Ben Zoma said, "Who is the wise one? He who learns from all men: The sages of the nations of the world have said one who knows all of the wisdoms [yet] does not love wisdom is not a wise man but a fool. As he does not love knowledge, which is intelligence. However, one who loves and desires it - even though he does not know anything - behold, this one is called a wise man. In any event, he will reach true wisdom and find knowledge of God. And about this Ben Zoma said, "Who is the wise one? He who learns from all men" - as so much does he love wisdom that he asks [it] from every person. And even from the one who only knows (another) [one] thing does he learn; and then his path becomes successful and he will become enlightened. And because of this he is called a wise one,as it says, "I have acquired understanding from all my teachers" (Psalms 119:99). As so did David, peace be upon him, say - that he learned from every person; and he did not say, "This one is not as knowledgeable as I." Rather he learned from them all and became enlightened. There is a metaphor [relevant to this] about a man that lost a small vessel - would he not seek it from every man?

Who is the mighty one? He who conquers his impulse: Just as the power of the body is its virtue and its distinction, so too is the power of the soul is its virtue. And regarding the power of the body in man, it is also in animals - as they all have the power to lift weights and some more than others - [such that] Ben Zoma did not speak about it, as it is not called might. Rather [he spoke] about the might of the heart - which has two powers, to be mighty in war and that his heart never be afraid; and also the power to subdue the impulse. And this is dissimilar for man and beast, as animals do not have might of the heart. And about this, Ben Zoma said that the braver and stronger power of the heart is that which overcomes the impulse. As might in war is not such a great thing and 'like you, like them, in the description of men' - if they have power, this one also has strength, if 'they prepared their hands for battle, their fingers for war.' But to overcome the impulse - the enemy of a person in his face - and to destroy him, that is an elevated and strong might.

as it says, "slowness to anger is better than a mighty person and the ruler of his spirit than the conqueror of a city." (Proverbs 16:32): Slowness to anger [describes] the one who holds his anger and his will is not to take revenge immediately, but to wait for the time and place of his vengeance. As the angry one that takes revenge immediately, confounds his actions and acts without intelligence. And about this, Shlomo, peace be upon him, stated, "slowness to anger is better than a mighty person." The one who holds his anger - even though he does not forgive during his anger - since he leaves the matter of revenge until later, [shows] more might of the heart than the mighty one in war; as also without intelligence can he be mighty in fighting. But "the ruler of his spirit" - which is more than one who is slow of anger, since he forgives during his anger, as he fears the word of God - is mightier "than the conqueror of a city." [This is] even though [the latter] has two things - might of the heart and wisdom, as it is stated (Proverbs 21:22), "A wise man climbed to a city of warriors, and brought down its mighty stronghold." As it is with might of the heart, wisdom and correct counsel that they conquer cities. And about this it is stated (II Kings 18:20), "counsel and might for war." And the ruler of his spirit is greater and more significant than all of this and he comes out overcoming his impulse from all bad things.

Who is the rich one? He who is happy with his lot: [This is] the one who says, "I have enough with my lot: since I am able to support myself and my household and to engage in Torah [study], what is there [for] me with [any] other money - it is only for me to have what I need and to uphold the word of God." As one who is not happy with his lot and is not satisfied with what God, may He be blessed, gave him is a poor person; as it is explained in the verse (Proverbs 15:15), "All the days of a poor man are bad, but one with a good heart has a constant feast." He wanted to say [in this verse] that all the days of a 'poor man' that desires money are bad - 'a lover of money never has his fill of money': but all the days of the one with a good heart, who is happy with his lot, are good (as the one) [like] one who makes a constant feast. Hence it is an extremely good trait to be happy with his lot. And he is called rich, since God, may He be blessed, gave him with what to support himself and engage in Torah and in the commandments. As 'what is the advantage to man in all of his toil,' except to fulfill the Torah and the commandments.

as it says, "When you eat [from] the work of your hands, you will be happy, and it will be well with you" (Psalms 128:2). "You will be happy" in this world, and "it will be well with you" in the world to come: This verse is not a proof about the matter that one who is happy with his lot is called rich. Rather, [it shows] that a person is happy [also] with this good trait: when he does not desire to gather money and he hates gifts. [Instead,] he eats from the work of his hands and suffices with it, like the one who is happy with his lot - as his want is only to support himself. And Ben Zoma arranged these three traits like the order of Yirmiyahu the prophet, peace be upon him: wisdom, might and wealth, as it is stated (Jeremiah 9:22), "Let not the wise man glory in his wisdom; let not the mighty man glory in his might; let not the rich man glory in his wealth." He had wisdom precede might because it is a true virtue and it is in the intellect of the soul and sits in the body, not like might which is only in the body. Still, [might] is more elevated than wealth, since might is in his body - something that exists all the days that he is still alive - whereas wealth is outside of his body. And it is something transient, as he can make his wealth, and others take it [after only] half of his days. And even though the prophet stated that a man should not glory in these three traits, Ben Zoma made a distinction and said that there is a side of these traits that is without [physical] exertion and toil and that he can glory in: With wisdom, it is to be one learning (in every) [from every] man. As such, he will understand fear of God; and there is no exertion in it, as it is wisdom and not work. With might, it is to overcome his impulse and to forgive during his anger. In this too he can glory, since he is doing it from his fear [of God]. And this is what Shlomo, peace be upon him, stated (Proverbs 19:11), "It is the intellect of a man that is slow to anger; it is his glory when he overlooks an offense." And since the desire of the one who is happy with his lot is only to learn and to keep the commandments, and when he has enough for his livelihood and support he is happy and recognizes that the rest is vanity, he is the 'rich' man who can glory in his wealth. As [in] all of these things, there is knowledge of the Creator, may He be blessed. [It is] as it is stated (Jeremiah 9:23), "But only in this should the one who glories glory, in his using his intellect and knowing Me; that I the Lord act with kindness, justice, and equity in the world; for in these I delight, declares the Lord." And Ben Zoma added a fourth trait and said:

Who is honored? He who honors the created beings: One who honors his fellow, honors himself - not his fellow. [As] what benefit is there to a man if they [give] him honor? If he is honored, the honor that they gave to him does not add to his status and his honor. And if he is lowly, for [others] to honor him will not make him honored again. And all honor for the lowly is a loss for those that honor him, as his status is not increased. [It is] like Shlomo, peace be upon him, stated (Proverbs 26:8), "Like binding a stone in a sling, so is paying honor to a fool." As one who binds a stone in a sling is doing nonsense; and there is no honor given to the rock - as it was not elevated by this. And so [too] is it nonsense to give honor to a fool. It comes out that you will say that [with] all the honor that a person does to the created beings, he is honoring himself. [This is] because he causes them perforce to honor him and [it will be considered] a debt, which is true honor. And about this is it said, "Who is honored? He who honors the created beings."

as it says, "For those who honor Me, I will honor; and those who despise Me will be held in little esteem" (I Samuel 2:30): And the proof of this verse is from an a fortiori argument (kal vechomer): If [with] the Holy One, blessed be He, that all of His creatures were only created for His glory, as it is stated (Isaiah 43:7), "that I have created for My honor" - and it would not be justified to owe them good for this, since they were not created for anything else and this is their work, and they have no right to do anything else - nonetheless, it stated, "For those who honor Me, I will honor"; all the more so and all the more so [with regard] to his fellows who a person is not (concerned) [obligated] to honor, [that] if he honors him, he will honor him [back], and raise him on his palms. And also with this trait there is no toil, and it is fitting and accepted.

