מַסֶּכֶת אָבוֹת · פֶּרֶק שִׁשִּׁי

שָׁנוּ חֲכָמִים בִּלְשׁוֹן הַמִּשְׁנָה,

The Sages taught in the language of the Mishnah, in this sixth chapter of Avos:

בָּרוּךְ שֶׁבָּחַר בָּהֶם וּבְמִשְׁנָתָם:

Blessed is Hashem Who chose them, the Sages, and their teaching.

רַבִּי מֵאִיר אוֹמֵר כָּל הָעוֹסֵק בַּתּוֹרָה לִשְׁמָהּ,

Rabbi Meir says: Anyone who occupies himself with the Torah for its own sake, purely to do the will of his Creator,

זוֹכֶה לִדְבָרִים הַרְבֵּה.

merits many things.

וְלֹא עוֹד אֶלָּא שֶׁכָּל הָעוֹלָם כֻּלּוֹ כְדַי הוּא לוֹ.

And not only that, but it is as if the entire world is worthy for him alone, for the whole world was created for his sake.

נִקְרָא רֵעַ, אָהוּב,

He is called a friend to Hashem, and he is beloved by all;

אוֹהֵב אֶת הַמָּקוֹם, אוֹהֵב אֶת הַבְּרִיּוֹת,

he loves the Omnipresent, and he loves humankind;

מְשַׂמֵּחַ אֶת הַמָּקוֹם, מְשַׂמֵּחַ אֶת הַבְּרִיּוֹת.

he gladdens the Omnipresent with his good deeds, and he gladdens humankind.

וּמַלְבַּשְׁתּוֹ עֲנָוָה וְיִרְאָה,

And the Torah clothes him in humility and reverence for Hashem,

וּמַכְשַׁרְתּוֹ לִהְיוֹת צַדִּיק וְחָסִיד וְיָשָׁר וְנֶאֱמָן,

and it prepares him to be righteous, and pious, and upright, and trustworthy,

וּמְרַחַקְתּוֹ מִן הַחֵטְא, וּמְקָרַבְתּוֹ לִידֵי זְכוּת,

and it distances him from sin, and it brings him close to the hands of merit;

וְנֶהֱנִין מִמֶּנּוּ עֵצָה וְתוּשִׁיָּה בִּינָה וּגְבוּרָה,

and people benefit from him by receiving counsel, and wisdom, understanding, and strength,

שֶׁנֶּאֱמַר משלי ח לִי עֵצָה וְתוּשִׁיָּה אֲנִי בִינָה לִי גְבוּרָה.

as it is said in Mishlei, speaking of the Torah, "Mine is counsel and wisdom, I am understanding, mine is strength."

וְנוֹתֶנֶת לוֹ מַלְכוּת וּמֶמְשָׁלָה וְחִקּוּר דִּין,

And the Torah gives to him royalty, and dominion, and the ability for deep analysis of judgment,

וּמְגַלִּין לוֹ רָזֵי תוֹרָה,

and they reveal to him the secrets of Torah from Heaven,

וְנַעֲשֶׂה כְמַעְיָן הַמִּתְגַּבֵּר וּכְנָהָר שֶׁאֵינוֹ פוֹסֵק,

and he becomes like a spring that flows increasingly, and like a river that does not cease to flow;

וֶהֱוֵי צָנוּעַ וְאֶרֶךְ רוּחַ, וּמוֹחֵל עַל עֶלְבּוֹנוֹ,

and he becomes modest, and patient of spirit, and forgiving of insult to him,

וּמְגַדַּלְתּוֹ וּמְרוֹמַמְתּוֹ עַל כָּל הַמַּעֲשִׂים:

and the Torah magnifies him and exalts him above all the creations.

אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי,

Rabbi Yehoshua son of Levi said:

בְּכָל יוֹם וָיוֹם בַּת קוֹל יוֹצֵאת מֵהַר חוֹרֵב

On every single day, a heavenly voice goes out from Mount Chorev

וּמַכְרֶזֶת וְאוֹמֶרֶת,

and proclaims and says:

אוֹי לָהֶם לַבְּרִיּוֹת מֵעֶלְבּוֹנָהּ שֶׁל תּוֹרָה.

"Woe to them, to the creations, because of the insult to the Torah!"

שֶׁכָּל מִי שֶׁאֵינוֹ עוֹסֵק בַּתּוֹרָה נִקְרָא נָזוּף,

For anyone who does not occupy himself with the Torah is called "rebuked,"

שֶׁנֶּאֱמַר נֶזֶם זָהָב בְּאַף חֲזִיר אִשָּׁה יָפָה וְסָרַת טָעַם.

as it is said: "A ring of gold in the snout of a pig is a beautiful woman who turns away from discretion."

וְאוֹמֵר וְהַלֻּחֹת מַעֲשֵׂה אֱלֹהִים הֵמָּה

And it says: "And the tablets were the work of God,

וְהַמִּכְתָּב מִכְתַּב אֱלֹהִים הוּא חָרוּת עַל הַלֻּחֹת,

and the writing was the writing of God, engraved upon the tablets."

אַל תִּקְרָא חָרוּת אֶלָּא חֵרוּת,

Do not read the word as "charut" meaning engraved, but rather read it as "cheirut" meaning freedom,

שֶׁאֵין לְךָ בֶן חוֹרִין אֶלָּא מִי שֶׁעוֹסֵק בְּתַלְמוּד תּוֹרָה.

for you do not have a free person except for one who occupies himself with the study of Torah.

וְכָל מִי שֶׁעוֹסֵק בְּתַלְמוּד תּוֹרָה הֲרֵי זֶה מִתְעַלֶּה,

And anyone who occupies himself with the study of Torah, behold, he is exalted,

שֶׁנֶּאֱמַר וּמִמַּתָּנָה נַחֲלִיאֵל וּמִנַּחֲלִיאֵל בָּמוֹת:

as it is said: "And from Mattanah to Nachaliel, and from Nachaliel to Bamoth."

הַלּוֹמֵד מֵחֲבֵרוֹ פֶּרֶק אֶחָד אוֹ הֲלָכָה אַחַת אוֹ פָסוּק אֶחָד אוֹ דִבּוּר אֶחָד אוֹ אֲפִלּוּ אוֹת אַחַת,

One who learns from his fellow even one chapter, or one halacha, or one verse, or one word, or even just one letter,

צָרִיךְ לִנְהוֹג בּוֹ כָבוֹד,

needs to behave toward him with honor,

שֶׁכֵּן מָצִינוּ בְדָוִד מֶלֶךְ יִשְׂרָאֵל,

for so we find with Dovid, king of Yisrael,

שֶׁלֹּא לָמַד מֵאֲחִיתֹפֶל אֶלָּא שְׁנֵי דְבָרִים בִּלְבָד,

who did not learn from Achitofel except two things alone,

קְרָאוֹ רַבּוֹ אַלּוּפוֹ וּמְיֻדָּעוֹ,

yet he still called him his master, his guide, and his acquaintance,

שֶׁנֶּאֱמַר תהלים נה וְאַתָּה אֱנוֹשׁ כְּעֶרְכִּי אַלּוּפִי וּמְיֻדָּעִי.

as it is said in Tehillim, "And you, a man my equal, my guide, and my acquaintance."

וַהֲלֹא דְבָרִים קַל וָחֹמֶר,

And is it not a matter of a kal vachomer—a logical argument from minor to major?

