Chapter Previewהַקְדָּמָה
In this beautiful chapter of Pirkei Avos, our holy Sages guide us on how to refine our middos and elevate our daily avodah. We begin with the famous teachings of Ben Zoma, who redefines true wisdom, strength, wealth, and honor, showing us that real success lies in our inner spiritual state and our yiras Shamayim. The Mishnah then urges us to run after even the smallest mitzvah, warning us of how one transgression can lead to another, and reminds us to treat every single person with respect, as everyone has their hour and place.
As we progress through the chapter, the Tannaim teach us about the immense sanctity of the Torah and the proper attitude we must have toward its study. We learn about the severity of profaning Hashem's name, the importance of learning in order to practice, and the warning not to use the crown of Torah for personal gain. The Sages also share profound insights on the relationship between our efforts in this world—which is compared to a vestibule—and the ultimate reward in the World to Come, helping us focus our hearts on what truly matters.
All introductions, summaries, and contextual notes are the editor's commentary and are not part of the original text.אַלע הַקְדָּמוֹת, סִכּוּמִים, און הערות זענען דעם רעדאַקטאָר'ס באַמערקונגען און זענען נישט קיין טייל פונעם אָריגינעלן טעקסט.
מִשְׁנָה א
הַגְדָּרַת חָכָם גִּבּוֹר עָשִׁיר וּמְכֻבָּדMishna 1 · Defining the Truly Wise Mighty Rich and Honored Person
בֶּןBenזוֹמָאZomaאוֹמֵר,saysאֵיזֶהוּWho isחָכָם,wiseהַלּוֹמֵדhe who learnsמִכָּלfrom everyאָדָם,manשֶׁנֶּאֱמַרas it is saidתהליםTehillimקיט119מִכָּלFrom allמְלַמְּדַיmy teachersהִשְׂכַּלְתִּיI gained wisdomכִּיforעֵדְוֹתֶיךָYour testimoniesשִׂיחָהare a discussionלִּי.to meאֵיזֶהוּWho isגִבּוֹר,mightyהַכּוֹבֵשׁhe who subduesאֶת—יִצְרוֹ,his inclinationשֶׁנֶּאֱמַרas it is saidמשליMishleiטז16טוֹבBetterאֶרֶךְis one slowאַפַּיִםto angerמִגִּבּוֹרthan a mighty manוּמשֵׁלand one who rulesבְּרוּחוֹhis spiritמִלֹּכֵדthan one who capturesעִיר.a cityאֵיזֶהוּWho isעָשִׁיר,richהַשָּׂמֵחַhe who rejoicesבְּחֶלְקוֹ,in his portionשֶׁנֶּאֱמַרas it is saidתהליםTehillimקכח128יְגִיעַThe labor ofכַּפֶּיךָyour handsכִּיwhenתֹאכֵלyou eatאַשְׁרֶיךָpraiseworthy are youוְטוֹבand it is goodלָךְ.for youאַשְׁרֶיךָ,Praiseworthy are youבָּעוֹלָםin this worldהַזֶּה.thisוְטוֹבand it is goodלָךְ,for youלָעוֹלָםin the worldהַבָּא.to comeאֵיזֶהוּWho isמְכֻבָּד,honoredהַמְכַבֵּדhe who honorsאֶת—הַבְּרִיּוֹת,the creationsשֶׁנֶּאֱמַרas it is saidשמואלShmuelאIב2כִּיForמְכַבְּדַיthose who honor meאֲכַבֵּדI will honorוּבֹזַיand those who despise meיֵקָלּוּ:will be degraded
Ben Zoma redefines worldly virtues like wisdom, strength, wealth, and honor through a spiritual and ethical lens based on Tanach.
