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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/8547.txt b/8547.txt new file mode 100644 index 0000000..7e10d40 --- /dev/null +++ b/8547.txt @@ -0,0 +1,3965 @@ +The Project Gutenberg EBook of Pirke Avot, Traditional Text + +Copyright laws are changing all over the world. Be sure to check the +copyright laws for your country before downloading or redistributing +this or any other Project Gutenberg eBook. + +This header should be the first thing seen when viewing this Project +Gutenberg file. Please do not remove it. Do not change or edit the +header without written permission. + +Please read the "legal small print," and other information about the +eBook and Project Gutenberg at the bottom of this file. Included is +important information about your specific rights and restrictions in +how the file may be used. You can also find out about how to make a +donation to Project Gutenberg, and how to get involved. + + +**Welcome To The World of Free Plain Vanilla Electronic Texts** + +**eBooks Readable By Both Humans and By Computers, Since 1971** + +*****These eBooks Were Prepared By Thousands of Volunteers!***** + + +Title: Pirke Avot + Sayings of the Jewish Fathers + +Author: Traditional Text + +Release Date: July, 2005 [EBook #8547] +[Yes, we are more than one year ahead of schedule] +[This file was first posted on July 22, 2003] + +Edition: 10 + +Language: English + +Character set encoding: ASCII + +*** START OF THE PROJECT GUTENBERG EBOOK PIRKE AVOT *** + + + + +Produced by Dan Dyckman + + + + +________________________ + TRANSCRIBER'S COMMENTS + +Where Hebrew letters appeared within the English text, these have been +transliterated and included in brackets. In many cases the hebrew has +also been spelled out, thus: + [tov (tet-vov-bet)]. + +A rare additional transcriber's note may be found within brackets []. + +The source text contained only one comment in a bracket, that should +not be confused as a transcriber's note. This is the word [Baden] +that appeared in the Bibliography. + +Each [s] is the special character known as "section sign." + +Where the source text referenced a page number within the same book, +the transcriber substituted a reference in brackets [] that will be +useful for readers of this e-text version. + +The source book contained the complete Pirkei Avot, in Hebrew, with +vowels. This has, of necessity, been omitted from the current +e-text document, which uses only Roman font. + +Footnotes all appeared at the bottom of the page, separated by a line +from the main text, and printed in the same font and size as the main +text. The transcriber has moved these footnotes to follow the +paragraph they supplement, and indented them. + +At the end of this e-text, readers will find a section titled +TRANSCRIPTION NOTES which deals with issues such as accent marks. + +Following this, readers will find a PAGE REFERENCE INDEX. This +reference will help maintain the stability of references to this +book from outside sources. + +END of TRANSCRIBER'S COMMENTS + + + + + + Library of Jewish Classics + ========================== + + I. Leopold Zunz: The Sufferings of the Jews During the Middle Ages + II. Hyman Hurwitz: Talmudic Tales + III. "Pirek Abot": The Sayings of the Jewish Fathers + + + + + + LIBRARY OF JEWISH CLASSICS-III. + ________________________________________ + + The Sayings of the + Jewish Fathers + + [pirkei avot] + "PIRKE ABOT" + ________________________________________ + + Translated, with an + Introduction and Notes + + BY + JOSEPH I. GORFINKLE, Ph.D. + + Author of + "The Eight Chapters of Maimonides on Ethics" + + _______ + + _SECOND EDITION_ + + ________________________________________ + + + + CONTENTS + PREFACE + INTRODUCTION + Name + Purpose + Description + Contents + Language + Development of Abot + Abot in Liturgy + Bibliography + CHAPTER I + CHAPTER II + CHAPTER III + CHAPTER IV + CHAPTER V + CHAPTER VI + HEBREW TEXT (Appendix) + + + + + + + + + + PREFACE + +Notwithstanding the fact that there are many editions of the _Sayings +of the Jewish Fathers_, and that it has been translated innumerable +times in all modern tongues, no apology need be given for the +appearance of this little volume in the series of _Jewish Classics_. +The _Pirke Abot_ is indeed a classical bit of that ancient Jewish +classic, the _Mishnah_. + +The translation in this edition is based largely upon that of Taylor, +in his _Sayings of the Jewish Fathers_, and upon the excellent version +of Singer, in his _Authorized Daily Prayer Book_. + +This edition is intended mainly for popular reading, but it has been +thought wise to amplify the notes, especially with bibliographical +references, so that it may serve the purpose of a teacher's handbook, +and also be useful as a text-book for the higher grades of religious +schools and for study circles. The references are to books that are +generally accessible, and, wherever possible, to books in English. +The notes are by no means intended to be exhaustive, but rather to be +suggestive. + +It is the humble hope of the editor that this little book may be the +means of further popularizing the practical and, at the same time, +high-minded wisdom of the "Fathers"; that it may serve as an incentive +to a more detailed study of their philosophy of life, and that its +appearance may help us to lead in a revival of that most ancient and +praiseworthy custom of reading the _Pirke Abot_ in the house of +worship on the Sabbath, during the summer months. Let him into whose +hands these sayings fall "meditate upon them day and night," for "he +who would be saintly must fulfil the dicta of the Fathers." + + JOSEPH I GORFINKLE. + +Mt. Vernon, N. Y. + February, 1913. + + + + + + + + INTRODUCTION + + NAME + +_The Tractate Abot_ (_Massechet Abot_) is the ninth treatise of _The +Order_ or _Series on Damages_ (_Seder Nezikin_), which is the fourth +section of the _Mishnah_ (1). It is commonly known in Hebrew as +_Pirke Abot_, _The Chapters of the Fathers_, and has also been termed +_Mishnat ha-Chasidim_, _Instruction for the Pious_, because of the +Rabbinic saying, "He who wishes to be pious, let him practise the +teachings of _Abot_" (2). On account of the nature of its contents, +it is generally designated in English as the _Ethics of the Fathers_. +Taylor entitles his edition _Dibre Aboth ha-Olam_, Sayings of the +Fathers of the World_, and has as the English title, _Sayings of the +Jewish Fathers_. Gustav Gottheil refers to the _Abot_ as the _Sayings +of the Pharisaic Fathers_ (3). Its German title is generally _Die +Spruche der Vater_, and in French it is usually rendered _Chapitres_ +or _Maximes des Peres_. + + (1) See _infra_, [Chapter V], n. 61. + + (2) _Baba Kamma_, 30a. See Taylor, _Sayings of the Jewish + Fathers_, p. 3. Maimonides refers to this saying in the + _Foreword_ of his _Eight Chapters_; see Gorfinkle, _The Eight + Chapters_, etc., p. 34. + + (3) See _Sun and Shield_, p. 321 _et passim_. See _infra_, n. + 8, which accounts for the use of "_Pharisaic_." + +The use of the word _Abot_ (fathers), in the title, is of very ancient +date. We can only guess at the reason for its being used, and, +consequently, there are various explanations for it. Samuel de Uceda, +in his collective commentary, says that as this tractate of the +_Mishnah_ contains the advice and good counsel, which, for the most +part, come from a father, the Rabbis mentioned in it adopt the role of +"fathers," and are therefore so designated. This explanation does +not, however, deter him from advancing another to the effect that this +treatise is the basis of all subsequent ethical and moral teachings +and doctrines, and the Rabbis are, in consequence, the "fathers" or +prototypes of all ethical teachers and moralists (4). Loeb attributes +its use to the fact that the Rabbis of _Abot_ are the "fathers" or +"ancestors of Rabbinic Judaism" (5). Hoffman states that the word +_abot_ means "teachers of tradition" (_Traditionslehrer_), and points +to the expression _abot ha-olam_ (_Eduyot_, I. 4), which, translated +literally, is "fathers of the world," but is used to designate the +most distinguished teachers, which is a true characterization of the +Rabbis of _Abot_ (6). Taylor says in regard to the title, "It takes +its name from the fact that it consists to a great extent of the +maxims of the Jewish Fathers whose names are mentioned in the pages" +(7). Hoffmann's seems the most acceptable explanation. + + (4) _Midrash Shemuel_ (ed. Warsaw, 1876), p. 6. The _Midrash + Shemuel_ is a collective commentary, first published in Venice + in 1579, and which has since passed through six editions. See + p. 22, n. 21. + + (5) _La Chaine_, etc., p. 307, n. 1. + + (6) See Hoffman, _Seder Nesikin, Introd._, p. xx, and p. 258, + n. 36. In this passage of _Eduyot_, Hillel and Shammai are + referred to as _abot ha-olam_; in _Yerushalmi Shekalim_, III, + 47b, Rabbi and Ishmael and Rabbi Akiba, and in _Yerushalmi + Chagigah_, II, 77d, all the pairs of _Abot_ I are similarly + designated. + + (7) Taylor, _loc. cit._ + + + + + PURPOSE + +The original aim of _Abot_ was to show the divine source and authority +of the traditional law revealed to Moses on Mt. Sinai, and to +demonstrate its continuity from Moses through Joshua, the elders, and +the men of the Great Synagogue, down to those Rabbis who lived during +the period between 200 B.C.E. to 200 C.E. Loeb maintains that _Abot_ +was originally a composition of the Pharisaic Rabbis who wished to +indicate that the traditions held and expounded by them, and which the +Sadducees repudiated, were divine and, in time and sequence, +uninterruptedly authoritative (8). This line of continuous tradition +is plainly seen in the first two chapters. A second and probably +later purpose was to present a body of practical maxims and aphorisms +for the daily guidance of the people. + + + (8) _La Chaine_, etc. The Sadducees belonged to the priestly + and aristocratic families. They made light of the oral + traditions, did not believe in the future life, and were + indifferent to the independence of the Jewish nation. The + Pharisees, on the other hand, were constituted largely from + the common people; they were believers in, and strict + observers of, the traditional laws, and were ardent + nationalists. The bitter attack of Jesus on them, which has + resulted in making the word "Pharisee" synonymous with + "hypocrite" and "self-righteous person," was, to say the + least, unjust, as Herford has so lucidly pointed out in his + sympathetic study of the Pharisees. Herford, though not a + Jew, has taken up the cudgels most ably in defence of this + sect, with remarkable insight into the life and literature of + the ancient Jews. He demonstrates conclusively that though + there were hypocrites among the Pharisees, as among all + classes and creeds, yet the average Pharisee was a man of the + most elevated religious ideals, who misunderstood Jesus, but + who, in turn was misunderstood by him. Huxley, in his + _Evolution of Theology_, says, "of all the strange ironies in + history, perhaps the strangest is that 'Pharisee' is current + as a term of reproach among the theological descendants of + that sect of Nazarenes who, without the martyr spirit of those + primitive Puritans, would never have come into existence." + Such great teachers and men of sterling quality and golden + utterance as Antigonus of Soko (I, 3), Hillel (I, 12-14; II, + 5-8), Jochanan ben Zakkai (II, 9-19), Gamaliel, whose pupil + was Paul, the apostle (I, 16), and Judah, the Prince (II, 1), + whose sayings grace the pages of _Abot_, were, as Loeb points + out, of the Pharisaic school or party. There is naturally a + large literature on the Pharisees. Herford's _Pharisaism_ + deserves careful perusal. See, also, Josephus (ed. + Whiston-Margoliouth), _Antiq._, XIII, 10.6, XVIII, 1, 2-4; + Schurer, _History of the Jews_, etc., II, ii, p. 14 _et seq._; + _Jewish Encyclopedia_ and literature mentioned there; Geiger, + _Judaism and Its History_, p. 102 _et seq._, and Friedlander, + G., _The Jewish Sources of the Sermon on the Mount_, p. 34 _et + seq._ + + + + + DESCRIPTION + +The _Sayings of the Jewish Fathers_ is the oldest collection of +ethical dicta of the Rabbis of the _Mishnah_ (9). It is a Rabbinic +anthology. It has been happily styled "a compendium of practical +ethics" (10), and, as Mielziner has said, "these Rabbinical sentences, +if properly arranged, present an almost complete code of human duties" +(11). The _Abot_ is, then, a sort of moral code. + + (9) There was another, and apparently older, recension of + _Pirke Abot_ on which is based the _Abot de-Rabbi Natan_, an + _hagadic_ or homiletical exposition of _Abot_. Two recensions + of _Abot de-Rabbi Natan_ exist, and have been edited by + Schechter. On this work, see Hoffman, _Die erste Mischna_, p. + 26 _et seq._, Mielziner, article _Abot de-Rabbi Natan_, in + _Jewish Encyclopedia_, Strack, _Einleitung_, p. 69 _et seq., + and Pollak, _Rabbi Nathans System_, etc., _Introduction_, pp. + 7-9. An English translation is found in Rodkinson's edition + of the _Talmud_, vol. V, p. 1 _et seq._ + + (10) Taylor, _loc. cit._ Lazarus, _Ethics of Judaism_, II. + 113, calls it "a compendium of ethics." + + (11) In _Jewish Encyclopedia_, art. _Abot_. + + + + + CONTENTS + +Even a superficial reading of _Abot_ will bring home to one the fact +that it is made up of various strata. In fact, it falls naturally +into the following strands or divisions: + +A. Chapter I, 1-15: Chronologically arranged sayings of the oldest + authorities, from the men of the Great Synagogue to Hillel + and Shammai. + +B. (1) Chapters I, 16-II, 4: Sayings of the men of the school of + Hillel to Rabban Gamaliel (about 230 C.E.), the son of Judah + ha-Nasi + + (2) Chapter II, 5-8: Additional sayings of Hillel. + +C. (1) Chapter II, 9-19: The sayings of Jochanan ben Zakkai, the + pupil of Hillel, and of his disciples. + + (2) Chapter II, 20-21: The sayings of Rabbi Tarfon, a younger + contemporary of Jochanan ben Zakkai. + +D. Chapter III: the maxims of seventeen _Tannaim_ (authorities + mentioned in the _Mishnah_) to the time of and including + Rabbi Akiba. These are not arranged in strictly + chronological order. + +E. Chapter IV: The sayings of twenty-five _Tannaim_ after the time + of Rabbi Akiba, who were contemporaries of Rabbi Meir and of + Rabbi Judah Ha-Nasi. These are not chronologically arranged. + +F. (1) Chapter V, 1-18: Anonymous sayings forming a series of groups + of ten, seven, and four things, dealing with the creation of + the world, with miracles, and with the varieties of men and + minds. + + (2) Chapter V, 19-22: Anonymous sayings touching upon the + varieties of motives and contrasting the good and evil + dispositions. + + (3) Chapter V, 23: Sayings of Judah ben Tema. + + (4) Chapter V, 24: The ages of man. + + (5) Chapter V, 25, 26: The sayings of Ben Bag Bag and of Ben He + He. + +G. Chapter VI: The acquisition of the _Torah;_ praise of the + _Torah_. + + + + LANGUAGE + +The language of _Abot_ is easy Mishnaic Hebrew, with portions of four +verses (I, 13; II, 7; V, 25, and V, 26) in Aramaic, which is closely +related to Hebrew. It is worthy of note that these Aramaic portions +originated with the school of Hillel (12). + + (12) On the language of the _Mishnah_, see Mielziner, + _Introduction to the Talmud_, pp. 15-16, and Lauterbach in + _Jewish Encyclopedia_, vol II, p. 614. On the use of Aramaic + in the _Mishnah_, see Schurer, _History_, I, ii, p. 8 _et + seq._, and Bacher, in _Jewish Encyclopedia_, art. _Aramaic + Language Among the Jews_. Several centuries before the common + era, Aramaic was the vernacular of the Jews. Hebrew, however, + remained in use as the sacred language ([lashon ha-kodesh]), + it being the language of the learned, and was employed for + literary, liturgical, and legal purposes. This accounts for + the Mishnah being written almost entirely in Hebrew, though + Aramaic was spoken on the streets. It is related of Judah + ha-Nasi that he disliked the Aramaic jargon to such an extent + that he forbade its use in his home, where even the servants + spoke Hebrew with elegance (_Rosh ha-Shanah_, 26b). When + scholars used Aramaic in his presence, he chided them for not + speaking in Hebrew or in Greek (_Baba Kamma_, 82b). + + + + + DEVELOPMENT OF ABOT (13) + + (13) On the subject-matter of this section, consult Hoffmann, + _Die erste Mischna_, pp. 26-37; idem, _Mischnaiot Seder + Nesikin_, _Introd._, pp. XX-XXI; Brull, _Enstehung und + ursprunglicher Inhalt des Traktates Abot;_ Loeb, _La Chaine_, + etc.; Ginzburg, _Spruche der Vater, erstes Capitel historisch + beleuchtet_ (Liepzig, 1889); Strack, _Die Spruche der Vater_, + _Introd._, pp. 7-8; idem, _Einleitung_, p. 52, and Rawicz, + _Commentar des Maimonides_, p. 105, n. 3. + +It is apparent from the literary construction of _Abot_ that it has +been edited several times, and that, in its earliest form, the +_Abot_ collection was much smaller than we have it to-day. Originally, +probably shortly after the time of Hillel, it may have been merely a +sort of appendix to the _Tractate Sanhedrin_, with typical sayings of +each of the heads of the _Sanhedrin_. These dicta are contained in +what is designated as section A. Later, presumably by Rabbi Akiba, +there were added to this original kernel of _Abot_ the sayings of +Rabbi Jochanan ben Zakkai and his most illustrious pupils, which +comprise section C. This resulted in the grouping together of the +sayings of ten generations of traditional authorities, as follows: +(1) the men of the Great Synagogue, (2) Simon, the Just, (3) Antigonus +of Soko, (4) Jose ben Joezer and Jose ben Jochanan, (5) Joshua ben +Perachiah and Nittai, the Arbelite, (6) Judah ben Tabbai and Simeon +ben Shatach, (7) Shemaiah and Abtalion, (8) Hillel and Shammai, (9) +Jochanan ben Zakkai, and (10) the latter's disciples. By association +of idea with this number ten, there were added to this collection +numerical sayings of ten, and, then, others of seven and four, found +in chapter V, 1-9 and 10-13. + +Into this enlarged kernel of pithy sayings of the oldest authorities, +which may be characterized as the _Abot of Rabbi Akiba_, later +_Tannaim_--Rabbi Meir, Rabbi Judah ha-Nasi, and others--interpolated +additional sayings of the afore-mentioned Rabbis, and also typical +utterances of their disciples, and of other well-known teachers. This +accounts for the presence in _Abot_ of the body of maxims of the six +generations of the school of Hillel, designated above as section B 1, +and which was very properly introduce after the aphorisms of Hillel +and of his contemporary, Shammai. The thread of tradition being +interrupted by this interpolation, it was again taken up by the +introduction of another body of Hillel's sayings (B 2), thus providing +for a natural transition from Hillel to Jochanan ben Zakkai. Proof of +the fact that section B is an addition is that in the _Abot de-Rabbi +Natan_--which, as has been said above, is based on an older version of +_Abot_ (14)--the sayings of Jochanan ben Zakkai follow immediately +upon those of Shammai. The sayings of Judah ha-Nasi, the redactor of +the _Mishnah_, and of Rabbi Gamaliel, his son, were undoubtedly added +after the time of Judah. + + (14) See _supra_, p. 13, n. 9. + +Chapter III contains the sayings of authorities who were the +predecessors of Judah, the first two having lived before the +destruction of the second Temple. Chapter IV is made up of the dicta +of a number of Rabbis who were contemporaries of Judah. These two +chapters were, no doubt, inserted by Judah, the redactor of the +_Mishnah_ as we virtually have it to-day. Evidence that Chapter IV is +an addition to the original _Abot_ is that it has a number of +aphorisms which are repetitions of some found in Chapters I and II. +The greater part of Chapter V, as stated above, was a portion of the +_Abot_ of Rabbi Akiba. + +Chapter VI, which is known as _The Chapter on the Acquisition of +Torah_ (_Perek Kinyan Torah_), as _The External Teaching of