Likutei Moharan II:80 · תּוֹרָה פ׳✓ watched

אִיתָא בְּפֶרֶק שֵׁנִי מַסֶּכֶת יוֹמָא: בָּרִאשׁוֹנָה כָּל

The Ashes of the Altar and Running After Honor

Rebbe Nachman reads the Mishnah in Yoma about clearing the ashes of the altar as a teaching on leadership. In righteous generations the one who knew more of the Torah's secrets led; but the evil inclination urges a little false piety to win the crowd, and true tzaddikim refuse. Jealousy of a rising peer can break a person's faith, so one should flee from prominence and accept leadership only when the people plead with him.

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הַמָּקוֹר · Original text 485 words

אִיתָא בְּפֶרֶק שֵׁנִי מַסֶּכֶת יוֹמָא: בָּרִאשׁוֹנָה כָּל מִי שֶׁרָצָה לִתְרֹם תְּרוּמַת הַדֶּשֶׁן תּוֹרֵם וְכוּ'. פֵּרוּשׁ, דּוֹרוֹת הָרִאשׁוֹנִים שֶׁהָיוּ צַדִּיקִים, בִּשְׁבִיל זֶה כָּל מִי שֶׁרָצָה לִזְכּוֹת בְּהִתְנַשְּׂאוּת, הַנִּקְרָא דֶּשֶׁן, כְּמוֹ שֶׁכָּתוּב (תהילים כ״ג:ה׳): דִּשַּׁנְתָּ בַשֶּׁמֶן רֹאשִׁי – תּוֹרֵם, וְהָיָה מַנְהִיג הַדּוֹר.

וּבִזְמַן שֶׁהֵן מְרֻבִּין, רָצִין וְעוֹלִין בַּכֶּבֶשׁ, כָּל הַקּוֹדֵם אֶת חֲבֵרוֹ בְּאַרְבַּע אַמּוֹת – זָכָה. הַיְנוּ כְּשֶׁהָיוּ מְרֻבִּין, רָצִין, שֶׁכָּל אֶחָד אוֹמֵר: אֲנִי רוֹצֶה לְהַנְהִיג הַדּוֹר. עוֹלִין בַּכֶּבֶשׁ – הַיְנוּ כִּבְשׁוֹנוֹ שֶׁל עוֹלָם (ע' חגיגה יג), הַיְנוּ מִי שֶׁיָּדַע וְהִשִּׂיג יוֹתֵר בְּסוֹדוֹת הַתּוֹרָה, לָזֶה הָיוּ מְמַנִּין פַּרְנָס עַל הַצִּבּוּר. וְזֶהוּ: כָּל הַקּוֹדֵם אֶת חֲבֵרוֹ בְּאַרְבַּע אַמּוֹת, הַיְנוּ אַרְבַּע אַמּוֹת שֶׁל הֲלָכָה (ברכות ח), זָכָה – זֶה הָיָה זוֹכֶה לִתְרוּמַת הַדֶּשֶׁן, לִבְחִינוֹת: דִּשַּׁנְתָּ בַשֶּׁמֶן וְכוּ'.

וְאִם הָיוּ שְׁנֵיהֶן שָׁוִין, הַמְמֻנֶּה אוֹמֵר לָהֶם הַצְבִּיעוּ. וּמַה הֵן מוֹצִיאִין, אַחַת אוֹ שְׁתַּיִם, וְאֵין מוֹצִיאִין אֲגוּדָל בַּמִּקְדָּשׁ. פֵּרוּשׁ, כְּשֶׁהָיוּ שְׁנַיִם שָׁוִין בְּהַשָּׂגַת הַתּוֹרָה, שֶׁעַל־יָדָהּ הָיוּ זוֹכִין לְהִתְנַשְּׂאוּת, כְּמוֹ שֶׁכָּתוּב (משלי ח׳:ט״ו): בִּי מְלָכִים יִמְלֹכוּ, וְכָל אֶחָד רָצָה הַהִתְנַשְּׂאוּת, אֲזַי הַמְמֻנֶּה, הַיְנוּ הַיֵּצֶר הָרָע, הָיָה מֵסִית וְאוֹמֵר לָהֶם: הַצְבִּיעוּ, הַיְנוּ שֶׁיַּרְאֶה אֵיזֶה צְבִיעוּת בִּפְנֵי הֲמוֹן עָם, כְּדֵי שֶׁיַּחֲזִיקוּ אוֹתוֹ וִיקַבְּלוּ אוֹתוֹ לְרַב. וְהַמְמֻנֶּה, הַיְנוּ הַיֵּצֶר, פִּתָּה אֶת כָּל אֶחָד עַל צְבִיעוּת, וְהֵקֵל לָהֶם וְאָמַר לָהֶם:

וּמַה הֵן מוֹצִיאִין, אַחַת אוֹ שְׁתַּיִם. פֵּרוּשׁ, אָמַר: וּמַה הֵן, הַיְנוּ מַה הִיא עֲבֵרָה בָּזֶה, שֶׁתּוֹצִיא צְבִיעוּת פַּעַם אַחַת אוֹ שְׁתַּיִם, וְאַחַר־כָּךְ כְּשֶׁתְּהֵא מֻחְזָק אֵצֶל הֲמוֹן עַם לְצַדִּיק, אֲזַי תַּחֲזִיר לְצִדְקָתְךָ וְלַאֲמִתָּתְךָ. אֲבָל הַצַּדִּיקִים הָאֵלּוּ אֵין מוֹצִיאִין שׁוּם צְבִיעוּת וְאֵין שׁוֹמְעִין לַעֲצַת יֵצֶר הָרָע, מֵחֲמַת גֹּדֶל הַכָּרָתָם בִּגְדוּלַת הַבּוֹרֵא, שֶׁמְּלֹא כָל הָאָרֶץ כְּבוֹדוֹ (ישעיהו ו׳:ג׳), וְרוֹאֶה וְיוֹדֵעַ הַכֹּל, וּמִתְבַּיְּשִׁין לִפְנֵי הַשֵּׁם יִתְבָּרַךְ לְהַרְאוֹת אֵיזֶהוּ צְבִיעוּת. וְזֶהוּ:

אֵין מוֹצִיאִין אֲגוּדָל בַּמִּקְדָּשׁ, הַיְנוּ שִׂכְלָם, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות לג): מִי שֶׁיֵּשׁ בּוֹ דֵּעָה כְּאִלּוּ נִבְנֶה מִקְדָּשׁ בְּיָמָיו.

מַעֲשֶׂה שֶׁהָיוּ שְׁנֵיהֶם שָׁוִים וְרָצִין וְעוֹלִין בַּכֶּבֶשׁ, וְדָחַף אֶחָד מֵהֶן אֶת חֲבֵרוֹ וְנָפַל, וְנִשְׁבְּרָה רַגְלוֹ. וְכֵיוָן שֶׁרָאוּ בֵּית־דִּין שֶׁבָּאִין לִידֵי סַכָּנָה, הִתְקִינוּ שֶׁלֹּא יְהֵא תוֹרְמִין אֶלָּא בְּפַיִס. נִשְׁבְּרָה רַגְלוֹ – הַיְנוּ כְּפִירָה, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, (מכות כד): בָּא חֲבַקּוּק וְהֶעֱמִידָן עַל אַחַת – וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה. מֵחֲמַת קִנְאָה שֶׁקִּנֵּא אֶת חֲבֵרוֹ, שֶׁהָיוּ שְׁנֵיהֶם שָׁוִים בְּהַשָּׂגַת הַתּוֹרָה, וַחֲבֵרוֹ דָּחַף אוֹתוֹ, עַל־יְדֵי־זֶה כָּפַר בָּעִקָּר. גַּם יָרָבְעָם אָמַר: מִי בָּרֹאשׁ (סנהדרין קב), כְּמוֹ שֶׁמָּצִינוּ בַּדּוֹר הַזֶּה, שֶׁכַּמָּה בְּנֵי־אָדָם נָפְלוּ מֵאֱמוּנָתָם מֵחֲמַת שֶׁרוֹאִים שֶׁבְּנֵי־גִילָם עָלוּ לִגְדֻלָּה. וּבְוַדַּאי מַה שֶּׁדָּחַף אוֹתוֹ וְלָקַח גְּדֻלָּה לְעַצְמוֹ הִיא עַזּוּת, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין קה): עַזּוּת – מַלְכוּתָא בְּלָא תַגָּא.

