meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Mishnah/Seder Nezikin/Pirkei Avot/English/Open Mishnah.txt"}
text: Pirkei Avot
  משנה אבות
  Open Mishnah
  
  
  Pirkei Avot
  
  
  
  
  
  Moshe received the Torah from Sinai, and transmitted it to Yehoshua, and Yehoshua to the elders, and the elders to the prophets, and the prophets transmitted it to the men of the Great Assembly. They said three things, "Be deliberate in judgment, stand up (establish) many students and make a fence for the Torah."
  Shimon the Righteous was from the remnants of the Great Assembly. He would say, "On three things the world stands: on the Torah, on the service and on acts of lovingkindness."
  Antigonos, man of Sokho, received from Shimon the Righteous. He would say, "Do not be as servants who are serving the master in order to receive a reward, rather be as servants who are serving the master not in order to receive a reward; and may the fear of Heaven be upon you."
  Yose ben Yoezer, man of Tsreida, and Yose ben Yochanan, man of Jerusalem, received from them. Yose ben Yoezer says, "May your house be a meeting house for Sages, become dirty in the dust of their feet and drink their words thirstily."
  Yose ben Yochanan, man of Jerusalem, says, "May your home be open wide, may the poor be members of your household and do not increase conversation with the woman." They so stated with his wife; all the more so with the wife of his friend. From this, the sages said, "Any time that a man increases conversation with the woman, he causes evil to himself and neglects the words of Torah; and, in his end, he inherits Geihinam."
  Yehoshua ben Perachiah and Nitai of Arbel received from them. Yehoshua ben Perachia says, "Make for yourself a mentor, acquire for yourself a friend and judge every person as meritorious."
  Nitai of Arbel says: "Distance [yourself] from a bad neighbor, do not befriend an evildoer and do not despair of punishment."
  Yehuda ben Tabai and Shimon ben Shetach received from them. Yehuda ben Tabai says, "Do not make yourself like the judges' advisers; and when the litigants are before you, they should be like evildoers in your eyes; and when they are excused from before you, they should be meritorious in your eyes - when they have accepted the judgment."
  Shimon ben Shatach says, "Examine the witnesses thoroughly, but be careful with your words, lest from them they learn to lie."
  Shemayah and Avtalyon received from them. Shemayah says, "Love work, hate lordship and do not become familiar with the government."
  Avtalyon says, "Sages, be careful with your words, lest you become obligated in an obligation of exile and are exiled to the place of evil waters, and the students who follow after you will drink and will die, and thus the name of Heaven is profaned."
  Hillel and Shammai received from them. Hillel says, "Be of the disciples of Aharon, loving peace and pursuing peace, loving the creatures and bringing them closer to Torah."
  He would say, "Spread a name, lose his name. And one who does not increase [knowledge] ceases. And one who does not study is liable to die. And one who makes use of the crown [of learning] passes away."
  He would say, "If I am not for me, who will be for me? And when I am for myself, what am I? And if not now, when?"
  Shammai says, "Make your Torah [study] fixed, say little and do much, and receive every person with a pleasant countenance."
  Rabban Gamliel says, "Make for yourself a mentor, remove yourself from doubt and do not frequently tithe by estimation."
  Shimon, his son, says, "All my days I grew up among the Sages, and I did not find anything good for the body except silence. And the exposition [of Torah] is not what is essential, but the action. And whoever increases words brings sin."
  Rabban Shimon ben Gamliel says, "On three things the world stands: on judgment, on truth and on peace, as it is said (Zachariah 8:16), 'Judge truth and the justice of peace in your gates.'"
  
