רַבִּי אוֹמֵר: אֵיזוֹהִי דֶּרֶךְ יְשָׁרָה שֶׁיָּבֹר לוֹ הָאָדָם? כֹּל שֶׁהִיא תִּפְאֶרֶת לְעוֹשֶׂיהָ, וְתִפְאֶרֶת לוֹ מִן הָאָדָם.

RabbiYehuda HaNasi says: Which is the upright path that a person should select for himself during his lifetime?It is anything that strikes a balance between glory for one who follows it, meaning that he, himself, derives a sense of self-worth from his actions, and glory for him in the eyes of man,as society approves of his actions and deems them significant.

וֶהֱוֵי זָהִיר בְּמִצְוָה קַלָּה כְּבַחֲמוּרָה, שֶׁאֵין אַתָּה יוֹדֵעַ מַתַּן שְׂכָרָן שֶׁל מִצְוֹת.

Be as meticulous with a mitzva that is considered minor, which does not entail great effort or does not appear significant, as you are with one that is considered major,as you do not know the reward given for mitzvot.It is an eternal matter, and we lack the criteria to assess it.

וֶהֱוֵי מְחַשֵּׁב הֶפְסֵד מִצְוָה כְּנֶגֶד שְׂכָרָהּ, וּשְׂכַר עֲבֵרָה כְּנֶגֶד הֶפְסֵדָהּ.

Conversely, specifically because it is an eternal matter, calculate the loss entailed in the fulfillment of a mitzva,e.g., time or money, against its reward, which is incalculable, and, likewise, the reward of a transgression, like the pleasure involved in it, which is insignificant and limited, against its loss, which is also incalculable.

וְהִסְתַּכֵּל בִּשְׁלשָׁה דְּבָרִים, וְאִי אַתָּה בָּא לִידֵי עֲבֵירָה: דַּע מַה לְּמַעְלָה מִמְּךָ: עַיִן רוֹאָה וְאֹזֶן שׁוֹמַעַת, וְכָל מַעֲשֶׂיךָ בַּסֵּפֶר נִכְתָּבִין.

Look and constantlycontemplate three matters, and you will thereby not come to sin. These matters are the details of a single principle: Know what is above you, as the Holy One blessed be He oversees all actions: An eye that sees all actions, an ear that hears all speech, and all your actions are recorded in the ledger and are never forgotten.

רַבָּן גַּמְלִיאֵל בְּנוֹ שֶׁל רַבִּי יְהוּדָה הַנָּשִׂיא אוֹמֵר:

Rabban Gamliel son of Rabbi Yehuda HaNasi says:

יָפֶה תַּלְמוּד תּוֹרָה עִם דֶּרֶךְ אֶרֶץ, שֶׁיְּגִיעַת שְׁנֵיהֶם מְשַׁכַּחַת עָוֹן.

Engaging in Torah study is best when combined with a worldly occupation, as endeavor, exertion and toil in both of them causes sin to be forgotten.It creates a healthy, balanced personality, and does not leave opportunity to engage in negative matters.

וְכָל תּוֹרָה שֶׁאֵין עִמָּהּ מְלָאכָה – סוֹפָהּ בְּטֵלָה וְגוֹרֶרֶת עָוֹן.

Any Torah that does not have labor with it, that one engaging in it has no worthy occupation for earning a livelihood, is ultimately null and void due to the constraints of subsisting, and this even leads to sin. When a person is in a state of economic duress and is idle from Torah study, he is drawn to matters that border on sin, whether in the financial arena or in other areas.

וְכָל הָעֲמֵלִים עִם הַצִּבּוּר – יִהְיוּ עֲמֵלִים עִמָּהֶם לְשֵׁם שָׁמַיִם, שֶׁזְּכוּת אֲבוֹתָם מְסַיַּעְתָּן, וְצִדְקָתָם עוֹמֶדֶת לָעַד.

All who toil on behalf of the community,communal leaders, should toil on their behalf for the sake of Heaven. They should not view their labor as a source of livelihood or social standing. As, when they engage in communal matters for the sake of Heaven, the merit of their ancestors,the ancestors of the community, assists them in their sacred work, even if their abilities do not seem up to par for engaging in politics and communal needs. Moreover, their righteousness endures forever, because they engage in the work for the sake of Heaven. Although their actions appear to be merely for temporal needs, they have eternal value.

