And one can object from that which Yirmiyahu said (Jeremiah 9:22-23), "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, nor let the rich man glory in his riches; But rather let him that glory, glory in this; that he understands and knows Me." And it appears to me that it is not difficult, since our teacher [of this mishnah] reasons that that which is written, "But rather... that he understands and knows Me," is itself included in the wisdom, the might and the wealth that [the prophet] mentioned. And so did [Yirmiyahu] say, "Let not the wise man glory in his wisdom, etc.; but rather" in the wisdom that "understands and knows Me." And so [too] with the matter of might and of riches. And therefore the teacher [of this mishnah] asked, "who is the wise one," etc., to which the prophet referred.

And this is exactly [one that] "understands and knows Me. "And the mighty man [intended] is the one "who conquers, etc." and that is might that is for the sake of Heaven, such that he not sin in front of Him. [And] there is no greater [example] of "understands and knows Me;" as the goal of this knowledge is to [be in] fear in front of Him and keep His commandments. And the rich man [intended] is "He who is happy with his lot" and is not confused by his wealth and so turns all of his days to the service of Heaven, and this is also "understands, etc." And therefore it is stated, "'You will be happy,' etc." And they said in the gemara, "He who benefits from the work of his hands is greater than the fear of Heaven, etc." As one who does not suffice and is confused by his wealth will not be free to do the service of God, may He be blessed.

[Since the prefix represented by the Hebrew letter mem which has been understood here as 'from' can also be understood as 'than,' it should be understood] that it should not be explained that it means to say, that he became more learned than his teachers, as this is not a novelty. Since after a person has learned from his teacher, he becomes wise and learned in his studies and it is not a novelty that he become more learned than what his teachers taught him - Derekh Chaim

Since all of my conversation is about Torah.

"His impulse": The evil impulse is called 'the impulse' without differentiation on account of its coming first and governing the body by itself [before being joined by the positive impulse] - Midrash Shmuel. And he also explained that it is his impulse that is particular to him and has become powerful in him more than the positive impulse has become powerful and particular in him; as the nature of man leans more to the evil impulse.

Since if it were not like [the explanation of Rabbi Bartenura], but rather that the explanation of the verse was that slowness of anger is better than a mighty person, it would be difficult - why [should it be considered better]; as if he is slow of anger from the angle of [having] a soft nature, it is not good.

"in this world": as you will not be in need from [other] creatures; and "in the world to come," as since he benefits from his [own] effort, he does not come to theft, and he inherits both worlds - Rashi.

"A sin": And we do not learn [here], "an easy [sin]," as we do with a commandment. Since that which we learned [concerning a commandment ], "easy," means that it is easy for person to do. And sins are easy for a person to do and most of them are enjoyable for people. Hence it is not applicable to teach, "from an easy sin" - Derekh Chaim.

"one sin": Since God, may He be blessed, leaves him to his evil nature. But not that he is helped from Heaven [to do more sins], as was written by Rabbi Bartenura concerning "the reward of a commandment." As we say [Yoma 38], "One who comes to purify himself, he is helped [by God], one who comes to defile himself, [the way] is made open for him" - Rabbenu Yonah.

"The worms": Rambam explains that he should consider his end, and it is to return to the worms, etc. And [Tosafot Yom Tov] explained the meaning of the word tikvah at length, and concluded that it is [like] (Isaiah 28), "a line (kav) to a line." And its root is kuf-vav, and the [final] tav [in the word tikvat] is just an addition as in tiferet [and] tilboshet. And it is denoting a measuring line (a type of yardstick). And see Bereishit Rabbah, Parshat Bereishit, on the verse, "'yikvu hamayim' - a measure was made for the waters." And here also this is its explanation, that his measuring line is the worms. And see Tosafot Yom Tov.

"secretly": And you [may] ask, behold, Rabbi Bartenura explained in Mishnah Yoma 8:8 that desecration of the Name (chillul Hashem) is [committed by] one who sins and causes others to sin; and this is one who sins and others learn from him; and if so, you don't find it "secretly," etc. And it appears to me that it is found with a sin that it is impossible [to do] without being joined by another - for example the sexual prohibitions. And it is also certainly true that one who eats forbidden foods and the like by himself and no one sees him is not [causing] a desecration of the Name at all. And see Tosafot Yom Tov.

"There is no differentiation between unintentional, etc.": It is known that the one who is unintentional also needs atonement. But he is not like the one who is intentional - God forbid for the straight paths of God, may He be blessed, to equate the intentional with the unintentional in anything. Rather, the intention [of the mishnah] is that his punishment is in public - if it was intentional, the punishment is [for an] intentional [sin]; if it was unintentional, the punishment is [for an] unintentional [sin], etc. And see Tosafot Yom Tov.