וּמַה דָּוִד מֶלֶךְ יִשְׂרָאֵל, שֶׁלֹּא לָמַד מֵאֲחִיתֹפֶל אֶלָּא שְׁנֵי דְבָרִים בִּלְבַד קְרָאוֹ רַבּוֹ אַלּוּפוֹ וּמְיֻדָּעוֹ,

And if Dovid, king of Yisrael, who did not learn from Achitofel except two things alone, called him his master, his guide, and his acquaintance,

הַלּוֹמֵד מֵחֲבֵרוֹ פֶּרֶק אֶחָד אוֹ הֲלָכָה אַחַת אוֹ פָסוּק אֶחָד אוֹ דִבּוּר אֶחָד אוֹ אֲפִלּוּ אוֹת אַחַת,

then one who learns from his fellow one chapter, or one halacha, or one verse, or one word, or even one letter,

עַל אַחַת כַּמָּה וְכַמָּה שֶׁצָּרִיךְ לִנְהוֹג בּוֹ כָבוֹד.

how much more so that he needs to behave toward him with honor!

וְאֵין כָּבוֹד אֶלָּא תוֹרָה,

And there is no true honor except Torah,

שֶׁנֶּאֱמַר משלי ג כָּבוֹד חֲכָמִים יִנְחָלוּ,

as it is said in Mishlei, "Honor, sages shall inherit,"

משלי כח וּתְמִימִים יִנְחֲלוּ טוֹב,

and it says in Mishlei, "and the perfect shall inherit good."

וְאֵין טוֹב אֶלָּא תוֹרָה,

And there is no "good" except Torah,

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

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

כַּךְ הִיא דַּרְכָּהּ שֶׁל תּוֹרָה,

Such is the way of acquiring Torah:

פַּת בְּמֶלַח תֹּאכַל,

bread with salt you shall eat,

וּמַיִם בִּמְשׂוּרָה תִשְׁתֶּה,

and water by measure you shall drink,

וְעַל הָאָרֶץ תִּישַׁן,

and on the ground you shall sleep,

וְחַיֵּי צַעַר תִּחְיֶה,

and a life of privation you shall live,

וּבַתּוֹרָה אַתָּה עָמֵל,

and in the Torah you must labor;

אִם אַתָּה עֹשֶׂה כֵן,

if you do so, then as the pasuk in Tehillim says,

אַשְׁרֶיךָ וְטוֹב לָךְ.

"praiseworthy are you, and it is good for you."

אַשְׁרֶיךָ בָּעוֹלָם הַזֶּה

Praiseworthy are you in this world,

וְטוֹב לָךְ לָעוֹלָם הַבָּא:

and it is good for you in the World to Come.

אַל תְּבַקֵּשׁ גְּדֻלָּה לְעַצְמְךָ,

Do not seek greatness for yourself in this world,

וְאַל תַּחְמֹד כָּבוֹד,

and do not covet honor from other people;

יוֹתֵר מִלִּמּוּדְךָ עֲשֵׂה,

more than your learning, do—meaning, let your practical performance of the mitzvos exceed your study,

וְאַל תִּתְאַוֶּה לְשֻׁלְחָנָם שֶׁל מְלָכִים,

and do not yearn for the table of kings and their earthly luxuries,

שֶׁשֻּׁלְחָנְךָ גָדוֹל מִשֻּׁלְחָנָם,

for your table of Torah and mitzvos in the World to Come is greater than their table of fleeting physical pleasures,

וְכִתְרְךָ גָדוֹל מִכִּתְרָם,

and your crown of Torah is greater than their crown of royalty,

וְנֶאֱמָן הוּא בַּעַל מְלַאכְתְּךָ שֶׁיְּשַׁלֵּם לְךָ שְׂכַר פְּעֻלָּתֶךָ:

and faithful is the Master of your work, Hashem, Who will pay to you the reward of your labor in full.

גְּדוֹלָה תוֹרָה יוֹתֵר מִן הַכְּהֻנָּה וּמִן הַמַּלְכוּת,

Greater is Torah even more than the priesthood and than the royalty,

שֶׁהַמַּלְכוּת נִקְנֵית בִּשְׁלֹשִׁים מַעֲלוֹת,

for the royalty is acquired with thirty stages of privilege,

וְהַכְּהֻנָּה בְּעֶשְׂרִים וְאַרְבַּע,

and the priesthood is acquired with twenty and four priestly gifts,

וְהַתּוֹרָה נִקְנֵית בְּאַרְבָּעִים וּשְׁמֹנָה דְבָרִים.

but the Torah is acquired with forty and eight things.