מִשְׁנָה ב
הַזְּרִיזוּת בְּמִצְווֹת וְהַבְּרִיחָה מִן הָעֲבֵרָהMishna 2 · Alacrity in Performing Mitzvos and Fleeing from Transgression
בֶּןBenעַזַּאיAzzaiאוֹמֵר,saysהֱוֵיbeרָץrunningלְמִצְוָהto a mitzvahקַלָּהlightכְבַחֲמוּרָה,as to a grave oneוּבוֹרֵחַand fleeingמִןfromהָעֲבֵרָה.the transgressionשֶׁמִּצְוָהfor a mitzvahגּוֹרֶרֶתdragsמִצְוָה,a mitzvahוַעֲבֵרָהand a transgressionגוֹרֶרֶתdragsעֲבֵרָה.a transgressionשֶׁשְּׂכַרfor the reward ofמִצְוָה,a mitzvahמִצְוָה.is a mitzvahוּשְׂכַרand the reward ofעֲבֵרָה,a transgressionעֲבֵרָה:is a transgression
Ben Azzai teaches that performing one mitzvah naturally leads to another, while committing one sin leads to further sin.
מִשְׁנָה ג
הַעֲרָכַת כָּל אָדָם וְכָל דָּבָרMishna 3 · Valuing Every Person and Every Thing
הוּאHeהָיָהused toאוֹמֵר,sayאַלdo notתְּהִיbeבָזdespisingלְכָלof anyאָדָם,manוְאַלand do notתְּהִיbeמַפְלִיגexcludingלְכָלanyדָּבָר,thingשֶׁאֵיןfor there is notלְךָto youאָדָםa manשֶׁאֵיןwho has notלוֹfor himשָׁעָהan hourוְאֵיןand there is notלְךָto youדָבָרa thingשֶׁאֵיןthat has notלוֹfor itמָקוֹם:a place
This Mishnah teaches that one must never dismiss any person or object, as everything in creation has its designated time and purpose.
מִשְׁנָה ד
מִדַּת הָעֲנָוָה וְחֹמֶר חִלּוּל הַשֵּׁםMishna 4 · The Attribute of Humility and the Severity of Desecrating the Divine Name
רַבִּיRabbiלְוִיטָסLevitasאִישׁa man ofיַבְנֶהYavnehאוֹמֵר,saysמְאֹדexceedinglyמְאֹדexceedinglyהֱוֵיbeשְׁפַלhumble ofרוּחַ,spiritשֶׁתִּקְוַתfor the hope ofאֱנוֹשׁman isרִמָּה.the wormרַבִּיRabbiיוֹחָנָןYochananבֶּןthe son ofבְּרוֹקָאBerokaאוֹמֵר,saysכָּלwhoeverהַמְחַלֵּלprofanesשֵׁםthe Name ofשָׁמַיִםHeavenבַּסֵּתֶר,in secretנִפְרָעִיןthey exact punishmentמִמֶּנּוּfrom himבְגָלוּי.in publicאֶחָדwhetherשׁוֹגֵגunintentionalוְאֶחָדor whetherמֵזִידintentionalבְּחִלּוּלregarding desecration ofהַשֵּׁם:the Name
This Mishnah teaches the extreme importance of humility and warns of the severe consequences of desecrating Hashem's Name, whether done in secret or openly, intentionally or unintentionally.
מִשְׁנָה ה
לִלְמוֹד עַל מְנָת לַעֲשׂוֹת וְהָאִיסּוּר לֵהָנוֹת מִדִּבְרֵי תוֹרָהMishna 5 · Learning in Order to Practice and the Prohibition of Deriving Personal Benefit from the Torah
רַבִּיRabbiיִשְׁמָעֵאלYishmaelבְּנוֹhis sonאוֹמֵר,saysהַלּוֹמֵדhe who learnsתּוֹרָהTorahעַלonמְנָתconditionלְלַמֵּד,to teachמַסְפִּיקִיןthey enableבְּיָדוֹhimלִלְמֹדto learnוּלְלַמֵּד.and to teachוְהַלּוֹמֵדand he who learnsעַלonמְנָתconditionלַעֲשׂוֹת,to practiceמַסְפִּיקִיןthey enableבְּיָדוֹhimלִלְמֹדto learnוּלְלַמֵּדand to teachלִשְׁמֹרto safeguardוְלַעֲשׂוֹת.and to practiceרַבִּיRabbiצָדוֹקTzadokאוֹמֵר,saysאַלdo notתַּעֲשֵׂםmake themעֲטָרָהa crownלְהִתְגַּדֵּלto self-exaltבָּהֶם,with themוְלֹאand notקַרְדֹּםa spadeלַחְפֹּרto digבָּהֶם.with themוְכָךְand soהָיָהwasהִלֵּלHillelאוֹמֵר,sayingוּדְאִשְׁתַּמֵּשׁand he who usesבְּתָגָא,the crownחָלָף.passes awayהָאbeholdלָמַדְתָּ,you have learnedכָּלanyoneהַנֶּהֱנֶהwho derives benefitמִדִּבְרֵיfrom the words ofתוֹרָה,Torahנוֹטֵלremovesחַיָּיוhis lifeמִןfromהָעוֹלָם:the world
This Mishnah teaches the proper motivations for Torah study and strictly forbids exploiting Torah knowledge for personal gain or self-aggrandizement.
