How To Live

The Gemara continues discussing a Torah scholar who benefits from optional feasts. The Sages taught: Any Torah scholar who feasts excessively everywhere degrades himself and brings suffering upon himself. He will ultimately destroy his house, widow his wife, orphan his chicks, i.e., his children, and his studies will be forgotten. Much dispute will come upon him, his words will not be heeded, and he will desecrate God’s name and the name of his master and the name of his father. And he will cause a bad name for himself, his children, and his descendants throughout future generations.

He would also say: A person can study Torah for twenty years and forget it all in two years. How so? If he sat for six months and did not review what he had learned, he would begin to say that what was impure was pure, and what was pure was impure. After twelve months of no review, he would mix up the names of the sages. After eighteen months of no review, he would forget the beginnings of the tractates. After twenty-four months of no review, he would forget the beginnings of the chapters. Finally, he would have to sit and be silent. [King] Solomon said about such a person (Proverbs 24:30–31), “I passed by the field of a lazy man, and by the vineyard of a heartless person. It was all overgrown with thorns, its surface was covered with weeds, and the stone wall around it had been destroyed.” And when the wall of a vineyard falls, soon enough the whole vineyard is destroyed.

Rav Adda bar Ahava continued: And I did not think about matters of Torah in filthy alleyways; and I did not walk four cubits without engaging in Torah and without donning phylacteries; and I would not fall asleep in the study hall, neither a deep sleep nor a brief nap; and I would not rejoice in the mishap of my colleague; and I would not call my colleague by his nickname. And some say that he said: I would not call my colleague by his derogatory family name.

When Rabban Joḥanan ben Zakkai desired that it rained, he said to his barber: stand in front of the Temple: because my rabbi needs to be groomed and is not strong enough to suffer; then immediately it started to rain. When Rav Ada bar Aḥawa desired that it rained, he took off his shoe. If he took both off the world was swamped. There were building collapses; Rav let one of his students sit there until they had emptied the house. After that one left the house, the house collapsed. But some are saying, this was Rav Ada bar Aḥawah. The Sages sent and asked him, what good deeds did you do? He told them, never came a person earlier than me to the synagogue, and I never left a person in the synagogue before I left. I did not walk four cubits without Torah, but never mentioned words of the Torah at a smelly place. I never prepared my bed and slept deep sleep, and never walked among the colleagues. I never called a colleague by a nickname, and never enjoyed the calamity of a colleague. The curse of a colleague never came on my bed, and I never went in public to a person who was in debt to me. I never was angry with my family, to fulfill what was said, I shall walk in the simplicity of my heart in the midst of my house.

The Gemara presents a similar incident: Rabbi Zeira was once asked by his disciples: In the merit of which virtue were you blessed with longevity? He said to them: In all my days, I was never angry inside my house with members of my household who acted against my wishes. Nor did I ever walk ahead of someone who was a greater Torah scholar than me. Nor did I ever meditate upon words of Torah in filthy alleyways, as doing so is a disgrace to the Torah. Nor did I ever walk four cubits without meditating on words of Torah or without wearing phylacteries. Nor did I ever sleep in a study hall, neither a deep sleep or a brief nap. Nor did I ever rejoice when my fellow stumbled. Nor did I ever call my fellow by his derogatory nickname [ḥanikhato]. And some say that he said: I never called my fellow by his nickname [ḥakhinato], i.e., even one that is not derogatory.

After recounting stories that reflect Rav Adda bar Ahava’s great merit, the Gemara asks: What were the exceptional deeds of Rav Adda bar Ahava? The Gemara reports that they are as it is stated: The students of Rabbi Zeira asked him, and some say that the students of Rav Adda bar Ahava asked him: To what do you attribute your longevity? He said to them: In all my days I did not become angry with my household, and I never walked before someone greater than myself; rather, I always gave him the honor of walking before me.

Rabbi Abbahu says: A person should always be among those who are pursued and not among the pursuers. One can prove that this is so, as none among birds are pursued more than doves and pigeons, as all predators hunt them, and from all birds the verse deemed them fit to be sacrificed on the altar.

Rava said to Rabba bar Mari: From where is this matter derived whereby people say: Drag wood after a property owner. In other words, help out a wealthy man even in a small way, as this may lead to your benefiting from him. Rabba bar Mari said to him that the source is as it is written: “And Lot also, who went with Abram, had flocks, and herds, and tents” (Genesis 13:5).

Rava said to Rabba bar Mari: From where is this matter derived whereby people say: If you called to your friend and he did not answer you, throw a large wall and cast it at him, i.e., do not attempt to help him anymore? Rabba bar Mari said to him that the source is as it is written: “Because I have purged you and you were not purged, you shall not be purged from your impurity anymore, until I have satisfied My fury upon you” (Ezekiel 24:13).

Rava said to Rabba bar Mari: From where is this matter derived whereby people say: If you lift the load with me I will lift it, and if you will not lift it with me I won’t lift it? Rabba bar Mari said to him that the source is as it is written with regard to Barak and Deborah concerning the war of Sisera: “And Barak said to her: If you will go with me, then I will go; but if you will not go with me, I will not go” (Judges 4:8).

The Gemara comments that this is also taught in a baraita. With regard to one who said to another: Strike me, or wound me; and the other asks: Is this on the condition that I will be exempt from payment? And the first one said to him, in the tone of a question: Yes, this is an example of the principle: There is a yes that is like a no. It is as if the victim asked: Even if I give you permission to do it, do you think that I would forgo the compensation? By contrast, if one said: Tear my garment, and the other asks: Is this on the condition that I will be exempt from payment? And he said to him, in the tone of a question: No, this is an example of a no that is like a yes, since he meant to say that if he did not want to exempt him from payment he would not ask him to do it.

Trust no friend,
Rely on no intimate;
Be guarded in speech
With her who lies in your bosom.

For son spurns father,
Daughter rises up against mother,
Daughter-in-law against mother-in-law—
A man’s own household
Are his enemies.

Yet I will look to the LORD,
I will wait for the God who saves me,
My God will hear me.

Do not rejoice over me,
O my enemy!
Though I have fallen, I rise again;
Though I sit in darkness, the LORD is my light.

I must bear the anger of the LORD,
Since I have sinned against Him,
Until He champions my cause
And upholds my claim.
He will let me out into the light;
I will enjoy vindication by Him.

When my enemy sees it,
She shall be covered with shame,
She who taunts me with “Where is He,
The LORD your God?”
My eyes shall behold her [downfall];
Lo, she shall be for trampling
Like mud in the streets.

He also said: Nor was I ever inflexible in exacting a measure of retribution against those who wronged me. This is referring to conduct such as that which Rava said: Anyone who overlooks exacting a measure of retribution against those who wronged him, all his transgressions are removed from him, as it is stated: “He pardons iniquity and overlooks transgression” (Micah 7:18), which is homiletically read as saying: For whom does He pardon iniquity? For he who overlooks transgressions that others have committed against him.

BARAITHA. A man should not eat leek or onion from its top but from the leaves; and if he did eat [in that manner] he is a glutton. A man should not eat using all his fingers because he has the appearance of a glutton; nor should one put his hand into his mouth.
GEMARA. Raba said: This applies only during the meal but not after it. Why? Because he may be delicate.
BARAITHA. He should only fill his cup with as much as it is his intention [to drink].
GEMARA. What is the reason? Because of the ‘remnants’. For the master said: All the ‘remnants’ of cups make one dull except the ‘remnants’ of the Habdalah. One who drinks ‘remnants’ for forty [days] will not survive.
BARAITHA. One should not take a potsherd which is full to the brim and drink from it so as not to offend fastidious persons. One should not handle a vessel with greasy fingers; nor should one blow on water and drink it for two [reasons].
GEMARA. The Rabbis have taught: There are three whose life is not life, viz. the [over-] compassionate, the hot-tempered and the fastidious. R. Joseph said: All these [qualities] are found in me.
[It is written,] All the days of the poor are evil—this refers to a discontented man. But he that is of a merry heart hath a continual feast—this refers to a contented man. Another explanation: All the days of the poor are evil—this refers to the compassionate. But he that is of a merry heart—this refers to the cruel.
Raba expounded: Whoever is distinguished by the following three characteristics is certain that he is of the seed of our father Abraham: merciful, bashful and benevolent. This is all right with the benevolent, for it is written, Thou wilt show faithfulness to Jacob, mercy to Abraham; also bashful, as Raba interpreted: Behold now, I know that thou art a fair woman to look upon; but why merciful? Abraham had no mercy upon his son! Herein is to be found the greatness of Abraham, to make known how great was his love for the Holy One, blessed be He.

