Pisqa’ 48129H:100-105;JN1:156-163 1. “For if you carefully preserve (shamor tishmerun)130Literally; “keeping, you shall keep.” all this commandment” (Dt.11:22). Why is this stated? Because it is also stated: “Now, if you comply obediently (shamo`a tishme`u)131Literally, “hearing, you shall hear.” The Hebrew root, sh-m-`, in context, can imply obedience. with My commandments” (Dt.11:13). Shall I infer that when a person hears (shome`a) words of Torah, he should sit without repeating them? The Teaching states: “For if you carefully preserve”— this teaches that just as a person must take care to protect his coin from loss, so, too, must he take care to protect his learning from loss. And, similarly, He says: “If you seek it as if it were silver” (Prov.2:4)— just as silver is difficult to acquire, so, too, words of Torah are difficult to acquire. Or, alternatively: just as silver is difficult to destroy, so, too, words of Torah are difficult to destroy! The Teaching states: “Gold and glass cannot match wisdom’s value” (Job28:17)— they are as hard to acquire as gold, and as easy to destroy as glass utensils. “Nor can wisdom be exchanged for fine gold” (Job28:17).132Cf. ARNA:28.
2. R. Ishmael used to say: “Only protect yourself, and protect your life diligently” (Dt.4:9). There is an analogy— a king of flesh and blood trapped a bird and gave it to his servant. He told him: Be exceedingly careful with this bird, since it is for my son. If you lose it, don’t imagine you’ve lost a bird worth a penny. Rather, it is as if you lost your life! And so does He say: “It is no empty word for you” (Dt. 32:47)— the very word which you consider to be empty is in fact the foundation of your life!133//ARNA:24.
3. R. Shimon b. Yohai says: an analogy— two brothers did well after the death of their father. One melted down some of his silver for a dinar and consumed it, and one melted down some of his silver for a dinar and invested it. The one who melted it down for a dinar and consumed it— it turns out that he has nothing left at hand. But the one who melted it down for a dinar and invested it— after a while, he turns out to prosper! This applies to disciples of sages: one who learns two or three topics (devarim) a day, two or three pericopes [of oral tradition (peraqim)] a week, two or three liturgical lections of Torah (parashiyot) a month— after a while, he turns out to prosper. And of him He says: “He who gathers by hand will excel” (Prov.13:11). But the one who says: today [alone] I will learn, tomorrow [alone] I will learn, today [alone] I will repeat traditions, tomorrow [alone] I will repeat traditions— it turns out he has nothing left at hand. And of him He says: “One who stores by summer is a bright son, one who naps at harvest is a shameful son” (Prov.10:5).4. And He says: “In winter the lazy one does not plow, in harvest time he begs for food, but there is none” (Prov.20:4). And He says: “If one watches the wind, he will never sow” (Ecc.11:4). And He says: “I passed by the field of a lazy man . . . and, indeed, it was entirely covered over with thorns” (Prov.24:30-31). “I passed by the field of a lazy man” (Prov.24:30)— that is, he had already acquired the field. “And by the vineyard of a person lacking heart” (Prov.24:30)— he had already acquired the vineyard. Now, having acquired a field—he is called a man, and having acquired a vineyard—he is called a person. So why is he labeled lazy and lacking heart? Because he acquired a field and acquired a vineyard, but failed to labor in them. How do I know that [the lazy disciple] will in the end ignore two or three topics of the Torah lection? As it says: “And, indeed, it was entirely covered over with thorns (Prov.24:31).” And how do I know that he will seek the key to the Torah lection but will not find it? As it says: “Its face was choked with thistles” (Prov.24:31). And of him He says: “And its stone wall was in ruins” (Prov.24:31). Having seen that he could not retain [his studies]— he sits down [to render judgment] and declares unclean what is clean, declares clean what is unclean, and thus razes the sages’ wall (geder).134Cf. M. Avot 1:1: “make a fence (seyag) for the Torah, What is this guy’s punishment? Solomon came and explained on the basis of tradition:135Heb: qabbalah. The reference is to the exoteric tradition of public teaching that begins with Moses, rather than the later esoteric tradition, also known as “Qabbalah.” “One who razes the wall, may a serpent bite him” (Ecc.10:8)— that is, whoever razes the sages’ wall, in the end retributions will befall him.
5. R. Shimon b. Menasya says: Look at what He says: “A satisfied soul disdains honey, but to a starving soul, even the bitter seems sweet” (Prov.27:7). This refers to a disciple who starts out with no learning at all— he possesses only what he [just now] has learned. Another word: “A satisfied soul disdains honey” (nofet: Prov.27:7)— just as your typical sieve (nafah) sorts out the flour on its own, the bran on its own, and the coarse meal on its own, so, too, a disciple sits down and selects words of Torah, weighing them, and saying: So-and-so prohibits, So-and-so permits, So-and-so declares unclean, So-and-so declares clean.
R. Judah says: A strong disciple is like a sponge, that absorbs everything.136//M. Avot 5:15, ARNB:45. Behind him [in strength] is the one like a rag, that only absorbs its limit. This one says: What my Master repeated to me is good enough for me. R. Shimon b. Yohai says: Look at what He says: “Drink water from your own cistern, . . . your springs will gush forth in streams . . .” (Prov.5:15-16)— that is, repeat traditions from whomever is in town with you, and afterward, ship out to all ports! And, similarly, [of the Torah,] He says: “She is like a merchant vessel, bringing her bread from abroad” (Prov.31:14).6. R. Shimon b. Menasya says: Look at what He says: “Drink water from your own cistern” (miborchah: Prov.5:15)— that is, drink the waters of your Creator (mibor’eichah), but do not drink polluted waters, which attract you to the teachings of dissenters (minim).137// M. Avot 1:11. “Dissenters” include any groups rejecting the authority of the sages to govern Israel. Depending upon context, they might include those denying the unity of God, the reality of the revival of the dead, or that the Torah (written and oral) is a divine gift. R. Akiva says: Look at what He says: “Drink water from your own cistern” (Prov.5:15)— at first, a [freshly dug] well is unable to release a drop of water of its own, for it contains only what is already within it. So, too, a disciple starts out with no Torah at all, but possesses only what he just now learns. “And running water from within your well” (Prov.5:15)— he will be similar to a well. Just as a well releases living waters from all sources, so, too, will disciples come to learn from him. And, similarly, He says: “Your springs will gush forth in streams” (Prov.5:16)— words of Torah are comparable to water. Just as living waters last forever, so, too, words of Torah last forever, for it is said: “They are life to those who draw them forth” (Prov.4:22).7. Just as water elevates the unclean from their uncleanness, so, too, words of Torah elevate the unclean from their uncleanness, for it is said: “Your word is very refined, and Your servant loves it” (Ps.119:140). Just as water restores a person’s soul, for it is said: “Cool waters to a weary soul” (Prov.25:25), so, too, words of Torah restore a person’s soul, for it is said: “The Torah of HASHEM is perfect, restoring the soul” (Ps.19:8). Just as water is free for all, so, too, is Torah free for all, for it is said: “Oh, all who thirst! Go to the water!” (Is.55:1) Just as water has no price, so, too, words of Torah have no price, for it is said: “She is more precious than rubies” (Prov.3:15).
