Orchot Tzadikim

הַשַּׁעַר הָרִאשׁוֹן: נְדַבֵּר בּוֹ עַל מִדַּת הַגַּאֲוָה. וּמַה טּוֹב שֶׁנִּזְדַּמֵּן תְּחִלָּה לְכָל הַשְּׁעָרִים, מִפְּנֵי חִיּוּב הָאָדָם לְהִבָּדֵל מִמֶּנָּה, כִּי הִיא פֶּתַח לָרָעוֹת רַבּוֹת, וְלֹא רָאִינוּ כָּזֹאת לְרָעָה בְּכָל הַמִּדּוֹת. לָכֵן צָרִיךְ הָאָדָם לְהִתְחַכֵּם וּלְהַנְהִיגָהּ אֶל הַמִּנְהָג הָרָאוּי, וְלִדְחוֹת אוֹתָהּ בְּמָקוֹם שֶׁאֵינָהּ רְאוּיָה בּוֹ.

"The end of the matter, when all is heard, is to fear God and safeguard his commandments, for this is the entirety of man" (Ecclesiastes 12:13). This verse was [written] by King Solomon, who was wiser than all men, and ruled the upper and lower realms (Megillah 11b). And after he saw all actions, and tested all things, and taught many wise things to the world, he concludes his whole [book] with the words, "the ultimate matter is to fear of God". Likewise, Proverbs (1:7) begins, "Fear of God is the beginning of knowledge", and ends (ibid. 31:30), "A woman who fears God is the praiseworthy one". If another man exhorted us to fear God - the world would not accept his words and would say, "Since he has no other affairs, and is idle, therefore he exhorts the fear of God". But Solomon was richer than all men, as it is written (Kings 1 10:27), "And the king gave out silver in Jerusalem like stone", and he was wiser than all men, as it is written (ibid. 5:11), "And he became wiser than all men". He was fit to say (Ecclesiastes 1:2), "Vanity of vanities, all is vanity", and that one should only toil in fear of Heaven. So too did Moses, the father of all wise men and prophets, say in the Torah (Deuteronomy 10:12) "And now Israel, what does the Lord your God ask of you? Only to fear the Lord your God". So too did King David say (Psalms 111:10), "The beginning of wisdom is the fear of God".

Orchot Tzadikim 1:2 · Sefaria Community Translation

הַגַּאֲוָה הִיא הַמַּטְבֵּעַ אֲשֶׁר פָּסַל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְהִזְהִירָנוּ עָלֶיהָ בְּתוֹרָתוֹ. כְּמוֹ שֶׁנֶּאֱמַר (דברים ו יב): ״הִשָּׁמֶר לְךָ פֶּן תִּשְׁכַּח אֶת יְיָ אֱלֹהֶיךָ, אֲשֶׁר הוֹצִיאֲךָ מֵאֶרֶץ מִצְרַיִם״. כִּי הַגֵּאֶה יִשְׁכַּח יוֹצְרוֹ, כְּדִכְתִיב (דברים ח יג-יח): ״וּבְקָרְךָ וְצֹאנְךָ יִרְבְּיֻן, וְכֶסֶף וְזָהָב יִרְבֶּה לָּךְ..., וְרָם לְבָבֶךָ וְשָׁכַחְתָּ אֶת יְיָ אֱלֹהֶיךָ..., וְאָמַרְתָּ בִּלְבָבֶךָ: כֹּחִי וְעֹצֶם יָדִי עָשָׂה לִי אֶת הַחַיִל הַזֶּה. וְזָכַרְתָּ אֶת יְיָ אֱלֹהֶיךָ, כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל״. וּבַמֶּלֶךְ נֶאֱמַר (דברים יז כ): ״לְבִלְתִּי רוּם לְבָבוֹ מֵאֶחָיו״. אִם הִזְהִירָה תּוֹרָה אֲפִלּוּ בַּמֶּלֶךְ – כָּל שֶׁכֵּן בַּהֶדְיוֹטוֹת, שֶׁלֹּא יִשְׂתָּרְרוּ זֶה עַל זֶה.

Since we see that man is God's chosen creation of the lower world, that he is constructed in the image and form of God, more carefully created than than all created things, and that he has a soul that can understand the foundation of the upper and lower [worlds]; we [can] know that he is the matter of all [God's] intentions for this world, and that all things in this world were created for his needs. Therefore, man was given the true Torah, to teach us the proper way [of life]. For man is very beloved to God, as [seen from the fact] that the angels work [to fulfill] the needs of righteous men, as we know from Abraham and Isaac, and as Jacob said (Genesis 48:16), "May the angel that that saves me from all evil bless the youth", and as it is written (Hosea 12:5) "and he strove with an angel and prevailed", and as Daniel said (Daniel 6:23), "God sent an angel, and he closed the mouths of the lions and they did not hurt me". We find that angels also come to help the righteous, as it written (Kings II 19:35) And it was that night that an angel of God went out and struck the camp of Assyria", and many similar [passages]. We also know that one have much more worth than another, to the extent that one man [can be] equal to many others. Even though they are all of one form and foundation, this man's soul has risen to great heights that are higher than that of his peers, because he made his wisdom rule over his desires, whereas the others let their desires reign over their wisdom, and go though their whole lives in darkness, groping like a blind man in the dark.

Orchot Tzadikim 1:3 · Sefaria Community Translation

הָעֲנָוָה הִיא מִדָּה טוֹבָה, וְהִיא הִפּוּךְ הַגַּאֲוָה. וּמִי שֶׁיֵּשׁ בּוֹ הַמִּדָּה הַזֹּאת, כְּבָר הֵשִׁיב נַפְשׁוֹ מִכַּמָּה מִינֵי רָעוֹת. וּמִי שֶׁהִגִּיעַ אֶל מַעֲלָה זֹאת הַנִּכְבֶּדֶת – עוֹשֶׂה מִצְוָה וּמְקַבֵּל שָׂכָר לְפִי גֹּדֶל עַנְוְתָנוּתוֹ. כִּי הָעֲנָוָה שֹׁרֶשׁ הָעֲבוֹדָה, וּמַעֲשֶׂה קָטָן שֶׁל הֶעָנָיו מִתְקַבֵּל לִפְנֵי הַשֵּׁם בָּרוּךְ הוּא אֶלֶף יָדוֹת יוֹתֵר מִמַּעֲשֵׂה גָּדוֹל שֶׁל הַגַּאֲוָה. וְכֵן אָמְרוּ רַבּוֹתֵינוּ (מנחות קי א): אֶחָד הַמַּרְבֶּה וְאֶחָד הַמַּמְעִיט, וּבִלְבַד שֶׁיְּכַוֵּן לִבּוֹ לַשָּׁמַיִם. אֲבָל מַעֲשֶׂה שֶׁל הַגַּאֲוָה אֵינוֹ מִתְקַבֵּל לִפְנֵי הַשֵּׁם בָּרוּךְ הוּא, כִּי הִיא תּוֹעֲבַת נַפְשׁוֹ, שֶׁנֶּאֱמַר (משלי טז ה): ״תּוֹעֲבַת יְיָ כָּל גְּבַהּ לֵב״. וּבַעֲבוּר זֶה צוֹעֵק וְאֵינוֹ נַעֲנֶה, שֶׁנֶּאֱמַר (ישעיהו א טו): ״גַּם כִּי תַרְבּוּ תְפִלָּה, אֵינֶנִּי שֹׁמֵעַ״; וְעוֹשִׂים מִצְווֹת וְטוֹרְפִים אוֹתָם בְּפָנָיו, שֶׁנֶּאֱמַר (שם א יב): ״מִי בִקֵּשׁ זֹאת מִיֶּדְכֶם רְמֹס חֲצֵרָי״, וְנֶאֱמַר (ירמיהו ז כא): ״עֹלוֹתֵיכֶם סְפוּ עַל זִבְחֵיכֶם, וְאִכְלוּ בָשָׂר״.

Humility is a sterling trait, and it is the opposite of arrogance. And one who has this trait, his soul is already turned away from many types of evil.

Orchot Tzadikim 2:2 · Sefaria Community Translation

הַבּוּשָׁה. אָמְרוּ חֲכָמִים: הַשֵּׂכֶל הוּא הַבּוּשָׁה, וְהַבּוּשָׁה הוּא הַשֵּׂכֶל. כִּי עַל אָדָם וְחַוָּה נֶאֱמַר (בראשית ב כה): ״וַיִּהְיוּ שְׁנֵיהֶם עֲרוּמִּים הָאָדָם וְאִשְׁתּוֹ, וְלֹא יִתְבֹּשָׁשׁוּ״ – וְלֹא הָיוּ יוֹדְעִים הַצְּנִיעוּת וּלְהַבְחִין בֵּין טוֹב וּבֵין רָע. וּלְאַחַר שֶׁאָכְלוּ מֵעֵץ הַדַּעַת נֶאֱמַר (שם ג ז): ״וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם״.

The Sages have said: "Intelligence is a sense of shame and a sense of shame is intelligence." For regarding Adam and Eve, it is said: "The two of them were naked and yet they felt no shame" (Gen. 2:25). And they did not understand what modesty is and they could not distinguish between good and evil. But, after they had eaten of the Tree of Knowledge, it is said: "Then the eyes of both of them were opened" (Gen. 3:7).