  
  
  Rabbi [Yehuda haNasi] said: Which is the straight path that a person should choose for himself? Whichever [path] that is [itself] praiseworthy for the person adopting [it], And praiseworthy to him from [other] people.  And be as careful with a light commandment as with a weighty one, for you do not know the reward given [for the fulfillment] of [the respective] commandments. Also, weigh the loss [that may be sustained through the fulfillment] of a commandment against the reward [that may be obtained] for [fulfilling] it. And [weigh] the gain [that may be obtained through the committing] of a transgression against the loss [that may be sustained] by [committing] it.  Keep your eye on three things, and you will not come to sin: Know what is above you: An Eye that sees, and an Ear that hears, and all your deeds are written in a book.
  Rabban Gamliel the son of Rabbi Yehudah HaNasi said: Excellent is the study of the Torah together with a worldly occupation; for the exertion [expended] in both of them causes sin to be forgotten. And all [study of the] Torah in the absence of a worldly occupation comes to nothing in the end and leads to sin.  And all who work for the community, let them work for the [sake of the] name of Heaven; for the merit of their ancestors sustains them, And their righteousness (<i>tsidkatam</i>) will endure forever. And as for you [who work for the community, God says:] I credit you with a great reward, as if you [yourselves] had done it [on your own].
  Be careful about the government, as they approach a man only when they need him. They seem like good friends in good times, but they don't stay for him in time of his trouble.
  He was accustomed to say: Make His [God's] will like your will, so that He will make your will like His will. Nullify your will to His will, so that He will nullify the will of others to your will. Hillel says: Do not separate yourself from the community. Do not believe in yourself until the day of your death. Do not judge your fellow until you come to his place. Do not say something that cannot be heard, for in the end it will be heard. Do not say, "When I will be available I will study [Torah]," lest you never become available. 
  He was accustomed to say: A boor cannot fear sin. An ignorant person cannot be pious. A person prone to being ashamed cannot learn. An impatient person cannot teach. Not all who engage in a lot of business become wise. In a place where there is no man, strive to be a man.
  He also saw a skull that was floating on top of the water. He said (to it): "Since you drowned [others, others] drowned you. And in the end, those that drowned you will be drowned. 
  He was accustomed to say: The more flesh, the more worms. The more possessions, the more worry. The more wives, the more witchcraft. The more maidservants, the more lewdness. The more man-servants, the more theft. The more Torah, the more life. The more sitting [and studying], the more wisdom. The more counsel, the more understanding. The more charity, the more peace. One who has acquired a good name has acquired for himself. One who has acquired words of Torah has acquired for himself the life of the World to Come.
