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Bartenura on Pirkei Avot
ברטנורא על משנה אבות
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Bartenura on Pirkei Avot



Chapter 1



Mishnah 1

<b>Moshe received the Torah from Sinai:</b> I say: Since this tractate is not founded on the exegesis of commandments from among the Torah’s commandments, like the rest of the tractates which are in the Mishna, but is rather wholly morals and principles, and whereas the sages of the (other) nations of the world have also composed books according to the fabrication of their hearts, concerning moral paths, how a person should behave with his fellow; therefore, in this tractate the tanna began "Moshe received Torah from Sinai," to tell you that the principles and morals which are in this tractate were not fabricated by the hearts of the Mishna’s sages; rather, they too were stated at Sinai.
<b>from Sinai:</b> From the One who was revealed at Sinai.
<b>to the elders:</b> who lived long after Yehoshua, and those elders (passed it) to other elders until they reached the beginning of the prophets, who are Eli the priest and Shmuel of Ramah.
<b>to the men of the Great Assembly:</b> There were 120 elders, (including) Zerubavel, Seraiah, Re’elaiah, Mordekhai, Bilshan,  who in the days of Ezra were the ones who emigrated from the diaspora in (the period of) the second Temple. Included among them were Haggai, Zechariah and Malachi and Nechemiah ben Chachliah and their associates. They were called the Great Assembly since they restored the crown to its original splendor (Yoma 69b),  for Moses said “The great, mighty and awesome God (Deut. 10:17).”  Jeremiah and Daniel came but did not say, “Mighty and awesome (Jer. 32:18) (Dan. 9:4),”  but they restored it as in the beginning, since they indeed stated both his might and his awesomeness.  For were it not so, how could a nation such as this be able to endure in the presence of so many nations.
<b>they stated three things:</b> They stated many things; rather, they said these three things because they contain within them the preservation of the Torah.
<b>"Be discerning in judgment":</b> Where if a case comes before you one, two or three (times), do not say "This case already came before me, and (I ruled) a second and a third time." Rather, "Be discerning," which is to say deliberate before you decide the case. 
<b>"stand up many students":</b> (This is meant) to exclude (the words of) Rabban Gamliel, who said "Any student whose exterior is not like his interior shall not enter the Beit Midrash (Berakhot 28a)."  We derive from this that we teach Torah to every person; there is no need to inquire after him. [This is the case] so long as it not be known from his way that his actions are corrupt or that he has a bad reputation. Alternately, we may derive that if he raises up disciples in his youth, he should [also] do so in his old age, as is written (Ecclesiastes 11:6), “Sow your seed in the morning, and in the evening do not hold back your hand (Yevamot 62b).”  
<b>"and establish a fence for the Torah":</b> A hedge, in order that he not come into contact with a Torah prohibition, such as second degree sexual relationships or rabbinic fences to protect the Shabbat  as is written (Lev. 18:30), “You shall keep my guard;” [meaning,] ‘Make a safeguard for my safeguard.’ 

Mishnah 2

<b>From the remnants:</b> From those remaining, for after they had all died, the tradition remained in his possession. He was High Priest following Ezra.
<b>He would say:</b> Which is to say that he was accustomed to say.  And so too every (instance) of "Rabbi x says" (or) "He would say" which is in this tractate; their meaning is "He was accustomed to saying such a thing constantly."
<b>"The world stands":</b> The world was only created for the sake of these three things.
<b>"on the Torah":</b> Had Israel not received Torah, the heavens and the earth would not have been created, as is written (Jeremiah 33:25), "Were it not for my covenant day and night, also the laws of the heavens and the earth I would not have set."  (Shabbat 88a)
<b>"on the [Temple] service":</b> The service of the sacrifices. For such have we taught in tractate Taanit, "Were it not for the groupings [involved in the sacrifices] the heavens and the earth would not have endured (Taanit 27b)." And we have found that on account of the sacrifices that Noah brought, the Holy One, blessed be He, swore that He would never bring a flood.  So it is that the world stands upon the sacrifices. 
<b>"and on acts of lovingkindness":</b> As it is written (Ps. 89:3), “The world is built up by your kindness."  And lovingkindness is to regale grooms and to comfort mourners, to visit the sick and inter the dead, and the like.

Mishnah 3

<b>"Reward (<i>peras</i>)":</b> is a term of valuation. “For your valuation,” we have translated  "For his <i>poreis</i>." It is what a person gives to someone who served him, when he is not legally obligated to give him anything, such as what a man would give to his minor son or to his wife or to his servant, because of the satisfaction they have given him. A person should not serve his Creator even for the hope of a reward such as this, but rather out of love alone.
<b>"and may the fear of Heaven be upon you":</b> Even though you serve out of love, also serve out of fear. For the one who serves out of love is quick concerning positive commandment, and the one who serves out of fear is careful concerning negative commandments, resulting in his service being complete. So said our sages, may their memory be blessed, (Jerusalem Talmud Sotah 25a:3), "Serve out of love, serve out of fear: Serve out of love, so if you verge on hating, know that you are a person who loves, for one that loves does not hate. Serve out of fear, for if you verge on rejecting, know that you fearful, for one who is fearful does not reject."

Mishnah 4

<b>Yose ben Yoezer, man of Tsreida and Yose ben Yochanan, man of Jerusalem:</b> All the Tannaim (early teachers) mentioned in this chapter by pairs, ‘(Rabbi) x and (Rabbi) y, who received from (Rabbi) a and (Rabbi) b,’ the first of them is nassi,  and the second is the head of the court.
<b>"May your house be a meeting place for the sages":</b> When the sages wish to gather together or to meet, let your house be ready for this purpose, so that they will become accustomed to saying "Let us gather at so and so’s house." For it is not possible that you will not learn some bit of wisdom from them. They stated allegorically," To what can this be compared? To one who entered a perfumer’s shop; though he did not purchase anything, in any case he soaked up a good scent and brought it out with him. "
<b>"and become dirty in the dust of their feet":</b> Which is to say that you should walk behind them, for one who walks about raises dust with his feet, and one who walks behind him is filled with the dust which [the former] raises with his feet. Another explanation: That you should sit at their feet on the ground. For so were they accustomed, that the master sits on a bench and the students sit at his feet on the ground.
<b>"and drink their words thirstily":</b> Like a thirsty person who drinks to his fill, and not like a satiated person who abhors his food, who loathes even pleasing and good things.

Mishnah 5

<b>"May your home be open wide":</b> Like the home of Avraham, our father, may peace be upon him, which was open to the world’s four directions, so that guests would not need to go around to find the entrance.
<b>"may the poor be members of your household":</b> And he should not acquire slaves to serve him. It is better that a Jew should benefit from his assets, and not the seed of the accursed Canaan. 
<b>They so stated with his wife:</b> Since he said "with the woman" and did not say "with a woman," we learn that they so stated concerning his wife. Some explain, "With his menstruating wife only, so that he should not come to be accustomed to transgression." But from the words of the Mishnah, it appears that [this applies] even when his wife is ritually pure. So too have our sages, may their memory be blessed, stated, "[God] tells a man what his conversation is, even light conversation between a man and his wife is told to him at the time of judgment,"  unless he needs to appease her for the sake of the commandment, such as Rav, who conversed and jested and fulfilled his needs (Hag. 5b).
<b>from this, the sages said:</b> Our holy master (Rabbi), who arranged the mishnahs, wrote [this]:  From the words of this sage, who said, "Do not increase conversation with the woman," the sages learned to say, "Every time that a man increases conversation with the woman he causes evil for himself." I have found written, "When a man says to his wife his doings, ‘Such and such befell me with so and so,’ she teaches him to stir up trouble, like Korah, who told his wife what Moshe did, when he waved the Levites as a wave-offering, and her words brought him to an argument." And also (another possibility is) when he tells her that his colleagues insulted him and shamed him, she too despises him in her heart, and this causes evil for himself.
<b>"and neglects the words of Torah":</b> As he is drawn after idle matters and does not occupy himself with Torah.

Mishnah 6

<b>"Make for yourself a (Torah) mentor":</b> Rambam explained, “Even though he is not fit to be your teacher, make him into your teacher and do not learn on your own.” And I heard, “'Make for yourself a teacher,' [meaning] that he should take on one teacher from which always to learn – and not learn from one today and from another one tomorrow." And even though they stated in tractate Avodah Zara 19, “One who learns from [only] one teacher will not see a sign of blessing;” they have already explained and said, “this applies to reasoning” - as it is good for him to hear the reasoning of the many - “but with concern to [memorization of traditional teachings], it is better from one teacher, so that [the student's] elocution not be damaged."
<b>"acquire for yourself a friend":</b> And even if you need to acquire him for a large sum and to spend money upon him in order to acquire his love. But with a mentor, it is not applicable to say, "Acquire for yourself a mentor," as a [teacher of Torah] must teach for free.
<b>"and judge every person as meritorious":</b> when the matter is hanging in the balance and there is no way to decide it in this way or that way. For example, a man from whose actions we do not know if he is righteous or wicked, who preforms an act that is possible to judge favorably and possible to judge unfavorably, it is pious to judge him favorably. But it is permissible to judge a man who is established to be evil unfavorably. As they only stated (Shabbat 97), “one who suspects righteous people is afflicted on his body” - [and so] it is implied [from this] that one who suspects evildoers is not afflicted.  

Mishnah 7

<b>"Distance [yourself] from a bad neighbor":</b> That you not learn from his actions. And also, that you should not be struck with him in his downfall, for 'woe is to the evildoer, woe is to his neighbor.'
<b>"do not befriend an evildoer":</b> As thus stated the sages, "Anyone who clings to evildoers - even though he does not act like them - gets retribution similar to them. To what is this matter like? To one who enters the house of a tanner - even though he doesn't take anything with him, nonetheless, he absorbed the foul smell and brings it out with him."
<b>"and do not despair of punishment":</b> That you should not say, "the actions of this evildoer are succeeding - I will go and cling to him, since fortune is smiling at him." Therefore, it states, "do not despair of punishment," meaning to say, know that punishment will come upon him quickly, as his calamity will come suddenly.

Mishnah 8

"<b>Do not make yourself like the judges' advisers":</b> like those people that set up and arrange the claims of a litigant before the judges. As it is forbidden for a person to reveal the judgment to one of the litigants and to say to him, “Do the following so that you will win your case” - even though he knows that [this litigant] should win the case. Another explanation: “Like the judges' advisers” [meaning] like the great judges. And it is referring to a student sitting in front of his teacher – that he should not make himself like the great judges, to speak in front of his teacher as [if he were] someone who is deciding the case. (<i>Orkhei</i>) is an expression [like that used in the term], tribunals (<i>arkaot</i>) of the gentiles (Gittin 9b, 10b), and tribunals of the House of David. And from others, I have heard, “Do not make yourself like the great judges, to force the litigants to  come in front of you.” 
<b>"they should be like evildoers in your eyes":</b> so that your heart not incline to one of them, saying, “Such and such a one is important, he is; and he would not make a false claim.” Since if you say this, you cannot see him as guilty. 
<b>"when they received the judgment":</b> such that you should not suspect the guilty party saying, “This one was a robber.” But [rather] say, “maybe he was mistaken and did  not intend to rob." And also (another possibility is) if one of them became obligated to make an oath [as a result of testimony], do not say, "He made a false oath." 

Mishnah 9

<b>"But be careful with your words":</b> That the judge not say, "Maybe the act was like so and so;" or "If the matter had been like so, x would be innocent" - and from these words, the litigant or the witnesses learn to say something that did not [happen]. 

Mishnah 10

<b>Shamaya and Avtalyon:</b> were righteous converts and were from the descendants of Sancheriv. And I have heard that it is because Avtalyon was the head (<i>av</i>) of the court that he was called by this name, as its meaning is 'father (head - <i>av</i>) to the small ones.' As <i>talya</i> in Aramaic is small, like (Megillah 5b), “Rabbi Yochanan said, 'When I was <i>talya</i>'” - when I was small; (Yevamot 114a) “let them bring a <i>talya</i> and a <i>talyatta</i>” - let them bring a small male and a small female. Here too, Avtalyon was the father of small orphans.
<b>"Love work":</b> Even if he has from what to sustain himself, he is obligated to work, as idleness leads to distraction (Ketuvot 59b)
<b>"hate lordship":</b> and do not say, “I am a great man and it is a disgrace for me to work" - since Rav said to Rav Kahana (Pesachim 113a), "Flay a carcass in the market and take your pay, and do not say, 'I am a priest, I am a great man and the matter is a disgrace to me.'" Another explanation: “hate lordship,” [meaning] distance yourself from the taking of authority over the public, as lordship buries those that have it.
<b>"and do not become familiar with the government":</b> in order to receive lordship through it. And also (another possibility is) “do not become familiar with the government” so that they will not make you transgress the doctrine of your Maker, as happened with Doeg the Edomite. <b>"with the government" (<i>rishut</i> which literally means permission):</b> Dominion is called permission, as the government has permission in its hand to do according to its will. 