Orchot Tzadikim 3:2 · Orchot Tzaddikim, trans. Seymour J. Cohen, Ktav Pub House, 1982

הָעַזּוּת הִיא מִדָּה גְּרוּעָה בְּרוֹב פְּעֻלּוֹתֶיהָ, וְהִיא הִפּוּךְ מִמִּדַּת הַבּוּשָׁה. כִּי הַבַּיְשָׁן מַעֲבִיר עַל מִדּוֹתָיו, וְחוֹמֵל וְסוֹלֵחַ וּמוֹחֵל. אֲבָל מִי שֶׁהוּא עַז פָּנִים לֹא יִתְבַּיֵּשׁ מִפְּנֵי אִישׁ, אַךְ עוֹמֵד בְּעַזּוּת עִם כָּל אָדָם. וְעוֹשֶׂה כָּל מַעֲשֶׂה רַע וְלֹא יִתְבַּיֵּשׁ, אַךְ מִתְחַזֵּק בְּרָעָתוֹ וּמִתְקַשֶּׁה בָּעֲבֵרָה. וְעַל זֶה נֶאֱמַר (ירמיהו ה ג): ״חִזְּקוּ פְנֵיהֶם מִסֶּלַע״; וְנֶאֱמַר (יחזקאל ב ד): ״וְהַבָּנִים קְשֵׁי פָנִים וְחִזְקֵי לֵב״.

Impudence, or shamelessness, is a most inferior trait in all of its manifestations. It is the opposite of modesty, for the one who is humble and has a sense of shame is generous, compassionate, forgiving and pardoning. But he who is impudent does not feel shame before any man, but stands rudely before all men, does every evil thing, without shame, but on the contrary, clings obstinately to his evil and grows harder in his transgressions. Concerning this type of person it is said: "They have made their faces harder than a rock! They have refused to repent" (Jer. 5:3). And it is said: "And the children are brazen-faced and hard-hearted" (Ezek. 2:4).

Orchot Tzadikim 4:2 · Orchot Tzaddikim, trans. Seymour J. Cohen, Ktav Pub House, 1982

הָאַהֲבָה כּוֹלֶלֶת מַעֲשִׂים רַבִּים יוֹתֵר מִכָּל הַמִּדּוֹת. וּבְעֵת שֶׁיָּשִׂים הָאָדָם אַהֲבָתוֹ לְרָעָה – אֵין מִדָּה רָעָה בְּכָל הַמִּדּוֹת כָּמוֹהָ. וּכְשֶׁיָּשִׂים הָאָדָם אַהֲבָתוֹ לְטוֹבָה, הִיא לְמַעְלָה מִכָּל הַמִּדּוֹת, כְּדִכְתִיב (דברים ו ה): ״וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ״ – וְאֵין מַעֲלָה בַּעֲבוֹדַת הַבּוֹרֵא יוֹתֵר מִמִּי שֶׁעוֹבֵד מֵאַהֲבָה.

The quality of love involves more deeds than all the other qualities. And when a man uses the quality of love for evil there is not a single quality so evil. But when a man uses the quality of his love for good, then that quality is higher than all others, as it is written : "And you shall love the Lord your God" (Deut. 6:5). And there is no greater virtue in the Service of the Creator than he who serves Him out of love.

Orchot Tzadikim 5:2 · Orchot Tzaddikim, trans. Seymour J. Cohen, Ktav Pub House, 1982

הַשִּׂנְאָה. בַּמִּדָּה הַזֹּאת יֵשׁ בָּהּ לָאו, דִּכְתִיב (ויקרא יט יז): ״לֹא תִשְׂנָא אֶת אָחִיךָ בִּלְבָבֶךָ״, וּבָזֶה הֻזְהַרְנוּ לְהָסִיר מִנַּפְשֵׁנוּ מִדַּת הַשִּׂנְאָה. וְהִיא מִדָּה הַגּוֹרֶמֶת עֲוֹנוֹת הַרְבֵּה, כְּמוֹ לָשׁוֹן הָרַע. כִּי הַשּׂוֹנֵא אֶת חֲבֵרוֹ מְסַפֵּר לְעוֹלָם בְּשִׂנְאָתוֹ וְקוֹבֵל עָלָיו, וְתָמִיד דּוֹרֵשׁ רָעָה עָלָיו וְשָׂמֵחַ לְאֵידוֹ; וְגוֹרֶמֶת נְזִיקִין, שֶׁיַּזִּיק לוֹ כְּשֶׁיּוּכַל לְהַזִּיק לוֹ, וְנוֹקֵם וְנוֹטֵר עָלָיו, וְלֹא יְרַחֵם עָלָיו אֲפִלּוּ הוּא דָּחוּק מְאוֹד. וּמֵחֲמַת הַשִּׂנְאָה יְגַנֶּה בְּמַעֲשָׂיו הַטּוֹבִים, וְיַשְׂנִיאֵם בְּעֵינָיו וּבְעֵינֵי אֲחֵרִים; וּמוֹנֵעַ טוֹב מִבְּעָלָיו, וְלֹא יוֹדֶה לוֹ עַל הָאֱמֶת. וְאִם חַיָּב הוּא לוֹ הוּא נוֹגְשׂוֹ.

Concerning the quality of Hatred, we see in it the firm prohibition "You shall not!" As it is written: "You shall not hate your brother in your heart" (Lev. 19:17), and with this verse we have been warned to remove from our souls the trait of hatred. This trait causes many sins — such as gossip, for he who hates his companion tells it to the world because of his hatred, accuses him, and always seeks and desires evil to happen to him, and rejoices at his misfortune, and tries to harm him whenever he can, and seeks vengeance upon him, and nurses a grudge against him and has no pity upon him though he be in great distress. And because of his hatred, he slanders all the good deeds of the one he hates and makes them hateful in his own eyes and in the eyes of others. The hater withholds the good that is due to the hated and will not admit the truth of anything his victim says or does, and if the victim owes him anything, the hater oppresses him.

Orchot Tzadikim 6:2 · Orchot Tzaddikim, trans. Seymour J. Cohen, Ktav Pub House, 1982

הָרַחֲמִים. זֹאת הַמִּדָּה הִיא מְשֻׁבַּחַת מְאוֹד, וְהִיא אַחַת מִשְּׁלוֹשׁ עֶשְׂרֵה מִדּוֹת הַמְּיֻחָסוֹת לְהַקָּדוֹשׁ בָּרוּךְ הוּא, כְּדִכְתִיב (שמות לד ו): ״רַחוּם וְחַנּוּן״. וְכָל מָה שֶׁיּוּכַל הָאָדָם לְהִתְנַהֵג בָּהּ – יִתְנַהֵג וְיִשְׁתַּדֵּל. וְכַמָּה שֶׁהָאָדָם רוֹצֶה שֶׁיְּרַחֲמוּ עָלָיו בִּשְׁעַת צָרְכּוֹ – כֵּן רָאוּי לוֹ שֶׁיְּרַחֵם עַל מִי שֶׁיִּצְטָרֵךְ, כְּמוֹ שֶׁאָמַר הַכָּתוּב (ויקרא יט יח): ״וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ״.

Mercy is a most praiseworthy quality and is one of the thirteen attributes associated with the Holy One, Blessed be He, as it is written: "Merciful and Gracious" (Exod. 34:6). A man should do as much as he can to conduct himself in this quality. And just as a person desires people to have mercy upon him in the hour of his need, so it is proper for him that he should have mercy upon anyone who is in need, as Scripture says: "And you shall love your neighbor as yourself" (Lev. 19:18).

Orchot Tzadikim 7:2 · Orchot Tzaddikim, trans. Seymour J. Cohen, Ktav Pub House, 1982

הָאַכְזָרִיּוּת הִיא הֵפֶךְ הָרַחֲמָנוּת, כְּדִכְתִיב: ״אַכְזָרִי הֵמָּה וְלֹא יְרַחֵמוּ״ (ירמיהו נ מב). וְאֵין הַמִּדָּה הַזֹּאת נִמְצֵאת בַּצַּדִּיקִים, אַךְ הִיא בְּנֶפֶשׁ הָרְשָׁעִים, כְּדִכְתִיב (משלי יב י): ״וְרַחֲמֵי רְשָׁעִים אַכְזָרִי״. וְגַם הַמִּדָּה הַזֹּאת נִמְצֵאת בְּעַזֵּי פָּנִים, כְּדִכְתִיב (דברים כח נ): ״גּוֹי עַז פָּנִים, אֲשֶׁר לֹא יִשָּׂא פָנִים לְזָקֵן, וְנַעַר לֹא יָחֹן״. וּכְבָר יָדַעְתָּ רָעַת מִדַּת הָעַזּוּת. צֵא וּלְמַד רֹעַ הָאַכְזָרִיּוּת, כִּי לְעִנְיַן תַּשְׁלוּמֵי אִישׁ רַע, הַמּוֹרֵד וְהַמַּמְרֶה, נֶאֱמַר (משלי יז יא): ״אַךְ מְרִי יְבַקֶּשׁ רָע, וּמַלְאָךְ אַכְזָרִי יְשֻׁלַּח בּוֹ״. כָּל הָאַכְזָרִי – אֵין בּוֹ גְּמִילוּת חֲסָדִים, כְּדִכְתִיב (משלי יא יז): ״גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד, וְעֹכֵר שְׁאֵרוֹ אַכְזָרִי״.

Cruelty is the opposite of Mercy as it is written: "They are cruel and have no compassion" (Jer. 50:42). And this trait of cruelty is not found in righteous people but in the souls of the wicked as it is written: "The tender mercies of the wicked are cruel" (Prov. 12:10). This quality is also found in the impudent as it is written: "An impudent nation that shall have no regard for the person of the old and show no mercy to the young" (Deut. 28:50). And you already know the evil of the trait of impudence. Go forth and learn the evil nature and the punishment of cruelty, for in the matter of the reward of a wicked man — rebellious and disobedient — it is said: "A rebellious man seeks only evil, therefore, a cruel messenger shall be sent against him" (Prov. 12:11). Every cruel person has no quality of kindness in his make up, even towards himself, as it is written: "The merciful man does kindness to his own soul, but he that is cruel troubles his own flesh" (Ibid. 11:17).

