מַסֶּכֶת אָבוֹת · פֶּרֶק שְׁלִישִׁי

עֲקַבְיָא בֶן מַהֲלַלְאֵל אוֹמֵר,

Akabyah son of Mahalalel says, to help a person overcome his yetzer hara:

הִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים

reflect upon three things

וְאִי אַתָּה בָא לִידֵי עֲבֵרָה.

and you will not come into the hands of sin.

דַּע מֵאַיִן בָּאתָ,

Know from where you came,

וּלְאָן אַתָּה הוֹלֵךְ,

and to where you are going,

וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן.

and before whom you are destined to give judgment and reckoning.

מֵאַיִן בָּאתָ,

From where you came—

מִטִּפָּה סְרוּחָה,

from a putrid drop, which should keep you humble;

וּלְאָן אַתָּה הוֹלֵךְ,

and to where you are going—

לִמְקוֹם עָפָר רִמָּה וְתוֹלֵעָה.

to a place of dust, maggot, and worm, which should lessen your desire for physical pleasures.

וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן,

And before whom you are destined to give judgment and reckoning—

לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא:

before the King of kings of kings, the Holy One, blessed is He, who knows all your secrets.

רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים אוֹמֵר,

Rabbi Chanina, the deputy of the Kohanim, says:

הֱוֵי מִתְפַּלֵּל בִּשְׁלוֹמָהּ שֶׁל מַלְכוּת,

Be praying for the welfare of the government,

שֶׁאִלְמָלֵא מוֹרָאָהּ, אִישׁ אֶת רֵעֵהוּ חַיִּים בְּלָעוֹ.

for if not for its fear, a man would swallow his fellow alive.

רַבִּי חֲנִינָא בֶן תְּרַדְיוֹן אוֹמֵר,

Rabbi Chanina son of Teradyon says:

שְׁנַיִם שֶׁיּוֹשְׁבִין וְאֵין בֵּינֵיהֶן דִּבְרֵי תוֹרָה,

Two who sit and there are not between them words of Torah,

הֲרֵי זֶה מוֹשַׁב לֵצִים,

behold, this is a session of scorners,

שֶׁנֶּאֱמַר תהלים א וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב.

as it is said in Tehillim 1, "and in the session of scorners he did not sit."

אֲבָל שְׁנַיִם שֶׁיּוֹשְׁבִין וְיֵשׁ בֵּינֵיהֶם דִּבְרֵי תוֹרָה,

But two who sit and there are between them words of Torah,

שְׁכִינָה שְׁרוּיָה בֵינֵיהֶם,

the Shechinah dwells between them,

שֶׁנֶּאֱמַר מלאכי ג אָז נִדְבְּרוּ יִרְאֵי יְיָ אִישׁ אֶל רֵעֵהוּ וַיַּקְשֵׁב יְיָ וַיִּשְׁמָע וַיִּכָּתֵב סֵפֶר זִכָּרוֹן לְפָנָיו לְיִרְאֵי יְיָ וּלְחֹשְׁבֵי שְׁמוֹ.

as it is said in Malachi 3, "Then spoke those who fear Hashem, each to his fellow, and Hashem hearkened and heard, and a book of remembrance was written before Him for those who fear Hashem and for those who value His name."

אֵין לִי אֶלָּא שְׁנַיִם,

From this verse, I have only a source for two people;

מִנַּיִן שֶׁאֲפִלּוּ אֶחָד שֶׁיּוֹשֵׁב וְעוֹסֵק בַּתּוֹרָה,

from where do we learn that even one who sits and occupies himself with the Torah,

שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא קוֹבֵעַ לוֹ שָׂכָר,

that the Holy One, blessed is He, establishes for him a reward?

שֶׁנֶּאֱמַר איכה ג יֵשֵׁב בָּדָד וְיִדֹּם כִּי נָטַל עָלָיו:

As it is said in Eichah 3, "Let him sit alone and be silent, for He laid it upon him."

