מַסֶּכֶת אָבוֹת · פֶּרֶק רְבִיעִי

בֶּן זוֹמָא אוֹמֵר,

Ben Zoma says:

אֵיזֶהוּ חָכָם,

Who is truly wise?

הַלּוֹמֵד מִכָּל אָדָם,

He who learns from every man, even from those who are younger or less scholarly than himself,

שֶׁנֶּאֱמַר תהלים קיט מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי כִּי עֵדְוֹתֶיךָ שִׂיחָה לִּי.

as it is said in the book of Tehillim: "From all my teachers I gained wisdom, for Your testimonies are a discussion to me."

אֵיזֶהוּ גִבּוֹר,

Who is truly mighty?

הַכּוֹבֵשׁ אֶת יִצְרוֹ,

He who subdues and conquers his evil inclination,

שֶׁנֶּאֱמַר משלי טז טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר וּמשֵׁל בְּרוּחוֹ מִלֹּכֵד עִיר.

as it is said in the book of Mishlei: "Better is one slow to anger than a mighty man, and one who rules his spirit than one who captures a city."

אֵיזֶהוּ עָשִׁיר,

Who is truly rich?

הַשָּׂמֵחַ בְּחֶלְקוֹ,

He who rejoices in his portion, being content with whatever Hashem has granted him,

שֶׁנֶּאֱמַר תהלים קכח יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ.

as it is said in Tehillim: "The labor of your hands when you eat, praiseworthy are you and it is good for you."

אַשְׁרֶיךָ, בָּעוֹלָם הַזֶּה.

This means: "Praiseworthy are you" refers to your life in this world,

וְטוֹב לָךְ, לָעוֹלָם הַבָּא.

"and it is good for you" refers to your reward in the world to come.

אֵיזֶהוּ מְכֻבָּד,

Who is truly honored?

הַמְכַבֵּד אֶת הַבְּרִיּוֹת,

He who honors the creations, showing respect to every human being created in the image of Hashem,

שֶׁנֶּאֱמַר שמואל א ב כִּי מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ:

as it is said in the book of Shmuel: "For those who honor Me I will honor, and those who despise Me will be degraded."

בֶּן עַזַּאי אוֹמֵר,

Ben Azzai says:

הֱוֵי רָץ לְמִצְוָה קַלָּה כְבַחֲמוּרָה,

Be running to a seemingly light mitzvah with the same enthusiasm as to a grave and major one,

וּבוֹרֵחַ מִן הָעֲבֵרָה.

and be fleeing from even the slightest transgression.

שֶׁמִּצְוָה גּוֹרֶרֶת מִצְוָה,

For performing one mitzvah drags and leads to another mitzvah,

וַעֲבֵרָה גוֹרֶרֶת עֲבֵרָה.

and committing one transgression drags and leads to another transgression.

שֶׁשְּׂכַר מִצְוָה, מִצְוָה.

For the ultimate reward of a mitzvah is the opportunity to perform another mitzvah,

וּשְׂכַר עֲבֵרָה, עֲבֵרָה:

and the spiritual reward of a transgression is that it drags a person into another transgression.

הוּא הָיָה אוֹמֵר,

He, Ben Azzai, used to say:

אַל תְּהִי בָז לְכָל אָדָם,

Do not be despising of any man, no matter how lowly he may seem,

וְאַל תְּהִי מַפְלִיג לְכָל דָּבָר,

and do not be excluding or pushing away any thing as being completely useless,

שֶׁאֵין לְךָ אָדָם שֶׁאֵין לוֹ שָׁעָה

for there is not for you a man who has not a designated hour for him to rise and succeed,

וְאֵין לְךָ דָבָר שֶׁאֵין לוֹ מָקוֹם:

and there is not for you a thing that has not for it a place where it is needed and has its purpose.

רַבִּי לְוִיטָס אִישׁ יַבְנֶה אוֹמֵר,

Rabbi Levitas, a man of Yavneh, says:

מְאֹד מְאֹד הֱוֵי שְׁפַל רוּחַ,

Exceedingly, exceedingly, be humble of spirit,

שֶׁתִּקְוַת אֱנוֹשׁ רִמָּה.

for the hope of man is the worm in the grave.

רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר,

Rabbi Yochanan, the son of Beroka, says:

כָּל הַמְחַלֵּל שֵׁם שָׁמַיִם בַּסֵּתֶר,

Whoever profanes the Name of Heaven in secret,

נִפְרָעִין מִמֶּנּוּ בְגָלוּי.

they exact punishment from him in public.

אֶחָד שׁוֹגֵג וְאֶחָד מֵזִיד בְּחִלּוּל הַשֵּׁם:

It is the same whether it was unintentional or whether it was intentional regarding desecration of the Name.

רַבִּי יִשְׁמָעֵאל בְּנוֹ אוֹמֵר,

Rabbi Yishmael, his son, says:

הַלּוֹמֵד תּוֹרָה עַל מְנָת לְלַמֵּד,

He who learns Torah on condition to teach others,

מַסְפִּיקִין בְּיָדוֹ לִלְמֹד וּלְלַמֵּד.

Heaven enables him to learn and to teach.

וְהַלּוֹמֵד עַל מְנָת לַעֲשׂוֹת,

And he who learns on condition to practice and fulfill the mitzvos,

מַסְפִּיקִין בְּיָדוֹ לִלְמֹד וּלְלַמֵּד לִשְׁמֹר וְלַעֲשׂוֹת.

Heaven enables him to learn, and to teach, to safeguard, and to practice.

רַבִּי צָדוֹק אוֹמֵר,

Rabbi Tzadok says:

אַל תַּעֲשֵׂם עֲטָרָה לְהִתְגַּדֵּל בָּהֶם,

Do not make them, the words of Torah, a crown to self-exalt with them,

וְלֹא קַרְדֹּם לַחְפֹּר בָּהֶם.

and not a spade to dig with them for your livelihood.

וְכָךְ הָיָה הִלֵּל אוֹמֵר,

And so was Hillel saying:

וּדְאִשְׁתַּמֵּשׁ בְּתָגָא, חָלָף.

And he who uses the crown of Torah for personal gain passes away from the world.

הָא לָמַדְתָּ,

Behold, you have learned from this:

כָּל הַנֶּהֱנֶה מִדִּבְרֵי תוֹרָה,

anyone who derives personal benefit from the words of Torah,

נוֹטֵל חַיָּיו מִן הָעוֹלָם:

removes his life from the world.

רַבִּי יוֹסֵי אוֹמֵר,

Rabbi Yose says:

כָּל הַמְכַבֵּד אֶת הַתּוֹרָה,

Whoever honors the Torah by treating its holy words and those who study it with proper respect,

גּוּפוֹ מְכֻבָּד עַל הַבְּרִיּוֹת.

his body, meaning his own person, is honored by the people.

וְכָל הַמְחַלֵּל אֶת הַתּוֹרָה,

And whoever dishonors the Torah by treating it or its mitzvos with disrespect,

גּוּפוֹ מְחֻלָּל עַל הַבְּרִיּוֹת:

his body, his own person, is dishonored by the people.

רַבִּי יִשְׁמָעֵאל בְּנוֹ אוֹמֵר,

Rabbi Yishmael, his son, says:

הַחוֹשֵׂךְ עַצְמוֹ מִן הַדִּין,

One who spares himself from serving as a judge in judgment

פּוֹרֵק מִמֶּנּוּ אֵיבָה וְגָזֵל וּשְׁבוּעַת שָׁוְא.

removes from himself enmity, and the risk of committing robbery by ruling incorrectly, and the cause of a false oath being taken by the litigants.

וְהַגַּס לִבּוֹ בַהוֹרָאָה,

And one who is haughty of heart in issuing a halachic ruling, rushing to decide without proper deliberation,

שׁוֹטֶה רָשָׁע וְגַס רוּחַ:

such a person is a fool, wicked, and haughty of spirit.

