רַבִּי מֵאִיר אוֹמֵר: כָּל הָעוֹסֵק בַּתּוֹרָה לִשְׁמָה – זוֹכֶה לִדְבָרִים הַרְבֵּה. וְלֹא עוֹד, אֶלָּא שֶׁכָּל הָעוֹלָם כֻּלּוֹ כְּדַי הוּא לוֹ.

Rabbi Meir says: Anyone who engages in Torah study for its own sake, and not for the sake of external motives, merits many things that will be detailed below. Moreover, the entire world is worthwhile for his sake; a person like this justifies the existence of the entire world.

נִקְרָא: רֵיעַ, אָהוּב, אוֹהֵב אֶת הַמָּקוֹם, אוֹהֵב אֶת הַבְּרִיּוֹת, מְשַׂמֵּחַ אֶת הַמָּקוֹם, מְשַׂמֵּחַ אֶת הַבְּרִיּוֹת. וּמַלְבַּשְׁתּוֹ עֲנָוָה וְיִרְאָה, וּמַכְשַׁרְתּוֹ לִהְיוֹת צַדִּיק וְחָסִיד וְיָשָׁר וְנֶאֱמָן, וּמְרַחַקְתּוֹ מִן הַחֵטְא, וּמְקָרַבְתּוֹ לִידֵי זְכוּת, וְנֶהֱנִין מִמֶּנּוּ עֵצָה וְתוּשִׁיָּה בִּינָה וּגְבוּרָה, שֶׁנֶּאֱמַר “לִי עֵצָה וְתוּשִׁיָּה אֲנִי בִינָה לִי גְבוּרָה״. וְנוֹתֶנֶת לוֹ מַלְכוּת וּמֶמְשָׁלָה וְחִקּוּר דִּין, וּמְגַלִּין לוֹ רָזֵי תוֹרָה, וְנַעֲשֶׂה כְּמַעְיָן הַמִּתְגַּבֵּר וּכְנָהָר שֶׁאֵינוֹ פּוֹסֵק, וֶהֱוֵי צָנוּעַ וְאֶרֶךְ רוּחַ, וּמוֹחֵל עַל עֶלְבּוֹנוֹ, וּמְגַדַּלְתּוֹ וּמְרוֹמַמְתּוֹ עַל כָּל הַמַּעֲשִׂים.

He is called friend to the Holy One blessed be He, beloved to the Holy One blessed be He. His engaging in Torah study brings him to be a lover of the Omnipresent and to be a lover of people, whoever they may be, as well. Likewise, he brings joy to the Omnipresent and brings joy to people with his actions and his wisdom. And the Torah clothes him, provides him with exalted attributes, e.g., humility and reverence in his entire character. And it primes him, directs him to his objective and assists him, to be righteous, in that he observes the halakha; pious, in that he performs good deeds far beyond the obligations incumbent upon him; and upright and loyal,both in his relations with others and in his perception of wisdom. The Torah distances him from sin and also draws him near to merit. And on the basis of the gifts that one receives from the Torah,other people benefit from him and receive counsel and resourcefulness to answer their questions, as well as understanding and might, as it is stated: “Counsel and resourcefulness are mine; I am understanding; might is mine” (Proverbs 8:14).

אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: בְּכָל יוֹם וָיוֹם בַּת קוֹל יוֹצֵאת מֵהַר חוֹרֵב, וּמַכְרֶזֶת וְאוֹמֶרֶת: "אוֹי לָהֶם לַבְּרִיּוֹת מֵעֶלְבּוֹנָהּ שֶׁל תּוֹרָה".

Rabbi Yehoshua ben Levi said: Each and every day a Divine Voice, a clandestine spiritual voice, emerges from Mount Horev,Mount Sinai, where the Torah was given, and it proclaims and says: “Woe unto the people for the affront to the Torah,”when one forsakes it and does not engage in its study.