רַבִּי שִׁמְעוֹן אוֹמֵר,

Rabbi Shimon says:

שְׁלשָׁה שֶׁאָכְלוּ עַל שֻׁלְחָן אֶחָד

Three who ate at one table,

וְלֹא אָמְרוּ עָלָיו דִּבְרֵי תוֹרָה,

and did not say over it words of Torah,

כְּאִלּוּ אָכְלוּ מִזִּבְחֵי מֵתִים,

it is as if they ate from sacrifices of the dead—meaning, from idolatrous offerings—

שֶׁנֶּאֱמַר

as it is said in the book of Yeshayahu:

כִּי כָּל שֻׁלְחָנוֹת מָלְאוּ קִיא צֹאָה בְּלִי מָקוֹם.

"For all tables are full of vomit and filth, without the Omnipresent."

אֲבָל שְׁלשָׁה שֶׁאָכְלוּ עַל שֻׁלְחָן אֶחָד

But, three who ate at one table

וְאָמְרוּ עָלָיו דִּבְרֵי תוֹרָה,

and did say over it words of Torah,

כְּאִלּוּ אָכְלוּ מִשֻּׁלְחָנוֹ שֶׁל מָקוֹם בָּרוּךְ הוּא,

it is as if they ate from the table of the Omnipresent, Blessed is He,

שֶׁנֶּאֱמַר

as it is said in the book of Yechezkel:

וַיְדַבֵּר אֵלַי זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי ה':

"And He spoke to me: 'This is the table which is before Hashem.'"

רַבִּי חֲנִינָא בֶן חֲכִינַאי אוֹמֵר,

Rabbi Chanina son of Chachinai says:

הַנֵּעוֹר בַּלַּיְלָה

One who awakens at night and remains awake to no purpose,

וְהַמְהַלֵּךְ בַּדֶּרֶךְ יְחִידִי

and one who walks on the way alone, placing himself in a position of danger,

וְהַמְפַנֶּה לִבּוֹ לְבַטָּלָה,

and one who turns his heart to idleness, removing Torah thoughts from his mind,

הֲרֵי זֶה מִתְחַיֵּב בְּנַפְשׁוֹ:

behold, this one forfeits his life because he deprives himself of Hashem's protection.

רַבִּי נְחוּנְיָא בֶּן הַקָּנָה אוֹמֵר,

Rabbi Nechunya ben Hakkanah says:

כָּל הַמְקַבֵּל עָלָיו עֹל תּוֹרָה,

Anyone who accepts upon himself the yoke of Torah, dedicating his life to the service of Hashem and the study of His holy words,

מַעֲבִירִין מִמֶּנּוּ עֹל מַלְכוּת וְעֹל דֶּרֶךְ אֶרֶץ.

Heavenly assistance is granted and they remove from him the yoke of government and the yoke of worldly concerns, freeing him from these heavy burdens so he can serve Hashem with a calm mind.

וְכָל הַפּוֹרֵק מִמֶּנּוּ עֹל תּוֹרָה,

And anyone who casts off from himself the yoke of Torah, choosing instead to pursue his own desires and neglect his avodah,

נוֹתְנִין עָלָיו עֹל מַלְכוּת וְעֹל דֶּרֶךְ אֶרֶץ:

they place upon him the yoke of government and the yoke of worldly concerns, leaving him to struggle with the harsh anxieties of the physical world.

רַבִּי חֲלַפְתָּא בֶן דּוֹסָא אִישׁ כְּפַר חֲנַנְיָה אוֹמֵר,

Rabbi Chalafta son of Dosa, a man of Kfar Chananya, says:

עֲשָׂרָה שֶׁיּוֹשְׁבִין וְעוֹסְקִין בַּתּוֹרָה,

If there are ten who sit and occupy themselves with Torah,

שְׁכִינָה שְׁרוּיָה בֵינֵיהֶם,

the Shechinah dwells among them,

שֶׁנֶּאֱמַר תהלים פב אֱלֹהִים נִצָּב בַּעֲדַת אֵל.

as it is said in Tehillim, "God stands in the congregation of God."