הִתְקִינוּ שֶׁיְּהֵא תוֹרְמִין עַל־יְדֵי פַּיִס. הַיְנוּ מִתְּחִלָּה הָיוּ רוֹצִים בְּהִתְנַשְּׂאוּת לְשֵׁם שָׁמַיִם, אֲבָל עַכְשָׁו שֶׁהַהִתְנַשְּׂאוּת הִיא בִּשְׁבִיל כְּבוֹד עַצְמוֹ, הִתְקִינוּ שֶׁלֹּא יִרְדֹּף שׁוּם אָדָם אַחַר הִתְנַשְּׂאוּת, אֶלָּא יִבְרַח מִן הַהִתְנַשְּׂאוּת, וְאֵין תּוֹרְמִין אֶלָּא עַל־יְדֵי פַּיִס. פֵּרוּשׁ, הַיְנוּ לֹא יִרְצֶה שׁוּם אָדָם בְּהִתְנַשְּׂאוּת, אֶלָּא עַד שֶׁיָּבוֹאוּ כָּל הָעָם וִיפַיְּסוּ אוֹתוֹ שֶׁיְּקַבֵּל רַבָּנוּת, אֲזַי יְקַבֵּל, אֲבָל בְּלֹא פִּיּוּס לֹא יְקַבֵּל, וְלֹא יִרְדֹּף אַחַר הִתְנַשְּׂאוּת, כִּי לֹא מָצִינוּ בַּדּוֹר הַזֶּה שֶׁיְּהֵא כַּוָּנָתוֹ לְשֵׁם שָׁמַיִם.

כְּמוֹ שֶׁמָּצִינוּ (הוריות יג:) שֶׁהִתְקִין רַבָּן גַּמְלִיאֵל כָּבוֹד לְעַצְמוֹ וְכָבוֹד לַנָּשִׂיא וְכָבוֹד לָאַב־בֵּית־דִּין, וְאַחַר־כָּךְ כְּשֶׁרָאוּ רַבִּי מֵאִיר וְרַבִּי נָתָן, הִתְיָעֲצוּ לְבַטֵּל הַדָּבָר, וּבְוַדַּאי לֹא הָיוּ כַּוָּנָתָם, חַס וְשָׁלוֹם, בִּשְׁבִיל כְּבוֹד עַצְמָם, אֶלָּא בִּשְׁבִיל כְּבוֹד הַשֵּׁם יִתְבָּרַךְ:

Hebrew text: Likutei Moharan Tinyana - rabenubook.com via Sefaria (Public Domain) · Sefaria. Names of Hashem are written in the customary form.

Transcripts

1-minute recap

Likutey Moharan Tinyana, Torah eighty. The ashes of the altar, and running after honor.

Rebbe Nachman reads a Mishnah about the Temple altar as a lesson in leadership. In earlier generations, whoever knew more of the Torah's secrets was chosen to lead.

Then the evil inclination whispers: show a little false piety, just once or twice, to win the crowd. The true tzaddikim refuse, ashamed before Hashem, Who sees everything.

Jealousy of a rising peer can even break a person's faith.

So the Sages decreed: do not chase prominence; flee from it, and accept leadership only when the people come and plead with you.

Our own reflection: let honor find you if it must. Never chase it, and never pretend.

Explainer

Likutey Moharan Tinyana, Torah eighty: the ashes of the altar, and running after honor. A short Torah about true and false leadership.

