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Pirkei Avos-a collection of meforshim I collected on a mishnah for each day of the week...very nice to learn between pesach and shavuous (or any time for that matter!) 

Click on the link right away!

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Bits of Inspiration from Pirkei Avot

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                            Introductory reading to Ethics of the Fathers:

All Israel has a share in the World to Come, as is stated: ``And your people are all righteous; they shall inherit the land forever. They are the shoot of My planting, the work of My hands, in which I take pride.'' (Sanhedrin, 11:1)

                                  Chapter Two

1.  Rabbi [Judah HaNassi] would say: Which is the right path for man to choose for himself? Whatever is harmonious for the one who does it, and harmonious for mankind.
Be as careful with a minor mitzvah as with a major one, for you do not know the rewards of the mitzvot. Consider the cost of a mitzvah against its rewards, and the rewards of a transgression against its cost. Contemplate three things, and you will not come to the hands of transgression: Know what is above from you: a seeing eye, a listening ear,
and all your deeds being inscribed in a book.

2.  Rabban Gamliel the son of Rabbi Judah HaNassi would say: Beautiful is the study of Torah with the way of the world, for the toil of them both causes sin to be forgotten. Ultimately, all Torah study that is not accompanied with work is destined to cease and to cause sin. Those who work for the community should do so for the sake of Heaven; for
then merit of their ancestors shall aid them, and their righteousness shall endure forever. And you, [says G-d,] I shall credit you with great reward as if you have achieved it.

3.  Be careful with the government, for they befriend a person only for their own needs. They appear to be friends when it is beneficial to them, but they do not stand by a person at the of his distress.

4.  He would also say: Make that His will should be your will, so that He should make your will to be as His will. Nullify your will before His will, so that He should nullify the will of others before your will. Hillel would say: Do not separate yourself from the community. Do not believe in yourself until the day you die. Do not judge your fellow until you have stood in his place. Do not say something that is not readily understood in the belief that it will ultimately be understood.  And do not say ``When I free myself of my concerns, I will study,'' for perhaps you will never free yourself

5.  He would also say: A boor cannot be sin-fearing, an ignoramus cannot be pious,  a bashful one cannot learn, a short-tempered person cannot teach, nor does anyone who does much business grow wise. In a place where their are no men, strive to be a man.

6.  He also saw a skull floating upon the water. Said he to it: Because you drowned others, you were drowned; and those who drowned you, will themselves be drowned.

7.  He would also say: One who increases flesh, increases worms; one who increases possessions, increases worry; one who increases wives, increases witchcraft; one who increases maidservants, increases promiscuity; one who increases man-servants, increases thievery; one who increases Torah, increases life; one who increases study, increases wisdom; one who increases counsel, increases understanding; one who increases charity, increases peace. One who acquires a good name, acquired it for himself; one who acquires the words of Torah, has acquired life in the World to Come.

8.  Rabban Yochanan the son of Zakkai received the tradition from Hillel and Shammai. He would say: If you have learned much Torah, do not take credit for yourself---it is for this that you have been formed. 

9.  Rabban Yochanan the son of Zakkai had five disciples: Rabbi Eliezer the son of Hurkenus, Rabbi Joshua the son of Chananya, Rabbi Yossei the Kohen, Rabbi Shimon the son of Nethanel, and Rabbi Elazar the son of Arach. He would recount their praises: Rabbi Eliezer the son of Hurkenus is a cemented cistern that loses not a drop; Rabbi Joshua the son of Chananya---fortunate is she who gave birth to him ; Rabbi Yossei the Kohen---a chassid ; Rabbi Shimon the son of Nethanel fears sin; Rabbi Elazar ben Arach is as an
ever-increasing wellspring. [Rabbi Yochanan] used to say: If all the sages of Israel were to be in one cup of a balance-scale, and Eliezer the son of Hurkenus were in the other,
he would outweigh them all. Abba Shaul said in his name: If all the sages of Israel were to be in one cup of a balance-scale, Eliezer the son of Hurkenus included, and Elazar the son of Arach were in the other, he would outweigh them all.

