מַסֶּכֶת אָבוֹת · פֶּרֶק שֵׁנִי

רַבִּי אוֹמֵר,

Rabbi Yehudah HaNasi says:

אֵיזוֹהִי דֶרֶךְ יְשָׁרָה שֶׁיָּבֹר לוֹ הָאָדָם,

Which is the straight path that a person should choose for himself?

כֹּל שֶׁהִיא תִפְאֶרֶת לְעוֹשֶׂיהָ

Any path that is an honor to its doer, bringing him inner harmony and self-respect in his service of Hashem,

וְתִפְאֶרֶת לוֹ מִן הָאָדָם.

and is also a source of honor to him from other people, as they respect his upright behavior.

וֶהֱוֵי זָהִיר בְּמִצְוָה קַלָּה כְבַחֲמוּרָה,

And be just as careful with a light mitzvah, one that seems minor to you, as with a grave and weighty one,

שֶׁאֵין אַתָּה יוֹדֵעַ מַתַּן שְׂכָרָן שֶׁל מִצְוֹת.

for you do not know the giving of the reward of the mitzvos, as Hashem has hidden their true spiritual value in the World to Come.

וֶהֱוֵי מְחַשֵּׁב הֶפְסֵד מִצְוָה כְּנֶגֶד שְׂכָרָהּ,

And be calculating the temporary, worldly loss of a mitzvah—the effort or money it costs you—against its eternal reward,

וּשְׂכַר עֲבֵרָה כְנֶגֶד הֶפְסֵדָהּ.

and the fleeting reward of a transgression—the physical pleasure or gain—against its devastating spiritual loss.

וְהִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאִי אַתָּה בָא לִידֵי עֲבֵרָה,

And look at three things, and by keeping them in mind, you will not come to the hands of transgression:

דַּע מַה לְּמַעְלָה מִמְּךָ,

know what is above you:

עַיִן רוֹאָה וְאֹזֶן שׁוֹמַעַת,

an eye that is seeing your every action, and an ear that is hearing your every word,

וְכָל מַעֲשֶׂיךָ בַסֵּפֶר נִכְתָּבִין:

and all of your deeds are written in a book before the Master of the Universe.

רַבָּן גַּמְלִיאֵל בְּנוֹ שֶׁל רַבִּי יְהוּדָה הַנָּשִׂיא אוֹמֵר,

Rabban Gamliel, the son of Rabbi Yehudah HaNasi, says:

יָפֶה תַלְמוּד תּוֹרָה עִם דֶּרֶךְ אֶרֶץ,

Excellent is the study of Torah when combined with a worldly occupation,

שֶׁיְּגִיעַת שְׁנֵיהֶם מְשַׁכַּחַת עָוֹן.

for the toil of both of them causes a person to forget sin.

וְכָל תּוֹרָה שֶׁאֵין עִמָּהּ מְלָאכָה,

And all Torah study that is not accompanied with work,

סוֹפָהּ בְּטֵלָה וְגוֹרֶרֶת עָוֹן.

its end is that it will be nullified, and it ultimately drags along sin.

וְכָל הָעֲמֵלִים עִם הַצִּבּוּר,

And all who labor with the community in public matters

יִהְיוּ עֲמֵלִים עִמָּהֶם לְשֵׁם שָׁמַיִם,

should labor with them for the sake of Heaven, purely for the sake of Hashem,

שֶׁזְּכוּת אֲבוֹתָם מְסַיַּעְתָּן

for the merit of their forefathers assists them,

וְצִדְקָתָם עוֹמֶדֶת לָעַד.

and their righteousness endures forever.

וְאַתֶּם, מַעֲלֶה אֲנִי עֲלֵיכֶם שָׂכָר הַרְבֵּה כְּאִלּוּ עֲשִׂיתֶם:

And Hashem says: "As for you, I reckon upon you a reward much as if you accomplished it all on your own."

הֱווּ זְהִירִין בָּרָשׁוּת,

Be careful with the ruling-authority and do not trust them blindly,

שֶׁאֵין מְקָרְבִין לוֹ לָאָדָם אֶלָּא לְצֹרֶךְ עַצְמָן.

for they do not draw near to a person except for the need of themselves and their own political interests.

