Avot DeRabbi Natan

Sefaria · Talmud > Bavli > Minor Tractates · 253 sections

37.3
Six things are said of demons, in three they resemble human beings and in three they resemble the ministering angels. ‘In three they resemble human beings’—they eat and drink like human beings, they propagate like human beings, and they die like human beings. ‘In three they resemble the ministering angels’—they have wings like the ministering angels, they know what will happen like the ministering angels, and they wander from one end of the earth to the other like the ministering angels. Some say: They can also change their appearance into any form they wish, and they can see but are invisible.
37.4
There are eight types of Pharisees:4The commentators without exception correct the number to ‘seven’ in conformity with the parallel passage in Soṭ. 22b (Sonc. ed., pp. 112f) and j.Ber. IX, 5, 14b, and therefore omit one of the types listed here. Cf. below, n. 9. This passage purports to denounce the types enumerated as being eccentric, sanctimonious and hypercritical. the ‘Schechem’ Pharisee,5Either the Pharisee who observes the Torah for what he can profit thereby, like Shechem (cf. Gen. 34, 19) who submitted to the rite of circumcision only from an ulterior motive; or he who carries his good deeds upon his shoulder (שכם), i.e. ostentatiously. the ‘trembling’ Pharisee,6He walks with exaggerated humility, scarcely lifting his feet from the ground, so that he strikes his feet against stones and stumbles. The reading here is נכפאי, in the parallel passages ניקפי; in either case the word must be derived from the root נקף, ‘to strike’. the ‘bruised’ Pharisee,7In order not to look at a woman he walks with closed eyes, so that he dashes his face against a wall and bruises himself and bleeds. The reading here, מקציאי, can only be explained by its parallel elsewhere, קיזאי, ‘one who bleeds’. the ‘pestle’ Pharisee,8He who walks with bowed head like a pestle in a mortar. It is a matter of doubt whether the word מכובאי (or its variant מדוכיא, as in the parallel passages) means the pestle or the mortar. The translation might well be ‘the mortar Pharisee’, i.e. he who wears a large cap on his head in the form of a mortar to cover his eyes. the ‘ever-busy’ Pharisee,9lit. ‘the Pharisee who has work (to do)’. This type is omitted in the parallel passages. the ‘duty-seeking’ Pharisee,10The text makes no sense and the reading adopted is that given in the margin מה חובתי ואעשנה, lit. ‘(who exclaims) what is my duty that I may perform it?’ implying that he has already fulfilled every obligation. the Pharisee from love,11The word in the text defies interpretation and is obviously a corruption. The reading adopted is that found in the parallel passages, מאהבה, ‘from love’, and even this is explained in a derogatory sense, viz. he performs the commandments for love of the reward or to win the love of his fellows, and not from disinterested motives. and the Pharisee from fear.12i.e. fear of retribution.
37.5
There are eight things which are harmful in excess but beneficial in moderation:13Cf. Giṭ. 70a (Sonc. ed., p. 334). wine, work, sleep, wealth, business affairs,14Or, ‘travel’, omitting the second word ’ereẓ. hot water,15Either for drinking or bathing. cohabitation and blood-letting.
37.6
With seven things did the Holy One, blessed be He, create the world, viz. knowledge, understanding, might, rebuke, justice, lovingkindness and mercy.16Cf. Ḥag. 12a (Sonc. ed., p. 65) where ‘ten’ things, i.e. powers, are listed; cf. Rashi ad loc.
37.7
And even as He created His world with seven so He created seven [ancestors]: the three Patriarchs and the four Matriarchs.17The MSS. add: ‘The three Patriarchs are Abraham, Isaac and Jacob; and the four Matriarchs are Sarah, Rebekah, Rachel and Leah’.
37.8
The seven virtues which minister before the Throne of Glory are: wisdom,18GRA substitutes ‘faithfulness’, since for ‘wisdom’ there is no proof-text adduced. righteousness, justice, lovingkindness, mercy, truth and peace, as it is stated, And I will betroth thee unto Me for ever; yea, I will betroth thee unto Me in righteousness, and in justice, and in loving kindness, and in mercy. And I will betroth thee unto Me in faithfulness; and thou shalt know the Lord.19Hos. 2, 21f. In these verses five virtues are enumerated (if ‘faithfulness’ is read in place of ‘wisdom’). The remaining two virtues are inferred from Ps. 85 11, Mercy and truth are met together; righteousness and peace have kissed each other. This verse is added to the text by GRA. R. Meir said: Why does the verse add, And thou shalt know the Lord? It teaches that whoever possesses all these virtues knows the intention of the All-present.
37.9
There are seven [celestial] dwellings, viz. the highest abode, the lower abode, the world space, and the four upper regions.20Cf. Ḥag. 12b (Sonc. ed., p. 69). R. Meir said: There are seven expanses, viz. the curtain, the firmament, the sky, the lofty height, the habitation, the dwelling and the clouds. Correspondingly the earth is described by seven names, viz. earth, land, ground, dry land, terra firma, tebel and world. Why is it called tebel?21The Heb. noun means ‘mixed, seasoned’, from tebalin, ‘spices’. Because it is seasoned [metubbeleth] with every thing. Another interpretation is: because its characteristic is to take in and not give out.22Deriving tebel from the root yabal, ‘to lead, bring in’. Everything on earth returns to the earth; cf. Eccl. 3, 20. Some restrict the term tebel in its application to the land of Israel which is seasoned with every thing, and has the power to attract all. In this connection reference is made to Mishnah Keth XIII, 11 (Sonc. ed., p. 709), where it is stated: ‘All may be compelled to go up to the land of Israel to dwell there, but none may be compelled to leave it.’ GRA suggests an entirely different reading, shemmableh ’eth hakkol, ‘because it wears everything away’; but there is no MS. support for this reading. In seven respects one righteous man is superior to his fellow: his wife is more comely23In virtue and righteous deeds. than his fellow’s, his children are more handsome24Also in religious conduct and good deeds. than his fellow’s, when the two eat from the same dish each enjoys the food according to his deserts, when the two dye material in the same vat for one the colour comes up beautiful and for the other it comes up dull. [Moreover, one is distinguished above the other] in wisdom, understanding, knowledge and stature,25This last quality brings the number up to eight; it is omitted by GRA. as it is stated, The righteous man is more excellent than his neighbour.26Prov. 12, 26. E.V., The righteous is guided by his friend.
37.10
Hillel the Elder expounded seven exegetical rules27Cf. Tosiftha Sanh. VII end. in the presence of the Sons of Bathyra,28A distinguished family, of Babylonian descent, at the head of the Sanhedrin in the reign of Herod, and noteworthy for their humility; cf. Pes. 66a (Sonc. ed., p. 333, n. 6) and B.M. 85a (Sonc. ed., p. 485). viz.29Cf. with these rules the thirteen principles laid down by R. Ishmael; cf. Sifra, beginning, and P.B. pp. 13f. the inference drawn from a minor premise to a major, the inference drawn from a similarity of words or phrases, [32b] a general principle established on the basis of a law contained in one verse or of laws contained in two verses, the rule when a generalization is followed in the text by a specification, and when a specification is followed in the text by a generalization, the inference drawn from an analogous passage elsewhere, the interpretation of a word or passage from its context. These are the seven rules which Hillel the Elder expounded in the presence of the Sons of Bathyra.30This sentence is not found in the MSS. What follows is from Aboth 5:10 (Sonc. ed., V, 7, pp. 64f).
