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sich-

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Leistung ist eine so

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VOLUME
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tiichtige dass wir das

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17

HISTORY.

AND TIMES OF STEIN, OR GERMANY AND

PRUSSIA IN THE NAPOLEONIC AGE, by J. R. Seeley,

LIFE

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to

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complete the

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army, her impoverished finances, and

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man more, for the cause of unification
wlren it seemed almost folly to hope for success.
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THE DESPATCHES OF EARL GOWER,

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CHRONOLOGICAL TABLES OF GREEK HISTORY.

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THE ARCHITECTURAL HISTORY OF THE

UNIVERSITY OF CAMBRIDGE AND OF THE COLLEGES OF

CAMBRIDGE AND ETON, by the late Robert Willis, M.A.

F.R.S., Jacksonian Professor in the University of Cambridge. Edited

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Translated by C, A. M.
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SAYINGS
OP

THE JEWISH FATHEES

SAYINGS
OF

THE JEWISH FATHERS,

COMPEISING

PIKQE ABOTH AND PEKEQ

IN

HEBEEW AND

R.

MEIR

ENGLISH,

WITH CEITICAL AND ILLUSTEATIVE NOTES;

AND SPECIMEN PAGES OF

THE CAMBRIDGE UNIVERSITY MANUSCRIPT OF

THE MISHNAH JERUSHALMITH
'

',

FEOM WHICH THE TEXT OF ABOTH

IS

TAKEN,

EBITEB FOB THE STNBICS OF THE CAMBRIDGE VNJTEBSITT PSESS

BY

CHARLES TAYLOR,

M.A.,

FELLOW AND DIVINITY LECTURER OF ST JOHN's COLLEGE, CAMBRIDGE, AND

HONOKART FELLOW OF KING's COLLEGE, LONDON,

AT THE UNIVERSITY PRESS,

ILontlon:

CAMBEIDGE WAEEHOUSE,

17,

Paternoster Eow,

DEIGHTOX, BELL, AND

Ectpgic: F. BROCKHAUS.

Cambritigc:

1877
[All Rights reserved.']

CO.

^
Cambritige

PRINTED BY C. J. CLAY, M.A.

AT THE CNIVEKSITY PRESS.

INTEODUCTION.
Masseketh Aboth,
of the Fathers,

best

as Pirqe Aboth, or Chapters

a Mishnah Tract in Seder Neziqin, where

is

stands between 'Abodah

name from

known

the fact that

it

Zarah and Horaioth.

consists to a great extent of

maxims

of the

Jewish Fathers whose names are mentioned in

pages,

and

ethics,

is

although

of its Fifth

chiefly
it is

not without a mystical element in portions

and concluding Chapter.

Its simplicity

and

in-

Aboth a widespread and

and have led to

lasting popularity,

its

valued as a compendium of practical

excellence have secured for

trinsic

it

It takes its

being excerpted from

its

the Talmud and used liturgically in the Synagogue, at certain

seasons,

from an early period.

"It was the

custom," writes

Sar Shalom Gaon\ "in the house of our Rabbi in Babel, to

recite

Aboth and

Thorah,

after

(the supplementary sixth chapter)

"Six Chapters" are found at the

Books of the Ashkenazic^

rite,

present day

and are

Sabbaths between the

successive

Qinyan

evening prayer upon the Sabbath;" and the

in

Prayer

recited publicly on six

festivals

of Passover

and

Pentecost.

The Talmudic saying

must

fulfil the

that.

dicta of the

Whosoever luould

Fathers,

is

be

2^^ous

quoted by Rabbinic

commentators in their introductions to Pirqe Aboth, and the

Tract has accordingly been described, with reference to this
saying, as

"Mishnath ha-Chasidim," a course of instruction

for

the pious.
^ Quoted by Rashi, "1 jD''D DTl2n '^^D.
Die Ritus des synagogalen Gottcsdienstes, p. 85.

German,

Polish,

S:c,

On

the various uses, see Zunz,

INTRODUCTION.

The

First Chapter opens with tlie statement that Moses,

having received the

Law from

Sinai,

handed

it

down

to Joshua,

and he in turn to the Elders, and the Elders to the

the

The Mosaic

Great Synagogue.

men

men

of

succession having been

Synagogue speak
Words, which express the aim and function of the
new school of Soferim: "Be deliberate in judgment; and raise
up many disciples; and make a hedge to the Law." Next
comes Simon Justus, with his saying, that the three pillars of
the world are Revelation, Worship, and Humanity; and after
him the first teacher of Greek name, Antigonus, whose inthus far established, the

of the Great

their three

culcation

of disinterested

service

is

described

in

a Jewish

tradition as the ultimate source of the negative tenets of the

Sadducees, or

"

Sons of Zadok,"

From

end of the Fourth Chapter we have a

this point
series of

onward

to the

moral sayings,

which are put into the mouths of Rabbis who lived within the
period from two centuries before to two centuries after Christ.

The Fifth Chapter

speculative tendency.
miracles,

and

is

characterised by something of a

It touches

upon the cosmogony

their relation to the order of nature;

connexion between the moral and the

physical;

mere

upon

upon the
upon the

men, and minds, and motives; upon the antitheses

varieties of

of the good

and the

In form

evil dispositions.

groups often, seven, four, and three things;

its

it is

a series of

sayings, unlike

those in preceding chapters, take the form of historical narrative, or of

of the

it makes no mention
any Mishnah Teacher, until we come, at or near

systematic classification; and

name

of

the end, to a saying which

is ascribed to Jehudah ben Thema:

"Be bold as a leopard, and swift as an eagle, and fleet as a hart,
and strong as a lion, to do the will of thy Father which is
IN Heaven."
Of commentaries upon Aboth, the best known is that of

Maimonides, which is found sometimes in the original Arabic,

but more commonly in Hebrew^ in separate Manuscripts, or
in his

work on the Avhole Mishnah, or

in

Jewish Prayer Books

INTRODUCTION.
of

tlie

Another great commentary, which has been

Italian rite.

ascribed to R. Jacob ben Shimshon, to R.

Shemuel ben Meir,

a grandson of Rashi, and even to Rashi himself,

wise in separate Manuscripts, and in a great

Books, especially of the Franco-German

plete form^

of

is

it is

rite.

In

its

based upon traditions of a

work which

third

Aboth

found likeof Prayer

most com-

belongs apparently to the beginning of the thir-

it

teenth centur}^, but

date.

is

number

is

much

earlier

indispensable for the criticism

the Ai'abic commentary of

R. Israel' of Toledo,

which has hitherto been supposed to have perished, except in

so far as it

was embodied

in

Hebrew commentary

the

of his

descendant, Isaac ben R. Shelomoh; but a copy of R. Israel's

work has been

will

lately

purchased for the Bodleian Library, and

be found described and identified in the forthcoming

Text of Aboth and of

Commentaries upon it.
The printed text of the Five Peraqim^ is from an important
copy of the Mishnah, of which an exhaustive account is being
prepared by the learned compiler of our University CataCatalogue of Manuscripts of the

logue of Hebrew Manuscripts, who,

and Rabbinic,

is

doing so

Literature in Cambridge.

Reader in Talmudic
promote the study of Jewish
as

much to
The sixth Pereq

is

taken from a

modern Ashkenazic Prayer Book.

The Comparative Index of

the

Mishnah gives the

each Tract^ according to the MS., with

itself,

and

tively.

That

in the

is

in the form hi -which

it

appears in the so-caUed Machazor

name

shewn ia the Catalogue of MSS. of Aboth, the

2

MS.

followed by extracts from the Mishnah,

ViTRT, which has been cited under that

Luzzatto,

positions in the

well-known edition of Surenhusius, respec-

The Index

is to say,

its

title of

in the notes.
title,

But, as will be

although given by S. D.

is inaccui-ate.

Each chapter

in the

MS. forms

a continuous paragraph.

But the printed

and numbers

text has been subdivided according to the punctuation of the MS.,

have been added for convenience of reference within the edition

^ Notice especially, i*P''T3 02 DD.

itself.

INTRODUCTION.
including two

complete

specimen pages \ which, with

exception of the headings, have been transcribed

line

by

liae

literally

the

and

from the Manuscript.

St John's College,
April 9 th, 1877.

1 Notice,
in the first extract, the reading DTIDS riT3X1, which a comparison of the two Gemaras shews to be characteristic of the " Jerushalmi."

from Sanhedrin, omitting "\2 p?n DH? tJ** PSX'* 73,

is confiimed by the Gemara.
Aboth itself is
the Tracts not found in other copies of the " Jerushalmi." But see the

The reading

in the extract

and beginning
one

of

'^?X

not 17X1

citation fi-om E. Israel in Crit. Notes, p. 5.

\.

CONTENTS.
English.

PAGE
Critical

Notes

Pirqe Aboth

25

Pereq R. Meir

113

Excursus.
I.

II.

III.

IV.
V.

Thorah.

Qabbalali.

The Decalogue,

The Great Synagogue.

Antigonus.

Zadok.

Qeriyath Shema*.

The Lord's Prayer

Sadducee.

The Decalogue.

....

119
124
126

130
138

Hebrew.
Masseketh Aboth

(i)

Pereq R. Meir

(44)

Index of the Mishnah

(52)

Extracts from the Mishnah

(54)

In

the Press.

A CATALOGUE OF MANUSCRIPTS OF
THE TEXT OF ABOTH,

and of Commentaries upon

with especial reference to disputed readings.

it,

MASSEKETH ABOTH
CRITICAL NOTES

PEREQ
The

following Manuscripts are referred to

British

Museum MSS.

Cambridge MSS.
470

A.

Addit. 27201

a.

University Addit.

B.

Orient. 1003

13.

St John's College, K. 7

C.

Addit. 27070

C.
Q.

University, Addit.

D.
E.

27072
17057

F.

27115

e.

(Machazor

Vitrj')

At

is

>i

JF.

A* denotes the Oxford MS., Bodl.

145.

,,

667
1200

>>

561

Machazor.

It contains the

same commentary as
A+ and JF

a third copy of the same commentary.

are in the possession of the Editor,

Bab

S.

The

text of

denotes Isaac

Aboth

is

Bar Shelomoh, the author

taken from

of the

S; Pereq VI from an

commentary

in B, 13.

edition of the Ashke-

nazic Prayer-Book.

In citations from the Mishxah the sections are given according to the
For the names of the tracts see the Comparative Index,
pp. (52. 3). and the notes upon it.

edition of Surenhuis.

In citations from the Talmud the

are from the Jerushalmi.

The Hebrew

letters,

are transliterated,

The

letters T. J. are prefixed to those

rest are

which

from the Babli.

nn,

Fl,

t2,

V,

tth,

th,

t,

f,

]),

p,

3-

',

q,

l',

n.
ch,

except in some cases in which familiar forms are retained.

1.

2.
|1tt''D

For the omission of n before rh\li^ nD32,

pyotJ'
(T. J.

is

represented in Greek by ^vfifav.

Berak.

i.

8)

corresponding to

of.

Vin IV*

There

is

(11.

15).

a short form

2iii<i>v.

Ahoth
a,

3.

D1i13*03N, in Bckor. vi.

i^me,

B, niC*.

Seo

n2C'.

13,

nSc^ ni!3 Sy
1)0

I.

Dy

(uot

JosIj. xv. 4S.

sVl")

MSS, and

tho reatliug of most

is

bp^

pi D-12

^sn may!?

N^j* n:r: b'

n:i23n S'n

i:i^'i

to

nnaon noia

.(bar S.) iniN

Cf. Mcgil.

2i)(i,

Nn-IiEp nvj'V^

sk" O

y.

in tho text of

omits the oh\use, 0*12

pUiral

P^

is

linnnsD
marks of
J<"?w'

D'y.

and

HDI*,

13 nTs*.

'DV is an abbreviation of ^IDV so XD' J. J. Berak.

4.
a Jems, fonu, useil in 3 (Berak. ii. 3, &c.).

The

have been added, the primary reading being

transposition
(!?

is

rvtainod

i.

S)

refemxl to the men of the Great Synagogue (A, C),

or to Shiuie'ou and Antigouiis ;K. Jonah; bar S.}; the singular 13DD (C, D)
to Autigonus.

For nX.!}V2

Ou

xvii. 3.

rh^

-^'-

<^f-

Jt^r.

io: for Xt:V2, the usual reading,

ii.

a thini reading, N!?V2, the

e|it'33

h27\\

MUrash

nd-jh n'h

N;!2V3

cf.

Ex,

Sh.^ cites the following:

nit:^r*iT

nvjc-o

m*D

Nn*L"3

nns Dyt3 ^s

5.

adds

(after

in*3

J3),

ni:y in'2

nX

'32

T^bl.

Aboth

Cf.

R. N. TU.
12 inC*X2

6.

a compiler's addition to the saying of R. Jochanan (A

is

twrS.}.

mi

1"^

inrsn

The expression
note

(A, against

R. N. vn.).

B'IV (Aboth

D:.T3

Cf. Eoelus. x. 11^ is

".

Aboth

found in T.

R.

>'.

J.

Fe:ih

vii.;
i.

bar S.; Aboth

T. J. Sanh.

v. 29,

1;

x.

1.

Others, as A, read b TiV.

Challah

9.

only^i other copies have the d^enerate forms

has t'2"in ''nO in Chagig. n. 2; but Dpn C^X ^^n: iu

For *5<n5 o3

7. S.

*8TU, 'NnJ.

it. 10.

15,

with points, *N2?.

Tojifti ^Acts ii. 40}.

B, na^.
^

This

D,

f^^'T*

Jiitirttah

Cfl

The name

^'

Shantul

is

is

^^^

*2a

Heb. *2X\

in Berak.

ii.

7; fem.

frequently read TabbaL

^^ '^

usually read Shetach.

a c<Mnmiitarv on Abocii br n-~-'n "f 'jnwr.

Critical Notes.

A, '31153, with the note

a, C, S, '2iy2.

tryn ^x

TS'iy

c^v

's"?

nnj* x^i r5*2n tns'

12.

C, CO.

13.

ATI

erroneooiily repeats

ia

may be

ms

Tn'3 y^s^ tnb

[pa^narcAa]

*2"iN2

;]^S3

pip

:3

Tybai.

m p*^^ '-^'^

ms;"?

pmn

In Gittin L

5,

*3"15<D

reads,

mx3Ty3.

[opxa*], for

11.

It

ms

n3i

adds,

nr3n8<3

X'm

X'n

C, G,

JF,

"13

'"X\~in 7J<1 from

cnn-x

8.

D'X3n.

said by A, A*, At, to be a Scripture name(?) D'Q'n

nsiS.

conjectured that the author of the commentary expressed

himself somewhat as follows

D*o'n

and that the words

n3T3

:x'2t:"i

"?^n x-.pr!n

D":23rj*3

;c*^a

'xon ^^n

in brackets feU out in transcription.

Or the MSS. may have a defective reading of the statement that " 77n
[was of the sons of Ne'ariah, whose name is found] 2*22*11 ^l^l^"
iv. 42\
He is so described in the chain of esoteric
( 1 Chron. iiL 23
Qabbalah by R. Abr. of Granada 'c. 1300) in nmJ!3 n'"i3 {Litrod.). But
the former explanation is preferable.
;

^n
is

CeWiJX)

is

found in Jud.

The fonu

xii. 13, 15.

7.?'n (cf. Is. xiv. 12)

considered equivalent.

For
'Ed.

'XO'J'

reads in general ''Or, and sometimes 'OC' ('Orl. ii. 5

found in 1 Chron. ii. 28 45; iv. 17. It is sometimes

'^'^ is

1).

I.

considered to be a contraction of '>^5? (Ex. vi 17), and this again of T\'"^'C*

Josephus is thought to
(1 Kings xii. 22;, after the analogy of n3T, &c.

have confounded Shema'iah and Shammai (Jost, Gesch.

The name
(Surh.

gives

I.

273;

variously transliterated (cf 9) with single or double

iv.

416.

LXX,

2a;xai,

but also

Sham-mai, which might be regarded

On
It

the

may be remarked

The Masoretic form

an abbreviation of Sha-ma-L

^anfiat).

as

meaning of S.U)DUCEe.

many

that in

LXX

forms,

as

'ASecra-dKafi,

double consonants stand for undageshed Hebrew

The double S of 2ab3ovKaios is therefore no strong argument in

'AnKepdv, 'Pe^eKKa,
letters.

a. 259).

is

k.t.X.,

favour of deriving the word from p'"lV (as against pHs; in accordance

with a statement of Jerome on Matt. xxii. 23. Epiphanius [Panar. H, lA)

takes no acconnt of the SS, but derives the word at once from pT^!, and then
hints at the derivation from
TTjXaiov Totv
tiSacTKaXia,

leptiov.

Cadoq 'Hv

A\X' ovk

ivififivav

8e koI 2a8ovK

ovroi iv

ttj

ns

tov

rovvofia Kara t6
iTTiardrov

avrojy

'

Aboth
Greek usage

I.

the derivation from

testifies to

pHV

sound, and by occasionally writing

itself

pHX

with

88,

by preserving the
though by no means

Ewald has hastily remarked {Gesch. d. V. Israel, iv. 358,

Moreover, why should a party whose distinctive tenets were predominantly negative be called ol SUaioi 1 The " righteousness " of legal
Jos. B. J. ii.
observance belonged no less to their rivals (Matt. v. 20
8. 14); and ethically, they are said to have lacked the benignity of the

"uberall", as
cd.

3).

pnv
is

The analogy of U'^^'^on, pii,

(Ps. cxii. 5; Prov. xii. 10; xxix. 7).
counterbalanced by that of D''Din^3, from the name DUT'S. On the

other side see Herzfeld, Gesch.

14.

and

in the

ii.

358, 382.

(see Tha'an. 31 a) has in text

and margin,

commentary

laiD ^yn'^

fj-'DiD

idV? d^om hv

N!?ni n^^yn

ni'p^Vn

"rh^i'i

i<"iD

d^o''

Q':\i>)

nan

jn si^dio irx Pixi

Baba B.

This agees with the pscudo-Rashi, or Rashbam, on

S has

ei''DV Cj-'DIOTl

51^^*

(on

crossed out, and then

in nnx

p^*'? ;nt:''?t'i

Bar

S., SroriEJ'm,

(cf. <B)

roDp

.(im) iino
here and in

18.

% At, C, D, E, np^nC'

19.

C,

A
It
IV. 2.

'nD

is

&c. (against

JF,

adds

is'or

pi'-di'

niD'pna

121

b.

N!?nv

N^ni)

nio'?nn nniD irs ns

\^-\^'on

'13

i"?

im idh

iiriD

nOK '31^
mp^HD.

"13

I'-x

omitted in

s'pDp nno^ 5<!?ni |nn 'nas' nv^tf'O

im

pnn"?

ns'i^'D ij-xb^ -id

isb'*

iv. 9.

S^S.

A, B, F,

D, A, bar

(Zech.

mo^na

b''

viii.

S.)

16),

33, dT, 13,

(!r,

Hp^DE'D.

noiV.

but

B, and given only as a

\vith the

comment

note

nViJ^Dai

in T. J. Tha'an.

Critical Notes.

PEREQ

II

R. Israel conjectures that the true reading

1.

ph

Dnxn

is:

nnxsn in^iyS n^xsn

N^nsj^ h::

and quotes, as having suggested the above, a reading

of

v'l

(and likewise of

identical with that

except that the latter has points)

JF,

i62 irnXSn ni

nWSJ^II"'

"-nai

nx"i3

N^!::'

nrkj**

nhdij tt'^ii

The above passages are cited from 33 B has here a hiatus of nearly
two pages which has been filled up by a later hand. Bar S. remarks
" but I myself have two accurate and pointed copies of the Mishnah which
were written in Jerusalem the Holy City, and it is written in them
;

mSDni

JlK'iy?

nSIS."

He

jF

reads

mxsn,

refers to his

mxsn

'13

miDn

c, D, E,

JF,

c, D, E,

nn^ny b^

C (omitting
nst, for

Si,

2.

E, W'b^v vn^
"3

nxn

only,
I

i
.

in all the copies of

wi-itten

is

it

two MSS. in several other

r\\^')V?

with mappiq below the

p'jyi ni^'o

and

12);

b^

psB'.

so HKll in

and reads D^^Dyi

e, rpioy vn^

'^pDiyn.

vV/b- The usual reading

Read 77n

line.

ni^'DD.

is

Middoth

^vithout

'^.

ii.

4.

Vn> ....

j^pDiy

wbwn)

\'pD)Vn.

n^^oyn.

^3X roVO.

form

arisen through an intermediate contracted

5.

Tl2D and

places.

rhv^b VX

n),

omits

as

The

''i'hv^

variation
(

= "'JX

may have

n?yD).

A, reckoning this the fourth Mishnah of

the Pereq, remarks

prn

"?3X

y;"nn
ni^'yni
'i:

'1

b^^^

n'pijbiJi

"]2'?^n

Nini

ipin

^sb nnss* 'm

'i

Dnb nsbnnji

nnnn

ns^i Kin ?ix

'><oc' Ve^

j^^jd

n"pi

n^an

n-sin"?

jptn

Di^i'-i^j

^c> 'ni lyoi

c'''

^^m

"py

lo^m n3L^3 'na ^^^n

mi:;>n i^p^p D^p^nyon

lopbnoi

.!?'?^^

"i

innsi

hsidt jnnx 'lan Mic' nr

Aboth

II.

R. Hillel was distinct from and of later date than the great " Hillel."
(But see Sanh, 98 h, 99 a.) Cf. Jost's Gesch. des Judenthums, &c., A. 125,
note S where "R. Jose ben Joezer" ('Ed. viii. 4) la distinguished from
" Jose ben Joezer."

a,

% F have "jD^y.

(S.,

A, B,
C, D,

^, A, B, ^tJ^S^XtJ^.

D, Q,

C,

Q,

S omit

it.

A has

n"i^2'S ^\X^.

(&, JF,

the note

n^x dk vidb''? -ik'q-s sej' -isn ^xi

isid dx ''Dn rK'sy min nm yiDt:'!?
!?3in Dx or n'?'- no ynn x"? ^d i3yn::Tii -^^n oysn nmxi yot^'-n'? idid
mini pioyi Tpoyo n:Dn nnt: nnx '^dx n^s niy x"?! x^ dk my yio:^'^

nn

pioyi tiid

nDx'?3

")e:'3'''i

*l'?

mnx dvm

-losn ^x

nmo

.min

"'

T'-n

A,

(cf.

iF,

'j-inn

D1p31.

rt^tJ'

cites this

V"r\ n"s<

7.

NOtr

!?xi

name

are quoted by bar S. in the

"H

of

|0n *1^J

Berak. 63 a:

Cf.

nvniND'

n-'H

^ISpX nSpXI

^ISDy nStoyi

N*ni

hv |nn ninac

7X, for 7y, occurs elsewhere.

The usual reading

MidrashSh)

nnN3

n^!?T

from the " Jerushalmi."

}nn tisk' nr3B>D

-nninK

l^^i

nti'S

.(A)

8.

iDJ<n

"id

S) DSHD.

*in.

n"?

1^('''12".

A, \i^^^
133

svd:i n:Dn

'pon

'?3

77n

This and the note on

Kashbam.
6.

yo::'^^

is

Cf.

HCOn

in

"O

gives the short reading,

Baba M.
nn'-t^'''

H^p

k'^

ms'^nnn

x'pna KDpi

v. 11.

nilD.

D'^^H

R. Ephraim (see

Hl^/b TTlin

HIID

on the authority of good MSS.

'IDj

A, B, c, D, E, C,

9.

10.

with points

12.
cf.

13.

nmn

yT[\T\

has usually the Jerus. forms

(cf.

Rabb. note on

ing to Ao^apos (J oh.

text

c?, iF,

For

''35<

Sheq.

xi. 1).

nxn

iv. 7

(note

iii.

^) cf.

V^'^r\> 'I

p.

IW/j

(54),

i.

5),

exactly correspond-

line X"3.

Rosh ha-Sh.

Hll^

q, nain n!l1D---

as.

ITV''?) without X; once

^Xy") (Berak.

11),

See

n^L^'y

ity^^x

Baba

11.

8;

"\

nm

ns

B. ix.

1.

For the

>JK r\^'\\

Abarbanel mentions a reading "ISU, for IKS, here and

in | 12.

Critical Xotes.

U.

A, B. C. E, :'^an
oat,

J^^^C^ "inrn
(for

is

S5r} as here.

15-

ynn

found in Thamid l
Cf.

13.

16.

IS.

a, C, D,

omit*

-i:

and

have the second

nVH

\^:

nr^

against c;

3 h^ Him

5tt3iy

10.

15.

C. D. e.

^Pror. xxri

2*2n, and reads

JF.

3,

J^.

Aboth R. X.
>*^n "V.

xvx.^

mar

Isr.

pr.v

R.

^N

ci D:n n^Vp

n.

in

a&siniilation to the following

nounces in favour of

C, n:n ns:r.

Aboth L

B, C, r, E. F,

V>

have arisen from

A:=a,

nc^ TVthv.

and unpointed, the context being pointed.

2).

brieflv, "pl-S

I'"?;'.

A. C. P. E. F, 2"JT.r ns, without

Nir. ;!:x:i

^IV

"jn^'^D ^'2 nv;2r:2 n2

13.

;'Si.

B. i'lV

Aboth III.

PEREQ

1.

ni^

nnx), here and in Baba Q.

(for

A reads,

nnilD

nH v^, with

^ has the pointing

% E, Yi6)

III

nn^n

ix.

10; Qinnim

nD''nOi above the line.

in Shebi. n.

iii. 2.

nrOD.

33,

1.

(for ]i6)).

For the usual reading see note \ D, DlpO*?

The word DlpO may have been interpolated to form
complement to "l'?in. Aboth R. N. xix. (ed. Lemberg)

a only, T\]h)r\) r\'0'b.

'13

n1, omitting

a more natural

"ISJ?.

gives the further development

N3 Nin pxo

\iih)

HK'in nipDtt
*i

-KDin

K3 Kin pxo] ivn Nin

Kin

2.

, nis^D

nvn? H^ny

^di

noi isy nvn!? TTiy noi

ny^ini

D^l^X

nic u"? bs D^^^l

^3^k

sin noi

nV'-sxi ni^in DipD"?

ina trnpn

D''3!?n *d!?

(in com7?i.),

A, C, D, E, bar

- At) mentions

3.

A*

(not

4.

A,

A* At remark

S.,

s,

S.,

citing Rashi,

5.

AVith note t

7.

a, bar

8.

B,

JF,

S.,

\iib)

I'pin
[ij''''T

in

JF,

cf.

nifi!:V

A,

'2U^Y^ Itl^ ...

is

Cf. 0*0

bu'

adds

an interpolation

1, l'?DXEi>

C, D, E, ,

his

nt^'ScT.

D,

"

'xn^^n

own two MSS.

(S, JF,

njsoni.

D, E, F, vhv }nn3.

ni3K'1''JJ>.

Rashbam, and

Berak. vii.

"I3!!?'?'3.

g also read w^n.

a reading

that "1^

A*,

I^y^l.

lOK' ^3K>in^i

so bar

"I'pin

sin

^K* nK-iiD.

"lySl n^^n 'na nip*nD nvjtrom.

And

nbo

inian

nsao, in Mekilta (nmii-i

'o).

xnan

Critical Notes.

9.

C, E, pnn, for 'n

smnn

D,

E, ^"pann 123.

J3,

n23.

nma.

The number 5 may be connected with t313'J'* D^npX 3lp3, and the
number 3 with '13 imiJXI (3, A, I), E)j or vice versa (C, D, JF, bar S.).
The httter reading is the more likely to have arisen as a corruption, since
the number 3 naturally associates itself with the idea oi judgment, beiuj;
the number of a jH ri^3 (Rosh ha-Sh. ii. 9; iii. 1 Sanh. i. 1); and moreover
"ID D^n'pX 2"ip3 is in the Psalm of the third day of the week (Thamid, end).
;

Observe also that

this

reading places

of one verse (Ps. Ixxxii.

'jtj^

nt^Sty

'^sx^y

1).

"13

imi3S1 between the two hemistichs

omits the number^rt'

p,3

nnpn

U'rhta,

toisj^^

Berak. 6 a)

(cf.

'^.s*

m\^i---

and ( has a transitional reading, agi'eeing with <B up to CISC'; then

3-ip2 'l^ n^h^ -, thus
imi:S1 '::^' nC'On
adding
;
and then
repeating the second hemistich of Ps. Ixxxii. 1. The reading of & would
account for the variations now existing or we may go a step farther, and
conjecture that the citation from the Psalm originally ended at 7X, and
that a scribe added the rest of the verse for greater completeness, not
considering that the subject of the passage is min, and that an allusion
to judgment, as in Berak. loc. cit. is here out of place.

A*, At

10.

incline to a reading, J^J^in

^^

ti*''X-

So A, referring to the Mekilta on Ex. xiv. 15. But in the Venice

edition, as in those of Weiss and Friedmann, the reading is, "ity'px ^3")

i^mmi

In the con-esponding passage of the Jalqut

(Mekilt. 29 &, note 17), the reading is

C'i^.

Friedmann remarks

^n^l 1S^ t^^X nnry; but Jalq. n"Dpn (on

snim3 :^'\s n^n^ p. in Tha'an. IV. 6, a for
11.

At,

'^D-ij

e has

nr

n^J

nSi n

twice,

in Xeziq.

iir.

mo^no nm

and omits
10,

1-2.

D, nn'fD 3>^n

13.

D, r.D^^pno in?33n ps inD3n^

14.

reads

'13

and

VD'yO'iJ'

in 15

This and the reading of

where bar

14),

has "iTV^X

^H

n*D-

|^''S

b.

nmip
'13

iscn

nsT

inn3n'J' ^31;

px'j*

bzY

and omits Xin

20.

pnno

R.

Isr.

vEj^yo psti'

:)3i.

mentioned in Midrash
and to his own two MSS.

in 13 are

S. refers to

has IK'QJa jH:.

n3i:^'n

^31; omits

and

D, no'"'pno in?33n ps in3nD

also in B,

iii.

as
^31

ah ^l^rt^

For 1L"2J3 3^''nn

"I^IS n''^ here

Hab.

nn*3 has

(i"*?")},

"iTJ^'pS

Sh.,

and

10

Ahoth III
A, C, D, E,

16.

nD333, in 'Erub.

omit ^^5, after i^'2>^\

dB

x. 10;

and

in

Zabim

has nOiDH n^nn, for

''^'2/,
ill. 2, JTinb, for

"pro

ecclesiae

Jiliis" (Surh.).

The concise reading of

17.

is

confirmed by T. J. Peah

i.

(cf.

T. J. Sanhedr. X. 1):

syii

^'ti^

mini

Lower down

As
in

nnn

n^js n^^i^n^

min

in Peah,

"13

pliart

^y

n^x^n^i

p^iisn

repeated, and then follows

is

regards the additions mentioned in the Rabbinic notes, and found

the Babli (Sanh. 99 a):

n^^n^

5<S^,

is

omitted by

% C, A* (nJC'On

The addition arose from a misunderstanding of

confounded with D^JD HXID. Cf. v. 13, note K
")

n^in

'n"'K>3

US

^X).

HpJO, which was

D''3S

by a. It is found in the text of A,

commentary, which bar S. cites in the name of

(before n^K>y) is omitted

but condemned

Rashbam

'lU

in the

*nK^*o pi D'-niD

u'^ii'v^

it'3

K'^t^

N^s min

a"j?N

3"^ D"nK'T 'na

h:^ njti'D

For

ra^DHI,

'3

reads

"i;^

name of Rashbam, and adds

own two MSS.

the

18.

mint^n?

ninntJTl

Ct^l?

niJ")

Bar

S. cites this

mo

reading in

D''1X/bniit is found also in the margin of his

that

^^^ hp

^in-

The usual reading

is

has an interpretation which partly favours the

former
Dis^D

It

mn

jsaS

ins*?

^^1^c^>

may be suggested

n^pa in

ini

-ic'kt

that both readings

ns

"ppn K'sib !?p

may have

arisen fi-om

original form,

which was altered because K'KT ?p has naturally a bad sense.

19.

% nny, for V

im,

in Gittin (end) also.

'in

an

11

Critical Notes.
omits

'^

21.

"13

m^n^ nnn, perhaps through homcEoteleuton.

Such omissions arc frequent

throughout

tlie

in ^,

which

characterised by brevity

is

Mishnah.

might indeed be thought that mn^ TMU belongs to Israel alone, and
man in general; but why then is Gen. ix. 6 cited in preference to Gen. i. 27, which answers more exactly to t^lDJC' ?
It

not to D^^< or

ini 5<*ll D^n^x D^vn

The obvious answer

Dnsn nx xnn^

i^!'n

that in this place the fact

is

appear that the clause,

On

text.

in 22

'13

DHi^

(cf.

D^J3, rather than ^XnCi^^

A here, as often, much fuller than

^D7^n

would

it

mn'' n3n, should be inserted in the

Abarb. and R. L. ben Begal.) the citation

ny*!"li

the same principle

is, "13

only stated, whereas

is

knoini; whence

in the verse cited it is represented as i7iade

ni33

>J3 (Ex. iv. 22).

Af notices

A*,

the brief reading

without DTl^X, and remarks that some targumize in Genesis,

*'GoD made man XCTI*!"; instead of, "He made man in the image of
God," which was thought to savour of idolatry
^JD,

nSxn x-Qjt^

iD^;y D'-n'px

'xn 'DiJ xSn

Nin

pisi

n-'Xi

xh Hl^

nayni "^n SD^^n

f]p>n

bni

""^

Dyon

103 unriD rnn"?

itj'-i^sK'

oSil
and
n^n^

so Abarbanel,

X^ll

'^*

who

NX:?^^ mix xnn

mj^

|"'XT

'jc

|i"'3n

^^^^ 'j-ina n^x D^^^3 *3

pio^sb n"?v3 ^k' (vt^ji?)

d"?^'! ^3 nip:

^^

D^^^x

tnxi ^nj

pi ni^iy i^y^n p3^>n

D^a

Dl7pJ^< nT\r\^ i3

i^toS^^ Dnxn nx ntry

i.

27.

dm^x

n'?^^3 j3i

have not found the required accentua-

mm-

A omits

24.

A, B, C, D, E, F,

'13

nnn.

33,

JF, r\\i^V^r[

xV ^3X in-3 n'?ivn nioni non^n xn

-s^ "psni

r\^')i^r\

is

X^S^l

'3

m Bible MSS.

23.

31-1

n'^nbx d'?:;3

editions of Onqelos are not in accordance with the above;

but see Jonathan on Gen.

tion

nyii: hth'' ni'-n

i^

th^z

attributes the rendering in question to Onqelos

XEj'yx n^

Modem

'di"?3

i^'y D'-n'px

ixt^'y

nr3 noix:^ ^d njion vh^ iroi y\)h

":^'''^

v^'o^

\')2

mTi'' nn-'n

i33''n

-Dipnn

"-D

^y

nr:K'D3
x"?

!?3X r\^v^n

Cf. Ps. xxxix. 7, tr-x

The

reference

discussed.

xi*Ei>

is to

'n3

*?":

21-1 -d'?

y\1.

i3ij>

xini

ponu

Bar

vnim
.

!?"t

S.

adds

'?3pEJ'

nti^yon

3n

'n3 V'r D"3K>t

(*3

rr'Dini D"3Dnni

n'-j)

'^j'

^a^?

^J^'y^:n

ibnn* D7^*3 1.

Chagig. &b, where an analogous question of punctuation

Ahoth in.

j[2

This agrees with a passage of At which gives the reading,

:2)-\ (cf. C), with the remark

N? 73S

'37

r]^]3Dn

A similar passage is introduced as follows in 3fidrash Shemuel:

2irh 11x^3 NinK' vh]) nina "ik>n nuK naoo'? nnx iix^na nina ^nx^i

'n

noib

2n

n-c'V^n

^s^ ^3ni

]no D^yn nin2i jroia D*1Si< ^n

2-in

:y'3V

The 6r

in question is j)i-obably

attributed to Rashbam.

At

some recension of the commentary

doubtless alludes here to R. Epliraim, as

it

See Pereq V, col. 3 (on '13 niDO "l^'V)?

where the word Ephraim is ornamented, to shew that it is also the name of
tlie scribe.
R. Shemuel in his preface mentions amongst his authorities a
commentary of Rashbam, and another commentary which was variously
attributed to R. Ephraim and also to Rashbam,
does explicitly in other places.

in

25.
A, B, C, D, E, e,
Kelim xxiv. 7.

DninS

JF,

A has the reading laiDD^K' ^tt

cited below, where ^ has 13nD\
The expression
ing to

in

Tarah

'ID

xii.

In this Mishnah again

a, HDDn, and so

28.

form is nX^DH (Nega.

nosni (Par. I. 4).

P, before 'ODH

jF,

found

hv, see Chag.

i.

8,

Makshir.

and accord-

vi. 5;

other copies, nN3, or nX3.

is

NDDH

xiii. 3),

{(B) is

distinguished by

in

Baba M.

or NttDH.

an interpolation.

its brevity.

vii. 5;

Nega.

In Xega.

The true

vil. 2.

several times has

vri. 2,

for n.

Cf.

Surh. renders

p, and reading XD(D)Dn

X'

"1-

with points, X^Dn,"

ri1*in
rii5^:ni

is

C, OOp*^/.

for 1310D\

"filius Chasmai," although omitting

C,

For IDDD^C HO

in

nVDp3D

plural

2 (Surh., inyiD).

C, with points, riN3

27.

bv.

found again

IDJ?*!? is

The

Dp:sni.

'D1J

(^,

and margin of D,

nne* T\)J7T^ laoD^'j' nro

only) is illustrated

by Chagig.

nn:;Da p^i"?nn

Dmj inn
Dmna nib^yoi

nnh psi tiki j^mis

nnnyi pjnn nnnp nn^ni oyio Knpo

i.

13

Critical Notes.

[n

pi
The

of

8,

a
VI.

isDD-'ir

no ^y

text of the above

as in Surh.).

;n!?

is

tj'

taken from

Surh. reads jn

has the form ninsisn

5 (Surh.

is

(cf.

|n,

% where

but

ed.

Vnns-|3,

it is

nnnDn

(mnai/m

numbered

princeps

\T\

n"d)

N"' (instead

JIT).

Shabb. xxiii.

1), in

Berak.

msnan).

At the end
z'b^

nvnyni nisDDni

of note n read

*[

IP for 71 P.

for (6'?pip) ]'}7'J3 ivb).

He

was the author of ynvTi CD1P.

Ahoth IV.

PEREQ
^

7.

is

See Rabb. note.

here defective.

B,

33,

A,

DtJ'n h'h^n bv.

C ends with nnn (note

D^pO

iivb (Makk.

PP''2DD

8.

IV.

D^j'n ^i^^n

Cf.

^).

nnsi.

TOnpO H^TD

"inX*!

inX

Il^ltJ^

ii. 6).

t''^{ is

quoted by bar

as peculiar to " Rashi," to

S.

whom B

(not B) ascribes also the variation, Tio'?? D"y.

a,

9.

1).

n3.

So

Ahoth, cited
except Dna, for n2.

JF,

^&.,

n30

linn'?.

B,

33,

(C prefixes D^03n n^O^n.

m Miclrash

ei^Leb

note

Ze&

C, A, B, C, D, DtJ^yM.

33,

nnn

Sh.),

hjnnb moy

See

CJ'yn ^X

iinn"?.

In Nedar. 62 a, the saying is put into the mouth of a pHV *13, and does
not appear to be quoted as Mishnah. In the passage alluded to the
principle, Na*?

nU3n

nnnSO

P11D1

no!? N'?i< is first laid

down, and

it is

added
DDB'^

HDi

D^a

nnn lani

v'p"i

tj'oriB'Dn

-my

D'^'V

nrn'?

D^iyn |d

cnai

nmip

-ipy: "pin

^b

n:^'y

-ijdis

DtJ'yn "pni
itryjcj'

pnv

Dnn

K'lip ^d3

^2-1

^^

'?njnn'?

k^x ^Dni^:
v'2xy

Some
'13

lines earUer in

th)V? ^D^'^pl, where

of God,

perhaps

D^/bti^S

Dn3

Dti'n.

lllh.

On

Nedarim

min

is

found, T\ ^<'^^^

11.

(ed.

nc-yn ha

k^s^ li'K'^a

min ^tj' mnan

min 7E^' 1^33

seems to have been substituted

Derek Ere Zuta

-ipy:

*lTy^7X ^1*1

moy

for a

Lemberg)

name
reads,

see Thosaphoth Sotah 4&.

B, 731Nni, a scribe's error for ?3 Kn,

14.

c,iF,pDy:3by2:;!3C, D, '13 ^7

15.

F,

17.

^I^nn

33,

D^31t5

Begaleel to be

tJ'\

\P\) n3-in 13K'.

JF,

W^D)

b, ppy t^yo?.

(TTin

niririD (%
DnSDH nDnX

D-113 b"t D"35rn.

^, ^, a, B, C, B)

is

allowed by R. L. ben

The prevalent reading

I'pK'S (e,

arisen from the supposed difficulties of the preceding.

^

But the reading

of E. al-Fez is

nD"p

N-nir.

Bar

jF,

S.

F) has

quotes

15

Critical Kotes.

Aboth R. N. xxvir.

which

as adopting "l?w'3,

of Moses to Joshua in Ex.

found in the context

there illustrated by the saying

is

9, D^tJ*3S

xvii.

X^

Between 19, 20 bar S. inserts "ID IJI^'1 nL"J? "IDIS

but with the remark that it is here out of place.

19. 20.

ing n.

4,

S, 'Xinj) without

21.

A,

23.

% A, C, D, inn-lDS, for -inrnDD.

KD3^

nL"y

j-'pp-it:

niD N^

Read, SIDinS

In
words ^Xniy

how

jn^v DJ-in^DiD

^mVi

repeat-

-lois H^n Nin.

B, conjecturally:

33,

Kings

nnillSl)

rnSi ^jcn

'"'dij

nn"? pdjd: ijdc>

HB'j; t2DC'?2n d'?X (1

the mistake

38

Twhv

DTKJ'in

Nipin Sim I'pDn

KT'DIDI.

"I,

PiNi

6sniy

d"?isi

is

as here, twice in Xazir {end).

20.

nU33

tnn; but 1T3n

Lemberg).

(ed,

vii.

sini sn^oied)

ly::' n-'n

7),

"13

instead of

partly con-ected by the erasure of

is

d'?1S1

The

(1).

are found only in the margin of 33. It does not appear

the present reading of the Targum favours the proposed spelling.

has T for

twice in Xiddah

"I

in

apparently

5,

ri.

altered into "in

but this

may be

accidental.

JF,

once

form l(i:"tDV"lD might represent an oblique

At, , JFhave D for T.
case of Trpoaras, or irapaoTas, for which see Field's Origenis Hexapl. (Jud.
ill.

22; Ezek.

viii. 16).

Surh. has

\'h\r\^,

24.
iv.

by mistake

The expression nns

for TDpIO, in

nyti'

Middoth

iv. 7.

occurs in Tahar. viii.

3,

&c.

Cf.

Dan.

16.

26.

% e end at lab (Prov. xxiv.

17).

, JF add IBS V^JJO "ID HSI^ ;q (Prov. xxiv.

this reading as an alternative to the preceding.

The further
found

13''"ISD

addition, 'ID "ISS Jlin,

7DD; but

it is

pV p?

R. Jonali gives

margin of

said in the

condemned by Abarbanel

peats the saying in a longer form after

with

is

IS).

(see note

(v. 31),

be

13 to

x.)

G re-

concluding, like A,

'ID |^'?mo:r lob'o.

27.

a, n^nS
33,

B, pT^

pinon

-i^-'jn

in Shabb. vin.
28.

(cf.

n. 6) for

nnin n?D"?m

B,

h]}

HMDX.

min

no'pn.

So B, here and

in 28.

1^^^.

occurs in Gittin

2.

*'?Dn nSD,

without

H.

11. 4.

reads ^IDS

I^^J,

for

plHO

Aboth IV.

16
29.

% reads

rWTQ

On

""^

riljnun

occurs

in the "

tions.

Sotah

in the transitive sense

( 14),

iii.

and also gives

iii. 3.

I^Dai the only

and favours

5.

diminish (occupation),

in

illustrates the disputed clause (Eccl. xii, 3),

the

place in the Bible in which the pi'el

literal

rendering which I have defended

The constant usage of the Mishnah

The intransitive sense in Eccl.
]2i'^'t2-

Dirge of Coheleth, &c."

decides for a transitive sense of

rests

Baba M.

the Interpretation of Eccl. xii. 3

parallelism with TO'dl

oyo

in

hv, for nn")3 hV2, in

The use of tOVJ^)^

of

vi. 2).

A, ^ISErnC 1^17.

32.

^DV/b

D^

reads ni3B' D''3p3p (for

the spelling D^2^"?rp (Ohol.

upon the supposed consistencj* of certain allegorising interpretaBut it is a hasty assumption that even the Midrash really decides

human body, since immediately afterwards

a different application, viz. to jiriests, scholars, Thorah, &;c.
Neither of these e.vcludes a literal prim,ary interpretation.
The theory that the whole passage was cited, not composed, by the
author of Qoheleth, would remove some diflSculties which have been felt.
Cf. the discussion by Kuenen in the Theologisch Tijdschrift viii. 434
(July, 1874), and see Delitzsch on Eccl. Tlie difference of its style becomes
still more evident when we detach the connecting words by which it
is linked to the context.
It is then seen to consist of a series of 3-word

for
it

tlie

application to the

gives

clauses (ver.

to the syllabic

^3 and

?3 not being counted followed by a series of

There is even an approach in the several verses
symmetry of modem times. Two changes of pointing are

3, 4)

2-word clauses

(ver. 5),

suggested below.

For the

latter

cf.

)*fr$3P

(4)

(Is.

Iii.

5).

(3)

\>\^'i

D^n^T

nJDi

T'w'n

nm-^3

inty-'i

n*nn

nmsn

'^^yy^

lyr*

mi-in

isK'm

DV^

(5)

1TI3 D^nnnni

r\y\'>'y^r\

is-i^*

nam

r\iyo

^^

17

Critical Notes.

PEREQ

e omits,

I.

l)d>n

"IDI^

V.

HDI.

6.
At describes '13 ni3D I't^'y as found ):h^ Dnunton, but wanting in
most copies of the Misiinaii. It is pi-obably a gloss on 5, as the author
of Af at first supposed, although he afterwards found MS. authority which

him

inclined

"ID

change

to

8.

The order

Af

reckons

133 i6\
nrh)

D'-Jsn

of the D''D3 varies in the

"13

urh:^

i6),
Titi'i

which

C (=Pesach.

only

briefly

D^iyn

D^IS

naJ^S

omits the

I.

'13

5;

has

Zabim

1:1K

pi'iEJ^h

CF, JF),

miV3

t^l Htt'inD

ii. 7.

n3bn3

r^:y3 D^K'ttl

nnino

h>Z\ after

^r:',

k"3.

^KI^'O).

g[

has

hm

(with the note, TIVD3 ibix"? r3n^:i>

SSJ', omitting

Opns ny3-lX3 (Rosh

(Sheq.

first

ill. 1

Chul. v.

miX3 hm.

n^JJn

3).

ha-Sh.

I.

A fuller expres^ omits n3K'3.

2).

In Tha'an.

iv. 1

n3B> 733, but retains the second.

ti*

interchanged with

^:V ntryoi, for ':^, in

iv. 1.

B'^N

found in Shabb.

nsti' 311? (cf. notes) is

Hl))^^ h^)

It is not unusual to find

note \

n^S^ p

p^iy3i

ij-id"?

I'^a-^

e, ntpo^n.

Cf. |n^3

15.

B read
c, D,

14.

pn

3n3'''?

n3y js sn^^op s*n3^ xnsyntt Kn3V3 sns^

54),

At

A, A*,

(B,

is

NX10 nnx nt

For the usual reading,

II.

miV3;

21 a) are rejected:

nr^fm

'"i:i

A, ^, , (against R, C, D, D,

10.

sion

Joma

D''i3n nt'on.

At,

The expression n3D'n Dy

'13).

(cf.

nom

n-iK^y

9.

MSS.

71DS "iD^ X7l as three, thus compensating for the two,

nnV3

"13

his opinion.

91

Demai

vii. 1

V,

has a good reading in Gittin

hS^,

where

Surh.,

or

"ly,

and hv

vi. 7:

repeating

in

MSS.

Cf.

for ^K' in Shebi.

n37n

final

1T1

reads

n,

Ahoth V.

18

n^33n 'T Tt>'}^n. For (X^p) \)'^t2^, in note, p. (50), 1. 12, e has 'p pK^Ot^.
The comments there cited ai'e found in A, but arc attributed to Rashi by

R. L. ben Be9aleel.

The order of the clauses

16.

alone has the brief reading,

sponding clause, (TJ^)

and llDt'a

r\V:^\>,

D''D3n

?,

20.

21.

312D, o-0oyyos,

Tahar.

1).

i.

p-ion n^an

jd'?

JF

has a remarkable reading in Sanh.

nsnoo) !l5nDX3

s!?i (for

is

7^m

also a ve7'b.

Jii

''XI^DC^'

miyon
Sheni

K1^t^'^ n"?!

Thcrum.

6; 'Erub

is

reads (13^^11

for

i.

Shabb. xxi.

discipks,

W^^a

cf.

VIII.

'13

1);

'Ed.

3, 12;

I.

In Cliag.

11.

2,

Ilillel in

Ohol.

m pmv

^3

v.

of

inis i-'sn
D''C'n

Parah
Cf.

of Ilillel;

H"!"!

3;

i.

f^^i

uv^

'3cr

vii. 8.

3),

J^phVib

and likewise the

l^'"!

here the order

'^:/^

'n,

Pcreq V) writes, n"ai

Qnm

ib^K

IpSni xb (M.
n"m ^'''n nm

viii. 1, 6);
is

in

a few cases

3; 3, apparently by mistake,

Shamai (who succeeds Menachem)

controversy.

\i^i2'c>

-17

On

ITT}) ^i^tt^ n^n^n m^i^d

nn^n

^nc^D nnin n^tj^yji

but iu another place (end of

-kou'

at

the disputes of their

&

ithi:^

At has

MSS.i

DHIO (Kethub.

the strong saying of Sotah

n.Dpi'pnD

hegiuuiug

in

certain circumstances the order

vi. 5;
3).

(Berak

2); n"31 K^"3

once takes precedence of

njDDn,

mentioned before that

|*nt*>

Under

4).

nny

T^y
^^ mOB^D.

viii. 7, T'

v. 2,

5:

before that of n"3, as in the following passages

n"2i K'"3

iii.
I.

L*'"3

reversed (Peah
in

^l

11.

accordance with the usage of the Talmud, in which the

opinion of tSliamai
opinion of

or absorb,

sjyonge,

snn:;' (Deut. xvii. 15) I'po

)r\^'ii

% , e (against the great majority of

25.

('Ed.

and hence the verb 3SD, to

with points, nn^'^'rp.

nD3

^Dti' KV*

Syr. \l\rD) of receiving punishment (Chul.

(like

ybv

nODH^

iF, A, B) connect
XV* with the HI J.

See note \

here defective.

sometimes used

ptJ' has fallen out.

B, , D,

<!,

nODH

I" the corre-

Dnoi^3.

18.

is

\7\i^

''72J^1

'>7JJ'

word

172^1 vt^, a

C, D, ( (against

17.

with the

MSS.

varies in the

rrn npibn?2\

col. 7

from the

Critical Notes.

Tho dissidenco
14

6,

where

it is

of

27.

SI is

28.

rcnn

(Jc

\S*m )W^ p^m

'hhn)

here defective.

(cf.

Dyb

minimised

is

n'^D

Dmn (note n) A has

For

B), after 'hbn

^^^

themselves

Ilillel

in

Shabb.

nn nm

n'>...

said:

IpSm nS

N*Sx

Shamai and

1<)

'1^'\

(note k):

vivo'pnD 'n

ny-i

.n"n ^^^

py

in^o^nD 'n niin

its

n?3

Tlie introverted parallelism {a, b,

29.

Abraham
means,

]^y

p3

.'13

is

b', a'}, in which the disciples of

are mentioned in the extreme clauses, and those of Bile'am in the
found in a, C, A. Throughout this Mishnah 91 is remarkable for

conciseness, being in this respect

most nearly approached by , which

HDIX 'JXI 'n ^*J'JX. The usual
order of the clauses {a, b, a', b'} probably gave occasion to this
additionstill retained needlessly by some MSS. which have
the introverted arrange-

however has the addition

mentin order

(see note u), ']2

to avoid the inauspicious

ending

rint^ "iNaV.

Sotah

Cf.

m:n

37 6; Pesach. x. 4, nncn D^^DOI

"p^nnO; Kelim (end), ''Blessed art
thou Kelim, that didst begin with defilement, and hast ended
icith inivity:'
Rabbinic Bibles give directions to repeat the penultimate verses
of Isaiah,
Malachi, Lamentations, and Ecclesiastes, in order to avoid
inauspicious
endings. " He who stands to read Thorah must begin
and end lIG ini"
(T. J.

Megillah in.

On

S).

the collocation of

b, b', cf.

Baba B.

14 6

sncra'? NriDmi Njmin'? i^jaiin j^sidd

We put desolation
30.

Mishnah
31.

next

to desolation,

The expression
is

D^DiJ'nK' D2*2X
quoted in Pesach. lYla.

^:nn^'

may be read

as

Qal

S has the brief reading, T\yy^

(Ps.

and comfort

is

li.

to

comfort,

found at the end of Joma.

IS),

or Niphal.

[1^1 \n^ (i:>n^X

This

In Thamid

n>2), omittino

vii. 3,

mnm

13''D''3.

The prayer '13 pvi ^n^, which does not belong especially
to Aboth,
would come most naturally at the end. Accordingly we are
led to conjecture that the following paragraphs, though forming
an admirable conclusion, did not originally

belong to the Pereq. This is confirmed by the

N. they are found much earlier, viz. in cap.
xii., with
some confessedly extraneous matter. They are there
attributed to Hillel,
fact that in

Aboth

11.

1 The Lemberg edition has the order

^xaun
and against the text of 15 a.

Vbn, against the K.nsDin in loc

''

Ahoth

20

whom however

from

"Tl "TI

V.

distinguished in Chagig. 9

is

Moreover

b.

3 are

excluded from the Pereq by an express

statement of A, which remarks at the end of 30^ (p. 1346):

the

thi^ee

31

paragraphs

and describes

"13

ninx n^Di) nSon

which

D"'3D ty as Nn''''"i3,

it

was customary to recite in

addition.

32.

S[

alone reads

In the former clause, D,

C) read, TlSni

A, C, I'Sni.

Tlie reading

The evidence preponderates in favour of a

which prepares the way for a symmetrical

in the first clause,

n'?131

J7 (cf.

more modem.

*]1Dni is

n'?m)

variation

variation

in the second.

In the latter clause, Aboth R. N.

xii.

H^ H ?*)D1-

ends at

So D, but

with an interpolated word, n3 npiDT (^^D), a panacea.

^inn

C(?), jFhave

as a gloss

A,

(B^,

upon the

HI "l^l^l, which may be explained

ben Begaleel treats ^"inn as an addition.

n^*1' instead of

latter.

11.