שֶׁכָּל מִי שֶׁאֵינוֹ עוֹסֵק בַּתּוֹרָה נִקְרָא 'נָזוּף', שֶׁנֶּאֱמַר: "נֶזֶם זָהָב בְּאַף חֲזִיר אִשָּׁה יָפָה וְסָרַת טָעַם".

As, anyone who does not engage in Torah study is called censured [nazuf], as it is stated: “A beautiful woman without sense is like a gold ring in the snout [nezem zahav be’af ] of a pig” (Proverbs 11:22), and nezem zahav be’af is an allusion to nazuf. It means that when wisdom is not utilized for its fitting purpose, it is analogous to a gold ring in the snout of a pig.

וְאוֹמֵר: “וְהַלֻּחֹת מַעֲשֵׂה אֱלֹהִים הֵמָּה וְהַמִּכְתָּב מִכְתַּב אֱלֹהִים הוּא חָרוּת עַל הַלֻּחֹת״, אַל תִּקְרָא “חָרוּת״ אֶלָּא ‘חֵירוּת׳, שֶׁאֵין לְךָ בֶּן חוֹרִין אֶלָּא מִי שֶׁעוֹסֵק בְּתַלְמוּד תּוֹרָה.

And the verse says: “The tablets were the work of God, and the writing was the writing of God, engraved [ḥarut] on the tablets” (Exodus 32:16).The verse should be expounded in this manner: Do not read it as ḥarut, but rather as ḥerut, freedom, as the writing that was on the tablets, the words of the Torah, grant a person freedom, as only one who engages in Torah study is truly a free man. A person like that is freed from subservience to the opinions, whims, and desires of other people.

וְכָל מִי שֶׁעוֹסֵק בְּתַלְמוּד תּוֹרָה – הֲרֵי זֶה מִתְעַלֶּה, שֶׁנֶּאֱמַר: "וּמִמַּתָּנָה נַחֲלִיאֵל וּמִנַּחֲלִיאֵל בָּמוֹת".

Anyone who engages in Torah study becomes exalted, as it is stated: “And from Matana to Nahaliel and from Nahaliel to Bamot” (Numbers 21:19).The Sages expounded this verse, saying it contains a spiritual depiction: The Torah, which is called a gift [mattana], flows like a stream through which the one studying it ascends to “bamot,” i.e., to an elevated place that has significance and prominence.

הַלּוֹמֵד מֵחֲבֵירוֹ פֶּרֶק אֶחָד, אוֹ הֲלָכָה אַחַת, אוֹ פָּסוּק אֶחָד, אוֹ דִּבּוּר אֶחָד, אוֹ אֲפִילּוּ אוֹת אַחַת – צָרִיךְ לִנְהוֹג בּוֹ כָּבוֹד.

One who learns from another one chapter of Mishna, one halakha, one verse, one word, or even one letter must treat him with honor. This is not only as an expression of gratitude, but because every part of the Torah is a precious gift. That is why one must honor anyone who served as his teacher in transmitting the Torah.

שֶׁכֵּן מָצִינוּ בְּדָוִד מֶלֶךְ יִשְׂרָאֵל, שֶׁלֹּא לָמַד מֵאֲחִיתוֹפֶל אֶלָּא שְׁנֵי דְבָרִים בִּלְבָד, קְרָאוֹ רַבּוֹ אַלּוּפוֹ וּמְיוּדָּעוֹ, שֶׁנֶּאֱמַר: “וְאַתָּה אֱנוֹשׁ כְּעֶרְכִּי אַלּוּפִי וּמְיֻדָּעִי״. וַהֲלֹא דְּבָרִים קַל וָחוֹמֶר: וּמַה דָּוִד מֶלֶךְ יִשְׂרָאֵל, שֶׁלֹּא לָמַד מֵאֲחִיתוֹפֶל אֶלָּא שְׁנֵי דְבָרִים בִּלְבַד – קְרָאוֹ רַבּוֹ אַלּוּפוֹ וּמְיוּדָּעוֹ; הַלּוֹמֵד מֵחֲבֵירוֹ פֶּרֶק אֶחָד, אוֹ הֲלָכָה אַחַת, אוֹ פָּסוּק אֶחָד, אוֹ דִבּוּר אֶחָד, אֲפִילּוּ אוֹת אַחַת – עַל אַחַת כַּמָּה וְכַמָּה שֶׁצָּרִיךְ לִנְהוֹג בּוֹ כָּבוֹד!

