרִיתוֹ שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם, וְהַמְגַלֶּה פָנִים בַּתּוֹרָה שֶׁלֹּא כַהֲלָכָה, אַף עַל פִּי שֶׁיֵּשׁ בְּיָדוֹ תוֹרָה וּמַעֲשִׂים טוֹבִים, אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא:

R. Elazar Hamodai says: One who desecrates consecrated food [i.e., one who brings altar offerings to a state of pigul (rejection, through improper thoughts) or nothar ("left-over" beyond the prescribed time), or to uncleanliness, or one who derives personal benefit, both from altar offerings or Temple maintenance offerings], and one who shames the festivals, [the days of Chol Hamoed, by doing labor upon them or eating and drinking upon them in a mundane manner], and one who whitens his friend's face in public. [(If one is shamed, first his face turns red and then it turns white. For the spirit (of a man) has two movements: one, outwards; the other, inwards. When one is embarrassed, first his spirit moves outwards, as one who is filled with wrath, and his face turns red. And when he finds no outlet for removing that shame from his face, he worries inwardly and the spirit moves inwards because of his distress, and his face turns yellow and white. And this is the intent of Bava Metzia 58b in respect to this whitening: "the redness leaves and the whiteness arrives.")], and one who destroys the covenant of our father Abraham, may peace be upon him [by not undergoing circumcision or by doing so, but stretching the foreskin to cover the circumcision, so that it not be seen that he is circumcised], and one who reveals aspects [and interpretations] of the Torah not in accordance with the halachah, [e.g., translating (Leviticus 18:21): "And from your seed you shall not give to pass to the Molech (a kind of idolatry)," as "And from your seed you shall not give to pass to an Aramitess," which is not the plain meaning of the verse, and, included in this, expounding vain homilies. Another interpretation of "one who reveals aspects, etc." is one who audaciously transgresses the words of Torah in public, high-handedly and showing no shame] — Even if he possesses mitzvoth and good deeds [but does not repent of one of these transgressions of which he is guilty, even though afflictions come upon him], he has no share in the world to come. [But if he repents before he dies, there is nothing that stands before repentance.]

רַבִּי יִשְׁמָעֵאל אוֹמֵר, הֱוֵי קַל לְרֹאשׁ, וְנוֹחַ לְתִשְׁחֹרֶת, וֶהֱוֵי מְקַבֵּל אֶת כָּל הָאָדָם בְּשִׂמְחָה:

R. Yishmael says: Be light to the head [i.e., before a great man, an elder, sitting at the head, be "light" to do his bidding and to serve him], and complaisant to the black head. [For a young man, whose hair is black, you need not be "light," but stand before him with complaisance and ease]. And [stand] vis-à-vis (MKBL) all men [whether "head" or "black head"] with joy. [(MKBL is to be pronounced "makbil," as per the targum [kval] of "neged" [vis-à-vis])].

רַבִּי עֲקִיבָא אוֹמֵר, שְׂחוֹק וְקַלּוּת רֹאשׁ, מַרְגִּילִין לְעֶרְוָה. מָסֹרֶת, סְיָג לַתּוֹרָה. מַעַשְׂרוֹת, סְיָג לָעשֶׁר. נְדָרִים, סְיָג לַפְּרִישׁוּת. סְיָג לַחָכְמָה, שְׁתִיקָה:

R. Akiva says: Laughter and light-headedness predispose to licentiousness. Masoreth (tradition) is a fence to Torah. [The (oral) masoreth passed on to us by the sages of the "defective" and "superfluous" readings in the Torah are a fence and strengthening of the written law. For through them we understand how to perform several mitzvoth, as in "basukkoth," "basukkoth" "basukkoth," two defective and one superfluous — whence we learn to rule a succah with three walls kasher, and as in "the festivals of the L rd which (ATM) you shall declare," which is written defective (to be pronounceable as "atem" ("you"), to teach: "you" (declare them) — even unwittingly; "you" — even deliberately; "you" — even mistakenly] Ma'asroth (tithes) are a fence to wealth, [it being written (Deuteronomy 14:22): "asser t'asser" — tithe so that you become rich ("titasher").] Vows are a fence to separation. [When one begins (a regimen of) separation and he fears lest he transgress, he takes it upon himself as a vow that he will not do such and such and thereby suppresses his inclination.] A fence for wisdom is silence. [What are we speaking of? If silence from words of Torah, it is written (Joshua 1:8): "And you shall meditate (lit., "speak") in it day and night, etc." If silence from talebearing, slander, and cursing — this is (interdicted) by the Torah! We must be speaking then of silence from permitted speech between a man and his neighbor — that one should minimize such speech as far as possible. And it is in this regard that Solomon said (Proverbs 17:28): "Even a fool who keeps quiet is regarded as a sage."]