L.

placing the saying at the end of Pereq VI, have a further

development;

''inn

nai

PQ

where

117^*1,

Such a reading

corruption of n?D1.

Mnn
may

I conjecture

that n72)

is

as,

nni nn nbni ni n'?3n ni tdhi

well have arisen from a confusion of similar letters, 3, 3.

Further corruptions of the saying then took place

became

"'inn

(i)

njnn,
(ii)

(23)

successively,

n?3

was explained by

(or ^'?3)

Hence the now prevalent

nn
^

''inn,

""inn,

which was explained by

or njni.

The words

reading'' (see

rh^") n^Di

at the

end

of

3''D.

nnn

Pereq VI

(p.

Ashkcnazic Prayer-Book),

nn^ nn ^^bi
llld)

pm

ni3K nDD?3 nb

("id

nroi na

xp^'^D,

may

be due to the scribe.

^

This MS. has a shorter form of the saying

margin
3

at the

end

of

C, like D, inserts nod, but with points,

'i3 7^b^^

3*d

whereas

leaves

it

.)

in the

unpointed (the

C then continues, absorbing a marginal note

na njm ub "inn nai

context being pointed).

text:

r\b-\DV

Pereq V.
into the

21

Critical Notes.

Tho final clauses, 11300 '13 nJOl not found in Aboth R, N. where
omissions are always significant, since the tendency of the baraitha is to

add and develop may have arisen as a further gloss upon n3 "|7l31. They
add uotliing to tlic preceding, which are complete in form and meaning;
nor can they be said to be in any respect an improvement to the clear and
forcible

ending

nn:i.s

n^y^c

disS

A ddenda.

22

ADDENDA
The paragraph on the Ages of Man, which may be regarded

H^

development of

tSiD*!' does not properly belong to Aboth,

as

as bar S.

and Abarbanel expressly state; but after having been adopted as an

appendix, it was at length received into the text and placed before the
saying of J3 i2

order to avoid so inauspicious an ending

13, in

as, "l3yi

nO

D^iyn |D bDl). It is very commonly ascribed to Shemuel ha-Qatan, and

that in one of two ways, viz. (a) by varying its commencement as indicated

by prefixing to it the saying of Shemuel, '13 7D33, which

is either repeated from iv. 2G, or is given here only

on

p.

(as

remarked by A)

(43),

or

(6)

in its usual place.

and omitted

R. Abraham ben Ezra composed the follomng poem on the Ages of

Man, for the season of the Atonement, beginning with the age of 5 years
and then mounting by decades from 10 to iiO:

nm'pr'?

yp

ivo'^

^3

ny"?

-im^iDS

nn33-)D^
:-iDn
:

vyicw

vihv

innsii'ci

my

oyo

t2p

bii''

nxiv

3S

np^

:cinnn by :hM )Diy3

nmn'pDi
:nt^'^

iins

nn'j'x

ijn

y-i

DN

3*?

:imcitj'D3

nioy*

ihia

<D'<

mp

:iny

n3np

:D>:>nrn

|d

nn3

''3

pb

nc'x

Ti

by

^D''

b3n

ip>

nns^
v:;*yo

ps

"t^'c^

D-c'bmi

i6

wv^'C':)

D^xij

in3T

px

:1n:y:^D1

i:;'^:

nns

njyb

:3*t^'^n

ijb

:"imi3EJ'J3i

iriwS

by

dj

1D133

3C'nj

tr>N

itj'Dj

Doyo
px

133b

m
nti'N

nnnsb

p-i

VJ3

nx

"bx

n-'n^

3'j'no

bi

rj^y3

ibxjj'

mnc'

"-s

vnirtj'

ex

n^-I

xc'ob

pn

miD

d>:id:^

iyJ3

jybi

'3K'm

yj

pn

D''c:*Dn

no

D-'bn

>by

rj3C'b

y33:i

inivnb*

i3-)nb

n-n

*by

D^y-i

D^c'bc^

:"'j'o

b3

no

iDiob t3

3^0

-113

n3n

D^o^y:

bsj

pb

D'y3:^'

no

:yib

3iTy^i

b3n

p3

pii^xn
ib

D*J3>

D>y3"ixb
D*y-i

'<i^

|n

'<:2

hii^"

poip'-

^bi

|n

bipb

inx

:vry

iL"3n*i

n*j'p

nx

iDiD

DniD

:inDn'??33
i

X'y pb

Dnt^'y

ip'?n3 i^'^
I'poy

33::^^

b&?i

6p)

n1'pt<t^'D

nip

n?^x nb^'ni

rhv
np

L!''3ni

3'?i

lU'V: DN1

;n

i'?3n

'cv

nnni<

i"i3P

pb

tj'on

rynvb

p
nn

no3 nsr nnx

11V"I

i3b3

pN

;:

23

Cntical Notes.

poem

Tliis

found with some variations in the Xachalath Aboth of

Midrash Shcniucl; but the above version is taken

is

Abarbanel, and

in

mainly from tho D*J10I2 of " Maclisor, "Wicna, 5627", where

The

not always in strict accordance with the metre.

:

^i

'13

was probably intended as a

'13,

of the Ages.

we might

In line 6 b

Abarbanel reads

VT*

'13

\'2

be repeated after each

refrain, to

read, i?l^ "lQiy3 (Cant.

which may be a corruption of the 71^

7p,

pointed,

it is

first line, 11)53*15^

ii.

iu Canticles loc.

omitting

8),

In 15 a

cit.

In 20 6 the "Machsor" has a superfluous

*3.

IK'S after B^'N.

In addition to the section '13 C'On p, we find in MSS. (A, 1^, C, &c.)
or less extraneous matter (Bcrak. 17 a; Qiddush. 70 a; Derek Ereg i
Masseketh Kallah, &c.) placed cither within or after Pereq V. In A the

more

Pereq ends as follows

nJ3

'13

TV

nn

iry^^s
Mr:)]}

i6

fix

nx

iy-iT

Q*]2

'-\

'pDia'?

nrxc' n'cx

py

ry

m:n pi
iix

i"?

x::*i:n

1131D2 "pxiDL" 'XI

'iX

X3X

nit:

DC'i

DV1

3it3

-pDiy

"piji

X3vy

nymh d^jd ry
mjn p 'dix
d^13

in^^px

."piDS "pDisn

nn^o'? '?3n

nn nm

nc'iyi

310 inD3n3

bi

minn

^D'?t^' 'X

in

"py

rninx

nx

nils'?!

'j^d

insi3 in^'px

ncnn

o'piyn

p
:

D'-pn^*

^c'

p3L"

yii

fnc-j'

ni-^n

i3-j'

i^n*:;'

i^

i'?

/nS^ n3DD3

ty

of

attributed

is

to

3V0

Dt^'3

'^3

ri2-\r{

n3

x^B'py

min

"I

Dnj"?

niDb
n^ny'?

x^jjn

't

Jelmdah ben

the text to

min*

laaji

n'prn orrs niDn

R. Nathan ; but the writer of

-pn ^^UjT\

n^iJB' x\n

in

tiiD

bnrj' ^o n:;'x

jxnb

The saying '13 D"'JD

Thcmah, and in the text

nj:in

nr^h Dnx

?iidi

minn

iboyi

v'pyi

"1 ^^*Jn
-itdo 'dix

"i

innsi"J3

'pyi

ly^'ii 'pni

nn^nc'^

pJ

'din*

xcu^i

nilH^

'D1X I'opn 'pxiolj'

ynn''

"i

njJin nrx'j' nL"x

i"?

]n

n^'vb

pL'-'D DC'

cm

d^jd

nnin 'pm nni3

'?3l:*

"pDia

'-I

]:h

-iroa 'ix

'nix N*tt*n

:'i3 'j'on

A remarks
^nnnn

'ij

^^i

Pereq in the usual way, repeats this saying in the

name of R. J. ha-Xasi iu an Appendix. In what follows C diflfers in several
particulars from A.
after ending the

Pereq VI ends

mences
^

iu

with

13 J3

J3 p,

'13

XH XH

(not A*, At) has another note (on kh kh li

similarly,

The word

3ni3n

""JX

nyiB'.

K-uon is wanting in editions of Kallah.

\2,

and

and an J2

'13

ir)

\)'il

^n\

which com-

MISHNAH.
PIRQE ABOTH.
CHAPTER

I.

passages of doubtful genuineness are printed in italics. Omissions

manuscript are supplied in smaller type. On words in thick tj'pe see
the Excursus at the end of Chapter VI.

Some

of the

Moses received the Thorah from Sinai, and delivto Jehoshua', and Jehoshua' to the elders (Josh,
Jud. ii. 7), and the elders to the prophets, and the
xxiv. 81
They said
prophets to the men of the Great Synagogue.
up many
Be
deliberate
and
raise
in judgment
three things
disciples; and make a fence^ to the Thorah.
1.

ered

it

Impose additional

restrictions so

that whereas

man must

sanctify the

as to keep at a safe distance from for-

Sabbath in advance, not knowing the

bidden ground ":''mnt^D ns omDK'i

(Lev. xviii. 30), make a mishmcreth to

instant

my

breadth," and even seems to finish

mishmereth" (Jebamoth 21 a).

" To what is the matter Uke? To a
man watching a garden. If he watches
it from without, it is all watched
if
he watches it from w'thin, the part in
front of him is watched
and the part
behind him is not watched." The
;

y^O

(III.

20;

VI. 6) lies at

the Eabbinic system.

the root of

Its application

to holy days gives rise to the principle

tJ'np "py

in

binb pS'-Din

connexion

Eashi on Gen.

with
ii.

2,

ha-Shan. 9 a),
which compare
where it is said

(K.

of

its

commencement, the

Creator " enters upon

"on

the seventh

it

day"

to a hair's

For

itself.

other examples see Aboth de R. Na-

than
that

I,

II,

where

Adam

it

is said inter alia

misapplied the principle

and gave occasion to the

by superadding the prohibition, Neither shall ye touch it, and
of the

3''''D,

Tempter,

Eve as part of
command, which was only.

representing this to

God's

Thou
iii.

3).

shalt not eat of

it

(Gen.

ii.

17;

PIRQE ABOTH.

2G

2.
Shime'on lia-Qaddiq^ was of the remnants of the Great
Synagogue.
He used to say, On three things the world is

stayed^; on the Thorah*, and on the Worship^ (Rom.

and on the bestowal of

Various traditions bare gathered

round the name

'
'

Simon

of

Seine Personlichkeit

denken
Dunkel

der

spatern

der

Fahel

Justus.

tritt im AnEabbinen ins

ziu-iick"

(Jost,

Geschichte des Judenthiuns imd seiner

Secten, A. 110).

a,

39

69 a,

a,

He

have

to

served

as

and to
have gone out in procession to meet
"Alexander of Macedon," as Jaddua'
high-priest for forty years,

is related (Jos.

done.

Ant.

xi.

8.

have

5) to

Various miracles were wrought

In Menachoth

during his priesthood.

109 b he predicts his own death

and

there follows an account of the build-

ing of a temple in

"Alexandria of
by his son Onias,
or jVainJ (^ in Menach. xiii. 10).

Egypt "

(Is. xix. 19),

Simon

But

see Jos. Ant. xiii.

has

been made contemporary with

= Caius

DihpQi

A.

who attempted

359),

3.

Caligula.

Jost,

up his

Jerusalem.

See Megillath Tha'anith xi

8;

Cf.

to set

statue in the temple at

tah

3.

tesdienstllchen Yortrage

T. J. So-

Babli33a; Jos. Ant. xvin.

and Jos. ben Gorion ii. 6, where
IX. 13;

the date

36), gives

Ps.lxxv. 4; Prov.

See Nedar. 32

xii. 2. 5; and by
Simon II, also son of Onias.
The latter Simon is identified in Bar

Hebr. Chronicon Eccles.

Abbeloos
of

Luke

SiVaioy.

et

ii.

(col.

Lamy) with the

25,

who

is

of

out in a striking
of

Bereshith

Wisdom

world,

it

at the

viii.

brought

begiuuiug

Thorah,

Piabbah.

(Prov.

is

or

was God's
Aboth in. 23),

1),

(cf.

As a human king does not

build a palace of himself without an
artificer; nor he of himself without
drawings and plans; so God looked
into the Thorah and created the world,
and plan.

snm minn
D7iyn nx.

to'-no

r^'^n

n"npn

Seven things were

p
cre-

ated before the world, or existed as

concepts in the

mind

of the Creator;

Gehenna, the Garden of Eden,

the Throne of Glory, the Sanctuary,
Repentance, and the Name of Messiah.
Thorah counselled God to create the
TJiorah,

"Hence the wise have

without counsellors

kingdom at all." (Pu'qe E.

III.; Nedarim 39 b).
5

said,
is

no

Eli'ezer

This in the mouth of a high-priest

means the

service

and

sacrifices

of

the temple which was then standing.

Megillah 31

Cf.

Pii-q.

allusion in the text is to Simon II,

and that the date of his high-priesthood was 226198 b.c, Zunz {Die Got-

way

agent or instrument

22, ed.

characterised as

The

a.

notion of design in creation

71vfxeu>v

Herzfeld conchades that the

Cf.

ITim.

was only created for the sake

the Thorah and its learners. The

A kingdom

Justus in Jos. Ant.

1; and(?)

is said,

world.

others to

ix.

15.

iii.

The eulogy in
Ecclus. I. has been applied by some
to Simon I, son of Onias, called Simon
i. ii.

p.

b. c.

These three things are regarded

this tale likewise is told of Alexander.

See also 3 Mace.

Juden,

d.

221202

as bases or pillars of the world.

Joma

said in

is

ix. 4),

Kindnesses*'.

R. Eliez.

b,

Tha'anith 27

xvi. it is

b. In
proved from

Prov. XV. 8, by identifying prayer

with Uihodah; since what other service (Dan. vi. 16) could there be in

But the primary meaning is

more appropriate here; and the fact

Babel?

;:

I.

2,

27

3.

Antigonus of Soko received from Shime'on ha-Qaddiq.

'

3.

He used to say, Be not as slaves that minister to the lord

but be as slaves that
with a view to receive recompense
minister to the lord without a view to receive* recompense;
;

and

Heaven be upon

the fear of

let

that prayer, which

the Pentateuch

not enjoined in

is

im

,min

':\s

you.

iqmties (Berakoth 5

The

vh'^n

bar

S.)

and brought into prominence in the

vir

magnus in

Berakoth

(T. J.

saj'iugs of this

may

Pereq

taken as one sign of

perhaps be

theii-

superior

antiquity.

This

n:!' non nbiy

IT. w-ith

(Ps. ixsxix. 3).

was declared in the beginning more

vi. 6) than the sacrifices which Israel were destined to

It

acceptable (Hos.

K. Eliez. xvi).

offer (Pirq.

to the

to be restricted

at

(Peah

as a

1),

in

this

10; iv. 7, 28; Challah

4, 5; nr. 9,

'Orlah

10;

Middoth i. 2.
s Serve
God from pure motives,
with a view which is not that of
'Edioth

VI. 2

receiving recompense. Serve, however,

it

the original

the

later to prevent

like

who sometimes will,

vriil

fruits are en-

principal

and be not

fi'om a sense of duty,

voluntary workers

suggestion that

its

and

12; Gittin vi. 7;

5,

ii.

man's "duty to his

world,

this

IV.

last

neighbour." While
joyed

For other examples of

usage in the Mishnah, see Aboth

and sometimes
bar S. on the

as

Cf. ^NIJJ''' E'*S

his city.

undefinable

same time

I.

of

requital

benefits, but is as far reaching,

the

not

It is

said (A

(Jud. vii. 14).

I.

connected in Aboth E. N.

is

to

is

imply that Antigonus was

not mentioned

i. 5), is

b).

^'>^

1D1D

title

So

not, labom".

clause, with the

did not belong to

was added

but

saying,

future

generations

remains for the world to come (cf.

a
1 Tim. iv. 8). With cedaqah
treasure laid up not on earth but in

from di'awing extreme negative inferences like

Cadoq and Baithus."

heaven, OTer which the hand (of the

it counterpoises
spoiler) has no power

bably through homoeoteleuton

all

the precepts of the Thorah.

it is

But

(jedaqah, as haviug

greater than

and property,
and poor, dead and living. It
includes the duties of sympathy (xat-

to do alike with person

rich

peiv fiera xatpii'TWi', K\aleiv /xeTa K\aL6i'-

Tuv,

Kom.

15)

xii.

of

attending the

wedding and the funeral. It is more

beloved even than the study of Thorah.
(T. J. Peah i. 1; Sukkah 49 b).
The

Thorah
it

itself

(Sotah 14

a)

begins and ends with

;

and Eve (Gen.

for

God

iii.

clothed

21),

and

Adam
"he

'

'

<B

is

omits the clause, but

possible that the

dc,

be,

it

saying

original

consisted of one clause only

pro-

but

Be

not,

Antigonus inculcates disinterested service without expressly enunciating any doctrine positive or negaof
tive concerning a future state
d'c.

retribution.

He

does not add

order that your reward

may

" in

be double

come" (Aboth K.N. v.);

compare the principle
"Learn out of love, and honour will
come eventually " (Nedarim G2 a. See

in the world to

with which

Crit.

Note on

The question

iv. 9).

raised in Sotah v. 5

"

is

Did Job serve

Thorah and gemiluth chasadim, and

out of love?" and it is worthy of

remark that the discussion in the
Gemara tiu-ns upon the double reading

buries his sons, is forgiven

hn'a

buried

him

xxxiv.

6).

(Moses) in a valley" (Deut.

He who

occupies himself in

all

his in-

(lb

np)

N*?

(Job

xiii.

15),

which

PIRQE ABOTH.

28

Jose ben Jo'ezer of ^eredah and Jose ben Jocbanan

Jose ben Jo'ezer of Qere-

4.

of Jerusalem received from them.

dah^ said, Let thy house be a meeting-house for the wise

and powder thyself in the dust of their feet" ; and drink

their words with thirstiness.

by

illustrated

is

vh

np)

^"H (T7

(Is.

The D^SJn from

4 to

named two and two

Peah

II.

13 are

In

as <rvvlyyoi.

the chain of tradition

6,

compendiously:

given

The

they were free from reproach.

sayings of ben Jo'ezer indicate that he

Ixiii. 9).

"pairs"
and they

the

received from the prophets,

In Ghagigah

from Moses.

is

2,

it.

each

used his best endeavours to revive the

establish

to

" schools " of the

The sayings
teachers

wise.

attributed to particular
not, according

are

the

to

pseudo-EASHi, to be regarded as necessarily originating with

held the ofSce of nasi, or president of

Cf.

them.

is represented as divided on one

and the same question. It is added
that the first mentioned in each pair

pair

and

respect for traditional teaching,

is

mouths (Berakoth 17 a).

places in their

the Sauhedrin, and the second that

Aboth

11

IV. 26.

Luke

Cf.

It

common-

only meant that they were

Acts

39;

X.

xxii.

3.

Their chronology cannot he precisely

Although entertaining scholars in thy

house assume not a position of supe-

determined.

riority,

ab

of

gives

bcth

or

din,

vice-president.

Herzfeld {Gesch.
dates

their

b. c.

as

11.

The two Josephs, 170;

(a)

140)

follows
(/3)

Je-

hoshua* and Matthai, 140110; (7)

Jehudah, 100;
Shime'on, 90; (5)
Shema'iah and Abtalion, 65
35;

The

Hillel, 30.

()

years before the

temple)

Zunz

last

date

(=100

destruction of the

given in Shabbath 15 a.

is

(Gottesd. Vortrage, 37, note

assuming a hiatus

after

c),

Antigonus

(190 B.C.), dates the pairs as follows:

(a)

140 130;

50;

(e) z.

(^)**; (7)9080; (5)60

Zeit. des

(Sotah 47
explained

in

\2 ^an'J'

K'''X.

with

ctxoXtj.

vii. 1)

By some it

It

is

J.

eshkoJoth ceased to learn

Up

is identified

said (Them. 15 a)

ben Jo'ezer the

Thorah like
to that time, but no longer,

that at the death of

Moses.

ceased "

The word eshkol is

Themurah 15 b, by

a).

sit at then- feet

as a learner.

;1l^''?
pia (Baba Bathra 165 a).
That the hearer, especially in the case

yin

of a large audience, should be placed

at a lower level than the teacher

was

a matter of obvious convenience

but

J.

ben Jo'ezer recommends

of humility.

The posture

and his scholars

different

21a:

"

as a sign

of a teacher

discussed from a

is

view in Megillah

point of

Whence

it

is

it

that a

Eab

on a couch and teach

his disciples on the floor? but both
he and they must sit on the couch, or

must not

sit

Herodes.

Joseph ben Jo'ezer was a priest

of pre-eminent piety (Ghagigah 11. 7).
" From the time when the two Josephs
1"

died the clusters (Mic.

but

Cf. also the metaphorical expression,

both stand (Eashi).

is

It is

because

it

said (Deut. v. 31), stand thou here

From the days of Moses

Eabban Gamliel, they always
learned Thorah standing. After his
death sickness came down to the
Thorah
world, and they learned
sitting.
It is said that Moses sat
(Deut. ix. 9), and also that he stood
WITH ME.
to

(Deut. X. 10): in the one case, said

"

4 G.

I.

29

Jose ben Jochanan of Jerusalem said, Let thy house

be opened wide; and let the needy be thy household; and
5.

prolong not converse with woman*^

{His own

G.

Eab, to receive

law,

tlie

other to announce

and in the

According to

it.

B. Chaniuah, he neither sat nor stood,

R. Jochanan says,
but crouched.
2C'S1 in the former passage only

meant that he

stayed. ..Easy

things

and hard things

was customaiy in

are learned standinrj,

That

sitting.'^

time

the

it

Gamahel

of

the

for

11.

scholars in the heth hn-midrash to

not on the ground but on

appeal's

28

sit

siibsellia,

from the statement (Berakoth

that after his deposition 400 or

a)

700 additional ""^DSD were

requii-ed.

yvvaiKi).

(rf/

much

they meant,

luife,

enth-ety

is for

woman

is

is

SONS."

How then

out her

title to

...5id,

V.

Her work

1-4).

for teacher or taught to stand (Acts

xiii.

16

Matt.

dence of the

xiii.

2)

but the evi-

New Testament and

Talmud shews that

usual to sit. The word

the

is

even used of students

it

of

was more

n3*C'', sessio,
(ii.

8).

The

book Esther
might either stand or sit (MegiUah
rv. 1).
On the mutual respect of
Eab and Thalmid see Aboth rv. 17.
^^ This saying might be appUed
to a
man's wife in particular (as in 6),
public

or to

reader

woman

of

the

in general,

Sti ixera. yvvaiKos iXdXei

Cf. Eccl.

dence of

vii.

28.

woman

Man
in

/cat idav/j.a^oi>

Cf. 1 Cor. xi. 11).

p2i

its

free to

Cf.

in^nn:

>2

Women,

and

study in

him

Berakoth 17

\soa

'Mjnsai

and children

slaves

a,

w^:

xn'kr''J3

are

men-

tioned together in Berakoth in. 3 ; Sheqalimi.

5.

Another remarkable grouping

foimd in the Jews' Morning Prayer,

where the men in thi'ee consecutive
is

God "who hath

Benedictions, bless

not

made me

a gentile... a slave... a

WOMAN." This affords an illustration

(the more striking on account of its
indirectness) of a characteristic saying
of

Paul

St

ovK

"EXX'iji', OVK efi

?pi

'lov5aios

dovXos ou5e

ov5^

eXevdepos,

OVK ivL S.pcev Koi dfi\v, Trarrej yap vfiHS

Women

The Thorah

15

ii.

send her

to

in"':! '^npsn p-'ar

eh iare

ways,

husband

he returns.

takes prece-

vaiious

is

the schools: to keep house for

(Joh. iv. 27).

though " The man is not without the

woman, nor the woman without the
man, nor both of them without the
Shekinah" (Bereshith Eabbah viir.

^wdrjaeTac

children to be taught in the synagogue

'ih

In
might be convenient

woman make

to attend to domestic concerns,

or without comment, for the benefit

sat at a distance.

shall

salvation?

reKvoyovias (1 Tim.

rrjs

till

it

less to

Tim. ii. 12)not being included in such passages as Deut. xi.

19: "And ye shall teach them your
(1

before him, repeated his words, with

who

whereas the

Thorahmuch

not to learn

teach

leave her

certain cases

man

the

exempt from those positive

precepts which are to be fulfilled at
She
stated times (Qiddushin i. 7).

The N3n also sat, whilst an NIIDX,

or "dragoman" (|OJin), who stood

of those

his neighhour s

less

nesses

kv "KpiarQ 'Irjcrov (Gal.

(Dny)

but

rights of property.

heritance,

"

filiae

28).

iii.

could not in general be wit-

if

they had

the property

aluutur, et

(Kethuboth xni. 3

filii
;

their

In the case of
is

in-

small

mendicabunt

BabaBathra

ix. 1).

PIRQE ABOTH.

30

Hence

wife).

man

have said, Each time that the

the wise

jirolongs converse with the woman he causes evil to himself, and

desists from words of Thorah, and in the end he inherits

Gehinnoni^^.

Jehoshua' ben Peracbia and Mattbai'* tbe Ai'belite re-

7.

Jebosbua' ben

ceived from tbem.

unto tbyself a master

Peracbiab

Make

said'^

and possess tbyself of an

associate

and judge every man in tbe scale of merit^",

8. Mattbai tbe Arbelite said, Witbdraw from an evil neigbbour; and associate not witb tbe wicked"; and grow not
tbouabtless'* of retribution.

13 Cf. vihv

On

14

-ydvvns (Matt, xxiii. 15).

tbe reading, see Crit. Note.

Little of

importance

is

known

of this

"pair," except that (Jost, Gesch. a.

233) " aus ihren Lehrsatzen, die man

and

of a learned society;

trasted with

the vulgar herd (Taharoth

The word l^n

it

is

vii. 4).

also used of the

is

compilation of books.

Hence the

to thyself a Bab, to learn orally;

dem

buy thyself

gegen

Gesetz

die

bervorgetretene sadducdische Ansicht

mebr Eingang zu
15

Jehoshua*

yerscbaffen."

counsels

man

to

place himself under the direction of a

and to associate
worthy companion.

traditional teacher,

with

himself

There was a proverbial saying, " Comor death " (Tha'anith,

terpretation of pseudo-Eashi

Dn2D

in-

"Make

Ton Muud zu Mund weiter iiberlieferte,

ist zu erkennen dass sie daliiu strebten
mlindlichcn

con-

Cy, which denotes

|^"l5<n

and

"QH."

1" Give a suspected person, whoever

he may be, the benefit of the doubt.
Let the scale in which he is weighed
have a bias towards the side of merit

or

He who

acquittal.

others, will

thus judges

thus himself be judged,

companionship even with such

^:h imx pn nisr ^la^ nnn pn.

See Shabb. 127 b, where the saying
follows upon an enumeration of the

friends as those of Job (Baba Bathra,

things which profit in both worlds.

panionship
23

a),

"Two

16b).

are better than

one"

Thorah as in other
matters, since when two study toge(Eccl. iv. 9), in

ther their words are

'

'

written in the

book of remembrances "

6

a).

Cf. Prov. xxvii. 17.

I^WI

Wlin

which

is

tm-ned

2"in

(Berakoth

Nay, more,

(.Ter.

"a sword

is

1.

36),

against
"

the solitary, and they are stultified

The word chaber, a companion, came to be used especially

(see p. 58).

of

men

of learning.

It is

sometimes

equivalent to " colleague," in an official

sense; or to " feUow," or "associate,"

'i2r

The saying

in

Shabbath might give

rise to the doubt, "

who is my chaher t"

words of the text apply

It may serve as a ixvrifji.6to all men.
trvvov to remark that the zodiacal Libra
(Bemidbar E. xvi.) corresponds to the

but

the

month

Judgment, Thishid

of

Ehez.

(Pirq. E.
17

Woe

to the wicked

neighbom"!

(Nega'im

dry wood sets

drin 93

as

n?D

fire to

woe

xii.

6).

to his

The

the green (Sanhe-

a).

18 Cf.

usually

vii.) to JD^J.

Prov. xxviii. 14.

means

The word
give up

to despair,

I.

70.

31

Jehudah ben Tabai aud Sliime'on ben Shatach^' received

Jehudah ben Tabai said, Make not thyself as
from them.
them that predispose the judges^"; and while the litigants
stand before thee, let them be in thiue eyes as guilty
and
when dismissed from before thee let them be in thine eyes
as righteous, because that they have received the doom upon
9.

them.
hope of a thing; but the caution ig
not to presume upon immunity. Even

however, some commentators

endeavom- to retain the usual meaning,
" desi^air not of good," if evil come

here,

upon

thee.

clause at the

wrongly repeats the

end of 11. Bar S.

aptly qtiotes Eccl.

viii.

11; adding the

mean

remai'k that pithgam does not

dahar,hvii^onesh,

"for Qoheleth did

not speak JT-ttlX."

^^

In a narrative which

there

is

reason to suspect of inaccuracy, it is

said that in the time of Sh. hen

Shatach one ''Din ^''\^ DHin,

duced the practice of eating
I^D/lpD, or quasi-passovers, at

intro-

pHJ
Eome

Gemara remarks

impartiahty which he

recommends.

Having once (Makkoth

5 b), out

opposition to the

a
death before the condemned had been executed, he appealed to his colleague, who charged
false witness to

him with having shed innocent

who

Law, the oral

Law having been forgotten. At length
Jehudah was recalled, and made nasi.
the written

The

T. J.
Sanhedrin vi. 9.
Machazor Yitry gives also the

See

native view that

nasi,

referring

to

his

alter-

colleague

Sanhedrin

was

vi.

4,

where, in the course of a discussion

whether women who have been stoned

should be hanged, Shime-ou ben
Shatach is said to have hanged eighty
women at once in Ashqalon, although
even two jjersons should not be condemned in one day; whereupon the

blood,

and added that neither of two false

witnesses was to be pimished unless
they had both been convicted. Thereupon Jehudah vowed never again to
pronounce a decision except in the

of

arose (?) the sect of the Qaraites,

of

Sadducees, put

that this pair escaped to Alesandi-ia

learned

Jehudah

did not always practise the judicial

presence of Shime'on.

and that then

occasion

as a " fence " to the Thorah.

and that Shime'on wrote to him:

" "Wert thou not Theodos I would
pass judgment of Mnj upon thee,"
&c. (Berakoth 19 a). Bar S. relates
fi'om Jaunai the king;

when

that,

punishments over and above

those in the Thorah may be inflicted,

requires,

^^

The

attitude of a judge should

Be not

be one of impartiality.

one of the

plead the cause

litigants,

and thus preju-

dice the case before

While the

there-

who

fore as partisans

suit is

comes into court.

being tried the judge
it

should not look upon

either party
with favour, but should examine both
sides thoroughly and
suspiciously.

When

it is

over he should regard both

; whether
as having been
proved to be in the right, or as having
jiaid the penalty of wi'ong-doing. The

as innocent

difficult

phrase D''J''nn

''2'))]},

" dis-

posers or arrangers of the judges,"

occurs in Kethuboth 52 b, 86 a (cf.
pseudo-Eashi on Aboth), and is explauied in the commentaiy as above
it

occurs also in Shabbath 139

it is

explained of those

who

a,

whei*e

teach the

PIRQE ABOTH.

32

Shime'on ben Shatacli said, Make full examination of

but be guarded in thy words, perchance from
them they may learn to lie.
11 Shema'iah and Abtalion^' received from them. Shema'iah said, Love work*^; and hate lordship"^; and make
10.

the witnesses

not thyself

known

government^.

to the

A slight change
would give the meaning,

Gerichtes

mehrfacher

litigants to deceive,

dieses

of reading

Hinsicht merkwiirdig. Erstens berufeu

ist

in

above gives a more natural sequence.

sich die Anklager auf das Eecht der

Juden, dass selbst anerkannte Verbrecher nicht eher gestraft werden diirfen

There is another reading (with S for V),

which gives the sense "as arc/z-judge,

habe.

"disposers of
pleaders

suits (J'^Hnj/'or special

but the explanation adopted

renders

" Als Eichter

sei nicht

Sach-

andem

Eich-

dem bestimmten,

walter derParteien, den

tem
^1

2-41)

gen) in

gegeniiber."

Shema'iah

and

Abtalion,

who

were said to be descendants of Sancherib or of Haman (Gittin 57 b; Sanhedrin 96b), are identified (?) with the

Sameas
phus,

(cf.

who

and Pollio

p. 3)

writes {Ant. xv,

of Jose-

1. 1):

"But

and Sameas a diswere honoured by (Herod)

Pollio the Pharisee

ciple of his

above

all

the rest

for

when Jerusalem

was besieged they advised the citizens

to receive Herod; for which advice
But this
they were well requited.
PoUio (or Sameas, xiv. 9. 4) at the
time when Herod was once upon his
trial of life and death foretold in a

Hyrcanus and the

other judges, how this Herod whom
they suffered now to escape would
afterwards iaflict punishment on them

way

aU."

of reproach to

In the account

Sanhedrin 19

a,

Synedrion den Spruch erlassen

Ein Beweis dass die SynedrialEinrichtung allerdings schon wurzelte.

Zweitens wird von devi Synedrion (also

Jost (Gesch. a

or arcA-judges,"

als eia

of the trial in

Jost (Gesch. A. 252)

woidd read: " Shema'iah (for Shime'on

ben Shetach) said to him, Herod (for
King Jannai), stand on thy feet, &c.";

and he adds the following important

remarks on the court of the Sanhedrin,
and on the status of the pairs (note 9)
in relation to it: "Die Schilderung

offenbar

dem

einzi-

Jerusalem gesprochen,

vor

dessen Schranken Hyrkan den Herodes

Drittens fiihrte Hyrkan, nicht

lud.

aber die beiden Schulhaupter, wie

erwarten soUte, den Vorsitz

Sameas auch nur

man

wie denn

als einer der Richter

bezeichnet wird, weleher

den Muth

hatte den Fiirsten xind die erschrocke-

nen

MitgUeder an

ihre

Pfiicht

zu

erinnern."
2"

Whosoever does not teach

his son

a business, or "work," teaches him

robbery (Qiddushin 29 a). "0 KXenruv
(irfKiri KXeTTTeTU)

(Eph.

iv. 28).

naWop di KOTTidru k.t,\.

"Make

E.'Aqibasaid:

thy sabbath weekday, and be not dependent upon the creatures" (Shabbath 118 a; Pesachim 112 a, 113 a. Cf.
Ecclus. xL 28, 9). A man should hii'e
himself out to 'abodah zakah, rather

than become dependent upon his fellows. Not Uteral idolatry, it is added,
but sei-vice which' is strange to him.
Flay a carcase in the street and receive

and say not, I am Cabana (or

and a great and learned man
(Pesachim 113 a; Eaba Bathra 110 a).
The Shekinah
Cf. Aboth J?. N. XI.
was not to dwell with Israel tiU they

pay;

priest),

1012.

I.

12

Abtalion

said,

may

perchance ye

Ye

33

wise be guarded in your words;

and be exiled to
come after
of Heaven be pro-

incur the debt of exile

the place of evil waters

you may drink and

and the
and the

die^^,

disciples that

Name

faned.

had made a sanctuary (Ex. xxv.

8).

" Six days must (not mayest) thou

la-

bour, and do

rich.

thy work:" labour

all

poor, but find

"work"

if

to do even if

wife is relieved from house-

hold work in proportion to the number

of maidservants she brings her husband. If she brings him four " she
sits in

a chau-."

she brings
still

work

him

E. Eli'ezer says. If
a hundred she

must

in wool, since idleness occa-

sions lewdness.
says, that

E. Sh. ben Gamaliel

he who has exempted her

by a vow from all work may as well

Great
divorce her (Kethuboth v, 5).
teachers, as
precept,

Hillel,

(Ecclus. vii. 15).

iv. 12).

learned

outlasts several kings (Ex.

i.

i.

6; Isaiah

E. Jonah con-

Pesachim 87 b).

1;

nects this clause with the preceding by

means of Prov. xii. 9.

Cahn aptly recites from

Dr Michael
Plato, Repub.

woXls avSpdv dya-

347 d:

eTret KivSvveijei,

OQv

yivoLTO, irepLfj.dxV'^ov av dvai rb

fir)

el

S-px^Lv wcFTrep vvvl rb ap^etJ'.

should not crown himself.

man

ther

the

first

and not thine

praise thee,

ovm mouth"

(Prov. xxvii. 2).

man

When

rose to his feet, nTl"!

niDin "iNinD,

D'ln'pK

A man

" Let ano-

the creatures

St Paul engaged in

were for worshipping him as their

Creator; but Adam said, " Let us go, I

(Acts xviii. 3; 1 Cor.

and you, and make Him, who created

"Hate not

manual labour

acted up to the

made king. Lordship brings to

an early grave, so that Joseph dies before all his brethren, and one prophet

being

Contrast: "

laborious

work"

The wisdom

man cometh by

of a

opportunity of

and he that hath Uttle business shall become wise. How can he
get wisdom that holdeth the plough?...
they shall not sit on the judges' seat,
leisure:

nor understand the sentence of judgment they cannot declare justice and
judgment and they shall not be found
:

where parables are spoken. But they

will maintain the state of the world,
and (all) their desire is in the work of
their craft" (Ecclus. xxxviii. 24 34.

Cf. xxvi. 29).

29 By Eabbanuth some understand
"das Eabbi-Wesen" (Matt, xxiii. 8).
But it should perhaps be understood
of social or political dignity.
The
Machazor Vitry explains it by malkuth.
Be like Saul who " hid himself among
the stuff" (1 Sam. x. 22) to avoid

us, king; for the people appoint the

and no king appoints himself

king,

independently of the people"

E. El.

(Pirqe

XI.).

2* Avoid growing great, and coming

under the notice of the "rashuth"
in such a way
( = e^ovala, concretely)
,

as to excite jealousy or suspicion.

" ne

nimium

bus"

such associations being thought

weU

corrupting as
II.

Or:

fanuliaris fias principi-

ni. 8

as dangerous.

James

ii.

Cf.

6.

25 The name Abtalion is sometimes

explained Aramaically by " pater _^do-

lescentium," in allusion to the "disciples" mentioned below.

His sayings

are transcendental, with historical reference.

Scholars must take heed to

their doctrine, lest they pass over into

the realm of

heresy,

and inoculate

their disciples with deadly error.

The

PIRQE ABOTH.

34

Hillel
received from them.
Aharon"; loving peace, and purof the disciples of

Be

said,

Shammai

HilleP' and

13

penalty of imtruth
bibe which

is

name

HistoricaUy re-

rah while yet in Babylon,

death.

is

amongst

garded, the Israehte's captivity

the
worshippers of strange gods was

judgment upon him

^ith
Abarbanel here credits Abtalion
second Temple
a prescience that the
it is conSince
destroyed.
be
to
was

with

'"173

min nnO,

bro-

trading

his

it

will

gatekeeper
a moiety went to the
Once he had earned no-

at the schools.

and was shut

thing,

out.

He

climbed

the
up and sat at the window to hear
words of the living God from Shema'iah
in
and Abtalion. It was sabbath eve
him
covered
snow
the
Tebeth, and
to
three cubits deep. Said Shema'iah

(cf.

which

Moses deUvered by word of mouth

As regards the
without comment.
stand
figures employed, (1) wateks may
peoples (Is.
for doctrine ( 4), or for
xl. 15).

from

mgs

"l?3ni as pi'el,

ni^J

of

separated

and at

exclusive study,

poorer
be said to him, "Wast thou
earnthan Hillel? " Of his smaU daUy

extreme

Abarbanel)

its

study on the ground of poverty,

opposite
expressions, nor against the
the too
(cf. Chagigah ii. 1) of

and comparing

more

length, for

house for love, &c." (Cant. viii. 7).

from ThorahIf a man excuses himself

templated that the wise themselves

may be enthralled, the caution is not
merely
to be thought of as dii'ected
explained
against loose or insufficiently

unveilingreading

Scriptural.

is

ther Shebna; whereupon there came

" If a man
forth Bath Qol and said,
would give all the substance of his

for irreligiousness.

free

studied Tho-

He

untnTth, to im-

Streams while they flow upon

vnxn (an expression used especially of

the Holy Lavd), are good, and blessed,
sweet, and of profit to the world;

Abtahon in the morning, Why is the

house 60 dark to day? it must be
They spied Hillel: they
cloudy.
brought him in: and attended to his
wants,

He

saj-ing,

is

worthy that the

and

sabbath should be profaned for him

when mingled with the sea they

become accursed and bitter... So Israel,
when they swerve to heathen cusevil;
toms, become accursed and

(Joma 35 b).

but

and as the

rivers are food for the sea,

heU (Pirqe

so are they for the fire of

JR.

El. IX):

in Horn.

(2)

vii.

Death

is

thought

of as

911, where there

reference to Gen.

ii.

17;

iii.

3.

is

Con-

and cf. Aboth i. 14;

iii. 414:
II. 15; III. 7; rv. 9; Baruch
"hear now the prayers of the dead

trast Prov.

Israelites"
14):

only

iii.

18,

Jalqut 762 (on

Numb.

xix.

Words of Thorah are established

when a man kiUs himself on their

"

behalf."
26

Hillel

was

called,

ha-Gadol,

or

ha-Zaqen, or ha-Bahli (Berakoth 4b;

Sukkah 28 a; Pesachim 66 a). The

ment
chim
66

The

as " nasi"
VI. 1,

The

a.

is

tale of his

and more

briefly in Babli

principle that Passover sets

aside Sabbath

when they

escaped the elders, or

eira

(?

appomt-

told in T. J. Pesa-

Sadducees).

clash

sons, of

Hillel,

had

Beth-

being inter-

foUowed a fortiori
from the fact that more than 200 minor
"Passovers" (=: sacrifices) in the year
argued
set aside the Sabbath ; and he

rogated, said that

it

from every side, but in vain,

Thorah without traditional authority is no Thorah, pKB^ min 73

his point

since

min n3^s 3n n^n rh. At length

he said, It occurs to me that thus I
heard from Shema'iah and Abtalion
and they arose and appointed him

I.

suing peace

loving

Eph.

XXX. 14

" nasi."

He was

35

13.

mankind "^^ and bringing them nigh (Deut.

to the

Thorah.

head and

zar,

ii. 17)"^'

in fact the

the sou of Aaron," it is said:

" Behold I give unto him my covenant

founder of a school, called after him,

" Beth Hillel," the opponents in con-

of peace"

whom

also Mai.

troversy of " Beth

Shammai,"

to

man

so oft

and

xxv. 12);

5,

ii.

him

to

Aaron

applied,

is

was so beloved that he was bewailed

however they frequently made concessions. With the appointment of Hillel,

" ein ganz neues, bis dahin als untergeordnet betrachtetes Princip der Lehrweise zur Geltiing kam, niimlich die
bestandige Unterstiitzuug der Ueberlieferung durch logisches

(Numb.

by

nn

'pxnCJ'''

men and women;

(Numb.

xx.

29),

but Moses, by the

sons of Israel alone (Deut. xxxiv. 8).

Peace-making like gemiluth chasadim

both worlds (Peah 1. 1). The
Day of Atonement clears from transgressions against God, but not from
profits in

Verfahren,

sich nicht auf unmittelbare

Behanptungen angeseheuer Lekrer beriifen konnte" (Jost, Gesch. A 257).

Hillel had 80 disciples, of whom 30

has been reconciled (Joma, end).

For

more on peace

loc.

were worthy, as Moses, that the She-

cit.,

those against one's neighboiu-,

kinah should rest upon them: 30, that

the sun should stand still for them, as
for Joshua: and 20 were of medium
capacity. The least was Jochanan ben
Zakkai: the greatest, Jonathan ben

whose

'Uzziel,

him (Sukkah 28

me'on, Gamliel and

ofiBce in

the period 30

and the pair

earlier

Shime'on held

Jose,

(Shabbath 15

b.c.

Jose
a).

70

4)

a.

n.;

much

At the end of

Bereshith Eabbah, the age of Moses

is

in

some
omits

of the

the whole paragraj^h, Dixit E. J.

^s

and
^3

Lit. Ttts KTiaeis.

(?)

Eom.

viii.

23; Ex.

vii. 7);

"six pairs" whose

lives

and amongst
were equal,

are included (besides Moses)

Hillel

ha-Zaqen, E. Jochanan ben

Zakai,

and E. 'Aqiba.
^^

Seek peace at home, and pursue

it abroad (Bemidbar Eabbah xix). The
words of Mai. ii. 5, 6: " 3Iy covenant

was with h.im (Levi) of life and peace...

and (he) did tm-u many away froin

came to be applied especially

Aaron (Jalqut i. 764, 772). He was
one of seven fathers who made coveiniquity,"

to

nants.

Of "Phinehas.the sonof Elea-

Cf.

(&c.

Mark xvi.

15,

19.

See the anecdotes of

Hillel

in

note 33. For an illustration (Bereshith

Eabbah xxvin.; Chazitha,on Cant. i. 4)

which may be found to thi'ow a new
light

on Matt,

ddXaaaav Kal

xxiii.
ttjv

15 (irepidyeTe
iroirjaai

t^-qpdv

am

tt)v
'iva.

indebted

to

Dr

Schiller-Szinessy.who informs

me

that

Trpoa-r/XvTov),
vii.

v3 pS

p''TnD

end

divided into three periods of 40 years

(Acts

said,

Mishnah

HiUel, Shi-

a).

Eabbah,

see Bern.
is

editions (Sm-h. vi. 503); but

at the

Thorah burnt up the birds that flew

over

it

he

DlbCJ* S7i< n313, "no vessel but peace

can hold blessing," a saying found also

study of

in the

fire

where

till

he called attention to
nearly 30 years ago.

it

in a lecture

I find

Jellinek's Bet-ha-Midrasch,

n^n

p. xLvi:

Mn
i^)r['^

'?non
>):

pDiy
(in5<{

'3-132

nnn

ncj'yj
ncj'yj

also iu

I'-an

1^

K"j)

nnx

p''DyjD inc* -nnx n^^f^

nac^'? )b iriD '>)b 'i

tk

i6^ no

.DTiiD M3 n^n bin

|n ni3T nr 'xai

13

nn3n

it

Wien 1873,

'2K''i^

-ms
'13

''\xn

nnn

nt nnrn
-n^i:^

^33

niisi t<"nnn .nn3 msK'

" Said E. Chaniu(a), There was done

iroy

PIRQE ABOTH.

36

He

14
stroyed

[?

used to say,

name made

said] with respect to the districts of

Ho!

to the generation of the Flood:

on the

dwellers

Kerethim

(Zei^h.

nation of

sea-coast,
ii. 5),

nation deserv-

And by what merit

By the merit of one

ing of excision.

do they stand?
by the merit of one fearer
of Heaven, whom they raise up in

PROSELYTE

every year. K. Levi explained it in a

good sense, of a heathen who has made

Neh.

ix. 8)

a covenant."

passage in Midrash

rallel

great ^

he who increases not decreases ^^

the sea what was not done with respect

(cf.

The

pa-

Chazitha

every tongue" (Sotah 33

manner the

EJ'np

na310 -pXD

ni3Tm -ms

i^'n^ ^3

n?2s:

nhu

inOlDeut.xxxiii.

2) are interpreted in Sifre of

a foiirfold

revelation in Hebrew, Greek, Arabic,

and Aramaic.

added that God

It is

revealed himself from the four winds

and " not upon Israel only was He re-

upon

vealed, but

Will ye receive

In like

a).

expressions TyK'lO .^3*D0

runs as follows:

dewill

he went

name

on pt^'? ?33) which seventy tongues

had their representatives in the ship
that carried Jonah (Pirqe E. El. x).
" The whole Thorah was spoken in

varies in detail from the above,

and
lOX: N^'in 1"

is

and he who

their refusal

and

all

the nations.

First

Esau and
the Thorah"?

to the sons of

was

it

said.

On

offered to others,

at last to Israel.

Some commentators have assumed from the dialect of this Mishnah

^^

Hence it would appear

that there was a custom of making one
J

riv ins.

"\2

representative

proselyte annually, to

(cf .

u. 7

v. 33)

that

it

dates from the

time when Hillel was in Babel.

typify the salvability of the Gentiles.

word 1J3 in Aramaic means

The

or extend.

final

cause of Israel's captivities

was that that they might make

lytes (Pesach. 87 b.

but

Cf.

Eom.

i^rosexi. 11)

does not clearly appear that

it

the scribes were actuated by a mission-

ary

spirit, or

that they were overhasty

in receiving such proselytes as pre-

(Jebamoth 47 b;
The Jew was
bound to attract men to the Thorah
by his good example, but not in the
themselves

sented

Jost,

Gesch.

448).

stands for nt33 or

It

The

to draw,
"^J'tD

in Targ. Gen. xxxix. 21; Ps. xxxvi. 11;

but

cf.

The saying

the Biblical l^Jj.

is illustrated

by

Is.

ii.

17; Prov. xxix.

xxiii. 512.
The Holy One
him who humbles himself, and
humbles him who exalts himself.
Greatness flees fi-om him who follows
after it, and follows after him who

23

Matt,

exalts

flees

from

A man

it.

should not

"force the hour," but bide his time

Nedarim 55

ordinary sense of the word to prosely-

('Erubin 13 b,

cf. .54

(Joma 9G a). The uiriversaiity of

the Thorah is expressed by the saying
that it was originally given in aU the
languages of the world.
Every word
that went forth fi-om the mouth of the
Holy One was divided into seventy

The saving

otherwise explained, aa

tise

'

'

tongues," 'SO
r\):)^h

bath 8a

k:*'"J'

lum lun

hzi

D>ync6 pbni n'apn (Shabb.

Cf.

Berakoth 13 a, Thosaph.

is

a;

ps-Eashi remarks, of one

ally di-aws the

Name

who

of the

continu-

Holy One

into all his occupations; or of one

poy i6\y vbv

nD'^'b
31

ni

min yc

a).

niD^

who

-po

().

He who

and adds not

learns from his teacher

to his words, not

intelligence to go

having

beyond what he has

;:

;
;

14 IG.

I.

37

who

not learn (or teach) deserves slaughter; and he

himself with the tiara perishes.

He

15

and being

used to say, If 1

for

my own

Shammai

16

self

am

what

Make

said'^

been expressly tauglit, will come to an

end, "his mother will bury him;" or
will bring to an end and lose what he
has learned by rote. Cf. Matt. xxv. 29.
He who refuses to impart his knowledge (or " who will not leani at all"),
commits a deadly sin. So too does he
who utiUses the crown of the Thorah,
or of the Holy Name, by teaching (or

own profit and

Btudjdng) for his

A man

**-

must be

must not live

self-reliant; but

(Eom.

eiiirpoffdeKTOS (2

xiv. 7)

Cor. vi.

According to another interiDretation " I must work out my own salva2).

tion, yet

how weak

efforts" (Phil.

ii.

Shammai,

33

are

my

imaided

or

Shamai

(p. 3),

the

successor of Hillel's colleague Meua-

chem (Chagigah
the

fh-st

ii.

If not

thy Thorah an ordinance

2),

generally has

word in conti'oversy

but tradition does not credit

(v.

25)

him ^ith

**;

say

you not tell so and so yesterday ? If

you relied on me for that, retorted
Hillel, rely upon me likewise for the
Oral Law. Another came to Shamai to
be converted i^rovided that he could be
taught the whole Thorah whilst he

Shamai beat him

stood on one foot.

and he went to

awaj',

"What
to

tary

this

fellow;

and the
(Tobit

Matt.

verse,

who

the

is

rest

go, study."

TTOLriffTjs

Hillel,

said

hateful to thyself do not

is

thy

whole

commen-

is

Cf. d /iiffeh /xriSevl

iv.

15),

and the con-

12.

vii.

third over-

hearing the description of the highpriest's vestments which was being

read in a synagogue, came to Shamai

made a

to be

12, 13).

who is for me
now when ?

not for myself'^

am

Thorah,

for himself

vvv KUipbs

iSoi

glorifi-

Cf. IV. 9, 19.

cation.

serves

proselyte in order that

he might become high-priest. Shamai

beat him away. He went to Hillel,

who said. Do they appoint as king ono

who knows not the ordinances of the
kingdom?

Go, learn them.

Numb.

He read
"And the

the same readiness as Hillel to give

every man a patient hearing. " A

stranger that cometh nigh shall

man

put to death."

should be gentle like Hillel, and

not irritable like Shamai " (Shabbath

30 b).

how

The Talmud goes on

to relate

man

undertook for a wager to

exhaust Hillel's patience, but failed.
a

One day a

came to Shamai
on condition of
accepting the Written and dispensing
with the Oral, Thorah. Shamai dis-

to be

foreigner

proselytised,

missed him with a rebuke.

pealed to HUlel, who on the
taught
(in

him

the

usual

order),

far as

scripture, of

51:

He said
whom is it

said to him,

i.

Even

of David,

thing

is

written,

worthless

with his

much more of a
who has come

staif

and with

first

day

They

order.

But, said the would-be-proselyte, did

of

proselyte

After a time the three

and on the

King

fortiori of

ap-

in reverse

be
him. This
spoken ? He

to

me, argued the

stranger; for if of Israel, God's sou
and first-bom (Ex. iv. 22), such a

Israel.

He

the letters of the alphabet

morrow gave them

as

said,

The

his

wallet...

met

together.

irritability of

Shamai

sought to drive us from the world:

the gentleness of HUlel brought us

NIGH imder the wings of the Shekinah.

^

Contrast

ii.

17,

Make thy study

PIRQE ABOTH.

38

and do much'''; and receive every man with a pleasant

little

expression of countenance

(ill.

18).

17 Rabban GamlieP^ said, Make to thyself a master, and

be quit of doubt; and tithe not much by estimation^.
18 Shime'on^' his son said, All my days I have grown up
of Tliorali

a fixture

a tiling to be

and
to which secular engagements must
'Obadiah ben Jacob of
give way.
Sforno takes the words of Shamai as
at stated times,

engaged in daily

Though
O Menachem, to

addressed to his i^redecessor

thou hast gone

forth,

the service of the king,

'

shouldest

thou

that

is

it

fitting

times

fix

for

E. G. ha-Zaqen died the glory of the

Thorah ceased, and purity and

died" (Sotah

20)

(ill.

death

is

ix.

n"lti'''"lQ

His

15).

placed eighteen years before

the destruction of the temple.

From

Acts V. 39 a tradition arose that he

He was

not

the

Thorah." Ps-Eashi is not content

with stated times, biit demands the
whole day for Thorah.

died a Christian.

Abraham, who only promised a MOESEL OF BREAD, but " fctcht

a CALF TENDER AND GOOD " (Gen. XVili.

the value and dimensions are not precisely laid

5,7).

Be

30

like

The next
tradition

is

in

link

given in

terval there
/

"

The high
bin 45 a. Cf. Becjah ii. 6.
esteem in which he was held is shewn
by the saying, that " from when

ii.

9.

descendants of Hillel,
reappears in
(or,

in

The

5.

ii.

the Greek

Hence the root amad

" conjecture."