Ben Azai says: Run to do an easy commandment: They already said a reason for this thing - "for you do not know the reward given [for the fulfillment] of [the respective] commandments" (Avot 2:1). And now Ben Azai added another reason and said, Run to do an easy commandment and flee from sin; since a commandment leads to another commandment - as this is a natural propensity. As when a man does a small commandment once, he draws closer to God and accustoms his spirit to His service and it becomes easier in his eyes to do another commandment that [requires] the same effort as the first one or a little more; as he is already accustomed to the performance of a commandment. And when he does a second (for a third) [and a third] - even if it is much more effort than the first ones - he will do it quickly, since the habit already steers him greatly. [This occurs] until it steers him very much and he will completely do all of the commandments.

and a sin leads to another sin: This too is natural. Since he has done one sin and distanced himself from the service of God, may He be blessed, when another sin comes to his hand - even if the impulse does not have a desire for it like for the first - he will do it; as his spirit is accessible to his impulse and it pushes upon it. And even if his desire is not great in the matter, he will do all of the sins; as his nature is used to 'doing every abomination towards God that He hates.'

since the reward for a commandment is another commandment: This is a reason other than nature. And so he wants to say that the Holy One, blessed be He, did not give good or evil into the hand of a person; rather only choice, as it is stated (Deuteronomy 30:19), "and you shall choose life." And since he has chosen a path, if he is going in the good, God is with him. And [so] if he does one commandment, it helps him to do another commandment - as on his own, he doesn't even have the ability to do good. And about this it says, "since the reward for a commandment is another commandment, and the reward for a sin is another sin." And not, God forbid, that this is his reward. As if so, what reward does he [actually] have? And the thing is not like this, as his reward exists for the world to come. But rather he wants to say that the fruit of [doing] a commandment is [doing another] commandment; and he eats its fruits in this world, which is that it helps him to do other commandments. And it comes out that the principle expands and it exists in the world to come. And this is what is stated (Isaiah 3:10), "Hail the just man, for he is good; they shall eat the fruit of their works."

and the reward for a sin is another sin: And if he chose death and evil and did a sin, the Holy One, blessed be He, distances Himself from him and leaves him and gives him over to his evil nature. And this is the fruit that comes out of the sin - that he is left to do another [sin], and he does not have the ability to veer from this path; as a man's path is not his own once he has already chosen his path. And this is what is stated (Isaiah 3:11), "Woe to the evil wicked man; as his hands have dealt, so shall it be done to him." And about this the rabbis, may their memory be blessed, said (Yoma 38b), "One who comes to purify himself is helped; one who comes to defile himself is given openings." [That] is to say that if he comes to defile himself, he is not helped; but has many openings in which to enter and do evil - as he is left to do what is good in his [own] eyes. And about this the sages, may their memory be blessed, gave a parable (Yoma 38b): To what is this similar? To a man buying petroleum (naphtha). When he comes, [the seller] says to him, "Measure for yourself" - as if he did not buy it with his money, he would not have permission to [touch] it. But after they sold it, he says to him, "Measure for yourself" - because its smell is bad. So is it with the evildoers; after they have chosen the path of evil, they are left to their desire and their will. As, God forbid [that it be otherwise] - no man is assisted from the Heavens for a bad thing. But the righteous who choose the good path are assisted [for the good]. There is a parable [relevant to this] of a man who bought fragrant oil (afarsimon). [When] he went to measure it for himself, they said to him, "Wait until we measure it with you, and we will all be perfumed [from it].

He would say: Do not disparage anyone, and do not shun any thing: That you should not disparage any person, and even a lowly one. And do not exaggerate your words, to say that it is far [removed] that damage will come to me from this talk.

For you have no man who does not have his hour: Who is [then] able to damage or benefit - if little, if much.

and you have no thing that does not have its place: And [so] you have to be careful about it.

Rabbi Levitas, a man of Yavneh, says: Be very, very humble in spirit, for the hope of man is worms: How can a man be proud at all - as in the end, the worms will be better than he? And about this he said, "Be very, very humble in spirit" - to emphasize the thing and say how great the punishment is for haughtiness and that is the proud one. And Rambam, may his memory be blessed, explained that he came to inform us that even though the middle point in all of the traits is the praiseworthy - like the trait of generosity, since both the spendthrift and the miser are bad and the middle is the [right] choice; and so with the trait of cruelty, that a person should not be cruel and [also] not completely merciful, as he should not have mercy on the wicked, and not be cruel to other people, rather the middle is the good path, to be merciful but to be cruel when needed; and so [too] totally with all (the intellect) [the traits], a man should grab the middle path and the moderate trait - yet this trait of haughtiness must be removed from oneself to the far extreme. As there is no trait more problematic than it; and most of the sins of the Torah depend upon it. And moreover, it causes forgetfulness of the Creator, may He be blessed, from the heart of a man - as it is stated (Deuteronomy 8:14), "And your heart grow haughty and you forget the Lord, your God." And this is what we learned [here], "Be very, very humble in spirit." And the sages of the Talmud have already argued about this thing in Tractate Sotah 5a - "One said, 'In excommunication is the one that has it and in excommunication is the one that does not have it at all.'" [This] is to say that a person should not be humble in spirit to the final extreme and not to be so lowly that people disparage him. Rather, he should be moderate in taking haughtiness - not to (beautify himself) [make himself proud], but not to lower his spirit to the utmost lowliness, that he not come to disgrace. And about this they said, "In excommunication is the one that has" much haughtiness "and in excommunication is the one that does not have it at all" - as he is not a person, but 'he is similar to the beasts.' "And the other one said, 'In excommunication is the one that has it at all'" - as it is so bad a trait that he must distance himself from it completely. And there should not be in him from it at all, like the opinion of Rabbi Levitas, and for the reason that we have written. And so is the law.

