משנה: בּוֹ בַיּוֹם דָּרַשׁ רִבִּי יְהוֹשֻׁעַ בֶּן הוּרְקְנוֹס לֹא עָבַד אִיּוֹב אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא אֶלָּא מֵאַהֲבָה שֶׁנֶּאֱמַר הֵן יִקְטְלֵנִי לוֹ אֲייַחֵל. וַעֲדַייִן הַדָּבָר שָׁקוּל לוֹ אֲנִי מְצַפֶּה אוֹ אֵינִי מְצַפֶּה לוֹ. תַּלְמוּד לוֹמַר עַד אֶגְוַע לֹא אָסִיר תֻּמָּתִי מִמֶּנִּו לִמֵּד שֶׁמֵּאַהֲבָה עָשָׂה. MISHNAH: On the same day, Joshua ben Hyrkanos explained that Job served the Holy One, praise to Him, only out of love142His acts represent amor dei, not fear of punishment in the World to Come; cf. Sotah 5:6:1" href="/Jerusalem_Talmud_Sotah.5.6.1">Mishnah 7., as it is said143Job.13.15">Job 13:15. The Ketib is לא איחל, the Qere לוֹ איחל. The Qere represents the majority of mss. before the Masoretes. The Mishnah shows that the difference of readings existed many Centuries before the Masoretes.: “Behold, even if He will kill me, to Him I pray.” But the matter is still in suspense144Between authenticity of Ketib or Qere., “to Him I look forward” or “I do not look forward to Him”. The verse says, “until I die I shall not remove my innocence from me145Job.27.5">Job 27:5.,” this teaches that he did it out of love.
הלכה: בּוֹ בַיּוֹם דָּרַשׁ רִבִּי יְהוֹשֻׁעַ בֶּן הוּרְקְנוֹס כול׳. תַּנֵּי בְשֵׁם רִבִּי יְהוּדָה. חַי אֵל הֵסִיר מִשְׁפָּטִי וְשַׁדַּי הֵמַר נַפְשִׁי. שֶׁאֵין אָדָם נוֹדֵר בְּחַיָיו שֶׁלְּמֶלֶךְ אֶלָּא אִם כֵּן אוֹהֲבוֹ. מִשּׁוּם רִבִּי נָתָן אָֽמרוּ גַּם הוּא לִי לִישׁוּעָה כִּי לֹא לְפָנָיו חָנֶף יָבוֹא. HALAKHAH: “On the same day, Joshua ben Hyrcanos explained,” etc. It was stated in the name of Rebbi Jehudah: “God lives146Job.27.2">Job 27:2. This is an oath formula. Since nobody swears by the life of the king unless he loves the king, the verse supports R. Joshua ben Hyrkanos. Who removed my lawsuit, and the Ruler made me bitter;” for nobody swears by the King’s life unless he loves Him. They said in the name of Rebbi Nathan: “Also He is my help, for insincerity will not come before Him.147Job.13.16">Job 13:16; cf. Sotah 5:5:1" href="/Jerusalem_Talmud_Sotah.5.5.1">Note 143. The verse following the one in dispute shows that לו is the only consistent reading.”
כָּתוּב אֶחָד אוֹמֵר וְאָהַבְתָּ אֶת י֙י אֱלֹהֶיךָ וְכָתוּב אַחֵר אוֹמֵר אֶת י֙י אֱלֹהֶיךָ תִירָא וְאוֹתוֹ תַעֲבוֹד. עֲשֵׂה מֵאַהֲבָה וַעֲשֵׂה מִיִּרְאָה. עֲשֵׂה מֵאַהֲבָה. שֶׁאִם בָּאתָה לִשְׂנוֹא דַּע שֶׁאַתְּ אוֹהֵב וְאֵין אוֹהֵב שׂוֹנֶא. עֲשֵׂה מִיִּרְאָה. שֶׁאִם בָּאתָה לְבָעֵט דַּע שֶׁאַתְּ יָרֵא. וְאֵין יָרֵא מְבָעֵט. One verse says, “you shall love the Eternal, your God,148Deuteronomy.6.5">Deut. 6:5.” and another verse says, “fear the Eternal, your God, and Him you should serve.149Deuteronomy.6.13">Deut. 6:13.” 150From here to the end of the Halakhah the text, with minor variations, is also in Berakhot 9:5:6" href="/Jerusalem_Talmud_Berakhot.9.5.6">Berakhot 9:6, Notes 241–255. Act from love and act from fear. Act from love, because if you are tempted to hate, know that you must love and a lover is no hater. Act from fear, because if you are tempted to rebel, know that you must fear and one who fears does not rebel.
