Pisqa’ 48¹

1

“For if you carefully preserve (shamor tishmerun)²

all this commandment” (Dt.11:22).

Why is this stated?

Because it is also stated:

“Now, if you comply obediently (shamo`a tishme`u)³

with My commandments” (Dt.11:13).

Shall I infer that

when a person hears (shome`a) words of Torah,

he should sit without repeating them?

The Teaching states:

“For if you carefully preserve”—

this teaches that

just as a person must take care

to protect his coin from loss,

so, too, must he take care

to protect his learning from loss.

And, similarly, He says:

“If you seek it as if it were silver” (Prov.2:4)—

just as silver is difficult to acquire,

so, too, words of Torah are difficult to acquire.

Or, alternatively:

just as silver is difficult to destroy,

so, too, words of Torah are difficult to destroy!

The Teaching states:

“Gold and glass cannot match wisdom’s value” (Job28:17)—

they are as hard to acquire as gold,

and as easy to destroy as glass utensils.

“Nor can wisdom be exchanged for fine gold” (Job28:17).⁴

2

R. Ishmael used to say:

“Only protect yourself, and protect your life diligently” (Dt.4:9).

There is an analogy—

a king of flesh and blood

trapped a bird and gave it to his servant.

He told him:

Be exceedingly careful with this bird,

since it is for my son.

If you lose it,

don’t imagine you’ve lost a bird worth a penny.

Rather, it is as if you lost your life!

And so does He say:

“It is no empty word for you” (Dt. 32:47)—

the very word which you consider to be empty

is in fact the foundation of your life!⁵

3

R. Shimon b. Yohai says:

an analogy—

two brothers did well

after the death of their father.

One melted down

some of his silver for a dinar

and consumed it,

and one melted down some of his silver for a dinar

and invested it.

The one who melted it down for a dinar

and consumed it—

it turns out that he has nothing left at hand.

But the one who melted it down for a dinar

and invested it—

after a while, he turns out to prosper!

This applies to disciples of sages:

one who learns two or three topics (devarim) a day,

two or three pericopes [of oral tradition (peraqim)] a week,

two or three liturgical lections of Torah (parashiyot) a month—

after a while, he turns out to prosper.

And of him He says:

“He who gathers by hand will excel” (Prov.13:11).

But the one who says:

today [alone] I will learn,

tomorrow [alone] I will learn,

today [alone] I will repeat traditions,

tomorrow [alone] I will repeat traditions—

it turns out he has nothing left at hand.

And of him He says:

“One who stores by summer is a bright son,

one who naps at harvest is a shameful son” (Prov.10:5).

4

And He says:

“In winter the lazy one does not plow,

in harvest time he begs for food, but there is none” (Prov.20:4).

And He says:

“If one watches the wind, he will never sow” (Ecc.11:4).

And He says:

“I passed by the field of a lazy man . . .

and, indeed, it was entirely covered over with thorns” (Prov.24:30-31).

“I passed by the field of a lazy man” (Prov.24:30)—

that is, he had already acquired the field.

“And by the vineyard of a person lacking heart” (Prov.24:30)—

he had already acquired the vineyard.

Now, having acquired a field—he is called a man,

and having acquired a vineyard—he is called a person.

So why is he labeled lazy and lacking heart?

Because he acquired a field

and acquired a vineyard,

but failed to labor in them.

How do I know that

[the lazy disciple]

will in the end ignore two or three

topics of the Torah lection?

As it says:

“And, indeed, it was entirely covered over with thorns (Prov.24:31).”

And how do I know that he will seek

the key to the Torah lection

but will not find it?

As it says:

“Its face was choked with thistles” (Prov.24:31).

And of him He says:

“And its stone wall was in ruins” (Prov.24:31).

Having seen that he could not retain [his studies]—

he sits down [to render judgment]

and declares unclean what is clean,

declares clean what is unclean,

and thus razes the sages’ wall (geder).⁶

What is this guy’s punishment?

Solomon came and explained

on the basis of tradition:⁷

“One who razes the wall, may a serpent bite him” (Ecc.10:8)—

that is, whoever razes the sages’ wall,

in the end retributions will befall him.

