Yehudah ben Tema dice: Sii audace come un leopardo, [... e non vergognarti di chiedere al tuo rabbino ciò che non hai capito, come abbiamo appreso: "Il timido non impara"] e accendi come un'aquila [a insegui il tuo apprendimento e non stanco, come è scritto (Isaia 40:31): "Solleveranno l'ala come aquile; correranno e non stanchi"], e rapidi come un cervo [per inseguire Mitzvoth], e forte come un leone [per sottomettere la tua inclinazione malvagia contro la trasgressione], per fare la volontà di tuo Padre celeste. Non voleva dire: "La" faccia sfacciata "di Gehinnom" [Questa espressione è usata perché la sfacciataggine è vista in faccia, vale a dire. (Proverbi 21:19): "Il malvagio è sfacciato in faccia"], e il "volto vergognoso" di Gan Eden. "Possa essere la tua volontà, OL nostro Dio che tu costruisca la tua città in fretta ai nostri giorni e dacci (noi) la nostra porzione nella Torah. [Cioè, proprio come ci hai concesso questo tratto (di vergogna), i segni del seme di Abramo sono vergogna, misericordia e benignità, così, può sia la tua volontà, ecc.]
Kitzur Shulchan Arukh
Yehudah son of Taima says: "Be bold as a leopard, light as an eagle, swift as a deer and strong as a lion to do the will of your Father in heaven."4Avos 5:20. "Bold as a leopard" means, you should not be ashamed before people who mock you for worshipping Hashem, Blessed be His Name. "Light as an eagle" refers to what the eye sees. This alludes to the requirement to be swift to close your eyes to prevent the seeing of evil because the sight of evil constitutes the beginning of sin. The eye sees and the heart desires and the organs capable of action culminate the sin. "Swift as a deer" refers to the legs, for your legs should run to do good things. "Strong as a lion" is a reference to the heart, because true valor in serving the Creator, Blessed is He, emanates from the heart. He also states: "Strengthen your heart to serve Him, and overpower your evil inclination and defeat it as a hero triumphs over his enemy, defeating him, and casting him to the earth."
And I will say that the matter of all of the sacrifices is to arouse the thoughts of the one that offers [them]; and according to that act, he shall take its similarities into his soul — all as we have already written (Sefer HaChinukh 95, 116). Hence in distancing chamets, which is made with great delay, he will take the similarity from his sacrifice to acquire the trait of alacrity, of lightness and of speed in [doing] the act of God, blessed be He. And as they, may their memory be blessed, said (Mishnah Avot 5:20), “Be[...] light like the eagle, swift like the deer, and mighty like the lion to do, etc.” And we are obligated in the matter with the meal-offering of individuals more than with the communal meal-offering; since discouragement and laziness are found more with the individual — as the many will warn one another. And therefore the Torah did not concern itself about this with a communal meal-offering that comes from time to time, such as two breads of [Shavuot]. But with the bread of display — even though it is also called a communal meal-offering — since it is a constant meal-offering on each and every Shabbat, the Torah concerned itself about it and also commanded us about it that it should be matsah.