meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Mishnah/Seder Nashim/Mishnah Kiddushin/English/Open Mishnah.txt"}
text: Mishnah Kiddushin
  משנה קידושין
  Open Mishnah
  
  
  Mishnah Kiddushin
  
  
  
  
  
  A woman is acquired in three ways, and she acquires herself in two ways.  She is acquired through money, through a document, or through sexual intercourse.  Through money: Beit Shammai say, "With a <i>dinar</i> [a specific unit of money] or with the equivalent value of a <i>dinar</i>." And Beit Hillel say, "With a <i>perutah</i> or with the equivalent value of a <i>perutah</i>." How much is a <i>perutah</i>? One eighth of an Italian <i>issar</i> [a specific unit of money equal to one twenty-fourth of a <i>dinar</i>].  And she acquires herself through a bill  of divorce or through the death of the husband.  A <i>yevamah</i> [a widow whose brother-in-law performed levirate marriage with her] is acquired through sexual intercourse, and acquires herself through <i>chalitzah</i> [the ceremony performed by the widow of a childless man as an alternative way to release herself from the obligation to wait for levirate marriage] or through the death of the <i>yavam</i> [one upon whom has fallen the obligation to perform levirate marriage].
  A Hebrew slave is acquired through money or through a document, and acquires himself through years [of service], through the Jubilee Year, or through prorated monetary [payment]. A Hebrew maidservant has an advantage over him, in that she acquires herself through [physical] signs [of puberty].  [A slave] who [has his ear] pierced is acquired through [the] piercing, and acquires himself through the Jubilee Year or with the death of the master.
  A Canaanite slave is acquired through money, through a document or through <i>chazakah</i> [a presumption of ownership, generally regarding landed property, established by unchallenged, publically known possession for a certain period of time, together with a legally acceptable claim regarding how the property came into the possessor’s hands]. And he acquires himself through money by a third party or through a document by himself. These are the word of Rabbi Meir. And the Sages say, "Through money by himself and through a document by a third party, providing that the money be from a third party.
  A large animal is acquired through transfer [of the reins], and a small animal through lifting [it]; these are the words of Rabbi Meir and Rabbi Elazar. The Sages say, "A small animal is acquired through pulling [it]."
  Mortgaged property is acquired through money, through a document, or through <i>chazakah</i>; and non-mortgaged [property] is acquired only through pulling [it].  Property which is non-mortgaged can be acquired along with mortgaged property through money, through a document or through <i>chazakah</i>;  and that which is non-mortgaged can, [by association,] bind [itself to] that which is mortgaged [to force one] to take an oath regarding [that property].
  Anything that is used as currency for something else, once this [party to the transaction] takes possession [of it], this [other party] is obligated in its exchange. How so? If one exchanges a bull for a cow, or a donkey for a bull, once this one takes possession, this one is obligated for its exchange [i.e., the animal he agreed to exchange for it].  The Temple authority [acquires directly] through money, and the lay authority [acquires] through <i>chazakah</i>.  A verbal statement [declaring an object as belonging] to the Temple [authority] is like [physical] transfer to the lay [authority].
  [With regard to] all commandments of the son which are [incumbent] upon the father, men are obligated, and women are exempt. And [with regard to] all commandments of the father which are [incumbent] upon the son, both men and women are obligated.  And [with regard to] every positive commandment that is time-dependent, men are obligated and women are exempt. And [with regard to] every positive commandment which is not time-dependent, both men and women are obligated.  And [with regard to] every negative commandment, whether it is time-dependent or it is not time-dependent, both men and women are obligated, except for: "You shall not destroy [the corners of your beard]" (Leviticus 19:27), "You shall not round off [the corners of your head]" (ibid.),  and "You shall not become ritually impure for the dead" (Leviticus 21:1).
  The leanings, and the wavings, and the presentations, and the <i>kemitsot</i> [individual handfuls of the meal offering, which the priest takes to be put on the altar], and the incense offerings, and the <i>melikot</i> [instances of utilizing a slaughtering method used for bird sacrifices, employing the thumbnail instead of a knife], and the sprinklings, and the collections of blood are practiced by men, but not by women, except for the meal-offering of the <i>sotah</i> and of the female Nazirite, that they wave [them].