8. Or, might I reason otherwise? Just as water does not [by itself] gladden the heart, so, too, words of Torah do not [by themselves] gladden the heart! In contrast, the Teaching states: “For your love is better than wine” (Song 1:2)— just as wine brings joy to the heart [by itself], so, too, words of Torah bring joy to the heart [by themselves]. For it is said: “The precepts of HASHEM are just, bringing joy to the heart” (Ps.19:9). Just as with wine, the first tasting has no flavor, but, when it is aged in the barrel, it ultimately improves— so, too, words of Torah, the more they age in the body, ultimately improve. For it is said: “Wisdom is in the aged” (Job 12:12) Just as wine will not keep in a silver or gold vessel, but only in the most common of vessels —an earthenware jar— so, too, words of Torah will not keep in one who considers himself a silver or gold vessel. But they will keep only in one who considers himself the most common of vessels— an earthenware jar.
Or might I reason otherwise? Just as wine can sometimes be bad for the head and bad for the body, is it possible that this applies as well to words of Torah? [In contrast,] the Teaching states: “Your oils have a lovely fragrance” (Song 1:3)— just as oil is always good for the head and good for the body, so, too, words of Torah are always good for the head and good for the body, for it is said: “They are a graceful wreath upon your head, a necklace around your throat” (Prov.1:9). And, moreover, He says: “Place a graceful wreath upon your head” (Prov.4:9)— words of Torah are compared to oil, and also to honey, for it is said: “Sweeter than honey and the honey comb” (Ps.19:11).
9. Another word: “For if you carefully preserve all this commandment” (Dt.11:22). On what basis do I know that if a person hears any part of words of Torah, and retains [in his memory] the very first of them— just as the very first words are retained and ready to hand, so, too, the last of them will be retained and ready to hand? As it is said: “For if you carefully preserve” (Dt.11:22). And on what basis do I know that if a person hears the very first words, but forgets them— just as the first words were not retained and ready to hand, so, too, the last of them will not be retained and ready to hand? The Teaching states: “And it shall transpire that, when indeed you forget” (Dt.8:19)— in the blink of an eye, it will vanish! For it is said: “Now you see it, now you don’t!” (Prov.23:5). And it is written in the Scroll of the Sun Worshippers (megillat kharisim):138The reference is obscure. The text of RH emends from “scroll of the pious” (khasidim) to “scroll of secrets (nistarim). Fraade (p. 112) translates “Scroll of the Pious,” based upon a plausible emendation of the term kharisim to khasidim. See also F: 112, n.5 and H: 417, n.11. My translation requires no emendation, as kheres is an obscure term for “sun” (Jastrow, 502, s.v., kh-r-s II). The first critical edition of Sifre (by M. Ish-Shalom, 1864) reads khasidim, as do the later editions of TA and Pardo. The Yalqut Shim`oni, a medieval midrashic anthology has the reading, megillat setarim, “the scroll of secrets” or “the hidden scroll.” TA regards this as a reference to the Second Temple period book of ben Sira. “You will abandon me for a day, and I will abandon you for two.”139Y. Ber. 9:5, 14d, attributed to the third-century Palestinian Amora, R. Shimon b. Laqish, is the earliest version of the tradition that attests the reading megillat hasidim. See previous note.
10. Another word: “For if you carefully preserve all this commandment” (Dt.11:22)— might you say that [since] there are sons of elders who study; [since] there are sons of great scholars who study; [since] there are sons of prophets who study, [I needn’t trouble myself to study]? The Teaching states: “If you carefully preserve (Dt.11:22).” This suggests that all are equally obliged regarding Torah-study. And, similarly, He says: “Torah did Moses command us, the heritage of the congregation of Jacob” (Dt.33:4). Priests, Levites, and common Israelites, is not written here. Rather [the text reads]: “The congregation of Jacob.” And, similarly, He says: “You—all of you—are standing today” (Dt.29:9)— [this implies that] were it not for those who arose and preserved the Torah among Israel, the Torah would have been forgotten. Were it not for Shafan in his hour, Ezra in his hour, or R. Akiva in his hour, the Torah would have been forgotten? And He says: “A timely word—how good it is!” (Prov.15:23)— a word spoken by any one of them equalled the teachings of all others of that generation.11. Look at what He says: “They shall scurry about seeking the word of HASHEM, but not finding it” (Am.5:12). Our Masters gave permission to wander from town to town, and from land to land regarding the case of a dead creeping thing which touched a loaf of bread— to determine whether the bread is unclean at the first degree or the second.140Cf. T. Edu,1:1 R. Shimon b. Yohai says: Does this imply that the Torah will in the future be forgotten from Israel? But hasn’t [the refutation] already been announced? “For it will not be forgotten from the mouths of his descendants” (Dt.31:21). Rather, [they will find that] So-and-so forbids and So-and-so permits, So-and-so declares unclean and So-and-so declares clean— but they might not find a decisive ruling!141// T.Edu. 1:1
12. Another word: “For if you carefully preserve” (Dt.11:22). Might you say: look—I‘ll study a difficult text and ignore the easy text? The Teaching states: “It is no empty word for you” (Dt. 32:47)— the very word which you consider to be empty is the very foundation of your life! For you should not say: I have learned legal traditions—enough! For the Teaching states: “a commandment” (e.g, Prov.10:16), “the commandment” (e.g, Dt.5:28) “all the commandment” (e.g. Dt.7:11)— [to include] the study of scriptural hermeneutics legal traditions, and lore. And, similarly, He says: “For not by bread alone does a person live” (Dt.8:3)— this refers to scriptural hermeneutics.142Heb: midrash. “Rather, by all that proceeds from the mouth of HASHEM does a person live” (Dt.8:3)— this includes legal traditions143Heb: halachot and lore.144Heb: aggadot And, similarly, He says: “Get wisdom, my son!” (Prov.27:11), and He says: “My son, if your heart grows wise, my heart, too, will be gladdened” (Prov. 23:15). R. Shimon b. Menasya says: I might infer that this applies only to one’s earthly father. How do I know that it refers also to his Heavenly Father? The Teaching states: “My heart, too” (Prov.23:15)— to include his Heavenly Father.
13. “Which I command you, to perform145Heb. la`asotah; root, `-s-h.it” (Dt.11:22). Why is this mentioned? Because it says: “If you carefully preserve all this commandment” (Dt.11:22). Should I infer that when a person retains words of Torah [in the memory], he can then sit without acting? The Teaching states: “To perform it” (Dt.11:22)— the proper response [to studying the Torah] is to perform it. A person who studied Torah— indeed, he has in hand a single commandment. One who studied, and retained [his lesson]— indeed he has two commandments in hand. One who studied, retained, and performed [the commandment]— no one exceeds him!
14. “To love HASHEM your God” (Dt.11:22)— Might you say: Look—I’ll study Torah so that I may be called a sage, so that I may sit in the disciple circle, so that I may extend my life into the coming eon? The Teaching states: “To love”— that is, study for any reason, and honor will eventually follow! And, similarly, He says: “Wisdom is a tree of life to those who grasp it” (Prov.3:18). And He says: “For they give life to those who draw upon them” (Prov.4:22). And He says: “Wisdom will place on your head a graceful wreath” (Prov.4:9)— in the present eon; “Crown you with a diadem of splendor” (Prov.4:9)— in the coming eon. [And similarly:] “Length of days is in Her right hand” (Prov.3:16)— in the coming eon; “In Her left, riches and honor” (Prov.3:16)— in the present eon.15. R. Elazar b. R. Tzadok says: Perform [good] deeds because of their impact; speak of them for their own sake. He used to say: Just as Belshazar146Belshazar, the son of Nebuchadnezar, serviced a banquet with vessels captured during the destruction of Jerusalem (see Dan. 5:1ff.).— who made profane use of vessels consecrated to the Holy Abode— had his life uprooted from this eon and the coming eon,147//ARNB:28 all the more so, one who makes use of the tool with which the world was created148= M. Avot 3:14; ARNA:39/B:44. The reference is to the Torah as a cosmogonic principle.— will his life be uprooted from this eon and the coming eon!