So we find regarding David king of Israel, who learned from Ahitofel, who was his minister and advisor, only two matters,but nevertheless, he called him his teacher, his guide, and his companion, as it is stated in the psalm speaking of people who betrayed David and rebelled against him, among them Ahitofel: “But rather it is you, a man who was my equal, my guide, and my companion” (Psalms 55:14). Can these matters not be inferred a fortiori? If David king of Israel, learned from Ahitofel only two matters, and yet he called him his teacher, his guide, and his companion, then in the case of one who learns from another, who is his equal or his peer, one chapter, one halakha, one verse, one word, or even one letter, all the more so must he treat him with honor.

וְאֵין כָּבוֹד אֶלָּא תּוֹרָה, שֶׁנֶּאֱמַר: "כָּבוֹד חֲכָמִים יִנְחָלוּ".

The reason is that “honor” is nothing other than Torah, as it is stated: “The wise will inherit honor” (Proverbs 3:35). That is the reason that masters of Torah are people deserving of honor and that is the appropriate reward deserved by those who teach Torah.

“וּתְמִימִים יִנְחֲלוּ טוֹב״ – וְאֵין טוֹב אֶלָּא תּוֹרָה, שֶׁנֶּאֱמַר: "כִּי לֶקַח טוֹב נָתַתִּי לָכֶם תּוֹרָתִי אַל תַּעֲזֹבוּ".

They add that besides the honor that Torah Sages merit, they merit “good” as well, as it is written: “And the honest will inherit goodness” (Proverbs 28:10); and “good” is nothing other than Torah, which is the source and the origin of good, as it is stated: “For a good lesson I have given you: My Torah, do not forsake it” (Proverbs 4:2).

כַּךְ הִיא דַּרְכָּהּ שֶׁל תּוֹרָה: פַּת בְּמֶלַח תֹּאכַל, וּמַיִם בִּמְשׂוּרָה תִּשְׁתֶּה, וְעַל הָאָרֶץ תִּישַׁן, וְחַיֵּי צַעַר תִּחְיֶה, וּבַתּוֹרָה אַתָּה עָמֵל.

This is the path of Torah,the path by which a person merits to study Torah properly and to be exalted through it. Even if you will eat bread with salt, as do the poorest of the poor, who have nothing to add to bread other than salt, “you will drink water by measure” (Ezekiel 4:11)and nothing beyond that, you will sleep on the ground, not on a bed, you will live a life of suffering, due to the privation, but, nevertheless, in the Torah you shall toiland devote most of your time to it.

אִם אַתָּה עֹשֶׂה כֵּן – “אַשְׁרֶיךָ וְטוֹב לָךְ״, “אַשְׁרֶיךָ״ – בָּעוֹלָם הַזֶּה, “וְטוֹב לָךְ״ – לָעוֹלָם הַבָּא.

If you do so, “you are happy, and it is good for you” (Psalms 128:2),as theSages expounded this verse: “You are happy” in this world, as when a person can engage in Torah study despite all the suffering, scarcity, and lack of worldly pleasures, it brings happiness, as he lives a life of inherent meaning, without the complications and concerns tied to owning considerable wealth; “and it is good for you” in the World to Come, as he will certainly receive a great reward for having engaged in Torah study.

אַל תְּבַקֵּשׁ גְּדוּלָּה לְעַצְמְךָ, וְאַל תַּחְמוֹד כָּבוֹד.

Do not seek prominence,a position of authority or importance, for yourself,and do not covet honor. Although it is appropriate to accord honor to the Sages,the Sages themselvesshould not desire or covet it.

