בֶּן זוֹמָא אוֹמֵר: אֵיזֶהוּ חָכָם? הַלּוֹמֵד מִכָּל אָדָם, שֶׁנֶּאֱמַר: "מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי כִּי עֵדְוֹתֶיךָ שִׂיחָה לִּי".
Ben Zoma says: Who is wise? One who is capable of learning from any person, as it is stated: “I have gained enlightenment from all my teachers [mikol melamdai hiskalti],for Your precepts are my conversation” (Psalms 119:99).
אֵיזֶהוּ גִּבּוֹר? הַכּוֹבֵשׁ אֶת יִצְרוֹ, שֶׁנֶּאֱמַר: "טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר וּמשֵׁל בְּרוּחוֹ מִלֹּכֵד עִיר".
Who is mighty? One who subdues his inclination, as it is stated regarding controlling one’s temper: “One who controls his spirit is better than the mighty; and the ruler of his spirit, than the conqueror of a city” (Proverbs 16:32)
אֵיזֶהוּ עָשִׁיר? הַשָּׂמֵחַ בְּחֶלְקוֹ, שֶׁנֶּאֱמַר: "יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ"; 'אַשְׁרֶיךָ' – בָּעוֹלָם הַזֶּה, 'וְטוֹב לָךְ' – לָעוֹלָם הַבָּא.
Who is wealthy? One who is happy with his lot,with the portion that came into his possession through his toil, and it is sufficient for him, as it is stated: “When you eat of the labor of your hands, you are happy, and it is good for you” (Psalms 128:2). It can be inferred from the verse that this person benefits twice: “You are happy” in this world, as he lacks nothing; “and it is good for you,” in the World to Come, because he does not perform monetary transgressions, and is also free to engage in serving God.
אֵיזֶהוּ מְכוּבָּד? הַמְכַבֵּד אֶת הַבְּרִיּוֹת, שֶׁנֶּאֱמַר: "כִּי מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ".
Who is honored? One who honors people,because an attitude of that kind leads other people to honor him, as it is stated: “For those who honor Me, I will honor, but those who scorn Me will be lowly” (I Samuel 2:30).
בֶּן עַזַּאי אוֹמֵר: הֱוֵי רָץ לְמִצְוָה קַלָּה כְּבַחֲמוּרָה, וּבוֹרֵחַ מִן הָעֲבֵירָה.
Ben Azzai says: One should pursue with desire and enthusiasm fulfillment of a mitzva considered minor, just as one pursues a mitzva considered major. And, on the other hand, flee from transgression, even a minor transgression, as one must distance himself from anything liable to lead to sin.
שֶׁמִּצְוָה גּוֹרֶרֶת מִצְוָה, וַעֲבֵירָה גּוֹרֶרֶת עֲבֵירָה. שֶׁשְּׂכַר מִצְוָה – מִצְוָה, וּשְׂכַר עֲבֵירָה – עֲבֵירָה.
As, the reason is, a mitzva generates a mitzvain its wake, and transgression generates transgression in its wake. Therefore, the importance of the act is not only regarding the solitary mitzva or transgression that a person performs, but in the fact that he thereby creates a causative chain reaction. Ben Azzai adds that this system is due to the fact that the recompense for a mitzva is another mitzvathat the person will have the opportunity to perform, and conversely, the recompense for transgression is transgression.
הוּא הָיָה אוֹמֵר: אַל תְּהִי בָּז לְכָל אָדָם, וְאַל תְּהִי מַפְלִיג לְכָל דָּבָר, שֶׁאֵין לְךָ אָדָם שֶׁאֵין לוֹ שָׁעָה, וְאֵין לְךָ דָּבָר שֶׁאֵין לוֹ מָקוֹם.
He, ben Azzai, would say: Do not scorn any person, whoever he may be, even if he appears contemptible or insignificant, and do not dismiss,distance and denigrate, any item.This is because it turns out that ultimately you have no person who does not have his moment of success or significance. One who treats another with disdain will not be able to receive his help in a time of need, and is even liable to be harmed by him. And likewise, there is no item that does not have its place in which it will prove to be necessary and in which its absence could cause significant damage.
