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Greatest Insights of the Talmudic Sages: A Roadmap for a Gratifying and

Meaningful Life

Preprint · September 2019

DOI: 10.13140/RG.2.2.32392.98569

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Greatest Insights of the Talmudic Sages: A Roadmap for a Gratifying and

Meaningful Life

Hershey H. Friedman, Ph.D.

Professor of Business
Department of Business Management
Koppelman School of Business
Brooklyn College, CUNY
Email: x.friedman@att.net

Abstract

This paper examines the sayings, maxims, stories, and aphorisms of the Talmud and Midrash in

order to better understand the philosophy of life of Judaism’s ancient sages. More than 800 such

recorded insights are examined and categorized. The sages of the Talmud were active from about

10 BCE until 500 CE, a period of more than 500 years, while most Midrash collections were

written from the 2nd – 10th centuries.

Keywords: Talmud, Midrash, Ethics, Argumentation, Talmudic sayings, Business ethics.

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Topics

Advice
Afterlife and Final Judgment
Anger, Strife and Dissension
Anxiety
Appearances
Arguing Properly
Asceticism
Benevolence: Love of People
Bias
Birth and Death
Blessings
Business Advice
Business Ethics
Charity
Chesed (Acts of Lovingkindness) and Compassion
Circumcision
Cleanliness
Commandments and Precepts
Courage and Strength
Cursing
Desecrating God’s Name (Chillul Hashem)
Earlier Generations
Environment
Escorting a Guest
Ethics
Evil Inclination/Satan
Exaggeration
Factions
Faith
Fate and Destiny
Fear
Fences
Fools
Forgiving Nature /Forbearance (Maavir Al Midosav)
Friends
Gifts
God
Gossiping (Loshon Horah) and Slander
Gratitude
Greed
Greek Wisdom
Happiness and Wealth
Hate
Health Advice
 3

Hillel vs. Shammai

Honor and Fame
Hospitality
Human Dignity
Humility and Arrogance
Humor and Laughter
Hurting Another Person’s Feelings / Humiliating Others
Hypocrites and Phonies
Idleness
Idolatry
Ignoramuses (Am Ha’aretz)
Insolence
Insults
Israel
Jealousy
Jewish People
Jewish Sages vs. Gentile Sages
Judgment
Justice and Judges
Knowing the True Character of a Person
Leaders and Leadership
Life is Miserable for These Kinds of People
Long Life
Love
Lust, Licentiousness, and Immorality
Lying and Truth
Marriage
Messiah/Messianic Times/Redemption
Miracles
Names a Person is Called by
Onaah (Deception)
Optimism
Parental Respect
Peace
Persecution
Pious Fool
Poverty and Wealth
Prayer
Proper Behavior (Derech Eretz)
Proverbial Sayings
Punishment
Rain Withheld as Punishment
Repentance (Teshuvah)
Respect for Sages and the Torah
Reward and Merit
Righteous People
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Robbery and Theft

Sabbath
Saving a Life /Sacrificing for Another
Scholars and Teachers
Scoffers and Scorners
Secrets
Simplicity
Sinning and Sinners
Speech and Silence
Striking Another Person
Stringencies in Law (Chumra)
Students and Teachers
Studying Torah and Torah
Studying Torah and Retaining It
Studying Torah and Working
Studying Torah Without Practicing It
Suffering
Suspicion
Sycophants and Flatterers
Temple and Jerusalem’s Destruction
Ten Lost Tribes of Israel
Torah is Not in Heaven
Ways of Torah are Pleasantness
Wicked People
Wine
Wisdom and Understanding
Work and Occupation
World to Come
Zizith (fringes)
 5

Introduction

Solomon (2009: xi) asserts: “The Talmud, frequently censored and occasionally banned

and burned by the Catholic Church, is one of the most influential, though seldom acknowledged

or properly understood, writings of Late Antiquity.” The Talmud, is as relevant today as when it

was completed about 1,500 years ago (Socken, 2009). It has much to say about living an ethical,

rewarding life (Friedman, 2012). Friedman and Fischer (2014) demonstrate how Avos (Ethics of

the Fathers), one of the 63 tractates of the Talmud, replete with ethical sayings, can be used to

make the world a better place.

Interest has grown in the Talmud, especially in much of Asia (Alper, 2019; Kremer,

2013) and Russia (Lipschiz, 2016). South Koreans have developed a fascination with the

Talmud, making it part of their curriculum. Many Korean homes have a version of the Talmud,

which they call the “Light of Knowledge”; they feel that the secret of Jewish success is hidden in

the pages of the Talmud (Savir, 2013). The Talmud is also popular in China, where many people

believe the text can provide an edge in conducting business (Fish, 2010).

An article in Newsweek observed that several books revealing the Talmud’s business

“secrets” have been published in China during recent years (Fish, 2010). Among the titles:

Know All of the Money-Making Stories of the Talmud and Crack the Talmud: 101 Jewish

Business Rules. Apparently, many Chinese consider the Talmud a how-to manual.

The Written Law is contained in the Pentateuch (the Five Books of Moses, i.e., the
 6

Torah). The Talmud, considered Judaism’s Oral Law, is mainly concerned with halacha (Jewish

law), but also provides a detailed record of the beliefs of the Jewish people, their philosophy,

traditions, culture, and folklore, i.e., the aggadah (homiletics). It is replete with legal, ethical,

and moral questions. The Talmud, compiled separately in academies in Israel and Babylonia,

explains, expounds, and elaborates on the Hebrew Bible and consists of the Mishna and Gemara.

The Mishna, originally an old oral tradition, was edited and redacted by Rabbi Yehuda HaNasi,

known as Rebbi, about the year 189 C.E. The canon of the Gemara, which consists mainly of

commentaries and discussions on the Mishna, was put into written form about 1,500 years ago.

The Midrash, a separate scripture, records the views of the Talmudic sages and is mainly

devoted to the exposition of Biblical verses. Classic Midrashic works include Midrash Rabbah,

Midrash Tanhuma, Mekhilta, Sifra, and Sifri, (Ron, 2013). Ron (2013), citing various sources,

points out that “Midrashim included in the Talmud should be explained and clarified, while those

not found in the Talmud can be rejected if they do not seem reasonable.”

The scholars of the Mishna are called Tannaim (from c. 10 CE to 220 CE) and the

scholars of the Gemara are called Amoraim (from c. 200 CE to 500 CE). The Amoraim analyzed,

explained, and elaborated on the Mishna. By studying the Talmud, we are examining the wisdom

of sages who lived during a 500-year period. The names of approximately 150 different Tannaim

are mentioned in the Mishna (Margolis, 2000: IX). It is not clear how many different Amoraim

there were, since many had several names. Gray (2008) feels that the number of Amoraim is

probably around 2,000.

Translations used in this paper are mainly based on Rabbi Adin Steinsaltz (available at

Sefaria.org; William Davidson Talmud), ArtScroll, and Soncino (available at AWOL – The

Ancient World Online). The “b” in a name stands for ben (Hebrew) or bar (Aramaic) meaning
 7

son. Thus, Shimon b. Yochai is Shimon son of Yochai. The Talmud usually refers to God as the

Holy One, blessed is He (HaKadosh Baruch Hu).

Rabbi Shimon b. Gamliel proclaimed: “It is not necessary to erect monuments for the

righteous; their words are their memorials” (Jerusalem Talmud, Shekalim 2:5). The following are

the words of the Talmudic sages.

Advice

As proof that the advice of young people could lead to tragedy, the story of Rehoboam,

son of Solomon, is cited (see I Kings 12). Rehoboam disregarded the advice of his elderly

advisors and listened to the advice of his young friends; the result was a civil war and the

division of his kingdom.

If the young tell you to build and the old tell you to demolish, listen to the
old and do not listen to the young. For the building of the young is in
reality destruction and the destruction of the elderly is in reality building
(Rabbi Shimon b. Elazar, Babylonian Talmud, Nedarim 40a).

Afterlife and Final Judgment

The first question asked during one’s final judgment is whether a person was

honest in business.

When a person is brought to final judgment after death he is asked the

following: Were you honest in your dealings; did you set aside times for
the study of Torah; did you engage in procreation [marriage]; did you
hope for the salvation [i.e., the Messiah]; did you seek wisdom; and did
you understand one thing from another? (Rava, Babylonian Talmud,
Shabbos 31a). [Note that the first question deals with the practice of
Torah, whereas the second question deals with the study of Torah. The
latter two questions indicate the importance of developing and using one's
mind.]
The poor, the rich, and the wicked are brought to judgment [in the
 8

hereafter]. To the poor person they say: Why did you not occupy yourself
with the study of Torah? If he answers: I was poor and preoccupied with
my sustenance. He is told: Were you poorer than Hillel? [The Talmud
then tells the story of Hillel's great poverty as a woodchopper.] To the
rich person they say: Why did you not occupy yourself with the study of
Torah? If he answers: I was rich and was preoccupied with my
possessions. He is told: Were you richer than Rabbi Elazar? It is said
regarding Rabbi Elazar b. Charsom that his father left him one thousand
cities on the dry land and, corresponding to them, one thousand ships on
the sea... To the wicked person they say: Why did you not occupy
yourself with the study of Torah? If he answers: I was handsome and
preoccupied with [satisfying] my sexual passions. He is told: Were you
more handsome than Joseph? [The Talmud then describes how Potiphar's
wife attempted to seduce Joseph.] (Babylonian Talmud, Yuma 35b).
The first thing a person is judged for [in the hereafter] is on account of the
words of Torah (Rabbi Hamnuna, Babylonian Talmud, Kiddushin 40b). [If
one had learned Torah he would have performed more good deeds since
"learning Torah brings one to practice the Torah."]
Everything is given on pledge, and a net is spread on all the living [no
person can escape the final judgment]. The store is open, the storekeeper
[God] gives credit, the ledger lies open and the hand writes. Whoever
wants to borrow may come and borrow. The collectors go around
regularly every day and collect payment from the person whether he
realizes it or not [i.e., people sometimes forget they have sinned and
wonder why they are being punished]. They have on what to rely [all sins
are recorded] and the judgment is just. Everything is prepared for the feast
[i.e., the reward in the hereafter] (Rabbi Akiva, Avos 3: 16).
Those that are born are destined to die, the dead are destined to be
resurrected, and the living are destined to be judged. A person is obligated
to know, to make known, and to become aware that He [the Holy One] is
God, He is the maker, He is the creator, He is the discerner, He is the
judge, He is the witness, He is the plaintiff, and He will ultimately judge.
Blessed is He, with whom there is neither wrongdoing, forgetting,
partiality nor bribe-taking. Know that everything is according to
reckoning and do not let your [evil] inclination convince you that the
grave will be a house of refuge for you. For against your will you were
created, against your will you were born, against your will you live,
against your will you die, and against your will you are destined to give
judgment and account before the supreme King of kings, the Holy One,
blessed is He (Rabbi Elazar Hakappar, Avos 4: 22).

Anger, Strife and Dissension

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The Talmud compares losing one’s temper to participating in idolatry. The Talmud often

uses these kind of comparisons —“As if...” (ke-ilu) — as a device to strengthen a law (Friedman,

2018a). For example, the Talmud (Babylonian Talmud, Bava Kama 119a) states “Whoever robs

his fellow of even the worth of a perutah (lowest value coin and made of copper), it is like taking

away his life.” It is obvious that stealing the equivalent of a penny (e.g., one paper clip) is not the

same as murder. But the Talmud recognizes that one who loses his/her temper can lose control

and commit very serious crimes, including murder. The Talmud also points out that a person

who loses his temper does not benefit from this display of anger.

There is a story in the Babylonian Talmud (Yevamoth 96b) in which an argument

between two sages accidentally resulted in the tearing of a Torah scroll. Rabbi Yosi ben Kisma

was present when this happened and declared: “I wonder if this synagogue will not become a

house of idolatry” [because such strife was allowed to take place], and this is what happened.

The quotation from Derech Eretz Zuta regarding dissension in a synagogue is probably

connected to this story,

Rabbi Shimon ben Elazar says in the name of Chilfa bar Agra, who said in
the name of Rabbi Yocḥanan ben Nuri: One who tears his garments in his
anger, or who breaks his vessels in his anger, or who scatters his money in
his anger, should be like an idol worshipper in your eyes, as that is the
craft of the evil inclination. Today it tells him do this, and tomorrow it
tells him do that, until eventually it tells him to worship idols and he goes
and worships idols. Rabbi Avin said: What verse alludes to this (Psalms
81:10)? “There shall not be a strange god within you, and you shall not
bow to a foreign god.” What is the strange god that is within a person’s
body? Say that it is the evil inclination (Babylonian Talmud, Shabbos
105b; translation based on Sefaria.org).

Bar Kappara says: A hot-tempered person [when he loses his temper] has
managed to attain only anger (Babylonian Talmud, Kiddushin 41a).
[Nothing good comes through anger; in the end, one is left with nothing
but the anger itself.]
 10

Strife is like a crack in a water pipe that keeps getting wider [if the crack is
not plugged up immediately] (Rabbi Huna, Babylonian Talmud, Sanhedrin
7a).
Strife is like the boards of a wooden bridge, the longer it stands, the more
stable it becomes (Abaye the Elder, Babylonian Talmud, Sanhedrin 7a).
There are four types of dispositions: (1) One who is easy to anger and
easy to placate, his gain is offset by his loss [i.e., his loss is much greater
than his gain since he is always losing his temper]. (2) One who is difficult
to anger and difficult to placate, his loss is offset by his gain (i.e., his gain
is greater than his loss since he rarely loses his temper). (3) One who is
difficult to anger and easy to placate, is a righteous person. (4) One who
is easy to anger and difficult to placate, is a wicked person (Avos 5: 11).
Every dispute which is for the sake of Heaven, will ultimately endure [and
lead to something permanent], but every controversy that is not for the
sake of Heaven, will not ultimately endure (Avos 5: 17).
The world survives only on account of he who restrains himself during a
dispute (Rabbi Illai, Babylonian Talmud, Chullin 89a).
Rabbi Eliezer HaKapper used to say: Love peace and hate dissension.
Great is peace, for even if Israel were to practive idolatry but maintained
peace among themselves, the Divine Presence, as it were, would be unable
to do them harm, as it is stated (Hosea 4:17): “Ephraim is joined to idols;
let him alone.” But if there is dissension between them, what is stated of
them? (Hosea 10:2): “Their heart is divided; now shall they bear their
guilt” (Derech Eretz Zuta 9; Soncino translation).
A house in which is dissension will ultimately be destroyed. A synagogue
in which is dissension will ultimately be turned into a place of idolatry
[variant reading will be cut in pieces]. If two scholars reside in the same
city who have established separate courts of law and dissension occurs
between them, they will ultimately die [prematurely]. Abba Saul said:
Dissension between separate courts of law is the ruination of the world
(Derech Eretz Zuta 9; Soncino translation).

Anxiety

The Hebrew word "yashchenah" (whose literal meaning is to bow down) used in the

verse in Proverbs 12:25 is similar to Hebrew words meaning both to remove, and to talk. Thus,
 11

two different approaches to dealing with anxiety are indicated: Either suppress it, or tell others

your problems and concerns -- they will possibly provide you with good advice.

Scripture states (Proverbs 12:25): “Anxiety in a man's heart, bows it

down.” Rabbi Ammi and Rabbi Assi explain the verse differently. One
says, remove your anxiety from your thoughts; one says, tell it to others
(Babylonian Talmud, Yuma 75a).

Appearances

Appearances can be deceiving. A fool may look like an intelligent person.

Do not look at the vessel but at its contents: There is a new vessel full of
old wine and an old vessel that does not even contain any new wine
(Rabbi Meir, Avos 4: 20).

Arguing Properly

What is especially enthralling about the Talmud is that it consists of thousands of

arguments; there is an argument about halacha (Jewish law) on almost every page. This is not

surprising, given that every major sage had a colleague with whom he debated on a regular basis

(Friedman, 2014). The colleague one disagreed with most on matters of halacha often was

known as “bar plugta” [a debating partner]. Some famous pairs include Shammai and Hillel,

Abaye and Rava, Rav and Shmuel, and Rabbi Yochanan and Resh Lakish. The Talmudic sages

were attracted to other sages who could debate with them in a productive manner in order to

ascertain the truth. This system of disagreeing is reminiscent of adversarial collaboration, whose

goal is to arrive at the truth, not to win arguments. This is accomplished by bringing together two

researchers who disagree and having them conduct an experiment jointly (Matzke et al., 2013;

Kahneman, 2012).

Today, the most common method of learning in a yeshiva is with a chavrusa (friendship
 12

or companionship). Usually two people (sometimes more) study the texts together. In Talmudic

times, there was a special prayer said before entering the study hall, indicating that the sages

feared that a scholar would become more concerned with winning the debate and rejoicing over

his victory rather than discovering the truth. Friedman (2014) advises those who wish to use the

Talmudic approach to arguing to do the following:

(1) Believe that logic trumps everything. It is not about winning an

argument but about discovering and acknowledging the truth. (2) Never
rejoice over another colleague’s unease when proven right. Legal
arguments are never about winning. (3) Understand the value of learning
from everyone and everything. (4) Be willing to compromise. No one is
always right; even God is willing to change his mind. (5) Purposely seek a
partner who is willing to present opposing opinions. (6) Avoid name
dropping to win an argument; it does not work. Even using God’s name
does not help win arguments. The way to win is by using logic. (7)
Respect and cite the opinion of the dissenting colleague. Only by
understanding what the other side has to say, can one win an argument
using pure logic. (8) Pay respect to the opposing side. (9) Be humble.
Arrogance is not helpful in a constructive debate.

There were numerous disagreements over Jewish law between the academies of Hillel

and Shammai. The Talmud (Babylonian Talmud, Eruvin 13b) provides an interesting reason why

the School of Hillel prevailed [see below]. The Talmudic sages felt that productive arguing

resulted in truth. Losing one’s temper would disrupt the process. One Talmudic argument did

not end so well. Rabbi Elazar and Rabbi Yosi argued so heatedly [regarding a door bolt which

has on its top a fastening contrivance which may also be used as a pestle, whether it can be used

on the Sabbath] that a Torah scroll was accidentally torn in their anger. Rabbi Yosi b. Kisma was

present when this happened and declared, “I wonder if this synagogue will not become a house

of idolatry” (because such strife was allowed to take place), and this is what happened

(Babylonian Talmud, Yebamoth 96b). Fortunately, this was the exception. Abaye and Rava,

who argued the most about Jewish law in the Talmud, were the best of friends and are even
 13

buried together in the same cave (Friedman, 2014).

Upon entering the study hall what does one say? May it be Your will, O
Lord my God, that no mishap comes about through me, and that I may not
err in a matter of law and thus cause my colleagues to rejoice over me.
And may I not say regarding someone which is impure (tamei) that it is
pure (tahor); and not regarding something which is pure that it is impure.
And may my colleagues not stumble in a matter of law and I would be led
to rejoice over them (Babylonian Talmud, Berachos 28b; translation based
on ArtScroll)

Two scholars that debate halacha in order to sharpen each other's mind
[and not to make the other party look bad], God will give them success [in
their studies and greatness] (Rabbi Yirmiyah in the name of Rabbi Elazar,
Babylonian Talmud, Shabbos 63a).
Two scholars that are pleasant to each other when debating halacha , the
Holy One, blessed is He, will listen to them (Rabbi Yirmiyah, in the name
of Rabbi Shimon b. Lakish, Babylonian Talmud, Shabbos 63a).
Rabbi Abba said that Shmuel said: For three years Beis Shammai and Beis
Hillel disagreed. These said: The halacha [Jewish law] is in accordance
with our opinion, and these said: The halacha is in accordance with
our opinion. Ultimately, a Divine Voice emerged and
proclaimed: Both these and those are the words of the living God.
However, the halacha is in accordance with the opinion of Beit Hillel.
The Gemara asks: Since both these and those are the words of the
living God, why were Beis Hillel privileged to have the halacha
established in accordance with their opinion? The reason is that they were
agreeable and forbearing, showing restraint when affronted, and when
they taught the halacha they would teach both their own statements and
the statements of Beis Shammai. Moreover, when they formulated their
teachings and cited a dispute, they prioritized the statements of Beis
Shammai to their own statements, in deference to Beis Shammai
(Babylonian Talmud, Eruvin 13b; translation by Sefaria.org).
Two scholars who live in the same town and do not respect each other in
discussing Jewish law, regarding them the verse states (Ezekiel 20:25):
“So I gave them statutes which were not good and ordinances by which
they could not live” (Babylonian Talmud, Megillah 32a)
Whoever loses his temper, forgets his learning and increases his
foolishness (Rabbi Yirmiyahu b. Difti, Babylonian Talmud, Nedarim 22b).
Rabbi Yannai said to Rabbi Yocḥanan: Had I not lifted the earthenware
shard for you, would you have discovered the pearl beneath it? [One
scholar builds upon what another scholar says. This is why learning alone
is frowned upon by the sages.] (Babylonian Talmud, Yevamos 92b).
 14

Rabbi Elazar and Rabbi Yosi argued so heatedly [regarding a door bolt which
has on its top a fastening contrivance which may also be used as a pestle,
whether it can be used on the Sabbath] that a Torah scroll was accidentally
torn in their anger. Rabbi Yosi b. Kisma was present when this happened and
declared, “I wonder if this synagogue will not become a house of idolatry”
[because such strife was allowed to take place], and this is what happened
(Babylonian Talmud, Yebamoth 96b).
Even a father and son or a teacher and student that study Torah in one gate
will become enemies of each other, but they will not leave from there until
they have come to love each other (Rabbi Chiya b. Abba, Babylonian
Talmud, Kiddushin 30b). [They will seem like enemies while excitedly
debating and arguing Jewish law.]
The Talmud asks: Why do they mention the opinions of Shammai and
Hillel and then invalidate it [i.e., the Mishna says that the Rabbis, with
whom the law concurs, have a different opinion]? This is done in order to
teach future generations that a person should not obstinately persist in his
opinions in the face of conflicting evidence, for note that the fathers of the
world [Shammai and Hillel] did not persist in their opinions (Ediyos 1:5).

Asceticism

Most of the sages frowned on asceticism. The Jerusalem Talmud goes so far as saying

that people will have to give an accounting in the afterlife for not enjoying the permitted

pleasures of the world.

As it is taught in a Baraisa: Shimon HaTzaddik [a High Priest who served

during the beginning of the Second Temple era] stated: In all my days as a
priest, I never ate the guilt-offering [asham] of a ritually impure nazirite
except for one occasion. One time, a particular man who was a nazirite
came from the South and I saw that he had beautiful eyes and was good
looking, and the fringes of his hair were arranged in curls. I said to him:
My son, what did you see that made you decide to destroy this beautiful
hair of yours by becoming a nazirite? [A nazirite must shave off his hair at
the completion of his term. If he becomes impure before the completion of
his term, he shaves off his hair and starts his term of naziriteship again.]
He said to me: I was a shepherd for my father in my city, and I
went to draw water from the spring, and I looked at my reflection
[babavua] in the water and my evil inclination quickly overcame me and
sought to expel me from the world [by urging me to use my good looks to
sin]. I said to myself: Wicked one! Why do you pride yourself in a world
that is not yours? Why are you proud of someone who will eventually
be food in the grave for worms and maggots, i.e., your body? I swear by
 15

the Temple service that I shall shave you for the sake of Heaven.
Shimon HaTzaddik continues the narrative: I immediately arose
and kissed him on his head and said to him: My son, may there be more
who take vows of naziriteship like you among the Jewish people. About
you the verse states (Numbers 6:2): “When either a man or a woman shall
clearly utter a vow, the vow of a nazirite, to consecrate himself to the
Lord” (Babylonian Talmud, Nedarim 9b).
Even if one fulfills his vows, he is called wicked (Shmuel, Babylonian
Talmud, Nedarim 22a). [Consistent with Shmuel's view that "whoever
fasts is called a sinner." It is best not to make any vows.]
Shmuel said: Whoever fasts is called a sinner. The Gemara comments:
Shmuel holds in accordance with the opinion of the following Tanna, as it
is taught in a baraisa: Rabbi Elazar HaKappar the Great says: What is the
meaning when the verse states, with regard to a nazirite (Numbers
6:11): “And he will atone for him for that he sinned by the soul [nefesh].”
But with what soul did this nazirite sin [he did not kill anyone]?
Rather, the nazirite sinned by the distress he caused himself when he
abstained from wine. And are these matters not inferred a fortiori? And if
this nazirite, who distressed himself by abstaining only from wine,
is nevertheless called a sinner and requires atonement, then with regard
to one who distresses himself by abstaining from each and every type of
food and drink [by fasting], all the more so should be considered a sinner.
Rabbi Elazar disagrees: One who accepts a fast upon himself is called
sacred, as it is stated with regard to the nazirite (Numbers 6:5): “He shall
be sacred, he shall let the locks of the hair of his head grow long.” Here
too, one can apply an a fortiori inference: And if this nazirite, who
distressed himself by abstaining from only one matter, wine, is
nevertheless called sacred, then with regard to one who distresses
himself by abstaining from everything, all the more so should he be
considered sacred (Babylonian Talmud, Taanis 11a-11b).

In the future, a person will be judged for all that his eyes saw and he did
not partake of it. Rabbi Lazer was concerned about this opinion and set
aside money to eat from every kind once a year (Rabbi Chizkiah Rabbi
Cohn in the name of Rav, Jerusalem Talmud, Kiddushin 4:12).

Benevolence: Love of People

A person should care about others. As Hillel notes, the core value of the entire Torah is

not to do to another that which is hateful to you, i.e., the negative version of the Golden Rule.

The classic argument between Rabbi Akiva and Ben Azzai (Jerusalem Talmud, Nedarim 9:4) as
 16

to which is the fundamental principal that summarizes the entire Torah. Rabbi Akiva believed

that it was the verse (Leviticus 19:18) “You shall love your fellow as yourself.” Ben Azzai

disagreed and felt that it was the verse (Genesis 5:1) “This is the book of the generations of

Adam. On the day that God created man, He made him in the likeness of God.” From the

principle of loving your fellow human being as yourself, one can deduce “that which is hateful to

you, do not do to others.” A lofty ideal but problematic if one does not much care about his own

dignity. One who accepts the view that all of humankind was made in the likeness of God must

respect all people, even if they hate themselves.

A gentile came before Hillel and asked Hillel to teach him the entire Torah
while standing on one foot. Hillel said to him: “That which is hateful to
you, do not do to your fellow: this is the entire Torah all the rest is an
elaboration of this one, central point; Now, go and learn it.” (Babylonian
Talmud, Shabbos 31a; ArtScroll translation).
It says (Leviticus 19: 18), “Love your fellow as yourself.” Rabbi Akiva
states that this is the most important principle of the Torah. Ben Azzai
states: “This is the book of the chronicles of man...” (Genesis 5:1) is an
even more important principle (Jerusalem Talmud, Nedarim 9: 4). [Ben
Azzai believes that this verse teaches us that all mankind comes from the
same source (Adam and Eve) and was created in the "likeness of God." It
is therefore obvious that every person should be treated with great love
and concern. Concern and compassion for others is a core value of the
Torah.]
Rabbi Yochanan used to stand up before elderly heathens saying, 'How
many experiences have passed over these [elderly people]' (Babylonian
Talmud, Kiddushin 33a). [One is obligated to stand up before elderly
people and scholars.]
A person should always rather be of the persecuted than of the
persecutors, for there is no bird that is more persecuted than pigeons and
doves, and yet Scripture made [only] them fit [as a sacrifice] for the altar
(Rabbi Abuhu, Babylonian Talmud, Bava Kama, 93a).
A person is not taken to account for what he says when in distress (Rava,
Babylonian Talmud, Bava Bathra 16b). [Job was not punished for things
he said because he was in torment.]
Hillel said: Be of the disciples of Aaron, loving peace and pursuing peace;
 17

be one who loves people and draws them closer to the Torah (Avos 1: 13-
14).
Say little but do much and receive every person with a cheerful
countenance (Shammai, Avos 1:15).
Do not separate yourself from the community. Do not judge your fellow
human being until you have been in his place (Hillel, Avos 2:4).
Rabbi Yochanan b. Zakai said to his disciples: Go and see which is a
good path to which a person should adhere. Rabbi Elazar said, a good eye
[i.e., generosity]; Rabbi Yehoshua said a good friend [seeking a good
friend who will tell you when you are wrong. Others interpret this as
meaning, being a good friend to all]; Rabbi Yosi said, a good neighbor
[seeking a good neighbor or being a good neighbor]; Rabbi Shimon said,
foreseeing the outcome of one's actions; and Rabbi Elazar [Elazar b.
Arach] said, a good heart. He said to them, I prefer the words of Rabbi
Elazar b. Arach, since included in his words are all your words (Avos 2:9).
[A good-hearted person will be generous and friendly, have good friends,
act neighborly and have good neighbors, and possess foresight.]
He used to say: If the spirit of one’s fellows is pleased with him, then God
is pleased with him; but if the spirit of one’s fellows is not pleased with
him, then God is not pleased with him (Chanina ben Dosa, Avos 3: 10)
He used to say: Do not despise any person and do not be disdainful of
anything, for there is no a person that does not have his hour and there is
no thing that does not have its place (Ben Azzai, Avos 4:3).
Be first in greeting every person; and be a tail unto lions and not a head
unto foxes (Rabbi Matyah b. Charash, Avos 4: 15). [The Talmud in
Berachos (17a) relates about Rabbi Yochanan b. Zakai that no one ever
greeted him first, not even a heathen in the street. The Talmud (Berachos
6b) also states that if "if a person is greeted and does not return the
greeting he is called a robber."]
Rabbi Ilai says: The world endures only in the merit of one who restrains
[shebolem] himself during a quarrel, as it is stated (Job 26:7): “He hangs
the earth upon nothing” [belima] (Babylonian Talmud, Chullin 89a).
Love your fellow human beings and respect them (Derech Eretz Zuta 1:9)
When you insult another person you have insulted his Creator, i.e., God,
because man was created in the image of God (Rabbi Tanchuma, Midrash
Genesis Rabbah 24:7).
If one denies the obligation of benevolence (gemilas chasodim), it is as
though he denies the existence of God (Midrash Ecclesiastes Rabbah
7:1:4)
 18

Bias
People cannot see wrong in themselves or in close friends. The term that is often

used in the Talmud to describe a conflict of interest is nogea b’davar, i.e., someone is an

interested party and therefore cannot be objective. An official who does not reveal a

conflict of interest is in violation of several biblical laws, including the prohibition

against taking bribes and “placing a stumbling block before the blind.” Friedman (2013)

provides numerous cases from the Talmud to demonstrate how the sages dealt with

conflicts of interest.

A person does not find fault in himself (Babylonian Talmud, Kethubos

105b).
What is the meaning of shoḥad, bribe? It can be read as: Shehu cḥad, as he
is one, i.e., at one mind with the litigant. Rav Pappa said: A person should
not judge a case involving one whom he loves, nor involving one whom
he hates. He should not judge one whom he loves, as he will not find any
fault in him, while with regard to one whom he hates, he will not find any
merit in him (Babylonian Talmud, Kethubos 105b; translation based on
Sefaria.org).

Birth and Death

When a person is born all rejoice; when he dies all weep. It should not be
so; but when a person is born there should be no rejoicing over him,
because it is not known in what class he will stand by reason of his
actions, whether righteous or wicked, good or bad. When he dies,
however, there is cause for rejoicing if he departs with a good name and
leaves the world in peace. It is as if there wer two ocean-going ships, one
leaving the harbour and the other entering it. As the one sailed out of the
harbour all rejoiced, but none displayed any joy over the one which was
entering the harbour. A shrewd man was there and he said to the people, “I
take the opposite view to you. There is no cause to rejoice over the ship
which is leaving the harbour because nobody knows what will be its
plight, what seas and storms it may encounter; but when it enters the
harbour all hjave occasion to rejoice and since it has come in safely”
(Midrash Ecclesiastes Rabbah 7:1:4; Soncino translation).
 19

Blessings
The Talmud tells a story where God asked the High Priest, Rabbi Yishmael ben Elisha,

to bless him. He blessed God with the following prayer: “May it be Your will that Your mercy

overcome Your anger, and may Your mercy prevail over Your other attributes, and may You act

toward Your children with the attribute of mercy, and may You enter before them beyond the

letter of the law” (Babylonian Talmud, Berachos 7a). This story is used to prove that one should

not treat the blessing of ordinary people lightly. In Megillah, the Talmud uses a different proof:

Both the blessing of David by Araunah and Daniel by Darius were fulfilled.

The blessing of an ordinary person should not be considered lightly in

your eyes (Babylonian Talmud, Berachos 7a; also see Megillah 15a)

Business Advice
Sages advised diversification. They also understood the problem with partnerships. This

is why a pot belonging to partners is neither hot nor cold. Each partner relies on the other and

the net result is a poorly prepared dish.

The pot belonging to partners is neither hot nor cold (Babylonian Talmud,
Eruvin 3a).
Vendors selling from market-stands, those who raise small cattle, those
who cut down good trees, and those who cast their eyes at the better portion
[whenever a division of an asset has to be made] will never see a sign of
blessing (Babylonian Talmud, Pesachim 50b). [The above are not liked by
the public because of the problems they cause.]
Rabbi Yochanan said in the name of Rabbi Eliezer b. Shimon: One who
desires his that his property be preserved for him, should plant therein an
adar tree [A high and majestic type of cedar tree – Soncino] for it says
(Psalms 93:4): “The Lord on high is mighty [adir].” Alternatively, the adar
tree will preserve one’s wealth as is suggested by its name, as people say:
Why is it called adar? Because it lasts from generation to generation. It was
similarly taught in a baraisa: A field in which there is an adar can neither
 20

be robbed nor forcibly purchased [as the tree is so distinctive it will serve
as a reminder as to who owns the property] and its fruits are protected [the
unique fragrance of the tree’s sap wards off parasites] (Babylonian Talmud,
Beitzah 15b).
One should always divide his wealth into three equal parts: One third
should be invested in land, one third in business, and one third should be
kept ready at hand (i.e., liquid), (Rabbi Yitzchak, Babylonian Talmud,
Bava Metzia 42a).
Whoever inspects his property every day will find an istira (an ancient
coin) (Shmuel, Babylonian Talmud, Chullin 105a). [By inspecting your
property, you will find out what needs to be corrected and will save lots of
money].

Business Ethics
Hillel’s aphorism – “If I am not for myself … -- should be the code of ethics for every

corporation and the philosophy of life of every individual. One has to balance one’s own needs

with the needs of others. An individual should be concerned about his or her needs; it is,

however, wrong for a person to be totally self-absorbed. The Talmud states that it is possible to

repent for a sin of sexual immorality, but it is difficult to return the money stolen from thousands

of customers if you have used dishonest weights and measures. People often make the mistake

of believing that precepts (mitzvah) between man and God are more important than laws between

man and man. When a person violates a mitzvah between man and man, he is also

simultaneously violating a commandment between man and God.

The first question an individual is asked in the afterlife at the final

judgment is: “Were you honest in your business dealings?" (Rava,
Babylonian Talmud, Shabbos 31a).

Do not stand over a purchase [i.e., pretend to be interested in buying]

when you have no money (Advice of Rabbi Yishmael b. Rabbi Yosi,
Babylonian Talmud, Pesachim 112b). [The reason for this is that by
feigning interest you may drive away sincere customers.]
 21

If a poor person is examining a cake and another person comes and takes it
away from him, the latter person is called wicked (Babylonian Talmud,
Kiddushin 59a).[This case is a metaphor to describe situations where a
person is examining property with intention to buy it and another person
"jumps in" and buys it. The interloper is considered wicked; after all, he
can examine a different piece of property.]
One who wishes to become pious must be scrupulous in observing the
laws dealing with damages and torts (Rabbi Yehuda, Babylonian Talmud,
Bava Kama 30a).

The One who punished the generation of the flood, the generation of the
dispersion, the people of Sodom and Gomorrah, and the Egyptians who
drowned in the sea should punish the person who does not stand by his
word (Babylonian Talmud, Bava Metzia 48a). [If one purchases a movable
object and pays for it but has not yet taken title, either party, can legally
change their mind about the purchase. According to Jewish law, title does
not change hands for movable objects until the buyer performs a certain
symbolic action to indicate legal acquisition. However, if either party
changes his mind after money has already changed hands, the aggrieved
party has the right to publicly administer the above curse.]
What is taught by the verse (Leviticus 19:36), "A just hin you shall have";
'hin ' is certainly included in 'ephah.' The purpose is to teach you that
your yes [pronounced as hain in Aramaic] should be honest and your no
should be honest (Rabbi Yosi b. Rabbi Yehuda, Babylonian Talmud, Bava
Metzia 49a). [The full verse reads as follows: "Just balances, just weights,
a just ephah, and a just hin you shall have." Ephah and hin are dry and
liquid measures, respectively.]
Abaye stated that the above verse ["A just hin ..”] teaches us that one
should not say one thing with his mouth and think something else in his
heart (Abaye, Babylonian Talmud, Bava Metzia 49a).
Why does the Scripture mention the exodus from Egypt in connection
with usury, wearing zizith [fringes], and false weights? The Holy One,
blessed is He, states: I am He that distinguished in Egypt between the
[semen] drop of the first-born and the drop of those who were not first-
born. I am He who will punish those who pretend their money belongs to
a gentile and then lend it to Jews usuriously, those who store their weights
in salt [in order to cheat customers by using dishonest weights on their
scales], or those who attach threads dyed with klaw [a vegetable dye] and
pretend that it is tcheleth (Rava, Babylonian Talmud, Bava Metzia
61b).[Gentiles are permitted to lend their money with interest; Jews, on
the other hand cannot. The blue dye [tcheleth] used for the zizith (fringes
on four-cornered garments) came from the chalazon [a kind of fish or
snail] and was considerably more expensive than vegetable dye.]
 22

The punishment for [dishonesty in] measurements is greater than that for
sexual immorality. Stealing from a commoner is worse than stealing from
the Most High [i.e., stealing Temple property--hekdesh] (Rabbi Levi,
Babylonian Talmud, Bava Bathra 88b).
Woe is to me to say it and woe is to me not to say it. Woe is to me to say
it, for this may teach swindlers how to cheat. Woe is to me not to say it,
for this may cause swindlers to say the sages are not knowledgeable
regarding their practices (Rabbi Yochanan b. Zakai, Babylonian Talmud,
Bava Bathra 89b). [By teaching the public what is not permissible in
business, some dishonest people will learn new ways to cheat people. For
example, the Talmud says that retailers should not store weights in salt or
pour liquids forcefully from a height to cause the liquid to foam (and
therefore give customers less than a full measure). Laws of this type may
help dishonest people come up with new ways of cheating.]
Regarding those who hoard produce, usurers, those who [dishonestly]
reduce measures, and those who raise market prices [dishonestly],
Scripture says (Amos 8: 7), '... God swears by the strength of Jacob [i.e.,
the Temple] I will never forget their deeds' (Babylonian Talmud, Bava
Bathra 90b). [The sages despised hoarders who caused prices to rise.
Several of the sages (e.g., Shmuel and his father) would go out of their
way to force prices down.]
If I am not for myself, who will be for me? If I care only for myself, what
am I? And if not now, when? (Hillel, Avos 1: 13-14).
Your fellow’s wealth should be as dear to you as your own (Rabbi Yosi,
Avos 2:12).
Whoever conducts his business dealings honestly is liked by humankind
and it is considered as though he observed the entire Torah (Mechilta,
Exodus 15:26).

Charity
The sages believed that charity saves a person from death, as it is written (Proverbs 10:2,

11:4): “And charity delivers from death” (Babylonian Talmud. Bava Bathra 10a). Friedman

(2016b) provides numerous examples from the Talmud demonstrating that the key to longevity is

giving charity. It also can preserve and increase one’s wealth. The Midrash sees people who are

dishonest and then use their wealth to help the poor as no better than women of ill repute who

prostitute themselves for apples and then distribute them to the sick.
 23

This story from the Talmud (Babylonian Talmud, Berachos 58b) demonstrates how far

one sage went when it came to helping the poor. The story starts with Rabbi Chisda sighing

when he saw the wrecked house of Rabbi Chana ben Chanilai:

Rabbi Chisda said to Ulla: How can I not sigh? We see this house where
there were sixty cooks during the day and sixty cooks at night who would
cook for anyone in need, and Rabbi Chana never removed his hand from
his pocket because he thought: Perhaps a well-born poor person might
come and in the time that passed until he put his hand in his pocket to give
him charity, the poor person would be embarrassed. Moreover, that house
had four doors open in all four directions, and anyone who entered hungry
left satiated. And they would scatter wheat and barley outside during years
of drought so that anyone who was embarrassed to take the grain during
the day could come and take it at night. Now that the house has fallen in
ruins, how can I not sigh? (Babylonian Talmud, Berachos 58b; translation
by Sefaria.org).
Whoever lends money to the poor is greater than one who gives charity.
And whoever invests money on his behalf [and lets the poor person share
in the profits] is greater than all (Rabbi Abba in the name of Rabbi Shimon
b. Lakish, Babylonian Talmud, Shabbos 63a).
“Charity saves from death” (Proverbs 10: 2). This does not mean an
unnatural (violent) death but from death itself (Rabbi Akiva and Shmuel,
Babylonian Talmud, Shabbos 156b).
If one says that this selah [an ancient unit of money] is for charity in order
that his son should live or in order that he should merit the world to come,
he is completely righteous (Babylonian Talmud, Pesachim 8a-b).
R. Eleazar said: Greater is one who performs charity (tzedakah) than one
who offers all the sacrifices, as it is stated (Proverbs 21:3), “To perform
charity and justice is more acceptable to God than a sacrifice” (Babylonian
Talmud, Succah 49b).
What is meant by the verse (Deuteronomy 14: 22), 'Thou shalt surely
tithe”? Tithe in order that you should become wealthy (Rabbi Yochanan,
Babylonian Talmud, Taanis 8b-9a). [The Hebrew word for tithes is similar
to the Hebrew word for wealth.]
The salt [i.e., the way to preserve it] of money is by giving it away
[charity] (Babylonian Talmud, Kethubos 66b)
The salt [i.e., the way to preserve it] of money is chesed [deeds of
lovingkindness] (Babylonian Talmud, Kethubos 66b)
If a person sees that his livelihood is limited, he should give charity from
 24

it, and all the more so when it is plentiful (Rabbi Ami or Rabbi Asi,
Babylonian Talmud, Gittin 7a).
Whoever "shears" from his possessions and gives charity is saved from the
judgment of hell. This can be compared to two sheep trying to cross the
water, one shorn and one not shorn. The shorn one gets across and the
unshorn one does not (The School of Rabbi Yishmael, Babylonian
Talmud, Gittin 7a).
Charity is equivalent to all the other precepts (Rabbi Assi, Babylonian
Talmud, Bava Bathra 9a).
Just as in a coat of mail every scale combines to form a suit of armor; so
with charity, every perutah (a small copper coin) combines to form a
large amount (Rabbi Elazar, Bava Bathra 9b). [Armor that protects one
from death]
One who gives charity in secret is greater than Moses, our teacher (Rabbi
Elazar, Bava Bathra 9b).
Rabbi Yehoshua ben Levi states: Anyone who is accustomed to
performing acts of charity will be rewarded with children who are masters
of wisdom, masters of wealth, and masters of aggada (Babylonian
Talmud, Bava Bathra 9b).
Turnus Rufus [Roman Governor of ancient Judea] asked Rabbi Akiva: If
your God loves poor people, then why does he not provide for them?
Rabbi Akiva responded: In order that we may be saved through them
from the judgement of Gehinnom (hell) (Babylonian Talmud, Bava Bathra
10a).
Ten hard (i.e., strong) things were created in the world: The mountain is
strong but iron cuts it. Iron is strong but fire softens it. Fire is strong but
water extinguishes it. Water is strong but clouds bear it. Clouds are
strong but winds scatter them. Winds are strong but the body bears it.
The body is strong but fear breaks it. Fear is strong but wine dispels it.
Wine is strong but sleep dissipates it. Death is stronger than all of these
and charity saves one from death (Rabbi Yehuda, Babylonian Talmud,
Bava Bathra 10a).
Great is charity in that it advances the redemption, as it is stated (Isaiah
56:1): “So said the Lord, uphold justice and do charity, for My salvation is
near to come, and My righteousness to be revealed” (Babylonian Talmud,
Bava Bathra 10a; Sefaria.org translation).
(King) Solomon, son of David, was asked, 'How great is the power of
charity?' He answered: Go and see what David, my father said (in Psalms
112: 9), 'He has dispersed, He has given to the needy, his righteousness
(therefore) endures forever' (Rabbi Abuhu, Babylonian Talmud, Bava
 25

Bathra 10b).
My ancestors saved [and stored] treasures below [in vaults], but I saved
treasures above [in Heaven]... My ancestors saved them in a place where
human hands can get to them, but I saved them in a place where hands
cannot get to them... My ancestors saved them in a place where they yield
no interest, but I saved them in a place which yields interest... My
ancestors saved treasures of money, but I saved treasures of souls... My
ancestors saved for others, but I saved for myself... My ancestors saved for
this world, but I saved for the world-to-come (King Monobaz, Babylonian
Talmud, Bava Bathra 11a). [King Monobaz’s response after he was asked
by his family why he distributed his wealth to the public during a famine.
They were complaining that he was dissipating assets that the family had
saved over several generations].
Give Him [God] from his own, for you and everything that is yours [your
wealth] are His (Rabbi Elazar of Bartusa, Avos 3: 7).
There are four types of charity donors: (1) One who himself desires to
give but does not want others to give, his eye is evil towards others [i.e.,
he begrudges others and does not want them to have the mitzvah of giving
charity. Also, he does not care that much about the poor since he does not
want others to help them]. (2) One who desires that others should give
but he himself does not give, his eye is evil towards himself [i.e., he is
stingy)]. (3) One who gives and wishes that others give, is a pious
person. (4) One who does not give and does not want that others to give
is a wicked person (Avos 5: 13).

Anyone who is wealthy and gives charity to the poor and does not take
interest on the money he lends, is regarded as if he observed all the
commandments (Midrash Exodus Rabbah 31: 4). [This is derived from a
verse in Psalms 15:5).

She prostitutes herself for apples and then distributes them to the sick
(Midrash Exodus Rabbah 31:17).
More than what the master of the house does for the poor man, the poor
man does for the master of the house [because the reward for giving
charity is so great] (Rabbi Yehoshua, Midrash Leviticus Rabbah 34:8).

Chesed (Acts of Lovingkindness) and Compassion

Doing chesed and caring for people is a core value of Judaism. Chesed (plural is

chasadim) includes various kinds of acts that include visiting the sick, providing hospitality, and
 26

tending to the dead.

The end of man is to die, the end of animal is to be slaughtered, and all are
destined to die. Happy is he who was raised with Torah, whose labor is
Torah, who provides pleasure to his Creator, and who is raised with a
good name and departs the world with a good name. Regarding such a
person, Solomon, with his wisdom, said (Ecclesiastes 7:1), 'A good name
is better than precious oil, and the day of death than the day of one's birth.'
(Rabbi Yochanan when finishing the Book of Job, Babylonian Talmud,
Berachos 17a).
These are the matters that a person does them and enjoys their profits in
this world, and nevertheless the principal exists for him for the World-to-
Come, and they are: Honoring one’s father and mother, and acts of
lovingkindness, and bringing peace between a person and another, and
Torah study is equal to all of them (Babylonian Talmud, Shabbos 127a;
translation by Sefaria.org).
Whoever shows compassion to his fellow-creatures is shown compassion
from Heaven; whoever does not show compassion to his fellow-creatures,
is not shown compassion from Heaven (Rabbi Gamliel b. Rebbi,
Babylonian Talmud, Shabbos 151b).
The Sages taught that acts of kindness (gemilut chasadim) are superior to
charity (tzedakah) in three respects: Charity can be performed only with
one’s money, while acts of kindness can be performed both with one’s
person and one’s money. Charity is given only to the poor, while acts of
kindness are performed both for the poor and for the rich. Charity is only
given to the living, while acts of kindness are performed both for the
living and for the dead (Babylonian Talmud, Succah 49b; Sefaria.org
translation).
Whoever shows compassion to his fellow-creatures is certainly of the
children of Abraham; whoever does not show compassion to his fellow-
creatures is certainly not of the children of Abraham (Babylonian Talmud,
Beitzah 32b).
Scripture states (Psalms 106:3): “Happy are they that preserve justice, that
do righteousness at all times”. Is it possible to do righteousness at all
times? Rabbi Shimon b. Gamliel said that this refers to one who raises an
orphaned boy or orphaned girl in his house and marries them off
(Babylonian Talmud, Kethubos 50a).
The Torah begins with an act of lovingkindness (gemilut chasadim) and
ends with an act of lovingkindness. It begins with an act of
lovingkindness, as it is written (Genesis 3:21): “And the Lord God made
for Adam and his wife garments of skin, and He clothed them”; and it
 27

ends with an act of lovingkindness, for it is written (Deuteronomy 34:6):

“And He buried him in the valley in the land of Moab” (Rabbi Simlai,
Babylonian Talmud, Sotah 14a).
Whoever gives a perutah (a small copper coin) to a poor person obtains
six blessings (from God), but one who comforts him with words receives
eleven blessings (Rabbi Yitzchak, Babylonian Talmud, Bava Bathra 9b).
As Rabbi Yoḥanan said: One who whitens his teeth to his friend [by
smiling at him is better than one who gives him milk to drink, as it is
stated (Genesis 49:12): “And his teeth white [leven shinayim] with milk.”
(Rabbi Yochanan, Babylonian Talmud, Sanhedrin 7a).
The world stands on three things: on Torah, on service of God (avodah)
and on acts of lovingkindness (gemilut chasadim) (Shimon the Righteous,
Avos 1:2).
One who is merciful to the cruel will ultimately become cruel to the
merciful (Rabbi Shimon ben Lakish, Midrash Eccesiastes Rabbah 7:16).