הוּא הָיָה אוֹמֵר,

He, Rabbi Yishmael the son of Rabbi Yose, used to say:

אַל תְּהִי דָן יְחִידִי,

Do not be judging alone as a single judge,

שֶׁאֵין דָּן יְחִידִי אֶלָּא אֶחָד.

for there is none who judges alone except One, Who is Hashem, the Master of the world.

וְאַל תֹּאמַר קַבְּלוּ דַעְתִּי,

And do not say to your fellow judges, "Accept my opinion" and rule like me,

שֶׁהֵן רַשָּׁאִין וְלֹא אָתָּה:

for they, the majority, are permitted to decide the halacha according to their view, and not you, who are in the minority, are permitted to force them.

רַבִּי יוֹנָתָן אוֹמֵר,

Rabbi Yonasan says:

כָּל הַמְקַיֵּם אֶת הַתּוֹרָה מֵעֹנִי,

Whoever fulfills the Torah from a state of poverty, pushing through his financial struggles to learn and keep the mitzvos,

סוֹפוֹ לְקַיְּמָהּ מֵעשֶׁר.

his end is to fulfill it from wealth, as Hashem will bless him with prosperity so he can serve Him with ease.

וְכָל הַמְבַטֵּל אֶת הַתּוֹרָה מֵעשֶׁר,

And whoever neglects the Torah from wealth, being too distracted by his riches and business to learn,

סוֹפוֹ לְבַטְּלָהּ מֵעֹנִי:

his end is to neglect it from poverty, as he will lose his fortune and be too preoccupied with his struggles to find sustenance.

רַבִּי מֵאִיר אוֹמֵר,

Rabbi Meir says:

הֱוֵי מְמַעֵט בְּעֵסֶק,

Be minimizing in business dealings, so that you do not make your livelihood your primary focus,

וַעֲסֹק בַּתּוֹרָה.

and engage in the Torah as your main occupation.

וֶהֱוֵי שְׁפַל רוּחַ בִּפְנֵי כָל אָדָם.

And be humble of spirit before all men, recognizing the value in every single person.

וְאִם בָּטַלְתָּ מִן הַתּוֹרָה,

And if you neglected from the Torah, choosing to waste your time on empty matters,

יֶשׁ לְךָ בְטֵלִים הַרְבֵּה כְנֶגְדָּךְ.

there are to you neglectors many against you—many distractions and obstacles will arise to keep you from it.

וְאִם עָמַלְתָּ בַתּוֹרָה,

And if you labored in the Torah with dedication and effort,

יֶשׁ לוֹ שָׂכָר הַרְבֵּה לִתֶּן לָךְ:

there is to Him—to Hashem—reward much to give to you in the World to Come.

רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר,

Rabbi Eliezer son of Yaakov says:

הָעוֹשֶׂה מִצְוָה אַחַת,

One who performs even one mitzvah,

קוֹנֶה לוֹ פְרַקְלִיט אֶחָד.

acquires for himself one advocate in Heaven to defend him.

וְהָעוֹבֵר עֲבֵרָה אַחַת,

And one who commits even one transgression,

קוֹנֶה לוֹ קַטֵּגוֹר אֶחָד.

acquires for himself one accuser to prosecute him.

תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים,

But repentance and good deeds

כִּתְרִיס בִּפְנֵי הַפֻּרְעָנוּת.

are like a shield before the punishment, protecting a person from bad decrees.

רַבִּי יוֹחָנָן הַסַּנְדְּלָר אוֹמֵר,

Rabbi Yochanan the Shoemaker says:

כָּל כְּנֵסִיָּה שֶׁהִיא לְשֵׁם שָׁמַיִם,

Every assembly that is for the sake of Heaven, gathered with pure intentions for Hashem's honor,

סוֹפָהּ לְהִתְקַיֵּם.

its end is to endure and have a lasting impact.

וְשֶׁאֵינָהּ לְשֵׁם שָׁמַיִם,

And any assembly that is not for the sake of Heaven,

אֵין סוֹפָהּ לְהִתְקַיֵּם:

its end is not to endure, and it will eventually fall apart.

רַבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ אוֹמֵר,

Rabbi Elazar ben Shammua says:

יְהִי כְבוֹד תַּלְמִידְךָ חָבִיב עָלֶיךָ כְּשֶׁלְּךָ,

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

וּכְבוֹד חֲבֵרְךָ כְּמוֹרָא רַבְּךָ,

and the honor of your colleague should be treated with the same weight like the reverence of your teacher,

וּמוֹרָא רַבְּךָ כְּמוֹרָא שָׁמָיִם:

and the reverence of your teacher must be held in awe like the reverence of Heaven.

רַבִּי יְהוּדָה אוֹמֵר,

Rabbi Yehudah says to his students:

הֱוֵי זָהִיר בַּתַּלְמוּד,

Be careful in study, to review your learning and understand it properly,

שֶׁשִּׁגְגַת תַּלְמוּד עוֹלָה זָדוֹן.

for an error of study, where one rules incorrectly because he did not review, is considered like a deliberate sin.

רַבִּי שִׁמְעוֹן אוֹמֵר,

Rabbi Shimon says:

שְׁלשָׁה כְתָרִים הֵם,

Three crowns there are which were given to Klal Yisrael:

כֶּתֶר תּוֹרָה

the crown of Torah,

וְכֶתֶר כְּהֻנָּה

and the crown of priesthood,

וְכֶתֶר מַלְכוּת,

and the crown of royalty;

וְכֶתֶר שֵׁם טוֹב

but the crown of a good name, which a person acquires through his fine character and good deeds,

עוֹלֶה עַל גַּבֵּיהֶן:

rises above them all, as it is the foundation for all the other crowns.

רַבִּי נְהוֹרַאי אוֹמֵר,

Rabbi Nehorai says:

הֱוֵי גוֹלֶה לִמְקוֹם תּוֹרָה,

Be constantly exiling yourself to a place of Torah to learn from great talmidei chachamim,

וְאַל תֹּאמַר שֶׁהִיא תָבֹא אַחֲרֶךָ,

and do not say that it, the Torah, will come after you to your own town where there are no teachers,

שֶׁחֲבֵרֶיךָ יְקַיְּמוּהָ בְיָדֶךָ.

for it is only through the sharp discussions with your colleagues that they will make it permanent in your hand so that you do not forget your learning.

וְאֶל בִּינָתְךָ אַל תִּשָּׁעֵן

And as the pasuk says, "to your own understanding do not rely"

משלי ג

in Mishlei chapter 3, but rather seek the guidance of the Sages.

רַבִּי יַנַּאי אוֹמֵר,

Rabbi Yannai says,

אֵין בְּיָדֵינוּ

it is not in our hands—we do not possess the understanding to explain—

לֹא מִשַּׁלְוַת הָרְשָׁעִים

neither the reason from the peace of the wicked,

וְאַף לֹא מִיִּסּוּרֵי הַצַּדִּיקִים.

and even not the reason from the afflictions of the righteous in this world.

רַבִּי מַתְיָא בֶן חָרָשׁ אוֹמֵר,

Rabbi Matya son of Charash says,

הֱוֵי מַקְדִּים בִּשְׁלוֹם כָּל אָדָם.

be initiating with the greeting of every man, even a non-Jew in the marketplace.

וֶהֱוֵי זָנָב לָאֲרָיוֹת,

And be a tail to the lions, associating with those greater than you so you may learn from them,

וְאַל תְּהִי רֹאשׁ לַשּׁוּעָלִים:

and do not be a head to the foxes, leading those who are inferior to you.

רַבִּי יַעֲקֹב אוֹמֵר,

Rabbi Yaakov says a beautiful mashal about our purpose in this life:

הָעוֹלָם הַזֶּה דּוֹמֶה לִפְרוֹזְדוֹר

This world is comparable to a vestibule, an entryway,

בִּפְנֵי הָעוֹלָם הַבָּא.

before the World to Come, which is the main home.