מִשְׁנָה ו
הַמְכַבֵּד אֶת הַתּוֹרָה וְהַמְחַלֵּל אוֹתָהּMishna 6 · The Reward for Honoring the Torah and the Punishment for Dishonoring It
רַבִּיRabbiיוֹסֵיYoseאוֹמֵר,saysכָּלwhoeverהַמְכַבֵּדhonorsאֶת—הַתּוֹרָה,the Torahגּוּפוֹhis bodyמְכֻבָּדis honoredעַלbyהַבְּרִיּוֹת.the peopleוְכָלand whoeverהַמְחַלֵּלdishonorsאֶת—הַתּוֹרָה,the Torahגּוּפוֹhis bodyמְחֻלָּלis dishonoredעַלbyהַבְּרִיּוֹת:the people
Rabbi Yose teaches that one's personal honor among people is a direct reflection of how much honor they show to the Torah.
מִשְׁנָה ז
הַנִּמְנָע מִן הַדִּין וְהַמִּתְגָּאֶה בַּהוֹרָאָהMishna 7 · Avoiding the Dangers of Judgment and the Arrogance of Ruling
רַבִּיRabbiיִשְׁמָעֵאלYishmaelבְּנוֹhis sonאוֹמֵר,saysהַחוֹשֵׂךְhe who sparesעַצְמוֹhimselfמִןfromהַדִּין,judgmentפּוֹרֵקremovesמִמֶּנּוּfrom himselfאֵיבָהenmityוְגָזֵלand robberyוּשְׁבוּעַתand an oath ofשָׁוְא.falsehoodוְהַגַּסand he who is haughty ofלִבּוֹhis heartבַהוֹרָאָה,in rulingשׁוֹטֶהis a foolרָשָׁעwickedוְגַסand haughty ofרוּחַ:spirit
Rabbi Yishmael teaches that a judge who avoids unnecessary litigation saves himself from sin, while one who is overconfident in ruling is foolish and arrogant.
מִשְׁנָה ח
הָאַזְהָרָה מִלָּדוּן יְחִידִי וּכְפִיַּת הַדַּעַתMishna 8 · The Prohibition Against Judging Alone and Forcing One's Opinion
הוּאHeהָיָהused toאוֹמֵר,sayאַלdo notתְּהִיbeדָןjudgingיְחִידִי,aloneשֶׁאֵיןfor there is noneדָּןwho judgesיְחִידִיaloneאֶלָּאexceptאֶחָד.Oneוְאַלand do notתֹּאמַרsayקַבְּלוּacceptדַעְתִּי,my opinionשֶׁהֵןfor theyרַשָּׁאִיןare permittedוְלֹאand notאָתָּה:you
This Mishnah warns a judge not to rule single-handedly unless he is a unique expert, and not to force his colleagues to accept his individual ruling.