  Rabban Yochanan ben Zakkai received [the tradition] from Hillel and Shammai. He used to say: If you have learned a lot of Torah, do not credit it favorably for yourself, because for this you were created. Rabbi Yochanan ben Zakkai had five students: Rabbi Eliezer ben Horkenos, Rabbi Yehoshua ben Chananya, Rabbi Yosi the Priest, Rabbi Shimon ben Netanel, and Rabbi Elazar ben Arakh. He would recount their praises: Rabbi Eliezer ben Horkenos is a pit covered in plaster that does not lose a drop. Rabbi Yehoshua ben Chananya--happy is the one who gave birth to him! Rabbi Yosi the Priest is pious. Rabbi Shimon ben Netanel fears sin. And Rabbi Elazar ben Arakh is an ever-strengthening fountain. He [Rabban Yochanan ben Zakkai] used to say: If all the sages of Israel were on one side of a balance scale, and Rabbi Eliezer ben Horkenos were on the other side, he [Rabbi Eliezer] would outweigh them all. Abba Shaul said in his name that if all the sages of Israel, including Rabbi Eliezer ben Horkenos, were on one side of a balance scale, and Rabbi Elazar ben Arakh were on the other side, he [Rabbi Elazar] would outweigh them all. 
  He said to them: Go out and see what is a straight path that a person should cling to. Rabbi Eliezer says: A good eye. Rabbi Yehoshua says: A good friend. Rabbi Yosi says: A good neighbor. Rabbi Shimon says: Seeing the consequences of one's actions. Rabbi Elazar says: A good heart. He said to them: I see the words of Rabbi Elazar ben Arakh [as better than] all of yours, because your words are included in his. He said to them: Go out and see what is an evil path that a person should distance himself from. Rabbi Eliezer says: A bad eye. Rabbi Yehoshua says: A bad friend. Rabbi Yosi says: A bad neighbor. Rabbi Shimon says: One who borrows but does not repay. Borrowing from a person is like borrowing from the Omnipresent blessed be He, as it says (Psalms 37:21) "The wicked borrow and do not repay, but the righteous one gives graciously." Rabbi Elazar says: A bad heart. He said to them: I see the words of Rabbi Elazar ben Arakh [as better than] all of yours, for your words are included in his.
  They said three things. Rabbi Eliezer says: The honor of your friend should be as dear to you as your own, and do not be easy to anger, and repent one day before your death. And warm yourself by the fire of the Sages, but be cautious around their coals that you should not be burned, for their bite is the bite of a fox, and their sting is the sting of a scorpion, and their hiss is the hiss of a Seraph, and all of their words are like burning coals.
  Rabbi Yehoshua says: The evil eye, the evil inclination, and hatred of the creations remove a person from the world.
  Rabbi Yosi says: The money of your friend should be as dear to you as your own. Prepare yourself to study Torah, for it is not an inheritance for you. All of your actions should be for the sake of Heaven.
  Rabbi Shimon says: Be careful in the reciting of Shema (and praying). When you pray, do not make your prayer fixed, rather prayers for mercy and supplication before the Omnipresent, blessed be He, as it says (Joel 2, 13), "For He is gracious and merciful, long-suffering and full of kindness, and repents of the evil." And do not be wicked in your own eyes.
  Rabbi Elazar says: Be diligent in learning Torah, and know what to respond to one who denigrates the Torah. Know before Whom you labor--the Master of your work is trustworthy to pay you the wage for your activity.
  Rabbi Tarfon said: The day is short and the work is much, and the workers are lazy and the reward is great, and the Master of the house is pressing.
  He used to say: It is not your responsibility to finish the work, but neither are you free to desist from it. If you have learned much Torah, your reward will be much; and the Master of your work is trustworthy to pay you the wage for your activity. And know, the giving of reward to the righteous is in the future to come.
  