the Abot_ +(_Baraita de-Abot_) (15), as _The Chapter of Rabbi Meir_ (_Perek Rabbi +Meir_) (16), and as _the External Teaching of Rabbi Meir_ (_Baraita +de-Rabbi Meir_), is a supplement of the treatise _Abot_, as is claimed +for it by its superscription, "the sages taught in the language of the +_Mishnah_," a formula generally used in the _Talmud_ to introduce a +_Baraita_. One of the authorities mentioned in it is Joshua ben Levi, +a Palestinian _amora_ (an authority of the _Gemara_) who lived during +the third century. This demonstrates the comparatively late date of +the final redaction of this chapter. By the middle of the ninth +century it formed a part of the treatise _Abot_. It was added to the +prayer-book to be read on the sixth Sabbath of the period between +Passover and the Festival of Weeks (_Shebuot_) (17). + + (15) A _Baraita_ contains traditions and opinions of + authorities of the _Mishnah_ which are not embodied in the + _Mishnah_ or Rabbi Judah ha-Nasi. See Mielziner, + _Introduction to the Talmud_, pp. 20-21, Strack, _Einleitung + in den Talmud_, p. 3, and the _Jewish Encyclopedia_, _s.v._ A + _gemara_ (Talmudical commentary) to the _Baraita de-Abot_ was + published from a MS. by Coronel in _Chamishah Kuntresin_ + (Vienna, 1864). This _baraita_ is found also in the + seventeenth chapter of _Tanna de-Be Eliyahu Sutta_, but with + different textual readings. See Ginzberg, in the _Jewish + Encyclopedia_, II, pp. 516-517. + + (16) Known thus because Rabbi Meir's name is found in the + first verse. + + (17) See next section. The sixth chapter is found in some + editions of the _Mishnah_. + + + + ABOT IN THE LITURGY (18) + + (18) On the subject-matter of this section, see the citation + from the Sar Shalom Gaon, in the _Siddur_ of R. Amram, 30a; + _Midrash Shemual_, pp. 3-4; Zunz, _Die Ritus_, pp. 85-86; + Strack, _Die Spruche der Vater_, p. 5, and _Siddur_, ed. Baer, + p. 271, note. Other portions of the _Mishnah_ and also of the + _Talmud_ that are included in the liturgy are, in the morning + service, _Zebachim_ V (_Siddur_, ed. Singer, p. 11); in the + evening service for the Sabbath, _Sabbat_, II (pp. 120-122), + and, from the _Talmud_, end of _Berachot_ (p. 122); in the + additional service for Sabbath and festivals, from the _Talmud + Keritot_, 6a, from the _Mishnah_, end of _Tamid_, and from the + _Talmud_, end of _Berachot_ (pp. 167-168). + +As Taylor has said, "Its simplicity and intrinsic excellence have +secured for _Abot_ a widespread and lasting popularity, and have led +to its being excerpted from the _Talmud_ and used liturgically in the +Synagogue, at certain seasons, from an early period" (19). Thus, the +_Abot_ is found not only in all editions of the _Mishnah_ and the +_Talmud_, but also in the prayer-books of the Ashkenazic rite (20). +The practice of reading a chapter from _Abot_, on Saturday, after the +afternoon prayer (_Minchah_), originated as early as Gaonic times +(seventh to eleventh centuries). During the middle of the ninth +century, _Abot_ and its _Baraita_ were thus liturgically used. In +Spanish communities it was recited in the morning of the Sabbath, and +not in the afternoon. By the eleventh century, this custom was +universally a part of the synagogal service. + + (19) Taylor, _loc. cit._ + + (20) German and Polish. + + +Originally, _Abot_ was probably read only from Passover to _Shebuot;_ +and, since this period has generally six Sabbaths, and there are only +five chapters of _Abot_, the chapter _Kinyan Torah_ was appointed to +be read on the sixth Sabbath. Later, the period of the year in which +_Abot_ was read varied in different communities. In Germany, there +were _kehillot_ in which it was recited during the winter as well as +during the summer. In some communities it was read from Passover to +the Feast of Tabernacles (_Sukkot_), in others from the Sabbath of +_Parashah Yitro_ (Ex. XVIII, 1-XX, 26) to the Sabbath of _Parashah +Masse'e_ (Num. XXXIII, 1-XXXVI, 13), that is, from the Sabbath on +which is read an account of the giving of the Law until the Sabbath +preceding the beginning of the reading of the "repetition of the Law," +_i.e._, Deuteronomy. In many orthodox congregations to-day this +practice is still adhered to, and _Abot_ is read on Sabbath afternoons +during the summer, or from the Sabbath after Passover to the Sabbath +before the New Year (_Rosh ha-Shanah_). + +A number of reasons have been suggested for the custom of reading the +_Abot_ in the synagogue, the most likely being that it was introduced +to occupy the minds of worshippers during the long wait, on a summer's +day, between the afternoon and evening services. Whatever the reason +for this custom may have been is immaterial and unimportant; but what +is of importance is that, by this excellent practice, a whole body of +moral dicta--each one summing up with remarkable conciseness a life's +experience and philosophy, each one breathing the spirit of piety, +saintliness, justice, and love for humanity--has sunk deeply into the +innermost heart and consciousness of the Jewish people, exerting such +an influence that the principles set forth in the _Abot_ have been +eternally wrought into the moral fibre of the descendants of the +Rabbis. To the lips of the Jew, these maxims spring spontaneously; to +those who know them they are a safe and secure guide through life; +they are not only heard in the synagogue, but are quoted and applied +at home and abroad. Such are the fruits of a benign custom, which +Israel will do well to prize and preserve. + + + + BIBLIOGRAPHY + +Because of its great popularity, the _Pirke Abot_ has appeared in many +editions. There is no _Gemara_ (Talmudic commentary) on the _Abot_, +which undoubtedly accounts for the numerous commentaries on it (21). +Because of the attractiveness of its contents, and since it forms a +part of the ritual, it has been translated many times into many +tongues (22), and a great deal has been written on it. The following +bibliography will be helpful to the general reader and to the student +who wish to get a more detailed and intimate knowledge of the _Abot_ +than can be imparted in this work. + + (21) There are more than thirty-five. The best known is that + of Maimonides (1135-1204), which was written originally in + Arabic, as part of his commentary on the _Mishnah_. A + commentary has been attributed to Rashi. Other commentaries + are by (1) Rabbi Jacob ben Shimshon, found in the _Machzor + Vitry_ (see Taylor, _Introd._, p. 5; _Appendix_, p. 23; (2) + Rabbi Israel of Toledo, in Arabic (twelfth to thirteenth + century; see Taylor, _Introd._, p. 5, _Appendix_, p. 46 _et + seq.__; (3) Simon Duran (1361-1444), _Magen Abot;_ first + edition, Livorno, 1763; ed. Jellinek, Leipzig, 1855; (4) + Bertinora (died 1510), in his popular commentary on the + _Mishnah;_ (5) Isaac ben Judah Abrabanel, _Nachalot Abot;_ ed. + Constantinople, 1505; (6) Samuel de Uceda, _Midrash Shemual;_ + venice, 1579, 1585, 1597, 1600, Cracow, 1594, Frankfurt a. M., + 1713, Warsaw, 1876; (7) Yom Tob Lippman Heller (1579-1654), in + _Tosefot Yom Tob_, on the _Mishnah;_ (8) elijah, Gaon of Wilna + (1720-1797), in _Siddur Tefillat Yacob_, Berlin, 1864; and (9) + S. Baer, in _Siddur Abodat Yisroel_, Rodelheim, 1868. There + is also acommentary, by Naphtali Herts Wessely, known as + _Yayin Lebanon_, Berlin, 1774-1775, which has been translated + into English, in the _Hebrew Review_ (edited by Morris J. + Raphall, London, 1835-1837), Vol. I, p. 177, p. 193, and + further. + + (22) Mischoff, in his _Kritische Geschichte der + Talmud-Uebersetzungen aller Zeigen und Zungen_ (Frankfurt a. + M., 1899), [s] 56, has a list of 62 translations and of 15 + partial translations. Others have appeared since this list + was made. For English translation, consult this list. + + + + _Editions_ (23), _Commentaries_, _and Translations_ + + (23) A list of editions, mostly earlier than those mentioned + here, and of the _Abot_ in _Mishnah_ editions may be found in + Steinschneider, _Catalogue Librorum Hebraeorum in Bibliotheca + Bodleiana_ (Berlin, 1852-1860), No. 1433-1519, 1982-2034; M. + Roest, _Catalog der Hebraica und Judaica_ (Amsterdam, 1875), + pp. 818-821, 824-828; and Strack, _Spruche_, pp. 8-9. + +1. Joshua ben Mordecai Falk ha-Kohen, _Abne Yehoshua al Pirke Abot_ +(New York, 1860). Text and commentary (24). + + (24) Falk has been called the "father of American Hebrew + literature." + +2. Abraham Geiger, _Pirke Aboth_, in _Nachgelassene Schriften_ +(Berlin, 1877), vol. IV, pp. 281-344. A commentary on Chaps. I-III. +Scholarly and valuable. + +3. Solomon Schechter, _Abot de-Rabbi Natan_ (Vienna, 1877). Contains +two versions, A and B, with an introduction and notes in Hebrew. A +scholarly and valuable work. + +4. Joseph Jabetz, _Pirke Abot_, with a commentary (Warsaw, 1880). + +5. Charles Taylor, (1) _Sayings of the Jewish Fathers, Comprising +Pirqe Aboth and Perek R. Meir in Hebrew and English, with Notes and +Excurses_. Second edition (Cambridge, 1897). + (2) _An Appendix of the Sayings of the Jewish Fathers, +Containing a Catalogue of Manuscripts and Notes on the Text of Aboth_ +(Cambridge, 1900). These works are very comprehensive and full of +valuable material. + +6. A. Berliner, _Commentar zu den Spruchen der Vater, aus Machzor +Vitry, mit Beitragen_ (Frankfurt a. M., 1897). + +7. David Hoffmann, _Masseket Abot_, in _Mischnaiot Seder Nesikin_ +(Berlin, 1899), pp. 327-367. Fully annotated, with a translation in +German, and constant reference to Rabbinical sources. Excellent. + +8. Hermann L. Strack, _Die Spruche der Vater_, ein ethischer +Mischna-Traktat_, third edition (Leipzig, 1901). An excellent text +with notes. Very valuable. + +9. Lazarus Goldschmidt, in _Talmud Babli, Der Babylonische Talmud_ +(Berline, 1903), vol. VII, p. 1151 _et seq_. Based on oldest texts of +_Abot_. Textual variants and German translation with notes. Very +valuable. + +10. Simeon Singer, _Perke Abot, Ethics of the Fathers_, in _The +Authorized Daily Prayer Book_. Eighth edition (London, 5668-1908), +pp. 184-209. Hebrew text, with an excellent English translation, and +a few notes. + +11. Kaim Pollak, _Rabbi Nathans System der Ethik un Moral_ (Budapest, +1905). A translation in German, with notes, of _Abot de Rabbi Natan_ +(Schechter's version A). + +12. Paul Fiebig, _Pirque 'aboth, Der Mischnahtraktat Spruche der +Vater_ (Tubingen, 1906). German translation and notes, with especial +reference to the New Testament. The _Nachwort_, pp. 42-43, consists +of a comparison of _Abot_ with the New Testament, pointing out the +likenesses and differences. + +13. Josef ibn Nachmia's, _Perush Pirke Abot, Commentar zu den Pirke +Abot . . . nach der Parmaer Hadschrift De Rossi Nr_. 1402 . . . _mit +Anmerkungen von_ M. L. Bamberger (Berlin, 1907). + +14. M. Rawicz, _Der Commentar der Maimonides zu den Spruchen der +Vater, zum ersten Male ins Deutsch ubertragen_ (Offenberg [Baden], +1910). Contains "The Eight Chapters" (25). + + (25) The _Eight Chapters_ is the introduction of Maimonides to + his commentary on _Abot_. Its Hebrew name is _Shemonah + Perakim_. It is a remarkable instance of the harmonious + welding of the ethical principles contained in _Abot_ with + mediaeval Aristotelian philosophy. + +15. _Sefer Musar, Kommentar zum Mischnatraktat Aboth von R. Joseph ben +Jehudah. Zum ersten Male herausgegeben von_ Dr. Wilhelm Bacher. In +the _Schriften des Vereins Makize Nirdamim_. 3. Folge, Nr. 6 (Berlin, +1910). + +16. M. Lehmann, _Pirke Aboth, Spruche der Vater uberzetzt und erklart_ +(Frankfurt a. M., 1909). + +17. Jehudah Leb Gordon, _Perki Abot_, in _Siddur Bet Yehudah_ (New +York, 5672, 1911-12), pp. 106-165. Prayer-book according to the +Ashkenazic rite, with Yiddish translation and notes. Contains +biographical sketches of all the authorities mentioned in _Abot_. + +18. Jules Wolff, _Les Huit Chapitres de Maimonide, ou Introduction a +la Mischna d'Aboth, Maximes des Peres_ (_de la Synagogue_). _Traduits +de l'Arabe_ (Lausanne, Paris, 1912). + +19. Joseph I. Gorfinkle, _The Eight Chapters of Maimonides on Ethics, +Edited, Annotated, and Translated with an Introduction_ (New York, +1912). Columbia University Oriental Studies, vol. VII (26). + + (26) A list of MSS., editions, translations, and commentaries + of the _Eight Chapters_, some including _Abot_, is found on + pp.27-33 of this work. + + + + + _Homiletical Works_ + +1. Lazarus Adler, _Spruche der Vater_ (Furth, 1851). + +2. W. Aloys Meisel, _Homilien uber die Spruche der Vater_ (1885). + +3. Alexander Kohut, _The Ethics of the Fathers_ (New York, 1885). +Translated from the German by Max Cohen. + + + + _General Works_ + +Abelson, J. _The Immanence of God in Rabbinical Literature_ (London, +1912). + +Bacher, Wilhelm, (1) _Die Agada der Tanaiten_, I, II, (Strassburg, +1884, 1890). + (2) _Zwei alte Abotkommentare, in Monatschrift fur Geschichte +und Wiss. d. Judenthums_, 1095, pp. 637-666; 1906, pp. 248-248. + +Brull, _Enstehung und ursprunglicher Inhalt des Traktates Abot_, in +_Jahrbucher fur Jud. Geschichte und Lit._, VII (1885). + +Danziger, _Jewish Forerunners of Christianity_ (New York, 1903). + +Dukes, _Rabbinische Blumenlese_ (Leipzig, 1844), pp. 67-84. + +Friedlander, M. _The Jewish Religion_ (London, 1902). + +Friedlander, G., _The Jewish Sources of the Sermon on the Mount_ +(London, 1911). + +Geiger, _Judaism and its History_ (New York, 1911). + +Graetz, _History of the Jews_. + +Herford, _Pharasaism_ (London, 1912). + +Hoffmann, _Die erste Mischna und die Contraversen der Tannaim_ +(Berlin, 1882). + +Isaacs, _Stories from the Rabbis_ (New York, 1893). + +_Jewish Encyclopedia_. + +Josephus, _Antiquities_. + +Jung, _Kritik der samtlichen Bucher Aboth in der althebraischen +Literatur_ (Leipzig, 1888). + +Lazarus, _The Ethics of Judaism_ (Philadelphia, 1900). + +Loeb, (1) _La Chaine de la Tradition dans le premier Chapitre des +Pirke Abot_, in _Bibliotheque de l'ecole des hautes Etudes, Sciences +religeuses_, vol. I, pp. 307-322 (Paris, 1889). + (2) _Notes sur le chapitre Ier des Perke Abot_, in _Revue des +Etudes Juives_, Vol. XIX (1889), pp. 188-201. + +Mielziner, (1) _Introduction to the Talmud_, second edition (New York, +1903). + (2) Articles _Abot_ and _Abot de-R. Natan_, in _Jewish +Encyclopedia_. + +Myers, _The Story of the Jewish People_, I (New York and London, +1909). + +Schechter, _Some Aspects of Rabbinic Theology_ (New York, 1909). + +Schurer, _Some Aspects of the Jewish People in the Time of Jesus +Christ_ (27) (New York, 1891), I, i, p. 124; I, ii, p. 353 _et seq_.; +III, ii, p. 30 _et seq_. + + (27) Contains very full bibliographies and has other excellent + characteristics, but it is a work that must be used with + caution. Its chief fault, according to Schechter, is that it + is one of a class of works in which "no attempt is made . . . + to gain acquaintance with the inner life of the Jewish nation" + (_Studies_, II, pp. 119-120). + +Strack, _Einleitung in den Talmud_, fourth edition (Leipzig, 1908). + +Zunz, (1) _Die Gottesdienstlichen Vortrage der Juden_ (Berlin, 1832), +p. 101 _et seq_. + (2) _Die Ritus des Synagogalen Gottesdienstes_ (Berlin, 1859). + + + + + + + + + + + +SAYINGS OF THE FATHERS + +_One of the following chapters is read on each Sabbath from the +Sabbath after Passover until the Sabbath before New Year._ + +All Israel (1) have a portion in the world to come, and it is said, +"And thy people shall be all righteous; they shall inherit the land +(2) for ever, the branch of my planting, the work of my hands, that I +may be glorified" (3). + + (1) This does not mean that Israel alone, to the exclusion of + other nations, will have a portion in the future world. On + the future world ([olam haba]), see [Chapter II], n. 21. "The + pious of all nations have a portion in the world to come" + (_Tosefta Sanhedrin_, chap. XII; Maimonides, in _Mishneh + Torah_, I, _Hilchot Teshubah_, iii, 5) sums up the Rabbinic + opinion. + + (2) _I.e._, the land of everlasting life. + + (3) _Sanhedrin_, X (XI), 1; Isaiah lx, 21. This passage is + recited before each chapter. + +CHAPTER I + +1. Moses received the _Torah_ (4) from Sinai (5), and handed it down +to Joshua, and Joshua to the elders (6), and the elders to the +prophets, and the prophets delivered it to the men of the Great +Synagogue (7). They said three things, "Be deliberate in judgment; +raise up many disciples; and make a fence about the _Torah_" (8). + + (4) The word _Torah_ is usually translated by "law," but it + means rather "teaching," "instruction" of any kind, or + "doctrine." This term is generally used to designate the + _Five Books of Moses_ or the _Pentateuch_, called the "written + law" ([torah shebichtav]), but it is also employed as a + designation of the whole of the Old Testament. Besides the + "written law," according to tradition, there was also + communicated to Moses, on Mt. Sinai, the "oral law" ([torah + she'b'al peh]), supplementing the former and other laws and + maxims, and explaining it. This "oral law" was handed down by + word of mouth from generation to generation, but subsequently, + after the destruction of the second Temple, it was committed + to writing, and constitutes the _Mishnah_, the _Talmud_, and + the _Midrashim_. The "oral law" develops, illuminates, and + comments upon the "written law." Here, _Torah_ means the + "oral law," which Moses communicated to Joshua, Joshua, in + turn, to the elders, and so on. See Taylor, _Sayings of the + Jewish Fathers_, p. 105 _et seq._, and 134-135; Friedlander, + _The Jewish Religion_, p. 136 _et seq._; _Jewish + Encyclopedia_, arts. _Law and Oral Law;_ Schechter, _Some + Aspects of Rabbinic Theology_, Chapter VIII; Strack, + _Einleitung_, pp. 9-10, and Herford, _Pharisaism_, chapter on + "the Theory of Torah," p. 57 _et seq._ + + (5) _I.e._, from God. Compare the expression [halacha l'moshe + misinai], "the law to Moses from Sinai (God)," _Peah_, II, 6, + _Eduyot_, VIII, 7, etc. + + (6) The elders were the wise men who were the members of the + supreme national tribunal. See Joshua XXIV, 31. + + (7) The Great Synagogue, whose establishment, after the return + from Babylonian captivity, tradition attributes to Ezra the + Scribe, consisted of 120 men, who comprised the highest + judicial tribunal, and who occupied a position in the early + days of the Temple similar to that of the later _Sanhedrin_. + The historical foundation of this tradition is Nehemiah + VIII-X, in which is recounted the solemn acceptance of the Law + by a great assembly of the people. The men of the Great + Synagogue appear here in _Abot_ as the depositaries of the + tradition of the _Torah_, coming in the chain between the last + prophets and the earliest scribes. From this chapter and + other Rabbinical sources, we gather that the men of the Great + Synagogue constituted a sort of college of teachers, one of + the last survivors being Simon, the Just (Chapter I, 2). + Their work was to interpret, teach, and develop the _Torah_, + and to them were ascribed all kinds of legal enactments. They + instituted the _Shemoneh Esrah_ (the Eighteen Benedictions) + and other prayers, and cast the entire ritual into definite + shape. They admitted _Proverbs_, the _Song of Songs_, and + _Ecclesiastes_ into the Old Testament canon. A number of + modern scholars, notably Kuenen, are of the opinion that this + body never existed in the form represented by Jewish tradition + (see Schurer, _History_, I, ii, pp. 354-355). On the + controversy regarding the existence of the Great Synagogue see + Schechter, _Studies_, II, 105-106. Consult Taylor, _ibid._, + pp. 110-111; Graetz, _History of the Jews_, vol. I, p. 381, + 394, vol. II, p. 19. For further bibliography, see Strack, + _Spruche_, p. 11. See especially Herford, _Pharisaism_. pp. + 18-28. + + (8) Take measures to prevent the breaking of any of the divine + precepts. Thereby, certain things which are in themselves + lawful are prohibited in order to enforce the observance of + things the doing of which is unlawful. Compare Leviticus + XVIII, 30, "make a _mishmeret_ to my _mishmeret_" (_Yabamot_, + 