יוֹתֵר מִלִּמּוּדְךָ עֲשֵׂה. וְאַל תִּתְאַוֶּה לְשׁוּלְחָנָם שֶׁל מְלָכִים, שֶׁשּׁוּלְחָנְךָ גָּדוֹל מִשּׁוּלְחָנָם, וְכִתְרְךָ גָּדוֹל מִכִּתְרָם, וְנֶאֱמָן הוּא בַּעַל מְלַאכְתְּךָ שֶׁיְּשַׁלֵּם לְךָ שְׂכַר פְּעוּלָּתֶךָ.

Let your actions exceed what you are accustomed to perform; expend great effort. And do not aspire to the table of kings, which contains wealth, prominence, and honor, as your table, that of one who engages in Torah study, is greater than their table, and your crown, the crown of Torah, is greater than their crown. Moreover, beyond the present situation, your employer, God, for whom you work, is trusted to pay you the reward for your action in the World to Come.

גְּדוֹלָה תּוֹרָה יוֹתֵר מִן הַכְּהוּנָּה וּמִן הַמַּלְכוּת, שֶׁהַמַּלְכוּת נִקְנֵית בִּשְׁלֹשִׁים מַעֲלוֹת, וְהַכְּהוּנָּה בְּעֶשְׂרִים וְאַרְבַּע, וְהַתּוֹרָה נִקְנֵית בְּאַרְבָּעִים וּשְׁמֹנָה דְּבָרִים:

The virtue of Torah is greater than that of priesthood and monarchy. Proof for this is that monarchy is acquired with thirty virtues,as the greatness of monarchy is manifest in thirty types of special rights and mitzvot that the king has thanks to his special status, as detailed in the Bible and the Mishna; priesthood is acquired and manifest with twenty-four special virtues, mitzvot, sanctity, and “gifts of the priesthood” that the Torah granted the priests; and Torah is acquired through forty-eight matters:

בְּתַלְמוּד,

בִּשְׁמִיעַת הָאוֹזֶן,

בַּעֲרִיכַת שְׂפָתַיִם,

בְּבִינַת הַלֵּב,

בְּשִׂכְלוּת הַלֵּב,

בְּאֵימָה,

בְּיִרְאָה,

בַּעֲנָוָה,

בְּשִׂמְחָה,

בְּשִׁמּוּשׁ חֲכָמִים,

בְּדִקְדּוּק חֲבֵרִים,

וּבְפִלְפּוּל הַתַּלְמִידִים,

בְּיִשּׁוּב,

בְּמִקְרָא,

בְּמִשְׁנָה,

בְּמִעוּט שֵׁינָה,

בְּמִעוּט שִׂיחָה,

בְּמִעוּט תַּעֲנוּג,

בְּמִעוּט שְׂחוֹק,

בְּמִעוּט דֶּרֶךְ אֶרֶץ,

בְּאֶרֶךְ אַפַּיִם,

בְּלֵב טוֹב,

בֶּאֱמוּנַת חֲכָמִים,

וּבְקַבָּלַת הַיִּסּוּרִין.

הַמַּכִּיר אֶת מְקוֹמוֹ,

Regarding the previous matter, the mishna adds: You learned elsewhere that anyone who cites a statement in the name of the one who said it, beyond the fact that this entails integrity and fairness, he brings redemption to the world, as it is stated: “Esther said to the king in the name of Mordekhai” (Esther 2:22). Ultimately, the redemption of Purim began and developed from this matter, as when the king was reminded of Mordekhai, he accorded him honor and promoted him.