  
  
  Akavia ben Mahalalel said: Keep in mind three things, And you will not come into the hands of sin:  Know: From where you came, And to where you are going, And before Whom you will have to give an account and a reckoning.  From where did you come? From a putrid drop.  And to where are you going? To a place of dust, worms, and maggots.  And before Whom will you have to give an account and a reckoning? Before the King of kings, the Holy One, Blessed be He.
  Rabbi Chanina, the Deputy High Priest, said: Pray for the welfare of the government, For were it not for the fear of it, One person would eat the other alive.  Rabbi Chanania ben Tradyon said: [When] two sit together and there are no words of Torah [spoken] between them, This is a session of scorners, As it is said (in Psalm 1:1): “[Happy is the man who has] not . . . sat in the seat of the scornful.”  But [when] two sit together and there are words of Torah [spoken] between them, The Divine Presence rests with them, As it is said (in Malachi 3:16): “Then they who feared the Lord spoke one with another, and the Lord hearkened and heard, and a book of remembrance was written before Him, for them who feared the Lord and who thought upon His Name.”  [The Mishnah asks:] I have no [Scriptural support for the proposition that the Divine Presence rests with them] except [with] two. From where [is there proof that] even [when there is only] one [person studying Torah], The Holy One, Blessed be He, determines a reward for him? As it is said (in Lamentations 3:28): “Though he sits alone and [meditates] in silence, yet he takes [a reward] to himself.”
  
  Rabbi Hanina the son of Hachinai says: He who stays awake at night, and wanders on a solitary road, and empties his heart for folly, is deemed by Scripture to be as if he was guilty [of an offense punishable by the forfeiture] of his life.
  R. Nechunya b. Hakanah said: Anyone who accepts the yoke of Torah upon himself will have the yoke of kingship and the yoke of "the way of the land" lifted from him.  And anyone who rejects from himself the yoke of Torah will have the yoke of kingship and the yoke of "the way of the land" placed upon him.
  Rabbi Chalafta [ben Dosa] of Kfar Chananiah said: [When] ten sit together and occupy themselves with Torah, The Divine Presence rests among them, As it is said (in Psalm 82:1): “God stands in the congregation of God.”  And from where [can one learn that the Divine Presence rests] even [among] five? As it is said (in Amos 9:6): “And He has founded His band upon the earth.”  And from where [can one learn that the Divine Presence rests] even [among] three? As it is said (in Psalm 82:1): “In the midst of the judges He judges.”  And from where [can one learn that the Divine Presence rests] even [with] two? As it is said (in Malachi 3:16): “Then they who feared the Lord spoke one with another, And the Lord hearkened, and heard.”  And from where [can one learn that the Divine Presence rests] even [with] one? As it is said (in Exodus 20:20 (20:21 in NJPS)): “In every place where I cause My Name to be mentioned I will come to you and bless you.”
  Rabbi Elazar of Bartuta says: Give Him what is His, for you and yours are His. And so says David, "For all things come of Thee, and of Thine own have we given Thee" (I Chronicles 29:14). Rabbi Shimon says: He who is walking on his way while repeating his studies, and interrupts his studies and says, 'How lovely is this tree! And how lovely is this newly plowed field!' is deemed by Scripture to be as if he was guilty [of an offense punishable by the forfeiture] of his life.
  