מִשְׁנָה ט
קִיּוּם הַתּוֹרָה מֵעֹנִי וּמֵעֹשֶׁרMishna 9 · Fulfilling the Torah in Poverty and Neglecting It in Wealth
רַבִּיRabbiיוֹנָתָןYonasanאוֹמֵר,saysכָּלwhoeverהַמְקַיֵּםfulfillsאֶת—הַתּוֹרָהthe Torahמֵעֹנִי,from povertyסוֹפוֹhis endלְקַיְּמָהּis to fulfill itמֵעשֶׁר.from wealthוְכָלand whoeverהַמְבַטֵּלneglectsאֶת—הַתּוֹרָהthe Torahמֵעשֶׁר,from wealthסוֹפוֹhis endלְבַטְּלָהּis to neglect itמֵעֹנִי:from poverty
This Mishnah teaches that one who perseveres in Torah study despite financial hardship will eventually merit to study in comfort, while one who neglects it due to material distractions will ultimately lose both.
מִשְׁנָה י
מִעוּט עֵסֶק וַעֲמַל הַתּוֹרָה וְעַנְוְתָנוּתMishna 10 · Minimizing Business for Torah Study and Humility Before All Men
רַבִּיRabbiמֵאִירMeirאוֹמֵר,saysהֱוֵיbeמְמַעֵטminimizingבְּעֵסֶק,in businessוַעֲסֹקand engageבַּתּוֹרָה.in the Torahוֶהֱוֵיand beשְׁפַלhumbleרוּחַof spiritבִּפְנֵיbeforeכָלallאָדָם.menוְאִםand ifבָּטַלְתָּyou neglectedמִןfromהַתּוֹרָה,the Torahיֶשׁthere areלְךָto youבְטֵלִיםneglectorsהַרְבֵּהmanyכְנֶגְדָּךְ.against youוְאִםand ifעָמַלְתָּyou laboredבַתּוֹרָה,in the Torahיֶשׁthere isלוֹto Himשָׂכָרrewardהַרְבֵּהmuchלִתֶּןto giveלָךְ:to you
Rabbi Meir teaches the importance of prioritizing Torah study over business, maintaining humility, and the consequences of neglecting or laboring in Torah.
מִשְׁנָה יא
הַקּוֹנֶה סָנֵגוֹר וּכְנֵסִיָּה לְשֵׁם שָׁמַיִםMishna 11 · Acquiring Advocates Through Mitzvos and Assemblies for the Sake of Heaven
רַבִּיRabbiאֱלִיעֶזֶרEliezerבֶּןson ofיַעֲקֹבYaakovאוֹמֵר,saysהָעוֹשֶׂהone who performsמִצְוָהmitzvahאַחַת,oneקוֹנֶהacquiresלוֹfor himselfפְרַקְלִיטadvocateאֶחָד.oneוְהָעוֹבֵרand one who commitsעֲבֵרָהtransgressionאַחַת,oneקוֹנֶהacquiresלוֹfor himselfקַטֵּגוֹרaccuserאֶחָד.oneתְּשׁוּבָהrepentanceוּמַעֲשִׂיםand deedsטוֹבִים,goodכִּתְרִיסare like a shieldבִּפְנֵיbeforeהַפֻּרְעָנוּת.the punishmentרַבִּיRabbiיוֹחָנָןYochananהַסַּנְדְּלָרthe Shoemakerאוֹמֵר,saysכָּלeveryכְּנֵסִיָּהassemblyשֶׁהִיאthat isלְשֵׁםfor the sake ofשָׁמַיִם,Heavenסוֹפָהּits endלְהִתְקַיֵּם.is to endureוְשֶׁאֵינָהּand that is notלְשֵׁםfor the sake ofשָׁמַיִם,Heavenאֵיןnotסוֹפָהּits endלְהִתְקַיֵּם:is to endure
This Mishnah teaches that every mitzvah creates a defending angel while every sin creates an accuser, and that only gatherings dedicated to Heaven will endure.