נִרְאִין כְּאוֹהֲבִין בִּשְׁעַת הֲנָאָתָן,

They appear like friends at the time of their benefit, when they can gain something from you,

וְאֵין עוֹמְדִין לוֹ לָאָדָם בִּשְׁעַת דָּחְקוֹ:

but they do not stand for a person at the time of his distress when he actually needs their help.

הוּא הָיָה אוֹמֵר,

He, Rabban Gamliel the son of Rabbi Yehuda HaNasi, used to say:

עֲשֵׂה רְצוֹנוֹ כִרְצוֹנְךָ,

Do His will, the will of Hashem, with joy and eagerness like your own will, as if you were doing your own personal desires,

כְּדֵי שֶׁיַּעֲשֶׂה רְצוֹנְךָ כִרְצוֹנוֹ.

so that He will do your will like His will, answering your prayers and granting you success.

בַּטֵּל רְצוֹנְךָ מִפְּנֵי רְצוֹנוֹ,

Nullify your will before His will, by overcoming your yetzer hara and refraining from what He forbade,

כְּדֵי שֶׁיְּבַטֵּל רְצוֹן אֲחֵרִים מִפְּנֵי רְצוֹנֶךָ.

so that He will nullify the will of others who may wish to harm you, before your will.

הִלֵּל אוֹמֵר,

Hillel says:

אַל תִּפְרֹשׁ מִן הַצִּבּוּר,

Do not separate yourself from the community, but rather share in their distress and help them in their needs;

וְאַל תַּאֲמִין בְּעַצְמְךָ עַד יוֹם מוֹתְךָ,

and do not trust in yourself, thinking you are safe from sin, until the day of your death, for even a righteous person can stumble;

וְאַל תָּדִין אֶת חֲבֵרְךָ עַד שֶׁתַּגִּיעַ לִמְקוֹמוֹ,

and do not judge — your fellow until you reach his place, meaning you must not condemn him until you have faced the exact same trial and temptation;

וְאַל תֹּאמַר דָּבָר שֶׁאִי אֶפְשָׁר לִשְׁמֹעַ, שֶׁסּוֹפוֹ לְהִשָּׁמַע.

and do not say a thing that is not possible to understand, thinking that in the end it will be understood, but rather speak clearly and immediately;

וְאַל תֹּאמַר לִכְשֶׁאִפָּנֶה אֶשְׁנֶה,

and do not say, "When I am free from my business and chores, I will study Torah,"

שֶׁמָּא לֹא תִפָּנֶה:

for perhaps you will not be free, and you will lose the opportunity to learn altogether.

הוּא הָיָה אוֹמֵר,

He, Hillel, used to say:

אֵין בּוּר יְרֵא חֵטְא,

An empty person who lacks all knowledge cannot be a fearer of sin, because he does not even know what is forbidden;

וְלֹא עַם הָאָרֶץ חָסִיד,

and nor can an ignoramus, who knows basic laws but lacks deep understanding, be pious and go beyond the letter of the law;

וְלֹא הַבַּיְשָׁן לָמֵד,

and nor can the bashful person learn, because he is too embarrassed to ask his rebbe when he does not understand;

וְלֹא הַקַּפְּדָן מְלַמֵּד,

and nor can the impatient person teach, because his students will be afraid to ask him questions;

וְלֹא כָל הַמַּרְבֶּה בִסְחוֹרָה מַחְכִּים.

and not everyone who increases in business becomes wise in Torah, as he will not have enough time to dedicate to learning.

וּבְמָקוֹם שֶׁאֵין אֲנָשִׁים,

And in a place where there are no men to stand up and lead,

הִשְׁתַּדֵּל לִהְיוֹת אִישׁ:

strive to be a man and take responsibility to do what is needed for the sake of Heaven.

אַף הוּא רָאָה גֻלְגֹּלֶת אַחַת שֶׁצָּפָה עַל פְּנֵי הַמַּיִם.

Also he, Hillel, saw a certain skull that was floating on the surface of the water.

אָמַר לָהּ, עַל דַּאֲטֵפְתְּ, אַטְפוּךְ.

He said to it, speaking to the skull: Because you drowned others, they drowned you, as midah k'neged midah—measure for measure.

וְסוֹף מְטִיפַיִךְ יְטוּפוּן:

And in the end, the end of those who drowned you will themselves be drowned, for they had no right to take the law into their own hands.

הוּא הָיָה אוֹמֵר,

He, Hillel, used to say:

מַרְבֶּה בָשָׂר, מַרְבֶּה רִמָּה.