  
  
  
  
  
  
  
  
  Rabbi Elazar ben Azariah says: If there is no Torah, there is no worldly occupation, if there is no worldly occupation, there is no Torah.  If there is no wisdom, there is no fear of God; if there is no fear of God, there is no wisdom.  If there is no knowledge, there is no understanding; if there is no understanding, there is no knowledge.  If there is no flour, there is no Torah; if there is no Torah, there is no flour.   He used to say: Anyone whose wisdom exceeds his deeds, to what is he compared?  To a tree who branches are many but whose roots are few; then the winds comes and uproots it and turns it upside down; as it is said; "And he shall be like a lonely juniper tree in the wasteland and shall not see when good comes, but shall inhabit the parched places of the wilderness, a salt filled land which is uninhabitable." [Jeremiah 17:6].  But one whose deeds exceed one's wisdom, what is that person like?  Like a tree whose branches are few, but whose roots are many; even if all the winds of the world were to come and blow upon it, they would not move it from its place, as it is said; "He shall be like a tree planted by the waters, which spreads out its roots by the river, and shall not perceive when heat comes, but its leaf shall remain fresh; and it will not be troubled in the year of drought, nor will it cease to bear fruit." [Jeremiah 17:8].
  
  
  
  Ben Zoma says:    Who is the wise one? He who learns from all men, as it says, "I have acquired understanding from all my teachers" (Psalms 119:99).    Who is the mighty one? He who conquers his desire, as it says, "slowness to anger is better than a mighty person." (Proverbs 16:32).    Who is the rich one? He who is happy with his lot, as it says, "When you eat [from] the work of your hands, you will be happy, and it will be well with you" (Psalms 128:2). "You will be happy" in this world, and "it will be well with you" in the world to come.    Who is honored? He who honors the created beings, as it says, "For, those who honor Me, I will honor; and those who despise me will be held in little esteem" (I Samuel 2:30).
  Ben Azzai says: Run to do an easy mitzvah, and flee from sin; since one mitzvah leads to another mitzvah, and one sin leads to another sin; since the reward for a mitzvah is another mitzvah, and the reward for one sin is another sin.
  [Ben Azai] would say: Do not disparage anyone, and do not shun any thing. For you have no man who does not have [his] hour, and you have no thing which does not have a place.
  Rabbi Levitas, a man of Yavneh, would say: Be very, very humble in spirit, for the hope of mortal man is with the worms. Rabbi Yochanan, son of Berukah would say: Whoever desecrates the Name of Heaven secretly, his punishment will be public. There is no differentiation between intentional and unintentional when it comes to desecration of God's name.
  Rabbi Yishmael [his son] would say: One who studies Torah in order to teach will be given the opportunity to both study and to teach. One who studies in order to practice will be given the opportunity to study, to teach, to observe, and to practice. Rabbi Tzadok used to say: Do not make the Torah into a crown with which to aggrandize yourself, and don't use it as a spade with which to dig into them. Like Hillel used to say: One who makes use of the crown of the Torah will perish. Which infers that any one who exploits the words of the Torah removes themselves from the living world.
  Rabbi Yosi says: One who honors the Torah will find themselves honored by others. One who desecrates the Torah will find themselves dishonored by others.
  Rabbi Yishmael, his son, says: One who avoids judging spares themselves enmity, theft, and false oaths. One who issues hasty rulings in Torah matters is an imbecile, wicked, and arrogant.
  He would say: Don't be a lone judge, for there is no lone judge aside from the One [God]. And don't say,"Accept my opinion," for that is for them to decide; not you.
  Rabbi Yonatan says: Anyone who implements the Torah in poverty, in the end will implement it in wealth. And anyone that disregards the Torah in wealth, will in the end disregard it in poverty.
  .Rabbi Meir says: Engage minimally in business and fully engage with Torah. Be humble of spirit before everyone. If you neglect the Torah, many reasons for neglecting it will be presented to you. And if you engage laboriously in Torah, God has abundant reward to grant you.
  Rabbi Eliezer son of Yaakov says: One who does a single good deed acquires a single defender. One who does a single sin acquires a single prosecutor. Repentance and good deeds are a shield against punishment. Rabbi Yochanan the shoemaker said: Every gathering that is for the sake of Heaven will endure. And every gathering that isn't for the sake of Heaven will not endure, in the end.
  .Rabbi Elazar son of Shamua says: Let the honor of your student be as beloved to you as your own, and the honor of your fellow be like the reverence of your teacher, and the reverence of your teacher be like the reverence of Heaven.
  Rabbi Yehuda says: Be careful when teaching, for your errors in teaching are considered as intentional transgression. Rabbi Shimon said: There are three crowns: the crown of Torah, the crown of priesthood and the crown of the monarchy - but the crown of a good name outweighs them all.
  Rabbi Nehorai says: Exile yourself to a place of Torah, and don't say that the Torah will follow you, because it's your colleagues who will make it yours. Don't rely on your lone understanding.
  Rabbi Yanai says: We don't have the ability to explain the success of the wicked or the suffering of the righteous. Rabbi Mattia son of Heresh said: Be the first to greet every person. And better a tail to lions than a head to foxes.
  Rabbi Jacob says: This world is like a hallway to the future world. Prepare yourself in the hallway that you may enter into the banquet hall.
  