In the in-

IV. 5,

niOIX {^ IDiy),

to

the

34,

Hillel,

who

3 (under cu-cumstances

xxii.

it

improbable

that

customary title of respect should have

been omitted), and likewise in Shabbath 15 a: "Hillel, and Shime'on,
Gamaliel,
office

and

of nasi,

Shime'on held the

while the temple was

For his
opinion in what cases the Sabbath
strictness might be relaxed, see 'Erustanding, for

100

capital

Let duties be defined as far as may

be by rule let doubts be resolved by

TafiaXiriX),

was not called Eabban, he is distinguished as ha-Zaqen; and (2) he is

called simply Gamaliel both in Acts
which make

used of "cir-

is

cumstantial" evidence in

Gamliel

first

V.

gives the

Sanhedrin

charge, in parallelism with hearsay.

form,

for (1) like

In

who himself

Shime'on, and

generation,

down it becomes necessary

form a special estimate or measure-

sense

grandson of
but the
HUlel, is called Eabban
title may have been permanently connected with his name only by a later
son of

to

lu the case of a thing whereof

ment.

digression

is

36

of

chain

the

(?)

author of the "heretic-benediction."

years."

leave as

authority:
possible

scope

little

personal

for

bias

as

and the

temptations of self-interest.
37

For

Gamahel

defence

a
I.

of

Simon ben

against the aspersions of

Josephus (Life, 88), see Jost, Gesch.

Eabbinic commentators sugA 443.
gest that he is not here called Eabban
because his sayings

date from the

time of his pupilage, when Jochanan

ben Zakai (ii. 9) was Hl'-K'"' JJ'NI.

But

see note 35,

and n.

1.

Simon was

one of the peace-party in the closing

years of the Jewish state, and he
suffered

"den

oder bei der

Martyrertod...kurz vor

Einnahme Jerusalems."

For his

saying

Va-jiqra

Eabbah

on proselytism in
ii.

see Jost,

A 447.

I.

amongst the

39

17, 18.

and have not found aught good for a man

is the groundwork; and

wise,

but silence^; not learning but doing

whoso multiplies words occasions

the world stands
38

Qoheletli Eabbah, v.

silence

to this

5. cites

Kn'?''0*7

cure of a thing.

for

EE.

Jo-

The Babli

already fixed by authority.

n?Dn

the

He who

even in praise of

the Great

to

overmuch
the Holy One is
talks

" swallowed up,"

or rooted out of the

world, for

said (Job xxxvii. 20),

y*?!*

Eccl.

61

a.

V.

it

is

1*?

-iSD'-n.

2; Ecclus.

Silence

is

vii.

Cf. Matt. vi. 7;

14; Berakoth

His praise

(Ps. Ixv. 2).

39 The E. Sh. b. G. here spoken of

was the son of Gamaliel II, who was
the grandson of Gamaliel I. The
second GamaUel (80 115 a.d.) was a

man

one

occasion

(E.

him on more than

ha-Shanah ii. 9;

Ele'azarbeu'Azariah, on the memorable

applied to sacred things.

SjTiagogue.

tured to differ from

of Eabbi,

chanan and Jonathan found a provincial chazan extemporising in his

synagogue, and they silenced him, on
the ground that he had no right to
add to the Benedictions which were
here refers

three things

SOD, Silence is the

But both Talmuds

have N?131 NtDD, a panacea (T. J.

Berakoth, ix. 1; T. B. Megillah 18 a).
The caution against imdue loquacity
is

On

Berakoth 27 b), at length aroused the

popular indignation to such an extent
that he was deposed from his presi-

Mishnah) a saying

SpintrO

as a

" Speech

two (it is) like

and adds (referring

for

;"

a precious stone

said,

on Judgment, and on Truth, and on Peace *.

saying of E. Jelioslina'
a sheqel

sin.

Rabban Shime'on^ ben Gamliel

19

of liberal views, but

self-willed

and overbearing. It is related that

he justified his conduct in frequenting
a bath in 'Akko which contained a
statue of Aphrodite on the groimd
that the statue was made as an ornament for the bath, and not the bath
as an ornament for the statue ('Abodah Zarah in. 4). His treatment of
the venerable E. Jehoshua',

who ven-

dency, and succeeded by the youthful

day frequently alluded to in the Talmud

in the phrase DV3 13 (cf. "that same
year," in Job. xi. 49; xviii. 13) but after
;

a time a compromise was effected, and

the two presided alternately.

His son
Shime'on at length succeeded him,
and became the teacher of many illustrious men.
To this age (remarks
belong the sayings of Meir,
Jehudah, Jose, and Simon b. Gamliel
" Sein Todesjahi* ist
in the Mishnah.
Jost)

nicht naher bestimmt, doch

fiillt

es

in die Zeit der parthischen KJriege in

den ersten Jahren des Marcus Aure(um 164).

Seine Bestrebimgen

lius

gedi'ehen

zum

Abschluss durch seinen

beriihmten Sohn Jehudah."

Justice, truth, and peace ( 13)
are collectively the auvdeapLos of so'*<'

ciety,

a threefold cord which

quickly broken (Eccl.

iv.

12).

is

not

They

are a system of internal forces by

which the world is held together,
though the pillars of the former alwv

have been shaken, and the TemSo the heavenly

bodies are said to be kept in their
orbits by the attractions of mJOH and
nJIJOK, which draw them to n^HN.
Peace plays an imjDortant part in the
New Testament. In connexion with
avTOS yap iariv t) eiprjvr} rjfj.wv (Eph.
ii.
14; Mic. v. 4), and 6 Geos t^j
( 2)

ple itself has fallen.

PIRQE ABOTH.

40
elprivrii

suggested

Peace

UV^y

(Rom. xvi. 20), observe that

a Talmudic Name of God.
The etymological affinity in Hebrew,
of peace and perfectness, DT'C'V pDH
DvK'3, " everything is perfected by

is cited at

PEACE," gives a clue to the genesis of

butes of

is

some Pauline expressions.

iv ayaTry...i> r(^

(Eph.

ffivdefffios TTJs

crvvd4(T/x(i}

with

iv. 3),

rrji/

Compare

rrjs lpr]vr]s

dyairrjv S iariv

TeXetoTrjTOs {Go\.

ui. 14),

which may be explained by supposing

dydirr) to have replaced dprjvri, peaceableness,

in 'Elpi^vr)

In Col.

TeXeiorrjTOi.
the paradox,

...

ij

elpijvr)

ppafSev^TU, which

avvdea/j-os rrjs
iii.

15 occurs

tov XpiffroO

many

by the expression liDl^DI

of Zech.

viii. 16,

a verse which

the end of this Pereq in

copies.

The Qabbalists

state

the general theorem that all the attri-

God are in unison and they

work out the idea in their own peculiar
way by so manipulating the Divine
Names as to identify them all by alphabetical permutations. Thus Peace,
Love, Might or Judgment, and Fear
are

made

severally equivalent to the

Tetragrammaton, and therefore to one

another (Berith Menuchah, ed. Amsterdam, 1G48,

fol.

a.).

may have been

CHAPTER
Rabbi*

1.

said,

"Which

is

IL

man

the right course that a

Whatsoever is a pride to him that

(and) brings him honour (Phil. iv. 8) from men. And

should choose for himself?

pursues it^
1

Rabbi, which

is

equivalent to

"my

lord," or diddcTKaXe (Joh. i.39), is pro-

perly a vocative, but

as a

also,

title

being

came

to be used

the possessive

As a

disregarded.

title

affix
it

is

Eab (which is appUed esBabylonian doctors, where-

superior to
pecially to

as Eabbi

is

applied to those of Pales-

but inferior to Eabban (a

tine),

title

reserved for seven or eight of the de-

scendants of Hillel).

It is said in

'Aruch, that while Eabbi

is

the

greater

than Eab, and Eabban than Eabbi,

yet GREATER THAN EaBBAN IS HIS NAME,

pnO

^nj, i.e. the greatest glory

is to need no title at all, but to be
sufficiently
distinguished by one's
name alone, like Hillel, Ezra, and the
prophets. Another form, J131, occurs
in Targum and Gemara as a Divine
title, and is also used with the affix
" my " in much the same way as Eabbi.
IDt:'

Cf.

Markx. 51; Joh.

xs. 16, pa/S/Soiu't,

This form

o Xeyerai SiodcxKaXe.

occurs once in the

'312")

Mishuah (Tha'auith

according to the manuscript 3,

instead of D^IJ? h'^ 13m, "Lord of
III.

8)

the world," which

is

found in other

( 2),

holy.

To him is attributed the compilation

of the Mishnah but the Mishnah as
we have it is a later recension, as may
be inferred from the way in which
"Eabbi" himself is introduced (Cf.
Menachoth vi. 3; viii. 6, &e.). He is
;

thought to have been born about 140

shortly after the execution of
E. 'Aqiba, and to have died at SepA.D.,

phoris, after 17 years of

the age of 80,

Gesch.

B.

ill

m 219 or 220

118);

health, at
(Jost,

a. d.

but by some he

is

remarked that
"from the days of Moses to Eabbi we
have not found Thorah and greatness
in one place" (Gittin 59 a); for there
was not his hke in Israel for gi-eatness
"From when
in Thorah and wealth.
Eabbi died, meekness and the fear of
sin ceased" (Sotah ix. 15).
Little is
placed earher.

known

of

It

is

the details of his literary

and administrative work.

- The
interpretation of this somewhat doubtful clause varies according
to the reading, and also according to
the meaning assigned to ^L^'ly. The

rendering given above involves a de-

copies.

The

was also caUed Jehudah ha-Xasi

and Eabbeuu ha-Qadosh, or the

Eabbi /car i^oxv" ^^^

Jehudah ben Simon III, who

title of

given to

parture from the text of

'Si,

adapted to the usual reading

and

is

mxani.
6

PIRQE ABOTH.

42

be attentive to a light precept as to a grave, for thou knowest

not the assigned reward of precepts'; and reckon the loss for a
duty against its gain, and the gain by a transgression against
And consider three things, and thou wilt not fall into
its loss.
the hands of transgression (ill. 1) know whaf* is above thee
:

seeing eye, and a hearing ear (1 Pet.

written in a book (Dan. vii. 10).

Rabban Gamliel, son

2.

Jost renders

'
'

of

welcher ihm in seinen eige-

nen Augen und in denen der Mensclien

zum Eulime gereiclit." Taking the
former mt^SD as subjective compare
ixDnn'? n"' nt^'yo (is. ix. 21). The
second

mi<Dn

is

illustrated

by Jud.

9: "notwithstanding the journey

iv.

that thou takest shall not be for thine

E. 'Obadiah

HONOUR."

Baba Bathra 16 b

of.

man

of

that

should choose a business to

which he can devote himself con amore,

for, "happy is he whose business is
perfumery, and woe to him whose
business is tanning." Bar S. objects
to the usual interpretation that JTlXDn
cannot be taken subjectively, and that
t]^*y

does not apply well to "|~n (but

and he proposes the

"
'WTiatsoever is done
for the honour of a man's Maker
(inti'iy?), will bring the man honour
from his fellows." Cf. Matt. vi. 33;
Aboth rv. 10. A third interpretation,
which presupposes the usual reading,

cf.

Jud.

xvii. 8)

interpretation:

" Wliatsoever is to the glory of

God, AND also has the approval of
men." Cf. Prov. iii. 4 (cited by R.
Elijah of Wilna) " So shalt thou find
favour and good understanding in the
is:

sight of
3

that

God and man."

Cf Nedaeim 39
.

reward

specified in

b.

and the

thy deeds

Jehudah ha-Nasi^

R.

said.

dam with the young.

shalt not take the

But thou shalt in any wise let the

DAM (Dt^n) GO, and take the young to
thee; that

may

it

be well with thee,

and that thou mayest prolong thy

It is inferred in Sifre (Deut.

days."
xxii.

that

7),

if

this light precept is

singled out for such a reward, a for-

other pre-

remarks that
negative ijrecepts do not come under
consideration here, since there is no
cepts be rewarded.

"ISC' for
1

Or,

them.

"Know

(that)

a seeing eye, &c."

This

omitting HD:

above thee

is

reading has the advantage of brevity,

but
5

103

is

found in

R.
b)

only.

Jehudah is said (Kethuboth

to have nominated his (elder)

son Gamaliel to succeed him as Nasi.

The

first

part of this Gamaliel's say-

ing relates to individuals as such, and

counsels them to combine secular occu-

pation with Thorah study.

pression derek ereg, or via

The

terrce,

ex-

niay

denote the conduct of worldly business,

or an acquaintance with,

and conform"good-

ity to, the usages of society,

manners,"

&c.

The phrase occurs

not only in Rabbinic, but (with a variation) in the Bible, in senses readily

It is

(length

of

remarked
days)

is

the case of two extreme

the grave
" Honour thy father and thy mother,"

precepts,

all

tiori will the fulfilment of

Sforno

remarks

and

12),

iii.

the gi-avest of

lightest of the light:

"Thou

determined by the context.

Cf.

Gen.

Kings ii. 4.
The second part of the saying recom-

xix. 31; Josh, xxiii. 14; 1

mends

individuals, regarded as

mem-

bers of the congregation of Israel, to

act

ets

ob^av rod Qeov (Rom. xv.

7), re-

25.

II.

Excellent

43

Thorali study together with worldly business, for

is

them both puts iniquity out of remembrance;

Thorah without work must fail at length, and occasion
iniquity ^
And let all who are employed with the congregation
act with them in the name of Heaven, for the merit of their
fathers sustains them, and their righteousness stands for ever.
And ye yourselves shall have reward reckoned unto you' as if
ye had wrought.
the practice of

and

all

Be

3.

man

cautious with (those in) authority, for they let not a

them but

appi'oach

appear like friends when

man in the
4.
He used
He may do thy
by a

own purposes

for their

it is

to their advantage,

and they
and stand not
;

hour of his need.

to say,

Do His

will as if it were thy will^, that

were His will. Annul thy will
may annul the will of others before thy

will, as if it

before His will, that

He

wilP.
5.

Hillel said, Separate not thyself

and trust not in thyself

lying

upon the merit

Cf. dyaTrTjTol 5ta rovs

until the

of the patriarchs.

waripas (Eom.

xi.

With the conclusion of the saying compare Eom. iv. 4, t^ 5e e/yyafo-

day
vixC}v
^

from the congregation,

and judge

of thy death";
(Luke

'Edi'

vi. 38.)

TI.S

deXrj rh 9e\7]/xa avrov

Cf. Ps. xl. 9.

28).

TToielv K.T.X.

fi^v<f)

6 fiiffdos

aWa

Kara

known before Thee

that om- will is to do Thy will. And who
hindereth? The leaven in the dough,

fi

0X1

Xoyl^erai Kara x^P'^^t

6(pet\7ifj.a.

The usual reading,

milJI,

is

Literally, according to the text of

3 (hut see Crit. Note), "they reckon

unto you." The indefinite thet, which
occurs so frequently in Eabhinic,
interpreted of the hl^ (or T'a)

n^yO, the "upper" or

is

X^SoD

celestial

"fa-

Eph. iii. 15.

The Holy One, blessed is He, does
milia" (or

tribiinal).

Cf.

nothing without consulting the familia

su2)i'rna,

for

it is

said (Dan. iv. 17),

"This matter is by the decree of the

watchers, and the demand by the
word of the holy ones" (Sanhedrin
38 b). Cf. Dan. iv. 25, 32; "And they
shall drive thee from men." The same
construction

ament.

is

revealed and

and servitude to the kingdoms," &c.

(Berakoth 17

simplest.
''

"It

(.Joh. vii. 17).

Cf.

is

found in the

Swcrofcrcj'

els

New Test-

tov

koXttov

a).

"At the time when Israel do the

will of God their work is done by the
hand of others, for it is said. And
strangers shall stand and feed your
flocks, and the sons of the alien shall
be your plowmen and your vinedressers
(Is. Ixi. 5); and at the time when Israel do not the will of God their work
is done by then* own hand, for it is
^

said [but

cf.

the context],

And thou

shalt gather in thy corn, &c. (Deut.

14).

Nay more, the work

xi.

of others is

done by their hand, for it is said (Deut,

And thou shalt serve thine
enemies" (Berakoth 35 b).

xx\-iii. 48),

i**

Berakoth 29 a

illustrates

this

saying by the case of one Jochanan,

PIRQE ABOTH,
thou comest into his place and say not of a
in the end it shall be heard;

tliy friend until

not

word which may be heard" that

and say not, When I have leisure I
not have

may est

perchance thou

used to say, No boor^^ is a sinfearer; nor is the

is the shamefast apt to learn, nor the pas-

He

6.

will study

leisure.

vulgar^^ pious; nor

who after ministermg as high-priest

Eabfor 80 years become a Caduqi.
biuic

countenance

not

do

writers

opinion that the priestly party

the

were to a great extent, or normally,

The
Cf. Excursus ni.
Saddvicaic.

Machazor Yitry (see Grit. Note) remarks that the title "B." should not
be read, as in '3, before the name of
HiLLEL. He is identified with Hillel
ha-Zaqen by comparing Sukkah 53 a,
where the saying aboiit the "skull"

ness, let

say that

him find time

when he has

for

it,

leisure

and not
he will

attend to his Thorah, for perhaps that

more

convenient season

may

never

come.
According to the more usual negative
reading and interpretation the saying
is

a caution against propounding far-

fetched, paradoxical, not-to-be-heard-of

doctrines, even though they

may

in

the end perhaps be susceptible of a

Lemberg) is attributed to him: "They

said of Hillel ha-Zaqen that when he

interpretation.
Speak not
words which prhna facie cannot be
heard, though ultimately they may be
heard words which require elaborate

the

explanation before they can be accept-

7) omitting the word

was sharing ia the

water-drawing

sc.

F|"ID (ed.

festivity
at

the

of

feast

of

rational

ed;

"AUes was du

vortragst

musz mit

Tabernacles he said, If I am here, all

are here and if I am not here, who is
here? He used to say thus, WTiatso-

Klarheit...geschehen" (Paulus Ewald).

ever place I take pleasure in, thither

gative reading and uaterpretation, in

My feet lead me. If thou wilt come to

My house, I will come to thy house:
if thou wilt not come to My house, I

that of the Machazor Yitry has strong

come

house (Exod. xx.

Moreover he saw a skull that
24).
floated on the surface of the water, and
he said to it. Because thou drownedst
they drowned thee, and they that

will not

drowned thee
11

This

is

to thy

shall be drowned."

well explained by the

HEABD

If a
if

word

man

of

Thorah mat be

has leisure

some form,

is

usually adopted; but

claims to acceptance.

There are several examples in the

Mishnah
shiiin

of the various reading

See Parah

"Iw'DX.

III.

7;

vi. 1; tii. 5;

Sotah

v. 3;

CN)
Mak-

'Erakin

Themurah v. 4.
The word 113, of which boor may

viii. 7

be employed as a trtinsliteration,

used

is

of "incultus, sylvestris ager."

In

"but he that hateth

re-

Prov.

xii. 1:

to attend

proof

is

BEUTisH," the Targum has

him do

Nin,

for

Heb. "Vl.

to the call of duty at once, let

and not make the excuse that it

may be attended to at some future
time, that its end is to be heakd;
and even if he is pressed with busiso,

Maimonides, who is followed by

many of the moderns. The ne-

12

Ma-

chazor Vitry in accordance with the

context.

Cf.

very

1^

The expression 'am ha-areg

is

used in Rabbinic to denote the vulgar

herd, 6 ^x^os ouros d
pofxov (Joh. vii. 49).

ni}

Cf.

yivuaKuv tov

Ezek.

vii. 27...

II.

sionate to teacli"; nor

And

GS.

45
lias much traffic
men endeavour to

every one that

is

in a place where there are no

wise.

be a

mau'^
saw a skull (Matt, xxvii. 33) which floated
on the face of the water, and he said to it, Because thou drownedst^ they drowned thee, and in the end they that drowned
Moreover

7.

lie

thee shall be drowned.

He

8.

more

say, More flesh; more worms more treasures,

more maidservants, more lewdness: moi'e menmore theft: more women", more witchcrafts (Nah. iii.

used to

servants,

\aov

Trjs yrjs rrapa-

(Sotah

In this Mislinah, and pas-

live to

Kal al x^^P^S 'fov

\vdricyovTat..

used as a singular to denote

sim,

it is

ONE

of the 6x^^-

of

care:

iOvri, is

D''1!l,

So

''1J,

the singular

used to denote an in-

An

iiriffKOTTOs

and not opyiXos

21; Tit.

ii.

when

fully

(1

Tim.

iii.

Tim.

shoiild bear himself

It

is

own

man-

resoui'ces

added in Berakoth

63a: "In a place -where there is a

man, there be not a man " refrain from
undue self-assertion.
:

He who

has suffered violence

must have been a wrong-doer; and
they that have done the man violence
1^

will

themselves come to an imtimely

end.

Cf.

Xajpac v

irdi'Tes

to

him

one

oi

\a^6vTes

p.6.-

(^latth.

fiaxo-tpT] dn-oXoi/vrat

xxvi. 52).

which,

yap

The above saying of Hillel

some others attributed

like

(cf. I. 14),

of the

is

On

sentence

"Ham

because

many ways

thou hast done,

it

thee" (Obadiah

15).

It is a

Talmud

the

suffered

(Bereshith
17

common

loss

Eabbah

Ex.

Cf.

Man

is to

lower: as right to

gey)
t;

tQi /xiv

5'

was blinded by the Philistines

Absalom, who prided himself upon
his hah-, was hanged up by his haii-

Mundi
Man-

airaTas avrrjs

ou ToXfx^

Kal dia

irp'oa-

Ta&rrjs

fJ.fv

^et \oyov

atffdriats,

whether

where

(Zohar on Gen.

followed after the desu-e of his

13,

as

wpoffipviSs Kal eiidv^oXus.

yap dvSpbs

who

i.

kclI

5k yvvaiKl,

disputed

is

-writes (de

afSpl

yvvaiKos

rous,

to "IDH

as upper to

pp. 39, 40, Ed.

Tas 6e yorjreias

tjdovr]

'Ev Tjoiv

It

I.

is

temptation.

as the Divine

left:

human. Philo

Oplficio, Vol.

tooth

or

Woman-

18.

xxii.

vovs to v\t], or atcrdijcns:

to the

set at

xxxvi).

medium of
woman as b^'C^

Joh.

that

eye

of

is

when he has

regarded as a

irdvv

done unto

22)

ix.

and contrariwise the slave

liberty (Ex. xxi. 26, 7)

ixdvij}'

shall be

(Gen.

thereby siuniug with eyes and teeth:

of expressing

" as

Thus,

pronounced,

is

the father of Canaan

"with
what measure a man measirres, they
(cf. note 7), measure to him:" Samson,
eyes,

removed.

told"

T-g

sinned has

that

slavery

of

(pepeiv,

the great principle of retribution

saying in the

the other hand,

when the member

is

in Ai-amaic

will

" for

end),

doth blind the eyes of the wise "

gift

(Deut. xvi. 19).

...SAW. ..and

left to his

15).

I.

(cf.

should be BiSuktikos,

i. 7).

A man

13

The bribed judge

7, 8).

grow blind (Peah,

suffered, the curse is

dividual heathen.
i'*

I.

it is

k.t.X.

aapKos,

in

contrasted with

dvSpos, refers especially to the female.

The

contrast

"right" and
i.

"left"

2, col. 14)

plained by the doctrine that the

hand
right

is

ex-

(left)

of God created earth, and the

hand heaven, according to an

PIEQE ABOTH.

46
4):

more Thorah, more life (Prov. iii. 1, 2): more icisdom, more
more righteousness, more peace. He v/ho has gotten

scholars^^:

a good name has gotten

it

He who

for himself^'*.

has gotten to

himself words of Thorah, has gotten to himself the

of the

life

world to come.

E-abban Jochanan ben Zakai'^" received from Hillel and

9.

interpretation

B.

El.

nn2t3

D''OK'

The man
7iyj'?;

(given
of

xviii)

m''"i

also

Pirqe

in

13,

xlviii.

Is.

ps

mD"-

n'* e^N

ukCcv koL 56^a deov-

is

56^a dvSpds

iffriv

The congregation

(1

Cor.

Israel

of

r)

xi.

5^
7).

per-

is

sonified as a yvvr], in relation to God,

^8 The teacher who increases his
wisdom will increase his cofisessus of
scholars (E. Jonah). Bar S. cites
Maimonides as favoming this reading.
The iisual reading: l^iel Scliulc, viel

Weisheit
ther

(1)

study,

(P.

Ewald),

ei-

wisdom increases with

that

or

may mean

that

(2)

it

increases with

the consessns of scholars,

who sharpen

not only one another (Prov. xxvii.

17),

but also their Bab, by their discus-

bar S. &c., citing the

So
well-known saying: "I have learned
much from my teachers: more from
my associates but from my disciples
most of all." Cf. iv. 1.
19 ^p6vTi<rov irepl dvbfiaTos, avrb yap
sions.

aoi

Stafxivei

rj

fieyoKoi.

x'''^'<"

drjcavpol

Xpvfflov (Ecclus. xli. 12).

Jochanan ben Zakai, or Zakkai

was the "least" of the
disciples of Hillel (cf. Pereq i. note
His learning is described in
26).
Baba Bathra 134 a: at his death
^"

(T.a.Kxo.loi),

" splendor sapieutiae " ceased

IX.

15).

(Sotah

"Dm-ch ihn ward Jamnia

zum Sitzder gesetzgebenden Yersammlungen,

zu

einem

neuen

Jeru-

The

theoretical reformer.

II. 589 (on Mai. iii. 5), that levia are

reckoned as gravia. (E. Levi adds,

he who perverts the

is as if he
perverted that of Heaven, HD^n ?3

on 13

""DDI, that

cause of

the stranger,

In Chagigah 5 a, Jochanan remarks

further, on the last verse of Eccleinadvertence and
put on a par.
In

siastes, that sins of

of wilfulness are

Chagigah 13

he m-ges the

a,

cities,

upon the

secrets of the universe:

What answer gave hath

wicked one who said (Is.
"

will

qol to that
xiv. 14),

ascend above the heights of the

wiU be like the most High?...

The years of man are only seventy,

clouds, I

whereas from earth to the firmament is a

journey of 500 years, and the thickness

firmament is a journey of 500

and the interval between each firmament and the next is a journey of 500
years." His view of the religious status
of the heathen is brought out in Baba
Bathra 10 b, where he infers from
Prov. xiv. 34, that moral goodness

of the

years,

may

atone for

them,

as

offering (nXDTI) for Israel.

the

sin-

They

said

of E. Jochanan ben Zakai that he

was always beforehand in saluting

even a stranger in the street (Berakoth 17

a.

an einem kleiueu Orte in der Nahe

hielt" (Jost, Geseh. b. 17). He was

he was

at the point of

distinguished as a scrupulous adherent

wept.

to the

the light of Israel... weep?

rather than as a

futility

of speculating, with our finite capa-

salem: wahrend er seine Lehrschule

old paths,

strictness

moral code is intimated by the

remark attributed to him in Jalqut
of his

Cf.

Aboth

his disciples

came

They

said,

rv. 22).

When

death some of

to visit him.

Why

He

dost thou,

He

said

::

47

9, 10.

II.

He used to say, If thou hast practised Tliorah"

much, claim not merit to thyself, for thereunto wast thou created
(Luke xvii. 10; 1 Cor. ix. 16).
10.
Five disciples^"' were there to Rabban Jochanan ben
Zakai, and these were they: R. Li'ezer'^^ ben Hyrqanos, and
R. Jehoshua' ben Chananiah, and R. Jose the Priest, and

from Shammai.

Were

(Berakoth 28 b),

me

an

before

wrath

transient

is

me

put

earthly

bringing

king,

-whose

who, should he
death would

the

to death,

not be eternal:

tliey

whom, moreover,

might hoi^e to persuade or bribe...

even then I should weep How then
;

can

me

when they are bringing

but weep,

Him whose wrath is 'eterHe puts me to death,

is 'eternal:' and whom I

before...

who,

nal:'

the death

if

cannot hope to move with words or

bribes?

They say

to him, Bless us;

and accordingly he prays paradoxically

that the fear of Heaven may be upon
them as the fear of flesh and blood
the transgressor has a real fear of
detection by his fellows would that
he could equally realise the truth that
he is seen by God. There was a behef
sometimes
that dying saints were
%"isited in their last moments by the
:

spirits of the departed.

with this

belief,

In accordance

E. Jochanan

is

re-

presented as directing his assembled

disciples to prepare

kiah

a seat for Heze-

who was coming.

"Es

ist

sehr

saying as follows: " T\Tay was the

book Ezra not called by the name of
Nehemiah? Because he insisted upon
his merits,

disciples

Shabbath 147

practice.

attested

acquisition

The MSS. favour the

ilK'y

and
read-

"If thou hast wrought much at

THY TnoRAH." Bar S. illustrates the

ing

failed to di'aw

According

he yielded

b,

his learning deserted

prayed for him and

case

to

the

to

it

him: then they

retui-ned.
His

adduced in illustration

is

principle

that

man

of the

should betake

himself to a place of Thorah

(iv. 20),

and not presume upon his own power

to raise up a school for himself in a
place where Thorah is not abeady
studied.
^^

La'zar (Aafapos), and Li'ezer

(cf.

Crit. Note) are colloquial abbreviations.

who was a preceptor of

described as a faithful

heard

better

the palm.

enervating influences of the place, and

-1 The reading of modern editions is

" If thou hast learned (note k) much

both

off

him.

after

tion,

The

bears

Emmaus, but

di'ew to

den."

include

Eemember

After the death of his master he with-

E. Eli'ezer

Thorah."

said,

is

it

Ele'azar again

zu beklagen, dass weder die Dauer

seiner Wirksamkeit 7iach der Zerstoruug des Tempels, noch sein Todesjahr, welches vermuthlich inDomitiaus
Eegierungszeit fallt, angemerkt wor-

may

as

my God, concerning this, and

me,
wipe not out my good deeds" (Neh.
xiii. 14).
But see Sauhedrin 93 b.
'- The same five disciples attempt
to comfort E. Jochanan on the death
of hia son (Aboth E.N. xiv), and

E. 'Aqiba

is

preserver of traditions received

Ele-

'azar, as a teacher of original

power

and inexhaustible

inven-

"who
(cf.

i.

fertility

adds to
14),

ences; whereas El.

of

what he has

and draws

infer-

Hyrqanos, as
we find in Sukkah, never spoke a word
b.

that he had not heard from his

cf.

Eab "

For the metaphor of the spring,

John iv. 14, injyr] v8sltos aWofJievov

(A*).

els f'cjTjy

aiwiov.

PIRQE ABOTH.

48

He

R. Shime'on ben Nathanael, and R. Ele'azar ben 'Arak.

ben Hyrqanos is a plastered cistern, -vvbicli loseth not a drop; Jehosbua' ben Chananiah
bappy is she that bare him; Jose the Priest is pious^*;
Shim'eon ben Nathanael is a sinfearer Ele'azar ben 'Arak is a
used to recount their praise

Eli'ezer

welling spring.

He

used to

were in a scale
ben Hyrqanus"^ in the other scale,
he would outweigh them all. Abba Shaul said in his name, If
all the wise of Israel were in a scale of the balance, and Eli'ezer
ben Hyrqanos with them, and Ele'azar ben 'Arak in the other
scale, he would outweigh them all.
11.

of the balance,

The chasid

^*

of

is

lence than the (addiq

the gradation

'
:

'

say, If all the wise of Israel

and

Eli'ezer

greater excel-

"uprooter of mountains'' has the ad-

Cf.

vantage in criticism, as "a i^ungeut

(SUaios).

Three things are said

He who burns them

He who buries them is

of nail-parings,

T'DPI

is

pnV; He who

throws them away

(Niddah

yK'l"
chasid

The

a).

used in the text

is

nexion

17

with

the

is

term

in con-

"the

designation

grain of pepper

is

better than a basket-

ful of gourds."

E. Eli'ezer incurred excommunica-

through

tion

his

opposition to the

opinion of the majority.

Cf. iv. 12.

Shortly afterwards

he

retired

Lydda

On

his death-bed

to Coesarea.

from

Priest."

he apostrophised his arms "Alas!

called

two arms, which are

So Jose ben Jo'ezer (r. 4) is

n:inDnK' T'Dn (Chagigah ii.
There is a certain halo of an7).
tiquity about the word in the phrase
D''J1C'Nnn

One

CT-Dn

(Berakoth

v,

of the conjectures about the

Essene, or

T'Dn

'Ecro-aios,

identifies

(regardless of the ^)

1).

name

it

with

but the

Essenes were opposed to sacrifice,

whereas the typical chasid might be
a

priest.

The

25

is

typical traditionalist EU'ezer

balanced against the

favour

In

Piny

'^'D

of

Cin

man

tradition

Ipiyi

of genius.

'J^D,

quotes,

when

the

choice lies between "Sinai" and an

"uprooter of mountains," the preference

is

given to Sinai.

See the dis-

cussions in Berakoth 64 a and Horaioth

like

my

two books

of

Thorah rolled up." He added, that

he had learned and taught much Thorah, but had not by learning lessened
his teachers' store by so much as a
dog laps from the sea nor had his
own disciples taken away from him,
n-lDISCJ'a "pinSM n'pX. He had laid
down the law (said he) times innumerable, when his decisions had been
;

received without a question (Sanhedrin

and indeed notwithstanding the

a)
ban under which he lay, the Mishnah
has preserved more than 330 of hia
sayings "mehr als von irgend einem
seiner Gefahrten" (Jost, Gesch. b3o).
68

His respect for authority is further

shewn by his counsel ( 14) to warm
oneself by, and yet keep at a respect-

'i-'D,

where E. Joseph is described as

and Eabah as CIH "Ipiy. Cf.

ful distance from, the fire of the wise.

also

E. 'Obadiah of Sforno, in the

After

14

a,

Bologna Machazor, who adds that the

him

is

named

the work, Pirqe

Babbi Eli'ezer ben Hyrqanos.

12.

that a

40

1113.

II.

He said to them, Go and see which is

man should cleave to. Rabbi Li'ezer said,

neighbour

and R. Shime'on

way

good eye^:
good friend": and R. Jose said, A good

R. Jehoshua' said,

the good

said,

He that
He said

foresees

what

is

to

to them, I approve

R. La'zar said,
good heart.
the words of Ele'azar ben 'Arak rather than your words, for his
be":

words include your words.

13.
He said to them, Go and see which is the evil way that
a man should shun.
R. Li'ezer said. An evil eye^^: and
R. Jehoshua' said, An evil companion and R. Jose said. An
evil neighbour
and R. Shime'on said, He that borroweth and
:

he that borrows from man is the same as if he

borrowed from God (blessed is He) for it is said, The wicked
borroweth, and payeth not again, but the righteous is merciful
and giveth (Ps. xxxvii. 21)
R. La'zar said. An evil heart.
He said to them, T approve the words of Ele'azar ben 'Arak

repayeth not^

"He

's

that hath a bountiful eye

210) shall be blessed for he giveth of his bread to the poor" (Prov.
(]^y

xxii.

On nV niU

9).

(Prov.

xv. 15)

see Sanhe<lrin 100 b.

Chaber

-^

a familiar friend, col-

is

league, or associate: shaken, simply a

neighbour.

KaX

Cf.

i.

7,

Luke

8;

TOi'S <p[\ovs Kal roiis

xv.

6,

nSJpn (Aboth

who

eye " perhaps corIV.

30).

R. Jonah brings out the connexion

between this saying of E. Shime'on

and the former by remarking that the

borrower should consider whether he
is able to repay, for the day of reckoning will surely come.
3"

Cf.

man

evil

ydrovai.

n^13 nvh ^Ps. xxU. 32). The

saying is explained in A* as denoting
28

where the "

responds to

"He

that hath pity upon the poor

lendeth unto the Lord" (Prov. xix.

i<^ Sffov iiroiriaaTe evi to^tusv

17).

twv e\a-

considers the

X^oTOiv, e/xol eTTotTjcrare (Matt. xxv. 40).

beforehand,

and thereby regulates his actions, ba-

The character here condemned is that

of a man wanting in insight, who in-

lancing the sacrifice for a duty against

curs responsibilities which he

of insight,

consequences of

things

reward (1).
'^ "Eat thou not the bread of him

its

that hath an evil eye

and drink, saith he

heart

is

j;n)...Eat

to thee; but his

not with thee" (Prov.

"He

7).

{]"]}

xxiii. 6,

that hasteth to be rich

py yn U>ii"

(Prov. xxviii. 22).

is

The

evil eye denotes especially niggardli-

ness, envy, or jealousy.

19

Matt. xx. 15.

Cf.

Compare

Aboth

v.

also 15,

able to

is

not

meet and who views things

from an external standpoint, not seeing the significance of commonplace

actions, whereas 6 ii> e\ox^<J'Ty d'SiKos
Kal if TToXXw d5iK6s eariv

(Lukexvi. 10).

Another explanation (given by bar

is

that

all

wealth belongs to

S.

God (Hag-

and men are his stewards.

ii. 8),
Hence the borrower really borrows

gai

from God.

PIRQE ABOTH.

50

rather than your words, for your words are included in his

words '\

And they said

14.

R. Li'ezer^^ said, Let

(each) three things.

the honour of thy friend be dear unto thee as thine own; and be
not easily provoked
and repent^^ one day before thy death.
;

And warm thyself before

the

fire

of the wise, but beware of their

embers, perchance thou mayest be singed, for their bite

the

is

bite of a fox^, and their sting the sting of a scorpion, and their
hiss the hiss of a fiery-serpent, and all their words are as coals

of fire (Jer. v. 14).

^^ "E<rw^j'

yap KT^s Kapoias...6<p9a\-

irovrjpdi k.t.X.

fibs

(Mark

21,

vii.

22).

The "heart" has not now quite the

same significance as formerly. Cf.

man is tested, 1D133

IDyDni "1D''321, by his cup, and his
puise, and his temper.
three things a

33

'Obadiah

R.

establishes

a con-

11);

and

nexion between this clause and the preceding by remarking that if anger has

notice the remarkable expression,

toi>s

got the better of a

"Ephraim

also is like

without heart" (Hosea

a siUy dove
\'ii.

(Eph.

otpddXfioiis TTJi KapSiai

18; Clem.

i.

pent at once.

man

he should reis quoted

The saying

in Shabbath 153

caution against anger as the second;

a, and explained aa
meaning that a man should repent today because he may die to-morrow:
"Let thy gai'ments be always white"
(EccL ix. 8). A parable of Jochanan
ben Zakkai is added: A king invited

whereas "Eashbam" and others make

liis

ad Cor.
^^

i.

The

36, 59).

three sayings of R. Li'ezer

are variously reckoned.

gards:

"And warm

extraneous

it

tends

to

first,

re-

&c." as an

and takes the

addition,

part of the

Eambam

thyself,

since initability

discourtesy.

According to

the latter reckoning the sayings are,

(1)

"Let the honour, &c.";

pent, &c.";

(3)

"Warm

"Re-

(2)

thyself, &c."

The connexion between anger and

dishonouring of a man's

the

neighbour

might be illustrated by Matt. v. 22,

TTttS 6 dpyi^S/j-efos t^ dde\(p(^ avrov evoxos
IffToi ry Kpiffei.. .OS 5' dp etirrj, "Mupi,
Evoxos IffTai

els

ttjv -yievvav

tov

irvpos.

"Whosoever is angry, punishments of

Gehinnom come upon him, for it is
said (Eccl. xi. 10), Remove 0^2 from
thy heart, and put away evil from
thy flesh. And 'evil' is Gehinnom,
for

it is

said (Pro v. xvi.

4),... the

ed for the day of evil" (bar

wick-

S.)

By

servants to a banquet without spethe time

cifying

the wise (JTlp^S)

dressed themselves and sat at the gate

the foolish went to their work

denly the giiests were

sud-

summoned

the

king was pleased with the wise, and

angry with the foolish

he

said.

They

that dressed themselves for the ban-

quet shall

sit

and

eat,

and they that

did not shall stand and look on.

The

son-in-law of R. Meir said that all

shall
ch-ink,

and

sit,

but the wise shall eat and

and the

thirsty

foolish shall be

hungry

(Is. Ixv. 13).

3^ Bar S. mentions a reading tJTU,

which perhaps crept in from a commentary in which it was used below to

explain

Pl"fi^.

The expression yin

3'

Au

R. Jehoslma' said,

15.

rendered, oculiis

mall,

might he

|''y

since

is

pj?

usually feminine; hut see Crit. Note.

many

It occurs in

vTjpos

in 13

is

Oh-

other places.

serve that the saying on

d4)da\fj.bs tro-

attributed to Eli'ezer,

Jehoshua' frequently appears in con(p. 39),

"Wir haben von ihm

Eli'ezer, &c.

Mischuah gegen

180

Aus-

spriLche...Er war zur Zeit des

Tem-

der

iii

schon erwachsen, und

pels

des Jochanau b.

Scliiiler

Als Levit

Zachai.

gehorte er zu den Sangern des

Tem-

kurz vor desseu Zerstorimg er

seinem Lehrer ins Lager der Eomer

pels,

folgte " (Jost, Gesch. b. 71).

When,

in

sorrow for the destruction of the Tem-

many

ple,

Pharisees refused to eat

invn

iijoy'?

He had

bv nTTJ jnnj
-inv nn

r^^

p'piD'-

3"n*

the reijutation of being a faith-

The yi l^f

(Eph.

22, 23)

iv.

ture

is

said,

is

"1^**

The omission

of the article before

may be abundantly illustrated from

Rabbinic.

rakoth

Cf.

v. 1),

Biblical (Gen.

The word

D-JIC'Xin D^'-On (BeThe omission is also

&c.
i.

1^*^

or a thing formed (Ps.

(1)

fornmtion,

ciii.

11;

Is.

31t2 1^*

These

frequently per-

man's na7, where

of

ii.

(with

"1^'"'''1,

"ID

He formed man

with two

yods),

tico

the

D''"!^'',

yi " (Berakoth 61 a).

A curious "parable" is
given in connexion with the murder of
one,

21D

Abel

night,

and the

'^

other,

thief effected a robbery in the

escaping the vigilance of the

who however caught him

on the morrow and began to reproach
gatekeeper,

him

his

for

am

The

dishonesty.

retort

a thief, and thoi; art the

have not neglected my

thou hast neglected
thine.
So Cain said to God, Thou
didst create in me yiH "1^**, and in
consequence I slew Abel: why didst
Thou, that art the keeper of all, let

watchman:

me

him?

slay

(see

but

business,

It is

Thou

that hast

him, Thou that art called "'DJX

Excursus on Shema'), for hadst

thou accepted my offering like his, I

should not have been jealous of him
(Midrash Tanchuma on Gen. iv. 9).

The Targum on
little

Eccl. ix. 14, 15

comes against
icise

delivers the city, the 211:

reminds us

makes

man

city the heart of

yi IV*: and the poor

man

-|!*\

the

the

it,

that

This

of the iaxvpo^^ spoiled

by

the idx^poTepo^, and at the same time

of

the

(Luke

The

31).

denotes

are

evolved from Gen.

great king that

2^

man: the

The dualism

sonified.

it

'Vi\

the TraXatoy and Kaivos dvdpUTros

cf.

Wort

Beruhigung der Gemiither in der Zeit furchtbarer Aufreguug

unter Trajan\ Eegierung."

vi.

2b

his good nature or disposition.

the

bewii-kte

Gen.

Cf.

mxn

y-i

the evil nature or dis-

is

Law, but au O})ponent of extravagant developments.

"Die Juden hebten ihn sehr, und sein
ful observer of the

Siavoia, especially in

position in or of a

slain

.na

v-iy:D

21,

viii.

the majority could not bear (Jalq.

589), t?^i<

('2)

evil nature^,

connexion with 3?.

was, I

ii.

and

xxix. 16),

and drink wine, which were no

longer offered on the altar, he shewed
them that logically they must abstain
likewise fi"om bread, and fruit, and
water, and admonished them to desist
from excessive demonstrations of grief
on the ground that no burden should
be put upon the congregation which
flesh

and the

evil eye'^

not Jehoshua'.
troversy with 'Aqiba, Gamliel

51

14, 15.

11.

indwelling
xi.

aKadaprov

irvfvfia

2126).

evil

l^i''

(Eccl. x.

1,

Targ.) lies

at the door of the heart like a

S3m,

"instar muscfe" (Berakoth 61a); in

PIRQE ABOTH.

52

and hatred of the creatures put a mau out of the world ^' (alcov).
16.
R. Jose said, Let the property (Luke xvi. 11, 12) of thy
friend be precious unto thee as thine

Thorah, for

it

and

name

of

Heaven

K Shime'on said, Be

in Prayer

careful in reading the Shema'**',

and when thou pray est *\ make not thy prayer

Urschrift uiul Vehersetzungen derBibel,

where Beelzebub

53,

p.

ex-

is

plaiued as meaning exemt, not "fly-

"Die

god":

agjptisch-griechischen

Uebersetzer setzeu daher

3 Cf.

Nationalgottheit Baal-Sebub

(2

Kon. 1, 2. 3. 16) wii-d daher spiiter

mit ai'amaischer Aussprache als Beel-

zebub

(o.

als feindliche Gottheit

bill),

iiberhaupt,

Satanas,

Gegengott,

als

Haupt der Diimonen schlechtweg

braucht (Matth. 10, 25. 12, 24
vgl. 9, 34.

Marc.

3, 22.

Lucas

ge-

u. 27,

11, 15 u.

Ja dieser Sprachgebrauch ist so

gelaufig geworden, dass dieses Wort iu
19).

etwas abweichender aramaischer Form,

uamUch
wie die
reits fiir

Baal-Sobub

einfach einen

neuer

b]!2),

Uebersetzung besetzt, in

sammt-

aramiiischen Dialekten

lichen

daraiis

(NSm

Beel-Debab

als

syr. hexapl.

ganz

'Feiud' bedeutet,

und

mit Wegwerfung des Beel ein

sich bUdet fiir:

Stamm 321

hassen, anfeinden."
^^

*"

from

^ei
(1

fwTji'

Joh.

appointed to be read or recited

both morning and evening by every
is

Jew.

The first tract of the Mishnah commences with a question about the
time for reading the

" creatures "

(i.

av'ry

iv

Contrast

15).

13)

was iu common

Deut.

knowledge of Thorah

xxxiii.

regarded as including the Decalogue.

See Excursus
29,

where the

be,

'Akov,
Ki'p:os

tJ/uwp

"They

the clause
that

it

is

eh

The

A* remarks that

dotted above, to shew

should be omitted.

xii.

6eds

koX

a.ya-n-r)<Tei%

k.t.\.

For him

earl.

cool

Gehinnom,"

"When

scattered kings in

on Zalmon

snoiv

and read

death, for
^^

]'\'oh'i

Prayer

for it is said

the Almighty

was white as
where take CIS

it, it

;"

mO?^*,

make

dis-

shadow

is

(Berakoth 15

of

b).

not to be said merely

and as a duty, but

is

to

be the expression of a heartfelt desire:

labour.

Kvpio^

'IffparfK,

(Ps. Ixviii. 15),

J?2p,

is

Mark

cf.

precision as regards its several letters

not inherited,

own

and

reads the audi with scrupulous

but must be purchased at the cost of

a man's

iv.

ivroXr] Trpdyrt} is said to

TLvpiov TOV GeoV aov,

who

at set times
4.

was

It

p. (54).

fi^-

The term

iiu

use in the sense ma^jkixd.

38

" audi,"

yoti', or

See

in the evening.

in the sense, separate, or

alibviov

&c. refer

The poi-tionof Thorah thus called,

its initial word yDC' (Deut. vi. 4),

tinct,
...ouK

A*

31.

X.

of the principle that even evil done

from a good motive is better than
good done from an evil motive.

Cf. Tras 6 fiiauv tov a5i\(p6v avroC

vovffav

1 Cor.

to the blessing of Jael, in illustration

diesen

fiir

Eigeunamen der PhUistiier gauz allgemein 'Fremdstammige' {a.\\6<pv\oi).

Ihre

thy

let all

^^.

coiinexion with which compare Geigei's

&c.

set thyself to learn

not an heirloom unto thee^; and

is

actions be to the
17.

own

ffis"

set

er

'

"He who

makes

his

prayer

his prayer is not D^ilJnn,

(Berakoth

time

rv. 4).

(J?2p), for

(Berakoth 26

"There

d^tj-

is

no

the evening pray-

a).

If it is

doubtful

II.

He,

for it

compassionate and easily -entreated,

loncj-

an ordinance, but an entreaty before

For God

said.

is

is

53

16, 17.

blessed

God''^,

is

mn; Deut. xxxlU. 27;

" Lord, tliou hast been our

man lia? read tlio audi he

must go back and read it, but not so
with praj'er. R. Jochanan said, Oh
that a mail would pray all the day
long (Berakoth 21a; Pesachim 54 b).
A man when he prays should not

21,

stand in a high place but in a low

186,

place,

of those of the latter (10^

wbetlier a

Out

for

the

of

said

is

it

1),

(Berakoth,

&c.

depths,

cxxx.

(Ps.

Although prayer is not dii'ectly

commanded in the Pentateuch (Pereq
I, Note 5), the duty of praying three
times in the day (Ps. Iv. 18; Dan.
10 b).

11)

vi.

made

is

to

the

ujion

rest

authority of Abraham, Isaac, and Ja-

Abraham

cob.

established the

morn-

ing prayer (Gen. xix. 27), since standing is to be identified with thejillah
(Ps.

cvi.

Two

30).

nyjlS,

are

times

other

rmder the names

prayer,

referred

nPI^C',

Isaac

to

Jacob (Gen. xxiv. 63; xxvui.

Bereshith Eabbah lxviii.

"ten" names

of

11).

of

s^iQj^,

dwellingplace " (|iyO, KaTa<pvyr)),

and the sum

being Hkewise 186.

Chald.

from R.

Pauline

eV

and

TrXTjpwerrj

10)
its

iva

It is con-

stantly used in Eabbinic vn-itings as

name

the if

God, who

of

i^

and as

28),

"AH

the earth

(Is. vi. 3).

of the

it

is

all

(Acts

space:

His glory"

these meanings

of

are mentioned in Jalqut

117 (on Dipa

where

filling

is full of

Both

name

regarded as

existence

or locus of

x^ii.

is

Gen.

JJJS''1,

said that

God

xxviii. 11),

on the one hand,

jrapra (Eph. iv.

to.

1IAQ03I,

More-

TrXripcj/xa.

maqom

since

naturally sug-

TOTTos,

gests a doctrine of a

an

is

of God,

ordinary

is

it

not ne-

cessary to assume that its con-elative

was

TrXTjpiv/xa

originally a product of

antiquity of

As testimony (1) to the

this remarkable use of

(2) to

the natm'al affinity of

GxosTiciSii.

TOTTos,

place or sjjace.

Xpto-ra)

The

all.

Son cf. the

on the other. Since space and

complement are con-elatives, the

cf.

exist, i.e.

this

cites

S.

as containing and as filling

Hebrew Name

stand, denotes that in which things

See Buxtorf, Lex.

like is also said of the

the

to

+ 6^ + 5-)

5"^

Israel.

over,

The word maqom, from qum,

In accordance with
the above uses, God the Father is
spoken of in the New Testament both

torf, s. V. ?73.
1-

squares

the

of

Bar

2001.

col.

See

On

The

words DIpD and nilT' are also equated

by a species of Gematria (in. 28), the
letters of the former amounting to

use of

Debarim Eabbah ii. On

meaning <pv\aKTripia, see Bux-

D*J"l3nn,

1,

and
and

and on

jirayer,

*nS nipO

Ps. xc.

the expression to

ivX-qpoiixa,

and

(3) to

the applicability of the conception to

the A670S, compare the following from

PhUo, De Somniis Lib. I.

Tpixus
p. 630, Ed. Mangey)
voiirai

dVaf

tottos'

fj,h

(Tw/xaros KTrir\r)p(i3fJ.ivrr

(Vol.

i.

di

iTn-

X'^P*

"^""o

Kara, devrepov

8^ rpoTvov 6 dtloi X670S, tv eKireTr\ripwKV

6\ov
6

5i'

Oeos

okwv
...

dacj/xdroLS Suvd/xecnf avros

Kara

5^

rpirov

arjixaLvbp.ivov

tQ

auros 6 5eos /caXetrat totto?,

is

so called,

He is

the place

avTOV

eluaf

and not the world His

commenting upon 12],

X^pa

iavTov,

(i^v TO.

irepUx^i-v

oXa, wepUx^'^^^-'- ^^ "Tpos p.rjdevos

dirXws, Kal ri^ Karacpvyriv tQv <rv/j.wdi>rwv

"liDpO D?iyn, because

of the world,

place, [So 3B

according to the Scriptures, Ex. xxxiii.

ipi(f>p6nevos
elfjLi

tSttos,

koI

eTreiSrjTrep

/n6v(j)

iavrt^.

aXX' iv

oiJtos

eavTou

Kexwp'jKws

iffTi

Kal

'E^u) fih ovk

TOircp,

Kal 'iKacTOv

54

PIRQE ABOTH.

and plenteous

suffering,

and be not wicked unto thy-

in grace*^;

self** (Ecclus. xiv. 5).

Be

R. La'zar said,

18.

know

whom

before

thou

wherewith
and
the Master of thy

diligent to learn Thorah,

thou mayest make answer

(1 Pet.

toilest*"

15) to Epicurus^';

iii.

and who

is

work.
R. Tarphon*^ said,

19.

TO yap irfpiexof^^fov

tCov 6vTb)v ofxolus'

dia^^pH rod irepiixovTO^, to

vw

The day

6eiov,

5i

ovSevos Trepiexofievov, dfayKaius iarlv

avTo TOTTos eavToO.

^2

The Scripture proof was probably

a later addition.

apparently mixes

and Ps. Ixxxvi. 15.

** This seems to be a warning against morbid self-depreciation, and

up

Joel

ii.

13,

despondency

the opposite extreme to

being righteous in one's own eyes.

45

The Greek name

to denote

heretic

Ejjicurus

or

is

used

unbeliever,

On

whether Jewish or foreign.

this

word, and on pD, heretic, see Buxtorf,

Lex. Chald.

The

by some

from

latter

is

supposed

Manes, and
to denote primarily a Manichee early
Jewish writers used it especially for
Christian, but in later times, owing
to the tendency to expunge antichristianisms, it was frequently crossed out,
to be

'JSO,

some other word, as

such an extent has

or replaced by

and

(^aduqi;

to

this been done, that

wherever there

has been a susi^icion of an allusion to

Christianity the text
entirely

can seldom be

depended upon.

The reading of the text implies that

the Thorah itself, if diligently studied,
will supply the required

answer to the

who must

" Epicurean,"

regarded as a Jew-heretic.
ing of bar S.

same

is

therefore be

The

susceptible

read-

of the

"Study Thorah,
hnow what answer to

interpretation:

that thou mayest

make

to

mean,

if

an

Epicurus;"

or

it

may

VTI be taken disjunctively:

and the task

short,

is

is

" Study Thorah, and also

to

answer Epicurus."

the interpretation of

know how
The latter is
R. Israel, who

says that the student should first be

well-grounded in Thorah and Talmud,
and then learn scientias exterorum,

that he

who

may

be able to refute those

go astray from the truth

and he
remarks upon the saying (Berakoth
28 b), " Be careful of the honour of
your associates, and restrain your sons
;

(IV^nri), and set them

between the knees of a scholar; and
when ye pray, know before whom ye
stand; and so shall ye be counted

from meditation

worthy

the

of

come "^that

of the world

life

man

to restrain himself

is

to

not required

from speculation,

who have not come

In the same way he

but only his sons

to

maturity.

understands
teach

the

one's

son

injunction

not

to

"Greek science"

(Sotah 49 b); and he holds that there

is

no Divine command not to teach

one's son
4^

Thorah

in Greek.

