Sanhedrin 92
Our Gemara on amud aleph discusses the various virtues and benefits of wisdom:
And Rabbi Elazar says: “Any person in whom there is knowledge in the end becomes wealthy, as it is stated: ‘And by knowledge are the chambers filled with all precious and pleasant riches’ (Mishlei 24:4).”
Ben Yehoyada picks up on the extra phrase, “in the end” (le-basof). He explains that the phrase should be parsed differently: “Any person in whom there is knowledge of the end becomes wealthy.” In other words, wealth comes from the ability to anticipate what will become valuable, rather than merely focusing on the present. One might say this teaches the importance of patience, persistence, long-term thinking, and the ability to delay gratification.
The psychological concept of delaying gratification has been most famously explored in the much-discussed Stanford Marshmallow Experiment, conducted in 1972 by Walter Mischel. In the experiment, a young child was given a choice between one immediate treat (a marshmallow or a pretzel) or two treats if he could wait for 15 minutes without eating the first one. Mischel’s findings indicated that the children who were able to delay gratification performed better years later on standardized tests (such as the SATs), achieved higher education levels, and had healthier body mass indexes.
The implication of the study is that a child who masters delay of gratification early in life will develop tools for success in various domains, such as education and healthy life choices. The study has been replicated with some success, though the differences between those who exhibited patience and those who did not were less dramatic. In some studies, the results were not conclusive.
One major criticism of the Stanford Marshmallow Experiment is that it presupposes that the child trusts the adult conducting the experiment to actually deliver the promised reward. In other words, some children may not struggle with delaying gratification but are simply street-smart enough to take what they can now, sensing that the promised future reward may never materialize.
This is particularly relevant in the context of children who come from chaotic environments and have less trust in caregivers and authority figures. Such children may develop an adaptive attitude of “grabbing what you can now.” Studies show that financial hardship fosters short-term thinking and impulsivity. When survival becomes the primary concern, long-term planning and rational decision-making often take a back seat.
For example, a person struggling to make ends meet might rely on high-interest credit cards to cover sudden expenses. The resulting debt, compounded by exorbitant interest rates, traps them in a cycle of financial instability. By contrast, wealthier individuals often borrow strategically, such as taking out mortgages or business loans that yield long-term returns.
Beyond finances, poverty frequently brings chronic stress, poor health, and disrupted sleep – all of which impair cognitive functioning and decision-making. Good judgment often depends on subtle discernment, which becomes harder to achieve under the fog of exhaustion and anxiety.
Recognizing this, researchers modified the Stanford Marshmallow Experiment to factor in the financial and educational standing of parents and family. When doing so, the results shifted. Among children from economically secure and stable homes, the ability to delay gratification correlated strongly with later success. However, among children from disadvantaged homes, there was no such correlation. This suggests that growing up in a more chaotic and less predictable emotional and economic environment requires a different kind of intelligence.
Consider this analogy: A restless child with ADHD might struggle in a rigid academic setting but thrive in an environment that demands quick thinking and adaptability. This was certainly true for many youthful Holocaust survivors who outwitted their Nazi oppressors by impulsively jumping from one line to another or escaping from transport trains. The Nazis relied on people to follow orders and behave predictably, whereas those who survived often did so through bold, unpredictable actions.
Thus, while delay of gratification is important and often predicts success in conventional settings, there are contexts in which impulsiveness and aggressiveness serve a person better.
Epic-Genetics: Honoring The Divine And Passing Down Values
Sanhedrin 96
Our Gemara on amud aleph discusses the merit that Nebuchadnezzar earned for showing honor to Hashem:
Nebuchadnezzar was the scribe of Baladan, and at that time, he was not present. When he arrived, he asked the other scribes: “How did you write the king’s message?” They replied, “We wrote this: ‘Greetings to King Hezekiah, greetings to the city of Jerusalem, and greetings to the great G-d, as we were commanded.’” Nebuchadnezzar said to them: “You called Him ‘the great G-d’ and placed Him last in the list of greetings? No, write this instead: ‘Greetings to the great G-d, greetings to the city of Jerusalem, and greetings to King Hezekiah.’” Nebuchadnezzar then pursued the messenger to retrieve the letter and revise it. As he ran, the angel Gabriel appeared and stopped his pursuit. Rabbi Yoḥanan says that had Gabriel not intervened, there would have been no remedy for the enemies of the Jewish people – an implicit reference to the Jewish people themselves. Had Nebuchadnezzar succeeded in altering the letter, his reward would have been so great that he could have destroyed the Jewish people, as he desired.