5

R. Shimon b. Menasya says:

Look at what He says:

“A satisfied soul disdains honey,

but to a starving soul, even the bitter seems sweet” ( Prov.27:7).

This refers to a disciple

who starts out with no learning at all—

he possesses only what he [just now] has learned.

Another word:

“A satisfied soul disdains honey” (nofet: Prov.27:7)—

just as your typical sieve (nafah) sorts out

the flour on its own,

the bran on its own,

and the coarse meal on its own,

so, too, a disciple sits down

and selects words of Torah,

weighing them, and saying:

So-and-so prohibits, So-and-so permits,

So-and-so declares unclean, So-and-so declares clean.

R. Judah says:

A strong disciple is like a sponge,

that absorbs everything. ⁸

Behind him [in strength] is the one like a rag,

that only absorbs its limit.

This one says:

What my Master repeated to me is good enough for me.

R. Shimon b. Yohai says:

Look at what He says:

“Drink water from your own cistern, . . .

your springs will gush forth in streams . . .” (Prov.5:15-16)—

that is, repeat traditions from whomever is in town with you,

and afterward, ship out to all ports!

And, similarly, [of the Torah,] He says:

“She is like a merchant vessel,

bringing her bread from abroad” (Prov.31:14).

6

R. Shimon b. Menasya says:

Look at what He says:

“Drink water from your own cistern” (miborchah: Prov.5:15)—

that is, drink the waters of your Creator (mibor’eichah),

but do not drink polluted waters,

which attract you to the teachings of dissenters (minim).⁹

R. Akiva says:

Look at what He says:

“Drink water from your own cistern” (Prov.5:15)—

at first, a [freshly dug] well is unable to release a drop of water of its own,

for it contains only what is already within it.

So, too, a disciple starts out

with no Torah at all,

but possesses only what he just now learns.

“And running water from within your well” (Prov.5:15)—

he will be similar to a well.

Just as a well releases living waters from all sources,

so, too, will disciples come to learn from him.

And, similarly, He says:

“Your springs will gush forth in streams” (Prov.5:16)—

words of Torah are comparable to water.

Just as living waters last forever,

so, too, words of Torah last forever,

for it is said:

“They are life to those who draw them forth” (Prov.4:22).

7

Just as water elevates

the unclean from their uncleanness,

so, too, words of Torah elevate

the unclean from their uncleanness,

for it is said:

“Your word is very refined, and Your servant loves it” (Ps.119:140).

Just as water restores a person’s soul,

for it is said:

“Cool waters to a weary soul” (Prov.25:25),

so, too, words of Torah restore a person’s soul,

for it is said:

“The Torah of HASHEM is perfect, restoring the soul” (Ps.19:8).

Just as water is free for all,

so, too, is Torah free for all,

for it is said:

“Oh, all who thirst! Go to the water!” (Is.55:1)

Just as water has no price,

so, too, words of Torah have no price,

for it is said:

“She is more precious than rubies” (Prov.3:15).

8

Or, might I reason otherwise?

Just as water does not [by itself] gladden the heart,

so, too, words of Torah do not [by themselves] gladden the heart!

In contrast, the Teaching states:

“For your love is better than wine” (Song 1:2)—

just as wine brings joy to the heart [by itself],

so, too, words of Torah bring joy to the heart [by themselves].

For it is said:

“The precepts of HASHEM are just, bringing joy to the heart” (Ps.19:9).

Just as with wine,

the first tasting has no flavor,

but, when it is aged in the barrel,

it ultimately improves—

so, too, words of Torah,

the more they age in the body,

ultimately improve.

For it is said:

“Wisdom is in the aged” (Job12:12)

Just as wine will not keep

in a silver or gold vessel,

but only in the most common of vessels

—an earthenware jar—

so, too, words of Torah will not keep in one

who considers himself a silver or gold vessel.

But they will keep only in one

who considers himself the most common of vessels—

an earthenware jar.

Or might I reason otherwise?

Just as wine can sometimes be

bad for the head and bad for the body,

is it possible that this applies as well to words of Torah?

[In contrast,] the Teaching states:

“Your oils have a lovely fragrance” (Song 1:3)—

just as oil is always good for the head and good for the body,

   so, too, words of Torah are

always good for the head and good for the body,

for it is said:

“They are a graceful wreath upon your head,

a necklace around your throat” (Prov.1:9).