Orchot Tzadikim 8:2 · Orchot Tzaddikim, trans. Seymour J. Cohen, Ktav Pub House, 1982

הַשִּׂמְחָה. הַמִּדָּה הַזֹּאת בָּאָה לָאָדָם מֵחֲמַת רֹב שַׁלְוָה בְּלִבּוֹ בְּלִי פֶּגַע רַע. וְאָדָם הַמַּשִּׂיג תַּאֲוָתוֹ, וְלֹא יֶאֱרַע לוֹ דָּבָר הַמַּעֲצִיב אוֹתוֹ – בָּזֶה יִהְיֶה לוֹ שִׂמְחָה תָּדִיר. וּמִי שֶׁיֵּשׁ בּוֹ שִׂמְחָה תָּדִיר – יָאִירוּ פָּנָיו, וְזִיווֹ מַבְהִיק, וְגוּפוֹ בָּרִיא, וְאֵין זִקְנָה מְמַהֶרֶת לָבוֹא עָלָיו, כְּמוֹ שֶׁנֶּאֱמַר (משלי יז כב): ״לֵב שָׂמֵחַ יֵיטִב גֵּהָה״. וּמִן הַשִּׂמְחָה יָבוֹא שְׂחוֹק לָאָדָם. וְאֵין רָאוּי לְאִישׁ מַשְׂכִּיל לְהַרְבּוֹת בִּשְׂחוֹק, כִּי עִם הַשְּׂחוֹק מִשְׁתַּתֵּף דֵּעָה קַלָּה, כְּמוֹ שֶׁנֶּאֱמַר (קהלת ז ו): ״כִּי כְקוֹל הַסִּירִים תַּחַת הַסִּיר – כֵּן שְׂחוֹק הַכְּסִיל״. וּכְבָר נֶאֱמַר מֵאוֹתוֹת הַשּׁוֹטֶה שֶׁשּׁוֹחֵק בְּמָקוֹם שֶׁאֵין רָאוּי בּוֹ הַשְּׂחֹק. וְאֵין רָאוּי לְמִי שֶׁיֵּשׁ לוֹ מוּסָר לְהִתְנַהֵג בִּשְׂחוֹק בְּמוֹשָׁבוֹת וּבְמַעֲמָדוֹת, מִפְּנֵי שֶׁאָמְרוּ: מִי שֶׁרַב שְׂחוֹקוֹ – מִתְמַעֵט מוֹרָאוֹ, כִּי בִּשְׁעַת הַשְּׂחוֹק אֵין יָכוֹל לְכַוֵּן אַחַר שׁוּם יִרְאַת הַשֵּׁם אֱלֹהִים. וְכָל שֶׁכֵּן אִם יְשַׂחֵק בְּטִיּוּלִים אוֹ בְּקֻבִּיּוֹת, שֶׁאֵין יִרְאַת אֱלֹהִים עָלָיו. לָכֵן יְיַסֵּר אָדָם אֶת עַצְמוֹ שֶׁלֹּא יְשַׂחֵק, וְשֶׁלֹּא יִקְנֶה לוֹ רַב אוֹ חָבֵר מְשַׂחֵק, שֶׁנֶּאֱמַר (ירמיהו טו יז): ״לֹא יָשַׁבְתִּי בְסוֹד מְשַׂחֲקִים וָאֶעְלֹז״; וּכְתִיב (משלי יד כג): ״בְּכָל עֶצֶב יִהְיֶה מוֹתָר״.

The quality of Joy comes to a man out of the peace and security in his heart without an evil happening clouding it. And a man who achieves his desire without a sad event to mar it will be happy always, and his face will glow and his radiance will gleam, and his body will be healthy and old age will not quickly come upon him, as it is said: "A merry heart is good (healing) medicine" (Prov. 17:22). From joy will come laughter, but it is not fitting for an intelligent man to laugh too much, for with too much laughter goes a frivolous mind, as it is said: "For as the crackling of thorns under a pot so is the laughter of the fool" (Eccl. 7:6). And it has already been said that one of the signs of a fool is that he laughs when and where laughter is not proper. And it is not fitting for one who has the obligation of correcting others to conduct himself laughingly at meetings or gatherings, for the sages have said concerning him, "He who laughs much loses the respect of others, for when he laughs, another is unable to revere him (with the reverence due his teacher i.e.) with the fear of Heaven. Therefore, a man should reprove and strengthen himself not to laugh at the slightest pretext, nor should he acquire a teacher or companion who is given to much laughter, as it is said : "I did not sit in the assembly of them that make merry and rejoice" (Jer. 15:17). And it is written : "In all sadness there is some profit" (Prov. 14:23) (something to be learned or gained).

Orchot Tzadikim 9:2 · Orchot Tzaddikim, trans. Seymour J. Cohen, Ktav Pub House, 1982

וְעַתָּה הַבֵּט וּרְאֵה, כִּי הַשִּׂמְחָה כּוֹלֶלֶת הַכֹּל: כִּי כָּל הָאָדָם הַדּוֹאֵג עַל הָעוֹלָם הַזֶּה – אֵין לוֹ מְנוּחָה, וְתָמִיד הוּא מְחַשֵּׁב לְהַרְוִיחַ מָמוֹן, וְלֹא יִסְתַּפֵּק בַּמֶּה שֶׁחָלַק לוֹ הָאֵל. לָכֵן הַשָּׂמֵחַ בְּחֶלְקוֹ הוּא עָשִׁיר אַף אִם הוּא עָנִי (אבות ד א), כִּי יִשְׂמַח בֵּאלֹהִים שֶׁהוּא חֶלְקוֹ וְנַחֲלָתוֹ. וְכֵן כְּתִיב (תהלים קיט נז): ״חֶלְקִי יְיָ אָמַרְתִּי״. וְכֵן הוּא אוֹמֵר (שם קה ג): ״יִשְׂמַח לֵב מְבַקְשֵׁי יְיָ״.

And now look and see how Joy includes everything! For every man who worries about the material things of this world has no rest and is always planning how to make money, and he is never satisfied with what God has apportioned to him. Therefore, the one who rejoices in his portion is rich even though he be poor, for he rejoices in the Lord who is his portion and inheritance. And so it is written : "I have said, 'My portion is the Lord' " (Ps. 119:57). And so he says : "Let the heart of them that seek the Lord rejoice!" (Ibid. 105:3).

Orchot Tzadikim 9:66 · Orchot Tzaddikim, trans. Seymour J. Cohen, Ktav Pub House, 1982

עוֹד יֵשׁ תּוֹעֶלֶת בַּשִּׂמְחָה, כְּמוֹ שְׁנֵי אֲנָשִׁים שֶׁאָמְרוּ עֲלֵיהֶם שֶׁהָיוּ מִבְּנֵי הָעוֹלָם הַבָּא בִּשְׁבִיל שֶׁהָיוּ אֲנָשִׁים שְׂמֵחִים, וּכְשֶׁהָיוּ רוֹאִים אִישׁ עָצֵב – הָיוּ מְשַׂמְּחִים אוֹתוֹ; וּכְשֶׁהָיוּ רוֹאִים שְׁנַיִם מִתְקוֹטְטִים זֶה עִם זֶה – הָיוּ אוֹמְרִים לָהֶם מִלֵּי דִּבְדִיחוּתָא עַד שֶׁהָיוּ עוֹשִׂים שָׁלוֹם בֵּינֵיהֶם. וְכֵן לְעִנְיַן הַהֲלָכָה: מַתְחִילִין בְּמִלֵּי דִּבְדִיחוּתָא לִפְתֹּחַ הַלֵּב לִלְמֹד בְּשִׂמְחָה; אַךְ לֹא שִׂמְחַת נְבָלָה וְשִׂמְחַת הֲבָלִים, אֶלָּא דִּבְרֵי הַמִּצְווֹת הַמְשַׂמְּחִים אֶת הַלֵּב, כְּדִכְתִיב (תהלים יט ט): ״פִּקּוּדֵי יְיָ יְשָׁרִים, מְשַׂמְּחֵי לֵב״ – וְכָל זֶה בְּשִׂמְחַת מִצְוָה.

There is another good in joy as in the case of two men of whom it was said that they would have a share in the world to come because they were happy men and whenever they saw a sad man they would cheer him up, and whenever they saw two men quarreling with each other they would tell them humorous stories until they brought peace between the quarreling men. And this is true in discussions of the law, the Sages would begin with humorous words to open the mind to study with joy. Of course, this does not mean vulgar humor or nonsensical jesting, but rather words concerning the precepts of the Torah which cause the heart to rejoice as it is written: "The precepts of the Lord are right, rejoicing the heart" (Ps. 19:9). And all this pertains to the joy of fulfilling the commandments.

Orchot Tzadikim 9:72 · Orchot Tzaddikim, trans. Seymour J. Cohen, Ktav Pub House, 1982

הַדְּאָגָה. זֹאת הַמִּדָּה הִיא רָעָה בְּרוֹב עִנְיָנֶיהָ, וְהִיא נִכֶּרֶת עַל כָּל הַפָּנִים, כְּדִכְתִיב (בראשית מ ו): ״וַיַּרְא אֹתָם וְהִנָּם זֹעֲפִים״; וּכְתִיב (נחמיה ב ב): ״מַדּוּעַ פָּנֶיךָ רָעִים, וְאַתָּה אֵינְךָ חוֹלֶה״.

Worry is a quality that is bad in all its manifestations and is casily recognized, as it is written "And(he) saw them and behold, they were sad" (Gen. 40:6). And it is also written, "Why is your appearance sad, seeing you are not sick" (Neh. 2:2).

Orchot Tzadikim 10:2 · Orchot Tzaddikim, trans. Seymour J. Cohen, Ktav Pub House, 1982

הַחֲרָטָה. הוּא שֶׁאָדָם עוֹשֶׂה דָּבָר, וְחוֹזֵר בּוֹ וּמִתְנַחֵם עַל הַמַּעֲשֶׂה. וְהוּא דֶּרֶךְ יְשָׁרָה מְאוֹד לְעִנְיַן הַתְּשׁוּבָה, כִּי מִי שֶׁחָטָא וּמִתְחָרֵט – כְּאִלּוּ לֹא חָטָא.