(דברים יא כב) כִּי אִם שָׁמֹר תִּשְׁמְרוּן אֶת כָּל הַמִּצְוָה הַזֹּאת, לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר (דברים יא יג) ״וְהָיָה אִם שָׁמֹעַ תִּשְׁמְעוּ אֶל מִצְוֹתַי״, שׁוֹמֵעַ אֲנִי כֵּיוָן שֶׁשָּׁמַע אָדָם דִּבְרֵי תוֹרָה יֵשֵׁב לוֹ וְלֹא יִשְׁנֶה? תַּלְמוּד לוֹמַר: כִּי אִם שָׁמֹר תִּשְׁמְרוּן, מַגִּיד שֶׁכְּשֵׁם שֶׁאָדָם צָרִיךְ לְהִזָּהֵר בְּסַלְעוֹ שֶׁלֹּא תֹּאבַד כָּךְ צָרִיךְ לְהִזָּהֵר בְּתַלְמוּדוֹ שֶׁלֹּא יֹאבַד. וְכֵן הוּא אוֹמֵר (משלי ב ד) ״אִם תְּבַקְשֶׁנָּה כַכָּסֶף״: מַה כֶּסֶף קָשֶׁה לִקְנוֹתוֹ כָּךְ דִּבְרֵי תוֹרָה קָשִׁים לִקְנוֹתָם, אוֹ מַה כֶּסֶף קָשֶׁה לְאַבְּדוֹ כָּךְ דִּבְרֵי תוֹרָה קָשִׁים לְאַבְּדָם? תַּלְמוּד לוֹמַר (איוב כח יז): ״לֹא יַעַרְכֶנָּה זָהָב וּזְכוּכִית״, קָשִׁים לִקְנוֹתָם כְּזָהָב וְנוֹחִים לְאַבְּדָם כִּכְלֵי זְכוּכִית, (איוב כח יז) ״וּתְמוּרָתָהּ כְּלִי פָז״.
Pisqa’ 48129H:100-105;JN1:156-163
1. “For if you carefully preserve (shamor tishmerun)130Literally; “keeping, you shall keep.”
all this commandment” (Dt.11:22).
Why is this stated?
Because it is also stated:
“Now, if you comply obediently (shamo`a tishme`u)131Literally, “hearing, you shall hear.” The Hebrew root, sh-m-`, in context, can imply obedience.
with My commandments” (Dt.11:13).
Shall I infer that
when a person hears (shome`a) words of Torah,
he should sit without repeating them?
The Teaching states:
“For if you carefully preserve”—
this teaches that
just as a person must take care
to protect his coin from loss,
so, too, must he take care
to protect his learning from loss.
And, similarly, He says:
“If you seek it as if it were silver” (Prov.2:4)—
just as silver is difficult to acquire,
so, too, words of Torah are difficult to acquire.
Or, alternatively:
just as silver is difficult to destroy,
so, too, words of Torah are difficult to destroy!
The Teaching states:
“Gold and glass cannot match wisdom’s value” (Job28:17)—
they are as hard to acquire as gold,
and as easy to destroy as glass utensils.
“Nor can wisdom be exchanged for fine gold” (Job28:17).132Cf. ARNA:28.
הָיָה רַבִּי יִשְׁמָעֵאל אוֹמֵר: (דברים ד ט) ״רַק הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ מְאֹד״ – מָשָׁל לְמֶלֶךְ בָּשָׂר וָדָם שֶׁצָּד צִפּוֹר וּנְתָנָהּ בְּיַד עַבְדּוֹ. אָמַר לוֹ: הֱוֵי זָהִיר בְּצִפּוֹר זוֹ לִבְנִי, אִם אִבַּדְתָּ אוֹתוֹ – לֹא תְּהֵא סָבוּר צִפּוֹר בְּאִסָּר אִבַּדְתָּ, אֶלָּא כְּאִלּוּ נַפְשְׁךָ אִבַּדְתָּ. וְכֵן הוּא אוֹמֵר (דברים לב מז) ״כִּי לֹא דָבָר רֵק הוּא מִכֶּם״ – דָּבָר שֶׁאַתֶּם אוֹמְרִים רֵיק הוּא – ״הוּא חַיֵּיכֶם״.
2. R. Ishmael used to say:
“Only protect yourself, and protect your life diligently” (Dt.4:9).
There is an analogy—
a king of flesh and blood
trapped a bird and gave it to his servant.
He told him:
Be exceedingly careful with this bird,
since it is for my son.
If you lose it,
don’t imagine you’ve lost a bird worth a penny.
Rather, it is as if you lost your life!
And so does He say:
“It is no empty word for you” (Dt. 32:47)—
the very word which you consider to be empty
is in fact the foundation of your life!133//ARNA:24.
רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: מָשָׁל לִשְׁנֵי אַחִים שֶׁהָיוּ מְסַגְּלִים אַחַר אֲבִיהֶם, אֶחָד מְצָרֵף דִּינָר וְאוֹכְלוֹ, וְאֶחָד מְצָרֵף דִּינָר וּמַנִּיחוֹ. זֶה שֶׁהָיָה מְצָרֵף דִּינָר וְאוֹכְלוֹ נִמְצָא אֵין בְּיָדוֹ כְּלוּם, וְזֶה שֶׁמְּצָרֵף דִּינָר וּמַנִּיחוֹ נִמְצָא מַעֲשִׁיר לְאַחַר זְמַן. כָּךְ תַּלְמִידֵי חֲכָמִים לָמֵד שְׁנַיִם שְׁלֹשָׁה דְבָרִים בַּיּוֹם, שְׁנַיִם שְׁלֹשָׁה פְרָקִים בַּשַּׁבָּת, שְׁתַּיִם שָׁלֹשׁ פָּרָשִׁיּוֹת בַּחֹדֶשׁ – נִמְצָא מַעֲשִׁיר לְאַחַר זְמַן, וְעָלָיו הוּא אוֹמֵר (משלי יג יא) ״וְקֹבֵץ עַל יָד יַרְבֶּה״. וְזֶה שֶׁאוֹמֵר: הַיּוֹם אֲנִי לָמֵד, לְמָחָר אֲנִי לָמֵד; הַיּוֹם אֲנִי שׁוֹנֶה, לְמָחָר אֲנִי שׁוֹנֶה – נִמְצָא אֵין בְּיָדוֹ כְּלוּם. וְעָלָיו הוּא אוֹמֵר (משלי י ה): ״אֹגֵר בַּקַּיִץ בֵּן מַשְׂכִּיל, נִרְדָּם בַּקָּצִיר בֵּן מֵבִישׁ״, וְאוֹמֵר (משלי כ ד): ״מֵחֹרֶף עָצֵל לֹא יַחֲרֹשׁ וְשָׁאַל בַּקָּצִיר וָאָיִן״, וְאוֹמֵר (קהלת יא ד): ״שׁוֹמֵר רוּחַ לֹא יִזְרָע״, וְאוֹמֵר (משלי כד ל-לא) ״עַל שְׂדֵה אִישׁ עָצֵל עָבַרְתִּי וְגוֹ׳ וְהִנֵּה עָלָה כֻלּוֹ קִמְּשׂוֹנִים״ וְגוֹ׳. ״עַל שְׂדֵה אִישׁ עָצֵל עָבַרְתִּי״ – זֶה שֶׁקָּנָה שָׂדֶה כְּבָר, ״וְעַל כֶּרֶם אָדָם חֲסַר לֵב״ – זֶה שֶׁקָּנָה כֶרֶם כְּבָר. הוֹאִיל וְקָנָה שָׂדֶה וְקָנָה כֶרֶם, וְקָרוּי אִישׁ וְקָרוּי אָדָם, לָמָּה נִקְרָא עָצֵל וַחֲסַר לֵב? שֶׁקָּנָה שָׂדֶה וְקָנָה כֶרֶם וְלֹא עָמַל בָּהֶם! מִנַּיִן שֶׁסּוֹפוֹ לְהַנִּיחַ שְׁנַיִם שְׁלֹשָׁה דְבָרִים בַּפָּרָשָׁה? שֶׁנֶּאֱמַר ״וְהִנֵּה עָלָה כֻלּוֹ קִמְּשׂוֹנִים״. וּמִנַּיִן שֶׁמְּבַקֵּשׁ פִּתְחָהּ שֶׁל פָּרָשָׁה וְאֵינוֹ מוֹצֵא? שֶׁנֶּאֱמַר ״כָּסוּ פָנָיו חֲרֻלִּים״, וְעָלָיו הוּא אוֹמֵר ״וְגֶדֶר אֲבָנָיו נֶהֱרָסָה״. מִתּוֹךְ שֶׁרָאָה שֶׁלֹּא עָמְדָה בְּיָדוֹ – הוּא יוֹשֵׁב, מְטַמֵּא אֶת הַטָּהוֹר וּמְטַהֵר אֶת הַטָּמֵא וּפוֹרֵץ גְּדֵרָם שֶׁל חֲכָמִים. מָה עָנְשׁוֹ שֶׁל זֶה? בָּא שְׁלֹמֹה וּפֵרַשׁ עָלָיו בַּקַּבָּלָה (קהלת י ח): ״וּפֹרֵץ גָּדֵר יִשְּׁכֶנּוּ נָחָשׁ״. הָא כָּל הַפּוֹרֵץ גְּדֵרָם שֶׁל חֲכָמִים – לְסוֹף שֶׁפּוּרְעָנִיּוֹת בָּאוֹת עָלָיו.
3. R. Shimon b. Yohai says:
an analogy—
two brothers did well
after the death of their father.
One melted down
some of his silver for a dinar
and consumed it,
and one melted down some of his silver for a dinar
and invested it.
The one who melted it down for a dinar
and consumed it—
it turns out that he has nothing left at hand.
But the one who melted it down for a dinar
and invested it—
after a while, he turns out to prosper!
This applies to disciples of sages:
one who learns two or three topics (devarim) a day,
two or three pericopes [of oral tradition (peraqim)] a week,
two or three liturgical lections of Torah (parashiyot) a month—
after a while, he turns out to prosper.
And of him He says:
“He who gathers by hand will excel” (Prov.13:11).
But the one who says:
today [alone] I will learn,
tomorrow [alone] I will learn,
today [alone] I will repeat traditions,
tomorrow [alone] I will repeat traditions—
it turns out he has nothing left at hand.
And of him He says:
“One who stores by summer is a bright son,
one who naps at harvest is a shameful son” (Prov.10:5).4. And He says:
“In winter the lazy one does not plow,
in harvest time he begs for food, but there is none” (Prov.20:4).
And He says:
“If one watches the wind, he will never sow” (Ecc.11:4).
And He says:
“I passed by the field of a lazy man . . .
and, indeed, it was entirely covered over with thorns” (Prov.24:30-31).
“I passed by the field of a lazy man” (Prov.24:30)—
that is, he had already acquired the field.
“And by the vineyard of a person lacking heart” (Prov.24:30)—
he had already acquired the vineyard.
Now, having acquired a field—he is called a man,
and having acquired a vineyard—he is called a person.
So why is he labeled lazy and lacking heart?
Because he acquired a field
and acquired a vineyard,
but failed to labor in them.
How do I know that
[the lazy disciple]
will in the end ignore two or three
topics of the Torah lection?
As it says:
“And, indeed, it was entirely covered over with thorns (Prov.24:31).”
And how do I know that he will seek
the key to the Torah lection
but will not find it?
As it says:
“Its face was choked with thistles” (Prov.24:31).
And of him He says:
“And its stone wall was in ruins” (Prov.24:31).
Having seen that he could not retain [his studies]—
he sits down [to render judgment]
and declares unclean what is clean,
declares clean what is unclean,
and thus razes the sages’ wall (geder).134Cf. M. Avot 1:1: “make a fence (seyag) for the Torah,
What is this guy’s punishment?
Solomon came and explained
on the basis of tradition:135Heb: qabbalah. The reference is to the exoteric tradition of public teaching that begins with Moses, rather than the later esoteric tradition, also known as “Qabbalah.”
“One who razes the wall, may a serpent bite him” (Ecc.10:8)—
that is, whoever razes the sages’ wall,
in the end retributions will befall him.
רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אוֹמֵר: הֲרֵי הוּא אוֹמֵר (משלי כז ז): ״נֶפֶשׁ שְׂבֵעָה תָּבוּס נֹפֶת״ – תַּלְמִיד מִתְּחִלָּתוֹ לָמַד כָּל דָּבָר, לֹא הָיָה אֶלָּא מַה שֶּׁלָּמַד. דָּבָר אַחֵר: ״נֶפֶשׁ שְׂבֵעָה תָּבוּס נֹפֶת״, מָה נָפָה זוֹ מוֹצִיאָה קֶמַח בִּפְנֵי עַצְמוֹ, סוּבִּין בִּפְנֵי עַצְמָם, קִבָּר בִּפְנֵי עַצְמוֹ, כָּךְ תַּלְמִיד יוֹשֵׁב וּמְבָרֵר דִּבְרֵי תוֹרָה וּמְשַׁקְּלָם: אִישׁ פְּלוֹנִי אוֹסֵר, אִישׁ פְּלוֹנִי מַתִּיר, אִישׁ פְּלוֹנִי מְטַמֵּא, אִישׁ פְּלוֹנִי מְטַהֵר.
5. R. Shimon b. Menasya says:
Look at what He says:
“A satisfied soul disdains honey,
but to a starving soul, even the bitter seems sweet” (Prov.27:7).
This refers to a disciple
who starts out with no learning at all—
he possesses only what he [just now] has learned.
Another word:
“A satisfied soul disdains honey” (nofet: Prov.27:7)—
just as your typical sieve (nafah) sorts out
the flour on its own,
the bran on its own,
and the coarse meal on its own,
so, too, a disciple sits down
and selects words of Torah,
weighing them, and saying:
So-and-so prohibits, So-and-so permits,
So-and-so declares unclean, So-and-so declares clean.