On a similar note, the Gemara relates that Rav Kahana entered and lay beneath Rav’s bed. He heard Rav chatting and laughing with his wife, and seeing to his needs, i.e., having relations with her. Rav Kahana said to Rav: The mouth of Abba, Rav, is like one whom has never eaten a cooked dish, i.e., his behavior was lustful. Rav said to him: Kahana, you are here? Leave, as this is an undesirable mode of behavior. Rav Kahana said to him: It is Torah, and I must learn.

The Gemara proceeds to discuss a related topic. The Sages taught a halakha with regard to a meal in a baraita: A person who exits a meal to urinate washes one of his hands, the one that he used to brush off drops of urine, and enters to resume the meal. If one left, spoke with another, and lingered outside, he washes both of his hands and enters to resume the meal. Presumably, during the lengthy conversation he was distracted from maintaining the cleanliness of his hands, requiring him to wash his hands again. And when one washes his hands for the meal he should not wash them outside and then enter, due to the concern that doing so will arouse suspicion that he did not wash his hands. Rather, he enters and sits in his place and washes both his hands, and returns the jug of water to pass among the guests and ask if anyone requires water, to make certain that everyone is aware that he washed his hands.

Rav Ḥisda said: We said this principle with regard to making certain that one washes his hands in public only when he enters to drink; however, if he enters and intends to eat he may even wash his hands outside and enter. Why is this so? It is because it is well known that he is fastidious and would not handle food without cleaning urine and the like off his hands. Rav Naḥman bar Yitzḥak said: And I can even wash my hands outside when I intend only to drink, because they know that I am fastidious and that I certainly washed my hands before I entered to eat.

Yet I will look to the LORD,
I will wait for the God who saves me,
My God will hear me.

The Gemara quotes additional statements from the book of Ben Sira: Do not suffer from tomorrow’s trouble, that is, do not worry about problems that might arise in the future, as you do not know what a day will bring. Perhaps when tomorrow comes, the individual who was so worried will not be among the living, and he was consequently upset over a world that is not his. Prevent a crowd from inside your house, do not let many people enter, and do not even bring all your friends into your house. Make sure, however, that a crowd seeks your welfare, and that you have many allies. Reveal a secret to only one in a thousand, since most people are unable to keep a secret.

The Gemara quotes additional statements from the book of Ben Sira: Do not suffer from tomorrow’s trouble, that is, do not worry about problems that might arise in the future, as you do not know what a day will bring. Perhaps when tomorrow comes, the individual who was so worried will not be among the living, and he was consequently upset over a world that is not his. Prevent a crowd from inside your house, do not let many people enter, and do not even bring all your friends into your house. Make sure, however, that a crowd seeks your welfare, and that you have many allies. Reveal a secret to only one in a thousand, since most people are unable to keep a secret.

Rather, perhaps the book poses a difficulty because it is written there: Prevent the multitudes from inside your house, and do not bring everyone into your house (Ben Sira 11:37). But didn’t Rabbi Yehuda HaNasi also say it, as it is taught in a baraita that Rabbi Yehuda HaNasi says: A person should never have many friends inside his house, as it is stated: “There are friends that one has to his own detriment” (Proverbs 18:24), as through his association with them he will become weak and be ruined.

We also teach what it states there: Avert your eyes from a woman of grace, lest you be trapped in her snare. Turn not to her husband to mix wine and strong drink with him, as many have been corrupted by the beauty of the beautiful woman, and mighty are all her fatalities (Ben Sira 9:9–11). Many are the wounds of a peddler (Ben Sira 11:36), which in this context is referring to those who accustom others to matters of forbidden sexual relations. Like a spark ignites a coal (Ben Sira 11:43), like a cage full of birds, so too, their houses are filled with deceit (Ben Sira 11:36–37). Prevent the multitudes from inside your house, and do not bring everyone into your house (Ben Sira 11:37). Let many be those who greet you; reveal your secrets to one in a thousand. From she who lies in your bosom guard the openings of your mouth, i.e., do not tell her everything. Grieve not about tomorrow’s trouble, because you know not what a day may bring; perhaps tomorrow you will no longer be, and one will have worried about a world that is not his.

Rabbi Ḥanina says: “All the days of the poor are terrible”; this is referring to one who has a bad wife. “And for the good-hearted it is always a feast”; this is referring to one who has a good wife. Rabbi Yannai says: “All the days of the poor are terrible”; this is referring to one who is delicate [istenis], i.e., one who is sensitive to repulsive items. “And for the good-hearted it is always a feast”; this is referring to one who is broad-minded [da’ato yafe], i.e., he is not particular and will eat anything. Rabbi Yoḥanan says: “All the days of the poor are terrible”; this is referring to one who is compassionate [meraḥem], as he always senses the suffering in the world and is constantly anxious. “And for the good-hearted it is always a feast”; this is referring to one who is cruel and indifferent to suffering in the world. Rabbi Yehoshua ben Levi says: “All the days of the poor are terrible”; this is referring to

one who is intolerant [da’ato ketzara] of others acting against his will. “And for the good-hearted it is always a feast”; this is referring to one who is tolerant and accepts the actions of others. And Rabbi Yehoshua ben Levi says with regard to the verse “All the days of the poor are terrible”: But aren’t there Shabbatot and Festivals, when he rests and eats festive meals? This can be explained in accordance with that statement of Shmuel, as Shmuel says: A change in routine in terms of eating and rest causes the onset of an intestinal ailment. Due to the dramatic deviation on Shabbat from the poor person’s routine he suffers.

The Holy One, Blessed be He, says to the Torah: My daughter, during the time that they are eating and drinking, in what should they be engaged? The Torah says before Him: Master of the Universe, if they are masters of the Bible, let them engage in the study of the Torah, Prophets, and Writings. If they are masters of the Mishna, let them engage in the study of the Mishna, in the study of halakha, and in the study of aggada. And if they are masters of the Talmud, let them engage in the study of the halakhot of Passover on Passover, in the study of the halakhot of Shavuot on Shavuot, and in the study of the halakhot of Sukkot on Sukkot. They should not treat the Torah with contempt by using it for their own entertainment. Rabbi Shimon ben Elazar testified in the name of Rabbi Shimon ben Ḥananya: Anyone who reads a verse at its appropriate time and in the appropriate manner introduces good into the world, as it is stated: “And a word in its season, how good is it” (Proverbs 15:23).

Along these lines, Rabba bar bar Ḥana said that Rabbi Yoḥanan said in the name of Rabbi Yehuda, son of Rabbi El’ai: Come and see that the latter generations are not like the earlier generations. In the earlier generations, people would bring their fruits into their courtyards through the main gate in order to obligate them in tithes. However, the latter generations bring their fruits through roofs, through courtyards and through enclosed courtyards, avoiding the main gate in order to exempt them from the mitzva of tithing. As Rabbi Yannai said: Untithed produce is not obligated in the mitzva of tithing until it sees the front of the house through which people enter and exit, and it is brought into the house that way as it is stated in the formula of the confession of the tithes: “I have removed the consecrated from the house” (Deuteronomy 26:13), as the obligation to tithe produce whose purpose has not yet been designated takes effect only when it is brought into the house.