הַתְקֵן עַצְמְךָ בַפְּרוֹזְדוֹר,

Therefore, prepare yourself in the vestibule by doing mitzvos and learning Torah in this world,

כְּדֵי שֶׁתִּכָּנֵס לַטְּרַקְלִין:

in order that you may enter the banqueting hall of the World to Come, clean and ready to enjoy the light of the Shechinah.

הוּא הָיָה אוֹמֵר,

He, Rabbi Yaakov, used to say:

יָפָה שָׁעָה אַחַת בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה,

Better is one hour of repentance and good deeds in this world

מִכָּל חַיֵּי הָעוֹלָם הַבָּא.

than all the life of the World to Come, because only in this physical world can a person actively serve Hashem and elevate his neshama.

וְיָפָה שָׁעָה אַחַת שֶׁל קוֹרַת רוּחַ בָּעוֹלָם הַבָּא,

And yet, better is one hour of satisfaction of spirit in the World to Come, basking in the spiritual radiance of the Shechinah,

מִכָּל חַיֵּי הָעוֹלָם הַזֶּה:

than all the physical pleasures and life of this world.

רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר,

Rabbi Shimon the son of Elazar says:

אַל תְּרַצֶּה אֶת חֲבֵרְךָ בִשְׁעַת כַּעֲסוֹ,

Do not appease your friend at the time of his anger, because when his blood is boiling he cannot hear you and your words will only upset him more;

וְאַל תְּנַחֲמֶנּוּ בְּשָׁעָה שֶׁמֵּתוֹ מֻטָּל לְפָנָיו,

and do not comfort him at the hour that his dead relative lies before him, for his grief is too fresh and intense to accept comfort;

וְאַל תִּשְׁאַל לוֹ בִשְׁעַת נִדְרוֹ,

and do not question him to seek a loophole at the time of his vow, as he is still acting out of anger and may make a worse vow;

וְאַל תִּשְׁתַּדֵּל לִרְאוֹתוֹ בִשְׁעַת קַלְקָלָתוֹ:

and do not strive to see him at the time of his disgrace, so that he does not feel embarrassed in your presence.

שְׁמוּאֵל הַקָּטָן אוֹמֵר,

Shmuel HaKatan says, quoting the verse in

משלי כד

Mishlei, chapter 24:

בִּנְפֹל אוֹיִבְךָ אַל תִּשְׂמָח

“When your enemy falls, do not rejoice,

וּבִכָּשְׁלוֹ אַל יָגֵל לִבֶּךָ,

and when he stumbles, let your heart not exult,

פֶּן יִרְאֶה ה'

lest Hashem see it,

וְרַע בְּעֵינָיו

and it be evil in His eyes,

וְהֵשִׁיב מֵעָלָיו אַפּוֹ:

and He turn back His anger from upon him, and direct it toward you instead.”

אֱלִישָׁע בֶּן אֲבוּיָה אוֹמֵר,

Elisha son of Avuyah says:

הַלּוֹמֵד יֶלֶד לְמַה הוּא דוֹמֶה,

One who learns Torah as a child, to what is he compared?

לִדְיוֹ כְתוּבָה עַל נְיָר חָדָשׁ.

To ink written upon new paper, which absorbs the ink cleanly and retains it perfectly.

וְהַלּוֹמֵד זָקֵן לְמַה הוּא דוֹמֶה,

And one who learns Torah as an old man, to what is he compared?

לִדְיוֹ כְתוּבָה עַל נְיָר מָחוּק.

To ink written upon erased paper, where the writing is not as clear and is easily smudged.

רַבִּי יוֹסֵי בַר יְהוּדָה אִישׁ כְּפַר הַבַּבְלִי אוֹמֵר,

Rabbi Yose son of Yehudah, a man of Kfar Habavli, says:

הַלּוֹמֵד מִן הַקְּטַנִּים לְמַה הוּא דוֹמֶה,

One who learns Torah from the young teachers, to what is he compared?

לְאֹכֵל עֲנָבִים קֵהוֹת וְשׁוֹתֶה יַיִן מִגִּתּוֹ.