Mishnah 11

<b>"Be careful with your words":</b> such that you don't leave room for the heretics to make a mistake about your words.
<b>"lest you will be punished with exile":</b> which is to say that even though in the place that you are, there are no heretics, one must be concerned lest sin will bring about that you will be obligated to be exiled. And you will be exiled to a place where there are people that show sides of the Torah that are not like the law (<i>halakha</i>), and this is a term for 'evil waters.' And they will understand improper things from your words and the students that come after them will drink words of heresy from these words and they will die from their sins.
<b>"and thus the name of the Heavens will be profaned":</b> such that these idle opinions will remain in the world, as happened to Antigonos, the man of Socho, with his students, Tsadok and Beitos. Since he told them, “Do not be like slaves that serve the master for the sake of receiving a reward.” And they said, “Is it possible that a laborer works the whole day and toils and in the evening he does not get a reward?” And they and their students became heretics, and they are called Saducees (<i>tsedukim</i>) and Boethusians (<i>beitusim</i>) to this day. 

Mishnah 12

<b>"Be of the disciples of Aharon, loving peace and pursuing peace":</b> They explained in Avot DeRabbi Natan how Aharon loved peace: When he would see two people quarreling, he would go to each one of them without the knowledge of his fellow and say to him, “Behold how your fellow is regretting and afflicting himself that he sinned against you; and he told me that I should come to you so that you will forgive him.  And as a result of this, when they bumped into each other, they would kiss each other. And how would he bring people closer to the Torah? When he would know about someone that he committed a sin, he would befriend him and show him a friendly demeanor; and that man would be embarrassed and say [to himself], “If that righteous man would know my evil deeds, how much would he distance himself from me? And as a result of this, [that man] would change for the better. And this is what the prophet testifies about [Aharon] (Malachi 2), “In peace and in straightness did he walk with Me and he brought back many from sinning." 

Mishnah 13

<b>"Spread (<i>Negad</i>) a name, lose his name":</b>  He who extends his name far by way of authority and lordship will quickly lose his name, since lordship buries those that have it. <i>Negad</i> is a term for extension. The [Aramaic] translation of 'they extended' is '<i>nagidu</i>.'
<b>"And one who does not add":</b> He who does not add to his study. 
<b>"ceases":</b> What he already learned will cease from his mouth and he will forget his learning. And there are those that have the textual variant, “will be gathered,” meaning to say he will be gathered to his people and die before his time.
<b>"And one who does not learn":</b> is worse than one who does not add, Therefore he is liable for death; which is to say that it would be fitting that they kill him, as it is stated (Pesachim 49b), “It is permissible to tear apart an ignoramus like a fish – and from the back."
<b>"And one uses the <i>taga</i> (crown)":</b> One who makes use of the crown of Torah in the way a man uses his tools, passes and leaves the world. And there are those that explain <i>taga</i> to be the initials of <i>talmid gavra acharina</i> (the student of another man), as it is forbidden to take service from students that are not his students. And I have heard, "'And one uses the <i>taga</i>,' meaning to say one who makes use of [God's] explicit name passes and is lost, as he does not have a share in the world to come."

Mishnah 14

<b>”If I am not for myself”:</b> If I do not merit for myself, who will merit for me?
<b>”And if I am for myself”:</b> And even if have merited for myself, what is this merit and what is it worth compared to what it is that I am obligated to do?
<b>”And if not now":</b> in this world.
<b>”when?”:</b> Since after death, it is impossible to merit any more. Another explanation: “If not now” in the days of youth, “when,” lest in the days of old age, I will not succeed. 

Mishnah 15

<b>”Make your Torah fixed”:</b> such that your main occupation during the day and the night be Torah [study] and when you are weary from study, do work. And not that your main occupation be work and when you are free from work, you involve yourself in Torah. And I have found it written, “'Make your Torah fixed' such that you are not strict on yourself and lenient on others or strict on others and lenient on yourself, but [rather] your Torah should be fixed, for yourself like for others. And so is it stated in Ezra 7:10, 'Since Ezra prepared his heart to expound the Torah of the Lord and to do [it] and to teach the Children of Israel; as he prepared his heart to do, so too did he teach the Children of Israel.'"
<b>”say little and do much”:</b> as we find by Avraham, our father, peace be upon him, who first said (Genesis 18), “and I will get a morsel of bread,” and in the end, “and he took a tender and good young cow."
<b>"and receive every person with a pleasant countenance":</b> When you bring in guests to your home, do not give to them while 'your face is buried in the ground;' as anyone who gives and 'his face is buried in the ground' - even if he gave all of the gifts in the world - it is counted for him as if he did not give anything. Shammai gave three warnings, corresponding to three virtues that Yirmiyahu mentioned: wise, strong and wealthy. Corresponding to wise, he said, ”Make your Torah fixed;” corresponding to wealthy, he said, ”say little and do much;” and corresponding to strong, he said, "receive every person with a pleasant countenance" - that he should conquer his inclination [to do bad] and fight against his wicked heart. And we have learned, "Who is a mighty one? The one who conquers his inclination."  

Mishnah 16

<b>”Make for yourself a mentor:”:</b> It is now speaking concerning the matter of jurisdiction. If a case comes in front of you and you are in doubt about it, make for yourself a mentor, and remove yourself from doubt. And do not decide upon it by yourself; as it was with Rava: when a possibly unfit animal was brought to him, he would gather all of the slaughterers of Mata Machsia – he would say, “So that we will [all only] receive a chip of the beam."
<b>"and do not frequently tithe by estimation":</b> as the one who separates his tithes by estimation is not spared from disarray: if he reduces from what needs to be given, his tithes are made adequate but his fruit are disarrayed; if he adds upon what is fitting to give, his fruits are rendered adequate and his tithes are disarrayed. 

Mishnah 17

<b>"And I did not find anything good for the body except silence":</b> One who hears his disgrace and is silent.
<b>"and it is not the study which is the main thing but rather the deed":</b> And you should know that silence is better for him, since even interpretation, homily and discussion of Torah – of which there is nothing greater – the main attainment of reward is for the action. And someone who teaches but does not practice [what he teaches], it would have been better if he had been silent and had not taught.
<b>"and anyone who increases words, brings sin":</b> As such have we found with Chava, who increased words and said, “God said, 'Do not eat from it and do not touch it,'” and added touching, about which she was not forbidden. And the snake pushed her until she touched it and said to her, “In the same way as there is no death from touching, so [too] is there no death from eating.” And from this, she came to sin, as she ate from the fruit. This is what Shlomo said (Proverbs 30:6), “Do not add to His words, lest He reprove you and you be found a liar."

Mishnah 18

<b>"The world stands":</b> [Meaning] the settlement of people is preserved. And this is not like "the world stands" of above.
<b>"on judgment":</b> [Meaning] to render innocent the innocent and guilty the guilty.
<b>"and on truth":</b> [Meaning] that a man should not lie to his fellow.
<b>"and on peace":</b> [Meaning] between governments and between a man and his fellow.

Chapter 2



Mishnah 1

<b>Rabbi [Yehuda haNasi] said, "...<i>sheyivor</i>":</b> [is the same as] <i>sheyivror</i> (that he should choose).
<b>"Which is the right path that a person should choose for himself? Whichever [path] that is [itself] praiseworthy for the person adopting [it]":</b> that it should be pleasant for him and pleasant to people from him. And this will be when he walks in the middle path in all of this character traits and not veer to one of the two extremes. For if he is very stingy, it is praiseworthy for him, as he gathers much money together, but people do not praise him for this trait. And if he throws [money] around beyond what is fitting, the people that receive it from him praise him, but it is not praiseworthy for [him] and it is not pleasant for him, as he will come to poverty because of it. But rather, the trait of generosity - which is the middle [trait] between stinginess and throwing [money] around - is praiseworthy for him, as he keeps his money and does not throw it around more than is fitting; and it is praiseworthy for others from [such] a man; as people praise him, that he gives as is fitting for him to give. And so is the case with all of the other traits.
<b>"for you do not know the reward given [for the fulfillment] of [the respective] commandments":</b> The reward of one who performs a positive commandment and the punishment of one who refrains from doing them is not explained in the Torah. As if it were [referring to] the punishment of negative commandments, they are explicit in the Torah: stoning, burning, killing (decapitation), strangulation, being cut off and death by the hand of the Heavens and lashes. The lightest punishment is for lightest sin, and the weightiest one is for the weightiest.
<b>"Also, weigh the loss [that may be sustained through the fulfillment] of a commandment":</b> that which you lose from your merchandise and your money because of the involvement in the commandment in contrast with the reward that will accrue to you from it in this world or the world to come, which will be more than that loss.
 <b>"and [weigh] the gain [that may be obtained through the committing] of a transgression":</b> the benefit that you gain from a transgression in contrast with the loss that will come to you in the future from it.

Mishnah 2

<b>"Worldly occupation (<i>derekh erets</i>, literally the way of the world)":</b> A craft or business.
<b>"For the exertion [expended] in both of them causes sin to be forgotten":</b> As Torah [study] dulls the strength of a man and work pulls apart and breaks the body, and as a result of this the evil impulse is rendered idle for him. 
<b>"And all [study of the] Torah in the absence of a worldly occupation":</b> And if one might ask, let him work in Torah [study] and its exertion will cause sin to be forgotten, therefore it is required to say, "all [study of the] Torah in the absence of a worldly occupation comes to nothing in the end." As it is impossible for him without food, and [so] he will rob the creatures and forget his study.
<b>"let them work for the [sake of the] name of Heaven":</b> and not in order to take a crown [for themselves], to say, "I did such and such for the community."  
<b>"for the merit of their ancestors sustains them":</b> For the merit and righteousness (<i>tsidkatan</i>) of the ancestors of the community - which stands forever - sustains those that work with them, to bring their righteousness to the fore. And it is not from the angle of the efforts of those that work [for the community]. 
<b>"And as for you [who work for the community], [God says:] I credit you with a reward":</b> Even though the thing does not come to a good end from the angle of your deeds but rather because of the merit of the ancestors of the community, "I credit you with a reward" as if you had accomplished this salvation in Israel, as a result of your doing it for the sake of Heaven. A different explanation: All who are involved with the community to force and coerce the community for the matter of a commandment - for charity or the ransom of captives - let them do it for the sake of Heaven. As the merit of the ancestors of the community will sustain them to give that which they have assigned them, and even if it is much money, and [the merit of] the charity (<i>tsedekah</i>) will endure for them forever. And for you that are involved with them to coerce the community  to [do] this commandment, I credit you the reward as if you actually done this commandment with your own money. And Rambam explained, "And as for you [who work for the community], [God says:] I credit you with a reward... as if you had done it" - If at the time that they were involved with the community, they were prevented from the fulfillment of a commandment on account of community matters, I credit you reward as if you had done that commandment from which you were prevented.

Mishnah 3

<b>"Be careful about the government":</b> You, who are involved with the needs of the community: even though you need to be acquainted with the authorities in order to supervise communal matters, "be careful, etc." 

Mishnah 4

<b>"Make His [God's] will like your will":</b> Spread your money on 'things of Heaven' "like your will," [meaning] as if you were spreading them for your [own] things. As if you will do this, "He will make His will like your will," meaning to say that He will give you the good with 'a generous eye.'
<b>"so that He will nullify the will of others":</b> He will undo the counsel of all those that come towards you to [do you] bad. And I have heard that this is only a respectful euphemism towards the Higher One. And behold, it is as if it was written, "so that He nullify His will to your will; like that which they said in the chapter [entitled] Bemeh Eesha (Shabbat 63a), "Anyone who does a commandment as it is established (properly), even a decree of seventy years is nullified before him."
<b>"Do not separate yourself from the congregation":</b> but rather share in their troubles. As anyone who separates from the congregation will not [live to] see the consolation of the congregation (Taanit 11a).
<b>"Do not believe in yourself until the day of your death":</b> As behold, Yonatan the High Priest served in the high priesthood eighty years and in the end he became a Sadducee (Berakhot 29a). 
<b>"Do not judge your fellow until you come to his place":</b> If you see your fellow come to a test and fail, do not judge him unfavorably until a test like it comes to you and you overcome [it].
<b>"Do not say something that cannot be heard, for in the end it will be heard":</b> That is to say, do not let your words be unclear, such that it is impossible to understand them immediately and at first perusal; and [do not] rely on that if the listener wants to look into them, in the end, he will understand them. As this will bring people to err from your words, lest they err and come to heresy because of you. Another explanation: Do not reveal your secret, even [saying it aloud] only to yourself, as in the end it will be heard, "since the birds of the sky make the voice travel." And the [correct] textual variant according to this explanation is, "for in the end it will be heard." But Rashi had the variant, "Do not say, 'something that can be heard, in the end it will be heard.'" And [according to this,] it is speaking about the words of Torah: Do not say about a Torah teaching that you can hear now, that you will hear it in the end (later), but rather extend your ears and hear it immediately. 
<b>"'When I will be available'":</b> from my business, I will involve [myself] in Torah [study].