  Any commandment which is dependent on the Land [of Israel] only applies in the Land. And any commandment which is not dependent on the Land applies both in the Land and outside the Land, except for <i>orlah</i> [the fruit of a tree during the first three years after its planting, the consumption or usage of which is forbidden] and <i>kilayim</i> [the prohibition of  planting together certain plants]. And Rabbi Eliezer says, "Also <i>chadash</i> [grain from the current year that one is forbidden to eat until after the sixteenth of Nissan]"
  Anyone who performs a single commandment is bestowed with goodness, his days are lengthened, and he inherits the Land. And anyone who does not perform a single commandment is not bestowed with goodness, his days are not lengthened, and he does not inherit the Land. Anyone who is [involved in] Scripture, the Oral Law, and proper social behavior  will not easily [come to] sin, as it is stated, "And the three-ply cord is not quickly severed" (Ecclesiastes 4:12). Anyone who is not [involved in] Scripture, and not in the Oral Law, and not in proper social behavior is not part of civilization.
  
  
  
  A man may betroth by himself and through an agent, and a woman may become betrothed by herself and through an agent. A man may have his daughter betrothed when she is a <i>na'arah</i> [a pubescent girl distinguished from a prepubescent girl and a post-pubescent young women in a number of halakhic situations], by himself and through an agent.  [With regard to] one who says to a woman, "Be betrothed to me with this date, be betrothed to me with this [one];" if in one of them there is [at least] the value of a <i>perutah</i>, she is betrothed, and if not, she is not betrothed. [If he says,] "With this one, and with this one, and with this one," if there is [at least] the value of a <i>perutah</i> in all of them [combined], she is betrothed; and if not, she is not betrothed. If she was eating them one by one [as he gave them to her], she is not betrothed unless there is the value of [at least] a <i>perutah</i> in one of them.
  [If one says to a woman,] "Be betrothed to me with this cup of wine," and it is found to be of honey; "Of honey," and it is found to be of wine;  "With this <i>dinar</i> [a specific unit of money] of silver," and it is found to be of gold; "Of gold," and it is found to be of silver;  "On condition that I am rich," and he is found to be poor; "Poor," and he is found to be rich." [In all these cases] she is not betrothed.  Rabbi Shimon says, "If he deceived her to [her] advantage, [she] is betrothed."
  [If one says to a woman, "Be betrothed to me] on condition that I am a <i>kohen</i>," and he is found to be a Levite; "A Levite," and he is found to be a <i>kohen</i>; "A <i>netin</i> [a Gibeonite]," and he is found to be a <i>mamzer</i> [the offspring of certain prohibited relationships who may not marry into the general Jewish population]; "A <i>mamzer</i>," and he is found to be a <i>netin</i>;  "A village-dweller," and he is found to be a city-dweller; "A city-dweller," and he is found to be a village-dweller;  "On condition that my house is near the bathhouse," and it is found to be far; "Far [from the bathhouse]," and it is found to be near;  "On condition that I have an older daughter or maidservant," and he does not have; "On condition that I do not have [an older daughter or maidservant]," and he does have;  "On condition that I do not have sons," and he has; "On condition that I do have [sons]," and he does not have. And in all [of these cases], even though she says, "It was in my heart to be betrothed to him even so," she is not betrothed.  And the same is true [in cases where] she deceives him.
  One who says to his agent, "Go out and betroth on my  behalf a certain woman in a certain place," and he went and betrothed her in another place, she is not betrothed.  [However, if he said,] "Behold, she is in a certain place," and he went and betrothed her in another place, she is betrothed.
  [With regard to] one who betroths a woman on condition that she is not subject to any vows, and there were found to be vows to which she is subject, she is not betrothed. If he married her without conditions, and there were found to be vows to which she was subject, she leaves without a <i>ketubah</i> [monetary settlement payable to a woman upon divorce or the death of her husband].  [If one betroths a woman] on condition that she has no blemishes, and blemishes were found on her, she is not betrothed. If he married her without conditions, and blemishes were found on her, she leaves without a <i>ketubah</i>. All blemishes that disqualify kohanim disqualify women [in marriage].
  [With regard to] one who betroths two women with the value of a <i>perutah</i>, or a single woman with less than the value of a <i>perutah</i>, even though he sent betrothal gifts after this, she is not betrothed, as it was on account of the original betrothal that he sent [them]. And the same [is true for] a minor who betrothed [a woman].