שִׁבְעָה פְרוּשִׁין הֵן. פָּרוּשׁ שִׁכְמִי. פָּרוּשׁ נִקְפִּי. פָּרוּשׁ קִיזַיי. פָּרוּשׁ מַנְּכָייָה. פָּרוּשׁ אֵדַע חוֹבָתִי וְאֶעֱשֶׂנָּה. פָּרוּשׁ יִרְאָה. פָּרוּשׁ אַהֲבָה. פָּרוּשׁ שִׁיכְמִי. טְעִין מִצְוָתֵיהּ עַל כֵּתְפֵיהּ. פָּרוּשׁ נִיקְפִּי. אֲקֵיף לִי וַאֲנָא עֲבִד מִצְוָה. פָּרוּשׁ קִיזַיי. עֲבִיד חָדָא חוֹבָה וְחָדָא מִצְוָה וּמְקַזֵּז הָדָא עַם הָדָא. פָּרוּשׁ מַנְּכָייָה. מַאן דִּית לִי מַה אֲנָא מְנַכִּי עֲבִיד מִצְוָה. פָּרוּשׁ אֵדַע חוֹבָתִי וְאֶעֱשֶׂנָּה. אֵיידֵי חוֹבְתָא עָֽבְדִּית דְּנַעֲבִיד מִצְוָה דִּכְװָתָהּ. פָּרוּשׁ יִרְאָה. כְּאִיּוֹב. פָּרוּשׁ אַהֲבָה. כְּאַבְרָהָם. אֵין לָךְ חָבִיב מִכּוּלָּן אֶלָּא פָּרוּשׁ אַהֲבָה כְּאַבְרָהָם. There are seven kinds of religious people: Religious on the shoulder, religious on credit, religious balancing, religious “what is the deduction,” religious “I shall do it when I realize my guilt,” religious from fear, religious from love. Religious on the shoulder, he carries his deeds on his shoulder. Religious on credit, “give me credit that I can perform commandments.” Religious balancing, he commits one sin and observes one commandment and balances one against the other. Religious “what is the deduction,” what I have that is what I am using to deduct for doing a commandment. Religious “I shall do it when I realize my guilt,” I committed that sin and therefore I shall do this good deed to counteract it151A slightly different list with completely different interpretations in Sotah.22b">Babli Soṭa 22b declares explicitly that the first five are “destroyers of the world.” In the Yerushalmi, it is clear that the first five are considered in a negative light but they are still considered better than one who performs no commandments at all.. Religious from fear, like Job. Religious from love, like Abraham. No one is beloved as much as the religious from love, like Abraham.
אַבְרָהָם עָשָׂה יֵצֶר רַע טוֹב. וּמַה טַעֲמָא. וּמָצָאתָ אֶת לְבָבוֹ נֶאֱמָן לְפָנֶיךָ. אָמַר רִבִּי אָחָא וְהִפְשִׁיר עִמּוֹ וְכָרוֹת עִמּוֹ הַבְּרִית. אֲבָל דָּוִד לֹא הָיָה יָכוֹל בּוֹ וְהָֽרְגוֹ בִלְבָבוֹ. מַה טַעֲמָא וְלִיבִּי חָלַל בְּקִרְבִּי. Our forefather Abraham turned the evil instincts into good ones. What is the reason? (Nehemiah.9.8">Neh. 9:8): “You found his heart trustworthy before You.” Rebbi Aḥa said, he compromised, from “concluding a covenant with him.” But David could not stand it and killed it in his heart. What is the reason? (Psalms.109.22">Ps. 109:22) “But my heart is slain in me.”
רִבִּי עֲקִיבָה הֲוָה מִיתְדַּיֵּן קוֹמֵי טונוסטרופוס הָרָשָׁע. אָתָת עָֽנְתָה דְּקִרְיַת שְׁמַע. שְׁרִי קְרִי וְגָחַךְ. אָמַר לֵיהּ סַבָּא סַבָּא. אוֹ חָרָשׁ אַתְּ אוֹ מְבָעֵט בִּייסוּרִין אַתְּ. אָמַר לֵיהּ תִּיפַּח רוּחֵיהּ דְּהַהוּא גַּבְרָא. לָא חָרָשׁ אֲנָא וְלָא מְבָעֵט בִּייסוּרִין אֲנָא. אֶלָּא כָּל יָמַיי הָייִתִי קוֹרֵא אֶת הַפָּסוּק הַזֶּה. וְאָהַבְתָּ אֶת י֙י אֱלֹהֶיךָ בְּכָל־לְבָֽבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאוֹדֶךָ. רְחַמְתֵּיהּ בְּכָל־לִבִּי. וּרְחַמְתֵּיהּ בְּכָל־מָמוֹנִי. וּבְכָל־נַפְשִׁי לָא הֲװָת בְּדִיקָה לִי. וּכְדוֹן דְּמָטַת לִי בְּכָל־נַפְשִׁי וְאָתָת עָֽנְתָה דְקִרְיַת שְׁמַע וְלָא אַפְלְגִית עֲלֵיהּ. בְּגִין כֵּן אֲנָא קְרִי שְׁמַע וְגָחִךְ. Rebbi Aqiba was tortured before the evil Tineius Rufus. There came the time for reciting the Shema‘. He started to read and laughed. He said to him: Old man, you are either a sorcerer or one contemptuous of suffering. He said to him: The spirit of this man should be blown away; I am neither a sorcerer nor contemptuous of sufferings. But all my life I read this verse (Deuteronomy.6.5">Deut. 6:5): “You must love the Eternal, your God, with all your heart, all your soul, and all your force.” I loved Him with all my heart. I loved Him with all my money. But whether with all my soul I could not test. But now, when “with all your soul” came, the time of reciting the Shema‘ has arrived and my mind has not wavered, therefore I am reciting and laughing.
נְחֶמְיָה עֵמֹסוֹנִי שִׁימֵּשׁ אֶת רִבִּי עֲקִיבָא עֶשְׂרִים וּשְׁתַּיִם שָׁנָה. הוּא הָיָה אוֹמֵר. אִתִּים גַּמִּין רִיבּוּיִין. אַכִין וְרַקִּין מִיעוּטִין. אָמַר לֵיהּ. מַהוּ דֵין דִּכְתִיב אֶת י֙י אֱלֹהֶיךָ תִּירָא וגו׳. אָמַר לֵיהּ. אוֹתוֹ וְאֶת תּוֹרָתוֹ. Neḥemiah from Emmaus served Rebbi Aqiba for 22 years and he taught him “את and גם mean additions, אך and רק mean exclusions.” He asked him: What means that which is written (Deuteronomy.6.13">Deut. 6:13) “את the Eternal, your God, you must fear.” He said to him, Him and His Torah.