Mishnah 5

<b>"A boor (<i>bur</i>)":</b> is empty of everything, and does not even know the nature of buying and selling; and he is worse than an ignorant person. The [Aramaic] translation of (Genesis 47:19) "and the land will not become destroyed" is <i>vearaa la tevur</i>.
<b>"An ignorant person cannot be pious":</b> But it is possible for him to fear sin, as behold, he is an expert in the nature of buying and selling.
<b>"A person prone to being ashamed cannot learn":</b> Since one who is embarrassed to ask, lest they will make fun of him, will always remain with his questions.
<b>"An impatient (exacting) person":</b> A teacher who is impatient with his students when they ask him [questions] cannot teach properly; but rather he needs to cheerfully explain the Halakha (law) to his students.
<b>"Not all who engage in a lot of business become wise":</b> As it is written (Deuteronomy 30:13), "And it is not across the sea" - the Torah is not found among those that travel across the sea (Eruvin 55a). 
<b>"In a place where there is no man":</b> to sit at the head and to issue decisions.

Mishnah 6

<b>"Since you drowned [others, others] drowned you":</b> You were an evildoer and you robbed the creatures and drowned them in the river. And with that same measure (treatment), you were measured (treated).
<b>"And in the end, those that drowned you will be drowned":</b> As the matter was not given to their hands to kill you, but rather to the court. And the Holy One, blessed be He, give you over to their hands, 'as guilt is passed on to the guilty,' and [so] He will afterwards require [the punishment for] your death from them.

Mishnah 7

<b>"The more flesh, the more worms":</b> One who engages in much eating and drinking to the point that he becomes fat and fleshy, increases the worms upon himself in the grave; and worms are as hard for the dead as a needle is for living flesh. And this teacher let us understand that all increase is difficult for a man except for the increase of Torah, wisdom and charity.
<b>"the more worry":</b> Lest they rob him on behalf of the king's estate or lest bandits come upon him and kill him. And a certain pious man would pray, "May the Ominpresent save me from the spreading of the soul." And they inquired from him, "What is the spreading of the soul?" He said [back] to them that it [means] that his possessions should be numerous and spread out in many places, and [so] he would have to spread his soul to think in [this direction and that direction].
<b>"The more wives, the more witchcraft":</b> He went and mentioned it in order: At first, a man adorns himself and eats and drinks and engages in eating much meat; and afterwards he seeks to acquire much property; and after he has acquired much property and he sees that he has enough in his hand to support many wives, he [marries] many wives; and after he [marries] many wives, each one needs a maidservant to serve her - behold, this is "the more maidservants;" and since he has so many members of his household, he needs fields and vineyards to supply wine and food to the members of his household, and [so] acquires many slaves to work the fields and vineyards. Hence, they are learned in this order.
<b>The more Torah, the more life":</b> As it is written (Deuteronomy 30:20), "for it is your life and the length of your days."
<b>"the more wisdom":</b> As he gives reasons for his words and his reasoning sits well with the heart of the listeners. 
<b>"The more sitting [and studying]":</b> Many students gather and come to hear his analyses. And some have the textual variant, "the more sitting, the more wisdom" - one who [teaches] many students [has] the students sharpen him and add and increase to his wisdom. 
<b>"The more counsel":</b> One who frequently takes counsel, increases understanding - he understands one thing from another, from the counsels that his advisers have given him.
<b>"The more charity (<i>tsedekah</i>)":</b> as it is stated (Isaiah 32:17), "And the act of righteousness (<i>tsedekah</i>) will be peace."

Mishnah 8

<b>"Do not credit it favorably for yourself":</b> to say, "I have learned much Torah." And since he did not leave a verse nor a mishnah, halakha (law) or aggada (homily) that the did not learn (Sukkah 28a, Bava Batra 134a), he said this.
<b>"a pit covered in plaster (<i>sud</i>)":</b> is the [correct] version that we have - and not a pit of plaster (<i>sid</i>) - meaning to say, like a pit sealed with plaster.
<b>"that does not lose a drop":</b> Thus does he not forget a [single] thing from his study. 
<b>"happy is the one who gave birth to him":</b> Rendered happy by good character traits is one who the whole world says about him, "happy is the one who gave birth to him." And some say, because she caused him to be a sage. For she would go out to all of the study halls in her town and say to them, "I request from you that you should seek mercy (pray) for this embryo that is in my innards, that he should be a sage." And from the day that he was born, she did not remove his crib from the study hall, so that only words of Torah would enter his ears.
<b>"pious":</b> [One] who does beyond the letter of the law.
<b>"fears sin":</b> [He is] strict upon himself and forbids upon himself things that are permissible out of his fear, lest he come to do a sin. As if it is not like this, what is the novelty - even an ignorant man can be one that fears sin.
<b>"an ever-strengthening fountain":</b> His heart (mind) is broad and he adds analysis and reasoning from his own knowledge.
<b>Abba Shaul says in his name:</b> of Rabban Yochanan ben Zakkai.
<b>"and Rabbi Elazar ben Arakh were on the other side""</b> I have found it written that Abba Shaul is not arguing with the first teacher [in this mishnah] and Rabban Yochanan ben Zakkai said both things; and both of them are true, as concerning expertise and memory Rabbi Eliezer would outweigh [them], and concerning sharpness and analysis, Rabbi Elazar ben Arakh would outweigh them.

Mishnah 9

<b>"A good eye":</b> One who suffices with what he has and does not seek extraneous things - and is not envious when he sees that his fellow has more than him.
<b>"A good friend":</b> who rebukes him when he sees him doing something that is improper.
<b>"A good neighbor":</b> who is found near him, whether by day or by night; whereas a good friend is not found near him all the time. 
<b>"Seeing the consequences of one's actions":</b> One who looks out and sees what will be in the future. And through this, he calculates the loss [engendered by doing] a commandment versus its reward and the reward [engendered by doing] a sin versus its loss. 
<b>"A good heart":</b> Since the heart is the generator of all the other forces and it is the source from which emanate all of the actions. And even though there are specific limbs for [different] actions, nonetheless, the place of the force that animates all of the actions is in the heart. Therefore, Rabbi Elazar ben Arakh said, "A good heart." And for this reason, Rabbi Yochanan ben Zakkai said, "I see the words of Rabbi Elazar ben Arakh [as better than] all of yours."  
<b>"what is an evil path that a person should distance himself from":</b> He needed to ask them this, as he did not understand from their first words that the evil path is the opposite of the good path [that they each suggested], since not with all that is good is its opposite evil. As [for example] piety - and that is going beyond the letter of the law - is good, but one who is not pious and holds his actions according to the law of the Torah is not evil. And it may have been possible to say, if sufficing - and that is a good eye - is the good path, the seeking of extraneous things is not the evil path, as he does not hurt any person with this. And so [too] with the other traits. Therefore, he had to ask them, "what is the evil path that a person should distance himself from."
<b>"One who borrows but does not repay":</b> And this is the opposite of "seeing the consequences of one's actions;" as if he does not repay, who will [now] lend to him and he will be stuck in [his] famine. And he did not say just, "not seeing the consequences of one's actions," as it is possible for a person who does not see the consequences of his actions not to come to a mishap, as he will be able to rescue himself when that consequence comes to him.
<b>"'but the righteous one gives graciously'":</b> [It is] speaking about the Holy One, blessed be He, who is the righteous One of the world, Who gives graciously to the lender what this one borrowed from him and did not repay him. It comes out that the borrower is in debt to the Omnipresent.

Mishnah 10

<b>They said three things:</b> about proper comportment (<i>derekh erets</i>), ethics and character traits. As they said many things regarding the matter of what is forbidden and what is permissible, and what is exempt and what is liable. And also (another explanation is), these three things they would be accustomed to always have in their mouths.
<b>"The honor of your friend should be as dear to you as your own":</b> And when is this? When you are not easy to anger. As if you are easy to anger, it is impossible that you will not degrade the honor of your friend. Behold that is one saying.  "And repent one day before your death" - behold two. And the third is "warm yourself by the fire of the Sages, etc."
<b>"repent one day before your death":</b> Since a person does not know when he will die, he should repent today, lest he will die tomorrow.
<b>"be cautious around their coals":</b> not to treat them with lightheartedness.
<b>"that you should not be burned":</b> such that you not be punished through them.
<b>"the bite of a fox":</b> Its healing is difficult, as its teeth are thin, crooked and twisted. And [so] the physician must take out the flesh [that was bitten] with a scalpel, and enlarge the [scar of the] bite.
<b>"the sting of a scorpion":</b> [which is] worse than a snake's bite.
<b>"their hiss":</b> [meaning,] their words.
<b>"the hiss of a Seraph":</b> It is like the breath that comes form the mouth of a Seraph, which burns while he hisses. A different explanation: this seraph-snake does not accept hisses (to charm him) like other snakes, as it written (Psalms 58:6), "Which will not listen to the voice of charmers." Thus [too] is the Torah scholar - if you upset him and come to appease him, he will not accept appeasement.

Mishnah 11

<b>"The evil eye":</b> [This is] like "an evil eye," which does not suffice with what he has and seeks other things. And some explain, "the evil eye" - that he inserts the evil eye into the money of his friend or his children and hurts him.
<b>"and hatred of the creations":</b> baseless hatred. And Rambam explains that he despises the company of the creations and loves to sit alone. And I heard, [this is referring to] a hard man, who brings the hatred of the creations upon him and causes all to hate him.

Mishnah 12

<b>"Prepare yourself to study Torah":</b> Such that you not say, "Since my father was a sage and the father of my father was a sage, the Torah will come back to its lodgings, and I do not need to seek after it."
<b>"All of your actions should be for the sake of Heaven":</b> even at the time that you are involved in eating and drinking and in the way of the world (<i>derekh erets</i>), do not have the intention to give pleasure to your body, but rather that you should be healthy [in order] to do the will of your Creator.

Mishnah 13

<b>"Be careful in the reciting of Shema":</b> to recite it at its time. And so [too] with prayer, to pray each and every prayer in its time. 
<b>"fixed":</b> like a person who has something fixed that he is obligated in and says, "When will I unload this obligation from upon me?" And also (another explanation is) "fixed" - like a person for whom it is fixed that he read a chapter and a section which he says only as a recitation and does not say in the language of supplications, as a person who is requesting mercy [would use].
<b>"'For He is gracious and merciful'":</b> He wants supplications, and through the supplications, He immediately has mercy.
<b>"And do not be wicked in your own eyes":</b> Do not do something that will cause you to consider yourself wicked today and tomorrow. And Rambam explained, "do not be wicked in your own eyes" - that is to say, don't consider yourself wicked, as from such you would completely go out to the culture of delinquency. And I heard, "do not be wicked" in [the previous] matter that you separate yourself from the community and stand on your own. 

Mishnah 14

<b>"To one who denigrates the Torah (<i>apikoros</i>)":</b> [It] is an expression of being ownerless (<i>hefker</i>), as he disgraces the Torah and treats it as if it is ownerless. And also (another explanation is) he makes himself ownerless and is not concerned for his soul, lest evil will come to him as a result of his disgracing the Torah or those that study it.
<b>"Know before Whom you labor":</b> in this response that you give to the one who denigrates the Torah, such that your heart not be seduced to inclining towards his opinion.

Mishnah 15

<b>"The day is short":</b> The life in this world is short.
<b>"and the work is much":</b> The Torah's 'measure is longer than the earth.'
<b>"and the Master of the house is pressing":</b> as it is stated, (Joshua 1:8), "and you shall contemplate it day and night."

Mishnah 16

<b>"It is not your responsibility to finish the work":</b> The Holy One, blessed be He, did not hire you to finish it all, so that you would lose your wage if you do not finish it. And lest you say, "I will not study [Torah], and I will not take the wage," [it states,] "but neither are you free to desist " - against your will is the yoke placed upon you to labor. 
<b>"in the future to come":</b> In the world to come.

Chapter 3



Mishnah 1

<b>Akavia: "From a putrid (spoiled) drop":</b> A drop of semen. And even though at the time of conception, it is not spoiled - as it does not become spoiled in the womb of a woman until after three days, and when it is spoiled it is no longer fit to fertilize - nonetheless, he called it a spoiled drop because it is close to spoiling immediately when it is outside of the innards of the woman. And one who keeps his eye on that which he came from a putrid drop will be saved from pride. And one who keeps his eye on that which he is destined to go "to a place of dust, worms, and maggots," will be saved from desire, and from lust for money. And one who keeps his eye on that which he is destined to "give an account and a reckoning," will separate [himself] from sin, and will not stumble in iniquity.   

Mishnah 2

<b>"For the welfare of the government:"</b> and even [that] of the nations of the world.
<b>"would swallow alive:"</b> As it is written (Habakkuk 1:14) "And you make man like the fish of the sea" - just like the fish of the sea, each one that is bigger than his fellow swallows his fellow; so too people, were it not for the fear of the government, each one who is bigger than his fellow would swallow his fellow (Avodah Zarah 4a).
<b>“'those who feared the Lord one with another'":</b> Behold, there are two here [that this verse is speaking about].
<b>“'and is silent (<i>vayidom</i>'":</b> It is a term [related to the usage], <i>kol demamah dakah</i> (a still-small voice). As the way of one who learns alone is to learn while whispering. 
<b>"'since he takes [a reward] for it'”:</b> As if the giving of the entire Torah was for his sake alone.