Rabbi Yochanan ben Beroka says: Anyone who desecrates the Name of Heaven secretly, they punish him publicly: [Of course,] the desecration of the Name that is mentioned in the Talmud is public (by definition). And according to the importance of a man can there be a desecration for a small thing, as was said (by Rav Nachman in Tractate Chullin) (Yoma 86a), "How is desecration of the Name? (Rav said,) 'For example, [if] I took meat from the butcher and did not give him money immediately.'" Hence the sages and men of repute (need) to watch their deeds more than other people. And every man is according to his standing. 'And anyone who wants to take the name (and consider himself important in this regard), let him come and take [it].' And they said in Tractate Sanhedrin 74a that even for tying a shoelace (in the way of the gentiles), he should let himself be killed and not transgress. This is not by way of obligation, yet one should let himself be killed for this - as he is doing a commandment that sanctifies God, may He be blessed, and [so] 'he acquires his [share in the] world [to come] in an instant. But in three things everyone is obligated to let himself be killed for them; and if he transgresses and does not allow himself to be killed, it is a major sin [in itself] like idolatry, murder and sexual immorality. And the punishment for public desecration of the Name is greater than those three, as it is stated (Ezekiel 20:39), "As for you, House of Israel, thus said the Lord God, 'Go, every one of you, and worship his idols and continue, if you will not obey Me; but do not desecrate My holy name any more with your idols and your gifts.'" Behold, it is elucidated for you that He was more (in remembrance of) [exacting about] that which they were worshiping idols because they were desecrating His holy Name publicly than [because] of the idolatry itself. And [hence] that which we learned, "Anyone who desecrates the Name of Heaven secretly," is speaking about things that are a desecration of the Name in of themselves, like idolatry - as he is affirming [the idol's] divinity. And so too, the one who swears falsely with the Name of the Holy One, blessed be He - which is deceiving the minds of the creatures - is a desecration - as it is stated (Leviticus 19:12), "You shall not swear falsely by My Name, desecrating the Name of your God; I am the Lord."

There is no differentiation between unintentional and intentional when it comes to desecration of the Name: Not that he is punished for the unintentional like the intentional; but rather that also for the unintentional is he punished publicly, and each one 'will carry [the punishment] according to his transgression.' [This is] because the unintentional is considered a transgression [in such a case] when it is not beyond his control, since he should have been careful that it not come to him - and he was not careful. Therefore the verse obligates him in a sacrifice in order to atone for him.

Rabbi (Shimon, his son,) [the editor said that the text in front of us is Yishmael] says: One who studies Torah in order to teach: The explanation is not, God forbid, that this is speaking about studying in order to teach and not to do - since such a one is given into his hand neither to learn nor to teach. Rather it is in order to do [according to] that which is forbidden and that which is permissible, and not to toil and look into it much; (rather) [as maybe] he will find something forbidden in the permissible things. Instead, he takes things according to their simple meaning. Because of that, he will only "be given the opportunity" according to his thought, [which is] to study and to teach.

One who studies in order to practice will be given the opportunity to study, to teach and to practice: He wants to say that his intention is to analyze his learning so as to know the truth of the matters and his will is to toil several days and [even] years to fathom a small thing and to conduct himself according to the truth; behold, this is one who studied in order to practice - as the whole thrust of his intent is only that his action be truthful. Therefore, he "will be given the opportunity to study, to teach and to practice" - as it is all included in action.

Rabbi Tzadok says: Do not make it [the Torah] into a crown with which to aggrandize yourself, and not into a spade: That he not make his words of Torah like a spade to aggrandize himself and be honored on their account in this world, as that is benefit from honor. The exception is if he has the intention that if be for the Torah's honor. (Like they show) [As when they show] him honor, the Torah is honored by it. And if the whole-hearted intention of the sage is for the honor of the Torah - and not for his honor - it is permitted.

and not into a spade with which to dig into them: That he not have benefit of money, as one should not benefit from them at all.

And thus Hillel used to say: And one who makes use of the crown (taga) [of learning] passes away: Taga is an expression that means crown, as [crown is rendered] in its [classical Aramaic] translation.

From here you learn that any one who benefits from the words of the Torah: One who benefits from words of Torah in this world, behold he removes his life from the world to come. And it is not only benefit from honor and benefit of money that they spoke about, but it is forbidden even to save oneself [with Torah]. As behold, they tied up Rabbi Tarfon to throw him into the river, as they thought that he was a thief. And he (only) said, "Woe to Tarfon, as this one is killing him." And since they [then] recognized that he was Rabbi Tarfon, they let him go and he ran away. All of the days of that righteous one, he was anguished about this thing and said, "Woe is to [me] that I have made use of the crown of Torah" - since anyone who makes use of the crown of Torah does not have a portion in the world to come. And we say the reason is because Rabbi Tarfon was very rich and he could have appeased him with money (Nedarim 62a). And we also say in Bava Batra in the first chapter (Bava Batra 8a) [that] Rabbi (Rabbi Yehuda Hanassi) opened his storehouses in a year of drought. He said, "Let the masters of scripture, the masters of Mishnah and the masters of Talmud enter! Let the ignoramuses not enter!" Rabbi Yochanan ben Amram pushed and entered; he said, "Rabbi, sustain me." He said [back] to him, "Have you read [scripture]?" "No." "Have you studied mishnah?" "No." "And if so, with (in the merit of) what should I sustain you?" He said, "Sustain me like a dog or a raven." He got up and sustained him. But after he left, he said, "Woe to me, since I gave from my money to an ignoramus." Rabbi Shimon beRabbi said to him, "Maybe that was Yonatan ben Amram, your student, who does not want to benefit (with the honor) [from the honor] of Torah." They checked and found that it was like his words. [Hence], Rabbi said, "Let all enter!" But [didn't] Rabbi also say [he wanted] to sustain [based] on the honor of Torah? Rather it was a year of drought, when it is a commandment to sustain whoever is lacking his needs; and the one who needs may take. However Rabbi did not want to give benefit from his money to ignoramuses. And Rabbi followed his reasoning, as Rabbi said, "Punishment only comes to the world because of ignoramuses." And nonetheless Yonatan ben Amram [went] beyond the letter of the law. As since he saw that they were only sustaining Torah masters, he said, "If so, they are sustaining based on the honor of Torah" - and he did not want to benefit from the honor of Torah. And it appears that maybe if they had not been willing to sustain him on the condition that he was an ignoramus, he would have sustained himself through the honor of Torah - as this transgression is no greater than all of the commandments in the Torah, about which it is stated (Leviticus 18:5), "and live by them" and not that he die by them, except for the three known ones (Yoma 85b). And that which they said (Ketuvot 105b), "From here, [we see] that the verse counts one who brings a gift to Torah scholars as if he brings up the first fruits" - they only said it about something to which commoners are [also] accustomed, as it is the way of people to bring a gift to an important person even if he is an ignoramus. And that which the sages said (Berakhot 10b), "[A scholar] who wants to benefit, he may benefit like Elisha" - this is [referring to] one who puts his merchandise into the 'pocket' of Torah scholars (for them to resell for a profit), their reward for which is great and it is permissible. And the verse also exempts them from types of taxes and fees and even from money for the poll tax, and other [benefits] that are known from tradition that the Holy One, blessed be He, allowed Torah scholars. And so did Rabbi Meir (Halevi), may his memory be blessed, arrange the matter.