  [With regard to] one who betroths a woman and her daughter or a woman and her sister simultaneously, they are not betrothed.  [There was] an incident with five women, and among them [were] two sisters, and one [man] gathered a basket of dates. [The basket of dates] belonged to them, but it was [fruits] of the sabbatical year. He said to them, "All of you are betrothed to me with this basket," and one of them accepted it on behalf of them all. And the Sages said, "The sisters are not betrothed."
  [With regard to a kohen] who betroths with his portion, whether of sacrifices of the highest degree of sanctity or of sacrifices of a lesser degree of sanctity, she is not betrothed.  [If he betroths her] with the second tithe, whether intentionally or unwittingly, he has not betrothed. These are the words of Rabbi Meir. Rabbi Yehudah says, "[If] unintentionally, he has not betrothed; intentionally, he has betrothed.  And [with regard to betrothing a woman] with a consecrated item, [if he does so] intentionally, he has betrothed; unintentionally, he has not betrothed. These are the words of Rabbi Meir. Rabbi Yehudah says, [If] unintentionally, he has betrothed; intentionally, he has not betrothed.
  [With regard to] one who betroths with <i>orlah</i> [the fruit of a tree during the first three years after its planting, the consumption or usage of which is forbidden], with <i>kilei hakerem</i> [the product of the prohibited planting of other species in a vineyard], or with an ox which is to be stoned [because it killed a person], or with a calf whose neck is to be broken [as part of a ceremony performed by the elders of a city when a corpse is found between two cities], or with the birds [offered as a sacrifice by] a <i>metzorah</i>, with the hair of a nazirite, or with the first born of a donkey, or with meat [mixed] with milk, or with non-sacrificial [animals] which were slaughtered in the [Temple] Courtyard, she is not betrothed.  If he sold them and betrothed [her] with the proceeds, she is betrothed.
  [With regard to] one who betroths with <i>terumah</i> [a portion of a crop given to a kohen which becomes holy upon separation, and can only be consumed by kohanim or their household], or with tithes, or with [sacrificial] gift portions [given to the kohen], or with the purifying water [used as part of the purification process of one who is impure due to contact with a corpse], or with the ash of the Red Heifer, she is betrothed, even if he is an Israelite [i.e., non-kohen].
  
  
  
  [With regard to] one who says to his fellow, "Go and betroth to me a certain woman," [and] he went and betrothed her for himself, she is betrothed [to the second one]. Similarly, [with regard to] one who says to a woman, "You are hereby betrothed to me after thirty days," and another came and betrothed her within thirty days, she is betrothed to the second one. [If it is] the daughter of a Kohen [becoming betrothed] to an Israelite [i.e., a non-Kohen], she may eat of the <i>terumah</i> .  [If he said, "You are hereby betrothed to me] from now and after thirty days," and another came and betrothed her within thirty days, she is betrothed and not betrothed. If it is the daughter of an Israelite to a kohen or the daughter of a Kohen to an Israelite, she may not eat of the <i>terumah</i>.
  [With regard to] one who says to a woman, "You are hereby betrothed to me on condition that I will give you two hundred <i>zuz</i> [a specific unit of money]," she is betrothed, and he must give [her the money]. "On condition that I give you [two hundred <i>zuz</i>] from now and until thirty days," if he gave it to her within thirty days, she is betrothed; and if not, she is not betrothed. "On condition that I have two hundred <i>zuz</i>," she is betrothed, [as long as] he has it. "On condition that I will show you [two hundred <i>zuz</i>]," she is betrothed and he must show it to her. and if he showed it to her on the [money-changer's] table, she is not betrothed.
  "On condition that I own a <i>beit kor</i> [a measure of area, equivalent to that area of land large enough to require a <i>kor</i> of seeds to sow it] of dirt [i.e., a field]," she is betrothed, [as long as] he has it. "On condition that I have [a <i>beit kor</i>] in a certain place," if he has it in that place, she is betrothed; if not, she is not betrothed. "On condition that I will show you a <i>beit kor</i>," she is betrothed, and he must show it to her. If he showed it to her in the valley, she is not betrothed.
  Rabbi Meir says, "Any condition that is not like the condition of the men of [the tribe of] Reuven and the men of [the tribe of] Gad is not a [valid] condition; as it says, "Moses said to them, 'If the men of Reuven and the men of Gad will cross with you,'" and it is written, "If they will not cross armed with you" (Numbers 32:29–30). Rabbi Hananiah, son of Gamliel says, "The matter needed to be stated, for if not so, it would be implied that even in the Land of Canaan they would not inherit [a portion of land]."