E. 'Obadiah writes on this clause

that a

man

should work strenuously

for the glory of God.

especially with the
(note 1),

ward.

final clause,

readings

introduces the idea of

re-

Thus the required number

three sayings

may

The

longer

( 14) is

made

up.

of

This

done by dividing the first

and joining '13 *D1 to what

also be

saying,

precedes.
47 R. Tarphon, Trypho, or " Teraphon," a contemporary of the abovementioned five, was one of those pre-

II.

55

19.

IcS,

and the workmen are sluggish'"*, and the reward is much,

and the Master of the house is urgent. He said. It is not for thee
to finish the work*^ nor art thou free to desist therefrom; If
great,

much Thorah, they

thou hast learned

give thee

much

reward;

and faithful is the Master of thy work, who will pay thee the
reward of thy work, and know that the bestowal of the reward
of the rifjhteous is for the time to come".
sent at the death of E. J. ben Zakkai.

This Mishnah has points of con-

48

tact with the Parable of the

where the

in Matt, xx.,

says to the labourers

unemployed,
qixipav

since
all

is

olKoSecriroTris

whom

he finds

Tt c55e iffrijKaTe 6\yiv ttjv

apyol;

man

Vineyard

Bar

S.

remarks that

a microcosm containing

the affairs of the world in minia-

ture, the affairs of the aluv are

here

likened to those of the individual,

*9

Although "ars longa vita

brevis,''

man must

neither despair nor yield

he is not called upon

work singlehanded, and
yet is bound to contribute to the
best of his ability and in proportion
to his work he will be rewarded, if

to idleness, for
to finish the

not at once, in the time to come.

5"

This expression, like

\wv, has its ambiguity.

6 althv 6 yiiA-

It

as here, to the future Ufe

'Erubin
life.

ix.

3,

may

refer,

or,

as in

to the future in this

CHAPTER

III.

'Aqabiah ben MahalaleeU said, Consider three things',

1.
and thou wilt not come into the hands of transgression (il. 1).
Know whence thou earnest; and whither thou art going; and
Know
before whom thou art to give account and reckoning'.
1 We read
in the Mislinah that,
'Aqabiah ben Mahalaleel testified concerning four things: they said, Ke-

and we

tract,

Din

to Israel

me

for

make

-will

he

were better

four things,

my

days

than to be made wicked before haMAQOii for one hour, so that they may
not say that for the sake of office he

He

persisted in his views,

to be considered

Contrast the warning against

" Whosoever considers

tion.

speculation

to be called fool all

retracted.

The three things

Ab Beth

thee

said. It

are matters of observation or revela-

What

above, hclow, be-

is

were better for him

that he had not come into the world"
(Chagigah ii. 1).

fore, behind,

This Mishnah

tah

it

II.

Va-jiqra

Eabbah

and was excommunicated. "^Mien at

the point of death he coxmselled his

heleth Eabbah, on Eccl.

son to retract the four things, saying

them by

"r'NII^

that he himself had received

'

Aqiba expounded the

ns, so

"Eemember

who

source,

must

many, but his son,

them from him alone,

yield to the majority of his con-

temporaries ('Edioth V. 6, 7), for the

halakah is according to the many as
against the one (Berakoth 9

This principle

is

a,

37

a).

"propped," not very

upon the words, Wll """inS

niDH? (Ex. xxiii. 2), which are ren-

securely,

dered by

Xjn,

Onqelos,

th^

"'S'-JD

inn

give judgment according to the

majority.

are taken

The
is

verse from which they

usually rendered:

"Thou

may

to

wrest judg-

E.
")3 T1

include the

It

be remarked here that Eabbinic

citations of Scripture are not intended

always as absolute proofs of the doctrines and ideas in connexion with

which they are adduced. A citation is

often a mere /j.vr]jj.6<rvpov, and as such
may even be the more effective in proportion to the non-naturahiess of

That

application.

citations

its

cannot

have been always intended as proofs

may

be gathered from an examination

number

and above

many

to

ND

thy

neither shalt thou speak in a cause

decline after

clause,

Qo-

1.

.*l")Nn .']'\)2 .-jNin,

of a

to

xii.

thy grave, thy Creator."

shalt not follow a multitude to do evil

ment."

as

xviii.

three things mentioned above, thus:

tradition from the

received

in T. J. So-

is cited

But over
we have an express
the Mishnah in relation
question: "Qnamvis rei
of instances.

this

statement in
to a certain

III.

whence thou

13.

57

aud whither thou

earnest: from a fetid drop;

worm and maggot" (Job

going: to

xxv. C); and before

art

whom

thou art about to give account and reckoning: before the King
of the kinos of kintjs, blessed

is

He.

R. Chananiah, prefect of the priests^ said, Pray for the

2.

peace of the kingdom" (1 Tim. ii. 1, 2), since but for fear thereof we had swallowed up each his neighbour alive.

R Chananiah

3.

ben Thradyon

Two

said,

that

sit

without words of Thorah are a session of scorners, for

Nor
sit

sitteth in the seat of the scornful^ (Ps.

among them,

but two that

Then they that

for it is said,

Lord^ spake often one to another, &c. (Mai.

nulla demoustratio, inclicium

tamen

rei est, &c. (Ps. cis. 19),"

'3"yK

\'ii\i^

1,

II.

Lex. Chald.

s.v.

Buxtorf,

also

Cf.

So long as

S<nDlDDX.

the traditional teacHng

-w-as

without the aid of writing,

it

presei-ved

was neces-

sary to assist and cultivate the

"Thorah is only

acquired by

as

'Erubin 54

D"'3JD"'D,"

(Cf.

b.

Va-jiqra

it

is

Eabbah

svrii. (p. 13, War-

saw, 1874) inserts nSJJ (Gen.

in citing this

down,

19)

iii.

Mishnah but reads lower

;

HDn

7\^h^Tf\

supporting the

brief

IT

1713,

thus

reading of

Commentators remark that man

here described as in
ing," &c.

th-e

SAGAN &c.

is

act of "go-

and not merely as about

Tliis title

'E.

to go.

foiuid in

is

Targ. Jer.xxix. 26, and elsewhere.

The

sagan was a kind of suffragan to the

whom

was (?) his duty to

replace if incapacitated from officiating
on the day of Atonement. For more
on his functions see Buxtorf s.v. This
Sagan is mentioned several times in the
Mishnah, sometimes in connexion with
R. 'Aqiba, who quotes his words in
Zebachim xii. 4. Cf. is. 3 'Edioth
highpriest,

it

Sheqalim

feared the

16).

vi. 1

Meuachoth x.

iii. 1.

"And
away

ried

Lord

seek the peace of the city

his delight

the Lord, &c." (Ps.

^

aud pray unto the

have peace"

"But

captives,

for it: for in the peace thereof

shall ye

said in

Shabbath 104 a.)

iii.

whither I have caused you to be car-

memory

in every available way.

Parah
6

(Sliabbath ix. 4).

1)

together and are occupied in words of Thorah have the

Shekinah*'

i.

together
it is said,

Shekinah

i.

(Jer. xxix. 7).

is

in the law of

2),

a uon-BibKcal abstract

is

noun derived from the Biblical sha^

kan, to dwell. The Bible speaks of
God as dwelling with men: the Targumists prefer to use a periphrasis, and
say "habitatio ejus habitat," or the

like,

they should seem to materialise

lest

the conception of the Divine by bring-

ing

it

into direct contact with the ter-

restrial.

The following

of its use.

"God

shall

In Gen.
enlarge

ix.

are examples

27

said,

it is

Japhet,

pti'M

vilXS"; where Onqelos renders

.T-jst^'tti nTirs^^ nu'-'i, and
He shall cause His Shekinah to rest in
the tabernacle of Shem. In Ex. xxv.
DtJ'

D::n

8,

Onqelos has:

"And

they shall

make

sanctuary before me, and I wiU

cause my Shekinah to rest among
a

them."
itc.

Cf.

Ex.

fui'thcr

xvii.

7; xxix.

45, 6,

development

is

"Ip*

riRQE ABOTir.

58

One

4.

and

that sits

and keepeth
iii.

said,

it is

because he hath horne^^

silence,

him

studies, the Scripture imjmtes to

as if he fulfilled the whole Thorah, for

it

He

siiteth alone

him (Lam.

iqyon

28).

His Shekinah
which

n*n33{J*) the glory of

(Gen.

Targ.

2-1,

iii.

"glory" manifests

Jerus.)

flaming firo
on Sinai (Ex. xix. 18) or {<-1p> '^
(Ps. Ixviii. 19).
We find K^J^IIp '^
itself iu

iu Targ. Jonathan on

The Shekinah

Numb.

v. 3, &c.

especially connected

is

passive, the other of an active,

festation:

the one

The two

ing.

local sj-mbol of the

Diyino Presence.

This

only one of

is

the applications of the word, which

is

used with much greater latitude. It ia

said by E. Ishmacl and others (Baba
Bathra 25 a) that n2"'3K' is in every
although in the

place,

coiu'so of the

discussion other opinions are advanced.

TheThosaphoth, iu connexion withtho

view that the Shekinah was especially

remark that

new

definiteness,

and the medium becomes a Mediator:

A6yos cap^

iv fjiMv (Joh.

and

arc brought together by

ceptions assume a

to a visible

the

St John, in whose theology the con-

sanctuary, but

not to be restricted

mani-

creative,

other as "overshadowing" or indwell-

with the tabernacle {mishkan), and the

it is

as

and

iyivero, Kol i<XKr]vw<jev

i.

The word

14).

derivatives arc chosen

its

ffKrjvij

on

ac-

count of their assonance with the He-

brew

to express the

dwelling with

Shekinah and

men compare

ally Eev. xxi. 3: 'Idov

(xerk

tQv

6.v6,:d>irti}v,

-q

CKTjvrj

its

especi-

tou Qeov

koX ffKTjvdxju (ler

aiiri2v
and indeed so closely does Shekinah resemble aKrjvr], that the former
has even been thought of as a trans-

literation of the latter.

The word

ia

was
eastward, or iu the direction in which
Israel worshipped, and that hence the
points of the compass N. S. E. W. are

rare in the Mishnah, but occurs fre-

called

wholly above the hne.

in the west,

right, before,

left,

maybe

noticed hero

left side

the north, for

an

(cf. p.

hehind.

(Jer.

^^^

invisible

i.

14)

It

45) that the

connected with

is

ny^iri-

its face

evil.

nnsn

So

JIQVD

^^^^ (^^' 9) speaks of

Shekinah which may be

it affords an
of Matt, xviii. 20, ov yap

present anywhere, and

illustration
tlai 5uo
ovofjLa,

Shekinah
vidual

rpeis (TVvr]yiJ.ivoi eis to ifMOP

rj

iKel

el/xl

may

in the

equivalent to

we may

is

expresses HIH* by

^'

is

In some MSS.

make up

inserted in order to

the numerical value of

niH"', viz. 26.

The" shorter Name rT" is identified by

Gematria ( 28) with the longer Name
by -m-iting out the names of its letters,
Kn> ^1^ which are thus made to
amount to 10 + 6 + 4, and 5 + 1. The
saying,

"two that

sit,

&c." is repeated

^0

The word natal is used of "bearThe whole saying

ing off" a reward.

with crowns on their

is

probably an interpolation.

rtD n^:n2) (Berakoth

is

a saying of an ojiposite tendency

sometimes practically
but

which may be noticed here: "The

Thorah is acquired only miDnS, by
association" (Berakoth 63b). "A sword

them by
the medium cf a

mau'3 wita are sharpened by his friend

sit

a).

Sheeinah

The

aurcSv.

The righteous

heads, ni'^^i^n

17

/xicrci)

The MS.

followed by a vertical stroke or flom-ish

even rest upon an indi-

(p. 35).

world to come

(v

quently iu Midrash and Gemara.

Memea, \6yos

(v. 1),

distinguish between

regarding the one as

is

agaiust the solitary, &c."

There

(p. 30).

^|

III.

48.

59

R. Sliimc'ou said, Three that have eateu at one table,

0.

and have not

said over

words of Thorah, are as

it

eaten of sacrifices of (the) dead", for

full of

vomit and

filthiuess

without MAQOM*'*

But three that have eaten

G.

it is said,

For

if tliey

had
are

all tables

(Is. xxviii. 8).

and have said

at one table,

words of Thorah, are as if they had eaten of the table of

MAQOM, blessed is He, for it is said. And he said unto me, This
is the table that is before the Lord (Ezek. xli. 22).
Chananyiah ben Chakinai said, He who awakes by
7.
over

it

and he who

night,

is

walking alone by the way, and^^ turns

is "

aside his heart to idleness,

The Thorali

(ProY. xxvii 17).

fire

fire

is like

does not burn alone, with no-

thing to feed

it

so words of Thorah,

n'-n^n pO''''pnD PX. a great scholar

profits fi'om association with the mean-

"the small wood

used to set
on fire the large": a disciple may even
he his master's best teacher (Tha'anith 7 a; Makkoth 10 a). See p. 77.
est, as

is

Idols are " dead " (Is.

and
powerless, in contrast with God the
LiVKsG one; and as "corpses" they
Cf. Ps. cyI. 28.
also defile by contact.
11

The expression

1^

guilty of death."

Whoso

R. Nechonyiah ben ha-Qanah said.

8.

viii. 19),

naturally means,'

etre

ffiiv

avrQ

^rjo-u/iev (1

to another reading

he who

is

(p.

"without men-

secondary meaning:
tion of the
of 5, 6
ort

irdv

Name

illustrated

is

yap

fxevov ayidi^erai

Tim.

iv. 4:

Sta Xiyou Qeov Kal

Compare Etre

irlvere,

evxaptanas Xa.u^avo-

jxera

ivrev^eus.
etre

by

Qeov koXo^, Kal ovdev

KTlcr/na

dTr6^\riT0v,

The idea

God."

of

of 6 roiroi

53) suggests a

dre

ri

ovv iffdlere,

Troieire,

iravra ds

gi^av Qeov Troietre (1 Cor. x. 81).

li

He who

is

sleepless

at

night

should think on words of Thorah (Ps.

7): if even at such a time he

Ixiii.

turns his

mind

thoughts,

he incurs

to idleness,
guilt.

and

idle

So with

The

According
5, 6.
(njSDni) and in-

the meaning is, that (1)

wakeful at night, (2) he who

frequents solitary places, and

who indulges in

(3)

he

idle thoughts, deserve

condemnation ; in explanation of which

"Kashbam" is quoted as remarking
that at night time, and in desert places,

and in unguarded moments, a

|''p''T?D,

God

V. 10).

terjiretation

from defilement ; but the use

of

Thess.

apposite sequel to

especially liable to

name

afxa

KaOevdcu/J-ev,

Mishnah thus interpreted forms an

"without place," with no spot clear

as a

Compare.. J^a

the solitary traveller.

eiVe ypT/jyopCofxev,

upon

receives

or

evil

man

assaults

ig

of the

This notion

spirits.

might indeed be illustrated from the

Tahnud, but the first interf^retatiou
better suits the context. Jlhorali study
is

incitmbent upon a

able

times. .."when

man

at all avail-

thou

sittest

in

when thou walkest

by the way, and when thoix Uest down,
and when thou risest up" (Deut. vi. 7:
"At midnight I will rise to
xi. 19).
thine house, and

give thanks unto Thee..." (Ps. cxix.

" increase" his time
62). A man should

by making inroads upon the

Note i. 14). "When he
walks by the way he must let nothing
of study

night

{Crit.

iaterrupt his

"mishnah"

( 11).

PIRQE ABOTH.

60

him the yoke"

remove from him the yoke of

and whoso breaks from
Thorah, they lay upon him the yoke of royalty

of Thorah, they

royalty and the yoke of worldly care

him

the yoke of

and the yoke

of worldly care.

and are occupied

them,

"Apare rhv ^vy6v

i/iov...6

a-jf

words of Thorah the Shekinah

in

for it is said,

fidOere

God standeth

/jov

i(p''

yap ^vyos

rJ/xas,

fiov

Kal

XPV'

aroi, Kal to (popriov p-ov iXacppov icrriv

(Matt.
Jitith

When

R. Chalaftha of Kaphar-Chananiah said,

9.

^*

xi.

The yoke

29, 30).

of mal-

stands for the burdens, as of tax-

the twelve spies take away Joshua and

Caleb, and there remain ten, which

therefore the

"great"

number

one that contains ten

city is

batlunim, or

men

of leism'e, to

fers in the struggle for existence: the

is

cares of labour, poverty, or discontent

Compare Baba

man

(writes

is by nature continually restand changeable, saying in winter,

would that it were summer, and in
summer, would that it were winter: he
longs for children if he has none, and
if his family increases he is impatient

bar S.)
less

From

of the care of rearing them, &c.

over anxiety on

such matters an

all

absorbing devotion to Thorah frees a

The Tables

man.

charter of freedom

phrase of

this

of the

Law

are a

For a paraMishnah see Aboth

(vi. 2).

E. N. XX.

as in T. J. Peali

i.

1 (see p. 10).

It

likewise enters into several expressions

analogous to those in the

Thus

text.

probably

as

italics

Ten

is

the

number which

(Numb.

xiv. 27),

How

i.

8,

of

means three or more rolled

In like manner A* connects
with the number three, refer-

htcrum,

together.

mux

ring inter alia to Ex.

xii.

Eashi interprets 31 TN
bundle of three stalks.
five

is

where

22,

miJX

as a

The number

not mentioned in the similar

passages of Berakoth 6a;

Jethro XI.; Jalqut

i.

Mekiltha,

305, where the

peries of savings springs naturally out

24,
'13

ij^JJJt

From

nS TDTX

the verse Ex. xx.

->5W DipfOH !?33

under what

the question arises

circumstances
sent with

is

men?

am

the Shekinah

"In every

pre-

place...

revealed to thee,

71^33

chosen house, (or TemHence they have said, The in-

ple).

effable

Name must not be

uttered in

it is

(cf.

long shall I

My

B. Eli'ezer ben Jacob

p. 44) said. If thou wilt come to
house, I will come to thy house,

and

if

consti-

tutes a congregatiun (Hiy), since

said

fasciculus.

where au
documents is explained to
mean three or more tied together, while
the corresponding word ]"'"13n, invo-

mux

Mecji'a

n")''n3n, in the

^^

mUS,

connected with

where I

interpolated, .we

pass on to the number three, which

and

mifvah (Berakoth 13 a): a yoke

oi flesh arid Mood (Aboth R. N. xx)
a
yoke of n"3pn.

place

is a haphar.
Omitting from the text the words in

we read of a yoke of malJ;iith shamayim,

of

make

i. 3).

containing less than ten

of a context.

The word ?iy may be used absolutely,

is

an 'edah.

of

congi-egation (Megillah

with his condition. Everj-

sit

among

the congregation^^' of the

in.

upon a man Ly the government under which he lives, or the oppression whicli he may suffer at the
hands of the great. The yoke of dereU
ercQ is the anxiety which a man sufation, put

ten

is

boar with this evil congregation?

From

the provinces.

thou

vfilt

not come to

My house,

III.

mighty

And

(Ps. Ixxxii. 1).

Because

it is said, lie

Because

even three?

(Amos

in the earth

place that

my

whence

{is it j^'i'oved

of) evenfive^'^1

judgeth among the gods.

And whence

And whence even two ?

ix. 6).

Because

may be

To

tho

only ex post facto niin.

my

remarked that Jonathan targumises

Ex. XX. 2-4: "In whatsoever i^lace I
cause my Shekinah to rest, and thou

me. Hence they have said,

Every ten men that are assembled inthe synagogue, the Shekinah is with
them, for it is said, God staudeth in
the 'edah, &c. And whence even three
because

it

is

said,

He

It

worshippest before me, there

my

send upon thee

bless

'DJJ'

IOTP, observe that E. Josiah

and

to read

tu'ely

in Jalqut calls the verse DIID?^,

among gods, &c. " Here au ennew case, suggested by the second
hemistich of the same verse, is brought

reads in inverse order, In what place

under consideration.
It is gi'anted
that the Shekinah is with an iKKXyjaia,
a congregation assembled for the dis-

soever I

charge of religious duties: but

the

is

the

Shekinah present likewise at secular

Yes! where three are ga-

functions?

thered to administer justice, the Shelic

is

in the midst.

From

meeting of a bcth din

the pub-

= three), we

cause

come unto

my Name

thee, there will I

to be mentioned.

The great mass of MSS. retain

number five, but some connect it
with judgment making up the numi**

ber by adding two htigauts to three

judges; while others connect

the fasciculus, which

is

it

with

assumed

to be

that which can be grasped with tho

The simplest

a hand.

pass next to the private meeting of

five fingers of

two frienJs to study and discuss Tho-

hypothesis (suggested by C)

rah,

this

marked

most clearly
and thence to

transition is

in Berakoth

the case of the individixal.

then takes

the

numbers

Berakoth
in reverse

will

As some have found a

nS T-DTS, and wish

thee."

difficulty

blessing and will

judges

kinah

it

heart loves thither

feet lead

that JUDGE,

hath founded his Tiioop

it is said,... and

not como to thy house,

I will

Gl

y.

parallels

is

that the

from Berakoth, Mekiltha, and

Jalqiit (see note 15) give the original

and that the

reading,

should

be

expunged.

number five
The clause

Shekinah is with one,

mention of two?
Because the words of two are written
in the book of remembrances discus-

'ID D"lp3, is

make a lasting impression.

But why should three be
mentioned? To show thai; judgment

mention

is

Thokah, a sacred and not merely a

Lastly, why mention
ten? If pT is min, what advantage
has the 'edah over the bcth din ? It is

tion is an adaptation of a series of

secular function.

sayings on

that the Shekinah comes to the thi-ee

ber three

only when they are seated, but comes

heforchand to the place of the 'edah :

in the inappropriate notion of judg-

order.

wliy

If the

make

sepai'ate

Bion is required to

the second hemistich of

the verse ah-eady quoted for the 'edah,

and would therefore probably be quoted,

if

at

all,

in the

second place.

of judgment could

The

then scarce-

number three (see

The "mishnah" in ques-

ly fail to suggest the

Crit. Note).

Thorah and other matters

to the case of

Thorah

alone.

Accord-

ingly the scrii)tiu-e proof for the .numis

struck out, since

it

brings

the "congregation" intend ab initio to

ment, and a new proof for the same

number, viz. from the aguddah, is in-

perform a sacred fimction, but jH

serted.

is

riRQE AUUTII.

62
said,

Then

another

( 3),

is

feared the Lord spake often one to

tlicy tliat

And whence

even one

my name

places where I record

all

Because

I will

it

In

is said,

come unto THEE, and

I will bless thee (Ex. xx. 24).

10.
R. La'zar ben Jehudah of Barthotha said, Give Him
what is His, for thou and thine are His'''; and thus he saitli
in David ^*, For all things come of Thee, and of thine own have

of

we given thee

(1

Chron. xxix. 14).

R. Jacob said.

11.

He

wdio

walking by the way and

is

How fine

studying, and breaks off his study^^ (mishnah) and says,

is

this tree

How fine

they account
12.

R. Meir,

it

to

him

is

that tree

as

if

and how

fine is this fallow

he were "guilty of death."

R. Dosithai^", son of R. Jannai, said in the

name

When

and has

a scholar of the wise

sits

and

studies,

forgotten a word of his mishnah, they account

it

unto him as

of

if

he were "guilty of death," for it is said, Only take heed to

and keep thy soul diligently, lest thou forget the words
which thine eyes have seen (Deut. iv. 9). Perhaps his mishnah

thyself,

17

S)v

Cf. Job.

deowKois

xvii.

IJ.01,

9,

10: dXXa

Sri aol etVi.

Kai

irepl

18

Compare the formula

in Heb.
1"

of citation

is

Israel writes that this wise

not mentioned in the Mishnah

except here and in 'Erubiu" (bar S.).

Forgetfulness

iv. 7.

Tbe word

PlitJ'

means

to change,

or to repeat, and hence generally to

study or leam.
tbe word

"E.

'^^

man

irdvra ad iari, K.r,\,

as a tivrjiMoawov of this fact.

Boi-ve

to, iixa

The Aramaic fonn

of

KJD, on wliicb see tbe

lexicons.
The word "IHJtJ'D is pointed
with a horizontal stroke under the 3.
This sign, which is now appropriated
to Patbach, served in an older system
of punctuation, out of which that now
is

is

regarded as sinful

from carelessness
and neglect of devr^pwaLS. A man ia
not to be blamed for a forgetfulness
arising from sickness or any cause
beyond bis control. In Berakotb 8 b,
an old man who has forgotten bis
"Tbahnud" 1DJ1J? DOnO is compared
to the shattered tables of the Law,
in so far as

and

it

is

it

arises

said,

nini^

nnci mn^"?

in use was developed, for Qaiuec; also.

piK2

Tbe latter then came to be

fragments of the tables were laid up

distinguish-

ninDID,

the

and tbe

tables,

So tbe broken-down

ed by a dot placed under the "Pa-

in

tbach," ( ); and finally tbe dot was

scholar is to be treated with respect.

brought into contact with the "Patbach," and tbe modern

The

"Qamep"

(t)

from the Cambridge University MS. Go i. 19, fob

arose.

12

b,

citation

in the Eabbinic footnote,

may

tbe

Ai'k.

Of prayer
that to
1? yi,

an

expression

not

it is

make

said in Berakotb v. 5

a mistake in

evil

it is

sign to a man.

DH^T

mean mcrclv

(Deut.

iv.

9)

}0^D

The
does

written "words."

III.

has but grown harJ-^ to liim

1014.

03

What need

then to

"And

sa}' ?

they dej^art from thy heart all the days of thy life." Lo
he is not guilty, till he has sat down and suffered them to delest

part from his mind.

R. Chananiah ben Dosa said, Whosesoever fear of sin

13.

precedes his wisdom"^, his wisdom stands; and whosesoever

dom precedes

He

14.

-1

wisdom stands not.

Whosesoever works are

used to say,

Some commentators

trnderstand

Clpn as of wine wliich has tiu-netl sour

or lost

its

flavonr; but

it

unneces-

is

meaning liere.
The case under consideration is that
sary to bring in this

of a

man who

has not absohitely

gotten, but does not

remember

for-

readily

The foi-mer
ferred

It

my mouth, ^31 ^n^QH mi3Ly DS,

know that it is accepted, and if not,
know that it is rejected." Bar. S.,

conjectured that the se 13

15 are

later ad-

They are not found in Aboth

E. N. XXII., and their omission is
ditions.

cxi.

fluent

may be

cond clauses of

the

my prayer is

should build upon the

than of philosophy.

said to him, TMience knowest thou?

said to them, If

interpretation is to be pre-

man

in excess of

foundation of religious feehng, rather

mishnah is not fluent in his mouth.

Compare Berakoth Bih: "They said
of E. Chanina ben Dosa that he used
to pray over the sick, and say, This
one lives, and that one dies. They
his

He

luis-

his fear of sin, his

partly favoured by the reading of the

Machazor Yitry in 11. Compare also

note N on 15. Aboth E. N., after
first

10

clause of

"

beginning

The

of

(?)

13, refers to Ps.

fear of the

wisdom."

Lord

is

Then

in

lows the

scripture proof from Ex, xxiv. 7:

quoting

Srfi-e,

wiites that a

man

should

be as careful to preserve his Thorah

as his money, for it is hardly gotten,
as {told,

n012T

and perishes

easily, like glass,

(Job sxvui. 17).

He who learns

first

the
fol-

clause of 14, with a

We

and we will heab. "They

said before Eabban Jochanan ben Zakkai, A wise man and a sin-fearer, what
is he?
He said to them, Lo! he is a
workman, with his tools in his hand,
A wise man but not a siufearer, what

wUl

DO,

is he? He said to them. He is a workman who has not his tools in his hand,

Thorah and does not "repeat" is as

one who sows and does not reap. He
who learns and forgets is hke a mother
Sanh. 99*.
that bears and buries.
^- Different meanings ai'e assigned

to the precedence of the fear of sin to

quotes this baraitha, with some re-

"wisdom."

marks upon

The saying

denote either that

is

taken to

a man's fear of

said to them.

A man
fear of

him

knowledge as a

safeguai'd against transgressions into

which his ignorance might betray him.

his

other comparison

sin should be instinctive, rather than a

of sin should be a motive ui'giug

He

is

but has his tools in his hand."

result of calculation; or that the fear

to the aciiuisition of

what is he?
no workman,

sinfearer but not wise,

He

A*

it.
Anfrom Joma:

reading of
is given,

with wisdom but without the

Heaven is like a man with the

key of an inner court, but unable to

enter because he has not the key of
the outer court.

PIRQE A DOTH.

C4.

wisdom stands and luhosesoever wisdom is in

wisdom stands not
With whomsoever the spirit of men
to
say,
used
He
15.
and with whomsoever
is pleased
God
is pleased-*, the Spirit of
Spirit
the
the spirit of men is not i^leased,
of God is not pleased.
Morning
said,
.sleep, and midR. Dosa ben Horkinas
16.
frequenting
of
and
youths'^
day wine-', and the babbling

his

wisdom ^^,

his

excess of his luorhs, his

23

"Tbalmud"

aucl

practice cf. the

controversy on Faith and Works are

frequently set against one another in

Aboth

18 decides for
the latter. On the other side see the
remarks of Sifre upon Deut. xi. 13:
discussions.

i.

"If ye shall hearken diligently unto

commandments," where it is said
And ye shall learn them, and ye shall

my

observe to do

them (Deut.

The

v. 1).

on
and not learning on doing,

scripture shews that doing depends

learning,

family below" (Berakoth 16

The condition

these communities must have

nori requiescit in eo."

the text
iv.

20

avToO dv
jTuis

may

be compared with

7a/)

Svvarai

in

Joh.

rbv a.5\(piv

tov Qeov ov ovx ewpaKe

a.ya.Trq.v\

S. as

trine that there

all

aya-n-Qiv

/^rj

etipa/ce,

taken by bar

The sajings

This ilishuah

is

exemplLfyiug the doc-

is

a correspondence in

respects between the upj^er world

and the lower: "TMiatever exists above,

Thus there is an
archetypal and celestial Adam analogous to the lower Adam, and made
There
literally in the image of God.
exists also below."

is also

to the

a familia above corresponding

human

spect to which

familia below, with reit is saidi " May it be

Lord our God,

Thorah

pies himself in

occu-

own

for its

sake makes peace in the family above

and in the family below,

ncy

...''?

xxvii.

u).

Di'pc'

Eab

built a palace

"'?

for

Di'pK'

said.

It

it is

said

nt'y^

(is.

as

is

if

he

above and below... More-

over he protects the whole world, &c.

and brings the redemption nigh" (San25

For the expression compare Baba

Bathra viii. 5, where it is said that
when a man has left his property to
strangers and passed over his sons,
what he has done is done, but his act
is not approved ^' sapientium spiritus

a).

ana-

its

"He who

logue in the other.

hedrin 99
2-

17

b,

or action of either of

b).

A man must

not sleep beyond tho

time of reading the morning Shcma':

nor drink wine early, and so indispose

himself alike for Thorah and business.

In connexion with the drunkenness of

Noah, we read in Midrash Tanchuma
that there are four stages from sobriety

A man

to intoxication.

ing

is

sheep which
ers

before drink-

innocent as a lamb, and hke a

is

dumb

after drinking

before

its

enough he

is

as a lion, and says that there

shear-

strong
is

no

one like him in the world: in the

next stage he becomes a hog; when
thoroughly drunken he is like an ape,

and dances and jests and talks nonknows not what he is doing.
If all this happened to righteous Noah,
how must it be with ordinary men?
sense and

Noah cursed
ing.

his

own descendants, sayThe chil-

Cursed be Canaan, &c.

dren of Ham, because he saio the

nakedness of his father, and told his

make

brethren, had theu" eyes reddened, and

peace in the family above, and in the

their lipe deformed, according to the

thy pleasure,

to

1518.

III.

the mcoiiag houses" of

Go

man

vulgar, put a

tlie

out of the

worhh
R. Li'ezer ha-Moda'i said,

17.

He

profanes

that

things

and contemns the festivals, and annuls the covenant

of Abraham our ftvther, and acts barefacedly against the Thorah'^'',
even though he be a doer of good works, has no portion in the
sacred^,

Avorld to come.

Bo

R. Ishma'el said,

18.

di\'me decree,

mO

*13JD

mO,

pliant of disposition {or to a chief)

mea-

sure for measiu'e.

-8

Constant association with young

and acts in defiance of the

Thorah, cannot be saved by moral excellence.
The sense is impaired by
sion,

men tends to frivolity, and witliliolda

a man from serious study. Eehoboam
took the counsel of young men (1

reading:. " Thorah

Bangs

against the Thorah," &e., cannot be

saved by good works. The expression

xii. 8),

and caused the disrup-

tion of the kingdom.

There

is

a pro-

and good works.''

test gives a more effective con" He who acts impudently

trast.

The

explained

T.

J.

Peah

verb,

D^3pr riTHDi n-iTiD nnj?: pan

young men's construction is destruction, and old men's destruction is

'a n'?JD is

I^Jl,

1,

constniction.

Heaven."

^ Bar S. confirms the omission of

*rQ by reference to his "ancient

proterve, impudenter agit vel insurgit

mishnioth." The synagogue serred for

meetings not merely " precum et sacrorum causa," but for general educational purposes.
It served inter alia
as a schooUioiise for the young (p. 29),
in contrast with beth-ha-midrash, the
college for those of riper years. Here,
however, the primary reference is to

Everything which leads the

mind astray from it is to be avoided
Thorah,

as destroying a man's soul,

ting

him oat

of the

world

and put-

On

{aiwu.)

the other hand,

" he that increases

Thorah increases

life

"

vare

on

v/xeis

Tckj

ypa<pds,

(ii. 8).

'Eptv-

SoKeire

ev

avTcus ^urjv aldiviov Ix"** (Joh. v. 39).

28

The

fifth

Seder

of

the Mish-

nah, called Qodashim, treats of holy

tilings,

and the second, Mo^ed,

of fes-

tivals.

He who

despises sacred things, and

repudiates the covenant of circumci-

as meaning,

that the

" one

who who

i.

says

Thorah was not given from

Buxtorf s. v. ^73 wi-ites:

" Revelat faciem contra legem, id est,

contra eam."

The unveiled

face

may

also denote confidence in a good sense

(2

Cor.
'^^

this

iii.

18).

In Sifre on Numb. xv. 31, where

mishnah

is

quoted, the clause

'n nbjQni is omitted, but it occurs

and is explained in the context. He

who hath

" despised the word of the

Lord" is there said to be a y^duqi;

and he who hath " broken (ISn) His
commandment," anEpicm-us. Another
explanation is then given, in which
the

former expression

is

rendered,

in the words of our text, D*33 TViDll

mira, and the second by nn3 "iBOn

X'3. Then follows this mishnah, with
the ending, mi^'D M'2 ^"^^ D"yX
inim*? sin ns nmn
D^iyn
however many precepts he may perform, he merits expulsion from the

world.

PIRQE ABOTH.

6G

to impressment"" (Matt. V. 41);

and yielding

man
8"

with cheerfulness.

The

test of

has here a unique

The usual reading, which is

given on p. 10 and in the footnote h,
is generally taken to mean: Be pliant
towards a great man, and easy in thy

reading.

Esto

levis

et facilis

erga

young

bearing with the

sive velox erga caput,

juventtitem sive juvenem (Buxtorf, Lex.

but some
of the older commentators assign very
Chald.

s. r.

different

IHC,

2372)

col.

meanings

to the expressions

used, and especially to the rare word

rendered juventutem.

miriK^n] The meaning totjth

supported by the analogy of Eccl.
10,
is

and receive every

bin H'l'inK^ni nnb^n

^3,

is

It

has

been deduced from inK', pctere.

Cf ">in3, ehctus. Pseudo-Eashi assigns
to it the opposite meaning senectcs,

also
.

quoting in favour of this view the same

verse Eccl.

xi. 10.

third meaning,

forced
BEBViCE or iyyapia ('Aruk; " Kashbam"; &c.). For a corresponding use
of the verb cf. Onqelos on Num. xvi.

which

is

The

This expression

ni3]
(i)

to actions,

(ii)

is

used in

to persons.

latter construction is chiefly

foimd

K133 i<V'Ei' 1? ni3,

It were better for him that he had
not been born. For examples of the

in such sayings as,

former construction see ii. 14; v. 17;

and compare Bereshith Rabbah xvii,
where it is said that man is open to

not open

is

ninsrin?
to

was formed

ni3,

and woman

persuasion, because

of

earth,

which a

man
little

woman was
which wiU not melt.
In the passage under discussion, the

water easily dissolves, but

made

of bone,

construction will be unexceptionable

mintiTlpreceded by b
^ote)
BO

(see

if

Crit.

be interpreted ayyapla, but not

if it

be taken concretely of a person,

well supported, is

n^'inc^ pnjo nm sion ah,

NuUius asinum unquam pctii. There
15:

is a saying,

quoted in the Machazor

Vitry and elsewhere, "Attach thyself

to an d77apiJs, and they will do thee

homage," ^7 iinncM "ii'inc'? pmn.

The meaning melancholy has also
been assigned to the word. Midrash

Rabbah on Lam.

We read there

ii.

11

is

ambiguous.

of three kinds of tears,

" but the tear of merriment (pins') is

all." It is added that there

the best of

are three kinds of evil tears, "but

that of minS'n is hardest of all."

Then

relation

persuasion,

and

which meanings

are found under the root "inC.

niiriD niJnO quotes the interpretation of the 'Aruk with approval.

xi.

derived either from dawv, or black-

ness (of hair), both of

and he died &c. The commentaries

on the Midi-ash are at variance; some
give the meaning juventus, but the

man and of a
whom had mintJTl p.

follow tales of a

woman each

of

juvenis.

^^-\

sage

is

The MSS. with the

b\>]

ception of

ex-

read ^^^-b, but the pas-

quoted as in the text in a MS.

Cambridge University 4 dwhere s. v. 7p, we find

immediately after E^'X1 ni?p the words

of the 'Aruk,

ditional 471-2,

-K^Ni bp 'in n^npy 'D3;

but another MS. of the 'Aruk, Addi-

'ID ''{<T '-13

tional 376, reads

.

B'KI JTKn'? "pp...

MS, Additional

'NOT and a third

473.2, has the brief reading tJ^SI 'bp

''in

In this case a confusion

has arisen from the immediately following reference to the "beginning of

*KJD1.

Demai."

The reading

of

gives the

most natural construction, since '? ?p

is used of an action (v. 30), but not
usually of a person

on the other hand,

III.

R. 'Aqibali^' said, Merriment, and lightness of disposi-

19.

tion ^'^ accustom a

the

to

oiien

is

it

man

to lewdness.

objection that

it

recommeuds levity, wliich is condemned in 19 and elsewhere. This however

is

partly in favour of the reading,

which from its paradoxical nature

would be in danger of corruption by
the copyists. It may have been intended to contrast

which

is

the "lightness"

condemned

which

is

lawful or expedient luider certain cir-

In

cumstances.
is

of the city

and

judges;" thus com-

its

bining two interpretations.

Other interpretations are as follows

"Be

deferential in the presence of a

great

man, but sedate and not too

young" (Kambam).

affable towards the

"When

thou

young be ?p towards

art

the Creator, and likewise in the time

in general terms

in 19 with a "lightness"

ness

G7

19.

manner

like

condemned from

bashful-

a certain point

of thine

age be

quoted by bar

"I?

niJ" (Eashi, as

S.).

"Be 7p

to the

and ni3

to his

chief, or first in rank,

dyy ape vs"

On

(E. Jonah).

the whole

amount

of authoiity for

the highest praise in v. 31; and pinty

the meaning dyyapla.

This being a-

has both a good sense and a bad sense.

dopted, the expressions ni31

of view in

but

ii. 6,

is

singled out for

Compare, also, the praise of "impudence" and shameless pertinacity:

"Impudens et importunus vincit hominem malum, quanto magis Deum,
qui bonitas

mundi

on Jonah

iii.

8)

may be explained as meaning

man should be hasty, and yieldWhen such a service
to dyyapla.

the text
that a

is

put upon him, he should not pause

to deliberate, but should take

him

at once,

and

it

upon

yield himself unre-

servedly to the exaction, in accordance

with the saying: Kal ocns

pevcrei, fuXLOv iv,

(Matt. V. 41).

a fair

may

10)

t^'S"l

7p

either be taken together

as describing a

man's attitude towards

we may read,

t^X"l7 ?p MH,
Esto velox erga caput, and take mj

dyyapla, or

mint^Tl?, "yielding to dyyapla,'' as a

of deUberation (note 32), the reading of

ing

(p.

is

ipsa est" (Jalqut

which illustrates
Luke xviii. i 8, and Matt. xi. 12.
Cf. Buxtorf, Lex. s. v. P|Vn, a word
which is used for TV in the Targum on
Prov. vii. 13. If, as is probable, ni?p
CSI denotes primarily an i\a<ppla
(2 Cor. i. 17) which results from want
550,

there

iiiraye fier

(re

dyya-

avrov duo

The Machazor

Yitry,

as quoted on p. 10, paraphrases the

separate clause.

buck

s. V. "iriK')

gegen

fertig

Levy (Chald. Worterrenders: " sei dienst-

Vomehmen und

einen

schmiegsam gegen

die Eegierung (den

Eegierer)".
*^ E. 'Aqibafh) ben Joseph, though
descended from non- Jewish parents,
and until middle age averse from
study, became one of the greatest
hghts of Judaism both before and

after the death of

Gamahel

II,

with

whom,

as with E. Jehoshua' (see p.

39), he is brought into connexion in

Sukkah

iii.

9 and elsewhere.

In his

early years he kept the flocks of the

wealthy Kalba Shebua' of Jerusalem,

whose daughter he

He

at length married.

espoused the cause of bar Kokba,

saying as follows: "Lighten thy head

or Koziba (Sanhedi-in 97 b), and acknowledged his claim to the Messiah-

and be pHant as a reed which sways

ship

hither and thither, and prompt as a

tion of Bethar (135 a.d.

man

Gesch. B 81 note) by Severus

that

is

quick to oblige the head

was

led captive

(?)

at the destruc-

See Jost,
and was
:

PIRQE ABOTH.

68

He

20.

used to say, Tradition"^

put to death, after a long unprisonment, by tortures which he bore with

heroic constancy. When the " Greek
kingdom" had once upon a time decreed that Israel should not occupy
themselves in Thorah, Pappus ben Jehudah came and found 'Aqiba holding
largo public

He

study.

assemblies for Thorahsaid to him, 'Aqiba,

art

thou not afraid of the kingdom ?

'Aqiba answers by a parable of a fox
which was walking by the river side.
He sees the fishes clustering from
place to place, and asks them from

They say,
what they are fleeing.
From the nets which men are bringing
upon us. He asks, Is it your pleasure
to come up on to the land, that I and
you may dwell together, as my fathers
dwelt with your fathers? They said
to him. Most foolish of beasts, if we

how
much more in the place of our death
So Israel may be distressed even in
are afraid in the place of oixr hfe,

is

a fence to Tliorali

tithes

'Aqiba that thy spirit went forth at

*^nX " (Berakoth 61 b) The ministering
angels said before the Holy One,
" such is Thorah and such (a death)
is its reward" (cf. Meuachoth 29b),
.

according to Ps.

DTIDD

'13

and

said,

xvii. 14,

"]']''

DTIDD

Bath Qol went forth

Happy art thou E. 'Aqiba,
""V

that thou art invited to the

the

life of

world to come,
'Aqiba learned tradition from Eh'ezer ben Hyrqanos, and acquired the

minutia; of scholarship from

of

Gimzo, with

whom

Nachum

he stuthed for

22 years, investigating the uses of particles, as D3. nS. p"). "1^?' wherever they
occurred in Scripture (Chagigah 12 a

Pesachim 22 b; Bereshith Eabbah i.).

Once when the chazan summoned
him to read Thorah to the congregation, he excused himself on the ground
that he had not read over the portion

their native element of the Thorah,

which is " thy Ufe and the length of

twice (or four times), privately, in ac-

cordance with the example of the Holy

One (Midrash Tauchuma on Ex. xx,
1 Bereshith Eabbah xxiv.), who first
;

thy days," but to leave

it

certain

is

Wlien 'Aqiba was being led

death...
out to execution, it was the time of
reading the Shema', and they were
combing his flesh with combs of iron,
and he was receiving upon him the
yoke of the kingdom of Heaven (i.e,

To his disciples
who remonstrate: "Thus far," thou

reciting the Shema').

all my days
have been troubled about

hast endured enough ; "

(said he) I

this verse
all

xoith

Thou

shalt love the Lord.

thy soul, even

take away thy

spirit.

if

he should

When,

said

I,

be in my power to fulfil this?

that I have the opportunity shall

will it

Now
I not

fulfil it ?"

As he was protracting

the word *^nX, one,

the heavenly voice,
forth

and

said:

till

he expired,

Bath Qol, went

"Happy

art

thou E.

thinks His words over and meditates

upon them, and then communicates

them to men, for it is said (Job xxviii.
27, 28), 'n nxn tS, and afterwards,

Uivh

|?Dfc?"'1.

In

like

written in Ex. xx. 1

all

manner

it

is

And God spake

these words saying, &c,

i.e.

He

BPAKE to Himself, and then said to

men. It is said in T. J, Sotah ix, 10,
17 that there arose no eshkol (see p.
28)

before

E.

'Aqiba,

springs of wisdom

He was

and that the

ceased with him.

one of the four who " enter-

(iv. 1).
As a comand systematiser of traditions he
was the forerunner of Jehudah haNasi (who was born shortly after his
death), but his work has not been pre-

ed

Paradise "

piler

served in

writing

in

its

original

69

III. 20.

VOWS a fence

arc a fence to wealth 3^;

wisdom

is

Amongst the thousamls of his

hearers were " Mcir (eigenthch Meform.

Judah b. Ilai, Jose b. Hilpetha,

Simon b. Jochai, Eliczer b. Jakob."
Together with his contemporary and
rival K. Jehoshua', he was enrolled
by posterity amongst the Patkes
MUKDI.
32 Qalluth
eosh, or lightness of
It
head, denotes unbecoming levity.
Aruk as
is indeed explained in the
meaning lifting uj} of the head, the
opposite of humility; but it is more
likely that its proper meaning is
quickness and thoughtlessness, and

asa)

'

that

its

opposite, "gravity of head,"

means slowness and

viem composita, as
in

"

Berakoth

Non

mente

v.

deliberation,

it is

well rendered

Surenhusius:

ed

1.

composita,

K'N"!

^3"ID

n-iTn
a

man

animum

It is said in
lyti'

Deum

in

ns

i::^ ic'sn

prius

intende-

Berakoth

ix.

i6,

hp''

means hold

in

Since 7pr\

light esteem,

dishonour, and since B'i^T ni7p

or

we

perhaps compare the expression

Karaiex^vei. ttjv KecpaXrjv,

which

is

used

in relation to prayer in the doubtful

passage, 1 Cor.

A man must

xi. 4, 5.

not rise to pray, nor must he part

from his

friend,

" fi'om

and C'SI D'hp, and vain words"

(Berakoth 31 a). But pint:' is not
universally condemned. Cf. Ps. cxxvi.
2: "Then was our mouth filled with
laughter, and our tongue with joy."
non-natural interpretation

to the above verse in

"It

is

forbidden to a

lyQ.

is

given

Berakoth 31 a

man

pinB', for

mouth be

When? In

said,

it is

Then

&c., pinC^ k"?0"' TX

when

the time

the

nations shall say, The Lord hath done

Some commentators
remark upon 19, that such pinK^
only as is combined with "lightness
of head " is condemned
but others
great things &c."

take the expressions separately.

Masorah, or Massoeeth, is used

and is correlative to Qabbalah (i. 1). The expression,
" from their fathers " in Job xv. 18,
is expanded by the Targumist into:
33

of tradition in general,

" from the tradition,

NmiDJD,

of their

This form of expression

fathers."

is

found in the Mishnah. Cf. Sheqalim vi. 1, where it is said that there
was a miDD in the possession of the
houses of E. Gamliel and Chauauiah,
sagan of the priests, with regard to
the place in which the Ai'k was hidden.
also

The

allusion in the text

to the oral

is

Tradition by which the written Thorah

is

supplemented or interpreted.

sorah in the modern sense

is

Ma-

especially

a system of rules for the reading of

the Hebrew
The view that these rules

the text of

Scriptures.

are referred

to here has the support of A+,

E. Jonah
of

to fiU his

the

C, and

but although the beginnings

textual

"Masorah" were

of

nothing in the
Mishnah to limit the generahty of the
ancient date, there

is

word miDJD.

the midst of

pint:',

mouth with
shall om-

is es-

pecially to be avoided in praijer,

may

5:

should not "lighten his head"

before the eastern gate.

also

"JiriD.

horam

Sancti prisci precabantur

rent."

or

assurgunt ad precandum nisi

morati, ut

a fence to

to sanctity'

silence.

The

clause omitted by 31

is illus-

trated by the proverbial saying, lEJ'y

Tk^^ynn::' b'^nt^n

(Shabbath 119

a).

mC'^ID is " separation" from defilement, and hence

35

The meaning

sanctity

Mishnah

of

life.

It

is

used in the

in paralleUsm with

purity, at the
is

of

said that,

end

of Sotah,

"From

mnt^,

where

it

when Eabban

'0

PIRQE ABOTII.

He

21.

used to say, Beloved

"in imao-ine

"; greater love (was

was created "In imagine Dei," aS

lie

made He man

God^"

(Gen.

the Thorah ceased, and pui'ity and

For a

died."

satiiical classi-

fication of the various kinds of Phari-

see T. J. Berakoth, ix. 7,

sees,

Buxtorf, Lex.

s.

r.

man

tliat

he was created

was made known

it)

it is said,

to liim tliat

for in the

image of

ix. 6).

Gamliel ha-Zaqen died, the glory of

n'lti'''~lD

is

that

it

and

The Midrash is full of speculations

on the creation of the world and of
man, some of which serve to illustrate
the language of the New Testament
Scriptures, as may be seen from the
following examples.

K'ID.

'0 irpuiTOS dv6pu)iros eV

Under the same root are foimd the

meanings; minim esse, occultum esse;
whence probably the expression, DK'

6 Siurepos dvOpuTTOS e| ovpavov (1

K'l'lDDn, the ineffable name,

25

Man

is

image (Gen.

beloved by

V.

i.

27;

ix.

6),

man

r^H'^.

the Midrash literature is that there

whose

an "upper" and a "lower" Adam: a

celestial man, made strictly in the
image of God, and a terrestrial man

or likeness

1),

shall his blood be shed: for

in the image of

Cor.

conception which pervades

in

out by the verse partly cited in the

text: "Whoso sheddeth man's blood,

by

xoiVoj'

i.e.

God

he was created; and he

should be beloved by his fellow-men
as a consequence of this love towards
God himself. This principle is brought
(Gen.

XV. 47).

rrji yrj^,

God made He man,"

is

corresponding in detail to his archetype, of which He is the material

adumbration. This twofold conception

it difficult at times to estimate

makes

the precise value of the brief enig-

matical sayings of the Rabbis on the

The matter

Creation and the Fall.

is

on which K. 'Aqiba remarks (Bereshith

Bab. XXXIV.) ; " Whosoever sheddeth
blood, they reckon it to him as if he
diminished the likeness." See also
Excursus on Shema' (ii- 17). " On
these two commandments (Love God,
Love thy neighbour) hang all the law
and the prophets" (Matt. xxii. 40). The

further complicated by their tendency

second of these is included in the fii'st,

according to Bereshith Kabbah, xxiv.
{end), where, "Thou shalt love thy

ing as

neighbour as thyself," is brought iuto

connexion with the saying of Gen. v.

quence of this there are also two ways

of regarding the Fall, viz.
(1) as a
loss of the Divine image in which man

1:

"In

him."
iii.

the likeness of

Hence the

God made He

contrast in

James

9: if avr-^ eiiXoyoufiev tov Kvpiop Kal

iraripa,

Kal

iv

avr-g

Karapwueda

toi)s

yeyovoras.

Compare 1 Joh.
evToXr/v ^x^Mf

TavT-qv Tr]v

roi-s

Kad' ofiolcixriv Qeov

avdpunrovs

o-'"''

iv.

21

kuI

o-'^tov, tea

between the
and the actual between the
beembryo and its development
tween the "idea" and its temporal
There are two aspects
manifestation.
of the statement that man was made
to ignore the distinction

potential

in the (}elem, or image, of God, accord-

God

we regard the resemblance

as predicated of the actual

or of his archetype

to

man

and as a conse-

was actually created, and (2) as a falling away of the terrestrial Adam from
In the " Book of the
his archetyi^e.
generations of

ness

but

is

Adam "

the Divine like-

described as not

perpetuated

d ayairwv rov Qeov dyairq. Kal tov dSeX-

"God

^bv avTOv.

of God...

created

Adam

(cf.

man

whoUy

James

in the

iii.

lost
9):

likeness

begat a son in his

own

"

III.

Beloved are Israel that

22.

LIKENESS, after his imago " (Gen.

is

v. 1,

on which Ramban remarks: "It

3);

known

that all that are born of

living beings are in the likeness

imago

theh parents

of

Adam was

exalted in his hkeness

his image, for

it

and

him that,
God made He him,
said of

it is

In the likeness of

and

but because

says expressly here

his

that

off-

spring likewise were in that exalted

but

likeness,

does not say this of

it

Cain and Abel, not wishing to dilate

upon them, &c." This agrees with
the

Targum

Jonathan which

of

71

21, 22.

intro-

tlicy

arc called children of

ception that the world

and

TTOJ,

man

is

a fiiyai &v6pus-

a microcosm,

is

adoiited

by PhUo and the Eabbis. The constituents of man were gathered from
all

parts of the earth (Pu-qe E. El. xi).

The

faculties of the earth correspond to

his (Qoheleth Eabbali, on Eccl.

i.

4):

" Whatsoever the

Holy One, blessed is

He, created in man. He created its

Man

analogue in the earth.

head

viii. 26).

&c.

has a

the earth has a head (Prov.

Man

has eyes and ears, &c.,

the earth has eyes and ears, &c.,

&e. (Ex. X. 15;

Is.

i.

"Why was

2)."

duces the remark that "before this

man

Eve bare Cain who was not hke him

The Midrash dwells
(Adam), &c."
with much emphasis on the word

that whosoever destroys one soul of

"generations" or offspring,
and regards the human race as comprised in Adam as embryo or golem.
tholedoth,

appUed Ps. exxxix. 16:

my golem, and in
thy book they all were written, W^^

To

this

is

" Thine eyes did see

Dnl inX

"He

'\-\T."

n"?1

created

bim golem, an uaishapen mass: and

he was extended from one end of the
(Bereshith Eab"Everything that was

world to the other."

bah

XXIV.)

created in the six days of Bereshith

needs

'

making (i. e. preparation or

The mustard for ex'

concoction).

To teach thee

created alone?