The Mishnah in Yoma describes how the kohanim once competed to clear the ashes from the altar. Rebbe Nachman reads it as a story about leadership. In the early, righteous generations, whoever wished could step forward and lead. And when many wanted it, the one who knew more of the Torah's secrets, who was ahead in the four cubits of halacha, was chosen.

But when two were equal, the officer, here the evil inclination, says: Put out a finger. Show a little false piety before the crowd. Just once or twice; once they accept you as a tzaddik, you can go back to being sincere. The true tzaddikim refuse, because they feel that Hashem's glory fills the whole earth, and they are ashamed to pretend before Him.

Then came the story of one who pushed his equal, who fell and broke his leg. The Rebbe says this is a break in faith, the tzaddik lives by his faith. Jealousy of a peer who rose ahead can bring a person to deny everything; and the one who pushes ahead is brazen, a king without a crown.

So the court decreed a lottery, payis. The Rebbe hears piyus, appeasement. Since today's chase for prominence is for one's own honor, flee from it. Accept leadership only when the whole people come and plead with you. Like Rabbi Meir and Rabbi Nasan, who acted only for the honor of Hashem.

Our own reflection: watch for the voice that says, just a little show, just once. Let honor come to you if it must; never chase it, and don't let another's success shake your faith.

Full shiur

— Part 1: The Ashes of the Altar and Running After Honor —

Likutey Moharan Tinyana, Torah eighty: the ashes of the altar, and running after honor. A shiur in one part.

Gold is Rebbe Nachman's own words, from Likutey Moharan Tinyana, Torah eighty. Grey is a verse or teaching he quotes. Green is our own explanation. The Hebrew is the public-domain text from Sefaria; the English is our own paraphrase.

Rebbe Nachman opens with a Mishnah about the daily Temple service, and reads it as a teaching about leadership: It is taught in the second chapter of tractate Yoma: At first, whoever wanted to remove the ashes of the altar would do so, and so on. The meaning: the earlier generations were tzaddikim. So whoever wanted to merit prominence, which is called deshen, as the verse says: You have anointed, dishanta, my head with oil, would volunteer, and he became the leader of the generation.

And when they were many, they would run and go up the ramp, and whoever got ahead of his fellow within four cubits won. That is, when they were many, they ran: each one said, I want, rotzeh, to lead the generation. They went up the ramp, kevesh: the hidden secrets, kivshono, of the world. Whoever knew and grasped more of the Torah's secrets was appointed leader over the community.

And this is: whoever got ahead of his fellow within four cubits, the four cubits of halacha, won. He merited the removal of the ashes, the level of: You have anointed my head with oil.

The Mishnah continues: And if the two were equal, the officer would say to them: Put out your fingers. And what did they put out? One or two; and they did not put out a thumb in the Holy Temple.

The meaning: when two were equal in grasping the Torah, through which one merits greatness, as it says: Through me kings reign, and each wanted the prominence, then the officer, the evil inclination, would entice them and say: Put out, hatzbi'u; meaning, show some false piety, tzevi'us, before the crowd, so they will hold you in esteem and accept you as their rabbi. So the inclination lured each one into false piety, made it seem light, and said:

And what do they put out? One or two. He said: What is it? What sin is there in showing a little false piety once or twice? Later, once the crowd holds you to be a tzaddik, you can go back to your righteousness and your truth.

But these tzaddikim do not put out any false piety and do not listen to the evil inclination's advice, because of how deeply they recognise the greatness of the Creator, Whose glory fills the whole earth and Who sees and knows everything. They are ashamed before Hashem to show any false piety at all. And this is:

They did not put out a thumb in the Holy Temple: that is, their intellect, as our Sages taught: Whoever has understanding, it is as if the Holy Temple were built in his days.

Our explanation. The evil inclination does not ask for a lifetime of falseness. It asks for just a little: one or two fingers, a small show of piety to win the crowd, and then you can go back to being sincere. The true tzaddik refuses even that, because he feels Hashem's glory filling the world, and he is ashamed to pretend before Him.