37.11
SEVEN THINGS MARK THE CLOD AND SEVEN THE WISE MAN. [THE WISE MAN DOES NOT SPEAK BEFORE ONE WHO IS GREATER THAN HE IN WISDOM AND IN YEARS, AND DOES NOT BREAK IN UPON THE WORDS OF HIS FELLOW, AND IS NOT HASTY TO ANSWER; HE ASKS TO THE POINT AND ANSWERS ACCORDING TO THE ACCEPTED DECISION; HE SPEAKS ON THE FIRST POINT FIRST AND ON THE LAST POINT LAST;] AND OF WHAT HE HAS NOT HEARD A TRADITION HE SAYS, ‘I HAVE NOT HEARD’; AND HE IS NOT ASHAMED TO ACKNOWLEDGE THE TRUTH. THE OPPOSITE OF THESE ARE SAID TO MARK THE CLOD.
37.12
‘The wise man does not speak before one who is greater than he in wisdom and in years ’:31lit. ‘and in number’, i.e. either in number of years, or in the number of scholars who agree with the opposite view, they forming the majority. such was Moses, as it is stated, And Aaron spoke all the words which the Lord had spoken unto Moses, and did the signs in the sight of the people.32Ex. 4, 30. Now who was the more competent to speak, Moses or Aaron? Surely Moses, since he had heard the words from the Almighty, whereas Aaron heard them from Moses. But Moses said, ‘Is it proper for me to speak in the presence of my elder brother?’ He therefore requested Aaron to speak, [which he did,] as it is stated, And Aaron spoke all the words which the Lord had spoken unto Moses. ‘And he does not break in upon the words of his fellow’: such was Aaron, as it is stated, And Aaron spoke unto Moses: Behold, this day have they offered their sin-offering, and their burnt-offering,33Lev. 10, 19. etc. Aaron accordingly held his peace until Moses had finished speaking and did not say to him, ‘Be brief’. Only then did he reply to Moses, ‘Behold, this day they have offered, etc., and we are mourners!’34Because of the tragic death of Nadab and Abihu, Aaron’s sons. Ibid. 2. Some say that Aaron drew Moses away from the midst of the community and said to him, ‘Moses, my brother, if it is forbidden a mourner to eat of the [second-] tithe, which is of lesser holiness, how much more is it forbidden a mourner to eat of the sin-offering, which is of greater holiness!’35Cf. Zeb. 101a (Sonc. ed., p. 486). At once Moses admitted [that he was right], as it is stated, When Moses heard that, it was well-pleasing in his sight;36ibid. 20. and also in the sight of the Almighty.37i.e. Aaron’s reply pleased the Almighty. This38This and the following paragraph are clearly misplaced. also may be derived from the passage, And he [Moses] was angry with Eleazar and with Ithamar, the sons of Aaron that were left39ibid. 16.—hence it was said that when a man entertains40lit. ‘makes a feast’. A variant is ‘teaches’. his disciples he only turns his face to the greatest, but when he is angry he only turns to the least of them, as it is stated, And he was angry with Eleazar and with Ithamar, although in fact Aaron was also included in the indignation. Aaron was older than Moses, and the Holy One, blessed be He, is greater than Aaron; why then did He not speak direct with Aaron? Because he was not one to stand in the breach, for had he been one to stand in the breach, sin would not have caused the tragedy of Nadab and Abihu.41Adopting the reading as suggested by GRA. V has ‘He had not sons able to stand in the breach; for had his sons, Eleazar and Ithamar, been able to stand in the breach, sin could not …’ Because Aaron did not resist the people when they made the golden calf—it being Moses who stood in the breach to avert God’s anger and not Aaron (Ps. 106, 23)—he forfeited the privilege of God communicating directly with him. Similarly in connection with our father Abraham.42God did not break in upon Abraham’s words. When he was interceding on behalf of the men of Sodom, the Holy One, blessed be He, said to him, If I find in Sodom fifty righteous within the city, then I will forgive all the place for their sake.43Gen. 18, 26. Now it was revealed and known before Him Who spake and the world came into being that had there been three or five righteous men in Sodom, sin would not have brought upon them the calamity. Nevertheless the Holy One, blessed be He, waited until Abraham finished pleading and then answered him, as it is stated, And the Lord went His way, as soon as He had left off speaking to Abraham—if it is possible to say so, He said to him, ‘I will now take My leave’—and Abraham returned unto his place.44ibid. 33.
37.13
‘And he is not hasty to answer’: such was Elihu the son of Barachel the Buzite, as it is stated, I said: Days should speak.45Job 32, 7. Only after waiting some days did he venture to speak. This teaches that they46i.e. Job’s friends. sat in silence before Job; when he stood they stood; when he sat they sat; when he ate they ate; and when he drank they drank. Until finally he asked leave of them to speak, as it is stated, After this opened Job his mouth and cursed his day … and said: Let the day perish wherein I was born, and the night wherein it was said: A man-child is brought forth.47ibid. III, 1-3. ‘Perish the day when my father drew near to my mother and she told him that she was with child!’ And whence do we know that they did not speak confusedly together? Because it is stated, And Job spoke and said;48ibid. 2. Then answered Eliphaz the Temanite and said;49ibid. IV, 1. Then answered Bildad the Shuhite and said;50ibid. VIII, 1. Then answered Zophar the Naamathite and said;51ibid. XI, 1. And Elihu the son of Barachel answered and said.52ibid. XXXII, 6. Scripture places them in order, one following the other, to teach all who enter the world that a wise man does not speak before one who is greater than he in wisdom, and he does not break in upon the words of his fellow, and he is not hasty to answer. ‘He asks to the point’: such was Judah, as it is stated, I will be surety for him.53Gen. 43, 9. Judah’s offer guaranteeing Benjamin’s safe return was reasonable and impressed Jacob more than Reuben’s wild offer. ‘He asks not to the point’: such was Reuben, as it is stated, And Reuben spoke unto his father saying: Thou shalt slay my two sons.54ibid. XLII, 37. ‘He speaks on the first point first’: such was Jacob.55Cf. ibid. XXXII, 18f, where Jacob instructs his servants in charge of the gift to Esau to reply on first things first and last things last. Cf. Rashi ad loc. Others say: such was Sarah.56There is no verse to prove this of Sarah. The commentators substitute ‘Rebekah’ who, in conversation with Abraham’s servant, answered the first question first and the last question last; ibid. XXIV, 24 and Rashi ad loc. Cf. II ARN XL end. ‘And on the last point last’: such were the men of Haran.57ibid. XXIX, 4f. Cf. II ARN loc. cit. where the men of Haran exemplify the virtue ‘of what he has not heard, he says: I have not heard’. ‘And acknowledges the truth’: such was Moses, as it is stated, And when Moses heard that, it was well-pleasing in his sight.58Lev. 10, 20. The text as emended by GRA is adopted. So also did the Holy One, blessed be He, acknowledge the truth, as it is stated, And the Lord said unto me: They have well said that which they have spoken;59Deut. 18, 17. and it is also stated, The daughters of Zelophehad speak aright.60Num. 27, 7.
38.1
SEVEN KINDS OF PUNISHMENT COME UPON THE WORLD FOR SEVEN CARDINAL TRANSGRESSIONS. IF SOME GIVE THEIR TITHES AND OTHERS DO NOT, THERE COMES A FAMINE THROUGH DROUGHT.1Aboth 5:11 (Sonc. ed., V, 8, p. 65) adds: ‘then some suffer hunger while others have plenty’; retribution on the principle ‘measure for measure’. If some offer the heave-offering2Num. 18, 8ff. and others do not, there comes a famine through tumult.3Of war. If some set apart the dough-offering4Ibid. XV, 20f. and others do not, there comes a famine of extermination. If all resolved not to give their tithes, they thereby caused the heavens to close from sending down dew or rain, and men toil but have no sufficiency. R. Josiah said: For the sin of [withholding] the dough-offering no blessing enters into the fruit; and men toil but have no sufficiency. For the sin of [withholding] the heave-offering and the tithes, the heavens are closed from sending down dew or rain; and the people are delivered into the hand of their enemies.