Rabbi Yosi says: Anyone who honors the Torah, etc.: And what is the honor of Torah? That he not place [holy] books on the floor and that he not sit on a chair or bench together with them on the same level; and that he honors it and its learners. As it is a known thing by force of the verses - and logic attest to it - that we can assume that someone who speaks well about the good and about the sages is righteous. And [regarding] any one who judges them unfavorably, takes [up] their actions to say that they are not thought out and does not see them to be a merit for them; and when evildoers are spoken about, he justifies their deeds - it is known that he has a trace of evil. And do not have a doubt that you can discern the hearts of men by this. And there is a whole verse about this that Shlomo, peace be upon him, stated (Proverbs 27:21), "For silver, the crucible; for gold, the furnace; and a man, according to his praising" - meaning to say, according to what he praises. And even though it is written (I Samuel 16:7), "but the Lord sees to the heart," that is speaking concerning heresy. As a man does not have the ability to discern if his fellow is a heretic, since these are matters hidden in the hearts of the heretics. But the speech of the believers (the editor said, according to the [context], some words are missing here, and there are those that have the textual variant, "but they are like believers in their speech.")

his body will be honored by the created beings: He is helped from the Heavens that the created beings will honor him, since he honors the Torah and does the things that we mentioned. And about their opposites, they said:

Anyone who desecrates the Torah - his body will be desecrated by the created beings: About these they said, one who reveals [improper] faces of the Torah and says, "Why was it necessary to write, 'And Timna was a concubine'?" (Genesis 36:12), and similar to it - behold this is one who desecrates the Torah.

Rabbi Yishmael, his son, says: One who withholds himself from judging: Even though it is written (Deuteronomy 16:18), "You shall appoint magistrates and officials in all of your gates," and (Deuteronomy 16:20) "Justice, justice shall you pursue," as it is a commandment to judge [legal cases] - that is in a place where there are no other judges. But any time he can withhold himself, it is good for him to send its yoke onto others, since [that way] he will prevent himself from several problems.

removes from himself enmity: As one who leaves the court guilty will hate the judges.

theft: Lest he obligate one who is not guilty to pay; and the matter is considered for him as if he had stolen from him.

and the false oath: Lest they obligate one an oath that is not according to the law; and it comes out that he makes him stumble in a vain oath.

One who is nonchalant about giving legal decisions: He put this thing adjacent to the one who withholds himself from judging because [the latter] needs to decide upon it with deliberation and much analysis and [so] the matter is a burden to him; but [in contrast] the one who is nonchalant about giving legal decisions that thinks about himself that he knows to give the correct legal decisions and he will not err:

is an imbecile: He is called an imbecile because he is wise in his [own] eyes, and there is no greater imbecility than this - as 'there is more hope for a fool than for him.' Since when the fool does sins, he himself knows and recognizes that he is not walking on the good path, and he does not think that he is not erring. And [so] there is hope for his betterment, as maybe he will repent to God. But with the wise one in his [own] eyes who is nonchalant about giving legal decisions, what hope is there? Since he thinks that he is wise, how will he [change] - as it would appear to him like leaving wisdom and intelligence.

wicked: Even though he [already] said that he is an imbecile, that expression does not include his not being a fearer of sin. Because of this, he needed to say that he is [also] wicked. As if he had fear of Heaven, he would not have been so quick with his words - since he knows (that comprehension) [that error] is found among people and it is easy for any person to sin - and even for the greatest and most analytical sage.

and arrogant in spirit: Even though he [already] said that he is imbecile and does not fear sin, now he adds and says that it is from haughtiness and arrogance of spirit and from wanting to lord [it over others] that he is nonchalant about giving legal decisions - [it is] in order that the world see that he decides legal cases quickly and to show them that he is wise, so they will appoint him to be a judge and master over them. And that is his evil thought. Behold, these three traits are in the one who is nonchalant about giving legal decisions and who renders [these] decisions without trepidation and fear - may the Omnipresent, in His mercy, save us from them.

He would say: Do not judge alone: This is also from the matter of withholding oneself from judging. As even though an expert (judges) even alone, it is [of] the trait of piety that he not do so but [wait] until he takes colleagues that judge with him and they will help him. And it comes out a little that he withholds himself from judging, as not all [of the judging] is placed upon him.

for there is no lone judge aside from One [God]: He wants to say that there is no lone judge except for the Holy One, blessed be He. And there is [someone] who explains, "for there is no lone judge aside from one" [that] this is the expert, but not other people who are not experts. And therefore a person should not consider himself an expert and he should think that he needs a group.

And do not say, "Accept my opinion": Also when you take a group to judge the legal case and they disagree with you, do not say, "I am the expert and they are not experts. [Hence] they should accept my opinion and nullify their opinions in my [favor]. As if it were not for my humility, I would have judged the case alone; [so] now too, [decide according to] my argument." As you should not think this.

for they are permitted and not you: If your colleagues (rise early) [agree] with your opinion, it is upon them to accept your words. But, if not, you are not permitted to force them about this.

Rabbi Yonatan says: Anyone who implements the Torah in poverty: Since he compresses his hours and neglects his work needed for his livelihood in order to implement the Torah and the commandment, and [so] he studies and does the commandments in difficulty:

his end will be to implement it in wealth: As he will become wealthy. And in addition, he will also have broad hours to be occupied with Torah [study] and to implement the commandments, since his income will be great. And he will not require the toil of his hands, but rather he will eat and study 'in joy and with a good heart.' As through wisdom, he will have all the good. [It is] as we found with King Shlomo, peace be upon him, who asked for wisdom and did not ask for silver and gold, as it is stated (Proverbs 30:8), "Keep lies and false words far from me; give me neither poverty nor riches, [but] provide me with my daily bread." There is a parable [relevant to this] about a king that said to his servant, "Ask [for] what I should give you." [The servant] said, "If I ask for silver and gold, he will give [it] to me; for properties and lands, he will give [it] to me. I will ask for the king's daughter for my wife, and everything [else] will be included." So did Shlomo, peace be upon him, say, "I will ask for wisdom and everything [else] is included, 'For to be in the shelter of wisdom is to be in the shelter of money'" (Ecclesiastes 7:12).

And anyone that disregards the Torah in wealth: Since many times and many hours, he had the free time to study and did not do [it, he]:

will in the end disregard it in poverty: As he will need to exert himself for his livelihood and he will not find it; to the point that, as poetic justice, he will not find free time to be occupied with Torah, even if he wanted. And it comes out that he will leave the world without Torah.

Rabbi Meir says: Minimize business and engage in Torah: That you make your work flexible and your Torah fixed.

Be humble of spirit before everyone: This thing is also from the topic of Torah, and so it was said in the midst of his words that were words [about] Torah - and he did not [put] it earlier nor later. And he wanted to say [that] even if you are successful in Torah [study] - which is the true advantage - do not become haughty; and it is not necessary to say that it is not fit to become haughty for all of the other foreign, physical advantages.