And, moreover, He says:

“Place a graceful wreath upon your head” (Prov.4:9)—

words of Torah are compared to oil,

and also to honey,

for it is said:

“Sweeter than honey and the honey comb” (Ps.19:11).

9

Another word:

“For if you carefully preserve all this commandment” (Dt.11:22).

On what basis do I know that

if a person hears any part of words of Torah,

and retains [in his memory]

the very first of them—

just as the very first words are retained

and ready to hand,

so, too, the last of them will be retained

and ready to hand?

As it is said:

“For if you carefully preserve” (Dt.11:22).

And on what basis do I know that

if a person hears the very first words,

but forgets them—

just as the first words were not retained

and ready to hand,

so, too, the last of them will not be retained

and ready to hand?

The Teaching states:

“And it shall transpire that, when indeed you forget” (Dt.8:19)—

in the blink of an eye, it will vanish!

For it is said:

“Now you see it, now you don’t!” (Prov.23:5).

And it is written in

the Scroll of the Sun Worshippers (megillat kharisim):¹⁰

“You will abandon me for a day,

and I will abandon you for two.”¹¹

10

Another word:

“For if you carefully preserve all this commandment” (Dt.11:22)—

might you say that

[since] there are sons of elders who study;

[since] there are sons of great scholars who study;

[since] there are sons of prophets who study,

[I needn’t trouble myself to study]?

The Teaching states:

“If you carefully preserve (Dt.11:22).”

This suggests that

all are equally obliged regarding Torah-study.

And, similarly, He says:

“Torah did Moses command us,

the heritage of the congregation of Jacob” (Dt.33:4).

Priests, Levites, and common Israelites,

is not written here.

Rather [the text reads]:

“The congregation of Jacob.”

And, similarly, He says:

“You—all of you—are standing today” (Dt.29:9)—

[this implies that]

were it not for those who arose

and preserved the Torah among Israel,

the Torah would have been forgotten.

Were it not for Shafan in his hour,

Ezra in his hour,

or R. Akiva in his hour,

the Torah would have been forgotten?

And He says:

“A timely word—how good it is!” (Prov.15:23)—

a word spoken by any one of them

equalled the teachings

of all others of that generation.

11

Look at what He says:

“They shall scurry about seeking the word of HASHEM,

but not finding it” (Am.5:12).

Our Masters gave permission

to wander from town to town,

and from land to land

regarding the case of a dead creeping thing

which touched a loaf of bread—

to determine whether the bread is unclean

at the first degree or the second.¹²

R. Shimon b. Yohai says:

Does this imply that

the Torah will in the future be forgotten from Israel?

But hasn’t [the refutation] already been announced?

“For it will not be forgotten from the mouths of his descendants” (Dt.31:21).

Rather, [they will find that]

So-and-so forbids and So-and-so permits,

So-and-so declares unclean and So-and-so declares clean—

but they might not find a decisive ruling! ¹³

12

Another word:

“For if you carefully preserve” (Dt.11:22).

Might you say:

look—I‘ll study a difficult text

and ignore the easy text?

The Teaching states:

“It is no empty word for you” (Dt. 32:47)—

the very word which you consider to be empty

is the very foundation of your life!

For you should not say:

I have learned legal traditions—enough!

For the Teaching states:

“a commandment” (e.g, Prov.10:16),

“the commandment” (e.g, Dt.5:28)

“all the commandment” (e.g. Dt.7:11)—

[to include] the study of

scriptural hermeneutics

legal traditions, and lore.

And, similarly, He says:

“For not by bread alone does a person live” (Dt.8:3)—

this refers to scriptural hermeneutics.¹⁴

“Rather, by all that proceeds from the mouth of HASHEM

does a person live” (Dt.8:3)—

this includes legal traditions¹⁵ and lore.¹⁶

And, similarly, He says:

“Get wisdom, my son!” (Prov.27:11),

and He says:

“My son, if your heart grows wise, my heart, too, will be gladdened” (Prov. 23:15).

R. Shimon b. Menasya says:

I might infer that

this applies only to one’s earthly father.

How do I know that

it refers also to his Heavenly Father?

