Avos 2:9 צְאוּ וּרְאוּ אֵיזוֹהִי דֶרֶךְ רָעָה שֶׁיִּתְרַחֵק מִמֶּנָּה הָאָדָם

He (R. Yochanan ben Zakkai) said to them: Go out and see which is the just way to which a man should cleave. R. Eliezer says: A good eye, [being satisfied with what one has, not desiring superfluities, and not being envious when he sees that his friends have more than he.] R. Yehoshua says: A good friend, [who reproves him if he sees him doing something improper.] R. Yossi says: A good neighbor, [who is there for him both day and night (whereas a good friend is not there for him at all times.)] R. Shimon says: One who foresees what is to come, and, in consequence, weighs the loss of a mitzvah against its reward and the reward of a transgression against its loss (see 2:1)]. R. Elazar says: A good heart. [For the heart activates all of the other faculties and is the source of all deeds. And even though there are distinct limbs for (distinct) activities, it is the heart which is the "awakener" of all. Therefore,] R. Yochanan ben Zakkai said to them: I see the words of R. Elazar ben Arach [to be more cogent than yours], for your words are included in his. He said to them: Go and see which is the wicked way which a man should distance himself from. [He was constrained to ask this and did not understand from their words (above) that the wicked way is the opposite of the good way because the opposite of the good is not necessarily evil. For (for example), the trait of chasiduth (saintliness), doing what is above and beyond the letter of the law, is good; but one who is not a chasid and bases his conduct on the law of the Torah, is not wicked. And it may be said that though satisfaction (with what one has), "a good eye," is a good thing, a desire for superfluities is not "the wicked way," for he hurts no one thereby, and the same for all the middoth. He must, therefore, ask them: "Which is the wicked way which a man must distance himself from?"] R. Eliezer says: A wicked eye. R. Yehoshua says: A bad friend. R. Yossi says: A bad neighbor. R. Shimon says: One who borrows and does not repay. [This is the opposite of foreseeing what is to come. For if he does not repay, he will find no one to lend him and he will languish in hunger. He does not simply say: "One who does not foresee what is to come, for it is possible for such a man not to come to harm by rescuing himself when the contingency arrives)]. Borrowing from a man is like borrowing from the L rd, as it is written (Psalms 37:21): "The wicked one borrows and does not repay, and the Tzaddik is gracious and gives." [The Holy One Blessed be He, who is the tzaddik of the world, is gracious and gives to the lender what this one borrowed from him and did not repay — whence it emerges that the borrower remains indebted to the L rd.] R. Elazar says: A wicked heart. He said to them: I see the words of R. Elazar ben Arach [to be more cogent than yours], for your words are included in his.

"One who borrows but does not repay": And this is the opposite of "seeing the consequences of one's actions;" as if he does not repay, who will [now] lend to him and he will be stuck in [his] famine. And he did not say just, "not seeing the consequences of one's actions," as it is possible for a person who does not see the consequences of his actions not to come to a mishap, as he will be able to rescue himself when that consequence comes to him.

Rabbi Shimon says: One who borrows but does not repay: He could not have said the opposite of "the one who sees the consequences of one's actions" in general is the one from which everyone should distance himself. As everyone distances themselves from this [trait] on their own. But one is able to cling to it through an action; and [so] he took something about which a person should see the consequences [in action]: One who does not see it does not distance himself from the bad path, like the borrower who does not pay. Since at the time that he borrowed, he should have thought and seen if he would be able to pay up when the time of payment would come. And if he is not aware on his own if he will have the wherewithal in his hand [to pay], he should not borrow now - in view of the duress that he will have. [Rather], he should endure the current duress, even if he very much needs the loan.

"'but the righteous one gives graciously'": [It is] speaking about the Holy One, blessed be He, who is the righteous One of the world, Who gives graciously to the lender what this one borrowed from him and did not repay him. It comes out that the borrower is in debt to the Omnipresent.