10.  [Rabbi Yochanan] said to them: Go and see which is the best trait for a person to acquire. Said Rabbi Eliezer: A good eye. Said Rabbi Joshua: A good friend. Said Rabbi Yossei: A good neighbor. Said Rabbi Shimon: To see what is born.  Said Rabbi Elazar: A good heart. Said He to them: I prefer the words of Elazar the son of Arach to yours, for his words include all of yours. He said to them: Go and see which is the worst trait, the one that a person should most distance himself from. Said Rabbi Eliezer: An evil eye. Said Rabbi Joshua: An evil friend. Said Rabbi Yossei: An evil neighbor. Said Rabbi Shimon: To borrow and not to repay; for one who borrows from man is as one who borrows from the Almighty, as is stated, ``The wicked man borrows and does not repay; but the righteous one is benevolent and gives.''  Said Rabbi Elazar: An evil heart. Said He to them: I prefer the word of Elazar the son of Arach to yours, for his words include all of yours. They would each say three things: Rabbi Eliezer would say: The honor of your fellow should be as precious to you as your own, and do not be easy to anger. Repent one day before your death.  Warm yourself by the fire of the sages, but be beware lest you be
burned by its embers; for their bite is the bite of a fox, their sting is the sting of a scorpion, their hiss is the hiss a serpent, and all their words are like fiery coals.

11.  Rabbi Joshua would say: An evil eye, the evil inclination, and the hatred of  one's fellows, drive a person from the world.

12.  Rabbi Yossei would say: The property of your fellow should be as precious to you as your own. Perfect yourself for the study of Torah, for it is not an inheritance to you. And all your deeds should be for the sake of Heaven.

13.  Rabbi Shimon would say: Be meticulous with the reading of the Shma and with prayer. When you pray, do not make your prayers routine, but [an entreatment of] mercy and a supplication before the Almighty, as is stated ``For He is benevolent and merciful, slow to anger and abundant in loving kindness, and relenting of the evil decree.''  And do not be wicked in your own eyes.

14.  Rabbi Elazar would say: Be diligent in the study of Torah. Know what to answer a heretic. And know before whom you toil, and who is your employer who will repay you the reward of your labors.

15.  Rabbi Tarfon would say: The day is short, the work is much, the workers are lazy, the reward is great, and the Master is pressing.

16.  He would also say: It is not incumbent upon you to finish the task, but neither are you free to absolve yourself from it. If you have learned much Torah, you will be greatly rewarded, and your employer is trustworthy to pay you the reward of your labors. And know, that the reward of the righteous is in the World to Come.

                     Chapter Three

1. Rabbi Akavia the son of Mahalalel would say: Reflect upon three things and you will not come to the hands of transgression. Know from where you came, where you are going, and before whom you are destined to give a judgment and accounting. From where you came--from a putrid drop; where you are going--to a place of dust, maggots and worms; and before whom you are destined to give a judgment and accounting--before the supreme king of kings, the Holy One, blessed be He.

2. Rabbi Chanina, deputy to the kohanim, would say: Pray for the integrity of the sovereignty; for were it not for the fear of its authority, a man would swallow his neighbor alive. Rabbi Chanina son of Tradyon would say: Two who sit and no words of Torah pass between them, this is a session of scorners, as is stated, ``And in a session of scorners he did not sit.'' But two who sit and exchange words of Torah, the Divine Presence rests amongst them, as is stated, ``Then the G-d-fearing conversed with one another, and G-d listened and heard; and it was inscribed before Him in a book of remembrance for those who fear G-d and give thought to His name.'' From this, I know only concerning two individuals; how do I know that even a single individual who sits and occupies himself with the Torah, G-d designates reward for him? From the verse, ``He sits alone in meditative stillness; indeed, he receives [reward] for it.''

