Avos 4:4 - 4:5

"Be very, very humble in spirit": Even though the middle path is praiseworthy with other character traits, it is not like this concerning the trait of pride. Rather one should lean to the other extreme of lowliness of spirit - as pride is extremely disgusting. And also since most people stumble in it and people do not separate themselves from it, therefore one has to make an extra distancing.

"One who studies Torah in order to teach will be given the opportunity both to study and to teach": is the textual variant that we have. And this is its explanation: one who studies in order to always be involved in Torah study and does not have in mind to do kindness with the creations - like Rabbah (Rosh Hashanah 18a), who was involved in Torah study and was not involved with doing kindness - even though he needs to be involved in doing kindness, nonetheless he is afforded [the time] to teach and to learn and [so] his plan will be fulfilled. "But the one who studies in order to observe" who wants to be involved in Torah study and to also be doing kindness - like Abbaye (Ibid.) who was involved in Torah study and in doing kindness - is afforded [the time] to fulfill his plan and he will merit "to study, to teach, to observe, and to practice." And there are some commentaries that [understand], "One who studies in order to teach," [to mean] in order to be called Rabbi, and they have the textual variant, "he is not given the opportunity to study and teach." But in most books, I have found the first variant, and it is the main one.

"Do not make [the Torah] into a crown with which to aggrandize yourself": such that you should not say, "I will study so that I will be called, 'my Rabbi' and they will have me placed at the head," but rather learn out of love and in the end the honor will come.

"and don't use it as a spade with which to dig": And do not study Torah in order to make from it a craft from which to earn a living, like a spade to dig with. As one that does this misappropriates the sanctity of the Torah and is liable for the death penalty from the Heavens, like one who derives [tangible] benefit form holy things (hekdesh). And teachers of small children receive payment for watching the children so that they will not err and cause damage; and payment for breaking up the cantillation, as a [Torah] teacher is not responsible to exert himself and to teach the students the breaking up of cantillation. But payment for teaching is forbidden to take, as it is written, (Deuteronomy 4:14), "And I did the Lord command at that time to teach you the statutes and the judgments, like the Lord, my God commanded me" - just like I [was taught] for free, so too are you [to be taught] for free. And so [too] is a judge forbidden to take payment for his legal decisions, but rather only for [not doing something else at that time] - [for] something that it is clear how much he would lose from the cessation of his work in order to hear the claims of the litigants, and [this is] only if he takes from both of them equally. But if he takes more than this, his decisions are nullified. And that which the Torah permitted the Torah scholar to derive [tangible] benefit from the words of Torah is that he may sell his merchandise in the marketplace before any [other] man, and also that he should be exempt from all taxes, yokes and property assessments. And the public is obligated to even give the poll tax for him. And even if he is wealthy and has much money, he is able to legally request that they exempt him. And if a Torah scholar is sick and suffering from afflictions and people bring many large portions for him on account of the honor of the Torah, he is [obligated] to accept, since it is impossible for him to earn a livelihood in another way. And so [too] a Torah scholar who the [community] appoints upon itself [as an] officer or the head of the group and he involves himself in the needs of the [community], it is permissible for him to take a reward from them; and even much more payment then he needs for his livelihood, so that his foods should be healthy. And through this, he will be great and feared and awesome in their eyes, as we find with the high priest, about whom it is written, "high (great) from his brothers" - and the sages expounded (Yoma 18a), "They should make him great from his brothers, such that his brothers, the priests, should make him wealthy from their [assets]. And the early sages who would abstain from this [were doing so out of piety] but not according to the [letter of the] law.