Mishnah 3

<b>"And did not say upon it words of Torah":</b> And with the Grace after Meals that we bless upon the table, we fulfill our obligation. And it is considered as if we said words of Torah upon it. So have I heard.
<b>"from the offerings of the dead":</b> [This means] the sacrifices of idol worship, as it is written (Psalms 106:28), "And they became attached to Baal Peor and they ate from the offerings of the dead."
<b>"'full of vomit and feces'":</b> And idol worship is called feces, as is stated (Isaiah 30:22), "feces shall you say to him."
<b>"'without the Omnipresent'":</b> Because they did not mention the name of the Omnipresent, may he be blessed, upon the table.
<b>"as it is said (Ezekiel 41:22), 'And he said to me, this is the table that is before the Lord'":</b> Immediately when he speaks words of Torah, it is called a "table that is before the Lord." And some say that it comes out from the beginning of the verse, as it is written, "The altar is three amot" - do not read [it as] amot, but rather <i>eemot</i> (mothers or foundations), as in, there is a foundation (priority) to how a verse is written. Three corresponds to Torah, Prophets and Writings; and some say to Sripture, Mishnah and Talmud - [meaning] that a person must speak about them over the table, and then it is called "a table that is before the Lord." So explained Rashi.

Mishnah 4

<b>"He who stays awake at night, and who wanders on a road alone":</b> and thinks about idle things in his heart.
<b>"this one is liable for [forfeiture of] his life":</b> As night is the time of demons, and one who wanders on a road alone is in danger because of the brigands and several [other] bad occurrences; and if he had been thinking about words of Torah, it would have guarded him.

Mishnah 5

<b>"The yoke of government":</b> [meaning] the burden [placed upon him by] a king and ministers.  
<b>"the way of the world (<i>derekh erets</i>)":</b> [meaning] the toil and strain of a livelihood. [He is released from this,] because his work becomes blessed. 
<b>"And one who casts from himself the yoke of Torah":</b> One who says, "The yolk of Torah is too hard and I cannot endure it.  

Mishnah 6

<b>"Ten who are sitting in judgement":</b> is the textual variant we [follow]. 
<b>:"'in the congregation of God'”:</b> And there is no 'congregation' (<i>edah</i>) that is less than ten. As it is stated with the [twelve] scouts (Numbers 14:27), "Until when will this evil congregation": subtracting Yehoshua and Calev, behold, ten.
<b>"And from where [is there proof that this is true] even [when there are only] five? As it is said (Psalms 82:1), 'In the midst of judges He judges'”:</b> Three judges and two litigants.
<b>"And from where even three? As it is said, 'And He has founded His band upon the earth'”: </b> Fire and air and water - which are three - "He has founded upon the earth;" [as they] surround the fundamental element of earth. Behold to you, three are called a "band." And also (another explanation is) we have found that three are called a band [with] a "band of hyssop," which are three stalks. And some books have written in them, "From where [is there proof that this is true] even [when there are only] five? As it is said (Amos 9:6), 'and He has founded His band upon the earth'”; as a man bands together [things] into his one hand, which has five fingers; and [so] the group of fingers in the hand is called a band. And in the beginning of the verse it states, "He Who builds His upper chambers in the heavens," which is to say [that] the Divine Presence - which is in the heavens - comes down to the earth when there is a band there, that is involved with Torah. [And the continuation of this textual variant is:] "From where even three? As it is said (Psalms 82:1), 'In the midst of judges He judges.'”
 <b>"'since he takes (<i>natal</i>) for it'”:</b> [It is] an expression of covering: the [Aramaic] translation of (Exodus 40:3) "and you will cover" is '<i>vetatel</i>;' which is to say the Divine Presence hovers upon him. 

Mishnah 7

<b>"Give Him from what is His":</b> Do not prevent yourself from being involved in matters of Heaven, whether with your body or whether with your money (as you are not giving from yours, not from your body and not form your money), as you and your money are His.
<b>"'How lovely is this tree! And how lovely is this newly plowed field'":</b> This is true of all idle talk, but it is speaking according to what is common; as it is the way of wayfarers to speak about what they see with their eyes. And some say that it comes to make us understand a novelty: that even though through this, he will make the blessing, 'Blessed is He, Who it is like this in His world;' nonetheless, Scripture considers it as if he was liable for his life, because he interrupted his study.
<b>"'<i>nir</i> (newly plowed field)'":</b> The furrow of a plow, as in (Jeremiah 4:3), "plow for yourselves a furrow."

Mishnah 8

<b>"Anyone who forgets one matter from his studies":</b> Since he did not review it, it is considered "as if he is liable for his life;" as from his forgetting, he will come to permit the forbidden. And it will come out that a calamity will come through him and his mistake will be counted as a willful transgression. And also (another explanation is), it is "as if he is liable for his life" - since that teaching was guarding him and now he forgot it, it no [longer] guards him.
<b>"whose studies have overpowered him":</b> As it was difficult for him, and on account of the difficulty in it, he forgot it.

Mishnah 9

<b>"Anyone whose fear of sin precedes his wisdom":</b> I heard that [it means that] he makes his fear of sin precede his wisdom in his thought - that he thinks in his heart, "I will study in order that I will be one who fears sin." And this is in the way that they said, 'the beginning of thought is the end of the action.'
<b>"his wisdom endures":</b> as wisdom brings him to what his heart desires, and he derives benefit from it.
<b>"And anyone whose wisdom precedes his fear of sin":</b> who does not study in order to do, since his heart does not aspire to be afraid of sin.
<b>"his wisdom does not endure:"</b> Since [his wisdom] prevents him from following the whims of his heart, he despises it and is fed up with it and leaves it. 
<b>"Anyone whose actions are more plentiful than his wisdom":</b> Here it speaks about  him being eager [to do] positive commandments; and above, in "anyone whose fear of sin precedes his wisdom," it is speaking about him being careful about negative commandments. 

Mishnah 10

<b>"Anyone from whom the spirit of creations find pleasure":</b> [About] anyone who is beloved below, it is certain that he is beloved above. 
<b>"[Late] morning sleep":</b> As he continues to sleep until the time of the recitation of the Shema passes.
<b>"midday wine":</b> [It] draws the heart of  a person - as it is written (Ecclesiastes 2:3), "to draw my flesh with wine" - and brings him to drunkenness.
<b>"chatter of children":</b> prevents their fathers from being involved in Torah [study].
<b>"and sitting in the assembly houses of the <i>Am Ha'arets</i> (unlearned people, who are lax in observing tithes and purity laws)":</b> who come together and speak about idle matters.

Mishnah 11

<b>"One who profanes the Kodeshim (sacred material)":</b> One who brings Kodeshim of the altar to [a state of] <i>pigul</i> (a sacrifice that becomes unfit, due to the intention of the officiating priest, while offering it, to consume it after its permitted time), <i>notar</i> (a sacrifice that becomes unfit, due to being left unconsumed after its time limit) or [of becoming] impure; or he misappropriates and benefits either from Kodeshim of the altar or Kodeshim of the Temple maintenance fund.
<b>"one who desecrates the holidays":</b> the intermediate days of the festival. He does work on them or treats them according to what is customary to eat and drink on a common day. 
<b>"one who whitens (embarrasses) the face of another in public":</b> The face of one who is embarrassed turns red first and then white, as the spirit [of a person] has two movements, one outwards and one inwards. And when one embarrasses a person, at first the breath moves outwards, like one who is full of anger and his face turns red. And when he does not find a solution how to get rid of this embarrassment from on his face, he worries inside himself and the breath goes inwards because of the pain, and his face turns yellow and [then] white. And this is what they said (Bava Metzia 58b) about the matter of whitening: "when the red leaves, the white comes."
<b>"one who nullifies the covenant":</b> who did not circumcise [himself] or who did circumcise but pulled the foreskin to cover the circumcision, in order that it not be visible that he is circumcised. 
<b>"one who reveals meanings (literally, faces) in the Torah":</b> who shows meanings and explanations that do not conform with the halacha (law). For example, one who translates "And from your seed do not give to pass to Molekh" (Leviticus 18:21) as "And from your seed do not give to impregnate an Aramean woman." (Mishnah Megillah 4:9) And this is not the simple meaning of the text. And included within this is teaching worthless homiletical interpretations. A different explanation: "reveals faces" - he makes his face brazen to transgress words of the Torah publicly 'with a high hand' and he is not shame-faced. 
 <b>"even though he has Torah knowledge and good deeds":</b> and he did not repent from one of these sins that he has in his hand - even though afflictions came to him and he died with afflictions - he does not have a share in the world to come. But if he repented before his death, there is nothing that stands in front of repentance. 

Mishnah 12

<b>"Be yielding to an elder (<i>rosh</i>, literally, head)":</b> In front of a great sage who sits at the head of the yeshiva, be yielding (nimble) to do his bidding and to serve in front of him.
 <b>"pleasant to a youth (literally, a black one)":</b> To a young man whose hair is black, you do not need to make yourself so nimble, but rather stand in front of him at ease and self-collected.
<b>"and greet (<i>mekabel</i>, literally, receive) every person with joy":</b> Across from every person - whether an elder or a youth - stand with joy. "Receive" [here] is like to receive someone. "Across from" is translated [into Aramaic] as <i>kabal</i>. Another explantation: "Be yielding to a head (which also means beginning)" - at your beginning, when you are a young man, be nimble to do the will of your Creator. And in your old age, when your face has blackened because of age, be pleasant to Him. 

Mishnah 13

<b>"Tradition is a safeguarding fence around Torah":</b> The tradition that the sages passed down to us about the missing and extra letters of the Torah is a fence and a strengthening of the written Torah; as through them, we understand how to do several commandments. As with, [the tradition that in the Torah it is written,] "<i>basukkot... basukkat... basukkat</i>" - two [of these words] missing [letters], and one complete - from which we learn [how to] make a fit <i>sukkah</i> (booth) with three partitions. And, for example, "the appointed times of the Lord which you shall declare" - which is written missing [a letter] in three places (rendering the word, "them," into "you," "<i>otam</i>" into "<i>atem</i>") - to teach [that the intercalation of the month is binding, and dependent upon] "you, even if you err without volition; you, even if you err with volition; you, even if you are mistaken."
<b>"Tithes are a safeguarding fence around wealth":</b> As it is written (Deuteronomy 14:22), "<i>aser taaser</i> (you shall surely tithe)," [which is interpreted as] "tithe (<i>taaser</i>) so that you will become rich (<i>titaasher</i>)." (Taanit 9a) 
<b>"Vows are a safeguarding fence around abstinence":</b> When a person begins abstinence and is afraid, lest he violate [that abstinence], he should accept [it] upon himself with the language of a vow that he should not do such and such; and through this, he will conquer his [evil] impulse. 
<b>"A safeguarding fence around wisdom is silence":</b> What do we establish [these words] to be referring to? If it is about silence from words of Torah, behold, it is already written (Joshua 1:8), "and you shall reason it, etc."; if it is about silence from talebearing, evil speech and curses, they are [prohibited] from the Torah. Hence it is only speaking about optional words between a man and his fellow, in which a person should minimize his speech as much as possible. And about them Shlomo said (Proverbs 17:28), "A fool who is silenced is also considered a wise man."  

Mishnah 14

<b>"A deeper love - it is revealed to him":</b> Rambam explained: A deeper love did the Holy One, blessed be He, show to man, as he informed and said  to him, "See, I have made you in the Divine image." Because one who benefits his friend and informs him of the good that he has done for him, shows a deeper love than if he had benefited him but it is not important [enough] in his eyes to inform him of the good that he has done for him. And it can be explained, "A deeper love - it is revealed to him;" a revealed and publicized love. As not only did the Omnipresent have a secret love for man but rather even a love that was revealed and known to all. 
<b>"as it says (Proverbs 4:2) 'For a good lesson'":</b> All of the acts of creation - about which it is stated, "And God saw that it was good" - were only created for the sake of the Torah, which is called a lesson, as you say (Deuteronomy 32:2), "My lesson drops like the rain." 

Mishnah 15

<b>"Everything is foreseen":</b> Everything that a man does in the innermost rooms is revealed in front of Him.
<b>"and freewill is given":</b> into the hand of man to do good and evil, as it is written (Deuteronomy 30:15), : "See, I have given in front of you today life, etc."
<b>"and with goodness the world is judged":</b> with the attribute of mercy. And nonetheless, not everyone is equal in this trait, since, "all is in accordance to the majority of the deed:" One who does many good deeds is given much mercy, and one who does few good deeds is given a little mercy. A different explanation:  "all is in accordance to the majority of the deed" - according to the majority of a person's deeds is he judged, if the majority are merits, he is exonerated; if the majority are sins, he is liable. And Rambam explained, "Everything is foreseen": Every action of people - that which he has done and that which he will do in the future - is revealed in front of Him. And do not say, "Since the Holy One, blessed be He, knows what a person will do - if so, he is compelled in his actions to be righteous or evil." As "freewill is given" into his hand  to do good and evil and there is nothing there that compels him at all. And since this is so, "with goodness (or properly) the world is judged," to collect [punishment] from the evildoers and to give a good reward to the righteous ones. As since the sinner sinned willingly, it is fitting that he be punished; and since the righteous one was willingly righteous, it is fitting that he receive a reward.
<b>"all is in accordance to the majority of the deed":</b> According to what a person repeats and is constant in the doing of good, his reward will be multiplied. As one who distributes a hundred gold coins to charity [giving out one coin at a time] is not similar to one who gives them out [all] at one time. And the textual variant of Rambam is, "all is in accordance to the majority of the deed"; and not "as per the deed."