רַבִּי לְוִיטָס אִישׁ יַבְנֶה אוֹמֵר:
Rabbi Levitas of Yavne says:
מְאֹד מְאֹד הֱוֵי שְׁפַל רוּחַ, שֶׁתִּקְוַת אֱנוֹשׁ רִמָּה.
Be extremely, extremely humble,as regarding this quality one must go to the extreme, as there is no room for pride. The reason for this is that the expectancy of humanity, the ultimate end of each person, is maggots;hebecomes food for maggots in the grave, regardless of his standing and circumstances while alive. Through introspection on this matter a person can refrain from taking pride in his virtues, and will instead consider himself like dust and ashes.
רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר:
Rabbi Yoḥanan ben Beroka says:
כָּל הַמְחַלֵּל שֵׁם שָׁמַיִם בַּסֵּתֶר – נִפְרָעִין מִמֶּנּוּ בְּגָלוּי.
With regard to anyone who desecrates the name of Heaven clandestinely,meaning that he commits a transgression that involves demeaning the name of God, e.g., idol worship, payment is exacted from him from Heaven;God will take vengeance against him and punish him openly,in public.
אֶחָד שׁוֹגֵג וְאֶחָד מֵזִיד בְּחִלּוּל הַשֵּׁם.
Furthermore, regarding the severity of profaning the Name, both one who sins unwittingly and one who sins intentionallyare equal regarding matters of profaning the Name. Even when the matter is not performed with premeditation, diminution of the honor of Heaven causes great damage.
רַבִּי יִשְׁמָעֵאל בְּנוֹ אוֹמֵר:
Rabbi Yishmael his son, the son of Rabbi Yohanan ben Beroka says matters relating to the proper motivation for and objective of Torah study
הַלּוֹמֵד עַל מְנָת לְלַמֵּד – מַסְפִּיקִין בְּיָדוֹ לִלְמֹד וּלְלַמֵּד.
One who studies in order to teach,whose primary motivation in his study is not for himself, but to teach, is given the opportunity from Heaven to study properly and to teach as well.
וְהַלּוֹמֵד עַל מְנָת לַעֲשׂוֹת – מַסְפִּיקִין בְּיָדוֹ לִלְמֹד וּלְלַמֵּד, לִשְׁמֹר וְלַעֲשׂוֹת.
However, one who studies in order to perform the matters that he has studied is given the opportunity to study and to teach, as well as to observeand to perform everything that he learned.
אַל תַּעֲשֵׂם עֲטָרָה לְהִתְגַּדֵּל בָּהֶם, וְלֹא קַרְדֹּם לַחְפּוֹר בָּהֶם.
Do not render them, your Torah studies, a crown for self-aggrandizement, as an instrument to attain honor. And not as a pickax with which to dig,a tool or means for accruing assets.
וְכָךְ הָיָה הִלֵּל אוֹמֵר: “וּדְיִשְׁתַּמֵּשׁ בְּתָגָא – חָלָף". הָא לָמַדְתָּ, כָּל הַנֶּהֱנֶה מִדִּבְרֵי תוֹרָה – נוֹטֵל חַיָּיו מִן הָעוֹלָם.
Likewise, Hillel would say (1:13): One who exploits the crown will pass. You learned from Hillel’s statement: Anyone who benefits from matters of Torah, who exploits them to attain property or honor, removes his life from the world.
כָּל הַמְכַבֵּד אֶת הַתּוֹרָה – גּוּפוֹ מְכוּבָּד עַל הַבְּרִיּוֹת.
Anyone who respects the Torah, he himself is respected by the people;the reward of this person is that he too is respected, because he accorded respect to what is worthy of respect.
וְכָל הַמְחַלֵּל אֶת הַתּוֹרָה – גּוּפוֹ מְחוּלָּל עַל הַבְּרִיּוֹת.
And conversely, anyone who disdains the Torah will himself be disdained by the people;even in this world he will not be respected.
רַבִּי יִשְׁמָעֵאל בְּנוֹ אוֹמֵר: הַחוֹשֵׂךְ עַצְמוֹ מִן הַדִּין – פּוֹרֵק מִמֶּנּוּ אֵיבָה, וְגֶזֶל וּשְׁבוּעַת שָׁוְא.