To one who eats unripe grapes and drinks wine from his press, which are sour and not yet fully processed.

וְהַלּוֹמֵד מִן הַזְּקֵנִים לְמַה הוּא דוֹמֶה,

And one who learns Torah from the old and experienced sages, to what is he compared?

לְאֹכֵל עֲנָבִים בְּשֵׁלוֹת וְשׁוֹתֶה יַיִן יָשָׁן.

To one who eats ripe grapes and drinks old wine, which are sweet, refined, and settled.

רַבִּי אוֹמֵר, אַל תִּסְתַּכֵּל בַּקַּנְקַן, אֶלָּא בְמַה שֶּׁיֶּשׁ בּוֹ.

Rabbi Yehudah HaNasi says: Do not look at the flask, but rather at what is in it.

יֵשׁ קַנְקַן חָדָשׁ מָלֵא יָשָׁן,

There is a new flask—a young student—who is full of old wine, meaning he possesses deep, mature wisdom;

וְיָשָׁן שֶׁאֲפִלּוּ חָדָשׁ אֵין בּוֹ:

and there is an old flask that even new wine is not in it, meaning an elder who has not acquired even basic wisdom.

רַבִּי אֶלְעָזָר הַקַּפָּר אוֹמֵר,

Rabbi Elazar HaKappar says to us as a powerful lesson for our avodah:

הַקִּנְאָה וְהַתַּאֲוָה וְהַכָּבוֹד,

envy of what others have, and physical lust, and the pursuit of honor and prestige,

מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם:

remove a man from the world, destroying his spiritual life and his peace of mind in this world, and costing him his portion in the World to Come.

הוּא הָיָה אוֹמֵר,

He used to say:

הַיִּלּוֹדִים לָמוּת,

the ones born are destined to die,

וְהַמֵּתִים לְהֵחָיוֹת,

and the dead are destined to be resurrected,

וְהַחַיִּים לִדּוֹן.

and the living are destined to be judged.

לֵידַע לְהוֹדִיעַ וּלְהִוָּדַע

This is to know, to make known, and to become aware

שֶׁהוּא אֵל,

that He is God;

הוּא הַיּוֹצֵר,

He is the Fashioner,

הוּא הַבּוֹרֵא,

He is the Creator,

הוּא הַמֵּבִין,

He is the Discerner,

הוּא הַדַּיָּן,

He is the Judge,

הוּא עֵד,

He is the witness,

הוּא בַעַל דִּין,

He is the Master of judgment,

וְהוּא עָתִיד לָדוּן.

and He is destined to judge,

בָּרוּךְ הוּא,

blessed is He;

שֶׁאֵין לְפָנָיו

for there is not before Him

לֹא עַוְלָה,

neither iniquity,

וְלֹא שִׁכְחָה,

nor forgetfulness,

וְלֹא מַשּׂוֹא פָנִים,

nor favoritism,

וְלֹא מִקַּח שֹׁחַד,

nor taking of bribery,

שֶׁהַכֹּל שֶׁלּוֹ.

for everything is His.

וְדַע שֶׁהַכֹּל לְפִי הַחֶשְׁבּוֹן.

And know that everything is according to the reckoning.

וְאַל יַבְטִיחֲךָ יִצְרְךָ

And let not assure you your evil inclination

שֶׁהַשְּׁאוֹל בֵּית מָנוֹס לְךָ,

that the grave is a place of refuge for you;

שֶׁעַל כָּרְחֲךָ אַתָּה נוֹצָר,

for against your will you were formed,

וְעַל כָּרְחֲךָ אַתָּה נוֹלָד,

and against your will you were born,

וְעַל כָּרְחֲךָ אַתָּה חַי,

and against your will you live,

וְעַל כָּרְחֲךָ אַתָּה מֵת,

and against your will you die,

וְעַל כָּרְחֲךָ אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן

and against your will you are destined to give judgment and reckoning

לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא:

before the King of kings of the kings, the Holy One, blessed is He.