וּמִנַּיִן אֲפִלּוּ חֲמִשָּׁה,

And from where do we learn that this applies to even five?

שֶׁנֶּאֱמַר עמוס ט וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ.

As it is said in Amos, "And His band upon earth He established it."

וּמִנַּיִן אֲפִלּוּ שְׁלשָׁה,

And from where do we learn that this applies to even three?

שֶׁנֶּאֱמַר תהלים פב בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט.

As it is said in Tehillim, "In the midst of judges He judges."

וּמִנַּיִן אֲפִלּוּ שְׁנַיִם,

And from where do we learn that this applies to even two?

שֶׁנֶּאֱמַר מלאכי ג אָז נִדְבְּרוּ יִרְאֵי ה' אִישׁ אֶל רֵעֵהוּ וַיַּקְשֵׁב ה' וַיִּשְׁמָע וְגוֹ'.

As it is said in Malachi, "Then spoke those who fear Hashem, each to his fellow, and hearkened Hashem and heard, etc."

וּמִנַּיִן אֲפִלּוּ אֶחָד,

And from where do we learn that this applies to even one?

שֶׁנֶּאֱמַר שמות כ בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי אָבֹא אֵלֶיךָ וּבֵרַכְתִּיךָ:

As it is said in Shemos, "In every place where I cause to mention My name, I will come to you and bless you."

רַבִּי אֶלְעָזָר אִישׁ בַּרְתּוֹתָא אוֹמֵר,

Rabbi Elazar, a man of Bartotha, says:

תֶּן לוֹ מִשֶּׁלּוֹ,

Give to Him, to Hashem, from His own, by dedicating your wealth and strength to His mitzvos,

שֶׁאַתָּה וְשֶׁלְּךָ שֶׁלּוֹ.

for you and yours are His; everything you possess belongs to Hashem.

וְכֵן בְּדָוִד הוּא אוֹמֵר

And so regarding Dovid HaMelech, it says in the pasuk:

כִּי מִמְּךָ הַכֹּל וּמִיָּדְךָ נָתַנּוּ לָךְ.

"For from You is everything, and from Your hand we have given to You."

רַבִּי שִׁמְעוֹן אוֹמֵר,

Rabbi Shimon says:

הַמְהַלֵּךְ בַּדֶּרֶךְ וְשׁוֹנֶה,

One who walks on the road and reviews his Torah learning,

וּמַפְסִיק מִמִּשְׁנָתוֹ וְאוֹמֵר,

and interrupts from his study and says in wonderment,

מַה נָּאֶה אִילָן זֶה וּמַה נָּאֶה נִיר זֶה,

"How beautiful is this tree!" or "How beautiful is this plowed field!"

מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ:

the Scripture reckons upon him as if he is guilty with his soul, because he turned his mind away from the eternal life of Torah to focus on temporary matters.

רַבִּי דּוֹסְתַּאי בְּרַבִּי יַנַּאי מִשּׁוּם רַבִּי מֵאִיר אוֹמֵר,

Rabbi Dostai son of Rabbi Yannai in the name of Rabbi Meir says:

כָּל הַשּׁוֹכֵחַ דָּבָר אֶחָד מִמִּשְׁנָתוֹ,

Anyone who forgets a single matter from his study,

מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ,

the Scripture reckons upon him as if he is guilty of his life,

שֶׁנֶּאֱמַר

as it is said in the Torah:

רַק הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ מְאֹד פֶּן תִּשְׁכַּח אֶת הַדְּבָרִים אֲשֶׁר רָאוּ עֵינֶיךָ.

"Only take heed to yourself and watch your soul greatly, lest you forget the things which your eyes saw."

יָכוֹל אֲפִלּוּ תָקְפָה עָלָיו מִשְׁנָתוֹ,

One might think this applies even if his study overpowered him and he forgot it due to illness or duress;

תַּלְמוּד לוֹמַר

therefore the instruction says:

וּפֶן יָסוּרוּ מִלְּבָבְךָ כֹּל יְמֵי חַיֶּיךָ,

"And lest they depart from your heart all the days of your life."