38.2
Pestilence comes upon the world for the sin of [withholding from the poor] the gleanings,5Lev. 19, 9f, XXIII, 22. the forgotten sheaf,6Deut. 24, 19-21. the corner of the field, and the poor-tithe.7ibid. XIV, 28f. The tithe of the poor took the place of the second tithe in the third and sixth years of the sabbatical cycle. It is related that a widow lived in the vicinity of a landowner, and her two sons went into his field to glean, but he refused them permission. Their mother said, ‘When will my sons return from the field? Perhaps they will bring home8lit. ‘I will find in their hand’ something to eat’. The sons said, ‘When can we return to our mother? Perhaps she will have with her something to eat’. She found nothing with them and they found nothing with her to eat. They put their heads between the knees of their mother and all three died in one day. The Holy One, blessed be He, said, ‘You have taken their lives; as surely as you live, I will exact your lives from you’. For it is stated, Rob not the weak, because he is weak, neither crush the poor in the gate; for the Lord will plead their cause, and despoil of life those that despoil them.9Prov. 22, 22f.
38.3
THE SWORD COMES UPON THE WORLD FOR THE DELAY OF JUSTICE,10This term includes inter alia the unnecessary delay caused by the Rabbi or judge in giving his decision on a question of religious law. This paragraph is from Aboth loc. cit. AND FOR THE PERVERSION OF JUSTICE, AND BECAUSE OF THOSE WHO TEACH THE TORAH NOT ACCORDING TO THE TRADITIONAL MEANING. When they seized Rabban Simeon b. Gamaliel and R. Ishmael [33a] [b. Elisha, the High Priest,] and led them to execution,11These Rabbis were two of the ‘Ten Royal Martyrs’ who were executed by the Romans at various times for their insistence on teaching the Torah in spite of the interdict. [Bacher, Ag. d. Tannaiten I, p. 234, n. 3, holds that this martyr, Simon, was not Rabban Simeon b. Gamaliel.] Rabban Simeon was perplexed in his mind12It was not the fear of death, but rather the mode of his impending execution, viz. decapitation, that troubled his mind. Cf. Büchler, Studies in Sin and Atonement, pp. 195ff. and said, ‘Woe to us that we are to be put to death like desecrators of the Sabbath, or idolaters, or immoral persons, or murderers’. R. Ishmael b. Elisha said to him, ‘May I say a word to you?’ He said, ‘Speak’; and R. Ishmael said,13There is an obvious gap here. In the parallel passages, Mekilta, Mishpaṭim, Neziḳin XVIII, Semaḥoth VIII, below p. 365, and II ARN XLI, R. Ishmael suggests that his sad fate might be attributed to his having delayed justice. It is on this score that the story finds its place here. The passage to be inserted reads: ‘Did a woman ever come to you to ask about her monthly impurity, or a man about his vow, and they were kept waiting, because you were asleep or having a meal, or perhaps you had no free time, or perhaps the attendant would not allow them to enter?’ ‘Perhaps when you were sitting down to a meal, poor persons came and stood at your door, and you did not allow them to enter and eat with you’. Rabban Simeon replied, ‘I swear by Heaven that I never did so; but I set watchers who sat at the door, and when poor persons came they brought them to me and they ate and drank with me, and blessed Heaven’s name’. Then R. Ishmael said, ‘Perhaps when you were sitting and expounding [the Torah] on the Temple mount, and all the multitudes of Israel were sitting before you, your mind was puffed up’. Rabban Simeon answered, ‘Ishmael, my brother, a man must be prepared to accept his fate’.14The reason suggested—his elation and pride at the sight of men standing and listening to his teaching—apparently accounted for his fate, and Rabban Simeon acknowledged God’s justice. They both pleaded with the executioner; one said, ‘I am a priest, son of a High Priest; put me to death first so that I do not witness the death of my colleague’. The other said, ‘I am a prince, the son of a prince; put me to death first so that I do not witness the death of my colleague’. The executioner said, ‘Draw lots’. They did so, and the lot fell upon Rabban Simeon b. Gamaliel. The executioner took the sword and cut off his head. R. Ishmael b. Elisha took it up, held it to his bosom, wept and exclaimed, ‘Holy mouth, faithful mouth! Holy mouth, faithful mouth! Mouth that gave forth beautiful gems, precious stones and pearls! Who has buried you in the dust and filled your tongue with dust and ashes? Concerning you was it stated, Awake, O sword, against My shepherd, and against the man that is near unto Me’.15Zech. 13, 7. He had not yet finished his words when they took the sword and cut off his head. Of them Scripture states, My wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless.16Ex. 22, 23. This verse describes the punishment imposed for delaying the rights of widows and orphans. 17This passage is only introduced here incidentally, quoting the full exposition of the verse cited from Ex. 100f. Mekilta loc. cit., and B.M. 38b (Sonc. ed., p. 232), also Rashi on the verse.From the simple meaning of the words, And I will kill you with the sword, do I not know that the wives will be widows and the children orphans? It signifies that they will be ‘widows and not widows’, as when there are no witnesses forthcoming [to testify to the death of their husbands] to permit them to remarry; as [happened at the destruction of] Bethar,18The scene of the last stand of the Jews under Bar Kochba against the Romans in 135 C.E. where not a single person escaped [to testify to the death of any individual] to permit the wives to remarry. Similarly, from the simple meaning of the words, And your wives shall be widows, I know that the children will be orphans. It signifies that they will be ‘orphans and not orphans’; for their property will remain in the presumed ownership of their fathers, and the children will not be permitted either to inherit the property or to transact any business with it.
38.4
EXILE COMES UPON THE WORLD BECAUSE OF IDOLATRY, IMMORALITY, AND THE SHEDDING OF BLOOD, AND BECAUSE OF NEGLECT OF THE YEAR OF RELEASE OF THE LAND.19Cf. Ex. 23, 10f; Lev. 25, 2-5. Cited from Aboth loc. cit. ‘Because of idolatry’, as it is stated, And I will destroy your high places.20Lev. 26, 30. [And it is also stated, And you will I scatter among the nations.]21ibid. 33. The verse is inserted by the commentators to prove the punishment of exile which will befall them. The Holy One, blessed be He, said [to Israel], ‘Since you take delight in idolatry, I will exile you to a place where idolatry is practised’. Therefore it is stated, And I will destroy your high places, etc. ‘And because of neglect of the year of release of the land.’ Whence do we know this? For it is stated, Then shall the land be paid her sabbaths.22ibid. 34. The Holy One, blessed be He, said [to Israel], ‘Since you do not give rest to the land, it will take its rest without you;23Because you will be in exile and there will be nobody to till the land. Or, ‘it will drive you out’. and according to the numbers of months that you failed to give it rest, it will rest of itself’. Therefore it is stated, Then shall the land rest, and repay her sabbaths. As long as it lieth desolate it shall have rest.24ibid. 34f. ‘And because of immorality.’ How is this to be understood? R. Ishmael b. R. Jose said: As long as Israel are dissolute in morals the Divine Presence departs from their midst, as it is stated, That He see no unseemly thing in thee, and turn away from thee.25Deut. 23, 15.