There is a similar teaching about another gentile king, Eglon, who stood up when Ehud announced he had a “gift” from G-d (which turned out to be a sword that would later impale him). This is related in Midrash Tanchuma (Vayechi 14:7):
When Ehud entered, he said, “I have a message from G-d for you.” Eglon rose from his seat (Judges 3:20). The Holy One, blessed be He, said to him: “You honored Me by rising from your throne; be assured, I will cause your daughter to bear a son who will sit on My throne.” This refers to Ruth the Moabitess, from whom Solomon descended. Solomon sat on the throne of the L-rd as king (I Chron. 29:23).
Aggadic teachings such as these can be interpreted simply as actual rewards granted by a cosmic scorekeeper. However, I believe these stories illustrate unconscious attitudes and actions that convey deeply held values, often transmitted across generations. The instinct to rise and honor a recognized deity reflects an ethos of dignity and humility, and these qualities are imparted to those who observe the behavior, particularly children and mentees.
Upon reflection, we may recall the way a parent or grandparent prayed, held a lulav, responded to someone in distress, or interacted with an authority figure, as well as how they handled frustration. These everyday actions convey a treasure trove of non-verbal values – empathy, humility, respect, candor, and more. It is important to remember that much of what our children learn from us comes not from our words, but from these silent teachings.
The Power Of Practice And The Weight Of Truth
Sanhedrin 97
Our Gemara on amud aleph tells a strange tale about a city whose inhabitants never, ever lied:
There was a certain Sage, Rav Tavut (or Rav Tavyomei, according to some), who was so committed to honesty that, even if offered the entire world, he would not deviate from the truth. He said: “One time, I happened to visit a place called Truth, where its residents were unwavering in their commitment to truth. No one there ever deviated from truth in their statements, and no one died prematurely. I married a woman from that city, and we had two sons.”
One day, while his wife was washing her hair, a neighbor knocked on the door. Rav Tavut thought it improper to reveal that his wife was bathing, so he told the neighbor, “She is not here.” Because of this deviation from the truth, his two sons died. The residents of the city came to him and asked: “What happened?” He explained the situation to them, and they said, “Please leave our city, and do not cause premature death among us.”
This aggadah is difficult to understand. It is well known in Jewish ethics that the prohibition against lying is relative to other values, such as avoiding conflict or preserving modesty (see Bava Metzia 23b and Yevamos 65b). Therefore, Rav Tavut was within his rights to bend the truth to protect his wife’s modesty. Even if he did commit the sin of lying, the punishment – having his sons die – seems disproportionate.
I believe the key perspective here is that we often fail to appreciate the protective, soteriological effect of a positive practice or custom. What may seem like a mild or inconsequential mitzvah or transgression to others may, once accepted as a practice, be preventing an unknown fate. To illustrate, imagine an old brick wall that has been sandblasted and cleaned of dirt. The dirt, which had filled the cracks, had served as a sort of adhesive for years. Once it is removed, the wall crumbles. Similarly, Rav Tavut’s sons didn’t die as a direct punishment; they may have been suffering from terminal illnesses that were being prevented by the merit of their father and the city’s inhabitants. The city was not immune to death – it simply offered protection from untimely death.
In Chassidus, there is a well-known story attributed to the Baal Shem Tov that emphasizes the importance of maintaining a positive practice. The story tells of a simple Jew who recited Tehillim (Psalms) daily with great devotion, even though he was not a Torah scholar. One day, due to his obligations, he decided to skip his daily recitation. That very day, he found himself in great danger –almost falling into a deep pit – but was saved at the last moment.
Later, when he approached his Rebbe, the Baal Shem Tov, and asked for an explanation, the Baal Shem Tov said, “Because of your steadfast custom of reciting Tehillim, you were protected from misfortunes. When you stopped, the shield that protected you weakened, and that’s why you almost fell into trouble. Do not abandon your good custom, for it serves as your protection.”
This story appears in various forms in chassidic literature, such as in Sippurei Chassidim by Rabbi Shalom Dov Ber Schneersohn and in Shivchei HaBaal Shem Tov. The lesson here is that a simple good custom creates spiritual merit that protects a person.
Even in non-spiritual realms, if one takes a certain nutrient or medication and suddenly stops, they may suffer withdrawal. Similarly, in relationships, if a family suddenly loses its equilibrium – due to a change of job, geography, or the loss of a patriarch – they may become destabilized. There may have been invisible anchors holding family members together and keeping them grounded. Even secular rituals like annual family gatherings or vacations are important, not to mention the deeper religious practices and customs that express our devotion.
That said, there are always exceptions. Sometimes life circumstances require letting go of certain practices to cope with new demands. It is important to consult a posek if this involves a vow or halachic obligation (such as may require hataras nedarim – the annulment of vows).