וְאַתֶּם, מַעֲלֶה אֲנִי עֲלֵיכֶם שָׂכָר הַרְבֵּה כְּאִלּוּ עֲשִׂיתֶם.

And you, do not regret the fact that you are not as free to engage in Torah and mitzvot as you would have wished, as I ascribe to you great reward, as though you had done so.Through your efforts you enable these matters to be realized in the world, and it is as though you performed them yourself.

הֱווּ זְהִירִין בָּרָשׁוּת, שֶׁאֵין מְקָרְבִין לוֹ לָאָדָם אֶלָּא לְצֹרֶךְ עַצְמָן; נִרְאִין כְּאוֹהֲבִין בִּשְׁעַת הֲנָאָתָן, וְאֵין עוֹמְדִין לוֹ לָאָדָם בִּשְׁעַת דָּחְקוֹ.

Be wary of the governmental authorities,even if they relate to you amicably. Do not delude yourselves that you have genuine, strong friendship with them, and rely upon it. This is because they draw a person near only for their own purpose, due to concern for the interests of their rule. Although they appear as though they are friends,that is only when it benefits them and they derive benefit from the person who approaches them. But when that person is no longer of use to them, and he needs their help, they do not stand by a person to help him in his hour of duress.

הוּא הָיָה אוֹמֵר: עֲשֵׂה רְצוֹנוֹ כִּרְצוֹנְךָ, כְּדֵי שֶׁיַּעֲשֶׂה רְצוֹנְךָ כִּרְצוֹנוֹ.

He, Rabban Gamliel son of Rabbi Yehuda HaNasi, would say: Render His will, the will of God, your will, so that He will render your will His will. A person’s complete identification with the will of the Holy One blessed be He leads to the Holy One blessed be He assisting him in realizing his wishes, especially since his life and his desires are already in accordance with the will of God.

בַּטֵּל רְצוֹנְךָ מִפְּנֵי רְצוֹנוֹ, כְּדֵי שֶׁיְּבַטֵּל רְצוֹן אֲחֵרִים מִפְּנֵי רְצוֹנְךָ.

Similarly, void your will before His will, even if at that moment it is not convenient for you, so that in reward He will void the will of others before your will. Even if you are unable to completely identify with the will of the Holy One blessed be He, but fulfill it only as one accepting a burden, you will be rewarded by the Holy One blessed be He voiding the will of others before your will.

הִלֵּל אוֹמֵר: אַל תִּפְרֹשׁ מִן הַצִּבּוּר,

Hillel says: Do not diverge from the community. Instead, participate with them in their joy and in their pain, and do not conduct yourself in a different or divergent manner.

וְאַל תַּאֲמִין בְּעַצְמְךָ עַד יוֹם מוֹתְךָ,

Do not have confidence in yourself that you will not fall into sin, until the day of your death, even if you have followed the straight and narrow path over the course of many years. Until a person’s death, he has the potential to change for better or for worse.

וְאַל תָּדִין אֶת חֲבֵרְךָ עַד שֶׁתַּגִּיעַ לִמְקוֹמוֹ,

Do not judge your counterpart until you reach his position,until you reach a situation of understanding of and identification with the entirety of the circumstances in which he is found. This refers to the place and the society in which he lives, as well as to the entirety of the situations and inner experiences that he has undergone.

וְאַל תֹּאמַר דָּבָר שֶׁאִי אֶפְשָׁר לִשְׁמֹעַ, שֶׁסּוֹפוֹ לְהִשָּׁמַע.

Do not say privately something that cannot be heard, that you do not want other to hear, as ultimately it will be heard and revealed.

וְאַל תֹּאמַר: “לִכְשֶׁאֶפָּנֶה אֶשְׁנֶה״, שֶׁמָּא לֹא תִּפָּנֶה.

Do not say: When I will be unoccupied with my present affairs or troubles, I will study Torah, lest you not be unoccupied and you will be unable to accomplish that. Instead, do what needs to be done now, when it is certainly possible to do it.