וְאֵלוּ הֵן,

And these are they:

בְּתַלְמוּד,

by study,

בִּשְׁמִיעַת הָאֹזֶן,

by hearing of the ear with close attention,

בַּעֲרִיכַת שְׂפָתַיִם,

by expression of lips, articulating the words clearly,

בְּבִינַת הַלֵּב,

by understanding of the heart,

בְּשִׂכְלוּת הַלֵּב,

by discernment of the heart,

בְּאֵימָה,

by awe,

בְּיִרְאָה,

by fear of Heaven,

בַּעֲנָוָה,

by humility,

בְּשִׂמְחָה,

by joy in performing mitzvos,

בְּטָהֳרָה,

by purity of thought and action,

בְּשִׁמּוּשׁ חֲכָמִים,

by attendance of Sages, serving them to learn their ways,

בְּדִקְדּוּק חֲבֵרִים,

by sharp analysis of colleagues,

וּבְפִלְפּוּל הַתַּלְמִידִים,

and by debate of the disciples,

בְּיִשּׁוּב,

by composure and deliberation,

בַּמִּקְרָא, בַּמִּשְׁנָה,

by Scripture, by Mishnah,

בְּמִעוּט סְחוֹרָה,

by minimization of business,

בְּמִעוּט דֶּרֶךְ אֶרֶץ,

by minimization of way of the land, limiting worldly involvement,

בְּמִעוּט תַּעֲנוּג,

by minimization of pleasure,

בְּמִעוּט שֵׁינָה,

by minimization of sleep,

בְּמִעוּט שִׂיחָה,

by minimization of chatter,

בְּמִעוּט שְׂחוֹק,

by minimization of laughter,

בְּאֶרֶךְ אַפַּיִם,

by patience of countenance,

בְּלֵב טוֹב,

by a heart good,

בֶּאֱמוּנַת חֲכָמִים,

by faith in Sages,

וּבְקַבָּלַת הַיִּסּוּרִין,

and by acceptance of the sufferings with love,

הַמַּכִּיר אֶת מְקוֹמוֹ,

one who recognizes — his place and limitations,

וְהַשָּׂמֵחַ בְּחֶלְקוֹ,

and one who rejoices in his portion,

וְהָעוֹשֶׂה סְיָג לִדְבָרָיו,

and one who makes a fence for his words,

וְאֵינוֹ מַחֲזִיק טוֹבָה לְעַצְמוֹ,

and does not claim credit for himself,

אָהוּב,

being beloved by all,

אוֹהֵב אֶת הַמָּקוֹם,

loving — the Omnipresent,

אוֹהֵב אֶת הַבְּרִיּוֹת,

loving — the creatures,

אוֹהֵב אֶת הַצְּדָקוֹת,

loving — the righteous ways,

אוֹהֵב אֶת הַמֵּישָׁרִים,

loving — the uprightness,

אוֹהֵב אֶת הַתּוֹכָחוֹת,

loving — the reproofs that correct him,

מִתְרַחֵק מִן הַכָּבוֹד,

keeping far from the honor,

וְלֹא מֵגִיס לִבּוֹ בְתַלְמוּדוֹ,

and not making haughty his heart in his study,

וְאֵינוֹ שָׂמֵחַ בְּהוֹרָאָה,

and does not rejoice in ruling halachic decisions,

נוֹשֵׂא בְעֹל עִם חֲבֵרוֹ,

bearing the yoke with his fellow,

מַכְרִיעוֹ לְכַף זְכוּת,

judging him to the scale of merit,

מַעֲמִידוֹ עַל הָאֱמֶת,

establishing him upon the truth,

וּמַעֲמִידוֹ עַל הַשָּׁלוֹם,

and establishing him upon the peace,

מִתְיַשֵּׁב לִבּוֹ בְתַלְמוּדוֹ,

settling his heart in his study,

שׁוֹאֵל וּמֵשִׁיב,

asking and answering,

שׁוֹמֵעַ וּמוֹסִיף,

listening and adding to his knowledge,