הוּא הָיָה אוֹמֵר, חָבִיב אָדָם שֶׁנִּבְרָא בְצֶלֶם. חִבָּה יְתֵרָה נוֹדַעַת לוֹ שֶׁנִּבְרָא בְצֶלֶם, שֶׁנֶּאֱמַר (בראשית ט) כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם. חֲבִיבִין יִשְׂרָאֵל שֶׁנִּקְרְאוּ בָנִים לַמָּקוֹם. חִבָּה יְתֵרָה נוֹדַעַת לָהֶם שֶׁנִּקְרְאוּ בָנִים לַמָּקוֹם, שֶׁנֶּאֱמַר (דברים יד) בָּנִים אַתֶּם לַה' אֱלֹהֵיכֶם. חֲבִיבִין יִשְׂרָאֵל שֶׁנִּתַּן לָהֶם כְּלִי חֶמְדָּה. חִבָּה יְתֵרָה נוֹדַעַת לָהֶם שֶׁנִּתַּן לָהֶם כְּלִי חֶמְדָּה שֶׁבּוֹ נִבְרָא הָעוֹלָם, שֶׁנֶּאֱמַר (משלי ד) כִּי לֶקַח טוֹב נָתַתִּי לָכֶם, תּוֹרָתִי אַל תַּעֲזֹבוּ:

He was wont to say: "Beloved is man, who was created in the image (of G-d)." Additional love was made known to him, that he was created in the image, as it is written (Genesis 9:6): "In the image of G-d, He made man." [Rambam explains: Additional love was shown by the Holy One Blessed be He to Adam in that He apprised him: "See, I have created you in the image." For one who grants good to his friend and apprises him of the good that he has bestowed upon him demonstrates thereby greater love than if he would grant him good and not find him worthy enough to apprise him of the good that he had granted him. "Additional love, etc." may also be understood as "revealed" and "manifest" love. G-d did not love man covertly but overtly, in the eyes of all.] Beloved are Israel who are called "sons of the L rd." Additional love was made known to them in that they were called "sons of the L rd," as it is written (Deuteronomy 14:11): "You are sons of the L rd your G-d." Beloved are Israel, who were given a precious vessel (the Torah). Additional love was made known to them, that they were given a precious vessel by which the world was created, as it is written (Proverbs 4:2): "For I have given you a goodly acquisition; do not forsake my Torah." [The entire creation, of which it is written "And G-d saw that it was good," was created only for the Torah, which is called an "acquisition," viz. (Deuteronomy 32:2): "Let My acquisition ("likchi") drip as the rain."]

הַכֹּל צָפוּי, וְהָרְשׁוּת נְתוּנָה, וּבְטוֹב הָעוֹלָם נִדּוֹן. וְהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה:

All is seen. [Whatever a man does in his innermost chamber is revealed to Him.], and permission is given [to him to do good or evil, as it is written (Deuteronomy 11:26): "Behold, I set before you this day, etc."], and the world is judged by good, [by the attribute of mercy, notwithstanding which not all are alike in respect to this attribute, for] all is according to the abundance of deed. [One who is profuse in good deeds is given a profusion of mercy, and to one who is sparse in good deeds, the Holy One is sparse in mercy. Alternately, "And all is according to abundance of deed": A man is judged according to the majority of his deeds. If the majority are merits, he is innocent; if the majority are sins, he is guilty. Rambam explains: "All is seen": All the deeds of a man, both what he has done and what he is destined to do — all is revealed before Him. And do not say: If the Holy One Blessed be He knows what a man will do, if so, he must be compelled in his deeds to be righteous or wicked! (Do not say this, for) permission is given him to do either good or evil and he is under no compulsion whatsoever. And, this being so, he is judged by the Good One of the world, to exact (punishment) of the wicked and to grant reward to the righteous. For the sinner, who sinned by his will, deserves to be punished; and the righteous one, who was righteous by his will, deserves to be rewarded. "And all is according to the abundance of deed": In accordance with one's increasing and persisting in the doing of good will be the abundance of his reward. For there is no comparison between one who distributes a hundred gold pieces to charity at a hundred different times, to one who gives them (all) at one time. This is the reading of Rambam. "And all is according to the abundance of deed," and not "according to the deed."]