One who increases flesh by overeating and indulging in physical pleasures, only increases worms in the grave.

מַרְבֶּה נְכָסִים, מַרְבֶּה דְאָגָה.

One who increases possessions and material wealth, only increases worry about losing them.

מַרְבֶּה נָשִׁים, מַרְבֶּה כְשָׁפִים.

One who increases wives beyond what is proper, increases witchcraft because of the jealousy between them.

מַרְבֶּה שְׁפָחוֹת, מַרְבֶּה זִמָּה.

One who increases maidservants in his household, increases lewdness and immorality.

מַרְבֶּה עֲבָדִים, מַרְבֶּה גָזֵל.

One who increases servants, increases robbery, as they are not careful with others' property.

מַרְבֶּה תוֹרָה, מַרְבֶּה חַיִּים.

But on the spiritual side, one who increases Torah study, increases life and spiritual vitality.

מַרְבֶּה יְשִׁיבָה, מַרְבֶּה חָכְמָה.

One who increases sitting in the Beis Medrash to learn, increases wisdom.

מַרְבֶּה עֵצָה, מַרְבֶּה תְבוּנָה.

One who increases counsel by consulting with wise mentors, increases understanding.

מַרְבֶּה צְדָקָה, מַרְבֶּה שָׁלוֹם.

One who increases charity and acts of chesed, increases peace in the world.

קָנָה שֵׁם טוֹב, קָנָה לְעַצְמוֹ.

One who has acquired a good name through his fine character, has acquired it for himself, as it is his own true achievement.

קָנָה לוֹ דִבְרֵי תוֹרָה, קָנָה לוֹ חַיֵּי הָעוֹלָם הַבָּא:

And one who has acquired for himself words of Torah, has acquired for himself the life of the World to Come, which is eternal.

רַבָּן יוֹחָנָן בֶּן זַכַּאי קִבֵּל מֵהִלֵּל וּמִשַּׁמָּאי.

Rabban Yohanan ben Zakkai received the chain of the Torah tradition from Hillel and from Shammai.

הוּא הָיָה אוֹמֵר, אִם לָמַדְתָּ תוֹרָה הַרְבֵּה, אַל תַּחֲזִיק טוֹבָה לְעַצְמְךָ, כִּי לְכָךְ נוֹצָרְתָּ.

He used to say, "If you have learned much Torah, do not claim credit for yourself, because for this purpose you were created by Hashem."

חֲמִשָּׁה תַלְמִידִים הָיוּ לוֹ לְרַבָּן יוֹחָנָן בֶּן זַכַּאי, וְאֵלּוּ הֵן,

Five disciples were to him, to Rabban Yohanan ben Zakkai, and these are they:

רַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס, וְרַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, וְרַבִּי יוֹסֵי הַכֹּהֵן, וְרַבִּי שִׁמְעוֹן בֶּן נְתַנְאֵל, וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ.

Rabbi Eliezer ben Hyrcanus, and Rabbi Yehoshua ben Hananiah, and Rabbi Yose the Priest, and Rabbi Shimon ben Nethaneel, and Rabbi Eleazar ben Arach.

הוּא הָיָה מוֹנֶה שִׁבְחָן.

He used to list their praise, highlighting the unique spiritual strength of each one:

רַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס, בּוֹר סוּד שֶׁאֵינוֹ מְאַבֵּד טִפָּה.

Rabbi Eliezer ben Hyrcanus is like a plastered cistern that does not lose a drop of its water, remembering all his learning perfectly.

רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, אַשְׁרֵי יוֹלַדְתּוֹ.

Rabbi Yehoshua ben Hananiah—praiseworthy is she who bore him, for she caused him to become a great sage.

רַבִּי יוֹסֵי הַכֹּהֵן, חָסִיד.

Rabbi Yose the Priest is a pious man, acting beyond the strict measure of the law.

רַבִּי שִׁמְעוֹן בֶּן נְתַנְאֵל, יְרֵא חֵטְא.

Rabbi Shimon ben Nethaneel is one who fears sin and avoids even the slightest transgression.

וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ, מַעְיָן הַמִּתְגַּבֵּר.

And Rabbi Eleazar ben Arach is like a spring that gathers force, constantly producing new insights in Torah.

