The Other Four Questions
Chapter 4 Mishna 1
בֶּן זוֹמָא אוֹמֵר, אֵיזֶהוּ חָכָם, הַלּוֹמֵד מִכָּל אָדָם, שֶׁנֶּאֱמַר (תהלים קיט) מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי כִּי עֵדְוֹתֶיךָ שִׂיחָה לִּי. אֵיזֶהוּ גִבּוֹר, הַכּוֹבֵשׁ אֶת יִצְרוֹ, שֶׁנֶּאֱמַר (משלי טז) טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר וּמשֵׁל בְּרוּחוֹ מִלֹּכֵד עִיר. אֵיזֶהוּ עָשִׁיר, הַשָּׂמֵחַ בְּחֶלְקוֹ, שֶׁנֶּאֱמַר (תהלים קכח) יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ. אַשְׁרֶיךָ, בָּעוֹלָם הַזֶּה. וְטוֹב לָךְ, לָעוֹלָם הַבָּא. אֵיזֶהוּ מְכֻבָּד, הַמְכַבֵּד אֶת הַבְּרִיּוֹת, שֶׁנֶּאֱמַר (שמואל א ב)
כִּי מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ
Ben Zoma said: Who is wise? He who learns from every man, as it is said: “From all who taught me have I gained understanding” (Psalms 119:99). Who is mighty? He who subdues his [evil] inclination, as it is said: “He that is slow to anger is better than the mighty; and he that rules his spirit than he that takes a city” (Proverbs 16:32). Who is rich? He who rejoices in his lot, as it is said: “You shall enjoy the fruit of your labors, you shall be happy and you shall prosper” (Psalms 128:2) “You shall be happy” in this world, “and you shall prosper” in the world to come. Who is he that is honored? He who honors his fellow human beings as it is said: “For I honor those that honor Me, but those who spurn Me shall be dishonored” (I Samuel 2:30)
כִּי מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ
Ben Zoma said: Who is wise? He who learns from every man, as it is said: “From all who taught me have I gained understanding” (Psalms 119:99). Who is mighty? He who subdues his [evil] inclination, as it is said: “He that is slow to anger is better than the mighty; and he that rules his spirit than he that takes a city” (Proverbs 16:32). Who is rich? He who rejoices in his lot, as it is said: “You shall enjoy the fruit of your labors, you shall be happy and you shall prosper” (Psalms 128:2) “You shall be happy” in this world, “and you shall prosper” in the world to come. Who is he that is honored? He who honors his fellow human beings as it is said: “For I honor those that honor Me, but those who spurn Me shall be dishonored” (I Samuel 2:30)
In the opening Mishna of Pirkei Avos chapter 4, Ben Zoma asks four questions; Who is wise? Who is strong? Who is wealthy and Who is honourable.
He answers each question in turn; the wise man is one who learns from everyone, and the true man of strength is one who rules over their Yetzer Hara. The wealthiest man is one who is content with their lot and an honourable man is he who honours others.
The Bartenura explains that Ben Zoma is asking who is a person that possesses wisdom that can be proud and is worthy of being praised for their wisdom. The same applies to the other remaining questions.
In his commentary on the Mishna, the Tiferes Yisroel questions this explanation. The Novi Yirmiyahu (9:22) prophesised “let the wise man not be proud of his wisdom and let the strong man not be proud of his strength, and let the wealthy man not be proud of his wealth.” This indicates that these attributes should not be cause for pride.
He answers his question based on the next verse, which states “Only in this shall one be proud, that he understands and knows Me, for I am Hashem who does kindness, justice and righteousness in the world”. This is not a separate attribute from the other three. Rather, it is an overarching precept and objective that should direct and infuse all other qualities that we seek.
The Novi is saying that if one pursues wisdom, strength or wealth for their own personal benefit and desires, their accomplishments are not deserving of pride. But if a person acquires wisdom, strength and wealth to be able to serve Hashem; to “know Him” and to emulate His ways of kindness and righteousness, then they become praiseworthy.
This is what Ben Zoma means with his questions. There are many people who may have acquired wisdom, strength, wealth and honour. But they are only worthy of praise when they are Lshem Shamayim and seen as vehicles of a greater purpose; the service of Hashem and going in His ways.
This is evidenced when wisdom is based on humility - to learn from others, when strength is used to control oneself rather than others, when one has trust in Hashem to be satisfied with their lot and when one has honour and respect for others.
It is no coincidence that when describing one who is deserving of receiving prophesy, Chaza”l teach that the Shechina only rests upon one who is wise, strong, wealthy and is a person of stature”. For when a person utilises these qualities in a holy manner, they merit Divine revelation.
The Mahara”l connects these four qualities to the four “faces” of the Chayos angels on the Divine Chariot - the Merkava. Yechezkel describes each of the Chayos as possessing the face of a man, the face of a lion, the face of an ox and the face of an eagle.
The Gemara (Chagigah 13b) teaches that each of these creations possess a quality of greatness; the lion is the greatest of the wild beasts, the ox is the greatest amongst the domesticated animals, the eagle is the king of the birds and man is greater than all of them. The Gemara concludes that Hashem is greater than all of them and so He placed all of them upon His Throne.
Man epitomises the quality of wisdom. The lion represents the quality of strength. The ox which works in the field to produce, represents wealth. The eagle which rises up high, represents the trait of honour. Accordingly, the Gemara is teaching that these qualities should be subservient to Hashem. They then become part of the Divine Throne and, like the Novi, become worthy of having the Divine Presence rest upon them.