  [With regard to] one who betroths a woman, and [later] says, "I had thought that she was a Kohenet [daughter of a Kohen] and behold she is a Levite;" "A Levite, and behold she is a Kohenet;" "Poor, and behold she is rich;" "Rich, and behold she is poor;" [in all these cases] she is betrothed, because she did not deceive him.  [With regard to] one who says to a woman, "You are hereby betrothed to me after I convert;" "After you convert;" "After I am freed;" "After you are freed;" "After your husband dies;" "After your sister dies;" "After your <i>yavam</i> performs <i>chalitzah</i> [the ceremony performed to release a widow of a childless man from the obligation of levirate marriage];" [in all these cases] she is not betrothed.  Similarly, [with regard to] one who says to his fellow, "If your wife gives birth to a female, [the child] is hereby betrothed to me," she is not betrothed. If his fellow's wife was visibly pregnant, his words are valid; and if she gives birth to a female, she is betrothed.
  [With regard to] one who says to a woman, "You are hereby betrothed to me on condition that I speak on your behalf to the ruler," or "that I work for you as a laborer." If he speaks on her behalf to the ruler, or works for her as a laborer, she is betrothed; if not, she is not betrothed.  "On condition that father is willing." If the father is willing, she is betrothed; if not, she is not betrothed. If the father died, she is betrothed. If the son died, we instruct the father to say that he is not willing.
  [One who says,] "I had my daughter betrothed, but I do not know to whom I had her betrothed;" and another comes and says, "I betrothed her," he is believed. [If] this one says, "I betrothed her," and this [other] one says, "I betrothed her," they both [must] give a bill of divorce. And if they desire, one gives a bill of divorce and one marries her.
  [If one says,] "I had my daughter betrothed," or,  "I had her betrothed and divorced when she was a minor," and she is [still] a minor, he is believed. "I had her betrothed and divorced when she was a minor" and she is [currently] an adult, he is not believed.  "She was captured and I redeemed her," whether she is a minor or an adult, he is not believed.  One who said at his time of death, "I have sons," is believed; "I have brothers," he is not believed.  One who has his daughter betrothed without specifying [which one], adult daughters are not included.
  [With regard to] one who has two sets of daughters from two wives, and says, "I had my older daughter betrothed, but I do not know if it was the older of the older ones, or the older of the younger ones, or the younger of the older ones who is older than the older of the younger ones;" they are all forbidden, except for the youngest of the younger ones. These are the words of Rabbi Meir. Rabbi Yose says, "They are all permitted, except for the older of the older ones." [If he says,] "I had my younger daughter betrothed, but I do not know if it was the younger of the younger ones, or the younger of the older ones, or the older of the younger ones who is younger than the younger of the older ones, they are all forbidden, except for the oldest of the older ones. These are the words of Rabbi Meir. Rabbi Yossi says, "They are all permitted, except for the younger of the younger ones."
  [With regard to] one who says to a woman, "I betrothed you," and she says, "You did not betroth me;" he is forbidden to [marry] her relatives, and she is permitted to [marry] his relatives.  [With regard to one who says to a man,] "You betrothed me," and he says, "I did not betroth you;" he is permitted to [marry] her relatives, and she is forbidden to [marry] his relatives. [With regard to one who says to a woman,] "I betrothed you," and she says, "You betrothed none other than my daughter," he is forbidden to [marry] the relatives of the older one [i.e., the mother], and the older one is permitted to [marry] his relatives; he is permitted to [marry] the relatives of the younger one, and the younger one is permitted to [marry] his relatives.
  [With regard to one who says to a woman,] "I betrothed your daughter," and she says, "You betrothed none other than myself," he is forbidden to [marry] the relatives of the younger one, and the younger one is permitted to [marry] his relatives; he is permitted to [marry] the relatives of the older one, and the older one is forbidden to [marry] his relatives.
  Wherever there is [a valid] betrothal and no sin, the child follows the male [with regard to familial status]. Which is this? This is a Kohenet,  a Levite woman, or an Israelite woman who married a Kohen, a Levite or an Israelite.  Wherever there is [a valid] betrothal and there is a sin, the child follows the defective one. Which is this? This is a widow married to the Kohen Gadol [High Priest], a divorcee or a <i>chalutzah</i> [the widow of a childless man released from the obligation of levirate marriage by a ceremony performed by her brother-in-law] [married] to an ordinary Kohen, a <i>mamzeret</i> [the female offspring of certain prohibited relationships who may not marry into the general Jewish population] or a <i>Netina</i> [female Gibeonite] to an Israelite, a female Israelite to a <i>mamzer</i> or <i>Netina</i>.  [With] any [woman] for whom there is no betrothal to him, but there is betrothal to others, the child is a <i>mamzer</i>. Which is this? This is one who has sexual intercourse with any one of the forbidden sexual relations [mentioned] in the Torah.  Any [woman] for whom there is no betrothal either to him or to others, the child is like her. Which is this? This is the child of a [non-Jewish] maidservant or a non-Jewish woman.