3. Rabbi Shimon would say: Three who eat at one table and do not speak words of Torah, it is as if they have eaten from the slaughter of the dead, as is stated, ``Indeed, all tables are filled with vomit and filth, devoid of the Omnipresent.'' But three who eat at one table and speak words of Torah, it is as if they have eaten at G-d's table, as is stated, ``And he said to me: `This is the table that is before G-d.' ''

4. Rabbi Chanina the son of Chachina'i would say: One who stays awake at night, or travels alone on the road, and turns his heart to idleness, has forfeited his life.

5. Rabbi Nechunia the son of Hakanah would say: One who excepts upon himself the yoke of Torah is exempted from the yoke of government duties and the yoke of worldly cares ; but one who casts off the yoke of Torah is saddled with the yoke of government duties and the yoke of worldly cares.

6. Rabbi Chalafta the son of Dosa of the village of Chanania would say: Ten who sit together and occupy themselves with Torah, the Divine Presence rests amongst them, as is stated: ``The Almighty stands in the community of G-d.'' And from where do we know that such is also the case with five? From the verse, ``He established his band on earth.'' And three? From the verse, ``He renders judgment in the midst of judges.'' And two? From the verse, ``Then the G-d-fearing conversed with one another, and G-d listened and heard.'' And from where do we know that such is the case even with a single individual? From the verse, ``Every place where I have My name mentioned, I shall come to you and bless you.''

7. Rabbi Elazar of Bartosa would say: Give Him what is His, for you, and whatever is yours, are His. As David says: ``For everything comes from You, and from Your own hand we have given to You.'' Rabbi Yaakov would say: One who walks along a road and studies, and interrupts his studying to say, ``How beautiful is this tree!,'' ``How beautiful is this ploughed field!''---the Torah considers it as if he had forfeited his life.

8. Rabbi Dusta'i the son of Rabbi Yannai would say in the name of Rabbi Meir: Anyone who forgets even a single word of this learning, the Torah considers it as if he had forfeited his life. As is stated, ``Just be careful, and verily guard your soul, lest you forget the things that your eyes have seen.'' One might think that this applies also to one who [has forgotten because] his studies proved too difficult for him; but the verse goes on to tell us ``and lest they be removed from your heart, throughout the days of your life.'' Hence, one does not forfeit his life unless he deliberately removes them from his heart.

9. Rabbi Chanina the son of Dosa would say: One whose fear of sin takes precedence to his wisdom, his wisdom endures. But one whose wisdom takes precedence to his fear of sin, his wisdom does not endure.

10. He would also say: One whose deeds exceed his wisdom, his wisdom endures. But one whose wisdom exceeds his deeds, his wisdom does not endure. He would also say: One who is pleasing to his fellow men, is pleasing to G-d. But one who is not pleasing to his fellow men, is not pleasing to G-d. Rabbi Dosa the son of Hurkinas would say: Mourning sleep, noontime wine, children's talk and sitting at the meeting places of the ignoramus, drive a person from the world.

11. Rabbi Elazar of Modi'in would say: One who profanes the kodoshim, degrades the Festivals, humiliates his friend in public, abrogates the covenant of our father Abraham, or who interprets the Torah contrary to its true intent---although he may possess Torah knowledge and good deeds, he has no share in the World to Come.

12. Rabbi Ishmael would say: Be yielding to a leader, affable to the black-haired, and receive every man with joy.

13. Rabbi Akivah would say: Jesting and frivolity accustom a person to promiscuity. Tradition is a safety fence to Torah, tithing a safety fence to wealth, vows a safety fence for abstinence; a safety fence for wisdom is silence.