Circumcision

The foreskin is repulsive, since it is a term of disgrace for the wicked

(Rabbi Elazar b. Azariah, Babylonian Talmud, Nedarim 31b).
Great is circumcision:
...Since thirteen covenants were made for it (Rabbi Yishmael).
...It pushes aside the severe (laws of) Shabbos (Rabbi Yosi).
...For when Moses neglected it, his was not delayed for even an hour (Rabbi Yehoshua b.
Korcha).
...It pushes aside the laws of leprosy (Rabbi Nechemiah).
...For despite all the precepts which Abraham observed, he was not
called complete (i.e., perfect) until he circumcised himself (Rebbi). All of
the above are from Babylonian Talmud, Nedarim 31b.

Great is circumcision that all the good deeds performed by Moses, our
teacher, did not protect him at the time he was lax in circumcision (Rabbi
Yehoshua b. Karcha, Babylonian Talmud, Nedarim 31b). [See Exodus (4:
24).]
Great is circumcision that it is equal to all the commandments of the Torah
(Rebbi, Babylonian Talmud, Nedarim 32a).

Cleanliness
 28

Bathing on a regular basis is also a mitvah.

It is written (Proverbs 11:17): "The merciful man does good to his own
soul," this refers to Hillel the Elder, who, at the time that he was departing
from his students, would walk with them. They said to him, Rabbi, where
are you going? He said to them, To fulfill a precept (mitzvah)! They said
to him, And what precept is this? He said to them, To bathe in the
bathhouse. They said to him: But is this really a precept? He said to them:
Yes. Just like regarding the statues of kings, that are set up in the theaters
and the circuses, the one who is appointed over them bathes them and
scrubs them, and they give him sustenance, and furthermore, he attains
status with the leaders of the kingdom; I, who was created in the Divine
Image and Form, as it is written Genesis 9:6), "For in the Image of G-d He
made Man," even more so! (Midrash Leviticus Rabbah 34:3; translation
Sefaria.org).

Commandments and Precepts

There are 613 commandments in the Torah: 365 negative precepts and 248 positive

precepts.

Every commandment which the Jewish people were willing to die for at a
time of a royal decree prohibiting its observance, such as idolatry and
circumcision, is still strongly held in their hands [, observed strongly.
Every commandment that Israel was not willing to die for during times of
a royal decree, such as phylacteries, is still weak in their hands (Rabbi
Shimon b. Elazar, Babylonian Talmud, Shabbos 130).
A transgression performed with good intentions and motives is as
meritorious as the performance of a precept without the proper intentions
(Rabbi Nachman b. Yitzchak, Babylonian Talmud, Nazir 23b). [The
Talmud's example of the former is Yael. She had intercourse with Sisera
in order to make him tired so that she could kill him (see Judges 4).
Similarly, Tamar "sinned" with her father-in-law, Yehudah, but had good
intentions. The union resulted in kings and prophets.]
Whoever performs a precept without completing it and someone else
comes and finishes it, Scripture considers the one who completed it as
though he performed the whole precept (Rabbi Chama b. Chanina,
Babylonian Talmud, Sotah 13b). [The Jewish people got credit for
bringing the bones of Joseph from Egypt and burying them in Shechem
(see Joshua 24: 32). Actually, Moses brought Joseph's bones from Egypt,
 29

but he died before he could rebury Joseph's remains in Israel.]

Whoever performs a precept without completing it and someone else
comes and finishes it, will be lowered from his greatness (Rabbi Elazar,
Babylonian Talmud, Sotah 13b).
Whoever performs a precept without completing it and someone else
comes and finishes it, will also bury his wife and children (Rabbi Shmuel b.
Nachmeni, Babylonian Talmud, Sotah 13b). [The above two statements are
homiletically derived from what happened to Judah after Joseph was sold
into slavery by his brothers (see Genesis 37, 38). According to the Talmud,
Judah saved Joseph's life but he did not finish the deed by returning Joseph
to Jacob.]
Come and see how beloved is a precept performed in its proper time: For
they stood up for those bringing the first fruit to the Temple in Jerusalem,
but not for scholars (Rabbi Yosi b. Abin, Babylonian Talmud, Kiddushin
33a). [Craftsmen were not obligated to stand up (to show respect) for
scholars while working, but still had to rise to pay respect to those
bringing the first fruit to Jerusalem.]
613 commandments were told to Moses: 365 negative precepts
corresponding to the days of the solar year and 248 positive precepts
corresponding to the parts of a human being (Rabbi Simlai, Babylonian
Talmud, Maakos 23b).
Whoever has the phylacteries on his head, the phylacteries on his arm, the
zizith on his garment, and the mezuzah on his doorpost will be protected
from sinning (Rabbi Eliezer b. Yaakov, Babylonian Talmud, Menachos
43b). [The Talmud also states that the Jews are beloved to God because
they surround themselves with the above precepts. When King David was
in the bathhouse, he felt sad because he was not surrounded by any
precepts. When he remembered that he was circumcised, he was
comforted.]

Courage and Strength

True courage and strength come from overcoming one’s desires for fame, wealth, and

power and doing the right thing. The Talmud states that if Israel were not given the Torah, no

nation could have withstood before them. Apparently, the Torah made the Jewish people value

good deeds and scholarship rather than physical prowess.

 30

Four things require strength: Torah, good deeds, prayer, and one's
occupation (Babylonian Talmud, Berachos 32b).
Three are strong and fierce: Israel among the nations, a dog among
animals, and a rooster among birds. Some learn, also a goat among the
small cattle; others say, also the caper-bush among trees [the caper-bush
yields three different edible parts and is constantly growing fruits--
Tosafos] (Rabbi Shimon b. Lakish, Babylonian Talmud, Beitzah 25b).
In a place where there are no men, strive to be a man (Hillel, Avos 2:5).
Ben Zoma says: … Who is strong? One who subdues his passions…
(Avos 4:1).
Yehuda, the son of Tema said, Be bold as a leopard, light as an eagle,
swift as a deer, and strong as a lion to do the will of your Father in
Heaven. He used to say, the impudent are destined for Hell and the
shamefaced are destined for the Garden of Eden (Avos 5: 20).
Who is the strongest of strong? One who makes his enemy into his friend
(Avos D’Rabbi Noson, 23:1)

Cursing
Cursing should not be taken lightly. Avimelech cursed Sarah, and his curse was fulfilled

in her son (Babylonian Talmud, Megillah 15a). The Talmudists were concerned about cursing

others as well as being cursed. The curses uttered by the curser will befall himself. The Talmud

relates that every curse that King David cursed Joab befell his own descendants (Babylonian

Talmud, Sanhedrin 49a).

Come and see that the way of the Holy One, blessed is He, is not like the
way of flesh and blood (mortals). If one of flesh and blood is angry at his
fellow-man, he persecutes him and deprives him of his livelihood.
However, the Holy One, blessed is He, is not like this. He cursed the
serpent; it goes up the roof and there is its food, it goes down and there is
its food. He cursed Canaan; he eats what his master eats and he drinks
what his master drinks. He cursed woman; all run after her. He cursed the
earth; all are fed from it (Rabbi Yosi, Babylonian Talmud, Yuma 75a).
Never should the curse of an ordinary person be considered insignificant
in your eyes (Rabbi Elazar in the name of Rabbi Chanina, Babylonian
Talmud Megillah 15a).
 31

Be cursed but do not be a curser (proverbial saying, Babylonian Talmud,

Sanhedrin 49a).

Desecrating God’s Name (Chillul Hashem)

The Torah states (Leviticus 22:32): “You shall not profane My holy name, rather I must

be sanctified among the Israelites.” Thus, the two commandments of chillul Hashem and

kiddush Hashem are in the Torah. Abramowitz (2019 ), citing Maimonides, describes three

types of chillul Hashem.

The first is when someone refuses to give up his life when called for. The
second is when one commits a sin not because he’s driven by his urges but
pretty much out of spite. The third category is what we typically mean
when we talk about chillul Hashem: when someone who should know
better acts in a fashion that is perceived to be beneath him (Abramowitz,
2019 ).
According to the Talmud, David allowed the family of Saul to be punished for the sin of

King Saul against the Gibeonites even though the Torah says (Deuteronomy 24: 16), "The father

shall not be put to death for the (sins of the) children, neither shall the children be put to death

for the (sins of the) fathers." Also, the bodies were not buried immediately even though the

Torah says (Deuteronomy 21: 23), "His body shall not remain overnight upon the tree, but you

should surely bury him the same day." The above were done so that the other nations would not

think that the Jews allowed converts to be abused by King Saul without avenging them. The

result of the above was that the nations of the world saw that the Jewish people punished those

who harmed proselytes quite severely and the Divine name was publicly hallowed. The Talmud

notes that this act resulted in 150,000 new converts to Judaism (Babylonian Talmud, Yevamos

79a).

This is what the Talmud has to say about desecration of God’s name.
 32

Whoever has desecrated the name of the Lord, repentance does not have
the power to suspend punishment, Yom Kippur does not have the power to
achieve forgiveness, and suffering does not have the power to completely
cleanse the sin. All of them together suspend the punishment and only
death completely cleanses the sin (Babylonian Talmud, Yuma 86a).
What is considered a desecration of the name of the Lord?
___Rav said, if I take meat from the butcher and do not pay immediately
(Babylonian Talmud, Yuma 86a) [In a place where butchers do not usually
sell on credit.] ___If one's peers are embarrassed of his reputation. And
have to say "May the Lord forgive so-and-so [for his bad deeds." (Rabbi
Yitzchak b. Abdimi, Babylonian Talmud, Yuma 86a)
'And you shall love the Lord Your God' (Deuteronomy 6: 5). This verse
teaches us that the Name of Heaven should be beloved through you. A
person should read Scripture, study Mishna, attend upon scholars, be
honest in business, talk softly with people. What will people say
regarding him? Happy is he who learned Torah. Happy is the father that
taught him Torah. Happy is the teacher that taught him Torah
(Babylonian Talmud, Yuma 86a).
It is better that one letter [i.e., law] should be uprooted from the Torah
rather than desecrating the Divine name publicly As the gentile passersby
would say: What is the nature of these people whose corpses have been
left hanging here for so long? They were told that these are sons of kings.
And what did they do to deserve such a fate? They had laid their hands
upon and caused harm to self-made converts [Gibeonites who had
converted for personal gain and were never permitted to enter into the
congregation]. Those passersby then said: There is no nation which one
ought to join as this one. If the punishment of royal princes who harmed
self-made converts were so great, all the more that of common people
(Rabbi Chiya b. Abba in the name of Rabbi Yochanan, Babylonian
Talmud, Yevamos 79a; translation based on Soncino). [See story of the
Gibeonites and Saul’s family discussed above.]
It is better for a person to commit a sin in secret rather than desecrating the
name of Heaven [i.e., the Lord] in public (Babylonian Talmud, Kiddushin
40a). The above refers to a person who is unable to overcome his desire
and finds that he must sin. Sinning in public can cause others to sin, as
well. Indeed, it can result in the complete breakdown of values, especially
if the sinner is one who is considered a great person.
I would rather be called a fool all my days than be a wicked person in the
eyes of God for even one moment. It should not be said that, in order to
attain a position [of power], I retracted (Rabbi Akavia b. Mehalel, Ediyoth
5: 6). [Rabbi Akavia was offered an important judicial position if he would
retract his opinion on four controversial issues.]
 33

Earlier Generations
Most of the sages felt that the previous generations were much greater than them. They

even believed that the animals belonging to the sages of the previous generation were superior to

them.

Rav Pappa said to Abaye: What is different about the

earlier generations, for whom miracles occurred and what is different
about us, for whom miracles do not occur? If it is because of Torah study;
in the years of Rav Yehuda all of their learning was confined to the order
of Nezikin, while we learn all six orders! ... While, with regard to
miracles, after declaring a fast to pray for a drought to end, when Rav
Yehuda would remove one of his shoes the rain would immediately fall,
whereas we torment ourselves and cry out and no one notices us.
Abaye said to Rav Pappa: The previous generations were wholly
dedicated to the sanctification of God’s name, while we are not as
dedicated to the sanctification of God’s name. Typical of the earlier
generations’ commitment, the Gemara relates. Like this incident
involving Rav Adda bar Ahava who saw a gentile woman wearing a red
cloak [considered to be very improper for Jewish women] in the street.
Mistakenly believing that she was a Jewish woman, he went over and tore
it from her. After it was revealed that she was non-Jewish, he was fined
400 zuzim [ancient currency]. He asked her for her name. She replied
Mathun. He told her: Mathun, Mathun is worth 400 zuzim. (Babylonian
Talmud, Berachos 20a) [The Aramaic word for 200 is mathan. Also, the
word mathun means to be slow and careful. Rabbi Adda’s clever pun
based on the woman’s name made fun of his impulsivity.]
Come and see that the later generations are not like the earlier ones. The
earlier generations made Torah the permanent concern and their work the
temporary concern, and they were successful at both. The later
generations made their work the permanent concern and their Torah their
incidental concern and they are successful with neither (Rabbah in the
name of Rabbi Yochanan who said it in the name of Rabbi Yehuda b. Illai,
Babylonian Talmud, Berachos 35b).
If the ancients scholars were sons of angels, then we are sons of men; if
they are sons of men, then we are sons of donkeys--and not the donkeys of
Rabbi Chanina b. Dosa and Rabbi Pinchas b. Yair, but ordinary donkeys
(Rabbi Zera in the name of Rava b. Zimuna, Babylonian Talmud, Shabbos
112b).[The donkey of Rabbi Pinchas b. Yair would not eat untithed
produce. The donkey of Rabbi Chanina b. Dosa was stolen and it refused
to eat from the fodder provided by the robbers.]
 34

The heart of the earlier generations was as broad as the door of the ulam;
that of the later generations was like the door of the heichal; but ours is
like the eye of a needle (Rabbi Yochanan, Babylonian Talmud, Eruvin
53a). [The ulam was the hall leading to interior of the temple and it was
twenty cubits wide. The heichal, which was another Temple chamber, was
ten feet wide. Rabbi Yochanan believed that the ancients were much
greater scholars than the current sages.]
Rabbi Yochanan stated: The fingernail of the earlier generations [i.e.,
during the First Temple] is better than the stomach of the later generations
[Second Temple]. Resh Lakish said to him, on the contrary, the later ones
were better. Even though they were oppressed by the government, they
occupied themselves with Torah (Babylonian Talmud, Yuma 9b). [Resh
Lakish and Rabbi Yochanan are a famous pair that are always disagreeing.
Resh Lakish was married to Rabbi Yochanan’s sister.]
Just as the righteous people of old were pious, so too their animals were also
pious (Avos D'Rabbi Noson 8: 8). [Abraham's camel did not enter a place which
contained idols. The donkey of Rabbi Chanina b. Dosa was stolen and it refused
to eat from the fodder provided by the robbers. The Talmud in Chullin (7a-b) tells
of the donkey of Rabbi Pinchas b. Yair, which would not eat untithed produce.]

Environment
The sages felt that everything God created had a purpose and nothing was without a

purpose. The Hebrew Bible prohibits soldiers from cutting down fruit trees even when

conducting a siege of an enemy’s city (Deuteronomy 20:19). In the words of the Bible: “When

you besiege a city a long time, in making war against it to take it, do not destroy [tashchit] its

trees by swinging an axe against them.” The Talmud extends the prohibition of not destroying

fruit trees to any type of wasteful destruction and considers wasteful destruction of any kind a

violation of Torah law (Babylonian Talmud, Shabbos 129a; Babylonian Talmud, Bava Kama

91b). This is known as the principle of bal tashchit (literally meaning “do not destroy”), a

prohibition against unnecessary destruction or waste.

Rav Yehuda said in the name of Rav: Everything that the Holy One,
Blessed be He, created in His world, He did not create anything for
naught. He created a snail as a remedy for a sore; He created a fly to be
 35

crushed and spread as a remedy on a wasp sting; He created a mosquito as

a remedy for a snake bite; and He created the snake itself as a remedy for
a skin rash; and He created a gecko as a remedy for a scorpion bite
(Babylonian Talmud, Shabbos 77b; translation by Sefaria.org).
A man was journeying in the desert and was hungry, tired, and thirsty. He
found a tree with sweet fruits, pleasant shade, and a stream of water
flowing beneath it. He ate from its fruit, drank from its stream, and sat in
its shade. When he was ready to leave, he said: Tree, tree, with what shall
I bless you? Should I say to you, “May your fruits be sweet?” Your fruits
are already sweet; “That your shade be pleasant?” Your shade is already
pleasant. “That a stream of water flow beneath you?” A stream already
flows beneath you. Therefore, “May it be God’s will that all shoots
planted from you should be just like you” (Babylonian Talmud, Taanis 5b-
6a).
A certain man was clearing his field and clearing stones from his property
onto the neighboring public domain. A pious man found him doing so and
said to him: “Empty one! Why do you remove stones from property which
is not yours to property which is yours?” The man laughed at him. Some
days later, he had to sell his field, and when he was walking in that public
domain he tripped over those stones. He said: “How well did that pious
man say to me, ‘Why do you remove stones from property which is not
yours to property which is yours?"' (Babylonian Talmud, Bava Kama
50b).
The Prophet Eliyahu, may his memory be blessed, asked Rabbi Nehorai:
Why did God create insects and other crawling creatures? Rabbi Nehorai
replied: They were created for a specific purpose. When God’s creations
sin, and he desires to destroy them, He gazes upon the insects and says:
Just as these, for which there is no need, I nonetheless preserve them;
humankind, for which there is a need, should I certainly not preserve
them? Elijah replied to Rabbi Nehorai: There is also an actual need for
these creatures. Thus, for example, the fly serves as a remedy for the sting
of the bee; the bedbug serves as a remedy for the leech; the snake is a
remedy for certain types of boils; the slug is a remedy for sores; and the
spider serves as a remedy for the sting of a scorpion (Jerusalem Talmud,
Berachos 9:2; based on a translation by ArtScroll).
Behold my creations! See how pleasant and beautiful they are. And I
created it all for you! Make sure you do not ruin or destroy My world.
Because if you do ruin it, there will be no one to come and fix it up after
you (God to Adam, Midrash Ecclesiastes Rabbah 7:20).
The verse (Ecclesiastes 3:11) states: “He [God] made everything beautiful
in its time” is that everything God made in His world provides a benefit
[David then asks God why he created insane people.] (Midrash Yalkut
Shimoni, I Samuel 21: 131).
 36

Escorting a Guest
The next three sayings were designed to teach people the importance of escorting a guest;

providing food and hospitality are not enough. Had the prophet Elisha been escorted by the

townspeople, they would not have allowed the young boys to jeer at Elisha and say to him "Go

away baldy" (II Kings 2:23-24). According to the Talmud, these were grownups who acted like

children (Babylonian Talmud, Sotah 46b).

One should not part from his fellow only after discussing a halacha
[Jewish law], so that he will be remembered (Mari the grandson of Rabbi
Huna, Babylonian Talmud, Berachos 31a).
Scripture states (Deuteronomy 21:7): “The elders declare: Our hands have
not spilled this blood, and our eyes have not witnessed it.” Did we actually
think that the justices [i.e., the elders] shed blood? The meaning of the
verse is that the deceased person did not come to us for help and we
dismissed him without providing him with food. We did not see him and
let him leave the town without an escort (Babylonian Talmud, Sotah 46b).
[See Deuteronomy (21: 1-7) to see the procedure when a murder victim is
found in the fields.]
We force a host to escort his guest on parting because the reward for
escorting is limitless (Rabbi Meir, Babylonian Talmud, Sotah 46b).
Whoever escorts his fellow-man four cubits in the city, will not be harmed
(Rabbi Yehuda in the name of Rav, Babylonian Talmud, Sotah 46b). [The
traveler will not be harmed (Rashi). Rabbi Yehoshua b. Levi states that if
one does not have an escort, then he should occupy himself with Torah.]
Because of the four steps that Pharaoh escorted Abraham,... Pharaoh was
enabled to enslave Abraham's descendants for 400 years (Rabbi Yehoshua
b. Levi, Babylonian Talmud, Sotah 46b).
Whoever does not escort others, it is as though he sheds blood. For if the
people of Jericho had escorted Elisha, the bears would not have been
incited against the children (Rabbi Yochanan in the name of Rabbi Meir,
Babylonian Talmud, Sotah 46b). [See II Kings 2: 23-24.]

Ethics
 37

The Tosefta cited below is explained by Weiss (1996; p. 17) who cites Rabbi Joseph B.

Soloveitchik. Once the communists took over Russia and made it an atheistic country, there was

no problem lying to people. A belief in God is the foundation of ethics.

Rabbi Yoḥanan said: Even if the Torah had not been given, we
would nonetheless have learned modesty from the cat, which covers its
excrement, and that stealing is objectionable from the ant, which does not
take grain from another ant, and forbidden relations from the dove, which
is faithful to its partner, and proper relations from the rooster,
which first appeases the hen and then mates with it (Babylonian Talmud,
Eruvin 100b; translation by Sefaria.org).
No person deals falsely with his fellow unless he first denies the existence
of God (Tosefta, Shevuoth 3:5).
The Holy One, blessed is He, made a condition with the works of creation:
If Israel will accept my Torah, it will be well; if not, I will return you to
chaos (R. Shimon b. Lakish, Babylonian Talmud, Avodah Zarah 3a).
[There is no point to having a world if people do not possess ethical
values.]

Evil Inclination/Satan
In Judaism, Satan is a regular angel whose job is to convince people to sin. He is referred

to as the Yetzer Horah (Evil Inclination). The same angel is also the Angel of Death, who then

testifies against the sinner in the afterlife. There are many stories in the Talmud featuring Satan.

The Talmud (Babylonian Talmud, Succah 52a) highlights that when it is too late, the wicked will

realize how easy it would have been to be righteous, and the vanity and foolishness of their evil

ways. The pleasures of this world will seem insignificant when evildoers realize that their souls

will be in torment for all eternity for not reaching their potential.

One should always incite his good inclination against his evil inclination,
as it says (Psalms 4:5), 'Tremble and do not sin.' If he conquers it, it is
good. If not, he should occupy himself with Torah, as it says (Ibid.) 'reflect
in your hearts.' If he conquers it, it is good. If not, he should recite the
Shema, as it says (Ibid.), 'upon your beds.' If he conquers it, it is good. If
not, let him remind himself of the day of death, as it says (Ibid.), 'and be
still forever.' (Rabbi Levy b. Chama in the name of Resh Lakish,
 38

Babylonian Talmud, Berachos 5a) [Subduing the evil inclination in man is

seen as warfare between one's good and evil impulses A person's intellect
must subdue and overcome his animal lusts and desires. The complete
verse reads: "Tremble and do not sin, reflect in your hearts upon your
beds and be still forever."]
One should never open his mouth to Satan [i.e., invite misfortune by the
use of ominous words]. And Rabbi Yosef says, what verse proves this? It
says (Isaiah 1:9), 'We were almost like Sodom.' What did the prophet
respond to them (Isaiah 1:10), 'Hear the word of the Lord, rulers of
Sodom.' (Rabbi Shimon b. Lakish, Babylonian Talmud, Berachos 19a).

Woe is me because of my Creator and woe is me because of my evil

inclination (Rabbi Shimon b. Pazzi, Babylonian Talmud, Berachos 61a).
[A homiletical explanation as to why the word in Genesis (2: 7) vayitzer
[meaning formed] is spelled with two yuds. The Hebrew word for creator
is Yotzri and the Hebrew word for evil inclination is yitzri. Woe is to the
person that follows his evil inclination because he will be punished by
God, and if he does not succumb, his evil inclination will torture him with
desire and temptation.]

The numerical value of the word Hasatan [meaning the Satan in Hebrew--
note that Hebrew letters also have numerical values] is 364. Satan only
has permission to bring charges against us on 364 days. On Yom Kippur
[the Day of Atonement], he has no permission to act as a prosecutor (Rami
b. Chama, Babylonian Talmud, Yuma 20a).

In the future [Messianic period?], the Holy One, blessed is He, will bring
the evil inclination and will slaughter him in front of the righteous and the
wicked. To the righteous, the evil inclination will appear as a high
mountain; to the wicked, the evil inclination will appear as a thin hair.
Both the righteous and the wicked will cry. The righteous will cry and
say, how could we overcome such a high mountain. The wicked will cry
and say, how could we not have overcome such a thin hair (Rabbi Yehuda,
Babylonian Talmud, Succah 52a).

The evil inclination is at first like the web of a spider and eventually
becomes like a cart rope (Rabbi Assi, Babylonian Talmud, Succah 52a).
Once a person tastes of sin, it becomes very difficult to break away.

The evil inclination has seven names (Rabbi Avira or Rabbi Yehoshua b.
Levi, Babylonian Talmud, Succah 52a). [Evil, Uncircumcised, Unclean,
Enemy, Stumbling Block, Stone, and Hidden One. Note that Hell also has
seven names.]

The greater the person, the greater is his evil inclination (Babylonian
Talmud, Succah 52a). [The Talmud felt that the evil inclination works
 39

especially hard to tempt scholars to sin. Perhaps, because if the leaders are
corrupted, it is easy to get the followers to also sin. This is reminiscent of
Lord Acton’s "Power tends to corrupt, and absolute power corrupts
absolutely. Great men are almost always bad men." ]

The evil inclination of a person gets stronger every day and tries to kill
him (Rabbi Shimon b. Lakish, Babylonian Talmud, Succah 52b). [Evil
eventually leads one to death. Similar to the idea that, "He who lives by
the sword will perish by the sword."]

My son, if the repulsive one [i.e., the evil inclination] approaches you,
drag him to the house of study. If he is like stone, he will dissolve. If he
is like iron, he will shatter (School of Rabbi Yishmael, Babylonian
Talmud, Succah 52b).

The evil inclination entices a person in this world, and testifies against him
in the next world (Rabbi Shmuel b. Nachmeni in the name of Rabbi
Yonason, Babylonian Talmud, Succah 52b).

If a person sees that the evil inclination is overpowering him, let him go to
a place where no one recognizes him and wear black clothing and wrap
himself in black and do what his heart desires, but do not desecrate the
name of Heaven publicly (Rabbi Illai, Babylonian Talmud, Moed Katan
17a). [By doing the above, the person might realize the enormity of what
he intends to do and change his mind before committing the sin--Tosafos.]

The Angel of Death appeared to Rabbi Shesheth in the marketplace.

Rabbi Shesheth said to him: Will you kill me in the marketplace as
though I were an animal? Come to my house. (Babylonian Talmud, Moed
Katan 28a) [The Angel of Death apparently complied with Rabbi
Shesheth’s request. Apparently, Satan respects a righteous person’s
request for a dignified demise.]
The Angel of Death appeared to Rabbi Ashi in the marketplace. Rabbi
Ashi said to him: Grant me thirty days respite in order that I may go over
my studies, since it says, ‘Happy is he who comes here [the next world]
with his learning in hand.’ On the thirtieth day, the Angel of Death
returned. Rabbi Ashi asked him: What is the urgency? The Angel of
Death replied: Rabbi [Huna] bar Nason is close on your heels [to succeed
you as the President of the Sanhedrin] and “No sovereignty encroaches
upon another even by as little as a hair’s breadth.” (Babylonian Talmud,
Moed Katan 28a)

The Holy One, blessed is He, says to Israel: 'My children, I created the
evil inclination and I created the Torah with which to season it [i.e., as a
remedy]. If you occupy yourself with Torah, you will not be delivered
 40

into his hand' (Babylonian Talmud, Kiddushin 30b). [Studying the ethics
of the Torah is the way to overpower one’s evil inclination.]
Rabbi Meir used to scoff at sinners for giving in to their desires. One day,
Satan appeared to him in the guise of a beautiful woman on the other side
of the river. There was no ferry, so Rabbi Meir grasped the rope-bridge
and proceeded across. When he reached halfway, Satan left him saying:
Had they not declared in Heaven, “Beware of Rabbi Meir and his Torah”
your life would not have been worth two maahs [a maah is a small coin].
Rabbi Akiva used to scoff at sinners for giving in to their desires. One
day, Satan appeared to him in the guise of a beautiful woman on a tree.
Rabbi Akiva grabbed the tree and began climbing it, but when he reached
halfway, Satan left him saying: Had they not declared in Heaven, “Beware
of Rabbi Akiva and his Torah” your life would not have been worth two
maahs. (Babylonian Talmud, Kiddushin 81a). [An amazing story to
demonstrate that anyone is capable of sinning and we should not mock or
ridicule sinners.]
It is said about the Angel of Death that he is full of eyes. When a sick
person is about to die, he stands above his headboard with his sword
drawn in his hand and a drop of poison suspended on the sword. When
the sick person sees him [i.e., the Angel of Death], he trembles, opens his
mouth and the poison is thrown into the mouth. From the poison he dies,
from it his corpse decays, and from it his face becomes green (Babylonian
Talmud, Avodah Zarah 20b). [This is perhaps a metaphorical way of
demonstrating that a person's greed, symbolized by the eye, causes his
demise. One commentary explains that the eyes represent explanations,
i.e., a person is given many reasons explaining why he has to die (see
Anaf Yosef).]

Exaggeration

Both the Torah and the Talmud speak in exaggerated terms.

The Torah (the Pentateuch), the Prophets, and the sages (of the Talmud)
sometimes speak in exaggerated terms (Rabbi Ammi, Babylonian Talmud,
Chullin 90b). [For example, it says in the Torah (Deuteronomy 1: 28), "the
cities are great and fortified up to heaven."]
In three places did the sages (of the Talmud) speak in exaggerated terms.
They are: in connection with the ash-heap (in the altar), the vine (which
stood at the Temple's entrance), and the curtain (which was in the Temple)
(Rabbi Yitzchak b. Nachmeni in the name of Shmuel, Babylonian Talmud,
Chullin 90b). [For example, the Talmud exaggerates when it asserts that it
took three hundred priests to ritually immerse the curtain when it became
unclean.]
 41

Factions
Resh Lakish said to Rabbi Yocḥanan: I should read here the verse
(Deuteronomy 14:1): “You shall not cut yourselves [titgodedu],” which is
interpreted as meaning: Do not become numerous factions [agudot]. In
other words, the Jewish people should be united, rather than divided into
disparate groups that act in different ways (Babylonian Talmud, Yevamos
13b; translation by Sefaria.org). [The primary meaning of the verse is that
people should not cut themselves as a sign of mourning.]

Faith
Faith in God is a core value of the Torah. A person who truly believes in God will behave

in an ethical manner (Weiss, 1996: p. 56). One has to trust in God to such a degree that s/he does

not worry about sustenance for the next day. One must have faith and believe that God will

provide. Bar Kappara is stressing the importance of constantly feeling the presence of God.

Bar Kappara taught: Which is a brief passage upon which all fundamental
principles of Torah are dependent? “In all your ways acknowledge Him,
and He will direct your paths” (Proverbs 3:6). Rava said: One must apply
this principle even to acts of transgression, as even then one must adhere
to God and refrain from sinning excessively (Babylonian Talmud,
Berachos 63a; translation by Sefaria.org).
Rabbi Eliezer the Great says that whoever has bread in his basket to eat
today and says, “What shall I eat tomorrow?” is a person of little faith
(Babylonian Talmud, Sotah 48b).
Habakkuk came and established the 613 commandments upon one
principle, as it is stated Habakkuk 2:4): “But the righteous person shall
live by his faith” (Babylonian Talmud, Maakos 24a).

Fate and Destiny

People cannot escape their fate. If one is destined to die in a certain place, his feet will

lead him there. This may be the source of the “Appointment in Samarra” legend.

There were two Cushites that attended on King Solomon, Elichoreph and
 42

Achiyah, sons of Shisha, who were scribes of Solomon. One day,

Solomon noticed that the Angel of Death looked sad. Solomon asked him:
Why are you sad? He replied: Because they have demanded from me the
two Cushites that dwell here. Solomon had demons take them to the city
of Luz [a legendary city where no one dies]. However, as soon as they
reached the gates of Luz, they died. The next day, Solomon noticed that
the Angel of Death was happy. He asked him: Why are you so happy?
He replied: Because you sent them to the very place where they were
supposed to die. Immediately, Solomon began to speak and declared: The
feet of a person are his guarantors. To the place that he is needed, there
they will bring him (Rabbi Yochanan, Babylonian Talmud, Succah 53a).
Fear
A person should not impose excessive fear upon his household, for the
concubine in Gibah was terrorized by her husband and the result was that
tens of thousands died in Israel (Rabbi Chisda, Babylonian Talmud, Gittin
6b). [See Judges 19 for the story of the concubine who fled from her
husband because of fear, and the civil war that ensued after the evil
inhabitants of Gibah raped the concubine.]

Fences

Technically, according to the opinion of the Sages, one may recite the shema all evening.

However, theys said the law is that one has until midnight to recite the shema in order to

"distance a person from a transgression." They did not want people to think that they have all

night to say the prayer. Procrastination will often result in people forgetting to say the shema

altogether. Therefore, the sages "made a fence" and established a new outer boundary for the

law. The sages made fences for many of the important laws of the Torah (e.g., observing the

Shabbos).

The sages made a fence for their words (Babylonian Talmud, Berachos
4b).
Levity and light-headedness accustom a person to lewdness. Tradition [the
oral law] is a fence around the Torah, tithe-giving forms a fence around
[i.e., preserves] wealth, vows are a fence for self-restraint [i.e., by vowing
to abstain totally from something you find extremely desirable, but which
is not good for you, you train yourself in self-restraint], and a fence around
 43

wisdom is silence (Rabbi Akiva, Avos 3: 13).

Fools
An imbecile does not get hurt [i.e., he is too stupid to realize the dangers
and troubles that surround him] (Babylonian Talmud, Shabbos 13b).
One does not adduce proof from a fool (Babylonian Talmud, Shabbos
104b). [The fact that a fool does something in a particular way is no proof
that this is the way things should be done.]
An ignoramus always pushes himself in front [i.e., is the first to give an
opinion] (Rabbi Kahana, Megillah 12b). [Memuchan, was mentioned last
among the seven advisors of King Ahasuerus, yet he spoke up first (See
Megillas Esther 1: 14, 16).]
A person does not sin unless a spirit of foolishness enters into him (Resh
Lakish, Sotah 3a). [People often commit misdeeds because they are
impulsive and act foolishly.]

Forgiving Nature /Forbearance (Maavir Al Midosav)

The phrase “ma’avir al midosav” literally means to leave his measures, i.e., the insulted

party does not calculate and measure out how much retaliation is required. In a sense, it is similar

to the English idiom of getting even or evening the score (or tit for tat) which sounds like

measuring out the amount of punishment needed so that the person who has been insulted feels

content. Thus, a person who is maavir al midosav is an individual who does not retaliate over

provocations, slights, injustices, and insults committed against himself. The victim maintains his

or her composure and relinquishes his/her right to retaliate. The sages considered the trait of

“ma’avir al midosav” to be very important; there are several stories in the Talmud about sages

who possessed this trait (Friedman, 2017a).The Talmud (Babylonian Talmud, Pesachim 113b )

states that the Lord loves a person who has forbearance.

It is related that when Rabbi Zera had a grievance against a person who
insulted him, he would repeatedly pace back and forth before the person
who insulted him, thus making himself available so that the person would
come and appease him (Babylonian Talmud, Yoma 87a).
 44

Rabbi Huna the son of Rabbi Yehoshua was once ill. Rabbi Pappa went to
inquire about him. He saw that he was on the brink of death and said to
those present: “Supply him with provisions [shrouds] for his everlasting
journey.” Eventually, however, Rabbi Huna recovered, and Rabbi Pappa
was embarrassed to see him. Rabbi Pappa said to him: What did you see in
your illness? He replied: It was indeed as you thought, but God said to the
Heavenly Tribunal: Because he does not insist upon his rights, do not
insist on taking his life, as it says (Micah 7:8), “He pardons sin and
forgives transgression.” Whose sins does God pardon? One who overlooks
the transgressions committed against himself. (Babylonian Talmud, Rosh
Hashanah 17a).
Whoever has forbearance (‘ma’avir al midosav’) they [the Heavenly
Tribunal] remove (ma’avir) all his sins for him. As it states (Micah 7:18):
‘He pardons sin and forgives transgression.’ Whose sins does He [God]
pardon? One who overlooks the transgressions committed against himself
(Rava, Babylonian Talmud, Rosh Hashana, 17a).
Rabbi Necḥunya ben Hakanah also said [providing a reason for his
longevity]: Nor did I ever allow the anger caused by my fellow’s
curse to go up with me onto my bed. This is referring to conduct such
as that of Mar Zutra. When he would go to bed at night, he would first say:
“I forgive anyone who has aggravated me” (Babylonian Talmud, Megillah
28a).
Those who are insulted but do not insult in response, who hear
themselves being shamed but do not respond, who perform God’s will out
of love for God, and who remain happy even in their suffering, about them
Scripture states (Judges 5:31): “But they that love Him shall be as the sun
when it goes forth in its might” (Babylonian Talmud, Gittin 36b).

Friends
The sages believed that a life without friends was not worth living.
A person should never have too many friends in his house (Rebbi,
Babylonian Talmud, Berachos 63a). [This is exegetically derived from a
verse in Proverbs (18: 24). It is important to have friends but having too
many people come to the house can lead to trouble.]
At the entrance to the store, there are plenty of brothers and friends; at the
door of disgrace, one has no brothers or friends (Rabbi Pappa, Babylonian
Talmud, Shabbos 32a). [When a person is doing well, everyone is his
borther and friend. However, when he is doing poorly, he is abandoned by
everyone and is alone.]
Either friendship or death (proverbial saying, Babylonian Talmud, Taanis
 45

23a).

Gifts

Many sages refused to accept any gifts. This is in accordance with verse in Proverbs (15:

27), "One that hates gifts shall live."

It is said regarding Rabbi Pinchas b. Yair that never during his lifetime did
he say grace over a piece of bread which was not his and that from the
time he became mature, he did not derive any benefit from his father's
table (Babylonian Talmud, Chullin 7b).

God

One of the unfortunates of society is the mamzer (usually translated as bastard but in

actuality a child who results from incest or adultery). The mamzer has done nothing wrong and

is the innocent victim of the wrongdoing of his/her parent(s), yet the Torah limits him as far as

marriage. The Torah states (Deuteronomy 23:3): “A mamzer shall not enter the congregation of

the Lord”; the mamzer may not marry a legitimate Jew or Jewess but marriage between two

mamzerim (plural of mamzer) is permitted. Clearly, the purpose of the law was to discourage

adultery and incest. The sages were not happy about the law and had an interesting

interpretation of the following verse (Ecclesiastes 4:1): “I returned and observed all the

oppression that take place under the sun; I saw the tears of the oppressed, with none to comfort

them; their oppressors have great power, with none to comfort their victims.” Daniel the tailor

says that this verse refers to the plight of the mamzer—one had did not personally sin yet

suffered the consequences of his parent’s sin (Midrash, Leviticus Rabbah 32:8). As we shall see,

God feels bad for the mamzer and decides that He will have to comfort him or her.
 46

In actuality, the Sages of the Talmud looked for every possible legal loophole in order to

avoid declaring one a mamzer. The Talmudists felt that if mamzerim somehow managed to

successfuly assimilate with the rest of the population, we leave them alone and do not declare

their status (Babylonian Talmud, Kiddushin 71a). The Talmud even declares that in messianic

times, the mamzer will become pure (Babylonian Talmud, Kiddushin 72b).

Concerning three, the Holy One, blessed is He, personally makes a

proclamation [declaring their praise] every day: a bachelor who lives in
the city and does not sin, a poor person who returns a lost object to its
owner, and a rich person who tithes his produce in secret [and does not
seek honor] (Rabbi Yochanan, Babylonian Talmud, Pesachim 113a). [The
above three have conquered their desire for sex, wealth, and honor,
respectively.
Three, the Holy One, blessed is He, loves: One who does not have a
temper, one who does not get drunk, and one who has forbearance [i.e., he
does not attempt to retaliate if someone wrongs him] (Babylonian Talmud,
Pesachim 113b).
Three are hated by the Lord: One who says one thing with his mouth and
thinks something else in his heart [ i.e., a hypocrite], one who knows
evidence regarding his fellow-man and refrains from testifying, and one
who sees his fellow-man perform a [sexually] indecent act and testifies
alone (Babylonian Talmud, Pesachim 113b). [In Jewish religious law, only
the testimony of at least two witnesses is accepted. Thus, the testimony of
one person in religious matters cannot be acted upon and is viewed as
gossip. However, one is obligated to testify in civil matters, even alone, or
in any situation where there are at least two witnesses.]
Three made improper requests [of God]: two were answered properly and
one was answered improperly. They were: Eliezer, the servant of
Abraham; Saul, the son of Kish; Jephthah of Gilead (Rabbi Shmuel b.
Nachmeni in the name of Rabbi Yonason, Babylonian Talmud, Taanis 4a).
[Jephthah made a vow that, if he was victorious in his war against
Ammon, upon returning from the war, he would sacrifice as a burnt-
offering the first thing that comes out of his door. Unfortunately, his
daughter was the first to come out and greet him after his victory (see
Judges 11: 30-40). Thus, Jephthah was the one who was answered
"improperly." There is an argument as to whether he actually sacrificed
her [because of his ignorance of Jewish law] or she lived the rest of her
life in isolation as a recluse praying to God.]
A person should never use reproachful words towards God, for a great
 47

person spoke reproachfully towards God and became lame (Rabbi Elazar,
Babylonian Talmud, Taanis 25a). [Levi declared a fast day because of a
serious drought. No rain came and Levi declared that God had no mercy
on his children. As punishment, he became lame.]
Rabbi Chama the son of Rabbi Chanina said: What is the meaning of that
which is written (Deuteronomy 13: 5): “You should follow after the Lord
your God”? Is it possible for a mortal to follow the Divine Presence?
Does it not say (Deuteronomy 4: 24), “For the Lord your God is a
consuming fire”? The meaning of the verse is that one should follow [i.e.,
emulate] the attributes of the Holy One, blessed is He. Just as God
provided clothing for the naked, as it is written (Genesis 3: 21), ”And the
Lord God made leather garments [or clothes of skin] for Adam and his
wife and clothed them,” you should also clothe the naked. The Holy One,
blessed is He, visited the sick, as it is written (Genesis 18: 1), “God
appeared to him [to Abraham after he was circumcised] in the Plains of
Mamre,” you should also visit the sick. The Holy One, blessed is He,
comforted the mourners, as it is written (Genesis 25: 11), “And after
Abraham died, God blessed Isaac, his son,” you should also comfort
mourners. The Holy One, blessed is He, buried the dead, as it is written
(Deuteronomy 34: 6), “God buried him [Moses] in the hollow,” you
should also bury the dead (Babylonian Talmud, Sotah 14a).
Whoever is liked by his fellow-man, is liked by God. Whoever is not
liked by his fellow-man is not liked by God (Rabbi Chanina b. Dosa, Avos
3: 10).
Regarding that which is written (Ecclesiastes 4:1): “I returned and
observed all the oppression that takes place under the sun; I saw the tears
of the oppressed, with none to comfort them; their oppressors have great
power, with none to comfort them.” Daniel the Tailor interpreted the
verse as referring to mamzerim (offspring of the people who committed
incest or adultery). "The tears of the oppressed," the fathers of these
sinned, and the children are shamed? So too, this one's father committed
adultery or incest, what is the child's sin, and what did he do that was
wrong?; "with none to comfort them," instead "their oppressors have great
power," this refers to Israel's Great Sanhedrin, who come at them with the
power of Torah, and push them away in the name of the verse
(Deuteronomy 23:3): "A mamzer will not enter the community of the
Lord." "With none to comfort them"— says the Holy One, Blessed is He:
it is upon me to comfort them. In this world they are cast aside, but in the
future, as Zecharia said, "I see a people all of gold," as it is written
(Zechariah 4:2) “I see a menorah all of gold, with a bowl above
it." (Midrash Leviticus Rabbah 32:8).
Seven virtues serve before the Throne of Glory: wisdom, righteousness,
justice, the practice of loving kindness, mercy, truth, and peace... Any
person who possesses all these virtues knows the "mind" [i.e., will] of the
 48

Omnipresent (Avos D'Rabbi Noson, 37: 8).

Gossiping (Loshon Horah) and Slander

It is interesting to note that the Babylonian Talmud (Yuma 9b) states that "Groundless

hatred is considered equivalent to the three sins of idolatry, sexual immorality, and bloodshed."

Slander can cause and/or result in groundless hatred. The Talmudists had a great deal to say

about gossiping. The divine punishment for slander and gossip (loshon horah, literally, evil

tongue) is tzaraas (horrific skin disease often mistranslated as leprosy). The Hebrew word

metzora (mistranslated as leper) is seen by the Talmud as a contraction of motzi shem ra which

means slandering someone's reputation. Miriam was punished with tzaraas for badmouthing

Moses (Numbers 12).

There are four sins for which a person is punished in this world and the
principal remains for the world to come. They are: idolatry, sexual
immorality (incest and adultery), murder, and loshon horah (gossip and
slander); loshon horah is equivalent to them all (Jerusalem Talmud, Peah
1).
Loshon horah kills three people: the one who says it, the one who receives
[i.e., listens and believes] it, and the one about whom it was said
(Jerusalem Talmud, Peah 1).
It is permitted to say loshon horah about quarrelsome people (Rabbi
Shmuel b. Nachman in the name of Rabbi Yonason, Jerusalem Talmud,
Peah 1). [This is only true if the purpose is to bring about peace. This is
derived from Kings I 1: 14. Nathan the Prophet and Bas Sheva both told
the elderly King David that Adoniah was attempting to usurp the crown
that was promised to Solomon.]
Had David not paid attention to slander, the kingdom of the House of
David would not have been divided, the people of Israel would not have
worshipped idols, and we would not have been exiled from our land
(Rabbi Yehuda in the name of Rav, Shabbos 56b). [King David believed
the slander of Ziba regarding Mephibosheth (see Samuel II 19:30).]
And Rav Sheshet further said, citing Rabbi Elazar ben Azaryah: Anyone
who speaks slander, and anyone who accepts and believes the slander he
hears, and anyone who testifies falsely about another, it is fitting to throw
 49

him to the dogs (Babylonian Talmud, Pesachim 118a; translation by

Sefaria.org).
Rabbi Akiva had 12,000 pairs of students, from Gabat to Antipatris (two
cities in ancient Israel), and they all died during the same period because
they did not treat each other with respect (Babylonian Talmud, Yevamos
62b). [They died between Passover and Shevuous and these days are still
observed as days of partial mourning. They died of askara (diptheritic
croup) which is considered by the Talmud as the punishment for slander.
Apparently, they were guilty of slandering each other (see Maharsha).
Indeed, the Midrash implies that they disliked each other (see Etz Yosef).
It is likely that they were killed fighting the Romans during the Bar
Kochba rebellion. Rabbi Akiva mistakenly believed that Bar Kochba was
the Messiah.]
Why are the fingers of a person pointed like pegs? So that if a person
hears things that are not proper [e.g., gossip], he should place his fingers
in his ears (Rabbi Elazar, Kethubos 5b). [A similar reason is provided to
explain why the whole ear is hard yet the lobe is soft. If one hears
something which is improper, he should place his lobe into his ear.]
There is never any forgiveness for one who slanders another (Jerusalem
Talmud, Babylonian Talmud, Bava Kama 8: 7).
One cannot escape from doing these three sins every day: impure
thoughts, lack of [complete] devotion in prayer, and the dust of slander
[i.e., an indirect, weak form of slander using innuendo] (Rabbi Amram in
the name of Rav, Bava Bathra 164b). [It is very difficult to pray three
times a day and completely concentrate on one's prayers. Also, it is very
hard not to inadvertently say something about someone else that suggests
a shortcoming.]