39.1
Five persons are not granted forgiveness:1The meaning is not that the doors of forgiveness are for ever shut against them, but that they are so hardened in sinning that they will not manifest any desire to repent. On this passage, cf. above XXIX, 5, p. 141f. he who repents repeatedly, he who sins repeatedly, he who sins in a sinless generation, he who sins with the intention of repenting, and he who is guilty of profaning the Name.2GRA alters the number at the opening to six, so bringing it into conformity with the other sayings of ‘six’ enumerated at the end of this chapter. He deletes ‘he who sins with the intention of repenting’, and in its place inserts the following two persons: ‘he who sins with the intention of the Day of Atonement affording him atonement, and he who causes the many to sin’. Because of his sinfulness3Some commentators attach בעונו, ‘in his sin’, to the preceding which would then read: ‘he who has among his sins the guilt of profaning the Name’. man has not the power to comprehend the Form on high;4Probably the principles of theosophy and metaphysics. otherwise he would have been entrusted with the keys [of the unknown] and discover how heaven and earth had been created. He used to say: ALL IS FORESEEN and all is revealed, but everything is according to man’s inclination.5i.e. freedom of choice is in man’s hand. Cf. Aboth 3:19 (Sonc. ed., III, 15, p. 38) where an analogous maxim is ascribed to R. ‘Aḳiba. The other anonymous statements given here belong most probably to him. He used to say: EVERYTHING IS GIVEN ON PLEDGE, AND A NET IS SPREAD FOR ALL THE LIVING, etc.6Cf. Aboth 3:20 (Sonc. ed., III, 16, p. 39) for the complete text. The repentance of the wicked delays [punishment], but their decree is sealed.7Since for certain transgressions repentance is not sufficient and something more is required to annul the decree; cf. above XXIX, 5, p. 141f. In Yoma 86b (Sonc. ed., p. 432) the text reads: ‘The repentance of confirmed sinners delays punishment even though the decree of punishment has already been sealed’. The well-being of the wicked ends in calamity. Power buries them who wield it.8Cf. Ber. 55a (Sonc. ed., p. 335). [In some cases] repentance suspends [punishment] and the Day of Atonement effects atonement; [in others] repentance atones until the day of death, but the day of death together with repentance [cleanses completely].9Cf. above XXIX, 5, p. 141f. The wicked are paid outright, while the righteous are given credit. ‘The wicked are paid outright’: they are those who performed the precepts of the Torah with ill grace, and otherwise no good deed is found with them.10These ‘are paid outright’, i.e. they will enjoy the reward of their grudging fulfilment of the precepts of the Torah on earth, while their punishment lies in store for them in the world to come. ‘With ill grace’ is lit. ‘with an evil eye’. ‘The righteous are given credit’: these are they who fulfilled the precepts of the Torah with good grace and with whom no evil deed is found.11These righteous men are punished during their lifetime for their few shortcomings and lapses, but a full reward for their good deeds is ‘credited’ to them to be enjoyed in the hereafter. Both kinds are paid a little [here], but the remainder is held over for them [for the hereafter]. He used to say: All depart and leave [the world] naked [as they came into it]. Would that that man’s exit were like his entrance!12That man should leave this life as sinless as when he was born into it. R. Meir said: BELOVED IS MAN FOR HE WAS CREATED IN THE IMAGE OF GOD,13Cf. the fuller form of this saying in Aboth 3:18 (Sonc. ed., III, 14, pp. 37f), where it is ascribed to R. ‘Aḳiba. AS IT IS STATED, FOR IN THE IMAGE OF GOD MADE HE MAN.14Gen. 9, 6. BELOVED ARE ISRAEL FOR THEY WERE CALLED CHILDREN OF GOD, AS IT IS STATED, YE ARE THE CHILDREN OF THE LORD YOUR GOD.15Deut. 14, 1. BELOVED ARE ISRAEL FOR TO THEM WAS GIVEN THE PRECIOUS INSTRUMENT BY WHICH THE WORLD WAS CREATED, AS IT IS STATED, FOR I GIVE YOU GOOD DOCTRINE, FORSAKE YE NOT MY TEACHING.16Prov. 4, 2. R. Eleazar b. Zadok said: To what are the righteous like in this world? To a tree which stands in a clean place, but one of its boughs overhangs an unclean place. What do people say? ‘Lop off that bough from the tree, and then the whole of it will stand according to its natural growth in a clean place.’17Cf. Ḳid. 40b (Sonc. ed., p. 201) where the exposition of the parable is given in the text. The single bough which overhangs an unclean place represents the few and minor failings of the righteous on earth, and the act of lopping off suggests the punishment they suffer in this world whereby they are purged of their sins. And to what are the wicked like in this world? To a tree which stands in an unclean place, but one of its boughs overhangs a clean place. What do people say? ‘Lop off that bough from the tree, and then the whole of it will stand according to its natural growth in an unclean place.’18Here the bough overhangs a clean place and represents the few good deeds of the wicked on earth, and the lopping off suggests the prosperity they enjoy in this world whereby they are paid off for the little good they did, so that in the hereafter they suffer for their misdeeds.
39.2
The lion is designated by six words,19Cf. Sanh. 95a (Sonc. ed., p. 639). viz. ’aryeh,20This word, as well as its variant ’ari, is the usual Heb. for ‘lion’, as in Gen. 49, 9; Prov. 22, 13. kefir,21Strictly ‘a young lion’; cf. Judg. 14, 5; Amos 3, 4. labi’,22Is. 30, 6. laish,23ibid. shaḥal24Ps. 91, 13. and shaḥaẓ.25lit. ‘the proud one’; cf. Job 28, 8.
39.3
The snake is designated by six words, viz. naḥash,26e.g. Gen. 3, 1. saraf,27Deut. 8, 15. tannin,28Ex. 7, 9. ẓif ‘oni,29Is. 11, 8. ’ef‘eh30ibid. XXX, 6. and ‘akshub.31Ps. 140, 4, but not found elsewhere.
39.4
Solomon is called by six names, viz. Solomon,32Meaning ‘the peaceful one’; cf. 2 Sam. 12, 24, 1 Chron. 22, 9. Jedidiah,33‘The beloved of the Lord’, the name given to Solomon by God through the prophet Nathan; cf. 2 Sam. 12, 25. Ḳoheleth,34‘The Preacher, or Convener’ (Eccles. 1, 1). According to Rabbinic tradition Solomon was also named Ḳoheleth because his words were spoken in ‘the assembly’ (kahal); cf. Midrash Rabbah, Ecclesiastes, I, 1, §2 (Sonc. ed., p. 3). Bin Jaḳeh,35Cf. Prov. 30, 1, where the superscription reads, The words of Agur the son of Jakeh. In view of the Rabbinic tradition that Solomon was the author of the Book of Proverbs, the names in this verse are interpreted as descriptive of him. ‘He was called Agur because he stored up (הקיא) knowledge of the Torah, and the son of Jakeh because he spewed it out (hiḳḳi’) in that he ignored the warning against multiplying wives. Another interpretation: He was called Agur because he girded (ḥagar) his loins to acquire wisdom, and the son of Jakeh because he was free (naḳi) from sin’ (Yalḳuṭ Prov. ad loc.). See also Midrash to Eccles. loc. cit. ’Agur35Cf. Prov. 30, 1, where the superscription reads, The words of Agur the son of Jakeh. In view of the Rabbinic tradition that Solomon was the author of the Book of Proverbs, the names in this verse are interpreted as descriptive of him. ‘He was called Agur because he stored up (הקיא) knowledge of the Torah, and the son of Jakeh because he spewed it out (hiḳḳi’) in that he ignored the warning against multiplying wives. Another interpretation: He was called Agur because he girded (ḥagar) his loins to acquire wisdom, and the son of Jakeh because he was free (naḳi) from sin’ (Yalḳuṭ Prov. ad loc.). See also Midrash to Eccles. loc. cit. and Lemuel.36Cf. Prov. 31, 1. The word Lemuel is explained as ‘towards (למו) God (אל)’, and is regarded as an epithet of Solomon who was dedicated to God; or ‘against God’ when he multiplied wives (Midrash to Eccles. loc. cit.). [33b]
40.1
There are four acts that a man performs, the fruits of which he enjoys in this world, while the capital is laid up for him in the world to come. They are: honouring father and mother, deeds of lovingkindness, making peace between a man and his fellow, and the study of the Torah which is equal to them all.1Cf. Pe’ah I, 1 (Sonc. ed., p. 5), Shab. 127a (Sonc. ed., pp. 632f) and P.B., p. 5. There are four things that a man performs, for which punishment is exacted from him in this world and also in the world to come. They are: idolatry, immorality, blood-shed, and slanderous talk which is the worst of them all.2Cf. Tosiftha Pe’ah I, 2.