14. He would also say: Beloved is man, for he was created in the image [of G-d]; it is a sign of even greater love that it has been made known to him that he was created in the image, as it is says, ``For in the image of G-d, He made man.'' Beloved are Israel, for they are called children of G-d; it is a sign of even greater love that it has been made known to them that they are called children of G-d, as it is stated: ``You are children of the L-rd your G-d.'' Beloved are Israel, for they were given a precious article; it is a sign of even greater love that it has been made known to them that they were given a precious article, as it is stated: ``I have given you a good purchase; My Torah, do not forsake it.''

15. All is foreseen, and freedom of choice is granted. The world is judged with goodness, but in accordance with the amount of man's positive deeds.

16. He would also say: Everything is placed in pledge, and a net is spread over all the living. The store is open, the storekeeper extends credit, the account-book lies open, the hand writes, and all who wish to borrow may come and borrow. The collection-officers make their rounds every day and exact payment from man, with his knowledge and without his knowledge. Their case is well founded, the judgment is a judgment of truth, and ultimately, all is prepared for the feast.

17. Rabbi Eliezer the son of Azariah would say: If there is no Torah, there is no common decency; if there is no common decency, there is no Torah. If there is no wisdom, there is no fear of G-d; if there is no fear of G-d, there is no wisdom. If there is no applied knowledge, there is no analytical knowledge; if there is no analytical knowledge, there is no applied knowledge. If there is no flour, there is no Torah; if there is no Torah, there is no flour.

He would also say: One whose wisdom is greater than his deeds, what is he comparable to? To a tree with many branches and few roots; comes a storm and uproots it, and turns it on its face. As is stated, ``He shall be as a lone tree in a wasteland, and shall not see when good comes; he shall dwell parched in the desert, a salt land, uninhabited.'' But one whose deeds are greater than his wisdom, to what is he compared? To a tree with many roots and few branches, whom all the storms in the world cannot budge from its place. As is stated: ``He shall be as a tree planted upon water, who spreads his roots by the river; who fears not when comes heat, whose leaf is ever lush; who worries not in a year of drought, and ceases not to yield fruit.''

18. Rabbi Eliezer [the son of] Chisma would say: the laws of kinin and the laws of menstrual periods---these, these are the meat of Halacha. The calculations of solar seasons and gematria are the condiments of wisdom.

   Chapter Four

         Chapter Five

1.  The world was created with ten utterances.  What does this come to teach us?
Certainly, it could have been created with a single utterance. However, this is in order to make the wicked accountable for destroying a world that was created with ten utterances, and to reward the righteous for sustaining a world that was created with ten utterances.

2.  There were ten generations from Adam to Noah. This is to teach us the extent
of G-d's tolerance; for all these generations angered Him, until He brought upon them the waters of the Flood.

There were ten generations from Noah to Abraham. This is to teach us the extent of G-d's tolerance; for all these generations angered Him, until Abraham came and reaped the reward for them all.

3.  With ten tests our father Abraham was tested and he withstood them all---in order to make known how great was the love of our father Abraham [for G-d].

4.  Ten miracles were performed for our forefathers in Egypt, and another ten at the sea. Ten afflictions were wrought by G-d upon the Egyptians in Egypt, and another ten at the sea. With ten tests our forefathers tested G-d in the desert, as is stated, ``They tested Me these ten times, and did not hearken to My voice.''

5.  Ten miracles were performed for our forefathers in the Holy Temple: No woman
ever miscarried because of the smell of the holy meat. The holy meat never spoiled. Never was a fly seen in the slaughterhouse. Never did the High Priest have an accidental seminal discharge on Yom Kippur. The rains did not extinguish the wood-fire burning upon the altar. The wind did not prevail over the column of smoke [rising from the altar]. No disqualifying problem was ever discovered in the omer offering, the ``two loaves''  or the showbread.  They stood crowded but had ample space in which to prostate themselves. Never did a snake or scorpion cause injury in Jerusalem. And no man ever said to his fellow ``My lodging in Jerusalem is too cramped for me.''