Then the Mishnah tells a story: It once happened that two were equal, running up the ramp, and one pushed the other, and he fell and broke his leg. When the court saw that they were coming into danger, they decreed that the ashes would be removed only by lottery, payis.

Broke his leg: that is, denial of faith. As our Sages said: Chavakuk came and based them all on one principle: The tzaddik lives by his faith. Out of jealousy of his fellow, since they were equal in grasping the Torah and his fellow pushed him aside, he came through this to deny the very foundation.

He brings more from the Gemara: Yeravam too said: Who will be at the head? As we see in this generation, that many people have fallen from their faith because they saw others of their own age rise to greatness. And surely pushing the other aside and taking greatness for himself is brazenness, as our Sages said: Brazenness is a kingdom without a crown.

And the decree of the court: They decreed that the ashes be removed by lottery. That is: at first people wanted prominence for the sake of Heaven. But now that prominence is sought for one's own honor, they decreed that no one should chase after prominence, but rather flee from it; and the ashes are removed only by payis.

Payis, a lottery, sounds like piyus, appeasement: The meaning: no one should want prominence, unless all the people come and appease him, piyus, to accept a position of leadership; then he may accept. Without such appeasement he should not accept, and he should not chase after prominence, because in this generation we do not find anyone whose intention is truly for the sake of Heaven.

And he ends with a story from the Gemara, in tractate Horayos: As we find in the Gemara: Rabban Gamliel instituted honor for himself, honor for the Nasi and honor for the head of the court. Later, when Rabbi Meir and Rabbi Nasan saw it, they consulted to abolish it. And surely their intention, Heaven forbid, was not for their own honor, but for the honor of Hashem, blessed be He.

Some reflections of our own, not a quotation. Watch for the quiet voice that says: just a little show, just once. Let honor come to you if it must; don't chase it. And when others rise ahead of you, don't let jealousy shake your faith.

This has been Likutey Moharan Tinyana, Torah eighty.

Sources for this Torah

Texts used

Hebrew: Likutei Moharan Tinyana (Part II), Torah 80, edition 'Likutei Moharan Tinyana – rabenubook.com', public domain, via Sefaria — https://www.sefaria.org/Likutei_Moharan%2C_Part_II.80

English: our own paraphrase of the Hebrew, written for these videos. It is not copied from any published translation.

Verses and teachings of the Sages appear only as Rebbe Nachman quotes them inside this Torah.

How the text is shown

The Divine Name is shown as ה' and voiced as Hashem. Other Names are written in the customary form (אֱלֹקִים, קֵ-ל, קָהּ, שַׁ-דַּ-י, אֲדֹ-נָ-י, אֶקְיֶ-ה, צְבָקוֹת). No full Name is written or voiced.

Parenthetical source references inside the printed Hebrew are left off the screen to save space; the citation line names the source instead.

Long paragraphs are shown in consecutive pieces. Every Hebrew word on screen is from the edition above; nothing is reworded.

Cards labelled EXPLANATION (green), and every line marked 'our own reflection — not a quote', are our own words, not quotations.

Every on-screen quotation in the full shiur, by part

Part 1 — The Ashes of the Altar and Running After Honor

Scene 3 · LM II:80 §1 · paragraph §1.1

אִיתָא בְּפֶרֶק שֵׁנִי מַסֶּכֶת יוֹמָא: בָּרִאשׁוֹנָה כָּל מִי שֶׁרָצָה לִתְרֹם תְּרוּמַת הַדֶּשֶׁן תּוֹרֵם וְכוּ'. פֵּרוּשׁ, דּוֹרוֹת הָרִאשׁוֹנִים שֶׁהָיוּ צַדִּיקִים, בִּשְׁבִיל זֶה כָּל מִי שֶׁרָצָה לִזְכּוֹת בְּהִתְנַשְּׂאוּת, הַנִּקְרָא דֶּשֶׁן, כְּמוֹ שֶׁכָּתוּב: דִּשַּׁנְתָּ בַשֶּׁמֶן רֹאשִׁי – תּוֹרֵם, וְהָיָה מַנְהִיג הַדּוֹר.