Israel, it is

reckoned to him as

destroyed a whole world

ever preserves one

if he
and whoso-

soitl of Israel, it is

reckoned to him as if he presei-ved a

whole world" (Jalqut 15). Man, who
at first stretched fi-om

end

end

to

of

the world, was afterwards diminished

by the hand

of

"Thou

form

didst

God, for

it

is said,

me mpl linX,

and didst lay thine hand upon me

(Ps. exxxix. 5).
See Chagigah 12 a,
where it is also said, that the first

Adam

extended from the earth

firmament, for

it

is

said that

to the

he was

created ]'1Xn ?]}, vpon or above the

" Twice didst thou form me

earth.

ample needs sweetening lupines (6epneed sweetening

wheat needs
to be ground: even man needs ppn,

(writes the commentator), at first high,

then low." The primal man fell short

amendment"

which the reahzation wiU be in the

future, when the Son of Man bridges
the chasm between heaven and earth
(Joh. i. 52). In hke manner the <p(Si
aXfiOivov which was created in the beginning was withdrawn from the generations that were unworthy of it (Job
xxxviii. 15), and remains hidden away

fioi)

(B.

Eabbah

xi).

Ac-

cording to this view the " image " and

"likeness " is that to which man approximates, and which
greater perfection in the

than in

Adam

The saying

himself.
that the first

coextensive with the world

various places of the

Midrash.

found in

is

DIK nn?in

The

is

man was
found in

Talmud and the

old philosophic con-

of the Creator's

nSCJTIO, or idea, of

for the righteous in the time to

when

" the light of the

moon

come,

shall be

PIRQE ABOTH.

72
(was

God"''; greater love

that

it

was made known

it)

that they are called children of God, as

Lord your God

children of the

it is said,

(Deut. xiv.

to

Ye

them

are the

1).

Beloved are Israel that there was given to them the

instrument with which the world was created ^^; greater love
23.

as the light of the sun, and the light

D''ttN"l

suu shall be sevenfold, "11X3

nV2^, as the light of the

SEVEN

days"

of the

XXX.

(Is.

26)

the

of

CREATION WEEK (Bereslilth Eabbah iii,

Chagigah 12 a). With
XI, XII, XLii
this light the first Adam saw from end
;

to end of the world.

was created by it
thivn x-)33 nnB*

Compare Joh.

i.

iravra

Tov

Kofffiov'

KOff/jLOS
KOfffj-oi

5t'

(puis

S-vOpuirov

ev

T(^

nnix).

Kal to 0u5s iv
ffKorla avrb

t)

KaTi\a^iv...rjv to
tpUTii^ei,

misn

10;

Kal

TTJ (TKoriq. (paivei,

The world itself

(B. Eabbah xii,

Koafi'ii

T^v,

eh

ipxofJ-evov

avTov eyiviTO,

avTov ovK

ov

to aXriOivov

Kal

Kal

doctrine of progressive creations

is

propounded in Beresh. Eabbah iii, ix

" And God saw all that He had
made, and behold it was vert good...
E. Tanchuma said, The world was
created in its season the world was
:

fit

to be created before that.

Said

Abuhu, Hence it appears that the

Holy One, blessed is He, was creating worlds and destroying them, ^nd
creating worlds and destroying them,
He said. These
tin he created these.
are satisfactory to me; those are not
E.

satisfactory to
^7

Compare

iroTa-JT-^v

Xva

me

TiKva Geou

pddrf tL

(pavepudy

"

1 Joh.

Tjfuv 6 TraTrjp,

K\y]6<2fjLev....dyair7iTol,
icr/J-ev,

ioofieda'

a progression

not only do they resemble the Creator

passively, but their
his, for

work

Kai oCttw ttpave-

oidafiev

6^

oVt

edif

oixoioL a\jT(^ ecxo/neOa, ore 6\j/6-

pLtda avTov Kaduis tan.

is

likened to

they have in their hands the

creative instrument, the Thorah, by

which the world was made, and by
which the Divine image is perpetuated.
E. 'Obadiah of Sforno dilates upon
man's faculty of acquiring a perfection
with which he was not specifically
created. He remarks that the expres-

likeness" (Gen.

and

i.

it

were)

our

26) is approximative,

l^niDT IDD
and that "In imagine, &c."

signifies, "i:n"lD13 x"?

TlOXn

twofold

the

implies

possibility

(1)

by means of
wisdom through which the love and
fear of God are acquired, and (2) of
lapsing into chaos and perishing, according to the words of the Psalmist,
of rising

'13

P3^

to perfection

vh'\

1T3 DIX

(Ps. xhx. 21),

if he will not vnderstand, he will be

like

tlie

beasts that perish;

had been wholly

spiritual

for

if

man

he might

have been called actually Elohim, a

1,2: 'ISere

iii.

dydwriv didwKev

vvv T^Kva QeoO

in general. There
from 21 to 23.
The primal man, the embryo of the
race, is created an adumbration of
Elohim Israel is singled out for the
distinction of sonship to nin"": and

is

sion, "according to (as

fyvci},

cvdminating in the present order

not

man

than Adam, or

The

son.ship

of Israel implies their possession of

the Divine likeness in a higher degree

word which

is

applied not only to

God

and incori^oreal
beings, as angels, and also to judges,
but

to

intellectual

in respect of the vovs, or v3tJ'

p7n,

which properly belongs to them; but

since he is in part material he is described not as Elohim, but, in lower
terms, as "in the image of Elohim."
In favour of this view is Gen. iii. 5,

2325.

III.

(was
to

that

it

them

is said,

(Prov.

it)

was made known

to

73

them that

the instrument with whicli the world

For I give you good

there was given

was created, as

doctrine, forsake ye not

MY

it

LA.W

iv. 2).
is foreseen^; and freewill
judged by grace; and everything

Everything

24.

the world

is

And

is

given.

is

according to

work.

He used to say, Everything is given on pledge {dppaand the net (Eccl. ix. 12) is cast over all the living. The
is open; and the broker gives credit^"; and the ledger

25.

^(ov);
otfice

where, notwitlistandiug the

creation,

"/

original

imagine,^' temptatiou is

presented in the form,

"Ye

shall be

as Elohim, etc."

and affirms that

the opposites, Predestination and
Freewill, Mercy and Justice, are
recoucileable.
The word 'ID^* might
great controversies,

mean

indeed

only that the

affair's

of

the world are knoicn to God, Kal ovk

i(TTi Krlffts

iv.

13),

d(pavr]s ivunriov

but

it

deeds are set

and he

off"

i.

e.

a man's good

against his evil deeds,

condemned or acquitted

is

ac-

cording as the latter or the former are

This Mishnah touches upon two

38

pondcrance of work

avrov (Heb.

seems best to take

it

found to be the more weighty or numerous.

39 The words 'JlJn and '<:rh)^ are
The
found in Ma'aser Sheni iv. 2.
latter denotes a numularius ; the former
has the more general meaning tabernarius, and is also used for mimularius,

which perhaps best

of the text

suits the reading

but see note

k.

The world

here as including /oreknowledge, in

is

accordance with the remarks of K.

Jonah, who quotes Ps. cxxxix. 1, 2:

or of a money-broker ; the tabernarius,

"

Lord, thou hast searched me, and

gives credit, but records the obUgations

knoicn me.

Thou kuowest my downand mine uprising, thou under-

incm-red in due time the collectors, who

sitting

are daily going their roimds, exact pay-

standest my thought afar off.'''

"We
have thus a sharply defined contrast
between the foreknowledge of God,

and the freedom of will which is nevertheless given to man.

The reading of
the text, which gives a parallel contrast

(Eom.
of

between the
xi. 22),

men

xPV<^'''<>'''V^

and His

just

of

God

judgment

according to theu* works,

is to

be preferred to the negative reading:

"not according to work."

tion of 311,

which

supported,

gives

everything

is

(p. 11)

The
is

inser-

strongly

the meaning, that

according to the pre-

likened to the office of a merchant,

or nmnularius, the

Lord

of the world,

ment from each debtor

in the case of

a defaulter they have the

law to rest upon, and

be according to truth.

On

the meaning of

its

arm

of the

sentenca will

f\''pD

Chaldaisches Worterbuch,

see Levy's
s. r.

P)p3.

The word is used in Qiddushin 40 a:

"They give no credit in the case of
profanation of the

Name ;"

they grant

the offender no respite, but punish

him

used also in the passage

cited in note 35 from the Jerushalmi,
at once.

It is

in explanation of

"'Dp"*3

ti'llS (one of

the seven kinds of Pharisees),

10

who

"

;;

PIRQE ABOTH.

74

and whosoever will

and the hand writes
(irlva^) is open
borrow comes and borrows and the bailiffs go round continually every day, and exact from a man whether he wills or not
and they have whereon to lean ; and the judgment is a judgment of truth. And everything is prepared for the BANQUET*'.
;

E. La'zar ben 'Azariah**

26.

m^O

Bays,
(eig.

leilie

T-ny WNI
Pl'-pX, "warte
mir Zeit), icli muss zuvor
'"?

ein gottgefalliges

Werk

The enjoyment

^^

come

is

the -world to

figuratively spoken of in Eab-

the banquet. In
the New Testament compare Ma/ca/)tot

biuic nritings

as

ot

eis

TO Seiwvov tov yd/xov rov ipplov

shall

me

also they

did eat and drink"

saw God, and

in the sense that

(Ps.

sxiii.

my

foiurth

nor envy, nor

nor barter,

hatred, nor strife; but the righteous

sit

with their crowns on their heads,

and enjoy the splendour

kinah, for

it

is

it is

they saw

said to

no Messiah for Israel, since they

have already eaten him in the days of
Hezekiah" (Sanhedria 98 b, 99 a). The

who

are flaming

fed on the splendour of the

Shekinah,

pjlTJ

midbar Eabbah
(Prov. xvi. 15),

DH

nj^2EJ'

xxi.),

"In

for

tQv dyy^Xwv avrov (Job

the

LXX.

*i

The

(?)

Eli'ezer,

rich

xl.

14

xli.

description of behe-

and influential Ele'azar,

ben 'Azariah, was chosen,

notwithstanding his youth, to succeed

the second Gamaliel on his deposition

from the presidency; whereupon R.

'Aqiba remarked: "It is not that he

(Be-

excels

said

son of great

countenance is life."
Lower
down in the same chapter the Holy
One is represented as saj-ing to Israel

king's

or

trTroi.yjn.ivov

is

the light of the

iyKaraTraii^eadai

also,

VT
it

Ps. civ. 26, where

have been created, "jrUD?

viro

There

is

fire, ai-e

That leviathan
to play with

Cf.

moth.

ministering angels,

be-

thou hast made

Compare Targ. on
it is

frequently used in a secondary sense,

"

him, in pn^'^" ('Abodah Zarah 3b).

24), in

servants

hungry

servants shall drink, but ye

said (Ps. civ. 26),

whom

God, and did eat and drink" (Berakoth 17 a). The word akal, to eat, is
as in the saying of E. Hillel

my

She-

of the

And

said.

mine eneniBS

Behold,

come (Baba Bathra 74 b). " At the

hour the Holy One, blessed is
He, sits and plays with leviathan, for

to

creation,

5)...

be thirsty" (Is. Ixv. 13). The

female Leviathan is preserved for the
banquet of the righteous in the world

was meat and drink to them "It was

a commonplace in the mouth of Eab,
that in the world to come there is
neither eating, nor drinking, nor pro-

wilt prepare a table before

shall eat, but ye shall be

the vision of God, or of the Shekinah,

:

Thou

in the presence of

shall

I wUl spread for you a great

and the nations of the world
behold and be confounded, for it

is said.

nobles of the children of Israel he laid

not his hand

the

come

table,

hold,

me

shewbread and oblations. In the world

(Eev. xix. 9). The Talmud

" And upon the
cites Ex. xxiv. 11
KeKXTj/xivoi

Thorah, no culture

" In this world ye offer before

to

verricliten.

of

No

said,

Ben

me

as a son of Thorah, but as a

men "

'Azariah,

(T. J.

who

is

Berakoth iv.

1).

said to have been

but 17 years of age, describes himself

as prematurely aged: "Lo, I am as a

son of 70 years, but

am

not a son of

III.

2G 28.

/o

No wisdom, no fear (of God) no fear

No knowledge, no discernment*^; no disknowledge. No meal, no Thorah no Thorah, no

no Thorah.

no

culture,

(of

God), no wisdom.

cernment, no

meal''.

He

27.

used to say. Whosesoever wisdom is in excess of his

To a tree whose branches are abunis he like ?

works, to what

and its roots scanty**; and the wind comes, and uproots
and overturns it. And whosesoever works are in excess of
To a tree whose branches are
his wisdom, to what is he like ?
though all the winds come
abundant
scanty, and its roots
dant,
it,

upon

they

it,

stir it

not from

its place.

R. La'zar Chasmah

28.

70 years" (T. B. Berakoth 28 a). That

DAY tliey removed the doorkeeper and
gave free admission to all, wliereaa

Gamaliel liad excluded every disciple

who was not

wardly.
tliing is

DV3

same inwardly

the

It is

as out-

added that when any-

recorded as having happened

ben 'Azariah's
accession is referred to; and the day
is described as one in which all the
pending controversies were decided. It
should rather be described as the day
on which the principle of decision in
)2, the occasion of

"Qinnim" and "PithgChe

said,

standing."

The want of " com," or, generally,

means of sustenance, prevents
a man from obtaining instruction, and
studying Thorah. The converse, taken
literally, would imply that Thorah fits
*^

of the

man

in

the discharge of secular

for

and brings worldly prosperity

duties,

" Seek ye first the kingGod, and his righteousness;

these tilings shall be added

its train:

dom

of

and

all

unto you" (Matt.

dom," which

vi. 33).

But " Wis-

sometimes' identified

is

accordance with the opinion of the

with Thorah, provides sustenance also

which even Gamahel gave in his adhesion, came at

in

a spiritual sense:

my

bread, and drink of the wine which

majority

(iv.

12), to

length to be distinctly recognised.

On

have mingled... For by

the restoration of Gamaliel they did

shall be multipUed,

not depose ben 'Azariah (T.

thy

but made him

Ab

J. loc. cit.),

beth din.

According

to the Babli, three sabbaths (or weeks)

in the
liel

month were assigned

as president,

'Azariah.

Sabbath

and the

Gama-

foui'th to

ben

said:

"Whose

The Sabbath

of E. El.

Hence,

is it?

to

it is

'^-

Prov.

ix.

life

10

"

The feae

of the

Lord is the beginning of wisdom: and

the KNOWLEDGE of the holy is under-

me

eat of

thy days

and the years

shaU be increased" (Prov.

of
ix.

5, 11).

With

*^
vii.

2i

Has

oSv

Toiis "KSyovs, Kai iroiel

avdpi

compare Matt,
Sans aKo^ei /mov

this parable

27

(ppovi/xip,

avTOvs, oixoiwdrjaeTai

6(TTts

cfiKoSo/xTjiyev

avrov

TT]V olKtav eyrl ttjv irirpav k.t.'X.

The Eabbinic

ben 'Azariah."

"Come,

parables,

hke those

New

of

Testament, are commonly introduced by some such formula as

the

T'nD?, To

ich'.it is

the matter like?

76

PIRQE ABOTH.

NiJdali" are essentials of Thorah*^; canons of astronomy, and

Gematria^ are aftercourses of wisdom*^.

The

<5

Seder of the Mishnah

fifth

contains a tract called Wip, or nests;

and the sixth contains a tract called

mj. QiNNiM relates to the young
birds, which men and women were required to offer in certain cases (Luke
24; Shebi'ith

ii.

viii. 8).

Niddah rewomen.

The antiquity of the method

Gematria may be gathered from
Rev. xiii. 17, 18, where " the beast" is
designated by " the number of his
name," or the numerical equivalent of
its component letters.
4^ The things first mentioned are
gematria.
of

lates to the uncleannesses of

"coi-pora legis," essentials of Thorah,

On

as opposed to the refinements of " Ge-

the reading see Crit. Note.

Nnqpj,

46

a Hebraised form of yew-

an arithmetical method
of exegesis, in which the numerical

/xerpla*, denotes

values of the

Hebrew

like the Greek, ai'e

bers

are

letters

which,

used to denote num-

Thus

taken into account.

one word may be substituted for another to which it is numerically equivalent, as in

Bereshith Rabbah lxviii,

where Jacob's ladder

mount

Sinai, since

is

identified with

D?D

(00

+ 30 + 40)

equal to ^J^D (60 + 10 + 50 + 10). For

other examjiles of tliis species of gema-

is

Buxtorfs Lex. Chald.

matria," and astronomical calculations.

On nElpn,

revolution, orbit, see Levy's

Chald. Worterbuch.

According to the
usual interpretation, niNIDIS denotes
"Deliciae, Cupedise, Ediilium vel obso-

nium ex rebus minutis

quod

vel ante

et

delicatis,

cibum sumitur excitandi

appetitus causa, vel post cibum, voluptatis

causa;" and accordingly Gematria

like are described either (1) as

and the

which stimulate
the appetite for wisdom, or (2) with
greater probability, as small and unimintellectual dehcacies

The

portant matters in comparison with the

Egj^itian bondage was to last 210 years,

pieces de resistance mentioned above.

because

down, amounting to 200 + 4 +

Accorduig to another view (given in

note n), Gematria &c. belong merely
to the outer circle of wisdom they are

first

the

tria see

down

it is

s. v.

said in Gen. xhi. 2: "//o

m,

thither," the letters of

go

6.
The
Temple was to stand 410 years,
for it was said (Lev. xvi. 3) " Thus
(nXT3) shall Aaron come into the holy
place;" or, by gematria, " (2+7+1+400)
years shall he come into it." This
:

example and the preceding are quoted

by the so-called Eashbam in illustra-

Thorah.

not the centre, of the

Or they are the dress or

adornment

(fr.

7repi(p4pia,

approval,

referring to

who compUed

tion of the received interpretation of

Or

nopcp^pa) of

wisdom,

ac-

cording to an improbable interpretation which " Eashbam" mentions with

of ypap-ixaTda,

"Eab Nathan

the 'Aruk."

CHAPTER
Ben Zoma^

1.

man

every

for

Who

said,
is said,

it

is

From^

IV.

He

wise?

my

all

that learns from

teachers I gat under-

standing (Ps. cxix. 99).

Who

2.

He

mighty?

is

Zoma, a younger

Sliime'on ben

that subdues his nature';

God"

of

(Prov.

seeks silver wherever

being profoundly versed in theosophic

he obtains

speculation, vras said to have entered

rich, or poor, so let

Ub

Midrash ChaThree others

'Aqiba, ben 'Azai,

Paradise (Chagigah

on Cant.

zitha,

him

entered with

4).

i.
:

and Elisha' ben Abuyah (iii. 19 iv.

"Things which were not re27).
vealed to Moses were revealed to E.
'Aqiba and his companions " (Bemidbar
Eabbah xix). Ben Zoma, according
to Chagigah, " looked, and became
demented," from indulging too freely
;

"honey"

in the

metaphysics.
in a

'
'

xxv.

(Prov.

16)

of

He who sees ben Zoma

dream may expect wisdom (BeraWith him the darshanim

'"

kothoTb).

ceased, according to Sotah 49 b.

The

verse cited in proof

Zoma's

first

saying

original context:

is

for its

own

rendered in

its

"I have more under-

sake.

It is written,

"If thou seekest her as

silver,

and

searchest for her as for hid treasm-es

Then

shalt thou understand the fear

of the Lord,

and

find the

for its

who

knowledge

an

by the help

sake,

of high, low,

him seek wisdom

and from any teacher

able to teach him.

Why is
to

to be foimd,

it is

the same whether

all

it
it

own

is

as a great

Thorah

like

man

not ashamed to say

is

Give

inferior,

water, so a great
to say to

an

man

water ? because

me
is

a di-ink of

not ashamed

Teach

inferior,

me

one

pericope, one word, one verse, or even

one

letter (Chazitha,

And why

on Cant.

is it like ^{iXov

because, as small
gi"eat, so little

(Prov.

i.

iii.

2).

18) ?

wood kindles the

scholars shai-pen great

ones (Tha'anith 7

a).

the oft quoted saying

Then
(cf.

follows

Makkoth,

I have learned much from my

; and from my associates more
than from my masters ; and from my
disciples more than from them all.
Bar S. observes, that the man who
10

ben

of

standing THAN my teachers." B. Israel

has some remarks on the love of wis-

dom

and values

man

As a

4, 5).

ii.

contemporary of 'Aqiba, belonged to

the school of the mystics, and, from

for it

a)

masters

struggles against the evil nature within

him has

a harder warfare than he

who

an external foe, since

his enemy never leaves him.
2 " Tlie wicked watcheth the righteous,
and seekcth to slay him " (Ps. sxsvii.
fights against

^-

;;

PIRQE ABOTH,

78

He

said,

is

that

slow to anger

is

and he that ruleth his

spirit

better than the mighty;

is

than he that taketh a city (Prov.

xvi. 32).

Who

3.

rich

is

He

that

contented with his lot

is

for

When

thou eatest the labour of thy hands, happy

art thou, and it shall be well with thee (Ps. cxxviii. 2).
is said,

it

"

Happy

thou" in this world

thee" in the world to come^.
The

art

vricked " is

man's evil nature

must subdue,
yet not wholly destroy and eradicate,
for this would be to ruin the body by
32)

'

'

(Sukkah 52

-which he

b),

"

and

shall

it

stand, the faultlessly righteous stand

not," for

peace to

him

said

it is

him

that

is

and afterwards

The

34 b).

over the animal

man

which a

soul,

preserve:

commanded

is

"Take heed

-to

keep thy soul diligently

and

thyself,

" (Deut. iv.

9)

in order to do this, he

must

to a

certain extent follow the promptings

Even the

of the yeger.

good, for

said:

is

it

evil ye<;er is

"And God saw

everything that he had made, and, behold,

it

that

is

" (Gen.

was very good

Good, that

is

the good

*1V*

1^\ but

the evil

i.

31).

very good,

for

which a

man would

never build a house, nor

marry, nor beget, nor trade (Bereshith

Eabbah

and a
child, and a woman are things which
the left hand should repel, and the

The

ix).

evil nature,

right bring near.

and

its

is

called "yecjer"

existing originally,

for a long time alone, for " the

imagination of man's heart

his youth"

(Gen.

viii.

from
whereas

is evil

21),

yeger ha-toi, which is presided over

is

19), Peace,

and to

far off,

off first,

to the near (Berakoth,

It is a characteristic of

Talmudio

exegesis that, as far as possible, every

expression of Holy Scripture

is

re-

garded as having a separate significance. In such texts as the above the

darshan allows no mere cumulation
of

phrases for the sake of symmetry

or emphasis, but he sees distinct allusions in

"|nt^^

and

I*?

^present and future worlds.

fold

mti to the
Such twobeing

allusions are continually

pointed out in the Talmud and Mid-

In the text we may perhaps suppose a play upon the words, ashreka,
rash.

thy happiness, and 'ashreka, thywealth.

"With this saying compare 1 Tim.
IffTi dt

The evU nature

absolutely from

to

and

(Is. Ivii.

that

near: to the far

the destruction of the psychic force.

evil yerer rules

be well with

iropicrfids /J.eya^

avrapKeias.

rj

evd^fia

vi.

ixerdi.

The three sayings may

be taken as a commentary on Jer. ix.

23: "Let not the wise man glory in
his wisdom, neither let the mighty

man
RICH

glory in his might, let not the

man

glory in his riches."

Berakoth

and then only

coexists with the evil, which is thirteen

the benedictions in the Temple used

years older (Midi-ash Qoheleth,

to

by

added

vovs, is

Aboth,
great

Addenda).

man

nature

is

is

wise men, of blessed

Baid,

that all

therefore our

memory have

dered to conclude with a seculo in

whom

"and

ix. 5,

end simply with a seculo

but
from the time when the Epicureans
(3 reads, ha-minim) cavilled and said,
There is but one world, it was or-

ix.

14

The strong and

he in

strong;

It is said in

later,

the evil

In the place, where penitents

BECTJLDM.

IV.

35.

79

honoured ? He that honours mankind

for it
\vill
that
honour
me*
I
honour,
and
they
that
is said, For them
despise me shall be lightly esteemed (1 Sam. ii. 30).
Ben 'Azzai^ said, Hasten to a slight precept, and flee
5.

Who

4.

is

for precept

from transgression;

is

In the original context the speaker

God

but the verse

is

here applied

to establish the principle of reciprocity

more

that

is,

One

generally.

who

he

interpretation

God

(hi.

21),

in accordance with a well-

known Eabbinic
also

be

principle,

illustrated

not attributed to
will

despise

shall be despised.

they

defilement,

comes

which may

from

God

evil is

not said,

it is

them,"

New

the

Observe that the

Testament.
" I

is

himself,

image they were created

whose

in

men

honours

reckoned as honouring

they

but,

" If one comes for

suffer

for i^urification,

him

he

if

they help

him"

the naphtha seller lets

measure for himself the
perfumer says, Let me help you with
the balsam, that we may both enjoy
(Joma, 38 b)

his customer

its fragrance.

"

The memory

just is blessed" (Prov. x.

7)

neighbour: "but the name

wicked shall rot " of itself.

of the

by his
of

the

(Berakoth 19
5

Thorah"

Shime'onben'Az(z)ai, prospective

Bon-hi-law of

R. 'Aqiba, appears to

have separated from his wife for more

and trans-

he was created in the image

(Gen. ix. 6), and in the very

because
of

God

next verse

it is

said,

And

you, be ye

and multiply.
Ben 'Azai was one of the four who

fruitful,

entered Paradise (note

1).

"He looked,

and perished:" i.e. he died prematurely, worn out by his preternatural

activity.
With him the shaqdanim
came to an end (Sotah 49b). "He
who saw ben 'Azai in a dream might
hope

for chasiduth " (Berakoth 57 b).

"Ben

was sitting and comand the fire was flaming

about him. They went and said to
R. 'Aqiba, Eabbi, ben 'Azai sits and
comments, and the fire flames about
him. He went to him, and said to
him, I have heard that thou wast commenting, and the fire was flaming
'Azai

menting,

about

thee.

He

He

said to him.

Yea,

said to him, Perchance in

the recesses of the chaeiot thou wast

employed.

He

said to him,

Nay, I

and concatenating in
Thorah, and from Thorah onward to
the Prophets, and from the Prophets
to the Scriptures ; and the words were
was but

b).

precept,

diminished the likeness," for it is forbidden to shed the blood of a man

yea!

" Great is nV"l3n Tl33, which supersedes a negative precept of the

induces

sitting

complete devotion to study, although

as pleasing as at their proclamation

recognising the religious duty, as the

from Sinai, and sweet as when they

were originally given" (Chazitha, on
Cant. i. 10) out of the midst of the

Jews regard
rTQ")!

in

it,

of marriage,

and PinS,

accordance with the com-

mand, "Be fruitful and multiply," to

abstain from which is as mivrder
" Whosoever (says Ben 'Azai, in
Bereshith Eabbah xxxiv) abstains fi'om
if

'

tion

Habits are formed by the repetiof

single

acts.

When

discharges or disregards

man

duty he

it

thereby predisposes himself for a hke

he shed blood, and

course of action on a futxire occasion.

procreation, the Scripture reckons

unto him as

fire.

80

PIIIQE ABOTH.

gressioQ induces transgression;

reward of precept

for the

precept, and the reward of transgression

is

transgression'^,

is

He

used to say, Despise not any man, and carp not at

for thou wilt find that there is not a man that has
not his hour, and not a thing that has not its place.
G.

any thing
7.

Levitas of Jabnell said. Be exceeding lowly

11.

the hope of

man

name

fanes the

The

the

is

erring

worm.

of

Heaven

spirit,

for

in secret,

the presumptuous, in profanation of the

as

is

of

Whoso prothey punish him openly.

E. Jochanan ben Baroqah said,

NAME^
The passing act of transgression leads
up to a settled course of evil. He who

the power of educating and predisposing himself for good or evil. The

first

" WALKS in the counsel of the

ungodly" (Ps. i. 1), next "stands in

performance of duty

the way of sinners, " and at length

increased facility of subsequent performance.

"SITS in the seat of the scornful."

The passage cited from Sifre in Ex-

Name

cursus

I.

*'

Woe

Sukkah 52

2. (ix.), cf.

Sanhedi-in 99b

interprets

Is.

is

rewarded by an

In the case of profanation of the

of God, no allowance is made

a,

and

for inadvertence, but the

v.

18:

ished forthwith.

unto them that draw iniquity

with CORDS OF VANITY, aud sin as it

were with a car trope," as meaning

Sins

man

is

pun-

ignorance

of

aud those committed deliberately are

reckoned as one and the same. " On
account of what was Gechazi pun-

like a spider's thread, but afterwards

ished? Because he called his master

by his name, for it is said, And Ge-

becomes thick aud strong as a cartrope.

It is added
R. said. He who

woman, and

that the band of sin is at

first

slender,

performs one precept for

let

him not
it

own

sake,

rejoice over that precept

(alone), for in

after

its

many

due course it will di-aw

and he who com-

others

mits one transgression,

let

him not

chazi said,

My

Elisha restored to
5;

king, this is the

lord,

this

Sauhedrin 100

is
(

her son,

life "

a).

(2

whom

Kings

viii.

feeling of re-

verence leads the Jews to avoid, as far

as possible, all
of

God.

mention of the Names

This feeling

is

manifested,

wUl be the
cause of many others, For " precept
leads on to precept, and transgression

is

to transgression."

ture, but, in their post-canonical liter-

Welldoing is the fruit of welldoing, and evildoing the fruit of evil-

ature, even with regard to less sacred,

deplore that (only), for

it

doing.

This

is

interpreted

by E.

Jonah as meaning, not that " virtue is

own reward," and the consciousness

its

of wickedness its sole punishment, but

that a

man

is

responsible for his ac-

inasmuch as one action is consequent upon another, and he has thus

tions,

not only in the case of K'llDDn DB'

(p.

70), for

which Adonai, or Elohim

substituted in the reading of Scrip-

and not incommunicable Divine names.

In the Talmud and Midrash, and (with
the exception of Prayer Books) in the

Eabbinic writings generally,

it is

the

custom to abstain from using the Biblical names of God, except in citations
from the Bible ; and even when Elohim
is necessarily

brought

in, it is often

IV.

intentionally misspelt, Elodim, or Elo-

For niH* again, especially in

qim.

we

find the spell-

TllV

In the trea-

Qabbalistic works,

DiT' and

tise

may

Pirqe Aboth, as the reader

verify

easily

himself,

for

"

mention of

God "

all

dii-ect

avoided,

is

and

cept in Biblical quotations,

interpolated litm-gical formula

Heaven

ex-

an

in

3,

I.

12;

17; V.

25.

24,

is

16;

2,

II.

16 (note),

iv. 7,

It

is

a well-known

characteristic of St Matthew's Gospel

amongst other Hebraisms,

that,

makes frequent use

Xela Tov

Compare

Oeov.

xxiii.

22

dfivvei

iv

Kal

T(j5

ofj-offas

Travra

thy deeds be to the

(Aboth

ry

ev

iroifiTe

of

which

" Let

all

Heaven"

16).

II.

DIpDH] Place, or Space, is another

Name of God which was in common
use.

Cf.

13, 17;

iii.

*'

The memory

5, 6, 15,

22;

hemistich

One should

The use

quoted, by its ini-

reference

man who

is

these

of

made

is

no longer
initials,

to a

living.

?' ^'T

or

memoria ejus indicates that the person whose name

they foUow is dead). But 'pH is found
alone, without n"3, in the Machazor

briefly ?"T, beata

Vitry.
Compare Job vi. 10 " for I
have not concealed JJ^Hp ^"IDN, the
words of the Holy One."
In like
manner d dyios is used in the book of
:

Ecclesiasticus,

Kal ovopiacriq,

toC dyiov

On

the other

(TvveOiffdys (xxiii. 9).

fiTj

hand,

Name

of

is

(v. 6).

of the just is blessed,"

also

is

when

external evidence for

There

or alone

IV. 32),

be accompanied with benediction. (The

antiquity in Philo's use of S tottos,

v. 7.
its

II.

the mention of the Holy

ovpavtp

/cat

(ill.

of a benediction, as XI H "|n3,

or "|"l3n^ at the mention of God is

thought to be required by Prov. x. 7

ry

is,

name

The use

"just"

QeoO

Mishnah language

in the

n"3pn] The Holy One, blessed

He, is used as a Name of God,
either as a supplement to other exis

Matt,

Cor. X. 31), the equivalent of

(1

?;

ini-

tiated.

also

iv

86^av

instrument ia the hand of the

tials

t)

St Paul again

avrov.

els

which a power and

was attributed to the most
holy Name, which was regarded as an
sion, according to

efficacy

^aai-

Opovc^ tov Qeov,

Kad-qfiiv^i) iirdvo}

writes,

it

of the phrase

tQv ovpavuv, instead of

^acriXeia

that learns in order to

pressions

(v. 31),

one of the usual

substitutes for the Name of God. Cf.
D''Dt^]

81

He

R. Ishma'el his son said,

8.

ings,

68.

euXoyrjTds stands

God

in

Mark

alone as a

xiv. 61.

on which see note 42, p. 53. This use

of
Totros throws light upon the iJeriphrasis of the LXX. in Ex. xxiv. 10

The pronunciation of mn* was

thought to be prohibited by Lev. xxiv.
" And he that blasphemeth the
16

Kal elSov TOV towov ov daTT]Kei 6 Qeos.

name

DtJTJJ

used

The Name
a

as

"God."
found in

(iv.

substitute

Traces

of

v. 14)

for

this

niH'',

usage

was
or
are

virep tov ovo^xoltos aTi/xacrdrjvai,

of the Lord, he shall surely be

put to death, and aU the congregation
shall certainly stone

stranger,

land,

as he

him

as well the

that is born in the

when he blasphemeth the Name,

The Jews here

(Acts V. 41), and, vw^p

shall be put to death."

i^ijXdov,

render 3p3 not blaspheme, but pronounce distinctly. So the LXX., 'Ovo-

yap tov ovoparoi

Xa/x^dvovTes dwo tQv

firjSev

John

Since to 6vofxa
was used as a synonym for " God,"
idvLKi2v

(3

the actions of

7).

God

himself appeared

to be attributed to the

Name

Hence the Qabbalistic mode

of God.

of expres-

pA^uv 8e TO
TovaBu.

n"in\ which
practice

6vop.a

Kvpiov

davdrtj} 6ava-

The non-pronunciation

of

was already an established

when the LXX.

version was

11

PIBQE AEOTH.

82
teach, they grant

him the

and

faculty to learn

to teach

him

that learns in order to practise, they grant

he

faculty

tlie

and to teach, and to practise,

^adoq said, Make them^ not a crown, to glory in
them nor an ax, to live by them. And thus was Hillel wont
to say, And he who serves himself with the tiara perishes
(i. 14).
Lo, whosoever makes profit from words of Thorah
removes his life from the world.
10.
Jose said. Whosoever honours the Thorah" is
and whosoever dishonours
himself held in honour with men
the Thorah is himself dishonoured with men.
11.
R. Ishma'el said. He that refrains himself from
judgment, frees himself from enmity, and rapine, and false
swearing^^; and he that is arrogant in decision ^^ is foolish,
wicked, and puffed up in spirit.
to learn,
9.

E,.

made,
tlie

may

be regarded as the germ of

Qabbalistic theosophy, in which

God was removed

to

an

infinite dis-

reading of the text

ways, either

(1)

explained in two

is

make

not ivords of

make not thy

a crown, &c.
The latter

Thorah a crown, or

(2)

tance from the material world, and

disciples

the interval was populated with a suc-

explanation

cession of intennodiate creations, or

Paul's use of CTicpavos in

emanations from the Deity.

and 1 Thess. ii. 19. "On account of

what was Abraliam our father punished,
and his sons subjugated to Egypt for
210 years?
Because he impressed

s It is said in Sanhediin 99 a, that

he who learns Thorah and does not
teach it, he it is that " hath desjiised
the word of the Lord " (Numb. xv. 31).
The initial letters of the words

may

scholars into

14

lais

Nedarim 32

be supported by St
Pliil. iv. 1,

service" (Gen. xiv.

a)

in his expedition

for the rescue of Lot.

"id"?"?

n30 ^y form

the word

h^^]}.

Conversely, by one of the Eabbinic

Job v. 7 (as
noticed by P. Ewald) is made to
mean, not that "man is born to
trouble," but that he is born to learn
in order to teach. Another example
artifices

of the
tials,

of

exegesis,

method
is

of

ni3n

''k^'S")

afforded by the

Amen, which

is

or ini-

word pS,

Qabbalistically

ex-

plained as an abbreviation of "I?0 ?K

is a Faithful King.

pX3, God
1"

Another reading

is

"

Make it
The

(the Thorah) not a crown, &c."

11

Pseudo-Eashi gives the following

explanations

Thorah;

of.

Whosoever honours the

does not leave

"He who

the book of the Thorah on the

or on a bench

who

inclines his

the Thorah,
the Chazan
say,

and some

He who

He

ear to the book of

and does not

is

floor,

say,

reading

it

talk

whUe

and some

does not leave

it

open,

and go out."
1-

He who

arbitrates between con-

tending parties incurs the enmity of

those who are disappointed by his
decisions.

He

also runs the risk of

IV.

He

015.

83

may judge
and say not, Accept ye my opinion, for
they are free-to-chose", and not thou.
Jochanan said, Whosoever fulfils the Thorah in
13.
12.

used to say, Judge not alone, for none

One

alone save

poverty '^ will at length

fulfil it in wealth; and whosoever

Thorah in wealth, will at length neglect it in
poverty (Luke vi. 21, 25).
14.
R. Meir said, Have little business, and be busied in
Thorah and be lowly in spirit unto every man and if thou
idlest from the Thorah, thou wilt have idlers many against
thee^; and if thou labourest in the Thorah, He" hath much

neglects the

reward to give unto thee.

R. Li'ezer ben Jacob said.

15.

He who

performs one pre-

who com-

cept has gotten to himself one advocate^^; and he

by erroneous judg-

doing iu justice

15

"Whosoever 'blackens his

ments, and of giving occasion to false-

for

hood and perjury on the part of the

Compare i. 10, where the

this world, the

litigants.

judge

admonished

is

he on his

to

guard whilst examining the witnesses

iu a suit
"be guarded in thy words,
:

may

perchance from them they

learn

to lie."

"He who

1*

pufis

up his

heart,

visage'

the sake of words of Thorah in

Holy One, blessed

is

He, will make his splendour to shine

in the world to come,

for

it

said

is

(Cant. v. 15), His countenance is as

Lebanon, excellent as the cedars

Whosoever starves himself for the

sake of words of Thorah in this world,
the Holy One, blessed is He, will

him

thinking within himself that he knows

satiate

how

They shall be
abundantly satisfied with the fatness
of thy house ; and thou shalt make
them drink of the river of thy plea-

to decide in a cause without fail,

behold, he

He

foolish.

is

is

called

he is wise in his own

than which there is no greater

foolish because
eyes,
folly,

for (Prov.

there

is

him"

(E.

more

sxvL 12

xxix. 20)

hoiJe of a fool

Jonah).

3b;" Whatsoever

cf.

Horaioth

decision has gone

forth publicly in the congregation,

individual

who

practises

it is

an

released,

because decision was only given

to

^^

!*

It

rests

self for

and he who
study will

opinion

it

upon them.

is

of idlers

they will

it

1'^

the
(1

him

to protect

him

from Thorah
be given over into the hands
of lions, bears, thieves, and
idly desists

Here again the good

evil, is

See note

God.

adopt thy

not for thee to force

keeiJS a

See Aboth, E. N. xxix.

robbers.
i*"

a).

watch over himthe Thorah's sake, will have

not the

with thy colleagues to

chose whether

He who

watchers given

distinguish between the erring and the

presumptuous."

in the world to come, for

said (Ps. xxxvi. 8),

sures " (Sanhediin 100

than of

To exemplify the

use of the word nSIIH,

it is

only,

and

attributed directly to
4.

We

have here iu a Hebrew form

word irapaKX-qros, or Advocate

Joh.

ii.

1),

one who

is called

to a

::

84

PIRQE ABOTH.

mits one transgression has gotten to himself one accuser,

Kepentance and good works' are as a shield against punish-

ment.
person's aid, which

haps

rendered, per-

is

COMFORTER in Joh.

wi-ongly,

xiv.

With this
Mishnah compare Shemoth Eabbah
26;

16,

xxxii

XV. 26;

man

" If a

xvi.

7.

performs one pre-

the Holy One, blessed is He,

cept,

gives

him one

angel to guard him, for

The angel of
the Lord encampeth round aboxit them
that fear Him. If he performs two
precepts He gives him two angels to
said (Ps. xxxiv. 7)

it is

guard him, for

He

For

he performs

him

thy side,

at

right

hand

host, for

it is

chariots of

it is

said

is

the half of his

said (Ps. Ixviii. 17)

The

are Lwenty thousand,

even thousands of angels."

" It

^9

mouth

of

was a commonplace in the

Eaba that, The perfection of

wisdom is repentance " (Berakoth 17 a).

" ^Vhen a man has been wholly wicked
aU his dayp, and has repented at last,
the Holy One, blessed is He, receives
him." This follows from Ezek. xxxiii.
19 But if the wicked turn from his
wickedness, and do that which is law:

ful

and

Said R.

right,

he shall Uve thereby.

Jochanan, Nay, more.

AU

the transgressions which he has com-

mitted are imputed to him as mei-its,

as is proved by Ps. xlv. 9 Myrrh and
:

aloes
all

and cassia are

all

thy

mT'J^

the transgressions which thou hast

committed against me are as mjTrh

and aloes and cassia (T. J. Peah i. 1).
A similar play on in33, in Gen. xxvii.
27, which may be pointed so as to

mean

transgressions

2,

Eepentance was created before the

world (Nedarim 39 b. Cf. p. 26) without it the world could not stand the
repentance of one man brings forgiveness to the whole world. On the effi:

cacy of repentance, and of sacrificial

and the day of atonement atones but

he who sins against his neighbour

God

ing quoted in note

certain sins, repentance gives a respite,

many precepts He gives

that

just persons

thy ways.

all

thousand shall alight

and ten thousand at thy

'

His angels charge

the half of His host, for

(Ps. xci, 7)

'

which need no repentance " in a say-

Atonement, see the end of Mishnah

Joma, and the Gemara upon it. For

over thee, to keep thee in

If

implied in Beresliith Eabbah lxv.

Penitents are set above

said (Ps. xei. 11)

it is

shall give

is

or transgressors,

miist first be reconciled to him.

The

which
repentance gives not respite, nor does
the day of atonement atone, nor have
Biifferings a purgatorial efficacy, but

impardonable

these

sin, in the case of

together only give respite,

till

DEATH purges (Is. xxii. 14), is profanation OF THE NAME (Joma 86 a).
The wise man, 31t3n "l^\ delivers
the citadel of the body from TD^ by
means of repentance and good works
(Nedarim 32b). Said E. Ele'azar b.
E. Jose, All the righteousness and
piety that Israel perform in this world

make

great peace and great paracletes

between Israel and their Father which
is

in Heaven... Great is righteousness,

which brings the redemption nigh...

Ten hard things were created in the
world. Rock is hard, but iron cuts it
Jire fuses iron: water quenches fire:
clouds

bear

water

tcind

scatters

clouds: the body bears the wind: fear

shatters the body
sleep

dissipates

icine dispels fear

wine;

and death

is

harder than all of them, but righteousness deUvers from death (Prov, x.
2; BabaBathra 10 a).

IV. 16, 17.

R. Jochanan Sandalarius

IG.

name

in the

is

that which

Whatsoever assemblage
and
the name of duty will not in the end be
said,

of duty^" will in the end be established

not in

is

8."

established.

R. La'zar

17.

Let the honour of thy disciple be dear

and the honour of

said.

unto thee as the honour of thine associate ^^

Or " of Heaveu," according to the
Aboth E. N. xl. reads
mVD, and illustrates the saying from
the Great Synagogue, on the one hand,
and the Generation of the I>is^ersioii
(Gen. xi. 8) on the other.
*' The climax
is broken by the
20

usual reading.

"Dear unto

reading:

which

oioi,"

thee as thine

may have

arisen from

assimilation to other passages, as

ii.

ipsius fuerit sapiens, res patris praecedit.

man

E. Jonah remarks that a

not enjoined to honour his

pater

Si

ponet, et deinde onus patris.

Si
pater et magister fueriut in captivitate

(et

redimat)

non habuerit quo utrumque

et

magistrum suum."
must not rise up before

deinde

scholar

is

his master exeejit twice in the day,

morning and evening, in order that

the honour of his master may not

but rather to be equally scrupuloas in

exceed that of

33

'
'

each

one

to

a<!Cording

The two

words are brought together in Mai.

"

his

Fear includes honour, but

honoiu: does not include fear.

i.

son honoureth his father, and a

Servant his master:

father,

where

is

if

mme

be a master, where

Si pater ip-

sius fuerit sapiens, redimet prius pa-

trem,

according to each the honour due to

him,

magistrum

redimet

prius

ipsius, et deinde patrem.

disciple

precisely as he honours his associate,

honour."

magister ipsius

et

ferant onus, onus magistri prius de-

"

17.

then I be a

honoub? and

my

Heaven" (Qiddushiu
is made to the

where allusion

b),

practice of standing

evening at

which

is

"The

up morning and

Prayer,"

/car e^oxqv,

also called the 'amidah, or

He who

standing.

controverts his

strife

with his Eab

is

as

if

he engaged

feae?"

in strife with the Shekinah: he

With the concluding words of this

Mishnah compare St Paul's ry Ki//3ty

speaks, or thinks, evil against his

if I

(Eph.

is

The claims

is

as

if

he did

it

God himself is

vi. 7).

of a

man's Father and

his Teacher to precedence in certain

down in Baba Mecji'a ii.

"Si res sua perdita sit et patris
sui, tum sua prtecedit
si sua et magistri ipsius res perdita sit, tum sua

and

diligently

"

Thorah.

the great Chief Eabbi,

studies

and teaches

Then began the Synagogue

Lord
and thus she spake, That

of Israel to utter praise to the

11:

of the world,

prfficedit.
...res

it

is

my

delight to serve,

who

is

nam

pater

by day in a robe white as snow,

the divine glory of whose face flames
like fire from greatness of wisdom and

produsit in hunc

mun-

thought,

Si patris et magistri ipsius

magistri praecedit,

eum quidem

God

who
Eab

against the Shekinah.

cases are laid

Eab

he controverted the Shekinah

(Sanhedrin 110 a): he who engages in

is as if

dum, sed magister

ejus,

qui ipsum

clad

who

originates

sapientiam docuit, traduxit ipsum in

his people in the gi'eat

mundum

Cant.

futurum.

Sin autem pater

new

every day, and will announce

V.

10).

lessons

them

to

day" (Targ.

" Said Moses the pro-

PIRQE ABOTH.

86

thine associate as the fear of thy master

and the

fear of thy

master as the fear of Heaven.

18.

Jehudah

Thalmud amounts

Be

said,

Thalmud,

careful in

the crown
and the crown of
24) but the crown

R. Shime'on said, There are three crowns

19.

of Thorah,

and the crown

of Priesthood,

Royalty (Ex, xxv. 10, 11 xxx. 1, 8; xxv. 23,

of a good name'^^ mounts above them (Eccl. vii.
;

and say not that

When

it

went up

all

nin\ quartering the day

the worlds,

three in judgment

four

into

He was employed

Thi-ee hours

in Thor.vh

come

shall

three

in provisioning the world: and three

in uniting

man and
The

Deut. xxxii).

foiu-th quarter

sits and teaches school children

Thorah" (Is. xxviu. 9; Jalqut 302), a
work which is of such importance that
it must not be stopped even for the

building of the sanctuary (Shabbath

Forgetfulness, or mistake in study

be

equivalent

to

a deliberate sin, in order to impress

upon the student the duty of constant
repetition with a view to ensure ac-

curacy.

Compare the expression used

above in

7,

where

distinction is

and
THK Najie.
tional

it

is said

made between

that no

uninten-

deliberate profanation of

So in Chagigah 5 a, it is
with reference to the last verse
of Ecclesiastes, " He weighs out to
said,

him
who

errors

as deliberate

forgets his

good name " in general ia

In like manner

Name

the

of

God

sins."

He

Thalmud commits a

where

it is

Law

the

said that at the giving of

hundred thousand angels

six

As long as they

Shevi ha-mephorash.

wore these crowns they were holier

than the angels of God, and the angel
of death had no power over them.
It
is

said elsewhere

himself, that

He

in heaven with

the crown of the ineffable

Name upon

His head.

A man

should frequent a place

where there are facilities for instruction, and should not trust to himself
for the acquisition of the knowledge of
Thorah. He must go to the Thorah,
and not expect the Thorah to come to
him. If he associates himself with
scholars he wiU be well grounded in
it by their aid, for the knowledge of it
is acquired by association.
See pp.
30, 47.

According to another view of the

latter

must

part of this Mishnah, a

7iot

trust to his

instraction:

action"

have themselves

dejieud not

for

that thine asin thine

it

upon thine

man

companions

"Say not

sociates will establish

Spy).

One

the Holy

of
sits

"Action depends
(iii. 12).
on Thalmud, and not Thalmud on
deadly sin

(Sifrc,

compared to a

is

crown, as in Pirqe E. Eh'ezer xlvii,

^*

119 b).
to

here called a crown.

the sons of Israel with the crown of

'Abodah

"He

said

23

thine associates

for^*

fourfold di\-ision is

of the day, according to one statement,

here

1).

descended, and crowned each one of

Zarah 3b: during the

is

wife (Targ. Jerus.

given, with a variation, in

2-

after thee

to the height,

I saw there the Lord of

parts.

R. Nehorai said, Betake thyself to a place of Thorah,

20.

phet,

for error in

to sin'^l

hands

associates,

gone

to

who

learn,

to

lY. 1823.
will confirm it

unto thcc

standing (Prov.

iii.

87

and lean not unto

own under-

tliinc

5).

R, Jannai said. Neither the security of the wicked,

21.

nor the

the righteous are in our hand^.

afflictions of

Be beforehand

R. Matthiah ben Charash said,

22.

man

ing^^ every

and be a

tail to

Jions,

in salut-

and not a head

to

foxes".

R. Jacob said, This world

23.

come and teach thee for thou thyself

must go \dth them aud piu-sue after
Thorah, if thou wouldest know it. But
;

own understand-

leau not unto thine

ing: although thou leamest, and betakest thyself to a place

Thorah,

of

and growest wise, lean not unto thine

like a vestibule' before

is

proof for
20),

He

it,

for

it

is

shall be wise." (At).

vii.

said (Prov.

that walketh with wise

Compare

xiii.

men
Eccl.

" It is better to hear the rebuke

of the wise, than for a

man

to hear

the song of fools."

"3

The word rendered

vestibule is

own understanding. Depend not upon

thine opinion, hut do aU that thou

which however

doest by the advice of the wise."

quite so closely as might have been

So

E. Jonah, agreeing with A+.

-5

We

are unable

to

Literally, Anticipate the

man; "Peace" being the usual

"Whosoever knows

every

form

Peace of

of greeting,

that his friend is accustomed to salute

him,

let

him

anticipate his salutation,

Seek peace, and pursue

for it is said,
it

And

(Ps. xxxiv, 15).

if

he salutes
it, he is

him, and he does not retui-n

called a spoiler, for

it is

said

(Is. iii.

For ye have eaten up the vineyard the spoil of the poor is in your
14),

houses " (Berakoth 6b).

"They

said

Jochanan ben Zakkai that no

of E.

man

ever anticipated

tion,

not even a Gentile in the street"

(Berakoth 17
^^

head

"Be

him

in saluta-

a),

to

tail

to foxes,"

thyself a tail,

"

and

lions,

Thy

and not a

gloi-y is to

make

to abase thyself,

and

with

identified

Bar

expected.

answer the
questions \Miy do the wicked flouiish?
Why do the righteous suffer?
^6

generally

it

irpodvpov,

does not resemble

S,

adopts the view that

(see
it

Crit.

Note)

should be writ-

ten with final Daleth, for Resh.

Sinners

who have been companions

in this world wiQ be separated iu the

who repents before

numbered with the

world to come; he
death

will

be

and he who does not rethe wicked. The latter

will say, Were we not together in the
world? did we not steal and do aU
manner of evil works together? why
then are we separated? is there then
respect of persons with God ? They
righteous,
pent,

Mill

with

answer,

that

it

repentance

is

which has made the separation between him and his companion. " Sufi'er
me then," he will say, " to go and repent ;" but it will be answered that
the time for repentance has gone by,
for "this world is like a sabbath, and
the world fi-om which thou camest is
like the

sabbath eve:

if

man

pro-

follow after a scholar of the wise, rather

vides not on the sabbath eve, what

than to be a head unto foxes, to worthmen, who are accounted only as

shall

less

foxes.

And

have found a Scripture

he eat on the sabbath? The

world from which thou camest is hke
dry land, and this world like sea:

if

PIRQE ABOTH.

88
the world to come

be admitted into the halP.

majest

He

24.

used to say, Better

good works in

this

better

come^";

come than

to

prepare thyself at the vestibule, that thou

is

all

world than

one hour of repentance and

is

the

life

life

of the world

spirit in the

to

world

of this world.

R. Shime'on ben Ele'azar

25.

the

all

one hour of refreshment of

Conciliate

said.

not thy

and console him not in

the hour when his dead is laid out before him; and "interand strive not to see
rogate " him not in the hour of his vow

friend in the hour of his passion

him

in the hour of his disgrace.

Shemuel ha-Qatan

26.
a

man

said'",

he eat on the sea?

This world is like a wUdemess, and
the world from which thou earnest is
shall

like inhabited land

if

man

provides

not for himself from the inhabited

what

land,

ness

shall

he eat in the wilder-

See Midrash Qoheleth,

i.

15

Midrash Euth, cap. iii.

29 This word is sometimes rendered
" palace

;"

but

it is

really a traushtera-

Eepeutance and amendment in

an equivalent

this life are accounted

come they are the price

and a means by which it
secured to a man. On the other

for the Ufe to

paid for
is

it,

hand the
outweighs

come
them

joys of the world to

are such that

all

"one hour"

of

the enjoyment of the

way

present world, in the same

that,

as the Psalmist says of the sanctu-

ary

" A day in thy courts

is

better

than a thousand."
31

The saying ascribed

is

when

thine

placed in the same cate-

gory with Hillel in T. J. Sotah ix. 13

" The elders entered into Beth Gadia

Bath Qol went forth

and said to them, There is among you
a man worthy of the Holy Si^irit, only
that the generation is unfit; and they
cast their eyes upon Hillel ha-Zaqen.
And when he died they used to say
in Jericho, and

of him, Alas
of

'Ezra

meek pious

And

again,

one, disciple

the

elders

an upper chamber in
Jabueh, and Bath Qol went forth and
said to them. There is among you one
worthy of the Holy Spirit, only that
the generation is unfit and they cast
their eyes on Shemel ha-Qatan.
And
why was his name called Qatan ? Because he made himself Kttle.
But
some say, because he was scarcely less
than Shemuel ha-Eamathi. And when
he died, they used to say of him, Alas,
entered

tion of TpiKKiviov.
^o

Shemoel

provides not for himself on the

what

land,

Rejoice not

into

meek pious

one, disciple of Hillel ha-

Zaqen " He is said to have drawn

up the " Heretic Benediction " (Bera!

to

Shemuel

consists, according to the best-attested

reading, of an extract from the book

of Proverbs, without note or

comment,

which "he was accustomed to repeat."