Be humble of spirit before everyone: And even before the lowly and the degraded and the inferior - so as to distance oneself from the trait of haughtiness - and it is not necessary to say, before one that is your equal.

If you neglect the Torah, many reasons for neglecting it will be presented to you: These are the evildoers, the bears and the lions, that bring neglect from work - as they are the disciplining staff. And through them the Holy One, blessed be He, punishes those neglectful of Torah study. As He does not want to pay back with His [own] hand, but rather through others - with the trait of punishment.

And if you labor in Torah, [He (God)] has abundant reward to grant you: The Holy One, blessed be He, Himself in the His [full] glory gives the reward for those that are occupied with His Torah - 'not through an angel and not through a messenger.' And with this He is assuring all of those that come to the world that He sends the punishments through His messengers to lighten the matter, 'as not like our Rock is their rock.' But 'great peace is there to those who love His Torah,' and 'goodly reward to those that fear Him' - He pays them by His hand and not through others, in order to increase their reward. There is a parable [relevant to this] about a king for whom a craftsman made a fine vessel. The king commanded and said to his servants that they should take money from his treasury and pay him nicely. And will they not give him less than if the king himself would pay him? As their hearts are not broad like the heart of the king, due to his great wealth and honor; and their nature towards generosity is not like his nature. Even if they give the king's money, their present will be smaller than the king's present. So [too] is, the blessed Holy One, blessed be He, in the trait of goodness - He wants to give with His hand 'to enlarge the reward and elevate it.'

Rabbi Eliezer ben Yaakov says: One who does a single commandment acquires a single defender: That is one that advises good for a person in front of the king.

One who does a single sin acquires a single prosecutor: That is one that advises bad for a person in front of the king.

Repentance and good deeds are like a shield against punishment: As the repentance that a person does for his bad deeds and the good deeds that he did from the beginning - behold, they protect him like a shield against punishment.

Rabbi Yochanan the shoemaker says: Every gathering that is for the sake of Heaven, its end is to endure: [If it is] for Torah or good deeds, it is called a gathering that is for the sake of Heaven.

And every gathering that is not for the sake of Heaven, its end is not to endure: [This is] when they gather, one to lord over the other, and each one seeks honor over his fellow.

Rabbi Elazar ben Shamua says: Let the honor of your student be dear to you as your own, like the honor of your fellow: He wants to say each one according to his honor - that is known to be fitting for his fellow and for a student [respectively]. But he is not saying that he honor his student like his fellow, as this is not correct. But rather just like you are not allowed to subtract from the honor of your fellow that is fitting [for him], so [too] do you not have the right to lessen from the honor that is fit for your student.

and the honor of your fellow like the reverence of your teacher, and the reverence of your teacher like the reverence of Heaven: Honor is included in reverence, but reverence is not included in honor, as Malakhi stated (Malachi 1:6), "A son should honor his father, and a slave his master; and if I am a father, where is My honor, yet if I am a master, where is My reverence, etc.?" - he said "fear" with a slave and "honor" with a son, as the matter is like this. And here, it mentioned fear for the teacher and for Heaven - as one needs to fear [teachers], because fear of the teacher is the foundation of fear of Heaven. [This is] since he teaches him Torah and 'to fear the Lord, his God.' And one who loves the Torah, loves the sages and will fear the word of God. And to the one who teaches him, there is within him the fear of Heaven and walking in the good path - that is why it says, "the reverence of your teacher." But with the student and the fellow it [only] mentioned honor, as one is not obligated in their reverence. It comes out that you have learned that the honor of your student needs to be as dear in your eyes as the reverence of Heaven, that is incumbent upon you. And you may not negate the one, [just] like the other - as they are all dependent, one upon the other. And, if so, the four of them are all of one level - the honor, according to the honor [of each]; and the reverence, according to the reverence [of each].

Rabbi Yehuda says: Be careful in study, for an error in study is considered an intentional transgression: As he should review the things until he can not forget anything, [and ] to the point that he reaches the depths of the matters - since the nature of a man is short in understanding wisdom and [since] forgetfulness is common among people. He should also not rely upon his first reasoning, as we wrote at the beginning of the book. As with all this he is committing an intentional transgression - since in anything that is a matter of the Torah and of the commandment wherein error is common and he [still] does not pay attention [to it] and errs, he is not accidental, but rather he is called a transgressor (poshea). As he should have thought that every man errs and have been careful not to sin, but he was not careful. And [there] are four [relevant categories]: the transgressor, the one close to [being] an intentional transgressor, the accidental sinner and the one close to [being] under duress (out of his control).

Rabbi Shimon says: There are three crowns: the crown of Torah, the crown of priesthood and the crown of monarchy: The crown of priesthood was given to the House of Aharon, as it is stated (Numbers 25:13), "It shall be for him and his descendants after him a pact of priesthood for all time." And the crown of monarchy was given to the House of David, as it is stated (Psalms 89:37), "His seed shall be forever; his throne, as the sun before Me." But the crown of Torah rests [available] for all those that come to the world - one who wants to merit it, let him come and merit. And this crown is greater than the [other] two crowns, as the rabbis, may their memory be blessed, said (Yalkut Shimoni on Torah 368), "There are three [decorative] rims: the rim of the table, the rim of the inner altar and the rim of the cover on top of the ark in which rests the Torah, engraved upon the tablets. And the cover and its rim rests inside the dividing curtain, [whereas] the other two rest outside the dividing curtain. Behold for you that the Torah is more glorious than the table that corresponds to the table of the kings; and likewise [than] the altar that is the crown of priesthood, since they burn incense upon it every day." And there is another proof. That is that there are houses for monarchy and priesthood: a house for monarchy, as it is stated (Jeremiah 21:12), "House of David, thus said the Lord, 'Decide justice in the morning'"; a house for priesthood, as it is stated (Psalms 135:19-20), "House of Aharon... House of Levi." But for fear of God, which is the crown of Torah, there is no special house, as it is stated (Psalms 135:20), "those who fear the Lord, bless the Lord" - "in every place where I cause My name to be mentioned I will come to you and bless you" (Exodus 20:21).

but the crown of a good name outweighs (rises above) them all: He wants to say that for all of the crowns, they need the crown of a good name. And behold, that is dependent upon the crown of Torah. For with what is there a good name to a man if not because he is occupied in Torah [study] and fulfills the commandments? And about this is it stated (Ecclesiastes 7:1), "A good name is better than good oil." He meant to say [here] that if he puts down afarsimon oil in his house, it has a good smell (for him) and for the people of his house and for his close neighbors. But if they distance themselves from it a little, they do not smell it. But [with] one who is crowned by a good name - even if he stands in this corner, his reputation goes from one end of the world to the other. "And the day of death than the day of his birth." [Here] he wanted to say (as from) [as] the good name has more significance than the good oil, so [too] is the day of death more significant than the day of his birth for someone who departs with a good name. And if people are happy about the birth and sad on the day of death, it is because they do not have understanding. There is a parable [relevant to this] about a city with a ship leaving the sea for dry land and a ship entering the sea from dry land: For the one entering [the sea] they make music and parties, but for the one leaving [it], they don't do anything at all. And are the people of this city not fools? As at the time that it is entering the danger of the sea, they should have been afraid for it and not rejoice; and when it left and was saved from the great danger, it would have been fitting to make music and to rejoice. So [too] when a person is born is it fitting to be afraid for him, [as to] whether he will go on the good path or whether he will not. But when he leaves with a good name from the world, [it is fitting that] his 'neighbors and friends will rejoice' for him. But they do the opposite.