Rabbi Yishmael, his, Rabbi Yosei’s, son, says: One who recuses himself from judgment,from serving as a judge or from suing another in court, spares himself enmity with people, robbery, resulting from a mistaken ruling, and an oath taken in vain,which he is liable to cause in the course of the litigation.
וְהַגַּס לִבּוֹ בְּהוֹרָאָה – שׁוֹטֶה, רָשָׁע, וְגַס רוּחַ.
By contrast, one who is arrogant in issuing rulings,a person who issues halakhic rulings to the public but does so with haughtiness, is a fool, as, ultimately, no person knows everything. He is also a wicked person, because he thereby arrives at mistaken rulings, which create stumbling blocks for himself and others, and a lout, because he arrogantly engages in delicate and sensitive matters.
הוּא הָיָה אוֹמֵר:
He, Rabbi Yishmael ben Rabbi Yosei, would say:
אַל תְּהִי דָּן יְחִידִי, שֶׁאֵין דָּן יְחִידִי אֶלָּא אֶחָד.
Do not judge alone,do not sit in judgment alone, even in situations where it is permitted to do so, as there is only One who judges alone; only God is worthy of sitting in judgment alone.
וְאַל תֹּאמַר: “קַבְּלוּ דַּעְתִּי״, שֶׁהֵן רַשָּׁאִין וְלֹא אַתָּה.
On a similar note, when there are two other judges with you, and they disagree with you, do not say to them: Accept my opinion,even if you are the most highly regarded and prominent among them. As, they are permitted to accept or reject, and you are not permitted to impose your opinion upon them; they are the majority, and according to the Torah one follows the majority.
רַבִּי יוֹנָתָן אוֹמֵר: כָּל הַמְקַיֵּם אֶת הַתּוֹרָה מֵעוֹנִי – סוֹפוֹ לְקַיְּימָהּ מֵעוֹשֶׁר.
Rabbi Yonatan says: Anyone who fulfills the Torah in poverty,even though he is impoverished and it is difficult for him to fulfill it, will ultimately be blessed and be able to fulfill it in wealth.
וְכָל הַמְבַטֵּל אֶת הַתּוֹרָה מֵעוֹשֶׁר – סוֹפוֹ לְבַטְּלָהּ מֵעוֹנִי.
And the converse is true. Anyone who is idle from the Torah in wealth, when he is wealthy and has the ability to study Torah, will ultimately become poor and continue to be idle from it in poverty.
הֱוֵי מְמַעֵט בְּעֵסֶק, וַעֲסוֹק בַּתּוֹרָה.
Minimize business activities as much as possible, and engage in Torah during every free moment.
וֶהֱוֵי שְׁפַל רוּחַ בִּפְנֵי כָּל אָדָם.
Be humble before every person.One must not lord himself over others, but rather be cognizant of his own insignificance and aware of his shortcomings relative to others.
וְאִם בָּטַלְתָּ מִן הַתּוֹרָה – יֶשׁ לְךָ בְּטֵלִים הַרְבֵּה כְּנֶגְדְּךָ, וְאִם עָמַלְתָּ בַּתּוֹרָה – יֶשׁ לוֹ שָׂכָר הַרְבֵּה לִיתֶּן לְךָ.
Moreover, in terms of minimizing the time devoted to earning a livelihood in order to engage in Torah study, you must remember: If you were idle from Torah for any reason, e.g., to enable you to devote more time to earning a livelihood, know that there are many factors causing idleness, lined up against you; various life events will cause you to be idle from what you planned to perform. Ultimately, you will gain nothing from having been idle from engaging in Torah study. And, conversely, if you toil extensively in Torah, there is much reward to be given to you. Even though he earns little livelihood, he will receive more than he would have received had he been idle from Torah study.
רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: הָעוֹשֶׂה מִצְוָה אַחַת – קוֹנֶה לוֹ פְּרַקְלִיט אֶחָד. וְהָעוֹבֵר עֲבֵירָה אַחַת – קוֹנֶה לוֹ קַטֵּיגוֹר אֶחָד.