6.  Ten things were created at twilight of Shabbos eve. These are: the mouth of the earth;  the mouth of the well;  the mouth of the donkey;  the rainbow; the mannah; the staff [of Moses]; the shamir;  the writing, the inscription and the tablets [of the Ten Commandments]. Some say also the burial place of Moses and the ram  of  our father Abraham. And some say also the spirits of destruction as well as the original tongs, for tongs are made with tongs.

7.  There are seven things that characterize a boor, and seven that characterize a wise man. A wise man does not speak before one who is greater than him in wisdom or age. He does not interrupt his fellow's words. He does not hasten to answer. His questions are on the subject and his answers to the point. He responds to first things first and to latter things later. Concerning what he did not hear, he says ``I did not hear.'' He concedes to the truth. With the boor, the reverse of all these is the case.

8.  Seven types of retribution come to the world, for seven types of sin. When some tithe and others don't, a hunger caused by turmoil ensues: some are hungry, others have their fill of food. When all are unanimous in their failure to tithe, a hunger by drought ensues. For not separating chalah, an utter, annihilating huger results.

Plagues come to the world for those capital crimes mentioned in the Torah that have not been given over to the beth-din, and for desecrating the produce of the sabbatical year.

The sword comes to the world for the procrastination of justice, the corruption of justice, and because of those who misinterpret the Torah.

9.  Carnage by wild beasts comes to the world for false oaths and the desecration of G-d's name.

Exile come to the world for idol-worship, sexual promiscuity, murder and the failure to leave the land fallow on the sabbatical year.

There are four time-periods when plagues increase: on the fourth and seventh years [of the sabbatical cycle], on the year following the seventh, and following the festivals of each year. On the fourth year, because of [the neglect of] the tithe to the poor that must be given on the third year; on the seventh, because of the tithe to the poor that must be given on the sixth; on the year after the seventh, because of the produce of the
sabbatical year; and following each festival, because of the robbing of the poor of the gifts due to them.

10.  There are four types of people: One who says, ``What is mine is yours, and what is yours is mine'' is a boor. One who says ``What is mine is mine, and what is yours is yours''---this is a median characteristic; others say that this is the character of a Sodomite. One who says, ``What is mine is yours, and what is yours is yours'' is a chassid (pious one ). And one who says ``What is mine is mine, and what is yours is mine'' is wicked.

11.  There are four types of temperaments. One who is easily angered and easily
appeased---his virtue cancels his flaw. One whom it is difficult to anger and difficult to appease---his flaw cancels his virtue. One whom it is difficult to anger and is easily appeased, is a chassid. One who is easily angered and is difficult to appease, is wicked.

12.  There are four types of student. One who is quick to understand and quick to
forget---his flaw cancels his virtue. One who is slow to understand and slow to forget---his virtue cancels his flaw. One who is quick to understand and slow to forget---his is a good portion. One who is slow to understand and quick to forget---his is a bad portion.

13.  There are four types of contributors to charity. One who wants to give but does not want others to give---is begrudging of others. One who wants that others should give but does not want to give---begrudges himself. One who  wants that he as well as others should give, is a chassid. One who want neither himself nor others to give, is wicked.

14.  There are four types among those who attend the study hall. One who goes but
does nothing---has gained the rewards of going. One who does [study] but does not go to the study hall---has gained the rewards of doing. One who goes and does, is a chassid. One who neither goes nor does, is wicked.

15.  There are four types among those who sit before the sages: the sponge, the funnel, the strainer and the sieve. The sponge absorbs all. The funnel takes in at one end and lets it out the other. The strainer rejects the wine and retains the sediment. The sieve rejects the coarse flour and retains the fine flour.

16.  Any love that is dependent on something---when the thing ceases, the love
also ceases.  But a love that is not dependent on anything never ceases. Which is a love that is dependent on something?  The love of Amnon for Tamar.  And one that is not dependent on anything?  The love of David and Jonathan.