With what shall I approach the LORD,
Do homage to God on high?
Shall I approach Him with burnt offerings,
With calves a year old? Would the LORD be pleased with thousands of rams,
With myriads of streams of oil?
Shall I give my first-born for my transgression,
The fruit of my body for my sins?
“He has told you, O man, what is good,
And what the LORD requires of you:
Only to do justice
And to love goodness,
And to walk modestly with your God;^-c

And this is what Rabbi Elazar said: What is the meaning of that which is written: “It has been told you, O man, what is good, and what the Lord does require of you; only to do justly, and to love mercy, and to walk humbly with your God” (Micah 6:8)? “To do justly”; this is justice. “To love mercy”; this is acts of kindness. “To walk humbly with your God”; this is referring to taking the indigent dead out for burial and accompanying a poor bride to her wedding canopy, both of which must be performed without fanfare. The Gemara summarizes: And are these matters not inferred a fortiori? If, with regard to matters that tend to be conducted in public, as the multitudes participate in funerals and weddings, the Torah says: Walk humbly, then in matters that tend to be conducted in private, e.g., giving charity and studying Torah, all the more so should they be conducted privately.

The Sages taught in a baraita: For those who engage in the study of Bible, it is a virtue but not a complete virtue. For those who engage in the study of Mishna, it is a virtue and they receive reward for its study. For those who engage in the study of Talmud, you have no virtue greater than that. And always pursue study of the Mishna more than study of the Talmud.

The Gemara asks: This matter itself is difficult, as the baraita is self-contradictory. You said: For those who engage in the study of Talmud, you have no virtue greater than that. And then you said: And always pursue study of the Mishna more than study of the Talmud. Rabbi Yoḥanan says:

It was during the era of Rabbi Yehuda HaNasi that the beginning of this baraita extolling the study of Talmud was taught. The result was that everyone abandoned study of the Mishna and pursued the study of the Talmud. It was then that Rabbi Yehuda HaNasi taught them: And always pursue study of the Mishna more than study of the Talmud, as without a firm basis in the fundamental halakhot of the Mishna, talmudic discourse is futile.

The Gemara asks: On the basis of what homiletic interpretation did the tanna state that there is no virtue greater than the study of Talmud? It is just as Rabbi Yehuda, son of Rabbi Elai, interpreted homiletically: What is the meaning of that which is written: “Cry aloud, spare not, lift up your voice like a horn, and declare to My people their transgression and to the house of Jacob their sins” (Isaiah 58:1)?

In the phrase “declare to My people their transgression,” these people are the Torah scholars, whose unwitting transgressions become for them tantamount to intentional transgressions. Due to their erudition, they are held to a higher standard. “And to the house of Jacob their sins,” these are the ignoramuses, whose intentional transgressions become for them tantamount to unwitting transgressions. Due to their lack of erudition, they are held to a lower standard. And that is the basis of that which we learned in a mishna (Avot 4:13), that Rabbi Yehuda says: Be careful in the study of the Talmud, as a transgression based on an unwitting misinterpretation of the Talmud is considered an intentional transgression.

Rabbi Yehuda, son of Rabbi Elai, interpreted a verse homiletically. What is the meaning of that which is written: “Hear the word of the Lord, you who tremble at His word: Your brothers that hate you, that ostracize you for My name’s sake, have said: Let the Lord be glorified, that we may gaze upon your joy, but they shall be ashamed” (Isaiah 66:5)? “Hear the word of the Lord, you who tremble at His word,” these are Torah scholars; “your brothers…have said,” these are masters of the Bible, who are aware of their shortcomings and treat the Torah scholars with deference; “that hate you,” these are masters of Mishna, who consider themselves the equals of Torah scholars and resent the fact that the Torah scholars do not treat them as equals; “that ostracize you,” these are ignoramuses, who distance themselves with their actions from the Torah scholars.

Lest you say, with regard to those groups who are not Torah scholars, that their hope has ceased and their chances are eliminated, the verse states: “That we may gaze upon your joy.” All of the Jewish people, including the groups listed above, will gaze upon the joy of the Torah scholars. Lest you say that the Jewish people will be ashamed, the verse states: “But they shall be ashamed,” meaning that gentiles will be ashamed, but the Jewish people will be joyous.

And Rabbi Elazar says: Anyone who does not leave bread on his table at the end of his meal indicating his gratitude to God for providing him more than enough never sees a sign of blessing, as it is stated: “None of his food shall remain; therefore his prosperity shall not endure.”

And Rabbi Elazar says: With regard to anyone who amends the truth in his speech, it is as though he worships idols. As, it is written here, in the verse where Jacob sought to resist taking his father’s blessing from Esau: “And I shall seem to him a deceiver [metate’a]” (Genesis 27:12), and it is written there with regard to idol worship: “They are vanity, the work of deception [tatuim]” (Jeremiah 10:15).

And Rabbi Elazar says: Forever be in the dark, i.e., anonymous, and you will continue to exist. Rabbi Zeira says: We learn a similar idea in a mishna as well (Nega’im 2:3): In a dark house, one does not open windows to illuminate it in order to see whether or not its blemish is leprosy, and the house retains the presumptive status of ritual purity. Those matters that are obscured are allowed to continue. The Gemara affirms: Conclude from that mishna that this is so.

Rabbi Yoḥanan says: What is the meaning of that which is written: “The curse of the Lord is in the house of the wicked, but He blesses the habitation of the just” (Proverbs 3:33)? “The curse of the Lord is in the house of the wicked”; this is a reference to Pekah, son of Remaliah, who would eat forty se’a of fledglings for dessert and would still not be satiated, as his property was cursed. “But He blesses the habitation of the just”; this is a reference to Hezekiah, king of Judea, who would eat a litra of vegetables at his meal and was satiated, as his property was blessed.

He would also say: Anyone who eats food [that is not good for the body] (upon which he does not make a blessing) transgresses three commandments: He disgraces himself, he disgraces the food, and he makes a blessing on something that is not for his betterment.

Rabbi Yehudah ben Ilai would say: When a person who dies and leaves behind a son who never learned Torah from his father, and then that son goes and studies Torah from others, this child will always be seeking approval.
Rabbi Eliezer HaKappar would say: Do not be like the upper part of the doorway, which no person’s hand can reach. And do not be like the upper beam, which [displays] engraved images, nor like the middle beam, which knocks into the legs. Rather, be like the threshold, which everyone steps on, and which will remain standing even when the rest of the building has been destroyed.

Rabbi Yohanan ben Dahabai would say: Anyone who says, This law is unreasonable, has no share in the World to Come.
He would also say: Do not keep away from a measurement without boundaries, or from work without end. A parable: To what can this be compared? [It can be compared] to someone who is supposed to take water from the sea and put it on dry land. The sea gets no smaller and the land is not filled up with water. So he becomes frustrated. Say to such a person, Empty one! Why are you so frustrated? Every day you are paid a golden dinar!

He would also say: Let your secrets be revealed. But do not say to your friend that which should not be heard.

Hillel would say: Do not separate yourself from the community.

He would also say: The more one eats, the more one excretes. The more meat, the more worms and maggots. The more good deeds one does, the more peace one feels inside.