Rabbi Eliezer ben Yaakov says: One who performs one mitzva acquires one advocate for himself, who will advocate on his behalf on the Day of Judgment, as the merit of the mitzva functions like a defense attorney does in court. Each and every mitzva serves as an advocate of that kind. And, conversely, one who performs one transgression thereby acquires one accuser for himself.
תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים, כִּתְרִיס בִּפְנֵי הַפּוּרְעָנוּת.
But one must remember that repentance and good deeds become for a person a shield [teris] against punishment,so that he will not be harmed.
רַבִּי יוֹחָנָן הַסַּנְדְּלָר אוֹמֵר: כָּל כְּנֵסִיָּה שֶׁהִיא לְשֵׁם שָׁמַיִם – סוֹפָהּ לְהִתְקַיֵּים. וְשֶׁאֵינָהּ לְשֵׁם שָׁמַיִם – אֵין סוֹפָהּ לְהִתְקַיֵּים.
Rabbi Yohanan HaSandlar says: Any assembly that is for the sake of Heaven,whose objective is one of sanctity, will ultimately endure; the gathering and the connection will endure. And, conversely,any assembly that is not for the sake of Heaven will not ultimately endure. Even if the people ostensibly have good reasons to gather and be together, reasons will arise to disperse that assembly.
רַבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ אוֹמֵר: יְהִי כְּבוֹד תַּלְמִידְךָ חָבִיב עָלֶיךָ כְּשֶׁלְּךָ,
Rabbi Elazar ben Shammua says: The honor of your student should be as precious to you as your ownhonor. Although he is obligated to honor you, treat him with respect, as though he is your equal.
וּכְבוֹד חֲבֵרְךָ – כְּמוֹרָא רַבְּךָ,
And the honor of your peer, who is your equal, should be more important to you than your own honor. Treat him as you are commanded to do regarding the awe of your teacher,being very careful not to demean him or upset him.
וּמוֹרָא רַבְּךָ – כְּמוֹרָא שָׁמַיִם.
And be very exacting regarding the awe of your teacher, and relate to him as with the awe of Heaven.
רַבִּי יְהוּדָה אוֹמֵר: הֱוֵי זָהִיר בַּתַּלְמוּד, שֶׁשִּׁגְגַת תַּלְמוּד עוֹלָה זָדוֹן.
Rabbi Yehuda says: Be vigilant with studyregarding matters that you learn, in terms of both remembering them and understanding them. As, an unwitting error that stems from a misunderstanding in study is considered intentional. One who engages in Torah study must be very exacting and avoid errors, both in his own studies and when teaching others.
רַבִּי שִׁמְעוֹן אוֹמֵר: שְׁלשָׁה כְּתָרִים הֵם: כֶּתֶר תּוֹרָה, וְכֶתֶר כְּהוּנָּה, וְכֶתֶר מַלְכוּת. וְכֶתֶר שֵׁם טוֹב עוֹלֶה עַל גַּבֵּיהֶן.
Rabbi Shimon says: There are three crowns, three virtues in Israel: The crown of Torah, the greatness accorded to a person as a result of his studying Torah; the crown of priesthood, the greatness of the priests, belonging to the tribe with distinguished lineage, who were privileged to serve God in the Temple; and the crown of monarchy, the greatness of kingship. But, although these three are greatly significant crowns, one must remember that the crown of a person’s good name, which he earned through his actions as expressions of his character, surpasses them.This is the most significant crown, because it is independent of any external factor.
רַבִּי נְהוֹרַאי אוֹמֵר:
Rabbi Nehorai says statements regarding the importance of Torah study in a place that is a center of Torah and its Sages:
הֱוֵי גּוֹלֶה לִמְקוֹם תּוֹרָה. וְאַל תֹּאמַר שֶׁהִיא תָּבוֹא אַחֲרֶיךָ,
Exile yourself from your place to a place of Torah,a center of Torah study, even if you are considered wise. And do not say that it will come after you to your place because you are a great, important person. As a rule, that does not happen, and even a great man can find himself isolated in his place.
