Musar על מכות 19:21

We know from Proverbs 14,30, "envy is iike rottenness of the bones," that ordinarily, jealousy is a natural cause of death. Greed, lust, cause man's death, while he remains unsated, since "man dies while half his desires remain unfulfilled" (Kohelet Rabbah 1,34). We also have the statement of our sages that "he who chases after glory and honour, glory and honour flee from him" (Jerusalem Talmud Avodah Zarah 3,1). On this the sages comment that he dies one hundred deaths from jealousy and not just one. Rashi explains the Mishnah in Avot by Rabbi Elazar Hakappor as applying to Adam; it was these negative virtues that caused him to become mortal. He describes the angels who had to serve him delicacies in גן עדן as becoming jealous of his status, his כבוד, honor. He cites Adam's greed to eat from the tree of knowledge as contributing to his death. The honour he enjoyed in Gan Eden caused him to be expelled. He quotes other opinions that apply this Mishnah to the jealousy displayed by Korach versus Moses and Aaron. Actually we have to view these three evils as the root causes of all impurities, i.e. טומאות, which include all negative virtues. When these three characteristics are used positively, they in turn are the root causes of all positive virtues. Concerning this fact, Ben Zoma asks at the beginning of that chapter in Avot "Who is a wise man? He who is willing to learn from any person. Who is a hero? He who is able to restrain his passions. Who is wealthy? He who is satisfied with his lot." "Heroism" is an aspect of "jealousy," as we know from Jeremiah 46,12, גבור בגבור כמותן, "for hero encounters a hero of similar stature" [the competitive element is the jealousy]. We also have Rashi's comment on Numbers 25,11, בקנאו את קנאתי בתוכם, "when he displayed jealousy on My behalf," that this "jealousy" displayed by Pinchas was the retribution G–d was entitled to exact from Zimri, i.e. it was נקמה. We know that קנאת סופרים, a competitive spirit between scholars is laudable, since it means that a person battles his evil urge, trying to excel in good deeds and character traits. This is the most important battle a person has to fight in his life. We have the story of the philosopher who encountered soldiers returning from a great conquest. He told them: "you did win a minor battle, but you have failed to win the major battle, namely man's battle with his evil urge." The reason it is called "the great battle," is that it is a never-ending battle. Concerning that battle, Ben Zoma said that the true hero is he who vanquishes his evil urge. The statement "who is wealthy, he who is satisfied with his lot," is the exact opposite of the negative virtue of תאוה, greed, i.e. never being satisfied. This is why the rabbis said that a person who is afflicted with the disease of being greedy dies before he has achieved even half of what he had hoped for. Lastly Ben Zoma described the חכם, wise person, as someone who is willing to learn from anybody else. The true meaning of honour is to be considered a wise man, as we know from Proverbs 3,35: "The wise shall inherit honour." When a person does not chase after glory it is liable to pursue him. Rabbi Yossi is on record as saying: "I have learned a great deal from my teachers; I have learned even more from my friends; but most of all have I learned from my students" (Taanit 7).