  Rabbi Tarfon says, "It is possible for <i>mamzerim</i>" to be purified [from their status]. How so? A <i>mamzer</i> who married a [non-Jewish] maidservant, the child is a [non-Jewish] slave. If they were freed, the son becomes a free [ordinary Jew]. Rabbi Eliezer says:  This [child] is a <i>mamzer</i> slave.
  
  
  
  Ten [familial] statuses rose[came up] from Babylonia [to Israel]: Kohanim, Levites, Israelites, <i>chalalim</i> [offspring of a union prohibited to Kohanim, and who is thereby disqualified for the priesthood for marriage and Temple service.], proselytes, freed slaves, <i>mamzerim</i> [the offspring of certain prohibited relationships who may not marry into the general Jewish population], <i>netinim</i> [Gibeonites], <i>shetukim</i> and <i>asufim</i>.  Kohanim, Levites and Israelites are permitted to [marry] with one another. Levites, Israelites, <i>chalalim</i>, proselytes, and are permitted to marry one another. Proselytes, freed slaves,  <i>mamzerim</i>, <i>netinim</i>, <i>shetukim</i> and <i>asufim</i> are permitted to marry one another.
  And which are the <i>shetukim</i>? Anyone who knows [who] his mother [is], but does not know [who] his father [is]. And which are the <i>asufim</i>? Anyone who was gathered in from the market, and does not know [who] either his father or his mother [is]. Abba Shaul would call the <i>shetukei</i>, "investigated ones."
  All who are forbidden to marry within the [regular Jewish] community, are permitted to marry each other. Rabbi Yehudah forbids [this]. Rabbi Eliezer says, "[Those with] certain [status marrying others] with certain status is permitted; [those with] certain [status marrying others] with uncertain status, [those with] uncertain [status marrying others] with certain status, and [those with] uncertain [status marrying others] with uncertain status is [all] forbidden." And which are the uncertain ones? <i>shetukim</i>, <i>asufim</i>, and Samaritans.
  One who marries a <i>Kohenet</i> [the daughter of a kohen] needs to investigate her [status with regard to] four mothers, which are eight: Her mother; and her mother's mother; and her mother's father's mother, and her mother; and her father's mother, and her mother; and her father's father's mother, and her mother. [If a Kohen wants to marry] a Levite or an Israelite [woman], we add on to these another one.
  We do not investigate neither from the altar and above, nor from the platform and above, nor from the <i>Sanhedrin</i> [highest court, charged with deciding cases and appeals that had national significance. It was comprised of 71 scholars who had received the full traditional rabbinical ordination, and its decisions fixed Jewish practice for subsequent generations.] and above.  Anyone whose fathers were established [i.e., known] to be officers of the masses, [or] collector of charity may marry into the priesthood, and there is no need to investigate them.  Rabbi Yossi says, "Even one who was signed as a witness in the old court of Zippori." Rabbi Hanina, son of Antigonos says, "Even one who was written in the King's military roster."
  The daughter of a <i>chalal</i> is disqualified to [marry into] the priesthood forever. [With regard to] an Israelite who married a <i>chalalah</i>, his daughter is valid. [With regard to] a <i>chalal</i> who married the daughter of an Israelite, his daughter is disqualified to [marry into] the priesthood. Rabbi Yehuda says, "The daughter of a male convert is like the daughter of a <i>chalal</i>.
  Rabbi Eliezer ben Yaakov says, "[With regard to] an Israelite who married a female proselyte,  his daughter is fit to [marry into] the priesthood.  And [with regard to] a male proselyte who married the daughter of an Israelite, his daughter is fit to [marry into] the priesthood. But [with regard to] a male proselyte who married a female proselyte— his daughter is disqualified [from marrying into] the priesthood. [This is true] both for proselytes and for freed slaves, even for ten generations, until one's mother is a [naturally-born] Jew." Rabbi Yossi says, "Even [with regard to] a male proselyte who married a female proselyte, his daughter is fit to [marry into] the priesthood.