וְהַשָּׂמֵחַ בְּחֶלְקוֹ,

וְהָעוֹשֶׂה סְיָיג לִדְבָרָיו,

וְאֵינוֹ מַחֲזִיק טוֹבָה לְעַצְמוֹ,

אָהוּב,

אוֹהֵב אֶת הַמָּקוֹם,

אוֹהֵב אֶת הַבְּרִיּוֹת,

אוֹהֵב אֶת הַצְּדָקוֹת,

אוֹהֵב אֶת הַמֵּישָׁרִים,

אוֹהֵב אֶת הַתּוֹכָחוֹת,

מִתְרַחֵק מִן הַכָּבוֹד,

וְלֹא מֵגִיס לִבּוֹ בְּתַלְמוּדוֹ,

וְאֵינוֹ שָׂמֵחַ בְּהוֹרָאָה,

נוֹשֵׂא בְּעוֹל עִם חֲבֵרוֹ,

מַכְרִיעוֹ לְכַף זְכוּת,

מַעֲמִידוֹ עַל הָאֱמֶת,

מַעֲמִידוֹ עַל הַשָּׁלוֹם,

מִתְיַשֵּׁב לִבּוֹ בְּתַלְמוּדוֹ,

שׁוֹאֵל וּמֵשִׁיב, שׁוֹמֵעַ וּמוֹסִיף,

הַלּוֹמֵד עַל מְנָת לְלַמֵּד,

וְהַלּוֹמֵד עַל מְנָת לַעֲשׂוֹת,

הַמַּחְכִּים אֶת רַבּוֹ,

וְהַמְכַוֵּן אֶת שְׁמוּעָתוֹ,

וְהָאוֹמֵר דָּבָר בְּשֵׁם אוֹמְרוֹ.

הָא לָמַדְתָּ שֶׁכָּל הָאוֹמֵר דָּבָר בְּשֵׁם אוֹמְרוֹ מֵבִיא גְּאוּלָּה לָעוֹלָם, שֶׁנֶּאֱמַר: "וַתֹּאמֶר אֶסְתֵּר לַמֶּלֶךְ בְּשֵׁם מָרְדֳּכָי".

גְּדוֹלָה תּוֹרָה שֶׁהִיא נוֹתֶנֶת חַיִּים לְעוֹשֶׂיהָ, בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא.

Torah is great, as it provides life for its practitioners in this world and in the World to Come.

שֶׁנֶּאֱמַר: "כִּי חַיִּים הֵם לְמֹצְאֵיהֶם וּלְכָל בְּשָׂרוֹ מַרְפֵּא".

As it is stated: “For they are life for those who find them, and healing for all one’s flesh” (Proverbs 4:22). “Life for those who find them” – in the World to Come; “and healing for all one’s flesh” – in this world. And moreover,the verse says: “It will be healing for your navel and an elixir for your bones” (Proverbs 3:8).The Torah heals those who embrace it, and it is an elixir that strengthens one’s bones.

וְאוֹמֵר: "רִפְאוּת תְּהִי לְשָׁרֶּךָ וְשִׁקּוּי לְעַצְמוֹתֶיךָ".

And it says: “It is a tree of life for those who hold on to it, and its supporters are happy” (Proverbs 3:18), as it provides life and happiness for those who embrace and fulfill it, as well as for those who provide assistance to others who study Torah.

וְאוֹמֵר: "עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר".

And it says: “For they will be a graceful adornment for your head, and necklaces for your neck” (Proverbs 1:26), as matters of Torah provide a person with both beauty and glory.

וְאוֹמֵר: "כִּי לִוְיַת חֵן הֵם לְרֹאשֶׁךָ וַעֲנָקִים לְגַרְגְּרֹתֶיךָ".

And it says, similarly: “It will give your head an adornment of grace; it will bestow upon you a crown of glory” (Proverbs 4:9).

וְאוֹמֵר: "תִּתֵּן לְרֹאשְׁךָ לִוְיַת חֵן עֲטֶרֶת תִּפְאֶרֶת תְּמַגְּנֶךָּ".

And it says: “Length of days is on its right; on its left is wealth and honor” (Proverbs 3:16).The Torah provides long life on the one hand and wealth and honor on the other.

וְאוֹמֵר: "כִּי בִי יִרְבּוּ יָמֶיךָ וְיוֹסִיפוּ לְךָ שְׁנוֹת חַיִּים".

And it says: “For they will add length of days, years of life, and peace to you” (Proverbs 3:2).