Rabbi Elazar ben Shamua would say: There are three types of Torah scholars – the Hewn Stone, the Corner Stone, and the Polished Stone. The Hewn Stone – what is he like? This is a scholar who studies Midrash. When another scholar comes to him and asks him a question about the Midrash, he is able to answer. He is like a hewn stone, which has only one surface. The Corner Stone – what is he like? This is a scholar who studies Midrash and Halakhah. When one scholar comes and asks him a question about Midrash, he is able to answer. And when another scholar asks about Halakhah, he is able to answer. He is like a corner stone, which has only two surfaces. The Polished Stone – what is he like? This is a scholar who studies Midrash, Halakhah, Aggadah, and Tosefta. When one scholar comes and asks about Midrash, he is able to answer. And when another scholar asks about Halakhah, he is able to answer. And when another scholar asks about Tosefta, he is able to answer. And when another scholar asks about Aggadah, he is able to answer. He is like a polished stone, which has four surfaces, one on each of its four sides.

Rabbi Yehudah ben Ilai would say: Anyone who makes words of Torah primary and the way of the world secondary will be made primary in (this) world. Anyone who makes the way of the world primary and words of Torah secondary will be made secondary in (this) world. They give a parable to explain what this can be compared to: [It can be compared] to a troop that has to pass between two paths, one of fire and one of snow. If it goes too near the fire, it will be burned. If it goes too near the snow, it will be frozen. What should it do? It must go between them, and be careful not to be burned by the fire or frozen by the snow.

(Rabbi Shimon ben Elazar would say: “Do not try to make your friend feel better when…”)

Rabbi Shimon ben Elazar would say in the name of Rabbi Meir: Do not try to make your friend feel better when he is still angry. [And do not attempt to comfort him when he is still in mourning. And do not ask him if he wants something when he has taken a vow not to have it.] And do not come to his house to try to see him on the day of his festival. (And some say:) If you have friends, some of whom challenge you and some of whom praise you, love the ones who challenge you and hate the ones who praise you. For those who challenge you are bringing you into the World to Come, and those who praise you are taking you out of the world.

He would also say: Anywhere a person goes, his heart goes. Where he stays, his heart stays. When he is settled, those around him feel settled.

He would also say: Anyone who commits himself to studying words of Torah becomes surrounded by a circle of committed colleagues. And anyone who neglects studying words of Torah becomes surrounded by a circle of neglectful companions. And then he is attacked by a lion, a wolf, a tiger, a hyena, or a snake. Or soldiers or thieves come and surround him and take his money, as it says (Psalms 58:12), “For there is a God who judges upon the earth.”

Rabbi Elazar HaKappar would say: Anyone who respects his friends only for their money, in the end will be sent away from them in disgrace. And anyone who disgraces his friends in order to fulfill a mitzvah, in the end will be sent away from them honorably.
How do we know that anyone who respects his friends only for their money, in the end will be sent away from them in disgrace? For this is what we find with Bil’am the wicked, who respected Balak for his money, as it says (Numbers 22:18), “And Bil’am answered, saying to Balak’s servants: If Balak gives me his house full of silver and gold.” And how do we know he was sent away in disgrace? For it says (Numbers 24:11), “Now, get out of here and go back to your own place…for the Eternal has denied you honor.”
And how do we know that anyone who disgraces his friends in order to fulfill a mitzvah, in the end will be sent away from them honorably? For this is what we find with Moses our teacher, who disgraces Pharaoh in order to fulfill a mitzvah, as it says (Exodus 11:8), “All of your servants shall come down and bow before me, saying.” Now, was Pharaoh up on a roof and was Moses down on the ground? No, what Moses meant was: Even if all your servants who stand up (and bow) before you on your platform were to get up and beg me, I would not listen to them. And how do we know he was sent away honorably? For it says (Numbers 33:3), “On the day after the Passover offering, the Israelites went out with a raised hand.”

Rabbi Yitzchak ben Pinchas would say: Anyone who has studied Midrash but has not studied Halakhah has never really tasted wisdom. Anyone who has studied Halakhah but has not studied Midrash has never really tasted the fear of sin.
He would also say: Anyone who has studied Midrash but has not studied Halakhah is like a strong person who is unarmed. Anyone who has studied Halakhah but has not studied Midrash is like a weak person with a weapon in his hand. Anyone who has studied both is like a person who is both strong and armed.
He would also say: Be careful when greeting other people. Do not get in the middle of a conflict, and do not try to see it. Return to a place of friends. And be a tail to lions rather than a head to foxes.

Rabbi Natan ben Yosef would say: Anyone who neglects words of Torah because of his wealth will come to neglect them because of poverty. And anyone who fulfills words of Torah in poverty will come to fulfill them in wealth.
He would also say: Comforting mourners, visiting the sick, and acts of kindness bring good to the world.

Rabbi Akiva would say: Anyone who associates with sinners, even if he does not do as they do, receives punishment just as they do. How so? Two people testify against a third person and say: This person killed someone. If they are then discovered to have lied, they will be sentenced to death. And if, when they are taken out to be stoned, another person runs up after them and (comes forward and) says: I know something else about them, they tell him to give testimony. If he too is discovered to have lied, then he too is sentenced to death. When they take him out to be stoned, he will say: Woe is me, for if I had never come forward, I would not have been sentenced to death! Now that I have accused them, I too will die. (They say to him, “Empty one! Even if one hundred people came after you, and then were discovered to have lied, they all would have been killed.) For which is the greater force, reward or punishment? Surely one must say reward. So if punishment is the weaker force, and someone who associates with sinners – even if he does not do as they do – receives punishment, then all the more so would one be rewarded [if he associated with those who do good deeds].

BARAITHA. Sit before the elders and incline your ear to listen to their words.
GEMARA. As it is written, Ask thy father, and he will declare unto thee, thine elders and they will tell thee.
BARAITHA. Endeavour in connection with their words to reply on the first point first and on the last point last.
GEMARA. We have learnt there: Seven marks distinguish an uncultured man and seven a wise man. Why does [the Mishnah] first mention the uncultured man? It should have mentioned the wise man [first]! Further, why [immediately after mentioning the uncultured man does it enlarge upon the marks] of the wise man [without first enumerating the marks of the uncultured man]? Because [the Mishnah] wishes to state, ‘The wise man does not speak before him who is greater than he in wisdom’. Let, then [the Mishnah] state, ‘The uncultured man speaks’, etc.! The teacher enumerates the merits of the wise, and as for the uncultured the converse [applies to them].
R. Aḥa said to Raba, ‘Whence do we know from the Torah that one should speak to the first thing first and the last thing last?’ [He replied,] ‘Whence [do we know it]? It is a Rabbinical teaching’. [R. Aḥa] retorted, ‘According to your reasoning, whence are all of them derived?’ He replied, ‘I will tell you them [all from the Torah]. “The wise man does not speak, etc.” [can be learnt] from Hushai, as it is written, Shall we do after his saying? if not, speak thou. “He does not break in upon the speech of the wise”, as it is written, And it came to pass, that when Jeremiah had made an end of speaking … then spoke Azariah. “He is not hasty to answer”, as it is written, Be not rash with thy mouth. “He questions according to the subject”, as it is written, And he asked them … Is your father well, the old man of whom ye spoke? Is he yet alive? And they answered, Thy servant our father is well, he is yet alive. “He speaks to the first point first”, as it is written, And (he) said: Whose daughter art thou? tell me, I pray thee. Is there room in thy father’s house for us to lodge in? And it is written, And she said unto him, I am the daughter of Bethuel and then, We have both straw and provender enough. “And he acknowledges the truth”: This refers to Moses, as it is written, And when Moses heard that, it was well-pleasing in his sight; and it is written, For he hath spoken to us in the name of the Lord our God’.