Remorse is the quality wherein a person does something and then in retrospect regrets the deed. This is the most direct path to repentance because he who has sinned and regrets, it is as though he had not sinned.

Orchot Tzadikim 11:2 · Orchot Tzaddikim, trans. Seymour J. Cohen, Ktav Pub House, 1982

הַכַּעַס הוּא מִדָּה רָעָה. וְכַאֲשֶׁר הַגָּרָב מֵחֹלִי הַגּוּף – כֵּן הַכַּעַס מֵחֹלִי הַנֶּפֶשׁ. וְאָמְרוּ רַבּוֹתֵינוּ (נדרים כב א): כָּל הַכּוֹעֵס – כָּל מִינֵי גֵּיהִנֹּם שׁוֹלְטִים בּוֹ, שֶׁנֶּאֱמַר (קהלת יא י): ״וְהָסֵר כַּעַס מִלִּבֶּךָ, וְהַעֲבֵר רָעָה מִבְּשָׂרֶךָ״. וְאֵין ״רָעָה״ אֶלָּא גֵּיהִנֹּם, שֶׁנֶּאֱמַר (משלי טז ד): ״כֹּל פָּעַל יְיָ לַמַּעֲנֵהוּ, וְגַם רָשָׁע לְיוֹם רָעָה״. וְלֹא עוֹד אֶלָּא שֶׁתַּחְתּוֹנִיּוֹת שׁוֹלְטִים בּוֹ, שֶׁנֶּאֱמַר (דברים כח סה): ״וְנָתַן יְיָ לְךָ שָׁם לֵב רַגָּז, וְכִלְיוֹן עֵינַיִם וְדַאֲבוֹן נָפֶשׁ״ – אֵיזֶה דָּבָר שֶׁמְּכַלֶּה הָעֵינַיִם וּמַדְאִיב אֶת הַנֶּפֶשׁ? הֱוֵי אוֹמֵר: זֶה תַּחְתּוֹנִיּוֹת.

Anger is a bad quality and just as scurvy is a disease of the body so is anger a disease of the soul. And our sages have said : "He who loses his temper is exposed to all the torments of hell" (Nedarim 22a) as it is said : "Therefore, remove vexation from thy heart, and put away evil from thy flesh" (Eccl. 11:10), and by "evil" they mean Gehenna, as it is said : "The Lord hath made everything for His own purpose, Yes, even the wicked for the day of evil" (Prov. 16:4). And not only this but an angry man is afflicted with piles as it is said : "The Lord will give you there an anguished heart and eyes that pine, and a despondent spirit" (Deut. 28:65). What ill is it that dims the eyes and pains the soul— Surely you will say "Piles".

Orchot Tzadikim 12:2 · Orchot Tzaddikim, trans. Seymour J. Cohen, Ktav Pub House, 1982

הָרָצוֹן. זוֹ הִיא מִדָּה טוֹבָה מְאוֹד, וְאֵינָהּ נִמְצֵאת אֶלָּא בְּנֶפֶשׁ נְדִיבָה וִיקָרָה. וּמִי שֶׁיֵּשׁ בּוֹ מִדַּת הָרָצוֹן – הוּא מִסְתַּפֵּק בְּכָל עִנְיָנָיו כְּפִי מַה שֶׁיִּגְזֹר עָלָיו הַבּוֹרֵא יִתְעַלֶּה, וְלֹא יְהַרְהֵר אַחֲרָיו. וּבַעַל הַמִּדָּה הַזֹּאת אֵינוֹ מְצַפֶּה אֶל הַגְּדֻלָּה וְאֶל הַכָּבוֹד, אַךְ רְצוֹנוֹ וְדַעְתּוֹ לִסְבֹּל. וְלֹא יִתְרַעֵם עַל עִנְיָנָיו, וְלֹא יִקְצֹף עַל הַשֵּׁם יִתְעַלֶּה לוֹמַר: לָמָּה עָשָׂה הַשֵּׁם יִתְבָּרַךְ כָּךְ וְכָךְ? וּמִן הַמִּדָּה הַזֹּאת: הַשָּׂמֵחַ בְּחֶלְקוֹ. וּכְבָר יָדַעְתָּ מַעֲלַת הַמִּדָּה וּגְדֻלָּתָהּ.

Graciousness is a very good quality, and is found only in the noble and precious soul. He who has the quality of graciousness is content with all that the Creator, may He be Exalted, decrees concerning him, and such a one does not question God's justice. The possessor of this quality does not seek greatness of honor, but is pleased and willing to bear whatever has to be borne. He never complains about the matters that concern him and is never angry with God, may He be Exalted, saying "Why did the Lord, may He be Blessed, do thus and thus?" And from this quality, comes the quality of being happy with his portion. And you already know the goodness and greatness of this quality.

Orchot Tzadikim 13:2 · Orchot Tzaddikim, trans. Seymour J. Cohen, Ktav Pub House, 1982

הַקִּנְאָה הִיא עָנָף מִן הַכַּעַס. וְאֵין אָדָם נִמְלָט מִמֶּנָּה, כִּי אֲנַחְנוּ רוֹאִים אֲשֶׁר כָּל בְּנֵי אָדָם נִמְשָׁכִים אִישׁ אַחַר רֵעֵהוּ, כִּי כַּאֲשֶׁר הוּא רוֹאֶה שֶׁחֲבֵרוֹ קוֹנֶה קִנְיָן מֵעִנְיָנֵי הָעוֹלָם – הֵן מִמִּינֵי מַאֲכָלִים, הֵן מִמִּינֵי בְּגָדִים, אִם בּוֹנֶה בַּיִת אוֹ מְאַסֵּף מָמוֹן – אָז הוּא טוֹרֵחַ לְהַשִּׂיג כָּמוֹהוּ, כִּי הוּא חוֹשֵׁב: חֲבֵרִי יֵשׁ לוֹ זֶה, גַּם לִי יִהְיֶה כֵּן. וְדָבָר זֶה רָמַז שְׁלֹמֹה הַמֶּלֶךְ (קהלת ד ד): ״וְרָאִיתִי אֶת כָּל עָמָל, וְאֵת כָּל כִּשְׁרוֹן הַמַּעֲשֶׂה, כִּי הִיא קִנְאַת אִישׁ מֵרֵעֵהוּ״.

Envy is a branch of anger, and no man escapes from it completely. For we see that among men each one tries to keep-up with one's neighbor. For when he sees that his neighbor acquires food or clothes, or a home or amasses money, then he too endeavors to attain the same, thinking, "My fellow has all this; I must also have it." And concerning this matter, Solomon hinted : "Again, I considered all labour and all excelling in work, that it is a man's rivalry with his neighbor" (Eccl. 4:4).

Orchot Tzadikim 14:2 · Orchot Tzaddikim, trans. Seymour J. Cohen, Ktav Pub House, 1982

הַזְּרִיזוּת הִיא מִדָּה גְּדוֹלָה לַתּוֹרָה וְלַמִּצְווֹת, וְגַם לְעִנְיַן תַּקָּנַת הָעוֹלָם הַזֶּה. וְהִיא מִדַּת הַצַּדִּיקִים לַעֲבוֹדַת הַבּוֹרֵא יִתְבָּרַךְ. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (פסחים ד א): זְרִיזִין מַקְדִּימִים לְמִצְווֹת.

Zeal for the Torah and the commandments is a great quality, and so is zeal that aims to make a better world. And it is a quality of the righteous in the service of the Creator, may He be Blessed. Our Sages, of blessed memory, said : "The zealous are early to perform their religious duties" (Pesahim 4a).

Orchot Tzadikim 15:2 · Orchot Tzaddikim, trans. Seymour J. Cohen, Ktav Pub House, 1982

הָעַצְלוּת הִיא מִדָּה רָעָה מְאוֹד. מִי שֶׁזֹּאת הַמִּדָּה גּוֹבֶרֶת בּוֹ, עִנְיָנָיו מְקֻלְקָלִים מְאוֹד בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא. וְעָלָיו אָמַר שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (משלי כד ל-לא): ״עַל שְׂדֵה אִישׁ עָצֵל עָבַרְתִּי, וְעַל כֶּרֶם אָדָם חֲסַר לֵב. וְהִנֵּה עָלָה כֻלּוֹ קִמְּשֹׂנִים, כָּסּוּ פָּנָיו חֲרֻלִּים, וְגֶדֶר אֲבָנָיו נֶהֱרָסָה״. דִּמָּה חָכְמַת הֶעָצֵל לִשְׂדֵה אִישׁ עָצֵל: כִּי כְּמוֹ שְׂדֵה אִישׁ עָצֵל לֹא דַּי לוֹ שֶׁאֵינוֹ מְגַדֵּל תְּבוּאָה, מִפְּנֵי שֶׁאֵינוֹ עוֹבֵד אוֹתוֹ כָּרָאוּי, אֶלָּא מְגַדֵּל אַף דְּבָרִים גְּרוּעִים, כְּגוֹן חֲרֻלִּים וְקִמְּשֹׂנִים שֶׁהֵם מַזִּיקִים לַתְּבוּאָה. וַאֲפִלּוּ אִם הָיָה טוֹרֵחַ בְּשָׂדֵהוּ עַד שֶׁתִּגְדַּל הַתְּבוּאָה – יַפְסִיד הַכֹּל מֵחֲמַת עַצְלוּתוֹ. כִּי גֶּדֶר אֲבָנָיו נֶהֱרָסָה, וְהוּא עָצֵל וְאֵינוֹ מְתַקֵּן הַגָּדֵר, וּמִתּוֹךְ כָּךְ יִכָּנְסוּ הַבְּהֵמוֹת וְהַגַּנָּבִים וְלוֹקְחִים הַכֹּל. וְאָמַר ״גֶּדֶר אֲבָנָיו נֶהֱרָסָה״ – אַף עַל פִּי שֶׁגֶּדֶר אֲבָנִים חֲזָקָה מְאוֹד, מִכָּל מָקוֹם הִיא נֶהֱרָסָה מֵחֲמַת עַצְלוּתוֹ, שֶׁלֹּא תִּקֵּן חֶסְרוֹנָהּ קֹדֶם שֶׁנָּפְלָה כֻּלָּהּ.