21a), and _Abot_, III, 17, "the _Massorah_ is a fence to the + _Torah_." + +2. Simon, the Just (9), was of the last survivors of the Great +Synagogue. He used to say, "Upon three things the world rests: upon +the _Torah_, upon the Temple service (10), and upon the doing of acts +of kindness" (11). + + (9) Simon, the Just, son of Onias, was high-priest about 300 + B.C.E. See Josephus, _Antiquities_, XII, ii, 5. Consult + Sammter, _Mischnaioth Ordnung Zeraim_ (Berlin, 1887), + _Introduction_, pp. 10-22; Meilziner, _Introduction to the + Talmud_, pp. 22-39; the _Jewish Encyclopedia_, and Strack, + _Einleitung_, p. 82 _et seq._, for the lives of the + authorities mentioned in _Abot_ and for bibliographies. + + (10) Cf. _Nedarim_, 32b, "Great is the _Torah_, for if it did + not exist, the heaven and the earth would have no permanence." + _Abodah_ is the service and sacrifice of the Temple which was + then standing. After the destruction of the Temple, this word + was used to designate the service of prayer. It is used in + one of the benedictions after the reading of the _Haftarah_: + _al ha-torah we-al ha-abodah_, "for the law and for the divine + service," see _Prayer-book_, ed. Singer, p. 149. See + Friedlander, _ibid._, p. 413 _et seq._ + + (11) [g'milut chasadim] "benevolence," "the doing of + kindnesses," consists of practical deeds of personal service, + as visiting the sick, burying the dead, comforting mourners, + peacemaking, etc. It is greater than [tzedakah] "charity" in + its narrower sense, as benevolence may be shown to the rich as + well as to the poor. See Friedlander, _ibid._, pp. 301-305. + On this verse, see Herford, _ibid._, p. 22 _et seq._ + +3. Antigonus of Soko (12) received (the tradition) from Simon, the +Just. He used to say, "Be not like hirelings who work for their +master for the sake of receiving recompense; but be like servants who +minister to their master without any thought of receiving a reward; +and let the fear of Heaven (13) be upon you." + + (12) According to _Abot de-Rabbi Natan_, Chapter V, ed. + Schechter, p. 26, Antigonus had two disciples, Zadok and + Boethos, from whom arose the Sadducees and the heretical sect + of Boethusians, from their misinterpretation of this verse, + both denying the doctrines of immortality of the soul and + resurrection. Se Kohut, _The Ethics of the Fathers_, p. 43; + Schurer, _History_, II, ii. p. 29 _et seq._; Geiger, _Judaism + and Its History_, p. 99 _et seq._; and _Jewish Encyclopedia_, + arts. _Boethusians_ and _Sadducees_. + + (13) "The fear of Heaven" does not mean dread of punishment, + but rather awe at the greatness and might of God, and is + identical with love and service (see Deuteronomy, VI, 13 and + X, 12). It is produced by following out the practices + ordained in the _Torah_ (Maimonides, _Guide for the + Perplexed_, ed. Friedlander, p. 392). Consult Friedlander, + _Jewish Religion_, pp. 273-274, the _Jewish Encyclopedia_, + art. _Fear of God_, and Schechter, _Aspects_, p. 72. + +4. Jose, the son of Joezer, of Zeredah, and Jose, the son of Jochanan +(14), of Jerusalem received (the tradition) from them (15). Jose, the +son of Joezer, of Zeredah said, "Let thy house be a meeting-place for +the wise; cover thyself with the dust of their feet (16), and drink in +their words with thirst." + + (14) In _Chagigah_, II, 2, we are told that when two leading + teachers are named in the _Mishnah_ as having received the + _Torah_, they constitute a "pair" ([zug]), the first being the + president([nasi]), and the second the vice-president ([av beit + din]) of the _Sanhedrin_. There were five pairs of such + teachers, flourishing between 170 and 30 B.C.E., the first + being Jose b. Joezer and Jose b. Jochanan, and the last being + Hillel and Shammai. See Frankel, _Monatschrift_, 1852, pp. + 405-421, Mielziner, _Introduction_, pp. 22-23, and Strack, + _Spruche_, p. 13. + + (15) Some texts read "from him" ([mimenu]). "From them" must + refer to disciples of Antigonus whose sayings have been lost. + + (16) It was the custom of pupils to sit at the feet of their + teachers. + +5. Jose, the son of Jochanan, of Jerusalem said, "Let thy house be +open wide; let the poor be members of thy household, and engage not in +much gossip with woman." This applies to one's own wife; how much +more (17), then, to the wife of one's neighbor? Hence the sages say, +"Whoso engages in much gossip with woman brings evil upon himself, +neglects the study of the _Torah_, and will in the end inherit +_gehinnom_" (18). + + (17) On the _kalwa-chomer_, "a conclusion _a minori ad + majus_," see Meilziner, _Introduction to the Talmud_, p. 130 + _et seq._, and Strack, _Einleitung in den Talmud_, p. 120. + Cf. Chapter VI, 3. The equivalent biblical expression is [af + ki]. + + (18) [gey-hinim (gimil-yud hey-nun-yud-mem(sofit))], [gei + ben-hinim], a glen south of Jerusalem where Moloch was + worshipped, whence a place where the wicked were punished in + the hereafter; "hell, being the opposite of 'the Garden of + Eden,'" "paradise." Cf. chapter V, 22 and 23. See + Friedlander, _Jewish Religion_, p. 223. + +6. Joshua, the son of Perachyah, and Nittai, the Arbelite, received +(the tradition) from them. Joshua, the son of Perachyah, said, +"Provide thyself with a teacher, and possess thyself of a companion +(19); and judge every man in the scale of merit." + + (19) A fellow-student. + +7. Nittai, the Arbelite, said, "Keep aloof from a bad neighbor (20); +associate not with the wicked, and abandon not the belief in +retribution" (21). + + (20) Cf. chapter II, 14. + + (21) This may mean either that one must not imagine that + punishment for evil deeds will not befall him, or when + punishment has been meted out, one must not despair of the + good. + +8. Judah, the son of Tabbi, and Simeon, the son of Shatach (22), +received (the tradition) from them. Judah, the son of Tabbi, said, +"(In the judge's office) act not the counsel's part (23); while the +litigants are standing before thee, let them be regarded by thee as +guilty, but when they are departed from thy presence, regard them as +innocent, the verdict having been acquiesced in by them." + + (22) Lived about 104-69 B.C.E. He was a leader of the + Pharisees at the time of Alexander Jannaeus. + + (23) A judge should be strictly impartial. + +9. Simeon, the son of Shatach, said, "Be very searching in the +examination of witnesses (24), and be guarded in thy words, lest +through them they learn to lie." + + (24) It is related that the son of Simeon b. Shatach was + innocently condemned to death, because the witnesses were not + carefully cross-questioned. + +10. Shemaiah and Abtalion (25) received (the tradition) from them. +Shemaiah said, "Love work; hate lordship (26); and seek no intimacy +with the ruling power" (27). + + (25) Lived about the middle of the first century B.C.E. + + (26) "Woe to leadership, for it buries those who possess it." + (_Pesachim_, 87b). + + (27) That is, Rome. Avoid office seeking. + +11. Abtalion said, "Ye sages, be heedful of your words, lest ye incur +the penalty of exile and be exiled to a place of evil waters, and the +disciples who come after you drink thereof and die, and the Heavenly +Name be profaned" (28). + + (28) Scholars must be careful in their teachings, lest their + disciples misinterpret their words, and thus adopt false + doctrines, as was the case with the disciples of Antigonus of + Soko (_Supra_, n. 12). "Evil waters" may stand for evil + doctrines or evil people. When a teacher went into + banishment, he was usually followed by his disciples. + Departure from the law is equivalent to death. + +12. Hillel and Shammai (29) received (the tradition) from them. +Hillel said, "Be of the disciples of Aaron, loving peace and pursuing +peace (30), loving mankind and drawing them night to the _Torah_" +(31). 13. He used to say, "A name made great is a name destroyed +(32); he who does not increase (his knowledge) decreases (it); and he +who does not study deserves to die; and he who makes a worldly use of +the crown (of the _Torah_) shall waste away." 14. He used to say, "If +I am not for myself, who will be for me? But if I care for myself +only, what am I? (33). And if not now, when?" + + (29) Hillel and Shammai, the most renowned of the "pairs" + ([zugot]), lived about 100 years before the destruction of the + Temple. Each was the founder of a school, _Bet Hillel_ and + _Bet Shammai_, being generally opposed to one another in the + interpretation of the _Torah_. Hillel was the embodiment of + humility, gentleness, and kindness; Shammai was irritable, and + lacked gentleness and patience. The former's most celebrated + saying is, "What is hateful to thee do not do unto thy fellow + man; this is the whole _Torah_, the rest is mere commentary." + See Bacher, _Agada der Tanaiten_; Schurer, _History_, I, ii, + p. 359 _et seq._; Myers, _story of the Jewish People_, I, p. + 136 _et seq._; geiger, _Judaism and its History_, p. 113 _et + seq._ + + (30) Psalm XXIV, 15: "Seek peace and pursue it." + + (31) Draw men to the _Torah_ by good example, not by + endeavoring to make converts. + + (32) He who seeks a name loses fame. + + (33) Be self-reliant, but not selfish. + +15. Shammai said, "Set a fixed time for thy (study of) _Torah;_ say +little and do much (34); and receive all men with a cheerful +countenance." + + (34) Or "promise little." Be like Abraham, who promised only + bread, but brought a "calf tender and good" (Genesis XVIII, 5 + and 7). + +16. Rabban (35) Gamaliel said, "Provide thyself with a teacher; be +quit of doubt (36); and accustom not thyself to give tithes (37) by a +conjectural estimate." + + (35) "Our teacher," "our master," a title given only to the + presidents of the _Sanhendrin_, Gamaliel being the first to be + thus known. Gamaliel was a grandson of Hillel and a teacher + of Paul. See Strack, _Einleitung_, p. 85. + + (36) Establish over you the authority of a teacher, to hold + you from the clutch of doubt (Kohut). + + (37) There were three kinds of tithes (the tenth part of + anything): (a) "the first tithe" (_maaser rishon), given to + the Lebites; "the second tithe" (_maaser sheni_), taken to + Jerusalem and consumed there by the owner and his family; and + (c) the tithe paid to the poor (_maaser ani_). See Leviticus + XXVII, 30 _et seq._, Numbers XVIII, 21-24, and Deuteronomy + XIV, 22-29; also _Tractates Maasrot_ and _Maaser Sheni_ of the + _Mishnah_. Consult Babbs, _The Law of Tithes_. + +17. Simeon (38) his son, said, "All my days I have grown up amongst +the wise, and I have found nothing better for man than silence (39); +not learning but doing is the chief thing (40); and whoso multiplies +words causes sin" (41). + + (38) Simeon beg Gamaliel I lived at the time of the war with + Rome. See Josephus, _Jewish Wars_, IV, 3, 9. + + (39) Cf. chapter III, 17. + + (40) Where words fail, deeds tell. _Non scholae sed vitae_. + + (41) Cf. Proverbs X, 19. + +18. Rabban Simeon, the son of Gamaliel (42) said, "By three things is +the world preserved (43); by truth, by judgment, and by peace, as it +is said, 'Judge ye the truth and the judgment of peace in your gates'" +(44). + + (42) Rabban Simeon II, son of Gamaliel II (80-115 C.E.) and + grandson of Simeon (verse 17). + + (43) Cf. chapter I, 2. _Torah_, Temple service, and + benevolence are the foundations and, at the same time, the + aims of the world. Truth, judgment, and peace maintain the + world's permanency. + + (44) Zechariah VIII, 16. + +Rabbi Chanania (45), the son of Akashia, said, "The Holy One, blessed +be He, was pleased to make Israel worthy; wherefore He gave them a +copious _Torah_ and many commandments, as it is said, 'It pleased the +Lord, for his righteousness' sake, to magnify the _Torah_ and make it +honorable'" (46). + + (45) This saying did not belong originally to _Abot_, but was + taken from _Makkot_, III, 16. According to Goldschmidt, it + was introduced into the _Mishnah_ from the separate editions, + and then found its way into the Talmudical texts of _Abot_. + This verse is recited at the end of each chapter. See Rawicz, + _Commentor des Maimonides_, p. 114, n. 1. + + (46) Isaiah, xlii, 21. + + + + + + +CHAPTER II + +All Israel have a portion in the world to come, and it is said, "And +thy people shall be all righteous; they shall inherit the land for +ever, the branch of my planting, the work of my hands, that I may be +glorified". + +1. Rabbi (1) said, "which is the right course that a man should choose +for himself? (2) That which is a pride to him who pursues it and +which also brings him honor from mankind. Be as scrupulous about a +light precept as about a grave one, for thou knowest not the grant of +reward for each precept. Reckon the loss incurred by the fulfilment +of a precept against the reward secured by its observance (3), and the +gain gotten by a transgression against the loss it involves. Consider +three things, that thou mayest not come within the power of sin (4). +Know what is above thee--a seeing eye, and a hearing ear, and all thy +deeds written in a book" (5). + + (1) Rabbi Judah (135-220 C.E.), son of Simeon (chapter I, 18), + was known as "Rabbi," as a mark of distinction, owing to the + fact that he was the chief reviser and compiler of the + _Mishnah_. Earlier compilers of the _Mishnah_ had been + Hillel, Akiba, and R. Meir. Rabbi Judah was also known as + _Rabbenu_ (our Master), _ha-Nasi_ (the Prince), and + _ha-Kodesh_ (the Holy). He is said to have died[*] on the day + that Akiba met his death at the hands of the Romans. See + Danziger, _Jewish Forerunners of Christianity_, pp. 242-274, + Myers, _Story of the Jewish People_, I, 210-222, and Strack, + _Einleitung in den Talmud_, p. 96. [* a prior owner of the + source text annotated it by crossing out "died" and writing in + "been born".] + + (2) Maimonides interprets this verse as meaning to pursue a + medium course between two equally bad extremes, the _too much_ + and the _too little_. On this subject, see his celebrated + fourth chapter of the _Shemonah Perakim_ (_The Eight + Chapters_) on the "mean"; ed. Gorfinkle, p. 54, _et seq._ + + (3) _I.e._, the loss in this world as against the reward in + the future world. On the Rabbinic idea of reward and + punishment, see Schechter, _Aspects_, pp. 162-163, and + Herford, _Pharisaism_, p. 267 _et seq._ + + (4) Cf. chapter III, 1. No deeds, great or small, are lost + sight of by God. + + (5) On the divine books or book, see Exodus XXXII, 35. + Malachi III, 16, and Daniel VII, 10, etc. The heavenly "Book + of Life" is prominently mentioned in the ritual of the New + Year and the Day of Atonement, especially in the celebrated + prayer, _U-netanneh Tokef_ of Rabbi Amnon of Mayence. The New + Year's greeting, "May you be inscribed for a happy year!" is + evidence of the popularity of the idea of a divine book in + which the fate of a man is written. See the _Jewish + Encyclopedia_, art. _Book of Life_. + +2. Rabban Gamaliel, the son of Rabbi Judah, the Prince, said, +"Excellent is the study of _Torah_ combined with some worldly pursuit +(6), for the effort demanded by them both makes sin to be forgotten. +All study of _Torah_ without work must at length be futile, and leads +to sin (7). Let all who are employed with the congregation act with +them for Heaven's sake, for then the merit of their fathers sustains +them, and their righteousness endures for ever (8). And as for you +(God will then say), 'I account you worthy of great reward, as if you +had wrought it all yourselves.' 3. Be on your guard against the +ruling power (9); for they who exercise it draw no man near to them +except for their own interests; appearing as friends when it is to +their own advantage, they stand not by a man in the hour of his need." + 4. He used to say, "Do His will as if it were thy will. Nullify thy +will before His will, that He may nullify the will of others before +thy will." + + (6) The expression _Talmud Torah_ (lit., "study of the Law") + means the study of all sacred learning. The word _Torah_, + here, is to be construed in its broadest sense. See chapter + I, n. 4. Such study was one of the duties to which no limit + was fixed (_Peah_ I, 1). The expression [derech eretz] means + "good manners" (chapter III, 21), or "worldly business," or + "care" (chapter III, 6), according to the context. Study + combined with some trade or profession is, according to R. + Gamaliel, the proper thing. See chapter IV, n. 24. + + (7) Cf. _Kiddushin_, 29a, "He who does not teach his son a + trade teaches him to be a thief." + + (8) In every community, the work and goodness of past + generations live in the present, and the good that the + community does in the present will live on in the future. On + the "merit of the fathers" ([z'chut avot]), see Schechter, + _Some Aspects of Rabbinic Theology_, chapter XII, especially + pp. 175-177, where this passage is quoted. + + (9) This verse is directed toward the leaders of the + community. Cf. above, chapter I, 10. + +5. Hillel (10) said, "Separate not thyself from the congregation (11); +trust not in thyself until the day of thy death (12); judge not thy +neighbor until thou art come into his place; and say not anything +which cannot be understood at once, in the hope that it will be +understood in the end (13); neither say, 'When I have leisure I will +study'; perchance thou wilt have no leisure." 6. He used to say, "An +empty-headed man cannot be a sin-fearing man, nor can an ignorant +person (14) be pious, nor can a shamefaced man (15) learn, nor a +passionate man (16) teach, nor can one who is engaged overmuch in +business grow wise (17). In a place where there are no men, strive to +be a man" (18). 7. Moreover, he once saw a skull floating on the +surface of the water. He said to it, "Because thou didst drown +(others) they have drowned thee, and at the last they that drowned +thee shall themselves be drowned" (19). 