Rabbi Meir said: Make His will like your will, etc.: We have [already] explained it in the second chapter, with the help of Heaven.

Rabbi Nehorai says: Exile yourself to a place of Torah: That you should live in a place that has much Torah and many sages in it.

and do not say that it will follow after you, that your colleagues will make it yours: Do not rely upon your colleagues that went to study, that they will come and teach you. As you, yourself, need to exile yourself with them and to pursue the Torah if you want to know it.

Do not rely on your understanding: Even when you do study and exile yourself to a place of Torah and become wise, "do not rely on your understanding" - that you not depend upon your rationale; but rather you should do all of the deed according to the counsel of the sages.

Rabbi Yanai says: We do not have the tranquility of the wicked: As the righteous do not have the quiet and security and wealth and all the needs of the world like the wicked.

or even the suffering of the righteous: The afflictions of love of the righteous, in such a way that they will not be prevented from Torah study. And there are some that explain, "We do not have the tranquility of the wicked," that even though it is just that the wicked has it good and the righteous [suffers] - nonetheless we do not grasp the reason of the thing. And it is from the truths the argument for which our knowledge does not grasp. And this is what Yirmiyah, peace be upon him, said (Jeremiah 12:10), "You are correct, Lord, if I argue upon You; yet I shall present cases with You: Why does the way of the wicked prosper; are the workers of treachery at ease?" And about this is it said, "We do not (have) the tranquility of the wicked" - since we know that there is truthfully an argument for the matter, but we do not grasp to know it.

Rabbi Mattia ben Charash says: Be the first to greet every person: And this is from the ethical path.

and be a tail to lions: He wants to say that one should service Torah scholars and cling to their company.

and do not be a head to foxes: [This is] saying to you that it is better for a man to be a student to someone greater than him in wisdom, since it will come out that he will be adding to his wisdom every day; than to be the master of someone lesser than he in wisdom, as it will come out that the will continually lessen in his wisdom. [It is] as they said, "One who was the head of a lower court is made secondary to the high court." Another explanation: "and do not be a head to foxes" - that he should not be a head and a minister and an officer to the wicked. And this is what Shlomo, peace be upon him, stated (Proverbs 13:20), "He who walks with the wise becomes wise; he who consorts (roeh) with dullards will be broken." He wanted to say that the one who walks with the wise - to be lowly [towards them] - becomes wise; as he makes himself "a tail to lions." But one who consorts with dullards - that he becomes a lord over them, since a roeh (which also means shepherd) is a head - will be broken.

Rabbi Yaakov says: This world is like a hallway before the world to come. Fix yourself in the hallway so you may enter the (beautiful) traklin: A traklin is a palace. And he wants to say that this world is only in order that one should merit the world to come.

He would say: One hour of repentance and good deeds in this world is better than all the time in the world to come: As in a short time in this world, a person can earn the world to come - as we find (in the Order of Kedoshim) [The editor said, I have not found it in the Order of Kedoshim, but this story does appear in Midrash Bereishit Rabbah 65:22] that story about Yosi ben Yoezer who was going out to be killed and he was met by the wicked Yokim, the man of Tsrorot, riding on a horse: [The latter] said to [the former], "Look at the horse that your Master made you ride and look at the horse that our master made us ride." He said [back] to him, "If it is thus for those that transgress His will, is it not all the more so for those that do His will?" And he [responded in turn], "Is there any one that is more of one who does His will than you?" He said [back], "If it is like this for those who do His will, even more so will it be for those who transgress His will." [This] went into his heart like fire into chaff - the explanation is that he understood from his words when he said, "If [things are] so good for the wicked who transgress His will in the this world, all the more so will it be so for the righteous in the world to come," that it will be doubly and exponentially better than the good of the wicked in this world. And [that] there, there is no peace for the wicked, as it will be twice as bad for them than for the righteous in this world. And when he heard this, he went and accepted upon himself the four death penalties of the court, etc., as it is found over there. Rabbi Yosi ben Yoezer said, "In a short time, he preceded me (passed me by) to the Garden of Eden." And about this, it is said, "Better is one hour, etc." And only about this did he praise this world. Also King Shlomo who scared [who considered vain] the world in his book Kohelet, yet in a few places he praises the living over the dead - also that praise is only about repentance and good deeds. As they raise a person up in this world, but not in the world to come - since a person is only (finally) judged at the time of his death.

And one hour of pleasure in the world to come is better than all the time in this world: As the rabbis, may their memory be blessed, said (Shabbat 63a), "All of the prophets only prophesied with regard to the messianic era; however, with regard to the world to come it was stated. 'No eye sees, God, except You, that which He will do for he that waits for Him' (Isaiah 64:3)" - as the good of the world to come has neither measure not comparison. And this is what David, peace be upon him, said (Psalms 31:20), "How abundant is the good that You have in store for those who fear You, that You do in front of men for those who take refuge in You." May the Omnipresent let us merit it.

Rabbi Shimon ben Elazar says: Do not assuage the anger of your friend at the time of his anger: As through this, he will come to say inappropriate things about him, as he will add anger to his anger.

do not console him at the time when his deceased lies before him: As at the time of sadness, consolation [brings] anger to him, and he will come to say things that are not good.

do not question him at the time of his vow: That he should not ask him about all the openings of permission (that can be used later to annul the vow) to say, "Did you vow with this intention?" As when he is still angry and making the vow, he will come to express all of the questions that they ask him and place them into [the wording] of the vow in [such] a way that no opening will be able to be found for him. And it comes out that he causes him bad.

and do not seek to see him and to embarrass him also now at the time of his humiliation - at the time of the damage or if he did a sin and he is embarrassed about himself, you should not see him and embarrass him [more].