EN (our paraphrase): It is taught in the second chapter of tractate Yoma: At first, whoever wanted to remove the ashes of the altar would do so, and so on. The meaning: the earlier generations were tzaddikim. So whoever wanted to merit prominence, which is called deshen, as the verse says: You have anointed, dishanta, my head with oil, would volunteer, and he became the leader of the generation.

Scene 4 · LM II:80 §1 · paragraph §1.2

EN (our paraphrase): And when they were many, they would run and go up the ramp, and whoever got ahead of his fellow within four cubits won. That is, when they were many, they ran: each one said, I want, rotzeh, to lead the generation. They went up the ramp, kevesh: the hidden secrets, kivshono, of the world. Whoever knew and grasped more of the Torah's secrets was appointed leader over the community.

Scene 5 · LM II:80 §1 · paragraph §1.2

וְזֶהוּ: כָּל הַקּוֹדֵם אֶת חֲבֵרוֹ בְּאַרְבַּע אַמּוֹת, הַיְנוּ אַרְבַּע אַמּוֹת שֶׁל הֲלָכָה, זָכָה – זֶה הָיָה זוֹכֶה לִתְרוּמַת הַדֶּשֶׁן, לִבְחִינוֹת: דִּשַּׁנְתָּ בַשֶּׁמֶן וְכוּ'.

EN (our paraphrase): And this is: whoever got ahead of his fellow within four cubits, the four cubits of halacha, won. He merited the removal of the ashes, the level of: You have anointed my head with oil.

Scene 6 · LM II:80 §1 · paragraph §1.3

וְאִם הָיוּ שְׁנֵיהֶן שָׁוִין, הַמְמֻנֶּה אוֹמֵר לָהֶם הַצְבִּיעוּ. וּמַה הֵן מוֹצִיאִין, אַחַת אוֹ שְׁתַּיִם, וְאֵין מוֹצִיאִין אֲגוּדָל בַּמִּקְדָּשׁ.

EN (our paraphrase): And if the two were equal, the officer would say to them: Put out your fingers. And what did they put out? One or two; and they did not put out a thumb in the Holy Temple.

Scene 7 · LM II:80 §1 · paragraph §1.3

פֵּרוּשׁ, כְּשֶׁהָיוּ שְׁנַיִם שָׁוִין בְּהַשָּׂגַת הַתּוֹרָה, שֶׁעַל־יָדָהּ הָיוּ זוֹכִין לְהִתְנַשְּׂאוּת, כְּמוֹ שֶׁכָּתוּב: בִּי מְלָכִים יִמְלֹכוּ, וְכָל אֶחָד רָצָה הַהִתְנַשְּׂאוּת, אֲזַי הַמְמֻנֶּה, הַיְנוּ הַיֵּצֶר הָרָע, הָיָה מֵסִית וְאוֹמֵר לָהֶם: הַצְבִּיעוּ, הַיְנוּ שֶׁיַּרְאֶה אֵיזֶה צְבִיעוּת בִּפְנֵי הֲמוֹן עָם, כְּדֵי שֶׁיַּחֲזִיקוּ אוֹתוֹ וִיקַבְּלוּ אוֹתוֹ לְרַב. וְהַמְמֻנֶּה, הַיְנוּ הַיֵּצֶר, פִּתָּה אֶת כָּל אֶחָד עַל צְבִיעוּת, וְהֵקֵל לָהֶם וְאָמַר לָהֶם:

EN (our paraphrase): The meaning: when two were equal in grasping the Torah, through which one merits greatness, as it says: Through me kings reign, and each wanted the prominence, then the officer, the evil inclination, would entice them and say: Put out, hatzbi'u; meaning, show some false piety, tzevi'us, before the crowd, so they will hold you in esteem and accept you as their rabbi. So the inclination lured each one into false piety, made it seem light, and said:

Scene 8 · LM II:80 §1 · paragraph §1.4

EN (our paraphrase): And what do they put out? One or two. He said: What is it? What sin is there in showing a little false piety once or twice? Later, once the crowd holds you to be a tzaddik, you can go back to your righteousness and your truth.