Laziness is a very bad quality. Anyone in whom this trait is strong will find his affairs spoiled in this world and in the world to come. Concerning him, King Solomon said: "I went by the field of the slothful and by the vineyard of the man void of understanding; and lo, it was all grown over with thistles, the face thereof was covered with nettles and the stone wall thereof was broken down" (Prov. 24:30-31). The wisdom of a lazy man is like the field of a lazy man. The field of a lazy man not only fails to produce, because he does not till it as he should, but it yields harmful products like thistles and thorns. Even if he were to busy himself with his field until the products grew, owing to his laziness he would lose the produce, because the stone fence is in ruin and he is too lazy to repair it, so that cattle and thieves enter and take everything. Solomon said, "… and the stone wall thereof was broken down." Even though the stone was very strong, it was still ruined because of his laziness, for he did not repair it before it fell.

Orchot Tzadikim 16:2 · Orchot Tzaddikim, trans. Seymour J. Cohen, Ktav Pub House, 1982

הַנְּדִיבוּת הִיא הַמִּדָּה אֲשֶׁר יַגִּיעַ בָּהּ הָאָדָם לְמַעֲלוֹת גְּדוֹלוֹת. וּכְשֶׁהַנְּדִיבוּת עַל דֶּרֶךְ טוֹבָה – אָז הִיא מְשֻׁבַּחַת מְאוֹד, וּבָהּ יַגִּיעַ אֶל מַעֲלוֹת רַבּוֹת בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא, כְּמוֹ שֶׁנֶּאֱמַר (משלי יח טז): ״מַתָּן אָדָם יַרְחִיב לוֹ, וְלִפְנֵי גְּדֹלִים יַנְחֶנּוּ״. כִּי בַּעֲבוּר מַתְּנוֹתָיו – יֹאהֲבוּהוּ מְלָכִים וְשָׂרִים וְכָל אָדָם. וְאֵין דָּבָר בָּעוֹלָם הַמֵּבִיא אֶת הָאָדָם לִידֵי אַהֲבַת הָעוֹלָם כְּמוֹ הַנְּדִיבוּת, וְגַם בָּעוֹלָם הַבָּא יַגִּיעַ לוֹ גְּמוּל טוֹב עֲבוּר מַתְּנָתוֹ.

Giving is a trait by which a person can reach great [spiritual] levels. And when the giving is in the correct path--then it is very laudable, and through it he will reach many levels in This World and in the World to Come, as it is said: "A man's gift will broaden for him, and will lead him to the great (mishlei 18:16)." Because through his gifts, kings, officers, and every man will love him. and there is no thing in the world that brings man to love of this world like giving, and also in the World to Come he will receive a great reward due to his gifts.

Orchot Tzadikim 17:2 · Sefaria Community Translation

הַצַּיְקָנוּת. זֹאת הַמִּדָּה הִיא מְגֻנָּה בְּרוֹב עִנְיָנֶיהָ. וְעַל הַצַּיְקָן אָמַר שְׁלֹמֹה עָלָיו הַשָּׁלוֹם (משלי כג ו): ״אַל תִּלְחַם אֶת לֶחֶם רַע עָיִן״.

Miserliness is very ugly in all of its manifestations. Concerning the miser, Solomon said, "Eat thou not the bread of him that hath an evil eye" (Prov. 23:6).

Orchot Tzadikim 18:2 · Orchot Tzaddikim, trans. Seymour J. Cohen, Ktav Pub House, 1982

הַזְּכִירָה הִיא מִדָּה שֶׁאֵין הָעוֹלָם יָכוֹל לְהִתְקַיֵּם בִּלְעָדֶיהָ. כִּי כָּל מַשָּׂא וּמַתָּן שֶׁל עוֹלָם הַזֶּה – הַכֹּל תָּלוּי בַּזְּכִירָה. כִּי לֹא הָיָה אָדָם מַאֲמִין לַחֲבֵרוֹ אוֹ מַלְוֶה לוֹ, אִם לֹא הָיָה זוֹכֵר. וְכָל הָעִנְיָנִים שֶׁבָּעוֹלָם, כְּגוֹן מִקָּח וּמִמְכָּר, אִם הָיוּ שׁוֹכְחִים דִּבְרֵיהֶם – לֹא הָיוּ יְכוֹלִים לַעֲשׂוֹת מִקָּח וּמִמְכָּר, אוֹ לַעֲשׂוֹת תְּנַאי בֵּינֵיהֶם בְּלֹא זְכִירָה. וְאֵין צָרִיךְ לְהַאֲרִיךְ בָּזֶה, כִּי הַדָּבָר יָדוּעַ לַכֹּל. לָכֵן יִקַּח הָאָדָם זֹאת הַמִּדָּה לְהִשְׁתַּמֵּשׁ בָּהּ לְכָל הָעִנְיָנִים. כִּי הַזְּכִירָה הִיא גָּדֵר לָאֱמֶת: אֵיךְ יִזְכֹּר נְדָרָיו שֶׁנָּדַר לְקַיֵּם, וְאִם יֵשׁ דָּבָר בֵּינוֹ וּבֵין חֲבֵרוֹ – יִזְכֹּר הָעִנְיָן וְלֹא יְשַׁנֶּה דְּבָרָיו. גִּלָּה לוֹ דְּבַר סֵתֶר וְצִוָּה לוֹ שֶׁלֹּא לְגַלּוֹת – יִזְכֹּר צִוּוּיוֹ וְלֹא יְגַלֶּה.

Orchot Tzadikim 19:2 · Sefaria Community Translation

הַשִּׁכְחָה הִיא מִדָּה רָעָה מְאוֹד בְּעִנְיְנֵי הָעוֹלָם הַזֶּה וּבְעִנְיְנֵי הָעוֹלָם הַבָּא. וּמִי שֶׁהוּא שַׁכְחָן – יִכְתֹּב כָּל עִנְיָנִים שֶׁיֵּשׁ בֵּינוֹ וּבֵין חֲבֵרוֹ כְּדֵי שֶׁיִּזְכֹּר. אִם הוּא לוֹוֶה וּמַלְוֶה – יִכְתֹּב הַכֹּל; אֲפִלּוּ אִם לוֹוֶה פְּרוּטָה מֵחֲבֵרוֹ – יִכְתֹּב הַכֹּל, וְיִתֵּן לֵב שֶׁלֹּא יִשְׁכַּח. וְרָאוּי לְאָדָם שֶׁהוּא נִכְבָּד וְשַׁכְחָן שֶׁלֹּא יְהֵא לוֹוֶה מִבְּנֵי אָדָם, כִּי הֵם מִתְבַּיְּשִׁים לִשְׁאוֹל מִמֶּנּוּ, וְהוּא שׁוֹכֵחַ וְלֹא יִפְרַע, וְנָשָׂא עֲוֹנוֹ. וּמִי שֶׁיּוֹדֵעַ בְּעַצְמוֹ שֶׁהוּא שַׁכְחָן – יִזָּהֵר מְאוֹד לַחֲזֹר עִנְיָנָיו. מָשָׁל: כְּמוֹ שֶׁעָשָׂה מֶלֶךְ אֶחָד, שֶׁנָּתַן לְאֶחָד מֵעֲבָדָיו הַמְּשָׁרְתִים כְּתָב, וְאָמַר לוֹ: כְּשֶׁתִּרְאֶה שֶׁאֲנִי כּוֹעֵס – תְּנֵהוּ לִי. וְהָיָה בַּכְּתָב כָּתוּב בְּזֶה הַלָּשׁוֹן: דַּע כִּי אֵינְךָ אֱלֹהִים, אֶלָּא אַתָּה גּוּף כָּלֶה, שֶׁיֹּאכַל קְצָתוֹ אֶת קְצָתוֹ, וְיָשׁוּב בְּקִרְבּוֹ לְרִמָּה וְתוֹלֵעָה. וְהָיָה לַמֶּלֶךְ עֶבֶד אֶחָד, שֶׁצִּוָּה שֶׁיַּעֲמֹד לְפָנָיו בְּעֵת שֶׁיְּצַוֶּה לְהַכּוֹת בְּנֵי אָדָם בְּשׁוֹטִים שֶׁל אֵשׁ, וְהָיָה אוֹמֵר לוֹ כָּךְ לְהַכְנִיעַ אֶת לִבּוֹ.

Forgetfulness is a very bad quality both in matters of this world and in matters of the world to come. A person who is in the habit of forgetting should write down all matters that arise between him and his fellows so that he will remember them. If he borrows or lends, he should write down everything; even if he borrows only a prutah, he should write down and determine not to forget. And it is fitting for an esteemed person who is forgetful not to borrow from people, for they will be ashamed to ask for the return of their loan and he will forget it and not repay it, and will bear his guilt therefor. And he who knows himself that he is forgetful should guard himself exceedingly to review all of his affairs. A parable will illustrate the point. There was once a king who gave one of his servants a slip of paper and said to him, "When you see that I am wrathful, give me this slip of paper." And on this slip of paper was written, "Know that you are not God, but you are just a physical body that wears away and whose end will devour its end [meaning that worms will go forth from part of his flesh and devour the rest of his flesh] and which will soon return to vermin and worms." And the king had a servant whom he commanded to stand before him whenever he (the king) ordered that someone be scourged with whips of fire. And he would say this to him to subdue his heart.