The text in the books:

Shmuel the Younger says: "When your enemy falls, do not be happy, and when he stumbles, let your heart not rejoice" (Proverbs 24:17): And what does Shmuel come to let us hear with this - is it not a full verse that Shlomo stated? Rather, it wants to say that Shmuel was accustomed to saying this verse since it is something needed and people stumble in it. Since even when the enemy is wicked, one should not be happy in the bad [that happens to] him, except only for the sake of God. We want to say that this righteous one should not be happy in the fall of the wicked unless the intention of his joy is because his fall is [a manifestation] of God's glory, and not because of his hating him. And all the more so, one whose actions are corrupted like him - if the heart of [such a one] would rejoice in his stumbling, his evil is great. And why is he happy - behold, he is [just] like him! And about all this is it stated, "When your enemy falls, do not be happy, and when he stumbles, let your heart not rejoice." And Shmuel's intention in constantly saying it was about this. And there are those that follow the textual variant, "Lest God see and it be bad in His eyes and He turn from him [the enemy] His anger" (Proverbs 24:18) - "burning anger" is not stated [which is only the heat of anger], but rather "anger from upon him"; [this] teaches that he is forgiven for all of his sins: And now Shmuel is coming to let us hear a great novelty, as he wants to say that when God sees that this one is happy about the fall of his enemy, He forgives the enemy and rehabilitates him, and He punishes the one who is happy.

Elisha ben Abuya says: One who teaches to a child is compared to what? To ink written on new parchment: As writing on new parchment cannot be erased, so [too] the Torah of his youth will not be forgotten from his heart.

And one who teaches to an elder is compared to what? To ink written on scraped parchment: As that writing will quickly be lost. So too is the Torah of his old age quickly forgotten. And there is a metaphor about this said in Choice Pearls: "One who teaches to a child is compared to what?" To one who engraves on a stone. "And one who teaches to an elder is compared" to one who engraves on the sand. But the elder should not say, "Behold I am a dry tree" - that since the Torah does not stay preserved in his hand, why should he read, and he would toil in vain - since nonetheless, his reward is with him for having learned and exerting himself and doing a commandment. And what difference is it to him if he does not remember it - whether it is this way or that way, he is given the reward. There is a parable [relevant to this] about an employer who gave containers with holes to two workers with which to draw water, and he agreed with them that they do this work for him for a day. The silly one said, "What is the point of my work?" The clever one said, "What is it to me? He will give me the wage [regardless]." So is [it with] the elder - what is to him if he forgets, the reward will be given to him. It is the same for the one who remembers a lot and the one who remembers a little - as long as his heart is directed to the Heavens.

Rabbi Yose ben Yehuda, man of Kfar HaBavli, says: One who learns from elders is compared to what? To one who eats ripe grapes and drinks aged wine: As by aging with the wisdom, each and every day he adds new faces to each and every thing and improves them; and he reaches the bottom of knowledge, to the point where it is easy for him to understand. As 'wisdom is with the seniors, and understanding with the long-lived.'

And one who learns from young ones is compared to what? To one who eats unripe grapes and drinks wine from its press: As their wisdom has still not ripened within them.

Rebbi says: Do not look at the jug but rather at what is in it. For there are new jugs full of old, and old that do not have even new within them: As because of the quality of the old wine, it will not go bad in the new vessel. So [too], if the young ones have become wiser than the elders. every man should learn from the younger ones first. And this is the difference between the words of Rabbi Yose ben Yehuda and the words of our holy Rabbi, peace be upon him: As Rabbi Yose would say that if the elders and the young ones are both wise, one should learn with the elders - since (generally, the wisdom of) [that the wisdom of] the elders is ripe. And our Rabbi, peace be upon (would say [that]) with wisdom, we only go with the greater. And [so,] if it is found that the young ones are [more] understanding and their words are correct and their wisdom is greater, one should learn in front of them. And Elihou said both of these things, as it is stated (Job 32:7-8), "I said, let age speak; let advanced years declare wisdom.' But truly it is the spirit in men, the breath of the Almighty that gives them understanding." As at first, he would say like the words of Rabbi Yose ben Yehuda - that "advanced years declare wisdom." [But] after he saw that he was younger than his colleagues, the elders, he said that "it is the spirit in men." And sometimes it is the young one who is wiser than the elder and his wisdom is more ripe than [the latter]. And his words are refined and the matters are clear. Hence, it is better to go after a young one who is wise than an elder who is honored but is not like [the first] in wisdom.

Rabbi Elazar HaKapor says: Envy: The explanation regarding the matter of envy is that there are two things that have two or three matters, and two which are not harmful. The first way is envy of the good, and it is the [worst] way. And the first manner [of this] is that when his fellow sees good, it is bad in his eyes. And when [the latter] is occupied with Torah [study] and the commandments and goes in the good path, he [begrudges] him - as he hates those that love God and those that do His will. This trait drives him from the world and it is the greatest evil in envy. And his name is called the haters of God. And the second manner is that it is not bad in his eyes from the angle that he hates the path of involvement in Torah. Rather it is [that] since he does not walk in that path, he also does not want his fellow to go in it. As it is his will that no one find more good than he - not for his benefit, but for the harm of others. This one is also called the haters of God - since he does not do the acts of God, it is also hard in his eyes to see his fellows doing [them], and even if he does not hate like the first. But there is a good path in envy, even if there is a better one. That is what the sages, may their memory be blessed, said (Bava Batra 21a), "The envy of scribes increases wisdom" - since by his seeing that his fellows are holy and wise, he also wants to be like them. And because of envy, he increases his wisdom and he toils and intensifies doing good and walking in the straight path. However, it is more valuable if he desires these without envy, as [in that case] they (are the speech of) [are the ones that fear] the Lord - and that is the work of man. And this is what King Shlomo, peace be upon, stated (Ecclesiastes 4:4), "I have seen that all labor and skillful enterprise are from men’s envy of each other; this too is vanity and broken spirit." He meant to say that even if he does an act skillfully; if he does it from envy of men, while he does good, there is [also] much bad. As one who does what is fitting from the generosity of his heart goes truthfully and with a full heart. [Such a one] is more worthwhile than the one who does it out of the envy of men when it comes to his heart. And if from this or from that, the act is done; 'but it is good for you to grasp the first without letting your hand go of [the other].' The second way is the envy of money. The first manner [of this] is the seeker of evil - and it is hard in his eyes that others have wealth, since he does not. And there is none in [this way of envy] as evil as this [one] - as he hates the good of the creatures and does not want the betterment of the world. And the second manner is one envious of his wealthy fellows; and it is hard in his eyes when they are wealthier than he. It is not from his hatred for them and for their wealth and that he desires that it be reduced. Rather, it is from his love of wealth and his desire to be very wealthy; since wealth is honor in his eyes, and he wants to more honored than they. And the third manner is the best of the bad [ones] - he loves money and is envious of it and desires that he should have great wealth. But he is not concerned if others have little or much. And this one's envy is not burning like the one that wants to be wealthier than all people. And King Shlomo, peace be upon him, grouped all of these things and stated (Proverbs 23:17), "Do not envy sinners in your heart, but only fear of the Lord all of the day." He first explained [that] the worst envy is not to be envious of the wicked that do sins, to do like them. And afterwards he stated more generally, "but only fear of the Lord" - all envies are negative except for the envy of fear [of God]. He should be envious of the 'acts of God, as He is awesome.'