מִשְׁנָה יב
כְּבוֹד הַתַּלְמִיד וּמוֹרָא הָרַבMishna 12 · The Honor of a Student and the Reverence for a Teacher
רַבִּיRabbiאֶלְעָזָרElazarבֶּןbenשַׁמּוּעַShammuaאוֹמֵר,saysיְהִיlet beכְבוֹדthe honor ofתַּלְמִידְךָyour studentחָבִיבdearעָלֶיךָto youכְּשֶׁלְּךָ,as your ownוּכְבוֹדand the honor ofחֲבֵרְךָyour colleagueכְּמוֹרָאlike the reverence ofרַבְּךָ,your teacherוּמוֹרָאand the reverence ofרַבְּךָyour teacherכְּמוֹרָאlike the reverence ofשָׁמָיִם:Heaven
This Mishnah outlines the proper hierarchy of respect and reverence one must maintain toward students, colleagues, and Torah teachers.
מִשְׁנָה יג
הַזְּהִירוּת בַּתַּלְמוּד וּמַעֲלַת כֶּתֶר שֵׁם טוֹבMishna 13 · Carefulness in Torah Study and the Greatness of a Good Name
רַבִּיRabbiיְהוּדָהYehudahאוֹמֵר,saysהֱוֵיbeזָהִירcarefulבַּתַּלְמוּד,in studyשֶׁשִּׁגְגַתfor an error ofתַּלְמוּדstudyעוֹלָהis consideredזָדוֹן.deliberate sinרַבִּיRabbiשִׁמְעוֹןShimonאוֹמֵר,saysשְׁלשָׁהthreeכְתָרִיםcrownsהֵם,there areכֶּתֶרthe crown ofתּוֹרָהTorahוְכֶתֶרand the crown ofכְּהֻנָּהpriesthoodוְכֶתֶרand the crown ofמַלְכוּת,royaltyוְכֶתֶרbut the crown ofשֵׁםa nameטוֹבgoodעוֹלֶהrisesעַלaboveגַּבֵּיהֶן:them
This Mishnah warns that errors in Torah study due to carelessness are judged as intentional sins, and teaches that a good reputation surpasses the crowns of Torah, priesthood, and royalty.
מִשְׁנָה יד
הַגְלָיָה לִמְקוֹם תּוֹרָה וְאִיסּוּר הִסְתַּמְּכוּת עַל הַהֲבָנָה הָעַצְמִיתMishna 14 · Exiling Oneself to a Place of Torah and Not Relying on One's Own Understanding
רַבִּיRabbiנְהוֹרַאיNehoraiאוֹמֵר,saysהֱוֵיbeגוֹלֶהexilingלִמְקוֹםto a place ofתּוֹרָה,Torahוְאַלand do notתֹּאמַרsayשֶׁהִיאthat itתָבֹאwill comeאַחֲרֶיךָ,after youשֶׁחֲבֵרֶיךָfor your colleaguesיְקַיְּמוּהָwill make it permanentבְיָדֶךָ.in your handוְאֶלand toבִּינָתְךָyour understandingאַלdo notתִּשָּׁעֵןrelyמשליProverbsג3:
Rabbi Nehorai teaches that one must actively seek out a place of Torah study rather than expecting the Torah to come to him.
מִשְׁנָה טו
שַׁלְוַת הָרְשָׁעִים וְהַנְהָגַת הָאָדָם עִם חֲבֵירוֹMishna 15 · The Peace of the Wicked and Proper Conduct with Others
רַבִּיRabbiיַנַּאיYannaiאוֹמֵר,saysאֵיןthere is notבְּיָדֵינוּin our handsלֹאneitherמִשַּׁלְוַתfrom the peace ofהָרְשָׁעִיםthe wickedוְאַףand evenלֹאnotמִיִּסּוּרֵיfrom the afflictions ofהַצַּדִּיקִים.the righteousרַבִּיRabbiמַתְיָאMatyaבֶןson ofחָרָשׁCharashאוֹמֵר,saysהֱוֵיbeמַקְדִּיםinitiatingבִּשְׁלוֹםwith the greeting ofכָּלeveryאָדָם.manוֶהֱוֵיand beזָנָבa tailלָאֲרָיוֹת,to the lionsוְאַלand do notתְּהִיbeרֹאשׁa headלַשּׁוּעָלִים:to the foxes
Rabbi Yannai teaches that we cannot comprehend the prosperity of the wicked or the suffering of the righteous, while Rabbi Matya ben Charash advises on humility and greeting others.