הוּא הָיָה אוֹמֵר, אִם יִהְיוּ כָל חַכְמֵי יִשְׂרָאֵל בְּכַף מֹאזְנַיִם, וֶאֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס בְּכַף שְׁנִיָּה, מַכְרִיעַ אֶת כֻּלָּם.

He used to say, "If all the Sages of Yisrael would be on one scale of a balance, and Eliezer ben Hyrcanus on the second scale, he would outweigh them all in his breadth of received knowledge."

אַבָּא שָׁאוּל אוֹמֵר מִשְּׁמוֹ, אִם יִהְיוּ כָל חַכְמֵי יִשְׂרָאֵל בְּכַף מֹאזְנַיִם וְרַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס אַף עִמָּהֶם, וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ בְּכַף שְׁנִיָּה, מַכְרִיעַ אֶת כֻּלָּם:

Abba Shaul says in his name, "If all the Sages of Yisrael would be on one scale of a balance, and Rabbi Eliezer ben Hyrcanus even with them, and Rabbi Eleazar ben Arach on the second scale, he would outweigh them all with his deep, creative understanding."

אָמַר לָהֶם, צְאוּ וּרְאוּ אֵיזוֹהִי דֶרֶךְ יְשָׁרָה שֶׁיִּדְבַּק בָּהּ הָאָדָם.

He, Rabban Yochanan ben Zakkai, said to them, to his five main talmidim: "Go out and see which is a straight path that a person should cleave to, so that he can live a truly good and holy life?"

רַבִּי אֱלִיעֶזֶר אוֹמֵר, עַיִן טוֹבָה.

Rabbi Eliezer says: A good eye, meaning one should look at others with generosity, being happy for their success and content with what Hashem has given him.

רַבִּי יְהוֹשֻׁעַ אוֹמֵר, חָבֵר טוֹב.

Rabbi Yehoshua says: A good companion, a loyal friend who will encourage him in his avodas Hashem and help him grow.

רַבִּי יוֹסֵי אוֹמֵר, שָׁכֵן טוֹב.

Rabbi Yose says: A good neighbor, someone who lives nearby and influences him positively day in and day out.

רַבִּי שִׁמְעוֹן אוֹמֵר, הָרוֹאֶה אֶת הַנּוֹלָד.

Rabbi Shimon says: One who foresees the outcome of his actions, thinking ahead to the spiritual consequences before he acts.

רַבִּי אֶלְעָזָר אוֹמֵר, לֵב טוֹב.

Rabbi Elazar says: A good heart, which is the source of all pure intentions and middos.

אָמַר לָהֶם, רוֹאֶה אֲנִי אֶת דִּבְרֵי אֶלְעָזָר בֶּן עֲרָךְ מִדִּבְרֵיכֶם, שֶׁבִּכְלָל דְּבָרָיו דִּבְרֵיכֶם.

He said to them: I see the words of Elazar son of Arach above your words, for included in his words are your words, since a good heart naturally leads to a good eye, good friends, and proper foresight.

אָמַר לָהֶם צְאוּ וּרְאוּ אֵיזוֹהִי דֶרֶךְ רָעָה שֶׁיִּתְרַחֵק מִמֶּנָּה הָאָדָם.

He said to them: Go out and see which is an evil path that a person should distance himself from, so he does not fall into sin.

רַבִּי אֱלִיעֶזֶר אוֹמֵר, עַיִן רָעָה.

Rabbi Eliezer says: An evil eye, which is jealousy and begrudging the good that others have.

רַבִּי יְהוֹשֻׁעַ אוֹמֵר, חָבֵר רָע.

Rabbi Yehoshua says: An evil companion, who drags a person down and influences him to do wrong.

רַבִּי יוֹסֵי אוֹמֵר, שָׁכֵן רָע.

Rabbi Yose says: An evil neighbor, whose constant proximity brings bad influence into the home.

רַבִּי שִׁמְעוֹן אוֹמֵר, הַלֹּוֶה וְאֵינוֹ מְשַׁלֵּם.

Rabbi Shimon says: One who borrows and does not repay his debt.

אֶחָד הַלֹּוֶה מִן הָאָדָם, כְּלֹוֶה מִן הַמָּקוֹם בָּרוּךְ הוּא, שֶׁנֶּאֱמַר תהלים לז לֹוֶה רָשָׁע וְלֹא יְשַׁלֵּם, וְצַדִּיק חוֹנֵן וְנוֹתֵן.