It is found also at the end of Pereq v.
in some copies, as is remarked in a
note on the Addenda (p. 22).

koth 28 b) still found in the Jewish

Gamaliel ha-Zaqen himself is
ritual.

sometimes alluded to as perhaps the

author of the "Benediction"; but
what appears from the passage of
Berakoth above alluded to is that
Gamahel ii, desiring to have a Hrlcath

lY. 2-i 29.

enemy

falletb,

and

89

when he stum-

not thine heart be glad

let

bletli (Prov. xxiv. 17).

Elisha' ben Abiyyah^^ said, He who learns as a lad, to

like? to ink written on fresh paper; and he who
he
what
old, to what is he like ? to ink written on used
when
learns
27.

is

paper ^'.

eats

Kaphar ha-Babli said, He

what is he like ? to one that
and he
unripe grapes, and drinks wine from his vat

who

learns from the old, to wdiat

R. Jose ben Jehudah of

28.

who

learns from the young, to

is

he like

to one that eats

ripened grapes, and drinks old wine.

29.

there
in

is

said,

new

which there

Regard not the

but what

flask,

flask that is full of old (wine),

is

is

therein

and an old one

not even new^*.

ha-minim added to the Eigliteen Bei^easked if tliere was anyone

and,
able to draw up such a formula
dictions,

fied Faust is represented by the Talmudical Elishah, son of Abuyah, who,

seai'ching too deeply for the solution

in answer to his appeal,

Shemuel sup-

of theosophical

pUed the required form

of words, as a

driven

to

apostasy... The

modification (it is thought) of an older

" SaddiKee-Benedictioii," to the satis-

the late

Dr

Letteris, has in our judg-

faction of Gamaliel.

The title of the rendering,

which was pubUshed in Vienna in the
year 1865, is Sen Abuyah, Goethe's

3'-

ment

in

many

problems, was finally

translator,

respects surpassed the

original."

The usual form

Elisha' ben

is

Abuyah, but Abiyyah

is

a Biblical

name.

Faust, eine Tragoedie in eincr hehrd-

The tendency of this EUsha's speculations was destructive

when he

ischen Umdichtung.

entered Paradise (note

1),

he began

He

to "destroy the plants therein."

and became
Judaism; and accordin the Talmudic accoimt of the

ultimately

apostatised,

33

E. Sh. ben Gamliel fui-ther com-

one who learns Thorah in his

youth to a young man who marries a
pai'es

maiden well suited

to

him (Aboth

Learning in youth

a derider of

N. xxiii).

ingly,

likened to graving ui^ou stone

R.

is also
;

and

entry of the four into Paradise, his

leai'ning in old age, to tracuig charac-

name

only

ters

indirectly alluded to as "inX, a certain

3^

suppressed, and he

is

is

" other."

tive

Dr Ad. Neubauer,
" Talmudical

ture "

on

which immediately precedes.

E. Jose

and Eabbinical Litera-

describes the learning of the

young as

(Philological

in a report

Society,

1876),

Hebrew rendering of GoFaust, in which

The dramatis

notices a
ethe's

upon the sand.

The saying of Eabbi is a correcof that of Jose ben Jehudah,

'

persona are taken from Jewish history

for instance, the leai'ued

and

dissatis-

crude and immature, like new wine

Eabbi shews by another comparison
that this

is

not always the case.

On

may

con-

the contrary, as a
tain

old wine,

new

so the

flask

mind

of

12

the

PIRQE ABOXn.

90

and

R. Li'ezer ha-Qappar said, Jealousy,

man out of the world^.

30.

lust,

and

ambition, put a

He

used to say, The born are to die

and the dead to

know, and to notify,
and that it may be known ^, that He is the framer, and He the
creator, and He the discerner", and He the judge, and He the
31.

revive

and the

living to

be judged

young may even be more mature than

that of his elders

aged

mind

the

of the

not necessarily stored with

is

but may be Hke an empty

E. Jonah connects the two
Mishnioth in question by means of
Job xxxii. 6 9: "And Elihu the sou

for to

water, which does not rejoice the heart

of

man ?

Nay, like wine, wliich does

man. Is it then

rejoice the heart of

which

sometimes bad for

Nay
the body?
rather, like oil, which is good for both,
&c. " Thy love is better than wine,"
interpreted by Gematria (iii. 28),

reflection,

like wine,

vessel.

the head and for

of Barachel the Buzite answered

Baid, I

am

and

young, and ye are very old

than the

shew you mine opinion. I said, Daj^s

should speak, and multitude of years
should teach wisdom. But there is
a spirit in man and the inspiration
of the Ahnighty giveth them under-

world.

Great

standing.

wise

men

arc not always

neither do the aged understand

ix.

TToKaiOIJS, K.T.\.

The comparison
WINE,

oil,

of

Thorah

to water,

lioney and milk, is dwelt up-

is said in

ye9er,

up in

1 Job.

capKos,
T]

ii.

15 of the

and misan-

Compai'e also the three heads

tliropy.

used

compare Matt.

olvov viov els daKoirs

nations of the

under which worldliness

ble of the " flask,"

^dWovuiy

+ i + v ( = 70)

The same

2s

Kal

oiiSi

evil eye, the evil

judgment."
For another application of the para17:

more beloved

signifies that Israel is

wherefore I was afraid, and durst not

is

Kal

ii.

16:

ij

twv

iTriOv/jda

t;

is

summed

firiOvfila

t^j

6<p0aXft.ui',

dXa^oveia tov iov.

nH3|?] This word, like f^Xos, is also

in a good sense, as in Baba

" The emulation of
Bathra 21 a
Soferim increases wisdom."
3 For the reading of this clause see
:

note X

Truths which in this world men are

taught and then teach others
" will iu the world to come be known

on in Sifre C^p]}), on Deut. xi. 22, and in

Midrash Chazitha, on the words, "For
thy love is better than wine" (Cant,
Thorah is like water, which is
i. 2).

of themselves without a teacher," ac-

grateful to the tliirsty, is ubiquitous,

cording to the prophetic description

comes down
works its way

first

"And they shall

man Ms neighman his brother,

coming age:

gives life to the world,

of the

from heaven, purifies,

by constant dripping, seeks its level,
is kept in eaiihen vessels... and droicns
But water
those who cannot su'ivi.

teach no more every

grows bad

if

kept long in a vessel.

this likewise the case

Nay,

it

as

grows old

it

P3p2

is like

;L"-n?0

Is

with Thorah?

and every

bour,

saying,
all

Know

the Lord

know me, from the

for

they shall

least of

them,

unto the greatest of them, saith the

Lord"

(Jer.

xxxi.

34).

Tore 5^ evi-

wime, which improves

yvtiffofxai, Ka9u)S koI eTreyvuaOTjv (1

xiii. 12).

the bottle, JDt ?3

Nini".

Or

is

it

like

^"

"

Cor.

He fashioneih their hearts alike

IV.
witness,

with

He

and

whom

there

3032.

" adversary," and He is about to judge

no iniquity, nor forgetfulness, nor respect

the
is

of persons, nor taking of a bribe, for all

all is

91

is

His, and

know

that

according to plan.

Let not thine imagination assure thee that the grave

32.
an asylum for perforce thou wast framed (Jer. xviii. 6), and
perforce thou wast born, and perforce thou livest, and perforce
thou diest, and perforce thou art about to give account and
reckoning before the King of the kings of kings, the Holy
One, blessed is He.
is

he considereth
xxxiii. 15).

all

their

The world

is

works"

(Ps.

to be judged

by One who, as Judge, and Witness,

possesses

power ami

knowledge, and will exact

strict justice

and

'Avt15i,kos,

(Matt, v, 25). CoutrastEom.viii. 33,34.

CHAPTER
By

1,

And what

ten Sayings* the world was created.

leanied therefrom
^

V.

The world

for could it not

described as created

is

is

have been created by one

that the gi'andeur of Creation

more

is

by SAYINGS, because in Genesis the acts

of creation are introduced by 'K "HDX"'1

impressively portrayed as the outcome

"and God

immediate result

>

'13 ^n"'1

said."

NIH

ICiS

^D

In the Jalqut, which

commences with the parafn"aph Aboth
V. 1, NINE occurrences of IJDK''"! are
reckoned, and the tenth is said to be
(Ps. xxxiii. 9).

implied in

God

In the beginning
heavens and the

IT'EJ'NIIl,

created

earth," since

the

said elsewhere that

"

it is

'by the word of the Lord

fi' "lanl:)

xxxvi. 6).

In Pirqe K.

EL

9,

Hi

14, 20, 24, 26, 29;

ii.

ten

iii,

18),

i.

3, 6,

the last

being that which leads up to the creation of

woman.

In Bereshith Eabbah

"Saying"

XVII, the first

implied in JT'tJ'NIS
'K

nni

(i.

is

taken as

the second in

then follow eight of

2):

those specified above, from Geh.

to

ending with the creation of

but it is added that Menachem

bar Jose excludes

places
it is

26j

i.

man

i.

it

by

iii.

18.

said in the

re-

In Chagigah 12

a,

name

ten "things," or

was created: some

specified, as

mil, and

'ID

of Eab, that by
tDHil, the world

of the ten things

clwchmah,

being found also

cliesed, gehiirah,

among

the ten Seiihi-

of

view in the text

of

fiat

much

laboured so

in creating the world by ten sayings "

in order to emphasize the guilt of the

who mar His work, and the

who preserve it.

sinners

merit of the righteous

But elsewhere creation

described as

is

requiring the least conceivable effort on

the part of God read not DX^l^i^^j

" on their being created," but (as two
words) BN")3 'T\2, He created them by

is

H; "by

the letter

the breath of His

mouth."
Various other ways of representing
the creative process are found in the

Rabbinic writings.
identified with

and with

Thorah, which

Wisdom

who am

'Apxv<

where the
IT't^KI

(Prov. vui.

is
1),

'Apxri (ver. 22), is introduced

as the speaker in Gen.

first

"-a

God
word

(Jalqut

Israel

is also

agent:

"By

"By

1:

1.

created,
is

me,

&c."

read as two,

The

2).

ideal

said to be the creative

the merit of Israel,

are called eeshith (Jer.

ii.

3),

who
God

created the heavens and the earth."

" E. Berekiah said. By the merit of

Moses the world was

"From

roth of the Qabbalists.

The point

a single

of

"God

omnipotence.

these same heavens were created (Ps.

va-yomer's are reckoned (Gen.

of repeated acts of power, than as the

each word,

created,

"1121,

&c."

that pro-

ceeded from the mouth of the Holy

V.

But

Saying?

was

it

1,

93

2.

vengeance might be taken on the

tliat

destroy the world that was created by ten Sayings ;

goodly reward to the righteous, who maintain the
a
give
to
and
created by ten Sayings.
was
that
world

wicked,

who

Ten generations were there from Adam to Noach'^

great was His longsuffering (1 Pet. iii. 20); for
how
shew

to

2.

He,

One, blessed

is

an

it is

angel, for

tliere

was created

said (Ps. sxsiii. 6)

the word of the Lord were the

By

heavens made

and

all

the

host

of

"
them by the breath of his mouth
(Chagigah 14a).
The siibjects of n''t^'^3, and of
n23"lD, the chariot (cf. Ezek. i.),

this derivation

by Josephus' descripB. J. ii

tion of the Essenes,

i^wOeV WJ

TOFS

all

fXVffTTJpiSv

TL

8.

(pplKTOV

5,
7}

tQv 'Mov cnwTr)] Karacpalverai, and perhaps this will also explain the Greek
equivalent Oeup-qriKot, which Suidas

The use of the

Mishna She-

gives for 'E(xaahi.

Hebrew word

D"'Sk^n in

though we need not assume

were made a niicleus of theosophic

speculations, which were only to be
communicated with the greatest cau" fioney and milk
tion, for it is said

kalim

are under thy tongue (Cant. iv. 11),

fessor Lightfoot's recent edition of St

things which are sweeter than honey

Paul's Epistle to the Colossians, where

v. 6,

that the Essenes are there meant, w*Ul

serve to

show how

name

as the

it

might be adopted

of the sect."

See Pro-

should be tmder thy tongue" (Cha-

a fuU account of the conflicting theo-

gigah 13a), or should not be revealed.

ries

"Non exponunt...oi3era creationis cum

duobus, neque currum cum uno, nisi
sensum

sapiens qui

fuerit

intelligit.

Quicunque considerat qiTatuor causas,

ei

nunquam
muudum; nempe id quod

melius fuisset quod

trasset

in-

su-

quod infra est, et quod ante

quod post est. Et quicunqiie
non attendit ad honorem Creatoris
sui, ei melius fuisset quod non intras-

pra

est,

est, et

set

mundum"

(Chagigah

'EffcToios (cf. II.

not

10

improbably

imjstk; for

(1)

that
V. 16),

denotes

name

the

or Essene,
secret,

the word 'NJ^H

or

secret,

would naturally be transliterated 'Ecraatos, in the same way that

Jt^n, as Jost remarks (Gesch. A. 207,
Note), is by Joscphus transliterated
Effai^v, and (2) "We may illustrate
or silent,

V.

about the Essenes

is

given.

Ten generations are reckoned (Gen.

329), including both Adam and

Noah.

It

is

said of

dor ha-mahbul

the generation of the deluge, that they

have no portion in the world to come

The thought that
(Sanhedi-in si. 3).
God, after bearing so long with the
wickedness of those evil generations,
did at length bring the flood upon
the earth, should assure Israel that

He will in due time put an end to

ii. 1).

In connexion with the siibject of

esoteric doctrine and mysticism it

may bo remarked

"

captivity,

their

and requite their oppressors

according to their works (R. Jonah).

" "What is the meaning of the seven

days

and

(of respite)

earth.

wiU cause
Gen.

vii.

For yet seven days,

it

4,

to rain iipon the

10?

They were

the days of mourning for Methuselah,

to teach thee that the death of the
righteous hinders puuisliments from

coming" (Sanhcdrin, 108b).

";

PIEQE ABOTH.

94

the generations were provoking Him,

till

He

brought

the

deluge upon them.

Ten generations were there from Noach to Abraham^,

3.
shew how great was His longsuffering for all the generations were provoking Him, till Abraham our father came, and
received the reward of them all.
4,
With ten temptations* was Abraham our father tempted,
to

The ten generations

(Gen.

xi.

10

2G),

are reckoned

excluding Noacli.

"Our Eabbis have said,

died Abraham our

Noah

58 years old

yet

when

that

father was

thou number the

if

descendants, thou wilt find ten generations between them,

Noah prolonged
tions,

to

his days ten genera-

the generations are reckoned

shew how great was His

longsuffer-

ing, for all the generations

voking Him,
came.
Till

although

for

He

And

till

were pro-

Abraham our

father

they have not said here,

took vengeance on them, for

the Thorah, but it is elicited from the

expression, " Ur (=fire) of the Chal3.
"Get thee out of thy
country, and from thy kindred " (Gen.

dees."

xii. 1).

"And

4.

there was a famine

5. His wife "was

taken into Pharaoh's house " (xii. 15).

in the land" (xii.lO.).

6,

He waged

(xiv. 14).

war with Chedorlaomer

The bondage

7.

of his pos-

was predicted (xv. 13). 8. At

the age of ninety he was circumcised.

terity

9. He is commanded to cast out the

bondwoman and her son (xxi. 10).
He is commanded to sacrifice
10.

made up for aU
and WTOUght good
which counterpoised all their evU, and
delivered them from punishments
(R. Jonah).
But the like is not said
of Noah, who was only relatively
righteous: he was "perfect in his

(xxii. 2).
For other ways of
making up the number of the trials
A t refers to Midrash Thillim, and to
the " Mishnah of E. Nathan " (Aboth
R.N. xxxiii), which reckons them as

own generations"

Two with respect to his

two wives One in his war with " the
kmgs"; One in DHnnn )^n (Gen. xv.);
07ie in Ur of the Chaldees
One

Abraham our

father

their shortcomings,

(Gen.

vi.

9),

but

not in the generations of others (San-

hedrm 108 a).

* The temptations of Abraham are
reckoned in more than one way, A ti
"Pirqe R. EU'ezer ben
Hyrqanus," gives the following comreferring to

putation.

1.

Nimrod sought

to slay

him, and he hid himself in the earth

thirteen years.

2.

Nimrod

cast

him

he
would not worship his idols, and the
fire had no power over him to burn
him (Targ. Jonathan, Gen. si. 28
into the Jiery

furnace,

BereshithEabbahxssviii).
E.

Jonah,

is

because

This, says

not expressly stated in

Isaac

Tivo in Gen. xii. 1, "Get

thee out, &c. ;" Two with respect to
follows:

his two sons

in his circumcision.

"

And why was

trials, neither more

was with reference to
the ten HIIDXD by which the world
was created. Abraham, having been
tried with ten trials, and being found
perfect, was fitted to uphold the world
which was created by ten JTIIOXD,"
and he was rewarded by corresponding decads of miracles which were
wrought for his sons in Egypt, and by

he tried with ten

nor less?

the Sea.

It

V.

38.

95

and he withstood them all to sliew how great was tlie love of
Abraham our father.
Ten miracles were wrought for our fathers in Egypt
5.
;

and ten by the sea^

Ten plagues'^ brought the Ilohj One, blessed is He, iijion
6.
the Egyptians in Egypt; and ten by the Sea.
With ten temptations did our fathers tempt God in
7.
the wilderness, for it is said, And they have tempted mo now
these ten times'', and have not hearkened to my voice (Numb,
xiv. 22).

Ten

8.

miracles were wrought

The ten miracles wrought

which

fell

for Is-

were the ten plagues

rael in EgjT)t

upon

The

then* oppressors.

ten by the Sea are

made

out in various

ways from the account of the

passage of the Israehtes through the
Sea, and the drowning of the Egypartificial

Thus

tians.

is

it

said in Mekiltha

The sea was cleft;

('T

nbc^n 'DO), that

2.

was divided into twelve parts

It was made diy land, &c. Amongst

3.

1.

It

the miracles are reckoned, that "

He

gave them

reckoned as follows

in

loc.

Jal-

Aboth E. N. xxxiii Pirqe

and see the notes in
Surenhusius, VoL iv. p. 466.

qut 234

K. Eli'ezer xlii

this

On

the doubtful genuineness of

saying

see

Crit.

Note.

The

plagues brought upon the Egyptians

may be

identified -with the

wrought on behalf
"

This verse

miracles

of the Israehtes.

is cited in

'Erakin

iii.

where the heiuousness of slander is

dwelt upon, and it is said that "sentence was passed upon our fathers in

5,

the wilderness only on account of the

evil

tongue."

If

the skies,

it is

added,

'
:

'

God

are

with respect to

the sea, two (before and after the pasthe manna,

the waters, two;

sage);

two; the quails, two;

the

calf,

the wilderness of Paran, one."

ther

are

details

given

07ie;

Fur-

by the way

In Aboth E. N. xxxiv. God

represented as tempting the Is-

(fol.

of

Thanchuma

for slandering trees

with the Israelites tempted

became

pare Midrash

No

Sanctuary ^

and stones, how much more is he to

be condemned who slanders his neighbour
The ten temptations where-

is

The depths were congealed in the

heart of the sea" (Ex. xv. 8).
Com-

the

were condemned

fresh water out of the

midst of salt," and that " The sea
like glass vessels, for it is said,

in

15).

raehtes with ten temptations,

"In

all

which they were found not perfect."

^ " These
miracles were wrought

the second temple, although the state of Israel was not

likewise in

in

every respect perfect, and

heart was not firm with

it

shews that, for

all this,

Him.

their

But

the Divine

grace had not desisted from working

miracles with
in His

Holy

them contrary to

nature,

His sanctuary
was still in the midst of it " (E. Obadiah ben Jacob of Sforno).
Of miracles not specified in this
city whilst

place, the miracle of the scarlet thread,

X* ptiv, which changed colour

on the day of Atonement, may be
mentioned " Originally they used to

IT'TinT

bind a scarlet thread upon the door of

"

96

PIRQE ABOTH.

woman

miscarrieJ from the scent of the holy meat';

and the
and an uncleanness befel not the
highpriest" on the day of the Atonement; and a fly" was not
seen in the slaughterhouse and a defect was not found in the
sheaf'^j nor in the two loaves'^; nor in the shewbread"; and

holy meat never stank

tlie

porch, -without.

they rejoiced

If it

grew white

it

gi-ew not white

they were troubled.

They arranged

if

on the door of the porch

within
and still they watched, and
looked. If it grew white they rejoiced
if not they were troubled.
They arranged to bind half of it to the rock,
and half of it between the horns of
to bind

it

iv.

How

8).

From

did she discover this?

the fact that no fly crossed the

table of Elisha'.

air aroimd.

The

death cause the ointment of the

temple was destroyed the scarlet thread

did not groic white, but remained red'^

gum on

ha-Shanah

The

67a, &c.

thread

Joma

is

Compare

evil

the

connected with

VI. 8:

Is.

i.

18 in

" Lingua coecinea alligata

erat ad portas templi, et

ad desertum

savour "

wliitening of the

31b).

accessisset,

cum

hircus

albescebat

evil ye^er is like

for it is said (Eccl. x. 1), Flies of

fly,

pothecary to send

(Rosh

purifies the

Cf. pp. 35, 7&.

" Said Eab,

a

goes forth

2),

from the righteous, and

the scapegoat... Forty years before the

Joma

Thorah-flame, an

(Deut. xxxiii.

ti'X

(Berakoth Gl

The Tar-

a).

the same verse compares the

nature to a dehuba, which

name, which

By

lies at

and
and corrupts a good

doors of the

causes death,

1-

a-

a stinking

forth

is like

heart

^omer

51)

(p.

ointment.

is

meant

either

measure, the tenth part of an ephah

quia dicitur; Si fuerint peccata vestra

(Ex. xvi. 36), or a sheaf.

sicut coccinum, sicut nix albescent.

was offered at the time of the Passover, pnd consisted of first fruits of
At Pentecost,
the barley harvest.
fifty days later, " the two loaves," the
fii^t fruits of the wheat harvest, were

"No woman

ever

miscarried

through a vain longing to partake of

the flesh offered in sacrifice, or reserved for the priests alone."
1"

Ishmal

b.

Qimqith, ha\-ing be-

come disqualified, was replaced by

his own brother, so that their mother
saw two of her sons high-priests on
the same day. The wise asked how
she had merited such an honour. She
replied, that the ivalls of her house had
never seen the hair of her head (Aboth
R. N. xxxv). Her modesty was stiil
further rewarded according to
47sb,

Joma

by her having not two only but

seven sons,

all of

whom

ministered in

the high-priesthood.
11

The ZEBUB was

purity.

"Behold, now,

this is an holy

man

" And ye shall count unto

you from the morrow after the sabbath, from the day that ye brought
the sheaf of the wave offering ; seven
sabbaths shall be complete Even un-

onered

morrow after the seventh sabbath shaU ye number fifty days and
ye shall offer a new meat offering unto
the Lord. Ye shall bring out of your
habitations two wave loaves of two
to the

tenth deals:
flour

of

I perceive that

God "

(2

Kings

they shall be of

fine

they shall be baken with leaven

they are the

a symbol of im-

The 'omer

first fruits

(Lev. xxiii. 15

For further
Menaclioth

x.

unto the Lord"

17).
details see the

The

Mishnah,

^omer was to be

V.
rains quenched not the pile

said not to his fellow,

(Is. xlix.

things were

from the vicinity

2)

(x.

of Jeru-

not sufficiently ripened at the time

" A tale
appointed for the offering.

from the

told of its being taken

gardens of Cerifim, and the t^vo loaves

from the valley

of

"131D I'V,"

which

probably denotes the neighbourhood

^vxdp (Joh. iv. 5).

The shewbread consisted of
"twelve cakes" of fine flour, which
were "set in order before the Lord "
every sabbath, and remained till they
were replaced by others on the followof

13

sabbath (Lev. xxiv. 5

great miracle used to be

the shewbread:

its

(1

Sam.

xxi. 7),

when
still

9).

"A

wrought on

Jerusalem; and

me

too strait for

to say, that the

the broken column betrayed

Menuchah lib).

the occasions of the great

festivals for which the people at large
came up to Jerusalem, although the

worshippers were so closely packed in

that th^y had scarcely
room to stand upright, nevertheless
by a miracle they had ample space to
bow down, so that no man incommoded his neighbour; and no one was

the 'azarah

ever unable at such time to find lodging and maintenance in the city, however great the concourse of people.
The " ten miracles," though wrought
in relation to the

but

hot on the day of its

The

suns'^.

On

15

is said

it

To put hot bread in

was taken away"
is

sacrifice

not

it

(Joma 21a), that

bread was

in

is

hypocrisy (Berith

taking away was

as its setting in order, for

the day

place

between the

created

the crops there were

ealem, unless

ing

The

20) to lodge in Jerusalem.

Ten

9.

is

the ^uind 2:)reva{led not against

and serpent and scorpion harmed not

man

taken

and

they stood serried, and bowed down at

the i^illar of smoJce^*;

ease'*;

97^

8, 9.

all

Temple

festivals, did

take place in the Temple

itself,

:ripo2 nns, " he

begins with the Temple, and ends with
See Joma 21 a, where
jEr.us.UiEM."
it is

D'?*Li''n''n D''''Ln

discussed

how the

ten

(cf.

Crit.

Note) are to be reckoned, and addi-

inp?n DV^ DH.

At the conclusion of the last day
of the feast all watched the smoke of
the altar-pile (Joma 21b; Baba Bathra
147 a).
If it inclined towards the

tional marvels are mentioned, such as

and the

tion from the "six days of creation"

being taken atcay,

I'*

NOKTH, the

poor

rejoiced,

because

householders were troubled,

it

was

to

be a rainy year, so that the

crops would rot

if

kept

'.

if

it

inclined

were troubled,
and the householders rejoiced, because
towards
it was to be a dry year, &c.
the EAST, all rejoiced: towards the
WEST, all were troubled.
to the SOUTH, the poor

The straightness of the column of

smoke was sometimes regarded as a
Bigu of the acceptance of prayer

and

the miraculous disappearance of the

fragments of earthenware, &c.

1*

Ten things were

created between

the evenings, or at the time of transi-

to the sabbath.

It is felt to

be im-

possible to define their relation to the

course of nature, to which, however,

everything, not excepting the miraThey are no part
culous, belongs.
of the

period:

nonnal work of the creation

at the same time they can

only be thought of

as

ctTTo

Kara^oXTJs

that

these things were

Koafiov.

preordained
" It

saith,

created

be-

tween the suns, for indeed although

13

"

PIRQE ABOTH.

98

mouth

and

of the earth";

the

God, blessed be He, wi-ongbt great

and wonders contrary to the
nature of things, such as the plagues
of Egypt, and the miracles at the Ked

signs

There

and

the sun;

He,

He

to

What

Moses,

seekest thou?

39 b, where the seven things created

And God ended on

is

is

concerning

did not create

the seventh day, and rested

saith,

tip, &c." (Numb.

" Said the Holy One, blessed

xvi. 30).

nothing new under

He

Sea, &c., at all events

it

and swallow them

Him, Lord of the

world 'ID ^^<nl D, if Thou hast
created a mouth to the earth, well: if
not, let the Lord now create her a
mouth" (Bemidbar Eabbah xviii).
Compare Sanhetlrin 110 a Nedarim

anything after the six days of Bereshith, as it saith,

mouth of the well"; and the

therefore,

and as

said

before

these ten things, which are not men-

before the world

tioned in the account of the work of

Although the expression, "mouth

of the "^Ni," in connexion with the
"mouth of the earth" which su-allowed up Korah (Numb. xvi. 32), suggests
a reference to Ps. Ixix 15: "Neither
let the deep swallow me up, and let
not the pit shut her mouth upon me,"

Bereshith, he saith

they were

that

created then withoiit doubt; and the

explanation of their not being mentioned with the rest of the work of
Bereshith,
to

because

is

it

was impossible

us the time of their creation,

tell

(p.

26) are specified.

^8

it was at a transition period,

between two days which could not fitly
be reckoned with either of them"

nevertheless the allusion

('Obatliah Sforuo).

WELL.

E. Israel finds a difficulty in the

numbering of the rainbow amongst
the ten things, " in all of which were

pretation,

for in fact

miracles out of the course of nature,

and

all of

which moreover appeared

time of need, whereas the bow

in

may be

seen any day."

As

in the case of other groups of

"ten things,"

number
to

to be

is

made

one reckoning,

the abstract
or

concrete,

up.

how

the

According

the writing in

(1)

(2)

the writing in the

the

writing-instrument

and (3) the tables themare reckoned separately as

(maktheb)
selves,

disputed

is

it

three of the ten things

tinction is not

made

Jonathan, as cited in

ram which Abraham

of Isaac is said in

but this dis-

Targum of
note 18. The

in the

sacrificed instead

Bemidbar Eabbah

XVII to have been created " between

the suns.

" "But
thing,

as

is,

doubtless,

generally supposed to be, to

is

it

some other 1X2. " The mouth of the

According to Eashi's

(?)

inter-

opened its mouth and uttered a song (Numb. xxi. 17). But
some understand the rock which
Moses smote, i. e. the IJnI which
it

went about with Israel in the wilderness" (Bar S.). Compare also Bemidbar Eabbah xix. In either case there
is

the

some

difficulty in

expression,

accounting for

"<^e vwuth

of

the

well."

The difficulty may be solved by

reading 1X211 alone, without ^S, (1)
according to the

on Numb.

xxii.

Targum

28:

of Jonathan

"Ten

things were

created after the finishing of the world,

at the coming in of the sabbath, between the suns: The manna; and the
WELL (X"1^3"l) and the staff of Moses
and the shamir ; and the bow and
the clouds of glory; and the mouth
of the earth ; and the writing of the
and the detables of the covenant
mons and the speaking mouth of
;

if

the Lord

and the earth

make

new

ojpeu her mouth,

the ass;" and

(2)

according also to

"

V.

99

0.

mouth of the ass and the bow (Gen. ix. 13) and the manna
and the rod'; and the shamir-worra^*'; and the character; and
the writing'; and the tables.
And some say, the spirits"
;

Pesacliim 54

where the ten things

a,

"Thb well; and the manna;

and the bow and the 303 and the
3030 and the tables the grave of
are:

Moses and the cave in which Moses

and EHjah stood; the opening of the
;

mouth of the
the mouth of

ass

the wicked.

And some

and the opening

the earth to swallow

of

up

say likewise

it

was in building (Gittin 68 a; Sotah

48

b).

The demons, or W'lV, are commonly called " mazziqin" or nocentes.

" The Holy One, blessed is He, had
created their souls, and was about to
"1

create their bodies,

when

the sabbath

and He did not create them

(Bereshith Eabbah vii). Hence it is
set in,

the rod of Aaron, its almonds, and its

that they are invisible to the

and some say likewise the

spirits; and some say likewise the
vesture of the primal Adam."
" The KOD which was made "between the suns" was given to Adam,
and handed down from generation to

eye, being simply

buds;

generation,

after

till,

the

death of

passed into the hands of

Moses alone could read the
upon it it was inscribed inter

Joseph,

it

Pharaoh.
letters

alia with SJiem ha-viepliorash

(p.

70)

and he was thus designated as the

future deliverer of

(Pirqe

Israel

B.

HTl

Ji'DJ

human

(Gen.

24)

i.

"If power were given to the eye to

see, no creature could exist because of
the spirits... Each of us has a thousand
at his left hand,

his right

hand

and ten thousand at

(Ps.

xci.

7).

Said

from them that comes

the crowding in the assemblage, and
weakness of knees, and the wearing
Kaba,

out

It

of

is

the

clothes

of

students,

He who
know about them must take
ashes, and sprinkle them by his

and coUiding with the

feet.

wishes to
sifted

Chald.)

and in the morning he will see

marks as of cocks' feet. He who
wishes to see them must take the

or

caul of a black she-cat, daughter of

bed,

Eli'ezer sl).
"'*

The SHAMIR

(see Buxtorf,

Lex.

was a small worm which spUt

stones upon which it was
placed. Moses used it to engrave the
cut

stones of the ephod,

Fii-st

he wrote

upon them in ink then he " shewed

them" the shamir, or passed it over
the lines which he had traced, and the
:

stones were

cleft,

seal

by the sun,
formed by water.

may

is

The shamir was created

n^tt'S'^3.

stand against

Asmodeus, king
citt

OtJ'K'O

Solomon, having

it.

got possession of

to

iD''

Nothing, however hard, can

it

with the help of

of the devils, used it

the stones for the temple, for

Kings vi 7) that no tool

of iron was heard in the house while
it

is said

(1

a firstborn, the daughter

and burn it in the fire,

and pulverise it, and fill his eyes with
Let him
it, and he will see them.
put the rest into an iron tube, and

without loss of sub-

stance, as a fig is split

or as a channel

a black one

of a firstborn

it

with a signet of iron, that they

it away, and let him

mouth that he may not be
harmed. Eab Bibi bar Abaye did this.

not steal

seal its

He

saw, and was harmed. Our Eabbis

prayed for mercy on him, and he was
healed" (Berakoth 6 a). The spirits
helped Solomon to find the shamir,

and to build the temple. They frequent desolate places, and are especially to

be feared in the night time.

100

PIRQE ABOTH.

and the sepulchre of Moses (Deut. xxxiv.

also;

ram

Abraham our father

also, made with tongs ^.

of

tongs

6);

and the

And some

(Gen. xxii. 13).

say,

and seven in a wise man.

greater than he in
of his companion
and is not hasty to reply
he asks according to canon, and
answers to the point*^ and speaks on the first thing first, and
on the last last of what he has not heard he says, I have not
heard and he acknowledges the truth". And their opposites
Seven things are in a

10.

clod,

The wise man speaks not before one who is

wisdom and does not interrupt the words
;

are in the clod.

Jochanan ben Zakkai understood
the talk of devils (Baba Bathra 134

Members

of

a).

the Sanhedbin were to

be CQK'D vy3, or skilled in magic

(Sanhedrin 17 a; Menachoth 65 a),
that they might be in a position to
give judgment in cases which

came

explained by

At

"

If

he has occasion

to ask a question, he asks according to

which they are occuany one asks of him, he

the halakah with

pied

and

if

answers his interrogator according to

the matter which he asked him, and
does not digress to another matter.

before them.

And

The chain of secondary causes is

endless.
The instrument ri3V pre-

things,

usual reading (see note

supposes another, with the help of

that his inquiries have relation to the

^'^

which

it

finitum.

was made, and so on in

in-

Speculation, failing to reach

the ultimate, must rest upon the doc-

subject in hand,

2^

this

God

is

the Creator

other form in Chagigah 12 b

said,

Woe

" E. Jose

to the creatures, that see,

signifies,

3)

and his

replies

are

of interpretation.

made the first, Cf, Pesachim 54 a.

The difficulty is presented in an-

that

one has asked him two or three

he replies in order."
The

in accordance with the received canons

He

trine

if

E. 'Obadiah of Sforno illustrates

Mishnah from the book of Job.

The wise man will not speak before his superior in wisdom bo EUhu
refrained from speaking when in the
1.

"I

and know not what they see that

stand, and know not on what they
stand.
On what stands the earth?
on the pillars (Job ix, 6): and the
pillars upon the waters (Ps. cxxxvi.
6): and the waters upon the mountains (Ps. civ. 6) and the mountains
upon the wind (Amos iv. 13) and the
wind upon the storm (Ps, cxlviii. 8):
and the storm depends upon the arm
of the Holy One, for it is said (Deut.
xsxiii. 27), Underneath are the ever-

presence of his seniors, for

lasting arms."

who said; "Doth God pervert judgment?" (viii. 3), and was rebuked by

-^

The reading

of the text is thus

said,

Days should speak, and multitude of

years should teach wisdom " (xxxii. 7).
2.
He does not interrupt his companion, but

is like

Elihu,

who " waited

Job had spoken" (xxxii. 4) ; unlike

his friends, with whom Job had to
expostulate: "Suffer me that I may
speak and after that I have spoken,
mock on " (xxi. 8). 3. He is not
hasty to answer before he has properly
heard his friend's opinion, like Bildad,
till

"

101

V. 10, 11.

Seven kinds of punishments come on account of seven

When some men tithe, and some do
some of them are
not tithe, dearth from drought comes
hungry, and some of them are full. When they have not tithed
And
at all, a dearth from tumult* and from drought comes.
when they have not offered the dough-cake, a deadly dearth
11.

main

transgressions*'.

comes.
Job for misapprehending his meaning,
for " I
(ix.

know

He

4.

2).

poiat,

is

it

so of a truth, &c."

interrogates

unlike Eliphaz

(iv.

to the

and

7);

answers according to halakah, unlike

whom God said

of me the thing
5. He deals
7).

Job's three friends, to

sabbatical year

each to each.

proper order,

its

Elihu (xxxiii. 8, &c.). 6. He

does not profess to know what he does
not know, hke Zophar: "But oh that
God would speak, and open his lips

And

against thee.

shew thee the

(xi.

5,

truth,

16).

he would
wisdom, &c."

that

secrets of

And he admits

7.

unlike

three

the

the

friends

of

whom EUhu's

wi-ath was
had found no
answer, and yet had condemned Job "

Job, against

kindled, " because they

(xxxii. 3).
25

The phrase niliy

or "bo-

"D13,

dies of transgressions," denotes (says

Bar

such as comprise

S.)

divisions, as the

body

many members.

On

uses of

f\)i

many

sub-

divided into

is

the

idiomatic
" And

see the lexicons.

For seven bodies of transthough they

are more than seven, nevertheless

it

saith,

gressions, to teach that

For a series of discusupon this subject see the

Gemara on Shabbath ii. 6; and cf.

Lev. xsvi.
2

The three degrees

of

apportioned as follows.

famine are
Partial

1.

punished by parfamine resulting from drought

neglect of tithing
tial

(Jer. xvii. 8).

iv. 7

'

And

is

As

is

it

I caused

said in

it

to rain

lect of tithing is

"of nOiriD" or

punished by famiao
and drought

combined, according to the usual readThe former reading is favoured

ing.

by Aboth E.N. xxxviii; which however has |''Cnin, uistead of piC'yD,

in this clause. Famine "of ntOIHD"
(i)
a famine of war and
is either
tumult, through which the land is uutUled (E.

Jonah),

or the crops are

ruined by marauders
csMS,mg destruction

or

(ii.)

a famine

"...and shall de-

them with a mighty

stroy

imtilthey be destroyed" (Deut.

species (Leb Aboth).

3.

The seven punishments

are,

degrees of

famine;

the sword;

the noisome beast;

exile.

the

The seven main

are committed,

three

pestilence;

and

transgressions

according to Sfomo,

in relation to tithing

judgment ; pro-

upon

of that

prised in seven bodies,

kinds or

Amos

one city, and caused it not to rain upon

another city." 2. The universal neg-

they are called seven, as being comi,e.

dif-

by other commentators, who endeavour to make them

correspond to the seven punishments,
sions bearing

like

but the sins are

ferently reckoned

that is right"

with each point in

strange wor-

ship; sensuality; bloodshed; and the

" Ye have not spoken

(xlii,

Name;

fanation of the

A famine

of entire

destruction,
vii. 23).

consumption

re-

from neglect of the ordinance:

"Ye shall offer up a cake of the first of
your dough for an heave offering
sults

(Numb. XV. 20). The rains fail utterly:

" thy heaven that is over thy head shall
be

br^iss,

and the earth that

is

under

"

PIRQE ABOTH.

102

Pestilence comes into the world for the capital crimes

12.
mentioned in the Thorah, which are not brought before the
tribunal"; and for the seventh year fruits.
13.
The sword comes upon the world for suppression of
judgment and for perversion of judgment and for explaining
;

Thorah not according to canon.

Noisome beasts come into the world
14.
a,nd for profanation of the

for vain swearinsf

Name,

Captivity comes upon the world for strange worship

for incest

and

shedding of blood

for

and

and

for (not) giving

release to the land'*.

At

15.

four seasons^ the pestilence waxes:

in the fourth

thee shall be iron" (Deut. sxviii. 23).

in fleeing because of

"I

where there

will

(Lev.

even appoint over you terror"

xxvi,

16):

read

not

behalah,

but bcchallah, on account of the chal-

The
lah, or cake (Shabbath 32 b).
divine judgments are " measure for
measure "

The

(Is. xxvii. 8).

not commissioned with respect to precepts

whereof the reward is specified. See
^^

Mekiltha

terrestrial court is

^in2), on the "Fifth

('H

Commandment.
is sent as a judgment
crimes which have not

come under the

self to

stand against his King,

when

he is angry with him, or designs

tempt him (Leb Aboth).
'8

"But

to

in the seventh year shall

be a sabbath of rest unto the land,

Pestilence
for capital

it to some place
no pestilence for he
who flees does not deny the omnipresence of God, but bows his imcircumcised heart and bears the yoke of
migration as a punishment for his
sins. And let him not embolden him-

is

jurisdiction, or cogni-

a sabbath for the Lord:

neither sow thy
vineyard.

thou shalt

nor prune thy

field,

That which groweth

of its

sance, of the bcth din, but are reserved

o\vn accord of thy harvest thou shalt

judgment by the hand of God.

But deaths which the tribunal is

not reap, neither gather the grapes

for

authorised to

are,

inflict

even then,

superseded only by analogous deaths

thus he

who

deserves to be stoned,

from a housetop, or is trampled

on by a beast he who deserves burning
he who desers^es
is stung by a serpent
beheading is killed by robbers he
who deserves hanging is drowned, or
falls

dies of avvdyxv-

See Af,

though resulting naturally from bad water, food, air, and

other intelligible causes, is none the
less sent by Divine Providence.
But
know that, for all this, we do not sin
Pestilence,

of thy vine undressed

of rest

for

unto the land.

a year

it is

And

the sab-

bath of the land shall be meat for

you; for thee, and

&e." (Lev. XXV. 4

for
6).

thy servant,

The seventh

year was called, the year of ha-shevUttah, the release (Deut. xv. 9

xxxi.

10),
^'

At four seasons of the septennial

cycle disease is prevalent

appropriation of

what

owing to the
have

should

been devoted to the poor.

The

neglect of the poor's tithe in

the third and sixth years of the sep-

teunium leads

to pestilence in

the

V.

1216.

(year); in tlie seventh; at the

10.3

ending of the scventli

the ending of the Feast in every year.

and

In the fourth

on account of the poor's tithe in the third

at

(year),

in the seventh, on

and at the ending

of the seventh'", on account of the seventh year fruits and at
the ending of the Feast^' in every year, on account of the

account of the poor's tithe in

tlie

sixth

largesses of the poor.

immediately

years

He

There are four characters^' in men.

IG.

^3y "iCyJO is

"At the end

28, 29:

of three years

thou shalt bring forth

of thine increase

shalt lay

it

The

following.

enjoined in Deut. xiv.

the tithe

all

that saith.

poor of the donations due to them,

which were Dp!?

is,

Cf. Levit. xix. 9

HND, that
and anguhis.

nHD'J'

oblivio,

spicilerjiuin,
:

" And when ye reap

the same year, and

the harvest of your land, thou shalt

And

not wholly reap the coexeks of thy

up within thy gates

neither shalt thou gather the

the Levite (because he hath no part

field,

nor inheritance with thee), and the

GLEANINGS of thy harvest;" and Deut.

and the

stranger,

fatherless,

and the

widow, which are within thy gates,

come, and

shall

satisfied

eat

and be

that the Lord thy

God may

bless thee in

shall

the work of thine

all

The third
"
called " the year of tithing

xxiv. 19:

Rashi remarks, the Levite received

tenth

his

(Numb,

xviii.

21),

iu

as

other years, but the Second, or Fes-

Tithe (Deut. xiv. 23), was de-

tival,

On

voted to the poor.

these tithes

Mishnah-Tracts named

see the

after

them, in Seder Zera'im,

^^ Li the " eighth " year, which is
"
called the " goings out of the seventh
(At,

(C),

pestilence prevails owing to

neglect of the preceding year of release.

"

And

years

six

sow thy land, and shalt

the fruits thereof:

year thou shalt

still;

eat

let

thou shalt
gather in

But the seventh

it rest and lie

that the poor of thy people

may

and what they leave the beasts

of

the field shall eat " (Ex. xxiii. 10, 11).

*i

After "the Feast" of Tabernacles,

or of Ingathering, iu each year judg-

ment comes

for

having deprived the

shall be

it: it

the fatherless,

for

stranger,

God may

In this year, as

thou shalt

for the

and

12).

and hast

field,
field,

not go again to fetch

year

(Deut. xx\'i.

thou cuttest down

FORGOT a sheaf in the

hand which thou doest."

is

"When

thine harvest in thy

widow

for the

that the Lord thy

bless thee in all the

work

of

thine hands."
3-

MiDDAH denotes

measure,

and

hence, standai'd, characteristic, quality,

virtue,

The

&c.

"Ethics"
The fii'st
described

is

the

of
is

of Aristotle's

title

rendered
that

nnDH

"middoth"
of

IDD.
here

man who

the

neither gives nor takes:

is

neither

nor yet grasping, or

dependent upon his neighbours. This
character is said to be neither good

self-sacrificing,

nor bad, but intermediate.

however,

regard

it

as

haughty independence, and

Others,
spirit

of

indiffer-

ence to the welfare of others: "Behold, this was the iniquity of thy

Sodom, pride, fulness of bread,

and abundance of idleness was in her
and in her daughters, neither did she
strengthen the hand of the poor and
needy" (Ezek. xvi. 49). The second
standard is worldly and utUitariau

sister

104

PIRQE AEOTH.

Mine

is

mine, and thine

but some

say, It is

is

thine,

an indifferent character;

is

Sodom

the character of

(he that saith,)

and thine is mine, is am ha-arec Mine and

thine are thine, pious Thine and mine are mine, wicked.
17.
There are four characters in dispositions. Easily provoked, and easily pacified, his gain is cancelled by his loss'^^:
hard to provoke and hard to pacify, his loss is cancelled by his
gain hard to provoke, and easily pacified, pious
easily provoked, and hard to pacify, wicked.
18.
There are four characters in scholars. Quick to hear
and quick to forget, his gain is cancelled by his loss slow to
hear and slow to forget, his loss is cancelled by his gain quick
to hear, and slow to forget, is wise
slow to hear, and quick to
forget, this is an evil lot.
There are four characters in almscrivers^''. He who is
19.

Mine

is

thine,

'

man

the

acts with a view to recom-

who

as one

ovxl

inclines a little to one

and performs works of supererogation which it would be hazard-

(Matt.

ous for ordinary people to attempt.

'am ha-areg
6],

See his Shemonah Peraqim, 4.

T'Dri] The word chasid here denotes

because he aims at the establishment

the opposite of " wicked," and cannot

pense: he lends to those

hopes to receive (Luke

nal
V.

ol

TekCivaL

"He

46);

is

[here used as

of the
give,

ovtus

fromwhom he
vi.

34);

iroioCcriv

called

a singular, see

ii.

desiring to take

world,

for thereby love

and

increases be-

extreme,

be shewn to carry any allusion

a particular sect, the Essenes

to

(p. 48),

make

tween them; and although it is a

good middali for the establishment of
the world, it does not spring from
wisdom, for
He that hateth gifts

fortzuleiten ware sprachUch nicht zu

BhaU live' (Prov. xv. 27), and the

good middah is to give and not to

rechtfertigen" (Jost, Gesch. a. 207,

" For although, in spite of
Note).

'

receive " (R. Jonah).

He who

gives,

" hoping for nothing again," is cltasid,

or pious. The selfish, grasping man,

who
is

receives

and makes no return,

"wicked."
n''J"l33]

It

some have endeavoured

as

For a

out.

all

be remarked on the

use of this word, which means intermediate, that the " via media," and
the " Kad' iirep^oKrjv 656s^' of excel-

attempts

the

to

improbable derivation

of 'Eo-o-afoj see note

1.

"Von

T'Dri es

which have been

made to explain it, the meaning of

this name is quite uncertain, it certainly cannot be connected with that
of the

may

less

33

Dn''Dn

"

(Kuenen).

various reading interchanges

the words
reverses

loss

the

and gain, and thus

estimates of

the

first

lence, are regarded as widely divergent.

and second tempers.

3^ The first character has an

Maimonides, who attempts to reduce

or grudging eye with respect to the

He

e^il

unwUling

the ethics of the Mishnah to the Aris-

things of others.

totelian standard, regards the chasid

that they should share with hiia the

is

1721.

V.

not that others should give, his eye

willing to give, but

evil towards the things of others

he should not give, his eye

would give and

nor

let

is

towards his own

evil

pious

he who

will not give

He

college-goers^^.

that

hand
he
go, the reward of practice is in his hand
is pious
he that goes not and does

goes and does not practise, the reward of going

he that practises aud does not

is

in his

that goes and j^ractises

not practise

he who

wicked.

is

There are four characters in

20.

is

that others should give, and

let others give, is

others give,

105

wicked,

is

There are four characters in those who sit under the

a funnel; a strainer; and a bolt-sieve^*'. A

21.

wise; a sponge;
credit

of liberality:

or he

who

jealous

anthrope,

neighbours'

is

is

a mis-

grees of fineness, were to be used in

his

preparing the 'omer, according to a

lest

should

possessions

blessed by their almsgiving,

they should enjoy favour with

and man.

The

contrary, is

be

and

twelve,

God

for the

on the
he who "counsels" hbetruly liberal,

ral things (Is. xxsii.

who

8):

not

is

only liberal himself, but moves others

to be so (Abarbanel).

The

25

Thalmud

relative values of

character

second
is

aKpoaTTJs \6yov, the

is

(James

TroiTjnjs

i.

23), the third

both, the last, neither.

turn

is

Berakoth 6

in

KDm

different

given to the " reward of going,"

NpnST

b,

where

N"lJX,

the lecture

is

intelligent

majority

is

it

"the

said

profit

of

the running:" the un-

their zeal in going

more by

profit

to hear

it,

than

by the teaching as such.

2"
*'

By nS3

is

meant a

of leather or hair,"

fine

sieve

which was made

use of in some way for " di'essing "

meal, and separating the seconds from
the

fine

Shabbath
X.

4;

flom:.

Cf.

Shebi'ith

Menachoth
Kelim xxvii. 5. Such
viii.

2;

v.

9;

vi.

7,

sieves

were used in preparing soleth for the

minchah. Thirteen, of different de-

to

was not

from

Moses

the two loaves

for

shewbread;

or,

Sinai

of siftiugs

prescribed, but the soleth

many

re-sifted as

:"

eleven,

according to

number

E. Shime'on, the

was

times as was found

See Menachoth 76 b. It
by the commentators upon
Mishnah, that the corn was
this
first partially crushed in a bean mill
the husk aud powder were then sifted
out: and what remained was ground
over again, and became soleth. The
word nop may denote meal in general
necessary.

is

and Practice come once more under

consideration in this Mishnah. The
first

" halakah

lest

said

but

(hi. 26);

it

is

here

(?)

identified

with the "dust" of the Menachoth

which was not altogether

was unfit for soleth.
Compare the following from the Jalqut on Canticles: "Song most bepraised and exalted of Soiigs: Babbi
Ele'azar ben 'Azariah made a com(viii.

2),

refuse,

but

parison of

it

to a

man who

brings a

measure of wheat to a baker, and

and
says. Produce from it qesiach
after that produce me from it soleth
and after that produce me from it
;

Thus out
Solomon there
Israel except Song

a cake.
of

of
is

all

the

wisdom

no soleth to

of Songs.

All the

PIRQE ABOTH.

]0(

up

sponge, which sucks

out there

lets

all

a funnel, which

a strainer, which

here and

lets in

out the wine and keeps

lets

back the dregs; a bolt-sieve, which lets out the pollard and
keeps back the flour.
22,
All love which depends on some thing", when the thing
and such as does not depend on anyceases, the love ceases
;

thing, ceases not for ever.

"What love

23.

love of

Amnon and

on anything

this

that which depends on some thing? the

is

Thamar"^;

is

Songs are lioly: Song of Songs is

Holy of Holies." The scholar who
treasures up only what is most precious is certainly, qua learner, of the
highest class; and in this Mishnah
he is generally thought to be so
regarded. There are, however, some

who

commentatoi"s

give

precedence

to the " strainer ;" regarding

a teacher,

who

And

that which does not depend

the love of David and Jonathan.

gives out a

him

still

as

more

noii\

n^lD,

and which lets TnRovcn

it would not be right, dc."

the
It

not easy to render the clause satisfactorily.

The word " sieve " alone
is

is

inadequate, since

much

with as

might be used

it

propriety to symbolize

mind which retains the refuse;

and indeed it is prima facie most

the

natiiral to think of the fine flour

through the

falling

as

whilst the

sieve,

whilst the sie\-e tj-pifies the pen'erted

The comis retained.

mentators quoted at the beginning of

mind which

tliis

refined doctrine than he has received;

" turns light to darkness,

coarser sort

make soleth mean,

note

and feeds
others with refuse." Sec the commentaries barv nnxsn and pn'? p\

precisely " fine flour," but that

The

latter urges, in favour of this view,

cloth, BOLT-SIEVE,

the

analogy of

and darkness

to

light,

the

five

preceding

which the
pious, and the wise, are mentioned
third in order. But in Aboth R. N.

groups of fours, in

all of

XL. the order here is different.

discriminating

comparison

is

traditionalist.

The

technical words

ments

The

taken, in the one case

from wine wliich diives a man out of

his mind, inyiO DnSH N^^i10: in

flour.

bolting-

do not embody this

the require-

of the case indirectly to a cer-

tain extent.
.seen sifts

bolter

which I have

the groimd corn at once

three sorts.

bolter
first

fine

bolter,

they satisfy

but

idea,

into

Another view is adopted in m3X 2?,

where the third scholar is taken to
be the man who speculates on theosophic mysteries; and the last is the

becomes

after re-grinding

not

which

The com

descends an

in

the

incUne, passing

over a fine cloth, and then over

a coarser cloth: the former lets through

the fine flour, which

receptacle

attached

the process

is

is

to

caught in a
the

machine:

repeated at the second

cloth: the third quality, coarse

bran,

the other from bread winch strength-

passes out at the end of the bolter.

3''
The love which is to be lasting

ens man's heart; but "the parable

must be

of the SIEVE seems

for if

it

to

me very

ivere lihe that

difficult

ivhich ice use

dent of
It

may

disinterested,
all

extrinsic

and indepenconsiderations.

be remarked that

ha-dabar

Y. 2225.

1U7

Whatsoever gainsaying Ls for the name of Heaven will

and that which is not for the name of
Heaven^' will not in the end be established.
25.
What gainsaying is that which is for the name of
Heaven ? the gainsaying of Shammai and Hillel**'. And that
24.

end be established

in the

sometimes to wpayfia in the idiom-

is

atic

sense of 1 Thess. iv. 6.

" Then Amnon hated her exceed-

word^ and those of their opponents

together. Nay, more, they placed the
words of Beth Shammai before their

so that the hatred wherewith

he hated her was gi-eater than the love
wherewith he had loved her " (2 Sam.

oirn words (see Crit. Note). ..Two years

xiii. 15).

for a

ingly;

^ Compare

the distinction in Bere-

Kabbah

shith

which

rv.

for the ordering of the world,

is

and that which

"To

between controversy

the

Name

disordering.

is for its

Heaven, means,

of

for

the establishment of the truth of a

matter, or to convince of transgression

and not

to

shew

superiority, or

to gain a reputation " (At).

expression

cf.

et's

Sco^a

For the

IV.