וְאוֹמֵר: "אֹרֶךְ יָמִים בִּימִינָהּ בִּשְׂמֹאולָהּ עֹשֶׁר וְכָבוֹד".

וְאוֹמֵר: "כִּי אֹרֶךְ יָמִים וּשְׁנוֹת חַיִּים וְשָׁלוֹם יוֹסִיפוּ לָךְ".

וְאוֹמֵר: “דְּרָכֶיהָ דַּרְכֵי נֹעַם וְכָל נְתִיבוֹתֶיהָ שָׁלוֹם״.

רַבִּי שִׁמְעוֹן בֶּן יְהוּדָה מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי אוֹמֵר: הַנּוֹי, וְהַכֹּחַ, וְהָעוֹשֶׁר, וְהַכָּבוֹד, וְהַחָכְמָה, וְהַזִּקְנָה, וְהַשֵּׂיבָה, וְהַבָּנִים – נָאֶה לַצַּדִּיקִים וְנָאֶה לָעוֹלָם,

Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon ben Yoḥai: Beauty, strength, wealth, honor, wisdom, old age, the gray hair that accompanies it, and children are fitting for the righteous, as all these qualities can be found in them, and the matter is also fitting for the world.When these gifts are given to the righteous, they generate blessing for the entire world as well.

שֶׁנֶּאֱמַר: "עֲטֶרֶת תִּפְאֶרֶת שֵׂיבָה בְּדֶרֶךְ צְדָקָה תִּמָּצֵא".

As it is stated regarding the beauty of old age: “Gray hair is a crown of glory; it will be found in the way of righteousness” (Proverbs 16:31).Gray hair is a crown and glory for those who follow the path of righteousness.

וְאוֹמֵר: "תִּפְאֶרֶת בַּחוּרִים כֹּחָם וַהֲדַר זְקֵנִים שֵׂיבָה".

And it says regarding strength: “The glory of young men is their strength, and the splendor of elders is gray hair” (Proverbs 20:29).Both strength and gray hair are among the positive qualities that people have, each at its appropriate time, and old age is something that contains splendor.

וְאוֹמֵר: "עֲטֶרֶת חֲכָמִים עָשְׁרָם".

And it says regarding wealth: “The crown of the wise is their wealth” (Proverbs 14:24).

וְאוֹמֵר: "עֲטֶרֶת זְקֵנִים בְּנֵי בָנִים וְתִפְאֶרֶת בָּנִים אֲבוֹתָם".

And it says regarding children: “The crown of elders is grandchildren, and the glory of children is their fathers” (Proverbs 17:6).

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

And it says regarding honor: “The moon will be disgraced and the sun will be ashamed, for the Lord of hosts will reign on Mount Zion and in Jerusalem, and glory will be before His elders” (Isaiah 24:23).Honor is a fine gift for the righteous.

רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אוֹמֵר: אֵלּוּ שֶׁבַע מִדּוֹת שֶׁמָּנוּ חֲכָמִים לַצַּדִּיקִים – כּוּלָּם נִתְקַיְּמוּ בְּרַבִּי וּבָנָיו.

Rabbi Shimon ben Menasya says: These are seven qualities that the Sages enumerated regarding the righteous; they were all fulfilled in Rabbi Yehuda HaNasi and in his sons.

אָמַר רַבִּי יוֹסֵי בֶּן קִיסְמָא: פַּעַם אַחַת הָיִיתִי מְהַלֵּךְ בַּדֶּרֶךְ, וּפָגַע בִּי אָדָם אֶחָד, וְנָתַן לִי שָׁלוֹם, וְהֶחֱזַרְתִּי לוֹ שָׁלוֹם.

Rabbi Yosei ben Kisma says: Once I was walking along the way and a certain personencountered me. He greeted me in the manner that a person greets one who is greater than him, and I responded and greeted him.