שֶׁחֲבֵירֶיךָ יְקַיְּימוּהָ בְּיָדֶךָ,
Likewise, do not say when you have a limited group of colleagues that your colleagues will sustain it for you,as a small, insular community does not advance its members, especially when these colleagues are not really Torah scholars.
"וְאֶל בִּינָתְךָ אַל תִּשָּׁעֵן".
And in general one should abide by the principle: “Do not lean on your understanding” (Proverbs 3:5), as every person requires both teachers and the company of other Sages. In this way he will be confronted with the facts of reality and the opinions of other Sages.
רַבִּי יַנַּאי אוֹמֵר:
Rabbi Yannai says, describing a person’s life in this world:
אֵין בְּיָדֵינוּ לֹא מִשַּׁלְוַת הָרְשָׁעִים, וְאַף לֹא מִיִּסּוּרֵי הַצַּדִּיקִים.
We have in our purview neither the tranquility of the wicked, as they have no pangs of conscience, and at times achieve success in this world, nor the suffering of the righteous,who constantly engage in self-assessment and find flaws in themselves, and whose lives in this world are filled with hardship because they seek to follow the straight and narrow path.
רַבִּי מַתְיָא בֶּן חָרָשׁ אוֹמֵר:
Rabbi Matya ben Ḥarash says, regarding the appropriate social conductthat a person should follow:
הֱוֵי מַקְדִּים בִּשְׁלוֹם כָּל אָדָם.
Be first in extending a greeting to every person, even to the simplest people, who, in terms of social hierarchy, are not worthy to be greeted first.
וֶהֱוֵי זָנָב לָאֲרָיוֹת, וְאַל תְּהִי רֹאשׁ לַשּׁוּעָלִים.
Be a tail to lions and not a head to foxes.In other words,it is preferable for a person to cleave to great people who perform great deeds, even if he, himself, fills a less valuable role, rather than assuming a leadership position in an inferior, insignificant place.
רַבִּי יַעֲקֹב אוֹמֵר: הָעוֹלָם הַזֶּה דּוֹמֶה לִפְרוֹזְדוֹר בִּפְנֵי הָעוֹלָם הַבָּא; הַתְקֵן עַצְמְךָ בַּפְּרוֹזְדוֹר, כְּדֵי שֶׁתִּכָּנֵס לַטְּרַקְלִין.
Rabbi Yaakov says: This is the way a person should view this world and the events that transpire in it. This world is similar to a vestibule [perozedor] before the World to Come.In other words, it is not a place of permanence and not the center of human aspirations. It is merely a place of preparation, the only entrance into the World to Come. As a result, prepare yourself in the vestibule,as people typically adjust their garments and appearance there, so that you may enter the great hall [teraklin]in the most honorable and appropriate manner.
הוּא הָיָה אוֹמֵר: יָפָה שָׁעָה אַחַת בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה, מִכָּל חַיֵּי הָעוֹלָם הַבָּא.
He, Rabbi Yaakov, would say: Although this world is transitory, and one remains in it for only a brief time, nevertheless, it has great significance. As, better is one hour of repentance and good deeds in this world, wherethe possibility exists to grow genuinely close to God by means of internal, practical changes, than the entire lifetime in the World to Come. In the World to Come, a person leads a primarily passive existence, and it is merely a consequence and reward for life in this world. That is why the possibility that exists to achieve a substantive ascent in this world is of much greater value than the entire life in the World to Come.
וְיָפָה שָׁעָה אַחַת שֶׁל קוֹרַת רוּחַ בָּעוֹלָם הַבָּא, מִכָּל חַיֵּי הָעוֹלָם הַזֶּה.
On the other hand, one must remember that in terms of delight and happiness, better is one hour of satisfaction [korat ruaḥ]in the World to Come than the entire lifetime in this world. Life in this world, with all the sources of delight that it can provide, is ultimately limited, in terms of the physical receptors of feeling and sensation, which are unable to bear more than a certain level of stimulation. This is true even from a spiritual perspective; since the person’s soul is connected to the body, it too is greatly limited. That is why life in the World to Come, where these limitations no longer exist, contains exponentially greater delight than the entire life in this world.
רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר:
Rabbi Shimon ben Elazar says:
אַל תְּרַצֶּה אֶת חֲבֵירְךָ בִּשְׁעַת כַּעֲסוֹ,
Do not attempt to conciliate your counterpart when he is angry, as at that moment it is ineffective and unwise to seek to pacify him. Due to his enflamed anger, he will ignore the words of conciliation, and might react even more angrily.
וְאַל תְּנַחֲמֶנּוּ בְּשָׁעָה שֶׁמֵּתוֹ מוּטָּל לְפָנָיו,
On a similar note, do not attempt to console him when his dead relative is laid out before him before burial, as at that time his pain is extremely acute. Words of consolation at a time like that are ineffective, and sometimes only exacerbate the grief.
וְאַל תִּשְׁאַל לוֹ בִּשְׁעַת נִדְרוֹ,
Do not ask him questions whose objective is to find an extenuation to dissolve the vow, at the very moment of his vow,as then, he is still influenced by the experience and the emotion that caused him to vow. Discussing those matters at that moment is ineffective, and could even cause the one who took the vow to reinforce his vow and add to it.
וְאַל תִּשְׁתַּדֵּל לִרְאוֹתוֹ בִּשְׁעַת קַלְקָלָתוֹ.
Do not seek to see him at the moment of his failure,as the awkwardness and embarrassment involved in having been seen can continue much longer than the failure itself.
שְׁמוּאֵל הַקָּטָן אוֹמֵר:
Shmuel HaKatan says; he cites a verse from the book of Proverbs:
“בִּנְפֹל אוֹיִבְךָ אַל תִּשְׂמָח וּבִכָּשְׁלוֹ אַל יָגֵל לִבֶּךָ, פֶּן יִרְאֶה ה' וְרַע בְּעֵינָיו וְהֵשִׁיב מֵעָלָיו אַפּוֹ".
“With the fall of your enemy rejoice not, and in his stumbling let your heart not be glad, lest the Lord see it, and it is evil in His eyes, and He turn away His wrath from him” (Proverbs 24:17–18);He will remove His wrath from him.
אֱלִישָׁע בֶּן אֲבוּיָה אוֹמֵר:
Elisha ben Avuya says:
הַלּוֹמֵד יֶלֶד לְמַה הוּא דּוֹמֶה? לִדְיוֹ כְּתוּבָה עַל נְיָיר חָדָשׁ. וְהַלּוֹמֵד זָקֵן לְמַה הוּא דוֹמֶה? לִדְיוֹ כְּתוּבָה עַל נְיָיר מָחוּק.
With regard to one who studies when he is a child, a young man, to what is what he learned comparable? To ink [deyo] written on new paper [neyar],as everything that is written on the paper emerges bright and clear, and never becomes completely erased even after time has passed. But, by contrast, one who studies when elderly, to what is he comparable? To ink written on erased paper, as the paper was written upon, then erased, and then written upon again; the writing is not clear, and is easily erased.
רַבִּי יוֹסֵי בַּר יְהוּדָה אִישׁ כְּפַר הַבַּבְלִי אוֹמֵר:
The mishna cites a different aspect of this distinction.
הַלּוֹמֵד מִן הַקְּטַנִּים לְמַה הוּא דּוֹמֶה? לְאוֹכֵל עֲנָבִים קֵהוֹת וְשׁוֹתֶה יַיִן מִגִּתּוֹ. וְהַלּוֹמֵד מִן הַזְּקֵנִים לְמַה הוּא דּוֹמֶה? לְאוֹכֵל עֲנָבִים בְּשׁוּלוֹת וְשׁוֹתֶה יַיִן יָשָׁן.
Rabbi Yosei bar Yehuda of Kefar HaBavli says:
רַבִּי אוֹמֵר: אַל תִּסְתַּכֵּל בַּקַּנְקַן, אֶלָּא בְּמַה שֶּׁיֶּשׁ בּוֹ; יֵשׁ קַנְקַן חָדָשׁ מָלֵא יָשָׁן, וְיָשָׁן שֶׁאֲפִילּוּ חָדָשׁ אֵין בּוֹ.