16.

IV.

*"

controversies

and Billel, and

man

said. Better for a

and these

have been

to

created than not to have been created.

for a man not
have been created than to have been
created: now that he has been cre-

They concluded, Better

to

look well to his doings "

him

ated, let

('Erubin 13

b).

Bath Qol went

"From

the time

when

halakah

forth, the

is

whosoever transgresses the words of

Beth HUIel deserves death And where

God

did Bath Qol go forth?

R. Bibi in

name of E. Jochanan said. At

Jabneh went forth Bath Qol" (T. J.
the

of

Shammai

of their followers,

fill

Talmud. Shammai is self-asserting, and Hillel j*ielding (p. 37), but the canon is accord" Said E. Abba, Said
ing to HilleL
Shemuel, Three years disputed Beth
Shammai and Beth Hillel these said,
The halakah is according to us, and
these said, The halakah is according
to us. Bath Qol went forth and said,
These and those are words of the
Living God, and the halakah is according to Beth Hillel, But if these
and those were words of the Living
God, how did Beth Hillel merit that
a large space in the

the halakah should be fixed according

them? Because they were yielding

and lowly, and taught their own

to

than to have been created

and

Direct mention of

and elsewhere.

The

not to have been created

always according to Beth Hillel, and

avoided by the use of D'CJ', as in

is

man

irpo<i>r}Tov...

SiKaiov...na6T]Tov (Matt. x. 41, -12),

see

and a half disputed Beth Shammai

and Beth Hillel these said. Better

Sotah in.
" Beth

4).

Shammai

were created

first,

said, The heavens

and afterwards the

was created,

earth

for

is

it

said,

In the beginning God created the

heavens and the earth (Gen. i. 1).
And Beth Hillel said, The earth was

and afterwards the heasaid. In the day that

the Lord God made the earth and the
heavens (Gen. ii. 4). ..And 'the wise'
have said. This and that were created
created

first,

vens, for

it is

together, for

iline

hand

it is

said (Is. xlvui. 13),

also hath laid the founda-

tion of the earth,

and

my right hand

hath spanned the heavens

when I
caU unto them, they stand up together" (Chagigah 12 a. See above,
:

PIRQE ABOTH,

108

which is not for the name of Heaven ? this is the gainsaying of

Qorach (Jude 11).
Whosoever makes the many^^ righteous, sin prevails
26.
not over him and whosoever makes the many to sin*^, they
;

grant him not the faculty to repent.

Moses was righteous, and made the many righteous,

27.

and the righteousness of the many was laid upon him^^, for it
is said, He executed the justice of the Lord and His judgments,

WITH

Israel (Deut. xxxiii. 21),

Jerobe'am''^ sinned,

was laid upon him, for

and made Israel to sin

and caused the many

Because

it is said,

(1

Kings

to sin, (and) the sin of the

xiv. 16, &c.).

In whomsoever are three things, he

28.

many

Jerobe'am who sinned,

of the sins of

a disciple of

is

and three (other) things, a disciple of Bile'am.

29.
A good eye, and a lowly soul, and a humble spirit
an evil eye", and a
(belong to) the disciple of Abraham

Abraham

pp. 45, 46
XII.)

and

that

cf.

Bereshith Rabbah,

say the

is to

hand
hand

(left)

created the earth, and the right

same time created the heavens.

at the

The Hillehte theory corresponds

to 1 Cor. XV. 46

dWk

TTvevfxaTiKbv,

TO TrvevfiaTiKov.

aW
to

The

irpdrov to

oi)

ipvx^^ov,

lirena

three views pro-

pomided above may be taken as

for three philosophies,

of

texts

idealism,

Matter
and dualism.
some systems regarded as esand its creation, acsentially evil

evolutionism,

was

in

cording to a prevalent symbolism,

fitly

TAD
*i

is

left

hand, as

Sin prevails not over

him who

attributed to the
is

taken to mean.

leads the

many to

righteousness, since

would be unseemly that the master

it

should

be in Gehinnom whilst his

disciples are in Paradise (.Joma 87 a).

Ha-rabbim,

ol

iroWoi

(Eom.

v.

19),

Surenhusius, Vol.
^2

This saying,

Sotah 47 a
it is

in

SDn'^

N''Dnm

'ID

p. 1.

ii.

(cf.

the
^D,

73

form,
is

in

cited

Sanhedi-iu 107 b)

added that a magnet, DIlXIl^

and

pN

suspended the "Sin" of Jerobe'am

between heaven and earth. " Three
kings have no portion in the world

and Manasseh" (Sanhedrin xi. 2). "After

this thing Jeroboam returned not from

to come....Jerobe'am, Achab,

his evil way.

What

is.

After ?

Said

R. Abba, After the Holy One, blessed

He, had taken him by his raiment,

and said. Turn thee and I, and thou,
and the son of Jesse will walk in the
Garden of 'Eden. He said to Him,
Who at the head? The son of Jesse
If so, I had rather not."
at the head
(Sanhedrin 102 a; 1 Kings xiii. 33.)

is

^^

Moses

is

with Israel in

reckoned as cooperating
all their acts of righte-

denotes the public, or "the general,"

ousness: "consequently the ni3T of

and, like gibbur, the congregation,

the

contrasted
^'

Reshuth

to

"locus

with

ha-yachid,

ha-ralbim"
publicus."

is

is
els.

equivalent

See jMislinah

many depends upon him."

The evil eye corresponds

nSJpn (iv. 30): the soul, t/'i'x%
*^

the seat of

msn,

to
is

or " appetite ": the

""

2630.

V.

109

swelling soul, and a haughty spirit, to the disciple of Bile'am.

And what

difference

Cehiunom^^, for

it is

The
But

said,

may

cause those that love

fill

their treasures (Pro v.

disciples of

disciples of Bile'am go

thou,

down into the pit of destruction

of Abraham inherit the Garden
will

Abraham and
down to
O God, shalt bring them

between the

is

the disciples of Bile'am

(Ps. Iv. 24);

of

me

Eden,

'

but the disciples

for it is said,

to inherit substance''^

viii.

That
and I

21).

R. Jehudah ben Thema said. Be bold as a leopard, and

an eagle, and fleet as a hart, and strong as a lion'"^, to
do the will of thy Father which is in Heaven.
SO.

swift as

spirit,

the seat of

ambition, and of

what

Compare the

men

the desire for 1133.

threefold classifications in 1 Joh.

Aboth

16;

ii.

15.

The three

ii.

evil

qualities in question are ascribed to

Bile'am in "Midi-ash E.

Thanchuma"

and in Bemidbar
Eabbah xx. He had an evil eye, for
" And Balaam lifted up
it is said
his eyes, and he saw Israel, &c."
(Numb. xxiv. 2). He had a grasping
soul, for it is said: " If Balak would
give me his house full of sUver and
He had a
gold, &c." (xxii. 18).
haughty spirit, for, instead of confessing to the messengers of Balaq
that God had altogether forbidden him
to go, and to curse the people, he said
to them: "Get you into your land:
for the Lord refuseth to give me leave
" He said
to go icith you " (xxii. 13).
to me, It is not consistent with thy
honour to go with these, but with
(cited

by

Af),

their superiors

honour.

for

And Balak

princes, more,

he desired
sent

yet

my

again

and more houoiirable

that they " (ver. 15).

"Four

have no portion
in the world to come... Bile 'am, and
Doeg, and Achithophel, and Gechazi "
*5

(Sauhedrin
"

idioTai

xi. 2).

How many

It is

years old was Bile'am?

not expressly written, but from

written, Bloody

is

and

deceitful

[see Crit. Note] shall not live out

half their days (Ps.

he must
than
Well hast

Iv. 24),

have been 33 or 34 (that

is less

the half of 70) years old.

thou repUed to my question Bile'am's

escutcheon appeared to me, and there
!

was

va-itten

on

Son

it.

of thirty

three

years was Bile'am

when

captain Phinechas slew

(Sanhedrin 106

and

the lame,

him

This estimate of

b).

the age of Bile'am controverts a previ-

ous statement that he was living at

the time of Pharaoh's edict: "Every
is born, &c." (Ex. i. 22).
He
regarded as a " bloody man," be-

son that
is

cause

he

occasioned

the

death

of

twenty-four thousand Israelites by his

advice to Balaq (Numb. xxv. 9

Substance

14).

ii.

310

i^''}

is

Eev.

by Gematria

iEous (Sanhedrin 100 a).

This saying

is

quoted, in con-

nexion with 'Aqiba's, "pin "jn^tJ' T]'C*V,

'13 in Pesachim 112 a; but " Eashi
refers to the Pereq,

instead of

x),

and

"ijnjJi'

38, citing

D1pl3

(iv.

"Eashi,"

For another apBemidbar

Eabbah on the sepulchre of Moses,
towards the end of Seder Balaq. The
Machazor Titry makes Masseketh
refers to

Zebachim.

plication of the saying, see

nnx

end, veiy appropriately, at the

words, D''0:^3C'

T^^-

110

PIRQE ABOTH.

He

of face to GeJdjinom" ; and

garden of 'Eden. May it he well-pleasing
in thy sight, Lord, our God, and the God of our fathers, that thy
city may he huilt in our days ; and give us our jiortion in thy
31.

the

used

shamefaced^

say, TJie hold

to

to the

Thorah.

Ben Bag-hag
and

32.

the all is therein*^,

said,

Turn

and again turn it; for

and siuerve not there-

it,

thy all is therein:

from, for thou canst have no greater excellency than

47

The

sayiug,

D-JS (nVty,

'13

probably borrowed in the

'svas

instance

first

from Masseketh Kallah, together with

other matter from which it was afterwards detached. Although now regarded as part of Aboth, it is not
found after, "13 1033 T^ >in, in
Aboth E. N. XLi
( has a double
reading (p. 23) which confu-ms the
suspicion of its spuriousness and in
Masseketh Kallah there is no evidence
that it is quoted from Aboth.
4^ " Bashfulness is a good sign."
It
:

man who

is said that a

shame
NLDin

has a sense of

not readily sin, n"inD3 iw

" and he who has not
Sin

will

D"'J3 n"C*13

of a surety his ancestors

stood not on

mount

20 a; Jalqut

i.

301

U)
D''iD

flTiy

see

43 Everything is contained in the

Thorah: it was the plan according to
which the world itself was created

26).

"In

it,

history and tale

without doubt, are

proverb and enigma

knowledge
and wisdom
poetry and word-play
conviction and counsel
dirge, entreaty, prayer, praise, and every kind
of supplication; and all this in a
divine way superior to all the prohx
correction

and

discretion

benedictions in

nothing of
the

dili-

gent student of Thorah, which contains, not only " all things necessary
to salvation," but "all the

the

wisdom

of

Study Thorah, "and

not need the books of

world."

thou

wilt

the philosophers of the nations, and

their investigations" (Sforno).
is

Thorah

cheaply purchased by the sacrifice

for the whole

was created in
six days, but the Thorah was only
given after forty days " (Shemoth
Eabbah xlvii; Va-jiqra B. xxx Cha-

of worldly advantage,

world and

its fulness

zitha. Cant. viii. 7).

" There

is none poor but in knowThey say in the West (in

ledge.

Palestine)

For prayers against

Excursus V.

(p.

re-

that works on science and phi-

losophy are not needed by the

Sinai." (Nedarim

Mekiltha, li'inn

Some commentators

(Leb Aboth).

mark

this.

Names

He, and

its

human

books

containing in

to say

its

depths

Holy One, blessed is

"
of being without end

of the

secrets

n^n
:

'jp

no no xn i6i n'l x'pn n'-n xm

no "-jp iO ST ion no ''jp ni

III

n-liom this

rohoin this

one gotten

in

there is all:

is,

what is there? Hath

what lacks ? hath he

not,

is

tliis,

not gotten this, tvhat hath he gotten?"

(Nedarim 41

The

a).

clause

peciiliar to

til

such expressions
This
13);

is

as,

the whole of

"She

is

which

is

illustrated

by

"^7131

^, may be

mSH
man

73

riT,

(Eecl.

xii.

thy Ufe (Prov.

iv.

13),

and [Deut. xxx. 20] the length of

thy days." Compare also the obscure
The striking,
verse Is. xxxvili. 16.
though ill-supported, reading of the

V.

Ben

83.
text

Ile-he"'^ said,

"totns in

(cf.

According

would

illis ")

3133.

"and be

^inn nil,

Note.

Crit.

pointed as

is

~|Dri1

In

pi'el,

allude to ben Bag-bag in Qiddushin

Avhicli

many good

he taken as

therefore

on

in it";

and Baba Qamma, and

inp'-^n "pan."

mss.

and may

The saying

a frequenta-

The names

50

of

J3

32

and

found for N.
Aboth K. N.

are identified by Gematiia.

ben He-he

to

Ben He-he,

of

n^13 in

Cf.
XII.

like

in Aramaic. Final

7, is

11.

tive.

'n 'n

reward.

to the toil is the

were changed by the introduction of the

letter Tl.
It is added, that " They

ac-

count for the occurrence in mss. of

seo

Ill

is

i.

14;

often

32.

In

the saying, besides

Their sayings are apparently ascribed

being

Aboth E. N. xii. (q.v.),

from whom, however, " Bar H. H." is
distinguished in Chagigah 9 b. According to one explanation, 31 33
denotes. Son of proselyte parents, 13

addition of Jin^l^b),

three dinars at a place more remote.

mV3V

It

to Hillel in

'n Tl

is

immediately

when

he is surprised to find that wheat costs

two dinars a measure in one place, and

According to a scribe's note in

Machazor Vitry,

attributed to Hillel (with the

afterwards retorted upon Hillel,

the

(?)

denotes

forms an admirable conclusion to

Masseketh,

the

who has become a Son

Abraham and Sarah, whose names

a proselyte, one

a proverbial

of

Aboth.

was

but

doubtless

saying not peculiar to

ADDENDA.
The Ages of Man.

He

used to say, At

Mishnali

mud
:

five years old, Scripture

at thirteen^ the

Commandments:

at eighteen, the bridal

strength

age

at

forty,

at ten years,

at tAventy', pursuits

discernment

at seventy, hoariness

at fifteen^, Thai-

at

fifty,

counsel

at thirty,

at

sixty,

power at ninety, decreas though he were dead, and gone,

at eighty*,

at a hundred, it is
and had ceased from the world.

pitude

i.

2,

commentary Leb Aboth.

The Midrash, on Qoheleth
the seven feons of man. The

metrical paraphrase of the above is given in the

For another way

of reckoning the Ages, see p. 22.

reckons seven "vanities," corresponding to

child of a year is like a king, adored

dabbling in

filth: at

by

all: at

two or three he

ten he bounds like a kid: at twenty he

neighing and spirited, and desires a wife

is like

a swine,

is like

a hoese,

when he has married

a wife, behold

he is shameless as a dog
in procuring the means of sustenance when he has grown old he is like an ape
if, at least, he is 'am ha-arer; but a son of Thorah, like David, is a king
though old (1 lungs i. 1).

he

is like

an ass: when children are born

:

to him,

ADDENDA.

112

Solon, and Hippocrates " the physician," in Philo,

25, 26, ed.

Mangey), divided the

life of

man

into

De Mundi

Op. (Yol.

i.

Ten and Seven hebdomads

respectively.
1

commandments;" and

After THiETEEN VEAES the hoy becomes a "son of the

enters ui3on the responsibilities of the higher

Eccl.

ix. 14), is

the evil yeqer personified as

thirteen years older than the good

life.

Wliy

on

(asks the Midrash,

& "great" king?

Because

it

is

ycc^er.

2 It is commonly said that Geiiaka, in the sense "completion," properly

denotes the series of discussions upon the "Mishnah," which, with the Mishnah

itself,

make up

the "Thalmud."

But

it is

probable that the root 1t03 should be

a

man

and afterwards speculate, "nni Cyii "iDJvT 7'Dp

"'XD

taken iu the sense "learn" by rote, in contrast with

should

13Dv

first

learn,

13D

to speculate:

when he has, in the course of five

years, learned the settled Mishnah, which is the HlOi of the Thannaim, he
should then proceed to learn X"l3D, that is, "our Thalmud," which we call
N~1D3.
Gemara (cf. Gamra), in the dialect of the Amoraim who arose in Babel,
means the iinesplained text of the Mishnah.
(Shabbath 63

a).

Af remarks

that

3 At the age of twenty, according to one view, he

punishments;" he is persecuted by responsibUities.

is

pursued by "precepts and

So

C rejecting the

inter-

means of sustenance, sc. for

But since in what follows the

pretation that he pursues, or labours to obtain, the

See Midrash Qoheleth, as above.

man's intrinsic quaUties are described, it seems best to interpret the phrase as
meaning that this is the time of life at which man is most eager in the pursuit

his family.

of his ideal:

it is

the age of activity and enthusiasm, in contradistinction to the

later ages of settled strength,

4

wisdom, and influence.

The ocTOGENABiAN must have

which

is

(Ps. xc.

possessed great natural power

now, however, well nigh-exhausted,

10).

In the text we

for its opposite.

may

'13

nJti'

D"'3"IOtJ'

and vigour,
n")12J3 DN1

perhaps treat "power" as a eiiphemism

Cf. "Iinj *3D, a blind

man.

PEREQ

MEIR.

R.

ON THE ACQUISITION OF THORAH.

All Israel have a portion

people also shall be

branch of

my

(Sanhedrin

xi. 1

all

Isaiah

Ix.

21

He
1.

for its

for

it

said,

is

Thy

Eom.

Wise men have taught

is

world to come^,

they shall inherit the land for ever, the

the work of my hands, that I may be glorified

planting,
;

iu the

righteous

xi. 26).

in the

Mishnah tongue

blessed

made choice of them and their Mishnah:

Rabbi Meir said, Whosoever is busied in Thorah
OA^Ti sake merits many things
and not only so, but he

that

worth the whole world

he is called friend, beloved loves

God, loves mankind: pleases God, pleases mankind. And it clothes
him with meekness and fear, and fits him to become righteous,
and removes him from sin, and
pious, upright and faithful
And they enjoy from
brings him towards the side of merit.
him counsel, and sound wisdom, vmderstanding, and strength,
is

for it is said.

Counsel

is

mine, and sound wisdom

standing; I have strength (Prov.

viii.

14).

And

am

it

him

And

they

kingdom, and dominion, and faculty of judgment.

him the

under-

gives

Thorah; and he is made, as it

and as a stream that flows on
increasing. And he becomes modest, and long-suffering, and
forgiving of insult.
And it magnifies him and exalts him over
reveal to

secrets of

were, a spring that ceases not,

all things.
2.

Said Rabbi Jehoshua' ben Levi, Every day Bath Qol

goes forth from

says,

Woe
1

Mount Choreb, and makes proclamation and

to the creatures for

This saying

is

contempt of Thorah,

for

repeated before each of the six Peraqim.

15

who-

;
,

lU

PEREQ

MEIR.

R.

soever does not occupy himself in Tborah

\vorthy\" for
so

is

And

it is said,

As a jewel

is

called " blame-

of gold in a swine's snont,

woman which is without discretion (Prov. xi. 22).

saith, And the tables were the work of God, and the

fair

it

writing was the writing of God, graven upon the tables (Ex.

charuth, graven, but cheruth, freedom,

xxxii. 16); read not^

thou wilt find no freeman but him who is occupied in

and whosoever is occupied in learning
learning of Thorah

for

it is said, And from

and from Nachaliel to Bamoth (Numb.

of Thorah, behold he exalts himself, for

Matthanah

to Nachaliel

xxi. 19).

He who

3.

learns from

his

companion one

or

section,

or one word, (or) even one letter,

one canon, or one verse ^,

we

is

David king of
bound to do him honour
Achithophel
from
but two things only,
Israel, who learned not
that he called him his master, his guide, and his acquaintance.
for thus

Nazcf

serves as a "not(a)riqon"

hS3 3n| DT^ Au

of

another species of
Jalqut

where

example

of

occurs in

]1p''"lt3'l3

298 (Mekiltha, 'H Cnn3),

" Honour thy father and thy

I.
:

mother, that thy days may be long,"

is said to carry with it the alternative,
This latter
])'\'ip''
]V^b M^h DN1.
species is overlooked by Bixxtorf

modem

and by his

s.

v.

find with

3 Some
system of reckoning by
VEKSEs was employed by the Jews at
a very early period (Qiddushin 30 a)
but the present division of the Old

Testament into chapters and vebses

was introduced later by the Christians,
and adopted from them by the Jews.
See the Cambridge University MS.
Additional 465, of which the " Leaves
245 a 246 a are occupied by a Table
of the Christian division of the several

editor.

James i.
see Aboth iii. 8
25,
'Abodah Zarah 5 a
'Erubin 54 a
Bemidbar Rabbah xvi &c.
The exegetical device, ^IpD ?X,
"Read not" so but so, is often used
in the Talmud, when it is desired to

books of the Hebrew Bible, drawn up

attach a preconceived idea to a Scrip-

instance of the Jewish adoption of the

Compare Joh.
12
and
ii.

viii.

32

tural expression

The

by way

^")pn "jK is not to

of fivrj/xoawov.

be taken as

evidence that an actual various read-

on the contrary, the

ing was current

words to which

it is

prefixed are con-

fessedly the true reading, with

which

the darshan makes free for a special

purpose.

by R. Solomon b. Ishmael...it cannot

well be later than the early part of the
xivth century, or at least a hundred

years before the

date

of

R.

Isaac

Nathan, whose concordance, begun in

1437, is usually considered the

first

Christian chapters for any purpose.

The introduction shews that

it

was

here used for the purpose of ready

reference in the continually recurritg
controversies

with

the

Cluristians"

(Schiller-Szinessy's Catalogue, Vol.

p. 17.

on MS. Ko.

13).

i.

;:

3 G.

115

it is said, But it was thou, a man mine equal, my guide,

aud mine acquaintance (Ps. Iv. 14). And is there not an argu-

for

ment from the greater to the less, that as David king of Israel,
who learned not from Achithophel but two words only, called
him his master, his guide, and his acquaintance, he who learns
from his companion one section, or one canon, or one verse,
or one word, or even one letter, is so many times the more
?

And honour

The wise

shall inherit

bound

to

do him honour

for it

is

said.

nothing but TJiorah,

honour (Prov. iii. 35).

is

And

the perfect shall inherit good (Prov. xxviii. 10).

good

is

nothing but Thorah, for

it

is

said.

For

And

I give

you

my

Thorah (Prov. iv. 2).

4.
This is the path of Thorah A morsel with salt^ shalt
thou eat Thou shalt drink also water by measure (Ezek. v. 11);
and shalt sleep upon the ground, and live a life of painfulness,
and in Thorah shalt thou labour. If thou doest thus, Happy
shalt thou be, and it shall be well with thee (Ps. cxxviii. 2)
" happy shalt thou be " in this world
" and it shall be well
with thee " in the world to come (iv. 3).
Seek not greatness for thyself, and desire not honour.
5.
Practise more than thou learnest And lust not for the table
of kings, for thy table is gi^eater than their table, and thy
crown greater than their crown, and faithful is thy task-master
who will pay thee the wage of thy work.
Greater is Thorah than the priesthood, and than the
6.
kingdom for the kingdom is acquired by thirty degrees, and
the priesthood by four and twenty, and the Thorah is acquired
by forty and eight things. And these are they, by learning,
by a listening ear, by ordered speech, by discernment of heart,
by dread, by fear, by meekness, by cheerfulness, by pureness,
by attendance upon the wise, by discussion with associates,
by the argumentation of disciples, by sedateness by Scripture,
by Mishnah by little traffic, by little intercourse, by little
luxury, by little sleep, by little converse, by little merriment
good doctrine, forsake ye not

by

long-suffering,

by a good

heart,

by

faith in the wise,

that rejoices
J

This

is

by

he that knows his place, and

in his portion, and that makes a fence to his

acceptance of chastisements;

a Talmudic phrase for a poor man's fare (Berakoth 2

b).

PEREQ

116

R.

MEIR.

words, and does not claim merit to himself

he is loved, loves
God, loves mankind, loves righteousnesses, loves uprightness,
loves reproofs
and retires from honour, and puffs not up
his heart with his learning, and is not forward in decision;
bears the yoke with his associate, and inclines hira to the
scale of merit, and grounds him upon the truth, and grounds
him upon peace (i. 19) and settles his heart to his study
asks and answers, hears and adds thereto he that learns in
order to teach, and that learns in order to practise; that makes
his master wiser, and that considers what he has heard, and that
;

tells

a thing in the

name

learned that whosoever

said

it,

him

that said

a thing in the

Lo, thou hast

it.

name

brings redemption to the world, for

Esther told
ii.

of

tells

it

to the king in the

name

of

it

of
is

him

that

said,

And

Mordekai (Esth.

22).
7.

Great

is

Thorah, which gives

life

to those

tise it in this

world and in the world to come, for

For they are

life

all their flesh

to thy navel,
saith,

happy

She
is

is

who
it

pracsaid.

is

unto those that find them, and health to

(Pro v.

iv,

22);

and marrow

a tree of

life to

and

it

saith.

to thy bones

them that

It shall

be health

and it
upon her and
iii. 18)
and it

(Pro v.

lay hold

iii.

8)

every one that retaineth her (Pro v.

saith, For they shall be an ornament of grace unto thy head,

and chains about thy neck (Prov. i. 9); and it saith, She
shall give to thine head an ornament of grace
a crown of
glory shall she deliver to thee (Prov. iv. 9)
and it saith,
For by me thy days shall be multiplied, and the years of thy
life shall be increased (Prov. ix. 11); and it saith. Length of
and in her left hand riches and
days is in her right hand
honour (Prov. iii. 16): and it saith. For length of days, and
years of life, and peace, shall they add to thee (Prov. iii. 2).
Rabbi Shime'on ben Jehudah, in the name of Rabbi
8,
Shime'on ben Jochai, said. Comeliness, and strength, and
wealth, and honour, and wisdom, and age, and hoariness,
and sons, are comely to the righteous; and comely to the
world, for it is said, The hoary head is a crown of glory;
it is found in the way of righteousness (Prov. xvi. 31)
and
it saith. The glory of young men is their strength: and the
:

710.
beauty of old
saith,

men

117

the gvey head (Prov. xx. 29); and

is

men

Sons' sons are the crown of old

of sons are their fathers (Prov.

the

moon

the

Lord

shall

of

xvii.

G)

it

aad the

glory

saith,

Then

and

it

be confounded, aud the sun ashamed, when

hosts

reign

shall

mount

in

Jerusalem, and before his ancients gloriously

Ziou,

(Is.

and

in

xxiv. 23).

Rabbi Shirae'on ben Manasia said, These (?) seven qualities

which the wise have reckoned to the righteous were all of them
confirmed in Rabbi and his sons.
Said Rabbi Jose ben Qisma, Once I was walking
9.
by the way, and there met me a man, and he gave me
" Peace ;"
and I returned him " Peace."
He said to me,
Rabbi, from what place art thou ? I said to him, From a
great city of wise men, and doctors, am I.
He said to me*.
Rabbi, should it be thy pleasure to dwell with us in our
will give thee

place, I

and goodly stones, and

me

a thousand thousand dinars of gold,

pearls.

I said to him. If

thou shouldest

and gold, and goodly stones, and pearls

that are in the world, I would not dwell but in a place of
Thorah 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 (Ps.
cxix. 72)... because in the hour of a man's decease not silver,
nor gold, nor goodly stones, and pearls accompany the man,
but Thorah and good works alone, for it is said, When
give

the

all

silver,

shall lead thee

when thou sleepest, it shall
and when thou awakest, it shall talk with thee
" When thou goest, it shall lead thee," in
(Prov. vi. 22).
" when thou sleepest, it shall keep thee," in
this world
the grave
and when thou awakest, it shall talk with thee,"
in the world to come.
And it saith, The silver is mine, and
the gold is mine, saith the Lord of hosts (Hagg. ii. 8).
10,
Five^ possessions possessed the Holy One, blessed is He,

thou goest,

keep thee

it

''

Observe the absence of conjunc-

tions:

"I

said to him. ..said

he

to

me," &c.
The same pecuHarity is
found in parts of the New Testament.
Cf. Joh. iv., xxi.,

which are quite in the

Talmndic
^

xhe

style.

text of

(H,

reads,

sessions, instead of fivk.

Gen.

xiv. 19 is

was a pOp.

Four
Cf.

pos-

note

K.

no proof that Abram

118

PEREQ

R.

MEIR.

and these are they: Thorah, one possession;

one possession Abraham, one possession
;
Israel, one possession The Sanctuary, one possession. Thorah,
whence? because it is written. The Lord possessed me in
the beginning of his way, before his works of old (Prov.
viii. 22)
Heaven and Earth, whence ? because it is written,
Thus saith the Lord, The heaven is my throne, and the
in his world,

Heaven and Earth,

earth

unto

and

my

is

footstool

me ? and where
it saith,

hast thou

wliere

the

is

the house

is

place

how manifold

Lord,

made them

all

my

of

in

civ 24)

over,

Lord,

till

the people pass

and

in the earth,

in,

place,

and

it

over,

Lord, which thou hast

thou

And
most
19);

pass

hast

saints that are

is all

because

it

my
is

delio-ht

written.

made for thee to dwell

Lord, which thy hands have established

the sanctuary,

(Ex. XV. 17)

whom

to the excellent, in

the Sanctuary, whence

which

To the

saith,

(Ps. xvi. 3)

The

of thy possessions

is full

possessed (Ex. xv. 16)

1)

wisdom

Abraham, whence ? because it is written.

he blessed him, and said, Blessed be Abram of the
high God, possessor of heaven and earth (Gen. xiv.
Israel, whence? because it is written, Till thy people
(Ps.

build

(Is. Ixvi.

are thy works

the earth

ye

that

rest

and

it saith,

And he

brought them to the border

which his right-hand

of his sanctuary, even to this mountain,

had possessed (Ps. Ixxviii. 54).

11.
Whatsoever the Holy One, blessed

is

He, created

in his world, he created not but for his glory, for

for

my

xliii. 7)

it

is

said,

by my name for I have created him

glory, I have formed him; yea, I have made him (Is.
and it saith, The Lord shall reign for ever and ever

Every one that

is

called

(Ex. XV. 18).

Rabbi Chanania ben 'Aqashia said^, The Holy One,

is He, was pleased to give merit to Israel
therefore he
multiplied unto them Thorah and precepts, for it is said,
The Lord is well pleased for his righteousness' sake he will
magnify the law, and make it honourable (Is. xlii. 21).
blessed

This saying

is

repeated at the end of each of the six Peraqim.

EXCURSUS
Thorah.

Qabbalah.

The Decalogue.

(See

i.

1, p. 25).

important to notice some of the uses of the words Thorah

Those of the latter are especially striking.

It is very

1.

and Qabbalah.
"

I.

^Ye have two Thoroth (said Sliammai in reply to a would-be proselyte),

the written Thorah, nriDnt:'

(Shabbath 31a).

Some

min, and the

things were communicated by writing, and

them are the more precious but

(^3 ^y)

oral

Thorah HD byaC'

these words I have

for

made

what

is

some

we should not know which

of

said:..." for after the tenor of

a covenant with thee and with Israel"

This shews that those which were by

(Ex. xxxiv. 27).

min"

things were communicated by mouth, and

mouth

(HD^) are the

more precious (T. J. Peah ii. 6. Cf. T. J. Megillah iv. 1 T. B. Gittin 60 b).
In T. J. Berakoth i. 7 it is said in the course of a discussion, in the name
of R. Jochanan " Words of Soferim are akin to words of Thorah and more
beloved than words of Thorah, for (Cant i. 2), Thy love is better than wi2\E
(sc. of the Thorah)":
;

inn "nro
It is

'a

-n-iin

n^no inr

D^n'-nni

min

nan'?

added that whereas the Thorah contains both

nnsio

light

precepts, the words of the Soferim are all of the latter class,

who

^-^ii

onn

and iceighty

Dmon.

Ho

transgresses their words deserves death, for

iiKDGE, a serpent shall bite

him"

"whoso breaketh an
In 'Abodah Zarah ii. 5 it is

(Eccl. x. 8).

discussed whether the reading in Cant.

i.

is

T'"!}n

or '^nn, and the

That is to say, the congregation

of Israel addresses God (not vice versa), and says, as it is further explained
in the Gemara (35a): "Lord of the world, the words of Thy love are
sweeter unto me than the wine of Thorah." The authority of the Thorah
was final, and its decisions without appeal, as is expressed for example by
the saying, That which is of the Thorah needs not confirmation, XJT'niXTI
pITTI ^yn X'? (Rosh ha-Shanah 19 a, cf. Jebamoth 85 b), whereas words of
Soferim do need pITT!, confirmation. Upon the latter compare KethuVjoth S3b, 84a, where it is said that, "The wise have confirmed, or given
force (pIT^n ItJ'y) to, their words more than
or as much as to those of
Thorah." In R. ha-Shanah 19a it is said by ''EJ'N '1, that "words of
Qabbalah are like to words of Thorah." Other sayings tending to the
exaltation of TrapaSoo-t? and scribe-law might be given
but in drawing
inferences from them allowance must be made for their rhetorical and
decision

is

given in favour of the former.

EXCURSUS

120

I.

They are commonly put forward as private opinions

dialectic character.

in debate, rather than as authoritative decisions.

The word Thorah has a special application to the Pentateuch, or Law

Moses (Dent. 5; Josh. viii. 31 I Kings ii. 3; Luke xxiv. 44 Joh. i. 17);
but it is also applied to the remaining Scriptures. Thus in Sanhedrin 91 b
the verses Josh. viii. 30; Ps. Ixxxiv. 5 Is. Hi. 8 are cited as Thorah. But
the preeminence of Thorah as compared with the remaining Scriptures is
brought out by the saying of R. Jochauan in T. J. Megillah i. 7 " The
Prophets and the Hagiographa will cease but the five Books of Thorah will
not cease." Resli Laqish adds that the Book Esther likewise, and the
ni3'?n of the oral Thorah will never cease, for ^'? th)]} n)2'hn (Hab. iii. 6).
of

i.

The word Qabbalah means 8La8oxl^, and denotes tradition {naparegarded from the point of view of reception. It is applied not only
to what is generally understood by tradition, but even to the Prophetic
Scriptures and the Hagiographa^, as below:
2.

Boa-is),

MisnxAH

(i)

and

in

Tha'anith

Qabbalah he
T. J.

(ii)

Kilaim

saith.
ix. 1

ii. 1

(Joel

Niddah

iii.

DmD'a

nn-hv

rhv

yy]} 1K1 ^0^12 n^npn

Rosh ha-Shanah

7 a (Zech.

nbp nmo

lino^ ah

Drn ):iDb

-iD^j

n^i

nbpn

k'-i^q

3 (Ps. cxxxix. 16)

.'13

(iv)

Kin rhipi)

(Ezek. xliv. 17):

.'13

T. J.

(iii)

13):

ii.

D3nn ^si DDiD*? lyip^ idix

And rend your heart, &c.

.123-^'

t^'iiso

Nin vbv)

7)

i.

irm

mino

nti'o

C'nn Kin E^nn

"itj'y

nr

im w^m

iok

Ti^v^ ny3-iNi Dne^y

Said Rabina, This matter we have learned not from the Thorah of
Moshch our lord from words of Qabbalah we have learned it, " Upon the
four and twentieth day of the eleventh month, which is the month Sebat..."
:

Niddah 25 a (Job

(v)

.'13

x. 10)

^js^Dpn '^3331 *23^nn 3^n3 i6n n^3pi tr-iiQD v^yi:

Mekiltha, 'n NHDEiT 'DO (Cant.

(vi)

Dinn
(vii)

Mekiltha,

i^yrD

1'"'

bw

NnDQl

hi

Sifra,

pns yia
n^3p3 pHN n>

133M

D^SI^OT '3D (Mai.

'3

myn

See Excursus in.

ii.

tj-iiQ?3

nn^byi

yhn nbipi

K'-iiao

nnhvi

5):

ij^ti "idnjit ha.y^^'^^

bi^-)^^

ni'pB' tiTii nNntJ*

4;

nbpn

\:

2)

^JTN3 nsnpi
ii.

hv B'1120 3in3n pi

.'13 hii-\^''2
J

'?3

12):

n^3 ^nins biyj

'DO (Jer.

rh^>)-\'>
(viii)

iv.

and Zunz,

n^3

n'h^ tinn

jinNEi'

pjoi

nv n^^b^ pns na

Di^K'ni D^"'nn

ins nn^n ^nnn

Gottesdienstl. Yortroge, p. 44.

KXCUKSCS
And whence (appears
said, " And when ail

it)

mourned

Aaron

for

pursued peace

>ni"-inni

iiv^r]

K^mn

bEi*

''in

NOtJ'

n^npn

nnn

mvo

n'jnyn inis

mniJ nT'ayi

i^in

ndh

nmn

-imyni

(P?.

nns

xx.

2i>,

Is. v. 18):

"iinon

nt^'n n'pnpn

'cd^'o vhv

iids

nrn

xn

i^'tdi n^y^"-

"?:;'

n^ns*

T'^^j;'?

-nstDn

in'?''nn

mnnysi

n'?:yn

nivo miiJ

pjid'?::'

nmn m^ny

m^*o nnij? hv
m-n2t^

thereupon

in

"

Qabbalah,

Thou

'?n*

jNn>

n'^'py

fiid"?

pnx

n^oe"-

nivny

It is expressly said

n'l^i

nDiyxi in'-niK

-nxDn nb:yn ninnyn (nvnb) idid

'i

m-n: nivt^

ni^*D

20

1.

nmn ^nxn

inn

y:>ii

t^in"?

m^ny

nHiX

"?

|nn

'nmn

"itio

Di"!

''hini ;iyn 'nu'iD

notr'? nns*

(Numb.

the

is

Numb., T'p NpD)

n'px an

rr'C'j?

Dipon ^3-n

thus

in Israel.

Sifre on

fix)

Because

Scriptuke^ interpreted of Aaron in

covenant was with him of life and peace," because he

"My

Qabbalah:

thirty days, even all the iiouse of Israel"

And

35)...

p.

that Aai-on pursued peace in Israel

the congregation saw that Aaron was dead, they

it is

see

121

I.

and speakest

sittest

against thy brother, &c."... Isaiah came and interpreted in Qabbalah,

" Woe unto them that draw iniquity with cords of vanity, and sin as it

were with a

(The remainder of the passage illustrates Aboth

cartrojie."

IV. 5, q. V.)

Sifre

(x)

plan

h:^^

sin

K'S3

on Deut., n"D XpDD

mo'? sn

nn

idix

(Eccl. x. S)

C'n: lanc"*

'ni''

t^"i

iij inisi

r'?y D'-sn

n'pnpn vhv cn^si

'13

r\i:h^>

^2

"pet

cm:;

nsu Dun

nyne*

nr:y-iis ^^rh D'-nnn

Qabbalah, "and whoso breaketh an

hedge, a serpent shall bite him." Lo! thou hast leariied that whoso
breaketh he<!^ges (cf i. 1) of the wise, eventually punishments come upon
him. -R. Sh. ben Jochai said. Behold he is " A full .soul that loatlieth an
honeycomb" (Frov. xxvii. 7).
Solomon came and interpreted

it

in

In the above examples, to which more might be added,

as

Qabbalah, or

tradition,

Isaiah, Jeremiah,

Malachi, Psalms, Job, Song of Songs, Ecclesiastes.

is

called

Thorah (iv),

or Scripture

(viii),

quoted

find

The Pentateuch alone

while other Books are expressly

described as being, on the contrary, Qabbalah.

may be assumed

we

Ezekiel, Joel, Zechaiiah,

This

mode

of speaking

from a remote period at which the

Pentateuch alone had been accepted as canonical for it could scarcely have
arisen in comparatively recent times. It must be taken into account in
to be a survival

the discussion whether

difficulty

may

tlie

Sadducces rejected "tradition" only, for a

what was understood by " tra-

arise in defining accurately

Miijra also is used specially of the Pentateuch.

See Lelow

?>, iii.

16

/).

EXCTRSrS

122

I.

dition."
(iranted tliat tlioy accepted all the canonical liooks, what weight
would they have allowed, wiuni their distinctive tenets were at stake, to an
argument from a I'rophet which appeared to contradict the Thorah, or
Pentateuch, to which a marked preeminence was and is assigned by Jews
in general?
Cf. Excursus 111.

On

3.

the Jewish division of the Decalog'Ue, which differs from our

division of the so-called "

Ten Commandments,"

see Excursus I \'.

sometimes singled out as the revelation to Moses

is idealised, and
it is said that all Scripture, Mishnah, and Gemara were made known to
Moses. A connecting link between these extremes is the view that the
entire Law is latent in the Decalogue; in accordance with which view
as by Sa'adiah Gaon (cf. Rashi on
special treatises have been written
Ex. xxiv. l-2\ and the author of the anonymovis treatise in the Cambridge
University MS. Additional 49?. in which each of the 613 commandments

The Decalogue

from

At

Sinai.

is

other times the conception of revelation

some one of the "Ten Words" of the Decalogue. The

number of the commandments is given in Makkoth 23 b: "613 commandments were spoken to Moses 36.5 ner/atiee, according to the number of
days in the solar-year and 248 ^^^'sitire, corresponding to the members of
the human body... min by Gematria is equal to the number 611. The
is

referred to

and 1? H-n' nh (i.e. the first and second of the Ten

heard n"i133n 'DD." The next page gathers up the whole 613
First comes David who rests them
successively into 11, 6, 3, 1, as follows.

other two,

Words),

""^JX

zee

aU upon eleven, according to clauses of

'13 "inL"1.

Then

Isaiah (xxxiii.

1.5)

from DVOn "|/'in, to

Micah (vi. 8) on
But this, says Rab Nach-

Ps. xv. 2

5,

rests the.n on six.

Amos (v. 4) on the one, "seek ye me."

man bar Isaac, may mean, n713 minn ?D3 ""Oim

three.

rest
in

them upon a saying

the

n-'H''

New

ii.

4,

Testament likewise (Rom.

inJir3X2

The

in Ilab.

p''''\)i\

And

i.

17;

Gal.

iii.

11;

some

x.

38),

of the statements which have to be taken

into account in estimating the Rabbis' views of revelation.

that

Heb

the just shall live by his "faith."

some

follow^ng are

and he prefers to
which assumes great prominence

It is evident

of their dicta were not intended to be taken literally, but are

the paradoxes of idealists, which leave us in some doubt as to

how much

they supposed to have been revealed explicitly to Moses.

(i)

^^a"?

T. J.

Megillah

iv.

nnin'? T-ny p^nii

I'r^hni:*

n)o i^-dxi

mjxi iio^ni

nre'n

.''rDa m'j:h

Scripture, Mishnah,

'ow

xipo
-133

and Thalnuid, and Agadah, and even that which

the diligent scholar was destined to point out before his master, were
already spoken to Closes fi-om Sinai.

;
.

KXcuiisL's

1:^:}

I.

T. B. Megillah litb:

(ii)

ins"inL*'

iKh^

-ini

^irh ]n'nv
(iii)

D3y

'n

nan

nnsiont:' noi

ii^'H

nnann

"psa nn^bv^

nmn

Dnsio ^npni

aTinn ^xn

^nnpn nt^o^ n"apn

Berakoth 5 a

'nans tj-x ni^irom nmnni

Tj'x n3c^'o
HL-o'? ijnj

IT

d'?i2"l:'

psn nini"? ns
nmn -nnann

i'?

-xnpo nr

ni^*nni

n^'^D

-xnjDjn nr

nmmn'?

n^ns^i

^''nan

mm"?

nnc-y "ha

-D-ainai

D''t<'a3

\srD

-Dnimn"?

I'ps

'nana

TDO
What means
stone
(e)

{b) tlie

the Scripture: '"'Aud

Thorah

\c)

ths

give thee (a) the tables of

I will

commandment

which

{d)

that thou mayest teach tliera" (Ex. xxiv. 12)?

have written

The expressions

signify,

Miqra ( = Scripture, or Pentateuch); (f) Mishnali;

all of which are shewn to
(d) Prophets and Hagiographa; {e) Gemara
have been given to Moses from Sinai.
(a)

the Decalogue;

(b)

(iv)

Shemoth Kabbah

"And God

xxviii.

spake all these words, saying

"

Said R. Isaac, "What the

prophets were about to prophesy in every generation they received from

Mount Sinai, for thus Closes said to Israel (Deut. xxix. 14', IJ^S T^'J^ n^^1
DVn i:^y na not DV.n noiy IJOy, but simply, Dr.n IJay. These are
the souls (of those) about to be created, who bad no substance, and of

whom

"standing" could not be predicated.

Although they existed not in

them received his own. Cf. Mai. i. 1, "...ix the

HAXD OF Malachi" (not ix the days op Malachi), because the propliecy was
already ix his hand from Mount Sinai, but till that hour authority had
not been given him to prophesy. And so Isaiah (xlviii. IG) says, nnvn nyo
'JX, from the day that the Thorah was given on Sinai there I was, and
received this jirophecy, "and now the Lord God and His Spirit hath sent
me." Till then authority had not been given him to projihesy. And not
that hour, each one of

all

the prophets only, but also the sages that were to arise in successive

them received

his own from Sinai, according to

Lord spake unto all your assembly... with
and he added no more" (Deut. v. 22). R. Jochanan said,

generations, each one of

the scripture: "These words the

a great voice,

Each voice was divided into seven

voices,

and they were divided

into

seventy tongues.
(v)

Jalqut

" All the

(man)... It

is

I.

285

(cf.

Mekiltha and Thanchuma)

Ten AVords were spoken superhumanly with a single utterance

said that all the ninan in the Thorah were spoken Avith

a single nian."

The
to have

very

Halachoth given to Moses on Sinai are said in T. J. Peah ii. G

been all embodied in the Mishnah: but elsewhere we read that

oral

much

of the original tradition

is lost.

EXCURSUS

(See

The Great Synagogue.

The. x>eriocl

1.

of the

From statements

Men

II.

i.

25.)

1, p.

Great Synagogue.

of the

Aboth about the Great Synagogue

in

would

it

seem that it was regarded as comprising a succession of teachers, for

(1) the "Prophets" previously spoken of belonged to successive generations, and (2) Simon Justus himself is said to have been one of the last
of the Great Synagogue, which must therefore have covered the interval
between the cessation of "i>rophecy" and the date, or supposed date, of
Simon. That the chain was intended to be continuous appears likewise
from Pcah ii. 6 (1, ful. 4 a) where it is said (sec p. 28) that the pairs received from the prophets
:

mJitn

"piv'^

^3xn
'12

In Aboth R. N.

i.

-iq

kl*'S''D

hy^-p"^

iHTj'

nx ymrn

"':^dd

(?)

^31|TO I'pa^n Dinj 'ox

nco*?

D\x'n3n

r\-hr\

the line of succession from Moses

is

i'?n''pK'

given in the form

Joshua : Elders : Jnchjcs : Prophets : Hag., Zech Malachi : G.S.

,

The Great SjrnagOgue

(as

we may conclude

prevalent tradition, which attributes

its

in

accordance with a

establishment to Ezra) arose some

time after the return from the Captivity, and included "alle die bis

Simon an der Spitze der Gesetzlehre

It

was natural however that

in

Judda standen^^

later generations

zum

(Jost, Gesch. A. 42).

led partly by the popular

tendency to simplify the more obscure parts of history by the summation

of scattered events, and partly by the desire to make the Great Synagogue
seem still greater, and its decisions more venerable should have come to

regard the various Traditions relating to it as marking a single epoch. It

is accordingly said to have been a college consisting of 120 contemporaries,
Their number is
all of whose names are recorded in the Holy Scriptures.

determined from a comparison of Berakoth 33a with Megillah 17b; the

expression ynSi? in the one passage corresponding to, D''Jpt D''"iki'yi nXO,
D^i<''33 nJ33 Dn31, "120 elders, including several prophets," in the other.
of 120 is made up from the 84 (or 83, LXX. and T. J.
Chagigah III. 8) signataries mentioned in Neh. x. 2 28 the 33 (or 34)
"prophets" supposed to be named in Neh. viii. 4, 7 and ix. 4, 5 and the 3^
Chaggai, Zekariah, and Malachi (whom Targum Jonathan on Mai. i. 1
To account for the number of 85 (for 84) "elders"
identifies with Ezra).

The number

in T. J. Megillah

Neh,

X. 10,

said to include

&c.

(i.

i.

7 it has been proposed to insert a

or to include Ezra.

In T.

J.

Berakoth

upwards of 80 prophets.

381, Excurs. 12), the reader

rightly regards the

number 120

may be

ii.

name

before

yiti'"'!

in

4 the

number 120

is

Herzfeld, to whose Geschichte,

referred for additional details,

as fictitious,

whether

it

be assumed

to

be

EXCURSUS

]25

II.

number of the Great Synagogue at any one epoch, or tlic sum total of
numbers in successive periods. In the pages following he attempts to
Its name is not mentioned by Jo.sepiius or
identify it with the Synhcdrin.
Philo; but some have imagined a reference to it in 1 Mace. vii. 12; xiv. 28.
Little, however, is known about the Mex of the Great Synagogue, except
that the Mishnah regards them as having received the Tradition from the
Prophets, and preserved it down to the age of Simon Justus. The passage
the

its

of

A both

Megillah
'J

which gives the lower limit

bv laiN*

piDD2

piD22

^''7]

*ioiy

rhMin nDJ3

sin

DHDn

jn^j'^ki'i

yinbv

together with

is cited,

nbiyn

\n'C'b'C')

n'-c'D iT-n

ni'p^n: "pyi niu]}7] bv^

77i(?

19, in T. J.

nnm

'3

bu "idis hn'b^:

sjo 'm nox-.-inx -im

pn'in pync' i^in |Dn

nnnn

worZ; 0/ <Ae
nrtrr'p

And when
GREATNESS to

the

men

bv noiy D'piyn

I'w^'c^

'13

p"i P^^n

Di'^L^n

in^j'^ci
:

2.

i.

iii.

Di'?:^'

byi

t:s::'oi

nn^n

pn

nosn ^yi
nox nnx

Great Syxagogue.
n'pn^n

nnnn yn^a

of the Great

)it2V'iy

irsi

Synagogue arose, they restored the

its pristine state.

T. J.

Berakoth

vii.

Megillah ni.

8.

In a parallel passage of the Babli (Joma 69 b) we find "Why was their

name called the men of the Great Synagogue? Because they restored the
:

CROWX

to its pristine state,

refer to

The Name,

nJii'l''?

riTOy

IT'TPinEJ*,"

or to the Thorah (Aboth

where the crown might

iv. 19); but,

as in the " Jeru-

adduced favour the reading npHJ rather than

moy. Their work, as suggested by their "Three Words" in Aboth i. 1,
was to define, to teach, and to develope, the Law. Their first saying, "Be
delibei-ate in judgment," is applied in Aboth R. N. i. to the gradual formation of the Canon.
"At first it was said that Proverbs, Song of Songs,
QoHELETH^ were ajDocryphal, because they spoke 7rapaj3o\as, and that they
were not of the Kethubim, until the men of the Great Synagogue arose and
interpreted them." It is said that they "wrote down (innD) Ezekiel, and
the Twelve (minor prophetical books), Daniel, and Megillath Esther "
(Baba Bathra 15 a); and that they composed inter alia the " 18 Benedictions " of the Jews' Prayer-Book.
The Masorali also is attributed to them
(Buxt. Tiber. Pt.I.,cap.x.). Lastly, besides fixing the Canon it was necessary
to "make a fence to the Thorah'' to surround it valh a margin of casuistry
to evolve the principles which underlay its words
to develope and apply
its decrees, accommodating them to the varied requirements of the time.
shahui," the Scripture-proofs

"Qoheleth does not defile the hands,

Shammai: but Beth Hillel say it defiles the bauds"

This book was long disputed.

according to Beth
('Edioth

V. 3).

EXCURSUS
Zadok.

Antigonus.

III.

(See

Sadducee.

i.

3,

p.

27.)

According to a Jcwi.sh tradition, it was the saying of Antigoniis, in

The great authority for this
I. :5, wliich gave rise to ISadduceeism.
view of the case is Aboth do-llabbi Nathan, Chapter V.
1.

A both

I'^c^'OK-nn

bnp'?

rDj)

Di2:*D3S

DnnyD vnn '?x i^rir] p'T:in pjj?:c'o hip 131d C'-t? D"i33''d:x
i6^ 3-in ns r^'^'j-on iDnnys rn t^'px did biph 6i} mn nx
sa'? T'ny'? i?iS3 ddidk' nsT-:^

irnnx

101^

it:'-iDi

"iij^v

pn^' DK'

1S-I

"ID

HD

'noiN*

nrr-n

vh vd^

D'piyn

|?3:y

'pd

anr

py:o

vn

pnnx

'"pdi

ipnpni

D^nrrn n-'nn

x"?

-i^Din^m

ppii^'

!?y

njoNi

n3

rpi"!^'

fpD

''pDa

inc^ p^'iiD n'-a

nVi'iD

concn

D3^'?y D''DB' h-iid

noy
ti^-i

nnnno'pn'?

'.T'I

diq

Dn'-obni

snn n'piyn ^'^^ utiuj*

ono ivnsji nmnn lo

^ntr
n'-ntj'

Din^''a

niiDo 'qis rpn^'

n^

bv rDin'*'!

nb^* r'?y noj inyn

"Antigo)uis of Soko received from Shime'on ha-Taddiq. He used to

Be not as shives that serve the Rab on the terras of receiving recom-

say,

pense ; but be as shxves that serve the Rab not on the terms of receiving
recompense and let the fear of Heaven be upon you ; that your reward
may be doubled for the time to come.
Antigonus of Soko had two discijiles, who repeated his words and they
;

and their disciples to their disciples.

They arose, and refined after them, and said, Wliat did our fathers ima"ine, in saying that a labourer might do work all the day and not receive
his reward at evening ? Nay, but if our fathers knew that there was the world
to come, and that there was a revival of the dead, they would not have spoken
thus. They arose and separated from the Thorah and two sects were formed
from them Cachtqhi and Baitliusin ; Caduqin, after the name of Cadoq
Baithusin, after the name of Baithos, who was served in vessels of silver
and vessels of gold all his days his mind was not puffed up [or, icere served

repeated them to

(their) disciples,

For a transcript

of the above

debted to Dr Neiibauer.
.'12

from a Bodleian MS.

The usual reading

an'by nrj

pyi

7^nr\

Kbu*

(No. 408, fol. 72) I

of the latter portion

in'o-

b3...ri:'r3ri'K:

is

vm

am in-

as follows

EXcuRsi's
all

th('ir

days

mind, &c.]

tJicir

127

rir.

but the Cadiuiin

The

said,

Pliarisces

have a tradition that they must worry themselves in this world; and ia
the world to

come

Tiie above,

naught for them."

tlsere is

which

also cited in the 'Aruk,

is

seems

t<i

represent Sad-

dnceeism, &c. as having arisen from the perversion and misunderstanding

of the saying of Antigonus, not immediately, but after the lapse of a considerable period.

however, Cadoq and Baithus, or Bocthus, were not

If,

why were those heresies

But Maimouides on Abotli i. 3, and 'Obadiah of
Bcrtinoro on Jadaini iv. 6, describe Cadoq and Baithus as the actual
hercsiarchs.
For another reading of the passage see Appendix. It is
an ojjen question whether Aboth R. K". v. embodies an authentic tradition,
or a mere theory based upon an assumption that Judaism had been in the
same phase of development from time immemorial, and that Sadduceeism
could never have been otherwise than reactionary,
the actual originators of the heresies in question,

named

after

them

The Sadclucees " Soxs of Zadoq."