Mishnah 16

<b>"Everything is given as collateral (with guarantors)":</b> "The feet of a man, they are guarantors for him - to the place that he is requested, there do they take him." (Sukkah 53a)
<b>"and a net is cast":</b> Afflictions and death. 
<b>"The shop is open":</b> and people come in there and buy on credit.
<b>"and the shopkeeper grants credit":</b> and trusts all who come to take [it]. And so [too] do people sin and the Holy One, blessed be He, waits for them until their time comes.
<b>"and the accounting ledger is open":</b> to write down [the debts] in it, so that [the storekeeper] not forget.
<b>"and the hand writes":</b> Lest you say, "Even thought the ledger is open, there are times when the storekeeper is preoccupied and does not write everything"; therefore he said, "and the hand writes."
<b>"and everyone who wants to borrow, etc.":</b> And this is [the meaning of] "freewill is given" above - that no person is forced to borrow against his will. 
<b>"and the collectors":</b> Afflictions and bad occurrences.
<b>"with his knowledge":</b> There are times when he remembers his debt and says, "You have judged me well."
<b>"or without his knowledge":</b> There are times when he forgot and cries out against the judgement of the Omnipresent, may He be blessed.
<b>"and they have that upon which to rely":</b> [They rely] upon the ledger and upon the shopkeeper who is trustworthy about his ledger. So [too] these afflictions rely upon the deeds of man that are remembered in front of the Omnipresent, may He be blessed, even though they are forgotten from man.
<b>"and the judgement is true judgement":</b> As the Holy One, blessed be He, does not deal despotically with His creatures." (Avodah Zarah 3a)
<b>"and everything is prepared for the feast":</b> Both the righteous and the wicked have a portion in the world to come, after their debt has been collected from them. 

Mishnah 17

<b>"If there is no Torah, etc.":</b> [then] his give and take is not well with the creatures.
<b>"if there is no worldly occupation, etc.":</b> in the end, his Torah will be forgotten from him. 
<b>"if there is no knowledge, etc.":</b> Knowledge is the finding of the reason for a thing and understanding is to figure out one thing from [another] thing, but without seeing its reason. And if there is no knowledge to give the reason for a thing, there is no understanding, since if he does not know the reason of a thing, it is as if he doesn't know it. But nevertheless, understanding is first, hence "if there is no understanding, there is no knowledge."
<b>"If there is no flour, there is no Torah":</b> How will one who does not have what to eat, inolve himself in Torah [study]?
<b>"if there is no Torah, there is no flour":</b> Of what good to him is the flour that is in his hand; since he does not have Torah, it would have been better for him that he did not have flour and that would have died from starvation. 

Mishnah 18

<b>"<i>Kinin</i>:"</b> Bird offerings are called <i>Kinin</i>, which is a term related to <i>kan tsippor</i> (bird's nest). And it has strict laws, for example, if obligatory and voluntary offerings get mixed; or an <i>olah</i> which is performed higher [on the altar] and a <i>chatat</i>, which is performed lower.
<b>"and the beginnings of <i>Niddah</i> (menstruation)":</b> The laws of a menstruant who has lost her cycle and needs to guard [for the possibility of bleeding] until she goes back to the beginning [of a new cycle]. And sometimes, she is required to immerse ninety-five [times], according to the [opinion] that holds immersion at its proper time is a commandment.
<b>"these are the body of the laws (<i>halakhot</i>)":</b> The essence of the Oral Law, for which one receives reward.
<b>"Astronomical calculations":</b> The matter of the movement of constellations. 
<b>"and Gematria [numerical calculations]":</b> The calculation of the [numerical value of the] letters.
 <b>"condiments to wisdom":</b> Just like the condiments, that [people] are accustomed to eat at the end of the meal for dessert in the manner of a treat, honor their owners in the eyes of the creatures; so [too] do these wisdoms.

Chapter 4



Mishnah 1

<b>Ben Zoma:</b> Since he did not have length of days and was not ordained to be called, 'Rabbi,' they would call him according to his father's name. And so [too] Ben Azzai. And both of their names were Shimon.
<b>"Who is the wise one":</b> This is what it is saying: Who is wise, who is fitting to be lauded by his wisdom?
<b>"He who learns from all men":</b> And even though [that person that he learns from] is lesser than he. As since he is not concerned about his honor and learns from the lesser ones, [it shows] that his wisdom is for the sake of Heaven and not to boast and revel in.
<b>"as it says, 'I have acquired understanding from all my teachers'":</b> And the end of the verse is, "since your testimonies are my conversation" - which means to say, "I would learn Torah from all my teachers, and even from those that are lesser than I, and I would not be concerned about my honor; as all of my intentions were for Heaven alone." And so [too], "who is the mighty one," [means] who is fitting to be lauded by his might? "He who conquers his impulse." 
<b>"as it says, 'slowness to anger is better than a mighty person' (but it can also be read as, 'good is slowness to anger from might')":</b> Thus is the explanation of the verse: Good is slowness to anger that comes from the angle of the might [involved in] conquering the impulse, and not from the angle of [having] a soft nature." And so [too, the rest of the verse, "and one who governs his passion than the conqueror of a city" which can also be read as, "and one who governs his passion from the conqueror of a city," is to be understood as "good] is the conquering of the spirit when it comes from the conqueror of a city; [meaning] from a king, when after he conquers a city and the people rebelling against him come to his hand, he governs his passions and does not kill them." 
<b>"Who is the rich one":</b> who is fitting to be lauded by his riches? "He who is happy with his lot." 
<b>"Who is honored":</b> Because [of the fact] that one who merits to have these three things that are mentioned above - which are wisdom, might and riches - is automatically honored in the eyes of God and man, even if the [people] do not [fully] honor him on their account; hence the teacher appended [the following] to this and said, "Someone who has these traits and is honored automatically, what can he do to be [properly] honored by others? He should honor others."
<b>"'For, those who honor Me, I will honor'":</b> And the matter is an a fortiori argument (<i>kal ve'chomer</i>): Just like the Holy One, blessed be He - who is the King of honor and everything that He created in His world, He created for His honor - honors those who honor Him; all the more so should flesh and blood [do so].
<b>"'and those who despise Me will be held in little esteem'":</b>  We learn [from here] the humility of the Holy One, blessed be He: He did not say, "and those who despise Me I will curse," but rather "will be held in little esteem" - automatically. And with the honor of the righteous ones He was more exacting, as it says (Genesis 12), "and those that curse you, I will malign." 

Mishnah 2

<b>"Since one commandment leads to another commandment":</b> That is the way of the world, that one who does one commandment finds it easier to do others; and one who starts to do sins will find it difficult to separate from them. And also, <b>"since the reward for a commandment is [another] commandment;"</b> [meaning it] is from the Heavens that the one who does one commandment is helped and another commandment is placed in front of him to [also] do, in order to give him the reward for both of them. And so too, <b>"the reward of a sin, etc."</b> Another explanation: <b>"since the reward for a commandment is [another] commandment;"</b> Since all that a person is rewarded and derives enjoyment while doing a commandment is itself considered a commandment for him. And [so] he gets reward for the commandment that he did and for the enjoyment and benefit that he experienced in doing it. 
<b>"and the reward for one sin is another sin":</b> And the reward and benefit that one derives from doing a sin is considered like a sin itself for him. And [so] he is [punished] for the sin that he committed and for the reward and benefit that he received by doing it.

Mishnah 3

<b>"Do not disparage anyone":</b> by saying, "What can x do to harm me."
<b>"and do not shun any thing":</b> [One should] make distance from anything that one should be concerned about. [And] do not say, "It will stay far and there is no reason to worry about it." 

Mishnah 4

<b>"Be very, very humble in spirit":</b> Even though the middle path is praiseworthy with other character traits, it is not like this concerning the trait of pride. Rather one should lean to the other extreme of lowliness of spirit - as pride is extremely disgusting. And also since most people stumble in it and people do not separate themselves from it, therefore one has to make an extra distancing. 

Mishnah 5

<b>"One who studies Torah in order to teach will be given the opportunity both to study and to teach":</b> is the textual variant that we have. And this is its explanation: one who studies in order to always be involved in Torah study and does not have in mind to do kindness with the creations - like Rabbah (Rosh Hashanah 18a), who was involved in Torah study and was not involved with doing kindness - even though he needs to be involved in doing kindness, nonetheless he is afforded [the time] to teach and to learn and [so] his plan will be fulfilled. <b>"But the one who studies in order to observe"</b> who wants to be involved in Torah study and to also be doing kindness - like Abbaye (Ibid.) who was involved in Torah study and in doing kindness - is afforded [the time] to fulfill his plan and he will merit <b>"to study, to teach, to observe, and to practice."</b> And there are some commentaries that [understand], "One who studies in order to teach," [to mean] in order to be called Rabbi, and they have the textual variant, "he is not given the opportunity to study and teach." But in most books, I have found the first variant, and it is the main one.
<b>"Do not make [the Torah] into a crown with which to aggrandize yourself":</b> such that you should not say, "I will study so that I will be called, 'my Rabbi' and they will have me placed at the head," but rather learn out of love and in the end the honor will come.  
<b>"and don't use it as a spade with which to dig":</b> And do not study Torah in order to make from it a craft from which to earn a living, like a spade to dig with. As one that does this misappropriates the sanctity of the Torah and is liable for the death penalty from the Heavens, like one who derives [tangible] benefit form holy things (<i>hekdesh</i>). And teachers of small children receive payment for watching the children so that they will not err and cause damage; and payment for breaking up the cantillation, as a [Torah] teacher is not responsible to exert himself and to teach the students the breaking up of cantillation. But payment for teaching is forbidden to take, as it is written, (Deuteronomy 4:14), "And I did the Lord command at that time to teach you the statutes and the judgments, like the Lord, my God commanded me" - just like I [was taught] for free, so too are you [to be taught] for free. And so [too] is a judge forbidden to take payment for his legal decisions, but rather only for [not doing something else at that time] -  [for] something that it is clear how much he would lose from the cessation of his work in order to hear the claims of the litigants, and [this is] only if he takes from both of them equally. But if he takes more than this, his decisions are nullified. And that which the Torah permitted the Torah scholar to derive [tangible] benefit from the words of Torah is that he may sell his merchandise in the marketplace before any [other] man, and also that he should be exempt from all taxes, yokes and property assessments. And the public is obligated to even give the poll tax for him. And even if he is wealthy and has much money, he is able to legally request that they exempt him. And if a Torah scholar is sick and suffering from afflictions and people bring many large portions for him on account of the honor of the Torah, he is [obligated] to accept, since it is impossible for him to earn a livelihood in another way. And so [too] a Torah scholar who the [community] appoints upon itself [as an] officer or the head of the group and he involves himself in the needs of the [community], it is permissible for him to  take a reward from them; and even much more payment then he needs for his livelihood, so that his foods should be healthy. And through this, he will be great and feared and awesome in their eyes, as we find with the high priest, about whom it is written, "high (great) from his brothers" - and the sages expounded (Yoma 18a), "They should make him great from his brothers, such that his brothers, the priests, should make him wealthy from their [assets]. And the early sages who would abstain from this [were doing so out of piety] but not according to the [letter of the] law.

Mishnah 6

<b>"Anyone who honors the Torah":</b> There is no greater honor of the Torah than the one who expounds on all the missing letters and extra letters in the Torah, and gives a reason for each and every embellishment on [its letters]; to say that there is nothing purposeless in it. And also (another explanation) is, the one who honors a Torah scroll and honors those that study the Torah and those occupied with it - all of these are included in "one who honors the Torah."  

Mishnah 7

<b>"One who withholds himself from judging":</b> in a place that there is someone greater than he. And also (another explanation is) [that] he tells the litigants that they should compromise.
 <b>"removes from himself enmity":</b> Since one who leaves a court guilty hates the judge, as he says in his heart, "He did not [properly] look for my innocence."
<b>"theft":</b> Lest he declared the innocent guilty, and it comes out that theft came about through him.
<b>"and a false (literally, vain) oath":</b> Lest he obligate someone who is not obligated to take an oath [to do so, such] that it comes out that he brings him to a vain oath. And also (another explanation is) that the teacher [of the mishnah] is calling a false oath, a vain oath; for example, one who says, "I did not borrow," and he borrowed, as at the time of the oath, it came out of his mouth in vain.
<b>"One who is nonchalant:"</b> without research and without deliberation.

Mishnah 8

<b>"Don't be a lone judge":</b> Even though an expert may judge alone, it is from the way of piety that even an expert should not judge alone. [And that is] only when the litigants have not accepted him upon themselves as a judge; but if they accepted him upon themselves, he can judge alone even in the way of piety.
<b>"for there is no lone judge aside from the One [God]":</b> The Holy One, blessed be He, who is alone (unique) in His world.
<b>"And don't say":</b> to your colleagues that disagree with him, "Accept my opinion, since I am an expert and I could have judged without your association."
<b>"for they are permitted and not you":</b> Given that you have joined them to you, it is fitting that he should decide according to the majority.  