BARAITHA. If you desire to learn, do not say of what you do not understand, ‘I understand it’. If you are asked a question about something in which you are not well versed do not be ashamed to say, ‘I do not know’. If you are taught something and you do not understand it, be not ashamed to say, ‘I do not understand it’.
GEMARA. Whence do we learn this? [From David], for it is written, I will also speak of Thy testimonies before kings, and will not be ashamed—that is, [to inquire] of Mephibosheth how to act, whether to declare it forbidden or permissible.
BARAITHA. Do good deeds for the sake of their Maker. Do not make them a crown wherewith to adorn yourself, or an axe wherewith to cut. Accustom yourself to take upon yourself the precepts of the Torah [even] at the cost of suffering.
GEMARA. [‘Do not make them a crown’, etc.,] lest you receive your share [of the World to Come] in this world; for he who glorifies himself with the crown of the Torah has no share in the World to Come. [‘Nor an axe wherewith to cut.’] Do not withhold corn from others; for [53b] even the embryos [in their mothers’ wombs] curse him who withholds corn from others. Here [only if he is asked to teach] without payment [is he under the curse], but there even if he is offered payment [and refuses to teach].
[‘Accustom yourself to take upon yourself the precepts’, etc.] It has been taught: Whoever maintains himself by words of Torah, the Torah does not become intimate with him. There it speaks of self-pleasure and here of sleep.
BARAITHA. Do not resent an insult to you. A good record and a blameless adolescence [inspire] security and truth.
GEMARA. [‘Do not resent an insult to you.’] How is this meant? [Do not boast,] ‘So-and-so did such-and-such to me and I have not retaliated’. What is meant by ‘a good record’? Do 1 ot [give cause] to be included in the number of the dissolute, lest people say, ‘How many dissolute persons there are here, including you among them!’ ‘And a blameless adolescence.’ But this has already been taught in the preceding chapter! There it speaks of his actual doing evil and here [of not giving cause for suspicion] against him. ‘[Inspire] security.’ Some say [that this means]: One should have a sense of security so that the Torah becomes rolled up in his heart. Others [explain]: Inspire confidence in those who ask of you. The latter interpretation conforms to the wording of the Baraitha, ‘and truth’, which implies: Do not falsify confidence [which is placed in you].
BARAITHA. Be submissive to a superior, patient under oppression, of cheerful appearance and keep away from sin.
GEMARA. ‘Be submissive to a superior’: that is, to the ruling power. ‘Patient under oppression’: that is, forced labour as happened with R. Eleazar b. Ḥarson. ‘Be of cheerful appearance’: can one [always] keep his appearance cheerful? [Yes]; for when R. Dimi came he said: The man who [by smiling] shows his teeth white [to his fellow] is better than he who gives him milk to drink. What is to be derived from this statement? As illustrated by the experience of R. Beroḳa. ‘Keep away from sin’: so that all can speak about you and you have no need to clear yourself of suspicion.
BARAITHA. Refrain from committing a light sin lest it lead you to one that is grievous. Be mindful of a small precept that it may lead you to one that is important.
GEMARA. It has been learnt: Ben ‘Azzai said: Run to do a slight precept and flee from transgression. There [it speaks of fleeing from sin] of one’s free will; here [of fleeing] even when under compulsion. [The proof of this is that the Baraitha] teaches, ‘Refrain, etc.’
BARAITHA. If you desire to gain the love of your friend, busy yourself with his welfare. If you desire to keep away from sin consider where it eventually leads. Attach yourself lovingly to the precepts. Be proud and happy to speak diligently and sing of its details.
GEMARA. ‘If you desire to gain the love’, etc. As it is written, But thou shalt love thy neighbour as thyself. Because you love your neighbour as yourself he is like yourself. ‘If you desire to keep away from sin consider where it eventually leads.’ As it is written, The wise man, his eyes are in his head. But the eyes of a fool are in the ends of the earth; he regards only what is before him and ignores the consequences. ‘Attach yourself lovingly to the precepts’, by respecting those who fulfil the precepts. ‘Be proud’, etc., by inquiring into the reason of a precept.
BARAITHA. If He has bestowed upon you a small bounty, let it be in your eyes as great and you need to give thanks that He cared for you and bestowed bounty upon you.
GEMARA. ‘If He has bestowed’, etc. Whence do we learn this? For it is written, And thou shalt eat and be satisfied, and bless the Lord thy God for the good land which He hath given thee. And whence do we know that one is obliged [to bless God] although he has not eaten to satisfaction? For it is written, Give the people that they may eat, and it is written, And they did eat, and left thereof, according to the word of the Lord, [which means] blessing [God]. An objection was raised against this: [It is stated,] He restored the border of Israel … according to the word of the Lord, the God of Israel, which He spoke by the hand of His servant Jonah, the son of Amittai! There, too, it was a case of thanksgiving. Come and hear: [It is stated,] According to the word of the Lord, which He spoke to Elijah! There, too, say that [the word of the Lord] implies: Blessed be He Who has fulfilled His promise [to inflict punishment upon the house of Ahab]. Come and hear: [It is stated,] According unto the saying of the Lord, which He spoke by the hand of His servant Aḥijah the Shilonite! And if you think it is as you said [that the phrase means thanking God, how will you explain this verse?] There it is written by the hand of, here it is without any qualification.
BARAITHA. If you have done much good let it be in your eyes as little. Say, ‘Not with what belongs to me have I done good’, but ‘with what has been granted to me’.
GEMARA. [We learn this] from David; for it is written, Who am I, O Lord God, and what is my house? and it states, And what can David say more unto Thee? and it states, And this was yet a small thing in Thine eyes, O Lord God. What [is the force of] the additional verses which are cited? Should you say: There because He said to him, And I will make thee a great name, like unto the name of the great ones that are in the earth, [David] exclaimed, Who am I? then come and hear: [What is the force of] And what can David say more unto Thee? Should you reply [that it means,] What else can I pray for? then come and hear: He said, And this was yet a small thing in Thine eyes, O Lord God, that is, it is a small thing for Thee but for me it is a very great thing. [It is stated,] But Thou hast spoken also of Thy servant’s house for a great while to come. The word also is intended to add something: [David said,] ‘Not only didst Thou praise me, but also of my seed hast Thou declared, And thy house and thy kingdom shall be made sure for ever before thee.
But Thou hast spoken also of Thy servant’s house for a great while to come: this means ‘in the days to come’. As the word is interpreted here to refer to the hereafter, it follows that there is another meaning of the word without reference to the hereafter. Whence do we know this? [It is stated,] I will fetch my knowledge from afar— to what [does this refer]? To what has happened from the beginning. Raba said: Infer from this that one who knows when the Messiah will come is here speaking of his times: and this is also how David used [the word]. And what Isaiah said must be included in the reckoning of the years, as it is written, Within a year, according to the years of a hireling, and all the glory of Ḳedar shall fail; and the residue of the number of the archers, the mighty men of the children of Ḳedar, shall be diminished; for the Lord, the God of Israel, hath spoken it.
BARAITHA. If men have done you much evil let it be little in your eyes. Say, ‘Only a small part of the punishment due to me have I received; I have deserved more’.
GEMARA. Whence do we learn this? From Abraham [who exclaimed,] ‘The reward is greater than the labourer [merits]’.
BARAITHA. If you have done a little evil let it be great in your eyes. Say, ‘Woe to me that I have sinned, that a stumbling-block should have chanced to me!’
GEMARA. Whence do we learn this? From the Gibeonites. Raba objected, ‘Must we, then, learn this from the Gibeonites as otherwise we would not know it?’ R. Aḥa said to him, ‘And why should we not learn it from them? Were they not merged in Israel?’ It is written, And made as if they hath been ambassadors; and it is also written, This is our bread we took hot for our provision, [which means] they took provisions with them and said, ‘This is the food which we provided for ourselves in our country; behold, it has become mouldy because of the length of the journey’. When they had spoken to Israel and the latter knew [the true facts], what is the meaning of [the Gibeonites’ words to Joshua], And now, behold, we are in thy hand? [Because it is written,] And Joshua made peace with them, and it is written, And the men took of their provision, the Holy One, blessed be He, said, ‘You gluttons, sons of gluttons, who love gluttony, your fathers also acted likewise [when they declared,] We remember the fish. All food finds its way to the mouth, but My mouth you do not remember, [as it is stated,] And asked not counsel at the mouth of the Lord, [Who warned you] in the words, Lest thou make a covenant with the inhabitants of the land, and they go astray after their gods, and do sacrifice unto their gods, and they call thee and thou eat of their sacrifice.
Also Joshua was punished on this account. The Holy One, blessed be He, said, ‘Because [the Gibeonites] entreated you [saying], And now, behold, we are in thy hand; as it seemeth good and right unto thee to do unto us, do, I will bring forth a son from you who will implore Israel in the same manner, [saying,] As for me, behold I am in your hand; do with me as is good and right in your eyes. Jeremiah was descended from Rahab.