מִשְׁנָה טז
הָעוֹלָם הַזֶּה כִּפְרוֹזְדוֹר לָעוֹלָם הַבָּאMishna 16 · This World as a Vestibule Before the World to Come
רַבִּיRabbiיַעֲקֹבYaakovאוֹמֵר,saysהָעוֹלָםthe worldהַזֶּהthisדּוֹמֶהis comparableלִפְרוֹזְדוֹרto a vestibuleבִּפְנֵיbeforeהָעוֹלָםthe worldהַבָּא.the comingהַתְקֵןprepareעַצְמְךָyourselfבַפְּרוֹזְדוֹר,in the vestibuleכְּדֵיin orderשֶׁתִּכָּנֵסthat you may enterלַטְּרַקְלִין:the banqueting hall
Rabbi Yaakov teaches that one must prepare spiritually in this world to merit the rewards of the World to Come.
מִשְׁנָה יז
יִחוּד הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּאMishna 17 · The Unique Value of This World and the World to Come
הוּאHeהָיָהused toאוֹמֵר,sayיָפָהbetter isשָׁעָהhourאַחַתoneבִּתְשׁוּבָהin repentanceוּמַעֲשִׂיםand deedsטוֹבִיםgoodבָּעוֹלָםin the worldהַזֶּה,thisמִכָּלthan allחַיֵּיthe life ofהָעוֹלָםthe worldהַבָּא.the comingוְיָפָהand better isשָׁעָהhourאַחַתoneשֶׁלofקוֹרַתsatisfactionרוּחַof spiritבָּעוֹלָםin the worldהַבָּא,the comingמִכָּלthan allחַיֵּיthe life ofהָעוֹלָםthe worldהַזֶּה:this
This Mishnah contrasts the spiritual opportunities of this world with the ultimate reward of the World to Come.
מִשְׁנָה יח
הַנְהָגָה רְאוּיָה עִם הֶחָבֵר בִּשְׁעַת צַעֲרוֹ וְכַעֲסוֹMishna 18 · Proper Conduct with a Friend in Times of Anger and Grief
רַבִּיRabbiשִׁמְעוֹןShimonבֶּןson ofאֶלְעָזָרElazarאוֹמֵר,saysאַלdo notתְּרַצֶּהappeaseאֶת—חֲבֵרְךָyour friendבִשְׁעַתat the time ofכַּעֲסוֹ,his angerוְאַלand do notתְּנַחֲמֶנּוּcomfort himבְּשָׁעָהat the hourשֶׁמֵּתוֹthat his deadמֻטָּלliesלְפָנָיו,before himוְאַלand do notתִּשְׁאַלquestionלוֹhimבִשְׁעַתat the time ofנִדְרוֹ,his vowוְאַלand do notתִּשְׁתַּדֵּלstriveלִרְאוֹתוֹto see himבִשְׁעַתat the time ofקַלְקָלָתוֹ:his disgrace
This Mishnah teaches the psychological sensitivity required when interacting with a friend who is experiencing intense anger, grief, or embarrassment.
מִשְׁנָה יט
הָאַזְהָרָה מִלִּשְׂמֹחַ בְּמַפָּלַת הָאוֹיֵבMishna 19 · The Prohibition Against Rejoicing at the Downfall of One's Enemy
שְׁמוּאֵלShmuelהַקָּטָןthe Smallאוֹמֵר,saysמשליProverbsכד24בִּנְפֹלIn the falling ofאוֹיִבְךָyour enemyאַלdo notתִּשְׂמָחrejoiceוּבִכָּשְׁלוֹand in his stumblingאַלdo notיָגֵלlet exultלִבֶּךָ,your heartפֶּןlestיִרְאֶהHe will seeה'Hashemוְרַעand it will be evilבְּעֵינָיוin His eyesוְהֵשִׁיבand He will turn backמֵעָלָיוfrom upon himאַפּוֹ:His anger
Shmuel Hakatan would constantly repeat this verse from Proverbs to warn against feeling joy when an enemy stumbles.