The Gemara poses another question with regard to the same verse: What is the meaning of: “For the joy of the Lord is your strength”? Rabbi Yoḥanan said in the name of Rabbi Eliezer, son of Rabbi Shimon: The Holy One, Blessed be He, said to the Jewish people: My children, borrow on My account, and sanctify the sanctity of the day of Shabbat and the Festivals with wine, and trust in Me, and I will repay this debt.

And this is the language of the Tolaat Yaakov in Paragraph (77) [21]: That which they add from the mundane to the holy (stretch out) at the conclusion of Shabbat is to teach and to show that they do not desire the exit of the holy guest from among them, and that its departure is very hard for them. Hence they delay it. And due to their great love for it, they accompany it with songs and praises, like the matter of, “and I would have sent you off with joy and with songs” (Genesis 31:27). And so is it found in the Midrash – there is a [relevant] parable of a bride and a queen, that we accompany her with songs and praises. And [we] have already hinted above to the secret of Shabbat which is called bride [and queen. And thus do we say in the chapter (entitled) Kol Kitvei and in Bereishit Rabbah, “’And God completed on the seventh day’ – the Holy One, blessed be He, said, ‘Come and say] song, new faces have come here.’” That is to say, with the entrance of Shabbat and the bride that have newly arrived, it is said that it is necessary to bring it in with songs and praises when it comes in, [and] to also accompany it when it departs with songs and praises. To here [are his words].

This is so during the week. But on Shabbat, the kelipat nogah itself is elevated along with the chitzoniyut of all the worlds. On Shabbat it is, therefore, a duty to eat all delightful things, and to consume much meat and wine, even though during the week he would be called a glutton and drunkard.

What is implied? Children should be given roasted seeds, nuts, and sweets. For women, one should buy attractive clothes and jewelry according to one's financial capacity. Men should eat meat and drink wine, for there is no happiness without partaking of meat,nor is there happiness without partaking of wine.
When a person eats and drinks [in celebration of a holiday], he is obligated to feed converts, orphans, widows, and others who are destitute and poor. In contrast, a person who locks the gates of his courtyard and eats and drinks with his children and his wife, without feeding the poor and the embittered, is [not indulging in] rejoicing associated with a mitzvah, but rather the rejoicing of his gut.
And with regard to such a person [the verse, Hoshea 9:4] is applied: "Their sacrifices will be like the bread of mourners, all that partake thereof shall become impure, for they [kept] their bread for themselves alone." This happiness is a disgrace for them, as [implied by Malachi 2:3]: "I will spread dung on your faces, the dung of your festival celebrations."

How can I repay the LORD
for all His bounties to me?

There was another incident involving one gentile who came before Shammai and said to Shammai: Convert me on condition that you teach me the entire Torah while I am standing on one foot. Shammai pushed him away with the builder’s cubit in his hand. This was a common measuring stick and Shammai was a builder by trade. The same gentile came before Hillel. He converted him and said to him: That which is hateful to you do not do to another; that is the entire Torah, and the rest is its interpretation. Go study.

That which is hateful to you, do not do to your fellow: "Do not forsake your friend or your father's friend" (Proverbs 27:10) - this [refers to] the Holy One, blessed be He. Do not violate His words, for it is hateful unto you when a friend violates your words. Another [explanation]: Your fellow, literally - such as [with] robbery, theft, kidnapping, adultery, and most of the commandments.

And that it was desirable to the eyes: Since, with every sin, the good impulse has a debate with the evil impulse: For the good impulse promises [a person] spiritual reward in the world to come, whereas the evil impulse responds and claims that it is better to go after the desires which are perceivable to the eyes of the seer - for the desires of this world are visible to the eyes of everyone - rather than going after the delights of the world to come, 'which no eye has beheld.' That is why it states, "And the woman saw" the words of the serpent, and the arguments of the serpent were correct in her eyes - "that the tree was good for food and that it was desirable to the eyes" - that the desires of this world are visible, 'eye to eye.' This is to exclude the delights of the world to come - 'no eye has beheld' [them]. "And one who wants to lie will distance his witnesses" (Rosh on Shevuot 6, Paragraph 13).