Orchot Tzadikim 20:2 · Orchot Tzaddikim, trans. Seymour J. Cohen, Ktav Pub House, 1982

הַשְּׁתִיקָה וְהַדְּבָרִים. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל (אבות א יז): כָּל יָמַי גָּדַלְתִּי בֵין הַחֲכָמִים, וְלֹא מָצָאתִי לַגּוּף טוֹב אֶלָּא שְׁתִיקָה. וְכֵן אָמַר שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (משלי יז כח): ״גַּם אֱוִיל מַחֲרִישׁ – חָכָם יֵחָשֵׁב״. וְאָמַר הֶחָכָם: כְּשֶׁאֲנִי מְדַבֵּר – הוּא מוֹשֵׁל בִּי, כִּי אִם אֲנִי מְדַבֵּר אֶל הָאָדָם דָּבָר שֶׁאֵינוֹ הָגוּן – אוֹתוֹ הַדִּבּוּר מוֹשֵׁל בִּי, וּמַצְרִיכֵנִי לְהִכָּנַע לְפָנָיו וּלְבַקֵּשׁ מִמֶּנּוּ מְחִילָה. וּכְשֶׁאֵינִי מְדַבֵּר – אֲנִי מוֹשֵׁל מִלְּאוֹמְרוֹ וּמִלְּהַסְתִּירוֹ. אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: שְׁנֵי דֵּיקוֹלוֹגִין [סניגורים] הָיוּ עוֹמְדִים לִפְנֵי אַנְדְּרִיָנוֹס, וְהָיָה אֶחָד מְלַמֵּד עַל הַדִּבּוּר שֶׁהוּא יָפֶה, וְאֶחָד מְלַמֵּד עַל הַשְּׁתִיקָה שֶׁהִיא יָפָה. אָמַר הַמֶּלֶךְ לְאוֹתוֹ שֶׁהָיָה מְלַמֵּד עַל הַדִּבּוּר שֶׁהוּא יָפֶה: אֵיךְ אַתָּה אוֹמֵר? אָמַר לוֹ: מָרִי! אִלְמָלֵא הַדִּבּוּר אֵיךְ הַמְּלָכִים מִתְמַלְּכִים בָּעוֹלָם, וְאֵיךְ סְפִינוֹת פּוֹרְשׁוֹת לַיָּם, אֵיךְ הַמֵּתִים נִגְמָלִים חֶסֶד, אֵיךְ הַכַּלּוֹת מִשְׁתַּבְּחוֹת, אֵיךְ מַשָּׂא וּמַתָּן בָּעוֹלָם? מִיָּד אָמַר לוֹ הַמֶּלֶךְ אַנְדְּרִיָנוֹס: יָפֶה דִּבַּרְתָּ! אָמַר לוֹ לַמְּלַמֵּד עַל הַשְּׁתִיקָה שֶׁהִיא יָפָה: אֵיךְ שִׁבַּחְתָּ אֶת הַשְּׁתִיקָה? מִיָּד בָּא לְדַבֵּר. בָּא אוֹתוֹ שֶׁהוּא מְלַמֵּד עַל הַדִּבּוּר שֶׁהוּא יָפֶה וּסְטָרוֹ. אָמַר לוֹ הַמֶּלֶךְ: לָמָּה סָטַרְתָּ אוֹתוֹ? אָמַר לוֹ: מוֹרִי! אֲנִי לִמַּדְתִּי מִשֶּׁלִּי עַל שֶׁלִּי, כִּי לִמַּדְתִּי מִן הַדִּבּוּר עַל הַדִּבּוּר. וְזֶה בָּא לְלַמֵּד מִשֶּׁלִּי עַל שֶׁלּוֹ! לָכֵן סָטַרְתִּי אוֹתוֹ. אָמַר לוֹ: לֹא כָּךְ אָמַר שְׁלֹמֹה! לֹא אָמַר שֶׁתִּהְיֶה יוֹשֵׁב וְשׁוֹתֵק כְּחֵרֵשׁ, אֶלָּא אָמַר (משלי י יט): ״בְּרֹב דְּבָרִים לֹא יֶחְדַּל פָּשַׁע, וְחוֹשֵׂךְ שְׂפָתָיו מַשְׂכִּיל״. פֵּרוּשׁ: הַחוֹשֵׂךְ וּמוֹנֵעַ מִלְּדַבֵּר בַּחֲבֵרוֹ. אֵין לְךָ גָּדוֹל מֵאַהֲרֹן וּמִרְיָם, שֶׁהַבְּאֵר עוֹלָה וּמַשְׁקָה בִּזְכוּת מִרְיָם עָלֶיהָ הַשָּׁלוֹם, וְעַנְנֵי כָּבוֹד מַקִּיפִים לְיִשְׂרָאֵל בִּזְכוּת אַהֲרֹן; וְכֵיוָן שֶׁנָּתְנוּ רְשׁוּת לְפִיהֶם וְדִבְּרוּ בְּמֹשֶׁה – מִיָּד נִפְרְעוּ (במדבר יב).

Silence is one of the virtues mentioned in Ethics of the Fathers. Rabbi Simon, the son of Gamliel, said, "All my days I grew up among the Sages, and I have found nothing better for a person than silence" (Aboth 1:17). And thus said king Solomon, "Even a fool, when he holdeth his peace, is counted wise" (Prov. 17:28). And the wise man said, "When I speak, my speech rules over me, for when I utter something that is not worthy, that utterance rules over me and forces me at times to beg the pardon of whoever has heard me, but when I do not speak I rule over whether I want to give expression to a thought or whether I want to conceal it." Our Sages said (Yalkut Shimoni, Beha'alotkha) : Two advocates stood before Hadrian; one taught that speech was best and one taught that silence was best. The king said to the one who taught that speech is best, "Why do you say this?" And he said to him, "My Lord, if it were, not for speech how would kings be proclaimed? How would ships sail to the sea? How would kindness be done to the dead by way of eulogy? How would brides be praised? How would business be carried on in the world?" At once, King Hadrian said to him, "Well have you spoken!" Then he said to the one that taught that silence is best, "Why have you have praised silence?" Just as the man was about to answer the first advocate interrupted him. The king said to him, "Why did you interrupt him?" said he, "My Lord, I taught from what is mine concerning what is mine, for I taught by speech the value of speech, but he comes to teach by my means, speech, concerning that which he believes in, silence. Therefore I interrupted him." Said the other advocate to him, "Solomon did not say that God would have you sit as silent as a deaf mute. But he said, 'In the multitude of words there wanteth not transgression; but he that refraineth his lips is wise" (Prov. 10:19). This means that one ought to restrain himself from speaking against his fellow man. There is no one greater than Aaron or Miriam — through Miriam's merit a well sprang up and gave drink, and clouds of glory would surround Israel through the merit of Aaron. But inasmuch as they gave permission to their mouths and they spoke against Moses, they were at once punished (Num. 12).

Orchot Tzadikim 21:2 · Orchot Tzaddikim, trans. Seymour J. Cohen, Ktav Pub House, 1982

הַשֶּׁקֶר. דַּע כִּי כַּאֲשֶׁר יִשְׁקֹל הָאָדָם כֶּסֶף וְזָהָב בְּמֹאזְנַיִם, וּמַבְחִין בֵּין קַל לְכָבֵד – כָּךְ יִשְׁקֹל הָאָדָם הֶחָכָם בְּמֹאזְנַיִם לְהָבִין הַשֶּׁקֶר וְהָאֱמֶת. וְיֵשׁ חִלּוּק בֵּין שֶׁקֶר לְשֶׁקֶר. כֵּיצַד? הָאוֹמֵר עַל הָעֵץ שֶׁהוּא זָהָב – אוֹתוֹ שֶׁקֶר יָדוּעַ הוּא. הָאוֹמֵר עַל נְחֹשֶׁת קָלָל שֶׁהוּא זָהָב – אוֹתוֹ שֶׁקֶר צָרִיךְ הַבְחָנָה, כִּי יֵשׁ לִשְׁנֵיהֶם דְּמוּת אֶחָד, וְיֵשׁ זַיְפָנִים הָעוֹשִׂים דְּמוּת הַנְּחֹשֶׁת כִּדְמוּת הַזָּהָב; וְאָז אֲפִלּוּ הַבְּקִיאִים אֵינָם יְכוֹלִים לְהַבְחִין כִּי אִם בְּקֹשִׁי גָּדוֹל. כָּךְ עִנְיַן הַמַּחֲשָׁבָה: יֵשׁ מְפֻלְפָּל וְעוֹשֶׂה סְבָרוֹת לְקַיֵּם הַשֶּׁקֶר, עַד שֶׁנִּרְאֶה שֶׁהוּא אֱמֶת. אֲבָל הֶחָכָם מֵבִין כָּל אֶחָד לְהַבְדִּיל בֵּין הַשֶּׁקֶר וּבֵין הָאֱמֶת. וְזֶה דָּבָר יָדוּעַ לַכֹּל, שֶׁהַשֶּׁקֶר וְהָאֱמֶת תְּכוּפִים בְּלֵב אֶחָד. יֵשׁ אָדָם מְזֻיָּף, אֲפִלּוּ שֶׁיּוֹדֵעַ בְּוַדַּאי שֶׁהַדָּבָר שֶׁקֶר – הוּא נִמְשָׁךְ אַחֲרָיו. כָּל שֶׁכֵּן כְּשֶׁיֵּשׁ רְאָיוֹת לִצְדָדִים לַשֶּׁקֶר, שֶׁדּוֹמֶה לִהְיוֹת אֱמֶת, שֶׁבְּוַדַּאי יִמָּשֵׁךְ אַחַר שִׁקְרוֹ. אֲבָל יֵשׁ אָדָם אֲמִתִּי, וְלֹא יַעֲשֶׂה שֶׁקֶר אֶלָּא כְּשֶׁיֵּשׁ סְבָרוֹת לוֹ לְשַׁקֵּר – אָז הוּא נִמְשָׁךְ אַחַר הַשֶּׁקֶר. וְהֶחָכָם יַכְחִישׁ הַסְּבָרוֹת שֶׁל שֶׁקֶר בְּחָכְמָתוֹ. וְיֵשׁ לְךָ לָדַעַת, שֶׁכָּל אָדָם נִמְשָׁךְ אַחַר סְבָרוֹתָיו וְאַחַר מִדּוֹתָיו: הֶעָצֵל יַעֲשֶׂה כָּל סְבָרוֹתָיו אַחַר הָעַצְלוּת, וְכֵן הַכַּעֲסָן אַחַר כַּעֲסוֹ, וְכֵן הַגֵּאֶה אַחַר גַּאֲוָתוֹ. וְכֵן כָּל הַמִּדּוֹת שֶׁבֵּאַרְנוּ, לְפִי הַמִּדָּה שֶׁיֵּשׁ בּוֹ הוּא עֹשֶׂה: הַפַּזְרָן אַחַר הַפַּזְרָנוּת, הַצַּיְקָן אַחַר הַצַּיְקָנוּת, הָאוֹהֵב לְפִי אַהֲבָתוֹ, הַשּׂוֹנֵא לְפִי שִׂנְאָתוֹ. לְפִיכָךְ אָדָם שֶׁהוּא רוֹצֶה לִהְיוֹת אִישׁ הָאֱלֹהִים אֲמִתִּי – צָרִיךְ לְהָסִיר תְּחִלָּה מִמֶּנּוּ כָּל הַמִּדּוֹת הַגְּרוּעוֹת, כְּדֵי שֶׁלֹּא תִּמְשְׁכֵהוּ הַמִּדָּה שֶׁיֵּשׁ בּוֹ לְפִי עִנְיָנָהּ. וְאָז יוּכַל לְהַשִּׂיג הָאֱמֶת.