‘If you have done a little evil’, etc. This has already been taught in a previous Baraitha! Here it refers to [doing evil to] one’s neighbour, but there [to others having done evil] to him. Know [that this is so because of the words in the previous Baraitha], ‘I have merited more’.
BARAITHA. Let your fellow-man be your mirror; and in money matters too let your fellow-man’s money be as dear to you as your own. And with regard to honour let your fellow-man’s honour be as dear to you as your own. Honour all men; love him who reproves you and hate him who honours you.
GEMARA. ‘Let your fellow-man be your mirror’—what does he [mean] to say? This is what he says: Whenever you speak of your fellow let his image be before you.
BARAITHA. Do not say, ‘I will flatter this man that he may give me to eat; I will flatter this man that he may give me to drink; I will flatter this man that he may clothe me’.
GEMARA. What is the reason? For such is the conduct of false prophets. They say to one man, ‘There is no one like you and who can be compared to you?’ The Holy One, blessed be He, said, ‘For the sake of food you honour them, [as it is written,] That cry: “Peace”, when their teeth have anything to bite. Behold, I will feed them with wormwood. They flatter them but forsake Me, [as it is written,] For from the prophets of Jerusalem is ungodliness gone forth into all the land’.
BARAITHA. Let not your lips put you to shame; let not your mouth despise you; let not your tongue curse you; let not your teeth disgrace you. Do not insinuate yourself with your fellow-man.
GEMARA. As it is written, Thou art snared by the words of thy mouth.
BARAITHA. Love the Torah, love righteous deeds, rebukes and upright actions; and know the difference between what is yours and what is not yours, for what is yours is [in reality] not yours.
GEMARA. ‘Love the Torah’—but this has already been taught! There it speaks of loving [the study of the Torah] even without companions, and here when one has no companions he tells you, ‘Let this not cause you [to abandon the study of the Torah]’. And do not say that this [advice] applies to Torah alone and not to the performance of righteous deeds; and do not say, ‘I have done all these and yet [my fellow-man] reproves me!’ because every man looks good in his own eyes.
[Come and hear: ‘[Love] rebukes’:] Do not say, ‘Where you are reproved because of secular affairs [you need not listen to a rebuke]’. Come and hear: ‘[Love] upright actions’: Know [that one has to listen to reproof on secular matters] because the Baraitha teaches, ‘What is yours and what is not yours’. Everything belongs to the Holy One, blessed be He, and [material things] are given only to test human beings so that the Garden of Eden should take its portion of them and Gehinnom its portion.
BARAITHA. Be submissive and beloved; be like a split bottle.
GEMARA. ‘Be submissive’—we have already learnt this in another chapter! There it refers towards all one’s friends, and here towards the members of one’s family. ‘Be like a split bottle’—what need is there to teach this here? It is necessary because you might think that there it refers only to Torah and religious precepts and not to things that perish. Hence it teaches [that it does also apply to such matters].

BARAITHA. Judge your words before you let them come forth from your mouth. Plan your deeds in accordance with good manners and so add to the furtherance of your progress. Always accept with resignation the verdict against you and refrain from grumbling. Judge your fellow-man in the scale of merit and do not judge him in the scale of guilt. Rejoice in your portion; be content with the little you have and do not hate him who reproves you. Be small in your eyes so that your portion may be blessed for ever. Regard everyone with a good eye and a considerate soul. Teach your tongue to say, ‘I do not know’ lest you be induced to tell a falsehood and be caught. If you are slack in the performance of one precept in the end you will neglect another like it. If you feel impelled to make light of it in the end you will make light of another like it, and you will have no reward for your trouble. If you have taken what is not yours, then what is yours will be taken from you. Be careful with sacred foods both in the eating and disposing of them. Be submissive and beloved when answering those whom you know. Be submissive towards all men and towards the members of your household more than to all men.
The beginning of vows is the door to folly; the beginning of impurity [in conduct] is the door to idolatry; levity with women is the door to immorality. If you become surety, it is on the condition that you will have to pay; if you borrow, it is on the condition that you will pay back; if you lend, it is on the condition [that there is a possibility of] not being paid back. Hasten to settle your account. One who gains a good name gains it for himself. The shamefaced cannot learn, the impatient cannot teach, the ‘am ha-’areẓ cannot be pious, the empty-headed cannot be God-fearing, and who is engaged over much in business cannot acquire wisdom.
GEMARA. ‘Judge [your words]’: so that a man may consider what to answer and what answer might be given to him.
‘Accept with resignation’: [Admit that the judge] has given a correct judgment, that he has rightly condemned, that he has judged well.
‘Refrain from grumbling’: But this has already been taught! There it speaks of matters concerning himself, here of matters relating to the Holy One, blessed be He.
‘Judge your fellow-man’, etc.: when the matter is known to you.
‘Do not judge him in the scale of guilt’: by not abiding by the verdict when he wins it.
‘Rejoice in your portion’: That is [in your] wife; for Scripture declares, For what would be the portion of God from above? and it further states, House and riches are the inheritance of fathers; but a prudent wife is from the Lord. ‘Be content with the little you have’—in the matter of food. ‘Hate the “how much?” ’ But this has already been taught in a previous chapter! There it refers to general matters; here [it means that] one should not say, ‘How much [I would like to be the husband of] So-and-so’s daughter if she were unmarried!’
‘Be small in your eyes.’ As it is written, In whose eyes a vile person is despised. ‘So that your portion may be blessed.’ As it is written, Let thy fountain be blessed. ‘Regard everyone with a good eye.’ As it is written, He that hath a bountiful eye shall be blessed. ‘And a considerate soul.’ As it is written, And if thou draw out thy soul to the hungry. ‘Teach your tongue.’ As it is written of Ahimaaz. ‘If you are slack.’ As it is written, If thou faint in the day of adversity. ‘Be submissive and beloved’—but this has already been taught! There it certainly refers to being so before the All-present.
‘The beginning of vows … levity with women.’ It is not necessary [to mention this] except in connection with one’s wife. ‘If you become surety.’ As it is written, Take [leḳaḥ] his garment that is surety for a stranger. Here it is written leḳaḥ and in another verse it is written ḳaḥ: Take [ḳaḥ] his garment that is surety for a stranger! [It indicates] that whoever is surety for another and does not repay [if called upon to do so] is regarded as though he incurred the debt and did not repay. If you borrowed with the intention to repay, all is well; but if you lent with the intention not to demand it, then ‘split’. If so, the consequence is that the money is lost! We deal here with the disciples of the wise who will not transgress [the teaching of Scripture], The wicked borroweth, and payeth not; but the righteous dealeth graciously, and giveth.
‘Hasten to settle your account.’ This is good advice offered to the disciples of the wise, that when they have business deals with men of the world not to be neglectful and incur one loss after another.
‘One who gains a good name.’ As it is written, If thou art wise, thou art wise for thyself. ‘The empty-headed man cannot be God-fearing.’ Since he is ignorant of the Torah, he does not know how to keep away from sin. ‘The ’am ha-’areẓ cannot be pious.’ Why? Since he has not learnt the words of the Torah, the verse is applied to him, He that turneth away his ear from hearing the law, even his prayer is an abomination. ‘The shamefaced cannot learn, the impatient cannot teach.’ This is self-evident! No, [it was necessary to mention it to make clear that it holds good] even in matters of behaviour.
Father Elijah, may his memory be for good, said, ‘The knowledge of the Torah cannot be spread except by one who is not impatient. I, too, will not reveal myself except to one who is not impatient’. Happy is the man who met [Elijah] and sat with him, for he is assured of being a son of the World to Come.

