Mishnah 4 - Chapter 2 - Pirkei Avot

Hu hayah omer. Aseh retzono kirtzonecha, kedei sheya'aseh retzonecha kirtzono. Battel retzonecha mippenei retzono, kedei sheyevattel retzon acherim mippenei retzonecha. Hillel omer. Al tifrosh min hatzibbur, ve'al ta'amen be'atzmach ad yom motach, ve'al tadin et chaverach ad shettaggia limkomo, ve'al tomar davar she'i efshar lishmoa shessofo lehishama. Ve'al tomar lichshe'eppaneh eshneh, shemma lo tippaneh.

He used to say: do His will as though it were your will, so that He will do your will as though it were His. Set aside your will in the face of His will, so that he may set aside the will of others for the sake of your will. Hillel said: do not separate yourself from the community, Do not trust in yourself until the day of your death, Do not judge not your fellow man until you have reached his place. Do not say something that cannot be understood [trusting] that in the end it will be understood. Say not: ‘when I shall have leisure I shall study;’ perhaps you will not have leisure.

He was wont to say: Make His will like your will [i.e., Spread your wealth for the "desires" of Heaven as if they were your will, as if you spread it for your desires], so that He make your will like His will [i.e., so that He grant you good with an open hand.] Void your will before His will so that He void the will of others before your will [i.e., so that He void the will of all who rise against you for evil. And I have heard that this is a euphemism for "so that He void His will for your will." [As stated (Shabbath 63a): "If one performs a mitzvah as ordained, even a seventy-year decree is voided for him."] Hillel says: Do not separate from the congregation, [but share in their sorrow, for all who separate from the congregation do not merit seeing the consolation of the congregation (Ta'anith 11a)], and do not trust in yourself until the day of your death. [For Yochanan Cohein Gadol served as high-priest for eighty years, and, in the end, became a Sadducee (Berachoth 29a)], and do not judge your friend until you arrive at his place [i.e., if you see your friend being tested and failing, do not judge him guilty until you are put to the same test and succeed.], and do not say a thing which cannot be heard, which can be heard in the end [i.e., let your words not be ambiguous ones, which cannot be understood in the beginning, at first hearing, assuming that if the hearer analyzes them, in the end he will understand them. For this will lead people to mistake your words and possibly to come to heresy because of you. Alternately: Do not reveal your secret, even between you and yourself, saying that there is no one here to hear you, for in the end it will be heard, "for a bird of heaven will carry the voice, etc." (Koheleth 10:20). According to this interpretation, the reading is "for in the end it will be heard." But Rashi reads it "And do not say of a thing [words of Torah] which can be heard (now) that it can be heard in the end," but incline your ear like a hopper and hear it now.], and do not say: When I can free myself [of my affairs] I shall learn (Torah); perhaps you will not free yourself.