The Teaching states:

“My heart, too” (Prov.23:15)—

to include his Heavenly Father.

13

“Which I command you, to perform¹⁷ it” (Dt.11:22).

Why is this mentioned?

Because it says:

“If you carefully preserve all this commandment” (Dt.11:22).

Should I infer that

when a person retains

words of Torah [in the memory],

he can then sit without acting?

The Teaching states:

“To perform it” (Dt.11:22)—

the proper response [to studying the Torah]

is to perform it.

A person who studied Torah—

indeed, he has in hand a single commandment.

One who studied, and retained [his lesson]—

indeed he has two commandments in hand.

One who studied, retained, and performed [the commandment]—

no one exceeds him!

14

“To love HASHEM your God” (Dt.11:22)—

Might you say:

Look—I’ll study Torah

so that I may be called a sage,

so that I may sit in the disciple circle,

so that I may extend my life into the coming eon?

The Teaching states:

“To love”—

that is, study for any reason,

and honor will eventually follow!

And, similarly, He says:

“Wisdom is a tree of life to those who grasp it” (Prov.3:18).

And He says:

“For they give life to those who draw upon them” (Prov.4:22).

And He says:

“Wisdom will place on your head a graceful wreath” (Prov.4:9)—

in the present eon;

“Crown you with a diadem of splendor” (Prov.4:9)—

in the coming eon.

[And similarly:]

“Length of days is in Her right hand” (Prov.3:16)—

in the coming eon;

“In Her left, riches and honor” (Prov.3:16)—

in the present eon.

15

R. Elazar b. R. Tzadok says:

Perform [good] deeds because of their impact;

speak of them for their own sake.

He used to say:

Just as Belshazar¹⁸—

who made profane use

of vessels consecrated to the Holy Abode—

had his life uprooted

from this eon and the coming eon,¹⁹

all the more so, one who makes use of 

the tool with which

the world was created ²⁰—

will his life be uprooted

from this eon and the coming eon!

1. H:100-105;JN1:156-163
2. Literally; “keeping, you shall keep.”
3. Literally, “hearing, you shall hear.” The Hebrew root, sh-m-`, in context, can imply obedience.
4. Cf. ARNA:28.
5. //ARNA:24.
6. Cf. M. Avot 1:1: “make a fence (seyag) for the Torah,
7. Heb: qabbalah. The reference is to the exoteric tradition of public teaching that begins with Moses, rather than the later esoteric tradition, also known as “Qabbalah.”
8. //M. Avot 5:15, ARNB:45.
9. // M. Avot 1:11. “Dissenters” include any groups rejecting the authority of the sages to govern Israel. Depending upon context, they might include those denying the unity of God, the reality of the revival of the dead, or that the Torah (written and oral) is a divine gift.
10. The reference is obscure. The text of RH emends from “scroll of the pious” (khasidim) to “scroll of secrets (nistarim). Fraade (p. 112) translates “Scroll of the Pious,” based upon a plausible emendation of the term kharisim to khasidim. See also F: 112, n.5 and H: 417, n.11. My translation requires no emendation, as kheres is an obscure term for “sun” (Jastrow, 502, s.v., kh-r-s II). The first critical edition of Sifre (by M. Ish-Shalom, 1864) reads khasidim, as do the later editions of TA and Pardo. The Yalqut Shim`oni, a medieval midrashic anthology has the reading, megillat setarim, “the scroll of secrets” or “the hidden scroll.” TA regards this as a reference to the Second Temple period book of ben Sira.
11. Y. Ber. 9:5, 14d, attributed to the third-century Palestinian Amora, R. Shimon b. Laqish, is the earliest version of the tradition that attests the reading megillat hasidim. See previous note.
12. Cf. T. Edu,1:1
13. // T.Edu. 1:1
14. Heb: midrash.
15. Heb: halachot
16. Heb: aggadot
17. Heb. la`asotah; root, `-s-h.
18. Belshazar, the son of Nebuchadnezar, serviced a banquet with vessels captured during the destruction of Jerusalem (see Dan. 5:1ff.).
19. //ARNB:28
20. = M. Avot 3:14; ARNA:39/B:44. The reference is to the Torah as a cosmogonic principle.