הָא אֵינוֹ מִתְחַיֵּב בְּנַפְשׁוֹ עַד שֶׁיֵּשֵׁב וִיסִירֵם מִלִּבּוֹ:

Behold, he is not guilty of his life until he sits and actively removes them from his heart through negligence.

רַבִּי חֲנִינָא בֶן דּוֹסָא אוֹמֵר,

Rabbi Chanina ben Dosa says:

כָּל שֶׁיִּרְאַת חֶטְאוֹ קוֹדֶמֶת לְחָכְמָתוֹ,

Anyone whose fear of his sin precedes his wisdom, meaning his yiras Shamayim is the foundation for his learning,

חָכְמָתוֹ מִתְקַיֶּמֶת.

his wisdom endures, because his Torah study is for the sake of heaven.

וְכָל שֶׁחָכְמָתוֹ קוֹדֶמֶת לְיִרְאַת חֶטְאוֹ,

And anyone whose wisdom precedes the fear of his sin, where he seeks knowledge without first establishing a commitment to avoid transgression,

אֵין חָכְמָתוֹ מִתְקַיֶּמֶת.

his wisdom does not endure.

הוּא הָיָה אוֹמֵר,

He would also say:

כָּל שֶׁמַּעֲשָׂיו מְרֻבִּין מֵחָכְמָתוֹ,

Anyone whose good deeds are greater than his wisdom, meaning his practical commitment to mitzvos exceeds his intellectual grasp,

חָכְמָתוֹ מִתְקַיֶּמֶת.

his wisdom endures.

וְכָל שֶׁחָכְמָתוֹ מְרֻבָּה מִמַּעֲשָׂיו,

And anyone whose wisdom is greater than his deeds, where he knows much but does not put it into practice,

אֵין חָכְמָתוֹ מִתְקַיֶּמֶת:

his wisdom does not endure.

הוּא הָיָה אוֹמֵר,

He, Rabbi Chanina ben Dosa, used to say:

כָּל שֶׁרוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ,

Anyone with whom the spirit of the creatures is pleased, because he acts pleasantly and refined with people,

רוּחַ הַמָּקוֹם נוֹחָה הֵימֶנּוּ.

the spirit of the Omnipresent is pleased with him as well.

וְכָל שֶׁאֵין רוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ,

And anyone with whom the spirit of the creatures is not pleased, because of his poor character and behavior,

אֵין רוּחַ הַמָּקוֹם נוֹחָה הֵימֶנּוּ.

the spirit of the Omnipresent is not pleased with him.

רַבִּי דוֹסָא בֶן הַרְכִּינַס אוֹמֵר,

Rabbi Dosa son of Harkinas says:

שֵׁנָה שֶׁל שַׁחֲרִית,

Sleep of the morning, which causes a person to miss the proper time for Krias Shema and Tefillah,

וְיַיִן שֶׁל צָהֳרַיִם,

and wine of midday, which brings to intoxication and wastes the day,

וְשִׂיחַת הַיְלָדִים,

and the idle chatter of the children,

וִישִׁיבַת בָּתֵּי כְנֵסִיּוֹת שֶׁל עַמֵּי הָאָרֶץ,

and sitting in the houses of assembly of the ignorant of the land, who waste their time with empty matters,

מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם:

all of these things waste a person's days and remove the man from the world, preventing him from achieving his spiritual purpose.

רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר,

Rabbi Elazar the Modiite says:

הַמְחַלֵּל אֶת הַקָּדָשִׁים,

One who profanes — the sacred things, by treating holy sacrifices with disrespect,

וְהַמְבַזֶּה אֶת הַמּוֹעֲדוֹת,

and one who despises — the festivals, by treating Chol HaMoed like a regular weekday,

וְהַמַּלְבִּין פְּנֵי חֲבֵרוֹ בָרַבִּים,

and one who whitens the face of his fellow in public, causing him shame so that the blood drains from his face,

וְהַמֵּפֵר בְּרִיתוֹ שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם,

and one who annuls the covenant of Avraham our father, upon him be peace, by stretching his flesh to hide his bris milah,

וְהַמְגַלֶּה פָנִים בַּתּוֹרָה שֶׁלֹּא כַהֲלָכָה,

and one who reveals aspects in the Torah not according to halacha, by interpreting the Torah in a way that contradicts the true mesorah,

אַף עַל פִּי שֶׁיֵּשׁ בְּיָדוֹ תוֹרָה וּמַעֲשִׂים טוֹבִים,

even though that there is in his hand Torah and deeds that are good,

אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא:

there is not to him a portion in the world to come.

רַבִּי יִשְׁמָעֵאל אוֹמֵר,

Rabbi Yishmael says:

הֱוֵי קַל לְרֹאשׁ,

be yielding to a leader who is greater than you, to serve him with alacrity,

וְנוֹחַ לְתִשְׁחֹרֶת,

and be pleasant to youth and those who are younger than you, speaking to them gently,

וֶהֱוֵי מְקַבֵּל אֶת כָּל הָאָדָם בְּשִׂמְחָה:

and be receiving — every man with joy and a cheerful countenance.

רַבִּי עֲקִיבָא אוֹמֵר,

Rabbi Akiva says:

שְׂחוֹק וְקַלּוּת רֹאשׁ,

laughter and lightness of head, meaning a frivolous attitude,

מַרְגִּילִין לְעֶרְוָה.

accustom a person to sexual immorality.

מָסֹרֶת, סְיָג לַתּוֹרָה.

The tradition of the scribes regarding the text of the Torah is a fence to the Torah to prevent errors.

מַעַשְׂרוֹת, סְיָג לָעשֶׁר.

Giving tithes is a fence to wealth, protecting and bringing blessing to one's riches.

נְדָרִים, סְיָג לַפְּרִישׁוּת.

Taking vows of self-denial is a fence to abstinence, helping a person distance themselves from physical desires.

סְיָג לַחָכְמָה, שְׁתִיקָה:

And a fence to wisdom is silence, as guarding one's tongue preserves one's learning.

הוּא הָיָה אוֹמֵר,

He, Rabbi Akiva, used to say:

חָבִיב אָדָם שֶׁנִּבְרָא בְצֶלֶם.

Beloved is man, all of humanity, for he was created in the image of Hashem.

חִבָּה יְתֵרָה נוֹדַעַת לוֹ שֶׁנִּבְרָא בְצֶלֶם,

An extra love was made known to him by Hashem, that he was created in the image,

שֶׁנֶּאֱמַר בראשית ט כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם.

as it is said in the Torah in Bereishis, "For in the image of Elokim He made man."

חֲבִיבִין יִשְׂרָאֵל שֶׁנִּקְרְאוּ בָנִים לַמָּקוֹם.

Beloved are Yisrael, for they were called children to the Omnipresent, to Hashem.

חִבָּה יְתֵרָה נוֹדַעַת לָהֶם שֶׁנִּקְרְאוּ בָנִים לַמָּקוֹם,

An extra love was made known to them, that they were called children to the Omnipresent,

שֶׁנֶּאֱמַר דברים יד בָּנִים אַתֶּם לַה' אֱלֹהֵיכֶם.

as it is said in Devarim, "Children are you to Hashem your God."

חֲבִיבִין יִשְׂרָאֵל שֶׁנִּתַּן לָהֶם כְּלִי חֶמְדָּה.

Beloved are Yisrael, for there was given to them a vessel of desire, the holy Torah.

חִבָּה יְתֵרָה נוֹדַעַת לָהֶם שֶׁנִּתַּן לָהֶם כְּלִי חֶמְדָּה שֶׁבּוֹ נִבְרָא הָעוֹלָם,

An extra love was made known to them, that there was given to them the vessel of desire with which was created the world,

שֶׁנֶּאֱמַר משלי ד כִּי לֶקַח טוֹב נָתַתִּי לָכֶם, תּוֹרָתִי אַל תַּעֲזֹבוּ:

as it is said in Mishlei, "For instruction good I have given to you; My Torah, do not forsake."