  Rabbi Shimon the son of Elazar says: Do not try to assuage the anger of your friend in the height of your friend's anger; do not try to comfort your friend when your friend's deceased lies before him; do not question your friend at the time your friend makes a vow; and do not seek to see your friend in the time of your friend's humiliation.
  
  
  
  With ten utterances the world was created.  And what is learned - couldn't it have been created by one utterance? Rather, [it was done this way] in order to punish the wicked who destroy the world that was created with ten utterances and to give reward to the righteous who sustain the world that was created with ten utterances.
  There were ten generations from Adam to Noah, to demonstrate the great extent of [God's] patience, for each one of those generations provoked [God] continually until [God] brought the waters of the flood upon them. There were ten generations from Noah to Abraham, to demonstrate the extent of [God's] patience, for each one of those generations provoked [God] continually, until Abraham, our father, came and received the reward of them all.
  With ten tests Abraham, our father, was tested - and he withstood them all; in order to show how great his love was, peace be upon him.
  Ten miracles were performed for our ancestors in Egypt, And ten [miracles were performed] at the [Reed] Sea. [With] ten trials did our ancestors test the Holy One, Blessed be He, in the Wilderness, As it is said (in Numbers 14:22): “Yet have they tested Me these ten times, And have not hearkened to My voice.”
  Ten miracles were performed for our forefathers in the Temple: No woman had a miscarriage from the scent of the meat; and no holy flesh ever went putrid; and a fly was not seen in the room of slaughtering; and a High Priest did not have an accidental emission on Yom Kippur; and rain did not extinguish the fire of the wood pile; and the wind did not overpower the pillar of smoke; and there was not found a disqualification in the <i>omer</i> (a special barley offering, offered the day after Pesach, which permits grain harvested in the new harvest  to be eaten) or in the two breads or in the showbreads; they would stand up crowded and bow down with [enough] space; and a snake or scorpion never hurt a person in Jerusalem; and a person did not say to his fellow, "The place is too cramped that I should lodge in Jerusalem."     
  Ten things were created on the eve of the [first] Sabbath at twilight, And these are they: [1] The mouth of the earth [that swallowed Korach in Numbers 16:32 ], [2] The mouth of the well [that accompanied the Israelites in the Wilderness in Numbers 21:17], [3] The mouth of the donkey [that spoke to Balaam in Numbers 22:28–30 ], [4] The rainbow [that served as a covenant after the Flood in Genesis 9:13 ], [5] The manna [that God provided the Israelites in the Wilderness in Exodus 16:4–21 ], [6] The rod [of Moses], [7] The Shamir [worm that helped build the Temple without metal tools], [8] The letters, [9] The writing, and [10] The tablets [of the Ten Commandments].  And some say: Also the destructive spirits, And the burial place of Moses, our teacher, And the ram of Abraham, our father.  And some say: Also the [first human-made] tongs, made with [Divine] tongs.
  Seven things are [found] in an unformed person and seven in a wise man. A wise man does not speak in front of some one who is greater than him in wisdom or in number; and he does not interrupt the words of his fellow; and is not impulsive in answering; and he asks to the point and answers as is proper; and he speaks to the first [point] first and the last [point] last; and about that which he has not heard [anything], says, "I have not heard [anything];" and he concedes to the truth. And their opposites [are the case] with an unformed person.
  Seven kinds of punishment come to the world for seven categories of sin:  [When] some of [the people] give tithes, and others do not give tithes, A famine from drought comes, And some go hungry, and others have plenty.  [When] they all decide not to give tithes, A famine from tumult and drought comes.  [And when they decide, in addition,] not to set apart the dough [offering], A famine of annihilation comes.   Pestilence comes to the world For [sins] the death penalties [for which are] set forth in the Torah That are not in the hands of a [human] court [to carry out];  And for [violation of the laws governing] the produce of the Sabbatical year.   [The] sword comes to the world For the delay of justice, And for the perversion of justice, And because of those who interpret the Torah counter to the accepted law.
  Destructive animals come to the world because of false oaths and because of the desecration of God's name. Exile comes to the world because of the worshipers of idols and because of sexual immorality and because of the spilling of blood and because of [the violation] of the resting of the earth. At four periods of time does pestilence become more widespread: in the fourth [year], in the seventh [year], after the seventh [year] and after the holiday (Sukkot) in every single year. In the fourth [year], it is because of [negligence] of the tithe to the poor in the third [year]. In the seventh [year], it is because of [negligence] of the tithe to the poor in the sixth [year]. And after the seventh [year], it is because of [negligence] with the fruits of the seventh [year]. And after the holiday (Sukkot) in every single year, it is because of the theft of gifts to the poor [during the harvest before Sukkot].