17.  Any dispute that is for the sake of Heaven is destined to endure; one that
is not for the sake of Heaven is not destined to endure. Which is a dispute that is for the sake of Heaven? The dispute(s) between Hillel and Shamai. Which is a dispute that is not for the sake of Heaven? The dispute of Korach and all his company.

18.  One who causes the community to be meritorious, no sin will come by his hand. One who causes the community to sin, is not given the opportunity to repent. Moses was meritorious and caused the community to be meritorious, so the community's merit is attributed to him; as is stated, ``He did G-d's righteousness, and His laws with Israel.''  Jeroboam the son of Nebat sinned and caused the community to sin, so the community's sin is attributed to him; as is stated, ``For the sins of Jeroboam, which he sinned and caused Israel to sin.''

19.  Whoever possesses the following three traits is of the disciples of our father Abraham; and whoever possesses the opposite three traits is of the disciples of the wicked Bilaam. The disciples of our father Abraham have a good eye, a meek spirit and a humble soul.  The disciples of the wicked Bilaam have an evil eye, a haughty spirit and a gross soul. What is the difference between the disciples of our father Abraham and the disciples of the wicked Bilaam? The disciples of our father Abraham benefit in this world
and inherit the World To Come, and is stated, ``To bequeath to those who love Me there is, and their treasures I shall fill.''  The disciples of the wicked Bilaam inherit purgatory and descent into the pit of destruction, as is stated, ``And You, G-d, shall cast them into the pit of destruction; bloody and deceitful men, they shall not attain half their days. And I shall trust in you.''

20.  Judah the son of Teima would say: Be bold as a leopard, light as an eagle, fleeting as a deer and mighty as a lion to do the will of your Father in Heaven. He would also say: The brazen---to purgatory; the bashful---to paradise. May it be Your will, L-rd our G-d and G-d of our fathers, that the Holy Temple be rebuilt speedily in our days; and grant us our portion in Your Torah.

21.  Ben Bag Bag would say: Delve and delve into it, for all is in it; see with it; grow old and worn in it; do not budge from it, for there is nothing better.

Ben Hei Hei would say: According to the pain is the gain.

22.  He would also say: Five years is the age for the study of Scripture. Ten, for the study of Mishnah. Thirteen, for the obligation to observe the mitzvot. Fifteen, for the study of Talmud. Eighteen, for marriage. Twenty, to pursue [a livelihood]. Thirty, for strength Forty, for understanding. Fifty, for counsel. Sixty, for sageness. Seventy, for elderness. Eighty, for power. Ninety, to stoop. A hundred-year-old is as one who has died and passed away and has been negated from the world.

               Studied at the conclusion of each lesson of the Ethics:

Rabbi Chananiah the son of Akashiah would say: G-d desired to merit the people of Israel; therefore, He gave them Torah and mitzvot in abundance. As is stated, ``G-d desired, for sake of his righteousness, that Torah be magnified and made glorious.''
(Makot, 3:16)

                                  Chapter Six

1.  The sages expounded in the language of the Mishnah (blessed is He who chose them and their learning): Rabbi Meir would say: Whoever studies Torah for Torah's sake alone, merits many things; not only that, but [the creation of] the entire world is worthwhile for him alone. He is called friend, beloved, lover of G-d, lover of humanity, rejoicer of G-d, rejoicer of humanity. The Torah enclothes him with humility and awe; makes him fit to be righteous, a chassid,  correct and faithful; distances him from sin and brings him close to merit. From him, people enjoy counsel and wisdom, understanding and power, as is stated, ``Mine are counsel and wisdom, I am understanding, mine is power.''  The Torah grants him sovereignty, dominion, and jurisprudence. The Torah's secrets are revealed to him, and he becomes as an ever-increasing wellspring and as an unceasing river. He becomes modest, patient and forgiving of insults. The Torah uplifts him and makes him greater than all creations.