  One who says, "This son of mine is a <i>mamzer</i>," is not believed. Even if both [parents] say regarding a fetus which is in her womb, "It is a <i>mamzer</i>," they are not believed. Rabbi Yehudah says, "They are believed."
  [With regard to] one who gave authority to his agent to betroth his daughter [to another man], and he himself went and betrothed her, if his preceded, his betrothal is a [valid] betrothal, and if his agent's preceded, [the agent's] betrothal is a [valid] betrothal. And if it is not known [which preceded], both give a bill of divorce. And if they wish, one gives a bill of divorce and one marries her.  Similarly, [with regard to] a woman who gave authority to her agent to betroth her [to another man], and she herself went and betrothed herself, if hers preceded, her betrothal is a [valid] betrothal, and if her agent's preceded, his betrothal is a [valid] betrothal. If it is not known [which preceded], both give a bill of divorce. And if they wish, one gives a bill of divorce and one marries her.
  [With regard to] one who goes, he and his wife, overseas, and he comes [back] [with] his wife and his sons, and says, "The wife that went with me overseas, this is she, and these are her sons," he does not need to bring a proof, neither about the wife or about the sons." [If he says], "She died, and these are her sons," he must bring proof about the sons, but does not [need to] bring proof about the wife. 
  [If he says,] "I married a wife overseas, this is she and these are her sons," he must bring proof about the wife, but does not [need to] bring proof about the sons. [If he says] "She died, and these are her sons," he must bring proof about the wife and about the sons.
  One man may not be secluded with two women, but one woman may be secluded with two men. Rabbi Shimon says, "Even one man may be secluded with two women when his wife is with him; and he may sleep in the same inn with two women, because his wife guards him." A person may be secluded with his mother or with his daughter, and may [even] sleep with them in bodily contact. And if they grow up, this one should sleep in her garment, and this one should sleep in his garment.
  A bachelor should not study pedagogy [to teach young children], and a woman should not study pedagogy. Rabbi Eliezer says, "Even one who does not have a wife [anymore] should not study pedagogy."
  Rabbi Yehudah says, "An unmarried man should not herd animals, and two unmarried men should not sleep in the same garment." And the Sages permit it. Whoever's business is with women should not be alone with women. And one should not teach his son a profession [that would cause him to be] among women. Rabbi Meir says, "A person should always teach his son a clean and easy profession, and he should pray to the One to whom wealth and possessions belong, as there is no profession which does not have in it poverty and wealth. For poverty is not due to one's profession, and wealth is not due to one's profession, rather, it is all according to one's merit." Rabbi Shimon ben Elazar says, "Have you seen in all your days a beast or fowl that has a profession? [Yet] they sustain themselves without trouble. And weren't they created solely to serve me, and I was created to serve my Master. Isn't it logical, then, that I should be able to sustain myself without trouble? However, I my actions were bad, and I deprived myself of my sustenance." Abba Garin, a man of Tzaydin says in the name of Abba Guria, "A person should not teach his son [to be] a donkey-driver, a camel-driver, a barber, a sailor, a shepherd, or a shopkeeper, for their professions are the professions of thieves." Rabbi Yehudah says in his name, "Most donkey-drivers are wicked, and most camel-drivers are honorable. Most sailors are pious. The best physicians [are destined] for hell, and the most honorable among the butchers is the partner of Amalek." Rabbi Nehorai says, "I leave [aside] all professions in the world and I do not teach my son anything other than Torah, for a person enjoys its reward in this world and the principle remains into the world to come." And this is not the case for the rest of the professions. When a person encounters sickness, or old age, or suffering and is not able to engage in his profession, he will surely die of hunger. But the Torah is not like this; rather, it protects him from all evil in his youth and grants him an end and hope in his old age. Regarding his youth, what does it say? "Those who wait for the Lord will have their strength renewed" (Isaiah 40:31). Regarding his old age what does it say? "They shall still bear fruit in old age" (Psalms 92:15). And so it says with regard to Abraham, our father, peace be upon him, "And Abraham was old...and the Lord blessed Abraham with everything" (Genesis 24:1). We find that Abraham our father performed the entire Torah [even] before it was given, as it says "Because Abraham listened to My voice, and he observed My statutes, commandments, laws, and teachings" (Genesis 26:5).