摘錄幾點:
Although the Torah scholar does deserve honor, he must not seek it himself. It is we who must show him honor. One who pursues honor for honor's sake does little more than demonstrate his unworthiness of it. For honor must not be accorded to the Torah scholar per se, but to the one who humbly and sincerely makes himself a reflection of the wisdom of G-d.

The second manner in which the Torah must not be used is as a "spade to dig." The commentators understand this to mean using one's Torah knowledge towards utilitarian ends, specifically, for financial profit. To some degree, the reason for this is the same as with the crown. This too is a means of cheapening our Torah knowledge, of seeing it as a money-making means rather than a vehicle for closeness to G-d.
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Further, he lowers the Torah in others' eyes. The scholar becomes the groveling, miserable beggar, at the mercy of the much more dignified and successful ignoramus who tightly holds Israel's purse strings.

I was told by R. Shalom Shtrajcher, a successful rabbi and educator of many years, that as rabbi, one of the most important things to keep in mind -- and convey to others -- is that rabbinics is not an occupation. A rabbi may earn a paycheck, but he is not a 9-5 salaried employee. He is a spiritual leader, one who directs and oversees the spiritual growth of others. He does not have a "job"; he has a mission, a life-commitment. A congregant calling for instruction or guidance should not have to go through a secretary and schedule an appointment. He must not be given attention only during the rabbi's "hours". The true spiritual leader is available to his flock all hours of the day and night and in every way imaginable (bearing in mind of course that rabbis too are human beings). No person is too unimportant for his time, and no question too insignificant. The human soul requires a 24-hour-a-day service contract.

Likewise when the budding student and future religious leader studies Torah, he must not approach it as a course of study or a means of earning a degree. He may attend courses in practical rabbinics, counseling and public speaking, but he is not preparing for a career -- nor has the curriculum of the yeshivos (rabbinical colleges) ever been fashioned that way. (Even the translation "rabbinical college" is a rather misplaced and borrowed term.) He studies to build his own relationship with G-d and to develop himself as a human being. Naturally, when he reaches a certain point he will have what to give over to others -- and that will then become his obligation. But he does not study in order to pursue a career or to teach. He studies to understand. We learned in the previous mishna, "One who studies in order to do is granted the ability to study, to teach, to observe, and to do" (www.torah.org/learning/pirkei-avos/chapter4-6.html). When we understand, our knowledge will spill over, and others will drink from it. We will become leaders and great men, devoid of both the crowns of honor and of riches, but lights and beacons of truth for all who will follow.