רַבִּי יְהוּדָה אוֹמֵר: תַּלְמִיד שֶׁכֹּחוֹ יָפֶה דּוֹמֶה לִסְפוֹג, שֶׁסּוֹפֵג אֶת הַכֹּל. שֵׁנִי לוֹ דּוֹמֶה לְמוֹךְ, שֶׁאֵינוֹ סוֹפֵג אֶלָּא צָרְכּוֹ – זֶה שֶׁאוֹמֵר ״דַּיִּי מַה שֶּׁשָּׁנָה לִי רַבִּי״.
רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: הֲרֵי הוּא אוֹמֵר (משלי ה טו) ״שְׁתֵה מַיִם מִבּוֹרֶךָ״ וְגוֹ׳ – שְׁנֵה מִמִּי שֶׁעִמְּךָ בָּעִיר, וְאַחַר כָּךְ הִפָּרֵשׁ בְּכָל מָקוֹם. וְכֵן הוּא אוֹמֵר (משלי לא יד): ״הָיְתָה כָּאֳנִיּוֹת סוֹחֵר״.
רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אוֹמֵר: הֲרֵי הוּא אוֹמֵר ״שְׁתֵה מַיִם מִבּוֹרֶךָ״ – שְׁתֵה מֵימָיו שֶׁבְּרָאֲךָ, וְאַל תִּשְׁתֶּה מַיִם עֲכוּרִים וְתִמָּשֵׁךְ עִם דִּבְרֵי מִינִים.
רַבִּי עֲקִיבָה אוֹמֵר: הֲרֵי הוּא אוֹמֵר ״שְׁתֵה מַיִם מִבּוֹרֶךָ״ – בְּאֵר מִתְּחִלָּתוֹ אֵין יָכוֹל לְהוֹצִיא טִפַּת מַיִם מֵאֵלָיו, לֹא הָיָה אֶלָּא מַה שֶּׁבְּתוֹכוֹ. כָּךְ תַּלְמִיד מִתְּחִלָּתוֹ לֹא לָמַד כָּל דָּבָר – לֹא הָיָה אֶלָּא מַה שֶּׁלָּמַד. ״וְנוֹזְלִים מִתּוֹךְ בְּאֵרֶךָ״ – דּוֹמֶה לִבְאֵר: מָה בְּאֵר מְנַזֶּלֶת מַיִם חַיִּים מִכָּל צְדָדֶיהָ, כָּךְ בָּאִים תַּלְמִידִים וְלוֹמְדִים הֵימֶנּוּ.
וְכֵן הוּא אוֹמֵר (משלי ה טז) ״יָפוּצוּ מַעְיְנֹתֶיךָ״ וְגוֹ׳. נִמְשְׁלוּ דִּבְרֵי תוֹרָה לְמַיִם: מַה מַּיִם חַיִּים לָעוֹלָם – כָּךְ דִּבְרֵי תוֹרָה חַיִּים לָעוֹלָם, שֶׁנֶּאֱמַר (משלי ד כב): ״כִּי חַיִּים הֵם לְמוֹצְאֵיהֶם״. מַה מַּיִם מַעֲלִים אֶת הַטְּמֵאִים מִטֻּמְאָתָם – כָּךְ דִּבְרֵי תוֹרָה מַעֲלִים אֶת הַטְּמֵאִים מִטֻּמְאָתָם, שֶׁנֶּאֱמַר (תהלים קיט קמ): ״צְרוּפָה אִמְרָתְךָ מְאֹד וְעַבְדְּךָ אֲהֵבָהּ״. מַה מַּיִם מְשִׁיבִים נַפְשׁוֹ שֶׁל אָדָם, שֶׁנֶּאֱמַר (משלי כה כה): ״מַיִם קָרִים עַל נֶפֶשׁ עֲיֵפָה״ – כָּךְ דִּבְרֵי תוֹרָה מְשִׁיבִים נַפְשׁוֹ שֶׁל אָדָם, שֶׁנֶּאֱמַר (תהלים יט ח): ״תּוֹרַת ה׳ תְּמִימָה מְשִׁיבַת נָפֶשׁ״. מַה מַּיִם חִנָּם לָעוֹלָם – כָּךְ דִּבְרֵי תוֹרָה חִנָּם לָעוֹלָם, שֶׁנֶּאֱמַר (ישעיה נה א): ״הוֹי כָּל צָמֵא לְכוּ לַמַּיִם״. מַה מַּיִם אֵין לָהֶם דָּמִים – כָּךְ דִּבְרֵי תוֹרָה אֵין לָהֶם דָּמִים, שֶׁנֶּאֱמַר (משלי ג טו): ״יְקָרָה הִיא מִפְּנִינִים״.
R. Judah says:
A strong disciple is like a sponge,
that absorbs everything. 136//M. Avot 5:15, ARNB:45.
Behind him [in strength] is the one like a rag,
that only absorbs its limit.
This one says:
What my Master repeated to me is good enough for me.
R. Shimon b. Yohai says:
Look at what He says:
“Drink water from your own cistern, . . .
your springs will gush forth in streams . . .” (Prov.5:15-16)—
that is, repeat traditions from whomever is in town with you,
and afterward, ship out to all ports!
And, similarly, [of the Torah,] He says:
“She is like a merchant vessel,
bringing her bread from abroad” (Prov.31:14).6. R. Shimon b. Menasya says:
Look at what He says:
“Drink water from your own cistern” (miborchah: Prov.5:15)—
that is, drink the waters of your Creator (mibor’eichah),
but do not drink polluted waters,
which attract you to the teachings of dissenters (minim).137// M. Avot 1:11. “Dissenters” include any groups rejecting the authority of the sages to govern Israel. Depending upon context, they might include those denying the unity of God, the reality of the revival of the dead, or that the Torah (written and oral) is a divine gift.
R. Akiva says:
Look at what He says:
“Drink water from your own cistern” (Prov.5:15)—
at first, a [freshly dug] well is unable to release a drop of water of its own,
for it contains only what is already within it.
So, too, a disciple starts out
with no Torah at all,
but possesses only what he just now learns.
“And running water from within your well” (Prov.5:15)—
he will be similar to a well.
Just as a well releases living waters from all sources,
so, too, will disciples come to learn from him.
And, similarly, He says:
“Your springs will gush forth in streams” (Prov.5:16)—
words of Torah are comparable to water.
Just as living waters last forever,
so, too, words of Torah last forever,
for it is said:
“They are life to those who draw them forth” (Prov.4:22).7. Just as water elevates
the unclean from their uncleanness,
so, too, words of Torah elevate
the unclean from their uncleanness,
for it is said:
“Your word is very refined, and Your servant loves it” (Ps.119:140).
Just as water restores a person’s soul,
for it is said:
“Cool waters to a weary soul” (Prov.25:25),
so, too, words of Torah restore a person’s soul,
for it is said:
“The Torah of HASHEM is perfect, restoring the soul” (Ps.19:8).
Just as water is free for all,
so, too, is Torah free for all,
for it is said:
“Oh, all who thirst! Go to the water!” (Is.55:1)
Just as water has no price,
so, too, words of Torah have no price,
for it is said:
“She is more precious than rubies” (Prov.3:15).