אָמַר לִי: רַבִּי, מֵאֵיזֶה מָקוֹם אַתָּה? אָמַרְתִּי לוֹ: מֵעִיר גְּדוֹלָה שֶׁל חֲכָמִים וְשֶׁל סוֹפְרִים אֲנִי. אָמַר לִי: רַבִּי, רְצוֹנְךָ שֶׁתָּדוּר עִמָּנוּ בִּמְקוֹמֵנוּ, וַאֲנִי אֶתֵּן לְךָ אֶלֶף אֲלָפִים דִּינְרֵי זָהָב וַאֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת?

He said to me: Rabbi, from what place are you? I said to him: I am from a large city of Sages and scribes, teachers of Torah. He said to me: Rabbi, would you like to reside with us in our place, our city, and become our leader, and I will give you thousands upon thousands of gold dinars, gems, and pearls?

אָמַרְתִּי לוֹ: בְּנִי, אִם אַתָּה נוֹתֵן לִי כָּל כֶּסֶף וְזָהָב וַאֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת שֶׁבָּעוֹלָם, אֵינִי דָּר אֶלָּא בִּמְקוֹם תּוֹרָה. לְפִי שֶׁבִּשְׁעַת פְּטִירָתוֹ שֶׁל אָדָם, אֵין מְלַוִּין לוֹ לָאָדָם לֹא כֶּסֶף וְלֹא זָהָב, וְלֹא אֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת, אֶלָּא תּוֹרָה וּמַעֲשִׂים טוֹבִים בִּלְבַד, שֶׁנֶּאֱמַר: "בְּהִתְהַלֶּכְךָ תַּנְחֶה אֹתָךְ, בְּשָׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ, וַהֲקִיצוֹתָ הִיא תְשִׂיחֶךָ"; "בְּהִתְהַלֶּכְךָ תַּנְחֶה אֹתָךְ" – בָּעוֹלָם הַזֶּה, "בְּשָׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ" – בַּקֶּבֶר, "וַהֲקִיצוֹתָ הִיא תְשִׂיחֶךָ" – לָעוֹלָם הַבָּא.

I said to him: If you were to give me all the silver, gold, gems, and pearls in the world, I would reside only in a place of Torah, in which Sages reside, and your place is not a place of that kind.This is because, at the moment of a person’s death it is not silver, gold, gems, and pearls that accompany a person, as these are pertinent only in this world. But rather, it is only Torah and good deeds, which are spiritual acquisitions, that accompany the soul even after death, as it is stated: “It will guide you when you walk; when you lie down, it will protect you, and when you awaken, it will be your conversation” (Proverbs 6:22). “It will guide you when you walk” – during your lifetime in this world; “when you lie down, it will protect you” – when you are in the grave; “and when you awaken, it will be your conversation” – in the World to Come, after the revival of the dead.

וְכֵן כָּתוּב בְּסֵפֶר תִּילִּים עַל יְדֵי דָוִד מֶלֶךְ יִשְׂרָאֵל: "טוֹב לִי תוֹרַת פִּיךָ מֵאַלְפֵי זָהָב וָכָסֶף".

Likewise, it is written in the book of Psalms by David king of Israel: “The teaching of Your mouth is better for me than thousands of gold and silver pieces” (Psalms 119:72); Torah is more valuable than all the wealth in the world.

וְאוֹמֵר: "לִי הַכֶּסֶף וְלִי הַזָּהָב נְאֻם ה' צְבָאוֹת".

Moreover, it says: “Mine is the silver, and Mine the gold – the utterance of the Lord of hosts” (Haggai 2:8).Ultimately, silver and gold are also gifts from God, and if He wishes for a certain person to have great wealth of that kind, He can provide it to him wherever he may be.

חֲמִשָּׁה קִנְיָנִים קָנָה הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעוֹלָמוֹ, וְאֵלּוּ הֵן: תּוֹרָה קִנְיָן אֶחָד, שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד, אַבְרָהָם קִנְיָן אֶחָד, יִשְׂרָאֵל קִנְיָן אֶחָד, בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד.