40.2
Merit has a capital value3Which will be enjoyed in the hereafter. and also bears fruit,4Which will be added to the capital, though a part of it may be enjoyed on earth. as it is stated, Say ye of the righteous, that it shall be well with him, for they shall eat the fruit of their doings.5Is. 3, 10. Transgression has a capital value but bears no fruit,6The transgressor therefore will be punished according to his act only and will not suffer for the consequences that may ensue. as it is stated, Woe unto the wicked! it shall be ill with him, [for the work of his hands shall be done to him].7ibid. 11. Some say that transgression also bears fruit,8Explained in Ḳid. 40a (Sonc. ed., p. 198) as when a great man sins, thereby setting a bad example which is copied by others. In such a case the consequences of the original transgression are added to the act and the punishment will be increased accordingly. as it is stated, Therefore shall they eat of the fruit of their own way, and be filled with their own devices.9Prov 1, 31. Cf. Tosiftha Pe’ah I, 1, and Ḳid. loc. cit.
40.3
Whoever leads the many to righteousness will himself not fall into sin,10lit. ‘they will not bring on sin to his hand’, i.e. he himself will be safeguarded against sinning, for the righteousness of the many will act as a defence to him. so that it may not be that his disciples will inherit the world to come while he goes down to the nether-world, as it is stated, For Thou wilt not abandon my soul to the nether-world.11Ps. 16, 10. ‘For God will prevent sin from bringing about his downfall’ (Rashi to Yoma 87a). And whoever leads the many to sin will not be afforded the means to repent,12Because the sins he caused others to commit are beyond the remedial action of his own repentance. so that it may not be that his disciples will go down to the nether-world while he inherits the world to come, as it is stated, A man that is laden with the blood of any person shall hasten his steps unto the pit.13Prov. 28, 17.
40.4
He who says, ‘I will sin and repent later’,14Cf. Mishnah Yoma VIII, 9 (Sonc. ed., p. 423). In the Mishnah the words ‘I will sin and repent’ are repeated, and according to the explanation in the Gemara (Yoma 87a, Sonc. ed., p. 433) it is only when a man said so on two occasions that he is precluded from repentance. Cf, however, Maimonides, Hil. Teshubah, IV, 1, where the words ‘I will sin and repent’ are only stated once. will be given no opportunity to repent. [He who says,] ‘I will sin and the Day of Atonement will effect expiation’,15According to the commentators, also if he said so on two occasions. the Day of Atonement does not effect expiation for him. [He who says,] ‘I will commit a sin and the day of my death will completely cleanse it’,16The Heb. maraḳ means primarily ‘to scour, rub away’, then ‘to wipe away, cleanse completely’. the day of his death will not completely cleanse it.
40.5
R. Eleazar b. R. Jose said: If a man sinned and repented and is sincere in his resolution,17lit. ‘and he walks in his integrity’. he does not stir from his place before forgiveness is granted him. He who says, ‘I will sin and repent later’ is forgiven up to three times but no more.18This view contradicts the statement in the foregoing passage as well as Mishnah Yoma loc. cit. where it is taught that if a man says on two occasions ‘I will sin and repent’, the opportunity of repenting is denied him. It has been suggested that the text should read here, ‘He who sins once and then a second time is granted pardon up to three times (inclusive), but no more’. Cf. Yoma 86b (Sonc. ed., p. 430).
40.6
THERE ARE FOUR TYPES AMONG MEN: HE WHO SAYS, ‘WHAT IS MINE IS YOURS AND WHAT IS YOURS IS MINE’,19Cf. Aboth 5:10 (Sonc. ed., V, 10, p. 67) for the full text. etc. There are four types of disciples: he who desires to learn20GRA substitutes ‘teach’ for ‘learn’ throughout this passage. and wishes that others should also learn is of a generous disposition; he who desires to learn but does not wish that others should also learn is of a grudging disposition; he who desires that others should learn but does not wish himself to learn is the average type21Who is pleased to see others study although he evinces no interest in learning for himself.—though some say this is the type of Sodom;22It is difficult to see how this type exhibits the characteristics of the men of Sodom, who were notoriously grudging and selfish. Perhaps it must be assumed that the type described is the man who has a special talent for teaching and grudgingly withholds it from the pupils. [It may be an erroneous insertion based on the analogous saying in Aboth 5:10, Sonc. ed., V, 10, p. 67.] he who will not learn and does not wish that others should learn is completely wicked.
40.7
There are four types among those who attend the House of Study: one sits near [the instructor] and receives a reward;23lit. ‘has a portion’, i.e. shares in the reward of the scholars. another sits near24So according to GRA and many commentators. In V a negative is inserted, reading ‘and does not sit’. Similarly in the next phrase. and receives no reward; one sits at a distance and receives a reward; another sits at a distance and receives no reward. One asks questions25The text describing the third category is in disorder; it is reconstructed according to GRA and Schechter. and receives a reward, another asks questions and receives no reward. One sits in silence and receives a reward, another sits in silence and receives no reward. He who sits near [the instructor] that he may hear and learn receives a reward, but he who sits near so that people may say, ‘That man draws near and sits before the wise’, receives no reward. He who sits at a distance to pay respect to a great scholar26Allowing the great scholar to sit at the head while he sits at a distance. receives a reward, but he who sits at a distance so that people may say, ‘That man has no need of this master’, receives no reward. He who asks questions so that he may understand and learn receives a reward, but he who asks questions so that people may say, ‘That man asks questions before the Sages’, receives no reward. He who sits in silence that he may listen and learn receives a reward, but he who sits in silence so that people may say, ‘That man sits in silence before the Sages’,27Implying that he has nothing to learn from the Sages. receives no reward.
40.8
THERE ARE FOUR TYPES AMONG THOSE THAT SIT BEFORE THE SAGES: ONE IS LIKE A SPONGE, ANOTHER LIKE A SIFTER, A THIRD LIKE A FUNNEL, AND A FOURTH LIKE A STRAINER.28Cf. Aboth 5:18 (Sonc. ed., V, 15, p. 69). ‘Like a sponge’—what is meant by this? It describes the disciple who sits before the Sages and learns Scripture, Mishnah, Midrash, halakoth and ’aggadoth: as a sponge absorbs everything so he absorbs everything.29He has not the ability to discriminate between the weighty and the light, the important and the trivial. ‘Like a sifter’—what is meant by this? It describes the intelligent disciple who sits before the Sages and learns Scripture, Mishnah, Midrash, halakoth and ’aggadoth: as a sifter lets out the bran and retains the fine flour, so he lets the worthless go and retains the good.30The Heb. ḳemaḥ here denotes the superfine dust which is of useless quality (Maimonides). According to Taylor, quoted by J. H. Hertz in his P.B. with Commentary, p. 697, ‘The sieve (or, sifter) spoken of is one which retains the fine flour in a receptacle attached to the machine, and is so constructed that the coarse grain passes out at the end of the sieve’. ‘Like a funnel’—what is meant by this? It describes the stupid student who sits before the Sages and hears Scripture, Mishnah, [Midrash], halakoth and ’aggadoth: as the funnel takes in at one end and lets out at the other, so is he: whatever is imparted to him goes in through one ear and out through the other, and what comes in first slips out first. ‘Like a strainer’—what is meant by this? It describes the wicked student who sits before a Sage and hears Scripture, Mishnah, Midrash, halakoth and ’aggadoth: as the strainer lets the wine out and retains the lees, so he lets the good out and retains the bad. R. Eliezer b. Jacob describes him as a horn, perforated and ḳiṭṭu‘ah.31The text as well as the meaning is dubious. To what does ‘him’ refer? Perhaps to the last type mentioned, the wicked student. According to R. Eliezer he is not so much wicked as deficient in discrimination. He describes him as a horn which is perforated at its sharp end, thereby allowing what enters to run out. Moreover, his mind is defective (קיטועה from the root קטע, ‘to mutilate’) and he can retain only what comes last, like the child who keeps only what he receives last and has not the sense to appraise relative values. What is ḳiṭṭu‘ah? It is like the conduct of a child who has been given a pearl; when offered some bread, he throws the pearl away and takes the bread; then when offered an earthenware vessel he throws the bread away and takes the vessel, so that ultimately he has nothing but an earthenware vessel in his hand.