  There are four kinds of people: the one who says "what is mine is mine, and what is yours is yours" -- that's a "beinonit" (intermediate-level person). There are some who say that is the kind of people that were in Sodom. [A second type is one who says] "what is mine is yours, and what is yours is mine" -- [that's an] "am ha'aretz" (uneducated or low-level Jewish person). [A third type is one who says] "what is mine is yours, and what is yours is yours" -- [that's a] "chasid" (righteous person). [A final type is one who says] "what is yours is mine, and what is mine is mine" -- [that's a] "rasha" (wicked person).
  There are four kinds of dispositions: [a person who is] easy to anger and easy to please -- his virtue cancels out his flaw. [A person who is] hard to anger but [also] hard to please -- his flaw cancels out his virtue. [A person who is] hard to anger, but easy to please -- [that's a] "chasid" (righteous person). Easy to anger and hard to please -- [that's a] "rasha" (wicked person).
  There are four temperaments among men:  Easy to provoke and easy to appease--his loss is canceled by his gain. Hard to provoke and hard to appease--his gain is canceled by his loss. Hard to provoke and easy to appease--he is pious. Easy to provoke and hard to appease--he is wicked.
  There are four kinds [of] givers of tzedakah (charity). [One who] wishes to give, but does not [wish for] others to give -- he has an evil eye with respect to others; [one who] wishes for others to give, and he [himself] does not give -- he has an evil eye with respect to himself; [one who] gives and [wishes that] others will give -- [that's a] chasid (righteous person); [one who] does not give and does not [wish that] others will give -- [that's a] rasha (wicked person).
  There are four characters among those who attend the House of Study: he who goes but does not practice obtains the reward for going; he who practices but does not go obtains reward for practicing; he who goes and practices is pious; he who neither goes nor practices is wicked.
  There are four types who sit before the sages: the sponge, the funnel, the strainer, and the sieve. The sponge - because it absorbs everything; the funnel - because it let's in at one end and out the other; the strainer - because it lets the wine out and retains the sediment; the sieve - because it lets out the bran and retains the fine flour.
  Any love that is dependent on something, when that thing perishes, so too does the love. [A love]r  that is not dependent on something, does not ever perish. What's an example of a love that is dependent on something? That's the love of Amnon and Tamar. And a love that is not dependent on something? That's the love of David and Jonathan.
  Every argument that is [for the sake of] heaven's name, it is destined to endure. But if it is not [for the sake of] heaven's name -- it is not destined to endure. What [is an example of an argument for the sake of] heaven's name? The argument of Hillel and Shammai. What [is an example of an argument not for the sake of] heaven's name? The argument of Korach and all of his followers.
  Anyone who brings merit to the many, sin does not result from him. And anyone who brings the many to sin is not given enough [time] to repent. Moshe - who was meritorious and brought merit to the many; the merit of the many is appended to him, as it is stated (Deuteronomy 33:21), "He fulfilled the righteousness of God and His statutes with Israel." Yerovam - who sinned and caused the many to sin; the sin of the many is appended to him, as it is stated (I Kings 15:30), "for the sins of Yerovam that he sinned and that he caused Israel to sin." 
  Anyone who has these three things is from the students of our father, Avraham, and [anyone who has] three other things is from the students of Bilam the evildoer: [one who has] a kind eye, a humble spirit and a small appetite - is from the students of our father, Avraham. [One who has] an unkind eye, a haughty spirit and a broad appetite - is from the students of Bilam the evildoer. What [difference] is there between the students of our father, Avraham, and the students of Bilam the evildoer? The students of our father, Avraham, eat in this world and possess the next world, as it states (Proverbs 8:21), "There is what for those that love Me to inherit, and their treasuries will I fill." But the students of Bilam the evildoer inherit <i>Gehinnom </i> (Purgatory) and go down to the pit of destruction, as it is stated (Psalms 55:24), "And You, God, will bring them down to the pit of destruction; the people of blood and deceit, they will not live out half their days; and I will trust in You."
  Yehudah ben Teimah says: Be brazen like the leopard, light like the eagle, swift [running] like the deer, and mighty like the lion to do the Will of your Father Who is in Heaven. He used to say: [the] brazen-faced [are bound] for <i>Gehinnom </i> (Purgatory), and [the] shamefaced [are bound] for the Garden of Eden. May it be Your Will, Hashem, our G-d and the G-d of our forefathers, that the Holy Temple be rebuilt, speedily and in our days, and grant us our share in Your Torah.
  He [Yehudah ben Teima] used to say: Five years [is the age] for [the study of] Scripture, Ten [is the age] for [the study of] Mishnah, Thirteen [is the age] for [observing] commandments, Fifteen [is the age] for [the study of] Talmud, Eighteen [is the age] for the [wedding] canopy, Twenty [is the age] for pursuing [a livelihood], Thirty [is the age] for [full] strength, Forty [is the age] for understanding, Fifty [is the age] for [giving] counsel, Sixty [is the age] for mature age, Seventy [is the age] for a hoary head, Eighty [is a sign of superadded] strength, Ninety [is the age] for [a] bending [stature], A hundred, is [the age at which one is] as if dead, passed away, and ceased from the world.
  Ben Bag Bag says: Search in it and search in it, since everything is in it. And in it should you look, and grow old and be worn; and from it do not move, since there is no characteristic greater than it.
  Ben Hey Hey says: According to the pain is the reward.
  