הוּא הָיָה אוֹמֵר:

He, Hillel the Elder, would typically say regarding the behaviors and character traits that form the basis of refraining from sin and of study, wisdom, and performance of good deeds:

אֵין בּוּר יְרֵא חֵטְא, וְלֹא עַם הָאָרֶץ חָסִיד,

An ignoramus, a person lacking education and knowledge of Torah, cannot be one who fears sin,who takes precautions not to sin, as he does not know which sins he must refrain from. An am haaretz, an unrefined person with a basic education, one who is not meticulous in his actions and does not seek to expand his knowledge, cannot be a ḥasid,a person who goes beyond the standard obligations vis-à-vis God and man. Performing the actions of a ḥasid does not fit his general conduct.

וְלֹא הַבַּיְשָׁן לָמֵד, וְלֹא הַקַּפְּדָן מְלַמֵּד,

Similarly, regarding the study of Torah and wisdom, the shy cannot learn, as his shyness leads him to refrain from questioning what he does not understand. Therefore, he cannot progress in his studies. And on the other hand, the strict, one who is impatient and angry, cannot teachproperly, because his students will fear asking him questions and seeking clarification. That will lead to deficits and gaps in their studies that they will be unable to overcome.

וְלֹא כָּל הַמַּרְבֶּה בִּסְחוֹרָה מַחְכִּים.

Not everyone who engages in commerce extensively becomes wise,even though he thereby becomes familiar with many people, different situations, and a variety of cultures. This is because wisdom is not acquired solely through exposure to matters, but only when the person has the ability to understand, absorb, and utilize the matters that he encounters.

וּבְמָקוֹם שֶׁאֵין אֲנָשִׁים – הִשְׁתַּדֵּל לִהְיוֹת אִישׁ.

In a place where there are no people,leaders, seek to be such a person, even if you do not consider yourself worthy of it.

אַף הוּא רָאָה גֻּלְגֹּלֶת אַחַת שֶׁצָּפָה עַל פְּנֵי הַמַּיִם,

He, Hillel the Elder, too, saw one skull of a person that was floating on the water surface.

אָמַר לָהּ: “עַל דַּאֲטֵפְתְּ – אַטְפוּךְ, וְסוֹף מְטִיפַיִךְ – יְטוּפוּן".

He said to it: Because you drowned others they drowned you, and ultimately, those who drowned you will be drowned. In other words, the cycle of violence ultimately returns and harms those who hurt others. But it does not stop there, as when he receives his punishment, the cycle of violence is continued.

הוּא הָיָה אוֹמֵר:

He, Hillel the Elder, would say:

מַרְבֶּה בָּשָׂר – מַרְבֶּה רִמָּה.

One who increases flesh,who eats much during his lifetime and becomes fat, gains no advantage from that. But the certain consequence is that upon his death this increases maggotsin his grave, and they are the ones who gain from this.

מַרְבֶּה נְכָסִים – מַרְבֶּה דְּאָגָה.

One who increases possessions because he is covetous or seeks a sense of security and tranquility is not happy as a result. He primarily increases worry about how to maintain and cultivate his belongings.

מַרְבֶּה נָשִׁים – מַרְבֶּה כְּשָׁפִים.

One who increases women, who takes many wives in the belief that he will thereby attain happiness or increase the variety in his life, increases sorcery and intrigue, as his wives will utilize these techniques in order to compete for his heart.

מַרְבֶּה שְׁפָחוֹת – מַרְבֶּה זִמָּה.

One who increases maidservants, who are predominantly young, unmarried women of low standing and lacking in self-esteem, increases lewdnessthat is engaged in with them, whether with their master or with other people.

מַרְבֶּה עֲבָדִים – מַרְבֶּה גֶּזֶל.

One who increases slaves increases robbery,as the slaves, without status and human dignity, lack restraint and illegally take money, whether from the master’s property or from the property of others.

מַרְבֶּה תּוֹרָה – מַרְבֶּה חַיִּים.

One who increases his study of Torah and his engagement in it increases life.Although it appears as though it takes up a person’s time and places restrictions on his life, Torah elevates life. In contrast to material acquisitions, for which increase presents problems, the Torah brings life to the world.

מַרְבֶּה יְשִׁיבָה – מַרְבֶּה חָכְמָה.

One who increases sitting instudyand analysis, especially with others, increases wisdom,for himself and for the world.

מַרְבֶּה עֵצָה – מַרְבֶּה תְּבוּנָה.

One who increases counsel, seeking advice from others and hearing different opinions, increases understanding. As a result of the multiplicity of opinions and advice, he has a better understanding of reality and the ability to resolve unfamiliar problems.