הַכֹּל צָפוּי,

Everything is foreseen by Hashem, Who knows the future and sees all of our choices beforehand,

וְהָרְשׁוּת נְתוּנָה,

and yet, the permission is given to man to choose his own path, as we have absolute free will,

וּבְטוֹב הָעוֹלָם נִדּוֹן.

and with goodness the world is judged by Hashem, Who desires to act with chesed and mercy,

וְהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה:

and everything is according to the majority of the deed, meaning a person's judgment and reward depend on the abundance of his good deeds.

הוּא הָיָה אוֹמֵר,

He, Rabbi Akiva, was saying a parable about man's accountability in this world: Everything is given on pledge, meaning that a person's life and soul are only lent to him as a security, and he must eventually return them to Hashem,

וּמְצוּדָה פְרוּסָה עַל כָּל הַחַיִּים.

and a net is spread over all the living, so that no one can escape the ultimate day of judgment and death.

הַחֲנוּת פְּתוּחָה,

The store is open, as Hashem allows a person free will and access to all the pleasures and opportunities of this world,

וְהַחֶנְוָנִי מֵקִיף,

and the storekeeper, who is Hashem, gives credit, allowing people to take what they want now and pay later, showing patience and not punishing immediately,

וְהַפִּנְקָס פָּתוּחַ,

and the ledger is open, in which all of a person's deeds are recorded,

וְהַיָּד כּוֹתֶבֶת,

and the hand writes down every single action automatically,

וְכָל הָרוֹצֶה לִלְווֹת יָבֹא וְיִלְוֶה,

and anyone who wishes to borrow, to exercise their free will and take from this world, may come and borrow, as Hashem does not stop them from acting,

וְהַגַּבָּאִים מַחֲזִירִים תָּדִיר בְּכָל יוֹם,

and the collectors, who are the angels of justice and the various tribulations of life, go around regularly on every day,

וְנִפְרָעִין מִן הָאָדָם מִדַּעְתּוֹ וְשֶׁלֹּא מִדַּעְתּוֹ,

and exact payment from man with his knowledge and without his knowledge, sometimes through suffering that he realizes is for his sins, and sometimes through events he does not understand,

וְיֵשׁ לָהֶם עַל מַה שֶּׁיִּסְמֹכוּ,

and there is for them upon what to rely, because their demands are based on the accurate records of the ledger,

וְהַדִּין דִּין אֱמֶת,

and the judgment is a judgment of truth, completely fair and without any injustice,

וְהַכֹּל מְתֻקָּן לַסְּעוּדָה:

and everything is prepared for the banquet, meaning that ultimately, through this process of purification and justice, all of creation is being readied for the great spiritual feast of the World to Come.

רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר,

Rabbi Elazar ben Azariah says:

אִם אֵין תּוֹרָה, אֵין דֶּרֶךְ אֶרֶץ.

If there is no Torah, there is no proper conduct, because without the Torah's guidance, one cannot truly know how to behave with refined character;

אִם אֵין דֶּרֶךְ אֶרֶץ, אֵין תּוֹרָה.

and if there is no proper conduct, there is no Torah, because Torah cannot reside in a person who lacks basic decency and refinement.

אִם אֵין חָכְמָה, אֵין יִרְאָה.

If there is no wisdom, there is no fear of Hashem, as an ignorant person cannot truly grasp the greatness of the Creator;

אִם אֵין יִרְאָה, אֵין חָכְמָה.

and if there is no fear of Hashem, there is no wisdom, because the ultimate purpose of wisdom is to lead to yiras Shamayim.

אִם אֵין בִּינָה, אֵין דַּעַת.

