[1] Because Hillel made the study of Torah the primary focus of a person's life — as if learning were the essential thing — Shammai said that this is not so, and that action is the essential thing. For this reason Shammai said: "Make your Torah fixed" — meaning that one should set aside fixed times for Torah study, but the study and reflection should be modest in measure, while the performance of mitzvot should be abundant. This is the intent of his saying: "Say little and do much" — for the word "say" (*amor*) applies naturally to the language of Talmud and reflection, as if to say: let your learning and contemplation be little, and let your deeds be many. For this very reason he said: "Make your Torah fixed," and did not say: "Make your learning fixed" — to indicate that the essential thing should be in deed, not in study. And since the performance of mitzvot can be divided into two categories — those between a person and God, which constitute *avodah* (divine service), and those between a person and his fellow, which constitute *gemilut chasadim* — Shammai therefore said: "And do much" — corresponding to the mitzvot between a person and God. And he said: "And receive every person with a pleasant countenance" — corresponding to that which is between a person and his fellow.

[2] It follows, then, that from those three pillars which Shimon HaTzaddik mentioned, Hillel made Torah the primary one, since Talmud — Torah study — brings a person to the highest perfection. Shammai, however, made deed the primary one, holding that Talmud exists for the sake of deed, and that deed is the ultimate purpose. He too derived this from the words of Hashem, as it is stated (Yehoshua 1:8): "This book of the Torah shall not depart from your mouth, and you shall meditate in it day and night, in order that you may take care to do all that is written in it — then you will make your way prosperous, and then you will have success."

[3] It is also possible to interpret the matter as follows: Hillel abandoned the path of communal leadership and the path of labor, as I have explained, and chose a third way — the constant study of words of Torah — as the Psalmist declares (Tehillim 1:2): "But his desire is in the Torah of Hashem, and in His Torah he meditates day and night." Shammai, however, disagreed with him, holding that it is not fitting to distance oneself from labor and abandon it entirely, for not every person is able to make Torah his sole occupation. It is sufficient for every Jew to set aside fixed times each day for his Torah — to read and study a little during the day — and thereafter to attend to his affairs and his work throughout the day and throughout the night. This is the meaning of Shammai's teaching: "Make your Torah study fixed, say little and do much." And when you conduct yourself in this way, you will acquire from your Torah study praiseworthy character traits that will serve you even in your business dealings, so that you will receive every person with whom you engage in commerce and trade "with a pleasant countenance" — for this is the finest quality that can be found in a person who participates in civil society.

[4] The commentators explained that three moral teachings are contained herein: The first — that one should make the study of Torah the essential foundation and root, and make all his other affairs secondary. As it is stated in Avot d'Rabbi Natan (28): one who makes his Torah fixed and his work secondary, they make him primary in the World to Come; while the reverse is also true — they make him secondary in the World to Come. The commentators explained that even if he committed no transgression, merely because he made his Torah secondary, they make him secondary in the World to Come. The second teaching — "say little and do much" — meaning that in his business affairs and commercial dealings, he should not be like Efron, who said much (Bereshit 23:11): "I give you the field, and the cave that is in it — to you I give it," yet did little, as it is written (ibid. 23:16): "And Avraham weighed out for Efron the silver." A virtuous person ought not to conduct himself in such a manner. This quality has already been learned from Avraham, who said to the angels (ibid. 18:5): "Let me bring a morsel of bread and sustain your hearts," yet he did much — bringing butter and milk, and the calf, and three measures of fine flour. We may also learn this from the words of the Holy One, blessed is He, Who said to Avraham at the vision of the Covenant Between the Parts (ibid. 15:14): "And also that nation which they shall serve — I will judge." Our Sages, of blessed memory, observed that He said little — the word dan consists of but two letters — yet He did much: how many miracles and wonders did He perform! Therefore they said in their moral teachings: whoever does not stand by his word should be regarded by you as one who worships idolatry. On this very matter, Shlomo said (Kohelet 5:1): "Do not be hasty with your mouth, nor let your heart rush to utter a word before God, for God is in heaven and you are upon the earth — therefore let your words be few." That is to say, one should promise only a little of what he intends to do. The root of this entire matter is found in the Torah's commandment (Devarim 23:24): "That which has gone forth from your lips you shall observe." The third teaching — "receive every person with a pleasant countenance" — meaning that one should deal with people gently, with words that are pleasant and agreeable. The root of this quality is the trait of humility for which our master Moshe Rabbeinu, peace be upon him, was distinguished, as it is written (Bamidbar 12:3): "And the man Moshe was exceedingly humble, more than any person upon the face of the earth."

[5] And although the commentators did not provide a reason for the juxtaposition of these moral teachings, it is self-evident: one who makes the Torah the foundation of all his actions will say little and do much, for so the Torah commanded (Devarim 23:24): "That which has gone out of your lips you shall keep and perform, as you have vowed." And if one conducts himself in this way, he will have no quarrel with any person, for most disputes arise from a person making a vow and then retracting it. It is for this reason that the teaching is juxtaposed with: "And receive every person with a pleasant countenance."