Scene 9 · LM II:80 §1 · paragraph §1.4

אֲבָל הַצַּדִּיקִים הָאֵלּוּ אֵין מוֹצִיאִין שׁוּם צְבִיעוּת וְאֵין שׁוֹמְעִין לַעֲצַת יֵצֶר הָרָע, מֵחֲמַת גֹּדֶל הַכָּרָתָם בִּגְדוּלַת הַבּוֹרֵא, שֶׁמְּלֹא כָל הָאָרֶץ כְּבוֹדוֹ, וְרוֹאֶה וְיוֹדֵעַ הַכֹּל, וּמִתְבַּיְּשִׁין לִפְנֵי הַשֵּׁם יִתְבָּרַךְ לְהַרְאוֹת אֵיזֶהוּ צְבִיעוּת. וְזֶהוּ:

EN (our paraphrase): But these tzaddikim do not put out any false piety and do not listen to the evil inclination's advice, because of how deeply they recognise the greatness of the Creator, Whose glory fills the whole earth and Who sees and knows everything. They are ashamed before Hashem to show any false piety at all. And this is:

Scene 10 · LM II:80 §1 · paragraph §1.5

אֵין מוֹצִיאִין אֲגוּדָל בַּמִּקְדָּשׁ, הַיְנוּ שִׂכְלָם, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: מִי שֶׁיֵּשׁ בּוֹ דֵּעָה כְּאִלּוּ נִבְנֶה מִקְדָּשׁ בְּיָמָיו.

EN (our paraphrase): They did not put out a thumb in the Holy Temple: that is, their intellect, as our Sages taught: Whoever has understanding, it is as if the Holy Temple were built in his days.

Scene 12 · LM II:80 §1 · paragraph §1.6

EN (our paraphrase): It once happened that two were equal, running up the ramp, and one pushed the other, and he fell and broke his leg. When the court saw that they were coming into danger, they decreed that the ashes would be removed only by lottery, payis.

Scene 13 · LM II:80 §1 · paragraph §1.6

נִשְׁבְּרָה רַגְלוֹ – הַיְנוּ כְּפִירָה, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, בָּא חֲבַקּוּק וְהֶעֱמִידָן עַל אַחַת – וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה. מֵחֲמַת קִנְאָה שֶׁקִּנֵּא אֶת חֲבֵרוֹ, שֶׁהָיוּ שְׁנֵיהֶם שָׁוִים בְּהַשָּׂגַת הַתּוֹרָה, וַחֲבֵרוֹ דָּחַף אוֹתוֹ, עַל־יְדֵי־זֶה כָּפַר בָּעִקָּר.

EN (our paraphrase): Broke his leg: that is, denial of faith. As our Sages said: Chavakuk came and based them all on one principle: The tzaddik lives by his faith. Out of jealousy of his fellow, since they were equal in grasping the Torah and his fellow pushed him aside, he came through this to deny the very foundation.

Scene 14 · LM II:80 §1 · paragraph §1.6

גַּם יָרָבְעָם אָמַר: מִי בָּרֹאשׁ, כְּמוֹ שֶׁמָּצִינוּ בַּדּוֹר הַזֶּה, שֶׁכַּמָּה בְּנֵי־אָדָם נָפְלוּ מֵאֱמוּנָתָם מֵחֲמַת שֶׁרוֹאִים שֶׁבְּנֵי־גִילָם עָלוּ לִגְדֻלָּה. וּבְוַדַּאי מַה שֶּׁדָּחַף אוֹתוֹ וְלָקַח גְּדֻלָּה לְעַצְמוֹ הִיא עַזּוּת, כְּמוֹ שֶׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה: עַזּוּת – מַלְכוּתָא בְּלָא תַגָּא.