הַלּוֹמֵד עַל מְנָת לְלַמֵּד

one who learns on condition to teach,

וְהַלּוֹמֵד עַל מְנָת לַעֲשׂוֹת,

and one who learns on condition to practice,

הַמַּחְכִּים אֶת רַבּוֹ,

one who makes wise — his teacher through sharp questions,

וְהַמְכַוֵּן אֶת שְׁמוּעָתוֹ,

and one who clarifies — his received teaching,

וְהָאוֹמֵר דָּבָר בְּשֵׁם אוֹמְרוֹ,

and one who says a matter in the name of its author.

הָא לָמַדְתָּ שֶׁכָּל הָאוֹמֵר דָּבָר בְּשֵׁם אוֹמְרוֹ מֵבִיא גְאֻלָּה לָעוֹלָם,

Behold you have learned that everyone who says a matter in the name of its author brings redemption to the world,

שֶׁנֶּאֱמַר

as it is said in the Megillah,

וַתֹּאמֶר אֶסְתֵּר לַמֶּלֶךְ בְּשֵׁם מָרְדֳּכָי:

and she said Esther to the king in the name of Mordechai.

גְּדוֹלָה תוֹרָה

Great is the study of Torah,

שֶׁהִיא נוֹתֶנֶת חַיִּים לְעֹשֶׂיהָ

for it gives life to those who practice it,

בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא,

both in this world and in the World to Come,

שֶׁנֶּאֱמַר משלי ד כִּי חַיִּים הֵם לְמֹצְאֵיהֶם

as it is said in Mishlei, chapter four, "For they are life to those who find them,

וּלְכָל בְּשָׂרוֹ מַרְפֵּא.

and a healing to all his flesh."

וְאוֹמֵר שם ג רִפְאוּת תְּהִי לְשָׁרֶךָ

And it says there, in chapter three, "It will be a cure to your navel,

וְשִׁקּוּי לְעַצְמוֹתֶיךָ.

and a marrow to your bones."

וְאוֹמֵר שם ג עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ

And it says there, in chapter three, "She is a tree of life to those who hold fast to her,

וְתֹמְכֶיהָ מְאֻשָּׁר.

and those who support her are happy."

וְאוֹמֵר שם א כִּי לִוְיַת חֵן הֵם לְרֹאשֶׁךָ

And it says there, in chapter one, "For they are a wreath of grace to your head,

וַעֲנָקִים לְגַרְגְּרֹתֶיךָ.

and necklaces to your throat."

וְאוֹמֵר שם ד תִּתֵּן לְרֹאשְׁךָ לִוְיַת חֵן

And it says there, in chapter four, "She will give to your head a wreath of grace;

עֲטֶרֶת תִּפְאֶרֶת תְּמַגְּנֶךָּ.

a crown of glory she will bestow on you."

וְאוֹמֵר שם ט כִּי בִי יִרְבּוּ יָמֶיךָ

And it says there, in chapter nine, "For through me your days will multiply,

וְיוֹסִיפוּ לְךָ שְׁנוֹת חַיִּים.

and they will increase for you years of life."

וְאוֹמֵר שם ג אֹרֶךְ יָמִים בִּימִינָהּ

And it says there, in chapter three, "Length of days is in her right hand;

בִּשְׂמֹאולָהּ עֹשֶׁר וְכָבוֹד.

in her left hand are riches and honor."

וְאוֹמֵר שם כִּי אֹרֶךְ יָמִים וּשְׁנוֹת חַיִּים

And it says there, "For length of days and years of life,

וְשָׁלוֹם יוֹסִיפוּ לָךְ.

and peace, they will increase for you."