Mishnah 9

<b>"One who implements the Torah in poverty":</b> who is pressed for food and abstains from his work to be involved in Torah [studies].
<b>"One that disregards the Torah in wealth":</b> Due to abundance of his [assets], he needs to put his attention sometimes to this, sometimes to that, and [so] has no free time to be involved in Torah [studies].

Mishnah 10

<b>"Minimize business":</b> Minimize occupation with your merchandise and your craft, and let your main occupation be in Torah [study]. 
<b>"Be humble of spirit before everyone":</b> to learn even from someone lesser than you in wisdom.
<b>"many reasons for neglecting it (<i>batelim</i>) will be presented to you":</b> that will assist to have you neglect it. Another explanation [which understands the word, <i>batelim</i>, as idle ones]: There are several idle ones in the world, which are the evildoers and bad animals which are idle ones; and through them, the Holy One, blessed be He, will bring punishments to you.
<b>"And if you labor in Torah":</b> He, Himself will pay your reward, and not through an agent. And in this, the measure of good is greater than the measure of punishment. 

Mishnah 11

<b>"Defender":</b> A good interceding angel.
<b>"prosecutor (<i>katigor</i>)":</b> A bad interceder. And the expression <i>katigor</i> is [from] <i>koreh tagar</i> (one who calls out complaints). And the explanation of <i>sanigor</i>, which is the opposite of <i>katigor</i>, is <i>soneh tagar</i> (one who hates complaints).

Mishnah 12

<b>"Let the honor of your student be dear to you as your own":</b> As so do we find with Moshe, who said to Yehoshua, his student (Exodus 17:9), "choose for us men" - he made him equal to him.
<b>"and the honor of your fellow like the reverence of your teacher":</b> As Aharon said to Moshe (Numbers 12:11), "my apologies to my master" - his brother was older than him in years and he [still] called him, "my master." 
<b>"and the reverence of your teacher like the reverence of Heaven":</b> As it is written (Numbers 11:28), "my master Moshe, destroy them" - destroy them from the world. [He meant by this to say,] "Since they rebelled against you, it is as if they rebelled against the Holy One, blessed be He and they are liable for destruction."

Mishnah 13

<b>"Be careful in study":</b> such that your study should be exact and according to the law.
<b>"for an error in study is considered an intentional transgression":</b> If you err in a legal decision from your not being exact in your study, and you come to permit the forbidden; the Holy One, blessed be He, considers it for you as if you had done it intentionally. 
 <b>"There are three crowns:"</b> that are written in the Torah, that the Torah obligates to treat with honor.
<b>"the crown of Torah":</b> About it is written (Leviticus 19:32), "and you shall respect the face of the elder (<i>zaken</i>)" - the one who has acquired wisdom  (the first letters of these words, <i>zeh [she]kanah chochmah</i>, spell out <i>zaken</i>).
<b>"the crown of priesthood":</b> About it is written (Leviticus 21:8), "And you shall sanctify him" - he shall be holy to you.
<b>"and the crown of the monarchy":</b> About it is written (Deuteronomy 17:15), "Surely place upon yourself a king" - that his fear should be upon you.
<b>"but the crown of a good name":</b> Whoever has in his hand good deeds and a good reputation because of his deeds - we have not found a crown for him in the Torah such that one is obligated to honor [its bearer]. But it <b>rides on top of them all,</b> as all three of the crowns require it. Since if he is a Torah scholar and his reputation is hateful, it is permissible to disgrace him. And if he is the high priest, we say in Yoma 71b, "Let the children of the nations come in peace who are doing the deeds of Aharon and let not the sons of Aharon come in peace who are not doing the acts of Aharon. And if he is a king, it is written (Exodus 22:27), "and a prince among your people you shall not curse" - when he does the actions of your people.

Mishnah 14

<b>"Exile yourself to a place of Torah":</b> if there are no Torah scholars in your place.
<b>"and do not say that it will follow after you":</b> Torah scholars will come here. 
<b>"that your colleagues will make it yours":</b> And do not rely upon your colleagues when they return from the house of the teacher that they will make it yours, such that you will learn from them what they learned from the teacher. But rather, exile yourself - you yourself - to the place of the teacher, since learning from the mouth of the student is not the same as learning from the mouth of the teacher. Another explanation: "as your colleagues will make it yours" - Why do I say to you, "Exile yourself to a place of Torah?" Because "your colleagues will make it yours;" as even if you are sharp and extremely analytical, the Torah will only be yours through your colleagues with whom you give and take. And that is [the reason] that it ends, <b>"Do not rely on your understanding."</b>

Mishnah 15

<b>"We do not have in our hands":</b> Like (Yevamot 105a), "it was not in his hand;" meaning to say this matter is not known to us, why the way of the wicked is successful and for what reason the righteous are suffering with afflictions. Another explanation: During the time of the exile, we do not have any of the tranquility and quiet that the Holy One, blessed be He, is accustomed to give to the wicked in order to drive them out of the world to come; and not even any of the afflictions that are designated for the righteous, which are the 'afflictions of love,' which do not entail the squandering of Torah [study]. This is to say, we have left the category of the wicked, as we do not have the tranquility that the wicked have; but we have not reached the category of the righteous, as our afflictions are not ['afflictions] of love,' like the afflictions of the righteous.  
<b>"Be the first to greet every person":</b> and even to a gentile in the marketplace.
<b>"and be a tail to lions":</b> [meaning] to those greater than you.
<b>"and do not be a head to foxes":</b> [meaning] to those lesser than you.

Mishnah 16

<b>"Hallway (<i>prozdor</i>)":</b> A gatehouse. The [Aramaic] translation of chamber is <i>prozdora</i>.
<b>"drawing room":</b> The place where the king sits. So [too], you should fix yourself in this world so that you will merit the world to come. 

Mishnah 17

<b>"Better is one hour of repentance":</b> [meaning] for the sake of repentance and good deeds.
<b>"than all the time in the world to come":</b> Because at that time, repentance and good deeds do not benefit a person, as the world to come is only for the receiving of reward for that which he observed in this world.

Mishnah 18

<b>"Do not try to assuage the anger of your friend at the time of his anger":</b> As it is written (Exodus 33:14), "My presence (literally, face) will go and I will give you to rest" - said the Holy One, blessed be He, to Moshe, "Wait until My face of anger passes" (Berakhot 7a).
<b>"do not console him at the time when his deceased lies before him":</b> As at the time of the [Temple's] destruction - as if it were possible - the Holy One, blessed be He, was mourning. [When] the ministering angels tried to console Him, the holy spirit answered them, "Do not rush to console Me."
<b>"do not question him at the time of his vow":</b> to find an opening (loophole) to annul his vow. Because then, on each and every opening that you find for him, he will say, "I made the vow with that in mind [meaning that he wanted the vow to be operative in spite of the loophole]" - and then you will no longer be able to find him an opening. And we have found that when the Holy One, blessed be He, swore to Moshe that he should not enter the Land, he did not plead immediately, but rather waited and afterwards began to plead.
 <b>"at the time of his humiliation":</b> when he is humiliated by sin, as he is embarrassed from everyone. And so [too] do you find that when Adam sinned, the Holy One, blessed be He, did not reveal Himself to them until they made loincloths, as it is written (Genesis 3:7), "and they made for themselves loincloths," and afterwards, "and they heard the voice of the Lord God."

Mishnah 19

<b>"'When your enemy falls, do not be happy'":</b> It is a verse in Proverbs, but Shmuel the Younger was accustomed to rebuking people with this attribute.
<b>"'Lest God see and it be bad in His eyes'":</b> that you have made Him in your heart as if He is your agent to fulfill your desire. 
<b>"'and He turn from him [the enemy] His anger'":</b> Since it did not write, "and He return (<i>veshav</i>) but rather, and He turn (<i>veheshiv</i>), it is implied that He removes it from your enemy and turns it upon you.

Mishnah 20

<b>"On new parchment":</b> [upon which the writing] lasts. So [too], the memorized teaching of youth is not forgotten. 
<b>"unripe grapes":</b> which have not completely ripened and [so] set the teeth on edge. So [too], the wisdom of the child is not completely ripened and [so] his words are not accepted and don't sit well with the heart.
 <b>"wine from its press":</b> in which sediment is mixed in. So [too], the wisdom of the child has a mixture of questions in it.
<b>Rebbi says, "Do not look at the jug":</b> Rebbi disagrees with Rabbi Yose bar Yehuda and said that just like there is a new jug full of old wine, so [too] there is a child whose reasoning is like the reasoning of the elders and there are elders who are lower in their level of wisdom than children.

Mishnah 21

<b>"And lust":</b> One who wants to fill his lust by eating and drinking and sexual intercourse and similar things.
 <b>"and honor":</b> That people should honor him.

Mishnah 22

<b>"Those that are born will die":</b> Whoever is already born, he will die in the future.
<b>"and those that are dead":</b> will live [again] in the future and stand [trial] at the day of judgement, these to [receive] eternal life and those to [receive] disgrace and eternal shame.
<b>"and the living to judge":</b> They are standing to be judged on the day of judgement. 
<b>"[It is necessary] to know":</b> from others.
<b>"to make known":</b> to others.
<b>"and to become conscious":</b> to understand on his own.
<b>"He is the Maker":</b> As the whole world is in His hand like clay in the hand of the [craftsman]. And what is the reason? Because <b> "He is the Creator"</b> that created the whole world ex nihilo. Therefore He can do with it according to His will.
<b>"He is the Understander, He is the Judge":</b> Since he understands all of their deeds, He brings them to judgment in front of Him.
<b>"He is the Litigant":</b> as he prosecutes the sinners.
<b>"and He is destined to judge:"</b> in the world to come. 
<b>"no respect of persons, no taking of bribes":</b> as he does not have respect of persons, even for the completely righteous; that he should not punish him for the light sin that came to his hand. And he does not take the bribe of [the fulfillment of] a commandment for the sin, but rather gives the  reward for the commandment and the punishment for the sin. So explained Rambam.
<b>"And know that everything is according to the reckoning":</b> All the small amounts join together to a large sum. So when light sins are numerous, they add up to a large sum. 
<b>"because against your will you were created":</b> As the soul does not want to exit from [behind] the curtain - the holy place where the souls repose - and to enter the innards of a woman in an impure place. And an angel comes and brings it out against its will and places it in the innards of the woman.
<b>"and against your will you were born":</b> At the time of birth, [the baby] does not want to go out and the angel brings it out against its will.
<b>"and against your will you live":</b> There is [the case of] a man who is suffering with afflictions and wants to die but cannot.

Chapter 5



Mishnah 1

<b>With ten utterances:</b> Nine [times in the creation story does it state] "and He said"; and "In the beginning" is also an utterance, as it is written (Psalms 33:6), "With the word of the Lord were the heavens made."
<b>who destroy the world:</b> Since 'anyone that destroys one soul of Israel is as if they destroyed an entire world,' and [since] the wicked destroy their souls because of their sins, it is as if they destroy the world. So have I found. And it appears to me that they literally destroy the world, as they tip the scales of the whole world towards guilt, and it comes out that the world is destroyed on their account.
<b>that was created with ten utterances:</b> And one who destroys work that was done in one day is not similar to one who destroys work that was done in many days.

Mishnah 2

<b>To demonstrate the great extent of [God's] patience:</b> You too should not be surprised that he has been patient with the nations of the world all of these years that they are subjugating His childeren, since He was more patient with the generations from Adam to Noah. And afterwards, they were washed away [with the flood].
<b>and received the reward of them all:</b> He did good deeds corresponding to what was fitting for all of them to do, hence they were all saved in his merit. And just like he took upon himself the yoke of the commandments in this world corresponding to all of them, so did receive reward in the world to come corresponding to all of them. As each person has two portions, one in the Garden of Eden and one in <i>gehinnom</i> - if he merits, he takes his portion and the portion of his fellow in the Garden of Eden; if he is guilty, he takes his portion and the portion of his fellow in <i>gehinnom</i>. (Chagigah 15b)

Mishnah 3

<b>Ten tests:</b> One - Ur Kasdim, when Nimrod cast him into the fiery furnace; the second - "'Go out from your land'" (Genesis 12:1); the third - "and there was a famine" (Genesis 12:10); the fourth - "and the woman was taken to the house of Pharaoh" (Genesis 12:15); the fifth - the war of the kings; the sixth - the stand between the pieces, where he was shown the subjugation of [his descendants by] the nations; the seventh - the circumcision; the eighth - "and Avimelekh sent... and he took Sarah" (Genesis 20:2); the ninth - "'Expel this maidservant and her son'" (Genesis 21:10); the tenth - the binding [of Isaac]. 