2.  Said Rabbi Joshua the son of Levi: Every day, an echo resounds from Mount Horeb,  proclaiming and saying: ``Woe is to the creatures who insult the Torah.'' For one who does not occupy himself in Torah is considered an outcast, as is stated ``A golden nose-ring in the snout of a swine, a beautiful woman bereft of reason.''  And it says: ``And the tablets are the work of G-d, and the writing is G-d's writing, engraved on the tablets'' ; read not ``engraved'' (charut) but ``liberty'' (chairut)---for there is no free individual, except for he who occupies himself with the study of Torah. And whoever occupies himself with the study of Torah is elevated, as is stated, ``And from the gift  to Nahaliel,  and from Nahaliel to The Heights.''

3.  One who learns from his fellow a single chapter, or a single law, or a single verse, or a single word, or even a single letter, he must treat him with respect. For so we find with David, king of Israel, who did not learn anything from Achitofel except for two things alone, yet he called him his ``master,'' his ``guide'' and his ``intimate,'' as is stated, ``And you are a man of my worth, my guide and intimate friend.''  Surely we can infer a fortiori: if David, king of Israel, who learned nothing from Achitofel except for two things alone, nevertheless referred to him as his master, guide and intimate, it certainly goes without saying that one who learns from his fellow a single chapter, a law, a verse, a saying, or even a single letter, is obligated to revere him. And there is no reverence but Torah, as is stated ``The sages shall inherit honor''  ``and the integral shall inherit good'' ; and there is no good but Torah, as is stated, ``I have given you a good purchase; My Torah, do not forsake it.''

4.  Such is the way of Torah: Bread with salt you shall eat, water in small measure you shall drink, and upon the ground you shall sleep; live a life of deprivation and toil in Torah. If so you do, ``fortunate are you, and good is to you'' : fortunate are you in this world, and it is good to you in the World To Come.

5.  Do not seek greatness for yourself, and do not lust for honor. More than you study, do. Desire not the table of kings, for your table is greater than theirs, and your crown is greater than theirs, and faithful is your Employer to pay you the rewards of your work.

6.  Torah is greater than the priesthood or sovereignty, for sovereignty is acquired with thirty virtues,  the priesthood with twenty-four,  and Torah is acquired with forty-eight qualities. These are: study, listening, verbalizing, comprehension of the heart, awe, fear, humility, joy, purity, serving the sages, companionship with one's contemporaries, debating with one's students, tranquility, study of the scriptures, study of the Mishnah, minimizing engagement in business, minimizing socialization, minimizing pleasure, minimizing sleep, minimizing talk, minimizing gaiety, slowness to anger, good heartedness, faith in the sages, acceptance of suffering, knowing one's place, satisfaction with one's lot, qualifying one's words, not taking credit for oneself, likableness, love of G-d, love of humanity, love of charity, love of justice, love of rebuke, fleeing from honor, lack of arrogance in learning, reluctance to hand down rulings, participating in the burden of one's fellow, judging him to the side of merit, correcting him, bringing him to a peaceful resolution [of his disputes], deliberation in study, asking and answering, listening and illuminating, learning in order to teach, learning in order to observe, wising one's teacher, exactness in conveying a teaching, and saying something in the name of its speaker. Thus we have learned: One who says something in the name of its speaker brings redemption to the world, as is stated, ``And Esther told the king in the name of Mordechai.''

7.  Great is Torah, for it gives life to its observers in this world, and in the World To Come. As is stated: ``For they  are life to he who finds them,  and a healing to all his flesh.''  And it says: ``It shall be health to your navel, and marrow to your bones.''  And it says: ``She is a tree of life for those who hold fast to her, and happy are those who support her.''  And it says: ``For they shall be a garland of grace for your head, and necklaces about your neck.''  And it says: ``She shall give to your head a garland of grace, a crown of glory she shall grant you.''  And it says: ``With me, your days shall be increased, and years of life shall be added to you.''  And it says: ``Long days in her right hand; in her left, wealth and honor.''  And it says: ``For long days, years of life and peace, they shall add to you.''