אוֹ מַה מַּיִם אֵין מְשַׂמְּחִים אֶת הַלֵּב – כָּךְ דִּבְרֵי תוֹרָה אֵין מְשַׂמְּחִים אֶת הַלֵּב? תַּלְמוּד לוֹמַר (שיר השירים א ב): ״כִּי טוֹבִים דּוֹדֶיךָ מִיָּיִן״. מַה יַּיִן מְשַׂמֵּחַ אֶת הַלֵּב – כָּךְ דִּבְרֵי תוֹרָה מְשַׂמְּחִים אֶת הַלֵּב, שֶׁנֶּאֱמַר (תהלים יט ט): ״פִּקּוּדֵי ה׳ יְשָׁרִים מְשַׂמְּחֵי לֵב״. מַה יַּיִן אִי אַתָּה טוֹעֵם בּוֹ טַעַם מִתְּחִלָּתוֹ, וְכָל זְמַן שֶׁמִּתְיַשֵּׁן בַּקַּנְקַן סוֹפוֹ לְהַשְׁבִּיחַ – כָּךְ דִּבְרֵי תוֹרָה כָּל זְמַן שֶׁמִּתְיַשְּׁנִים בַּגּוּף סוֹפָם לְהַשְׁבִּיחַ, שֶׁנֶּאֱמַר (איוב יב יב): ״בִּישִׁישִׁים חָכְמָה״ וְגוֹ׳. מַה יַּיִן אִי אֶפְשָׁר לוֹ לְהִתְקַיֵּם לֹא בִּכְלִי כֶסֶף וְלֹא בִּכְלִי זָהָב, אֶלָּא בְּיָרוּד שֶׁבַּכֵּלִים – בִּכְלִי חֶרֶס, כָּךְ דִּבְרֵי תוֹרָה אֵין מִתְקַיְּמִים בְּמִי שֶׁהוּא בְּעֵינָיו כִּכְלִי כֶסֶף וְכִכְלִי זָהָב, אֶלָּא בְּמִי שֶׁהוּא בְּעֵינָיו כְּיָרוּד שֶׁבַּכֵּלִים – כִּכְלִי חֶרֶס.
8. Or, might I reason otherwise?
Just as water does not [by itself] gladden the heart,
so, too, words of Torah do not [by themselves] gladden the heart!
In contrast, the Teaching states:
“For your love is better than wine” (Song 1:2)—
just as wine brings joy to the heart [by itself],
so, too, words of Torah bring joy to the heart [by themselves].
For it is said:
“The precepts of HASHEM are just, bringing joy to the heart” (Ps.19:9).
Just as with wine,
the first tasting has no flavor,
but, when it is aged in the barrel,
it ultimately improves—
so, too, words of Torah,
the more they age in the body,
ultimately improve.
For it is said:
“Wisdom is in the aged” (Job 12:12)
Just as wine will not keep
in a silver or gold vessel,
but only in the most common of vessels
—an earthenware jar—
so, too, words of Torah will not keep in one
who considers himself a silver or gold vessel.
But they will keep only in one
who considers himself the most common of vessels—
an earthenware jar.
אוֹ מָה יַיִן פְּעָמִים שֶׁהוּא רַע לָרֹאשׁ וְרַע לַגּוּף, יָכוֹל אַף דִּבְרֵי תוֹרָה כֵּן? תַּלְמוּד לוֹמַר (שיר השירים א ג): ״לְרֵיחַ שְׁמָנֶיךָ טוֹבִים״. מַה שֶׁמֶן יָפֶה לָרֹאשׁ וְיָפֶה לַגּוּף – כָּךְ דִּבְרֵי תוֹרָה יָפִים לָרֹאשׁ וְיָפִים לַגּוּף, שֶׁנֶּאֱמַר (משלי א ט): ״כִּי לִוְיַת חֵן הֵם לְרֹאשֶׁךָ וַעֲנָקִים לְגַרְגְּרוֹתֶיךָ״ וְגוֹ׳, וְאוֹמֵר (משלי ד ט): ״תִּתֵּן לְרֹאשְׁךָ לִוְיַת חֵן״. נִמְשְׁלוּ דִּבְרֵי תוֹרָה בְּשֶׁמֶן וּדְבַשׁ, שֶׁנֶּאֱמַר (תהלים יט יא): ״וּמְתוּקִים מִדְּבַשׁ וְנֹפֶת צוּפִים״.
Or might I reason otherwise?
Just as wine can sometimes be
bad for the head and bad for the body,
is it possible that this applies as well to words of Torah?
[In contrast,] the Teaching states:
“Your oils have a lovely fragrance” (Song 1:3)—
just as oil is always good for the head and good for the body,
so, too, words of Torah are
always good for the head and good for the body,
for it is said:
“They are a graceful wreath upon your head,
a necklace around your throat” (Prov.1:9).
And, moreover, He says:
“Place a graceful wreath upon your head” (Prov.4:9)—
words of Torah are compared to oil,
and also to honey,
for it is said:
“Sweeter than honey and the honey comb” (Ps.19:11).
דָּבָר אַחֵר: כִּי אִם שָׁמֹר תִּשְׁמְרוּן אֶת כָּל הַמִּצְוָה הַזֹּאת, מִנַּיִן אַתָּה אוֹמֵר שֶׁאִם שָׁמַע אָדָם דָּבָר מִדִּבְרֵי תוֹרָה רִאשׁוֹן רִאשׁוֹן וּמְקַיְּמוֹ, כְּשֵׁם שֶׁרִאשׁוֹנִים מִתְקַיְּמִים בְּיָדוֹ כָּךְ הָאַחֲרוֹנִים מִתְקַיְּמִים בְּיָדוֹ? שֶׁנֶּאֱמַר: כִּי אִם שָׁמֹר תִּשְׁמְרוּן. וּמִנַּיִן שֶׁאִם שׁוֹמֵעַ רִאשׁוֹן רִאשׁוֹן וּמְשַׁכְּחוֹ, כְּשֵׁם שֶׁאֵין הָרִאשׁוֹנִים מִתְקַיְּמִים בְּיָדוֹ כָּךְ אֵין הָאַחֲרוֹנִים מִתְקַיְּמִים בְּיָדוֹ? תַּלְמוּד לוֹמַר (דברים ח יט): ״וְהָיָה אִם שָׁכֹחַ תִּשְׁכַּח״. אִי אַתָּה מַעֲלִים עֵינֶיךָ מִמֶּנּוּ עַד שֶׁיֵּלֵךְ לוֹ, שֶׁנֶּאֱמַר (משלי כג ה): ״הֲתָעִיף עֵינֶיךָ בּוֹ וְאֵינֶנּוּ״, וְכָתוּב בִּמְגִלַּת חֲרִיסִים: ״יוֹם תַּעַזְבֵנִי יוֹמַיִם אֶעֶזְבֶךָּ״.
9. Another word:
“For if you carefully preserve all this commandment” (Dt.11:22).
On what basis do I know that
if a person hears any part of words of Torah,
and retains [in his memory]
the very first of them—
just as the very first words are retained
and ready to hand,
so, too, the last of them will be retained
and ready to hand?
As it is said:
“For if you carefully preserve” (Dt.11:22).
And on what basis do I know that
if a person hears the very first words,
but forgets them—
just as the first words were not retained
and ready to hand,
so, too, the last of them will not be retained
and ready to hand?
The Teaching states:
“And it shall transpire that, when indeed you forget” (Dt.8:19)—
in the blink of an eye, it will vanish!
For it is said:
“Now you see it, now you don’t!” (Prov.23:5).