Whether one borrows from a man, it is like borrowing from the Omnipresent, blessed is He, as it is said in Tehillim 37: "The wicked borrows and does not repay, but the righteous is gracious and gives."

רַבִּי אֶלְעָזָר אוֹמֵר, לֵב רָע.

Rabbi Elazar says: An evil heart, which breeds bad desires and corrupt middos.

אָמַר לָהֶם, רוֹאֶה אֲנִי אֶת דִּבְרֵי אֶלְעָזָר בֶּן עֲרָךְ מִדִּבְרֵיכֶם, שֶׁבִּכְלָל דְּבָרָיו דִּבְרֵיכֶם:

He said to them: I see the words of Elazar son of Arach above your words, for included in his words are your words, because an evil heart is the root of all these bad traits.

הֵם אָמְרוּ שְׁלשָׁה דְבָרִים.

They, these five disciples of Rabban Yochanan ben Zakkai, each said three things, which are fundamental principles for life.

רַבִּי אֱלִיעֶזֶר אוֹמֵר,

Rabbi Eliezer says:

יְהִי כְבוֹד חֲבֵרְךָ חָבִיב עָלֶיךָ כְּשֶׁלָּךְ,

Let the honor of your friend be as dear to you as your own honor,

וְאַל תְּהִי נוֹחַ לִכְעֹס.

and do not be easy to anger, for anger causes a person to lose his wisdom and sin.

וְשׁוּב יוֹם אֶחָד לִפְנֵי מִיתָתְךָ.

And repent of your sins one day before your death; since a person does not know when he will die, he should spend every day in a state of teshuvah.

וֶהֱוֵי מִתְחַמֵּם כְּנֶגֶד אוּרָן שֶׁל חֲכָמִים,

And be warming yourself opposite the fire of the Sages, drawing close to them to absorb their warmth and Torah teachings,

וֶהֱוֵי זָהִיר בְּגַחַלְתָּן שֶׁלֹּא תִכָּוֶה,

and be careful with their coal so that you will not be burned, meaning you must treat them with immense respect and not overstep your bounds,

שֶׁנְּשִׁיכָתָן נְשִׁיכַת שׁוּעָל,

for their bite is as deep and difficult to heal as the bite of a fox,

וַעֲקִיצָתָן עֲקִיצַת עַקְרָב,

and their sting is as painful and venomous as the sting of a scorpion,

וּלְחִישָׁתָן לְחִישַׁת שָׂרָף,

and their hiss, even their quietest whisper of disapproval, is as deadly as the hiss of a fiery serpent,

וְכָל דִּבְרֵיהֶם כְּגַחֲלֵי אֵשׁ:

and all of their words are like coals of fire, which can warm those who treat them properly, but consume those who treat them lightly.

רַבִּי יְהוֹשֻׁעַ אוֹמֵר,

Rabbi Yehoshua says:

עַיִן הָרָע,

An evil eye—meaning, begrudging others their success and looking upon them with jealousy—

וְיֵצֶר הָרָע,

and the evil inclination—allowing oneself to be dragged after physical desires and refusing to master one's passions—

וְשִׂנְאַת הַבְּרִיּוֹת,

and hatred of the creations—harboring causeless animosity toward other people—

מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם:

remove a person from the world, destroying both his physical well-being and his spiritual life.

רַבִּי יוֹסֵי אוֹמֵר,

Rabbi Yose says:

יְהִי מָמוֹן חֲבֵרְךָ חָבִיב עָלֶיךָ כְּשֶׁלָּךְ,

Let the property of your fellow be as precious to you as your own, and just as you would not want your own money to be lost, be careful with his;

וְהַתְקֵן עַצְמְךָ לִלְמֹד תּוֹרָה,

and prepare yourself to study Torah, putting in the necessary effort and diligence,

שֶׁאֵינָהּ יְרֻשָּׁה לָךְ.

for it is not an inheritance to you that comes automatically without labor.

וְכָל מַעֲשֶׂיךָ יִהְיוּ לְשֵׁם שָׁמָיִם:

And let all your deeds be for the sake of Heaven, even your physical activities like eating and sleeping should be done to serve Hashem.

רַבִּי שִׁמְעוֹן אוֹמֵר,

Rabbi Shimon says:

הֱוֵי זָהִיר בִּקְרִיאַת שְׁמַע וּבַתְּפִלָּה.