8. He used to say, "The more +flesh, the more works; the more property, the more anxiety; the more +women, the more witchcraft; the more maid-servants, the more lewdness; +the more men-servants, the more robbery; the more _Torah_, the more +life (20); the more schooling, the more wisdom; the more counsel, the +more understanding; the more charity, the more peace. He who has +acquired a good name has acquired it for himself; he who has acquired +for himself words of _Torah_ has acquired for himself life in the +world to come" (21). + + (10) The chain of traditional sayings is continued here from + chapter I, 14, with other maxims of Hillel. See + _Introduction_, p. 17. + + (11) _I.e._, share its weal and woe. Cf. _Taanit_, 11a, "He + who does not join the community in times of danger and trouble + will never enjoy the divine blessing." + + (12) One should constantly be on guard against oneself. The + _Talmud_ (_Berachot_, 29a) illustrates this saying by + referring to a certain Jochanan, who, after having been + high-priest for eighty years, became a heretic. + + (13) This verse may be variously translated and interpreted. + Its translation here is in accordance with the interpretation + of Maimonides. Do not express yourself in such a way that + your words may be understood only after careful study and deep + thought, but let them be clear and intelligible. + + (14) The word [bur (bet-vov-resh)] means "uncultivated" + ([sadeh bur] "an uncultivated field"). It is used of an + ignorant, uncultured, mannerless person, possessing no moral + or spiritual virtues. Taylor translates it by "boor." [am + ha'aretz], literally "people of the land," "country people," + is applied to an individual who may possess good manners, and + may be literate, but who has no religious knowledge, nor + training, nor does not observe religious customs. Taylor + renders it "vulgar." Mayer Sulzberger maintains that this + term was applied to an assembly of representatives of the + people constituting a body similar to the modern Parliament, + and divided into a lower and upper house. See his "_The Am + Ha-aretz, The Ancient Hebrew Parliament._" On the _Am + ha-aretz_ and his opposite the _chaber_, see Schurer, + _History_, II, ii, pp. 8, 9 and pp. 22 _et seq._, also + Herford, _ibid._ pp. 46-47. + + (15) _I.e._, he who is ashamed to ask questions for fear of + exposing his ignorance. + + (16) He who has no patience to answer all the questions of his + pupils. + + (17) Cf. chapter IV, 12. One of the qualifications necessary + for the acquirement of the _Torah_ is moderation in business. + + (18) Do not boldly push yourself forward; but where there is + no one to fill the position of teacher or leader, or to be the + head of the community, and you have the qualifications, do not + shrink from being the man. + + (19) Retribution is sure. Cf. _Sanhedrin_, 100a and _Sotah_, + 9b, "with what measure a man measures, is it measured unto + him." + + (20) Cf. Prov. III, 1 and 2. + + (21) The expression "the world to come" may mean the Messianic + days, the time after the Messianic era, the days after the + resurrection or the spiritual hereafter. Maimonides discusses + at length the various theories, in _Perek Chelek_ (Commentary + on _Sanhedrin_, X, 1), which has been translated into English + by J. Abelson, in the _Jewish Quarterly Review_ (London), vol. + XXIX, p. 28 _et seq._ See also _The Hebrew Review_ (London, + 1840), p. 254 _et seq._ Consult Schurer, _History_, II, ii, + 92. + +9. Rabban Jochanan, the son of Zakkai (22) received (the tradition) +from Hillel and Shammai. He used to say, "If thou hast learnt much +_Torah_, ascribe not any merit to thyself, for thereunto wast thou +created." + + (22) Rabban Jochanan ben Zakkai was known as the least of the + disciples of Hillel. He was a contemporary of the historian + Josephus. Escaping in a coffin from Jerusalem, when it was + besieged by the Roman general Vespasian, and predicting the + latter's elevation to the imperial dignity, Jochanan was + allowed by Vespasian to go to Jabneh (Jamnia), where he + founded the celebrated academy which became the centre of + learning in Palestine, as Jerusalem had previously been. He + was the most important scribe in the first decade after the + destruction of the Temple (70 C.E.). See Strack, _Einleitung + in den Talmud_, p. 86 _et seq._, Bacher, _Agada der Tanaiten_, + pp. 25-46, Myers, _Story of the Jewish People_, I, pp. + 151-160, and Danziger, _Jewish Forerunners of Christianity_, + pp. 55-72. + +10. Rabban Jochanan, the son of Zakkai, had five disciples (23), and +these are they: Rabbi Eliezer, the son of Hyrcanus; Rabbi Joshua, the +son of Hananiah (24); Rabbi Jose, the Priest; Rabbi Simeon, the son of +Nataniel; and Rabbi Eleazar, the son of Arach. 11. He used thus to +recount their praise: "Eliezer, the son of Hyrcanus, is a cemented +cistern, which loses not a drop (25); Joshua, the son of Hananiah, +happy is she that bare him (26); Jose, the Priest, is a pious man +(27); Simeon, the son of Nataniel, is a fearer of sin; Eleazar, the +son of Arach, is like a spring flowing with ever-sustained vigor" +(28). 12. He used to say, "If all the sages of Israel were in one +scale of the balance, and Eliezer, the son of Hyrcanus, in the other, +he would outweigh them all." Abba Saul (29) said in his name, "If all +the sages of Israel were in one scale of the balance, and Eliezer, the +son of Hyrcanus, also with them, and Eleazar, the son of Arach, in the +other scale, he would outweigh them all." 13. He said to them, "Go +forth and see which is the good way to which a man should cleave." R. +Eliezer said, "A good eye" (30); R. Joshua said, "A good friend"; R. +Jose said, "A good neighbor" (31); R. Simeon said, "One who foresees +the fruit of an action" (32); R. Eleazar said, "A good heart." +Thereupon he said to them, "I approve of the words of Eleazar, the son +of Arach, rather than your words, for in his words yours are included" +(33). 14. He said to them, "Go forth and see which is the evil way +that a man should shun." R. Eliezer said, "An evil eye" (34); R. +Joshua said, "A bad friend"; R. Jose said, "A bad neighbor"; R. Simeon +said, "One who borrows and does not repay--it is the same whether one +borrows from man or the Omnipresent (35); as it is said, 'The wicked +borroweth and payeth not again, but the righteous dealeth graciously +and giveth'" (36); R. Eleazar said, "A bad heart." Thereupon he said +to them, "I approve of the words of Eleazar, the son of Arach, rather +then your words, for in his words yours are included." + + (23) Of special excellence. + + (24) On the life of R. Joshua (40-130 C.E.), see Bacher, + _ibid._, 129-194, Myers, _ibid._, 161-170, Danziger, _ibid._, + 122-151. + + (25) He forgets nothing he has learned. On R. Eliezer, see + Danziger, _ibid._, 91-121. + + (26) When yet a child in the cradle, his mother took him into + the synagogue that he might thus early hear the words of the + _Torah_. + + (27) A _chasid_ ([chasid]), "saint," is one who does more than + the strict letter of the law requires. See Schechter, + _Studies_, II, pp. 148-181, _idem_, _Aspects_, p. 209, Rawicz, + _Commentar des Maimonides_, pp. 95-96, and Gorfinkle, _The + Eight Chapters_, pp. 60-62. + + (28) "A welling spring" (Taylor). + + (29) He lived in the first half of the second century, C.E. + + (30) _I.e._, an eye that looks upon people with benevolence + and kind feelings, free from envy and ill-will. + + (31) A good friend is one who induces his associate to study + _Torah_, and who reproves him when he sees him doing wrong. + The passage means not so much to gain a good friend as to _be_ + a good friend. + + (32) One who balances the present against the future. + + (33) The heart was considered the seat of all moral and + spiritual functions. See Schechter, _Aspects_, p. 255 _et + seq._ + + (34) Denotes niggardliness, envy, or jealousy. + + (35) _I.e._, one who lacks foresight and incurs + responsibilities he is unable to meet borrows from God, as all + wealth belongs to Him, and men are merely His stewards. The + word [makom], literally "place," "space," was used to + designate Jerusalem, or the Temple, as being _the_ place where + God's spirit dwells; or it may also refer to the divine court + of the _Sanhedrin_. It then came to be used as an appellative + for God. As Schechter remarks, "The term is mainly indicative + of God's ubiquity in the world and can best be translated by + 'Omnipresent.'" See Hoffmann, _Sanhedrin_ VI, note 56, + Taylor, _Sayings_, p. 53, note 42, and Schechter, _Aspects_, + pp. 26-27, where the literature on this subject is given. See + also Friedlander, _The Jewish Religion_, p. 287, and the + Jewish Encyclopedia_, art. _Names of God_. + + (36) Psalm XXXVII, 21. + +15. They each said three things. R. Eliezer said, "Let thy friend's +honor be as dear to thee as thine own (37); be not easily excited to +anger; and repent one day before thy death" (38). And (he further +said), "Warm thyself by the fire of the wise, but beware of their +glowing coals, lest thou be burnt, for their bite is the bite of the +fox, and their sting is the scorpion's sting, and their hiss is the +serpent's hiss, and all their words are like coals of fire" (39). 16. +R. Joshua said, "The evil eye, the evil inclination (40), and hatred +of his fellow-creatures (41), put a man out of the world." 17. R. +Jose said, "Let the property of thy friend be as dear to thee as thine +own; prepare thyself for the study of _Torah_, since the knowledge of +it is not an inheritance of thine, and let all thy deeds be done in +the name of God" (42). 18. R. Simeon said, "Be careful in reading the +_Shema_ (43) and the _Amidah_ (44); and when thou prayest, consider +not thy prayer as a fixed (mechanical) task, but as (an appeal for) +mercy and grace before the All-present, as it is said, 'For he is +gracious and full of mercy, slow to anger, and abounding in +loving-kindness, and repenteth him of the evil' (45); and be not +wicked in thine own esteem" (46). 19. R. Eleazar said, "Be diligent +in studying _Torah_, and know what answer to give to the unbeliever +(47); know also before whom thou toilest, and who thy Employer is, who +will pay thee the reward of thy labor." + + (37) Cf. chapter IV, 15. + + (38) Man should repent every day of his life, for he knows not + on what day he may die (_Shabbat_, 153a). + + (39) One who wishes to warm himself remains a certain distance + away from the fire; if he approaches too near, he is burned; + so, do not endeavor to become too intimate with the wise, as + their opinion of you may change to your detriment. The + "bite," the "sting," and the "hiss" represent the terribleness + of the looks of the wise who have been angered. + + (40) Passion, evil nature, or evil inclination. + + (41) Misanthropy. + + (42) In making man's highest ideal the comprehension of God, + Maimonides, in the _Shemonah Perakim_, supports his view by + referring to the latter part of this verse. He says, "The + sages of blessed memory, too, have summed up this idea in so + few words and so concisely, at the same time elucidating the + whole matter with such complete thoroughness, that when one + considers the brevity with which they express this great and + mighty thought in its entirety, about which others have + written whole books and yet without adequately explaining it, + one truly recognizes that the Rabbis undoubtedly spoke through + divine inspiration. This saying is found among their + precepts, and is, 'Let all thy deeds be done in the name of + God.'" See Gorfinkle, _The Eight Chapters_, p. 73. + + (43) This prayer consists of three portions of the Pentateuch + (Deut. VI, 4-9; XI, 13-21; Num. XV, 37-41), and gets its name + from the initial word of the first portion. It is appointed + to be read twice daily, in the morning and in the evening. On + the time when the _Shema_ is to be read, see _Berachot_ I, 1. + See Schurer, _History_, II, ii, 77, 83, _et seq._; + Friedlander, _Jewish Religion_, pp. 430, 435; _Jewish + Encyclopedia_, art. _Shema_, and Adler, in the _Jewish Review_ + (London, 1910), vol. I, number 2, p. 159. + + (44) An important part of the ritual said at the daily + morning, afternoon, and evening service, and also at the + additional service on Sabbaths and holy days, is known as (1) + _Tefillah_ (prayer)_, or (2) _Shemoneh Esreh_ (eighteen), or + (3) _Amidah_ (standing). It is known as _Tefillah_ because it + is considered the prayer _par excellence;_ as _Shemoneh Esreh_ + because originally it consisted of eighteen prayers (now + nineteen); and as _Amidah_ (by Sephardic Jews) because it must + be said standing. The _Shema_ and the _Shemoneh Esreh_ have + been appropriately styled the "two pillars of the fabric of + the liturgy." See Schurer, _ibid._; Friedlander, _ibid._, pp. + 430, 437; in the _Jewish Encyclopedia, art. _Shemoneh Esreh_; + Schechter, _Studies_, II, pp. 67068; Adler, _ibid._, p. 159; + and Herford, _ibid._, pp. 298-299. + + (45) Joel II, 13. + + (46) Do not do what your conscience tells you is wrong, even + though it does not appear to others as such; or, do not sin in + secret, thinking that you will escape punishment because + others do not see you. + + (47) _Apikuros_ is a term originally used to designate a + follower of the philosopher Epicurus, whose axiom was that + "happiness or enjoyment is the _summum bonum_ of life." + Later, this word was used by the Rabbis to designate a + free-thinker, a heretic, an unbeliever, or a despiser of the + Law, Jewish or non-Jewish. Josephus (_Antiquities_, X, 11, 7, + ed. Whiston-Margoliouth, p. 300) describes the Epicureans as + those "who cast providence out of human life, and do not + believe that God takes care of the affairs of the world, nor + that the universe is governed and continued in being by that + blessed and immortal nature, but say that the world is carried + along of its own accord without a ruler and a curator." + Maimonides, in his commentary on _Sanhedrin_, X, 1, derives + the word from the Hebrew, [hefkeir (hey-fey-kuf-resh)], + "freedom," and defines it as one who refuses obedience to the + Law. Schechter (_Studies in Judaism_, I, p. 158) says, "It + implies rather a frivolous treatment of the words of Scripture + and tradition." See the _Jewish Encyclopedia_ art. + _Apikuros_, and Barton, _Ecclesiastes_, p. 41. This verse may + also be rendered, "Study _Torah_, and also know ([v'da + (vov-daled-ayin)]) how to answer an unbeliever," meaning that + first one should study _Torah_ and _Talmud_, and then give his + time to learning other knowledge, so as to be able to refute + those who stray from the truth. + +20. Rabbi Tafron (48) said, "The day is short, the task is great (49), +the laborers are sluggish, the reward is much, and the Master of the +house (50) is urgent." 21. He also used to say, "It is not thy duty +to complete the work, but neither art thou free to desist from it; if +thou hast studied much _Torah_, much reward will be given thee; and +faithful is thy Employer to pay thee the reward of thy labor; and know +that the grant of reward unto the righteous will be in the time to +come" (51). + +Rabbi Chanania, the son of Akashia, said, "The Holy One, blessed be +He, was pleased to make Israel worthy; wherefore He gave them a +copious _Torah_ and many commandments, as it is said, 'It pleased the +Lord, for his righteousness' sake, to magnify the _Torah_ and make it +honorable'". + + (48) A contemporary of Jochanan ben Zakkai's five disciples + and of Akiba. See Bacher, _ibid._, pp. 348-358, and Meyer, + _ibid._, p. 179. + + (49) The day, _i.e._, the life of man, is brief. Art is long, + but life is short. + + (50) _I.e._, God. + + (51) A man cannot finish the work of the world, yet he must + not yield to idleness and despair, but must do his share to + the best of his ability. His reward will come in the future. + + + + + + + +CHAPTER III + +All Israel have a portion in the world to come, and it is said, "And +thy people shall be all righteous; they shall inherit the land for +ever, the branch of my planting, the work of my hands, that I may be +glorified". + +1. Akabia (1), the son of Mahalalel, said, "Consider three things, and +thou wilt not come within the power of sin (2): know whence thou +camest, and whither thou art going, and before whom thou wilt in the +future have to give an account and reckoning (3). Whence thou camest: +from a fetid drop; whether thou art going: to a place of dust, worms, +and maggots (4); and before whom thou wilt in the future have to give +an account and reckoning: before the Supreme King of kings, the Holy +One, blessed be He." + + (1) He lived about the middle of the first century. + + (2) Cf. chapter II, 1. + + (3) Compare with this saying the exposition by Akiba of Eccl. + XII, 1: [uzechor et bor'ech (bor'ech is: + bet-vov-resh-alef-yud-chof(sofit)] "but remember thy creator." + Playing upon the word [bor'ech], he says, "Remember thy + source ([bet-alef-resh-chof(sofit)]), thy grave + ([bet-vov-resh-chof(sofit)]), and thy creator + ([bet-resh-alef-chof(sofit)])," _Kohelet Rabbah, ad. loc._ If + man thinks of whence he comes, he is rendered humble; if he + reflects upon whither he is going, he prizes worldly things + lightly; and if he considers HIm before whom he must give an + account, he obeys God's laws. + + (4) Cf. Job XXV, 6: "How much less the mortal, the mere worm + ([rimah])? and the son of the earth, the mere maggot + ([toleah])?" can be pure in God's eyes. + +2. R. Chanina, the Vice-High-Priest (5), said, "Pray for the welfare +of the government, since but for the fear thereof men would swallow +each other alive" (6). + + (5) Chief of the priests, adjutant high-priest. The _segan_ + was next in rank to the high-priest. None could be appointed + high-priest unless he had occupied the office of the _segan_ + (Palestinian _Talmud_, _Yoma_, III, 41a, top). According to + Schurer, he was "the captain of the Temple," whose duty it was + to superintend arrangements for keeping order in and around + the Temple. He was also present at all important functions in + which the high-priest took part, such as the drawing of lots + in the case of the two goats on _Yom Kippur_ (_Yoma III, 9, + IV, 1); when reading from the _Torah_ (_Yoma_, VII, 1; _Sotah_ + VII, 7, 8), and when offering the daily sacrifice (_Tamid_ + VII, 3). Rabbi Chanina was the last to bear this title, his + son being known as Simeon ben ha-Segan. See Bacher, _Agada + der Tanaiten_, pp. 55-58, Schurer, _History_, II, i, 257-259. + + (6) Cf. Jer. XXXIX, 7, "And seek the peace of the city whither + I have caused you to be carried away captives, and pray unto + the Lord for it; for in the peace thereof shall ye have + peace," and _Abodah Zarah_, 3b. + +3. R. Chananiah, the son of Teradion (7), said, "If two sit together +and interchange no words of _Torah_, they are a meeting of scorners, +concerning whom it is said, 'The godly man sitteth not in the seat of +the scorners' (8); but if two sit together and interchange words of +_Torah_, the Divine Presence (9) abides among them; as it is said, +'Then they that feared the Lord spake one with the other; and the Lord +hearkened and heard, and a book of remembrance was written before Him, +for them that feared the Lord, and that thought upon His name,' (10). +Now the Scripture enables me to draw this inference in respect to two +persons; whence can it be deduced that if even one person sedulously +occupies himself with the _Torah_, the Holy One, blessed be He, +appoints unto him a reward? Because it is said, 'though he sit alone, +and meditate in stillness, yet he taketh it (the reward) upon him'" +(11). + + (7) He lived about 120 C.E. He was the father of Beruriah, + the wife of Rabbi Meir. + + (8) Ps. I, 1. Verse 2 of this psalm continues, "But his + delight is in the Law of the Lord." + + (9) [shechinah] literally "dwelling," is a name applied to God + when He is spoken of as dwelling among men. See Schechter, + _Aspects, en passim_; Abelson, _Immanence of God_, p. 77 _et + seq._ + + (10) Mal. III, 16. + + (11) Lam. III, 27. + +4. R. Simeon (12) said, "If three have eaten at a table and have +spoken there no words of _Torah_, it is as if they had eaten of +sacrifices to dead idols, of whom it is said, 'For all their tables +are full of vomit and filthiness; the All-present is not (in their +thoughts)' (13). But if three have eaten at a table and have spoken +there words of _Torah_, it is as if they had eaten at the table of the +All-present, for Scripture says, 'And he said unto me, This is the +table that is before the Lord'" (14). + + (12) Rabbi Simeon ben Yochai lived about the middle of the + second century C.E., and was a pupil of Akiba. See Danziger, + _ibid._, pp. 211-241. He was long thought to be the author of + the well-known kabbalistic work _Zohar_, which was, however, + probably written in the thirteenth century by Moses Shem Tob + de Leon. See the _Jewish Encyclopedia_, art. _Zohar;_ Graetz, + _History_, IV, p. 11 _et seq.;_ Schechter, _Studies_, I, pp. + 18, 19, 133; and H. Sperling, in _Aspects of the Hebrew + Genius_, p. 165 _et seq._ + + (13) Isa. XXVIII, 8. The literal interpretation of [bli + makom] is, there is "no place" clean of defilement; but the + word [makom] being used to designate God (see above, chapter + II, n. 35), suggests the interpretation, "without mention of + the name of God." + + (14) Ezek. XLI, 22. + +5. R. Chanina, the son of Hakinai (15), said, "He who keeps awake at +night, and goes on his way alone, while turning his heart to vanity, +such a one forfeits his own life" (16). + + (15) He lived about 120 C.E., and was a pupil of Akiba. See + Bacher, _ibid._, 436 _et seq._ + + (16) Even the sleepless man and the solitary traveller must + turn their thoughts to the _Torah_. + +6. R. Nechunya, son of ha-Kanah (17), said, "Whoso receives upon +himself the yoke of the _Torah_, from the yoke of the kingdom and the +yoke of worldly care will be removed (18), but whoso breaks off from +him the yoke of the _Torah_, upon him will be laid the yoke of the +kingdom and the yoke of worldly care." + + (17) He lived about 80 C.E. See Bacher, _ibid._, pp. 58-61. + + (18) The "yoke of the kingdom" refers to the