  
  
  Rabbi Meir says: Anyone who involves himself in Torah for its own sake merits many things, and moreover the entire world is worthwhile for his sake;  He is called "friend," "beloved," "lover of the Ominpresent," "lover of [all] creatures," "delighter of the Ominpresent," "delighter of [all] creatures;"  He is clothed in humility and reverence, and it prepares him to be righteous, devout, upright and trustworthy, and it distances him from sin, and draws him near to merit;  We enjoy from him counsel and comprehension, understanding and strength, as it is said (Proverbs 8:14): "Mine is counsel and comprehension, I am understanding, mine is strength;"  It gives him kingship and dominion, and [the ability to] investigate in judgement, and the secrets of the Torah are revealed to him, and he becomes like an ever-strengthening spring, and like a river that does not stop;  He is modest and long-tempered, and forgives insult to him;  And it enlarges him and raises him above all [that God] made.
  Rabbi Yehoshua ben Levi said:  Each and every day a heavenly echo goes out from Mount Horeb, and announces and says: "Woe to the creatures for disparaging the Torah;"  for anyone who does not involve himself in the Torah is called "rebuked," as it is said (Proverbs 11:22): "A ring of gold in a swine's snout is a beautiful woman who turns from discretion," and it says (Exodus 32:16): "And the tablets were the work of God, and the writing was the writing of God, graven upon the tablets," do not read "graven" (harut) but rather "freedom" (herut), for there is no free man except one that involves himself in Torah learning;  And anyone who involves himself in Torah learning is elevated, as it is said (Numbers 21:19): "and from Mattanah, Nahaliel; and from Nahaliel, Bamoth."
  One who learns from his fellow one chapter or one law or one verse or one utterance {/thing?} or even one letter must treat him with honor, and we found it to be thus with David King of Israel, who learned from Ahithophel two things alone, [yet] called him his teacher, his guide, and his close friend{ lit. "familiar"}, as it is said (Psalms 55:14) "But it was thou, a man mine equal, my guide, and my close friend." And if David, King of Israel, who only learned from Ahithophel two things called him his teacher, his guide, and his friend, how much more must one who learns from his fellow one chapter or one law or one verse or one one utterance or one letter treat his friend with an honor many times greater. And there is no honor except Torah, as it is said (Proverbs 3: 35) "The wise shall inherit honor", and "the whole-hearted shall inherit good" (28: 10), and there is no good except Torah as it is said (Proverbs 4:2) "I give you good doctrine, do not forsake my Torah".
  This is the way [to toil in] Torah: eat bread with salt and drink a small amount of water and sleep on the ground and live a life [whose conditions will cause you] sorrow and in Torah you toil; if you do so (Psalms 128: 2) "happy shalt thou be, and it shall be well with thee". Happy shalt though be in this world, and it shall be well with thee in the world to come.
  Do not ask for glory for yourself, and do not covet honour. More than just studying, act. And do not lust after the tables of kings since your table is greater than theirs and your crown is greater than theirs. And your employer is faithful; he will pay you the wages of your labour.
  
  
  
  
  Five possessions has the Holy One, Blessed be He, declared His own in His world, And they are: The Torah [is] one possession, Heaven and earth [are] one possession, Abraham [is] one possession, Israel [is] one possession, [And] the Sanctuary [is] one possession.  From where [do we infer that] the Torah [is] one possession? For it is written: “The Lord possessed me at the beginning of His way, the first of His of old.” (Proverbs 8:22.)  From where [do we infer that] heaven and earth [are] one possession? For it is written: “Thus says the Lord: ‘The heaven is My throne, and the earth is My footstool. Which house might you build for Me? And which place might be My resting-place?’” (Isaiah 66:1), And it [also] says: “How manifold are Your works, O Lord! In wisdom have You made them all; full is the earth, Your possession.” (Psalm 104:24.)  From where [do we infer that] Abraham [is] one possession? For it is written: “And [Melchizedek] blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth.’” (Genesis 14:19.)  From where [do we infer that] Israel [is] one possession? For it is written: “Till Your people pass over, O Lord, till the people pass over whom You have made Your own” (Exodus 15:16), And it [also] says: “As for the holy that are in the earth, they are the excellent in whom is all My delight.” (Psalm 16:3.)  From where [do we infer that] the Sanctuary [is] one possession? For it is written: “The Sanctuary, O Lord, that Your hands have established” (Exodus 15:17), And it is [also] said: “And He brought them to His holy border, to the mountain, which His right hand had possessed.” (Psalm 78:54.)