Pirkei Avot Ch. 2 - with Bios

(1) Rabbi said: Which is the straight path (i.e. of virtue) that a person should choose? That which is a credit to the person adopting it, and [on account of which] credit [accrues] to him from others (alternative translation: Whichever brings honor to their Maker and brings them honor from their fellow human beings).

And be careful with a minor commandment as with a major one, for you do not know the reward for the fulfillment of the commandments.

Also, reckon the loss [that may be sustained through the fulfillment] of a commandment against the reward [accruing] thereby, and the gain [that may be obtained through the committing] of a transgression against the loss [entailed] thereby.

Apply your mind to three things and you will not come into the clutches of sin: Know what there is above you - an Eye that sees, an Ear that hears, and a Book in which all your deeds are recorded.

(2) Rabban Gamliel the son of Rabbi Judah HaNasi said: Excellent is the study of the Torah when combined with a worldly occupation, for toil in them both keeps sin out of one’s mind; But [study of the] Torah which is not combined with a worldly occupation, in the end comes to be neglected (alternative translation: leads to idleness) and becomes the cause of sin. And all who labor with (i.e. for) the community, should labor with (for) them for the sake Heaven, for the merit of their forefathers sustains them (the community), and their (the forefather’s) righteousness endures for ever; And as for you, [God in such case says] I credit you with a rich reward, as if you [yourselves] had [actually] accomplished [it all].

(3) Be careful [in your dealings] with the ruling authorities for they do not befriend a person except for their own needs; they seem like friends when it is to their own interest, but they do not stand by a person in the hour of their distress.

(4) He used to say: Do G-d’s will as though it were your will, so that G-d will do your will as though it were G-d’s. Set aside your will in the face of G-d’s will, so that G-d may set aside the will of others for the sake of your will.

(Some call this 2:5)

Hillel said: Do not separate yourself from the community, Do not be sure of yourself until the day of your death, Do not judge your fellow human until you have reached their place. Do not say that something cannot be understood for in the end it will be understood. Say not: ‘when I shall have leisure I shall study;’ perhaps you will not have leisure.

(5) (Some say 2:6) He used to say: A brute is not sin-fearing, nor is an ignorant person pious; nor can a timid person learn, nor can an impatient person teach; nor will someone who engages too much in business become wise (alternative translation: Not everybody engrossed in business learns wisdom). In a place where there are no worthy people, strive to be (literally: make yourself to be) a worthy person.

(6) (Some say 2:7) Moreover he saw a skull floating on the face of the water. He said to it: Because you drowned others, they drowned you. And in the end, they that drowned you will be drowned.

(7) (Some say 2:8) He used to say: The more flesh, the more worms; The more possessions, the more worry; The more wives, the more witchcraft; The more maidservants, the more lewdness; The more menservants, the more robbery; [But] the more Torah, the more life; The more sitting [studying with colleagues OR listening to scholars], the more wisdom; The more counsel, the more understanding; The more charity, the more peace. If one acquires a good name, they have acquired something for themselves [in this life]; If one acquires for themself knowledge of Torah, they have acquired life in the world to come.

(8) (Some say 2:9) Rabban Yochanan ben Zakkai received [the oral tradition] from Hillel and Shammai. He used to say: If you have learned much Torah, do not claim credit for yourself (literally: clutch at good for yourself), because for such a purpose were you created.

(Same say 2:10)

Rabban Yochanan ben Zakkai had five disciples and they were these: Rabbi Eliezer ben Hyrcanus, Rabbi Joshua ben Chananiah, Rabbi Yose, the priest, Rabbi Shimon ben Netan’el and Rabbi Eleazar ben Arach.

(Same say 2:11)

He [Rabbi Yochanan] used to list their outstanding virtues: Rabbi Eliezer ben Hyrcanus is a plastered cistern which loses not a drop; Rabbi Joshua ben Chananiah happy is the woman that gave birth to him; Rabbi Yose, the priest, is a pious man; Rabbi Shimon ben Netan’el is one that fears sin, And Rabbi Eleazar ben Arach is like a spring that [ever] gathers force (i.e. ever-flowing).

(Same say 2:12)

He [Rabbi Yochanan] used to say: If all the sages of Israel were on one scale of the balance and Rabbi Eliezer ben Hyrcanus on the other scale, he would outweigh them all. Abba Shaul said in his name: if all the sages of Israel were on one scale of the balance, and Rabbi Eliezer ben Hyrcanus also with them, and Rabbi Eleazar ben Arach on the other scale, he would outweigh them all.

(9) (Some say 2:13) He [Rabban Yochanan] said unto them: Go forth and observe which is the right way to which a person should cleave? Rabbi Eliezer said, a good eye; Rabbi Joshua said, a good companion (alternative translation: a good colleague); Rabbi Yose said, a good neighbor; Rabbi Shimon said, foresight. Rabbi Elazar [ben Arach] said, a good heart. He [Rabban Yochanan] said to them: I prefer the words of Elazar ben Arach, for in his words your words are included.

(Same say 2:14)

He [Rabban Yochanan] said unto them: Go forth and observe which is the evil way which a person should shun? Rabbi Eliezer said, an evil eye; Rabbi Joshua said, an evil companion (alternative translation: an evil colleague); Rabbi Yose said, an evil neighbor; Rabbi Shimon said, one who borrows and does not repay, for one who borrows from a person is like one who borrows from God, blessed be the Lord, as it is said, “the wicked borrow and do not repay, but the righteous deal graciously and give” (Psalms 37:21). Rabbi Elazar said, an evil heart. He [Rabban Yochanan] said to them: I prefer the words of Elazar ben Arach, for in his words your words are included.

(10) (Some say 2:15) They [each] said three things: Rabbi Eliezer said: Let the honor of your friend (alternative translation: colleague) be as dear to you as your own; And be not easily provoked to anger; And repent one day before your death.

And [he also said:] warm yourself before the fire of the wise, but beware of being singed by their glowing coals, for their bite is the bite of a fox, and their sting is the sting of a scorpion, and their hiss is the hiss of a serpent, and all their words are like coals of fire.

(11) (Some say 2:16) Rabbi Joshua said: An evil eye, the evil inclination, and hatred for humankind put a person out of the world (i.e. ruin a person’s life).

(12) (Some say 2:17) Rabbi Yose said: Let the property of your fellow be as precious unto you as your own; Perfect yourself to study Torah for it will not be yours by inheritance; And let all your actions be for [the sake of] the name of Heaven.

(13) (Some say 2:18) Rabbi Shimon said: Be careful with the reading of Shema and the Amidah,

And when you pray, do not make your prayer something automatic, but a plea for compassion before God, for it is said: “for G-d is gracious and compassionate, slow to anger, abounding in kindness, and renouncing punishment” (Joel 2:13);

And be not wicked in your own esteem.

(14) (Same say 2:19) Rabbi Elazar said: Be diligent in the study of the Torah; And know how to answer an heretic, And know before Whom you toil, and that your Employer can be relied upon to reward your labor.

(15) (Some say 2:20) Rabbi Tarfon said: the day is short, and the work is plentiful, and the laborers are indolent, and the reward is great, and the Master of the house is insistent.

(16) (Some say 2:21) He [Rabbi Tarfon] used to say: It is not your duty to finish the work, but neither are you free to neglect it; If you have studied much Torah, you shall be given much reward. Faithful is your Employer to pay you the reward of your labor; And know that the grant of reward unto the righteous is in the age to come.