Concerning falsehood, you must know that just as a man weighs silver and gold on the scales and distinguishes between the light and the heavy, so should a wise man weigh utterances on scales until he is able to distinguish between truth and falsehood. And there is a great distinction between one lie and another. How is that? One who says of wood that it is gold, that lie is easily apparent. But one who says of shining copper that it is gold, that lie needs investigation, for these metals have the same appearance, and there are counterfeiters who make copper look like gold, so that even the experts can distinguish between the two only with great difficulty. So it is with the realm of thought and its expression. There is one who is very clever and proclaims all sorts of theories to establish a lie until it appears that is is the truth. But the wise man knows how to distinguish between truth and falsehood. And this is a thing known to all, that truth and falsehood are often joined together in one heart. There is the man so false that even though he knows for a certainty that a thing is false, yet he is attracted to it, and all the more so if there some evidence on both sides, so that the lie resembles the truth — then he is certainly attracted to his lie. But there is the honest man who will never deal in falsehood, except when there are many opinions to support that falsehood — then only is he drawn after the falsehood. But the wise man with his wisdom is able to refute those theories that are false. And you should know that every man is influenced in his opinions by his qualities : The lazy man will form all of his opinions in support of laziness, and the angry man will find rational support for his anger, and the arrogant person will find support for his arrogance. And thus it is with all the qualities that we have explained. According to the quality that is within him will a man act: the spendthrift, according to his extravagance; the miser, according to his greed; the lover, according to his love; the hater, according to his hate. Therefore, a person who wishes to be an honest man of God must, first of all, divest himself of all the inferior qualities, in order that the quality that is imbeded in him more strongly should not attract him, and then he will be able to attain the truth.

Orchot Tzadikim 22:2 · Orchot Tzaddikim, trans. Seymour J. Cohen, Ktav Pub House, 1982

הָאֱמֶת. הַנְּשָׁמָה נִבְרֵאת מִמְּקוֹם רוּחַ הַקֹּדֶשׁ, שֶׁנֶּאֱמַר (בראשית ב ד): ״וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים״; וְנֶחְצְבָה מִמְּקוֹם טָהֳרָה, וְנִבְרֵאת מִזֹּהַר הָעֶלְיוֹן מִכִּסֵּא הַכָּבוֹד. וְאֵין לְמַעְלָה בִּמְקוֹם קָדְשֵׁי הַקֳּדָשִׁים שֶׁקֶר, אֶלָּא הַכֹּל אֱמֶת, שֶׁנֶּאֱמַר (ירמיהו י י): ״וַיְיָ אֱלֹהִים אֱמֶת״. וּמָצָאתִי כִּי כְּתִיב: ״אֶהְיֶה אֲשֶׁר אֶהְיֶה״ (שמות ג יד), וּכְתִיב: ״וַיְיָ אֱלֹהִים אֱמֶת, הוּא אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם״ (ירמיהו שם).

The soul is created from the place of the Holy Spirit, as it is said, "And breathed into his nostrils the breath of life" (Gen. 2:7). And it is hewn out from a place of purity, and it is created from the supernal radiance, from the Throne of Glory. And in the realm above, in the place of the Holy of Holies, there is no falsehood. There everything is truth, as it is said, "But the Lord God is the true God" (Jer. 10:10). I have found written, "I am that I am" (Ex. 3:14). And it is also written, "And the Lord God is the true God, He is the living God and everlasting king" (Jer. 10:10).

Orchot Tzadikim 23:2 · Orchot Tzaddikim, trans. Seymour J. Cohen, Ktav Pub House, 1982

הַחֲנִיפוּת נֶחֱלֶקֶת לְתִשְׁעָה חֲלָקִים: הָרִאשׁוֹן: מִי שֶׁהוּא מַכִּיר בַּחֲבֵרוֹ שֶׁהוּא רָשָׁע וְרַמַּאי, וְשֶׁהוּא מוֹצִיא שֵׁם רַע עַל הַכְּשֵׁרִים, וְשֶׁהוּא גּוֹזֵל מָמוֹן חֲבֵרוֹ – וּבָא זֶה וּמַחֲנִיף לוֹ. וְלֹא דַּי שֶׁהוּא מַחֲנִיף לוֹ וּמְשַׁבְּחוֹ, אֶלָּא שֶׁהוּא מַחֲלִיק לוֹ לָשׁוֹן וְיֹאמַר: ״לֹא פָּעַלְתָּ אָוֶן בַּמֶּה שֶׁעָשִׂיתָ״

Flattery may be divided into nine categories. The first is where a man knows that his friend is a wicked man and a deceiver, that he spreads evil reports about the innocent, that he robs the money of others, and yet this man who knows all this comes and flatters him — not that he actually flatters or praises him, but rather he speaks smoothly to him saying, "You did no wrong in what you did."

Orchot Tzadikim 24:2 · Orchot Tzaddikim, trans. Seymour J. Cohen, Ktav Pub House, 1982

לָשׁוֹן הָרַע מַהוּ? הַמְסַפֵּר בִּגְנוּתוֹ שֶׁל חֲבֵרוֹ, אַף עַל פִּי שֶׁאוֹמֵר אֱמֶת. אֲבָל הָאוֹמֵר שֶׁקֶר נִקְרָא ״מוֹצִיא שֵׁם רַע״. בַּעַל לָשׁוֹן הָרָע זֶה שֶׁיּוֹשֵׁב וְאוֹמֵר: ״כָּךְ וְכָךְ עָשָׂה פְּלוֹנִי, כָּךְ וְכָךְ הָיוּ אֲבוֹתָיו, כָּךְ וְכָךְ שָׁמַעְתִּי עָלָיו״, וְאוֹמֵר דְּבָרִים שֶׁל גְּנַאי. עָלָיו הַכָּתוּב אוֹמֵר (תהלים יב ד): ״יַכְרֵת יְיָ כָּל שִׂפְתֵי חֲלָקוֹת, לָשׁוֹן מְדַבֶּרֶת גְּדוֹלוֹת״.

The term "gossip" applies to anyone who tells anything that defames his companion, even though he speaks the truth, while one who speaks falsehood is called "one who brings forth an evil repute." A gossip who sits and says, "Thus and thus did so and so do? and thus and thus were his ancestors, and thus and thus did I hear concerning him," and he says shameful things — of him the Scriptures say, "May the Lord cut off all flattering lips, the tongue that speaketh proud things" (Ps. 12:4).

Orchot Tzadikim 25:2 · Orchot Tzaddikim, trans. Seymour J. Cohen, Ktav Pub House, 1982