"To teach, etc": This is not so as to deduce [that the mishnah means], "to teach" but not to observe - 'for to a man who has such things,' 'says the Lord, "What is it to you that you should recount my statutes?"'

"and to teach": which is to say that he is afforded [the opportunity] that he will study and that his plan to teach will be successful. And [about one who] studies [only] in order to study, it is not necessary to let us know, as he will certainly be able to fulfill his good plan - that he wanted to study. But in our case, we are finding out a novelty: that if his plan is in order to teach, he is afforded [the opportunity] to learn - and even his study by himself is successful, and not a thing will be reduced, as 'the Lord gives wisdom' - Midrash Shmuel. And See Tosafot Yom Tov.

"to observe (guard), and to practice": As even though his intention was only to practice, he is afforded the opportunity also to guard [himself] from sins, so that he should not be like one who dips [into purifying waters] and has an [impure animal] in his hand - Midrash Shmuel. And in a text from the Land of Israel, "to observe" is not what we [have]. And that is the main [version], since certainly "to practice" is to keep [all of the commandments] of the Torah. And see Tosafot Yom Tov.

As it is written, "like He commanded me," meaning to say that he commanded me to study (teach) for free. For were it not [understood this way], to what is "like He commanded me" referring - as one cannot say that it is [referring to teaching] for payment, and did He command him that it is insufficient not to take reward? And one also cannot say that this is what it means - "'like He commanded me' and I am not saying [the commandments] on my own," as surely the Israelites were not doubting this, as behold, it is written, "they will believe you forever" - Rabbenu Nissim.

And that they can purchase [merchandise] at the opening of the marketplace, because [this and selling at the opening are] two actions that some merchants do for each other as a matter of honor, even without [taking] wisdom into consideration. And a Torah scholar is worthy of being [treated as well] as an honored ignoramus - Rambam.

As is found in Ezra 7:24, "all priests, etc. the king's tax, the poll tax and the meal tax, no one is empowered to place upon them."

"from the world": The explanation [of this] is, from life in the world to come - Rambam.

"An imbecile, etc.": An imbecile in that he brings enmity upon himself. And wicked as he is not concerned whether [the litigant] will steal or make a vain (false) oath. And on top of that, arrogant in spirit; as it is arrogance of spirit that brought him to this - to give legal decisions and to judge [so as] to acquire [fame] like the [fame] of one of the great ones in the land - Midrash Shmuel.

And I do not know [Rabbi Bartenura's] reason, since it is nonetheless better for him to make the judgment in a group; and also if they are three, the convicted will not know who convicted him. And see Tosafot Yom Tov.

And that which we did not teach [in this mishnah], "who is involved," is because of the end, that we do not want to teach, "anyone who is not involved." As I would have [then] said [that it is] because of the haughtiness of his heart due to his wealth that he is not involved in Torah [study]. And hence, it is taught, "one who neglects, etc;" meaning to say, on account of his needing to be involved in his [assets, since] this matter causes his neglect of Torah. And so too, this is what he means to say: "One who implements the Torah in poverty" [such that] his [business] affairs do not negate his study, but [rather] he [still] fulfills his [obligation to] study - Derekh Chaim. And according to this, it appears to me that [the wording of the beginning], "me'oni (literally, from poverty), is also in view of the end; as we learn [there, literally] "from wealth;" the explanation of which is as a result of wealth. And [this is the case] even though it should have taught, "be'oni (in poverty).

"his end, etc.": and even if experience frequently shows the opposite of this, [as does] the story of Rabbi Elazar ben Padat (Taanit 25), "If you want, the world can be destroyed, etc." Derekh Chaim wrote that our mishnah is [dealing with] someone of average circumstance (mazal). And also, [the reason such a person does not always become wealthy is] so that his wealth will not cause him to neglect [his Torah study]. And so [too] in the midrash, "Because of what do the children of the poor, etc. So that they will not get involved in other things and forget the words of Torah, as it is written, 'As oppression makes the wise, silly.'" And also, sometimes it is the consequence of sin - and afflictions cleanse. And see Tosafot Yom Tov.

"Be, etc.": [This is] simple, what can it teach us? And one can explain that it is coming to say that the minimization of business should be for the sake of Torah [study], and not for the sake of the effort or laziness - Derekh Chaim.

According to the textual variant of Midrash Shmuel in Mishnah 4, there it is regarding the issue of pride and here it is regarding the issue of study. And see Tosafot Yom Tov.