EN (our paraphrase): Yeravam too said: Who will be at the head? As we see in this generation, that many people have fallen from their faith because they saw others of their own age rise to greatness. And surely pushing the other aside and taking greatness for himself is brazenness, as our Sages said: Brazenness is a kingdom without a crown.

Scene 15 · LM II:80 §1 · paragraph §1.7

EN (our paraphrase): They decreed that the ashes be removed by lottery. That is: at first people wanted prominence for the sake of Heaven. But now that prominence is sought for one's own honor, they decreed that no one should chase after prominence, but rather flee from it; and the ashes are removed only by payis.

Scene 16 · LM II:80 §1 · paragraph §1.7

פֵּרוּשׁ, הַיְנוּ לֹא יִרְצֶה שׁוּם אָדָם בְּהִתְנַשְּׂאוּת, אֶלָּא עַד שֶׁיָּבוֹאוּ כָּל הָעָם וִיפַיְּסוּ אוֹתוֹ שֶׁיְּקַבֵּל רַבָּנוּת, אֲזַי יְקַבֵּל, אֲבָל בְּלֹא פִּיּוּס לֹא יְקַבֵּל, וְלֹא יִרְדֹּף אַחַר הִתְנַשְּׂאוּת, כִּי לֹא מָצִינוּ בַּדּוֹר הַזֶּה שֶׁיְּהֵא כַּוָּנָתוֹ לְשֵׁם שָׁמַיִם.

EN (our paraphrase): The meaning: no one should want prominence, unless all the people come and appease him, piyus, to accept a position of leadership; then he may accept. Without such appeasement he should not accept, and he should not chase after prominence, because in this generation we do not find anyone whose intention is truly for the sake of Heaven.

Scene 17 · LM II:80 §1 · paragraph §1.8

כְּמוֹ שֶׁמָּצִינוּ שֶׁהִתְקִין רַבָּן גַּמְלִיאֵל כָּבוֹד לְעַצְמוֹ וְכָבוֹד לַנָּשִׂיא וְכָבוֹד לָאַב־בֵּית־דִּין, וְאַחַר־כָּךְ כְּשֶׁרָאוּ רַבִּי מֵאִיר וְרַבִּי נָתָן, הִתְיָעֲצוּ לְבַטֵּל הַדָּבָר, וּבְוַדַּאי לֹא הָיוּ כַּוָּנָתָם, חַס וְשָׁלוֹם, בִּשְׁבִיל כְּבוֹד עַצְמָם, אֶלָּא בִּשְׁבִיל כְּבוֹד הַשֵּׁם יִתְבָּרַךְ:

EN (our paraphrase): As we find in the Gemara: Rabban Gamliel instituted honor for himself, honor for the Nasi and honor for the head of the court. Later, when Rabbi Meir and Rabbi Nasan saw it, they consulted to abolish it. And surely their intention, Heaven forbid, was not for their own honor, but for the honor of Hashem, blessed be He.

Hebrew phrases in the Explainer

Scene 2 · §1.2: הַיְנוּ מִי שֶׁיָּדַע וְהִשִּׂיג יוֹתֵר בְּסוֹדוֹת הַתּוֹרָה, לָזֶה הָיוּ מְמַנִּין פַּרְנָס עַל הַצִּבּוּר.

Scene 3 · §1.4: אֲבָל הַצַּדִּיקִים הָאֵלּוּ אֵין מוֹצִיאִין שׁוּם צְבִיעוּת

Scene 4 · §1.6: נִשְׁבְּרָה רַגְלוֹ – הַיְנוּ כְּפִירָה,

Scene 5 · §1.7: שֶׁלֹּא יִרְדֹּף שׁוּם אָדָם אַחַר הִתְנַשְּׂאוּת, אֶלָּא יִבְרַח מִן הַהִתְנַשְּׂאוּת,

Hebrew phrases in the 1-minute recap