מַרְבֶּה צְדָקָה – מַרְבֶּה שָׁלוֹם.

One who increases charity and acts of kindness to others, with his possessions or with his person, increases peace,as he thereby prevents distress, and distress is liable to engender quarrels.

קָנָה שֵׁם טוֹב – קָנָה לְעַצְמוֹ.

One who acquires a good name through his good deeds, his wisdom, or his eminent personality, acquires it for himself.This is the asset that belongs to a person completely in this world. By contrast, other people sometimes benefit more from one’s material assets than the person himself does.

קָנָה לוֹ דִּבְרֵי תוֹרָה – קָנָה לוֹ חַיֵּי הָעוֹלָם הַבָּא.

Furthermore, one who acquires matters of Torah for himself did not make an acquisition that is limited to this world, but he has acquired life in the World to Come for himself, as the matters of Torah touch upon the eternal.

רַבָּן יוֹחָנָן בֶּן זַכַּאי קִבֵּל מֵהִלֵּל וּמִשַּׁמַּאי.

Rabban Yoḥanan ben Zakkai received from Hillel and Shammai.

הוּא הָיָה אוֹמֵר: אִם לָמַדְתָּ תּוֹרָה הַרְבֵּה – אַל תַּחֲזִיק טוֹבָה לְעַצְמְךָ, כִּי לְכָךְ נוֹצָרְתָּ.

He would regularly say: If you studied much Torah do not give yourself creditand consider it a matter worthy of special recognition, as it is for this that you were created.This is the purpose of a person of Israel. You have merely fulfilled the obligation incumbent upon you.

חֲמִשָּׁה תַּלְמִידִים הָיוּ לוֹ לְרַבָּן יוֹחָנָן בֶּן זַכַּאי, וְאֵלּוּ הֵן: רַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס, וְרַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, וְרַבִּי יוֹסֵי הַכֹּהֵן, וְרַבִּי שִׁמְעוֹן בֶּן נְתַנְאֵל, וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ.

Rabban Yoḥanan ben Zakkai had five outstanding disciples who were especially close to him and were considered his successors, and these are they: Rabbi Eliezer ben Hyrcanus, Rabbi Yehoshua ben Ḥananya, Rabbi Yosei HaKohen, Rabbi Shimon ben Netanel, and Rabbi Elazar ben Arakh.

הוּא הָיָה מוֹנֶה שִׁבְחָן:

He would recount their praise and characterize the special virtue of each of his disciples:

רַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס – בּוֹר סוּד שֶׁאֵינוֹ מְאַבֵּד טִפָּה.

Rabbi Eliezer ben Hyrcanus he characterized as a plastered cistern that never loses a drop, due to his phenomenal memory.Due to his memory, he became a receptacle for the entire Torah of Israel.

רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה – אַשְׁרֵי יוֹלַדְתּוֹ.

Rabbi Yehoshua ben Ḥananya – happy is the one who bore him.This description, which the book of Proverbs applies to the wise son, who is the pride of his parents, depicts Rabbi Yehoshua’s wisdom, cleverness, and character traits.

רַבִּי יוֹסֵי הַכֹּהֵן – חָסִיד.

Rabbi Yosei HaKohen was a ḥasid, a person who performs actions that are beyond the standard obligations vis-à-vis other people or God.

רַבִּי שִׁמְעוֹן בֶּן נְתַנְאֵל – יְרֵא חֵטְא.

Rabbi Shimon ben Netanel was one who fears sin;he conducted himself with extreme caution, to avoid sin.

וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ – מַעְיָן הַמִּתְגַּבֵּר.

Rabbi Elazar ben Arakh was an ever-flowing spring,a description pointing to his originality and creativity.

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

Despite his praise for all five disciples, he, Rabban Yoḥanan ben Zakkai, would say: If all the Sages of Israel would be on one pan of a scale and Eliezer ben Hyrcanus on the second pan, Rabbi Eliezer would outweigh them and overcome them all, as he is greater in his Torah and his sanctitythan all the rest of the Sages of his generation.

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

The Mishna comments that Abba Shaul,one of the Sages, said in his, Rabban Yoḥanan ben Zakkai’s, namea different version: If all the Sages of Israel would be on the pan of a scale and even were Eliezer ben Hyrcanus with them, and Elazar ben Arakh on the second pan, he, Elazar ben Arakh,would outweigh them and overcome them all, as his great innovative ability exceeds the greatness of Rabbi Eliezer.