The majority of people are guilty of stealing, a minority are guilty of

sexual immorality, and all are guilty of the dust of slander (Rabbi Yehuda
in the name of Rav, Babylonian Talmud, Bava Bathra 165a). [Most people
rationalize petty theft from employers, employees, and customers.]

Whoever says loshon horah, receives loshon horah, or bears false witness
deserves to be thrown to the dogs (Rabbi Shesheth in the name of Rabbi
Elazar b. Azariah, Babylonian Talmud, Maakos 23a). [The verse (Exodus
22: 30) that states "you should throw it to the dogs" is right before the
verse (Exodus 23: 1) dealing with "uttering a false report."]
What is the meaning of the verse (Leviticus 14: 2), 'This shall be the law
concerning the metzora?' It means that this shall be the law of one who is
motzi shem ra (Resh Lakish, Babylonian Talmud, Eruchin 15b).
In the future, all the animals are going to gather and approach the snake
 50

and say: A lion tramples its victim and eats, a wolf devours and eats, but
what benefit do you get [from biting your victims]? The snake will
answer: What benefit does one who uses his tongue [to say loshon horah]
(Babylonian Talmud, Eruchin 15b).
Whoever says loshon horah makes his sins grow until it reaches heaven
(Resh Lakish, Babylonian Talmud, Eruchin 15b).
Whoever wants to live can find life through his tongue. Whoever wants to
die can find death through his tongue [by slandering others] (Rava,
Babylonian Talmud, Eruchin 15b).

Gratitude
The Talmud feels that one should show gratitude even to inanimate objects; all the more

so, to people. Rabbah bar Mari finds a verse in the Torah (Deuteronomy 23:8) that supports this

aphorism: “You shall not abhor an Edomite, for he is your brother; you shall not abhor an

Egyptian, because you were a stranger in his land.” Note that gratitude is so important that it

will even be around in Messianic times, when God will provide humankind with all its needs.

There is a strong relationship between gratitude and happiness (Friedman, Birnbaum, and

Gloger, 2014).

Whoever treats clothing contemptuously, will ultimately not have any

benefit from them (Rabbi Yosi b. Chanina, Babylonian Talmud, Berachos
62b). [This is derived from King David, who damaged King Saul's
clothing (see I Samuel 24:5) and when older was afflicted with an illness
in which "they covered him with clothes, but he was not warmed (see I
Kings 1:1)".]
We have to make improvements [to the place in which we live] the way
our forefathers did...Jacob set up stores and sold cheaply (Jerusalem
Talmud, Shvios 9: 1). [This is derived homiletically from the verse
(Genesis 33: 18), "And he (Jacob) set up camp."]
A well that you drank from, do not throw a stone into it (Folk saying
quoted by Rava, Babylonian Talmud, Bava Kama 92b).
Whoever sings a song of praise [to God] in this world will merit to sing it
in the world to come (Rabbi Yehoshua b. Levi, Babylonian Talmud,
Sanhedrin 91b).
 51

Rabbi Pinchas, Rabbi Levi and Rabbi Yochanan said in the name of Rabbi
Menachem from Gallia: In the time to come, all sacrifices will be
annulled, but the sacrifice of thanksgiving will not be annulled. All
prayers will be annulled, but the prayer of gratitude will not be annulled
(Midrash Leviticus Rabbah 9:7; translation by Sefaria.org).
A person should show gratitude to the place from which he derives some
benefit (Midrash Genesis Rabbah 79:6).

Greed
There is no question that Scripture sees greed as a major sin. Shortly before he died,

Moses repeated the Ten Commandments to the children of the Israelites that left Egypt. Forty

years earlier, the Ten Commandments were pronounced by God on Mount Sinai directly to the

Israelites who left Egypt (Exodus 20:2-14). In Deuteronomy (5:18), the wording of the last of the

Ten Commandments was changed by Moses from covet (tachmod) to desire (titaveh); both terms

are used there. In Modern Hebrew, the words for greed are chamdanut (from tachmod), taavah

(which actually means desire/lust and is related to titaveh; the root of both words is avah to

desire), and ahavat betzah (love of money). Maimonides (Laws of Stealing 1:9-12), codifier of

Jewish law, makes this distinction between tachmod (to covet) and titaveh (to desire) and

concludes that “desire leads to coveting and coveting leads to robbery.” In other words,

greed/desire is such a powerful force that it will eventually cause one to break the law and

commit all kinds of crimes. In fact, this is probably the reason that it is the last of the Ten

Commandments. Moses was hinting at the harm that greed (and lust) could cause (Avi Ezer,

Exodus 20: 14). Since greed is unbounded, it can cause one to commit all kinds of crimes.

Psychologists also see greed as a black hole that cannot be satisfied.

Approximately 2,000 years ago, the Jewish sage Hillel made a distinction between greed

and self-interest in his aphorism: “If I am not for myself, who will be for me? If I care only for

myself, what am I? And if not now, when?” (Avos 1: 13-14). Greed is being only for one’s self
 52

and not caring at all about others.

The Talmud warns people not to desire which is not appropriate for them or not theirs.

This kind of greed causes an individual to lose everything. People who want to live a long life

should train themselves not to lust after that which is not suitable for them; envy and lust shorten

a person’s lifespan.

Whoever sets his eyes on that which is not appropriate for him, that which
he desires will not be given to him, and that which he had will be taken
from him (Babylonian Talmud, Sotah 9a).
The evil eye [i.e., jealousy and greed], the evil inclination [giving in to
one's evil passions and desires], and the hatred of humanity remove a
person from the world [i.e. shorten one's life] (Rabbi Yehoshua, Avos 2:
11).
There are four character types: (1) One who says what is mine is mine and
what is yours is yours is the average type. Some say this is a Sodom-type.
(2) One who says what is mine is yours and what is yours is mine is an
ignorant person. (3) One who says what is mine is yours and what is
yours is yours is a pious person. (4) One who says what is yours is mine
and what is mine is mine is a wicked person (Avos 5: 10). [Note that the
Talmudic sages were not impressed with the earliest form of Communism
(character type 2), where no one has any ownership of property. This type
of economic system was practiced by some of the Essene sects.]
Whoever possesses the following three traits is of the followers of
Abraham; whoever possesses the opposite three traits is of the followers of
Balaam. A good eye [a generous disposition], a humble spirit, and an
undemanding soul are the characteristics of the followers of Abraham; an
evil eye, a haughty spirit, and a greedy soul [for wealth and physical
pleasures] are of the disciples of Balaam (Avos 5:19).
One does not leave the world with even half his desires fulfilled. One who
possesses one hundred desires two hundred and if he possesses two
hundred, he then desires four hundred (Rabbi Yudan in the name of Rabbi
Aivu, Midrash Ecclesiastes Rabbah 1:13).
Greek Wisdom
It is not entirely clear as to what is meant by "Greek wisdom." It may be some type of

secular knowledge such as Greek philosophy. However in Sotah 49b, the expression "Greek

wisdom" means a certain sophisticated way of speaking Greek that only the nobility spoke and
 53

the masses could not understand (see Rashi in Sotah). Some believe that Greek wisdom is Greek

philosophy.

Rabbi Yishmael, who did not allow his nephew Ben Damah to study Greek wisdom,

seems to be contradicting what he says in Babylonian Talmud, Berachos 35b and a view

attributed to him in Jerusalem Talmud, Sotah 9: 15. Perhaps, having an occupation is so

important that it temporarily supersedes the obligation of learning Torah. Indeed, Rabbi

Yishmael believes that, one who only learns and refuses to work, will eventually not succeed in

either endeavor. Studying Greek wisdom is not necessary for survival, and may even cause one

to reject his own heritage, it should therefore not be studied.

Cursed be the person who raises pigs and cursed be the person who
teaches his son Greek wisdom (Babylonian Talmud, Sotah 49b).
Ben Damah, the son of Rabbi Yishmael's sister, asked Rabbi Yishmael: A
person such as I, who has learned the whole Torah, am I allowed to study
Greek wisdom? Rabbi Yishmael read to him the verse (Joshua 1: 8):
“This book of the Torah should not leave your mouth, but you should
meditate in it day and night.” Go and find a time that is neither day or
night and study Greek wisdom (Babylonian Talmud, Menachos 99b).
[However, the Talmud adds that Rabbi Shmuel b. Nachmeni, in the name
of Rabbi Yonason, disagrees with Rabbi Yishmael's interpretation of the
verse. He does not view the verse as a commandment, but as a blessing.
God, who saw how precious the Torah was to Joshua, blessed Joshua that
the words of the Torah should never leave his mouth. Rabbi Yochanan, in
the name of Rabbi Shimon b. Yehozadok, holds that one has fulfilled the
obligation of not having the book of the Torah leave one's mouth by
reciting the Shema in the morning and the evening.]
Rabbi Yehoshua was asked: Is a person allowed to teach his son Greek
wisdom? He responded: Let him teach at a time that is neither day nor
night since it says (Joshua 1: 8), “You should meditate in it day and night.”
[He was asked] If so, a person should be prohibited from teaching his son
an occupation because it says “meditate in it day and night?” Whereas,
Rabbi Yishmael stated (see Jerusalem Talmud, Kiddushin 1: 7) that the
verse (Deuteronomy 30: 19), “you should choose life” means an occupation
(Jerusalem Sotah 9: 15). [Rabbi Yishmael does not interpret the verse
"meditate in it day and night” literally. He believes that a person is
obligated to teach his son an occupation.]
 54

Happiness and Wealth

Contrary to what most people believe, the happiest people are not those with great

wealth, but those who delight with what they have. The key to happiness is expectations; people

with high expectations and envious of others are almost never happy. See also “Greed.”

At the wedding ceremony, ten expressions of joy and friendship are used in one of the

blessings (translation: ArtScroll Siddur and Koren Siddur):

Blessed are You, Lord our God, King of the Universe, who created
joy (sason) and gladness (simchah),[the] groom and bride,
happiness (gilah), glad song (rinah), cheer (ditzah), delight
(chedvah), love (ahavah), fellowship (achavah), peace (shalom),
and friendship (re’ut).

The Talmud (Avot D’Rabbi Noson 34:9) lists 10 words that are used to describe happiness:

sason, simchah, gilah, rinah, ditzah, tzahalah, alizah, chedvah, tiferet, alitzah. .‫ גילה‬.‫ שמחה‬.‫ששון‬

‫ עליצה‬.‫ תפארת‬.‫ חדוה‬.‫ עליזה‬.‫ צהלה‬.‫ דיצה‬.‫רינה‬

Who is wealthy? Anyone that has pleasure from their wealth, these are the
words of Rabbi Meir. Rabbi Tarfon says, whoever owns one hundred
vineyards, one hundred fields, and one hundred servants to work in them.
Rabbi Akiva says, whoever has a wife that is beautiful in her deeds. Rabbi
Yosi says, whoever has a bathroom near his table [i.e., in the house rather
than having to go to an outhouse located far from one's home]
(Babylonian Talmud, Shabbos 25b).
Every man who has no wife lives without happiness, without blessing, and
without goodness (Babylonian Talmud, Yevamos 62b).
Ben Zoma says: Who is wealthy? One who rejoices with his portion
(Avos 4:1).
Hate

The Torah states (Leviticus 19:17): “You shall not hate your brother in your heart.” This

appears to contradict the verse that talks about the donkey belonging to an enemy (Exodus 23:5).

The Talmud reconciles the two concepts and discusses which person one may hate.
 55

Three hate each other: Dogs, roosters, and sorcerers. Some say, also
prostitutes and some say, also the scholars in Babylon (Babylonian
Talmud, Pesachim 113b). [The sages can be very self-critical.]
It is permitted to hate one who is wicked, as it says (Exodus 23: 5), 'If you
see your enemy's donkey lying under its burden.' (Rabbi Shmuel b.
Yitzchak in the name of the Rav, Babylonian Talmud, Pesachim 113b).
[The only "enemy" that can be referred to is a wicked person.]
Groundless hatred is considered equivalent to the three sins of idolatry,
sexual immorality, and bloodshed (Babylonian Talmud, Yuma, 9b).[The
First Temple was destroyed because of the latter three sins and the second
Temple was destroyed because of groundless hatred.]
Do not despise any man and do not underrate anything, for there is no
person that has not his hour and there is nothing that has not its place (Ben
Azai, Avos 4: 3).
No person should think of saying: love the sages but hate the disciples or
love the disciples but hate the ignorant people. Rather, love all of them
but hate the heretics, seducers, instigators, and informers (Avos D'Rabbi
Noson 16: 5). [The above is an explanation of Rabbi Yehoshua's statement
in Avos (2: 11) that "the hatred of mankind drives a person from the
world."]
Shmuel Hakatan said [he was accustomed to quote the following verse
from Proverb 24: 17-18]: 'Rejoice not when your enemy falls, and when
he stumbles do not let your heart be glad; lest God see it and be displeased
and he will divert his wrath from him' [i.e., your enemy and then turn the
wrath against you] (Avos 4:19). [The word "Hakatan" means small,
unworthy, or insignificant. He was known by this epithet because of his
modesty. He composed the nineteenth blessing of the Shemoneh Esreh,
which is a prayer against heretics (see Babylonian Talmud, Berachos
28b).]
Health Advice

One of the commandments of the Torah is to guard one’s health and not do anything that

may endanger our lives (e.g., smoking). The Torah states (Deuteronomy 4:9): "Only take heed

to yourself and diligently take care of your life” and "Take good care of your lives"

(Deuteronomy. 4:15).

There is a great deal of health advice in the Talmud; much of it probably reflects the

beliefs of the times. There are various laws in the Talmud that are there to protect the health of
 56

the public. Thus, one is not permitted to cook or eat fish and meat together because of sakanah

(danger) (Babylonian Talmud, Pesachim 76b). The sages were big believers in eating breakfast.

A matron once said to Rabbi Yehuda b. Illayi: Your face resembles that
of either a swine-breeder or a usurer. He answered: On my faith, both of
these occupations are forbidden to me. However, there are twenty-four
outhouses between my lodging place and the academy, and when I go to
the academy, I test myself in every one of them. (Babylonian Talmud,
Berachos 55a) [Rabbi Yehuda believed that the key to good health and a
robust complexion was to purge oneself thoroughly of all excreta. He was
obviously exaggerating a bit.]
The Sages taught that thirteen things were stated with regard to the
morning bread [i.e., breakfast]: It protects the diner from the heat and cold,
from the winds, from the harmful spirits; and it makes the simple wise,
and one who consumes it will be victorious in judgment, he will merit to
learn Torah and to teach it, and his statements are heard, and his study will
remain in his possession, his flesh does not generate excess sweat, he has
relations with his wife and does not desire another woman, and it kills the
parasites in one’s intestines. Some say it even removes jealousy and brings
in love (Babylonian Talmud, Bava Metzia 107b; translation based on
Sefaria.org).
There are eight things which are harmful in excess and beneficial in
moderation: wine, work, sleep, wealth, travel, hot water [for drinking and
bathing], sexual intercourse, and blood-letting (Avos D'Rabbi Noson, 37:
5).

Hillel vs. Shammai

The Shammaites wanted to ensure that their opinion would prevail and therefore did not

allow the Hillelites to take part in the election described below in the Jerusalem Talmud.

Eighteen laws were enacted on that day. Eventually, a divine voice declared that the law follows

the School of Hillel. The Talmud asks why did the Hillelites merit that the law is according to

their view if both opinions are "the words of the living God." The Talmud says that the Hillelites

were kindly, pleasing, had great humility, and studied the opposing opinions and took them

seriously. They were so humble that they would mention the views of Bais Shammai before
 57

mentioning their own opinion. The Talmud concludes: “Whoever humbles himself, the Holy

One, blessed is He, raises up.”

Hillel the Elder had eighty disciples: Thirty of them were worthy to have the Divine

Presence rest upon them as it did on Moses out teacher, thirty were worthy to have the sun stand

still for them as it did for Joshua son of Nun (see Joshua 10), and twenty of them were average.

The greatest of them was Yonason b. Uziel and the smallest was Rabbi Yochanan b. Zakai... It

is said regarding Yonason b. Uziel that when he used to sit and occupy himself with Torah, every

bird that flew overhead was immediately burnt (Succah28a). The Talmud relates that Yochanan

b. Zakai was an expert in all areas of scholarship including the speech of Ministering Angels,

demons and palm trees (Rashi says he does not know what this means), fox fables, and fuller

parables.

That day [when a vote was taken in the upper chambers belonging to
Chananiah b. Chizkiyah and found that the Shammaites were in the
majority and the Hillelites were in the minority] was as difficult a time as
the day when the golden calf was made... The students of Shammai stood
on the bottom and killed [some translate this as threatened to kill] any
Hillelites who attempted to go upstairs [to take part in the vote] (Jerusalem
Talmud, Shabbos 1: 4).
Rabbi Abba said in the name of Shmuel: For three years Beis Shammai
and Beis Hillel disagreed. These said: The halacha [Jewish law] is in
accordance with our opinion, and these said: The halacha is in accordance
with our opinion. Ultimately, a Divine Voice emerged and
proclaimed: Both these and those are the words of the living God.
However, the halacha is in accordance with the opinion of Beit Hillel.
The Gemara asks: Since both these and those are the words of the
living God, why were Beis Hillel privileged to have the halacha
established in accordance with their opinion? The reason is that they were
agreeable and forbearing, showing restraint when affronted, and when
they taught the halacha they would teach both their own statements and
the statements of Beis Shammai. Moreover, when they formulated their
teachings and cited a dispute, they prioritized the statements of Beis
Shammai to their own statements, in deference to Beis Shammai
 58

(Babylonian Talmud, Eruvin 13b; translation by Sefaria.org).

For two and a half years the School of Shammai and the School of Hillel
argued. One said, it is better for a person never to have been created
rather than being created. The other said, it is better for a person to be
created rather than never being created. They took a vote and concluded
that it is better for a person never to have been created. But now that the
person has been created, he should examine his past deeds [and repent of
any bad deeds]. Others say, he should be careful of his deeds [and should
consider the consequences of his actions and in this manner he will only
do good deeds in the future] (Babylonian Talmud, Eruvin 13b).
When the disciples of Hillel and Shammai who had not served (their
teachers) sufficiently increased, dissension increased in Israel and the
Torah became like two Torahs (Sotah 47b). [Perhaps because the disciples
could not accept or tolerate the other school's viewpoint.]
Why do they mention the opinions of Shammai and Hillel and invalidate it [i.e.,
the Mishna says that the Rabbis, with whom the law concurs, have a different
opinion]? To teach future generations that a person should not persist in his
opinions, for note that the fathers of the world [Shammai and Hillel] did not
persist in their opinions (Ediyoth 1: 5).
The School of Shammai stated that one should only teach those who are
wise, humble, of a good family, and wealthy. The School of Hillel said:
teach everyone, for there were many sinners in Israel who were brought
near [i.e., became religious] through the study of Torah, and from them
descended righteous, pious people (Avos D'Rabbi Noson 2: 9).

Honor and Fame

The sages believed that fame and honor do not come to those who actively pursue it. The

way to achieve true fame is by not looking for it, but by honoring others. Also, one is prohibited

from using his knowledge of Torah to achieve personal benefits such as money, respect, etc.

Anyone who seeks greatness, greatness flees from him; conversely,

anyone who flees from greatness, greatness seeks him (Babylonian
Talmud, Eruvin 13b).
One who seeks fame loses his reputation. If one does not increase his
knowledge he decreases it. He who does not learn, deserves death; he
who makes [personal] use of the crown of the Torah shall perish (Hillel,
 59

Avos 1: 13).
Ben Zoma says: … Who is honored? One who honors others…
(Avos 4:1).
Whoever honors the Torah will be honored by people; whoever disgraces
the Torah [by leading an unethical life] will be disgraced by people (Rabbi
Yosi, Avos 4: 6).

Hospitality
The Talmud discusses the importance of hospitality; it is an important part of chesed.

One opinion is that hospitality is greater than welcoming God Himself. This is derived from the

verse in Genesis 18:3 where Abraham appears to request of God to wait for him while he tends

to the three wayfarers. Providing hospitality to strangers and early attendance at the house of

study are two of six things of which "a person eats the fruit in this world and the principal

remains for the world to come" (see Babylonian Talmud, Shabbos 127a).

Whoever provides hospitality to a scholar in his house and allows him to

benefit from his possessions, Scripture considers it as though he sacrificed
the daily, burnt offering [the daily sacrifice known as the tamid] (Rabbi
Yosi b. Chanina, Babylonian Talmud, Berachos 10b). [This is derived
exegetically from a verse in Kings II (4: 9), in which the word tamid is
used. The word can refer to the sacrifice but also means regularly. Many
people make the mistake of thinking ritual is more important than acts of
kindness. By providing hospitality to scholars, you fulfill the mitzvah
(precept) of hospitality but at the same time enable the scholar to teach
others Torah values. This was all said at a time before books. Everything
was written by hand on parchment scrolls.]
What does a good guest say? How much trouble did my host trouble
himself for me! How much meat did he bring for me! How much wine
did he bring for me! How many loaves of bread did he bring for me! All
the trouble that he troubled himself was only for my sake. However, the
bad guest says: What trouble did the host trouble himself for me? I ate
one piece of bread, one piece of meat, and drank one cup of wine. All the
trouble which the host troubled himself with was only for the sake of his
own wife and children (Ben Zoma, Berachos 58b).
Rabbi Yehuda said in the name of Rav: Hospitality toward guests is
greater than welcoming the Divine Presence (Babylonian Talmud,
 60

Shabbos 127a).
Rabbi Yoḥanan and Reish Lakish both said: As long as the Temple stood,
the altar atoned for a person; but now that the Temple has been destroyed,
it is a person’s table that makes atonement for him (Chagigah
27a). [Feeding of needy guests atones for one’s sins.]
We find that even a greater man than Rabbi Gamliel [who was serving
guests at his son's wedding] that served. Abraham, was the greatest of his
generation, and it is written (Genesis 18: 8), 'And he stood over them...'
(Rabbi Yehoshua, Babylonian Talmud, Kiddushin 32b). [Rabbi Yehoshua
allowed Rabbi Gamliel, the Nasi, to serve him and used the above
argument to justify his behavior.]

Human Dignity
Only rabbinical prohibitions are superseded in certain cases because of human dignity.

The "negative precept" referred to in the Talmud (Berachos 19b) is the one stating (Deuteronomy

17: 11), "Do not stray from the word which they (the rabbinical legislators) declare to you right

or left." For example, the rabbis allowed someone to violate rabbinical prohibitions [e.g.,

carrying on Shabbos in a carmelith (a place which is neither public nor private property and it is

only rabbinically prohibited to carry there on Shabbos)] in certain delicate situations. See

Shabbos 81b, 94b and Menachos 37b for some examples. For more on human dignity and Jewish

law, see Friedman (2008).

Great is human dignity that it pushes aside [i.e, supersedes] a negative

precept of the Torah (Babylonian Talmud, Berachos 19b).

Humility and Arrogance

The Talmud tells how Hillel and Devorah, the prophetess, were punished for boasting

(Babylonian Talmud, Pesachim 66b). The sages were big proponents of humility. It is difficult to

have a productive argument with someone who is arrogant. The Talmud points out that even

God has humility; He ignored all the beautiful trees and spoke to Moses through a bush (see
 61

Exodus 3: 2).

Teach your tongue to say I do not know. Otherwise, you might be induced
to tell a lie and get caught (Babylonian Talmud, Berachos 4a).
Three things broaden a person's disposition [makes a person arrogance,
shallow, and vain – Maharsha]: A beautiful house, a beautiful wife, and
beautiful clothing (the word 'kelim' also means utensils, i.e., furnishings)
(Babylonian Talmud, Berachos 57b).
My sons, do not bury me either in shrouds of white or black shrouds.
White, because I may not merit [being with the righteous] and I will be as
a groom among mourners. Black, because I may merit and I will be as a
mourner among grooms. Rather, bury me in an olayrin [a gray robe given
to wealthy people at the baths to wrap around themselves—Rashi] from
overseas (Rabbi Yannai to his sons, Babylonian Talmud, Shabbos 114b).
Anyone who humbles himself, the Holy One, Blessed be He, exalts him;
and anyone who exalts himself, the Holy One, Blessed be He, humbles
him (Babylonian Talmud, Eruvin 13b).
Whoever is boastful, if he is a sage, his wisdom will desert him; if he is a
prophet, his prophecy will desert him (Rabbi Yehuda in the name of Rav,
Babylonian Talmud, Pesachim 66b).
Why are the words of the Torah compared to water?... To teach us that
just as water flows away from the higher level and settles at a lower level,
so too the words of the Torah only endure with one who is humble (Rabbi
Chanina b. Idi, Babylonian Talmud, Taanis 7a). [The verse (Isaiah 55:1)
states: "Ho! All that thirst, go to water."]
Why are the words of the Torah compared to the following three liquids:
water, wine, and milk? ... To teach us that just as these three liquids can
only endure in the most inferior of vessels, so too the words of the Torah
only endure with one who is humble (Rabbi Oshaiah, Babylonian Talmud,
Taanis 7a).
Rabbi Elazar, son of Rabbi Shimon, entered the study hall and taught: A
person should always be soft like a reed and he should not be stiff like a
cedar, as one who is proud like a cedar is likely to sin. And therefore, due
to its gentle qualities, the reed merited that a quill is taken from it to write
with it a Torah scroll, phylacteries, and mezuzot (Babylonian Talmud,
Taanis 20a-20b; translation by Sefaria.org).
Every place in Scriptures where the power of the Holy One, blessed is He,
is mentioned, you also find his humility (Rabbi Yochanan, Babylonian
Talmud, Megillah 31a). [One example cited by Rabbi Yochanan is the
verse in Isaiah (57: 15). The verse begins with, "For so said the High and
Exalted One, who dwells to eternity, and whose name is holy," and
 62

concludes with,"(I dwell) with the crushed and humble spirit."]

Rabbah b. Shila once encountered Elijah the Prophet [who reveals himself
to great people]. He asked him: What is the Holy One doing? Elijah
answered: He is quoting legal decisions in the names of all the Rabbis,
but not in the name of Rabbi Meir. Rabbah asked: Why? Elijah
answered: Because Rabbi Meir studied laws from the mouth of Acher
[literally, the other, a name given to Rabbi Elisha b. Avuyah who became
a heretic]. Rabbah explained: Rabbi Meir found a pomegranate, he ate the
fruit on the inside and discarded the peel. Elijah answered: Now God is
saying, “Meir, my son, says …” (Babylonian Talmud, Chagigah 15b).
[This story portrays a God who studies the law and quotes mortals. This,
despite the fact that God gave the Torah. Moreover, God changes His
mind after being challenged by Rabbah. A clever way of teaching people
the importance of learning and humility.]
Rabbi Yocḥanan says in the name of Rabbi Shimon ben Yocḥai: Any
person who has arrogance within him is considered as if he were an idol
worshipper, as it is written (Proverbs 16:5): “Everyone that is proud in
heart is an abomination to the Lord,” and it is written (Deuteronomy
7:26): “And you shall not bring an abomination into your house.”
And Rabbi Yocḥanan said his own statement: Any person who has
arrogance within him is considered as if he has denied the core belief in
God’s existence, as it is stated (Deuteronomy 8:14): “Then your heart be
lifted up, and you forget the Lord your God.”
Rabbi Chamah bar Chanina says: Any person who has arrogance
within him is considered as if he engaged in sexual intercourse with
all of those with whom relations are forbidden, as it is written (Proverbs
16:5): “Everyone who is proud in heart is an abomination to the Lord,” and
it is written at the end of the passage concerning forbidden sexual
relationships (Leviticus 18:27): “For all these abominations have the men
of the land done.” (Babylonian Talmud, Sotah 4b; translation by
Sefaria.org).
Any person who possesses haughtiness will eventually become reduced
(Rabbi Avira in the name of Rabbi Assi or Rabbi Ammi, Babylonian
Talmud, Sotah 5a).
One should learn from the mind of his Creator. For the Holy One, blessed
is He, ignored all the tall mountains and heights and rested his Divine
Presence on Mount Sinai (Rabbi Yosef, Babylonian Talmud, Sotah 5a).
Come and see that the way of the Holy One, blessed is He, is not like that
of flesh and blood [i.e., mortals]. The way of humans is for the exalted to
notice the exalted; the exalted does not notice the lowly. However, the
Holy One, blessed is He, is not like this. He is exalted, but he notices the
lowly (Rabbi Avira or Rabbi Elazar, Babylonian Talmud, Sotah 5a).
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When the haughty increased, the daughters of Israel began to get married
to them, for our generation only looks at the outward appearance
(Babylonian Talmud, Sotah 47b). A haughty person is unacceptable even
to the members of his own household (Babylonian Talmud, Sotah 47b).
[To reconcile these latter two statements, the Talmud explains that at first,
people are attracted to the haughty person. Eventually, people, including
his own household, see beyond the haughty person's "outward appearance"
and get disgusted with him.]
There was a dispute in the Heavenly Academy regarding laws of tzaraas [a
skin disease usually mistranslated as leprosy]: If the bright spot on the
skin precedes the white hair, the person is impure [i.e., it is tzaraas]; if the
white hair precedes the bright spot, the person is ritually pure. If there is a
doubt as to which one came first: God said ‘pure’ and the entire Heavenly
Academy said ‘impure.’ They decided to ask Rabbah b. Nachmeni to
resolve this dispute, since he once said, ‘I am unique in my knowledge of
tzaraas and tents’ [both tractates deal with ritual impurity and are quite
difficult]. They sent a messenger to get him, but the Angel of Death could
not approach him, since Rabbah did not cease his Torah studies [one
cannot die while studying Torah]. Meanwhile, a wind began to blow
which made the reeds rustle. Rabbah thought it was a company of soldiers
that were coming to get him. He said: It is better that I die than be
delivered into the hands of the government. While he was dying he
exclaimed, [in response to the Heavenly question]: Pure! Pure! A
Heavenly voice declared: Happy are you Rabbah b. Nachmeni, your body
is pure and your soul departed in purity. (Babylonian Talmud, Bava
Metzia 86a). [Another clever story to teach us the importance of humility.
Even God needs the help of an expert to ascertain the law, a law from His
own Torah.]

When Hillel the Elder died, they said in the eulogy: Alas! The pious man
[is no more]. Alas! The humble man, the disciple of Ezra [is no more].
When Samuel the Little died, they said in the eulogy: Alas! The humble
man [is no more]. Alas! The pious man, the disciple of Hillel [is no
more]. They also wished to say about Rabbi Yehuda b. Bava Alas! The
pious man. Alas! The humble man, but the times were troubled [because
of religious persecution] and they could not eulogize one who was killed
by the Government (Babylonian Talmud, Sotah 48b). [Rabbi Yehuda b.
Bava was one of the "ten martyrs." He was killed by the Romans for
ordaining five great scholars after the Romans forbade ordination (see
Babylonian Talmud, Sanhedrin 14a).]
Who is destined for the world to come? One who is modest, humble,
bends his head on entering and bends his head when leaving, and
constantly studies Torah without seeking credit [or honor] (Babylonian
Talmud, Sanhedrin 88b).
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Rabbi Levitas of Yavneh used to say: Be exceedingly humble, since the

end of man is worms (Avos 4:4). [Rabbi Levitas was actually quoting the
words of Ben Sira in Ecclesiasticus (7:17).]
Humility is a [protective] fence for wisdom (Rava, Kallah Rabbati 3:6).
Teach the members of your household humility. When a person is humble
and his household is humble, if a poor person comes and stands at the door
and asks if the father is home, he will be told, 'yes, come in.' Before he
even enters, the table will be set, and he [the poor person] will eat, drink,
and bless Heaven. This will give the person (the head of the household)
much satisfaction. When a person is not humble and the members of his
household are hot-tempered, if a poor person comes and stands at the door
and asks if the father is home, he will be told, 'no' shouted at, and made to
leave in anger (Avos D'Rabbi Noson 7: 2).
Do not be like the top lintel of a doorway which the hand of a person
cannot reach..., but be like the threshold that everyone steps upon. In the
end, the whole building is demolished but the threshold remains in its
place (Rabbi Elazar Hakappar, Avos D'Rabbi Noson 26: 6). [Those with
humility will survive.]
If you have humbled yourself, the Holy One, blessed be He, will lift you
up; if you have exalted yourself before your fellow, the Holy One, blessed
be He, will set you low (Derech Eretz Zuta 9; Soncino translation).

Humor and Laughter

Some sages were opposed to humor and laughter. They felt it was inappropriate because

the Jewish people are in exile after the destruction of the Temple. After the redemption, Jews

will be permitted to laugh. Other sages had no problem with laughter and we know of two who

tried to make their teachers laugh.

Rabbi Zera was very strict and felt that it was forbidden to be overly merry in this world,

in accordance with a view expressed by Rabbi Shimon b. Yochai (Babylonian Talmud, Berachos

31a): "It is forbidden for a person to fill his mouth with levity in this world." Rabbi Yirmiyah

felt that his teacher, Rabbi Huna, was too stringent regarding this matter, and often tried to make

his teacher laugh.

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Rabbi Yirmiyah was expelled from the academy for one of his questions (see Babylonian

Talmud, Bava Bathra 23b). He asked: "If one foot of a pigeon is within fifty cubits of a pigeon-

cote and the other foot is outside of the fifty cubits, who does it belong to?" This question was in

response to the statement that a bird which can only hop cannot travel more than fifty cubits, and

is therefore assumed to have come from a cote which is not further than fifty cubits away. If the

bird is found more than fifty cubits away, it is assumed to have come from the wild.

Rabbi Yirmiyah was reinstated to the academy when he responded to a submitted

question with great modesty (see Babylonian Talmud, Bava Bathra 165b). He responded, "I am

not worthy of the honor of having that question sent to me by you."

Friedman and Friedman (2019) spotlight that the debate over whether one should serve

God with joy or with gloom is still going on. The view of the Misnagedim, those who are

opposed to the Chassidic lifestyle, feel that one should refrain from cheerfulness and excessive

joy. The Chassidic view, based on the teachings of the Baal Shem Tov, is that one should serve

God with happiness and joyfulness.

Mar, the son of Rabina, made a wedding for his son. He noticed that the
sages were becoming too high-spirited, so he brought a cup of white
crystal that was worth 400 zuz and broke it before them and they became
serious (Babylonian Talmud, Berachos 30b-31a).[Even today the custom
is to break a plate at a wedding. This serves as a reminder that the Jewish
people should not in their merriment forget the destruction of the Temple.]
Rabbi Yochanan said in the name of Rabbi Shimon B. Yochai: It is
forbidden for a person to fill his mouth with levity in this world because it
says (Psalms 126: 2), “Then will our mouth be filled with laughter and our
tongue with joyous song.” When? At the time of the redemption when
“they will say among the nations that the Lord has done great things for
us.” It is said regarding Resh Lakish that he never again filled his mouth
with levity after hearing this from his teacher Rabbi Yochanan
(Babylonian Talmud, Berachos 31a).
Rabbah would say something humorous before starting to lecture to the
scholars, and they would laugh; after that, he would sit in awe and begin
his lecture (Babylonian Talmud, Shabbos 30b).
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Rabbi Beroka Hozaah asked Elijah the Prophet: Is there any person in this
market who is destined for the world to come [i.e., Paradise]? He replied,
no. ... While they were conversing, two people passed by. Elijah said:
These two are also destined for the world to come. Rabbi Beroka
approached them and asked them what they did. They replied: We are
joyous people, and we cheer up people who are depressed. Also, when we
see two people who are quarrelling, we work hard to make peace between
them (Babylonian Talmud, Taanis 22a).
On the day that Rebbi [Rabbi Yehuda the Nasi] laughed, punishment
would come to the world. Rebbi told Bar Kappara, “Do not make me
laugh and I will give you forty measures of wheat.” Bar Kappara replied,
“Let the master see to it that I may take any measure that I wish.” Bar
Kappara took a large basket and tarred it on the outside [so that it could
hold wheat], tilted it over his head, and said to Rebbi, “Measure for me the
forty grivas of wheat that you owe me.” Rebbi laughed and said, “Did I
not warn you not to make me laugh.” Bar Kappara replied, “I am merely
asking for the wheat you owe me.” (Babylonian Talmud, Nedarim 50b-
51a). [Rebbi suffered for thirteen years from physical ailments. During
these years, the world did not need rain (see Bava Metzia 85a).]
Rabbi Yirmiyah asked Rabbi Zera: According to Rabbi Meir who says that
if a woman aborts a foetus that looks like an animal it is considered a valid
abortion [i.e., the woman becomes ritually unclean just as if she had
aborted a human], what is the law if the father receives for her [the animal
born from a woman] a token of betrothal [is the person considered married
to the animal]? ...To such an extent did Rabbi Yirmiyah try to make Rabbi
Zera laugh, but he would not laugh (Babylonian Talmud, Niddah 23a).
[The Talmud concludes that the question is absurd because it is impossible
for an animal-shaped fetus born to a human to survive.]

Hurting Another Person’s Feelings / Humiliating Others

Humiliation of others was seen by the sages as tantamount to murder. This is why the

sages said that it was better to throw oneself into a fiery furnace rather than embarrass someone

publicly.

The story of the Nehardean man discussed below continues and at the end it was

discovered that the Nehardean was in fact a descendent of slaves. This story demonstrates the

importance of speaking in a proper manner. The Nehardean clearly had a problem with people if

he called everyone a slave. In their society, calling people “slave” was similar to calling
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someone a “bastard” or using an ethnic slur.

There was once a person from the town of Nehardea who entered a butcher
shop in Pumpedisa. He asked for some meat and was told to wait until the
attendant of Rabbi Yehuda b. Yechezkel was served and then he would be
served. He said: “Who is Rabbi Yehuda b. Sheviskel [purposely
mispronouncing the name so that it now means Yehuda the Glutton] that he
should be ahead of me and be served before me?” Rabbi Yehuda was told of
the incident and excommunicated the Nehardean man. Rabbi Yehuda was
then told that the man often called people slaves [i.e., he questioned their
authentic Jewish lineage and claimed that they were descendants of slaves].
Rabbi Yehuda then had him declared a descendent of slaves… (Babylonian
Talmud, Kiddushin 70a-70b).
A Tanna taught before Rav Naḥman bar Yitzḥak: Anyone who humiliates
another in public, it is as though he were spilling blood. Rabbi Naḥman
bar Yitzḥak said to him: You have spoken well, as we see that after the
humiliated person blushes, the red leaves his face and pallor comes in its
place, which is tantamount to spilling his blood. Abaye said to Rav Dimi:
In the West, i.e., Israel, with regard to what mitzva are they particularly
vigilant? Rav Dimi said to him: They are vigilant in refraining from
humiliating others (Babylonian Talmud, Bava Metzia 58b).
All who descend into Gehinnom (Hell) will eventually reascend except
for three who descend but do not reascend. They are: one who commits
adultery with a married woman, one who publicly shames his fellow-man
or applies a derogatory nickname upon his fellow-man (Rabbi Chanina,
Babylonian Talmud, Bava Metzia 58b). [Tosafos explains that there are
different levels of punishment in Gehinnom. Some who descend into
Gehinnom ascend immediately as "The fire of Gehinnom has no power
over them." Wicked people are punished for a period of twelve months
and then are given their reward in Paradise. Extremely wicked people
(including heretics) are punished for eternity. The above-mentioned three
did not repent and they are therefore punished for 12 months and then are
put in a state of limbo where they are neither rewarded nor punished.
Note that the Talmud explains that one who applies a derogatory
nickname is punished even if the other party is used to it and is not
embarrassed by it.]
Mar Zutra bar Tovyah said in the name of Rav; some say Rabbi Chana bar
Bizna said in the name of Rabbi Shimon Chasida; and some say Rabbi
Yocḥanan said in the name of Rabbi Shimon ben Yocḥai: It is better for a
person to cast himself into a fiery furnace, rather than to humiliate another
person in public (Babylonian Talmud, Bava Metzia 59a).
What is the meaning of that which is written (Exodus 22:20): “And you
shall not mistreat a convert nor oppress him, because you were strangers in
the land of Egypt”? We learned in a baraisa that Rabbi Noson says: A
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defect that is in you, do not mention it in another. Since the Jewish people
were themselves strangers, they should not demean a convert because he is
a stranger in their midst. And this explains the adage that people say: One
who has a person hanged in his family, do not say to him: ‘Hang this fish
up for me,’ as the mention of hanging is embarrassing for that family
(Babylonian Talmud, Bava Metzia, 59b; translation based on Sefaria.org).
Rava lectured: What is meant by the verse (Psalms 35:15), “But in my
infirmity they rejoiced and gathered together- against me the crippled, and
even those I knew not; they tore me, and did not desist.” King David
exclaimed before the Lord: Creator of the Universe, you know very well
that had they torn my flesh, my blood would not flow [since I have been
blanched from repeated humiliations]. Moreover, when they are engaged
in studying the laws regarding the four deaths carried out by the courts,
they interrupt their studies and say to me: David, one who commits
adultery, what type of death is he punished with? [hinting at his sin with
Bath-Sheba]. I told them: If one commits adultery the punishment is death
by strangulation, but he has a share in the World to Come [Paradise], but
one who humiliates another in public has no share in the world to come.
(Babylonian Talmud, Sanhedrin 107a). [See II Samuel 11-12 for the story
of David and Bath-Sheba.]

Hypocrites and Phonies

Before telling others what to do, make sure that you are acting properly. Otherwise, no

one will listen to you, since you will be seen as a hypocrite.

For the story of Zimri and Pinchas, see Numbers 25: 1-16. King Alexander Yannai was a

Sadducee who ruled over the Jews from 102 to 78 B.C.E. The Queen, Salome Alexandra, was a

sincere Pharisee and during her reign, Shimon ben Shetach, her brother and leader of the

Pharisees, set up a school system so that all Jewish children could learn Torah. The Talmudic

sages had a great deal of disdain for religious hypocrites.

Rabbi Yosef, the son of Yehoshua son of Levi, became sick and fainted
[or, perhaps, went into a coma]. When he recovered, his father asked him
what he had seen [in the next world]. He answered, that he saw a topsy-
turvy world, those that are uppermost in this world are on the bottom in
the world to come and those that are on the bottom in this world are
uppermost in the world to come. He said to him, my son, you saw a clear
world ([i.e., a world that is conducted correctly] (Babylonian Talmud,
Pesachim 50a). [The people that are honored in this world for their wealth
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are held in contempt in the next world because of their deeds.]

Any scholar whose inside is not like his outside [i.e., is a phony] is not a
scholar (Babylonian Talmud, Yuma72b). [Rabbi Gamliel once announced
that "any student whose inside is not like his outside should not enter the
house of study" (See Babylonian Talmud, Berachos 28a). This was
rescinded when Rabbi Elazar b. Azariah became the new President of the
Sanhedrin [nasi].
Do not be afraid of either the Pharisees or the non-Pharisees, but fear the
hypocrites who appear to be Pharisees, for their deeds are the deeds of
Zimri and they seek to be rewarded like Pinchas (King Yannai's advice to
his wife, Babylonian Talmud, Sotah 22b).
There are seven types of Pharisees: (1) The Shechem Pharisee, who
observes the precepts for personal gain [as did the inhabitants of Shechem
who circumcised themselves in order to intermarry with the family of
Jacob--see Genesis 34]. An alternative explanation of the Shechem
Pharisee is the shoulder Pharisee, who carries his good deeds on his
shoulders, i.e., ostentatiously. (2) The bruised Pharisee, who walks
without lifting his feet from the ground in exaggerated piety and thereby
knocks his feet against stones. (3) The bloodletting Pharisee, who is afraid
to look at women and walks with his eyes shut and thereby bangs his head
against the wall. (4) The pestle Pharisee, who walks so bent over, because
of exaggerated humility, that he looks like a pestle [he walks with his head
perpendicular to his body so that he looks like a hammer-shaped pestle].
(5) The Pharisee who says: What else am I obliged to do and I will do it
[implying that he has fulfilled all the precepts]. (6) The Pharisee from
love, who observes the precepts because he loves the reward. (7) The
Pharisee from fear, who observes the precepts because he fears the
punishment. (Babylonian Talmud, Sotah 22b) [The scholars of the
Talmud were Pharisees but they were critical of phonies and pious fools.
A righteous Pharisee observes the precepts sincerely, without exaggerated
piety and humility, and solely because of his love of God. Note that
Abaye and Rava disagreed with the inclusion of (6) and (7), since they
were of the opinion that, "occupying oneself with Torah and precepts for
improper motives will ultimately to proper motives." A similar saying
can be found in Avos D'Rabbi Noson (37:4), which states that there are
eight types of Pharisees.]
First adorn yourself and afterwards adorn others (Babylonian Talmud,
Bava Bathra 60b).
Scripture states (Genesis 26:34): “When Esau was forty years old, he took
as a wife Judith daughter of Beeri the Hittite and Basemath daughter of
Elon the Hittite.” Why is it [Roman Empire] compared to the swine? For
this reason: When the swine is lying down it puts out its hooves, as if to
say, “I am clean.” So too, does this wicked state rob and oppress, yet
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pretend to be executing justice. Similarly, for forty years Esau used to

ensnare married women and violate them, yet when he attained forty years
he compared himself to his father [Isaac], saying, “As my father was forty
years old when he married, so I will marry at the age of forty” (Midrash
Genesis Rabbah 65: 1; translation based on Soncino) [The parted hoof is
only one sign of cleanness. The swine lacks the second sign; it does not
chew its cud and is therefore not kosher.]

Idleness
The sages considered idleness bad for people. Even wealthy people should be occupied

with something. See section on “Work and Occupations.”

Idleness leads to licentiousness (Rabbi Eliezer, Babylonian Talmud,

Kethubos 59b).
Idleness leads to mental illness (Rabban Shimon ben Gamliel, Babylonian
Talmud, Kethubos 59b).
A person does not die except through idleness (Rabbi Yosi , Avos D'Rabbi
Noson 11:1).

Idolatry
There are three sins – idolatry, sexual immorality (incest and adultery), and murder -- in

which a person is supposed to allow himself to be killed rather than violate the commandment

(yehareg v’al ya’avor -- literally, "Let him be killed rather than transgress"). King

Nebuchadnezzar erected a golden image and said that anyone who refused to bow before it

would be burned alive (see Daniel 3). Chananiah, Mishael, and Azariah allowed themselves to

be thrown into a furnace rather than bow to the image. Rav, however, felt that they would not

have been able to withstand the prolonged torture of a lashing. This is a perplexing statement,

since many Jewish martyrs (e.g., Rabbi Akiva) withstood much worse tortures. Therefore, many

commentaries believe that the image established by Nebuchadnezzar was not a real idol (see

Tosafos).
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One who worships idols is considered as if he rebelled against the whole Torah and

cannot be trusted in any religious area (Babylonian Talmud, Chullin 5a).

Even if one is being pursued by a person intent on killing him, or by a

snake attempting to bite him, he should rather enter a temple of idolatry
for refuge but not the houses of heretics: For the heretics know of God and
still deny Him, the idolators do not know God and deny Him (Rabbi
Tarphon, Babylonian Talmud, Shabbos 116a). [The idolaters were raised
in this manner by their parents- -Rashi.]
The sin of idolatry is so great that one who rejects it is considered as if he
admitted [euphemism for denied] the whole Torah (Babylonian Talmud,
Nedarim 25a).
If they had whipped Chananiah, Mishael, and Azariah they would have
worshipped the image (Rav, Babylonian Talmud, Kethubos 33b).
The Jewish people knew that idols were of no substance, but they only
worshipped idols in order to satisfy their desire for public sexual
immorality (Rabbi Yehuda in the name of Rav, Babylonian Talmud,
Babylonian Talmud, Sanhedrin 63b). [Idolatry usually was combined with
sexual orgies. The temptation for idolatry was so strong that the sages
prayed that people should lose all interest in idolatry ("We desire neither
the temptation nor the reward"). The sages fasted for three days and their
prayer was answered (see Sanhedrin 64a).]
Proclos, son of Philosophos, asked Rabbi Gamliel in Acco while he was
bathing in the bathhouse of Aphrodite the following: It is written in your
Torah (Deuteronomy 13: 18), “Nothing that has been declared taboo
should cleave to your hands'” Why are you then bathing in the bathhouse
of Aphrodite? Rabbi Gamliel replied that it is forbidden to answer in a
bathhouse [i.e., one is not permitted to speak Torah in an impure place
such as a bathhouse or bathroom]. When he came out he answered: I did
not come into her [i.e., Aphrodites'] boundary, she came into my
boundary. People do not say let us make a bathhouse as an adornment for
Aphrodite but say let us make Aphrodite an adornment for the bathhouse.
Furthermore, even if you were given much money, you would not appear
before your idol naked and having experienced a nocturnal emission,
neither would you urinate before it. This one stands by a gutter and all
urinate before it. It says in the Torah “their Gods,” that which is treated
as a God is prohibited, that which is not treated as a God is permitted
(Babylonian Talmud, Avodah Zarah 44b). [Good proof that the statue of
Aphrodite in the bathhouse was not worshipped as a goddess. Otherwise,
Rabbi Gamliel would not have been allowed to be there.]
Agrippas, the general, asked Rabban Gamliel: It is written in your Torah
with respect to idolatry (Deuteronomy 4:24), “For the Lord your God is a
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devouring fire, a jealous God.” Why is the Lord “jealous” when one
worships idols: Is not a wise man only jealous of another wise man, a
warrior of another warrior, and a rich man of another rich man? Rabban
Gamliel replied: I will give you a parable to describe what this situation is
like. It is similar to a married man who takes another wife [polygamy was
then legal]. If the second wife is superior to the first, the first will not be
incensed. But if the second wife is inferior to her, she will be incensed
(Babylonian Talmud, Avodah Zarah 55a).