וְאוֹמֵר שם דְּרָכֶיהָ דַּרְכֵי נֹעַם

And it says there, "Her ways are ways of pleasantness,

וְכָל נְתִיבוֹתֶיהָ שָׁלוֹם:

and all her pathways are peace."

רַבִּי שִׁמְעוֹן בֶּן יְהוּדָה מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי אוֹמֵר,

Rabbi Shimon ben Yehudah in the name of Rabbi Shimon ben Yochai says:

הַנּוֹי וְהַכֹּחַ וְהָעֹשֶׁר וְהַכָּבוֹד וְהַחָכְמָה וְהַזִּקְנָה וְהַשֵּׂיבָה וְהַבָּנִים,

beauty, and strength, and wealth, and honor, and wisdom, and old age, and gray hair, and children,

נָאֶה לַצַּדִּיקִים וְנָאֶה לָעוֹלָם,

are becoming to the righteous and they are becoming to the world at large,

שֶׁנֶּאֱמַר שם טז עֲטֶרֶת תִּפְאֶרֶת שֵׂיבָה בְּדֶרֶךְ צְדָקָה תִּמָּצֵא.

as it is said in Mishlei, chapter sixteen: "A crown of glory is gray hair; in the way of righteousness it is found."

וְאוֹמֵר שם כ תִּפְאֶרֶת בַּחוּרִים כֹּחָם וַהֲדַר זְקֵנִים שֵׂיבָה.

And it says there, in chapter twenty: "The glory of youths is their strength, and the beauty of old men is gray hair."

וְאוֹמֵר שם יד עֲטֶרֶת חֲכָמִים עָשְׁרָם.

And it says there, in chapter fourteen: "The crown of the wise is their wealth."

וְאוֹמֵר שם יז עֲטֶרֶת זְקֵנִים בְּנֵי בָנִים וְתִפְאֶרֶת בָּנִים אֲבוֹתָם.

And it says there, in chapter seventeen: "The crown of old men is grandchildren, and the glory of children is their fathers."

וְאוֹמֵר ישעיה כד וְחָפְרָה הַלְּבָנָה וּבוֹשָׁה הַחַמָּה, כִּי מָלַךְ ה' צְבָאוֹת בְּהַר צִיּוֹן וּבִירוּשָׁלַיִם וְנֶגֶד זְקֵנָיו כָּבוֹד.

And it says in Yeshayahu, chapter twenty-four: "And shall be confounded the moon, and ashamed the sun, for reigns Hashem of Hosts on Mount Zion and in Yerushalayim, and before His elders is honor."

רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אוֹמֵר, אֵלּוּ שֶׁבַע מִדּוֹת שֶׁמָּנוּ חֲכָמִים לַצַּדִּיקִים,

Rabbi Shimon ben Menasya says: These seven qualities which listed the Sages for the righteous,

כֻּלָּם נִתְקַיְּמוּ בְרַבִּי וּבְבָנָיו:

all of them were fulfilled in Rabbi Yehudah HaNasi and in his sons.

אָמַר רַבִּי יוֹסֵי בֶן קִסְמָא,

Said Rabbi Yose son of Kisma to his talmidim:

פַּעַם אַחַת הָיִיתִי מְהַלֵּךְ בַּדֶּרֶךְ

one time I was walking on the way,

וּפָגַע בִּי אָדָם אֶחָד,

and met me a certain man,

וְנָתַן לִי שָׁלוֹם,

and he gave to me greeting,

וְהֶחֱזַרְתִּי לוֹ שָׁלוֹם.

and I returned to him greeting.

אָמַר לִי, רַבִּי, מֵאֵיזֶה מָקוֹם אַתָּה.

He said to me, "Rabbi, from which place are you?"

אָמַרְתִּי לוֹ, מֵעִיר גְּדוֹלָה שֶׁל חֲכָמִים וְשֶׁל סוֹפְרִים אָנִי.