If there is no understanding, which is the ability to deduce one thing from another, there is no knowledge, which is the internalization of facts;

אִם אֵין דַּעַת, אֵין בִּינָה.

and if there is no knowledge, there is no understanding.

אִם אֵין קֶמַח, אֵין תּוֹרָה.

If there is no flour, meaning physical sustenance, there is no Torah, because a person cannot study properly when starving;

אִם אֵין תּוֹרָה, אֵין קֶמַח.

and if there is no Torah, there is no flour, as there is no purpose to physical sustenance without spiritual life.

הוּא הָיָה אוֹמֵר, כָּל שֶׁחָכְמָתוֹ מְרֻבָּה מִמַּעֲשָׂיו, לְמַה הוּא דוֹמֶה,

He would say: Anyone whose wisdom is greater than his deeds, to what is he compared?

לְאִילָן שֶׁעֲנָפָיו מְרֻבִּין וְשָׁרָשָׁיו מֻעָטִין,

To a tree whose branches are many and its roots are few, so it has no strong hold in the ground;

וְהָרוּחַ בָּאָה וְעוֹקַרְתּוֹ וְהוֹפַכְתּוֹ עַל פָּנָיו,

and the wind comes and uproots it and overturns it upon its face,

שֶׁנֶּאֱמַר ירמיה יז וְהָיָה כְּעַרְעָר בָּעֲרָבָה וְלֹא יִרְאֶה כִּי יָבוֹא טוֹב וְשָׁכַן חֲרֵרִים בַּמִּדְבָּר אֶרֶץ מְלֵחָה וְלֹא תֵשֵׁב.

as it is said in the Book of Yirmeyahu, chapter seventeen: "And he shall be like a lonely tree in the wasteland, and shall not see when good comes, and he shall dwell in parched places in the wilderness, a land of salt and not inhabited."

אֲבָל כָּל שֶׁמַּעֲשָׂיו מְרֻבִּין מֵחָכְמָתוֹ, לְמַה הוּא דוֹמֶה,

But anyone whose deeds are greater than his wisdom, to what is he compared?

לְאִילָן שֶׁעֲנָפָיו מֻעָטִין וְשָׁרָשָׁיו מְרֻבִּין,

To a tree whose branches are few and its roots are many,

שֶׁאֲפִלּוּ כָל הָרוּחוֹת שֶׁבָּעוֹלָם בָּאוֹת וְנוֹשְׁבוֹת בּוֹ אֵין מְזִיזִין אוֹתוֹ מִמְּקוֹמוֹ,

that even if all the winds in the world come and blow upon it, they do not move it from its place,

שֶׁנֶּאֱמַר שם וְהָיָה כְּעֵץ שָׁתוּל עַל מַיִם וְעַל יוּבַל יְשַׁלַּח שָׁרָשָׁיו

as it is said there: "And he shall be like a tree planted by water, and by a stream it spreads its roots,

וְלֹא יִרְאֶה כִּי יָבֹא חֹם, וְהָיָה עָלֵהוּ רַעֲנָן,

and shall not see when heat comes, and its foliage shall be fresh,

וּבִשְׁנַת בַּצֹּרֶת לֹא יִדְאָג, וְלֹא יָמִישׁ מֵעֲשׂוֹת פֶּרִי.

and in a year of drought it shall not worry, and it shall not cease from making fruit."

רַבִּי אֱלִיעֶזֶר בֶּן חִסְמָא אוֹמֵר,

Rabbi Eliezer the son of Chisma says:

קִנִּין וּפִתְחֵי נִדָּה,

The complex laws of bird offerings and the openings of menstruation—which determine the purification process of women—

הֵן הֵן גּוּפֵי הֲלָכוֹת.

they, they are the bodies of the halachos, the very core and essentials of the Torah.

תְּקוּפוֹת וְגִימַטְרִיאוֹת,

Whereas the calculations of astronomical seasons and the numerical values of gematrias,

פַּרְפְּרָאוֹת לַחָכְמָה:

are merely desserts to wisdom, serving as secondary aids and embellishments to the primary Torah study.