taxes and burdens + exacted by the government; the "yoke of worldly care" is + anxiety of the struggle for existence. + +7. R. Chalafta, the son of Dosa (19), of the village of Chanania said, +"When ten people sit together and occupy themselves with the _Torah_, +the _Shechinah_ (20) abides among them, as it is said, 'God standeth +in the congregation (21) of the godly' (22). And whence can it be +shown that the same applies to five? Because it is said, 'He hath +found his band (23) upon the earth' (24). And whence can it be shown +that the same applies to three? Because it is said, 'He judgeth among +the judges' (25). And whence can it be shown that the same applies to +two? Because it is said, 'Then they that feared the Lord spake one +with the other; and the Lord hearkened, and heard' (26). And whence +can it be shown that the same applies even to one? Because it is +said, 'In every place where I cause my name to be remembered I will +come unto thee and I will bless thee'" (27). + + (19) He was probably a disciple of R. Meir. See below, n. 32. + + (20) See above, n. 9. + + (21) An _edah_, "assembly," "congregation," "prayer-meeting," + consists of at least ten persons (_Megillah_, 23b). See + Sulzburger, _The Ancient Hebrew Parliament_, chapter I. + + (22) Ps. LXXXII, 1. + + (23) An _agudah_ (lit., "bundle," "bunch"), "bond," "union," + is constituted of at least five, though some authorities + maintain that it stands for three. See Taylor, _Sayings_, p. + 46, n. 15. This word is used in the name of a number of + Jewish societies whose members bind themselves to brotherly + love and mutual assistance. as _Agudat Achim_, "United + Brethren," etc. + + (24) Amos, IX, 6. + + (25) Ps. LXXXII, 1. Every _bet din_, "judicial tribunal," + consisted of at least three members (_Sanhedrin_, 3b). + + (26) Mal. III, 16. + + (27) Ex. XX, 24. + +8. R. Eleazar of Bertota (28) said, "Give unto Him of what is His, for +thou and thine are His: this is also found expressed by David, who +said, 'For all things come of Thee, and of Thine own we have given +Thee'" (29). + + (28) He lived during the second century C.E. See Bacher, + _ibid._, pp. 442-445. + + (29) I Chron. XXIX, 14. + +9. R. Jacob said, "He who is walking by the way and studying, and +breaks off his study and says, 'How fine is that tree, how fine is +that fallow,' him the Scripture regards as if he had forfeited his +life" (30). + + (30) One must not interrupt his studies even to admire the + beauties of nature. + +10. R. Dostai (31), the son of Jannai, said in the name of R. Meir +(32), "Whoso forgets one word of his study, him the Scripture regards +as if he had forfeited his life, for it is said, 'Only take heed to +thyself, and keep thy soul diligently, lest thou forget the things +which thine eyes have seen' (33). Now, one might suppose (that the +same result follows) even if a man's study has been too hard for him. +(To guard against such an inference), it is said, 'And lest they +depart from thy heart all the days of thy life' (34). Thus a person's +guilt is not established until he deliberately and of set purpose +removes those lessons from his heart." + + (31) He lived about 160 C.E. + + (32) Rabbi Meir was the celebrated pupil of Akiba. His wife + was the well-known Bruriah. On his interesting career, see + Blumenthal, _Rabbi Meir_, Myers, _The Story of the Jewish + People_, I, pp. 189-204, and Danziger, _Jewish Forerunners of + Christianity_, pp. 185-210. + + (33) Deut. IV, 9. + + (34) Deut. IV, 9. + +11. R. Chanina, the son of Dosa (35), said, "He in whom the fear of +sin precedes wisdom, his wisdom shall endure; but he in whom wisdom +comes before the fear of sin, his wisdom will not endure" (36). 12. +He used to say, "He whose works exceed his wisdom, his wisdom shall +endure; but he whose wisdom exceeds his works, his wisdom will not +endure" (37). 13. He used to say, "He in whom the spirit of his +fellow-creatures takes not delight, in him the Spirit of the +All-present takes not delight." + + (35) A contemporary of Jochanan ben Zakkai (10 B.C.E.-90 + C.E.). See Friedlander, _Ben Dosa und seine Zeit_ (Prag, + 1872), and Bacher, _ibid._, 283 _et seq._ + + (36) Cf. Ps. CXI, 10: "The beginning of wisdom is the fear of + the Lord." "A man's fear of sin should be instinctive, rather + than a result of calculation, . . . a man should build upon + the foundation of religious feeling, rather than upon + philosophy" (Taylor). + + (37) Cf. above, chapter I, 17, "Not learning but doing is the + chief thing." + +14. R. Dosa, the son of Horkinas (38), said, "Morning sleep, midday +wine, childish babbling, and attending the houses of assembly of the +ignorant waste a man's life" (39). + + (38) A contemporary of Jochanan ben Zakkai. + + (39) Idleness, etc., indispose one for the study of the + _Torah_ and for business. + +15. R. Eleazar ha-Mudai said, "He who profanes things sacred, and +despises the festivals, and puts his fellow-man to shame in public, +and makes void the covenant of Abraham, our father (40), and makes the +_Torah_ bear a meaning other than the right (41); (such a one) even +though knowledge of the _Torah_ and good deeds be his, has no share in +the world to come" (42). + + (40) _I.e._ circumcision. + + (41) Or "acts barefacedly against the _Torah_." + + (42) Knowledge and moral excellence alone are not sufficient. + +16. R. Ishmael (43) said, "Be submissive to a superior (44), affable +to the young (45), and receive all men with cheerfulness" (46). + + (43) Lived about 120 C.E. See Bacher, _ibid._, pp. 240-271. + + (44) Or "be pliant of disposition." + + (45) [l'tishchoret] is variously rendered as the "young" + (Maimonides, Bartenora, Geiger, Jastrow), "impressment" + (Rashbam, Taylor), "sovereign authority" (Levy, Chald. + Worterbuch, _sub_ [shachar (shin-chet-resh)], Fiebig), and "a + suppliant" (Singer). + + (46) Cf. chapter I, 15. + +17. R. Akiba (47) said, "Jesting and levity lead a man on to lewdness. + The _Massorah_ (48) is a rampart around the _Torah_; tithes are a +safeguard to riches (49); good resolves are a fence to abstinence +(50); a hedge around wisdom is silence" (51). 18. He used to say, +"Beloved is man, for he was created in the image (of God); but it was +by a special love that it was made known to him that he was created in +the image of God, as it is said, 'For in the image of God made he man' +(52). Beloved are Israel, or they were called children of the +All-present, but it was by a special love that it was made known to +them that they were called children of the All-present, as it is said, +'Ye are children unto the Lord your God' (53). Beloved are Israel, +for unto them was given the desirable instrument (54); but it was by a +special love that it was made known to them that that desirable +instrument was theirs, through which the world was created, as it is +said, 'For I give you good doctrine; forsake ye not my _Torah_' (55). +19. Everything is foreseen, yet free will is given (56); and the world +is judged by grace, yet all is according to the amount of the work" +(57). 20. He used to say, "Everything is given on pledge (58), and a +net is spread for all living (59); the shop is open (60); the dealer +gives credit; the ledger lies open; the hand writes; and whosoever +wishes to borrow may come and borrow; but the collectors regularly +make their daily round, and exact payment from man whether he be +content or not (61); and they have that whereon they can rely in their +demand; and the judgment is a judgment of truth (62); and everything +is prepared for the feast" (63). + + (47) Akiba ben Joseph (born about 50 C.E., died about 132) was + the greatest of the _Tannaim_ (teachers mentioned in the + _Mishnah_). He was a "proselyte of righteousness" (_ger + tzedek_). Until middle age, he remained illiterate and averse + to study, but was spurred on to become learned in the _Torah_ + by the daughter of the rich Kalba Shabua, whom he subsequently + married. He was the pupil of R. Eliezer ben Hyrcanos, R. + Jochanan ben Chanania, and Nahum of Gimzo. He espoused the + cause of Bar Kochba, acknowledging him as the Messiah, and is + said to have travelled throughout the land stirring up + opposition to Rome. At the fall of Betar, he was captured by + the Romans, and most cruelly put to death, expiring with the + _Shema_ upon his lips. R. Akiba definitely fixed the canon of + the Old Testament. He compiled and systematized the + traditional law, in this respect being the forerunner of R. + Judah ha-Nasi (see chapter II, n. 1), whose _Mishnah_ may be + considered as being derived from that of the school of Akiba. + His importance may be gauged by the following statement from + the _Talmud_, "Our _Mishnah_ comes directly from R. Meir (a + disciple of Akiba), the _Tosefta_ from R. Nehemiah, the + _Sifra_ from R. Judah, and the _Sifre_ from R. Simon; but they + all took Akiba for a model in their works and followed him" + (_Sanhedrin_, 86a). Akiba introduced a new method of + interpreting Scripture, in which not a word, syllable, or + letter was considered superfluous, finding thereby a basis for + many oral laws. His hermeneutical and exegetical activities + were remarkable. Many interesting legends have clustered + around his name. See Bacher, _ibid._, 271-348; Meilziner, + _Introduction to the Talmud_, pp. 29, 125-126; Isaacs, + _Stories from the Rabbis_, p. 61 _et seq.;_ Danziger, + _ibid._, pp. 152-184; the _Jewish Encyclopedia_, arts. _Akiba + ben Joseph_ and _Akiba ben Joseph in Legend;_ Myers, _Story of + the Jewish People_, pp. 171-188; and Geiger, _Judaism and its + History_, p. 226 _et seq._, 230 _et seq._ + + (48) _Massorah_, from root _masar_, "to deliver," "hand over," + "transmit," means a "chain of tradition." It is used to + designate tradition in general, and is thus correlative with + _kabbalah_. The _Massorah_ contains information for the + correct transcription of the Scripture. As used here, it + means the traditional interpretation of the _Torah_. Cf. + chapter I, 1, "Moses received the _Torah_ on Sinai, and handed + it down (_umsarah_) to Joshua," and "make a fence around the + _Torah_." Consult Driver, _Notes on Samuel_, _Intro._, p. 37 + _et seq._; Schurer, _ibid._, II, i, 328; Taylor, _Sayings_, p. + 55, n. 33; Friedlander _ibid._, p. 55, 203, 266; _Jewish + Encyclopedia s.v.;_ and _The Companion Bible_ (London, Oxford + University Press), Pt. I, _Appendix_, 30. + + (49) On tithes, see chapter I, n. 37. Cf. _Shabbat_, 119a, + and _Taanit_, 9a (play on [ayin-shin-resh tof-ayin-shin resh], + Deut. XXIV, 22),* [ayin-sh-resh bet-shin-bet-yud-lamed + shin-tof-tof-ayin-shin-resh] "give tithes in order that thou + mayest become rich." + + [* transcriber's note: this text does not appear to be + Deuteronomy XXIV, 22.] + + (50) Lit., "separation," _i.e._ from defilement, hence + "sanctity" (Taylor). + + (51) Cf. chapter I, 17. + + (52) Gen. IX, 6. + + (53) Deut. XIV, 1. + + (54) _I.e._, the _Torah_. + + (55) Prov. IV, 2. + + (56) The omniscience and prescience of God do not deprive men + of free will. Maimonides explains this in the last chapter of + the _Shemonah Perakim_ (ed. Gorfinkle, p. 85 _et seq._). + + (57) Maimonides interprets the last phrase as meaning to do + many small deeds of charity rather than one great deed of + goodness. For instance, it is better to distribute one + hundred coins among one hundred people than to give them all + to one person. + + (58) The world is compared to the office of a merchant. + + (59) Ecc. IX, 12: "for man also knoweth not his time, like the + fishes that are caught in an evil net." + + (60) The shop stands for the world and its enjoyments. + + (61) Man has free will, and is therefore responsible for all + his acts. + + (62) For everything is recorded. + + (63) This world is merely a preparation for the next. The + enjoyment of the world to come is likened by the Rabbis to a + banquet, which is shared in by the good and the bad, after + they have paid off their moral debts. + +21. R. Eleazar, the son of Azariah (64), said, "Where there is no +_Torah_, there are no manners; where there are no manners, there is no +_Torah_: where there is no wisdom, there is no fear of God; where +there is no fear of God, there is no wisdom: where there is no +knowledge, there no understanding; where there is no understanding, +there is no knowledge (65): where there is no meal, there is no +_Torah;_ where there is no _Torah_, there is no meal" (66). 22. He +used to say, "He whose wisdom exceeds his works, to what is he like? +To a tree whose branches are many, but whose roots are few; and the +wind comes and plucks it up, and overturns it upon its face, as it is +said, 'And he shall be like a lonely juniper tree in the desert, and +shall not see when good cometh; but shall inhabit the parched places +in the wilderness, a salt land and not inhabited' (67). But he whose +works exceed his wisdom, to what is he like? To a tree whose branches +are few, but whose roots are many, so that though all the winds in the +world come and blow upon it, they cannot stir it from its place, as it +is said, 'And he shall be as a tree planted by the waters; and that +spreadeth out its roots by the river and shall not perceive when heat +cometh, but his leaf shall be green; and shall not be troubled in the +year of drought, neither shall cease from yielding fruit'" (68). + + (64) R. Eleazar ben Azariah, a Mishnaic scholar of the first + century, was of a rich and influential family, and was a + descendent of Ezra the Scribe. At seventeen or eighteen, upon + the deposition of Gamaliel II, Eleazar, because of his + popularity and erudition, was chosen to fill the position of + the president of the academy at Jabneh. Upon Gamaliel's + restoration, he was made vice-president (_Ab bet din_). See + Bacher, _ibid._, 219-240. + + (65) Cf. Prov. IX, 10: "The fear of the Lord is the beginning + of wisdom, and the knowledge of the holy is understanding." + + (66) Where there is a want of the means of sustenance there is + no studying of _Torah_, and without spiritual nourishment, + physical nourishment has no value. + + (67) Jer. XVII, 6. + + (68) Jer. XVII, 8. Cf. verse 12, above. + +23. R. Eleazar Chisma (69) said, "The laws concerning the sacrifices +of birds and the purification of women are essential ordinances (70); +astronomy and geometry are the after-courses of wisdom" (71). + +Rabbi Chanania, the son of Akashia, said, "The Holy One, blessed be +He, was pleased to make Israel worthy; wherefore He gave them a +copious _Torah_ and many commandments, as it is said, 'It pleased the +Lord, for his righteousness' sake, to magnify the _Torah_ and make it +honorable'". + + (69) A contemporary of AKiba. + + (70) _Kinnim_, "nests," is the name of a tract in _Seder + Kodashim_ of the _Mishnah_, and tells of the young birds, + which men and women were at times required to offer as + sacrifice. _Niddah_ is a tract of _Seder Teharot_ of the + _Mishnah_, and relates of the uncleannesses of woman. + + (71) _I.e._, the mathematical sciences, in which R. Eleazar + was very proficient, are only to be considered as helps to the + study of the essentials of _Torah_. + + + + + + + +CHAPTER IV + +All Israel have a portion in the world to come, and it is said, "And +thy people shall be all righteous; they shall inherit the land for +ever, the branch of my planting, the work of my hands, that I may be +glorified". + +1. Ben Zoma (1) said, "Who is wise? He who learns from all men, as it +is said, 'from all my teachers have I gotten understanding' (2). Who +is mighty? He who controls his passions, as it is said, 'He that is +slow to anger is better than the mighty, and he that ruleth over his +spirit than he that taketh a city' (3). Who is rich? He who rejoices +in his portion, as it is said, 'When thou eatest the labor of thine +hands, happy art thou, and it shall be well with thee' (4); happy art +thou in this world, and it shall be well with thee in the world to +come. Who is honored? He who honors others, as it is said, 'For them +that honor me I will honor, and they that despise me shall be held in +contempt'" (5). + + (1) Simon ben Zoma and Simon ben Azzai, _Tannaim_ of the + second century, were generally known as ben Zoma and ben + Azzai, as they never received the title of Rabbi, according to + one view. According to another opinion, they were called by + their fathers' names, because they both died young. Together + with Akiba and Elisha ben Abuyah (_Acher_), they entered, + legend says, into the paradise of esoteric knowledge. "Four + (sages)," we are told, "entered paradise, ben Azzai, ben Zoma, + Acher, and Akiba. Ben Azzai looked and died; ben Zoma went + mad; Acher destroyed the plants; Akiba alone came out unhurt" + (_Chagigah_, 14b). The interpretation of this passage is that + ben Azzai died prematurely, worn out by his activities in + mystical and theosophic speculation; ben Zoma became demented + thereby; Elisha, contemptuously referred to as Acher (the + other), became an apostate; but Akiba was unaffected. Ben + Zoma was famous for his wisdom, it being said of him, "Whoever + sees ben Zoma in his dream is assured of scholarship" + (_Berachot_, 57b). With him, it was said, the last of the + interpreters of the Law (_darshanim_) died (_Sotah_, 49b). + His interpretation of the biblical passage "that thou mayest + remember when thou camest forth out of Egypt" is found in the + _Haggadah_ of Passover eve. See Bacher, _Agada der Tanaiten_, + pp. 425-532; Schechter, _Studies_, I, pp. 129-130; H. + Sperling, in _Aspects of the Hebrew Genius_, p. 150. + + (2) Ps. CXIX, 9. + + (3) Prov. XVI, 32. + + (4) Ps. CXXVIII, 2. The discontented rich man, even, is poor. + + (5) I Sam. II, 30. + +2. Ben Azzai (6) said, "Hasten to do even a slight precept (7), and +flee from transgression; for one virtue leads to another, and +transgression draws transgression in its train; for the recompense of +a virtue is a virtue, and the recompense of a transgression is a +transgression" (8). 3. He used to say, "Despise not any man, and carp +not at any thing (9); for there is not a man that has not his hour, +and there is not a thing that has not its place." + + (6) Simon ben Azzai (see n. 1) was a very assiduous student + and a man of great piety. He was betrothed to the daughter of + Akiba, but separated from his prospective wife in order to + devote all of his time to study. It was said of him, "At the + death of ben Azzai, the last industrious man passed away" + (_Sotah_ IX, 15), and "He who sees ben Azzai in a dream might + hope for saintliness." He declared that the greatest + principle of Judaism is the belief in the common brotherhood + of all mankind, which he derived from the passage, Genesis VI, + 1, "This is the generation of Adam (man)." See Bacher, + _ibid._, 409-424. + + (7) Cf. chapter II, 1. + + (8) Well-doing is the fruit of well-doing, and evil-doing the + fruit of evil-doing. + + (9) Or "do not consider anything as being impossible." + +4. R. Levitas of Jabneh said, "Be exceedingly lowly of spirit (10), +since the hope of man is but the worm." + + (10) R. Levitas lived probably about 120 C.E. Maimonides + declares that the medium way between the extremes of the _too + little_ and the _too much_ is the path of virtue, but he makes + an exception in the case of humility, and, in accordance with + this passage, considers the extreme of being very humble the + virtue. See Gorfinkle, _The Eight Chapters_, p. 60, n. 2. + +5. R. Jochanan, the son of Berokah (11), said, "Whosoever profanes the +Name of Heaven (12) in secret will suffer the penalty for it in +public; and this, whether the Heavenly Name be profaned in ignorance +or in wilfulness." + + (11) A contemporary of Akiba. + + (12) "Name of Heaven" is a common substitute for the "name of + God." + +6. R. Ishmael (13), his son, said, "He who learns in order to teach +(14), to him the means will be granted both to learn and to teach; but +he who learns in order to practise, to him the means will be granted +to learn, and to teach, to observe, and to practise." + + (13) He lived about 150 C.E. + + (14) To one who learns _Torah_ and does not teach it are + applied the words in Num. XV, 31: "he hath despised the word + of the Lord" (_Sanhedrin_, 99a). + +7. R. Zadok said, "Separate not thyself from the congregation; (in the +judge's office) act not the counsel's part (15); make not of the +_Torah_ a crown wherewith to aggrandize thyself, nor a spade wherewith +to dig" (16). So also used Hillel to say, "He who makes a worldly use +of the crown (of the _Torah_) shall waste away" (17). Hence thou +mayest infer that whosoever derives a profit for himself from the +words of the _Torah_ is helping on his own destruction. + + (15) Cf. chapter I, 8. + + (16) _I.e._, for material and selfish ends. + + (17) Cf. chapter I, 13. + +8. R. Jose (18) said, "Whoso honors the _Torah_ will himself be +honored by mankind, but whoso dishonors the _Torah_ will himself be +dishonored by mankind." + + (18) R. Jose ben Chalafta was a contemporary of R. Meir. + +9. R. Ishmael (19), his son, said, "He who shuns the judicial office +rids himself of hatred, robbery, and vain swearing (20); but he who +presumptuously lays down decisions is foolish, wicked, and of an +arrogant spirit." 