Be careful with the proper timing and concentration of the reading of Shema and with the Shemoneh Esrei prayer.

וּכְשֶׁאַתָּה מִתְפַּלֵּל,

And when you pray,

אַל תַּעַשׂ תְּפִלָּתְךָ קֶבַע,

do not make your prayer like a burden or a fixed routine that you just want to get over with,

אֶלָּא רַחֲמִים וְתַחֲנוּנִים לִפְנֵי הַמָּקוֹם בָּרוּךְ הוּא,

but rather let it be an outpouring of compassion and supplications before the Omnipresent, blessed is He,

שֶׁנֶּאֱמַר

as it is said in the Navi in

יואל ב

Yoel chapter two:

כִּי חַנּוּן וְרַחוּם הוּא

"For gracious and merciful is He,

אֶרֶךְ אַפַּיִם וְרַב חֶסֶד

slow to anger and abundant in kindness,

וְנִחָם עַל הָרָעָה.

and relenting of the evil decree when we cry out to Him."

וְאַל תְּהִי רָשָׁע בִּפְנֵי עַצְמְךָ:

And do not be wicked in front of yourself by viewing yourself as a hopeless rasha, which would prevent you from doing teshuvah and praying with sincerity.

רַבִּי אֶלְעָזָר אוֹמֵר,

Rabbi Elazar says,

הֱוֵי שָׁקוּד לִלְמֹד תּוֹרָה,

be diligent to learn Torah, so that you will have a deep and clear understanding,

וְדַע מַה שֶּׁתָּשִׁיב לְאֶפִּיקוֹרוֹס.

and know what to answer to an epicuros who challenges the truth of the Torah.

וְדַע לִפְנֵי מִי אַתָּה עָמֵל.

And know before Whom you toil, keeping in mind that your ultimate devotion is to Hashem,

וְנֶאֱמָן הוּא בַעַל מְלַאכְתְּךָ

and faithful is the Master of your work, Hashem Who has commanded you to labor in His Torah,

שֶׁיְּשַׁלֶּם לָךְ שְׂכַר פְּעֻלָּתֶךְ:

Who will pay to you the reward of your labor in the World to Come.

רַבִּי טַרְפוֹן אוֹמֵר,

Rabbi Tarfon says:

הַיּוֹם קָצָר

The day is short and a person's lifetime in this world passes so quickly,

וְהַמְּלָאכָה מְרֻבָּה,

and the work of Torah study and mitzvos is plentiful,

וְהַפּוֹעֲלִים עֲצֵלִים,

and the laborers—which are we, the people of this world—are lazy, as the yetzer hara tries to hold us back,

וְהַשָּׂכָר הַרְבֵּה,

and the reward waiting in the World to Come is exceedingly great,

וּבַעַל הַבַּיִת דּוֹחֵק:

and the Master of the House—Hashem, the Creator—is pressing us to fulfill our purpose.

הוּא הָיָה אוֹמֵר,

He, Rabbi Tarfon, was saying to encourage us in our avodah:

לֹא עָלֶיךָ הַמְּלָאכָה לִגְמֹר,

It is not upon you to complete the work of Torah study, as the depth of Hashem's Torah is endless,

וְלֹא אַתָּה בֶן חוֹרִין לִבָּטֵל מִמֶּנָּה.

and yet, you are not a free man to desist from it entirely, for every Yid is obligated to toil in Torah according to his ability.

אִם לָמַדְתָּ תוֹרָה הַרְבֵּה,

If you studied much Torah with diligence and yiras Shamayim,

נוֹתְנִים לְךָ שָׂכָר הַרְבֵּה.

they give to you much reward from Heaven.

וְנֶאֱמָן הוּא בַעַל מְלַאכְתְּךָ

And faithful is the Master of your work, Hashem Who commanded you to learn,

שֶׁיְּשַׁלֵּם לְךָ שְׂכַר פְּעֻלָּתֶךָ.

Who will pay to you the reward of your labor for every single moment of effort.

וְדַע מַתַּן שְׂכָרָן שֶׁל צַדִּיקִים

And know that the ultimate giving of the reward of the righteous

לֶעָתִיד לָבֹא:

is in the future to come, in Olam Haba, where the neshama will bask in the light of the Shechinah.