הַתְּשׁוּבָה. אָמַר רַבִּי לֵוִי: גְּדוֹלָה תְּשׁוּבָה, שֶׁמַּגַּעַת עַד כִּסֵּא הַכָּבוֹד; שֶׁנֶּאֱמַר (הושע יד ב): ״שׁוּבָה יִשְׂרָאֵל עַד יְיָ אֱלֹהֶיךָ״ (יומא פו א). וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: כְּשֶׁעָלָה מֹשֶׁה לָרָקִיעַ הָרִאשׁוֹן, מָצָא כִּתּוֹת שֶׁל מַלְאָכִים. פָּתְחוּ לְפָנָיו סֵפֶר תּוֹרָה, וְקָרְאוּ מַעֲשֵׂה יוֹם רִאשׁוֹן, וּפָסְקוּ וְהִתְחִילוּ לְסַפֵּר בְּשִׁבְחָהּ שֶׁל תּוֹרָה. עָלָה לַשְּׁנִיָּה, וּמָצָא חֲבִילוֹת שֶׁל מַלְאָכִים, וְקוֹרִין מַעֲשֵׂה יוֹם שֵׁנִי; וּפָסְקוּ וְהִתְחִילוּ לְסַפֵּר בְּשִׁבְחָהּ שֶׁל תּוֹרָה וְשֶׁל יִשְׂרָאֵל. עָלָה לַשְּׁלִישִׁי, וּמָצָא מַלְאָכִים וּגְדוּדִים קוֹרִין בְּמַעֲשֵׂה יוֹם שְׁלִישִׁי; וּפָסְקוּ וְהִתְחִילוּ לְסַפֵּר בְּשִׁבְחָהּ שֶׁל יְרוּשָׁלַיִם. עָלָה לָרְבִיעִי, מָצָא אֶרְאֶלִּים קוֹרִין בְּמַעֲשֵׂה יוֹם רְבִיעִי; וּפָסְקוּ וְהִתְחִילוּ לְסַפֵּר בְּשִׁבְחוֹ שֶׁל מָשִׁיחַ. עָלָה לַחֲמִישִׁי, מָצָא מַחֲנוֹת מַחֲנוֹת קוֹרִין בְּמַעֲשֵׂה יוֹם חֲמִישִׁי; וּפָסְקוּ וְהִתְחִילוּ לְסַפֵּר בְּעִצְּבוֹנָהּ שֶׁל גֵּיהִנָּם. עָלָה לַשִּׁשִּׁי, וּמָצָא שָׁם מַלְאָכִים, וְהָיוּ קוֹרִין בְּמַעֲשֵׂה יוֹם שִׁשִּׁי; וּפָסְקוּ וְהִתְחִילוּ לְסַפֵּר בְּמַעֲשֵׂה גַּן עֵדֶן, וּמְבַקְשִׁים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא לִתֵּן חֶלְקָם שֶׁל יִשְׂרָאֵל בְּגַן עֵדֶן. עָלָה לַשְּׁבִיעִי, וּמָצָא אוֹפַנִּים וּשְׂרָפִים, גַּלְגַּלִּים וּמַלְאֲכֵי רַחֲמִים, מַלְאֲכֵי חֶסֶד וּצְדָקָה, וּמַלְאֲכֵי רֶתֶת וְזִיעַ. מִיָּד אָחַז בְּכִסֵּא הַכָּבוֹד. הִתְחִילוּ לִקְרוֹת בְּמַעֲשֵׂה יוֹם שְׁבִיעִי: ״וַיְכֻלּוּ״, וּפָסְקוּ וְהִתְחִילוּ לְסַפֵּר בְּשִׁבְחָהּ שֶׁל תְּשׁוּבָה. לְלַמֶּדְךָ שֶׁתְּשׁוּבָה מַגַּעַת עַד כִּסֵּא הַכָּבוֹד, שֶׁנֶּאֱמַר: ״שׁוּבָה יִשְׂרָאֵל עַד יְיָ אֱלֹהֶיךָ״ (הושע יד ב).

Said Rabbi Levi, "Great is repentance for it reaches to the very Throne of Glory," as it is said (Hos. 14:2) "Return, O Israel, unto the Lord thy God" (Yoma 86a). And our Sages, of blessed memory, said, "When Moses went up to the first firmament he found groups of angels. They opened before him the Book of the Torah and read of God's work on the first day of Creation. And then they paused and began to tell the praises of the Torah. Then Moses ascended to the second firmament and he found bands of angels who were reading of the work of the second day of creation and then they paused and began to tell the praises of the Torah and of Israel. He then ascended to the third firmament and he found troops of angels reading of the work of the third day of Creation, and they paused and began to speak in praise of Jerusalem. He ascended to the fourth firmament where he found angels reading of the work of the fourth day of Creation and they paused and they began to tell the praises of the Messiah. Then he went up to the fifth firmament and he found companies and companies of angels reading of the work of the fifth day of Creation. And they paused and began to tell of the sadness and sorrow of Gehenna. Then he ascended to the sixth firmament and found there angels, and they were reading of the work of the sixth day of Creation and they paused and began to tell about Paradise, and they beseeched the Holy One, Blessed be He, to make Paradise the portion of Israel. Then he went up to the seventh firmament and found there heavenly creatures called Ofanim, Seraphim, and Galgalim, and angels of mercy, and angels of kindness and justice, and angels of fear and trembling. At once Moses took hold of the Throne of Glory. They began to read of the work of the seventh day, the portion beginning, "And the heaven and the earth were finished" (Gen. 2:1). And they paused and they began to tell the praise of repentance, to teach you that repentance reaches to the very Throne of Glory, as it is said, "Return, O Israel, unto the Lord thy God" (Hos. 14:2).

Orchot Tzadikim 26:2 · Orchot Tzaddikim, trans. Seymour J. Cohen, Ktav Pub House, 1982

הַתּוֹרָה. בִּשְׁלוֹשָׁה כְּתָרִים נִכְתְּרוּ יִשְׂרָאֵל: כֶּתֶר תּוֹרָה, כֶּתֶר כְּהֻנָּה, כֶּתֶר מַלְכוּת (משנה אבות ד יג). כֶּתֶר כְּהֻנָּה זָכָה בּוֹ אַהֲרֹן, שֶׁנֶּאֱמַר: ״וְהָיְתָה לּוֹ וּלְזַרְעוֹ אַחֲרָיו בְּרִית כְּהֻנַּת עוֹלָם״ (במדבר כה יג). כֶּתֶר מַלְכוּת זָכָה בּוֹ דָּוִד עָלָיו הַשָּׁלוֹם, שֶׁנֶּאֱמַר: ״זַרְעוֹ לְעוֹלָם יִהְיֶה, וְכִסְאוֹ כַשֶּׁמֶשׁ נֶגְדִּי״ (תהלים פט לז). כֶּתֶר תּוֹרָה – הֲרֵי הוּא מֻנָּח וְעוֹמֵד וּמוּכָן לְכָל יִשְׂרָאֵל, שֶׁנֶּאֱמַר: ״תּוֹרָה צִוָּה לָנוּ מֹשֶׁה, מוֹרָשָׁה קְהִלַּת יַעֲקֹב״ (דברים לג ד). כָּל מִי שֶׁיִּרְצֶה – יָבוֹא וְיִטֹּל. שֶׁמָּא תֹּאמַר שֶׁאוֹתָן כְּתָרִים גְּדוֹלִים מִכֶּתֶר תּוֹרָה? הֲרֵי הוּא אוֹמֵר: ״בִּי מְלָכִים יִמְלֹכוּ, וְרֹזְנִים יְחוֹקְקוּ צֶדֶק. בִּי שָׂרִים יָשֹׂרוּ״ (משלי ח טו-טז). הָא לָמַדְתָּ שֶׁכֶּתֶר תּוֹרָה גָּדוֹל מִכֶּתֶר כְּהֻנָּה וּמִכֶּתֶר מַלְכוּת (יומא עב ב). וְאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (הוריות יג א): מַמְזֵר תַּלְמִיד חָכָם קוֹדֵם לְכֹהֵן גָּדוֹל עַם הָאָרֶץ, שֶׁנֶּאֱמַר: ״יְקָרָה הִיא מִפְּנִינִים״ (משלי ג טו) – מִכֹּהֵן גָּדוֹל הַנִּכְנָס לִפְנַי וְלִפְנִים.

"With three crowns was Israel crowned : the crown of the Torah, the crown of the Priesthood and the crown of Kingdom" (Aboth 4:17, Yoma 72b, Eccl. Rabbah 7:1). Aaron merited the crown of the Priesthood, as it is said, "And it shall be unto him, and to his seed after him, the covenant of an everlasting priesthood" (Num. 25:13). David merited the crown of Kingdom, as it is said, "His seed shall endure for ever, and his throne as the sun before Me" (Ps. 89:37). As for the crown of the Torah — it lies there waiting for all Israel, as it is said, "Moses commanded us a law, an inheritance of the congregation of Jacob" (Deut. 33:4) : anyone who wants the crown of Torah can come and take it. And should you say that the other crowns are greater than the crown of Torah, then behold he says, "By me kings reign, and princes decree justice. By me princes rule, and nobles, even all the judges of the earth" (Prov. 8:15—16). From this you learn that the crown of the Torah is greater than the crown of Priesthood, and greater than the crown of Sovereignty. And the Sages said, "A bastard who is a scholar takes precedence over a High Priest who is ignorant" (Horayoth 13a). As it is said, "She (wisdom) is more precious than rubies" (Prov. 3:15). The Hebrew word "peninah" means both "ruby" and "inside", and the verse can therefore be interpreted as meaning : More precious is the Torah and he who studies it than the High Priest who enters the very inside of the Temple — into the Holy of Holies.

Orchot Tzadikim 27:2 · Orchot Tzaddikim, trans. Seymour J. Cohen, Ktav Pub House, 1982

כָּתוּב בַּתּוֹרָה: ״וְעַתָּה יִשְׂרָאֵל מָה יְיָ אֱלֹהֶיךָ שֹׁאֵל מֵעִמָּךְ, כִּי אִם לְיִרְאָה אֶת יְיָ אֱלֹהֶיךָ״ (דברים י יב). וּכְתִיב (ישעיהו לג ו): ״יִרְאַת יְיָ הִיא אוֹצָרוֹ״. וְאָמְרוּ (שבת לא ב): אֵין לְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּעוֹלָמוֹ אֶלָּא יִרְאַת שָׁמַיִם בִּלְבַד, דִּכְתִיב (איוב כח כח): ״וַיֹּאמֶר לָאָדָם הֵן יִרְאַת יְיָ הִיא חָכְמָה״, יְחִידָה הִיא הַיִּרְאָה בָּעוֹלָם (רש״י שם); ״הֵן״ מַשְׁמַע אַחַת, שֶׁכֵּן בְּלָשׁוֹן יְוָנִי קוֹרִין לְ״אַחַת״ – ״הֵן״.

It is written in the Torah, "And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God?" (Deut. 10:12). And it is writen, "You must revere the Lord your God" (ibid., 10:20). And it is written, "And the fear of the Lord which is His treasure" (Is. 33:6). And they said (Shabbath 31b, and see Berakoth 33b), "The Holy One has nought in His world save for the awe of Heaven," as it is written, "And unto man he said, "Behold (hen), the fear of the Lord, that is wisdom" (Job 28:28). (The fear of the Lord is unique in God's affections — Rashi, (ad. loc.) The Hebrew word hen can be interpreted to mean "one" for in Greek they pronounce the word "one" as "hen."

Orchot Tzadikim 28:2 · Orchot Tzaddikim, trans. Seymour J. Cohen, Ktav Pub House, 1982