מִשְׁנָה כ
הַלּוֹמֵד בְּיַלְדוּת וּבְזִקְנָה וְהַסְּתַּכְּלוּת בַּתּוֹכֶן וְלֹא בַּקַּנְקַןMishna 20 · Learning in Youth Versus Old Age and Looking at the Substance Rather Than the Vessel
אֱלִישָׁעElishaבֶּןson ofאֲבוּיָהAvuyahאוֹמֵר,saysהַלּוֹמֵדone who learnsיֶלֶדas a childלְמַהto whatהוּאis heדוֹמֶה,comparedלִדְיוֹto inkכְתוּבָהwrittenעַלuponנְיָרpaperחָדָשׁ.newוְהַלּוֹמֵדand one who learnsזָקֵןas an old manלְמַהto whatהוּאis heדוֹמֶה,comparedלִדְיוֹto inkכְתוּבָהwrittenעַלuponנְיָרpaperמָחוּק.erasedרַבִּיRabbiיוֹסֵיYoseבַרson ofיְהוּדָהYehudahאִישׁa man ofכְּפַרKfarהַבַּבְלִיHabavliאוֹמֵר,saysהַלּוֹמֵדone who learnsמִןfromהַקְּטַנִּיםthe youngלְמַהto whatהוּאis heדוֹמֶה,comparedלְאֹכֵלto one who eatsעֲנָבִיםgrapesקֵהוֹתunripeוְשׁוֹתֶהand drinksיַיִןwineמִגִּתּוֹ.from his pressוְהַלּוֹמֵדand one who learnsמִןfromהַזְּקֵנִיםthe oldלְמַהto whatהוּאis heדוֹמֶה,comparedלְאֹכֵלto one who eatsעֲנָבִיםgrapesבְּשֵׁלוֹתripeוְשׁוֹתֶהand drinksיַיִןwineיָשָׁן.oldרַבִּיRabbiאוֹמֵר,saysאַלdo notתִּסְתַּכֵּלlookבַּקַּנְקַן,at the flaskאֶלָּאbutבְמַהat whatשֶּׁיֶּשׁthat there isבּוֹ.in itיֵשׁthere isקַנְקַןa flaskחָדָשׁnewמָלֵאfull ofיָשָׁן,oldוְיָשָׁןand an oldשֶׁאֲפִלּוּthat evenחָדָשׁnewאֵיןthere is notבּוֹ:in it
This Mishnah contrasts learning in youth with learning in old age, and cautions that wisdom is measured by inner substance rather than external appearance.
מִשְׁנָה כא
הַקִּנְאָה וְהַתַּאֲוָה וְהַכָּבוֹד הַמּוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָםMishna 21 · Envy Lust and Honor Remove a Person from the World
רַבִּיRabbiאֶלְעָזָרElazarהַקַּפָּרHaKapparאוֹמֵר,saysהַקִּנְאָהenvyוְהַתַּאֲוָהand lustוְהַכָּבוֹד,and honorמוֹצִיאִיןremoveאֶת—הָאָדָםmanמִןfromהָעוֹלָם:the world
Rabbi Elazar HaKappar warns that destructive character traits can shorten a person's life and ruin their spiritual existence.