BARAITHA. Always be dignified on entering and leaving. Be submissive to the members of your household; engage but little in worldly affairs and occupy yourself with the study of the Torah. It is reported of R. Simeon b. Eleazar that once, on returning from the house of his teacher in Migdal Gedor, he was riding on an ass along the sea-shore when he met an ugly man. He said to him, ‘How ugly you are! May be all your fellow-citizens are as ugly as you are’. Whereupon the man replied, ‘Go [and tell this] to the Craftsman Who made me’. When R. Simeon realized that he had done wrong, he alighted from the ass and prostrated himself before him saying, ‘I beg your pardon, forgive me’. ‘By the Temple Service,’ the man replied, ‘I will not forgive you until you go and tell the Craftsman Who made me, “How ugly is the vessel which You have made!” ’ R. Simeon followed him for three mil; his fellow-townsmen met him, having gone out to meet him, and exclaimed, ‘Peace be upon you, master’. The man turned back to them and asked, ‘Who is he [whom you call] Rabbi?’ They replied, ‘He who is following behind you’. Whereupon he remarked, ‘If he is a Rabbi, may there be no more like him in Israel’. His disciples by whom he was beloved rebuked the man and asked him, ‘What has he done to you?’ He replied, ‘Thus has he done to me’. They said to him, ‘Nevertheless forgive him’.
Be tender like the reed and do not be hard like the cedar. When the four winds of heaven blow, the reed bends with them, and when they subside, the reed remains standing in its place. Therefore the reed merited that of it the pen should be made wherewith to write the words of the Torah. Not so the cedar: when the south [or] north wind blows, it overturns and uproots it. And what is the end of the cedar? Woodcutters come and shape it and tile houses with it, and its cuttings they burn in the fire.

BARAITHA. How does one dance before the bride? Beth Shammai said: The bride as she is; and Beth Hillel said: Beautiful and graceful bride! Beth Shammai said to Beth Hillel: Even if she is lame or blind? But it is written, Keep thee far from a false matter! Beth Hillel replied: If one has made a bad purchase, should one esteem it in his eyes or depreciate it? Surely one should esteem it in his eyes. Therefore Beth Hillel said: Always should the disposition of a man be pleasant towards his fellow-creatures.
GEMARA. But how can Beth Hillel [say of a bride] that she is beautiful when in fact she is not? [Beth Hillel can reply that in the circumstances people will understand it as] beautiful in her deeds and graceful in her person because we do not presume [to attribute to a person] what is unbecoming. And [what can] Beth Shammai [reply to this]? They can say: Is it written, ‘Keep far from a falsehood’? [It is written, From a false] matter, even if it be inexplicit. And [what can] Beth Hillel [reply to this]? They can say: When the All-present declared, Keep thee far from a false matter, it is in connection with what follows, And the innocent and righteous slay thou not; but where it is a case of preserving life it is in order [to depart from the strict truth]. Should the question be raised: Why do Beth Hillel in their refutation cite the example of ‘a bad purchase’, let them refute Beth Shammai from the Torah! For it has been taught: Great is peace, seeing that for its sake the Holy One, blessed be He, modified a statement. At first it is written, My lord being old, and afterwards, I … who am old. [Beth Hillel] can reply: There is no question [that what we say] is correct according to the Torah, but it is also correct by the standard of human beings; reverse it.
[It was quoted above:] And the innocent and righteous slay thou not. Since you mention the innocent [may not be slain], obviously the righteous [may not]! [It denotes] ‘innocent because of witnesses’ and ‘righteous because of disciples’. From this we learn [the ruling]: Do not put to death ‘the innocent because of witnesses’ and ‘the condemned because of disciples’. [Do you think,] ‘Condemned because of disciples’? Say, because of one of the disciples.
Raba expounded: What is the meaning of what is written, For the Lord is righteous, He loveth righteousness; the upright shall behold His face? If so, [the verse should read,] ‘He loveth the righteous’! But [it is to be understood] as Raba interpreted it: Abraham comes and brings [redemption to the wicked who are under sentence to suffer in Gehinnom, in agreement with] Resh Laḳish [who said: The fire of Gehinnom has no power over the transgressors in Israel,] or it may be deduced by an argument from minor to major [from the golden altar], as it is stated, Every one that is written unto life in Jerusalem.

A person who separates himself from the community [may be placed in this category] even though he has not transgressed any sins. A person who separates himself from the congregation of Israel and does not fulfill mitzvot together with them, does not take part in their hardships, or join in their [communal] fasts, but rather goes on his own individual path as if he is from another nation and not [Israel], does not have a portion in the world to come.
"Those who proudly commit sins in public as Jehoyakim did," whether they commit slight sins or severe ones, have no portion in the world to come. Such behavior is referred to as "acting brazen-facedly against the Torah," for he acted insolently, in open [defiance], without feeling any shame despite the Torah's words.

§ It was stated previously that Isi ben Yehuda says that as the verse states: “Before the hoary head you shall stand,” it indicates that even anyone of hoary head is included, not only a Torah scholar. Rabbi Yoḥanan said: The halakha is in accordance with the opinion of Isi ben Yehuda. The Gemara relates: Rabbi Yoḥanan himself would stand before Aramean, i.e., gentile, elders. He said: How many experiences [harpatkei] have occurred to these individuals. It is appropriate to honor them, due to the wisdom they have garnered from their long lives. Rava would not stand before them, but he displayed reverence to them.

Abaye would extend a hand to elders so that they could lean on him. Rava would send his agent to help them. Rav Naḥman would send officers [goza’ei], his servants, to assist elders. He said: If not for the Torah, how many people named Naḥman bar Abba would there be in the marketplace? In other words, I am not permitted to treat my Torah study lightly by assisting them myself, as I can perform this mitzva through others.

Rabbi Abba said that Rabbi Shimon ben Lakish said: One who loans another money is greater than one who gives him charity. And the one who places money into a common purse, i.e., one who enters into a partnership with a needy person, is the greatest of them all, since in that case the needy person is not embarrassed when receiving the assistance.

Reish Lakish said: Until here, the verse refers to matters of Torah. One is provided the opportunity to study and involve himself in the Torah and rejoice in its innovations; from here on, “but know that, etc.,” it refers to good deeds. One will ultimately stand trial for that which he studied and did not implement.

Trust no friend,
Rely on no intimate;
Be guarded in speech
With her who lies in your bosom.

For son spurns father,
Daughter rises up against mother,
Daughter-in-law against mother-in-law—
A man’s own household
Are his enemies.

Rav Yehuda said that Rav raised a contradiction: It is written: “Fortunate is he whose transgression is forgiven, whose sin is hidden” (Psalms 32:1), implying that it is inappropriate for one to reveal his sins, and it is written: “He who hides his transgressions shall not prosper” (Proverbs 28:13). He resolved the contradiction as follows: This is not difficult. Here it is referring to a publicized sin; since his sin is public knowledge it is fitting for him to also publicize his repentance. There, it is referring to a sin that is not publicized, in which case it is inappropriate to publicize one’s repentance. Rav Zutra bar Toviya said that Rav Naḥman said: Here, it is referring to sins a person commits against another; he must publicize his repentance so that those who hear him may persuade the other to forgive him. There, it is referring to sins a person commits against God, in which case he need not repent publicly.