10. He used to say, "Judge not alone, for none may +judge alone save One; neither say (to thy judicial colleagues), +'Accept my view,' for the choice is theirs (to concur); and it is not +for thee (to compel concurrence)." + + (19) He lived about 160-220 C.E. + + (20) The judge brings upon himself the hatred of the one who + is disappointed by his judgment. An erroneous judgment is + equivalent to robbery. When the judge exacts an unnecessary + oath, perjury may result. + +11. R. Jonathan (21) said, "Whoso fulfils the _Torah_ in the midst of +poverty shall in the end fulfil it in the midst of wealth; and whoso +neglects the _Torah_ in the midst of wealth shall in the end neglect +it in the midst of poverty." + + (21) He lived about the middle of the second century C.E. He + was a pupil of R. Ishmael (verse 9). + +12. R. Meir (22) said, "Lessen thy toil for worldly goods, and be busy +in the _Torah_; be humble of spirit before all men; if thou neglectest +the _Torah_, many causes for neglecting it will be present themselves +to thee, but if thou laborest in the _Torah_, He has abundant +recompense to give thee." + + (22) See chapter III, n. 32. + +13. R. Elieser (23), the son of Jacob, said, "He who does one precept +has gotten himself one advocate; and he who commits one transgression +has gotten himself one accuser. Repentance and good deeds are as a +shield against punishment." + + (23) He lived about 140 C.E. + +14. R. Jochanan, the sandal-maker (24), said, "Every assembly which is +in the Name of Heaven will in the end be established, but that which +is not in the Name of Heaven will not in the end be established." + + (24) Most of the Rabbis believed with Rabban Gamaliel that the + study of the _Torah_ without employment brings transgression + (chapter II, 2). Consequently, each invariably followed some + vocation. Hillel, the senior, gained his livelihood as a + wood-chopper; Shammai was a builder; R. Joshua, a blacksmith; + R. Chanina, a shoemaker; R. Huna, a water-carrier; R. Abba, a + tailor; R. Pappa, a brewer, etc. Other Rabbis whose names + indicate their trades, as R. Jochanan ha-Sandalar (lived about + 150 C.E.), were Isaac Nappacha (the smith) and R. Abin Naggara + (the carpenter). Many were merchants and others + agriculturists. Generally, the Rabbi studied during + two-thirds of the day, and worked at his trade during the + remainder. Those engaged in agriculture would study in the + winter and till the soil in the summer. Consult Franz + Delitzch, _Jewish Artisan Life in the Time of Christ_; and S. + Meyer, _Arbeit und Handwerk im Talmud_, Berlin, 1878. + +15. R. Eleazer, the son of Shammua (25), said, "Let the honor of thy +disciple be as dear to thee as thine own, and the honor of thine +associate be like the fear of thy master, and the fear of thy master +like the fear of Heaven." + + (25) He lived about 150 C.E. + +16. R. Judah (26) said, "Be cautious in study, for an error in study +may amount to presumptuous sin" (27). + + (26) R. Judah ben Ilai lived about 140 C.E. + + (27) Cf. Chapter III, 10. + +17. R. Simeon (28) said, "There are three crowns: the crown of +_Torah_, the crown of priesthood, and the crown of royalty; but the +crown of a good name excels them all." + + (28) On R. Simeon ben Yochai, see chapter III, n. 12. + +18. R. Nehorai (29) said, "Betake thyself to a home of the _Torah_ +(30), and say not that the _Torah_ will come after thee; for there thy +associates will establish thee in the possession of it; and lean not +upon thine own understanding" (31). + + (29) He lived about 130 C.E. + + (30) If there is no teacher where you live. + + (31) Prov. III, 5. + +19. R. Jannia said, "It is not in our power (to explain) either the +prosperity of the wicked or the afflictions of the righteous." + +20. R. Mattithiah, the son of Heresh (32), said, "Be beforehand in the +salutation of peace to all men; and be rather a tail to lions than a +head to foxes" (33). + + (32) He lived about 120 C.E. in Rome. + + (33) It is better to be a pupil of great teachers than to be a + teacher of worthless pupils (Maimonides). It is better to + follow those who are greater than to lead those who are + inferior. + +21. R. Jacob (34) said, "This world is like a vestibule before the +world to come (35); prepare thyself in the vestibule, that thou mayest +enter into the hall." 22. He used to say, "Better is one hour of +repentance and good deeds in this world than the whole life of the +world to come; and better is one hour of blissfulness of spirit in the +world to come than the whole life of this world." + + (34) He lived about 160-220 C.E. + + (35) This world is a bridge that leads to the future world + (Maimonides). + +23. R. Simeon, the son of Eleazer (36), said, "Do not appease thy +fellow in the hour of his anger, and comfort him not in the hour when +his dead lies before him, and question him not in the hour of his vow, +and rush not to see him in the hour of his disgrace." + + (36) A pupil of R. Meir. He lived about 160-220 C.E. + +24. Samuel (37), the younger, used to say, "Rejoice not when thine +enemy falleth, and let not thine heart be glad when he stumbleth: lest +the Lord see it and it displease him, and he turn away his wrath from +him" (38). + + (37) Samuel (about 120 C.E.) is said to have composed, at the + request of R. Gamaliel II, the prayer against heretics, added + to the "Eighteen Benedictions" (_Shemoneh Esreh_). See the + _Jewish Encyclopedia_, vol. XI, p. 281. + + (38) Prov. XXIV, 17, 18. + +25. Elisha, the son of Abuyah (39), said, "If one learns as a child, +what is it like? Like ink written in clean paper. If one learns as +an old man, what is it like? Like ink written on used paper" (40). + + (39) See n. 1, above. Elisha ben Abuyah, otherwise known as + Acher, lived at the end of the first and the beginning of the + second century. He is charged by the Rabbis with having aided + the Romans in their attempts to suppress the Jewish religion, + with having endeavored to estrange the young from Judaism and + from the study of its literature, with having intentionally + and openly broken the ceremonial laws, and with having + desecrated the Sabbath. R. Meir, his pupil, maintained a + close intimacy with him, in spite of his apostacy, having high + regard for Elisha's intellectual worth. When reproached for + this, R. Meir said, "I eat the kernel, and throw away the + husks." Elisha is often referred to as the "Faust of the + _Talmud_." On his identification with the Apostle Paul, see + I. M. Wise, _The Origin of Christianity_, p. 311, and + Danziger, _ibid._, pp. 304-306. Some have even identified him + with Jesus. In _Abot de-Rabbi Natan_, a parable that is very + similar to that of Jesus, in Luke VI 47-49, is attributed to + Elisha. "A man who does good deeds and diligently studies the + Law, to whom is he likened? He is like a man building a house + with a stone foundation and with tiles (on the roof); and when + a flood arises, and breaks against the walls, that house + cannot be moved from its place. But the man who lives an evil + life, in spite of having deeply studied the Law, to whom is he + like? He is like a man building a house with tiles for a + foundation and with heavy stones (on the roof); and when a + little rain comes, straightway the house falls in" (G. + Friedlander's translation, in _The Jewish Sources of the + SErmon on the Mount_, pp. 259-260). On the career of Acher, + see Bacher, _ibid._, pp. 432-436; Graetz, _History_, II, + _passim_; Myers, _ibid._, pp. 200-202; and Strack, _Einleitung + in den Talmud_, p. 91. + + (40) What one learns in youth, one retains, while the opposite + is true of learning in old age. The Rabbis, elsewhere, liken + learning in youth to engraving upon a stone, and learning in + old age to writing on the sand. + +26. R. Jose, the son of Judah (41), of Chefar Babli said, "He who +learns from the young, to what is he like? To one who eats unripe +grapes, and drinks wine from his vat (42). And he who learns from the +old, to what is he like? To one who eats ripe grapes, and drinks old +wine." + + (41) A contemporary of Judah ha-Nasi. + + (42) _I.e._, wine that is not forty days old, and not yet + clarified. + +27. Rabbi Meir said (43), "Look not at the flask, but at what it +contains: there may be a new flask full of old wine, and an old flask +that has not even new wine in it" (44). + + (43) Some texts read "Rabbi," _i.e._, Judah ha-Nasi (see + chapter II, n. 1). + + (44) This verse expresses an opinion contrary to that of the + preceding one. The mind of a young man may be more mature + than that of an old man. + +28. R. Eleazar ha-Kappar (45) said, "Envy, cupidity, and ambition take +a man from the world" (46). + + (45) A contemporary of Judah ha-Nasi. + + (46) Cf. chapter II, 16. + +29. He used to say, "They that are born are doomed to die; and the +dead to be brought to life again; and the living to be judged, to +know, to make known, and to be made conscious that He is God, He the +Maker, He the Creator, He the Discerner (47), He the Judge, He the +Witness (48), He the Accuser; He it is that will in future judge, +blessed be He, with Whom there is no unrighteousness, nor +forgetfulness, nor respect of persons, nor taking of bribes (49); and +know also that everything is according to the reckoning (50); and let +not thy imagination give thee hope that the grave will be a place of +refuge for thee; for perforce thou wast formed, and perforce thou wast +born, and thou livest perforce, and perforce thou wilt die, and +perforce thou wilt in the future have to give account and reckoning +before the Supreme King of kings, the Holy One, blessed be He." + + (47) Cf. Ps. XXXIII, 15: "He fashioneth their hearts + altogether; he hath regard to all their works." + + (48) Cf. Mal. III, 5. + + (49) Cf. II Chron. XIX, 7: "Take heed and act; for with the + Lord our God there is no injustice, nor respect for persons, + nor taking of bribes." Maimonides interprets this verse of + _Abot_ as meaning that one cannot bribe God with good deeds in + order to have bad deeds forgiven. The one bad deed is not + forgiven even by the doing of one hundred good ones, but + punishment is meted out for the bad deed and reward in full + for the hundred good ones. That is, each action is judged + entirely on its own merits. Neither is God a respecter of + persons. On the one hand, He punished Moses for his anger at + the waters of Meribah, and, on the other, He rewarded Esau for + honoring his parents, and Nebuchadnezzar for honoring God. + + (50) Maimonides interprets as follows, "Think of the physical + things in which man has no choice, as our sages said, 'All is + in the power of God, except the fear of God.' It is not said + that one must perforce, and against one's will, sin, or that + one is constrained to journey, walk, stand, etc., for these + are in the power of man, and are dependent upon his own free + will, and not upon any (external) compelling force, as we have + explained in chapter eight." See Rawicz, _Commentar des + Maimonides_, p. 89, n. 4, and Garfinkle, _ibid._, p. 88 _et + seq._ + +Rabbi Chanania, the son of Akashia, said, "The Holy One, blessed be +He, was pleased to make Israel worthy; wherefore He gave them a +copious _Torah_ and many commandments, as it is said, 'It pleased the +Lord, for his righteousness' sake, to magnify the _Torah_ and make it +honorable'". + + + + + + + +CHAPTER V + +All Israel have a portion in the world to come, and it is said, "And +thy people shall be all righteous; they shall inherit the land for +ever, the branch of my planting, the work of my hands, that I may be +glorified". + +1. With ten sayings the world was created. What does this teach us? +Could it not have been created with one saying? It is to make known +the punishment that will befall the wicked who destroy the world that +was created with ten sayings, as well as the goodly reward that will +be bestowed upon the just who preserve the world that was created with +ten sayings (1). 2. There were ten generations from Adam to Noah, to +make known how long-suffering God is, seeing that all those +generations continued provoking him, until he brought upon them the +waters of the flood (2). 3. There were ten generations from Noah to +Abraham, to make known how long-suffering God is, seeing that all +those generations continued provoking him, until Abraham, our father, +came, and received the reward they should all have earned (3). 4. +With ten trials our father Abraham was tried (4), and he stood firm in +them all, to make known how great was the love of our father Abraham +(5). 5. Ten miracles were wrought for our fathers in Egypt (6), and +ten at the Sea (7). 6. Ten plagues did the Holy One, blessed be He, +bring upon the Egyptians in Egypt, and ten at the Sea (8). 7. With +ten temptations did our fathers tempt the Holy One, blessed be He, in +the wilderness, as it is said, "And they tempted me these ten times, +and have not hearkened to my voice" (9). 8. Ten miracles were wrought +for our fathers in the Temple; no woman miscarried from the scent of +the holy flesh; the holy flesh never became putrid; no fly (10) was +seen in the slaughter-house; no unclean accident ever befell the +high-priest on the Day of Atonement; the rain never quenched the fire +of the wood-pile on the altar (11); neither did the wind overcome the +column of smoke that arose therefrom (12); nor was there ever found +any disqualifying defect in the omer (of new barley, offered on the +second day of Passover) or in the two loaves (the first fruits of the +wheat-harvest, offered on Pentecost) (13), or in the shewbread (14); +though the people stood closely pressed together, they found ample +space to prostrate themselves; never did serpent or scorpion injure +any one in Jerusalem; nor did any man ever say to his fellow, "the +place is too strait for me (15) to lodge over night in Jerusalem." 9. +Ten things were created on the eve of Sabbath in the twilight (16): +the mouth of the earth (17); the mouth of the well (18); the mouth of +the ass (19); the rainbow (20); the manna (21); the rod (22); the +shamir (23); the shape of written characters; the writing, and the +tables of stone: some say, the destroying spirits also, and the +sepulchre of Moses (24), and the ram of Abraham our father (25); and +others say, tongs, also, made with tongs (26). + + (1) The expression "and God said" occurs ten times in Genesis + I (verses 3, 6, 9, 11, 14, 20, 24, 26 28, and 29). Many + commentators count the opening phrase of this chapter, "In the + beginning God created the heavens and the earth," as one of + the sayings, maintaining that the idea of saying is implied in + it. Cf. Ps. XXXIII, 16. According to the Rabbis, the wicked + destroy and the righteous preserve the world, and, since it + required ten sayings to create the world, the guilt of the + sinner and the righteousness of the just are emphasized more + than if it had been created merely by one word. + + (2) The ten generations are Adam, Seth, Enosh, Kenan, + Mahalalel, Jared, Enoch, Methusaleh, Lamech, and Noah. The + period from Adam to Noah is known as the "generation of the + flood" (_dor ha-mabbul_). + + (3) These are Shem, Arpachshad, Shelah, Eber, Peleg, Reu, + Serug, Nahor, Terah, and Abraham. Noah's good deeds were + sufficient only to save himself and family, while Abraham's + were sufficient to sustain the whole world. + + (4) These trials may be reckoned as follows: (1) his + migration, Gen. XII, 12; (2) the famine in Canaan, XII, 10; + (3) the seizing of Sarah by Pharaoh, XII, 15; (4) the battle + with the four kings, XIV; (5) his marriage with Hagar because + of Sarah's sterility, XVI, 2; (6) the circumcision, XVII, 10; + (7) the seizing of Sarah by Abimelech, king of Gerar, XX, 2; + (8) the banishment of Hagar, XXI, 10; (9) the banishment of + Ishmael, XXI, 10; and (10) God's command to sacrifice Isaac, + XXII, 2. See _Pirke de-Rabbi Eliezer_, chapter 24, and + Friedlander, G., _Rabbinic philosophy and Ethics_ (London, + 1912), p. 75, n. 4. + + (5) For God. Some interpreters explain this, however, as "the + love of God for Abraham." + + (6) That they escaped the ten plagues with which the Egyptians + were afflicted. + + (7) Legend says that at the passage of the Red Sea the ten + miracles wrought were as follows: (1) the waters divided; (2) + the waters were like a tent, or a vault; (3) the sea-bed was + dry and hard; (4) but when the Egyptians trod upon it, it + became muddy and slimy; (5) the sea was divided into twelve + parts, one for each tribe; (6) the waters became as hard as + stone; (7) the congealed waters appeared like blocks of + building-stone; (8) the water was transparent so that the + tribes could see one another; (9) fresh drinking water flowed + from the congealed water; (10) after Israel had partaken of + the drinking water, it became congealed, and did not wet the + ground under foot. See Ginzberg, _Legends of the Jews_, III, + p. 21 _et seq._ + + (8) This verse is not found in the Talmudic versions of + _Abot_. The plagues at the sea are alluded to in the "Song of + Moses," Ex. XV. See the commentary of Bartenora. + + (9) Num. XIV, 22. The ten are enumerated by Maimonides, + Bartenora, Hoffmann, and others. + + (10) The fly is a symbol of impurity. + + (11) The altar stood in the midst of the roofless Temple-hall. + + (12) The straight column of smoke denoted the acceptance of + prayer and sacrifice. + + (13) See Lev. XXIII, 15-17. + + (14) Every Sabbath, twelve loaves of bread were placed on a + table in the Sanctuary "before the Lord" (Lev. XXIV, 5-9) to + serve as a constant reminder to the twelve tribes that their + place was before the altar of God. + + (15) Isa. XLIX, 20. + + (16) Since all things were said to have been created during + the first six days of creation, and since "there is nothing + new under the sun" (Eccles. I, 9), everything miraculous or + supernatural that existed or occurred after creation was + explained by the Rabbis as having been made or preordained in + the twilight at the moment of transition between the end of + the work of creation and the beginning of the Sabbath. See + Gorfinkle, _ibid._, pp. 90-91 and n. 1. + + (17) To swallow Korah and his followers. See Num. XVI, 30. + + (18) Which supplied the Israelites with water during their + wandering in the wilderness. See Num. XXI, 16, and _Shabbat_, + 35a. + + (19) Balaam's ass. See Num. XXII, 28. + + (20) Ge. IX, 19. + + (21) Ex. XV, 16. + + (22) Of Moses. See _ibid._, IV, 17. + + (23) A miraculous worm that split stones by its look. It was + used, according to legend, to engrave the names of the tribes + on the jewels of the ephod of the high-priest, and was also + employed by Solomon in the construction of the Temple, in + which no tools of iron were used. See _Gittin_, 68a, and + _Sotah_, 48b. Consult P. Cassel, _Shamir, ein archaol. + Beitrag zur Natur und Sagenkunde_, Erfurt, 1856, and art. + _Shamir_, in _Jewish Encyclopedia_. + + (24) Deut. XXXIV, 6. + + (25) Gen. XXII, 13. + + (26) An allusion to a saying found in _Tosefta Erubin_, "Tongs + are made with tongs; but how was the first pair made? It + could only have been a creation of God." One instrument + presupposes another; one thing is the cause of another, but + the original cause is God. Cf. _Pesachim_, 54a. + +10. There are seven marks of an uncultured, and seven of a wise man. +The wise man does not speak before him who is greater than he in +wisdom; and does not interrupt the speech of his companion; he is not +hasty to answer; he questions according to the subject-matter; and +answers to the point; he speaks upon the first thing first, and upon +the last, last; regarding that which he has not understood he says, "I +do not understand it;" and he acknowledges the truth. The reverse of +all this is to be found in an uncultured man. 11. Seven kinds of +punishment come into the world for seven important transgressions. If +some give their tithes (27) and others do not, a dearth ensues from +drought and some suffer hunger while others are full. If they all +determine to give no tithes, a dearth ensures from tumult (28) and +drought. If they further resolve not to give the dough-cake (29), an +exterminating dearth ensures. Pestilence comes into the world to +fulfil those death penalties threatened in the _Torah_, the execution +of which, however, is within the function of a human tribunal (30), +and for the violation of the law regarding the fruits of the seventh +year (31). The sword (32) comes into the world for the delay of +justice, and for the perversion of justice, and on account of the +offence of those who interpret the _Torah_, not according to its true +sense (33). Noxious beasts come into the world for vain swearing +(34), and for the profanation of the Divine Name (35). Captivity +comes into the world on account of idolatry, immortality, bloodshed, +and the neglect of the year of rest for the soil (31). 