lust (desire): It is the beginning of all activities and actions and is even before thought. As when he wants something from his desire for it, he thinks about doing it. And there is much bad in all desires. There is no need to say the desire of the impulse to sins, but even the desire for much permissible laying with women is very bad. And about this Sholmo, peace be upon him, stated (Proverbs 31:3), "Do not give your strength to women." And, so too, much desire for permissible food and drink - this too is bad. And it is like the wise men of science said, that even light and good foods are harmful to the one who eats much of them. And this is what they said in Tractate Pesachim 114a, "Do not accustom yourself to eat geese, as your heart will stalk you." And there are three bad ways of desire, [just] like with envy: The first is one who desires that there should not be wealth and honor to any [other] person, and that he should have them. And that is a transgression that he [commits]. And the second one desires for wealth and wisdom, but if others [also] have it, the thing is good in his eyes - except that he should have more than them, to be greater than them. There is also much bad in this. And in the third there is a little good. [It is the one] who when he sees that his fellows have wisdom and wealth, he desires that he should also be like them. And it is very good in his eyes that they be like him and 'God should add to them from Him a thousandfold and bless him and them.' And this trait is not completely good, in that his desire is from the angle that others are wise and understanding and wealthy. As the fitting desire is to desire for wisdom from the angle that it is the foundation and root of service to the Creator, may He be blessed; and to do with the wealth that which is straight in the eyes of the Lord - and not because of [any] other thing. And this is what King David, peace be upon him, stated (Psalms 38:10), "Lord, all my desire is in front of You." He wanted to say that all of his desire is from the angle of Heaven and from envy of men. And so [too] do we find with our holy Rabbi, peace be upon him (Ketuvot 104a) that at the time of his departure (death), he raised his fingers and said, "It is revealed and known in front of You, Master of the worlds, that I have not enjoyed even [the worth of] a small finger." And even though our rabbis said about him (Bava Metzia 85a) that he was very wealthy, such that his key carrier [had] like the wealth of Shavur Malka (the king of Persia), nonetheless [Rabbi] only enjoyed for the sake of Heaven - as he did not desire the vanities of the world.

and honor: The bad honor is [practiced by] the one who gets honor from people in order to impose his fear upon them and 'he strikes terror into the land of the living.' And what is his reward? That he will descend into the depths of the pit in Gehinnom, [such] that there is no ascent form his fall for [all] generations. And because of this the prophet Yechezkel compares the fall of the kings of the nations in Gehinnom to the one who 'strikes terror into the land of the living,' to say that they have no ascent, as it is stated (Ezekiel 32:32), "I strike My terror into the land of the living; and lay among the uncircumcised those who were the casualties of the sword." And the second [way] of honor is the one who wants that people should honor him, as he thinks that he is fit for this honor - but he is not. Even if he is a Torah scholar and a master of commandments and his will is that they honor him for this, he is 'sinning with his soul' - unless his intention is for the sake of Heaven, and if it is only for the honor of the Torah that he is [seeking it] and he does not take it for himself and does not enjoy it, but it is only in order to have the Torah honored about (through) this, as we have written. However all other things regarding honor are very bad. And how much did the Torah warn and forbid it to them! As even with a king of Israel about whom it stated (Deuteronomy 17:15), "Surely place a king upon you" - that you should put his fear upon you (Ketuvot 17a) - and [so] he is fit for honor more than all of the creatures under the skies, nonetheless it still warns him that he should not raise his heart over his brothers. All the more so should commoners not desire honor at all.

drive a man from the world: As these three traits are in the category of major sins. Another explanation: "drive a man from the world" - envy, as it is stated (Proverbs 14:30), and rot to the bones is envy"; lust, as it is stated (Proverbs 21:25), "The lust of a lazy man kills him"; and honor, as we have found with Yosef who died twelve years before his brothers, because he comported himself with lordship (Berakhot 55a).

He would say: Those that are born will die: Since their end is to die - 'and today alive and tomorrow in the grave' - they should contemplate their deeds and repent.

and those that are dead will be revived: As God, may He be blessed, will revive them in the future to come, as it is stated in Daniel (Daniel 12:2), "And many of those that sleep in the dust of the earth will awake; these for eternal life, and those for reproaches, for everlasting abhorrence." Hence a man should do that [thing] such that he will be from the living and not [from those who will experience] everlasting abhorrence.

and the living will be judged: Those that will be revived in the future will stand in judgement in front of God, may He be blessed, and He will give them according to their activities and according to the actions of their hands.

[It is necessary] to know, to make known, and to become conscious: All need to know this. To know from others that will teach him; and to make known - that he should teach others in this world; and to be conscious in the world to come from himself without a teacher, as it is stated (Jeremiah 31:34), "No longer will they teach a man his neighbor and a man say to his brother, 'Know the Lord'; for all of them shall know Me, from the least of them to the greatest of them."

that He is God (El): From the usage "the strong ones (eileh) of the land" (2 Kings 24:15), meaning strong and resolute.

He is the Maker, He is the Creator of the creatures from birth, from the womb and from inception. And making is the beginning of the act and creating is the end of the work. And it is not like the manufacturing of a vessel - as once it is finished, it does not require its manufacturer. But man requires their Creator at each instant and time, as King David, peace be upon him, said (Psalms 100:3), "Know that the Lord is God; He made us and we are His, His people, the flock He tends." He wanted to say [here] that we need him every hour and minute.

He is the Understander: He understands all of their acts.

He is the Judge: Since He knows the truth of all matters, He is fit to judge, as He will judge the case truthfully.

He is the Witness: As everything is revealed in front of Him.

He is the Litigant: Since He is the one who makes the claim against the sinners, as David stated (Psalms 51:6), "Against You alone have I sinned, and done what is evil in Your eyes; so You are just in Your sentence, and right in Your judgment." As if a man hurt his fellow, he should not think that he has sinned to him and not to God, since He is the one that makes the claim of the damage, like a litigant - as he has also sinned to God.

and He is destined to judge in the future to come.

who has before Him no wrong: [That He] sway the judgement.

no forgetfulness, no respect of persons: [That He] forgive one who is great in wisdom and piety.

no taking of bribes: [That He] should deduct the reward from a commandment against the loss [for a sin]. Rather, he pays a goodly reward for the commandment and repays [separately] for the sin. And it is explained in Chronicles (2 Chronicles 6:23), that none of this is in front of Him.

And know that everything is according to the reckoning whether for good or whether for bad.

And do not let your [evil] impulse assure you: To say to you that there is a place of refuge in the netherworld, as it appears to you that there is a place of refuge in this world - and like the heretics say, "In the world to come , there is neither judgement nor judge." Do not think and say this, as it is not true - because against your will you were created, and against your will you were born, and against your will you live, and against your will you die, and against your will you are destined to give account and reckoning before the King of kings, the Holy One, blessed be He.