And it is written in
the Scroll of the Sun Worshippers (megillat kharisim):138The reference is obscure. The text of RH emends from “scroll of the pious” (khasidim) to “scroll of secrets (nistarim). Fraade (p. 112) translates “Scroll of the Pious,” based upon a plausible emendation of the term kharisim to khasidim. See also F: 112, n.5 and H: 417, n.11. My translation requires no emendation, as kheres is an obscure term for “sun” (Jastrow, 502, s.v., kh-r-s II). The first critical edition of Sifre (by M. Ish-Shalom, 1864) reads khasidim, as do the later editions of TA and Pardo. The Yalqut Shim`oni, a medieval midrashic anthology has the reading, megillat setarim, “the scroll of secrets” or “the hidden scroll.” TA regards this as a reference to the Second Temple period book of ben Sira.
“You will abandon me for a day,
and I will abandon you for two.”139Y. Ber. 9:5, 14d, attributed to the third-century Palestinian Amora, R. Shimon b. Laqish, is the earliest version of the tradition that attests the reading megillat hasidim. See previous note.
דָּבָר אַחֵר: כִּי אִם שָׁמֹר תִּשְׁמְרוּן אֶת כָּל הַמִּצְוָה הַזֹּאת, שֶׁמָּא תֹּאמַר: יִשְׁנוּ בְּנֵי הַזְּקֵנִים, יִשְׁנוּ בְּנֵי הַגְּדוֹלִים, יִשְׁנוּ בְּנֵי הַנְּבִיאִים? תַּלְמוּד לוֹמַר: כִּי אִם שָׁמֹר תִּשְׁמְרוּן, מַגִּיד שֶׁהַכֹּל שָׁוִים בַּתּוֹרָה. וְכֵן הוּא אוֹמֵר (דברים לג ד): ״תּוֹרָה צִוָּה לָנוּ מֹשֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב״ – כֹּהֲנִים לְוִיִּם וְיִשְׂרְאֵלִים אֵין כָּתוּב כָּאן, אֶלָּא ״קְהִלַּת יַעֲקֹב״. וְכֵן הוּא אוֹמֵר (דברים כט ט): ״אַתֶּם נִצָּבִים הַיּוֹם כֻּלְּכֶם״. מָה אִלּוּ זֶה שֶׁעָמַד וְקִיֵּם תּוֹרָה בְּיִשְׂרָאֵל – לֹא הָיְתָה תּוֹרָה מִשְׁתַּכַּחַת, מָה אִלּוּ לֹא עָמַד שָׁפָן בְּשַׁעְתּוֹ, עֶזְרָא בְּשַׁעְתּוֹ, רַבִּי עֲקִיבָה בְּשַׁעְתּוֹ – לֹא הָיְתָה תּוֹרָה מִשְׁתַּכַּחַת. וְאוֹמֵר (משלי טו כג): ״וְדָבָר בְּעִתּוֹ מַה טּוֹב״, דָּבָר שֶׁאָמַר זֶה – שָׁקוּל כְּנֶגֶד הַכֹּל. הֲרֵי הוּא אוֹמֵר (עמוס ח יב): ״יְשׁוֹטְטוּ לְבַקֵּשׁ אֶת דְּבַר ה׳ וְלֹא יִמְצָאוּ״, רַבּוֹתֵינוּ הִתִּירוּ שֶׁהוֹלְכִים מֵעִיר לְעִיר וּמִמְּדִינָה לִמְדִינָה עַל שֶׁרֶץ שֶׁנָּגַע בְּכִכָּר, לֵידַע אִם תְּחִלָּה הוּא אִם שְׁנִיָּה. רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: אִם לוֹמַר שֶׁהַתּוֹרָה עֲתִידָה לְהִשְׁתַּכֵּחַ מִיִּשְׂרָאֵל, וַהֲלֹא כְּבָר נֶאֱמַר (דברים לא כא): ״כִּי לֹא תִשָּׁכַח מִפִּי זַרְעוֹ״, אֶלָּא: אִישׁ פְּלוֹנִי אוֹסֵר, אִישׁ פְּלוֹנִי מַתִּיר, אִישׁ פְּלוֹנִי מְטַמֵּא, אִישׁ פְּלוֹנִי מְטַהֵר – וְלֹא יִמְצְאוּ דָּבָר בָּרוּר.
10. Another word:
“For if you carefully preserve all this commandment” (Dt.11:22)—
might you say that
[since] there are sons of elders who study;
[since] there are sons of great scholars who study;
[since] there are sons of prophets who study,
[I needn’t trouble myself to study]?
The Teaching states:
“If you carefully preserve (Dt.11:22).”
This suggests that
all are equally obliged regarding Torah-study.
And, similarly, He says:
“Torah did Moses command us,
the heritage of the congregation of Jacob” (Dt.33:4).
Priests, Levites, and common Israelites,
is not written here.
Rather [the text reads]:
“The congregation of Jacob.”
And, similarly, He says:
“You—all of you—are standing today” (Dt.29:9)—
[this implies that]
were it not for those who arose
and preserved the Torah among Israel,
the Torah would have been forgotten.
Were it not for Shafan in his hour,
Ezra in his hour,
or R. Akiva in his hour,
the Torah would have been forgotten?
And He says:
“A timely word—how good it is!” (Prov.15:23)—
a word spoken by any one of them
equalled the teachings
of all others of that generation.11. Look at what He says:
“They shall scurry about seeking the word of HASHEM,
but not finding it” (Am.5:12).
Our Masters gave permission
to wander from town to town,
and from land to land
regarding the case of a dead creeping thing
which touched a loaf of bread—
to determine whether the bread is unclean
at the first degree or the second.140Cf. T. Edu,1:1
R. Shimon b. Yohai says:
Does this imply that
the Torah will in the future be forgotten from Israel?
But hasn’t [the refutation] already been announced?
“For it will not be forgotten from the mouths of his descendants” (Dt.31:21).
Rather, [they will find that]
So-and-so forbids and So-and-so permits,
So-and-so declares unclean and So-and-so declares clean—
but they might not find a decisive ruling! 141// T.Edu. 1:1
דָּבָר אַחֵר: כִּי אִם שָׁמֹר תִּשְׁמְרוּן, שֶׁמָּא תֹּאמַר הֲרֵינִי לוֹמֵד פָּרָשָׁה קָשָׁה וּמַנִּיחַ אֶת הַקַּלָּה? תַּלְמוּד לוֹמַר (דברים לב מז): ״כִּי לֹא דָבָר רֵק הוּא מִכֶּם״ – דָּבָר שֶׁאַתֶּם אוֹמְרִים רֵיקָן הוּא – הוּא חַיֵּיכֶם! שֶׁלֹּא תֹּאמַר: לָמַדְתִּי הֲלָכוֹת דַּיִּי; תַּלְמוּד לוֹמַר: הַמִּצְוָה, הַמִּצְוָה, כָּל הַמִּצְוָה. לְמוֹד מִדְרָשׁ הֲלָכוֹת וְהַגָּדוֹת, וְכֵן הוּא אוֹמֵר (דברים ח ג): ״כִּי לֹא עַל הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם״ – זֶה מִדְרָשׁ, ״כִּי עַל כָּל מוֹצָא פִי ה׳״ – אֵלּוּ הֲלָכוֹת וְהַגָּדוֹת. וְכֵן הוּא אוֹמֵר (משלי כז יא): ״חֲכַם בְּנִי״ וְגוֹ׳, וְאוֹמֵר (משלי כג טו): ״בְּנִי אִם חָכַם לִבְּךָ יִשְׂמַח לִבִּי גַם אָנִי״. רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אוֹמֵר: אֵין לִי אֶלָּא אָבִיו שֶׁבָּאָרֶץ, אָבִיו שֶׁבַּשָּׁמַיִם מִנַּיִן? תַּלְמוּד לוֹמַר ״גַם אָנִי״, לְרַבּוֹת אָבִיו שֶׁבַּשָּׁמַיִם.