2.

Geiger's theory ^ was that the Cadoqites- were a sacerdotal conservative

party,

named

after the

(^adoq

who anointed Solomon

Ezekiel several times speaks of the

pressly describes

of other Levites

went

them

Soxs op Cadoq, pITi

as the priestly family kqt

"And

Kings i. 39),
and he ex-

(1

''22,

i^oxriv, to

the exclusion

the Levites that are gone away far from me,

when

which went astray away from rae after their idols; they
shall even bear their iniquity. .they shall not come near unto me, to do the
ofBce of a priest unto me... But I will make them keepers of the charge of
Israel

astray,

the house, for

all the service thereof, and for all that shall be done therein.
But THE PKiESTS the Levites, the Soxs op Zadok'', that kept the charge of
my sanctuary when the children of Israel went astray from me, they shall
come near to me to minister unto me, and they shall stand before me to
offer unto me the fat and the blood, saith the Lord God " (Ezek. xliv.
10
Passing on to the Xew Testament, we find the Sadducees men15).

tioned in the Synoptic Gospels as opponents of the Pharisees

Gospel they are not mentioned at

in St John's

but the combination chief priests

all,

and Pharisees (vii. 32, 45 ; xi. 47, 57 xviii. 3) occurs instead of Pharisees
and Sadducees (Matt. iii. 7 xvi. 1 12 Acts xxiii. 7); and the identification
of the Sadducees with the sacerdotal party seems to be completed by
Acts V. 17, ava<rTa.s 8e 6 dp^iepevs kol travres ol (tvv avrw, tJ ovaa aipetris Ta>v
2a88ovKaicov, K.r.X. We see then that Cadoq was a venerable priestly
name of the age of Solomon that the sons of (^adoq were singled out as the
priestly line from the captivity and thenceforward; and that the Cadoqites
v,ere still the priestly party in Apostolic times.
Hence it may be granted
;

Uri>c]nift, pp. 20, &c.

Cf. 2

Chron. xxxi.

" On the clerivatiou

from p-iv, gee above, p. 3.
"Then Hezekiah questioned with the priests and
heaps. And Azariah the chief priest of the house

9, 10:

the Levites concerning the

OF Z.\T>oK answered him... "

128

EXCURSUS

III.

that Geiger's theory is not devoid of probability, although on the other

side it is urged, " that not a single trace of this supposed designation of

Sons op Zadok occurs

Jewish post-exile literature which would be

name been in general use."

in the

altogether inexplicable, had that

According to the last mentioned theory, Sadduceeism was of ancient

3.
growth according to Aboth R. X. v. it was a comparatively modern phase
The two theories have been combined by supposing that the
of opinion.
"Sadducees" belonged to the ancient Zadoq-party, but that their views
were coloul'ed at a later period by an infusion of Greek thought.
:

The

4.

tenets of the ^WhVQY:,^?,.

The Sadducees said, fifj elvai avafrraaiv (Matt. xxii. 23), and our Lord
answers by an indirect argument from the Pentateuch i, instead of bringing
proofs of a more obvious and direct kind from other parts of Holy ScripHence it has been inferred that they accepted the Pentateuch only,
ture.
and rejected the Nebiim and Kethubira. On the other side it is asserted
that they accejited the three
that this inference is wholly inaccurate
:

Old Testament, and rejected only the extra-Scriptural

" Tradition," and scribe-law. The tnith, perhaps, lies in medio. The Jews
in general esteemed, and still esteem, the Pentateuch more highly than
the Prophets and Hagiographa
divisions of the

C}n3] r^niptt vntj' rh2\>

nvini nivo

:'iD

|'?13K'

nm

onsD

nmriD^ D^x^nJ
n^'onS

isipjc^ ^'ois ^:x i^bi

p^s DipD

pit^

b^m

nsj'D ni''o j'-sni

therefore I say tliat the Prophets and Hagiographa are called

Qabbalah, because they were received by bia^oxi, and they came
from the days of Moses; and hij no means are they equal to the five books,
which are all precepts, and ordinances, &c."
If the Sadducees were of the number of those who insisted most
strongly upon the superior authority of the Pentateuch, it might in certain
cases be nearer to the truth to say that they rejected the Prophets and

"And

woi'ds of

Hagiographa, than to say that they accepted them. If a Prophet were

quoted in opposition to Moses, they would have questioned the authority

For examijlcs of such alleged

of the Prophet.

contra; ieties,

compare

Makkoth 24 a

nyms

isn

^y iran nc^D

'?kijj''

" Said R. Jose bar Chanina, Four

Israel: four prophets came and
xxxiii. 28), Israel

seech Thee, &c.

1

2
'

For
See

itj

ni"lT3

then shall dwell

xxviii.

Hor.

:;

= "7!33^

Amos (vii. 5), Cease, I beAnd among these nations

65),

Hi^br.

commentary on Aboth

yifiov odv KaTapyov/jLv

tk

pronounced Moses our Lord upon

void^.
Moses said (Deut.

in safety...

Moses said (Deut.

the

-\i "-dv

made them

illustrations, see Lightfoot's

col. 2 of

nnrj nyais Kr:n

on Matt.

in the

xxii. 32;

MS. Af

oid t^s Trioretos;

(Rom.

A
iii.

Joh.

iv. 25.

omits ina.
31).

EXCURSUS
no rest

llion slialt find

Jeremiuli (xxxi. 2\ Israel, wlien T went to cause

him to rest. Closes said (Kxod. xx.

upon the children : Ezekiel (xviii.
Closes said (Lev. xxvi. 38),

And

(xxvii. 13),

it

shall

12'.)

III.

And

come

5),

Vinitlng Ihc intquily of the falhors

20),

The soul that

ye shall perish

sinneth,

among

it

shall die.

the heathen

to pass in that day, that the great

Isaiah

trumpet

be blown..."

shall

would follow that a p.n-ty answering more or less closely to the deSadducees must have existed, under some name or other,
before the times of Antigonus, if we might assume that there was a time at
which the Pentateuch was the whole Bible, and the other books had not
as yet been fully recognised as canonical; but their comparative depreciation of the other books would have a tendency to diminish in course of
" The
time, when these had once been generally received into the Canon.
Sadducees," writes Josephus (Ant. xiir. 10. 6), "are able to persuade
none but the rich, and have not the populace obsequious to them." Their
influence was on the wane, and it received a fatal blow in the destruction
of Jerusalem. Their power as a sacerdotal oligarchy then vanished, and
in after times the name Sadducee was freely used p. 54) as a synonym for
a heretic, regarded as one who receded from an acknowledged standard of
It

scription of the

orthodoxy.
5.

a.

The Books of the Sadducees.

We have no authentic remains of Sadducee

literature;

but

it

has been

suggested, with a certain plausibility, that the book Kcclesiasticus ai)proxi-

mates to the standpoint of the primitive Caduqin, as regards its theology,

The
its sacerdotalism, and its want of sympathy with the modern Soferim.
name of Ezra is significantly omitted from its catalogue of worthies " It
remains singular," remarks Kitenen, * that the man whom a later generation compared, nay made almost equal, to Moses, is passed over in silence...
Is it not really most natural that a Jesus ben Sirach did not feel sympathy
enough for the first of the Scribes, to give him a place of honour in the
series of Israel's great men ?
The modern Sceibe was to Ben Sirach an
unworthy descendant of the primitive Wise, in accordance with Eli'ezer
:

'

lia-Gadol's

lament over the degeneracy of a later age

"Ex quo Teraplum devastatum

ScRiBis
in

Scribfe tedituis

est^,

^Editui, vulgo

coepere Sapientes similes esse

hominum

Vulgus vero hominum,

Cni ergo,

pejus indies ruit, nee quis rogans, aut quferens, superest.

innitendum
h.

Patri nostro coelesti."

In Sauhedrin 100 b, the books of Sadducees, and the book of

SiRA, are placed cide by side on the

MisHXAH, Sotah

for x^jth: k^dv, for

IX.

^!J;^^^ 'v

Index exjnirgatorius

15 (Surenhnsius. Yol. III. p.

See fol. 100 b.
&e.
:

.^08).

Ben

reads

K^Tr:'-?,-),

EXCURSUS

The Decalogue,

Qeriyath Shema'.
1.

The

"Hear, O

Shema

or

Audi,

DeuterOxVOMY

is

and

Israel, &c.";

following passages

IV.

is

(f^ee n. 17, p. 52.)

a portion of Scripture which

commences:

commonly understood to comprise the

vi.

49

is one Lord^: And thou shalt love

and with all thy soul, and with all
thy might. And these words, which I command thee this day, shall be
in thine heart
And thou shalt teach them diligently unto thy children,
and shalt talk of them when thou sittest in tliine house, and when thou
walkest by the way, and when thou liest down, and when thdu risest up.
And thou shalt bind them for a sign upon thine hand, and they shall be as
frontlets between thine eyes.
And thou shalt write them upon the posts
of thy house, and on thy gates.

Hear,

Israel

The Lord our God

Lord thy God with

the

all tliiue

heart,

Deuteroxomy

xi.

13

21

And it shall come to pass, if ye shall hearken diligently unto my commandments which I command you this day, to love the Lord your God,
and to serve him with all your heart and with all your soul, That I will
give 1/m the rain of your land in his due season, the
latter rain, that thou

And

oil.

I will

mayest gather

send grass in thy

first rain and the

and thy wine, and thine
thy cattle, that thou mayest eat

in thy corn,

fields for

and be full. Take heed to yourselves, that your heart be not deceived,
and ye turn aside, and serve other gods, and worship them; And then the
Lord's wrath be kindled against you, and he shut up the heaven, that there
be no rain, and that the land yit Id not her fruit and lest ye perish quickly
from off the good land which the Lord giveth you. Therefore shall ye lay
up these my words in your heart and in your soul, and bind them for a sign
upon your hand, that they may be as frontlets between your eyes. And ye
shall teach them your children, speaking of them when thou sittest in thine
house, and when thou walkest by the way, when thou liest down, and when
thou risest up. And thou shalt write them upon the door-posts of thine
house, and upon thy gates: That your days maybe multiplied, and the days
;

of your children, in the land which the

Lord sware unto your

fathers to

give them, as the days of heaven upon the earth.

1

seen

The Authorized Version gives an impossible construction, as is at once

when "Lord" is replaced by the mn* of the original. Eead, Yhvh is one,

or sole, comparing Zech. xiv.

9.

EXCUllSUS

Numbers

xv. 37

131

IV.

41

And

the Lord spiiko unto Moses, saying, Speak unto the children of
and bid tlieiu that they make them fringes in the borders of their
garments throughout their generations, and that they put upon the fringe
of the borders a ribband of blue And it shall be unto you for a fringe,
that ye may look \ipon it, and remember all the comuiaudments of the
Lord, and do them and that ye seek not after your own heart and your
own eyes, after which ye use to go a whoring That ye may remember, and
do all my commandments, and be holy unto your God. I am the Lord
your God, which bronght you out of the land of Egypt, to be your God I
am the Lord your God.
Israel,

But the
called,

or

from

"IDX"'1.

first of the
its

above passages

is

commencement, V'OV DN

The order

of the three

R. Jehoshua' ben Qorchah,

Why

is

the Vt-^* proper

n\'l1

and the

the second

third, n>*^V

accounted for in Berakoth

yoc come

does

before

ii.

2, "

ync DX

is

nCID
Said

n''n"i

why but that one may receive upox him the yoke of the ki]S'gdom op
HEAVEN^ first, and after that receive upon him the yoke of the command-

And '13 n^ni before "lOSM ? because the former is employed day and
and the latter only in the daytime."
The opening words of the Audi are written with two litcrw majiis-

ments?
night,

cukv,
,

which have been accounted for in various ways''. But it was obviously
intended that the syllables which they conclude should be pronounced
with the utmost clearness and emphasis and that the cojiyist should be
guarded against all possibility of error, especially as regards the Daleth,
since, as it is said at the beginning of Midrash Thanchunui, " If thou make
Daleth into Resh thou destroyest the whole world, for it is said (Ex. xxxiv.
;

14),

*inx

'ps'?

mnn't^Tl xV O,

For thou

They cool the flames of hell

nTlVmsa pnplDI. And what is
^

The above

is

common

Shalt worship no other God."

this

expression

him who reads the Audi

diqduq othiyoth? it is the distiu-

52) for

(p.

(cf.

p.

68) for reciting the Audi,

contains an acknowledgement of the sole kiugshiii of Yhvh.

which

Let a man, when

he has cleansed himself, lay his TefilUn, and recite the Audi, and pray. This
is the " complete kingdom of Heaven, nn^bw D-ou' niabo" (Berakoth 15 a).
2 For other meanings which have been assigned to the two large letters in the
Shema', see Ba'al ha-Tukim in loc, and Buxt. Tiberias, Pt. 1, Chap. xiv. The
two together make the word

'ed, witness,

He

and indieate

that,

if

Israel are not

them
Taken separately they indicate that mn' is the
One God in the i quarters of the earth, and over its J? = 70) nations, aU of
whom are summoned to hear (Is. xxxiv. 1): that Israel has y names: the
God's witnesses
(Mic.

i.

2; Mai.

(Is. xliii.
iii.

5,

10

xliv. 8),

will be a quick witness against

&c.).

Thorah

if

"faces," aspects, or interpretations, &c.

EXCURSUS

182
guishirig clearly

mem

mno

in

between the lameJsi in D233? ?D3, or between uiem and

&c. (Debarim Kabbah ii.).

CmaXI,

2%e Decalogue embodied

2.

In St Mark's Gospel
constitute the

IV.

(xii.

in the Shema'.

29) the

T. J. Berakoth i. 8.
opening words of the Audi are said to

evroX^, which, according to note 36, p. 70, comprises all

Trpcirr]

In the Jerusalem Talmud,

the precepts of the Thorah.

loc. cit.,

the several

Aoyoi or 'Prmara of the Dccalogue are discovered in the Shema'

" AVhj do they read these two (0 sections every day ?
R. Simon said,
Because there is written in them, lying down,' and rising up.' R. Levi
said. Because the Ten ^Yords are contained in them
'

'

(i)

/,

YnvH,

am

tluj

Hear,

God.

(Deut.

Thou shall have no other

Me.
(iii)
Thou shall not tale the
Name of Yhvh thy God in vain.
(ii)

O Israel, Ynvn

is

our God

vi. 4).

Yhvh

One

is

(Deut.

vi. 4).

(jods hut

Remember

(iv)

to kerjJ

it

the Sahhath

day

holy.

And
God

thou shall love

Yuvn

flty

he who loves the

not swear by his ^amc,

vDeut.

vi. 5)

King will
and lie.
That ye may remeniber, &^c. (Num.
XV. 40)

R. says, This

is

the Sabbath

precept, which countei-poiscs

all

precepts of the Thorah, for

written (Neh.

ix.

14),

the

it

is

And madest

known unto them thy holy Sabbath,

and commandedst them precepts,
and statutes, and Thorah shewing

that

it

counterpoises

all

the precepts

of the Thorah.
(v)

Honour

thy father

and thy

mAher.

That your days may he multiand the days of your children

plied,

(Deut.
(vi)

Thou

shall do no

murder.

xi. 21).

And lest
xi. 17):

Cvii)

Thou

adultery.

shall

not

commit

And
own

ye perish quickly (Deut.

he that slays is slain.

that ye seek not after

heart

your

and your oicn eyes (Num.

XV. 39): Said R. Levi, The heart

and the eye are two negotiators of
sin.

My

It is written (Prov. xxiii. 26),

me

and
ways the
Holy One, blessed is He, saith. If
thou hast given me thy heart and
thine eye, I know that thou art Mi>e.
son, give

let thine eyes

thine heart,

observe

my

EXCLKSL'S
Thou

(viii)

shall

wA

133

IV.

That thou
corn (Deut,

steal.

gather in thy

inarjest

U); thy

xi.

corn,

and

not thy neighbour's corn.

Thou

(ix)

shall not hear false

witness U'jainst thy nciyhbour.

/, Yiivii,

xv.

nnX

am

And

41).

n'rhii

your God (Xuni.

it

written, miT-l

is

(Jer.

x.

means DON (Truth)

said,

That he

lO).

What

R. Abuhu
a living- God, and

is

King of the world. R. Levi said.

The Holy One, Blessed is He, saith.
If thou hast witnessed false witness

against thy neighbour, I impute

unto

Thou

(x)

thy

not covet

shalt

neighbour's house.

tli,ee

as

if

it

thou hadst witnessed

against Me, that I created not heaven and earth.

And thou shall icrite them upon
the door 2:>osts of thine Jiowse (Deut.
xi.

20):

thine house, and not thy

neighbour" s house."

The puWic daily reading of the Decalogue discontinued.

3.

It

may

interest the Liturgiologist to notice that the daily recital of the

Decalogue

is said, in both Talmuds, to have been at one time customary,

and to have been discontinued later for anti-christian reasons.

T. J.

Beeakoth

|mx pip px no

I.

''jni

or hzi

nnmn

nx-y jmp

in'"j

nin ;nn

" Of right they should read the Ten "Words every day.
And on account of what do they not read them? on account of the cavilling of the
heretics, so that they might not say, These only were given to Moses on
fc>iuai."

T. B.

mnyi
p

x^x

Berakoth
n^iTM

nt:x

niip"? rj'p:i

vc'\>2 \'h'\2i2

12 a:

ioxm y^or ex n^i yj2t;' nnsnn m"j*y pipi

p'pnn ?ix ^xio'lT idx mm"' ai isdx -c^jh^ n:-iai

iDix jn^ 'm *3n

-OD n"n3 nan

'\'\y)3':^\>'t:h

'?::

I'-ron

x^jn -prion nciy-in ^:s Di^nn na^c'

noiy-in

'jdd

nhc^^ lasc' xbx

nnp!?

]TDn noiyin 'jso Dibca 122 xnon

n^"? irox
xnoa
pron nDiy-in -jdd U'hni las 't;*x
"^''x xymnja inrynpo^

"laD -iD^Dx

"And they read the Ten Words, and Shema*, &c. Said Rab Jehudah,
Said Shemucl, In the provinces also they sought to read them, only that

EXCURSUS

134

IV.

they had ah-eady stopped them on account of the murmuring of the

heretics..."

The dlcision of the

4.

so-called

Tex Commaxdmexts.

The clioice is generally supposed to lie between the present Anglican,

and the Roman, mode of dividing the Decalogue; but "An arrangement,
probably of very early date, unlike either of these, is found in the common
text of the Targum of Palestine, and has been adopted by Maimonides,

Aben-Ezra, and other Jewish authorities down to the present day.

First

The

Word is identified with, lam the Lord thy God which brought thee out

of the land of Egypt (which cannot of course be properly called a Commandment), and the second Word is made. ..to include what is divided in
our Prayer Book into the First and Second Commandments. The sub-

seems to suggest grave and obnous objections to [this

is
a clear distinction between polytheism and
idolatry which entitles each to a distinct commandment." {Speaker's Commentary, Ex. XX. 21.)
But (a) the latter objection to the Hebrew division however true the
remark may be in itself is not confirmed by the language of the Pentateuch i; and (b) the former likewise, which is based upon the use of the

ject-matter

itself

There

arrangement].

word 'Commandment,'
the original,
ivTokri.

"lin,

The

is

is

seen to be of

force

latter is the rendering of HTjO, a

The second Word, taken

Dnnx

little

Me

when

not adequately represented by

it is

noticed that

Commandment,

term which

is

or

not specially*

as above, runs thus: " There shall not be to thee

not make unto thee a graven image,

thou shalt not bow down to them, nor serve them for I, mn*, thy God,
am A JEALOUS God, &c." It is unnatural to cut off the statement, "For I. ..am
a jealous God," from its relation to the " other Elohim," to whom it is forbidden
D*nbx beside

(tlaou shalt

&c.)

"bow down." Compare Ex. xxxiv. 14, which illustrates

most striking way: Kin K2p bx i:2U' x:p mn -a "inK bvb mnnwn nb o.
In like manner Deut vi. 14, 15 forbids to "go after other gods "..."for the
Lord thy God is a jealocs God." The assumed distinction between the Elohim
and the images which are forbidden in the second Word, is overthrown by
theii- identification in ver. 23 of the very same chapter of Exodus which contains
in express terms to

this viewin the

the Decalogue

make with me gods of sil\'ER, neither shall ye

Compare: "Up, make us gods. ..These be thy
which brought thee up out of the land of Egypt... And hoses

"Ye

make uuto you gods

gods,

Israel,

shall not

of gold."

returned unto the Lord and said, Oh, this people have sinned a great

have made them gods of gold " (Ex. xxxii. 1, 4, 8,

thee no molten gods" (Ex. xxxiv. 17). The value
is

adduced

(see Suicer,

Thesaurus

s.

between the Elohim and the images,

by

his

known

"Thou

23, 31).
of Philo's

v. AeKciXoyos) in

sin,

shalt

testimony

and

make

which

favour of the distinction

must be allowed to

be somewhat reduced

predilection for refinements.

But amongst the 613 Commandments, the First, Second, &c. "Words"
See Excm-sus i. 3. The root my is also used in the Bible
in relation to the Ten Words, but not directly o/them.
2

are reckoned.

EXCURSUS
applied to

tlic

DFr.\T,oorE.

r.iandmcnts," but of "

;

P1'-)2"]|1

D^m"

Hebrew

Berakoth

See above,

T. J.

(2)

Targum 'Jonathan,' Ex.

p3i

p NK'^XT nao"?!

tod"?

8.

i.

may be

division

(1)

hv Ppnnoi

(Ex. xxxiv. 28, &c.)

or Divine utterances, but as the greatest of

In favour of the

n^'^D'

sx. 2,

p "ii:n

cited:

nao'? iijn

{''"'nin'?:;*^ 'ni

vrnnoi iTni
'IT'

xnny

The First Word, when

it

x'-cc'

fi^n j'-th^

ninyr' rr-n

"

all.

2.

pnn 7ann?Di rrcm

them

3.

itni "pxTj'n pnnn*::'?o bv

idd

Ten Com-

of " Tlic

or n"lLJ^>7
not merely as a separate one of the

and they regard ^^35^

Ten Words,

n^^soK'

Jews do not spcnk

Tlie

The ten

135

TV.

pp-in^

pirn

'ni

q^'D)

ma

5<a'"'p

'm'?

i^sn

'X-i^'m xy-ix

'20 -13

pnix xn^x i?

had gone forth from the mouth of the

Holy One, blessed be his Xame, was like sparks, and lightnings, and flames
of fire; a torch of fire was on its right hand, and a torch of flame on its left

and hovered iu the air of the heavens, and returned and was
encampments of Israel; and returned and graved itself upon
the tables of the covenant which were given into the hands of Moses; and
turned itself upon them from side to side, and cried out thus, and said,
My people, sons of Israel, I am your G :d, who freed you, and brought you
hand

flew

it

seen over the

out freed from the land of the Egyptians, from the bondage-house of slaves."

"The Second Word,

when

it

had gone

forth. ..cried

and

said,

My

people, house of Israel, there shall not be to thee another God, beside Me."
(3)

Jalqut Shime'oni

''And whence

is it

i.

2.

that Aleph

is

called

One? because

it is

said (Deut.

And whence is it that ha-Qadosh, blessed

xxxii. 30), vX ^^X fill'' n3^X.
is He, is called One? because it is said (Deut. vi. 4), Hear, &c. Tnx riin\
And whence is it that the Thorah is called One ? because it is said (Num.
XV. 29), Ds"? HM^ nnx mm.
>^^X (is fit the) head of all the nn3n, and
Aleph

(is

at the)

head of

all

the letters,

::'X1 ?l'?X1

nn3nn

^3
":

(4)
*

Midrash Chazitha (Cant.

is

^^JJ^
!?3

v. 11).

For twenty-six generations was the

before the Holy One, blessed

liJ'Xn

nvnixn

letter

He Lord of
:

Aleph making complaint

the work!.

Thou hast

set

me

at

EXCURSUS

13G

IV.

head of the letters, and didst not create the world by me, but by Beth,
God created the heaven and the earth. The Holy
One, blessed is He, said to it, My world and its fulness were not created
but by the merit of Thorah (Prov. iii. 19). To-moiTOw I shall be revealed,
and shall give the Thorah to Israel, and I will set thee at the bcgiuniug of
all the nil^n, and will open with thee first."

tlie

for it is said, JT'i^'NI^

(5)

Mekiltha, 'n

t^inn

'D-D;

Jalqut

i.

2D9.

How were the Tex "Words given? five on this Table, and five on that.
(i) There was written, /, Thvh, am thy God; and opposite to it, Thou shalt
do no murder. The Scripture shews that, whosoever sheds blood, the
Scripture imputes to him as if he diminished the likeness of the King.
A parable of a king of flesh and blood, who entered into a province, and
they set up effigies, and made images, and sunk dies to him. After a time,
they overturned his effigies, shattered his images, and effaced his dies,
and they diminished the likeness of the king. So, whosoever sheds
blood, the Scrii^ture imputes to him as if he diminished the likeness of
the King, for it is said (Gen. ix. 6), Whoso sheddeth man's blood, &c.
(ii) It was written. Thou shalt have no other, &c.; and it was written
opposite to it, Tho^i shalt not commit adultery. The Scripture shews that,
whosoever practises strange worship, the Scripture imputes to him as if he
committed adultei'v from God, for it is said (Ezek. xvi. 32), As a wife that
committcth adultery, which taketh strangers instead of her husband. And
it is written (Hos. iii. 1), Then said the Lord unto me. Go yet, love a
woman beloved of her friend, and an adulteress, &c. (iii) It was written.
Thou sfiall not take ths Name of the Lord thy God in vain ; and opposite
to it was written. Thou shalt not steal. It shews that whosoever steals
"

'

will at last

'

come

to false swearing, for it is said (Jer.

murder, and commit adultery, and swear

(Hos.

iv. 2),

By

ting adultery,

vii. 9),

And

Will ye
it

is

steal,

written

swearing, and lying, and killing, and stealing, and commit(iv) It

was

hath day; and opposite to

The

falsely

written.
it

Remember

that thou keep holy the sah-

was written. Thou shalt not bear false

witness.

shews that whosoever profanes the sabbath witnesses before

Him who spake, and the world was, that He did not create his world in six
and whosoever keeps the sabbath
days, and did not rest on the seventh
witnesses before Him who spake, and the world was, that He created his
world in six days, and rested on the seventh, for it is said (Is. xliii. 10), Ye
Scrijiture

are

my

and

thy mother ; and opposite to

witnesses, saith the Lord,

(v) It is

it is

written,

written.

Thou

Honour

thy father

shalt not 'covet.'

The

Scripture shews that whosoever 'covets,' at last begets a son that curses his
,

father and his mother, and honours one

who

is

not his father.

Therefore

were the Tex Words given, five on this Table, and five on that. So says
R, Chanina ben Gamliel. And the wise say. Ten on this Table, and ten on
that Table, for it is said (Deut. v. 22j, These words the Lord .spake, &c.
and he wrote them in two Tallies of stone."

EXCURSUS
The above examples
sion of tlie Decalogue

is

will sufBcc to

137

IV.

shew that

tl

o present

not without "adequate authority."

Hebrew

divi-

It was, perhaps,

the old Palestinian, as opposed to the Hellenistic or Alexandrine, division.

The

latter is preferred by

distinctly forbids

many

image-worship

Christians on the ground that

but

seems to admit the existence of real

"

it

is

and are not to be classed with elilim, or idols proper,

Psalm xcvi. 5. But on this topic I will not enlarge, as my main object
shew the nature of the testimony on which the Hebrew division rests.

as living entities,
as in
is

to

more

open to the objection that it

other gods," who may be thought of
it

IS

EXCURSUS
The Lord's Prayer.

V.

(See v. 30,

p.

105.)

of the Lord's Prayer (Matt. vi. 9

13; Luke
from the Rabbinic writings, and, for the most
part, rest ultimately on the Old Testament itself.
Uarep {rj^aiv 6 iv Tols oJpai/oTs).] " Is not he thy Father?" (Deut.xxxii. 6).
"Doubtless thou ai-t our Father... thy Name is from everlasting" (Is. Ixiii,
16; Ixiv. 8). In Luke xi. 2 the words -qfxSiv, k.t.X. are of doubtful genuineness^. Both 1J^3X alone, and D"'DC'2C' 13''2i<, are found in the Jews' Prayer

The expressions and ideas

xi. 2

4)

may be

ilhistrated

Books.
" R. Ele'azar ben 'Azariah expounded. That ye may be clean from all
your sins before t/ie Lord (Lev. xvi. 30) transgressions between a man
and n.v-MAQOM the day of expiation expiates: transgi-e-ssions between a man
and his fellow the day of expiation expiates not, until he reconcile his
Said R. 'Aqiba, Happy are ye, Israel; before whom do ye purify
fellow.
yourselves? Who purifies you] your Father which is in Heaven"
;

(Joma
"

VIII. 9).

On whom have we

(Sotah

to lean

on our Father which

in

is

Heaven "

IX. 15).

to do tlie will of thy Father which is in Heaven

(Aboth v. 30).
dyiaadqra to ovoixa crov.] The Xame of God is an especially Hebraic
expression (p. 81), and is used inter alia to avoid express mention of God.
Cf. "piy \yCD (Ps. Ixxiv. 7). 'HoHness' is an attribute of God's Name in
the Bible passim. "Neither shall ye pi'ofane my holy Name; but I will
be hallowed among the children of Israel I am the Lord which hallow
you" (Lev. xxii. 32). " They shall sanctify my Name, and sanctify the Holy
One of Jacob, and shall fear the God of Israel " (Is. xxix. 23). " And I
will sanctify my great Name, which was profaned among the heathen"
...

(Ezek. xxxvi. 23).

" Any benediction which

benediction at
eXOtrco

r]

ing of the

all "

^aaiXeia

Name,
"

is

without mention of ha-Shem

(Berakoth 40
(tov.]

The Coming

shall there

be one^ Lord, and His

is

no

and the sanctifyof the Old Testathe earth in that day

some passages

the Lord s/iull be king over

ment, thus

niiT)

of the kingdom,

are brought together in

And

(i.e.

b).

Name^ one"

all

(Zech. xiv.

9).

So too are the petitions, yev-qdriTw k.t.X., and dXXa pCaai k.t.X.
Or, " Yhvh shall be one ( = sole)."

The Qabbalists make Tzu'^pyn, by Gematria.

Cf. the next petition.

EXCUBSUS

139

V.

"Any benediction wiiicli is without malkpth (kingdom mention

God as Kixo) is no benediction at all" (Berakutli 40 b).

of

" Whatsoever the

(yfvtjdqTO) TO 6(Xr]fia aov, cos iu ovpavM Koi erri yrjs).]
Lord pleased, that did ho in heaven, and in earth"...(l's. cxxxv. 6).
" And what is this oratio brcvis ?
R. El. said, Do thy will in heaven
above, and give rest of spirit to theai that fear Thee beneath ; and do what
is good in Thine eyes.
Blessed art Thou, O Lord, that hearest prayer"
'

(Berakoth 29

'

b).

On

the correspondence between the heavenly and the earthly, see p. 24.
" May it be thy will, O Lord,
Cf. Matt. xvi. 19; xviii. 10, IS; Luke xv. 10.
our God^ to make peace iu the family above, and in the family below ''

(Berakoth 16
Tov aprov

b 17 a).
tov iniovcnov bot

rj/iwi/

to Uarep i^p.av 6 ev

to'is

i]fi1v

aj^fifpov-.]

This petition, addressed

ovpai/oU, Corresponds to Ex. xvi. 4

" Behold, I will

bread from heavex for you ; and the people shall go out and gather,
)DV2 DV "131, TO Trjs rifiipas fls Vp-epav, A CERTAIN RATE EVhRY DAY." The

rain

occurrence of several allusions (Ps. Ixxviii. 24; cv. 40;

Nehem.

ix.

15; Sap.

heaven makes it sufficiently

probable a priori that the Lord's Prayer also should have some reference
to the giving of the manna.
Compare Job. vi. 32 " V^erily, verily, I say
unto you, Moses gave you not that bread from heaven but my Father
GivETH YOU the true bread from heaven " and notice that, in Sap. Sol,
xvi. 27, 28, the gathering of the manna is taken to symbolise prayer and
thanksgiving, " For that which was not destroyed of the fire, being warmed
with a little sunbeam, soon melted away [Ex. xvi. 21] That it might be
known, that we must prevent the sun to give thee thanks, and at the daySol. xvi.

20

&c.) to the corn, or bread, of

spring

pray unto Thee."

The expression,
Jer.
I.

lii.

34; Dan.

i.

101*2

5 is

258) on Ex, xvi. 4

"^

Frotn heaven

DV "Ml which is found again in 2 Kings xxv. 30 ;

discussed by the Mekiltha (3"S VDM 'D0 = Jalqut

The Lord

from the good treasure of heaven, for

it is

said (Deut.

open unto thee his good treasure, the heaven.

Rtibban Shime'on ben Gamliel said. Come and see how beloved were Israel
before ha-maqom
and because they were beloved before him he changed
on their accoimt the order of nature be made for them the lower upper,
and the upper lower. Hitherto the bread had come up from the earth,
and the dew down from heaven, for it is said (Deut. xxxiii. 28), A land of
corn and wine; also his heavens shall drop down dew. But now the things
are changed the bread comes down from heaven, and the dew ascends
from the earth, for it is wTltten, / tcifl rain bread from heaven for you,
xxviii. 12),

shall

and

it is

And

'

witten

(ver. 14)

bon

naa'J' "pyni.

the peojjle shall go out

Or:...Ubov y]iuv to Ka0' rifxipav

and gather

(Luke

xi, 3).

not

that they were to go

;
:

EXCURSUS

140

V.

out to tho enclosures and gather, but they were to go out to the

tprjuoi

and

gather,

certain rate every day : Rabbi Jehoshua' said, So that a

should gather on the (knj for tlie morrow, as on sabbath eve for
sabbath. B. El. ha-ModaH said, So that a man should not gather on
the day for the morrow, as on sabbath eve for sabbath, for it is said,
lOVn DV in, matter of a day in its day^ He who created the day created its provision (inOJlQ). Hence R. El, ha-Moda'i said, Whosoever has
what to eat to-day, and says. What shall I eat to-morrow, lo! such an

man

wanting in faith, for it is said. That I may prove him, whether ho

walk in my law, or not. Rabbi Jehoshua' said. If a man studies two
canons at morning, and two at evening, and attends to his business all
the day, they reckon to him as if he fulfilled the whole Thorah altogether.
Hence Rabbi Shime'on ben Jochai used to say,
one

is

will

Thorah

teas not given to search into,

e.vce2)t to

the eaters of the

manna.

How? Can a man sit and search, and not know whence he is to eat
and to drink, and whence to be clad and covered (Matt. vi. 31)? The
Thorah was not given to search into, excej^t to the eaters of the manna
and second to them are (the priests,) the eaters of the Therumah."
On

the

meaning of iniova-iosi

The stricter etymological view requires that (moiiaios should be derived

from inUvai, rather than from inelvai. The much controverted derivation
from fTTievai through the medium of [jJ] (uiovcra [rjfiepa] is jyrima facie less
simple than one which refers the word more directly to its assumed root,
and it has been opposed on gi-ounds which some consider to be decisive,
but which need not be discussed here, as my object is rather to illustrate
the more direct interpretation of eViovo-toy from a Hebrew standpoint.
L.

tion

DE

DiETT, according to

Poli Synopsis, gives the following explana-

" Panis fTTiovcnos est panis succedaneui,

hoc

est,

qui pani

jam absunipto

succedit, et ut succedat, natura corporis postuLit."

According to

this view, apros

X"inn, or n^Dn Onb,

quite natural

(1)

i.e.

imovcnos

bread which

to pray, TravTore dbs

is

is

>

P>CLkkA, Kton?

successive or 'continual.'

rjfxlv

tov aprov tovtov (Job.

It is
vi.

34)

^ The maiiua was gathered in the morning to suj^ply the needs of the oncoming day. It was given "with a bright countenance," in the light, because
it was prayed for rightly; whereas the quails were given "with a dark counte-

nance," in the darkness, because they were not prayed for rightly.
tha,

and Eashi, on Ex.

xvi. 8, 21.

See Mekil-

EXCURSUS

141

V.

"Let thy lovingkindncss and thy truth, *3nV"' T'On, continually* preserve
(Ps. xl. 12); and (2) to pray, at the same time, that in each day so
much only may be given as is needed for that day. Compare: "And he did
And his alloweat bread continually before him all the days of his life.
ance was a coxTiNrAL allowance given him of the king, a daily rate for
EVERV DAY, ALL THE DAYS OF iiis LIFE " (2 Kings XXV. 29, 30; Jcr. lii. 34). It
is not unusual for T'On to stand in connexion with a complementary ex-

me"

pression, as DV7, or the like. Cf. Ex. xxix. 38

the passages cited above, in which T'DJl

The expressions apros imovatos,

Numb, xxviii. 3

(Matt.

k.t.X.

11;

vi.

represent

Is.

lii.

Luke

xi.

3)

and
"131.

perhaps

^<nnn x^nS

,^5^D1^
or

,ijbvi Ti2r\

either of

connected with 10V3 QV

is

which might have given

rise to a

urh
double rendering.

KOi a(f)s rjiMV ra ocjieikrjfiaTa ijixav, (os Koi

The

^fie'is

d(jii]Kafxev rois 6(f)(iXeTai5

"As

thou hast done, it shall be done unto thee"

(Obadiah 15), is fully accepted by the Rabbis, and pervades their literature. See p. 45.
'A<^f? ddUrifxa rw irKricriov crov, koi Tore dfrjOevTos crov
ai afiaprlai aov Xvdqaovrai (Ecclus. XXViii. 1
5).
tJ/xw*/.]

principle,

be Thy wiU, O Lord, my God, and God of my fiithers, that I

may not be harsh with my companions, nor my companions be harsh with
me. That we may not make defiled the pure, nor make pure the defiled.
That we may not bind the loosed, nor loose the bound, that I should
be shamed for this alcov, and for the alav to come^ (T. J. Berakoth rv. 2).

"May

it

"May

it

may

not come into the heart

and that envy of us may
not come into the heart of man, nor envy of man come into om* heart
and may Thy Thorah be our work all the days of our life, and may our
words be D''JlJnn before Thee " (T. J. loc. cit).

be Thy

will...

of man, nor hatred of

Kcii jiff

fl(TVfyK^s

New Testament
spiritual, trials.

that hatred of us

man come

i]fj.as

into our heart

The word irfipacriios is used in the

outward and physical, no less than inward and

t? Treipaafiov.l

to denote

The words,

1JD]5< ]Vu?) in Ex. xvi. 4, are

an additional

connecting link between that verse and the Lord's Prayer.

Morning Prayer

(cf.

Berakoth 60 b) has the

The Jews'

petition, |VD3 n''!?...1JN"'an 'pSV

" Said Rab,

tation

for

Never should a man bring himself into the hands of tempbehold David, King of Israel, brought himself into the hands

DV bam cm, in the prayer cited below from Berakoth 60

Cf.

Kai

ai'

Stjctjjs

eVt

ttjs yijs,

of examples.

allusion to the

b.

dide/x^vov tv rots ovpavots (Matt. xvi. 19).

common Hebrew expressions, hind, loose, by "a double

The example iu the text is noteworthy on account of its

Liglitfoot illustrates the

decad"

?<TTai

two worlds.

EXCURSUS

142

V.

and stumbled: he 8aid...(Ps.

and PROVE me"...(Sauhedrin 107 a).

of temptation,

(dXXa pva-ai
is

ijfias

ano tov

Compare 2

Thess.

iii.

3;

is 6 novr^pos (1

Tim.

But

novTjpov).^

disputed whetlier the evil

iv.

xxvi. 2\

Examine me,

deliver US

Joh.

18, pvcrerai

p.e

from

v. 18, &c.),

alai/as

rav

al<ivu>v.

The word

J?"),

the eril.

It

or to novijpov.

anb

6 Kvpios

novTjpov, KOI aacrei els Tqv ^a(riKelav avTov rfju iirovpaviov'

Lord,

jJ

iravTos epyov

bo^a

els

tovs

dfj.']f.

in tlie

Old Testament,

is

applied to things and to j^ersong.

who redeemed me V"! ?30" (Gen. xlviii. 16). "And

hath kept his sei-vant nyiD " (l Sam. xxv. 39). " Depart^ JDO, and do good "
" Deliver mo,
(Ps. xxxiv. 15). "I make peace, and create yi" (Is. xlv. 7).
O Lord, VT DnSO" (Ps. cxl. 2). "The adversarj- and enemy is this ynn pn"
(Esth. vii. 6). If THE EVIL be masculine, it does not at once follow that the
Comj^are

allusion

is

"The

angel

to the

Compare the

'

wicked

Oiie"^' alone.

following Talmudic prayers, especially Xo.

3.

1.

"

May

be thy mil,
Lord, our God, and the God of our fathers, to
deliver us from the shameless, and from shamelessness from evil man,
and from evil hap, from evil yecer, from evil companion, from evil neighbour, and from Satan the destroyer
from hard judgment, and from a
liard advei'sary,' whether he be a son of the covenant, or not a son of the
it

'

covenant" (Berakoth 16

b).

2.

"It

is

do Thy

known before Thee, that our will (Alx)th ii. 4) is to

And who hinders Tlie leaven that is in the dough, and
the kingdoms. May it be Thy will to deliver us from their

revealed and

will.

servitude to

hand" (Berakoth

17a).

cause me to cleave to Thy commandments. And Iring me not

hands of sin, nor into the hands of iniquity, nor into the hands of
temptation ^, nor into the hands of disgrace. And bow my yerer to be
subservient to Thee. And remove me from evil man, and from evil companion. And cause me to cleave to the good ye(}er, and to a good companion (Aboth IL 12, 13), in Thy world. And give me over, this day a>d
evert day, to grace, and to favour, and to lovingkindness, in Thine eyes,
and in the eyes of all that behold me " (Berakoth 60 b).
"

And

into the

To

TTovripcv

stands for v\ (without the

ai'ticle)

in the lxx. of Eccl.

viii.

11,

12, &c.

'Mr;

dvTiaTrjvat

ry

irovrjpi^

(Matt. v. 39).

This, which illustrates the Lord's Prayer in several particulars, is found

also, in a slightly varied form, iu the Jews' Moruiug Prayer: "...and bring us
3

not into the hands of

into the

hands

evil ye<,'tr

sin,

nor into the hands of transgression, and iniquity, nor

hands of contempt. And let not the

of temptation, nor into the

have dominion over us, and remove us from evil man, &c."

::

EXCURSUS

"

And remove

us from

all

Thou

that

that thou lovcst" (T. J. Bcrakoth iv.

143

V.

hatest

and bring us nigh unto

all

2).

Berakoth 1Gb:

Bebakoth

Kn nDxn

xd'-n

M^3 D^n'piyn

n'?B'

17 a

|m

nnb

ij''J''J?

nnx

^3n

-i:i^i-i

i^^'H'*

bxi

'''?^'OT

^n ni^vh

122'p

niT- >xi nss^n i^pz

inn m^D^bx

i^b'ji

''211

n"?

q^^;^ I^S^^fH^

mt'Dud

''pvn

hi^)

x^ijnn 21

^"y HVd'?^

3.

Berakoth 60 b

n^S

isS^

[VDi n^'? xS^ py ^n^^ n*S^ xton

Dv Sdii Dvn

^:ijni

n^b xS

"]^Siyi :2^d nnnni D"^i^n

^jx^inn

^^pnni

4.

T. J.

Berakoth

iv.

S^Jb lipnini 1^^

J^^ "^^'^ ""^^^^^ '"^''^^

^Di^ X2X 11

N^^n

*3-i

EXCURSUS

144
Such passages serve

to illustrate the expression dnb tov novTjpov, but

the question still remains, how is

over the hypothesis that novqpov
culty,

may

we have

V.

it

to be translated into English

is

neuter, as one which presents no

to consider first, of

be itself a translation.

The

what tov
original

Passing
diffi-

novrjpov, if supposed masculine,

form of the petition can scarcely

but may it not have been, yin IV'-D ):h'''^r\\ ?

Tlie two factors of man's nature (cf pp. 51, 77) are Vin nv^ (or KC^-^a Nl^f^),
and 2'\UT\ '))>'' (or X2L3 N"i^*'), The evil yerer is sometimes called yerer

have been, ynn

simply.

\t2

Although

nation of his heart,'

Ij'p'^'ni,

this
it is

is

primarily the man's

own

evil nature,

'

the imagi-

personified as an external energy that attacks his

and all manner of evil is sjioken of as brought about by its

"Lest mine enemy say, I have prevailed against him"
" They
(Ps. xiii. 5), becomes in the Targum, " Lest SC^'n Sn^*^ say, &g."
shall bear thee up in their hands, lest thou stumble against [Sti'^3 N"l^*\
which is hke] a stone" (Ps. xci. 12). "There shall no strange god be in
What is
thee, neither shalt thou worship any strange god (Ps. Ixxxi. 10).
the It ?X that is in a man's body {or self) ? He used to say, It is
In Sukkah 52 a, the evil yer^er is first taken in
J?-in 1^^ " (Shabbath 105 b).
the sense of biaKoyidixhs novrjpos (cf. Matt. xv. 19), and it is added, that "in
the time to come, the Holy One, blessed is He, will bring the evil ye^er,
and slay him in the presence of the righteous and of wicked... Seven names
has yin "l^*\ The Holy One, blessed is He, called it evil, for it is said
Moses
(Gen. viii. 21), For the ye(^er of man's heart is evil from his youth.
David called it, by imphcation,
called it uncircumcised (Deut. x. 16).
UNCLEAN (Ps. li. 12). Solomon called it enemy (Prov. xxv. 21). Isaiah
called it stumblingblock (Is. Ivii. 14). Ezekiel called it stone (Ezek. xxxvi.
Joel called it '312^ (Joel ii. 20), that is V") "^T, which is hidden, and
26).
stands, in the heart of man, &c.... The greater the man, the greater hisli'V..
Said R. Jonathan, the evil ye(^er seduces a man in this world, and will
testify against him in the world to come... With four things the Holy One,
blessed is He, was vexed that He had created them and these are they,
The evil
Captivity, Kasdim, Ishmaelites, and yiH "l^*^ " (Sukkah 52 a, b).
(Baba
"l^"* is identified inter alia with Satan, and with the Angel of death.
Bathra 16 a; Job ii. 7.)
heart

(p. 78),

machination.

From such

passages as the above

it

appears that VIH

"IV* is

co-extensive

and would not be completely represented by The

Evil One.' It could not, in fact, be literally, and, at the same time, expresNevertheless the petition, yin "l^{*D IJP'VD^,
sively rendered into English.

with

evil

in general,

'

would be approximately represented by

"Deliver us from Evil."

would be equally difficult not to say impossible to render the

word for word, into Greek. There is therefore, conversely, no a
priori objection to supposing that the Greek tov Trovrjpov, if masculine,
does not con-espond Uterally to the Hebrew or Aramaic original.
It

petition,

EXCURSUS
The following words

145

V.

Clkment of Rome (Ad

of St

Corinth,

i.

60,

pp. 106, 107, ed. Bryenuius, Constant. 1875) serve as a very ancient paraphrase of the petitions, acpes ^fjuv, k.t.\. dirb rov novrjpov.
...acfxs

Vl^lv

Tcis

dvofiias

rjixtav

naaav

7rX?7/i/ifXi'as.

Mi) Xoyiar]

Kadapels

rbv Ka6api(Tp.6v

rip.as

fip.av iv oa-ioTTjTi.

(Tov Ka\
e<pi'

T]p.as fls

dno

Tfjs crfjs dXrjdeias, /cat

KapSias nopfViO'dai

fvcomov ratv dpxovroiv

dyaOa iv

Koi pvaOrjvai otto

Koi ras d8tKias Koi ra TrapanTwuaTa Koi

ajxaprlav SoilXwj/ <tov Ka\

elptjinj, ets

Tracr/jy

Tciv iiKTovvTciv

rjfjiav.

77/i.ay

a/xapriaj

kcli

to.

dWa

8ia^r]p,aTa

ttokIv to koKci koX evapeara ivdniov

Nai, dea-irora, e7rl(f)avov to Trpoaconov trov

to (TKeTra(TdqvaL

ra

naibia-Kciu,

Karevdwov

^pax'iovi

jj/xa? ttj

aov

x^'P' ^^

^".7

xpaTaia

t(o v\|/'r/X(5, Koi pvcrai ^fias

ddiKas.

19

HEBKEW TEXT
OF THE

SIX PERAQIM, ETC.

^y

DnnD
us

l3^^n

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dc' ^y

i^'zh I'psjjc DC' ^y n^* nn:*Dn irnins

ns

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n^^^yc'

ij"?

*o^
"

PDp^tti

nipon nostr

"py

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imv

n^i:"?

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hdd nniiDi nvo hdd

nx nnvon

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niLJ''? '?'?n'?

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NV10 xip3 D^c'iTD

wn

ni2tob

nmn"?

ijs^^'ini

Dipo n^'o nn-iy ni^'a

onoixi nns oys nnrnn nx j^a^po or ^23 lypni lynni lypn nnron

xmi

ny^trim

'jx x:

^jx 'dix

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r]'i'2n

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ynjj>

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x: ny^E'in

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31D Dvn mbi:^' nonn

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mm pxi dtidh

b 'QIX1 HDon ^y
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^n'?

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x'X n^non

n\!Dn

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T'ti'...

nx nipn xin iic^xin Dvn 'om "D'-ttbiyn

^j^'^onn D^yt^in

y-is

^y^nn pni Dn^^y

iicto 'oixi hud"? j^d^pd ban Tnt^n lo^iy

(50)

pp;

[v^Nn pns

itosi

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ms

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insoit:

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k'?k'

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pin ;n"?

pa

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ns

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ns nnsc' I'K'nD dd^^ ^jk bip 'hhiv^

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p'hi'\

nyhv

D''K'"nD

tioni

ni:;'3

ns rnnia

N^i P113 DB'n Dy ^k^idh

ynK'K x's
"

13''N

i-iNn

" 3'?^'^

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)n

NnxtJ'

n''''n

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moni

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pn

eiiovn px )b^ a^oni siidvo

n^K' t^Mn^ni n'pntj' ^c' n-ii^C'm p^nK*!?

paiD^-oi poDoi poo-'n

ib"'X

"

paio^iD xbi poDoi

{ntr

pn mt3i'?Qpni

-i33d n^i njpnt;' Disk's ^b' 3jti kihe' ^3 ^i3trsn n>

p>o naoi p^o

ncD T'snan

t- "paiNn 1:33 jiian

man

b^

-ivpn"?

pm psK'i

nB'!?:^'

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anss

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nn

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paiDVo n^i

h\y py'pioi
i^t;t30

o'poa SDt2r3 ^dv n npy:i

(55)

bixn

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pB' ^3

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pn

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T
b

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iny* npiaai

nyK'ai paai::'

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s<a

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i'?"'Si

ons

ojjn

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anya 'nnix

n^isV

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ny

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^x ira dx

"lab

n^K'oi

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nuan

DX

n\ni pai yiocj'

dn inna
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nana

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)^

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ns

niarn lyo^

'3ti'

(p^3)

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dx

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fi

>jsd

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D^pnsai

^xik' y^^oxa nnix

nnxn ^3

di^k' a^K'Di

yDtj* t'^i Vok''?

(54)

nnv

n^:^

xi;*

mnn^ ^SB'n
pa >jx >in

ndit

yn

nvp^ ^Kc>n

ii-)p^n ;t

"-320 a'-c'ci

nana pa DV"isn pa

rr-a

x^ nrj D^yas'

nxTH ^33D '?xitt' y voxai (a^5J'D)i nnan

fpisni

yiOK'

n^n

nninn

nnnt<!? dtij^i h'-jd^ D^nt^

^a ntn D^iya q^^'n ^d^ 'noiN D^oani ni^^^n

mina

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m'pt^^a)

"

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<,

"no

n'O'f^

Sur.

IV.

p, in

MS.

D*p-l3

nSDD

Sur. IV.

p. in

MS.

n3DD

D'pns

292

1316

niynK'

106 a

322

136 a

nviv

107

Ilia

364

1406

mr mny

157

117 a

409

143 6

nnN

207

123 a

11

imnjD

269

129 a

nnD

148 a

492

nv-iin

^d|
Sur.

V.

p. in

MS.

D'plS

iii^yn Nnxn)

L(s-inn K3N1)

niD

:>

Sur. V.

riDDO

ri>w

30

p. in

MS.

D*pns

n2D0

236

179 a

ninna

149 6

14

D*n2r

266

1826

rh'HD

65

156a

13

nimD

323

185 a

nn^D

114

163 a

12

284

188 a

n^Dn

155

168a

383

191a

D^:p

192

173 a

D^any

218

1766

mion

\'h)r\

n'O'm

nni33

nnnto nno
Sur. VI.

p. in

MS.

D^pnB

n3DD

Sur. VI.

p. in

MS.

D*p1S

nam

389

2366

10

m3

15

192a

30

nh2

427

2406

n"'T:i'3!D

146

206 a

18

niVns

450

2436

cnt

213

2146

14

D^VJ3

469

2456

DV ^nD

269

2216

12

ma

480

247 a

nn^

313

227 a

10

nnntJ

232 a

10

mipD

492

249 a

Annexed

rvpy

356

are specimens from the above-mentioned

MS. Additional

470.

<53)

COMPARATIVE INDEX OF THE

nDD23 s^i^J the number of

Cambridge University MS. Additional 470, and

3wing
the
S.

MISIINAIl,

and

the

ill

title

the

of

each

edition

of Sux'cnhuis (1G98

1703)

D^p'HS according

its

positions

its

in

that

respectively.

D^pT niD
Sur.

I.

p. in

MS.

DV"13

naDD

Sur.

I.

p. in

MS.

D>pn9

HDDO

263

22a

245

256

289

276

306
320

la

niann

-iij'ytD

37

36

HK^Q

n^n

76

7a

^Dn

29 a

rh-w

109

9a

D*K^D

306

Dni3U

155

13 a

10

r\'V''2.^

200

176

11

nionn

pji'NT

n^it:

Sur.

II.

282

p. in

MS.

586

naro

"no
Sur.

nv^i

11.

p. in

MS.

D'pna

riDDD

32 6

24

nntj'

pnn^y

300

GO 6

c'xi

78

396

10

355

626

nvayn

134

446

10

HDS

387

65 a

n'p^jD

206

49 a

DniQ-'D

413

67 a

nj^an

176

52 6

D^^tiK'

403

68 a

^pt^D

259

56 a

HDID

Sur.

III.

p. in

MS.

D-plB

n:::'n

Sur.

riDDD

III.

p. in

MS.

nar^i

322

94 a

pti^J

69 a

16

D^K'3

359

986

j^K^n^p

56

776

13

nmriD

178

1006

104

846

11

Dm:

146

90 a

-crj

noid'

(52)

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(31)

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