Ignoramuses (Am Ha’aretz)

It should be noted that there are many different types of ignorant people referred to in the

Talmud. The harshest statements are referring to ignorant people who are depraved, dangerous,

and suspected of having killed innocent people (see Tosafos).

Who is an ignorant person? One who does not recite the Shema morning
and evening, these are the words of Rabbi Eliezer. Rabbi Yehoshua says,
anyone who does not put on phylacteries. Ben Azai says, whoever does
not have zizith [fringes] on his garments. Rabbi Noson says, one who
does not have a mezuzah on his door. Rabbi Yonason b. Joseph says,
whoever has children and does not raise them to study Torah. Others say,
even if one learned Scripture and studied Mishnah but did not minister to
scholars is an ignorant person (Babylonian Talmud, Berachos 47b).
Ignorant people die on account of two sins: For calling the holy ark, 'the
chest' and because they call the synagogue, the 'people's house' (Shabbos
32a).
The ignorant, as they grow older, they become more foolish. And scholars
get wiser as they grow older (Babylonian Talmud, Shabbos 152a).
It is permitted to stab an ignoramus even on the Day of Atonement which
falls on Shabbos (Rabbi Elazar, Babylonian Talmud, Pesachim 49b).
[Obviously referring to ignorant people who are totally immoral and
capable of murder. Rabbi Elazar is obviously exaggerating to make a
point.]
One may tear apart an ignoramus like a fish (Rabbi Shmuel b. Nachmeni,
Babylonian Talmud, Pesachim 49b).
When I was an ignorant person, I said, who will give me a scholar and I
will bite him (the scholar) like a donkey (Rabbi Akiva, Babylonian
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Talmud, Pesachim 49b). [Rabbi Akiva was an ignorant person for the first
40 years of his life, until he was convinced by his wife Rachel to study.
Eventually, he became a great scholar and had 24,000 students (see
Kethubos 62b-63).]
The hatred that the ignoramuses hate the scholar is greater than the hatred
that the heathens hate Israel, and their wives (i.e., the wives of ignorant
people hate the scholars) even more than them (Babylonian Talmud,
Pesachim 49b).
Misfortune comes to the world only because of ignoramuses (Rabbi
Yehuda the Nasi, Babylonian Talmud, Bava Bathra 8a).
How is the scholar regarded by the ignorant person? At first, like a golden
ladle. If he holds a conversation (trivial conversation--Maharsha) with the
ignorant person, then he is regarded as a silver ladle. If he accepts a
benefit from the ignorant person, then he is regarded as an earthenware
ladle, which cannot be repaired once it is broken (Rabbi Elazar,
Babylonian Talmud, Sanhedrin 52b). [Rabbi Elazar did not want scholars
to benefit from the ignorant. See his other view about ignorant people
cited above.]
Any person who has no knowledge, it is forbidden to have mercy on him.
Any person who has no knowledge will eventually go into exile. Whoever
gives his bread to one who has no knowledge will have suffering befall
him. Any person who has knowledge will eventually become wealthy.
Any person who has knowledge, it is as though the Temple was built in
his lifetime (Rabbi Elazar, Sanhedrin 92a).[Rabbi Elazar was apparently
very perturbed with ignorant people who had no desire for acquiring
knowledge. He also stated in a similar vein that "Any house in which the
words of the Torah are not heard at night will be consumed by fire"
(Babylonian Talmud, Sanhedrin 92a). Rabbi Elazar also held very
negative views towards ignorant, boorish people (see previous quotes).
The sages were also extremely critical of scholars without knowledge.]
A boor cannot be sin-fearing, an ignorant person cannot be pious, a
bashful person cannot learn, a quick-tempered person cannot be a teacher,
nor can one who is excessively involved in business become a scholar. In
a place where there are no men, strive to be a man (Hillel, Avos 2: 5).
[This is why education of the masses was so important to Hillel. In a place
where no one wants to get involved in public service projects you must do
it yourself.]
Rabbi Shimon b. Akashia said: Ignorant people, as they get older, their
minds become more confused...but scholars are not like that: As they get
older, their minds become more at ease (Kinnim 3: 6).
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Insolence
Insolence is a serious problem. Rebbi (Rabbi Judah the Nasi) said this special prayer at

the conclusion of his regular prayers. A similar prayer is said every day in the morning service.

May it be your will, Oh Lord our God and God of our fathers, to deliver
me from insolent men and insolence, from an evil man and an evil mishap,
from an evil impulse, an evil companion, an evil neighbor, and from a
destructive adversary, from a harsh trial and from a harsh opponent,
whether he is circumcised or not (Rebbi, Babylonian Talmud, Berachos
16b).
Why was the Torah given to Israel? Because they are impudent (Rabbi
Meir, Babylonian Talmud, Beitzah 25b). [Torah teaches one humility and
weakens the person (Rashi). The Talmud adds: "If the Torah were not
given to Israel, no nation could stand up to them (Babylonian Talmud,
Beitzah 25b)." Note: that the word "azim" used here (and translated as
impudent) also suggests boldness.]
Three are impudent: Israel among the nations, the dog among the animals,
and the rooster among birds (Babylonian Talmud, Beitzah 25b).
Any person who is insolent will ultimately stumble into sin (Rabbi Sallah
in the name of Rabbi Hamnuna, Babylonian Talmud, Taanis 7b).
Any person who is insolent, it is permitted to call him wicked (Rabbah b.
Huna, Babylonian Talmud, Taanis 7b). [Rabbi Nachman b. Yitzchak adds
that one is even permitted to hate a person who is insolent.]
Rain is withheld only because of the insolent (Rabbi Sallah in the name of
Rabbi Hamnuna, Babylonian Talmud, Taanis 7b).
Any person who is shamefaced will not easily sin; whoever is not
shamefaced it is certain that his ancestors did not stand at Mount Sinai
(Babylonian Talmud, Nedarim 20a).
If you see an insolent priest, do not be suspicious of him [i.e., suspect that
he is of improper lineage], for it says (Hosea 4: 4), 'Your people are as
contentious as priests' (Rabbi Elazar, Babylonian Talmud, Kiddushin 70b).
[There is an opposing view in the Talmud that insolent priests are
descended from slaves and are not true descendants of Aaron (Rabbi
Yehuda in the name of Shmuel, Babylonian Talmud, Kiddushin 70b).]
Insolence helps even against Heaven (Rabbi Nachman, Babylonian
Talmud, Sanhedrin 105a). [God allowed Bilaam to go with Balak after
Bilaam kept insisting that he go (see Numbers 22).]
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Insolence is a kingdom without a crown (Rabbi Shesheth, Sanhedrin

105a). [Insolence is very powerful and only lacks a crown.]
The insolent person goes to Gehinnom [Hell] and the shamefaced person
goes to the Garden of Eden (Rabbi Yehuda b. Tema, Avos 5: 20

Insults
The sages could occasionally lose their temper in the heat of a halachic debate and insult

each other. Rabbi Yehuda Ha-Nasi (known as Rebbi) rebuked his student Levi with the

following remark: “It seems to me that he has no brain in his head” (Babylonian Talmud,

Yebamoth 9a). Rebbi said this to one of his favorite students in a warm way to encourage him to

come up with a solution. There is no question that the two were quite close. In some cases, a

teacher used what appears to be an insult not to disparage but to encourage the student to work

harder. Clearly, a teacher who knows his students quite well will know when to use a humorous

insult as a motivational tool. This is the explanation used by the Chavos Yair (Responsum 152)

to explain why Rebbi, known for his great humility, would use such strong language.

It should be pointed out that scholars who compare the Babylonian Talmud with the

Jerusalem Talmud – 82 basic differences have been found – note that ad hominem attacks are

much more prevalent in the former. Even when comparing parallel stories that appear in both

Talmuds, the negative criticisms generally do not appear in the Jerusalem Talmud (Brand, 2013).

In the selection from Sifre, we see Rabbi Tarfon insulting Rabbi Akiva (“How long will

you pile up meaningless [and unsubstantiated] words and bring them against us! I cannot tolerate

it any longer.”). Note how he changed his tune and blessed Rabbi Akiva when he realized that he

was mistaken. Yalta, wife of Rabbi Nachman, is quite insulting to Ulla. Abaye is upset with his

own teacher, Rabbi Yosef. See Friedman (2016a) for more examples of insults used by the

sages.
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Ulla visited the house of Rabbi Nachman. They had a meal and Ulla said the
grace after the meal. He handed the cup of benediction [the grace after the
meal was made over a cup of wine] to Rabbi Nachman so that he should also
drink from it. Rabbi Nachman said to Ulla: “Send the cup of benediction to
my wife, Yalta.” Ulla replied: “Thus taught Rabbi Yochanan: The fruit of a
woman’s body (i.e., womb) is blessed only from the fruit of a man’s body,
since it says (Deuteronomy 7:13), ‘He will bless the fruit of your body.’ It
does not state the ‘fruit of her body’ but the ‘fruit of your body.’” [Therefore it
is not necessary to send the cup of benediction to the wife if it is given to the
husband since if the husband gets blessed by drinking from the wine, the wife
is automatically included in the blessing]... Meanwhile, Yalta heard that Ulla
did not wish to send her the cup of benediction. She rose in anger, went to the
wine-storage room, and broke four hundred barrels of wine. Rabbi Nachman
said to Ulla: “Send her another cup.” Ulla sent her the cup with following
message: “All the wine from the jug can be used for the cup of benediction”
[Ulla tried to mollify Yalta by saying that another cup of wine from the jug
can also be used as a cup of benediction if the original cup has already been
drunk]. She sent back the following message to Ulla: “Gossip comes from
peddlers and lice from rags” (Babylonian Talmud, Berachos 51b; based on
translation by Soncino and ArtScroll).
Rabbi Nachman b. Gurya visited Nehardea and was asked the following
questions: “One who milks an animal on the Sabbath, on account of what is he
liable?” He replied: “On account of milking.”
They asked: “One who strains coagulated milk on the Sabbath, on account of
what is he liable? “ He replied: “On account of straining coagulated milk.”
They asked: “One who makes cheese on the Sabbath, on account of what is he
liable?” He replied: “On account of making cheese.”
They said to him: “Your teacher was a reed cutter in a swamp.” (Babylonian
Talmud, Shabbos 95a; based on translation of ArtScroll).

Rabbi Yosef said in the name of Rabbi Yehudah in the name of Shmuel: “The
Halachah [Jewish law] is as Rabban Shimon b. Gamaliel. Abaye said to him:
‘The Halachah is…’ from which it would follow that they [the Sages] dispute
it! Rabbi Yosef replied: “What practical difference does it make to you?” [If
no one argues with the statement, even if implied that there was a
disagreement, the Halachah certainly follows the opinion of Rabban Shimon
b. Gamliel]. Abaye replied: “Is a Talmudic tradition to be recited as a song
(zemurta)?” (Babylonian Talmud, Shabbos 106b).
It was taught: Rebbi related: “When I went to learn Torah at the academy of
Rabbi Elazar ben Shamua, his disciples joined forces against me like the
roosters of Beis Bukya and they did not let me learn more but this single thing
which is in our Mishnah (Babylonian Talmud, Yevamos 84a; based on
translation of Soncino and ArtScroll). [The roosters of Beis Bukya were very
ferocious and did not allow strange roosters to join them.]
 77

Rav stated: If a husband says that he will not feed or support his wife he must
divorce her and pay her kethubah [the marriage certificate which states
amount to be paid in case of death or divorce]. Rabbi Elazar went and
reported this statement to Shmuel who exclaimed: Feed barley [grain fed to
animals] to Elazar. Rather than forcing the husband to divorce her, we should
compel him to feed her (Babylonian Talmud, Kethubos 77a).
The house of the Nasi [Exilarch] once appointed superintendents for weights
and measures [to ensure that scales were honest] as well as prices [to prevent
price gouging]. Shmuel said to Karna: “Go out and teach them the Baraisa
which states ‘We appoint superintendents for weights and measures but we do
not appoint superintendents for prices.’” But Karna went out and expounded
to them: “We appoint superintendents for weights and measures as well as
prices.” When Karna returned, Shmuel asked him: What is your name?” He
replied: “Karna.” Shmuel said: “Let a horn (karna) grow out of your eye.”
(Babylonian Talmud, Bava Bathra 89a; translation of ArtScroll).
Rabbi Shimon b. Chalafta was walking on the path when he encountered
lions. They roared at him. He quoted the verse (Psalms 104:21): “The young
lions roar for their prey,” and two pieces of meat miraculously fell from
heaven. The lions ate one of the pieces and left over the other piece. Rabbi
Shimon took the piece of meat to the academy and asked whether it was clean
or unclean [i.e., is it kosher and allowed to be eaten]. He was told: Nothing
unkosher descends from heaven. Rabbi Zera asked Rabbi Abahu: If a piece
of meat resembling a donkey [an unkosher animal] falls from heaven, may it
be eaten? Rabbi Abahu replied: Demented yarud [a desert bird possibly
related to an ostrich], they already told you that nothing unkosher descends
from heaven (Babylonian Talmud, Sanhedrin 59b).
The verse (Numbers 10:8) states: "And the sons of Aaron the Cohanim
[priests] shall blow on the trumpets." What is the intent of this? From
(Numbers 10: 3), where the verse states: "And they shall blow with them," I
would think that Israelites, too, may do so; it is, therefore, written "the sons of
Aaron." "the Cohanim": whether whole or blemished. These are the words of
R. Tarfon. R. Akiva says: “whole, not blemished.” This is derived as follows.
It is written here "Cohanim," and, elsewhere, (Leviticus 3:2) "Cohanim." Just
as there, it means whole, not blemished, here, too, it means whole, not
blemished. Rabbi Tarfon responded to Rabbi Aiva: “How long will you pile
up [meaningless] words against us! I cannot tolerate it any longer.” May I lose
my sons if I did not see Shimon, my mother's brother, who was lame in one
leg, standing and blowing the trumpets!” Rabbi Akiva replied: “Perhaps you
saw this on Rosh Hashanah or on Yom Kippur of the Jubilee year? Rabbi
Tarfon responded: “I swear by the Temple Service, that you have not erred!
Happy are you Abraham our father, from whose loins Akiva came forth!
Tarfon saw and forgot (the day). Akiva explained the law of himself and
upheld the halacha. Anyone who departs from you, Akiva, departs from his
life! (Sifre, Numbers 10:8; translation based on Sefaria.org).
 78

The verse (Genesis 29:17) states: “And the eyes of Leah were rakkoth.” The
amora [whose job was to stand by the lecturer and expound and interpret what
was said] of Rabbi Yochanan translated this before Rabbi Yochanan: And the
eyes of Leah were [naturally] weak. Rabbi Yochanan said to him: “Your
mother’s eyes were weak!” What does rakkoth mean, her eyes became weak
from crying. (Midrash Genesis Rabbah 70:16).

Israel
There is a disagreement among the halachic authorities whether the commandment to

reside in the land of Israel (Numbers 33:53) applies after the destruction of the Temple. Almost

all agree, however, that living in Israel may not be obligatory but is still a “voluntary fulfillment

of a mitzvah” (Weiss, 1996, p. 180).

Anyone who resides in the land of Israel is considered as one who has a
God, and anyone who resides outside the land of Israel is considered as
one who does not have a God. As it is stated (Leviticus 25:38): “To give to
you the land of Canaan, to be your God” (Babylonian Talmud, Kethubos
110b).
Ten measures of wisdom descended to the world; nine were taken by the
land of Israel and one by the rest of the world. Ten measures of beauty
descended to the world; nine were taken by Jerusalem and one by the rest
of the world. Ten measures of wealth descended to the world; nine were
taken by the early Romans and one by the rest of the world. Ten measures
of poverty descended to the world; nine were taken by Babylon and one
by the rest of the world. Ten measures of arrogance descended to the
world; nine were taken by Elam and one by the rest of the world. Ten
measures of strength descended to the world; nine were taken by Persia
and one by the rest of the world. Ten measures of vermin descended to the
world; nine were taken by the land of Medea and one by the rest of the
world. Ten measures of sorcery descended to the world; nine were taken
by Egypt and one by the rest of the world. Ten measures of plagues
descended to the world; nine were taken by swine and one by the rest of
the world. Ten measures of licentiousness descended to the world; nine
were taken by Arabia and one by the rest of the world. Ten measures of
impudence (bastardship--Rashi) descended to the world; nine were taken
by Mesene and one by the rest of the world. Ten measures of talk
descended to the world; nine were taken by women and one by the rest of
the world. Ten measures of drunkenness descended to the world; nine
were taken by Kush (usually translated as Ethiopia) and one by the rest of
the world. Ten measures of sleep descended to the world; nine were taken
 79

by slaves and one by the rest of the world (Babylonian Talmud, Kiddushin
49b). [The Talmud was obviously referring to conditions that existed in
their times. The Talmud uses the word Kab (an ancient measure equal to
about 1.4 liters) to signify measures, i.e., "Ten Kabs of..." Note that 90%
of wisdom went to the land of Israel.]
The air [climate?] of Israel makes one wise (Rabbi Zera, Babylonian
Talmud, Bava Bathra 158b).
There are ten degrees of holiness, and the land of Israel is holier than all
other lands (Kelim 1: 6).
Jealousy
The coat of many colors given to Joseph caused a great deal of envy among his brothers

and resulted in them selling Joseph as a slave. Scripture (Proverbs 14: 30) states: "But envy is the

rot of the bones."

A person should never single out one son among his children. Because of
two selaim [ancient money] worth of fine wool that Jacob gave Joseph
more than his other children, the brothers became jealous and the eventual
result was that our fathers went to Egypt (Rava b. Mechasia in the name of
Rabbi Chama b. Guria in the name of Rav, Babylonian Talmud, Shabbos
10b).
Whoever has jealousy in his heart his bones rot away; whoever does not
have jealousy in his heart, his bones do not rot away (Rabbi Achai b.
Yoshiah, Babylonian Talmud. Shabbos 152b). [This opinion is derived
from the verse in Proverbs (14: 30), "But envy is the rot of the bones."]
A woman is only envious of the thigh of another woman (Babylonian
Talmud, Megillah 13a). King Achasuerus slept with other women to make
Esther jealous so that she would reveal the secret of her nationality.
Jealousy among teachers [and scholars] increases wisdom (Babylonian
Talmud, Bava Bathra 21a).
A person is jealous of everyone except his son and his disciple (Rabbi
Yosi b. Choni, Babylonian Talmud, Sanhedrin 105b).

Jewish People
The Gibeonites did not demonstrate one of the major characteristics of the Jewish people

– being merciful – when they insisted on avenging themselves against the family of King Saul
 80

(see II Samuel 21). They were, therefore, forever excluded from the Jewish people.

When the Jewish people are down and persecuted, they are very low and abused by

everyone. In Genesis the Jewish people are likened to the stars (Genesis 15: 5) and the dust of

the earth (Genesis 13: 16).

The Jewish people are compared to dust and compared to the stars. When
they descend, they descend to the dust, and when they rise, they rise to the
stars (Babylonian Talmud, Megillah 16a).
Elijah the Prophet said to Bar Hei Hei, and some say that he said this to
Rabbi Elazar: What is the meaning of that which is written (Isaiah 48:10):
“Behold, I have refined you, but not as silver; I have tried you in the
furnace of affliction”? This teaches that the Holy One, Blessed be He,
sought after all good character traits to impart them to the Jewish people,
and He found only poverty capable of preventing them from sin. Shmuel
said, and some say it was Rav Yosef: This explains the folk saying that
people say: Poverty is good for the Jewish people like a red bridle for a
white horse (Babylonian Talmud, Chagigah 9b; translation by
Sefaria.org). [Just as a red bridle accentuates the white color of the horse,
so the challenge of poverty draws out the best of the Jewish people.]
Three characteristics distinguish this nation (Israel): They are merciful,
bashful, and benevolent (Babylonian Talmud, Yevamos 79a).
The children of Israel [i.e., the Jewish people], I should be their
forgiveness [and they should never get tzaraas -- a skin disease described
in the Bible often translated incorrectly as leprosy], are like the eshkroa
[box wood ], neither black nor white skinned but of an intermediate color
[The Jewish people are a brown-skinned people] (Rabbi Yishmael,
Negaim 2: 1).

Jewish Sages vs. Gentile Sages

Sometimes the Gentile sages know more than the Jewish sages.
And their opinion [that of the sages of the nations of the world] appears
more reasonable than that of ours [the Jewish sages] (Rebbi, Babylonian
Talmud, Pesachim 94b). [The argument is regarding how the sun travels.]

Judgment

At four periods, the world is judged: On Passover regarding produce, on

Shavuos regarding the fruit of the trees, on Rosh Hashanah humanity pass
 81

before Him [one by one] like sheep..., and on Succos, judgment is passed
regarding water [i.e, rain] (Babylonian Talmud, Rosh Hashanah 16a).
Just as a person's earnings are determined by God on Rosh Hashonah, so
are his losses determined on Rosh Hashonah (Rabbi Yehuda b. Shalom,
Babylonian Talmud, Bava Bathra 10a).

Justice and Judges

Truth and justice are core values of the Torah. The Talmud a variety of rules about

conflicts of interest (Friedman, 2013). God makes it clear that He cannot tolerate a world

without justice. A judge is considered repulsive if he charges a fee for judging. The Talmud

concludes that the judge is permitted to charge for an actual opportunity cost, i.e., the judge was

actually going to do a certain job and could not do it because of the time spent judging. If a

judge charges a fee that is greater than his opportunity cost, then his legal decisions are not valid

(see Babylonian Talmud, Kethubos 105a).

How do you know that if three people sit as a court of judges that the
Divine Presence is with them? It says (Psalms 82:1), 'In the midst of
judges shall He [the Lord] judge.' (Rabin b. Rabbi Adda in the name of
Rabbi Yitzchak, Berachos 6a).
Every judge who judges, even for one hour, with complete honesty, the
Scripture considers it as though he is a partner with the Holy One, blessed
is He, in the creation (Rabbi Chiya b. Rav of Difti, Babylonian Talmud,
Shabbos 10a).
All the punishments that come to the world come solely because of the
[dishonest] judges of Israel (Babylonian Talmud, Shabbos 139a)
A judge should always imagine himself as though a sword were lying
between his thighs and hell was open beneath him (Rabbi Yonason,
Babylonian Talmud, Yevamos 109b).
Repulsive is the judge who takes a fee for judging; however, his decision is
valid (Babylonian Talmud, Kethubos 105a).
When pleasure-seeking increased, justice became perverted, deeds became
corrupt, and there is no satisfaction for God in the world. When those who
show partiality in judgment increased, the following [verses] became void:
'You should not be afraid' and 'You should not respect persons in
 82

judgment' [both verses are in Deuteronomy 1: 17 and deal with judges].

People removed from themselves the yoke of Heaven and placed upon
themselves the yoke of flesh and blood. When those who engaged in
whisperings in judgment [i.e., pleaders for the litigants who try to
influence judges by whispering to them] increased, the anger of the Lord
against Israel increased and the Divine Presence departed (Babylonian
Talmud, Sotah 47b).
It says (Exodus 18: 20), 'And you should make known to them,' this
means [teaching the people] how to make a living; 'the way,' means the
practice of loving kindness; 'which they must walk,' means visiting [and
helping] the sick; 'therein,' means burial of the dead; 'and the work,' means
strict justice; 'that they must do,' means going beyond the line of strict
justice (Rabbi Yosef, Babylonian Talmud, Bava Kama, 99b-100a).
One is not appointed to the Sanhedrin unless he knows how to prove the
cleanness of creeping things [insects and reptiles] from the Torah (Rabbi
Yehuda in the name of Rav, Babylonian Talmud, Sanhedrin 17a). [The
Torah clearly states that creeping things are unclean. Thus it requires a
great legal mind to prove them clean.]
The verse (Daniel 12: 3), “And the intelligent shall shine brilliantly” refers
to a judge who judges truthfully and to the charity collectors (Babylonian
Talmud, Bava Bathra 8b).

Any judge who is sued in court and from whom money is collected by a
judgment is no true judge (Babylonian Talmud, Bava Bathra 58b). [A judge
has to be totally honest. If he has been taken to court and is found guilty of
owing money after attempting to deny it, he is not suitable to be a judge
(see Tosafos).]

Of his own free will does the judge go to death. He does not work for the
needs of his household and returns home empty-handed. Oh, that he
returned as he came [without sin] (Rav, Babylonian Talmud, Sanhedrin
7b). [Rav used to say the above when he went to judge in court. A judge
should feel that he risks his life if he is careless with justice. He is also
prohibited from profiting from dispensing justice and therefore comes
home empty-handed.]
One is not appointed to the Sanhedrin unless he is a person of stature, has
wisdom, a nice appearance, is elderly, has knowledge of sorcery and the
seventy languages (Rabbi Yochanan, Babylonian Talmud, Sanhedrin 17a).
[Since sorcery is a capital offense, the members of the Sanhedrin were
required to understand it. Otherwise, they would not be able to try anyone
for using it. All 70 basic languages of mankind had to be understood by
the Sanhedrin so that they would not have to rely on translators.]
This is how the pure-minded of Jerusalem acted: They did not sign a
 83

document unless they knew who was signing with them. They did not sit
down to judge unless they knew who would sit with them [and judge with
them]. They did not go to a banquet unless they knew who would eat with
them (Babylonian Talmud, Sanhedrin 23a).
There were four judges in Sodom: Shakrai [which means liar in Aramaic],
Shakrurai [deceiver], Zayyafai [forger], and Mazlei Dina [perverter of
justice] (Babylonian Talmud, Sanhedrin 109b). [The Talmud also
discusses how "justice" was dispensed in Sodom.]
A Sanhedrin that approves an execution once in seven years is called a
destructive court. Rabbi Elazar b. Azariah says: once in seventy years.
Rabbi Tarfon and Rabbi Akiva said: If we had been members of the
Sanhedrin, no person would ever have been sentenced to death. Rabbi
Shimon b. Gamliel says: They would also increase the number of
bloodshedders in Israel (Babylonian Talmud, Maakos 7a). [Even in
Talmudic times many did not believe in capital punishment.]
Whoever appoints a judge who is not fit is considered as if he planted an
Asherah [a tree planted for idolatry] (Resh Lakish, Babylonian Talmud,
Avodah Zarah 52a).[The verse about appointing judges is near the verse
prohibiting the planting of an Asherah (see Deuteronomy 16: 18, 19).]
Rabban Shimon ben Gamliel said: On three things the world stands: on
justice, truth, and peace, as it is said (Zechariah 8:16), “You shall execute
truth, justice, and peace in your gates” (Avos 1: 18).
Whoever refrains from pronouncing judgment [i.e., from being a judge],
rids himself of hatred, robbery, and false oaths. Whoever lays down
decisions arrogantly [i.e., quickly, without consulting with others and
sufficient examination of the facts] is a fool, wicked and arrogant (Rabbi
Yishmael b. Rabbi Yosi, Avos 4: 9).[The above probably refers to towns
that already have judges or may be advice to judges to try to convince the
litigants to rely on arbitration rather than judgment.]

Knowing the True Character of a Person

The Talmud reveals the secret of how to know a person’s true character.
Rabbi Ilai said: By three forms of behavior is a person’s true character
ascertained; by his cup (b’koso), i.e., how a person behaves when
drunk; by his wallet (b’kiso), i.e., his conduct in his financial dealings with
other people; and in his anger (u’b’kaso), i.e., how a person acts when
angry and also how often one loses his/her temper. And some say: A
person also reveals his true nature in his laughter, i.e., the kind of jokes a
person finds funny (Babylonian Talmud, Eruvin 65b).
 84

Leaders and Leadership

Do not dwell in a town whose leaders are scholars (Advice of Rabbi
Akiva, Babylonian Talmud, Pesachim 112a). [Scholars are too busy with
their studies to properly manage the city.]
We do not appoint a communal leader unless a basket of reptiles is
hanging on his back, so that if he becomes supercilious we say to him,
'turn around' (Rabbi Yochanan in the name of Rabbi Shimon b.
Yehozadok, Babylonian Talmud, Yuma 22b). [According to one opinion,
the reason that King Saul's dominion did not last was because he had no
blemish in his background and a leader has to have some blemish in his
background (the "basket of reptiles" hanging on his back). King David, on
the other hand, had several blemishes in his background — he was a
descendant of Ruth of Moab — and his dominion lasted for many years,
and even the Messiah will be a descendant of David.]
Any communal leader who imposes excessive fear upon the community,
not for the sake of Heaven [i.e., God], will not have a son who is a scholar
(Rabbi Yehuda in the name of Rav, Babylonian Talmud, Rosh Hashanah,
17a).
A leader who leads the community gently will merit to lead them again in
the world to come (Rabbi Elazar, Babylonian Talmud, Sanhedrin 92a).
Rabbi Elazar was the charity administrator. Once he came home and
asked his family: What did you do today [while I was out]? They said: A
group of people came and they ate, drank, and offered prayers on your
behalf. Rabbi Elazar said: This is not the proper thanks for me. On
another occasion, he came to the house and asked: What did you do
today? They said: A group of people came and they ate, drank, and
cursed you out. He said: This is the proper thanks for me. (Jerusalem
Talmud, Peah 8:6). [One should not expect to be thanked for community
work, on the contrary, one should expect to be insulted.]
Whatever the leaders do, the generation does (Midrash Deuteronomy
Rabbah 2:19]. [This is why ethics starts at the top of an organization.]
Before he died, Moses requested of God: Creator of the Universe, the
unique personality of each individual is revealed and known to you; and
no two of your children are alike. When I depart from them [i.e., die],
appoint for them a leader that can put up with each of them according to
his personality (Midrash Tanchuma 10). [This is derived from the verse
(Numbers 27:16), "May the Lord, the God of the spirits of all flesh,
appoint a man over the congregation.” The term “God of the spirits of all
flesh” is an unusual way of describing the Almighty. In verse 18, Joshua is
described by God as “a man in whom there is spirit.” ]
 85

Life is Miserable for These Kinds of People

The sages describe people whose life is not much of a life because they

are so miserable.

Our Rabbis taught: There are three types whose life is not a life; they are:
the overly compassionate, the hot tempered, and the overly delicate [i.e.,
fastidious]. Rabbi Yosef stated: All of the above can be found in me.
(Babylonian Talmud, Pesachim 113b).
Three whose life is not a life: those who rely on another's table for their
sustenance, men whose wives rule over them, and those who suffer from
chronic pain. Some add, those that only possess one garment (Babylonian
Talmud, Beitzah 32b). [Those that only possess one garment never have
the opportunity to wash it and will most, likely suffer from lice.]
Four are considered as dead: An impoverished person, a leper, a blind
person, and one who is childless (Babylonian Talmud, Nedarim 64b).
Long Life
The secret of longevity is not being envious of others, because one who is jealous of

others cannot enjoy life. As noted above, the happiest people are those who are satisfied with

their lot. Rabbi Yehoshua b. Nachmeni believed that four things caused premature aging: fear,

anxieties regarding children, a bad wife, and wars (see Midrash Tanchuma Chaye Sarah 2).

Three things prolong one's days and years [i.e., life]: Prolonging of one's
prayers, prolonging one's meals, prolonging the time spent relieving
oneself in the bathroom [but only if the person does not have to strain]
(Rabbi Yehuda, Babylonian Talmud, Berachos 54b). [By prolonging one's
meals, more poor people have a greater opportunity of being fed.]
Rabbi Elazar HaKapar says (Avos 4:21): Envy, lust, and vainglory drive a
person out of the world.

Rabbi Yehoshua stated: The evil eye [envy, greed, and ill will
toward others], the evil inclination [giving in to one’s evil
passions and desires], and hatred of humanity remove a person
from the world [i.e., shorten one’s lifespan] (Avos 2:11).
Some responses to: “How did you merit to live such a long life
 86

___ I never tried to obtain respect through the degradation of my fellow-

man; I never went to bed with the curse of my fellow-man [i.e., when he
went to bed, he forgave everyone for any injuries or slights]; I was
generous with my money (Rabbi Nechuniah b. Hakanah's response to his
disciples, Babylonian Talmud, Megillah 28a).
___ I never accepted gifts... ; I never retaliated [when wronged]; I was
generous with my money (Rabbi Nechuniah the Great's response to Rabbi
Akiva, Babylonian Talmud, Megillah 28a). [The verse in Proverbs (15:
27) states, "One that hates gifts shall live."]
___ I never looked at the face of a wicked person (Rabbi Yehoshua b.
Korcha's response to Rebbi, Babylonian Talmud, Megilah 28a).
___ I was never angry in my house; I never walked in front of a person
who was greater than me [i.e, I paid them respect and let them go first]; I
never thought of Torah in filthy alleys; I never walked four cubits without
Torah or phylacteries; I never slept in the house of study, neither a long
sleep or a short nap; I never rejoiced at the downfall of my fellow-man; I
never called my fellow-man by a nickname (Rabbi Zera's response to his
disciples, Babylonian Talmud, Megillah 28a).
Love humility in order that you have a complete life (Derech Eretz Zuta
9).
Rejoice at your table when the hungry benefit from it so that your life may
be prolonged in this wolrd and in the World to Come (Derech Eretz Zuta
9; Soncino translation).

Love
Three, love each other. They are: converts, slaves, and ravens
(Babylonian Talmud, Pesachim 113b).
Regarding whoever loves his neighbors, is close to his relatives, marries
his sister's daughter, and lends a selah [ancient unit of money] to a poor
person at a time when his needs are pressing, Scripture says (Isaiah 58: 9),
"Then you will call and God will answer, you will cry and He will say,
'Here I am'" (Babylonian Talmud, Yevamos 62b-63a). [Since people tend
to be very close to their sisters, by marrying your sister's daughter you will
ensure a very happy and love-filled marriage--Rashi.]
When our love was strong, we could have slept on a bed that was the
width of a sword. Now that our love is not strong, a bed of sixty
cubits is not sufficient for us (Babylonian Talmud, Sanhedrin 7a).
Love makes one disregard the rules of dignified conduct. Hate makes one
disregard the rules of dignified conduct (Rabbi Shimon b. Elazar,
Babylonian Talmud, Sanhedrin 105b). [Abraham personally saddled his
 87

donkey [a job normally performed by servants] because of his great love

of God. Balaam also saddled his own donkey because of his great hate of
the Jewish people.]
Beloved is man, for he was created in the image of God; it is indicative of
a greater love that it was made known to him that he was created in God’s
image, as it is written (Genesis 9:6): “For in the image of God did He
make man.” Beloved are Israel, for they are called children of God; it is
indicative of a greater love that it was made known to them that they are
called children of God, as it is written (Deuteronomy 14:1): “You are the
children of the Lord your God.” (Rabbi Akiva, Avos 3:18; based on
translation of ArtScroll).
Any love that depends on some material cause [e.g., sexual attraction],
when the cause disappears, the love disappears. Love that does not
depend on any material cause will never disappear (Avos 5: 16). [The
"love" of Amnon for Tamar, which disappeared immediately after he
raped her, is cited as an example of the former (see II Samuel 13). The
love between Jonathan (son of King Saul) and David is cited as an
example of the latter (see I Samuel 18- 21).]
Rabbi Yosi bar Chanina said: Any love without rebuke is not true love
(Midrash Genesis Rabbah 54:3).

Lust, Licentiousness, and Immorality

The Talmudic passage below from tractate Succah is the origin of the law stating that the

sexes should be separated in the synagogue while praying. As a matter of fact, the layout of the

Second Temple was altered so that the women could sit on a balcony and the men sit below, thus

keeping the sexes apart and avoiding frivolity. The sages enacted several laws prohibiting a man

from being alone with a woman (yichud). The fear was that the temptation to sin would be too

strong to resist. The sages recognized that sexual immorality could destroy a family.

Whoever counts out money to a woman from his hand into her hand in
order to gaze at her [lasciviously], even if he has Torah and good deeds
like Moses our teacher, he will not escape from the judgment of hell
(Babylonian Talmud, Berachos 61a).
Why are idolaters so lustful? Because they did not stand at Mount Sinai
[i.e., accept the Torah which teaches one moderation and control of one's
passions]. For when the serpent came upon Eve [according to this
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opinion, the serpent had intercourse with Eve], he infused her with lust.
For the Jewish people who stood at Mount Sinai, their lust ceased; for the
idolaters who did not stand at Mount Sinai, their lust did not cease
(Shabbos 145b-146a).
Whoever is steeped in lust, old age leaps upon him [i.e., he ages
prematurely] (Rava, Babylonian Talmud, Shabbos 152a).
The things that a person does when he is young, blacken his face when he
grows old (Rabbi Yitzchak, Shabbos 152a). [The sexual promiscuity of
youth causes the person ill health and debility when old (Rashi).]
There is a small organ in a person [i.e., the male sex organ]: When it is
hungry, it is satisfied; when it is satisfied, it is hungry (Rabbi Yochanan,
Babylonian Talmud, Succah 52b). [The best way to avoid licentiousness is
through self-control and restraint.]
Scripture states (Zechariah 12:12): “And the land will mourn, every family
separately, the family of the House of David separate, and their wives
separate.” Can not the matter [regarding separating the sexes] be deduced
a fortiori? If in the future [when the Messiah comes], when they [the men
and women that will survive in Jerusalem after God will intervene to save
the Jewish people from the attack of all the nations--see chapter 12 in
Zechariah] will be in mourning and the evil inclination will not have any
power over them, the Torah says that women should be separate and the
men should be separate. Now, when the people are occupied in rejoicing
[at the ceremony of the water drawing which took place during the holiday
of Succos at the Temple in Jerusalem] and the evil inclination has power
over them, all the more so should men and women be separated (Rav,
Babylonian Talmud, Succah 52a).
Sexual immorality in the home is like a worm in a sesame plant... Anger in
the home is like a worm in a sesame plant (Rabbi Chisda, Babylonian
Talmud, Sotah 3b). [Sexual immorality can undermine and destroy a
family. If the husband is a philanderer, it will often cause the wife to also
be unfaithful.]
Whoever has intercourse with a prostitute will eventually have to search
for a loaf of bread (Rava, Babylonian Talmud, Sotah 4b). [The punishment
for licentiousness is extreme poverty.]
Whoever philanders, his wife also philanders...And this is similar to what
the proverb states: He is among the big pumpkins and his wife among the
small ones (Rabbi Yochanan, Babylonian Talmud, Sotah 10a). [Whatever
the husband does, the wife will also do.]

Lying and Truth

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The Talmud states that one is permitted to lie in special situations in order to preserve the

peace. Therefore, the brothers lied to Joseph and said (Genesis 50:16-17): “Your father

commanded before he died, saying: Thus shall you say to Joseph: Please forgive the crime of

your brothers ...” Jacob never said this, but his sons falsely ascribed this statement to their father,

Jacob, in the name of peace.

One selection deals with “How does one dance before a bride?” What do we say about

the bride while dancing? There is an important argument between the academies of Shammai and

Hillel as to whether one is permitted to lie about the beauty of the bride. After all, the Torah

states, “Distance yourself from falsehood.” See Friedman and Weisel (2013) for a more thorough

discussion about when Jewish law permits one to prevaricate.

Teach your tongue to say I do not know. Otherwise, you might be induced
to tell a lie and get caught (Babylonian Talmud, Berachos 4a).
Just as the dead are punished for their sins, so too are the eulogizers
punished [for lying about the deeds of the dead] and those who answer
[amen] after them (Babylonian Talmud, Berachos 62a). [Even the people
who respond "amen" to the eulogizer's lies are punished for agreeing with
the lies. This statement indicates the importance of not lying at funerals
regarding the deceased's deeds.]
The seal of the Holy One, blessed is He, is emes [Hebrew word meaning
truth] (Rabbi Chanina, Babylonian Talmud, Shabbos 55a). [The word
emes is spelled aleph, mem, Tav. These are the first, middle, and last
letters, respectively of the Hebrew alphabet. This symbolizes that God is
the beginning, middle, and end of everything, i.e., God is infinite (see
Rashi).]
Why are the letters of sheker [the Hebrew word meaning lies] close
together [the three Hebrew letters that spell sheker are together in the
Hebrew alphabet] and the letters of emes [meaning truth] far apart? Lies
are frequent [close at hand], truth is rare [a long distance away]. Why
does sheker rest on one foot [the three Hebrew letters that spell out sheker
come to a point at their base and seem to be resting on one foot] and emes
rests on bricks [each letter either has two legs as its base or in the case of
the letter mem the base consists of a horizontal bar]? Truth stands [i.e., is
permanent], lies cannot stand (Babylonian Talmud, Shabbos 104a).
Rav was often tormented by his wife. When he asked for lentils, she
 90

would make him peas, and when he asked for peas, she would make him
lentils. When his son Chiya grew up, he reversed his father’s request.
Rav said to Chiya: Your mother has improved. Chiya responded: I
caused it by reversing your request [to mother]. He said to him: This is
what is meant by the proverbial saying, ‘Your own descendent will teach
you reasoning.’ However, you should not do this, because it says
(Jeremiah 9:4), “They have taught their tongue to speak falsehood, they
weary themselves committing iniquity.” (Babylonian Talmud, Yevamos
63a)
It was taught in the academy of Rabbi Yishmael: Great is peace, as even
the Holy One, Blessed be He, departed from the truth for it. As, initially it
is written that Sarah said of Abraham: “And my lord is old” (Genesis
18:12), and in the end it is written that God told Abraham that Sarah
said: “And I am old” (Genesis 18:13). God adjusted Sarah’s words in
order to spare Abraham hurt feelings that might lead Abraham and Sarah
to quarrel (Babylonian Talmud, Yevamos 65b; translation by Sefaria.org).
Beis [academy of] Shammai says: One recites praise of the bride as she
is. Beis Hillel says: One recites: A beautiful and charming bride. Beis
Shammai said to Beit Hillel: In a case where the bride was lame or
blind, does one say with regard to her: A beautiful and charming bride?
But the Torah states (Exodus 23:7): “Distance yourself from
falsehood.” Beis Hillel said to Beis Shammai: According to your
statement, with regard to one who acquired an inferior acquisition from
the market, should another praise it and enhance its value in his eyes or
condemn it and diminish its value in his eyes? You must say that he
should praise it and enhance its value in his eyes and refrain from causing
him anguish. From here the sages said: A person’s disposition should
always be pleasant with people, and treat everyone courteously
(Babylonian Talmud, Kethubos 17a; based on translations by ArtScroll
and Sefaria.org).
Any slander that does not contain some words of truth in the beginning,
will not endure in the end (Rabbi Yochanan in the name of Rabbi Meir,
Babylonian Talmud, Sotah 35a). [This is derived from the spies who first
praised the land of Israel before they started lying about it (see Numbers
13: 27-33).]
In these three matters, the rabbis [are permitted to] conceal the truth:
tractates, bed, and hospitality (Rabbi Yehuda in the name of Shmuel,
Babylonian Talmud, Bava Metzia 23b-24a). [If a scholar is asked whether
he is knowledgeable in a tractate of the Talmud, he is permitted to lie and
answer in the negative. This is true when the questioner is asking out of
idle curiosity and therefore a scholar should show modesty and answer
that he is does not possess expertise in this tractate. "Bed" refers to the
case where one is asked whether he slept with his wife. In the interest of
modesty, he is permitted to lie. If a scholar is asked in the presence of
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unworthy people about his host's hospitality, he is permitted to lie if a

positive answer will cause his host hardship and possible financial
difficulties (Rashi). A positive answer may result in many people trying
to take advantage of the host's generosity.]
The liar’s punishment is that even when he tells the truth, nobody believes
him (Babylonian Talmud, Sanhedrin 89b).
Whoever changes his word is considered as though he worshipped idols
(Rabbi Elazar, Babylonian Talmud, Sanhedrin 92a).
All lies are prohibited, however it is permitted to lie in order to bring
peace between man and his fellow-man (Rebbi, Derech Eretz Zutz, Perek
Hashalom).
Great is peace, for we find that the Torah used fictitious words in order to
maintain peace between Abraham and Sarah. It says (Genesis 18: 12),
“And Sarah laughed within herself, saying... my lord [i.e., Abraham] being
old,” but later it states (Genesis 18: 13), “I who am old.” Great is peace,
for we find that the prophets also used fictitious words in order to maintain
peace between Manoach and his wife. First it says (Judges 13: 3),
“Behold now, you are barren,” and later it states (Judges 13: 7). “Behold,
you shall conceive and bear a son” and no mention is made of the
barrenness. (Bar Kapara, Derech Eretz Zuta, Perek Hashalom) [In the
second verse God is telling Abraham what Sarah had said. God did not
want to tell Abraham that Sarah said he was too old. Instead, God said
that Sarah felt that she was too old to have a child (see Yevamos 65b for a
similar saying attributed to the School of Rabbi Yishmael). The first verse
cited from Judges is what the angel said, and the second verse repeats
what Manoach's wife told her husband that the angel had said. Manoach's
wife did not mention that the angel told her she was barren in order to
maintain peace with her husband.]