Mishnah 4

<b>Ten miracles were performed for our ancestors in Egypt:</b> as they were spared from the ten plagues. And they were all against the Egyptians and not against Israel.
<b>And ten [miracles were performed] at the [Reed] Sea:</b> One - "and the water split" (Exodus 14:21); the second - that the sea turned into a type of of tent and Israel went into it, as it is written (Habakuk 3:14), "You have pierced with his rods, the head of his rulers"; the third - that the sea floor became dry without clay and mud, as it is written (Exodus 14:29), "And the children of Israel walked on dry land"; the fourth - that the sea floor, that the Egyptians that chased after Israel trod upon, dampened and became clay and mud, as it is written (Habakuk 3:14), "the clay of great waters"; the fifth - that the water that congealed on the sea floor did not become one piece, but rather [many] small pieces, similar to bricks and building stones arranged one next to the other, as it is written (Psalms 74:13), "You crumbled the sea with Your power," [meaning] that it turned into a type of [surface made up of] crumbs; the sixth - that the water that congealed hardened and became as hard as boulders, as it is written (Psalms 74:13), "you broke the head of the 'sea monsters' upon the waters," and the Egyptians were called sea monsters;  the seventh - that the sea was split into twelve pieces so that each and every tribe could cross by itself in [its own] path, and that is [the meaning] of that which is written (Psalms 136:13), "To tear the Reed Sea into pieces"; the eighth - that the waters congealed [with the appearance  of] sapphire and onyx and glass, so that the tribes would see each other, since the pillar of fire was giving them light, and this is what is stated (Psalms 18:12), "the darkness of the waters, the clouds of the sky," which is to say that the gathering of waters was like clouds of the sky, 'like the essence of the sky in purity'; the ninth - that sweet water would  come out from it, such that they would drink it, and this is what is stated (Exodus 15:8), "flowing"; the tenth - that after they drank what they wanted from it, the remainder would congeal and turn into piles, as it is written (Exodus 15:8), "the waters piled up, they stood up like a flowing stack."
<b>Ten plagues did the Holy One, blessed be He, bring upon the Egyptians in Egypt:</b> <i>Detsakh</i> (the Hebrew initials of the first three plagues) <i>Adash</i> (the Hebrew initials of the second three plagues), <i>Beachav</i> (the Hebrew initials of the last four plagues).
<b>and ten [miracles were performed] at the [Reed] Sea:</b> These correspond to the ten downfalls in the Song "And God Saved" (Exodus 14:30 - 15:19): "He threw into the sea"; "He cast into the sea"; "they drowned in the Reed Sea"; "The depths covered them"; "they descended into the depths"; "You crushed the enemy"; "You destroyed your enemy"; "it consumed them like straw"; " they sank like lead" - behold ten falls. And "the earth swallowed them" is not in the calculation of the downfalls, as this is to their benefit - that they merited a burial.
<b>[With] ten trials did our ancestors test the Holy One, blessed be He, in the Wilderness:</b> Two at the sea - one in going down, where it states (Exodus 14:11), "'Are there no graves in Egypt,'" and one in coming up (Exodus 15:23-24), "And they came to Marah... And they complained"; one at Refidim (Exodus 17:2), "And the people argued with Moshe"; two with the manna - [Moshe said] "do not go out" and they went out, and (Exodus 16:19-20) "no man should leave over from it... and they left over"; two with the quail - with the first [incident of quail] (Exodus 16:3), "'about our sitting over the pot of meat,'" with the second [incident of] quail (Numbers 11:4), "And the mixed multitude that was within them"; one with the [golden] calf; one with the grumblers (Numbers 11:1); and with the spies, and that is the tenth - there it states (Numbers 14:22), "and they have tried Me these ten times and they did not listen to My voice."

Mishnah 5

<b>A High Priest did not have an accidental emission:</b> Since this is an impurity that comes out from his body, this thing was more disgraceful and ugly than other impurities.
<b>and rain did not extinguish the fire of the wood pile:</b> and even though the altar was in an exposed place.
<b>and the wind did not overpower the pillar of smoke:</b> that it should not asecnd and go up [vertically].
<b>and there was not found a disqualification in the omer or in the two breads or in the showbreads:</b> As if a disqualification was found in [the omer offerings] before their commanded [time], it would not have been possible to offer others in their place; as the omer was cut at night and they would not cut a lot. And the two breads were baked on the eve of the holiday, and their baking does not push off [the restrictions of] the holidy [forbidding their baking]. And so [too], the showbreads were baked on the eve of Shabbat.
<b>crowded (<i>tsefufim</i>):</b> [It is like] the expression, float (<i>tsaf</i>) on the face of the waters. From the large size of the crowd, they would be pushing one man up against his fellow, until their feet were lifted off the ground and they would stand in the air.
<b>and bow down with [enough] space:</b> At the time of bowing down, a miracle was performed for them and they would bow down with space, [such that] each one was a distance of four <i>amot</i> from his fellow; so that he not hear his friend when [the latter] was confessing and mentioning his sins.
<b>"The place is too cramped that I should lodge in Jerusalem":</b> is the textual variant that we [follow]. As the Omnipresent would provide for their livelihood and none of them would have to leave from there and say, "My livelihood (is tight) and I cannot live in Jerusalem." And there are books that have written in them, "when I lodge." And it is said about the holiday pilgrims; such that none of them was cramped when he was lodging in Jerusalem because of the tightness of the place - as in (Isaiah 49:20), "The place is tight for me, give me and I will dwell." 

Mishnah 6

<b>At twilight:</b> on the eve of the Shabbat of creation, before the creation was completed.
<b>The mouth of the earth:</b> to swallow Korach and his congregation.
<b>and the mouth of the well:</b> The well of Miriam that went with Israel in the wilderness on all of the journeys. And some say, that it opened its mouth and uttered song, as it stated (Numbers 21:17), "rise up, O well; answer it." 
<b>and the mouth of the donkey:</b> At twilight it was decreed about it that it should speak with Bilaam.
<b>and the rainbow:</b> as a sign of the covenant that there would not be another flood.
<b>and the manna:</b> that descended for Israel for forty years in the wilderness.
<b>and the staff [of Moshe]:</b> with which the signs were preformed. And it was [made] of sapphire.
<b>and the <i>shamir</i>:</b> It is like a type of worm, the [size of a grain of] barley in its entirety. When they would [place] it on the stones that were marked with ink [to demark what they wanted cut, the stones] would become indented on their own. And with it did they engrave the stones of the vest (<i>ephod</i>) and the breastplate, as it is written about them, "in their fullness."
<b>the letters:</b> The shape of the letters that were engraved on the tablets;
<b>the writing:</b> that they could be read from all four sides.
<b>the tablets:</b> were [made] of sapphire. Their length was six and their width was six and their thickness was three, like a stone whose length, width and thickness are equal and it was split into two. And they were soft and they were quarried from the ball of the sun. 
<b>also the destructive spirits:</b> These are the <i>shedim</i> (demons). As after the Holy One, blessed be He, created Adam and Chava, he was involved in their creation. And when He created their spirits, He did not suffice to create their bodies before the [Shabbat] day was sanctified (began), and they remained spirits without a body.
<b>and the ram of Avraham, our father:</b> It was decreed about it at twilight that it would be stuck in the thicket by its horns at the time of the binding [of Yitschak].  
<b>also the tongs (<i>tsevat</i>), made with tongs:</b> The [Aramaic] translation of (Numbers 4:9) "its tongs" is <i>tsivtaha</i>. The tongs can only be made with other tongs - and [so,] who made the first ones? Perforce they were made by themselves by the hand of Heaven; and they were created at twilight. And this was pushed off in the gemara in the chapter [entitled] Makom she'Nahagu (Pesachim 54a); and they said it is possible that the first tongs were made in a mold, as they cut the copper [for the tongs] with fire and cast it into the mold and it immediately became tongs. 

Mishnah 7

<b>An unformed person (<i>golem</i>):</b> This is an expression as per [its usage in the phrase,] "unformed vessels (<i>golmei kelim</i>)." So [too] is a man who is not finished in his intellect - not in his character traits and not in his wisdom - called unformed (<i>golem</i>).
<b>does not speak in front of someone who is greater than him in wisdom:</b> As so have we found with Elazar and Itamar, who did not want to speak in front of their father, when Moshe became angry with them; and [instead] Aharon responded.
<b>and he does not interrupt the words of his fellow:</b> that he not mix him up. As it is written (Numbers 12:6), "'listen to my words,'" [meaning] listen to me until I [have spoken]. All the more so with simple people [is there a concern that it will mix them up].
<b>and is not impulsive in answering:</b> so that his answer be as is proper. And so was it with Elihu, he said (Job 36:2), "Wait for me a little and I will tell you."
<b>and he asks to the point and answers as is proper:</b> It is counted as one thing here, and this is its explanation: The student asks to the point, which is to say about the topic with which they are involved, and then the teacher will answer him as is proper. But if the student asks not to the point, he brings the teacher to answer as is not proper. [This is] in the way of what Rabbi Chiya said to Rav (Shabbat 3b), "When Rabbi is in this tractate, do not ask him about another tractate." And so [too] do you find with the people that were impure from [contact with a dead] soul, who saw that Moshe was involved with the laws of Pesach and asked him about that same topic.
<b>and he speaks to the first [point] first:</b> And so did we find with the Holy One, blessed be He; since Moshe said to Him (Numbers 3:11), "'Who am I that I should go to Pharaoh'" - that is the first - "'and that I should bring out the Children of Israel'" - behold, the second. And the Holy One, blessed be He, answered about the first (Numbers 3:12), "'Since I will be with you'"; and about the second, "'in your bringing the people out from Egypt, you will serve God.'"
<b>and about that which he has not heard [anything], says, "I have not heard [anything]":</b> If he is deciding a legal case from the analysis of his own mind, he should not say, "So have I heard from my teachers." And we found with the men of Charan (Genesis 29:6) when Jacob asked them, "Is there peace (wellness) with him," they answered him, "there is peace and behold his daughter, Rachel, is coming with the flock"; which is to say, "This we know, but if you ask more, behold Rachel, his daughter, is coming with the flock and she will tell you, as we do not know more than this."
<b>and he concedes to the truth:</b> And even though he can uphold his words with claims that he [can produce]. And so did we find with Moshe when Aharon pushed him and said to him, "If you have heard [the law] with regards to temporary [sacrifices], you should not be lenient [with it] with regards to permanent sacrifices. "And Moshe heard and it was good in his eyes" (Leviticus 10:20). He conceded to him and he was not embarrassed [so as] to say, "I didn't hear [this]"; but rather [he said,] "I have heard [this] and I had forgotten [it]."
<b>And their opposites [are the case] with an unformed person:</b> The opposite of these things that are in the wise man are [found] in the unformed person.

Mishnah 8

<b>A famine from drought:</b> [This is when] the rains are few and, from that, the [prices for food go up].
<b>a famine from tumult:</b> [This is when] they are not able to gather the produce because of the [enemy] troops.
<b>a famine of annihilation:</b> [This is when] the skies are like iron and the earth is like copper.
<b>that are not given over to the court [to carry out]:</b> [such] that they did not perform a Torah judgement (<i>din Torah</i>) on them.
<b>and for [violation of the laws governing] the produce of the Sabbatical year:</b> They are doing business with [this produce] and they are not treating it with the holiness of the Sabbatical year.
<b>the delay of justice:</b> They know to [which side] the judgement is leaning and they do not decide upon it.
<b>the perversion of justice:</b> [meaning] to render the guilty innocent and the innocent guilty.
<b>and because of those who interpret the Torah counter to the accepted law:</b> [meaning] to render the permissible forbidden and the forbidden permissible.

Mishnah 9

<b>False oaths:</b> in vain, that are unneccesary. 
<b>desecration of God's name:</b> One who commits a sin publicly with a high hand. And also (another explanation is) that people see and learn from his [sinful] actions.
<b>and because of [the violation] of the resting of the earth:</b> when they plow and plant on the Sabbatical year.
<b>it is because of [negligence] of the tithe to the poor in the third [year]:</b> As in place of the second tithe that they put aside in other years of the Sabbatical cycle; on the third and the seventh, they put aside the tithe to the poor. 
<b>the theft of gifts to the poor:</b> The gleanings, the produce that is forgotten, the produce that is in the corner of the field, the fallen grapes and the single strands of grapes.

Mishnah 10

<b>"What is mine is mine, and what is yours is yours":</b> "I do not want to give you benefit, and would you only not benefit me."
<b> And there are some who say that is the temperament of Sodom:</b> The thing is close to coming to the temperament of Sodom. As since he gets accustomed to this, he will not want to give benefit to his fellow - even with something that benefits his fellow and he does not [lose anything as a result]. And this was the temperament of Sodom. As they were intending to stop sojourners from among them, even though the land was broad-shouldered in front of them and they did not lack anything.
<b>"what is mine is yours, and what is yours is mine" -- [that's an] <i>am ha'arets</i> (uneducated person, literally the people of the land):</b> who benefits and gives benefit equally, and this is [for] the  [advancement of] the inhabitation of the land. But he doesn't know the verse (Proverbs 15:27) which writes, "and the one hates gifts will live." And this is the [meaning] of the expression, <i>am ha'arets</i>, in every place - that he wants the refinement of the land but he does not have the wisdom to distinguish  [what are] proper refinements.  
<b>"what is mine is yours, and what is yours is yours":</b> He gives benefit to the creatures from his possessions, but he does not benefit from others.
<b> a pious person:</b> that goes beyond the [letter of the] law.