12. At four +periods pestilence grows apace: in the fourth year, in the seventh, at +the conclusion of the seventh year, and at the conclusion of the Feast +of Tabernacles in each year: in the fourth year, for default of giving +the tithe to the poor in the third year (36); in the seventh year, for +default of giving the title to the poor in the sixth year (37); at the +conclusion of the seventh year, for the violation of the law regarding +the fruits of the seventh year (31), and at the conclusion of the +Feast of Tabernacles in each year, for robbing the poor of the grants +legally assigned to them (38). + + (27) See chapter I, n. 37. + + (28) Of war, when agriculture is neglected, and crops are + destroyed, etc. + + (29) Num. XV, 20: "Ye shall offer up a cake of the first of + your dough for a heave offering." This commandment is + observed in spirit to-day by the Jewish housewife, who takes a + part of bread which is kneaded, and burns it, after reciting + the blessing, "Blessed art Thou, O Lord, our God, King of the + universe, Who has sanctified us by Thy commandments, and + commanded us to separate the _challah_." The ninth treatise + of the _Order Zeraim_ of the _Mishnah_ is called _Challah._ + See Friedlander, _Jewish Religion_, p. 357. + + (30) The execution of which is in the hands of God. + + (31) That is, the Sabbatical year or the year of release + (_ha-shemittah_). See Ex. XXIII, 10 _et seq._, and Lev. XXV, + 1-7. It is commanded that the land be allowed to lie fallow + during that year, that there be no sowing, nor reaping, nor + pruning of the vineyards, and that the servants, strangers, + and animals, as well as the owner, shall share in the + spontaneous growth of the fields and the vineyards. See also + Deut. XV, 1-11, and _Tractate Shebiit_ of the _Mishnah_. + + (32) _I.e._, war. + + (33) By prohibiting the permissible and permitting the + prohibited. + + (34) Cf. chapter IV, 9. + + (35) Cf. chapter IV, 5. + + (36) See Deut. XIV, 28, 29; XXVI, 12, and also above, chapter + I, n. 37. + + (37) Of the septennial cycle. The tithe was to be brought at + the end of _every_ three years. + + (38) _I.e._, the gleanings and the forgotten sheaves of the + harvest, the single bunches of grapes of the vineyard, and the + unreaped corners of the fields which were assigned to the + stranger, the fatherless, and the widow. + +13. There are four characters among men: he who says, "What is mine is +mine and what is thine is thine," his is a neutral character; some +say, "This is a character like that of Sodom" (39); he who says, "What +is mine is thine and what is thine is mine," is a boor (40); he who +says, "What is mine is thine and what is thine is thine," is a saint; +he who says, "What is thine is mine and what is mine is mine," is a +wicked man. 14. There are four kinds of tempers: he whom it is easy +to provoke and easy to pacify, his loss disappears in his gain; he +whom it is hard to provoke and hard to pacify, his gain disappears in +his loss; he whom it is hard to provoke and easy to pacify is a saint; +he whom it is easy to provoke and hard to pacify is a wicked man. 15. +There are four qualities in disciples: he who quickly understands and +quickly forgets, his gain disappears in his loss; he who understands +with difficulty and forgets with difficulty, his loss disappears in +his gain; he who understands quickly and forgets with difficulty, his +is a good portion; he who understands with difficulty and forgets +quickly, his is an evil portion. 16. As to almsgiving there are four +dispositions: he who desires to give, but that others should not give, +his eye is evil toward what appertains to others (41); he who desires +that others should give, but will not give himself, his eye is evil +against what is his own; he who gives and wishes others to give is a +saint; he who will not give and does not wish others to give is a +wicked man. 17. There are four characters among those who attend the +house of study: he who goes and does not practise (42) secures the +reward for going; he who practises (43) but does not go secures the +reward for practising; he who goes and practises is a saint; he who +neither goes nor practises is a wicked man. 18. There are four +qualities among those that sit before the wise: they are like a +sponge, a funnel, a strainer, or a sieve: a sponge, which sucks up +everything (44); a funnel, which lets in at one end and out at the +other; a strainer, which lets the wine pass out and retains the dregs; +a sieve, which lets out the bran and retains the fine flour. + + (39) One who neither gives nor takes. One who does no labor + of love. Cf. Ezek. XVI, 49. + + (40) He does not know the sacredness of the rights of + property. + + (41) He does not want his neighbors to be blessed because of + their liberality. + + (42) The duties of which he has learned. + + (43) The commands of the _Torah_. + + (44) The true and the untrue. + +19. Whenever love depends upon some material cause, with the passing +away of that cause, the love, too, passes away (45); but if it be not +depending upon such a cause, it will not pass away for ever. Which +love was that which depended upon a material cause? Such was the love +of Ammon and Tamar (46). And that which depended upon no such cause? +Such was the love of David and Jonathan (47). + + (45) Lasting love is disinterested love. + + (46) See II Sam. XII. + + (47) See I Sam. XVIII, 1. + +20. Every controversy that is in the Name of Heaven (48) shall in the +end lead to a permanent result, but every controversy that is not in +the Name of Heaven shall not lead to a permanent result. Which +controversy was that which was in the Name of Heaven? Such was the +controversy of Hillel and Shammai (49). And that which was not in the +Name of Heaven? Such was the controversy of Korah and all his company +(50). + + (48) _I.e._, a controversy to arrive at the truth. + + (49) See chapter I, n. 29. + + (50) See Num. XV, 1 _et seq._ + +21. Whosoever causes the multitude to be righteous, over him sin +prevails not; but he who causes the multitude to sin shall not have +the means to repent (51). Moses was righteous and made the multitude +righteous; the righteousness of the multitude was laid upon him, as it +is said, "He executed the justice of the Lord and his judgments with +Israel" (52). Jeroboam, the son of Nebat, sinned and caused the +multitude to sin; the sin of the multitude was laid upon him, as it is +said, "For the sins of Jeroboam which he sinned and which he made +Israel to sin" (53). + + (51) He who leads the people astray is punished by being + prevented from repenting. This does not mean, however, that + man, in general, does not act in accordance with his own free + will. Maimonides, in discussing this problem, says, in the + eighth chapter of the _Shemonah Perakim_, "Just as some of + man's undertakings, which are ordinarily subject to his own + free will, are frustrated by way of punishment, as, for + instance, a man's hand being prevented from working so that he + can do nothing with it, as was the case of Jeroboam, the son + of Nebat, or a man's eyes from seeing, as happened to the + Sodomites, who had assembled about Lot, likewise how does God + withhold man's ability to use his own free will in regard to + repentance, so that it never occurs to him to repent, and he + thus finally perishes in his own wickedness." See ed. + Gorfinkle, p. 94 _et seq._ + + (52) Deut. XXXIII, 21. + + (53) I Kings XV, 30. Cf. _Sanhedrin_ X, 2: "Three kings have + no portion in the world to come . . . Jeroboam, Ahab, and + Manasseh." + +22. Whosoever has these three attributes is of the disciples of +Abraham, our father, but whosoever has three other attributes is of +the disciples of Balaam, the wicked (54). A good eye (55), a humble +mind, and a lowly spirit (are the tokens) of the disciples of Abraham, +our father; an evil eye, a haughty mind, and a proud spirit (are the +signs) of the disciples of Balaam, the wicked. What is the difference +between the disciples of Abraham, our father, and those of Balaam, the +wicked? The disciples of Abraham, our father, enjoy this world and +inherit the world to come, as it is said, "That I may cause those that +love me to inherit substance, and may fill all their treasuries" (56); +but the disciples of Balaam, the wicked, inherit _Gehinnom_ (57), and +descend into the pit of destruction, as it is said, "But thou, O God, +wilt bring them down into the pit of destruction; bloodthirsty and +deceitful men shall not live out half their days; but I will trust in +thee" (58). + + (54) See Num. XXII-XXIV. + + (55) See chapter II, note 30. + + (56) Prov. VIII, 21: "Substance," _i.e._, in the future world; + "treasures," _i.e._, in this world. + + (57) See chapter I, n. 18. + + (58) Ps. LIV, 24. + +23. Judah, the son of Tema, said, "Be bold as a leopard, swift as an +eagle, fleet as a hart, and strong as a lion, to do the will of thy +Father who is in Heaven" (59). 24. He used to say (60), "At five +years (the age is reached for the study of the) Scripture, at ten for +(the study of) the _Mishnah_ (61), at thirteen for (the fulfilment of) +the commandments (62), at fifteen for (the study of) the _Talmud_ +(63), at eighteen for marriage, at twenty for seeking (a livelihood) +(64), at thirty for (entering into one's full) strength, at forty for +understanding, at fifty for counsel, at sixty (a man attains) old age, +at seventy the hoary head, at eighty (the gift of special) strength +(65), at ninety, (he bends beneath) the weight of years, at a hundred +he is as if he were already dead and had passed away from the world." + + (59) Cf. "Our Father which is in Heaven" of the "Lord's + Prayer" (Matt. VI, 9). The conception of God as a "Father" + goes back to earliest times. See Gen. XLIX, 19, 20; Ex. IV, + 22; Deut. XXXII, 6; II Sam. V, 44; Ps. LXXXIX, 27, 28; Isa. + LXIII, 16, LXIV, 8, and Mal. II, 10. Deut. XXXII, 6, reads, + "Is He not thy Father?" and Isa. LXIII, 18, "Doubtless Thou + art our Father." In the _Mishnah_ we find, "Who purifies you? + Your Father which is in Heaven" (_Yoma_ VII, 8); "On whom + have we to lean? On our Father which is in Heaven" (_Sotah_, + IX, 15), and similar passages. The Rabbis constantly referred + to God as "Father" (see Schechter, _Aspects_, pp. 46, 49, + 50-51). They took issue, of course, with the New Testament + conception of God, in not admitting and in denouncing the idea + of a mediator. To them all mankind were the sons of God. + That the Rabbis borrowed this God-idea and the expression "Our + Father which is in Heaven" from Christianity is untenable, + for, as Herford (_Pharisaism_, 120 _et seq._) points out, such + borrowing would have been abhorrent to them. This expression + was undoubtedly current long before and during the time of + Jesus, and it represented a conception of the divine + acceptable to both the Rabbis and Jesus. The Rabbis had no + quarrel with Christianity on this score, but did not admit the + "sonship" of God in the Christian sense. The expressions "Our + Father" and "Our Father which is in Heaven" are found + frequently in the Jewish Prayer-book. On this subject, + consult Taylor, _Sayings_, pp. 124, 176, and G. Friedlander, + _The Jewish Sources of the Sermon on the Mount_, chapter X. + For a comparison of other parts of _Abot_ with the New + Testament see Feibig, _Pirque 'aboth_, especially the + _Nachwort_, pp. 42-43, and G. Friedlander, _ibid._, _passim_. + It seems that originally _Abot_ ended here, as in the + _Machzor Vitry_. The verses which follow were added from + other sources. See Bacher, _Agada der Tanaiten_, I, 378; + Taylor, _ibid._, p. 95, n. 46, p. 96, n. 47; Hoffmann, _Die + erste Mischna_, p. 30; _idem_, _Abot_, p. 358, notes 106 and + 108; and Strack, _Spruche_, p. 46, notes _t_ and _u_. + + (60) Taylor makes this verse an _addendum_ to chapter V, and + calls it "The Ages of Man." Cf. Shakespeare's "Seven Ages of + Man." See in the _Jewish Encyclopedia_, art. _Ages of Man in + Jewish Literature_, _The Seven_, and Schechter, _Studies_, I, + pp. 299-300. + + (61) The _Mishnah_ is the oral or unwritten law based on the + written law contained in the Pentateuch (see chapter I, n. 1). + The _Mishnah_, _par excellence_, is the codification made by + Judah ha-Nasi (see chapter II, n. 1). It is divided into six + orders or sections known as _sedarim_. They are (1) _Zeraim_, + "seeds," which contains the laws regarding the cultivation of + the land and its products, introduced by a treatise concerning + prayer and benedictions (_Berachot_); (2) _Mode_, "festivals," + treating of the laws of the Sabbath and the festivals; (3) + _Nashim_, "women," regulations concerning marriage and + divorce; (4) _Nezikin_, "injuries" or "damages," civil and + criminal law; (5) _Kodashim_, "holy things," the laws of + sacrifice and of the service of the Temple; and (6) _Tohorot_, + "purifications," dealing with the clean and the unclean. Each + order is subdivided into treatises (_massektot_), there being + in all 63 such subdivisions. The _Mishnah_ is known as the + _shas_ ([shin''samech]), which word is formed from the first + letters of the words _shishah sedarim_ (six orders). The + _Talmud_ is also similarly termed. For a discussion of the + name, origin, contents, compilation, etc., of the _Mishnah_, + see Mielziner, _Introduction to the Talmud_, p. 4 _et seq._; + art. _Mishnah_, in the _Jewish Encyclopedia_ and the + authorities cited there; Strack, _Einleitung_, p. 2, 15 _et + seq._, 22 _et seq._, and Geiger, _Judaism and its History_, p. + 239 _et seq._ + + (62) At thirteen, the Jewish boy becomes _bar mitzwah_, + _i.e._, "a son of commandment." The rites and ceremonies + connected with the _bar mitzwah_ of to-day cannot "be clearly + traced earlier than the fourteenth century" (Abrahams, _Jewish + Life in the Middle Ages_, p. 32). See Schurer, _History_, II, + ii, p. 53 and n. 38; Schechter, _Studies_, I, p. 306 _et + seq._, and art. _Bar Mitzwah_, in _Jewish Encyclopedia_. + + (63) Lit., "teaching," "learning," "study." Here, it + signifies study for the purpose of elucidating the _Mishnah_. + Some texts read, "for the study of the _Gemara_." The + _Gemara_ (from the Aramaic, meaning "learning," "completion") + is a collection of explanations and discussions on the + _Mishnah_. The word _Talmud_ was afterwards applied to the + _Mishnah_ plus the _Gemara_. There is a translation of the + _Talmud_ in English by Rodkinson, but it is free and + incomplete in parts. See Meilziner, _Introduction to the + Talmud_; Bacher, art. _Talmud_, in _Jewish Encyclopedia_; + _idem_, art. _Gemara_, in the _Hebrew Union College Annual_ + (Cincinnati, 1904); E. Deutsch, _What is the Talmud?_; + Darmsteter, _The Talmud_; Strack, _Einleitung in den Talmud_, + pp. 4-5, 6 _et seq._, 99 _et seq._, 113 _et seq._, 132 _et + seq._; Schechter, _On the Study of the Talmud_ in _Studies_, + II, p. 102 _et seq._; Herford, _Pharisaism_, pp. 53-54. + + (64) Lit., "at twenty, to pursue." This has been variously + interpreted as follows: (1) for seeking a livelihood + (Bartenora, Hoffmann, Strack, Singer); (2) for the pursuit of + military service (cf. Num. I, 3, and Deut. XXIV, 5; _Machzor + Vitri_, p. 551. Shakespeare's "Then a soldier"); (3) the age + "to pursue him for his deeds," for the celestial _bet din_ + (tribunal) does not punish at an age less than twenty + (Bartenora's second explanation; cf. Rashi on Num. XVI, 27); + (4) for the pursuit of ideals (Taylor); (5) to pursue the + commandments (_Siddur Korban Minchah_). + + (65) Cf. Ps. XC, 10. + +25. Ben Bag Bag said, "Turn it (66), and turn it over again, for +everything is in it, and contemplate it, and wax grey and old over it, +and stir not from it, for thou canst have no better rule than this." + + (66) The _Torah_. + +26. Ben He He said, "According to the labor is the reward" (67). + + (67) The last two verses are ascribed by _Abot de-Rabbi Natan_ + to Hillel (chapter XII, ed. Schechter, p. 55). Ben Bag Bag + and Ben He He were probably proselytes and disciples of + Hillel. See Bacher, _ibid._, pp. 10-12, Taylor and Hoffmann, + _ad loc._, and _Jewish Encyclopedia_, art. _Ben Bag Bag_. + +Rabbi Chanania, the son of Akashia, said, "The Holy One, blessed be +He, was pleased to make Israel worthy; wherefore He gave them a +copious _Torah_ and many commandments, as it is said, 'It pleased the +Lord, for his righteousness' sake, to magnify the _Torah_ and make it +honorable'". + + + + + + + +CHAPTER VI + +THE ACQUISITION OF THE TORAH (1) + + (1) See Introduction pp. 18-19. [refers to the end of the + section titled DEVELOPMENT OF ABOT] + +All Israel have a portion in the world to come, and it is said, "And +thy people shall be all righteous; they shall inherit the land for +ever, the branch of my planting, the work of my hands, that I may be +glorified". + +The sages taught (the following) in the language of the +_Mishnah_--blessed be He that made choice of them and their _Mishnah_. + 1. R. Meir (2) said, "Whosoever labors in the _Torah_ for its own +sake merits many things; and not only so, but the whole world is +indebted to him: he is called friend, beloved, a lover of the +All-present, a lover of mankind: it clothes him with meekness and +reverence; it fits him to become just, pious, upright, and faithful; +it keeps him far from sin, and brings him near to virtue; through him +are enjoyed counsel and sound knowledge, understanding and strength, +as it is said, 'Counsel is mind, and sound knowledge; I am +understanding; I have strength' (3). It gives him sovereignty and +dominion and discerning judgment; to him the secrets of the _Torah_ +are revealed; he is made like a never-failing spring and like a river +that flows on with ever-increasing vigor; he becomes modest, +long-suffering, and forgiving of insults; and it magnifies and exalts +him above all things." + + (2) Chapter III, n. 32. + + (3) Prov. VIII, 14. Wisdom, representing the _Torah_, utters + these words. + +2. R. Joshua, the son of Levi (4), said, "Every day a _bat-kol_ (5) +goes forth from Mount Horeb, proclaiming and saying, 'Woe to mankind +for contempt of the _Torah_, for whoever does not occupy himself in +the _Torah_ is said to be under the divine censure, as it is said, 'As +a ring of gold in a swine's snout, so is a fair woman who turneth +aside from discretion' (6); and it says, 'And the tables were the work +of God, and the writing was the writing of God, graven upon the +tables' (7). Read not _charut_ (8), but _cherut_ (9), for no man is +free but he who occupies himself in the learning of _Torah_. But +whosoever labors in the _torah_, behold he shall be exalted, as it is +said, 'And from _Mattanah_ to _Nachaliel_, and from _Nachaliel_ to +_Bamot_'" (10). + + (4) R. Joshua lived about the middle of the third century. + + (5) _Bat kol_ (lit., "daughter of a voice" or + "daughter-voice"), "a small voice," "sound," "resonance," not + "echo," as it is often translated. The expression _bat kol_ + was used in place of the longer one _bat kol min ha-shamayim_, + which is "a heavenly or divine voice which proclaims God's + will or judgment, His deeds, and His commandments to + individuals or to number of persons, to rulers, countries, and + even to whole nations." This celestial voice was a means of + divine revelation lower than that of prophecy. According to + Schechter, it has two peculiar features: first, its messages + are reproductions of verses or sentences from the Old + Testament or from the Apocrypha, and secondly, "it is audible + only to those who are prepared to hear it." See Weber, + _Altsynag. Theol._, pp. 187-189; Low, _Gesammelte Schriften_, + II, p. 58, n. 1; Kitto's _Cyclopedia of Biblical Lit._, art. + _Bath Kil_, and _Ludwig Blau_, art. _Bat Kol_, in _Jewish + Encyclopedia_. + + (6) Proberbs XI, 22. The word [nazaf (nun-zayin-fey)] + "censured," "placed under ban," by a form of Rabbinical + interpretation known as _notarikon_ (stenographer's method, + abbreviation), is connected with the words of this verse in + Proverbs: [Nezem Zahav b'aF (NUN-zayin-mem(sofit) + ZAYIN-hey-bet bet-alef-FEY(sofit), capitals indicating larger + case Hebrew letters)]. Another instance of this kind of + interpretation is in connecting the word [anochi] "I," the + first word of the Decalogue, with the phrase: [Ana Nafshi + Catvit Yehavit (ALEF-nun-alef NUN-pey-shin-yud + CHOF-tof-bet-yud-tet YUD-hey-bet-yud-tet)] "I (God) myself + have written (the Torah), and delivered it," or with the words + [Amirah N'imah K'tivah Y'hivah (ALEF-mem-yud-resh-hey + NUN-ayin-yud-mem-hey CHOF-tof-yud-bet-hey + YUD-hey-yud-bet-hey)] "a pleasant saying, written and + delivered" (_Shabbat_, 105a). See art. _Notarikon_, in the + _Jewish Encyclopedia_, and Strack, _Einleitung_, p. 130. + + (7) Ex. XXXII, 16. + + (8) Graven. The phrase [al tikri . . . ele] "do not read . . + . but" followed by a suggested reading different from the + original, does not mean that the Rabbis offered an emendation + of the biblical text. It was merely a change of the text for + homiletical purposes. See Bacher, _Die alteste Terminologie + der judischen Schriftauslegung_, p. 175 _et seq._; + Friedlander, _Jewish Religion_, p. 204, and Talmudical + dictionaries, _s.v._ + + (9) Freedom. + + (10) Num. XXI, 19 _Mattanah_, "gift"; _Nachaliel_, "the + heritage of God"; _Bamot_, "high places." The names of these + three encampments of the Israelites in the wilderness are + interpreted according to their literal meanings. + +3. He who learns from his companion a single chapter, a single rule, a +single verse, a single expression, or even a single letter, ought to +pay him honor, for so we find with David, King of Israel, who learned +only two things from Ahitophel (11), and yet regarded him as his +master, his guide, and familiar friend, as it is said, "But it was +thou, a man, mine equal, my guide, and my familiar friend" (12). Now, +is it not an argument from minor to major (13), that if David, the +King of Israel, who learned only two things from Ahitophel, regarded +him as his master, guide, and familiar friend, he who learns from his +fellow a chapter, rule, verse, expression, or even a single letter, is +bound to pay him honor. And "honor" is nothing but _Torah_, as it is +said, "The wise shall inherit honor (14) and the perfect shall inherit +good" (15). And "good" is nothing but _Torah_, as it is said, "For I +give you good doctrine, forsake ye not my _Torah_" (16). + + (11) Ahitophel deserted David to take up the cause of his + rebellious son, Absalom. See II Sam. XVI, 15; XVII, 1 _et + seq._ + + (12) See Ps. LV, 14. The two things David learned are hinted + at in Ps. LV, 15. + + (13) See chapter I, n. 17. + + (14) Prov. III, 35. + + (15) _Ibid._, XXVIII, 10. + + (16) _Ibid._, IV, 2. + +4. This is the way that is becoming for the study of the _Torah_: a +morsel of bread with salt thou must eat (17), "and water by measure +thou must drink" (18), thou must sleep upon the ground, and live a +life of trouble the while thou toilest in the _Torah_. If thou doest +thus, "Happy shalt thou be, and it shall be well with thee" (19), +"happy shalt thou be" in this world, and "it shall be well with thee" +in the world to come (20). + + (17) Even he who has only bread and salt to eat must busy + himself with the study of the _Torah_. + + (18) Ezek. IV, 11. + + (19) Ps. CXXVIII, 2. + + (20) Cf. chapter IV, 1. + +5. Seek not greatness for thyself, and court not honor; let thy works +exceed thy learning; and crave not after the table of kings; for thy +table is greater than theirs, and thy crown is greater than theirs, +and thy Employer is faithful to pay thee the reward of thy work. + +6. The _Torah_ is greater than the priesthood and than royalty, for +royalty demands thirty qualifications (21), the priesthood twenty-four +(22), while the _Torah_ is acquired by forty-eight. And these are +they: by audible study; by a listening ear (23); by distinct +pronunciation; by understanding (24) and discernment of the heart; by +awe, reverence, meekness, cheerfulness (25); by ministering to the +sages, by attaching one's self to colleagues, by discussion with +disciples; by sedateness; by knowledge of the Scripture and of the +_Mishnah;_ by moderation in business, in intercourse with the world, +in pleasure, in sleep, in conversation, in laughter; by long +suffering; by a good heart; by faith in the wise; by resignation under +chastisement; by recognizing one's place, rejoicing in one's portion, +putting a fence to one's words, claiming no merit for one's self, by +being beloved, loving the All-present, loving mankind, loving just +courses, rectitude, and reproof; by keeping one's self far from honor, +not boasting of one's learning, nor delighting in giving decisions; by +bearing the yoke with one's fellow, judging him favorably, and leading +him to truth and peace; by being composed in one's study; by asking +and answering, hearing and adding thereto; by learning with the object +of teaching, and by learning with the object of practising; by making +one's master wise, fixing attention upon his discourse, and reporting +a thing in the name of who said it. So thou hast learned, "Whosoever +reports a thing in the name of him that said it brings deliverance +into the world," as it is said, "And Esther told the king in the name +of Mordecai" (26). + + (21) See _Sanhedrin_ II, 2-5. + + (22) See _Baba Kamma_, 110b, etc. + + (23) Singer, combining the first two, reads "by audible + study." + + (24) Taylor omits "understanding and." + + (25) Taylor and Hoffmann add "by purity" ([b'taharah]). + + (26) Esth. II, 22. + +7. Great is the _Torah_, which gives life to those that practise it in +this world and in the world to come, as it is said, "For they are life +unto those that find them, and health to all their flesh" (27); and it +says, "It shall be health to thy navel, and marrow to thy bones" (28); +and it says, "It is a tree of life to them that grasp it, and of them +that uphold it every one is rendered happy" (29); and it says, "For +they shall be a chaplet of grace unto thy head, and chains about thy +neck" (30); and it says, "It shall give to thine head a chaplet of +grace, a crown of glory it shall deliver to thee" (31); and it says, +"For by me thy days shall be multiplied, and the years of thy life +shall be increased" (32); and it says, "Length of days is in its right +hand; in its left hand are riches and honor" (33); and it says, "For +length of days, and years of life, and peace shall they add to thee" +(34). + + (27) Prov. IV, 22. + + (28) _Ibid._, III, 8. + + (29) Prov. III, 18. + + (30) _Ibid._, I, 9. + + (31) _Ibid_, IV, 9. + + (32) Prov. IX, 11. + + (33) _Ibid._, III, 16. + + (34) _Ibid._, III, 2. + +8. R. Simeon, the son of Judah, in the name of R. Simeon, the son of +Yohai, said, "Beauty, strength, riches, honor, wisdom, old age, a +hoary head, and children are comely to the righteous and comely to the +world, as it is said, 'The hoary head is a crown of glory, if it be +found in the way of righteousness' (35); and it says, 'The glory of +young men is their strength, and the adornment of old men is the hoary +head' (36); and it says, 'A crown unto the wise is their riches' (37); +and it says, 'Children's children are the crown of old men, and the +adornment of children are their fathers' (38); and it is said, 'Then +the moon shall be confounded and the sun ashamed; for the Lord of +hosts shall reign in Mount Zion and in Jerusalem, and before his +elders shall be glory'" (39). R. Simeon, the son of Menasya, said, +"These seven qualifications which the sages enumerated as becoming to +the righteous were all realized in Rabbi Judah, the Prince (40), and +in his sons." + + (35) _Ibid._, XVI, 31. + + (36) _Ibid._, XX, 29. + + (37) Prov. XIV, 24. + + (38) _Ibid._, XVII, 6. + + (39) Isa. XXIV, 23. + + (40) See chapter II, n. 1. + +9. R. Jose, the son of Kisma (41), said, "I was once walking by the +way, when a man met me and saluted me, and I returned the salutation. +He said to me, 'Rabbi, from what place art thou?' I said to him, 'I +come from a great city of sages and scribes.' He said to me, 'If thou +art willing to dwell with us in our place, I will give thee a thousand +thousand golden dinars and precious stones and pearls.' I said to +him, 'Wert thou to give me all the silver and gold and precious stones +and pearls in the world, I would not dwell anywhere but in a home of +the _Torah';_ and thus it is written in the book of Psalms by the +hands of David, King of Israel, 'The law of thy mouth is better unto +me than thousands of gold and silver' (42); and not only so, but in +the hour of man's departure neither silver nor gold nor precious +stones nor pearls accompany him, but only _Torah_ and good works, as +it is said, 'When thou walkest it shall lead thee; when thou liest +down it shall watch over thee; and when thou awakest it shall talk +with thee' (43); 'when thou walkest it shall lead thee'--in this +world; and 'when thou awakest it shall talk with thee'--in the world +to come. And it says, 'The silver is mine, and the gold is mine, +saith the Lord of hosts'" (44). + + (41) He lived about 120 C.E. + + (42) Ps. XCIX, 72. + + (43) Prov. VI, 22. + + (44) Hag. II, 8. + +10. Five possessions the Holy One, blessed be He, made especially His +own in His world, and these are they, the _Torah_, heaven and earth, +Abraham, Israel, and the house of the sanctuary. Whence know we this +of the _Torah?_ Because it is written, "The Lord possessed me as the +beginning of his way, before his works, from of old" (45). Whence of +heaven and earth? Because it is written, "Thus saith the Lord, the +heaven is my throne, and the earth is my footstool: what manner of +house will ye build unto me? and what manner of place for my rest?" +(46); and it says, "How manifold are thy works, O Lord! In wisdom +hast thou made them all: the earth is full of thy possessions" (47). +Whence of Abraham? Because it is written, "And he blessed him, and +said, 'Blessed be Abram of the Most High God, possessor of heaven and +earth" (48). Whence of Israel? Because it is written, "Till thy +people pass over, O Lord, till the people pass over which thou hast +acquired" (49); and it says, "As for the saints that are in the earth, +they are the noble ones in whom is all my delight" (50). Whence of +the house of the sanctuary? Because it is written, "The place, O +Lord, which thou hast made for Thee to dwell in, the sanctuary, O +Lord, which Thy hands have prepared" (51); and it says, "And he +brought them to the border of his sanctuary, to this mountain which +his right hand had acquired" (52). 11. Whatsoever the Holy One, +blessed be He, created in His world He created but for His glory, as +it is said, "Everything that is called by my name, it is for my glory +I have created it, I have formed it, yea, I have made it" (53); and it +says, "The Lord shall reign for ever and ever" (54). + + (45) Prov. VIII, 22. + + (46) Isa. LXVI, 1. + + (47) Ps. CIV, 24. + + (48) Gen. XIV, 16. + + (49) Ex. XV, 16. + + (50) Ps. XVI, 3. + + (51) Ex. XV, 17. + + (52) Ps. LXXVIII, 54. + + (53) Isa. XLIII, 7. + + (54) Ex. XV, 18. + +Rabbi Chanania, the son of Akashia, said, "The Holy One, blessed be +He, was pleased to make Israel worthy; wherefore He gave them a +copious _Torah_ and many commandments, as it is said, 'It pleased the +Lord, for his righteousness' sake, to magnify the _Torah_ and make it +honorable'". + + + + + + + +_____________________ + TRANSCRIPTION NOTES + +For any accent marks noted in the following, assume that the same +accent appears with all subsequent occurrances of the word. + +INTRODUCTION + +_Die Spruche der Vater_ + umlaut over the u and the a + +_Maximes des Peres_ + grave over the last e + +role + circumflex over the o + +footnote 9 + _Jewish Encyclopedia_: + in the source, the word Jewish was not italicized + + +BIBLIOGRAPHY + +[s] + the document contained a special character known as "section + sign", resembling two lower-case s's one above the other. + +Spruchen + umlaut over tue u in + +Vater + umlaut over the a + +Beitragen + umlaut over the a + +Spruche + umlaut over the a + +Tubingen + umlaut over the u + +ubertragen + umlaut over the u + +uberzetzt + umlaut over the u + +erklart + umlaut over the a + +Maimonide + umlaut over the i (in this French title) + +Introduction a la ... + umlaut over the first a + +Peres + grave accent over the first e + +Furth + umlaut over the u + +umber + umlaut over the u + +fur Geschichte + umlaut over the u + +Brull + umlaut over the u + +ursprunglicher + umlaut over the second u + +Jahrbucher fur Jud + umlauts over all three u's + +Friedlander, M. + umlaut over the a. Same in Chapter I, notes 4, 10, 11, 13, 18 + etc. There is no umlaut in the next entry, "Friedlander, G." + +samtlichen Bucher + umlauts over the a and u + +Chaine + circumflex over the i, and wherever this word appears elsewhere + in the book (e.g. Introduction, notes 5 and 8). + +Loeb ... Pirke Abot + acute accent over the e in Pirke, for both entries + +ecole + acute accent over the first e + +Etudes + acute accent over the first e + +le chapitre Ier + final er is superscript (premier) + +Schurer + umlaut over the u + +Vortrage + umlaut over the a + + + +CHAPTERS II through VI: + +The source text included the following two lines: + "All Israel," etc., p. 29 + and + "Rabbi Chanania," etc., p. 38. + as the first and last line of each chapter, the page numbers +referring to the beginning and ending of Chapter I. Rather than +reference these two sentences as the source text did, this text +version copies the two sentences to their intended locations. The +transcriber believes this better captures the flavor of the text. + + + +Chapter III: + +R. Meir + umlaut over the i, wherever this name appears + +footnote 23 + mutual assistance. as _Agudat Achim_ + period and lower-case 'as' are as found in the source text + +footnote 45 + Chald. Worterbuch: umlaut over the o + + + +CHAPTER IV: + +happy art thou in this world, and + in the source text, the comma was a period. + + + +CHAPTER V: + +tables of stone + are as written in the source text as a translation of the Hebrew + "luchot"; modern readers may better recognize the phrase 'tablets + of stone'. + +footnote 23 + archaol.: umlaut over the second a. + + + +CHAPTER VI: + +footnote 5 + to individuals or to number of persons: is as written in the + source text + +footnote 8 + alteste: umlaut over the a + judischen: umlaut over the u + + + + + + +______________________ + PAGE REFERENCE INDEX + +This index is included strictly on the off-chance that an outside +source would reference this text by page number. It lists some page +numbers, and the first line that appears on that page. With the use +of this index, readers will better be able to find the referenced +materials. + +In the edition used as a source text, the Table of Contents appears as +page iv on the back of the Title Page; there were no pages i through +iii! The PREFACE started on page 7. There were are no pages 1-6! + + PREFACE . . . . . . . 7 + INTRODUCTION + Name . . . . . . 9 + Purpose . . . . . . 11 + Description . . . . . . 13 + Contents . . . . . . 13 + Language . . . . . . 15 + Development of Abot . . . . 16 + Abot in Liturgy . . . . . 19 + Bibliography . . . . . 21 + CHAPTER I . . . . . . 29 + CHAPTER II . . . . . . 39 + CHAPTER III . . . . . . 51 + CHAPTER IV . . . . . . 64 + CHAPTER V . . . . . . 75 + CHAPTER VI . . . . . . 91 + HEBREW TEXT (Appendix) . . . . 3-30 + + page - first line of that page + + 8 wisdom of the "Father"; that it may serve as an + 10 and in French it is usually rendered _Chaptres_ or + 12 line of continuous tradition is plainly seen in the + 14 B. (1) Chapters I, 16-II, 4: Sayings of the men of + 16 DEVELOPMENT OF ABOT (13) + 18 having lived before the destruction of the second + 20 all editions of the _Mishnah_ and the _Talmud_, but + 22 _Gemara_ (Talmudical commentary) on the _Abot_, + 24 (2) _An appendix to the Sayings of the + 26 17. Jehudah Leb gordon, _Pirke Abot_, in _Siddur Bet + 28 Chapitre des Pirke Abot_, in _Bibliotheque de + 30 (6), and the elders to the prophets, and the proph- + 32 of the Great Synagogue. He used to say, "Upon + 34 bers of thy household, and engage not in much + 36 12. Hillel and Shammai (29) received (the tradi- + 38 18. Rabban Simeon, the son of Gamaliel (42), + 40 against the loss it involves. Consider three things, + 42 the day of thy death (12); judge not thy neighbor + 44 for himself words of _Torah_ has acquired for him- + 46 which is the good way to which a man should + 48 the evil inclination (40), and hatred of his fellow- + 50 also before whom thou toilest, and who thy Em- + 52 2. R. Chanina, the Vice-High-Priest (5), said, + 54 a table and have spoken there words of _Torah_, it is + 56 8. R. Eleazar of Bertota (28) said, "Give unto + 58 fanes things sacred, and despises the festivals, and + 60 rampart around the _Torah;_ tithes are a safeguard + 62 "Where there is no _Torah_, there are no manners; + 64 CHAPTER IV + 66 virtue is a virtue, and the recompense of a trans- + 68 not alone, for none may judge alone save One; + 70 home of the _Torah_ (30), and say not that the _Torah_ + 72 learns as a child, what is it like? Like ink written + 74 not thy imagination give thee hope that the grave + 76 ten generations from Noah to Abraham, to make + 78 nor was there ever found any disqualifying defect + 80 and upon the last, last; regarding that which he + 82 the conclusion of the Feast of Tabernacles in each + 84 love, too, passes away (45); but if it be not depend- + 86 disciples of Abraham, our father, enjoy this world + 88 at thirteen for (the fulfilment of) the command- + 90 26. Ben He He said, "According to the labor is + 92 becomes modest, long-suffering, and forgiving of + 94 friend, as it is said, "But it was thou, a man, mine + 96 courses, rectitude, and reproof; by keeping one's self + 98 once walking by the way, when a man met me and + 100 for His glory, as it is said, "Everything that is + +Next appears page 30, the end of the Hebrew text. 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