Marriage

All sickness, but not sickness of the bowels; all pains, but not heart pains;
all aches, but not headaches; all evils, but not an evil wife (Rava b.
Mechasia in the name of Rabbi Chama b. Guria in the name of Rav,
Babylonian Talmud, Shabbos 11a). [Rav had a bad wife who tormented
him.]
All my days I never called my wife, 'my wife' and my ox, 'my ox,' but I
called my wife, 'my home' and my ox, 'my field' (Rabbi Yosi, Babylonian
Talmud, Shabbos 118b). [A wife is the most essential person in the home,
just as the ox is the most essential object in one's fields.]
A person should always be willing to sell all that he possesses in order to
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marry the daughter of a scholar, for if he dies or goes into exile, he is

assured that his children will be scholars. But he should not marry the
daughter of an ignorant person, for if he dies or goes into exile, his
children will be ignorant people (Babylonian Talmud, Pesachim 49a).
Whoever marries his daughter to an ignorant person, it is as though he tied
her up and placed her before a lion. Just as a lion seizes and tramples its
prey, devours it, and has no shame, so to does the ignorant person beat his
wife, copulate, and has no shame (Rabbi Meir, Babylonian Talmud,
Pesachim 49b). [The ignorant person referred to is similar to our redneck.
A person who despises learning and is very coarse and will not treat his
wife with dignity.]
When a divorced man marries a divorced woman, there are four minds in
the bed (Babylonian Talmud, Pesachim 112a).
If a person sees that Torah is ceasing from his children, let him go and
marry the daughter of a scholar (Rabbi Berachiah, Babylonian Talmud,
Yuma 71a). [The daughter of a scholar will make sure that her children
will respect and love the Torah.]
The pretty ones would say: 'Look for beauty because a woman is only for
beauty.' Those who came from a distinguished family would say: 'Look
for (a good) family because a woman is only for [providing] children.'
The rich ones would say: 'Look for wealth.' The unattractive ones would
say: 'Make your selection for the sake of Heaven' (Babylonian Talmud,
Taanis 31a). [The unmarried Jewish girls in Jerusalem went out on the
15th day of the month of Av and on Yom Kippur and danced before the
single men. The girls wore borrowed white clothing in order not to
embarrass girls from poor homes who could not afford better clothing.
According to Rabbi Shimon b. Gamliel, these were the happiest days for
Israel. It is interesting to note the importance of marriage that the holiest
day of the year, Yom Kippur, was used for the purpose of getting single
people to marry.]
Any person who has no wife lives without joy, without blessing, and
without good (Rabbi Tanchum b. Chanilai, Babylonian Talmud, Yevamos
62b). [Marriage was very important to the Talmudic sages.]
Whoever loves his wife as himself, honors her more than himself, guides
his sons and daughters on the right path, and marries them off close to
their puberty, regarding him the Scripture says (Job 5: 24), 'And you shall
know that your tent is in peace' (Babylonian Talmud, Yevamos 62b).
What is the meaning of the verse (Genesis 2: 18), 'I will make a help meet
for him?' If he is worthy, she will be a help; if he is not worthy, she will
be against him (Babylonian Talmud, Yevamos 63a). [The literal meaning
of the Hebrew words "ezer kanegdo" which is usually translated as "help
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meet" can mean a help against him. The word kanegdo normally means
against or opposite.]
May the Lord save you from something worse than death [Rabbi Chiya
said this to Rav when departing from him] (Babylonian Talmud, Yevamos
63a). [The Talmud explains the above as follows: Rav did not know what
Rabbi Chiya meant by the above until he found the verse "And I have
discovered something more bitter than death, the woman whose heart is
snares and nets." (Ecclesiastes7:26). Rabbi Chiya had apparently meant
may the Lord save you from an evil wife.]
Any person who has no wife is not a person [i.e., is not complete] (Rabbi
Elazar, Babylonian Talmud, Yevamos 63a).
Come down a step and marry a wife, ascend a step to choose a friend
(Babylonian Talmud, Yevamos 63a) [It is risky to marry a woman of
superior status since she may look down on her husband.]
What is a bad wife? Abaye said: One who prepares for her husband a
tray [i.e., a meal] and prepares her mouth [to curse and castigate him while
he is eating]. Rava said: One who prepares for him a tray and turns her
back to him [she annoys him by refusing to dine with him] (Babylonian
Talmud, Yevamos 63b).
Regarding one who does not engage in procreation, Ben Azzai stated: It is
as though he shed blood and diminishes the [Divine] image. They told
Ben Azzai: Some preach well and act well; some act well but do not
preach well; you, however, preach well and do not act well [Ben Azzai
was briefly married to Rabbi Akiva's daughter but divorced her--Tosafos].
Ben Azzai told them: But what shall I do, my soul loves the Torah
(Yevamos 63b). [Ben Azzai was too busy with his studies and could not
dedicate enough time for marriage. Virtually everyone else was married.]
Rebbi was occupied in the preparations of his son’s marriage into the
family of Yosi b. Zimra. It was agreed that Rebbi’s son would study for
twelve years at the academy and then get married. The girl was passed in
front of the boy. He said: Let it be six year. They passed the girl in front
of him again and he said: Let me be married first and then I will go and
study. He felt ashamed in front of his father. Rebbi said to him: My son,
you have the temperament of your Creator. First it says (Exodus 15:17):
“You will bring them in and plant them;” then it says (Exodus 25:8):
“They shall make Me a sanctuary and I will dwell among them.”
(Babylonian Talmud, Kethubos 62b) [Originally, the sanctuary was not
going to be built until the Jewish people had conquered the Holy Land.
God reconsidered and decided that it should be built in the wilderness.]
'That has built,' 'That has planted,' 'That has betrothed' [is the order of the
verses in Deuteronomy 20: 5-6]. The Torah teaches us proper manners:
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A person should first build a house, plant a vineyard, and then get married
(Babylonian Talmud, Sotah 44a). [However, this is not the way people do
things. We tend to get married first.]
Why did the Torah state (Deuteronomy 22: 13), 'If a man takes a wife' and
not write 'If a woman is taken to a man'? Because it is the way of a man to
search for a woman, and it is not the way of a woman to search for a man.
This is analogous to a person who loses an object: Who searches for
whom? The loser searches for the lost object [and not the other way
around] (Rabbi Shimon, Babylonian Talmud, Kiddushin 2b). [Since Eve
was created from Adam, man is not complete until he has found the
missing part that was removed from him.]
Whoever marries a woman who is not fitting for him, the Scripture
considers it as though he plowed the entire world and sowed it with salt
(Rabbah b. Bar Chana, Babylonian Talmud, Kiddushin 70a). [A farmer
plows his fields in order to sow them with seed and have a bountiful
harvest. Similarly, a major reason for marriage is to have good children.
Marrying an inappropriate wife is analogous to sowing a field with salt.]
Whoever marries a woman for money will have unworthy children
(Rabbah b. Adda, Babylonian Talmud, Kiddushin 70a).
Go after the quiet ones (Ulla's advice to Rabbi Yehuda on how to find a
fitting wife, Babylonian Talmud, Kiddushin 71b).
A person's wife does not die unless he is requested to pay a debt [either
money owed to creditors or money pledged as a donation] and cannot pay
(Rabbi Yochanan or Rabbi Elazar, Babylonian Talmud, Sanhedrin 22a).
[This is exegetically derived from a verse in Proverbs (22: 27). A possible
reason that the wife dies for a husband’s failure to repay debts may be
because it is a wife's duty to make sure that a family does not live beyond
its means and to pressure her husband into being honest.]
When a person's first wife dies, the world becomes dark (Rabbi
Alexandrai, Babylonian Talmud, Sanhedrin 22a). [The sages understood
how close a man could be to his first wife.]
Regarding a person whose first wife dies: His steps become shortened
(Rabbi Yosi b. Chanina, Babylonian Talmud, Sanhedrin 22a). His [ability
to provide] advice collapses (Rabbi Abuhu, Babylonian Talmud,
Sanhedrin 22a).
Everything can be replaced except the wife of one's youth (Rabbi Shmuel
b. Nachmeni, Babylonian Talmud, Sanhedrin 22a).
A person does not find satisfaction except with his first wife (Rabbi
Yehuda, Babylonian Talmud, Sanhedrin 22a).
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A man's death is mainly felt by his wife and a woman's death is mainly felt
by her husband (Babylonian Talmud, Sanhedrin 22b).
A person should always join [i.e., marry into] a family of good people.
For we see that Moses married the daughter of Jethro and begot Jonathan
[Moses grandson who was an idolator, see Judges 17]. Aaron married the
daughter of Aminadav and begot Pinchas (Rabbi Elazar, Babylonian
Talmud, Bava Bathra 109b).
Whoever marries a woman should [first] examine her brothers (Rava,
Babylonian Talmud, Bava Bathra 110a). [Since most children are similar
to their mother's brother, i.e., maternal uncle]
There are those who marry women for sexual reasons, those who marry
for money, those who marry for greatness [i.e., to advance socially], and
those who marry for the sake of Heaven [i.e, religious reasons]:
Regarding one who marries for sexual reasons, the Scriptures say (Hosea
5: 7), 'They have dealt treacherously with the Lord, for they have given
birth to strange children.' Regarding one who marries for money, the
Scriptures say (Hosea 5: 7), 'Now the month [i.e, the month of Av will
come and the Temple will be destroyed] will consume their portion.' A
month comes and a month goes and the money will be lost. One who
marries for greatness will eventually be lowered from his position of
greatness. One who marries for the sake of Heaven will eventually give
birth to children who will save Israel (Derech Eretz Zuta 10).

Messiah/Messianic Times/Redemption

There are many different opinions as to what life will be like during Messianic times.

Maimonides supports the view of Shmuel that the only major difference will be that in Messianic

times, the Jewish people will have total autonomy and not be subservient to anyone. There will

finally be world peace and it will be much easier to make a living.

There is no difference between this world and the days of the Messiah
except for subjugation by foreign kingdoms, as it says (Deuteronomy 15:
11), 'For the poor will never cease out of the land.' (Shmuel, Babylonian
Talmud, Berachos 34b). [When the Messiah comes the Jewish nation will
be independent and not oppressed, and will rebuild the temple. However,
there will always be poverty.]
In the future, trees will bring forth fruits every day. In the future, the land
of Israel will bring forth ready-made loaves of bread and fine woolen
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garments (Rabbi Gamliel, Babylonian Talmud, Shabbos 30b). [Possibly a

metaphorical way of describing how easy it will be to manufacture
products and/or make a living.]
Jerusalem will not be redeemed except through righteousness (Babylonian
Talmud, Shabbos 139a). [This is adduced from the verse in Isaiah (1:27),
"Zion shall be redeemed through justice and the return (of those in exile)
through righteousness."]
The day of the ingathering of the exiles is as great as the day when heaven
and earth were created (Rabbi Yochanan, Babylonian Talmud, Pesachim
88a).
A certain heretic whose name was Sason said to Rabbi Abuhu: In the
future, in the world-to-come [Messianic age], you will draw water for me
since it is written (Isaiah 12:3): “You shall draw water for joy (sason).”
Rabbi Abuhu responded: If it had been written “for joy” (le-sason), it
would be as you say. But since it is written “in joy” (be-sason), this
means that your skin will be made into a canteen which we will fill with
water. (Babylonian Talmud, Sukkah 48b) [Rabbi Abuhu had a good sense
of humor and knew how to respond to an obnoxious fool.]
Whoever says something over in the name of the person who originally
said it brings deliverance unto the world (Rabbi Elazar in the name of
Rabbi Chanina, Babylonian Talmud, Megillah 15a). [This is derived from
the incident in which Esther told Ahasuerus in the name of Mordechai
regarding the plot to assassinate him. Eventually, this resulted in
Mordechai being rewarded and the Jewish people being saved from
Haman's plot to destroy them. The above quote is also mentioned in Avos
(6: 6).]
In the future, the synagogues and houses of study outside of the Land of
Israel will be established in Israel (Rabbi Elazar Hakappar, Babylonian
Talmud, Megillah 29a).
Upon whom can we rely? On our Father who is in Heaven (Babylonian
Talmud, Sotah 49a, 49b). [When the Messiah is about to come, there will
be much turmoil and as many of the sayings about this time period
indicate, one will not be able to rely on the leaders of the generation.]
The generation in which the Messiah will come, the meeting place of
scholars [schools] will be used for harlots. The Galilee will be destroyed.
The town of Gavlun will be desolate. The people living on the borders
will wander from city to city but find no one to have compassion for them
[i.e., no one will show these wartime refugees hospitality]. The wisdom of
the scholars will become rancid and people fearing sin will be despised.
The face of the generation will be the face of a dog [i.e., brazen,
shameless, and arrogant]. Truth will be banished. (Rabbi Yehuda,
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Babylonian Talmud, Sanhedrin 97a). [One interpretation of "the face of

the generation" is that this refers to the leaders of that generation who will
act like dogs, shamelessly. A similar saying appears in Sotah 49b.]
The generation in which the Messiah comes, young people will humiliate
the elderly, the elderly will rise before the young [to show them respect],
daughters will rebel against their mothers and daughters-in-law against
their mothers-in-law, the face of the generation will be the face of a dog
[the leaders will act like dogs and be arrogant and brazen], and a son will
not be embarrassed in his father's presence (Rabbi Nehorai, Babylonian
Talmud, Sanhedrin 97a). [There will be a complete lack of respect for any
authority figures. Interestingly, the elderly will show respect for the
young--meaning perhaps that youthfulness will be worshipped.]
The generation in which the son of David [i.e., the Messiah] comes,
arrogance will increase, the most esteemed will be corrupt, the vine will
provide its fruit [in abundance] yet the price of wine will be expensive
[because of the many alcoholics], and the whole kingdom will turn to
heresy and there will be no one to admonish them (Rabbi Nechemiah,
Babylonian Talmud, Sanhedrin 97a).
The son of David [Messiah] will not come until all kingdoms will be
converted to heresy (Rabbi Yitzchak, Babylonian Talmud, Sanhedrin 97a).
[The world will turn away from religion and religious values.]
Three things come unexpectedly: Messiah, a found article, and a scorpion
[i.e., the scorpion bites one suddenly and unexpectedly] Babylonian
Talmud, Sanhedrin 97a).
Rabbi Eliezer stated that if the Jews repent, they will be redeemed. If not,
they will not be redeemed. Rabbi Yehoshua said to Rabbi Eliezer, If they
do not repent, they will not be redeemed? [Obviously, not!] The Holy
One, blessed is He, will set up a ruler whose decrees will be as harsh as
Haman's and Israel will repent and return to its good ways (Babylonian
Talmud, Sanhedrin 97b). [There is a dialogue between the two, and
eventually Rabbi Yehoshua refutes Rabbi Eliezer. Therefore, Maimonides
agrees with Rabbi Yehoshua's opinion and states that eventually the Jews
will repent and they will then be immediately redeemed from their exile
(Laws of Repentance: 7:5).]
The son of David will not come except in a generation which is either all
good or all bad (Rabbi Yochanan, Babylonian Talmud, Sanhedrin 98a). [If
the world is all bad, then the Lord has no choice but to send a redeemer.
Otherwise, there is no purpose for an all-evil world and it would have to be
destroyed.]
The son of David will not come until all the arrogant ones of Israel will
cease to exist (Zeiri in the name of Rabbi Chanina, Babylonian Talmud,
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Sanhedrin 98a).
The son of David will not come until a fish is sought for one who is sick
and it will not be found (Rabbi Chanina, Babylonian Talmud, Sanhedrin
98a). [Difficult to understand, but may refer to some future cataclysm that
will result in a shortage of fish.]
The son of David will not come until even the slightest trace of tyranny
over Israel will cease (Rabbi Chama b. Chanina, Babylonian Talmud,
Sanhedrin 98a). [The Jewish people will have total autonomy and not be
subservient to anyone.]
The son of David will not come until there ceases to be judges and officers
from Israel (Rabbi Simlai in the name of Rabbi Elazar, Sanhedrin 98a).
[One interpretation is that this refers to dishonest judges who prolong the
exile.]
Israel will not be redeemed until the people become united (Midrash
Tanchuma, Nitzavim; Midrash Genesis Rabbah 98:2).
Even the name of the Messiah is Shalom [peace]... And when King
Messiah reveals himself to Israel, his first message will be peace (Rabbi
Yosi the Galilean, Derech Eretz Zuta, Perek Hashalom).

Miracles

Miracles may not be all they are cracked to be. The next selection is in response to a story

of a person who lost his wife and could not afford a wet nurse for his infant son. Miraculously,

he grew breasts and suckled his child. Rabbi Yosef believed that if God simply provided the

person with wealth (which would enable him to hire a wet nurse), the miracle would not have

been obvious. It is a testimony to the person's greatness that such an obvious miracle was

performed for him. Abaye, on the other hand felt that with wealth, he could also have provided

for his other needs. Since he was not such a great person, only the problem of feeding his baby

was solved for him (see Iyun Yaakov).

Rabbi Yosef said, Come and see how great was this person that a miracle
of this type should occur for him. Abaye said, on the contrary, how lowly
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was this person that the order of creation [i.e., nature] had to be changed for
him (Babylonian Talmud, Shabbbos 53b).
Why is Esther likened to the morning star? Just as the morning star is the
end of the whole night, so is Esther the end of all miracles [that are
recorded in the Scriptures] (Rabbi Assi, Babylonian Talmud, Yuma 29a).
[The miracle of Chanukah occurred after the miracle of Esther but was not
recorded in the Scriptures, although there is a Scroll of the Hasmoneans
which was probably composed after the Talmud was written and is not
considered canonical.]

Names a Person is Called By

A person is called by three names: one which his father and mother call
him, a second which other persons call him, and a third by which he is
designated in the book of the generations of his creation [i.e., the name an
individual makes for himself as the result of how he lived his life]
(Midrash Ecceliastes Rabbah 7:1:3; translation by Soncino).

Onaah (Deception)

The Hebrew word "onaah" is used in several different ways in the Talmud. It means

deception, cheating, fraud, oppression, wrongs, and insulting words. The Talmud often refers to

wrongs done by means of words (onaas devorim) and financial wrongs (onaas mammon) by

fraudulently overcharging or underpaying.

The prayers of people who have been wronged by means of words will be heard. Rabbi

Elazar even adds that "all are punished (by God) via agents except those who commit onaah

against others." In the latter case, God punishes directly without use of an agent.

Just as there is onaah (deception) in buying and selling, there is also

onaah (wrongs) done by means of words. One should not ask how much
an items sells for when one has no intention of buying. If a person is a
penitent, one should not say to him, 'remember your past deeds.' If a
person is a son of proselytes, one should not say to him, 'remember the
deeds of your ancestors' (Babylonian Talmud, Bava Metzia, 58b).
The wrong you do by means of words is worse than monetary wrongs
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(Rabbi Yochanan in the name of Rabbi Shimon b. Yochai, Babylonian

Talmud, Bava Metzia 58b). [The Talmud adds that monetary wrongs are
subject to restitution; verbal wrongs cannot be "returned."]
All gates of prayer are locked except for the gate of onaah (Rabbi Chisda,
Babylonian Talmud, Bava Metzia, 59a).
There are three sins for which the Curtain of Heaven is not closed: onaah,
robbery and idolatry (Rabbi Abuhu, Babylonian Talmud, Bava Metzia
59a). [The "Curtain of Heaven is not closed" is a metaphorical way of
saying that the Lord will constantly be aware of these sins until the
perpetrators are punished (see Rashi).]

Optimism

The classic statement of acceptance of bad tidings is by Job. When he heard that his

children died and he lost all his wealth, he said (Job 1:21): “The Lord has given and the Lord has

taken away; blessed be the name of the Lord.” Nachum ish Gamzu was known for always saying

gam zu latovah (this too is for the best). Rabbi Akiva would say, “Everything that God does, He

does for the best.”

Rav Huna said that Rav said that Rabbi Meir said; and so it was taught in
a Baraisa in the name of Rabbi Akiva: One must always accustom oneself
to say: Everything that God does, He does for the best. The Gemara
relates: Like this incident, when Rabbi Akiva was walking along the road
and came to a certain city, he inquired about lodging and they did not give
him any. He said: Everything that God does, He does for the best. He went
and slept in a field, and he had with him a rooster, a donkey and a candle.
A gust of wind came and extinguished the candle; a cat came and ate the
rooster; and a lion came and ate the donkey. He said: Everything that God
does, He does for the best. That night, an army came and took the city into
captivity. It turned out that Rabbi Akiva alone, who was not in the city and
had no lit candle, noisy rooster or donkey to give away his location, was
saved. He said to them: Didn’t I tell you? Everything that God does, He
does for the best. (Babylonian Talmud, Berachos 60b; translation by
Sefaria.org).
Nachum ish Gamzu [Nachum the man of Gamzu] was called gamzu,
because everything that happened to him he would say gam zu latovah
[this too is for the best]. One time the Jews desired to send a gift to the
emperor. They decided that Nachum of Gamzu should go because
miracles often happened to him. They sent him with a chest full of
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precious stones and jewels. On the way, he spent the night in a certain
inn. During the night the innkeepers emptied the chest and filled it with
earth. In the morning, when Nachum discovered what had happened he
exclaimed: This too is for the best. When he arrived at the palace and
they saw that he had brought a chest filled with earth, the emperor wanted
to have all the Jews killed. ‘They are mocking me,’ he declared. Nachum
exclaimed: This too is for the best. Elijah [the Prophet who according to
tradition never died and appears to the righteous] appeared in the guise of
one of the officers, and said: Perhaps, this earth is the miraculous earth
used by their patriarch Abraham; when he threw earth at his enemies it
changed into swords and when he threw straw it changed into arrows.
Indeed, it is written (Isaiah 41:2): “He made his sword like dust, his bow
as the driven straw.” There was a country which they were unable to
conquer but when they used this earth against it they prevailed. They took
Rabbi Nachum to the treasury, filled his chest with precious stones and
jewels and sent him home with great honor. On his return journey, he
spent the night in the same inn. The innkeepers asked Rabbi Nachum
what he brought to the emperor that so much honor was shown to him. He
replied: What I took from here, I brought there. They tore down their inn
and brought the earth to the emperor and stated: The earth that was
brought to you came from us. They tested the earth and found it to be
ordinary earth and they executed the innkeepers. (Babylonian Talmud,
Taanis 21a).

Parental Respect

There are three partners in a person: The Holy One, blessed is He; the
father; and the mother. When a person honors his father and his mother,
the Holy One, blessed is He, says: I consider it as though I lived among
them and I have been honored (Babylonian Talmud, Kiddushin 30b).
One may feed his father pheasant and yet this drives him from the world.
Whereas, another may make his father grind in a mill and this will bring
him to the world to come (Abimi b. Abuhu, Babylonian Talmud,
Kiddushin 31a-b). [It is not what you give your parents, it is the attitude
that counts. A son who begrudgingly and insultingly feeds his parents the
best foods will be punished.]

Peace

Moses’ brother Aaron was known as one who did everything in his power to bring peace
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between friends or married couples who were fighting. One of God’s names is “Peace” (Shalom).

In order to bring peace between man and wife, the Torah said: Let my
name, which is written in holiness, be erased in water (Rabbi Yishmael,
Babylonian Talmud, Shabbos 116a). [A woman suspected of committing
adultery had to drink the "water of bitterness" (See Numbers 5).]
Many thousands in Israel were named after Aaron, since had it not been
for Aaron they would not have been born. Aaron was the peacemaker
between husband and wife, and those who were born after the
reconciliation were named after him (Avos D'Rabbi Noson, 12: 4).
Great is peace for even if the Jewish people were to worship idols but
were at peace among themselves, the Shechinah (Divine Presence), as it
were, would be unable to harm them (Derech Eretz Zuta, Chapter 9).
A house in which there is dissension will eventually be destroyed. The
sages said: If there is conflict in a synagogue, it will ultimately be torn to
pieces (Derech Eretz Zuta, Chapter 9).
If two scholars reside in the same town and have established separate
courts of law and there is strife between them, they will die prematurely.
Abba Saul states: strife between separate courts of law results in the
destruction of the world (Derech Eretz Zuta, Chapter 9).
The three [justice, truth, and peace] are one thing, because if justice is
done, truth is done and peace is brought about (Rabbi Muna, Derech Eretz
Zuta, Perek Hashalom). [This is in response to the statement of Rabbi
Shimon b. Gamliel that, "the world is established on three things: On
truth, on justice, and on peace." ]
Great is peace, for the name of the Holy One, blessed is He, is called Shalom
[peace] (Rabbi Yehoshua, Derech Eretz Zuta, Perek Hashalom).
Even the name of the Messiah is Shalom [peace]... And when king
Messiah reveals himself to Israel, his first message will be peace (Rabbi
Yosi the Galilean, Derech Eretz Zuta, Perek Hashalom).

Persecution

A person should always rather be of the persecuted than of the

persecutors, for there is no bird that is more persecuted than pigeons and
doves, and yet Scripture made only them fit as a sacrifice for the altar
(Rabbi Abuhu, Babylonian Talmud, Bava Kama, 93a).
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Pious Fool

The sages felt that the pious fool is a threat to society. This is why it is so important to

study first before going out and doing good deeds.

Rabbi Abba said that Rabbi Shimon ben Lakish said: Even if a Torah
scholar is as vengeful and bears a grudge like a snake, wrap him tightly
around your waist, i.e., keep him close, because you will benefit from his
Torah. On the other hand, even if an ignorant person is [ostensibly] pious,
do not dwell in his neighborhood (Babylonian Talmud, Shabbos 63a).
A pious fool, a cunning wicked person, a sanctimonious woman, and
Pharisees that wound themselves bring destruction upon the world (Rabbi
Yehoshua, Babylonian Talmud, Sotah 20a).
What is an example of a pious fool? If one sees a woman drowning in the
river and says that it is improper that I should gaze at her and rescue her
[and therefore lets her drown] (Babylonian Talmud, Sotah 21b).
What is an example of a pious fool? If one sees a child drowning in the
river and says, 'after I remove my phylacteries, I will rescue him'
(Jerusalem Talmud, Sotah 3: 4). [He cares more about damaging the
parchment and causing God's name to be erased than saving a human life.]
The ritual purity of their vessels was of greater concern to them than the shedding
of blood (Babylonian Talmud, Yuma 23a). [During the period of the Second
Temple, two priests rushed up the ramp of the altar in order to perform the precept
of removing the ashes from the altar [terumas hadeshen]. One priest stabbed the
other in the heart when it appeared that the other would get to the top of the altar
first.]
An ignoramus cannot be pious (Hillel, Avos 2:6).

Poverty and Wealth

The sages believed that poverty was a wheel that rotates. One may be very wealthy but

his descendants may be poor. Therefore, Rabbi Chiya told his wife to be diligent in quickly

offering a poor person some food so that others should be quick to offer their children food if

they become impoverished. The Book of Ruth begins with Elimelech, a wealthy landowner,

leaving his homeland, Israel, for Moab because of a famine. According to the Midrash (Midrash
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Ruth Rabbah 1) Elimelech, left his homeland because he realized that the famine in Israel would

result in an increase in the number of impoverished people and he did not want to have to

provide them with assistance. His lack of compassion for the impoverished, starving people

caused him to abandon his homeland. His punishment, according to the Talmudic sages, was

that he lost his life as well as his wealth. Boaz, his kinsman, stayed behind and apparently

prospered.

The Talmud recommends various occupations as a means to becoming successful. Rabbi

Pappa claimed that he became wealthy by working as a beer brewer and recommended this

occupation, since it allowed one to become affluent and be charitable (Babylonian Talmud,

Pesachim 113a). Rabbi Yochanan’s opinion was that raising small cattle would make one

wealthy (Babylonian Talmud, Chullin 84a-b). Rabbi Meir said: “one should always teach his

son a clean and easy occupation and pray to Him to whom all wealth and possessions belong”

(Babylonian Talmud, Kiddushin 82a).

When a poor person approaches the donor and asks for assistance: If the
poor person is given assistance, it is well. If not, then (a verse in Proverbs
22: 2) 'The rich and the poor man meet together; God is the maker of them
all;' the One who makes this person rich will make him poor, the One who
makes this person poor will make him rich (Terumah 16a).
The Sages taught in a Baraisa that there are four indicators of
transgression: An indicator of sexual sin is hidrokan [possibly dropsy], an
indicator of gratuitous hatred is jaundice, an indicator of arrogance is
poverty, and an indicator of slander is askarah [probably diphteria]
(Babylonian Talmud, Shabbos 33a).
Three things bring a person to poverty. They are: urinating before one's
bed naked [i.e., the person is too lazy to get dressed and go outside to
relieve himself], treating the washing of one's hands with disrespect [i.e.,
not washing one's hands before meals], and being cursed by one's wife to
his face [for not providing her with sufficient ornaments. This, the Talmud
explains, is in a case where the husband has the means to provide them]
(Babylonian Talmud, Shabbos 62b). [Repulsive, filthy, and disgusting
behavior is associated with poverty (see Rashi's commentary). As far as
the third cause of poverty, it seems to be a punishment for the husband for
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being stingy with his wife's ornaments.]

Rabbi Yehuda HaNasi inquired of Rabbi Yishmael, son of Rabbi
Yosi: With regard to the wealthy of Eretz Yisrael, by what virtue do they
merit their wealth? He said to him: Because they tithe, as it is stated
(Deuteronomy 14:22): “Tithe, you shall tithe [asser te’asser].” The Sages
interpreted this homiletically [based on the similarity of the word for tithe
and wealth]: Tithe [asser] so that you will become wealthy [titasher]. He
asked: With regard to the wealthy of Babylon, who are not obligated to
tithe, by what virtue do they merit their wealth? He said to him: Because
they honor the Torah.
With regard to the wealthy of other countries, by what virtue do
they merit their wealth? He said to him: Because they honor the Sabbath,
as Rabbi Ḥiyya bar Abba said: One time I was hosted at the home of a
homeowner in Laodicea and they brought before him a table of gold that
was so heavy it required sixteen people to carry it, and there were sixteen
chains of silver attached to it, and there were bowls and cups and pitchers
and flasks attached to it, and there were all sorts of food, and delicacies,
and fragrant spices on it. And when they placed it there they would say
(Psalms 24:1): “The earth and all that fills it is God’s, the world and all
that inhabit it.” And when they removed it they would say (Psalms
115:16): “The heavens are God’s heavens, but the earth He gave to
mankind.” I said to him: My son, what did you do to merit this? He said to
me: I was a butcher, and when I would come across parts from every
animal that I slaughtered that was exceptionally nice, I would say: This
will be for Sabbaht. I said to him: Happy are you that you merited this,
and blessed is God, Who has afforded you all this (Babylonian Talmud,
Shabbos 119a).
One should always pray regarding this fate [i.e., to be spared from
poverty], for if it does not come to him it will come to his children; if not
to his children, then to his grandchildren (Rabbi Elazar HaKappar,
Babylonian Talmud, Shabbos 151b). [Compassion for the poor is a core
value of the Torah.]
Poverty is a wheel that rotates in the world (School of Rabbi Yishmael,
Babylonian Talmud, Shabbos 151b).
Rav Nehilai bar Idi said in the name of Shmuel: Once a man is appointed
as a leader of a community, he becomes rich. First it was written (I
Samuel 11:8): And he [Saul] counted them by means of shards (bezek),
and, in the end (I Samuel 15:4), he counted them by means of lambs.
(Babylonian Talmud, Yuma 22b). [This is the divine reward for serving
the public honestly and dependably. Saul became wealthy and owned a
great deal of lambs.]
Rabbi Yitzḥak says: One who wishes to become wise should face south
when praying, and one who wishes to become wealthy should face north.
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And your mnemonic for this is that in the Temple the Table, which
symbolized blessing and abundance, was in the north of the Sanctuary,
and the Menorah, which symbolized the light of wisdom, was positioned
in the south of the Sanctuary. And Rabbi Yehoshua ben Levi says: One
should always face south when praying, as once he becomes wise he
will subsequently also be able to become wealthy, as Scripture states
(Proverbs 3:16): “Length of days is in her [the wisdom of the Torah] right
hand; in her left hand are wealth and honor” (Babylonian Talmud, Bava
Bathra 25b; translation by Sefaria.org and ArtScroll). [Wisdom leads to
wealth.]
Let your house be open wide [for strangers], and poor people should be
treated as members of your household, and do not gossip with a woman.
This was said regarding one's own wife, all the more so another man's
wife (Yosi b. Yochanan, Avos 1: 5). [No good comes from gossiping, not
even with one’s spouse.]
On a similar note, you say an interpretation with regard to the verse
(Proverbs 29: 13): “The poor man and the oppressor meet; the Lord will
enlighten the eyes of both of them.” When a poor person goes to a
homeowner and says: Provide for me; if he provides for him, that is good.
But if not, then it is stated (Proverbs 22:2): “The rich and the poor meet;
the Lord is the maker of them all.” This verse indicates that He Who made
this one wealthy now makes him poor, and He Who made that one
poor now makes him wealthy (Babylonian Talmud, Temurah 16a;
translation based on Sefaria.org).
What must a person do so that he may become wealthy? Rabbi Yehoshua
replied: Let him engage much in business and deal honestly. They replied
to him: Did not many do so but to no avail? - Rather, let him pray for
mercy from Him to whom are the riches, for it says (Haggai 2:8): “Mine is
the silver and Mine is the gold” (Babylonian Talmud, Niddah 70a; based
on translation of Sefaria.org). [This is one of the 12 questions the people
of Alexandria asked Rabbi Yehoshua.]
Love the poor so that your children may not come to that condition
(Derech Eretz Zuta 9).
Let your house be open wide so that you may have no lack of food. Be
careful not to shut the doors of your house when you sit down to eat and
drink, because the doors of your house may bring you to poverty (Derech
Eretz Zuta 9; based on translation by Soncino).
If you notice that your fellow’s face is worried because he has become
poor, do not send him away empty-handed, in order that you may be
delivered from all evil, as it is stated (Ecclesiasted 8:5): “Whoever keeps
the commandment shall know no evil thing.” If you have given him a
loan in the time of his emergency, there will be fulfilled in you (Isaiah
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58:9): “Then you shall call, and the Lord will answer” (Derech Eretz Zuta
9; based on translation by Soncino).

Prayer

Hannah’s prayer is derived exegetically from the verse in I Samuel (1: 13), "But Hannah,

she was speaking in her heart." God finally gave her a son, who became Samuel the prophet. A

righteous person is supposed to pray that nothing evil happens in his community. The

Babylonian Talmud (Maakos 11a) relates that a “certain man was eaten by a lion at a distance of

three parsangs from the dwelling of Rabbi Yehoshua ben Levi; Elijah the prophet did not speak

with him for three days because of his failure to pray that such a tragedy did not occur in his

neighborhood.”

Whoever reads the Shema on his bed is considered as though he is

holding a double-edged sword (Rabbi Yitzchak, Babylonian Talmud,
Berachos 5a). [The Shema (the Hebrew word for "hear" ) protects one
from evil. The shema begins with the verse "Hear, O Israel...
(Deuteronomy 6: 4). One is required by the Torah to recite the shema
twice daily, in the morning and the evening.]
A prisoner cannot free himself from jail (Babylonian Talmud, Berachos
5b). [Even a righteous person who has the power to help others with his
prayers, will need the help of others when he himself is ill.]
Whoever depends on his own merits will be helped [ultimately by the
Lord] through the merit of others; whoever depends on the merit of others
will be helped through his own merits (Rabbi Yochanan in the name of
Rabbi Yosi b. Zimra, Berachos 10b). [This is derived from verses in the
Bible. After the Jews worshipped the golden calf and the Lord threatened
to destroy the Jewish people, Moses prayed to the Lord and asked that He
save the Jewish people because of the merit of the patriarchs (Exodus
32:13). The Psalmist (106: 23) attributes the saving of the Jews to Mose's
merits. The converse occurred with King Hezekiah who depended on his
own merits, and the salvation is attributed to the merits of King David.]
Creator of the universe, of everything you created in a woman you did not
create one thing in vain: eyes to see, ears to hear, a nose to smell, a mouth
to speak, hands to do work, feet to walk with, and breasts to suckle with.
These breasts that you placed on my heart, what is their purpose? Are
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they not to suckle with? Give me a son and I will suckle him with them
(Hannah's prayer, Babylonian Talmud, Berachos 31b).
Since the day of the Temple's destruction the gates of prayer were
locked...However, even though the gates of prayer are locked, the gates of
tears are not locked (Rabbi Elazar, Babylonian Talmud, Berachos 32b).
[The Lord listens if someone weeps with sincerity.]
A certain student once went down to the reader’s desk in the synagogue to
lead everyone in prayer in the presence of Rabbi Elazar. He prolonged the
prayer too much and the students complained to their teacher, Rabbi
Elazar: Teacher, how great a lengthener is this student? Rabbi Elazar
responded: Is he a greater lengthener than Moses, our teacher, of whom it
is written (Deuteronomy 9:25): “the forty days and the forty nights that I
prostrated myself (before the Lord).” On another occasion, a certain
student went down to the reader’s desk in the synagogue to lead the
congregation in prayer in the presence of Rabbi Elazar. He shortened the
prayer too much and the students complained to their teacher, Rabbi
Elazar: Teacher, how curt is this student? Rabbi Elazar responded: Is he
curter than Moses, our teacher, of whom it is written (Numbers 12:13):
“O Lord I beseech you, please heal her.”(Babylonian Talmud, Berachos
34a).
Rava saw that Rabbi Hamnuna was prolonging his prayer. He said, they
leave eternal life [the Torah] and occupy themselves with transient life
[i.e., prayer revolves around ephemeral needs such as food, health, etc.].
However, Rabbi Hamnuna is of the opinion that the time for prayer is
distinct and the time for Torah is distinct (Babylonian Talmud, Shabbos
10a).
Rabbi Yosi said: May my portion be among those who pray the morning
and afternoon prayers with the reddening of the sun, [i.e., the morning
prayer at sunrise and the afternoon prayer adjacent to nightfall.] Rabbi
Ḥiyya bar Abba said that Rabbi Yoḥanan said: It is a mitzva to pray with
the reddening of the sun. Rabbi Zera said: What verse alludes to this
{Psalms 72:5)? “They will fear You with the sun and before the moon,
generation upon generation” (Babylonian Talmud, Shabbos 118b).
Creator of the universe, let my food be as bitter as the olive but entrusted
to your hand, rather than sweet as honey but dependent on [a mortal of]
flesh and blood (Prayer of the dove after the flood according to Rabbi
Yirmiyah b. Elazar, Babylonian Talmud, Eruvin 18b). [This is derived
exegetically from the verse in Genesis (8: 11) that states that the dove
came to Noah with an olive-leaf in her mouth.]
One is required to make his distress [e.g., from illness] known to the
public, so that the public should pray on his behalf (Babylonian Talmud,
Moed Katan 5a). [This is derived from a verse in Leviticus (13: 45), "And
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he shall cry, 'unclean, unclean."]

One who prays must cast his eyes downward and his heart upward (Rabbi
Yosi, Babylonian Talmud, Yevamos 105b). [This is done in order to fulfill
two different verses.]
Why was it established that prayers should be said quietly? In order not to
embarrass the sinners. For [note that] the Torah did not make a distinction
as to the place where a sin-offering and a burnt-offering should be
sacrificed (Rabbi Shimon b. Yochai, Babylonian Talmud, Sotah 32b).
[This is derived from Job (42: 10), "And the Lord changed the fortune of
Job when he prayed for his friends."]
Plimo used to say every day, “an arrow in Satan’s eyes.” One afternoon,
before the Day of Atonement, Satan appeared to Plimo disguised as a poor
man. He came to beg at Plimo’s door and was brought some bread. He
said: “On a day like today when everyone is inside, should I be outside?”
He was brought into the house and given some bread. He said: “On a day
like today when everyone is eating at a table, should I be eating alone?”
They brought him in and sat him at the table. As he sat, he caused his body
to be covered with boils and ulcers, and proceeded to behave in a most
disgusting manner. Plimo told him to sit properly. He then asked for a
cup of wine. When it was given to him, he coughed and spat his phlegm
into the cup. They scolded him, so he pretended to die. Satan then made
Plimo hear voices outside saying: Plimo killed someone. Plimo ran away
and hid in an outhouse. Satan followed him there and Plimo (not realizing
who it was) fell down before him. When Satan saw how much Plimo was
suffering, he revealed his identity. Satan then said to Plimo: “Why do
you say this prayer?” What should I say, asked Plimo? Say: “May the
Merciful Lord rebuke Satan.” (Babylonian Talmud, Kiddushin 81a-81b)
[Bad idea to insult Satan as part of a prayer.]
Anyone who prays for his fellow-man while he himself is in need of the
same thing, will be answered first (Babylonian Talmud, Bava Kama 92a).
Any fast day in which the sinners of Israel do not take part is not a fast, for
galbanum had a bad odor, but the Torah included it among the spices used
in the incense (Rabbi Chana b. Bizna in the name of Shimon the Pious,
Babylonian Talmud, Krisos 6b). [There were eleven kinds of spices used
in the incense. The Maharsha says that even though it is necessary for
sinners to be included, there should still be ten non-sinners, for note that
ten of the spices did not have a bad odor.]

Proper Behavior (Derech Eretz)

The term derech eretz has many meanings in the Talmud. Perez (2018) demonstrates that
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it is used in six different ways and means:

(i) Social etiquette/good manners

(ii) Ethical character/sensitivity to others
(iii) Earning a living
(iv) Contribution to society
(v) Intimate family life
(vi) Environmental consciousness

This paper will use it to mean proper behavior and good manners. The expression

“Derech eretz kadmo l’Torah” [kadmo means preceded] has become one of the most frequently

quoted rabbinical sayings. The sages believed that first a person has to learn proper behavior and

good manners; after that, he can learn Torah.

Three things I like about the Persians: They are modest in their eating
habits, modest in their toilet habits, and modest in another matter [sexual
intercourse] (Rabbi Gamliel, Babylonian Talmud, Berachos 8b).
Three things I like about the Medes: When they cut their meat, they only
cut it on the table; when they kiss, they only kiss on the hand; when they
provide counsel, they only provide counsel in the open fields (Rabbi
Akiva, Babylonian Talmud, Berachos 8b).
Rabbi Yehoshua b. Levi said: At the time that Moses ascended to Heaven,
he found the Holy One tying crowns on the letters of the Torah. God said
to him: Moses, in your town people do not give greetings? Moses
replied: Is it then proper for a servant to extend greetings to his master?
God said to him: You should have wished me success. Moses then said to
Him (Numbers 14:17): “And now let the power of the Lord be great, as
You once declared.” (Babylonian Talmud, Shabbos 89a) [Moses’s
response is close to the traditional Jewish way of congratulating someone
on a job well done by blessing him with strength to continue.]
Only a part of a person's praise is said in his presence and all of it is said
in his absence (Rabbi Yirmiyah b. Elazar, Babylonian Talmud, Eruvin
18b).
Do not enter your own house suddenly and certainly not that of your friend
(Advice of Rabbi Akiva, Babylonian Talmud, Pesachim 112a).
'And the Lord called to Moses and spoke to him' (Leviticus 1: 1). Why
did God call first and then speak? The Torah teaches us proper manners:
One should not say anything to his fellow-man without first calling him
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(Babylonian Talmud, Yuma 4b). [Even God has manners.]

Whoever possesses knowledge of the Bible, Mishnah, and good manners
will not be quick to sin, as it says (Ecclesiastes 4: 12), 'And a three-ply
cord is not quickly severed.' Whoever lacks Bible, Mishnah, or good
manners does not belong to civilization (Babylonian Talmud, Kiddushin
40b). [Note the connection between learning Torah and having good
manners.]
Whoever eats in the marketplace is like a dog. Some say that he is also
disqualified from testifying (Babylonian Talmud, Kiddushin 40b). [A
person who has absolutely no dignity and eats in the marketplace cannot
be trusted. Tosafos cites several different opinions regarding this: Some
say that this only refers to one who eats bread in the marketplace. Others
say that this refers to one who grabs small quantities of food (e.g., one
grape, one cherry, one peanut, each worth less than a perutah, the smallest
copper coin) from different vendors.]
A person should never deviate from the custom. For when Moses
ascended to the heights [to Heaven], he did not eat any food; the
Ministering Angels descended below [the three guests of Abraham] and
did eat food (Rabbi Tanchum b. Chanilai, Babylonian Talmud, Bava
Metzia 86b).
A person should not rejoice when among those who are weeping, nor
weep when among those who are rejoicing... This is the general rule: A
person should not act differently from the practice of his fellow human
beings (Derech Eretz Rabbah 7).
Rabbi Yishmael, son of Rabbi Nachman, said: Derech eretz preceded the
Torah by 26 generations, as it is written, “and to guard the way to the Tree
of Life,” “Way” is derecho eretz and only after that comes “Tree of Life”
which is Torah (Midrash Leviticus Rabbah 9:3)

Proverbial Sayings

The Talmud (Babylonian Talmud, Bava Kam 92a-92b) discusses many proverbial

sayings and demonstrates how they can be derived from Scripture.

Whoever steals from a thief, also has a taste of thievery (proverbial saying,
Babylonian Talmud, Berachos 5b).
A child talks in the street, what he heard [at home] from either his father
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or mother (proverbial saying, Babylonian Talmud, Succah 56b). [Miriam

the daughter of Bilgah became an apostate and married a Greek officer.
When the Greeks entered the Temple (before the Maccabbean revolution),
she hit the altar with her shoe and exclaimed: "Lucas, Lucas, how long
will you consume Israel's money and not protect them in the time of
oppression." She derogatorily referred to the altar as "Lucas" meaning
wolf, i.e., a ravenous wolf. The sages felt that if the daughter made such
snide remarks about the altar then presumably her father was wont to
make unflattering remarks about the Temple service and consequently
punished Bilgah's division--Bilgah was the chief of a priest's division that
served in the Temple.]
Together with the thorn is the cabbage smitten (proverbial saying,
Babylonian Talmud, Bava Kama 92a). [Good people are punished along
with the bad.]
Poverty follows the poor person (proverbial saying, Babylonian Talmud,
Bava Kama 92a). Poor people are always at a disadvantage, and it is
consequently difficult for them to escape their poverty.
Sixty runners pursue but do not overtake a person who ate early in the
morning (proverbial saying, Babylonian Talmud, Bava Kama 92b).
[Breakfast is conducive to good health.]
If your friend calls you an ass, put a saddle on your back (proverbial
saying, Babylonian Talmud, Bava Kama 92b). [This is derived from a
verse in Genesis (16:8). The angel asked "Hagar, the handmaid" where
she was going. Hagar's response was that she was fleeing from "my
mistress Sarah." This proverbial saying teaches us that often one is better
off accepting what others say rather than arguing. This may be somewhat
similar to our saying, "If the shoe fits, wear it."]
If there is a blemish in you, be the first to tell it (proverbial saying,
Babylonian Talmud, Bava Kama 92b). [Better that you should reveal it
rather than have others embarrass you with it.]
The goose bends [its head] down while walking but its eyes look afar
(proverbial saying, Babylonian Talmud, Bava Kama 92b). [One should not
be ashamed, because of humility, to ask for something needed, whether it
is knowledge of Torah, something for one's livelihood, or collecting a debt
(Rashi). The Talmud in Megillah 14b uses this saying to demonstrate the
farsightedness of Avigail. She realized that God would punish her
husband and that she would become a widow and would have to remarry.]
Sixty pains befall the teeth of a person who hears the noise made by his
neighbor's eating while he himself does not eat (proverbial saying,
Babylonian Talmud, Bava Kama 92b). [It can be unhealthy to watch
someone else eat while you have nothing for yourself. This is derived
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from the Scriptures (see Genesis 24: 67, 25: 1). After Isaac married
Rebecca, Abraham, who was a widower at this time, took another wife,
Keturah.]
The wine belongs to the owner, the thanks are given to the waiter
(proverbial saying, Babylonian Talmud, Bava Kama 92b).
A dog in his hunger will swallow stones (proverbial saying, Babylonian
Talmud, Bava Kama 92b).
A bad palm tree will travel to be in a grove of barren trees (proverbial
saying, Babylonian Talmud, Bava Kama 92b). [Likes attract. Bad people
will seek out other evil people.]
Do not throw a rock into a well from which you once drank (proverbial
saying, Babylonian Talmud, Bava Kama 92b). [Do not mistreat someone or
something which once helped you. This is derived from the Verse
(Deuteronomy 23: 8), "Do not despise an Egyptian, because you were a
stranger in his land."]
If you will join me in lifting the burden, then I will lift it (proverbial saying,
Babylonian Talmud, Bava Kama 92b). [People do not want to undertake
something risky unless someone else is willing to join them (Rashi).]
When we were young, we were treated as men; now that we are old, we are
considered as children (proverbial saying, Babylonian Talmud, Bava Kama
92b).
Behind a person of wealth, wood chips are dragged along (proverbial
saying, Babylonian Talmud, Bava Kama 93a). [If you associate with rich
people, you will also end up with some wealth. Thus, Lot, who associated
with Abraham, also became wealthy (see Genesis 13: 5).]
Do not reproach your fellow-man with a blemish that you yourself have
(Rabbi Noson, Bava Metzia 59b). And this is similar to the proverbial
saying: To one who has had a hanging in his family, do not even say, 'hang
up this fish for me' (Babylonian Talmud, Bava Metzia 59b).
One coin in a bottle cries 'kish, kish' [i.e., it jingles loudly] (Babylonian
Talmud, Bava Metzia 85b). [A bottle full of coins, however, makes no
noise. Similarly, one scholar in a family of ignorant people stands out.]
Either a friend like the friends of Job or death (proverbial saying,
Babylonian Talmud, Bava Bathra 16b). [Similar to the proverbial saying,
"Either friendship or death."]
Before the dying person is dead, the master of his house [who will replace
him] is appointed (proverbial saying, Babylonian Talmud, Bava Bathra
91a). [This proverb is used to explain why the wife of Boaz died when
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Ruth arrived in Israel. God makes sure that the cure precedes the disease.
Therefore one should always have faith (Rashi).]
The sixty that you begot during your lifetime, of what use to you are these
sixty? Marry again and beget one stronger than sixty (proverbial saying,
Babylonian Talmud, Bava Bathra 91a). [Boaz [who according to the
Talmud was the Judge Ivtzan] had 60 children before he married Ruth. All
his children died during his lifetime. He had one child from Ruth when he
was old and this child [Oved] was the grandfather of King David. There is
a tradition that Boaz was 80 when he married Ruth and he died on their
wedding night.]
Happy is he who hears himself being insulted and ignores it, a hundred
evils will pass him by (Favorite saying of an unnamed person, Babylonian
Talmud, Sanhedrin 7a). [Rashi explains that strife causes a "hundred
evils."]
A man of peace is rescued from seven pits; for the evil-doer, there is one
pit into which he falls (Favorite saying of an unnamed person, Babylonian
Talmud, Sanhedrin 7a).
Whoever leaves the courthouse with his cloak expropriated, should sing a
song and go his way (Favorite saying of an unnamed person, Babylonian
Talmud, Sanhedrin 7a). [If justice has been done, be happy. Indeed, the
court has done the defendant a favor by making sure that he does not have
property that is not really his.]
When a woman sleeps, the wicker basket [in ancient times women carried
objects, such as yarn, in a basket they placed on their head] on her head
falls (Favorite saying of an unnamed person, Babylonian Talmud,
Sanhedrin 7a). [When a woman is lazy, no one notices the work she has
done--Rashi.]
When our love was strong, we lied down upon the edge of a sword [and
had enough room]; but now that our love is not strong, a bed that is sixty
cubits wide is not large enough for us (Favorite saying of an unnamed
person, Babylonian Talmud, Sanhedrin 7a).
Seven years a famine may last, but it will not enter the door of an artisan
(proverbial saying, Babylonian Talmud, Sanhedrin 29a). [A good career
will ensure that one never starves.]
From the very forest comes the ax [handle] that cuts it down (proverbial
saying, Babylonian Talmud, Sanhedrin 39b). [Obadiah, who was an
Edomite proselyte, had the vision of Edom's downfall (see Obadiah 1).]