Rava said to Rabba bar Mari: From where is this matter derived whereby people say: Poverty follows the poor? Rabba bar Mari said to him: As we learned in a mishna (Bikkurim 3:8): Rich people would bring first fruits in baskets of gold and of silver, and poor people would bring first fruits in wicker baskets made of peeled willow, and they would give the baskets and the first fruits to the priests. The rich would have their baskets returned to them, while the poor would not. Rava said to him: You said the proof from there, from a mishna, and I say the proof from here, from a verse in the Torah:

Rava said to Rabba bar Mari: From where is this matter derived whereby the Sages stated: If your friend calls you a donkey, prepare a saddle for your back, i.e., do not contest his statement? Rabba bar Mari said to him that the source is as it is written in the conversation between the angel and Hagar: “And he said: Hagar, maidservant of Sarai, from where did you come and to where are you going? And she said: I am fleeing from the face of my mistress Sarai” (Genesis 16:8). Though Hagar was no longer the maidservant of Sarai, since the angel referred to her as such, she responded in kind.

Rava said to Rabba bar Mari: From where is this matter derived whereby people say: If you are aware of a derogatory matter that is found in you, say it first before others say it about you? Rabba bar Mari said to him that the source is as it is written with regard to Eliezer: “And he said: I am Abraham’s servant” (Genesis 24:34), immediately proclaiming that he is a servant.

Rava said to Rabba bar Mari: From where is this matter derived whereby people say: The goose stoops its head as it goes along, but its eyes look afar to find food for itself? Rabba bar Mari said to him that the source is as it is written with regard to Abigail’s statement to David: “And when the Lord shall have dealt well with my lord, then remember your maidservant” (I Samuel 25:31). Although Abigail spoke with humility in her request that David spare her husband’s life, she made reference to deriving future benefit from David.

Rava said to Rabba bar Mari: From where is this matter derived whereby people say: Sixty discomforts come to the teeth [lekhakha] of one who hears the sound of another eating and does not eat? Rabba bar Mari said to him that the source is as it is written with regard to what Nathan the prophet said concerning the coronation banquet of Adonijah, to which he was not invited: “For he is gone down this day, and has slain oxen and fatlings and sheep in abundance, and has called all the king’s sons…But me, even me your servant, and Zadok the priest, and Benaiah the son of Jehoiada, and your servant Solomon he has not called” (I Kings 1:25–26).

Rava said to him: You said the proof from there, from a verse in the Prophets, and I say the proof from here, from a verse in the Torah. As it is written: “And Isaac brought her into his mother Sarah’s tent, and took Rebekah, and she became his wife; and he loved her, and Isaac was comforted for his mother” (Genesis 24:67). And it is written immediately afterward: “And Abraham took another wife, and her name was Keturah” (Genesis 25:1). After seeing his son marry, Abraham was disquieted by the fact he was not married. This is akin to one who sees another eating and does not eat.

Rava said to Rabba bar Mari: From where is this matter derived whereby people say: While the wine belongs to its owner, the gratitude is given to the one who pours it? Rabba bar Mari said to him that the source is as it is written with regard to God commanding Moses to transfer his authority to Joshua: “And the Lord said unto Moses: Take you Joshua the son of Nun, a man in whom is spirit, and lay your hand upon him…that all the congregation of the children of Israel may hearken” (Numbers 27:18–20). And it is written: “And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him; and the children of Israel hearkened unto him, and did as the Lord commanded Moses” (Deuteronomy 34:9). Although the spirit of God was not given to Joshua by Moses, as Moses was only a conduit, he was given credit for it.

Rava said to Rabba bar Mari: From where is this matter derived whereby people say: A bad palm tree strolls and goes to be among a grove of barren trees, i.e., bad people seek out other bad people? Rabba bar Mari said to him: This matter is written in the Torah, repeated in the Prophets, and triplicated in the Writings, and we learned it in a mishna, and we learned it in a baraita.

Rava said to Rabba bar Mari: From where is this matter derived whereby people say: If you called to your friend and he did not answer you, throw a large wall and cast it at him, i.e., do not attempt to help him anymore? Rabba bar Mari said to him that the source is as it is written: “Because I have purged you and you were not purged, you shall not be purged from your impurity anymore, until I have satisfied My fury upon you” (Ezekiel 24:13).

Rava said to Rabba bar Mari: From where is this matter derived whereby people say: Drag wood after a property owner. In other words, help out a wealthy man even in a small way, as this may lead to your benefiting from him. Rabba bar Mari said to him that the source is as it is written: “And Lot also, who went with Abram, had flocks, and herds, and tents” (Genesis 13:5).

Now, do not be distressed or reproach yourselves because you sold me hither; it was to save life that God sent me ahead of you.

From the same source, Rabbi Levi said: One should always anticipate fulfillment of a good dream up to twenty-two years after the dream. From where do we derive this? From Joseph, as it is written in the story of Joseph’s dream: “These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren” (Genesis 37:2); and it is written: “And Joseph was thirty years old when he stood before Pharaoh King of Egypt” (Genesis 41:46). From seventeen to thirty how many years are they? Thirteen; and add seven years of plenty and two of famine; the total is twenty-two and only then was the dream fulfilled when his brothers came and bowed down to him.

On a similar note, bar Kappara taught: If the price of the merchandise has declined, jump and purchase from it; and where there is no man, there be a man; where there is no one to fill a particular role, accept that role upon yourself. Abaye said: Infer from this that where there is a man, there do not be a man. The Gemara asks: Isn’t Abaye’s conclusion obvious? The Gemara explains: This statement is only necessary in a case where there are two who are equal. Although you, too, are suited to fill that role, since another qualified person is already filling that role, allow him to succeed.

Several ethical tenets and guidelines for life were taught in a baraita. Rabbi Yehuda HaNasi says: One should never have too many friends in his house, i.e., people should not become accustomed to being overly intimate in his house, as it is stated: “There are friends that one has to his own hurt” (Proverbs 18:24); one with friends of that kind will ultimately come to quarrel.

Several ethical tenets and guidelines for life were taught in a baraita. Rabbi Yehuda HaNasi says: One should never have too many friends in his house, i.e., people should not become accustomed to being overly intimate in his house, as it is stated: “There are friends that one has to his own hurt” (Proverbs 18:24); one with friends of that kind will ultimately come to quarrel.

Bar Kappara taught: Which is a brief passage upon which all fundamental principles of Torah are dependent? “In all your ways acknowledge Him, and He will direct your paths” (Proverbs 3:6). Rava said: One must apply this principle even to acts of transgression, as even then one must adhere to God and refrain from sinning excessively.

Rav Huna bar Berekhya said in the name of Rabbi Elazar HaKappar: Anyone who includes the name of heaven in his distress, i.e., who turns and prays to God in his time of trouble, his livelihood will ultimately be doubled, as it is stated: “And the Almighty be your treasure, and precious [toafot] silver unto you” (Job 22:25). If you include God in your trouble, your silver will be doubled. Eif, which in Aramaic means double, is etymologically similar to toafot.

Along these lines, Rabba bar bar Ḥana said that Rabbi Yoḥanan said in the name of Rabbi Yehuda, son of Rabbi El’ai: Come and see that the latter generations are not like the earlier generations. In the earlier generations, people would bring their fruits into their courtyards through the main gate in order to obligate them in tithes. However, the latter generations bring their fruits through roofs, through courtyards and through enclosed courtyards, avoiding the main gate in order to exempt them from the mitzva of tithing. As Rabbi Yannai said: Untithed produce is not obligated in the mitzva of tithing until it sees the front of the house through which people enter and exit, and it is brought into the house that way as it is stated in the formula of the confession of the tithes: “I have removed the consecrated from the house” (Deuteronomy 26:13), as the obligation to tithe produce whose purpose has not yet been designated takes effect only when it is brought into the house.