God acquired [kana] five possessions in His world; although the whole world in its entirety is made by God and is His possession, in any case He characterizes five particular matters as His special possession. And they are: Torah, one possession, the heavens and the earth, one possession, Abraham our forefather, one possession, Israel, one possession, the Temple, one possession. The mishna cites proof from verses for each of these matters:

תּוֹרָה מִנַּיִן? דִּכְתִיב: "ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז".

With regard to Torah, from where is it derived? As it is written in the name of the Torah: “The Lord acquired me [kanani] at the beginning of His way, the earliest of His undertakings from then” (Proverbs 8:22).

שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד מִנַּיִן? דִּכְתִיב: "כֹּה אָמַר ה' הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי, אֵי זֶה בַיִת אֲשֶׁר תִּבְנוּ לִי וְאֵי זֶה מָקוֹם מְנוּחָתִי". וְאוֹמֵר: "מָה רַבּוּ מַעֲשֶׂיךָ ה' כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ".

The heavens and the earth, one possession, from where is it derived? As it is written: “So said the Lord: The heavens are My throne and the earth is My footstool; what house could you build for Me, and what place could be My resting place?” (Isaiah 66:1).The heavens and the earth are God’s seat. And, indicating that they were called possession [kinyan], it says: “Lord, how manifold are Your deeds, in wisdom have You made them all. The earth is full of Your possessions [kinyanekha]” (Psalms 104:24).

אַבְרָהָם קִנְיָן אֶחָד מִנַּיִן? דִּכְתִיב: "וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ".

Abraham, one possession [kinyan], from where is it derived? As it is written in the blessing that Malkitzedek king of Shalem blessed Abraham: “He blessed him, and he said: Blessed is Abram to God, the Most High, Master [koneh] of heavens and earth” (Genesis 14:19).Abraham, who is blessed to God, is also considered to be a kinyan of God.

יִשְׂרָאֵל קִנְיָן אֶחָד מִנַּיִן? דִּכְתִיב: "עַד יַעֲבֹר עַמְּךָ ה' עַד יַעֲבֹר עַם זוּ קָנִיתָ". וְאוֹמֵר: "לִקְדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה וְאַדִּירֵי כָּל חֶפְצִי בָם".

The people of Israel, one possession [kinyan], from where is it derived? As it is written: “Until the passage of Your people, Lord, until the passage of this people whom You have acquired [kanita]” (Exodus 15:16).Moreover, it says: “With the holy of the earth and the majestic ones, all My desire is with them” (Psalms 16:3).Not only are they His possession, but He especially desires them.

בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד מִנַּיִן? דִּכְתִיב: "מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה' מִקְּדָשׁ ה' כּוֹנְנוּ יָדֶיךָ". וְאוֹמֵר: "וַיְבִיאֵם אֶל גְּבוּל קָדְשׁוֹ הַר זֶה קָנְתָה יְמִינוֹ".

The Temple, one possession [kinyan], from where is it derived? As it is written: “The place You fashioned for Your dwelling, Lord, the Sanctuary, my Lord, that Your hands established” (Exodus 15:17), as the Temple is the handiwork of God.Moreover, it says: “He brought them to the boundary of His holiness, to this mountain owned [kaneta] by His right hand” (Psalms 78:54).The mountain of the Lord that the Lord created with His right hand, as it were, is also called the kinyan of God.

כָּל מַה שֶּׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעוֹלָמוֹ – לֹא בְּרָאוֹ אֶלָּא לִכְבוֹדוֹ, שֶׁנֶּאֱמַר: "כֹּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו יְצַרְתִּיו אַף עֲשִׂיתִיו". וְאוֹמֵר: "ה' יִמְלֹךְ לְעֹלָם וָעֶד".

Everything that God created in His world, he created only for His glory, to exalt the Creator, as the world is the place where His glory is revealed. As it is stated: “Everything that is called by My name and for My glory, I created it, I fashioned it, indeed, I made it” (Isaiah 43:7). This is not only true regarding what was already created, but it is also the purpose of the world for all generations, as it says: “The Lord will reign forever and ever” (Exodus 15:18).