Punishment
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The sages felt that suffering is often punishment for one’s wrongdoings. They also

believed that God punishes measure for measure (middah k’neged middah). In other words, the

punishment fits the crime -- "What goes around comes around." The Egyptians drowned the

newborn Israelite baby boys, so they were drowned by God in the Sea of Reeds. The Talmud

(Babylonian Talmud, Megillah 12b) states that Queen Vashti, who made young Jewish girls

work naked on Shabbos, was summoned on Shabbos by her husband, King Ahasuerus, to appear

naked. Ahasuerus wanted to show off his wife's beauty but Vashti refused and was ultimately

killed for disobedience.

The sages advised against praying to God to punish another person for an offense. This

type of prayer can boomerang and the person saying the prayer will be punished first. The

Babylonian Talmud (Shabbos 32a) states that people are most vulnerable to punishment for their

sins when they are in a dangerous situation. Thus, women are at risk of being punished when

they are giving birth and men are in danger of being punished when they cross a bridge (ancient

bridges would sometimes break when too much weight was placed on it).

Rava, and some say Rav Ḥisda, said: If a person sees that suffering has
befallen him, he should examine his actions (Babylonian Talmud,
Berachos 5a).
Three things cause a person's sins to be remembered [by God]: a shaky
wall [and "tempting fate" by walking dangerously close], calculation of
the effects of prayer [i.e., arrogantly expecting God to grant one's prayer],
and appealing to the Lord for judgment on his fellow-man (Rabbi
Yitzchak, Babylonian Talmud, Berachos 55a). [It is presumptuous and
arrogant for a mortal to demand that God judge someone else. Demanding
this results in having one's own deeds scrutinized by Heaven.]
When the ox has fallen, sharpen the knife (Rava, Babylonian Talmud,
Shabbos 32a). [When a person is in danger that is when he is punished for
his sins.]
Rav Yitzḥak, son of Rav Yehuda, said: A person should always pray that
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he not become ill, for if he becomes ill they [the Heavenly Tribunal] says
to him: Bring proof of your virtues and you will then release yourself from
punishment (Babylonian Talmud, Shabbos 32a).
Good things are brought about through the agency of good people and bad
things are brought about through the agency of bad people (Babylonian
Talmud, Shabbos 32b). [This is derived exegetically from the verse
(Deuteronomy 22: 8), "If any man fall from there [the unenclosed roof]."
The evil person who builds a roof without a fence is called a nofel [one
who will fall] even before he has fallen. He is destined to fall from the
roof as bad things are brought about through bad people.]
A man's wife dies in punishment for his vows [i.e., since he did not fulfill
them], as it says (Proverbs 22: 27), ' If you do not have with what to pay
[Rabbi Noson is interpreting this to mean, not paying money promised via
vows and pledges], why should your bed [i.e., wife] be taken from under
you' (Rabbi Noson, Babylonian Talmud, Shabbos 32b). [Perhaps this is an
admonition to wives so that they should make sure that their husbands
keep their vows.]
As a punishment for gratuitous hatred, strife increases in a person's home,
his wife will have miscarriages, and the sons and daughters of the person
will die young (Rabbi Nechemia, Babylonian Talmud, Shabbos 32b).
As punishment for the sin of bloodshed, the Temple was destroyed and the
Divine Presence departed from Israel (Babylonian Talmud, Shabbos 33a).
As punishment for sexual immorality [adultery and incest], idolatry,
nonobservance of the Shmittah [laws dealing with the Sabbatical year] and
Jubilee years, exile comes to the world. The Jewish people are sent into
exile and others come and occupy their country (Babylonian Talmud,
Shabbos 33a).
As punishment for obscene talk, many oppressions and harsh decrees are
renewed, the youth of Israel's enemies [euphemism for Israel] die, and
orphans and widows cry out but are not answered (Babylonian Talmud,
Shabbos 33a).
As punishment for the delay of judgment, perverting justice, spoiling
justice [by lazy, careless, or indifferent judges], and neglecting the Torah,
the sword, much looting, pestilence, and famine will come. People will
eat but will not be satisfied and they will eat their bread by weight [i.e.,
carefully weighing it out] (Babylonian Talmud, Shabbos 33a).
Whoever is lazy in lamenting a sage will not live a long life, measure for
measure (Rabbi Chiya b. Abba in the name of Rabbi Yochanan,
Babylonian Talmud, Shabbos 105b).
Whoever appeals to the Lord for judgment on his fellow-man is himself
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punished first (Rabbi Chanan, Babylonian Talmud, Rosh Hashanah 16b).

[According to the Talmud, Sarah, Abraham's wife, died after demanding
that "the Lord judge between me and you" (see Genesis 16: 5).]
With the measure that a person measures, he is himself measured
(Babylonian Talmud, Megillah 12b). [This encompasses the ideas that a
person is treated as he treats others and that God punishes measure for
measure, i.e., the punishment is made to fit the crime.]
Mar Ukbah sent the following question to Rabbi Elazar: The people who
are aggravating me and I have the power hand them over to the
government, may I do so? Rabbi Elazar drew lines on the paper and
wrote him the following response (Psalms 39: 2): “I said, I will guard my
ways from sinning with my tongue. I will guard my mouth as if it was
muzzled while the wicked one is before me.” This verse suggests that even
if the wicked one is before me, I must guard my mouth. Mar Ukbah sent
to him again stating: They are distressing me greatly and I cannot take it.
Rabbi Elazar sent him (Psalms 37: 7): “Wait for God and hope for Him.”
This means that you should wait for God and He will cause them to fall
slain. Go to the house of study early in the morning and evening and they
will be finished off by themselves. Rabbi Elazar had barely finished
saying these words and Geniva [who was the major culprit causing Mar
Ukbah trouble] was placed in chains [and eventually executed] by the
government (Babylonian Talmud, Gittin 7a). [If a person is being unjustly
distressed by another he should study Torah and perform good deeds this
will cause his enemies to fall and he should not try to get them in trouble
by informing against them [see Ahavas Aisan, Gittin 7a. Tosafos suggests
that one may pray for God's intervention when there is no recourse
through the courts.]
If a person is being unjustly distressed by another he should study Torah
and perform good deeds this will cause his enemies to fall and he should
not try to get them in trouble by informing against them [see Ahavas
Aisan, Gittin 7a]. Tosafos suggests that one may pray for God's
intervention when there is no recourse through the courts. Geniva once
passed by Rabbi Huna and Rabbi Chisda. One wanted to stand up for
Geniva because of his scholarship. The other refused to stand up because
Geniva was very contentious (see Babylonian Talmud, Gittin 31b).
Rabbi Chanina says: Anyone who states that the Holy One, Blessed be He,
is disregarding [vateran] and pays no attention to transgressions, his life
will be disregarded [yivatru], as it is stated (Deuteronomy 32:4): “The
Rock, His work is perfect, for all His ways are justice.” (Babylonian
Talmud, Bava Kama 50a).
Both the one who cries for divine intervention and the one upon whom
judgment was called down are meant by the verse. However, the person
who cried for divine intervention will be punished first (Babylonian
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Talmud, Bava Kama 93a). [The verse referred to is in Exodus (22: 22-23)
and states that if you oppress the widow and the orphan and they cry to
God, He will get angry and kill you. The "you" is in plural implying that
two parties will be punished].
Woe to him who cries for divine intervention even more than the person
upon whom the judgment is being called down against (Rabbi Yitzchak,
Bava Kama 93a).
Hillel once saw a skull floating on the water. He said to it, because you
drowned others you were drowned. Eventually, those that drowned you,
will themselves be drowned (Avos 2: 6). [Those who live by violence will
die by violence.]
Whoever desecrates sacred objects, disgraces the Intermediate Days of
Festival, shames his fellow-man in public, nullifies the covenant of our
father Abraham [by violating the commandment regarding circumcising
one's children or self], or [purposely] misinterprets the Torah not in
accordance with law, even if he has Torah and good deeds, he has no share
in the world to come (Rabbi Elazar Hamodai, Avos 3: 11).
Love the synagogue in order that you should receive your reward daily.
Love the house of study in order that your children will come to study the
Torah. Love poor people in order that your children should not come to
this condition [poverty]. Love modesty in order that you may complete
your years [i.e., not die prematurely]. Love the pious ones in order that
you should be saved from the Angel of Death. Be careful with reading the
Shema and praying in order that you should be saved from the judgment of
Hell. Your house should be opened wide [to receive the indigent] in order
that you should not lack food. Be careful that the doors of your house are
not shut when you recline to eat and drink, because the doors of your
house can lead you to poverty [if you do not let in the poor]. Be careful
with your wife's honor so that she will not become barren. Be happy with
the suffering that comes upon you [in this world] because it saves you
from the judgment of Hell (Derech Eretz Zuta 9).

Rain Withheld as Punishment

In the times of the Talmud, fasts were declared if there was a drought. Israel is a country

where the crops depend on sufficient rainfall during the rainy season.

Rain is withheld only because of those who talk slander (Rabbi Shimon b.
Pazzi, Babylonian Talmud, Taanis 7b).

Rain is withheld only because of the insolent (Rabbi Sallah in the name of
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Rabbi Hamnuna, Babylonian Talmud, Taanis 7b).

Rain is withheld only because of the neglect of Torah (Rabbi Katina,

Babylonian Talmud, Taanis 7b).

Rain is withheld only because of [the sin of] robbery (Rabbi Ammi,
Babylonian Talmud, Taanis 7b).

Rain falls only for the sake of people of faith [i.e., honest people who have
faith in God] (Rabbi Ammi, Babylonian Talmud, Taanis 8a).

Rain is withheld only because of people who publicly promise to give

charity and do not give (Rabbi Yochanan, Babylonian Talmud, Taanis 8b).

Repentance (Teshuvah)

There are numerous stories in the Talmud indicating the importance of penitence

(Friedman, 2018b). They teach us that one should never give up on another human being. Even

the most dissolute person may repent. A core value of Judaism is that repentance works even

when a person is dying.

Whoever commits a sin and is subsequently ashamed about it, all his sins
are forgiven (Rabba b. Chinnena the elder in the name of Rav, Babylonian
Talmud, Berachos 12b).
In the place where the repentant sinner [baal tshuvah] stands, even a
completely righteous person cannot stand (Rabbi Abuhu, Babylonian
Talmud, Berachos 34b).
What is the meaning of the verse (Proverbs 3: 34), 'As for the scorners, He
puts them to scorn, but to the humble, He gives grace.' If one comes to
defile himself, the doors are opened to him, but if he comes to purify
himself, he is helped [by Heaven] (Resh Lakish, Babylonian Talmud,
Yuma 38b).
For transgressions between man and God, Yom Kippur atones; for
transgressions between man and his fellow-man, Yom Kippur does not
atone until he pacifies his fellow-man (Babylonian Talmud, Yuma 85b).
Rabbi Yonasan said: Great is repentance, which hastens the redemption, as
it is stated (Isaiah 59:20): “And a redeemer will come to Zion, and to those
who repent from transgression in Jacob” (Babylonian Talmud, Yuma 86b;
translation by Sefaria.org).
Great is repentance, for it causes intentional sins to be accounted for as
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merits, as it is stated (Ezekiel 33:19): “And when the wicked turns from
his wickedness, and does that which is lawful and right, he shall live
thereby.” (Resh Lakish, Babylonian Talmud, Yuma 86b; translation by
Sefaria.org).
Great is repentance, for it brings healing into the world (Rabbi Chama b.
Chanina, Babylonian Talmud, Yuma 86a).
Rabbi Shmuel bar Naḥmani said in the name of Rabbi Yonasan: Great is
repentance, for it lengthens the years of a person’s life (Babylonian
Talmud, Yuma 86b).
Great is repentance, that even if an individual repents, he is forgiven
together with the whole world (Rabbi Zutra b. Tuviah in the name of Rav,
Babylonian Talmud, Yuma 86b). [The whole world can be saved on
account of one righteous person.]
Rabbi Meir would say: Great is repentance because the entire world is
forgiven on account of one individual who repents (Babylonian Talmud,
Yuma 86b).
What is a repentant sinner? If the opportunity to commit the original
transgression comes before him on two occasions, and he keeps away
from it (Babylonian Talmud, Yuma 86b). [Rabbi Yehuda added that it has
to be at the same place, with the same woman (for a sin of sexual
immorality) and at the same time. Only if all the conditions are the same
and he does not sin, then it is proven that he has overcome his passions
and desires.]
Whoever causes the public to do good, no sin will come through him;
whoever causes the public to sin, no opportunity will be given to him to
repent (Babylonian Talmud, Yuma 87a). [The Talmud explains that, in the
former case, it would be improper for the person who causes the public to
do good to be in purgatory while his followers are in paradise. In the latter
case, it would not be fair if the person who causes the public to sin would
be in paradise while all his followers were in purgatory.]
If a person has committed a transgression and repeated it, the transgression
will appear to him as though it is permitted (Rabbi Huna in the name of
Rav, Babylonian Talmud, Yuma 87a). [The person will start rationalizing
and convince himself that it really is not a sin.]
If a person commits a transgression: the first time, he is forgiven; the
second time, he is forgiven; the third time, he is forgiven; the fourth time,
he is not forgiven (Rabbi Yosi b. Yehuda, Babylonian Talmud, Yuma
86b). [Derived from a verse in Amos (2: 6), "Thus says the Lord: For
three transgressions of Israel, and for four, will I not provide retribution?"]
Happy is our old age which has atoned for the sins of our youth
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(Babylonian Talmud, Succah 53a).

Four things cause an evil decree against a person to be torn up: charity,
prayer, change of name, and change of behavior [i.e., repentance] (Rabbi
Yitzchak, Babylonian Talmud, Rosh Hashanah 16b). [Changing one's
place of residence and/or one's name does not help if the evil decree is the
result of sin. However, repentance, prayer, and charity cause an evil
decree to be annulled even if it results from sins--Maharsha.]
Rabbi Adda b. Ahabah stated: A person that has sinned and confesses his
sin, but does not make restitution [i.e., repay what he has stolen], to what
can he be likened? To a person that is holding an unclean [dead] reptile in
his hand; even if he ritually immerses himself in all the waters of the
world, the immersion will be of no avail. If, however, he throws the reptile
away, as soon as he immerses himself in forty seahs of water, the
immersion becomes effective immediately. (Babylonian Talmud, Taanis
16a). [In ancient Jewish law, one who comes into contact with a dead
person or dead reptile becomes ritually unclean and cannot eat of
sacrifices or enter the Temple. Unclean people were required to ritually
immerse themselves in a mikveh (ritual bath) consisting of a minimum of
40 seah (about 87 U.S. gallons) of water.]
What does the verse (Ecclesiastes 1: 15), 'That which is crooked cannot be
made straight' refer to? It refers to one who has a forbidden relationship
[adultery or incest] and then begets from her a bastard. For if you should
say that it refers to a thief or a robber, he can make restitution and rectify
matters (Rabbi Shimon b. Menasya, Babylonian Talmud, Chagiga 9a). [A
bastard is severely limited as to whom he can marry in Jewish law.
Furthermore, by committing adultery, the wife becomes permanently
prohibited to her husband. Rabbi Shimon b. Yochai disagrees and says the
above verse refers to a scholar who forsakes the Torah.]
Once, Acher was riding on a horse on the Sabbath [this is prohibited on the
Sabbath], and Rabbi Meir was walking behind him to learn Torah at his
mouth. Elisha ben Avuyah said to him: “Meir, turn back and return from
whence you came, as I have already measured by the paces of my horse that
only until here is the techum shabbat [the 2,000 cubits outside city limits that
one is permitted to walk on Shabbat].” Rabbi Meir said to him: “You too go
back [repent].” Acher replied: “Have I not already told you that I heard from
behind the curtain, ‘Return you backsliding children’ [verse from Jeremiah
3:22]-- except for Acher.” Rabbi Meir prevailed upon Acher and took him to
the study hall. Acher said to a child: “Recite for me the verse you learned
today.” The child responded (Isaiah 48:22): “There is no peace for the wicked,
says the Lord.” (Babylonian Talmud, Chagigah 14b-15a). [Acher’s real name
was Elisha ben Avuyah. Acher means “the other”; this name was used to
indicate that he had transformed himself into another person and left the sages
to live a hedonistic lifestyle as a heretic.]
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Even though the injurer must pay compensation, he is not forgiven until he
asks the victim for forgiveness (Babylonian Talmud, Bava Kama 92a).
[One who assaults another must pay five types of compensation:
indemnity for damages [for the wounded limb], for the pain, for medical
bills incurred, for time lost from work, and for embarrassment that results
from the injury.]
In Rabbi Zera’s neighborhood there were highwaymen that he befriended
hoping that he might eventually get them to repent. However, his colleagues
were annoyed with him for befriending such characters. When Rabbi Zera
died the highwaymen said: Until now we had the little one with the singed
thighs to pray for us. But now, who will pray for us? They then felt remorse
in their hearts and repented (Babylonian Talmud, Sanhedrin 37a).
May my death atone for all my sins (Confession made by criminal before
execution, Babylonian Talmud, Sanhedrin 43b).
Naaman was a ger toshav [i.e., he only renounced idolatry and was not a
true proselyte]; Nevuzaraden was a righteous proselyte. The descendants
of Sisera studied Torah in Jerusalem. The descendants of Sennacherib
taught Torah in public; and who were they? Shemaya and Avtalyon. The
descendants of Haman taught Torah in Bnei Brak (Sanhedrin 96b). [Even
evil people who attempted to harm the Jewish people may have
descendants who eventually become part of the Jewish nation, and even
great scholars. This is consistent with the statement, "Be careful of the
honor due to the children of ignorant people" since Torah often emerges
from these families (see Babylonian Talmud, Sanhedrin 96a).]
The ten tribes will not return [to Israel)], as it says (Deuteronomy 29: 27):
“And cast them into another land as this day.” Just as the day goes and
does not return, they too went and will not return. This is the opinion of
Rabbi Akiva. Rabbi Eliezer said: “as this day,” implies that just as the
day gets dark and then it becomes light, so too the ten tribes, for whom it
went dark, it will ultimately become light again (Babylonian Talmud,
Sanhedrin 110b). [The ten tribes were driven out of Israel by the
Assyrians, as it says (Kings II 18: 11), "And the king of Assyria exiled
Israel to Assyria, and he settled them in Chalach, and in Chabor, on the
Gozan River, and the cities of Media." An opposing view is that the ten
tribes are considered "total heathens" (see Yevamos 17a).Rabbi Akiva also
argued with several scholars as to whether the ten tribes have a "portion in
the world to come.”]

Rebbi, on hearing the story of Eleazar ben Dordai, wept and said: “There
is one who acquires his place in the World to Come [paradise] only after
many years [of spiritual striving or suffering], and there is another who
acquires his World to Come in a single moment.” Rebbi also said: “It is
not enough that penitents are accepted in Heaven, but they are even called
'Rabbi'!” (Rabbi Yehuda HaNasi, Babylonian Talmud, Avodah Zarah 17a;
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based on translation of Soncino and ArtScroll).

Let your fellow's honor be as dear to you as your own, you should not
anger easily, and repent one day before your death [i.e., every day since
you do not know when you will die] (Rabbi Eliezer b. Hyrkanos, Avos 2:
10).
Do not try to pacify your fellow-man while he is angry. Do no comfort
him when his dead lies before him. Do not question him [regarding the
vow he has made in order to help him annul it] at the time he makes a vow
[when he is very angry and irrational], and do not try to see him at the
time of his disgrace (Rabbi Shimon b. Elazar, Avos 4: 18).
Rabbi Abba bar Zabda elucidated the following verse (Lamentations
3:41): “Let us lift our hearts with our hands to God in Heaven.” Is it
possible for a human being to take his heart and place it in his hand?
Therefore, this means that we should lift our hearts to examine what is in
our hands, i.e., to ensure that they are free from any kinds of theft or
fraud; only after doing this, may we pray to God in Heaven. After all, if
one has a dead rodent in his hand [which makes him ritually impure], even
if he were to immerse himself in the pool of Shilo’ach or the waters of
Bereshit, he will never become pure. Once he throws the rodent away, he
immediately becomes pure (Jerusalem Talmud, Taanis 2:1).

Respect for Sages and the Torah

Whoever recites a verse from the Song of Songs and treats it like a song
and whoever recites a verse [from the Scriptures] at a banquet hall at an
inappropriate time [reciting verses loudly in order to get people to laugh,
e.g., loudly reciting verses dealing with Passover at a Succos meal] brings
evil to the world (Babylonian Talmud, Sanhedrin 101a). [The Torah is not
supposed to be used as a vehicle for entertainment. Even verses from the
Song of Songs, and all the more so verses from the Torah, should not be
turned into songs--Rashi.]
How foolish are the people that stand up (to show respect) for the Torah
scroll but do not stand up for great people. In the Torah it is written 'forty
lashes,' and the rabbis came and reduced it by one (Rava, Babylonian
Talmud, Maakos 22b). [In the Torah (see Deuteronomy 25: 3) it says 40
lashes are to be given for the violation of various negative precepts.
However, the scholars interpreted this to mean until 40, i.e., 39 lashes.]
If you hold back from doing a mitzvah and instead engage in performing
a sinful act, your wife will eventually die from a plague , as it says
(Ezekiel 24:16): “Son of man, behold, I am taking away from you the
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desire of your eyes in a plague.” [Presumably, this is the case when the
wife goes along with her husband’s misdeeds.]

Reward and Merit

Rabbi Akiva was one of the ten martyrs, killed by the Romans (in the year 136 CE) who

flayed him alive with an iron comb (see Babylonian Talmud, Berachos 61b). It should be noted

that Rabbi Akiva lived approximately 1,300 years after Moses died. Apparently, Moses was

shown a vision of the great scholar Rabbi Akiva studying Torah. Perhaps, God was also trying

to show Moses that many great people would have to die to spread the values of the Torah. The

"reward" for studying Torah is obviously not in this world.

The Talmud in Kiddushin concludes that the reward for obeying the commandments is

not in this world. There are two commandments where the Torah explicitly promises long life —

sending away the mother bird before taking the chicks and honoring one’s parents. Despite this,

Rabbi Yaakov saw a boy die by falling off a tower while simultaneously fulfilling both

commandments.

The [chief] merit for attending a lecture lies in the running [to it]. The
merit for attending the Kallah lectures [on the Sabbath before major
holidays] lies in the crush [of the big crowds (Rabbi Zera). The merit for
studying traditional law lies in understanding [the reasoning (Rava). The
merit for attending a house of mourning is in the silence [i.e. silence is the
main part of condolence] (Rabbi Pappa). The merit for observing a fast
day is in the charity [that is given to the needy] (Mar Zutra). The merit of
a funeral address lies in lifting up the voice [in lamentation in order to get
the funeral participants to feel grief] (Rabbi Shesheth). The merit of
attending a wedding lies in the words [entertaining and amusing words to
make the couple happy] (Rabbi Ashi) (All of the above sayings regarding
merits are from Babylonian Talmud, Berachos 6b).
Whoever is accustomed to lights [by lighting many candles on the Sabbath
and festivals] will merit having children who are scholars, whoever is strict
with the observance of mezuzah will merit a beautiful house, whoever is
strict with the observance of zizith will merit a beautiful garment, and
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whoever is strict with the observance of daytime kiddush [on the Sabbath
and festivals] will merit filling kegs of wine [i.e., the family will be
wealthy and have lots of wine] (Rabbi Huna, Babylonian Talmud, Shabbos
23b).
Whoever loves scholars will have children who are scholars. Whoever
honors scholars will have sons-in-laws who are scholars. Whoever is in
awe of scholars will himself become a scholar, but if he is not of such
caliber [i.e., he does not study sufficiently], then his words will be heeded
as a scholar's (Rava, Babylonian Talmud, Shabbos 23b).
There was once a father who said to his son: Climb to the top of the
building and fetch me chicks. And he climbed to the top of the building
and dispatched the mother bird and took the young, thereby
simultaneously fulfilling the mitzva to dispatch the mother bird from the
nest and the mitzva to honor one’s parents, but upon his return he fell and
died. Where is the goodness of the days of this one, and where is the
length of days of this one? Rather, the verse “that it may be well with
you” means in the world where all is well, and “that your days may be
long” is referring to the world that is entirely long. (Babylonian Talmud,
Rabbi Yaakov, Kiddushin 39a).
It says (Deuteronomy 12: 23), 'Only be steadfast in not eating the blood, for
the blood is the life.' Now, if blood which is disgusting to a person's soul,
yet one who abstains from it will receive a [Heavenly] reward. How much
more so robbery and sexual immorality, which the soul of a person desires
and lusts after: One who abstains from them shall certainly merit a reward
for himself, for his descendants, and for generations to come (Rabbi
Shimon b. Rebbi, Babylonian Talmud, Maakos 23b).
The Holy One, blessed is He, desired to provide Israel with merit, therefore
He gave them a copious Torah and many commandments (Rabbi Chananya
b. Akashya, Babylonian Talmud, Maakos 23b).
According to the suffering [i.e., effort and exertion], is the reward (Ben
Hai Hai, Avos 5: 23).
Moses said [when he was in Heaven for forty days and nights to receive
the Torah], 'Creator of the Universe, you have a man such as this [i.e.,
Rabbi Akiva] and you give the Torah through me. God replied, 'Be silent
for such is my decree.' Moses then said, 'Creator of the Universe, you have
shown me his Torah, show me his reward.' God said, 'turn around.'
Moses turned around and saw them weighing out his [Rabbi Akiva's] flesh
in the meat market. Moses said, 'Creator of the Universe, is this the
reward for studying Torah?' God replied, 'Be silent, for such is my
decree.' (Babylonian Talmud, Menachos 29b).
Love the synagogue in order that you should receive your reward daily.
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Love the house of study in order that your children will come to study the
Torah. Love poor people in order that your children should not come to
this condition [poverty]. Love modesty in order that you may complete
your years [i.e., not die prematurely]. Love the pious ones in order that
you should be saved from the Angel of Death. Be careful with reading the
Shema and praying in order that you should be saved from the judgment of
Hell. Your house should be opened wide [to receive the indigent] in order
that you should not lack food. Be careful that the doors of your house are
not shut when you recline to eat and drink, because the doors of your
house can lead you to poverty [if you do not let in the poor]. Be careful
with your wife's honor so that she will not become barren. Be happy with
the suffering that comes upon you [in this world] because it saves you
from the judgment of Hell (Derech Eretz Zuta 9).

Righteous People

The Talmud believes that God protects the righteous so that neither do they personally

sin, even inadvertently, nor do their actions unintentionally cause others to sin. Thus, the Talmud

in Yevamos concludes that it is impossible that the testimony of Rabbi Elazar b. Yosi would

actually result in a slave becoming a priest. Rather, what happened was that the slave almost

became a priest. The Talmud in Chullin (7a) concludes that is impossible that Rabbi Meir

actually ate untithed produce unintentionally. The animal that is referred to in the story below is

the donkey of Rabbi Pinchas b. Yair who would not eat untithed produce (see Chullin 7a-7b).

Tosafos (Yevamos 99b and Chullin 5b) believes that the above statement refers only to the

eating of forbidden food, i.e., God will make sure that a righteous person does not eat forbidden

foods, even inadvertently. Tosafos cites cases where sages made serious, albeit unintentional,

errors and desecrated the Shabbos and had a false witness executed unjustly. He therefore

deletes the above statement from the text in Yevamos which does not deal with the righteous

person eating forbidden food.

A key trait of righteous people is that they promise little and do much. They also live

simple lives.
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A righteous person who prospers is totally righteous; A righteous person

who suffers is not totally righteous; A wicked person who prospers is not
totally wicked; A wicked person who suffers is totally wicked
(Babylonian Talmud, Berachos 7a). [One attempt to answer the
unanswerable: why bad things happen to good people. Even the sages
had difficulty with this question. See Avos 4:15.]

The souls of the righteous are hidden under the Throne of Glory
[belonging to God] (Rabbi Eliezer, Babylonian Talmud, Shabbos 152b).
[This is exegetically derived from Avigail's blessing to David (see I
Samuel 25: 29), But my lord's [David] soul shall be bound in the bundle of
life with the Lord your God.]

Even for the sake of one righteous person, the world would have been
created (Rabbi Elazar, Babylonian Talmud, Yuma 38b).

The righteous person is remembered for his own good deeds and the
wicked person also for the bad deeds of others (Rabbi Elazar, Babylonian
Talmud, Yuma 38b).[This idea is used by the Talmud to explain the verse
(Proverbs 10:8), "The memory of the righteous [in the singular tense] will
be for a blessing, but the name of the wicked [in the plural tense] will rot."
When a person is wicked, he causes others to be wicked. Certainly, his
friends will be influenced by his evil ways, but even strangers will
probably also be influenced. Evil is like a virus that spreads through
society quickly and demoralizes many. The diffusion of evil is much
faster than that of good.]

A righteous person does not depart from this world until another righteous
person, like himself, is created (Rabbi Chiya b. Abba in the name of Rabbi
Yochanan, Yuma 38b).

Woe to the wicked and woe to his neighbor. God does good for the
righteous and good for his neighbor (Abaye, Babylonian Talmud, Succah
56b). [A wicked person has a bad influence on his neighbors, and when
God punishes the wicked, the neighbors are also punished. The converse is
true for the righteous and their neighbors.]

If the Holy One, blessed is He, does not bring a stumbling [i.e., misdeeds]
through the animals of the righteous, then he certainly will not allow
misdeeds, even unintentionally, through the hands of the righteous
themselves (Babylonian Talmud, Yevamos 99b).

If wicked people attack a person, let him bend his head to them
(Babylonian Talmud, Yevamos 121a). [Sometimes righteous people have
to temporarily yield to the attacks of the wicked if they are to survive. This
philosophy was derived from an incident in Rabbi Akiva's life. Rabbi
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Akiva was shipwrecked and survived by holding on to a board from the

ship. He said that he survived by bending his head to every approaching
ocean wave and allowing them to pass over his head harmlessly.]

The Holy One, blessed is He, disciplines those around him [i.e., the
righteous] strictly even to a hair's breadth (Rabbi Abba, Babylonian
Talmud, Yevamos 121b). [God punishes the righteous for seemingly small
infractions. This is derived exegetically from a verse in Psalms (50: 3).]

To the righteous, their wealth is dearer to them than their own body (Rabbi
Elazar, Babylonian Talmud, Sotah 12a). [Righteous people do not steal
and are therefore quite frugal. The above statement is used to explain why
the ark that Moses was placed in as an infant was made of inexpensive
materials. As the verse states (Exodus 2: 3), "She took for him an ark of
bulrushes."]

The Holy One, blessed is He, brings suffering on the righteous in this
world in order that they should inherit the world to come (Rabbi Elazar b.
Zadok, Babylonian Talmd, Kiddushin 40b). [Rabbi Elazar also states the
converse: Evil people do well in this world so that they will be punished
severely in the world to come.]

Righteous people promise little and do much; wicked people promise

much and do not even do a little (Rabbi Elazar, Babylonian Talmud, Bava
Metzia 87a). [Abraham promised his three "guests" a little bread and
provided an elaborate meal. Ephron the Hittite, on the other hand, while
appearing to be reasonable, charged Abraham an outrageous price for the
cave of Machpelah.]

The death of the wicked is a benefit for them and a benefit for the world;
[the death] of the righteous, is bad for them and bad for the world. Sleep
and wine for the wicked benefits them and benefits the world; for the
righteous, [sleep and wine are] bad for them and bad for the world.
Tranquility for the wicked is bad for them and bad for the world; for the
righteous, it is good for them and good for the world. The dispersal of the
wicked is good for them and good for the world; for the righteous, it
[being dispersed] is bad for them and bad for the world (Rabbi Yosi of
Galile, Babylonian Talmud, Sanhedrin 72a). [If good people live they can
do more good and increase their reward in the afterlife even more.
Tranquility and peace allows righteous people to help mankind, sleep and
wine keep them from doing good. More good can be accomplished by
righteous people when they live together and are not dispersed.]

What is the meaning of the verse (Ezekiel 18: 6), 'And he has not eaten
upon the mountains,' that he did not eat in the merit of his ancestors [i.e.,
his own merits were sufficient]; 'and he did not lift up his eyes to the idols
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of the house of Israel,' means that he did not walk in a haughty manner,
'and his neighbors wife he did not defile,' means that he did not enter his
neighbor's profession; 'and he did not approach [i.e., sexual intercourse] a
menstruous woman,' means that he did not personally benefit from the
charity fund (Babylonian Talmud, Sanhedrin 81a). [The verse concludes
"He is a righteous person, he shall surely live." Rabbi Gamliel cried when
reading this verse because he believed that the verse suggested that only
people who do all of the above shall live. Rabbi Akiva, however, stated
that even for observing one of these principles one shall live.]

The world has no less than thirty-six righteous people in each generation
who receive the countenance of the Divine Presence (Abaye, Babylonian
Talmud, Sanhedrin 97b).

Righteous people are greater than the ministering angels (Rabbi

Yochanan, Babylonian Talmud, Sanhedrin 92b-93a).

It is not in our power to explain either the well-being of the wicked or the
afflictions of the righteous (Rabbi Yannai, Avos 4: 15).

'Man and cattle, dost thou save, O Lord' (Psalms 36: 7). This verse refers
to people who are wise in understanding [like Adam], yet conduct
themselves [humbly] like cattle (Rabbi Yehuda in the name of Rav,
Babylonian Talmud, Chullin 5b). [Righteous people are like cattle;
providing much and requiring very little for themselves.]

Robbery and Theft

It is not the mouse that is the thief but the hole [into which the mouse
escapes] (Rabbi Yosef, Babylonian Talmud, Gittin 45a). [If the mouse did
not have a hole where he could hide he would not be able to steal. Using
this reasoning, one who fences stolen property should be punished more
severely than the thief. Abaye disagreed with this reasoning and remarked
to Rabbi Yosef, "If there were no mouse, how would the hole acquire it?"]

Come and see how serious is the sin of robbery: Even though the
generation of the flood transgressed all the laws, yet the final decree
against them was not sealed until they stretched out their hands to rob
(Rabbi Yochanan, Babylonian Talmud, Sanhedrin 108a). [One who robs
his fellow-man does not care for man or God.]

Sabbath

One is obligated to be happy on Shabbos. Candles were lighted before Shabbos, the best
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foods were set aside for Shabbos, and three meals were eaten rather than the customary two.

Rabbi Yehuda said in the name of Rav: Whoever makes the Sabbath a
delight, God grants him his heart’s desires (Babylonian Talmud, Shabbos
118b).

Anyone who observes the eating of three meals on the Sabbath will be
saved from three punishments: From the pains of Messiah [i.e., those
preceding the Messiah's arrival], from the judgment of hell, and from the
war of Gog and Magog [a war that will occur in Messianic days] (Rabbi
Shimon b. Pazi in the name of Rabbi Yehoshua b. Levi in the name of Bar
Kappara, Babylonian Talmud, Shabbos 118a).

Anyone who rejoices in the Shabbos [by eating special dishes in honor of
Shabbos] will be given a boundless heritage (Rabbi Yochanan in the name
of Rabbi Yosi, Babylonian Talmud, Shabbos 118a).

Anyone who rejoices in the Shabbos is given his heart's desires (Rabbi
Yehuda in the name of Rav, Babylonian Talmud, Shabbos 118b).

Whoever observes the Shabbos in accordance with its laws, even if he is

an idolater like the generation of Enosh, will be forgiven for his sins
(Rabbi Chiya b. Abba in the name of Rabbi Yochanan, Babylonian
Talmud, Shabbos 118b). [The generation of Enosh were the first idolaters
(see Genesis 4: 26). According to Maimonides, the original idolaters
believed in God but mistakenly believed that one should also show respect
to the stars and constellations. Thus, if one observes the Shabbos properly
(and, in effect, shows that he strongly believes that God created the world
in six days and rested on the seventh), he will be forgiven the sin of
idolatry--the weak form of idolatry that acknowledges one God but
mistakenly attributes powers to other forces in nature (see Etz Yosef).]

If Israel [the Jewish people] had observed the first Shabbos, no nation or
tongue could have ruled over them (Rabbi Yehuda in the name of Rav,
Babylonian Talmud, Shabbos 118b). [See Exodus (16: 27) regarding the
incident in which people went out on the Shabbos to gather manna after
Moses told them that they should gather manna six days and they should
rest on the seventh day. Not long after this incident, the Jews were
attacked by the nation of Amalek.]
If Israel would observe two Sabbaths in accordance with its laws, they
would be redeemed immediately (Rabbi Yochanan in the name of Rabbi
Shimon b. Yochai, Babylonian Talmud, Shabbos 118b).
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Whoever borrows for the sake of the Shabbos [i.e., spends money in honor
of the Shabbos], Shabbos will repay him (Babylonian Talmud, Shabbos
119a).
A fire is not likely except in a place in which the Shabbos was desecrated
(Rabbi Yehuda b. Shmuel in the name of Rav, Babylonian Talmud,
Shabbos 119b). [Similar to the opinion that Jerusalem was destroyed
because they desecrated the Shabbos.]
Rabbi Yocḥanan said in the name of Rabbi Eliezer b. Shimon: The Holy
One, Blessed be He, said to the Jewish people: My children, borrow on
My account, and celebrate the holiness of the day of Shabbat and the
Festivals with food and wine, and trust in Me, and I will repay this debt
(Babylonian Talmud, Beitzah 15b). [This is referring to one who is
temporarily short in cash but expects to have the means to pay for his
Sabbath and festival outlays.]
The entire livelihood of a person for the year is fixed for him during the
period from Rosh HaShanah to Yom Kippur, except for the expenditure
for the Sabbath and Festivals and the expenditure for the instruction of his
children in Torah. If he spent less for any of these, his income is reduced;
and if he spent more, his income is increased (Babylonian Talmud,
Beitzah 16a).
There were two families in Jerusalem: One ate their primary meal on the
Sabbath day [while the lecture was being given in the house of study] and
one ate their major meal on the eve of the Sabbath, and both families were
uprooted (Rabbi Chiya b. Abba in the name of Rabbi Yochanan,
Babylonian Talmud, Gittin 38b). [The Sabbath daytime meal is more
important than the meal eaten on Friday evening. One should therefore
leave the best food for the daytime meal (see Babylonian Talmud,
Pesachim 105a). Rabbah (Babylonian Talmud, Gittin 38b) states that
eating the Sabbath meal when the lecture is given and inspecting property
on the Sabbath causes one to lose his wealth.]
The precept of Shabbos is equivalent to all the other precepts in the Torah
(Rebbi, Jerusalem Talmud, Berachos 1: 5). [This is derived homiletically
from a verse in Nehemiah (9:14),"And your holy Shabbos you made
known to them; your precepts and laws you commanded them."]

Saving a Life /Sacrificing for Another

The Talmud makes clear that cases of capital law are different from cases of monetary

law. In cases of monetary law, a person who testifies falsely, can make restitution. On the other

hand, in cases of capital law, if one testifies falsely, he is responsible for shedding the blood
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of the accused and all of his potential descendants. This is what the verse (Genesis 4:10) means

when it says, “The voice of your brother’s blood [demei] cries out to Me from the ground.” The

word “demei” is plural, hinting at the fact that Cain killed Abel and all his potential descendants.

One is not obligated to put himself into certain danger even to save his fellow-man. The

verse, “'Do not stand still over the blood of your neighbor,” refers to a situation where one

knows that he can save the other party with no physical risk to himself. The question as to

whether one should place himself in possible danger in order to save someone from certain

danger is discussed in Jewish law [see the Torah Temimah's (Leviticus 19: 16) interesting proof

to support the opinion that one is obligated even in cases of possible danger to save others].

If a group of women are told by heathens: Give us one of you so we can

have relations with her and if you refuse, we will ravish all of you. Let
them ravish all but do not give over one Jewish soul (Terumos 8: 12). [We
do not sacrifice one person to save another person (or people).]
If a company of people are told by heathens: Give us one of you so we can
kill him and if you refuse, we will kill all of you. Let them all be killed but
do not give over one Jewish soul (Tosefta Terumos 7: 23).
Whoever saves one life, it is as if he saved an entire world (Babylonian
Talmud, Sanhedrin 37a).
If two people are traveling on a journey [far from civilization] and one has
a pitcher of water. If both drink, they will both die; if only one drinks, then
he will be able to reach civilization. Ben Patura taught: It is better that
they both die rather than one should behold the death of his fellow-man.
[Ben Patura was not refuted] Until Rabbi Akiva came and taught: [the
Torah in Leviticus 25: 36 states:] “That your brother may live with you,”
your life takes precedence over the life of your fellow-man (Babylonian
Talmud, Bava Metzia 62a). [The Maharsha adds that if the pitcher of water
belongs to both, then Rabbi Akiva would agree with Ben Patura.]
How do we know that if one sees his fellow-man drowning in a river,
mauled by a wild animal, or attacked by robbers, that he is obligated to
rescue him? Because it is written (Leviticus 19: 16): “Do not stand still
over the blood of your neighbor.” (Babylonian Talmud, Sanhedrin 73a).

Scholars and Teachers

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When a religious leader is popular, it could mean that he is not doing his job properly.

The left hand is the weaker hand. Even when rebuking someone, one has to do so gently and

make it clear that he will accept the offender with "open arms" if he is remorseful. The Talmud

states one has to be especially careful with women and children. The story of the prophet Elisha

and his servant Gehazi is in II Kings 5. Even if someone has committed a serious wrong, the

perpetrator should always know that the door is open if he regrets his misdeeds.

A scholar has to have some pride. An eighth of an eighth was a small measure known as

an "uchla." The Talmud is saying that a scholar should possess a small measure of pride —

Rashi. Rava adds that a scholar who possesses too much or too little pride deserves to be

excommunicated. If he has no pride the public will not take him seriously and he will be unable

to get people to better their ways.

Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yoḥai: Service of
Torah [i.e., attending upon a scholar] is greater than learning Torah from
him. This is derived from the verse that speaks in praise of Elisha, as it is
stated (II Kings 3:11): “Here is Elisha son of Shafat, who poured water
over Elijah’s hands.” The verse does not say that he learned from
Elijah, rather that he poured water, which teaches that the service of
Torah represented by Elisha pouring water over Elijah’s hands is greater
than its study (Babylonian Talmud, Berachos 7b; based on translation by
Sefaria.org).
One should dwell in the same town as his teacher (Rabbi Chiya b. Ammi
in the name of Ulla, Babylonian Talmud, Berachos 8a). [King Solomon
did not sin (by marrying the daughter of Pharaoh) as long as his teacher
was alive. The Talmud concludes that this advice is only for one who
would listen to his teacher and accept his advice and admonishments.]
I am a creature and my fellow-man is a creature. My work is in the city
and his work is in the country. I rise early to do my work and he rises
early to do his work. As he cannot excel in my work, I cannot excel in his.
Perhaps you will say that I do much and he does very little. Regarding
this we have learnt, ' Whether one offers a lot or offers a little, it does not
matter [to the Lord] as long as one's heart is directed to Heaven.' (Favorite
saying of the Rabbis of Yavneh, Babylonian Talmud, Berachos 17a). [The
above is a comparison of the life of the scholar with the life of the
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ordinary worker. Yavneh was a town noted for its Torah scholars.
Apparently, they felt it was very important for a scholar not to become too
arrogant and elitist.]
Mar, the son of Rabina, made a wedding for his son. He noticed that the
sages were becoming too high-spirited, so he brought a cup of white
crystal that was worth 400 zuz and broke it before them and they became
serious (Babylonian Talmud, Berachos 30b-31a). [Even today the custom
is to break a plate at a wedding. This serves as a reminder that the Jewish
people, especially scholars, should not in their merriment forget the
destruction of the Temple.]
Six things are a disgrace for a scholar: He should not go out in the street
perfumed; he should not go out alone at night; he should not go out
wearing patched shoes, he should not gossip with a woman in the street;
he should not recline [i.e., sit at table] in the company of ignorant men; he
should not be the last to enter the house of study. Some say he should also
not take long strides and he should not walk erectly [i.e., arrogantly]
(Babylonian Talmud, Berachos 43b).
Scholars have no peace, neither in this world nor in the world-to-come
(Rabbi Chiya b. Ashi in the name of Rav, Babylonian Talmud, Berachos
64a). [Even in the world-to-come, they will be constantly trying to
improve their knowledge and understanding.]
Scholars increase peace in the world (Rabbi Elazar in the name of Rabbi
Chanina, Babylonian Talmud, Berachos 64a). [With their knowledge of
law, they can provide justice which results in peace.]
Even prostitutes preen each other [i.e., do each other's hair and makeup],
how much more so should scholars (Shabbos 34a). [Scholars should be
supportive and respectful of each other.]

Scholars are called builders because they are occupied all their days with
the building up of the world (Rabbi Yochanan, Shabbos 114a). [Without
laws and justice, there can be no civilization.]

Those foolish Babylonians! Because they dwell in a dark country [it is

dark because it is low—Rashi], they say dark things (Rabbi Yirmiyah,
Babylonian Talmud, Pesachim 34b). [Rabbi Yirmiyah felt that the
Babylonian scholars fabricated reasons for laws if they did not know the
real reason (Rashi).]

Any scholar who feasts too much in every place, will ultimately destroy
his home, make his wife as a widow, his young children as orphans, forget
his learning, become involved in many quarrels, his words will not be
heeded; he will desecrate the name of Heaven, his father's name, his
teacher's name; cause an evil name for himself, his children, and
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grandchildren until the end of all generations (Pesachim 49a). [A scholar

who is concerned with overindulgence and gluttony will have to travel
away from home a great deal in order to earn enough to satisfy his great
appetite. Thus, his wife will be as a lonely widow. Furthermore, he will
have to borrow money which will cause him to fight with his creditors
(see Rashi's commentary).]

And their opinion [that of the sages of the nations of the world] appears
more reasonable than that of ours [the Jewish sages] (Rebbi, Babylonian
Talmud, Pesachim 94b). [The argument is regarding how the sun travels.]
If a scholar is loved by the townspeople, it is not due to his greatness but
because he does not rebuke the people for disregarding religious matters
(Abaye, Babylonian Talmud, Kethubos 105b).
Why is it unusual for scholars to have children who are scholars? Rabbi
Joseph answered: in order that it should not be said that Torah comes to
them by inheritance (and no one else would therefore study Torah). Rabbi
Shisha b. Idi said, in order that the scholars should not raise themselves
above others in the community. Mar Zutra said, because they lord over the
people. Rabbi Ashi said, because they call people asses (i.e., are
disrespectful to the masses) (Babylonian Talmud, Nedarim 81a).
A scholar must possess an eighth of an eighth of pride (Rabbi Chiya b.
Ashi, Babylonian Talmud, Sotah 5a).
Always let your left hand push away and your right hand bring close. Not
like Elisha who pushed Gehazi away with both his hands (Babylonian
Talmud, Sotah 47a).
A scholar is not permitted to live in a city that does not have the following
ten things: A court that imposes flagellation and fines, a charity fund that
is collected by two and distributed by three, a synagogue, bathhouse,
bathroom, bloodletter, scribe, slaughterer, and a schoolteacher
(Babylonian Talmud, Sanhedrin 17b). [Rabbi Akiva added an eleventh
item: the town must have several types of fruit. Rabbi Akiva felt that fruit
was important for the health of one's eyesight.]
What is the meaning of the verse (Zechariah 11: 7), “And I took to me two
sticks: One I called pleasantness and the other I called wounding”?
"Pleasantness" refers to the Israeli scholars who are pleasant [and
respectful] to each other when debating halacha [Jewish law];
"wounding" refers to the Babylonian scholars who wound each other’s
feelings when debating halacha (Rabbi Oshaia, Babylonian Talmud,
Sanhedrin 24a). [Similarly, Rabbi Yitzchak compares the Israeli scholars
to olive oil, which is pleasant, and compares the Babylonian scholars to
olive trees, which are bitter. The Babylonian scholars debated law with
much more vehemence and excitability, and were thus more likely to
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insult each other than Israeli scholars.]

Let your house be a meeting-place for scholars, sit at the dust of their feet
and drink in their words with thirst (Yosi b.Yoezer, Avos 1: 4).