40.9
As regards disciples Rabban Gamaliel the Elder discerned four types: the unclean fish, the clean fish, the Jordan fish and the Great Sea fish. ‘The unclean fish’—what is meant by this? [It describes] the son of poor parents32Or, ‘the student of poor intellect’; cf. Ned. 41a (Sonc. ed., p. 129): ‘No one is poor save him who lacks knowledge’. who, though he has learnt Scripture, Mishnah, halakoth and ’aggadoth, remains without understanding.33He is useless like the unclean and inedible fish. The clean fish’—what is meant by this? [It describes] the son of wealthy parents34Or, ‘the student of rich intellect’. who, when he has learnt Scripture, Mishnah, halakoth and ’aggadoth, has understanding.35His is a combination of wealth and learning, thus fulfilling the verse, The crown of the wise is their riches (Prov. 14, 24). The Jordan fish’—what is meant by this? [It describes] the student who has learnt Scripture, Mishnah, Midrash, halakoth and ’aggadoth, but lacks the ability to discuss it.36The Jordan fish is small; and this student is narrow and restricted; he has limited knowledge but cannot develop it by argument. The Great Sea fish’—what is meant by this? [It describes] the student who has learnt Scripture, Mishnah, Midrash, halakoth and ’aggadoth, and has the ability to discuss it.37Like the Great Sea fish which is large, so he is proficient and discerning, and by argumentation is able to interpret the Torah correctly in accordance with tradition.
40.10
There are four afflictions38So GRA. V reads ‘qualities’. [which can attack man]: that which sees and is visible, that which is visible but cannot see, that which sees and is invisible, and that which neither sees nor is visible. ‘That which sees and is visible’; for example, a wolf, lion, tiger, bear, leopard, serpent, bandits and marauding troops; these see and are visible. ‘That which is visible but cannot see’: for example, a sword, bow, spear, knife, stick and rods;39A variant is ‘a javelin’. these are visible but cannot see. ‘That which sees and is invisible’: such is an attack by an evil spirit.40Evil spirits or demons were regarded as material beings, possessing human organs and exercising human functions; cf. above XXXVII, 3, p. 183. That which neither sees nor is visible’: such is an attack by an internal disease.
40.11
There are four Sages [of significance in dreams].41Cf. Ber. 57b (Sonc. ed., p. 356) where three Rabbis are named. If a man sees R. Joḥanan b. Nuri in a dream he may hope to be a sin-fearing man; if R. Eleazar b. ‘Azariah, he may hope for eminence and wealth;42R. Eleazar was very wealthy; cf. Shab. 54b (Sonc. ed., p. 252). if R. Ishmael, he may hope for wisdom; but if R. ‘Aḳiba,43He suffered martyrdom under the Romans. let him be in fear of punishment.
40.12
There are three scholars44They were leading authorities but never ordained as Rabbis. [of significance in dreams]. If a man sees Ben ‘Azzai in a dream he may hope for piety; if Ben Zoma, he may hope for wisdom; but if Elisha b. ’Abuyah,45He became a heretic and is referred to in the Talmud as ’Aḥer, ‘another’; cf. Ḥag. 15a (Sonc. ed., pp. 93ff). let him be in fear of punishment.
40.13
There are three Books of the Prophets [of significance in dreams]. If a man sees the Book of Kings in a dream he may hope for eminence and wealth; if Isaiah, he may hope for consolation; if Jeremiah, let him be in fear of punishment.
40.14
There are three books of the Hagiographa [of significance in dreams]. If a man sees the Book of Psalms in a dream he may hope for humility;46Ber. loc. cit. has ‘piety’ in place of ‘humility’. if the Book of Proverbs, he may hope for wisdom; if the Book of Job, let him be in fear of punishment. [34a]
40.15
The death of the wicked47Cf. Mishnah Sanh. VIII, 5 (Sonc. ed., p. 488). is a benefit to them and a benefit to the world,48Because they can no more sin and the world is more peaceful. [but the death of] the righteous is a misfortune to them and a misfortune to the world.49The righteous while alive add merit to themselves and stand as a protective shield for their generation. [The sleep of the wicked is a benefit to them and a benefit to the world,50While sleeping they can do no evil. but the sleep of the righteous is a misfortune to them and a misfortune to the world.]51Because their time could be better spent in study and good deeds which would be an advantage to themselves and to others. This sentence is missing in V but is found in MS. E. and also in Mishnah Sanh. loc. cit. The insertion of this sentence brings the number of items up to three, which is the theme of this paragraph. Cf. GRA. The tranquillity of the wicked is a misfortune to them and a misfortune to the world, but the tranquillity of the righteous is a benefit to them and a benefit to the world.52In quietude the wicked devise mischief but the righteous meditate on the Torah.
40.16
A man should not stand naked while opposite the Holy of Holies.53Cf. Mishnah Ber. IX, 5 (Sonc. ed., p. 328): ‘A man should not act in an unseemly manner while opposite the Eastern Gate of the Temple since it faces the Holy of Holies’. On entering a privy a man should not face east or west, but the other directions.54A variant reads ‘but to north or south’. He should not uncover himself standing but sitting. He should not wipe himself with the right hand but with the left hand. And why did they say that a man should not wipe himself but with the left? R. Eliezer said: Because with it he points to the words of the Torah [when reading from the scroll]. R. Joshua said: Because with it he eats and drinks.55Cf. Ber. 61b, 62a (Sonc. ed., pp. 387ff).
40.17
ANY LOVE THAT DEPENDS ON SOME [TRANSIENT] THING, etc. WHICH LOVE IS THAT WHICH DEFENDED ON SOME [TRANSIENT] THING, etc.56Cf. Aboth 5:19 (Sonc. ed., V, 16, p. 70) for the full text. ANY CONTROVERSY THAT IS IN THE NAME OF HEAVEN, etc. WHICH CONTROVERSY WAS THAT WHICH WAS IN THE NAME OF HEAVEN, etc.57Cf. ibid. V, 20 (Sonc. ed., V, 17, p. 71) for the full text. EVERY ASSEMBLY CONVENED IN FULFILMENT OF A RELIGIOUS DUTY58Cf. ibid. IV, 14 (Sonc. ed., IV, 11, p. 50) where the text reads: ‘Every assembly which is in the name of Heaven’, i.e. which is for a noble purpose. will in the end be of lasting worth, etc. An assembly convened in fulfilment of a religious duty was that of the men of the Great Assembly;59Cf. above I, 3, n. 19. A variant reading is ‘for example, the assembly of Israel before mount Sinai’. and that not convened in fulfilment of a religious duty was the assembly of the generation of the Dispersion.60Cf. Gen. 11, 1-9.