I said to him, "From a city great of sages and of scribes I am."

אָמַר לִי, רַבִּי, רְצוֹנְךָ שֶׁתָּדוּר עִמָּנוּ בִמְקוֹמֵנוּ,

He said to me, "Rabbi, is your desire that you dwell with us in our place,

וַאֲנִי אֶתֵּן לְךָ אֶלֶף אֲלָפִים דִּינְרֵי זָהָב וַאֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת.

and I will give to you a thousand thousands dinars of gold and stones precious and pearls?"

אָמַרְתִּי לוֹ, בְּנִי, אִם אַתָּה נוֹתֵן לִי כָל כֶּסֶף וְזָהָב וַאֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת שֶׁבָּעוֹלָם,

I said to him, "My son, if you give to me all silver and gold and stones precious and pearls that are in the world,

אֵינִי דָר אֶלָּא בִמְקוֹם תּוֹרָה.

I do not dwell except in a place of Torah.

וְלֹא עוֹד, אֶלָּא שֶׁבִּשְׁעַת פְּטִירָתוֹ שֶׁל אָדָם

And not only that, except that at the hour of passing of man,

אֵין מְלַוִּין לוֹ לָאָדָם לֹא כֶסֶף וְלֹא זָהָב וְלֹא אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת,

do not accompany him, the man, not silver and not gold and not stones precious and pearls,

אֶלָּא תוֹרָה וּמַעֲשִׂים טוֹבִים בִּלְבַד,

except Torah and deeds good alone,

שֶׁנֶּאֱמַר בְּהִתְהַלֶּכְךָ תַּנְחֶה אֹתָךְ, בְּשָׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ, וַהֲקִיצוֹתָ הִיא תְשִׂיחֶךָ.

as it is said in Mishlei, 'When you walk it will lead you, when you lie down it will watch over you, and when you awake it will talk with you.'

בְּהִתְהַלֶּכְךָ תַּנְחֶה אֹתָךְ, בָּעוֹלָם הַזֶּה,

'When you walk it will lead you' refers to in the world this;

בְּשָׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ, בַּקֶּבֶר,

'when you lie down it will watch over you' refers to in the grave;

וַהֲקִיצוֹתָ הִיא תְשִׂיחֶךָ, לָעוֹלָם הַבָּא.

'and when you awake it will talk with you' refers to in the world to come.

וְכֵן כָּתוּב בְּסֵפֶר תְּהִלִּים עַל יְדֵי דָוִד מֶלֶךְ יִשְׂרָאֵל,

And so it is written in the book of Psalms by the hand of Dovid king of Yisrael:

טוֹב לִי תוֹרַת פִּיךָ מֵאַלְפֵי זָהָב וָכָסֶף.

'Good for me the Torah of Your mouth than thousands of gold and silver.'

וְאוֹמֵר לִי הַכֶּסֶף וְלִי הַזָּהָב אָמַר ה' צְבָאוֹת:

And it says in Chaggai, 'Mine is the silver and mine is the gold, says Hashem of Hosts.'

חֲמִשָּׁה קִנְיָנִים קָנָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְעוֹלָמוֹ,

Five possessions acquired for Himself the Holy One, Blessed is He, in His world,

וְאֵלּוּ הֵן,

and these are they:

תּוֹרָה קִנְיָן אֶחָד,

the Torah is possession one;

שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד,

heaven and earth are possession one;

אַבְרָהָם קִנְיָן אֶחָד,

Avraham is possession one;

יִשְׂרָאֵל קִנְיָן אֶחָד,

Yisrael is possession one;

בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד.

and the House of the Sanctuary is possession one.

תּוֹרָה מִנַּיִן,

Regarding the Torah, from where do we know this? It is as it is written in

משלי ח , ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז.

Mishlei 8, 'Hashem possessed me at the beginning of His way, before His works of old.'

שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד מִנַּיִן,

Regarding heaven and earth being possession one, from where do we know this? It is as it is written in

ישעיה סו , כֹּה אָמַר ה' הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי זֶה בַיִת אֲשֶׁר תִּבְנוּ לִי וְאֵי זֶה מָקוֹם מְנוּחָתִי,

Yeshayah 66, 'Thus said Hashem: The heaven is My throne, and the earth the footstool of My feet; where is this house that you will build for Me, and where is this place of My rest?'

וְאוֹמֵר תהלים קד מָה רַבּוּ מַעֲשֶׂיךָ ה' כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ.

and it says in Tehillim 104, 'How manifold are Your works, Hashem! All of them with wisdom You made; full is the earth of Your possessions.'

אַבְרָהָם קִנְיָן אֶחָד מִנַּיִן,

Regarding Avraham being possession one, from where do we know this? It is as it is written in

בראשית יד , וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ.

Bereishis 14, 'And he blessed him, and he said: Blessed is Avram to God Most High, Possessor of heaven and earth.'

יִשְׂרָאֵל קִנְיָן אֶחָד מִנַּיִן,

Regarding Yisrael being possession one, from where do we know this? It is as it is written in

שמות טו , עַד יַעֲבֹר עַמְּךָ ה' עַד יַעֲבֹר עַם זוּ קָנִיתָ,

Shemos 15, 'Until passes over Your people, Hashem, until passes over the nation this You have acquired,'

וְאוֹמֵר תהלים טז לִקְדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה וְאַדִּירֵי כָּל חֶפְצִי בָם.

and it says in Tehillim 16, 'To the holy ones who are in the earth they, and the mighty ones, all my desire is in them.'

בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד מִנַּיִן,

Regarding the House of the Sanctuary being possession one, from where do we know this? It is as it is written in

שמות טו , מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה' מִקְּדָשׁ ה' כּוֹנְנוּ יָדֶיךָ.

Shemos 15, 'The foundation of Your dwelling You have made, Hashem; the Sanctuary, Hashem, established Your hands,'

וְאוֹמֵר תהלים עח וַיְבִיאֵם אֶל גְּבוּל קָדְשׁוֹ הַר זֶה קָנְתָה יְמִינוֹ:

and it says in Tehillim 78, 'And He brought them to the border of His holiness, mountain this acquired His right hand.'

כָּל מַה שֶּׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעוֹלָמוֹ,

All that which the Holy One, Blessed is He, created in His world,

לֹא בְרָאוֹ אֶלָּא לִכְבוֹדוֹ,

He did not create it except for His glory, to reveal His greatness in the universe,

שֶׁנֶּאֱמַר ישעיה מג , כֹּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו יְצַרְתִּיו אַף עֲשִׂיתִיו,

as it is said in the book of Yeshayahu, "Everyone who is called by My name, and for My glory I created him, I formed him, even I made him,"

וְאוֹמֵר שמות טו , יְהֹוָה יִמְלֹךְ לְעֹלָם וָעֶד.

and it says in the Shirah in Shemos, "Hashem will reign forever and ever."

רַבִּי חֲנַנְיָא בֶּן עֲקַשְׁיָא אוֹמֵר,

Rabbi Chananya ben Akashya says:

רָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְזַכּוֹת אֶת יִשְׂרָאֵל,

The Holy One, Blessed is He, desired to merit Israel, to give them opportunities for spiritual reward,

לְפִיכָךְ הִרְבָּה לָהֶם תּוֹרָה וּמִצְוֹת,

therefore He multiplied for them Torah and mitzvos, so that every Jew can find many ways to connect to Hashem,

שֶׁנֶּאֱמַר ישעיה מב ה' חָפֵץ לְמַעַן צִדְקוֹ יַגְדִּיל תּוֹרָה וְיַאְדִּיר:

as it is said in Yeshayahu, "Hashem desires, for the sake of His righteousness, to make great the Torah and make it glorious."