Mishnah 11

<b>This is the textual variant that we [follow]: [a person who is] easy to anger and easy to appease -- his gain is canceled by his loss. [A person who is] hard to anger but [also] hard to appease -- his loss is canceled by his gain:</b> A man who get angry quickly about everything - even though he goes back and is quickly appeased - his loss is greater than his reward; as most of his deeds are spoiled, since he is easy to anger about each and every thing. But [if he is] hard to anger - even though he has a bad trait [in] that he is hard to appease - his great reward [in] that he is hard to anger cancels out his small loss [in] that he is hard to appease, and most of his deeds are refined. And some [follow] the variant [that has] the opposite, and [the first] variant seems more like the main [one].

Mishnah 12

<b>Quick to understand and quick to forget -- his gain is canceled by his loss:</b> As since he forgets what he learns, what benefit is there in that which he is quick to understand? It comes out that his loss is greater than his gain.
<b>[A student who is] slow to understand and slow to forget -- his loss is canceled by his gain:</b> As the good trait in him exceeds the negative trait; since that which he understands after the difficulty, he remembers and does not forget. And what comes out from it (the practical difference) is that if we have two students in front of us and we only have enough sustenance to [support] one of them, we prioritize the one that is slow to forget.
<b>that is a bad portion:</b> It would not be relevant to learn here, "pious" or "evil," as this is not something that is dependent upon the choice of a person, but rather is a disadvantage that was in him from the beginning of his creation.

Mishnah 13

<b>There are four temperaments among givers of charity:</b> meaning to say in the giving of charity, and not literally among givers of charity. As behold, there is among them the one who does not give. And so [too] in the adjacent [mishnah], "among those who attend the House of Study," is in the going to the House of Study.
<b>he has an evil eye with respect to others:</b> As it is known that [giving] charity makes one wealthy and he does not want others to get wealthy. Another explanation: There [exists] one who is concerned about the money of his relatives more than about his own money. And even though he gives, he does not want his relatives to give, so that they not lose their money. And [this explanation makes] "he has an evil eye with respect to others" similar to "he has an evil eye with respect to himself" at the end [of this part of the mishnah].  

Mishnah 14

<b>[One who] goes but does not do:</b> He goes to the House of Study to listen but he does not review and study and does not understand.
<b>[One who] does but does not go:</b> He studies and reviews in the House of Study which is in his [own] home.

Mishnah 15

<b>Among those who sit before the sages:</b> Earlier with the "four temperaments among students," it was speaking about the topic of memory and forgetting. And now it is speaking about the topic of proper analysis and separating a thing that is right from that which is not right.
<b>the sponge:</b> It absorbs the water, whether it is muddy or clear. So [too], there is one whose heart is broad and he receives everything that he hears [but] does not have the ability to separate the truth from the falsehood.
<b>the funnel:</b> A vessel that is put at the opening of a barrel or at the opening of a pouch when one wants to fill it with wine or oil.
<b>because it lets in at [one end] and lets out at [the other]:</b> So [too], there is one who receives everything that he learns; [but] in the way that he  absorbs it, so does he [relinquish] it. 
<b>The strainer:</b> He lets out all that he has heard in the House of Study and collects a wasteful matter.
<b>The sieve:</b> After we take out the bran and the bruised grain from the ground flour, the  [inferior powdery] flour is left with the coarse fine flour, and [the latter] is the [more] important one; we pass it through a very fine sieve. And all of the [powdery] flour - which is like white dust - falls from it, and the coarse important flour remains. And so would they do with grain offerings. So [too], there is one who has the ability to separate and to cleanse his teachings and take the truth from the false and wasteful.

Mishnah 16

<b>Any love that is dependent on something transient:</b> that does not last. When the thing that was the cause for that love perishes, the love will also perish. But any love that is not dependent on something transient, but rather on something lasting - for example, the love of the righteous men and the sages - never perishes. In the same way that the thing which is the cause of that love does not perish, so [too] does the love not perish.
<b>the love of Amnon and Tamar:</b> [which was] because of her beauty.
<b>the love of David and Jonathan:</b> [which was] to fulfill the will of their Maker. As Jonathan said to David, "You will be the king over Israel and I will be your second."

Mishnah 17

<b>Every argument that is for [the sake of] heaven's name, it is destined (literally, its end is) to endure:</b> That is to say that the [parties to] the argument are destined to endure and not perish, as with the argument between Hillel and Shammai, [whereby] neither the students of the School of Hillel nor the students of the School of Shammai perished. But Korach and his congregation perished. And I heard the explanation of “its end” is its purpose that is sought from its subject. And [with] the argument which is for the sake of Heaven, the purpose and aim that is sought from that argument is to arrive at the truth, and this endures; like that which they said, "From a dispute the truth will be clarified," and as it became elucidated from the argument between Hillel and Shammai - that the law was like the school of Hillel. And [with] argument which is not for the sake of Heaven, its desired purpose is to achieve power and the love of contention, and its end will not endure; as we found in the argument of Korach and his congregation - that their aim and ultimate intent was to achieve honor and power, and the opposite was [achieved]. 

Mishnah 18

<b>Sin does not result from him:</b> So that he will not be in <i>gehinnom</i> and his students in the Garden of Eden.
<b>is not given enough [time] to repent:</b> So that he not be in the Garden of Eden and his students in <i>gehinnom</i>.
<b>and brought merit to the many:</b> since he taught Torah to all of Israel.
<b>"He fulfilled the righteousness of God and His statutes with Israel":</b> [Meaning] and His statutes that are with Israel, as if he had [also] done them. 
<b>who sinned and caused the many to sin:</b> From that which it did not state, "for the sins of Jeroboam and Israel"; we understand from it that all was dependent upon Jeroboam  

Mishnah 19

<b>From the students of Abraham, our father:</b> He has learned from him and walks in his ways.
<b>a good eye:</b> He is satisfied with that which he has and does not covet the money of others. As so did we find with Abraham, who said to the king of Sodom (Genesis 14:23), "'That not from a thread to a shoe strap and that I will not take from all that is yours.'"
<b>a humble spirit:</b> Extra humility. And so did we find Abraham say (Genesis 18:27), "'and I am dust and ashes.'"  
<b>and a small appetite:</b> Cautiousness and separation from the desires. And we found this in Abraham, as it is written (Genesis 12:11), "'behold now I know that you are a woman of beautiful appearance'" - that until now, he did not recognize [this] from [his] extensive modesty. And with Bilaam, we find an evil eye, as he knew that it was bad in the eyes of the Omnipresent that he should go to Balak, and he went [regardless] in order to take payment, as it is written (Numbers 22:18), "'if Balak give me the fill of his house [with] silver and gold.'"
<b>a haughty spirit:</b> since he said (Numbers 24:16), "'Speaks the one who hears the utterances of God and knows the thought of the Most High.'" 
<b>and a broad appetite:</b> As if he did not have great desire, he would not have counseled to release the daughters of Moav to promiscuity. And the sages said (Sanhedrin 105a), Bilaam had sexual intercourse with his donkey.
<b>"There is what for those that love Me to inherit":</b> Abraham is called a lover [of God], as it is written (Isaiah 41:8), "the seed of Abraham, who loves me." "There is" - in the world to come; "and their treasuries will I fill" - in this world.
<b>"people of blood":</b> Bilaam is called a man of blood, as he brought down twenty four thousand [men] of Israel with his counsel.

Mishnah 20

<b>"Be brazen like the leopard":</b> This leopard is born from a wild boar and a lioness. As when it is the season for lions to be in heat, the lioness inserts its head into the brush of the forest and moans and summons the male, but [sometimes] the boar hears its voice and copulates [with] it and a leopard comes out from [the combination of] the two of them. And because it a bastard, it is brazen-faced, even though it does not have so much courage. You too, be brazen and do not be ashamed to ask your teacher what you did not understand, like that which we have learned, "one that is ashamed will not learn."
<b>"light like the eagle":</b> to pursue after your studies. And you will not get exhausted, as it is written (Isaiah 40:31), "they shall raise wings like eagles, they will run and not be exhausted."
<b>"swift like the deer":</b> to run towards the commandments.
<b>"and mighty like the lion":</b> to conquer your impulse from [the doing of] sins.
<b>"brazen-faced":</b> Since brazenness is noticeable in the face, as it is written (Proverbs 21:29), "The brazenness of an evil man is in his face": therefore he is called brazen-faced. 
<b>"that Your city be rebuilt, speedily and in our days":</b> Meaning to say, in the same way that You have graced us with this trait - since it is a sign [of people being] of the seed of Abraham that they are [easily] ashamed, merciful and doers of acts of loving-kindness (Yevamot 79a) - so may it be Your will that Your city be rebuilt, etc. 

Mishnah 21

<b>"Five years [is the age] for [the study of] Scripture":</b> We learn it from <i>orlah</i> (the prohibition to eat fruit from a new tree), as it is written (Leviticus 19:23-25), "three years will they be <i>orlah</i>, etc. And in the fourth year all of its fruit will be holy praises" - that his father should teach him the shape of the letters and recognition of the vowels [in the child's fourth year]. "And in the fifth year you shall eat its fruit; [so that] you will add to your produce" - from here and onward, stuff him like an ox. 
<b>"Ten [is the age] for [the study of] Mishnah":</b> As he studies Scripture five years, and Mishnah for five years, and Talmud for five years, as the Master said (Chullin 24a), "Any student who has not seen a positive sign in his study for five years will not see one further [than that]" - as it is written (Numbers 8:24), "This is [the rule] among the Levites; from twenty-five years and above, he should come to be of the service," that he should come to learn the laws of the service for five years and at thirty, he should serve. 
<b>"Thirteen [is the age] for [observing] commandments":</b> As is written (Numbers 5:6), "a man or a women who have done from all of the sins of man." And regarding Shekhem, it is written (Genesis 34:25), "and the two sons of Yaakov, Shimon and Levi, took - each man - his sword." And at that time, Levi was thirteen years old, and [still, the verse] calls him a man.
<b>"Eighteen [is the age] for the [wedding] canopy":</b> [The word,] man is written nineteen times in Parshat Bereshit (the beginning of Genesis) from, "And God said, 'let us make man'"  (Genesis 1:26), until "And the Lord God built the side"  (Genesis 2:22, when Eve was created). One [use of the word, man] is for itself [such that] eighteen remain to be expounded [in this way].
<b>"Twenty [is the age] for pursuit":</b> of his sustenance. After he has studied Scripture, Mishnah and Talmud, and married a woman and produced children, he must seek out sustenance. A different explanation: Twenty [is the age] of his being pursued from the Heavens and to punish him for his deeds; as the court Above does not punish [someone] less than twenty years old. 
<b>"Thirty [is the age] for [full] strength":</b> As the Levites would put up and take down the Tabernacle and load the carts and carry on their shoulders from [the age] of thirty and above.
<b>"Forty [is the age] for understanding":</b> Since after forty years that Israel was in the wilderness, Moshe said to them (Deuteronomy 29:3), "'And the Lord did not give you a heart to know and eyes to see and ears to hear until this day.'"
<b>"Fifty [is the age] for [giving] counsel":</b> As it is stated with the Levites (Numbers 8:25), "And from fifty years, he shall return from service and not serve more; and serve his brothers, etc." - and what is the service? That he give them counsel. 
<b>"Sixty [is the age] for mature age":</b> As is written (Job 5:26), "You will come in your old age (<i>bekhelach</i>) to the grave." The numerical equivalent of [the letters in] <i>bekhelach</i> is sixty.
<b>"Seventy [is the age] for a hoary head:"</b> As is written about David (I Chronicles 29:28), "And he died with a good hoary head"; and the days of his life were seventy years.
<b>"Eighty [is the age] for [superadded] strength (<i>gevurot</i>)":</b> As is written (Psalms 90:10), "and if with great strength (<i>gevurot</i>), eighty years."
<b>"Ninety [is the age] for [a] bending [stature]":</b> He walks stooping and bent over. And some say, it is an expression [similar to its usage in Proverbs 22:14], "A deep pit."

Mishnah 22

<b>"Search in it and search in it":</b> in the Torah.
<b>"since everything is in it":</b> as you will find everything in it. 
<b>and grow old and be worn in it":</b> Even until your old age and hoary-headedness, do not leave it.
<b>"and from it do not move":</b> [such] that you not say, "I have learned the wisdom of Israel, I will [now] go and learn Greek wisdom." As it is not permissible to learn Greek wisdom, except in a place that is forbidden to contemplate words of Torah - for example, in a bathhouse or in a bathroom. As they asked Rabbi Yehoshua, "What is [the law regarding] teaching one's son Greek wisdom?" He said to them, "He should teach it at a time which is  not day and not night, as behold, it is written, 'and you will meditate upon them day and night.'" 

Mishnah 23

<b>"According to the pain is the reward":</b> According to the greatness of the pain, that you endure in the study of Torah and in the performance of the commandments, will your reward be great.

Chapter 6



Mishnah 1



Mishnah 2



Mishnah 3



Mishnah 4



Mishnah 5



Mishnah 6



Mishnah 7



Mishnah 8



Mishnah 9



Mishnah 10



Mishnah 11