8.  Rabbi Shimon the son of Judah would say in the name of Rabbi Shimon the son of Yochai: Beauty, strength, wealth, honor, wisdom, sageness, old age and children are becoming to the righteous and becoming to the world. As is stated: ``Old age is a crown of beauty, to be found in the ways of righteousness.''  And it says: ``The beauty of youths is their strength, and the glory of sages is their age.''  And it says: ``The crown of sages are their grandchildren, and the beauty of children their fathers.''  And it says: ``And the moon shall be abashed and the sun shamed, for the L-rd of hosts has reigned in Zion, and before his elders is glory.''
Rabbi Shimon the son of Menasia would say: these seven qualities enumerated by the sages for the righteous were all realized in Rabbi [Judah HaNassi] and his sons.

9.  Said Rabbi Yossei the son of Kisma: Once, I was traveling and I encountered a man. He greeted me and I returned his greetings. Said he to me: ``Rabbi, where are you from?'' Said I to him: ``From a great city of sages and scholars, am I.'' Said he to me: ``Rabbi, would you like to dwell with us in our place? I will give you a million dinars of gold, precious stones and pearls.'' Said I to him: ``If you were to give me all the silver, gold, precious stones and pearls in the world, I would not dwell anywhere but in a place of Torah. Indeed, so is written in the book of psalms by David the king of Israel: `I prefer the Torah of Your mouth over thousands in gold and silver.'  Furthermore, when a person passes from this world neither silver, nor gold, nor precious stones, nor pearls accompany him, only Torah and good deeds, as is stated, `When you go it will direct you, when you lie down it will watch over you, and when you awaken it shall be your speech.'  `When you go it will direct you'---in this world; `when you lie down it will watch over you'---in the grave; `and when you awaken it shall be our speech'---in the World To Come. Also it says: `Mine is the silver and Mine is the gold, so says the L-rd of Hosts.'  ''

10.  G-d acquired five acquisitions in his world. These are: one acquisition is the Torah, one acquisition are the heavens and the earth, one acquisition is Abraham, one acquisition is the people of Israel, and one acquisition is the Holy Temple. The Torah, as it is written, ``G-d acquired me as the beginning of His way, before His works of yore.''  The heavens and the earth, as it is written, ``So says G-d: The heavens are My throne and the earth is My footstool; what house, then, can you build for Me, and where is My place of rest?'' ; and it says, ``How many are your works, O G-d, You have made them all with wisdom; the earth is filled with Your acquisitions.''  Abraham, as it is written, ``And he blessed him, and said: Blessed be Abram to G-d Most High, acquirer of heavens and earth.''  Israel, as it is written, ``Till Your nation, O G-d, shall pass, till this nation You have acquired shall pass'' ; and it says ``To the holy who are upon earth, the noble ones, in whom is all My delight.''  The Holy Temple, as it is written, ``The base for Your dwelling that you, G-d, have achieved; the Sanctuary, O L-rd, that Your hands have established'' ; and it says ``And He brought them to His holy domain, this mount His right hand has acquired.''

11.  Everything that G-d created in His world, He did not create but for His glory. As is stated: ``All that is called by My name and for My glory, I created it, formed it, also I made it.''  And it says: ``G-d shall reign forever and ever.''

           Studied at the conclusion of each lesson of the Ethics:

Rabbi Chananiah the son of Akashiah would say: G-d desired to merit the people of Israel; therefore, He gave them Torah and mitzvot in abundance. As is stated, ``G-d desired, for sake of his righteousness, that Torah be magnified and made glorious.''
(Makot, 3:16)
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Chapter 3, Mishnah 1

Humility: Two Definition 4:10

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