[1] Regarding this baraita as well, there is room for a questioner to ask: what moved this perfect sage to single out these eight qualities above all others? And what is the meaning of his saying, "it is becoming for them and becoming for the world"? For of what benefit is it to the world at large that these good qualities should be found among the righteous? And what is the purpose of the prooftexts he adduced — four verses in all — when the first and second together make no mention whatsoever of wisdom or of wealth? Furthermore, what is the meaning of his statement, "these are the seven qualities that were enumerated," and so forth — when in fact eight qualities are listed, not seven? And why does the text revert to saying, "Rabbi Shimon ben Menasya says"? It would have been more fitting to say, "he used to say," as is their customary manner of expression, may their memory be blessed.

[2] It appears to me that the statement of Rabbi Shimon ben Menasya was brought here in order to explain and reconcile the baraita cited above. For "beauty, strength, wealth, honor, wisdom, old age, a ripe old age, and children" — all of these were alluded to in the baraita through the verses it cited, as I have explained. The only difference is that Rabbi Shimon arranged them according to the natural order of existence, rather than according to the sequence of the scriptural verses. This is because "beauty and strength" are things a person acquires from the very beginning of his creation — they are their root and starting point. "Wealth and honor" he acquires thereafter, in his youth and in the prime of his years. "Wisdom" — our Sages, of blessed memory, have already noted (Avodah Zarah 5b) that a person is not fit to render halachic rulings until after the age of forty. "Old age and a ripe old age" belong to the final stage of one's time on earth. As for "children," they are mentioned last because they are the ones who remain in their parents' stead and fill their place. Thus, Rabbi Shimon arranged them in a most fitting and proper order.

[3] Now, "beauty" is mentioned in the verse (Mishlei 1:9), which the Baraita cited — "For they are a garland of grace for your head and necklaces for your throat." And "strength" is mentioned in the verse (ibid. 4:22) — "and healing for all his flesh"; and "It shall be health to your navel and marrow to your bones" (ibid. 3:8). And "wealth and honor" are mentioned — "in her left hand are riches and honor" (ibid. 3:16). And "wisdom" is mentioned in the verse — "she will give to your head a garland of grace, a crown of glory she will bestow upon you" (ibid. 4:9), as I have explained. And "old age" is mentioned in the verse (ibid. 3:16) — "length of days is in her right hand." And "gray hair" is mentioned in the verse (ibid. 3:2) — "for length of days and years of life." And "children" are alluded to in the phrase "and peace shall they add to you" (ibid.), as I have explained.

[4] Rabbi Shimon thus enumerated those eight qualities mentioned in the verses of the baraita, and declared that they are "becoming to the righteous and becoming to the world." This is to say that these things are not like other material things, from which it would not be becoming for the righteous to derive enjoyment and pleasure — since those are entirely material and the intellect has no share in them. But these eight qualities are not like that; rather, they are becoming to the righteous together with all their righteousness, just as they are becoming to all people of the world. Furthermore, it is to make known that when these qualities are found among the righteous, not only are they becoming upon them and does the Torah thereby become honored through them — they are also "becoming to the world," because people will believe that through Hashem's compassion and Providence these blessings rest upon the righteous. Were it otherwise, it would give people occasion to say: "This is the Torah, and this is its reward?! Why have the righteous encountered so many evils and hardships, and what profit is there in having kept His charge?" It is in response to this that it is said: "becoming to the righteous and becoming to the world." The prooftexts that Rabbi Shimon cites from the verses serve to clarify matters that were not sufficiently clear from the verses brought in the baraita above. For when he says "crown" — as it was explained — this alludes to wealth. "Beauty" refers to comeliness. The verse "the crown of elders is grandchildren" alludes to children. The verse "the glory of young men is their strength" points to physical strength. "The splendor of elders is the gray head" — that is the quality of old age. And regarding "honor" he cites: "and before His elders, honor" (Yeshayahu 24:23).

[5] Behold, all of these qualities are encompassed within the verses he cited, even though the commentators have not explained all of them. Now, since the first teaching was stated by Rabbi Shimon ben Menasya in the name of Rabbi Shimon bar Yochai, it was therefore necessary to clarify that the teaching about these seven attributes which the Sages enumerated for the righteous — that all of them were fulfilled in Rabbi [Yehudah HaNasi] and his sons — was stated by Rabbi Shimon ben Menasya on his own, and not in the name of Rabbi Shimon bar Yochai.

[6] He said "these seven qualities" because "beauty, strength, wealth, honor, wisdom, old age, and children" were all fulfilled in Rabbi [Yehudah HaNasi] and his sons — however, white hair was not found in him, since he did not attain it; for although he did not die by premature death, his days were not prolonged to the extent that he reached the fullness of old age. It is for this reason that Rabbi Shimon said "these seven qualities" and did not say eight. With this, the virtues that the Torah bestows in this world upon a man who fears Hashem and is engaged in His Torah — elevating him and exalting him above all deeds — have been clarified. The discussion will now turn to the final perfection, as expressed in the teaching of Rabbi Yosi.