אָמַר לָהֶם: צְאוּ וּרְאוּ, אֵיזוֹהִי דֶּרֶךְ יְשָׁרָה שֶׁיִּדְבַּק בָּהּ הָאָדָם.

He, Rabban Yoḥanan ben Zakkai, said to them, his five disciples: Go out and see,search and consider, which is the upright path, to which a person shall adhere?What is the fundamental point through which and by means of which a person can unlock his good character traits and his conduct in general?

רַבִּי אֱלִיעֶזֶר אוֹמֵר: עַיִן טוֹבָה.

Rabbi Eliezer says: A generous eye,a positive perspective regarding other people and matters in general.

רַבִּי יְהוֹשֻׁעַ אוֹמֵר: חָבֵר טוֹב.

Rabbi Yehoshua says: A person must begin with finding a good, personal friend,who will help him follow the right path.

רַבִּי יוֹסֵי אוֹמֵר: שָׁכֵן טוֹב.

Rabbi Yosei HaKohen says: A good neighbor,as the social influence of a neighbor is especially significant.

רַבִּי שִׁמְעוֹן אוֹמֵר: הָרוֹאֶה אֶת הַנּוֹלָד.

Rabbi Shimon ben Netanel says: One who foresees consequences.This is the ability to assess long-term consequences of one’s actions, which enables him to overcome temptation and avoid reacting immediately; rather, he chooses his path advisedly.

רַבִּי אֶלְעָזָר אוֹמֵר: לֵב טוֹב.

Rabbi Elazar ben Arakh says: A good heart. In other words, nothing external is likely to resolve problems sufficiently. One must generate change within himself and identify with good.

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

He, Rabban Yoḥanan, said to them, to his disciples: I prefer the statement of Elazar ben Arakh over your statements, because your statements are included in his statement. One who achieves a good heart and internal perfection will have a generous eye; he will certainly choose for himself a good friend and a good neighbor; and he will also be able to assess the long-termconsequences of his actions.

אָמַר לָהֶם: צְאוּ וּרְאוּ, אֵיזוֹהִי דֶּרֶךְ רָעָה שֶׁיִּתְרַחֵק מִמֶּנָּה הָאָדָם.

Moreover, he, Rabban Yoḥanan, said to them: Go out and see, which is the evil path, from which a person shall distance himself? This is the primary point that is likely to cause deterioration in all areas.

רַבִּי אֱלִיעֶזֶר אוֹמֵר: עַיִן רָעָה.

Rabbi Eliezer says: An evil eye, the quality of looking at other people or things in order to find their flaws.

רַבִּי יְהוֹשֻׁעַ אוֹמֵר: חָבֵר רָע.

Rabbi Yehoshua says: An evil friend.

רַבִּי יוֹסֵי אוֹמֵר: שָׁכֵן רָע.

Rabbi Yosei HaKohen says: An evil neighbor.

רַבִּי שִׁמְעוֹן אוֹמֵר: הַלֹּוֶה וְאֵינוֹ מְשַׁלֵּם. אֶחָד הַלֹּוֶה מִן הָאָדָם, כְּלֹוֶה מִן הַמָּקוֹם בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: "לֹוֶה רָשָׁע וְלֹא יְשַׁלֵּם, וְצַדִּיק חוֹנֵן וְנוֹתֵן".

Rabbi Shimon ben Netanel says: One who borrows but does not repay,who makes commitments but does not honor them. This indicates a lack of foresight in addition to ingratitude toward one who performed an act of kindness for him. He elaborates: One who borrows from a person is like one who borrows from the Omnipresent, blessed be He. Receiving gifts from the Holy One blessed be He can also be viewed as taking a loan, which carries an obligation to repay it, in other words, to utilize it for good and for the sake of Heaven. From where is it derived that “one who borrows but does not repay” characterizes the evil path from which a person must distance himself? It is as it is stated: “The wicked one borrows and does not repay; the righteous one is gracious and gives” (Psalms 37:21); this verse defines the point that distinguishes between the righteous and the wicked.

רַבִּי אֶלְעָזָר אוֹמֵר: לֵב רָע.

Rabbi Elazar ben Arakh says: The evil path from which one must distance himself is an evil heart.