41.1
R. SIMEON SAID: THERE ARE THREE CROWNS: THE CROWN OF THE TORAH, THE CROWN OF THE PRIESTHOOD, AND THE CROWN OF ROYALTY; BUT THE CROWN OF A GOOD NAME EXCELS THEM ALL.1Aboth 4:17 (Sonc. ed., IV, 13, p. 51). As to the crown of the priesthood, how is it? If a man were to offer all the silver and gold in the world, he would not be given the crown of the priesthood; for it is stated, And it shall be unto him, and to his seed after him, the covenant of an everlasting priesthood.2Num. 25, 13. The priesthood is strictly hereditary. As to the crown of royalty, if a man were to offer all the silver and gold in the world he would not be given the crown of royalty, for it is stated, And David My servant shall be their prince for ever.3Ez. 37, 25. But with the crown of the Torah it is not so, for labour in the Torah [is open to all]; whoever is minded to take it up may do so, as it is stated, Ho, every one that thirsteth, come ye for water.4Is. 55, 1. Water is homiletically interpreted as the Torah; cf. B.Ḳ. 17a (Sonc. ed., p. 76). Toil in the study of the Torah, and do not occupy yourself with idle matters. It is related that R. Simeon b. Yoḥai was visiting the sick, and met a man who was swollen and afflicted with intestinal disease, uttering blasphemies against the Holy One, blessed be He. R. Simeon addressed him, ‘Worthless one!5Reḳah, ‘empty one, good-for-nothing’, the equivalent of ‘Raca’ in Matt. V, 22. Pray rather for mercy for yourself; but instead you utter blasphemies!’ The other said to him, ‘May the Holy One, blessed be He, remove [these sufferings] from me and lay them on you!’ Thereupon R. Simeon said, ‘Justly has the Holy One, blessed be He, dealt with me, since I neglected the study of the Torah and occupied myself with idle matters’.6R. Simeon censured himself for having wasted his time with this blasphemer. It is nevertheless strange to note that R. Simeon regarded the visiting of the sick as an ‘idle thing’ and a neglect of the Torah. In MS. E. the reading is: ‘Justly has the Holy One, blessed be He, dealt with you since you neglected the study of the Torah and occupied yourself with idle things’. R. Simeon accordingly censured the sick person, whom he apparently knew to be a worthless person occupied with idle things. It is related that R. Simeon b. Eleazar7Cf. Ta‘an. 20a-20b (Sonc. ed., pp. 100). There the name is reversed, ‘R. Eleazar b. R. Simeon’. was returning from his master’s house in Migdal-eder8A village near Bethlehem; cf. Gen. 35, 21. riding on an ass along the sea-shore when he met a man who was extremely ugly. He said to him, ‘Worthless man! How ugly you are! Are all the men of your town as ugly as you?’ The other replied, ‘What can I do? Go to the Craftsman Who made me and say to Him, “How ugly is this vessel which Thou hast made!” ’ When R. Simeon realized that he had done wrong, he dismounted from the ass, prostrated himself before the man and said, ‘I apologize to you, forgive me’. But the man answered, ‘I will not forgive you until you say to the Craftsman Who made me, “How ugly is the vessel which Thou hast made!” ’ R. Simeon ran after him for three miles [until he reached his town]. When the people of the town came out to meet him, greeting him with the words, ‘Peace be unto you, Master’, the man asked them, ‘Whom do you address as Master?’ They replied, ‘Him who follows you’. He said to them, ‘If this man is a master, may there not be many like him in Israel!’ ‘Heaven forbid!’ they exclaimed; ‘what did he do to you?’ He answered, ‘This is how he behaved towards me’. They said to him, ‘Nevertheless, forgive him’. The man replied, ‘I will forgive him, but on condition that he will never again act in this manner’. That same day R. Simeon entered his great House of Study and lectured: At all times a man should be pliant as a reed and not hard like a cedar. Now what is the feature of the reed? Though all the winds come and blow upon it, it gives and bends with them; but when the winds are stilled it again stands upright in its place. And what happens to the reed in the end?9So according to MS. E. and a variant reading. V has ‘therefore the reed is privileged’, etc. It is privileged that of it a pen is made for writing a Torah scroll. The cedar, on the other hand, cannot stand in its place [against the winds], for when the south10A variant is ‘north’. wind blows upon it, it uproots and overturns it. And what happens to the cedar in the end? Lumbermen come and cut it up, and it is used for roofing houses while the residue is cast into the fire. Hence [the Sages] said: A man should be pliant as a reed and not hard like a cedar.
41.2
Three different tributes are paid to men [for their acts of charity]. He who gives alms, a blessing be upon him; he who lends is better than he; but he who provides [the poor man with money to do trade] sharing the profits with him11lit. ‘for half (profits) or more’. Cf. GRA. is the best of all.12For by his act he enables the poor man to retain his self-respect.
41.3
There are three types of disciple: he who asks questions and also makes answer is wise; he who asks but cannot answer is inferior to him; but he who can neither ask nor answer is lowest of all.
41.4
There are three kinds of sweat which are beneficial to the body: sweat caused by sickness, by a bath and by work. The sweat caused by sickness brings healing, and the sweat caused by a bath has no equal [as a cure].
41.5
There are six kinds of tears, three of them beneficial and three harmful. [Tears brought on] by weeping, by smoke, and in the privy are harmful; [tears brought on] by unguents, by laughter, and by [pungent] fruits are beneficial.13Cf. Shab. 151b (Sonc. ed., p. 774). A variant reading is: ‘Tears produced by an unguent, and those brought about by taking mustard are good for the eyes, but tears caused by laughter are best of all’.
41.6
There are three characteristics of an earthenware vessel: it absorbs, it does not exude, and it does not taint what is in it. There are three characteristics of a glass vessel: It neither absorbs nor exudes, it exposes to view whatever is in it,14Being transparent. and in a hot place it is hot while in a cold place it is cold.
41.7
At four times it is harmful to cohabit: on returning from a journey, on leaving a surgeon15lit. ‘the barber’; he also functioned as a surgeon. GRA reads ‘the cupper’. [after blood-letting], on rising from an illness, and on being released from prison.16Cf. Giṭ. 70a (Sonc. ed., p. 333).
41.8
Whoever undertakes to observe these four rules is accepted as an Associate:17Heb. ḥaber, the opposite of ‘am ha-’areẓ; one who is scrupulous in the observance of the Torah, particularly in relation to laws of ritual purity and the separation of the priestly and levitical dues. Cf. Demai II, 3 (Sonc. ed., pp. 57f) and Tosiftha Demai II, 1. he does not enter a graveyard,18Lest he defile himself by the dead. he does not rear small cattle,19In Israel. Because small cattle like sheep and goats have the habit of straying into the fields of others and causing damage to the sown fields. Cf. B.Ḳ. VII, 7 (Sonc. ed., p. 453). he does not give heave-offering20Heb. terumah; cf. Num. 18, 8f. to a kohen who is an ‘am ha-’areẓ,21An illiterate or uncultured man, particularly one careless in the observance of the laws of ritual purity and priestly and levitical dues. he does not handle clean things in the proximity of an ‘am ha-’areẓ,22Lest they contract uncleanness. and he eats his ordinary food in conditions of cleanness.23So making a habit of it, and he has no difficulty in dealing with consecrated food. The list of requirements has obviously been extended since the passage enumerates five rules; and it is difficult to establish the four original requirements. Cf. Demai loc. cit.