"And if you labor in Torah": and you exerted yourself and put effort into it, "there is abundant reward, etc." As the reward is according to the proliferation of labor and effort, and not according to the proliferation of study. And therefore, it did not state, "if you learn," but [rather], "if you labor" - as everything is dependent on the labor, both for the one who expends much and for the one who expends little. [A] support for him is the mishnah at the end of Chapter 5 that teaches, "According to the pain is the reward" - Midrash Shmuel

"Repentance and good deeds": The language of Rambam: Repentance after bad deeds or good deeds at the beginning of the matter. To here [are his words]. And it lists repentance first because of what the rabbis, may their memory be blessed, said, "In the place that repentants stand, even the completely righteous cannot stand" - Midrash Shmuel. And Rashbam follows the textual variant, "Torah and good deeds." See Tosafot Yom Tov.

"like a tris": A shield. Since the [Aramaic] translation of (II Kings 19:32) "he shall not advance a shield upon it," is vela yikadmenah bitrisin. And some explain that it is [related to] "trisei chanuiot, the explanation [of which] is a shutter - Arukh.

"against punishment": It means to say [punishments] 'that rage and come' according to the custom of the world. But you cannot explain that it is the punishment of sin; as about this they said (Mishnah Yoma 8:8), "Repentance [and Yom Kippur] suspends and afflictions cleanse" And the proof is from "good deeds" [which is] at the beginning of the matter [meaning to say, that such a person did not sin] And see Tosafot Yom Tov.

"its end, etc.": Rashi explained that in the future its counsel will endure and be successful. And in Midrash Shmuel [the author] explains it about the gathering itself. And that which we learn, "its end" is to say that even though you will see the poverty of the assembly at the beginning, its end is to endure. And the gathering "that is not for the sake of Heaven;" even though you see they are successful, their end is not to endure. And it is not difficult [on account of] "An association of idols is Ephraim - let him alone" (Hoshea 4:17); as behold, their end was not to endure.

"that is not, etc.": Even though the gathering is for a matter of a commandment, so long as there is a disqualifying thought [involved], like arrogance and pride - which is something common with those that deal with the public - it is [considered] not for the sake of Heaven. And that is why it does not teach, "and the one that is for the matter of a sin."

"Like the reverence of your teacher": As we say in the Bava Metzia 33. And Rashi explained, "It is because they would sit together in the study hall and ask and answer each other and learn one from the other" To here [are his words]. And it is not that he equates them completely; as, if so, everything is equal. But rather [only] concerning the matter of love; which is to say that he should be beloved to him in the way he naturally loves - and it is beloved in his eyes to honor or to revere - one who is on a higher level than he. And the word "beloved" relates to all of them - Midrash Shmuel.

Meaning to say that even though Moshe was his teacher, behold also to Aharon there is a greater status, as he was his older brother. And we expound in Ketuvot 103, "'[Honor your father] and et your mother' - [the word et comes] to include your big brother." And hence according to the law, they were even and treated like fellows and, nonetheless, he called him, "my master." And all of this is just from the way of piety. And see Tosafot Yom Tov.

("In study": There are some that have the textual variant, "with his student, for an error of the student, etc.") We have the textual variant, "with his student," and the intention is that he should be careful to teach his student properly, for an error of the student in a legal decision is considered an intentional transgression for the teacher that teaches him - Ritva.

[It is in the format of] teaching, not only this [which is more obvious] but also this [which is less so]: It is not necessary [to mention] the tranquility of the wicked which is not understood to us, as we know that he is wicked and see that it is well for him; but even the afflictions of the righteous, as it is possible that he appears to be righteous but he is not - and that is why it teaches, "or even" - Midrash Shmuel. And see Tosafot Yom Tov.

And it teaches, "or even," as it is an obvious thing that we do not have tranquility in our hands, we the tired ones of the exile. And Rabbi Yanai wants to teach us about this, to say that we should not despair to think of ourselves as completely wicked and that our hope is lost, God forbid. And also that we are not righteous, that we have already perfected that which is upon us to perfect in Torah [study] and [the performance of] the commandments - Midrash Shmuel.

"They will benefit him" (Bartenura). And there are those that have the textual variant, "as it is stated (Proverbs 13: 20), 'One who walks with (et) the wise will be wizened and one who befriends (roeh) the fools will be broken (yeroah).'" And [the word,] "with (et)", [means] he is subordinate . And roeh (which can also mean to shepherd), [means] he is the master and the head.