One who learns from the young, from young people, to what is it comparable? To one eating grapes that are not sufficiently ripe, and likewise, to one drinking wine directly from the winepress,grape juice fresh from the winepress, with none of the characteristics of wine. Similarly, the Torah of young people lacks maturity and completeness. By contrast, one who learns from the elderly, to what is it comparable? To one eating ripe grapes and drinking old wine, as their words are based on extensive knowledge, judgment, and experience, and they are profound and established.
רַבִּי אֶלְעָזָר הַקַּפָּר אוֹמֵר:
Rabbi Elazar HaKappar says:
הַקִּנְאָה, וְהַתַּאֲוָה, וְהַכָּבוֹד – מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם.
Envy of others, lust for matters like physical pleasure or wealth, and pursuit of honor banish a person from the world. Each of these is liable to constitute a stumbling block, lead him to perform prohibited acts, and dominate his conduct. Consequently, he will ultimately lose his life, both in this world and in the World to Come.
הוּא הָיָה אוֹמֵר:
He, Rabbi Elazar HaKappar, would say:
הַיִּלּוֹדִים – לָמוּת, וְהַמֵּתִים – לְהֵחָיוֹת, וְהַחַיִּים – לִידּוֹן.
The born will ultimately die, and the dead will ultimately be revived in the End of Days. The people living in this world, as well as those who will be resurrected in the revival of the dead, will be judgedand sentenced on the basis of their actions.
לֵידַע לְהוֹדִיעַ וּלְהִוָּדַע שֶׁהוּא אֵל, הוּא הַיּוֹצֵר, הוּא הַבּוֹרֵא, הוּא הַמֵּבִין,
These matters a person must himself know, inform others, and be informedwith absolute certainty: that the Holy One blessed be He is the only God, He is the Maker, He is the Creator of the world and of humanity, and He is the One who understands everything in the world.
הוּא הַדַּיָּין, הוּא עֵד, הוּא בַּעַל דִּין, וְהוּא עָתִיד לָדוּן.
Likewise, He knows all the actions that were performed and all the thoughts that were contemplated; He is the Judge, and He is the Witness in the trial and sentence. He is also the Plaintiff,as He has demands from and claims against those standing trial, and He is destined to judge in the ultimate, final trial after the revival of the dead.
בָּרוּךְ הוּא, שֶׁאֵין לְפָנָיו לֹא עַוְלָה, וְלֹא שִׁכְחָה, וְלֹא מַשּׂוֹא פָּנִים, וְלֹא מִקַּח שׁוֹחַד, שֶׁהַכֹּל שֶׁלּוֹ.
Blessed is He, the Judge of the world, before whom, as opposed to a judge of flesh and blood, there is during trial no injustice, no forgetfulness, no favoritism, and no taking of bribes,not even bribes of good deeds, as everything is His, and His judgment cannot be swayed.
וְדַע, שֶׁהַכֹּל לְפִי הַחֶשְׁבּוֹן. וְאַל יַבְטִיחֲךָ יִצְרְךָ שֶׁהַשְּׁאוֹל בֵּית מָנוֹס לְךָ, שֶׁעַל כָּרְחֲךָ אַתָּה נוֹצָר, וְעַל כָּרְחֲךָ אַתָּה נוֹלָד, וְעַל כָּרְחֲךָ אַתָּה חַי, וְעַל כָּרְחֲךָ אַתָּה מֵת, וְעַל כָּרְחֲךָ אַתָּה עָתִיד לִיתֵּן דִּין וְחֶשְׁבּוֹן לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא.
Know that everything that is performed in this trial is according to aprecise reckoningof matters. Do not allow your evil inclination to assure you that the grave is a refuge for you. Death is not a place where a person can flee the troubles of this world and the responsibility that he bears. The great course of a person’s life is not a matter of choice, but a matter of compulsion, as perforce you are formed in your mother’s womb, which requires neither your will nor your consent, and perforce you are born and emerge into the world, and perforce you live thereafter, and perforce you die, and perforce you are destined to give an accounting before the King of kings, the Holy One blessed be He.