41.9
24The passage which follows is defective since it only deals with two items whereas the preceding paragraphs deal, for the most part, with subjects each comprising three items. The text here is restored from Mekilta, Beshallaḥ (ed. Lauterbach) II, pp. 139f, Pes. 87b (Sonc ed., pp. 464f), II ARN XLVII and GRA.[Three things returned to their original place: Israel, Egypt’s wealth, and the heavenly writing. Israel returned to their original place,25To Babylon. as it is stated, Your fathers dwelt of old time beyond the River,26Josh. 24 2. Israel’s ancestry emanated from beyond the River, i.e. Babylon. and it is also stated, And carried the people away into Babylon.27Ezra 5, 12. GRA quotes instead Jer. 28, 22, They shall be carried to Babylon.] Egypt’s wealth returned to its original place,28To Egypt. as it is stated, And they despoiled the Egyptians,29Ex. 12, 36. and also And Joseph gathered up all the money;30Gen. 47, 14. and it is also stated, And it came to pass in the fifth year of king Rehoboam, that Shishak king of Egypt came up against Jerusalem; and he took away the treasures of the house of the Lord.311 Kings 14, 25f. The heavenly writing32The divine writing (cf. Ex. 32, 16) upon the tablets which Moses broke (ibid. 19). returned to its original place,33To heaven; cf. above II, 3, p. 21. as it is stated, Wilt thou set thine eyes upon it? It is gone; for it certainly takes to itself wings, like an eagle that flieth toward heaven.34Prov. 23, 5. So lit., E.V., for riches certainly make themselves wings. Homiletically the verse is interpreted as referring to the heavenly script on the tablets which flew back to God.
41.10
R. JUDAH B. TEMA SAID: BE STRONG AS A LEOPARD, SWIFT AS AN EAGLE, [34b] FLEET AS A DEER AND BRAVE AS A LION TO DO THE WILL OF YOUR FATHER WHO IS IN HEAVEN.35From Aboth 5:23 (Sonc. ed., V, 20, p. 73).
41.11
He used to say: Love God36lit. ‘Heaven’. and fear God, trembling and rejoicing at all the commandments.37The text of this sentence is corrupt and makes no sense as it stands. The reading adopted is that of MS. E. and as found in DEZ II (see below, p. 571). The meaningless words in the text, הדרוש של, are a misreading of חרד ושש על, ‘trembling and rejoicing at’. If you have done a little wrong to your neighbour let it seem to you large; and if you have done him a big kindness let it seem to you small. If your neighbour has done you a little kindness let it seem to you large, and if he has done you a great wrong let it seem to you small. A sponge and a glazed vessel describe the scholars;38Who absorb everything and retain it in their minds. a funnel and a hollow tube describe the wicked [disciples].39Whatever they hear goes in one ear and out through the other. This sentence is apparently out of place here and belongs to XL, 8 above, p. 200. Be like a skin bottle which has no opening to let the wind in.40Cf. DEZ I, below p. 567. The meaning may be: Be reserved, and give no ear to the idle talk and slanderous words of others. Learn to receive suffering and forgive an offence against you.
41.12
The things which were made and later hidden away are:41Cf. Hor. 12a (Sonc. ed., p. 85), Ker. 5b (Sonc. ed., pp. 35f), and Yoma 52b (Sonc. ed., p. 245). the Tent of Meeting and the vessels contained therein, the ark and the broken tablets, the jar of manna,42Cf. Ex. 16, 33. the staff [of Moses], the flask of anointing oil, Aaron’s rod with its almonds and blossoms,43Cf. Num. 17, 23, 25. the robes of the priesthood,44Probably the robes of the senior officials in the priesthood. It can hardly refer to the garments of the ordinary priests. the robes of the anointed [High] Priest; but the mortar of the House of Abṭinas,45They were experts in compounding the incense for the Temple and used a mortar which had special properties; cf. Yoma III, 11 (Sonc. ed., p. 175). the table,46On which lay the Shewbread; cf. Ex. 25, 30. the candelabrum, the veil47The curtain which hung before the Holy of Holies. The sacrificial blood was sprinkled in its direction on special occasions; cf. Yoma 57a (Sonc. ed., p. 266). and the [High Priest’s] head-plate are still located in Rome.
41.13
It is related48This passage is out of place here and should be transferred to IV, 2, where it belongs. that R. Ṭarfon was sitting and teaching his disciples when a [poor] bride passed before him. He gave instructions for the bride to be taken to his house, and said to his mother and wife, ‘Bathe her, anoint her, adorn her, and dance before her until she arrives at the house of her husband’.
41.14
49This passage is also out of place and belongs to XXXVI, 5.The following, so the Sages ordained, have no portion in the world to come: five kings and six [commoners] who sought power; [the latter being:] Cain, Korah, Balaam, Ahithophel, Doeg and Gehazi.50Cf. above XXXVI, 5, p. 182 and Sanh. X, 2 (Sonc. ed., p. 602) where the text reads: ‘Three kings and four commoners’. The five kings would be Jeroboam, Ahab, Ahaz, Ahaziah and Amon; cf. Sanh. 103b (Sonc. ed., pp. 702f).
41.15
R. Jose said: The thoroughly righteous will have no refining,51Reading מצרפין for מצטרפין throughout. The righteous need no refining process to purify them, but will be inscribed for everlasting life forthwith. Cf. R.H. 16b (Sonc. ed., p. 63). and the thoroughly wicked will also have no refining.52The wholly wicked will at once go to their doom. Who, then, will be refined? The intermediate ones,53Those whose good and bad deeds are equal. For a short while they will be refined by the fires of Gehinnom and then become worthy of enjoying everlasting life. [who cry:] I beseech Thee, O Lord, deliver my soul:54Ps. 116, 4. i.e. from the judgment of Gehinnom. Beth Shammai say:55The words in the text, שמא אם, are a corruption of בית שמאי אומרים. They will go down to Gehinnom and be refined56The word in the text is unknown in Heb. and is corrupt. The translation is based on the reading in MS. E., ונצרפין, ‘and are refined’. A variant is ומצפצפין, ‘and shriek in pain’; cf. R.H. 17a (Sonc. ed., p. 64). there, then they will burst forth and come up again, as it is stated, And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried.57Zech. 13, 9. The third part alludes to the intermediate ones. But Beth Hillel say: They will not see it58i.e. Gehinnom. at all, as it is stated, For Thy loving kindness is better than life; my lips shall praise Thee.59Ps. 63, 4. And it further declares, And spare them according to the greatness of Thy mercy:60Neh. 13, 22. The verse reads me not ‘them’. that they may be saved from the judgment of Gehinnom.
41.16
61Quoted from Aboth 6:11 (Sonc. ed., p. 91), the concluding words of the Tractate.WHATSOEVER THE HOLY ONE, BLESSED BE HE, CREATED IN HIS WORLD, HE CREATED ONLY FOR HIS GLORY, AS IT IS STATED, EVERYTHING THAT IS CALLED BY MY NAME, IT IS FOR MY GLORY I HAVE CREATED IT; I HAVE FORMED IT, YEA, I HAVE MADE IT.62Is. 43, 7. E.V., Every one … and whom I created for My glory … formed him … made him. AND IT DECLARES, THE LORD SHALL REIGN FOR EVER AND EVER.63Ex. 15, 18.
41.17
R. Ḥananiah b. ‘Aḳashia said: The Holy One, blessed be He, was pleased to grant merit to Israel; therefore He multiplied for them Torah and precepts,64God gave Israel the Torah as a mark of love so that through its numerous precepts Israel could the more readily acquire merit. Cf. the interpretation of Maimonides (at the end of his Commentary on Mishnah Makkoth): ‘It is one of the fundamentals of our faith that if a man perform but one of the 613 commandments in the proper manner, with sincerity and devotion and from pure love of it, he thereby acquires life in the world to come’. as it is stated, The Lord was pleased for His righteousness’ sake, to make the Torah great and glorious.65Is. 42, 21, E.V., the teaching great. The words for His righteousness’ sake are interpreted homiletically ‘to make him (Israel) righteous’. This paragraph, found at the end of Makkoth, is recited after the reading of each chapter of Aboth.

The Minor Tractates of the Talmud, trans. A. Cohen, London Soncino Press, 1965. Via Sefaria (sefaria.org), Sefaria-Export. Version source: https://www.nli.org.il/he/books/NNL_ALEPH002035163/NLI Licence: CC-BY. Source.