"to foxes": Even as there are lesser animals than them, he chose to make a metaphor with them, as King Shlomo, peace be upon him, compared one who has not yet reached [the level] to make legal decisions to foxes when he said, "Take for us the foxes, etc. that destroy the vineyards" - [which is referring to] the vineyard of the Lord of Hosts; about [such scholars] it is stated, "she has felled many corpses," as was stated by Rambam. And it is impossible [for him] to sit in the seat of judgment and be accepted as a decisor, unless [he will resort] to tricks and machinations to fool the people. And that is why it said, even if you see many legal decisors like this and you are the head and more important than them, do not be jealous of these sinners to be[come] like them. And see Tosafot Yom Tov.

"The world to come": The beginning is not a [contradiction] to the end, as this world is for action and the world to come is for payment and enjoyment - Midrash Shmuel. And [regarding] the world to come, some explain [it] as the world of souls and some explain [it] as the world of the revival [of the dead]. And see the beginning of the chapter [entitled] Chelek.

"pleasure (korat ruach, literally, cooling of spirit)": It is an expression [related to the usage], his mind cooled off (nitkarara daato), as his mind cools off and becomes composed due to happiness - Rashi.

The Younger (literally the Small): It is because he would diminish himself. And also (another explanation is) that he was (slightly) smaller than Shmuel the prophet, as [Shmuel the Younger] also prophesied at the time of his death. And he was fitting that [God's] presence should dwell upon him but the generation was not fit for it. And it comes out that this name is praise and glory for him - Yerushalmi.

"'His anger'": In the Rashbam, it appears that his textual variant is, "'burning anger' is not stated [which is only the heat of anger], but rather 'anger,' [meaning to say, 'all of his anger' - so explained Ramah]. - [this] teaches that he is forgiven for all of his sins" - Midrash Shmuel. And this variant appears to be the main one, since now Shmuel the Younger is adding for us a precise teaching on this verse.

"Child": The language of Rambam: That the study in the days of youth, etc. And if so, its explanation is [that] the one who learns when he is a child. And see Tosafot Yom Tov.

"scraped": As many calculations from matters of the world are already engraved in his mind. And when he wants to remember words of Torah [that are new to him], he will need to erase those calculations and he cannot do this completely. And that is why we do not learn, "old," which is the opposite of new - Rabbi Y. Abarbanel.

[It is] like [with] the eating of grapes that are not ripe, their inferiority will already be felt when they are between his teeth.

[It is] like [with] the drinking of wine from the press [which] is good for him while he is drinking it, since it is pleasant to the palate, but [when it reaches] the chambers of his stomach, he will be filled with pains. And see Tosafot Yom Tov.

"Envy, etc.": This is in the style of the statement of Rabbi Yehoshua in Mishnah 11 of Chapter 2, etc., since envy is engendered by the evil eye and lust is engendered by the evil impulse and honor is the cause of hate of the creatures, as there is nothing more hateful to the creatures than the one that runs after honor. And see Tosafot Yom Tov.

"Will be revived": And it does not say, "to live," but rather "to be revived," as they need [it to be done to them] and they are not designed for it [on their own]. Because nature does not necessitate revival after death like it necessitates death to all that live.

And it refers to the living after death.

"the Judge": He took [these items] by way of 'not only this, but also that' (going in the order of what is least obvious to what is most obvious). But according to the time order, the litigant comes first to prosecute, and afterwards he brings his witnesses, and afterwards [still] the judge judges.

That if it is [to be understood] as to pervert justice, this is from the foolishness that is distant from God, may He be blessed, which cannot be pictured and not even be imagined; as how can [actual] bribery to Him be pictured and what would be the bribe? - Rambam. The commentaries asked [on this approach], what is [the explanation given in the mishnah,] "for all is His," as [this is] not a reason [that fits with] the bribe of [the fulfillment of] a commandment [as was understood to be the bribe according to Rambam]. And Midrash Shmuel answered that even with a commandment, it is all His; since one who wants to purify himself is helped [by God] and a commandment is only known by (given credit to) the one who finishes it. To here [are his words.] And there is no objection from [the commandment of] repentance, as it is not an independent commandment, but rather it corresponds to sin to push it away from one.

"against your will, etc.": And he chose this, since he is mentioning natural things about which there is no choice for man, [and] about which the sages, of blessed memory, said, "Everything is in the hands of the Heavens except for the fear of the Heavens." And he did not say, "against your will, you sin or transgress or go or stand, or that which is similar to it;" as all of them are matters that are in man's power and there is no compulsion in them - Rambam.

Because [before then] it looks down from [one] end of the world to the [other] end, as it is written (Job 29:3), "When He shined his candle above my head" - Rashi.