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

Here, too, he, Rabban Yoḥanan, said to them, to his disciples: I prefer the statement of Elazar ben Arakh over your statements for the same reason as before: It is because your statements are included in his statement. The deficiency in one’s heart manifests later in various forms: ingratitude, shortsightedness, an evil eye, choosing inappropriate friends and neighbors, and lack of commitment.

הֵם אָמְרוּ שְׁלשָׁה שְׁלשָׁה דְּבָרִים.

They, the five disciples of Rabban Yoḥanan ben Zakkai, each made three notable statements regarding matters of ethics.

רַבִּי אֱלִיעֶזֶר אוֹמֵר:

Rabbi Eliezer says:

יְהִי כְּבוֹד חֲבֵרְךָ חָבִיב עָלֶיךָ כְּשֶׁלְּךָ,

Let the honor of another be at least as dear to you as your ownhonor.

וְאַל תְּהִי נוֹחַ לִכְעֹס.

Do not be easily and quickly angered.

וְשׁוּב יוֹם אֶחָד לִפְנֵי מִיתָתְךָ.

Repent one day before your death,as after death it is no longer possible.

וֶהֱוֵי מִתְחַמֵּם כְּנֶגֶד אוּרָן שֶׁל חֲכָמִים. וֶהֱוֵי זָהִיר בְּגַחַלְתָּן שֶׁלֹּא תִּכָּוֶה, שֶׁנְּשִׁיכָתָן נְשִׁיכַת שׁוּעָל, וַעֲקִיצָתָן עֲקִיצַת עַקְרָב, וּלְחִישָׁתָן לְחִישַׁת שָׂרָף, וְכָל דִּבְרֵיהֶם כְּגַחֲלֵי אֵשׁ.

Warm yourself opposite the fire of the Sages. Draw near to themand receive Torah from them, just as a person draws near to fire for warmth. However, be careful of their coals, be careful not to get too close to them, so you will not be burned by treating them with disrespect; as their bite, the bite of the Sages, is the bite of a fox, as even though it is not terribly painful at the outset, it intensifies with the passage of time, and their sting is the sting of a scorpion, and their hiss, when they speak in anger or impatience, is the hiss of a venomous serpent. And, in general, all their words are like fiery coals,which illuminate and warm; however, one must treat them with great caution.

רַבִּי יְהוֹשֻׁעַ אוֹמֵר:

Rabbi Yehoshua says three matters that a person must be careful to avoid. Each of them is a topic in and of itself:

עַיִן הָרָע, וְיֵצֶר הָרָע, וְשִׂנְאַת הַבְּרִיּוֹת, מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם.

The evil eye,looking upon people or things with the intent of finding fault with them; the evil inclination,all the various inclinations that tempt a person to perform all sorts of transgressions; and hatred of peoplethat is not for any particular reason but due to a general sense of enmity and alienation. These three drive a person from the world, both this world and the World to Come. This is because his life is full of enmity and evil, and after his death, he is destined to be punished for the resulting sins.

רַבִּי יוֹסֵי אוֹמֵר:

Rabbi YoseiHaKohen says three statements: The property of another should be as dear to you as your own.Protect it, and when you are dealing with it, do not cause it to be wasted or squandered.

יְהִי מָמוֹן חֲבֵרְךָ חָבִיב עָלֶיךָ כְּשֶׁלְּךָ.

Prepare yourself to study Torah; you must exert yourself to that end, as it is not your inheritance.Every person must toil to acquire it for himself, even if he grew up in a family of those who study Torah.

וְהַתְקֵן עַצְמְךָ לִלְמֹד תּוֹרָה, שֶׁאֵינָהּ יְרֻשָּׁה לְךָ.

All your actions, regarding both sacred and non-sacred matters, should be for the sake of Heaven,in the name of God and in His honor.

וְכָל מַעֲשֶׂיךָ יִהְיוּ לְשֵׁם שָׁמַיִם.

רַבִּי שִׁמְעוֹן אוֹמֵר:

Rabbi Shimonben Netanel says three matters:

הֱוֵי זָהִיר בִּקְרִיאַת שְׁמַע וּבִתְפִלָּה.

Be vigilant in reciting Shema and the Amida prayer, to make certain to perform them at their proper time and not to skip them.