The characteristics of a scholar are that he is humble, has humbleness of

spirit, is industrious, filled with good traits, submissive, loved by all, shows
humility to the members of his household, is sin-fearing, and judges people
according to their deeds. He says that I do not desire anything that is in this
world because this world is not for me. He sits, studies, and soils his
clothing at the feet of scholars. No person sees any bad things in him. He
asks to the point [i.e., relevant questions] and responds accurately (Derech
Eretz Zuta 1).
One who is a scholar should not eat while standing, lick his fingers [after
eating something], nor move food around his mouth from side to side in
another person's presence. He talks little, jokes little, sleeps little, has few
luxuries [and pleasures], and rarely says 'yes, yes' or 'no, no' (Derech Eretz
Zuta 5). [According to the Talmud (Babylonian Talmud, Shevuous 36a),
saying "yes, yes" or "no, no" constitutes an oath. Therefore, a scholar will
be careful not to repeat these words.]

Scoffers and Scorners

The prohibition against turning biblical verses into songs is discussed by Zakutinsky

(2019). He concludes that many authorities hold that the prohibition only applies when the

verses are used for love songs or in a frivolous, joking manner.

Four classes of people will not receive the Divine Presence: The class of
scorners, the class of flatterers, the class of liars, and the class of
slanderers (Rabbi Yirmiyahu b. Abba, Babylonian Talmud, Sotah 42a).
One who reads a verse from the Song of Songs and transforms it into a
sort of song or sings a verse in an inappropriate time [i.e., not at a religious
ceremony—Maharsha] at a banqet hall (beis hamishtaos) brings
misfortune to the world, since the Torah puts on sackcloth and complains
before God: “Your children have made me into a lute that is played by
scorners.” (Babylonian Talmud, Sanhedrin 101a; based on translation by
ArtScroll).
Whoever scoffs causes afflictions to be brought upon himself (Rabbi
Elazar, Babylonian Talmud, Avodah Zarah 18b).
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Rava told the Rabbis: I beg of you not to scoff in order that afflictions
should not be brought upon yourselves (Babylonian Talmud, Avodah
Zarah 18b).

Whoever scoffs brings destruction upon the world (Rabbi Oshaia,

Babylonian Talmud, Avodah Zarah 18b). [The Talmud interprets the first
two phrases of the verse in Psalms (1: 1), "Happy is the person who has
not walked in the counsel of the wicked, nor stood in the way of sinners,
nor sat in the seat of the scornful" as referring to people who go to places
where frivolous people gather such as the theatres and circuses of idolators
or arena contests that pitted man against beasts or beasts against each
other. The last phrase "seat of the scornful" is a general admonition
against being in bad company.]

Secrets

It is not clear what is meant by “pardes in the story from Chagigah (It is probably related

to the word Paradise); it literally means orchard or garden. Soncino Talmud cites sources that

claim it is the mystical realm of theosophy. Most believe that the four scholars were studying

some mystical aspects of Kabbalah. It is not even clear how they entered the Pardes. One

opinion is that they used a secret name of God and actually made it into Heaven (Rashi). Another

opinion is that it appeared to them that they were in Heaven (Tosafot). This story follows rules

that limit the teaching of maaseh merkaveh (“Account of the Divine Chariot”) to the most

worthy of students who meet certain criteria. The maaseh merkaveh is described in the first

chapter of Ezekiel.

Seven things are hidden from people. They are: (1) the day of one's
death, (2) the day of comfort [when one will be relieved of his anxieties
and problems] (3) the depth [i.e., the profundity and extent] of Divine
justice; (4) what is in his fellow's heart; (5) from what he will earn a profit
[i.e., what to invest in and what occupation would be most lucrative for
him]; (6) when the Kingdom of David [the Messiah] will be restored and
(7) when the evil kingdom [of Rome] will come to an end (Babylonian
Talmud, Pesachim 54b).
Whoever speculates regarding four things it would have been better if he
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had not come into this world: What is above, what is below, what
occurred before, what will occur after (Babylonian Talmud, Chagiga 11b).
[God does not want people to speculate about what existed on this planet
before creation. Nor does God want us to concern ourselves with what
will occur in the future.].
Our rabbis taught: four entered the “Orchard” (Pardes), namely Ben Azzai,
Ben Zomah, Acher, and Rabbi Akiva. Rabbi Akiva said: “When you arrive at
the stones of pure marble, do not say, ‘water, water!’ For it says (Psalms
51:7): ‘He that speaks falsehood shall not be established before My eyes.’”
[This is very kabbalistic and difficult to interpret]. Ben Azzai looked and
died… Ben Zoma looked and became demented … Acher cut off the shoots
[he became a heretic]… Rabbi Akiva left in peace." … (Babylonian Talmud,
Chagigah 14b-15a).

Sickness

Visiting and taking care of the sick is an important part of chesed.

Whoever visits the sick takes away one-sixtieth of his illness (Rabbi Acha
b. Chanina, Babylonian Talmud, Nedarim 39b). ["One-sixtieth" is
frequently used in the Talmud. It may have been used idiomatically to
mean a small part.]

Whoever visits the sick will be saved from the punishment of hell (Rav,
Babylonian Talmud, Nedarim 40a).

Whoever visits the sick causes him to live; whoever does not visit the sick
causes him to die (Rabbi Dimi, Babylonian Talmud, Nedarim 40a).

From where do we derive that the Holy One, blessed is He, rests above the
bed of a sick person? It says (Psalms 41: 4), 'God will support him on the
bed of illness' (Rabin in the name of Rav, Babylonian Talmud, Nedarim
40a). [This may be a metaphorical way of saying that God cares and
protects the one who is sick.]

Whoever has a sick person in his house should go to a scholar who will
pray for mercy on his behalf (Rabbi Pinchas b. Chama, Babylonian
Talmud, Bava Bathra 116a).

Simplicity

The sages were against ostentation (Friedman, 2002). They also believed that one should

not become accustomed to living a lavish lifestyle. This is why they discouraged eating meat on
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a regular basis. They also felt that parents should teach their children to live a moderate life style,

not one that is overly materialistic. The fear is that when the children become adults and cannot

support such an extravagant lifestyle, they will become dishonest.

Every day a heavenly voice goes forth from Mount Horeb and says that
the whole world is sustained on account of the merits of my son, Rabbi
Chanina. Chanina, my son, however, is satisfied with a kav
[approximately 1.4 liters] of carob from one Friday to another Friday
(Rabbi Yehuda in the name of Rav, Babylonian Talmud, Berachos 17b).
Rabbah b. Bar Chana said in Rabbi Yochanan’s name who stated in the
name of Rabbi Yehuda b. Ilai: Eat bazel [onions] and dwell bezel [in the
shadow] of your house. (Babylonian Talmud, Pesachim 114a). [Eat simple
foods and you will be able to afford a house. This is a play on the
similarity of the words that mean onions and ‘in the shadow.’]
Ulla stated: They have a saying about it [i.e., eating simple and
inexpensive foods] in the West [Israel]: One who eats allitha [the fat tail]
will have to hide himself in the alitha [loft], but one who eats kakule
[vegetables] may rest quietly by the kikle [marketplaces] of the town.
(Babylonian Talmud, Pesachim 114a). [Eat expensive foods and you will
have to hide from your creditors in the loft; eat simple foods and you can
go anywhere. A play on words.]
At first, the funeral expense was harder for the family to bear than the
death itself, so they left the body and ran away. This occurred until Rabbi
Gamliel came and disregarded his own honor by being buried in linen
garments. Afterwards, the people followed his example and buried the
dead in linen garments (Babylonian Talmud, Moed Katan 27b).
What is the meaning of that which is written (Micah 6:8): “It has been told
you, O man, what is good, and what the Lord does require of you; only to
do justly, and to love mercy, and to walk humbly with your God”? “To do
justly”; this is justice. “To love mercy”; this is acts of kindness. “To walk
humbly with your God”; this refers to taking the indigent dead out for
burial and accompanying a poor bride to her wedding canopy, both of
which must be performed modestly without fanfare (Rabbi Elazar,
Babylonian Talmud, Succah 49b; Sefaria.org translation).
Whoever is left a lot of money by his father and wishes to squander it
should wear linen garments (i.e., Roman linen which is delicate and
expensive), use glass utensils [i.e., expensive white glass], and hire
workers and not be with them (Rabbi Yochanan, Babylonian Talmud,
Bava Metzia 29b).
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The verse states (Deuteronomy 12:20): “When the Lord, your God,
expands your boundary…according to every craving of your soul you may
eat meat.” The Torah taught that it is a desired mode of behavior that a
person should consume meat due only to appetite. That is, one should
consume meat only when he feels a strong desire for it (Babylonian
Talmud, Chullin 84a).
A person should not accustom his son to meat and wine (Mar Zutra b.
Nachman, Babylonian Talmud, Chullin 84a).

Sinning and Sinners

The students of Rabbi Yochanan ben Zakai said to him: Our teacher, bless
us. He said to them: May it be His will that the fear of Heaven shall be
upon you like the fear of flesh and blood. His students were puzzled and
said: To that point and not beyond? Shouldn’t one fear God more? He said
to them: Would that a person achieve that level of fear. Know that when
one commits a transgression, he says to himself: I hope that no man will
see me. If one was as concerned about avoiding shame before God as he is
before man, he would never sin (Babylonian Talmud, Berachos 28b;
translation by Sefaria.org).
Do not get angry and you will not sin. Do not get intoxicated and you will
not sin (Elijah to Rabbi Yehuda brother of Rabbi Sallah the pious one,
Babylonian Talmud, Berachos 29b).
Anyone who has the ability to protest [i.e., speak out against] the
wrongdoing of the members of his household and does not protest, will be
seized [i.e., punished] for the sins of the members of his household. ...For
the people of his town [and he does not speak out], will be seized for the
sins of the whole town. ...For the whole world, will be seized for the sins
of the whole world (Rav, Rabbi Chanina, Rabbi Yochanan (or Rabbi
Yonason), and Rabbi Chabiba, Babylonian Talmud, Shabbos 54b).

Consider three things and you will not come to sin. Know what is above
you: An eye that sees an ear that hears, and all your deeds are recorded in
a book (Rebbi, Avos 2: 1). [A poetic way of describing that God cares
what people are doing and will reward proper behavior and punish
misdeeds.]
Consider three things and you will not come to sin: Know from whence
you came, where you are going, and before whom you are destined to be
judged and give account. Whence you came, from a fetid drop; where you
are going, to a place of dust, worms, and maggots; and before whom you
are destined to be judged and give account, before the supreme King of
Kings, the Holy One, blessed is He (Akaviah b. Mehalalel, Avos 3:1).
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Once a person commits a transgression and repeats it, he treats it is as if it

has become permitted to him (Rav Huna, Babylonian Talmud, Arachin
30b).
Rabbi Eliezer HaKappar stated: Distance yourself from being a
complainer, because if you complain about others you will be led to
further sin (Derech Eretz Zuta 9). [Soncino notes that complaining leads to
“hatred, quarrel, and slander.”]
Love the expression “perhaps” and hate the expression “what of it?”
(Rabbi Chidka, Derech Eretz Zuta 1:9) [Saying “what of it? or so what?”
can lead someone to sin since it teaches the person not to care about
consequences. A person who says “perhaps” understands that some actions
might leader to undesirable consequences.]

Speech and Silence

God rewards people for using a pleasant phrase rather than a harsh expression. Lot's

daughter was rewarded for calling her son "Ben Ammi" [which means "son of my people"]

which was a nicer name than the name “Moab” [which means "from my father"] given by the

other daughter of Lot (see Genesis 19: 37, 38).

Everyone knows why a bride enters the bridal canopy, yet he who speaks
obscenely about it, even if a [divine] decree of seventy years of good was
sealed for him, it will be reversed for evil (Rabbi Chanin b. Rava,
Babylonian Talmud, Shabbos 33a).

A person should never let out an indecent word from his mouth, for the
Scripture uses a circumlocution of eight letters in order to avoid using an
indecent expression (Rabbi Yehoshua b. Levi, Babylonian Talmud,
Pesachim 3a). [In Genesis (7: 2), the Torah uses the expression "asher
einenu tahorah " [that which is not clean] rather than its synonym,
tameah, [unclean] thus requiring the use of thirteen Hebrew letters rather
than five.]

Silence is good for the wise, and how much more so for fools. As it says
(Proverbs 17: 28), “Even a fool when he keeps silent is considered wise”
(Babylonian Talmud, Pesachim 99a).

The best medicine of all is silence (Rabbi Yehuda, man of Kfar Gibboraya,
Babylonian Talmud, Megillah 18a).
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A word is worth one sela [an ancient coin], silence is worth two (Popular
saying in Israel, Megillah 18a). [You learn more by listening.]

The Holy One, blessed is He, does not withhold the reward even for a
kindly phrase (Rabbi Chiya b. Abba in the name of Rabbi Yochanan,
Babylonian Talmud, Nazir 23b). [Lot’s daughter was rewarded for calling
her son “Ben Ammi.”]

All my days I was raised among the sages and I found nothing better for a
person than silence. Study is not the most important but practice. And
whoever talks excessively brings about sin (Rabbi Shimon b. Gamliel,
Avos 1: 17). [A fool talks too much and a wise person says little but does
much. Excessive talking without practicing what the Torah espouses
results in sin.]

Striking Another Person

Whoever lifts his hand against his fellow-man, even if he does not strike
him, is called a wicked person (Resh Lakish, Babylonian Talmud,
Sanhedrin 58b).

Regarding one who strikes another person: ___He is called a sinner

(Rabbi Zeiri in the name of Rabbi Chanina, Babylonian Talmud,
Sanhedrin 58b). ___His hand deserves to be cut off (Rabbi Huna,
Babylonian Talmud, Sanhedrin 58b). ___The only remedy for such a
person is for him to be buried [i.e., he deserves to die] (Rabbi Elazar,
Babylonian Talmud, Sanhedrin 58b).

Stringencies in Law (Chumra)

Friedman (2017b) discusses the problem of being too stringent (i.e., a chumra) with

respect to Jewish law. In fact, the viduy HaGadol (confession said before Yom Kippur) of

Rabbeinu Nissim Gaon (990 -1062 CE) includes the following sin: "I have forbidden that which

You permitted and permitted that which You forbade.” It is obvious that there is something

wrong with being too lenient and permitting something that is forbidden. However, what is the

problem with being strict when one is supposed to be lenient? Why are the two equally wrong?

According to Rabbi Avigdor Nebenzhal, one problem with being strict in one area is that it leads
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to leniencies in other areas (Student, 2008). Another issue mentioned by Rabbi Nebenzhal and

discussed in the Torah Temimah (Deuteronomy 4:1) is that strictness leads to an “attitude of

imprecision.” People who are inexact when following the Torah, even when being overly strict,

will eventually end up being too lenient (Student, 2008).

The Talmud sees going beyond the requirements of the law — lifnim mishurat hadin

(literally, inside the line of the law) — as a Torah requirement; obeying the strict letter of the law

is not enough. This is not the same as a personal chumra. Going beyond the letter of the law,

especially with respect to monetary law (e.g., returning lost objects that have no identifying

marks), is an admirable trait.

The story of Rav b. Shabba deals with a stringency taken on by the scholar. Rav b.

Shabba did not eat the liver because he followed the opinion of Rabbi Yishmael, the son of

Yochanan b. Beroka, that well-cooked liver is prohibited because it absorbed the blood that was

emitted during the cooking process (Babylonian Talmud, Chillin 111a). The fact that the name of

Rav b. Shabba’s father was used makes it apparent that Rabbi Nachman was angry and did not

want to use the first name. The commentaries discuss why Rabbi Nachman wanted the liver

stuffed down Rav b. Shabba’s throat when people are permitted to take on stringencies.

Rava bar Rav Ḥanan said to Abaye, and some say to Rav Yosef: What is
the halakha in this dispute [regarding blessings over water]? He said to
him: Go out and observe how the people conduct themselves and act
accordingly (Babylonian Talmud, Berachos 45a). [The principle of “Go
out and observe how the people conduct themselves” -- “puk chazi’ -- is
used when there is uncertainty as to the law].
Rabbi Zerika says in the name of Rav Huna: A conniving wicked person
is one who is lenient in the halacha for himself and strict for others
(Babylonian Talmud, Sotah 21b).
Eliezer Ze’eira was wearing black shoes as is the custom of mourners, and
standing in the market of Nehardea. Officials of the house of the Exilarch
found him and said to him: “What is different about you that causes you to
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wear these shoes?” [This was not the prevalent custom]. He answered
them: “I am wearing them because I am in mourning over the destruction
of Jerusalem.” They said to him: “Are you a man of such importance to
publicly mourn over Jerusalem? They thought that it was simply an
exhibition of arrogance (yoharah) on Eliezer Ze’eira’s part. They took him
and incarcerated him (Babylonian Talmud, Bava Kama 59a-59b). [He
was released when he proved to them that he was indeed a great man and
not supercilious.]

Rebbi and Rabbi Chiya were once walking on the road; they turned off to the
side of the road [because the road was badly pitted]. Meanwhile, Rabbi
Yehuda ben Kenusa went striding along the main road in front of them. Rebbi
thereupon said to R. Chiya: “Who is that man who wants to show off his
‘greatness’ in front of us?” R. Chiya answered him: “He might perhaps be
Rabbi Yehuda ben Kenusa who is my disciple and who does all his deeds for
the sake of Heaven out of pure piety.” When they drew near to him, they saw
that it was indeed Yehuda ben Kenusa. Rabbi Chiya said to him: “Had you
not been Yehuda ben Kenusa, I would have cut off your leg with an iron saw”
[i.e., I would have excommunicated you] (Babylonian Talmud, Bava Kama
81b; based on translation of ArtScroll and Soncino). [The Talmud is very
concerned about unnecessary stringencies in law. A person who ignores an
ancient rule that goes back to the time of Joshua allowing people to walk on
the side of the road after the rainy season when the roads are pitted and acts
holier than his teachers deserves to be excommunicated.]
Rabbi Yoḥanan says: Jerusalem was destroyed only because they
established their rulings strictly on the basis of Torah law and did not go
beyond the letter of the law (Babylonian Talmud, Bava Metzia 30b).

It says (Deuteronomy 15: 4), 'But there shall be no needy among you,'
implying that yours [i.e., your possessions] takes precedence over all
others... However, whoever observes this strictly will eventually come to
this [i.e, will become poor] (Rabbi Yehuda in the name of Rav,
Babylonian Talmud, Bava Metzia 33a). [The law is that one's own lost
object takes precedence over another person's lost object, even that of his
father or teacher. One should first take care of his own property.
However, one who abuses this right and is overly concerned about his own
property will be punished with poverty.]
Whoever adds to the commandments of God actually subtracts (Rabbi
Chizkiyah, Babylonian Talmud, Sanhedrin 29a). [Derived by the Talmud
from the story of Adam and Eve. Eve told the serpent that God had
commanded that she not eat from or touch the Tree of Knowledge. In
actuality, God did not say anything about touching (see Genesis 3: 3).]
Regulations concerning danger to life are more severe than prohibitions
dealing with rituals (Babylonian Talmud, Chullin 10a).
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Everything that the Torah has prohibited for us has something similar that
is permitted (Yalta, Babylonian Talmud, Chullin 109b). [Yalta was Rabbi
Nachman's wife. Yalta's examples of the above include the following: A
married woman is prohibited yet a divorced woman is permitted even if
the ex-husband is still alive. Also, blood is prohibited, but liver, which
has a similar taste, is permitted.]
Rav bar Shabba was a guest in Rabbi Nachman’s house and was served with
well-cooked liver but he would not eat it. They told Rabbi Nachman: “There
is a young student inside, namely Rav b. Shabba who will not eat it.” Rabbi
Nachman replied: “Stuff it down Shabba’s throat” (Babylonian Talmud,
Chullin 111a; based on translation by Soncino).
Anyone who is exempt from an obligation and performs it is called a
hedyot (ignorant, simpleton) (Jerusalem Talmud, Berachos 2:9).

Rabbi Zera said: Even in matters that cause distress and pain, one is only
allowed to adopt an extra stringency provided that he does not shame others
(Jerusalem Talmud, Berachos 31a-31b).
One who prohibits that which is permitted, will eventually permit that
which is prohibited (Jerusalem Talmud, Sanhedrin 9:2; Terumos 5:3).

Students and Teachers

Respect for one’s teacher is important. Students must sit in awe with the proper respect

before teachers of Torah. An excellent student (the sieve) knows how to distinguish between

valuable information and trivial, unimportant information. A superior teacher instructs in a

succinct way and is careful that his words cannot be misconstrued. Rabbah would start his

lectures with a quip as a tool to engage students. Rabbi Meir knew 300 fox fables and was a

popular lecturer.

One who prays behind his teacher [arrogantly showing that they are
equal], one who greets his teacher [without calling him Rabbi], one who
returns a greeting [without the proper respect], one who establishes an
academy in opposition to his teacher [without his teacher's consent], and
one who says things that he did not hear from his teacher [without so
informing his audience, otherwise they will think it is something his
teacher said] causes the Divine Presence to depart from Israel (Rabbi
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Eliezer, Babylonian Talmud, Berachos 27b).

Any scholar that sits before his teacher and his lips do not drip bitterness
[i.e., sit in awe with the proper respect before his teacher] those lips should
be singed (Rabbi Gidal in the name of Rav, Babylonian Talmud, Shabbos
30b).
Rabbah would say something humorous before starting to lecture to the
scholars, and they would laugh; after that, he would sit in awe and begin
his lecture (Babylonian Talmud, Shabbos 30b).
Whoever gives a legal decision in the presence of his teacher deserves to
be bitten by a serpent (Rabbi Chiya b. Abba in the name of Rabbi
Yochanan, Babylonian Talmud, Eruvin 63a).
What is the meaning of the verse (Malachi 2:7), 'For the lips of the priest
keep knowledge and Torah should be sought from his mouth, for he is the
messenger of the Lord of hosts'? If the teacher is like a messenger of God
[i.e., pure and without sin like an angel], then seek Torah from his mouth;
if not, do not seek Torah from his mouth (Rabbi Yochanan, Babylonian
Talmud, Moed Katan 17a). [Rabbi Yehuda excommunicated a great
scholar for his misdeeds. He used the above statement of Rabbi Yochanan
to justify his action. When Rabbi Yehuda was on his deathbed, he smiled
at the excommunicated scholar and told him that he was happy in knowing
that when he goes to the next world, that he did not "flatter" [by
overlooking his misdeeds] even a great person such as the
excommunicated scholar. Rabbi Meir, on the other hand, disagreed with
the above interpretation and studied from the heretic Acher (see
Babylonian Talmud, Chagiga 15a-15b).]

Any scholar who does not stand up before his teacher is called wicked,
will not live long, and will forget his learning (Rabbi Elazar, Babylonian
Talmud, Kiddushin 33b).
When Rabbi Meir used to deliver his lecture, one-third was devoted to
legal discussion, one-third to homiletics, and one-third to parables (Rabbi
Yochanan, Babylonian Talmud, Sanhedrin 38b). [Rabbi Yochanan added
that Rabbi Meir knew 300 fox parables.]
I learned much Torah from my teachers, more from my colleagues, and
the most from my students (Rebbi, Babylonian Talmud, Maakos 10a).

Make a teacher for yourself, acquire a friend, and judge all people
favorably (Yehoshua b. Perachiah, Avos 1: 6). [A friend must be acquired
even if it costs one money. However, teachers should not earn money for
teaching Torah.]

Scholars, be careful with your words, since you may bring the penalty of
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exile upon yourself and be exiled to a place of evil waters [i.e., heresy].
The disciples who follow you there are likely to drink of it and perish,
with the result that the name of Heaven will be desecrated (Avtalyon,
Avos 1: 11). [Metaphorically, what is being said is that scholars must use
very precise language which leaves no room for misinterpretation by
students. Some interpret the phrase “disciples who follow you there" as
referring to future generations.]

Let the honor of your student be as dear to you as your own, and the honor
or your colleague as the reverence for your teacher, and the reverence for
your teacher as the reverence for Heaven (Rabbi Elazar b. Shamua, Avos
4: 12).

There are four types of students: (1) One who is quick to learn and quick
to forget, his gain is offset by his loss (i.e., his loss is greater than his gain
and he will not know very much). (2) One who is slow to learn and slow
to forget, his loss is offset by his gain (i.e., his gain is greater than his loss
and he will eventually know a great deal). (3) One who is quick to learn
and slow to forget, his is a good portion. (4) One who is slow to learn and
quick to forget, this is a bad portion (Avos 5: 13).

There are four types among those that sit before the scholars: A sponge,
funnel, strainer, and a sieve. A sponge absorbs everything. A funnel lets
in at one end and out the other end. A strainer lets out the wine and retains
the sediment. A sieve lets out the flour dust and retains the fine flour
(Avos 5: 15). [An excellent student (the sieve) knows how to distinguish
between valuable information and trivial, unimportant information.]

A person should always teach his students in a succinct way (Rabbi Huna
in the name of Rav who heard it from Rabbi Meir, Babylonian Talmud,
Chullin 63b).

Studying Torah and Torah

The sages believed that strength (i.e., determination) is needed to acquire Torah wisdom

and to do one’s job properly. It also takes spiritual strength to do good deeds. Studying Torah is

so important that it is “equal” to many commandments combined.

These are the matters that a person does them and enjoys their profits in
this world, and nevertheless the principal exists for him for the World-to-
Come, and they are: Honoring one’s father and mother, and acts of
lovingkindness, and bringing peace between a person and another, and
Torah study is equal to all of them (Babylonian Talmud, Shabbos 127a;
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translation by Sefaria.org).
There is a great deal of controversy in the Talmud as to whether studying or practicing

the Torah is more important. Tosafos, a major commentary, suggests the following: For an

ignorant person, studying the law is of paramount importance. Otherwise, he will not be able to

properly practice its precepts. But for one who has already learned, practice is more important

than studying (Tosafos, Babylonian Talmud, Kiddushin 40b). Evidently, the sages felt that a

person who attempts to obey God’s commandments without studying, will very likely become a

pious fool. The ideal is to combine Torah, chesed, and an occupation.

The moon was created only for study [i.e., to enable people to study at
night] (Resh Lakish, Babylonian Talmud, Eruvin 65a).

The daughters of Rabbi Chisda said to Rabbi Chisda, 'does not the master
desire to sleep a little?' He told them soon are coming days that are long
and short, and much sleep (Babylonian Talmud, Eruvin 65a). [In the grave,
the days are very long, but "short" when it comes to studying Torah and
performing good deeds, and there is much opportunity for sleep.]

Torah which is studied for proper motives is a 'Torah of loving kindness,'

whereas Torah which is studied for an ulterior purpose is a Torah which is
not of loving kindness. Some say, Torah which is studied in order to
eventually teach is a 'Torah of loving kindness,' and Torah which is
studied without intentions to eventually teach is Torah which is not of
loving kindness (Babylonian Talmud, Succah 49b).

Whoever occupies himself with Torah for proper motives, his Torah will
become a medicine of life. Whoever occupies himself with Torah for
improper motives [i.e., ulterior reasons such as honor], it becomes a
deadly poison (Rabbi Banna, Babylonian Talmud, Taanis 7a).
Whoever occupies himself with Torah for even one day in the year, the
Scripture considers it as though he occupied himself with Torah for the
whole year (Rabbi Yochanan, Babylonian Talmud, Chagiga 5b). [Rabbi
Idi would leave his home after Passover and travel for three months to get
to the house of study. He would spend one day at the academy and then
travel home for three months in order to be with his family for Succos.
The rabbis at the academy jokingly referred to him as "the one-day
student." Rabbi Yochanan stated the above to show the importance of
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even one day of sincere studying of Torah in the year.]

A person should even study the Torah and perform its precepts without
proper (ulterior) motives since improper motives will ultimately lead to
proper motives (Rabbi Yehuda in the name of Rav, Babylonian Talmud,
Nazir 23b).
Rabbi Abuhu and Rabbi Chiya b. Abba once went to a place. Rabbi
Abuhu lectured on homiletics and Rabbi Chiya lectured on legal matters.
Everyone left Rabbi Chiya b. Abba and went to hear Rabbi Abuhu, and
Rabbi Chiya was hurt. Rabbi Abuhu said to him: I will tell you a parable
to which this is similar. There were two people, one was selling precious
stones and the other was selling inexpensive sundries [such as spindles
and needles- -Rashi]. To whom did the people hasten? To the seller of
the sundries (Babylonian Talmud, Sotah 40a). [Homiletics was very
popular with the masses.]

Great is the study of Torah since studying brings one to practice the Torah
(Babylonian Talmud, Bava Kama 17a).
Whoever is occupied with Torah and loving kindness is destined to the
inheritance of two tribes (Rabbi Yochanan in the name of Rabbi Shimon
b. Yochai, Babylonian Talmud, Bava Kama 17a). [This is derived from a
verse. One explanation of the above is that he will be rewarded with the
ability to overcome his enemies as the tribe of Joseph and with wisdom
and understanding as the tribe of Issachar.]
Rabbi Ammi and Rabbi Assi were sitting before Rabbi Yitzchak the
Blacksmith. One said to him, 'Tell us some homiletics.' The other said,
'Give us a legal discourse.' When he started a homiletical discussion, he
was prevented by one. When he started a legal discussion, he was
prevented by the other. He therefore said to them, 'I will tell you a
parable to which this is similar.' It is analogous to the man who had two
wives: one young and one old. The young one plucked out his white hairs
[so that he would look younger] and the old one plucked out his black
hairs [so that he would look older]. Between the one and the other, he
became bald (Babylonian Talmud, Bava Kama, 60b). [Ultimately, Rabbi
Yitzchak taught them something that was both homiletic and legalistic.]

The Torah returns to its inn (Rabbi Yirmiyah, Babylonian Talmud, Bava
Metzia 85a). [If there are three generations of scholars in a family, the
Torah will stay in that family.]
Whoever humbles himself in this world in order to study Torah, will
become great in the world-to-come; whoever makes himself a slave in this
world in order to study Torah, becomes a free man in the world-to-come
(Rabbi Yirmiyah, Babylonian Talmud, Bava Metzia 85b).
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Whoever studies Torah but does not teach it is referred to in the verse
(Numbers 15: 31), 'he has despised God's word' (Rabbi Meir, Babylonian
Talmud, Sanhedrin 99a). [Others say that this verse refers to people who
believe that the Torah is not from Heaven, or people who have the
opportunity to occupy themselves with Torah but do not.]
The Holy One, blessed is He, offered the Torah to every nation and every
tongue and they did not wish to accept it, until he came to the Jews who
accepted it (Rabbi Yochanan, Babylonian Talmud, Avodah Zarah 2b).
Even a Gentile who studies Torah is equal to a High Priest (Rabbi Meir,
Babylonian Talmud, Avodah Zarah 3a). [Gentiles are obligated to uphold
the seven laws of Noah. Thus, they must also study these laws. These
laws deal with stealing, homicide, sexual immorality, idolatry, blasphemy,
setting up a system of justice [i.e., courts with honest judges], and not
eating the limb of a living creature.]
A person should only study that part of the Torah which his heart desires
(Rebbi, Babylonian Talmud, Avodah Zarah 19a). [If a person is coerced
into studying something he has little interest in, he is less likely to
remember it.]

A person should first study Torah and then deliberate (Rava, Babylonian
Talmud, Avodah Zarah 19a). [A person should first acquire some breadth
of Torah knowledge before pondering in depth one small segment of the
Torah.]

A person should study even though he forgets and even if he does not
understand (Rava, Babylonian Talmud, Avodah Zarah 19a). [Indeed, it is a
mitzvah to read the Scriptures even if one has no understanding of what he
is reading. Furthermore, by reading unfamiliar material it will eventually
become more understandable.]

Whoever learns Torah from only one teacher will never see any sign of
success (Babylonian Talmud, Avodah Zarah 19a). [The Talmud adds that
only oral traditions should be learned from one teacher.]

Make the study of Torah a fixed practice. Say little and do much and
receive every person with a cheerful face (Shammai, Avos 1: 15). [A good
person does a lot more than he says he will. The Talmud notes that
Abraham offered the three guests bread but then provided them with a
sumptuous meal (Genesis 18: 4-8).]

Do not say when I have leisure I will learn, since you may not have leisure
(Hillel, Avos 2: 4). [Hillel also stated: “If not now, when?”]

You are not required to finish the task but you are not free to withdraw
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from it [you are obligated to study Torah and will be rewarded whether
you finish or not. Indeed, even if you are extremely knowledgeable, you
are still obligated to study Torah]. If you have learned much Torah you
will receive a great reward. Your employer can be trusted to pay you the
reward of your labor. Know that the reward for righteous people is in the
future [i.e. the hereafter] (Rabbi Tarfon, Avos 2: 16).

Do not make the Torah a crown to be used for the purpose of self-
aggrandizement, nor a spade to dig with [i.e., for one's personal gain]
(Rabbi Zadok, Avos 4: 5).

Whoever fulfills the Torah while in poverty, will in the end fulfill it in
prosperity. Whoever neglects the Torah while wealthy, will in the end
neglect it in poverty (Rabbi Yonason, Avos 4: 9).

Exile yourself to a place of Torah, and do not say the Torah will come
after you, since it is your colleagues that help establish the Torah in your
hand. And do not rely on your own understanding (Rabbi Nehorai, Avos
4: 14). [If there is an insufficient amount of Torah in your town, go to a
place that has Torah in order that you have colleagues with which to
study.]

If one learns as a child, to what can he be likened? To ink written on new

paper. If one learns as an old man, to what can he be likened? To ink
written on erased paper (Elisha b. Avuya, Avos 4: 20).

If one learns from the young, to what can he be likened? To one who eats
unripe grapes and drinks (new) wine from the vat. If one learns from the
elderly, to what can he be likened? To one who eats ripe grapes and
drinks old wine (Rabbi Yosi b. Yehuda of Kfar Habavli, Avos 4: 20).

There are four types among those that go to the house of study: (1) One
who goes and does not study, has the merit of going. (2) One who studies
and does not go, has the merit of studying. (3) One who goes and studies,
is a pious person. (4) One who does not go and does not study is a
wicked person (Avos 5: 14).

Turn it and turn it again (i.e., delve into the Torah) for everything is in it.
Look into it (the Torah), grow old and gray in it, but do not stir from it
since there is no virtue better than it (Ben Bag Bag, Avos 5: 22).

This is the way of studying Torah: Eat a morsel of bread with salt, drink
water by measure, sleep on the ground, and live a life of hardship while
you toil in Torah. If you do this 'Happy will you be and it shall be well
with you' (Psalms 128: 2). 'Happy will you be'--in this world; 'it shall be
well with you'--in the world to come (Avos 6: 4). [One who desires to
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dedicate his life to Torah must learn to live frugally and not waste time on
a luxurious life style.]

Rabbi Simlai went to Rabbi Yonason and asked to be taught homiletics.

Rabbi Yonason told him: We have a tradition from our fathers not to
teach homiletics to either a Babylonian or to a Southerner, for they are
arrogant and diminish the Torah, and you are a Nehardean [a city in
Babylonia] who lives in the south (Jerusalem Talmud, Pesachim 5: 3).
[They twist the words around to suit their own needs and are not
concerned with the truth.]

If you have studied Torah in leisure, do not sit idle when under pressure.
For one thing obtained with distress [i.e., difficulty] is better for a person
than a hundred things acquired with ease (Rabbi Yishmael b. Yosi, Avos
D'Rabbi Noson, 3: 6).

Whoever exalts himself by his knowledge of Torah, to what may he be

likened? To a carcass thrown on the road. Every passerby puts his hand
to his nose, distances himself from it, and walks away (Rabbi Akiva, Avos
D'Rabbi Noson 11: 2).

If a man debases himself for Torah, eats dried dates, wears soiled clothing,
and sits faithfully at the door of the wise, though every passerby says he is
a fool, in the end you will find that the whole Torah is within him (Ben
Azzai, Avos D'Rabbi Noson 11: 2).

Studying Torah and Retaining It

The sages provide suggestions on how to properly study. One secret of how to study is

not to learn silently. One has to be an active learner if the goal is to retain the knowledge. What

you say out loud is more likely to be remembered than things said quietly. To this very day,

yeshiva students are taught to study by saying the words out loud. Repetition is also important if

one wishes to retain information. Note the statement of Hillel that one cannot compare one who

reviews the material 101 times to one who reviews it only 100 times. In addition, to be a great

scholar one needs humility.

The Talmudists believed that drinking olive oil was good for the memory. The
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Babylonian Talmud in Horios (13b) discusses five things that make one forget one's studies (e.g.,

eating something from which a mouse or cat has eaten from, eating the heart of an animal, eating

lots of olives) and five things that are helpful in retaining or restoring one's learning (e.g.,

drinking lots of olive oil, frequent drinking of wine mixed with spices). The Talmud there also

enumerates ten things that are harmful to one's studies (e.g., walking between two women and

looking at the face of a corpse).

Beruriah discovered a student learning silently. She sneered at him and

said, is it not written (II Samuel 23: 5), 'Ordered in all things and
preserved, ' if it is ordered in all two hundred and forty eight organs of a
person it will be preserved in the heart (Babylonian Talmud, Eruvin 53b-
54a). [Beruriah was the wife of Rabbi Meir and was known as a great
scholar.]
Open your mouth and read the Scriptures, open your mouth and study the
Talmud in order that you live long and retain your studies (Shmuel's
advice to Rabbi Yehuda, Babylonian Talmud, Eruvin 54a).

What is the meaning of the verse (Proverbs 1: 9), 'And a necklace for your
neck?' If a person makes himself as a necklace that is loose around the
neck and is sometimes exposed and sometimes concealed, then his
learning will be preserved. If not, it will not be preserved (Rabbi Elazar,
Babylonian Talmud, Eruvin 54a). [A person who hides in the “ivory
tower” of academe and is never seen by the public will not retain his
learning.]

What is the meaning of the verse (Song of Songs 5: 13), 'His cheeks are as
a bed of spices?' If a person makes himself as a garden bed upon which
everyone treads [i.e., he has humility] and as spices from which everyone
perfumes themselves [i.e., he teaches many people], then his learning will
be preserved. If not, it will not be preserved (Rabbi Elazar, Babylonian
Talmud, Eruvin 54a).
What is the meaning of the verse (Exodus 31: 18), 'Tablets of stone?' If a
person makes his cheeks like stone that is not worn away [i.e., he does not
get tired of repeating his lessons and teaching others], then his learning
will be preserved. If not, it will not be preserved (Rabbi Elazar,
Babylonian Talmud, Eruvin 54a). [The Hebrew word luchos, which means
tablets, is similar to the Hebrew word for cheeks (lechi ).]
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What is the meaning of the verse (Numbers 21: 18), 'And from the
wilderness to Mattanah?' If a person makes himself as a wilderness upon
which everyone treads, then his learning will be preserved. If not, it will
not be preserved (Rabbi Mattena, Babylonian Talmud, Eruvin 54a). [The
sages believed very strongly in the importance of humility. A true scholar
is humble and willing to learn from everyone.]

Rabbi Chama, son of Rabbi Chanina, said: What is the meaning of the
verse (Provers 27:17): “As iron sharpens iron, so a man sharpens the
countenance of his friend”? This verse comes to tell you that just
as with iron, one sharpens the other when they are rubbed against each
other, so too, when Torah scholars study together, they sharpen one
another in halacha (Babylonian Talmud, Taanis 7a; based on translation of
Sefaria.org).
Rav Nacḥman bar Yitzcḥak said: Why are Torah matters likened to a tree,
as it is stated (Proverbs 3:18): “It is a tree of life to those who grasp it”?
This verse comes to tell you that just as a small piece of wood can ignite a
large piece, so too, minor Torah scholars can sharpen the minds of great
Torah scholars. And this is what Rabbi Chanina said: I have learned much
from my teachers and even more from my friends, but from my students I
have learned the most (Babylonian Talmud, Taanis 7a; based on
translation of Sefaria.org).
Bar Hei Hei said to Hillel: What is the meaning of that which is written
(Malachi 3:18): “Then you shall again discern between the righteous and
the wicked, between he who serves God and he who does not serve Him.”
There are two redundancies here: “The righteous” is the same as “he who
serves God,” and “the wicked” is the same as “he who does not serve
Him.” Hillel said to him: The one “who serves Him” and the one “who
does not serve Him” are both referring to completely righteous people.
But the verse is hinting at a distinction between them, as one who reviews
his studies one hundred times is not comparable to one who reviews his
studies one hundred and one times.
Bar Hei Hei said to him: And due to one extra time that he did not
review, the verse calls him a person “who does not serve Him”? He said to
him: Yes. Go and learn from the market of donkey drivers. One can hire a
driver to travel up to ten parasangs for one dinar. However, he will
travel eleven parasangs only for two dinars. This shows that any departure
beyond the norm is considered a significant difference (Babylonian
Talmud, Chagigah 9b; translation by Sefaria.org).
“And Yoab sent to Tekoa and took from there a wise woman” (Samuel II
14: 2). What was special about Tekoa? Because they were accustomed to
drinking olive oil, wisdom was common among them (Rabbi Yochanan,
Babylonian Talmud, Menachos 85b).
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Elisha b. Avuyah says: One who studies as a child, what is he like? Like
ink written on new paper; one who studies as an old person, what is he
like? Like ink written on blotted paper (Avos 4:20).
If a student, who after five years of studying, does not see a good sign
(i.e., he does not make any progress), then he will never see it (Babylonian
Talmud, Chullin 24a). [This is derived from the fact that the Levites
started their training at the age of 25 and did not actually begin to work
until the age of 30. Rabbi Yosi disagrees and says that one should see
some signs of progress after three years if he is to eventually succeed in
his studies.]
A person could study the Torah for twenty years and forget it in two years
(Elisha b. Avuyah, Avos D'Rabbi Noson 24: 6). [In order to retain Torah
knowledge one must constantly learn. If a person does not study for two
years, he will forget virtually everything. Elisha b. Avuyah was known as
“Acher” after he became a heretic. ]

Studying Torah and Working

Most of the Talmudic sages had secular occupations such as blacksmith, shoemaker,

brewer, builder, wood chopper, farmer, businessperson, grave digger, etc. It appears that they

accepted the opinion of Rabbi Yishmael that one should combine Torah study with an

occupation.

“And you will gather in your grain” (Deuteronomy 11: 14). Why does
the Torah state this? Since it says (Joshua 1: 8), 'This book of the Torah
should not leave your mouth, ' I might think that these words should be
taken literally. That is why it says, “And you should gather in your grain,”
that is, pursue, in combination, with Torah a secular occupation. These
are the words of Rabbi Yishmael. Rabbi Shimon b. Yochai said, Is it
possible [for a person to have an occupation and still study Torah
properly?] If a person plows during plowing season, plants during
planting season, harvests during harvesting season, threshes during
threshing season, and winnows during the windy season, what will
become of the Torah? But, when Israel performs the will of the
Omnipresent, their work will be done through others. As it says (Isaiah
61: 5), “And strangers shall stand and feed your flocks.” And when Israel
does not perform the will of the Omnipresent, their work will done by
themselves, as it says, “And you will gather in your grain.” (Babylonian
Talmud, Berachos 35b). [The Talmud concludes that many tried to follow
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the advice of Rabbi Yishmael and were successful. Others, tried to follow
Rabbi Shimon's advice and were unsuccessful.]
Rava told the scholars [his disciples]: “I beg of you not to appear before
me during the months of Nisan [harvesting season] and Tishre [when the
grapes and olives are pressed] in order that you not be worried about your
subsistence the whole year” (Babylonian Talmud, Berachos 35b).
The study of Torah is good in combination with an occupation, since the
toil of both makes sin forgotten. All Torah that is not combined with work
will eventually cease and lead to sin (Rabbi Gamliel b. Rabbi Yehuda
Hanasi, Avos 2: 2). [A scholar without an occupation may have to resort
to dishonest means to survive.]

Studying Torah Without Practicing It

Torah was not meant to be a theoretical exercise in ethics. It only has value if it is

combined with practice. The purpose of Torah knowledge is to apply it and make the world a

better place. The Torah is the gateway that leads one to being a good person. A scholar that has

learned and does not have the fear of God is woefully deficient. Referring to the above, Rava

told the sages, "I beg of you do not inherit a double Gehinnom (hell)." A scholar who knows

Torah but does not have the fear of God, struggles in this world studying Torah but will be

punished in the next world for not having the fear of God. Thus, he will live a hell-like existence

in this world and also be punished in the next world.

The Babylonian Talmud (Taanis 21b) states that Abba, the bloodletter [who in ancient

times probably also served as a surgeon], received greetings from the Heavenly Academy daily,

Abaye received greetings once a week on Shabbos eve, and Rava once yearly on the eve of Yom

Kippur. Abaye was perturbed over the special honor show to Abba. He was told that he could

not do what Abba did. Abba was especially concerned with modesty and treated men and

women separately, and he would put a special garment on woman patients to minimize the

amount of exposed flesh. His patients paid him by putting money--as much as they could afford-
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- in a box which was in a place away from public view. He would take no money from students

and instead would give them money so that they would be able to buy food to speed up their

recovery. Abba made Torah values part of his occupation and that is more than studying Torah.

The ultimate goal of wisdom is repentance and good deeds, so that a

person should not read Torah and study Mishna and then kick at [i.e., be
contemptuous of] his father, his mother, his teacher, and those that are
superior to him in wisdom or in number. As it says (Psalms 111: 10),
'The beginning of wisdom is the fear of the Lord, good understanding to
all that perform His commandments.' It does not say to those that "learn
His commandments" but "perform His commandments," that is, to those
that perform His commandments for proper motives and not for ulterior
motives [e.g., honor]. All who perform them for ulterior motives, it is
better if they had not been created (Favorite saying of Rava, Babylonian
Talmud, Berachos 17a).
Every person who possesses Torah but does not have the fear of Heaven in
him is like a treasurer who was given the inner keys but not the outer keys.
How is he going to enter [and open up the inner door] (Rabbah b. Huna,
Babylonian Talmud, Shabbos 31a-b). [Knowledge of ethics is not enough;
wisdom without morality is meaningless.]
Woe to him who has no courtyard, yet makes a gateway for it (Rabbi
Yannai, Babylonian Talmud, Shabbos 31b and Yuma 72b).
Rabbah and Abaye were both descendants of Eli [whose descendants were
cursed by God--see Samuel I 3: 12-14]. Rabbah, who occupied himself
with Torah, lived for forty years. Abaye, who occupied himself with
Torah and the practice of loving kindness, lived for sixty years
(Babylonian Talmud, Rosh Hashanah 18a).
Whoever says that he has nothing but Torah, does not even have Torah
(Rabbi Yosi, Babylonian Talmud, Yevamos 89b).
Whoever learns in order to teach, is given [by the Lord] the opportunity to
learn and to teach. Whoever learns in order to practice, is given the
opportunity to learn, teach, observe, and practice (Rabbi Yishmael, Avos
4: 5).
Where there is no Torah, there are no manners; where there are no
manners, there is no Torah. Where there is no wisdom, there is no fear (of
sin); where there is no fear, there is no wisdom. Where there is no
understanding (the ability to understand one thing from another), there is
no knowledge (knowing the underlying reason); where there is no
knowledge, there is no understanding. Where there is no flour, there is no
Torah; where there is no Torah there is no flour (If one does not study
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Torah and thereby have a higher purpose of existence, then he does not
deserve to have food). One whose wisdom exceeds his deeds, to what is
likened? To a tree with many branches and few roots. The wind comes,
uproots it and overturns it on its face..., However, one whose deeds
exceeds his wisdom, to what is he likened? To a tree with few branches
and many roots. Even if all the winds in the world come and blow on it,
they cannot move it from its place (Rabbi Elazar b. Azariah, Avos 3: 17).
A person who has good deeds and learns much Torah, to what is he
compared? To a person who builds with stones below (as a foundation)
and bricks above, so that even if much water comes and collects at the side
(of the structure) it will not wash it away. A person who does not have
good deeds and learns much Torah, to what is he compared? To a person
who builds with bricks first (as the foundation) and then with stones, so
that if even a small amount of water comes it will immediately overturn it
(Elisha b. Avuyah, Avos D'Rabbi Noson 24: 1-2).
Suffering

The sages believed that afflictions of love are sent by the Lord to righteous people in this

world in order to increase their reward in the hereafter. Afflictions of love are not so severe that

they cause one to neglect the study and practice of Torah. The Talmud discusses the minimum

level of suffering that can still be classified as "suffering." Since no human being is perfect, God

must send some (hopefully) small punishment as atonement for his/her sins. One who has not

been punished at all in this world is probably evil and God wants him to receive all his rewards

for good deeds performed solely in this world.

Three wonderful gifts did the Holy One, blessed is He, give Israel [i.e., the
Jewish people], and all of them are given through suffering. They are: the
Torah, the land of Israel, and the world to come (Rabbi Shimon b. Yochai,
Babylonian Talmud, Berachos 5a). [One has to work hard in order to
acquire and appreciate something that is very precious.]
If a person sees that suffering befalls him, he should examine his deeds as
it says (Lamentations 3:40), “Let us search and examine our ways and
return to the Lord.” If he has investigated and found nothing, he should
attribute his sufferings to the neglect of studying the Torah as it says
(Psalms 94:12), “Happy is the man whom you chastise, Lord, and whom
you instruct from your Torah.” If he investigates and finds nothing, then it
is obvious that these are sufferings of love, as it says (Proverbs 3:12), “For
whomever the Lord loves, He reproves” (Rabbi Chisda, Babylonian
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Talmud, Berachos 5a).