The Ariza”l taught that the four qualities listed by Ben Zoma, correspond to the four letters of the Divine Name י-ה-ו-ה (Havayah). When one learns this Mishna, they should meditate on the unity of this Name and the Divine Sefiros that its letters represent. (The four faces of the Merkava, the lion, ox, eagle and man, also correspond to the four letters of the Divine Name and their associated Sefiros).
The Yud represents the attribute of Chochma, the source of wisdom. The Hey represents the Sefira of Binah. This is connected to the second quality of strength, as alluded to in the verse (Mishlei 8:14) “I am Binah, Gevurah is mine”. The Vav is associated with the emotional quality of Tiferes which is described as being “wealthy” on account of the lofty G-dly light that it possesses. The final Hey of the Divine Name represents the Sefira of Malchus - Kingship, which is also called Kavod, honour.
When the letters are united to spell Hashem’s Name and become imbued with holiness.
Man is created in the image of Hashem, possessing qualities and traits that mirror the Sefiros Above. When we dedicate our personal qualities of wisdom, strength, wealth and honour to serve Hashem with humility and Middos Tovos, like the Divine Throne and the Novi, we become worthy of the greatest praise, that Hashem will rest His Presence upon us, imbuing us and everything that we do with His Holiness.
He answers each question in turn; the wise man is one who learns from everyone, and the true man of strength is one who rules over their Yetzer Hara. The wealthiest man is one who is content with their lot and an honourable man is he who honours others.
The Bartenura explains that Ben Zoma is asking who is a person that possesses wisdom that can be proud and is worthy of being praised for their wisdom. The same applies to the other remaining questions.
In his commentary on the Mishna, the Tiferes Yisroel questions this explanation. The Novi Yirmiyahu (9:22) prophesised “let the wise man not be proud of his wisdom and let the strong man not be proud of his strength, and let the wealthy man not be proud of his wealth.” This indicates that these attributes should not be cause for pride.
He answers his question based on the next verse, which states “Only in this shall one be proud, that he understands and knows Me, for I am Hashem who does kindness, justice and righteousness in the world”. This is not a separate attribute from the other three. Rather, it is an overarching precept and objective that should direct and infuse all other qualities that we seek.
The Novi is saying that if one pursues wisdom, strength or wealth for their own personal benefit and desires, their accomplishments are not deserving of pride. But if a person acquires wisdom, strength and wealth to be able to serve Hashem; to “know Him” and to emulate His ways of kindness and righteousness, then they become praiseworthy.
This is what Ben Zoma means with his questions. There are many people who may have acquired wisdom, strength, wealth and honour. But they are only worthy of praise when they are Lshem Shamayim and seen as vehicles of a greater purpose; the service of Hashem and going in His ways.
This is evidenced when wisdom is based on humility - to learn from others, when strength is used to control oneself rather than others, when one has trust in Hashem to be satisfied with their lot and when one has honour and respect for others.
It is no coincidence that when describing one who is deserving of receiving prophesy, Chaza”l teach that the Shechina only rests upon one who is wise, strong, wealthy and is a person of stature”. For when a person utilises these qualities in a holy manner, they merit Divine revelation.
The Mahara”l connects these four qualities to the four “faces” of the Chayos angels on the Divine Chariot - the Merkava. Yechezkel describes each of the Chayos as possessing the face of a man, the face of a lion, the face of an ox and the face of an eagle.
The Gemara (Chagigah 13b) teaches that each of these creations possess a quality of greatness; the lion is the greatest of the wild beasts, the ox is the greatest amongst the domesticated animals, the eagle is the king of the birds and man is greater than all of them. The Gemara concludes that Hashem is greater than all of them and so He placed all of them upon His Throne.
Man epitomises the quality of wisdom. The lion represents the quality of strength. The ox which works in the field to produce, represents wealth. The eagle which rises up high, represents the trait of honour. Accordingly, the Gemara is teaching that these qualities should be subservient to Hashem. They then become part of the Divine Throne and, like the Novi, become worthy of having the Divine Presence rest upon them.
The Ariza”l taught that the four qualities listed by Ben Zoma, correspond to the four letters of the Divine Name י-ה-ו-ה (Havayah). When one learns this Mishna, they should meditate on the unity of this Name and the Divine Sefiros that its letters represent. (The four faces of the Merkava, the lion, ox, eagle and man, also correspond to the four letters of the Divine Name and their associated Sefiros).
The Yud represents the attribute of Chochma, the source of wisdom. The Hey represents the Sefira of Binah. This is connected to the second quality of strength, as alluded to in the verse (Mishlei 8:14) “I am Binah, Gevurah is mine”. The Vav is associated with the emotional quality of Tiferes which is described as being “wealthy” on account of the lofty G-dly light that it possesses. The final Hey of the Divine Name represents the Sefira of Malchus - Kingship, which is also called Kavod, honour.
When the letters are united to spell Hashem’s Name and become imbued with holiness.
Man is created in the image of Hashem, possessing qualities and traits that mirror the Sefiros Above. When we dedicate our personal qualities of wisdom, strength, wealth and honour to serve Hashem with humility and Middos Tovos, like the Divine Throne and the Novi, we become worthy of the greatest praise, that Hashem will rest His Presence upon us, imbuing us and everything that we do with His Holiness.