12. Another word:
“For if you carefully preserve” (Dt.11:22).
Might you say:
look—I‘ll study a difficult text
and ignore the easy text?
The Teaching states:
“It is no empty word for you” (Dt. 32:47)—
the very word which you consider to be empty
is the very foundation of your life!
For you should not say:
I have learned legal traditions—enough!
For the Teaching states:
“a commandment” (e.g, Prov.10:16),
“the commandment” (e.g, Dt.5:28)
“all the commandment” (e.g. Dt.7:11)—
[to include] the study of
scriptural hermeneutics
legal traditions, and lore.
And, similarly, He says:
“For not by bread alone does a person live” (Dt.8:3)—
this refers to scriptural hermeneutics.142Heb: midrash.
“Rather, by all that proceeds from the mouth of HASHEM
does a person live” (Dt.8:3)—
this includes legal traditions143Heb: halachot and lore.144Heb: aggadot
And, similarly, He says:
“Get wisdom, my son!” (Prov.27:11),
and He says:
“My son, if your heart grows wise, my heart, too, will be gladdened” (Prov. 23:15).
R. Shimon b. Menasya says:
I might infer that
this applies only to one’s earthly father.
How do I know that
it refers also to his Heavenly Father?
The Teaching states:
“My heart, too” (Prov.23:15)—
to include his Heavenly Father.
אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם לַעֲשֹׂתָהּ, לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר: כִּי אִם שָׁמֹר תִּשְׁמְרוּן, שׁוֹמֵעַ אֲנִי כֵּיוָן שֶׁשּׁוֹמֵר אָדָם דִּבְרֵי תוֹרָה, יֵשֵׁב לוֹ וְלֹא יַעֲשֶׂה? תַּלְמוּד לוֹמַר: לַעֲשֹׂתָהּ, תְּשׁוּבָתָהּ לַעֲשֹׂתָהּ. לָמַד אָדָם תּוֹרָה – הֲרֵי בְּיָדוֹ מִצְוָה אַחַת; לָמַד וְשָׁמַר – הֲרֵי בְּיָדוֹ שְׁתֵּי מִצְווֹת; לָמַד וְשָׁמַר וְעָשָׂה – אֵין לְמַעְלָה הֵימֶנּוּ.
13. “Which I command you, to perform145Heb. la`asotah; root, `-s-h. it” (Dt.11:22).
Why is this mentioned?
Because it says:
“If you carefully preserve all this commandment” (Dt.11:22).
Should I infer that
when a person retains
words of Torah [in the memory],
he can then sit without acting?
The Teaching states:
“To perform it” (Dt.11:22)—
the proper response [to studying the Torah]
is to perform it.
A person who studied Torah—
indeed, he has in hand a single commandment.
One who studied, and retained [his lesson]—
indeed he has two commandments in hand.
One who studied, retained, and performed [the commandment]—
no one exceeds him!
לְאַהֲבָה, שֶׁמָּא תֹּאמַר: הֲרֵינִי לָמֵד תּוֹרָה בִּשְׁבִיל שֶׁאֶקָּרֵא חָכָם, בִּשְׁבִיל שֶׁאֵשֵׁב בִּישִׁיבָה, בִּשְׁבִיל שֶׁאַאֲרִיךְ יָמִים לָעוֹלָם הַבָּא – תַּלְמוּד לוֹמַר לְאַהֲבָה, לְמוֹד מִכָּל מָקוֹם וְסוֹף הַכָּבוֹד לָבוֹא. וְכֵן הוּא אוֹמֵר (משלי ג יח): ״עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ״ וְגוֹ׳, וְאוֹמֵר (משלי ד כב): ״כִּי חַיִּים הֵם לְמוֹצְאֵיהֶם״, וְאוֹמֵר (משלי ד ט): ״תִּתֵּן לְרֹאשְׁךָ לִוְיַת חֵן״ – בָּעוֹלָם הַזֶּה, ״עֲטֶרֶת תִּפְאֶרֶת תְּמַגְּנֶךָּ״ – בָּעוֹלָם הַבָּא! (משלי ג טז) ״אֹרֶךְ יָמִים בִּימִינָהּ״ – לָעוֹלָם הַבָּא; ״בִּשְׂמֹאלָהּ עֹשֶׁר וְכָבוֹד״ – בָּעוֹלָם הַזֶּה. רַבִּי אֶלְעָזָר בְּרַבִּי צָדוֹק אוֹמֵר: עֲשֵׂה דְבָרִים לְשֵׁם פְּעֻלָּתָם, דַּבֵּר בָּהֶם לִשְׁמָם. הוּא הָיָה אוֹמֵר: וּמָה בֵּלְשַׁצַּר שֶׁנִּשְׁתַּמֵּשׁ בִּכְלֵי בֵית הַמִּקְדָּשׁ, וּכְלֵי חוֹל הָיוּ, נֶעֶקְרוּ חַיָּיו מִן הָעוֹלָם הַזֶּה וּמִן הָעוֹלָם הַבָּא – הַמִּשְׁתַּמֵּשׁ בִּכְלִי שֶׁנִּבְרָא בּוֹ הָעוֹלָם, עַל אַחַת כַּמָּה וְכַמָּה שֶׁיֵּעָקְרוּ חַיָּיו מִן הָעוֹלָם הַזֶּה וּמִן הָעוֹלָם הַבָּא!
14. “To love HASHEM your God” (Dt.11:22)—
Might you say:
Look—I’ll study Torah
so that I may be called a sage,
so that I may sit in the disciple circle,
so that I may extend my life into the coming eon?
The Teaching states:
“To love”—
that is, study for any reason,
and honor will eventually follow!
And, similarly, He says:
“Wisdom is a tree of life to those who grasp it” (Prov.3:18).
And He says:
“For they give life to those who draw upon them” (Prov.4:22).
And He says:
“Wisdom will place on your head a graceful wreath” (Prov.4:9)—
in the present eon;
“Crown you with a diadem of splendor” (Prov.4:9)—
in the coming eon.
[And similarly:]
“Length of days is in Her right hand” (Prov.3:16)—
in the coming eon;
“In Her left, riches and honor” (Prov.3:16)—
in the present eon.15. R. Elazar b. R. Tzadok says:
Perform [good] deeds because of their impact;
speak of them for their own sake.
He used to say:
Just as Belshazar146Belshazar, the son of Nebuchadnezar, serviced a banquet with vessels captured during the destruction of Jerusalem (see Dan. 5:1ff.).—
who made profane use
of vessels consecrated to the Holy Abode—
had his life uprooted
from this eon and the coming eon,147//ARNB:28
all the more so, one who makes use of
the tool with which
the world was created 148= M. Avot 3:14; ARNA:39/B:44. The reference is to the Torah as a cosmogonic principle.—
will his life be uprooted
from this eon and the coming eon!