Rabbi Yochanan became ill and Rabbi Chanina went to visit him. Rabbi
Chanina asked, “Do you love your sufferings?” Rabbi Yochanan
responded, “Neither them nor their rewards” (Babylonian Talmud,
Berachos 5b). [Rabbi Chanina then cured Rabbi Yochanan of his
afflictions.]
Three [types of people] do not see the face of Gehinnom (Hell)—because
they suffer enough in this world. They are: one who suffers from crushing
poverty, one who suffers from bowel sickness, and one who is hounded by
creditors. Some say, also one who has a bad wife (Babylonian Talmud,
Eruvin 41b).
Why is Israel compared to an olive? To teach you that just as the olive
does not produce oil except through pounding, so Israel does not return to
being good only through suffering (Rabbi Yochanan, Babylonian Talmud,
Menachos 53b).

What is the minimum level of suffering which can be considered

suffering? [Below this minimum it is not considered suffering but a minor
inconvenience.]
- - If one has a garment woven for himself and it does not fit (Rabbi
Elazar, Babylonian Talmud, Eruchin 16b).
- - Even if one wanted his wine mixed with warm water and it was mixed
with cold water or vice versa (Babylonian Talmud, Eruchin 16b).
- -Even if one accidentally puts on his shirt backwards while getting
dressed (Mar b. Ravina, Babylonian Talmud, Eruchin 16b).
- -Even if one puts his hand into his purse and intends to remove three
coins and takes out only two (Rava or R. Chisda or R. Yitzchak,
Babylonian Talmud, Eruchin 16b).
Whoever goes forty days without any suffering has received his world
[i.e., he lost his share in the world to come]. In the West [i.e., Israel] they
said: Punishment is prepared for him (The School of Rabbi Yishmael,
Babylonian Talmud, Eruchin 16b-17a).

Suspicion

One is obligated to act in an aboveboard manner so that no one suspects him of

wrongdoing. Thus, the person who came to collect the shekels (all the Jews would pay a tax of a

half-shekel yearly and the money was used for the communal sacrifices made in the Temple) that
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were stored in a special chamber in the temple did not wear clothing that could be used to hide

coins in order that people should not suspect that he was stealing by hiding coins in his clothing.

On the other hand, one is also obligated to judge his fellow favorably when his/her actions seem

suspicious.

One who suspects his fellow-man of a fault which he has not committed
must appease him. Not only that, but he must also bless him (Rabbi
Elazar, Babylonian Talmud, Berachos 31b). [This is derived from the
incident between Eli and Chana (Samuel I 1: 12-17). Eli, the priest
accused Chana of being drunk, and besides appeasing her also blessed her,
"And may the God of Israel grant your request."]
Whoever suspects the innocent of wrongdoing will receive bodily
punishment (Resh Lakish, Babylonian Talmud, Shabbos 97a).
May my lot be of those that are suspected of something and it is not in
them [i.e., they are completely innocent] (Rabbi Yosi, Babylonian
Talmud, Shabbos 118b). [Rabbi Pappa added, “They suspected me and
there was no basis for this suspicion.” Apparently, even good people can
be suspected of wrongdoing.]
Whoever judges his fellow-man favorably [when someone's actions seem
suspicious and can be interpreted either for good or for bad], will himself
be judged favorably [by Heaven] (Babylonian Talmud, Shabbos 127b).

The one who made the appropriation [of the shekalim for the Temple] did
not enter the Temple chamber wearing a hemmed garment, or shoes, or
sandals, or tefillin, or an amulet, lest if he became poor people might say
that he became poor because of a sin committed in the chamber [stealing
the charity money], or lest he become rich and people say that he became
rich from [stealing] the appropriation in the chamber. For one must be free
of blame before others as he must be free of blame before God, as it is
said: “And you shall be guiltless before the Lord and before Israel”
(Numbers 32:22), and it says: “Then you will find favor and good
understanding in the eyes of God and man” (Proverbs 3:4) (Mishna
Shekalim 3:2; based on Sefaria.org translation).
And for this matter they are mentioned favorably: Never was refined
bread of fine flour found in the hands of their descendants, so
that people would not say that they are sustained from that technique
of preparing the showbread (lechem hapanim). They ate only bread made
of coarse flour mixed with bran, to fulfill that which is stated: “And you
shall be guiltless before the Lord and before Israel” (Numbers 32:22). Not
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only must one’s behavior be beyond reproach, he should also make certain
to be beyond suspicion (Babylonian Talmud, Yuma 38a; Sefaria.org
translation). [The family of Garmu made the showbread for the Temple
and their children were never seen with fine bread.].
And for this matter they are mentioned favorably: Never did a perfumed
bride emerge from their homes. And when they marry a woman from a
different place, they stipulate with her that she will not perfume herself, so
that cynics would not say that it is with the work of the incense that they
perfume themselves, to fulfill that which is stated: “And you shall be
guiltless before the Lord and before Israel” (Numbers 32:22) (Babylonian
Talmud, Yuma 38a; Sefaria.org translation). [The family of Abtimas never
wore perfume since this family made the incense for the Temple.]
All people should always be in your eyes as robbers, but respect them like
Rabbi Gamliel (Kallah Rabbahti 9). [If you do not know somebody, be
careful, especially if you are inviting him into your house. Rabbi Gamliel
was the nasi.]

Sycophants and Flatterers

The sages despised sycophants. They believed that flattering wicked people strengthened

them and eventually caused great harm. However, one is permitted to flatter them for the sake of

peace.

Since the day that the fist [i.e., strength—Rashi] of flattery has prevailed,
justice has become perverted and deeds have become corrupted. A person
cannot say to his fellow-man, 'My deeds are greater than yours' (Rabbi
Shimon b. Chalafta, Babylonian Talmud, Sotah 41b). [The day referred to
is the day when the sages flattered King Agrippas and assured him that he
was their brother and of proper lineage to be king.]
Anyone who flatters a wicked person, will eventually fall into his hand. If
he does not fall into his hand, then he will fall into the hand of his son. If
he does not fall into the hand of his son, then he will fall into the hands of
his grandson (Rabbi Elazar, Babylonian Talmud, Sotah 41b).
Any congregation that possesses flattery will eventually go into exile
(Rabbi Elazar, Babylonian Talmud, Sotah 42a).
Jacob took all the tithe of his possessions and sent it by the hand of his
servants, and gave it to Esau, instructing them (Genesis 32:4): “This is
what you are to say to my lord Esau: ‘Your servant, Jacob says…’” The
Holy One, blessed be He, said to him: Jacob! That which was holy hast
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thou made profane? He replied to Him: Sovereign of all worlds! I flatter

the wicked, so that he should not slay me. From here we see: One may
flatter the wicked in this world for the sake of the ways of peace (Pirkei
D’Rabbi Eliezer 37:9; translation based on Sefaria.org).

Temple and Jerusalem’s Destruction

The sages came up with numerous reasons for the destruction of Jerusalem and the

Temple. The First Temple, built by Solomon, was destroyed by the Babylonians in the year 586

BCE (This is the date according to secular historians; according to the sages, the date of the

destruction was 422 BCE.); the Second Temple was destroyed by Titus and the Romans in the

year 70 CE. The Talmud uses the destruction of the Temple and Jerusalem as a way to

emphasize what happens when people behave improperly.

Why was the first Temple destroyed? Because of three things which
prevailed there: idolatry, sexual immorality, and bloodshed... But why
was the second Temple, during which the Jewish people were engaged in
Torah, observing the precepts, and the practice of loving kindness,
destroyed? Because there was groundless hatred. This teaches you, that
groundless hatred is considered equivalent to the three sins of idolatry,
sexual immorality, and bloodshed (Babylonian Talmud, Yuma 9b).
Jerusalem was destroyed only because they [the inhabitants] desecrated
the Shabbos (Abaye, Babylonian Talmud, Shabbos 119b).
Jerusalem was destroyed only because they ceased to educate the school
children (Rabbi Hamnun, Babylonian Talmud, Shabbos 119b).
Jerusalem was destroyed only because they had no shame (Ulla,
Babylonian Talmud, Shabbos 119b).
Jerusalem was destroyed only because the small and the great were made
equal (Rabbi Yitzchak, Babylonian Talmud, Shabbos 119b). [The people
have to learn from those that are better and smarter than them.]
Jerusalem was destroyed only because they did not rebuke each other [for
misdeeds] (Rabbi Amram b. Rabbi Shimon b. Abba in the name of Rabbi
Shimon b. Abba in the name of Rabbi Chanina, Babylonian Talmud,
Shabbos 119b).
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Jerusalem was destroyed only because they despised scholars (Rabbi

Yehuda, Babylonian Talmud, Shabbos 119b).
Jerusalem was destroyed only because people of faith and honesty ceased
to live there (Rava, Babylonian Talmud, Shabbos 119b).
This verse in Amos 6:4 ["That lie upon beds of ivory and stretch
themselves on their beds."] refers to people who eat and drink together,
join their beds, swap wives, and foul their beds with semen that is not
theirs (Rabbi Abuhu, Babylonian Talmud, Kiddushin 71b). [Amos 6:7
gives this the reason the Israelites went into captivity. Thus, the reason for
the destruction of the Temple was on account of licentiousness.]
Rabbi Yishmael ben Elisha stated in a Baraisa: From the day that the
Temple was destroyed, by right, we should decree upon ourselves not to eat
meat or drink wine, but the sages do not issue a decree upon the public
unless a majority of the public is able to abide by it (Babylonian Talmud,
Bava Bathra 60b; translation based on Sefaria.org).
And from the day that the wicked kingdom [Rome] spread, and decree evil
and harsh decrees upon us, and nullify Torah study and the performance
of mitzvot for us, and do not allow us to enter the celebration of the
first week of a son [circumcision], and some say redemption of the
firstborn son, by right we should each decree upon ourselves not to take a
wife and produce offspring, and it will transpire that the descendants of
Abraham our forefather will cease to exist on their own. But concerning a
situation such as this, the following principle is applied: Leave the Jews
alone and do not impose decrees by which they cannot abide. It is better
that they be unwitting sinners, and not be intentional wrongdoers, who
marry and procreate despite knowing that they should not (Babylonian
Talmud, Bava Bathra 60b; translation based on Sefaria.org). [Tosafos says
the Talmud was referring to someone who already fulfilled the
commandment of being fruitful by having two children, a boy and a girl.]
.
Ten Lost Tribes of Israel

The ten tribes were driven out of Israel by the Assyrians, as it says (II Kings 18: 11),

"And the king of Assyria exiled Israel to Assyria, and he settled them in Chalach, and in Chabor,

on the Gozan River, and the cities of Media." It is not clear where they are today. The Midrash

Rabbah (Genesis 73: 6) states that the ten tribes were exiled beyond the Sambatyon River (the

legendary river which rests on Shabbos). There is an opinion in the Talmud that the ten tribes are
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considered "total heathens" (see Babylonian Talmud, Yevamos 17a). The organization, Shavei

Israel, has been finding remnants of the lost tribes all over the world (https://shavei.org/). They

recently brought several hundred members of the Bnei Menashe (Menashe was one of the lost

tribe) from India to Israel.

Nowadays, if a gentile should betroth a Jewess, we suspect that the

betrothal may be valid, for he may be a descendant of the ten tribes (Rabbi
Yehuda in the name of Rabbi Assi, Babylonian Talmud, Yevamos 16b).
To which place were the ten tribes exiled? Mar Zuta says to Africa; Rabbi
Chanina says to the mountains of Salug (Babylonian Talmud, Sanhedrin
94a).
The ten tribes will not return [to Israel)], as it says (Deuteronomy 29: 27):
'And cast them into another land as this day.' Just as the day goes and
does not return, they too went and will not return. This is the opinion of
Rabbi Akiva. Rabbi Eliezer said: 'as this day,' implies that just as the day
gets dark and then it becomes light, so too the ten tribes, for whom it went
dark, it will ultimately become light again (Babylonian Talmud, Sanhedrin
110b).

Torah is not in Heaven

One of the most famous Talmudic stories is the Oven of Akhnai (akhnai means serpent;

the sages surrounded this oven with discussions similar to a coiled serpent). This story deals with

a debate regarding the susceptibility to ritual uncleanliness (tumah) of a certain kind of baked

earthenware oven composed of sections with sand between the pieces. The rabbis rejected the

opinion of Rabbi Eliezer despite the fact that he used numerous miracles to prove that he was

right (e.g., a carob tree uprooting itself and jumping 100 cubits, a stream flowing upstream, the

walls of the Academy falling). When these miracles did not work, he got God Himself to declare

with a bath kol (Heavenly voice) that he was right. Rabbi Yehoshua then stood up and said: "It

[the Torah] is not in heaven" (Deut. 30:12).

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On that day, R. Eliezer brought forward every imaginable argument, but

the Sages did not accept them. He said to them: If the halachah (Jewish
religious law) is in accordance with me, let this carob tree prove it!
Immediately, the carob tree was uprooted and moved one hundred cubits
from its place -- some say 400 cubits. The Sages responded: No proof can
be brought from a carob tree.
He further said to them: If the halachah agrees with me, let the
stream of water prove it! Thereupon, the stream of water flowed
backward. The sages responded: No proof can be brought from a stream
of water.
Again he said to them: If the halachah agrees with me, let the
walls of the house of study prove it! Whereupon, the walls started leaning
as if to fall. Rabbi Yehoshua, reprimanded the walls: When scholars are
engaged in a halachic dispute, why are you interfering? Out of respect for
Rabbi Yehoshua they did not fall, and out of respect for Rabbi Eliezer,
they did not straighten out; they are still standing tilted.
Rabbi Eliezer further said: If the halachah is as I say, let it be
proven from Heaven. A Heavenly voice then rang out and exclaimed:
What do you want with Rabbi Eliezer, since the law is in agreement with
him in all areas. Rabbi Yehoshua then got up on his feet and declared: “It
[the Torah] is not in Heaven” (Deuteronomy 30:12). What does “It is not
in Heaven” mean? Rabbi Yirmiyah said: Since the Torah was already
given at Sinai, we, therefore, pay no attention to Heavenly voices. After
all, it is written in the Torah itself: “After the majority, one must follow”
(Exodus 23:2).
Rabbi Nassan met Elijah the Prophet and asked him: What was
God doing at that time [when His Heavenly voice was disregarded]?
Elijah answered: He laughed and said: My children have triumphed over
me. My children have triumphed over me (Babylonian Talmud, Bava
Metzia 59b).

Three thousand laws were forgotten during the mourning period for
Moses. The Jewish people told Joshua, Ask God about the forgotten laws.
He answered them, [using a verse in Deuteronomy 30: 12] “It is not in
heaven.” They said to Shmuel, 'Ask.' He answered them [using a verse in
Numbers 36: 13] 'These are the commandments' means that a prophet is
not permitted nowadays to introduce anything new (Rabbi Yehuda in the
name of Shmuel, Babylonian Talmud, Temura 16a). [Once the Torah was
given to mankind, it is the job of the sages to interpret the laws.]
If the Torah were handed down cut and dried [so that there were would be no
possibility for differences in opinion about the law], the world wouldn't have a
leg to stand on [we could not survive such a legal system]. What is the
reason? The verse states: “And the Lord spoke to Moses...,” Moses said to
God: Lord of the universe! Teach me the precise law [so that there will be no
ambiguities or doubts about it]. God said to Moses (Exodus 23:2): “... follow
the majority to decide the law.” If the majority acquit, acquit; if the majority
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say guilty, then guilty. The Torah may be interpreted in 49 ways leading to a
decision of uncleanness, and in 49 ways leading to a decision of cleanness.
And 49 is the numerical equivalent of the word v’diglo (Song of Songs 2:4).
And it also says (Psalms 12:6): “The words of the Lord are pure words, as
purified silver, clear to the world, refined seven times seven” (Jerusalem
Talmud, Sanhedrin 4:2).

Ways of Torah are Pleasantness

The Torah states (Leviticus 23:40) “twigs of a plaited tree” should be used on the festival

of Sukkot. It is not clear which plant the Torah requires for the mitzvah of the Four Species. The

Talmud (Babylonian Talmud, Sukkah 32a,b) uses the principle of “Her ways are ways of

pleasantness, and all her paths are peace” to derive that the hirduf plant, despite the fact that it

satisfies the necessary conditions of the Torah, could not be one of the four species used on the

festival of Sukkot (Leviticus 23:40) because its leaves are sharp, hence dangerous, and its thorns

might hurt the person holding it. The plant that is used instead is the myrtle, which meets the

criteria of the Torah and cannot hurt anyone. The Talmud interprets “kappos temarim”

(branches of date palms) used by the Torah as referring to a pliant palm branch (lulav) when it is

just starting to harden.

The Gemara asks: But say the verse is referring to a hirduf branch? Abaye
said: It is written with regard to the Torah (Proverbs 3:17): “Her ways are
ways of pleasantness,” and that is not the case with the hirduf, because it is
a poisonous plant and its sharp, thorn-like leaves pierce the hand of one
holding it. Rava said: The unfitness of the hirduf is derived from here
(Zechariah 8:19): “Love truth and peace,” and poisonous plants that pierce
are antithetical to peace (Babylonian Talmud, Sukkah 32b; translation
based on Sefaria.org and ArtScroll).

Wicked People

Even if a wicked person claims to want to help you, it is best to stay away. Midrash used

this expression – “We want neither your honey nor your sting” – with regards to Balaam.
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A certain Sadducee said to Beruriah [wife of Rabbi Meir]: It is written in

Isaiah (54:1), “Sing you barren woman that has not borne.” Because she
did not give birth, she should rejoice? She replied: Fool, look at the end
of the verse where it is written: “For the children of the desolate one shall
be more than the children of the married wife, says the Lord.” What then
is the meaning of ‘Sing you barren woman that has not borne?’ Rejoice
Jewish people, who are compared to a barren woman, for not having born
children like you who are destined for Hell. (Babylonian Talmud,
Berachos 10a).
Rabbi Yehuda, Rabbi Yosi, and Rabbi Shimon were sitting and Yehuda b.
Gerim was sitting nearby. Rabbi Yehuda started the conversation and
said: How nice are the works of this nation [the Romans]. They have
established markets, bridges and bathhouses. Rabbi Yosi was silent. Rabbi
Shimon b. Yochai responded and said: Everything they did was for their
benefit. They established markets to place prostitutes there, their
bathhouses were erected for their own enjoyment, and their bridges were
built to enable them to collect tolls (Babylonian Talmud, Shabbos 33b).
[The Romans found out about this conversation and, as a result, Rabbi
Shimon b. Yochai was sentenced to death by the Romans. He hid in a
cave with his son for 12 years.]
Distance yourself from a bad neighbor, do not associate with a wicked
person, and do not despair of retribution (Nittai of Arbel, Avos 1:7). [The
wicked person will not prosper forever and will ultimately lose
everything.]
Do not consider yourself to be a wicked person (Rabbi Shimon, Avos 2:
13). [By considering yourself to be wicked you will continue to sin and
justify committing more serious sins.]
People say to the bee: “We want neither your honey nor your sting”
(Midrash Rabbah, Numbers 20:10)

Wine

The Hebrew word for wine is either yayin or tirosh.

Whoever retains a clear mind under the influence of wine possesses of the
qualities of the seventy elders (Rabbi Chiya, Babylonian Talmud, Eruvin
65a).
The numerical value of the word yayin [meaning wine] is seventy and the
numerical value of the word sod (meaning secret)is also seventy. [Thus,
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teaching us that] As wine enters, secrets escape (Babylonian Talmud,

Eruvin 65a).
It is written 'Tirush ' but is read 'Tirosh.' If he merits [i.e., drinks in
moderation--Rashi], then he becomes a leader [The Hebrew word for
leader or head is 'rosh.'); if he does not merit, then he becomes poor [The
Hebrew word for poor is rush.] (Rabbi Kahana, Babylonian Talmud,
Yuma 76b).
Wine is called 'yayin ' because it brings lamentation into the world; it is
called 'tirosh ' because he who overindulges becomes poor (Babylonian
Talmud, Yuma 76b). [There are Hebrew words that are similar to yayin
and tirosh that mean lamentation and poverty, respectively.]
One cup of wine is right for a women, two are repulsive, three cause her to
overtly proposition men, and after four, she can proposition a donkey in
the street and not care. (Babylonian Talmud, Kethubos 65a). [An
exaggerated and humorous way of describing the danger of
overindulgence in wine.]
Rabbi Yehuda HaNasi says: Why is the passage of a nazirite (Numbers,
chapter 6) placed adjacent to the passage of a sotah (Numbers, chapter 5)?
This was done to tell you that anyone who sees a sotah in her state of
disgrace as she undergoes the rite of the bitter water should renounce
wine, as wine is one of the causes of sexual transgression, as it loosens
inhibitions (Babylonian Talmud, Sotah 2a).

Wisdom and Understanding

The secret of acquiring wisdom is to listen to what others have to say. Those who are

always talking and never listen lose out on the opportunity to learn from others. The term da’at

used by the sages refers to understanding. Rabbi Lichtenstein explains da’at as possessing “deep

psychological insight, together with and understanding and recognition of the developing and

existing reality that the questioner inhabits” (Lichtenstein, n.d.). It is more than common sense

and knowledge. Lichtenstein states that a person who has da’at possesses the following: “a)

Understanding the world and soul of the person who stands in front of him. b) Understanding the

reality and the situation at hand. c) A true and honest accounting of his own conscience, which
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obligates him to establish whether he is indeed capable of issuing guidance on a specific

issuance, and whether he possesses sufficient expertise regarding it.”

“Say to wisdom, you are my sister” (Proverbs 7: 4). If something is as

clear to you as the fact that one's sister is prohibited to him, then say it. If
not, do not say it (Rabbi Yochanan, Babylonian Talmud, Shabbos 145b).
One spicy pepper is better [has more taste] than a basketful of squash
(Folk saying, Chagigah 10a) [One sharp thought is better than many
mediocre ones; quality is better than quantity when it comes to reasoning.]
Fifty gates of understanding were created in the world. All but one were
given to Moses (Rav and Shmuel, Babylonian Talmud, Nedarim 38a).
[Even Moses was not able to totally comprehend God--Ran.]
We have a tradition that no one is really poor except for one lacking in
knowledge (Abaye, Babylonian Talmud, Nedarim 41a). [The Talmud
relates that they had a saying in Israel stating that if you have knowledge,
then you have everything; if you lack it, then what do you have?]
Ameimar said: And a sage is greater than a prophet, as it is stated (Psalms
90:12): “And a prophet has a heart of wisdom. ” When comparisons are
drawn, who is compared to whom? You must say that the lesser is
compared to the greater. Here too, prophecy is compared to wisdom, thus
indicating that wisdom is greater than prophecy (Babylonian Talmud,
Bava Bathra 12a; translation by Sefaria.org).
He used to say: …One who does not increase his knowledge decreases it…
(Hillel, Avos 1: 13-14).

Ben Zoma says: Who is wise? One who learns from every person… (Avos 4:1).

Seven things characterize a fool, and seven characterize a wise man. A wise man
does not speak before one who is greater than him in wisdom. He does not
interrupt the words of his fellowman. He does not hasten to reply. His questions
are relevant to the subject and his answers are accurate. He responds to the first
point first and to the last point last. Concerning what he did not hear, he says "I
have not heard." He acknowledges the truth [even if it means that he has to admit
that he was wrong]. The reverse of all these is the mark of the fool (Avos 5:7).

One whose deeds exceed his wisdom, his wisdom shall endure; but one
whose wisdom exceeds his deeds, his wisdom shall not endure (Chanina
ben Dosa, Avos 3:9).
The Athenians asked Rabbi Yehoshua: When salt has lost its flavor, what
should it be salted with? He answered: With the after-birth of a mule.
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They asked: Does a mule have an after-birth? He replied: Does salt lose
its flavor? They asked him: Where is the center of the earth? He
straightened out his finger and said, ‘here.’ They said: How can you
prove it? He said: Bring rope and measure. They said to him: We have a
pit in the middle of the field, bring it to town? He said to them: Make me
a rope from bran and I will then do as you request. They said to him: We
have a broken millstone, sew it up for us. He said: Pull the threads out of
the pieces for me and I will then sew it up for you. They asked: A garden
bed of knives, how can it be reaped? He said: With the horns of an ass.
They asked: Does an ass have horns? He said: Is there a garden bed of
knives? They brought him two eggs and asked: Which is from the white
chicken and which from the black chicken? He brought them two cheeses
and asked: Which is from the black goat and which is from the white
goat? They asked him: A chick that dies while in the shell, where did its
spirit go? He said: From where it came, there it went. They said: Show
us an article whose value is not worth the damage it causes. He brought a
mat and spread it out. It was too big to get through the door, so he said to
them: Go get a pick-ax and tear down the door. This is an example of an
article that is not worth the damage it causes. (Babylonian Talmud.
Bechoros 8b) [Rabbi Yehoshua had a debate with the sages of Athens.
Rabbi Yehoshua prevailed over the Athenian sages and ultimately brought
them to Rome to see the emperor.]
The Holy One, blessed is He, gave more understanding to a woman than
to a man (Rabbi Chisda, Babylonian Talmud, Niddah 45b). [One
explanation is that women mature faster than men (see Etz Yosef).
Perhaps Rabbi Chisda is referring to women's intuition which gives them
"extra" understanding.]
Love the person who admonishes you in order that you may increase your
wisdom; and hate the person who flatters you so that your wisdom does
not decrease (Derech Eretz Zuta, 9). [According to Soncino, praise can
have the effect of getting one to study less diligently.]
"Any Torah scholar who lacks understanding (da’at) is worse than a putrid
animal carcass!" (Midrash Leviticus Rabbah 1:15)

Work and Occupation

The sages had a great deal of respect for labor and opposed idleness.
Bar Kappara stated: A person should always teach his son a clean and
easy occupation. What is it? Rabbi Chisda said, needle work [stitching in
lines and furrows] (Babylonian Talmud, Berachos 63a).
Twenty-four fasts did the Men of the Great Assembly observe in order that
those who write Torah scrolls, phylacteries, and mezuzos should not
 171

become wealthy. For if they were to become, wealthy, they would not
write (Rabbi Yehoshua b. Levi, Pesachim 50b).
Vendors selling from market-stands, those who raise small cattle, those
who cut down good trees, and those who cast their eyes at the better
portion [whenever a division of an asset has to be made] will never see a
sign of blessing (Babylonian Talmud, Pesachim 50b). [The above are not
liked by the public because of the problems they cause.]
Great is labor for it honors the workman (Rabbi Yehuda and Rabbi
Shimon, Babylonian Talmud, Nedarim 49b). [Both sages would carry
burdens on their shoulders and would not be embarrassed. They wanted
the scholars to see that work should not be despised by them. Indeed, a
scholar should learn Torah and work.]
The Sages taught: Scripture states concerning a servant (Deuteronomy
15:16): “Because he fares well with you,” which teaches that the servant
must have the same living standard as the master, i.e., treated as your
equal, in food and in drink. This means that there shall not be a situation
in which you eat refined bread and he eats coarse bread; you drink aged
wine and he drinks new wine; and you sleep on a mattress and he sleeps
on straw. From here the Sages concluded: Anyone who acquires a
servant is considered like one who acquires a master for himself
(Babylonian Talmud, Kiddushin 22a) [Many scholars note: if these rules
apply to servants, they certainly apply to employees.]
The best of doctors are destined for hell (Babylonian Talmud, Kiddushin
82a). [The Talmudists were not against the profession per se but wanted to
alert members of the profession how easy it was for physicians to cause
harm, which may easily occur if a physician becomes too interested in
profit and ignores the needs of the poor. In addition, an arrogant doctor
refuse to consult with a colleague when he is unsure of the diagnosis.]
One should make sure to teach his son a trade which is pleasant and easy;
then pray to He who owns all the wealth and property of the world. For
there is poverty and wealth in every occupation. One's occupation does
not cause poverty, nor does it bring wealth. All is determined on the basis
of one's merit (Rabbi Meir, Babylonian Talmud, Kiddushin 82a). [Some
interpret "merit" as meaning the merit of good deeds and/or the merit of
prayer (see Ahavas Eisan in Kiddushin); Tosafos interprets “merit” as
mazal].
Did you ever see a wild beast or bird with a trade? I have never in all my
life seen a deer drying fruits in the field, a lion carrying heavy burdens, or
a fox who kept a shop, and yet none of them die of hunger. Now, if these,
who have been created to serve my needs are able to support themselves
without trouble, how much more reasonable is it to expect that I, who have
been created to serve my Master [The Lord], should be able to support
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myself easily, without trouble. However, my deeds were evil and I have
therefore ruined my livelihood (Rabbi Shimon b. Elazar, Babylonian
Talmud, Kidddushin 82b).
One should not teach his son to become a donkey-driver, camel-driver,
wagon-driver, sailor, shepherd, and storekeeper, for their profession is the
profession of thieves (Abba Gurion of Zadyan in the name of Abba Guria,
Babylonian Talmud, Kiddushin 82a). [The first four groups often steal
when they are travelling and they generally do not abide by the
agreements they have made. Shepherds graze the cattle in private property
and retailers often add water to the wine (Rashi).]
I forsake all professions in the world and teach my son only Torah, for a
person eats of the reward for learning Torah in this world and the principal
remains for him in the next world. Other professions are not like this: If
a person becomes sick or old or is in agony and cannot work at his
occupation, he will die of starvation. The Torah, however, is not like this.
It will protect him from evil when he is young and provides him with a
future and hope when he is older (Rabbi Nehorai, Babylonian Talmud,
Kiddushin 82a).
There is no occupation that is inferior to that of land (Rabbi Elazar,
Babylonian Talmud, Yevamoth 63a). [Rabbi Elazar probably was
referring to one who was a farm worker, an inferior occupation to this very
day.]
The world cannot do without either a spice-dealer or a tanner. Happy is he
whose occupation is that of a spice-dealer and woe to him whose
occupation is that of a tanner (Bar Kappara, Babylonian Talmud, Bava
Bathra 16b).
A person should rather hire himself out to do work that is strange to him
[i.e., beneath his dignity] rather than be dependent on people [for charity)]
(Tradition from Moses, Babylonian Talmud, Bava Bathra 110a).
Skin a carcass in the street and receive wages and do not say I am an
important person and this type of work is beneath my dignity (Rav's
advice to Rabbi Kahana, Babylonian Talmud, Bava Bathra 110a).
Love work, hate being in a position of authority, and do not become
overly intimate with the ruling authorities (Shemaya, Avos 1: 10).
All Torah that is not combined with work will eventually cease and lead to
sin (Rabban Gamliel b. Yehuda Hanasi, Avos 2; 2).
A person should love work and not hate it; for just as the Torah was given
with a covenant, so too was work given with a covenant (Avos D'Rabbi
Noson 11:1).
 173

Where do we see that if a person does not work on the six days, he will
eventually have to work all seven days. Suppose he sits idly all week not
working and then has nothing to eat on Shabbos eve. He might then go
and fall in with a gang of robbers; he is caught and put in chains and
forced to work on Shabbos. All this because he did not want to work on
the six days (Rabbi Dostai, Avos D'Rabbi Noson 11:1).
Even Adam, the first person, did not taste of anything before he worked
(Rabbi Shimon b. Elazar, Avos D'Rabbi Noson 11:1).
Rabbi Shimon explains: First the verse states (Genesis 2: 15), "God took
the man and placed him in the Garden of Eden to work it," and then it says
(Genesis 2: 16), "You may freely eat from every tree of the Garden."
If a person has no work to do, what should he do? If he has a dilapidated
yard or field, he should go and occupy himself with them (Rabbi Yehuda
b. Bathyra, Avos D'Rabbi Noson 11:1).
A person should not change his occupation from that of his father and his
ancestors (Rabbi Yochanan, Eruchin 16b). [Derived from verses in I Kings
7:13-14; Hiram the coppersmith was a descendant of Oholiav who helped
build the Tabernacle in the time of Moses.]

World to Come
The terms “world to come” or “The future” are used quite frequently in the Talmud and

may refer to Messianic times, paradise, or the future when the dead are resurrected. The Talmud

discusses how prophets of later generations, realizing that it was impossible for people to

scrupulously observe all 613 commandments, demanded of people to diligently observe and

concentrate on fewer and fewer general principles (without, of course, neglecting the other

commandments). For example, David, in his Psalms (15: 1-5), listed eleven major principles:

"Who will sojourn in your tabernacle? Who will dwell in your holy mountain? He that walks in

wholehearted integrity, deals righteously, and speaks truth in his heart..." Isaiah reduced them to

six principles (see Isaiah 33: 15-16): "He that walks righteously and speaks uprightly,.." Micah

reduced them to three principles (see Micah 6: 8): "...what does God demand of you, but to do

justice, to love kindness, and to walk modestly before God." Isaiah came again and reduced them
 174

to two principles (see Isaiah 56: 1): "...observe justice and do righteousness." Habbakuk

reduced everything to one major principle, faith in God. A person who works on this trait will do

the right thing.

When Rabbi Eliezer was ill, his students came to visit him. They asked
him, Rabbi, teach us the way of life in order that we may merit life in the
world to come. He told them, Be concerned with the honor of your
fellow-man; restrain your children from superficial learning [i.e., simple
reading of the verses in the Torah without knowing the Talmudic
commentaries]; place them between the knees of scholars (i.e., they should
start learning when very young the correct interpretation of the Torah);
and when you pray, know before Whom you stand (Babylonian Talmud,
Berachos 28b).

Rabbi Gamliel sat and lectured: In the future, women will give birth every
day, as it says (Jeremiah 31: 7), 'the woman who has conceived and the
woman who has given birth together.' A certain student sneered at this
and said it is written (Ecclesiastes 1:9), 'There is nothing new under the
sun.' Rabbi Gamliel responded: Come and I will show you something
similar in this world. He went out and showed him a chicken [which lays
eggs every day]. On a different occasion, Rabbi Gamliel sat and lectured:
In the future, trees will produce fruit every day, as it says (Ezekiel 17: 23),
'And it will bring forth branches and produce fruit,' just as the branches are
there every day, so too will the fruit be there every day. A certain student
sneered at this and said, 'There is nothing new under the sun.' Rabbi
Gamliel responded: Come and I will show you something similar in this
world. He went out and showed him a caper bush (which produces three
different kinds of fruit- -Rashi). On a different occasion, Rabbi Gamliel
sat and lectured: In the future, the Land of Israel will bring forth loaves
and clothing of fine wool, as it says (Psalms 72: 16), 'There will be an
abundance of corn in the land' (the Hebrew word pis is similar to the
Hebrew word which means woolen coat- - Rashi). A certain student
sneered at this and said, 'There is nothing new under the sun.' Rabbi
Gamliel responded: Come and I will show you something similar in this
world. He went out and showed him mushrooms and truffles, and for the
woolen clothing he showed him the outside of the palm tree (Shabbos
30b). [This story is cited in order to prove the point that when it comes to
matters of learning one should allow discussion, even if the question
seems foolish. The verse (Proverbs 26: 4), "Do not answer a fool
according to his folly" refers to general matters. For example, when an
evil person told Rebbi: "your wife is my wife and your children are my
children." Regarding Torah matters, it is written (Proverbs 26: 5),
"Answer a fool according to his folly (or skepticism)." The future that
Rabbi Gamliel is referring to is probably Messianic times. Shmuel's
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opinion regarding Messianic times is: "There is no difference between this

world and the days of the Messiah except for subjugation by foreign
kingdoms (Babylonian Talmud, Berachos 34b)]

Three things are a reflection (i.e., a small fraction of the pleasures) of the
world to come: The, Sabbath, sunshine, service of the orifices (i.e.,
relieving oneself) (Babylonian Talmud, Berachos 57b).

Who has earned the world to come?... One whose teachers are pleased
with him (Rabbi Chanina, Babylonian Talmud, Shabbos 153b).
Rabbi Yosef, the son of Yehoshua son of Levi, became sick and fainted
[or, perhaps, went into a coma]. When he recovered, his father asked him
what he had seen [in the next world]. He answered, that he saw a topsy-
turvy world, those that are uppermost in this world are on the bottom in
the world to come and those that are on the bottom in this world are
uppermost in the world to come. He said to him, my son, you saw a clear
world ([i.e., a world that is conducted correctly] (Babylonian Talmud,
Pesachim 50a). The people honored in this world for their wealth are held
in contempt in the next world because of their deeds.

“And the Lord will be a King over all the world; on that day the Lord will
be One (Zechariah 14: 9).” Is he currently not One? Rabbi Acha son of
Chanina answered that this world is not like the world to come. In this
world, for good tidings we say [the blessing of] “Blessed is He who is
good and who does good,” and for bad tidings we say [the blessing of]
“Blessed be the True Judge.” In the world to come, only the blessing of
“He who is good and who does good” will be said (Babylonian Talmud,
Pesachim 50a).[In the world to come, there will only be good tidings. Or,
perhaps, we will realize the goodness of God in everything that occurs.]
In the future, the Holy One, blessed is He, will make a circle of dancers
from the righteous and God will sit in their midst in the Garden of Eden
and every one of them will point with his finger towards Him, as it says
(Isaiah 25: 9): ' And it shall be said on that day: Behold, this is our God,
for whom we hoped that He would save us; this is the Lord for whom we
hoped; let us rejoice and be glad in His salvation' (Ulla Biraah in the
name of Rabbi Elazar, Babylonian Talmud, Taanis 31a). [This is
obviously a poetic way of describing the great joy that the righteous will
feel on the day of redemption. They will "dance around God" and
rejoice.]

Whoever speculates regarding four things it would have been better if he

had not come into this world: What is above, what is below, what
occurred before, what will occur after (Babylonian Talmud, Chagiga 11b).
[God does not want people to speculate about what existed on this planet
before creation. Nor does God want us to concern ourselves with what
will occur in the future.]
 176

Whoever performs a precept in this world, it goes before him in the world
to come... Whoever commits a transgression in this world, it clings to him
and goes before him in the world to come (Rabbi Shmuel b. Nachmeni in
the name of Rabbi Yonason, Babylonian Talmud, Sotah 3b). [The good
and bad deeds that people do in this world testify in the next world during
final judgment (see Avos 4: 11).]

In the future, the Holy One, blessed is He, will bring precious stones and
pearls that are 30 by 30 (cubits) and will chisel out an opening 10 by 20
and set them up in the gates of Jerusalem (Rabbah in the name of Rabbi
Yochanan, Babylonian Talmud, Bava Bathra 75a).
Jerusalem of the world to come will not be like Jerusalem of this world:
Jerusalem of this world, whoever wishes to go up, goes up [i.e., anyone
can enter]. Jerusalem of the world to come, only those who are invited
may go up (Rabbah in the name of Rabbi Yochanan, Babylonian Talmud,
Bava Bathra 75b). [Since Jerusalem is higher than the surrounding areas,
one must ascend to enter it.]
In the future, the righteous will be called by the name of the Holy One,
blessed is He (Rabbah in the name of Rabbi Yochanan, Babylonian
Talmud, Bava Bathra 75b). [Perhaps this means that everyone will
recognize that the righteous people are "partners" with the Lord in
bringing peace to this world. One of God's names is shalom (meaning
peace). The Talmud also adds that "Three will be called by the name of
the Holy One, blessed is He: the righteous, the Messiah, and Jerusalem."]

In the future, Jerusalem will be elevated three parsangs high (Rabbah in

the name of Rabbi Yochanan, Babylonian Talmud, Bava Bathra 75b).
[This may be an allegorical way of saying that Jerusalem will be an
inspiration for all of mankind.]

Who is destined for the world to come? One who is modest, humble,
bends his head on entering and bends his head when leaving, and
constantly studies Torah without seeking credit [or honor] (Babylonian
Talmud, Sanhedrin 88b). [Obviously a person with great humility is being
described. Torah without humility is not enough.]
All Israel have a share in the world to come, since it is written (Isaiah 60:
20), “Your people are all righteous, they shall inherit the land forever”
(Babylonian Talmud, Sanhedrin 90a). [The Mishna, however, enumerates
some exceptions to the above principle, for example, heretics who do not
believe that the Torah was given by God.]

Whoever sings a song of praise to God in this world will merit to sing it in
the world to come (Rabbi Yehoshua b. Levi, Babylonian Talmud,
Sanhedrin 91b).
 177

Whoever teaches Torah in this world will merit to teach it in the world to
come (Rabbi Sheseth, Babylonian Talmud, Sanhedrin 92a).

In the future, the Holy One, blessed is He, will bring a Torah scroll and
hold it and say: Whoever occupied himself with Torah should come and
receive his reward (Rabbi Chanina b. Pappa or Rabbi Simlai, Babylonian
Talmud, Avodah Zarah 2a). [The Talmud then describes how all the
nations of the world will appear and try to get their reward. The first to
appear will be the Romans who will unsuccessfully try to convince God
that they erected marketplaces and bathhouses in order to help the Jewish
people study Torah. Similarly, the Persians will unsuccessfully try to
convince God that they built bridges and conquered many cities in order to
help the Jewish people study Torah.]

Rebbi wept and said: Some acquire eternity [i.e., the world to come] in a
single moment, others acquire it after many years [i.e., a lifetime of good
deeds] (Babylonian Talmud, Avodah Zarah 10b). [Rabbi Yehuda the Nasi
(Rebbi) said the above upon hearing that a bath kol (Heavenly voice)
proclaimed that Ketiah b. Shalom was destined for the world to come
because of one incident in his life. Ketiah, an important Roman, died to
save the Jewish people. Rebbi also cried and said the above after hearing
about a bath kol regarding Elazar b. Durdia, a sinner who repented just
before he died. The bath kol stated that Elazar b. Durdia was destined for
the world to come (see Babylonian Talmud, Avodah Zarah 17a).]

This world is like a vestibule to the world to come. Prepare yourself in the
vestibule in order that you may enter the banquet hall (Rabbi Yaakov,
Avos 4: 16).

Better is one hour of repentance and good deeds in this world than the
whole life of the world to come; better is one hour of spiritual bliss in the
world to come than the whole life of this world (Rabbi Yaakov, Avos 4:
17).

Whoever possesses these three attributes is of the disciples of our father

Abraham, but whoever possesses three different attributes is of the
disciples of Balaam the wicked. Those who have a good eye [generosity],
a humble spirit, and a meek soul [i.e., modest and simple worldly needs]
are of the disciples of Abraham, our father. Those who have an evil eye,
an arrogant spirit, and a greedy soul are of the disciples of Bilaam the
wicked. What is the difference between the disciples of Abraham, our
father and the disciples of Balaam the wicked? The disciples of our father
Abraham enjoy this world and inherit the world to come... The disciples
of Bilaam the wicked inherit Hell and descend into the pit of destruction
(Avos 5: 19).
 178

Whoever desecrates sacred objects, disgraces the Intermediate Days of

Festival, shames his fellow-man in public, nullifies the covenant of our
father Abraham [by violating the commandment regarding circumcising
one's children or self], or [purposely] misinterprets the Torah not in
accordance with law, even if he has Torah and good deeds, he has no share
in the world to come (Rabbi Elazar Hamodai, Avos 3: 11).

Seven have no share in the world to come: a scribe, a teacher of young

children, the best of doctors, a town judge [who sits alone as a judge
without consulting others], a shop-keeper, a law-officer [or a
congregational cantor/reader], and a butcher (Avos D'Rabbi Noson,36: 5).
[All of the above can easily sin if they are not especially careful. For
example, an arrogant doctor who refuses to consult with other doctors and
causes patients to suffer needlessly. This is a warning to people in the
above professions to be especially careful in how they conduct their
affairs.]

Nine entered the Garden of Eden [i.e., paradise] alive. They were: Enoch
son of Yered, Elijah, the Messiah, Eliezer the servant of Abraham, King
Hiram of Tyre, Eved-Melech the Cushite, Yavetz the son of Rabbi Yehuda
the Prince, Bithiah the daughter of Pharoah, and Serach the daughter of
Asher. Some add Rabbi Yehoshua b. Levi (Derech Eretz Zuta 1). [The
verse in Genesis (5: 24) states that, "Enoch walked with God and he was
not because God took him." King Hiram helped Solomon with the
construction of the Temple, Eved-Melech rescued Jeremiah from the pit,
Bithiah raised Moses, and Serach gently informed Jacob that Joseph was
alive. The story of Rabbi Yehoshua b. Levi and how he outwitted the
Angel of Death is told in Babylonian Talmud, Kethubos 77b.]

Zizith (fringes)

The Talmud states that the mitzvah of zizith is equivalent to all the other precepts

(Babylonian Talmud, Nedarim 25a). Probably because it's purpose is to remind Jews to do all

613 precepts and in this way it becomes as though it were "equivalent."

The Talmud tells a story of a person who was strict with the commandment of zizith who

was about to sin with a famous prostitute. His zizith struck him in the face and caused him to

refrain from sinning. Eventually, the prostitute also repented and converted to Judaism (see

Babylonian Talmud, Menachos 44a).

 179

Whoever is strict with the observance of zizith will merit being served by
2,800 servants (Resh Lakish, Babylonian Talmud, Shabbos 32b).
On account of the sin of not wearing zizith, a person's children die (Rabbi
Meir or Rabbi Yehuda, Babylonian Talmud, Shabbos 32b). [This is
derived exegetically from a verse in Jeremiah.]
Whoever is careful in observing the precept of zizith will merit to greet the
Divine Presence (Rabbi Shimon b. Yochai, Babylonian Talmud, Menachos
43b).

Conclusion

From the sayings and ideas of the Talmudic sages, one can determine the important

characteristics and traits one must possess. The critical characteristics are:

(1) Honesty. As noted above, the first question one is asked in the final judgment in the afterlife

is, “Were you honest in your dealings?”

(2) Studying Torah and Seeking Wisdom. Two other questions that one is asked in the afterlife

deal with setting aside time for the study of Torah and seeking wisdom. Many of the Talmudic

quotations deal with the importance of studying and acquiring wisdom. The sages were afraid of

the pious fool and the ignoramus.

(3) Giving Charity. Helping the indigent is a core value of Judaism. The best ways to give

charity is anonymously. The sages promise long life and wealth to those who are charitable.

They believed that “charity saves a person from death.”

(4) Acts of lovingkindness (Chesed). As important as charity is, deeds of lovingkindness are

even more important. Chesed is for the poor, the rich and even the dead. The sages emphasize

that the Torah begins and ends with an act of chesed by God. The entire Torah can be

summarized by the negative Golden Rule: “What is hateful to thee, do not do unto another.”
 180

Chesed, of course, is a higher form of ethics and is related to compassion for and loving one’s

fellow. One of the pillars the world stands on is acts of lovingkindness.

(5) Repentance (Teshuvah). The sages knew that no one is perfect but stressed that people

could repent. Stories in the Talmud and Midrash describe people who repented moments before

their death. The sages emphasize that “In the place where the repentant sinner stands, even a

completely righteous person cannot stand.”

(6) Peace (Shalom). Peace is so imperative that one is permitted to lie for the sake of peace. God

Himself allows His name to be erased in order to bring peace between husband and wife. Laws

were modified by the sages because of the principle of darchei shalom (the ways of peace).

(7) Human Dignity. (Kvod Habriot). Human dignity is so important that it supersedes rabbinical

law. God wanted humankind to know that they were created in His image.

(8) Righteousness and Justice. Rabban Shimon ben Gamliel said: “On three things the world

stands: on justice, truth, and peace.” The importance of justice is stressed throughout the Talmud

and Midrash. Corrupt judges were compared to idols.

(9) Humility. The sages were big proponents of humility and felt that one could not be a true

scholar without it. Moreover, they asserted that even God has humility. The sages understood

that cannot have a productive argument about Jewish law with someone who is arrogant. This is

why the Heavenly voice ruled that the law is according to the view of the School of Hillel. The

Talmud castigates the arrogant person and considers him as evil as one who worships idols and

commits every kind of sexual immorality described in the Torah.

(10) Having an Occupation. The sages had all kinds of occupations and respected honest
 181

labor. The Talmud is replete with advice about the best occupations.

(11) Marriage. Virtually all the sages were married (Ben Azzai was an exception). They felt

that an unmarried person was not fulfilled and barely human: “Any person who has no wife lives

without joy, without blessing, and without good.”

(12) Arguing to Arrive at the Truth. The colleague one disagreed with most in legal matters in

the Talmud was known as “bar plugta” (debating partner); he was typically one’s closest friend.

This was seen as the ideal study partnership since it involved constructive arguing; one might see

it as form of adversarial collaboration.

 182

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