מִשְׁנָה כב
הַדִּין וְהַחֶשְׁבּוֹן לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִיםMishna 22 · The Ultimate Judgment and Reckoning Before the King of Kings
הוּאHeהָיָהused toאוֹמֵר,sayהַיִּלּוֹדִיםthe ones bornלָמוּת,are to dieוְהַמֵּתִיםand the deadלְהֵחָיוֹת,are to be resurrectedוְהַחַיִּיםand the livingלִדּוֹן.are to be judgedלֵידַעto knowלְהוֹדִיעַto make knownוּלְהִוָּדַעand to become awareשֶׁהוּאthat Heאֵל,GodהוּאHeהַיּוֹצֵר,the FashionerהוּאHeהַבּוֹרֵא,the CreatorהוּאHeהַמֵּבִין,the DiscernerהוּאHeהַדַּיָּן,the JudgeהוּאHeעֵד,witnessהוּאHeבַעַלMaster ofדִּין,judgmentוְהוּאand Heעָתִידis destinedלָדוּן.to judgeבָּרוּךְblessedהוּא,is Heשֶׁאֵיןfor there is notלְפָנָיוbefore Himלֹאneitherעַוְלָה,iniquityוְלֹאnorשִׁכְחָה,forgetfulnessוְלֹאnorמַשּׂוֹאfavoritismפָנִים,·וְלֹאnorמִקַּחtaking ofשֹׁחַד,briberyשֶׁהַכֹּלfor everythingשֶׁלּוֹ.is Hisוְדַעand knowשֶׁהַכֹּלthat everythingלְפִיis according toהַחֶשְׁבּוֹן.the reckoningוְאַלand let notיַבְטִיחֲךָassure youיִצְרְךָyour evil inclinationשֶׁהַשְּׁאוֹלthat the graveבֵּיתis a place ofמָנוֹסrefugeלְךָ,for youשֶׁעַלfor againstכָּרְחֲךָyour willאַתָּהyouנוֹצָר,were formedוְעַלand againstכָּרְחֲךָyour willאַתָּהyouנוֹלָד,were bornוְעַלand againstכָּרְחֲךָyour willאַתָּהyouחַי,liveוְעַלand againstכָּרְחֲךָyour willאַתָּהyouמֵת,dieוְעַלand againstכָּרְחֲךָyour willאַתָּהyouעָתִידare destinedלִתֵּןto giveדִּיןjudgmentוְחֶשְׁבּוֹןand reckoningלִפְנֵיbeforeמֶלֶךְthe King ofמַלְכֵיkings ofהַמְּלָכִיםthe kingsהַקָּדוֹשׁthe Holy Oneבָּרוּךְblessedהוּא:is He
This Mishnah teaches that every person is held accountable for their actions and will ultimately stand in judgment before the Creator, Who is entirely just and all-knowing.
Chapter Summaryסִכּוּם
The chapter flows through a series of essential teachings on personal conduct, Torah study, and the ultimate purpose of our lives. It emphasizes the great value of humility, warning us to be exceedingly humble and to avoid arrogance in judgment. We are taught about the spiritual reality of our actions, where every mitzvah creates a defending advocate and every sin creates an accuser, and we learn about the supreme value of a good name above all other crowns. Finally, the Sages prepare us for the future by comparing this world to a vestibule where we must prepare ourselves through repentance and good deeds, reminding us that while one hour of spiritual growth in this world is more precious than all of the World to Come, the tranquility of the World to Come surpasses all the pleasures of this world.
לְמַעֲשֶׂהWhat To Take Home
My dear talmid, look at the beautiful words of Rabbi Jacob in our Mishnah: "This world is like a vestibule before the World to Come; prepare yourself in the vestibule, so that you may enter the banqueting-hall." He then adds a staggering chiddush: "More precious is one hour in repentance and good deeds in this world, than all the life of the World to Come."
Think about what the Tanna is telling us here. The World to Come is a place of ultimate reward, a spiritual pleasure so great that one hour of its tranquility is greater than all of this world combined. Yet, Hashem created a reality where this physical world has something even the highest heavens cannot touch. In the World to Come, we can no longer grow, change, or choose. Only here, in this physical "vestibule," can a Yid do teshuvah, perform a mitzvah, and bring pleasure to Hashem.
Sometimes we look at our daily struggles, our parnassah worries, and our spiritual ups and downs, and we wish we could just escape to a place of pure spirituality. But the Mishnah is reminding us of the immense value of our time right now. Every single moment in this world is an irreplaceable treasure. One small mitzvah, one moment of overcoming a temptation, or one heartfelt word of tefillah is worth more than eternity because it is something you can only accomplish right here, in the dust of this world.
Today, when you feel rushed or overwhelmed, stop for just one minute and realize the preciousness of the moment. Do one small, deliberate act of teshuvah or a single mitzvah, like saying a brachah slowly with kavanah or giving a coin to tzedakah, with the conscious joy that you are doing something that even the angels in Heaven cannot do.