הוּא הָיָה אוֹמֵר, הַכֹּל נָתוּן בְּעֵרָבוֹן, וּמְצוּדָה פְרוּסָה עַל כָּל הַחַיִּים. הַחֲנוּת פְּתוּחָה, וְהַחֶנְוָנִי מֵקִיף, וְהַפִּנְקָס פָּתוּחַ, וְהַיָּד כּוֹתֶבֶת, וְכָל הָרוֹצֶה לִלְווֹת יָבֹא וְיִלְוֶה, וְהַגַּבָּאִים מַחֲזִירִים תָּדִיר בְּכָל יוֹם, וְנִפְרָעִין מִן הָאָדָם מִדַּעְתּוֹ וְשֶׁלֹּא מִדַּעְתּוֹ, וְיֵשׁ לָהֶם עַל מַה שֶּׁיִּסְמֹכוּ, וְהַדִּין דִּין אֱמֶת, וְהַכֹּל מְתֻקָּן לַסְּעוּדָה:

He was wont to say: All is given in surety. [Succah 53a): "A man's feet are surety for him to bring him to the place where he is claimed."], and a net [(afflictions and death)] is spread over all of the living. The shop is open [and men enter and buy on credit], and the Shopkeeper gives credit [and trusts all who come to take. So, men sin every day, and the Holy One Blessed be He waits for them until their time comes], and the ledger is open [to write down the credit given so that it not be forgotten], and the hand writes, [so that it not be said: Even though the ledger is open, sometimes the shopkeeper is busy and does not write everything down — wherefore: "And the hand writes."], and all who wish to borrow may come and borrow [i.e., "and permission is given" (above). No one is forced to borrow against his will.], and the collecters [(afflictions and sore vicissitudes)] go around constantly, each day and exact ["repayment"] of the man [sometimes] to his knowledge [(Sometimes he remembers his debt and says: "Well have You judged me")], and [sometimes] not to his knowledge [(Sometimes he forgets and rails at G-d's judgment)]; but they have what to rely on, [the ledger and the Shopkeeper who is trusted with His ledger. So, these afflictions "rely" upon the man's deeds, which are remembered by G-d but forgotten by man.], and the judgment is a true judgment [For the Holy One Blessed be He does not tyrannize over His creations (Avodah Zarah 3a)], and all is set for the repast. [Both the righteous and the wicked (after their debt has been claimed) have a share in the world to come.]

רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, אִם אֵין תּוֹרָה, אֵין דֶּרֶךְ אֶרֶץ. אִם אֵין דֶּרֶךְ אֶרֶץ, אֵין תּוֹרָה. אִם אֵין חָכְמָה, אֵין יִרְאָה. אִם אֵין יִרְאָה, אֵין חָכְמָה. אִם אֵין בִּינָה, אֵין דַּעַת. אִם אֵין דַּעַת, אֵין בִּינָה. אִם אֵין קֶמַח, אֵין תּוֹרָה. אִם אֵין תּוֹרָה, אֵין קֶמַח. הוּא הָיָה אוֹמֵר, כָּל שֶׁחָכְמָתוֹ מְרֻבָּה מִמַּעֲשָׂיו, לְמַה הוּא דוֹמֶה, לְאִילָן שֶׁעֲנָפָיו מְרֻבִּין וְשָׁרָשָׁיו מֻעָטִין, וְהָרוּחַ בָּאָה וְעוֹקַרְתּוֹ וְהוֹפַכְתּוֹ עַל פָּנָיו, שֶׁנֶּאֱמַר (ירמיה יז) וְהָיָה כְּעַרְעָר בָּעֲרָבָה וְלֹא יִרְאֶה כִּי יָבוֹא טוֹב וְשָׁכַן חֲרֵרִים בַּמִּדְבָּר אֶרֶץ מְלֵחָה וְלֹא תֵשֵׁב. אֲבָל כָּל שֶׁמַּעֲשָׂיו מְרֻבִּין מֵחָכְמָתוֹ, לְמַה הוּא דוֹמֶה, לְאִילָן שֶׁעֲנָפָיו מֻעָטִין וְשָׁרָשָׁיו מְרֻבִּין, שֶׁאֲפִלּוּ כָל הָרוּחוֹת שֶׁבָּעוֹלָם בָּאוֹת וְנוֹשְׁבוֹת בּוֹ אֵין מְזִיזִין אוֹתוֹ מִמְּקוֹמוֹ, שֶׁנֶּאֱמַר (שם) וְהָיָה כְּעֵץ שָׁתוּל עַל מַיִם וְעַל יוּבַל יְשַׁלַּח שָׁרָשָׁיו וְלֹא יִרְאֶה כִּי יָבֹא חֹם, וְהָיָה עָלֵהוּ רַעֲנָן, וּבִשְׁנַת בַּצֹּרֶת לֹא יִדְאָג, וְלֹא יָמִישׁ מֵעֲשׂוֹת פֶּרִי:

R. Elazar b. Azaryah says: If there is no Torah, there is no derech eretz. [(He does not get on well with people)]; if there is no derech eretz, there is no Torah. [(It will eventually be forgotten.)] If there is no wisdom, there is no fear; if there is no fear, there is no wisdom. If there is no understanding, [understanding one thing from another (but not giving a reason for it)], there is no knowledge [i.e., giving a reason for the thing]; if there is no knowledge, there is no understanding. [If he cannot give a reason for the thing, it is as if he does not know it; but, in any event, understanding comes first, wherefore "if there is no understanding, there is no knowledge."] If there is no flour, there is no Torah. [If one has nothing to eat, how can he study Torah?] If there is no Torah, there is no flour. [What will his flour avail him? Since he has no Torah, it would be better if he had no flour and died of hunger!] He was wont to say: One whose wisdom is more than his deeds — to what may he be compared? To a tree whose branches are many and its roots few. The wind comes and uproots it and turns it over on its face, as it is written (Jeremiah 17:6): "And he [the man who trusts in men] will be like a tamarisk in the desert and he will not see when goodness comes. It dwells in parched lands in the wilderness, in a salty, uninhabited land." But one whose deeds are more than his wisdom — to what may he be compared? To a tree whose branches are few but whose roots are many. Even if all the winds in the world come and blow against it, they cannot move it from its place, as it is written (Ibid. 8): "He [the man who trusts in G-d] will be like a tree planted near water, which spreads out its roots along a brook and does not see when the heat comes, whose foliage is always fresh. It will not worry in a year of drought and will not stop producing fruit."

רַבִּי אֱלִיעֶזֶר בֶּן חִסְמָא אוֹמֵר, קִנִּין וּפִתְחֵי נִדָּה, הֵן הֵן גּוּפֵי הֲלָכוֹת. תְּקוּפוֹת וְגִימַטְרִיאוֹת, פַּרְפְּרָאוֹת לַחָכְמָה:

R. Eliezer ben Chisma says: Kinin [bird-offerings (from "kan tzippor," a bird's nest). There are weighty halachoth pertaining to them, such as a mandatory offering being mixed up with a gift-offering; or a burnt-offering, whose services are "above," being mixed up with a sin-offering, whose services are "below"], and pithchei niddah [the halachoth of a niddah who has lost track of her menstrual time and must be vigilant to determine its onset (Sometimes she must immerse herself ninety-five times, according to the view that immersion in its prescribed time is a mitzvah)] — [kinin and pithchei niddah] are the foundation of halachoth (the oral law), [for which reward is received.] Tekufoth [the movements of the constellations] and gematrioth [the numeration of the letters] are the "seasonings" of wisdom, [like those which it is customary to eat at the end of a meal for dessert. So, these wisdoms honor their possessors in the eyes of men.]