וּכְשֶׁאַתָּה מִתְפַּלֵּל – אַל תַּעַשׂ תְּפִלָּתְךָ קֶבַע, אֶלָּא רַחֲמִים וְתַחֲנוּנִים לִפְנֵי הַמָּקוֹם בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: “כִּי חַנּוּן וְרַחוּם הוּא אֶרֶךְ אַפַּיִם וְרַב חֶסֶד וְנִחָם עַל הָרָעָה״.

When you pray, although prayer is incumbent upon you as a permanent obligation with defined halakhot, do not render your prayer fixed,like a rote requirement, but recite it with intent and from the depth of the heart as a plea for mercy and supplication before the Omnipresent, blessed be He. In that way He will accept it, because He is merciful and responds to supplication, as it is stated: “As He is gracious and merciful, slow to anger, abounding in kindness, and reconsiders harm” (Joel 2:13).

וְאַל תְּהִי רָשָׁע בִּפְנֵי עַצְמְךָ.

Do not be wicked in your own eyes,because a person who characterizes himself as wicked descends into sadness and despair, which prevent him from doing what he is obligated to do. Moreover, because he feels that he is wicked, he sees no reason to engage in mitzvot.

רַבִּי אֶלְעָזָר אוֹמֵר:

Rabbi Elazarben Arakh says three matters:

הֱוֵי שָׁקוּד לִלְמֹד תּוֹרָה.

Be diligent in studying Torah. Never stop studying, with toil and diligence, even if it is not for a specific purpose of knowledge or skill, as the study itself constitutes service of God.

וְדַע מַה שֶּׁתָּשִׁיב לְאֶפִּיקוֹרוֹס.

But on the other hand, know what to respond to a heretic [epikoros]. It is not sufficient to confine your Torah study to the defined circle of the principles of thought and methods of study of the study hall. Rather, you must also be capable of addressing problems and questions that originate from the outside, from another kind of world, considering both worlds simultaneously.

וְדַע לִפְנֵי מִי אַתָּה עָמֵל, וְנֶאֱמָן הוּא בַּעַל מְלַאכְתְּךָ שֶׁיְּשַׁלֶּם לְךָ שְׂכַר פְּעֻלָּתְךָ.

He adds: Although the results of diligence and toil in Torah are not recognized according to the criteria of this world, know before whom you are toiling,the Holy One blessed be He Himself, and that He is your employer who will pay the reward that you deserve for your actions,and even more.

רַבִּי טַרְפוֹן אוֹמֵר:

Rabbi Tarfonwould saya saying in the form of a parable, which comes to rouse a person to consider his existence in this world:

הַיּוֹם קָצָר, וְהַמְּלָאכָה מְרֻבָּה, וְהַפּוֹעֲלִים עֲצֵלִים, וְהַשָּׂכָר הַרְבֵּה, וּבַעַל הַבַּיִת דּוֹחֵק.

The day is short,referring to this world, and the lives of people in it are brief. The task that is incumbent upon them in Torah study and reforming the world is substantial. The laborers, people, are lazy, the reward for this labor is great, and the employer, the Holy One blessed be He, is insistent,and is motivatingpeople to perform their labor and their roles.

הוּא הָיָה אוֹמֵר:

He, Rabbi Tarfon, would say:

לֹא עָלֶיךָ הַמְּלָאכָה לִגְמֹר, וְלֹא אַתָּה בֶּן חוֹרִין לִבָּטֵל מִמֶּנָּה.

It is not incumbent upon you to complete the considerable labor, but you are not free to be idle from it; you are obligated to engage in that labor.

אִם לָמַדְתָּ תּוֹרָה הַרְבֵּה – נוֹתְנִים לְךָ שָׂכָר הַרְבֵּה. וְנֶאֱמָן הוּא בַּעַל מְלַאכְתְּךָ שֶׁיְּשַׁלֵּם לְךָ שְׂכַר פְּעֻלָּתְךָ.

Although you are not free in this regard, but you are obligated to engage in Torah study, if you studied much Torah, you are given a great reward, and the employer, the Holy One blessed be He, is reliable to pay the reward for your actions.

וְדַע, מַתַּן שְׂכָרָן שֶׁל צַדִּיקִים לֶעָתִיד לָבֹא.

But know that although it is certain that you will receive your reward, the granting of the reward of the righteous is in the future.It is primarily in the World to Come, not in this world.