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 Book No 
 
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SAYINGS 
 
 OF 
 
 THE JEWISH FATHERS. 
 
LW 
 -- ᾿ 
 
SAYINGS 
 
 OF 
 
 THE JEWISH FATHERS, 
 
 COMPRISING 
 
 » 
 
 PIRQE ABOTH AND PEREQ R. MEIR 
 IN HEBREW AND ENGLISH, 
 
 WITH CRITICAL AND ILLUSTRATIVE NOTES ; 
 
 AND SPECIMEN PAGES OF 
 
 THE CAMBRIDGE UNIVERSITY MANUSCRIPT OF 
 THE MISHNAH ‘JERUSHALMITH’, 
 
 FROM WHICH THE TEXT OF ABOTH IS TAKEN. 
 EDITED FOR THE SYNDICS OF THE CAMBRIDGE UNIVERSITY PRESS 
 
 BY 
 
 CHARLES TAYLOR, M.A., 
 
 FELLOW AND DIVINITY LECTURER OF ST JOHN’S COLLEGE, CAMBRIDGE, AND 
 HONORARY FELLOW OF KING’S COLLEGE, LONDON, 
 
 Cambridae : 
 AT. THE UNIVERSITY PRESS. 
 
 DPonvon: CAMBRIDGE WAREHOUSE, 17, Parernoster Row. 
 Cambridge: DEIGHTON, BELL, AND CO. 
 DLeipsic; F. BROCKHAUS. 
 
 1877 
 [All Rights reserved.]} 
 
Cambridge : 
 
 PRINTED BY C. J. CLAY, M.A. 
 AT THE UNIVERSITY PRESS, 
 
INTRODUCTION. 
 
 MASSEKETH ABOTH, best known as Pirgqe Aboth, or Chapters 
 of the Fathers, is a Mishnah Tract in Seder Neziqin, where it 
 stands between ‘Abodah Zarah and Horaioth. It takes its 
 name from the fact that it consists to a great extent of maxims 
 of the Jewish FATHERS whose names are mentioned in its 
 pages, and is chiefly valued as a compendium of practical 
 ethics, although it is not without a mystical element in portions 
 of its Fifth and concluding Chapter. Its simplicity and in- 
 trinsic excellence have secured for ABOTH a widespread and 
 lasting popularity, and have led to its being excerpted from 
 the Talmud and used liturgically in the Synagogue, at certain 
 seasons, from an early period. “It was the custom,’ writes 
 Sar Shalom Gaon’, “in the house of our Rabbi in Babel, to 
 recite ABOTH and (the supplementary sixth chapter) QINYAN 
 THORAH, after evening prayer upon the Sabbath;” and the 
 “Six Chapters” are found at the present day in Prayer 
 Books of the Ashkenazic® rite, and are recited. publicly on six 
 successive Sabbaths between the festivals of Passover and 
 Pentecost. 
 
 The Talmudic saying that, Whosoever would be pious 
 must fulfil the dicta of the FaTHERS, is 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. 
 
 1 Quoted by Rasui, “7 1,2. DIDI IHD. On the various uses, see ZuNz, 
 Die Ritus des synagogalen Gottesdienstes, Ὁ. 8d. 
 2 German, Polish, &e. 
 
INTRODUCTION. 
 
 The First Chapter opens with the 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 men of 
 the Great Synagogue. The Mosaic succession having been 
 thus far established, the men of the Great Synagogue speak 
 their three Worps, 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 in- 
 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 this point onward to the 
 end of the Fourth Chapter we have a series of 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 is characterised by something of a more 
 speculative tendency. It touches upon the cosmogony; upon 
 miracles, and theif relation to the order of nature; upon the 
 connexion between the moral and the physical; upon the 
 varieties of men, and minds, and motives; upon the antitheses 
 of the good and the evil dispositions. In form it is a series of 
 groups of ten, seven, four, and three things; its sayings, unlike 
 those in preceding chapters, take the form of historical narra- 
 tive, or of systematic classification; and it makes no mention 
 of the name of any Mishnah Teacher, until we come, at or near 
 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 whole Mishnab, or in Jewish Prayer Books 
 
INTRODUCTION, 
 
 of the Italian rite. Another great commentary, which has been 
 ascribed to R. Jacob ben Shimshon, to R. Shemuel ben Meir, 
 a grandson of Rashi, and even to Rashi himself, is found like- 
 wise in separate Manuscripts, and in a great number of Prayer 
 Books, especially of the Franco-German rite. In its most com- 
 plete form* it belongs apparently to the beginning of the thir- 
 teenth century, but it is based upon traditions of a much earlier 
 date. A third work which is indispensable for the criticism 
 of ABOTH is the Arabic commentary of ‘R. Israel’ of Toledo, 
 which has hitherto been supposed to have perished, except in 
 so far as it was embodied in the Hebrew commentary of his 
 descendant, Isaac ben R. Shelomoh; but a copy of R. Israel’s 
 work has been lately purchased for the Bodleian Library, and 
 will be found described and identified in the forthcoming 
 Catalogue of MANUSCRIPTS OF THE 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 CATA- 
 LOGUE OF HEBREW MANUSCRIPTS, who, as Reader in Talmudic 
 and Rabbinic, is doing so much to promote the study of Jewish 
 Literature in Cambridge. The sixth Pereq is taken from a 
 modern Ashkenazic Prayer Book. 
 
 The Comparative Index of the Mishnah gives the title of 
 each Tract® according to the MS., with its positions in the MS. 
 itself, and in the well-known edition of Surenhusius, respec- 
 tively. The Indew is followed by extracts from the Mishnah, 
 
 1 That is to say, in the form in which it appears in the so-called Macuazor 
 Virry, which has been cited under that name in the notes. But, as will be 
 shewn in the Catalogue of MSS. of Aboth, the title, although given by 5. Ὁ. 
 Luzzatto, is inaccurate, 
 
 2 Each chapter in the MS. forms a continuous paragraph. But the printed 
 text has been subdivided according to the punctuation of the MS., and numbers 
 have been added for convenience of reference within the edition itself. 
 
 3 Notice especially, p72 NID. 
 
INTRODUCTION. 
 
 including two complete specimen pages’, which, with the 
 exception of the headings, have been transcribed literally and 
 line by line from the MANUSCRIPT. 
 
 St Joun’s CoLLeas, 
 April 9th, 1877. 
 
 1 Notice, in the first extract, the reading D'NDD ΤΟ ΟΣ ΝΣ, which a com- 
 parison of the two Gemaras shews to be characteristic of the ““ Jerushalmi.” 
 The reading in the extract from Sanhedrin, omitting “12 pbn ond wy Syny po 
 and beginning N—not YN}—is confirmed by the Gemara. ΑΒΟΤΗ itself is 
 one of the Tracts not found in other copies of the ‘‘Jerushalmi.’’ But see the 
 citation from R. Israel in Crit. Notes, Ὁ. 5. 
 
CONTENTS. 
 
 ENGLISH. 
 
 Critical Notes 
 Pirge Aboth 
 Pereq R. Meir 
 
 Excursus. 
 
 I. Thorah. Qabbalah. The Decalogue. 
 
 II. The Great Synagogue. 
 III. <Antigonus. Zadok. Sadducee. 
 IV. Qeriyath Shema‘’. The Decalogue. 
 V. The Lord’s Prayer 
 
 HEBREW. 
 Masseketh Aboth 
 Pereq R. Meir 
 Index of the Mishnah 
 Extracts from the Mishnah 
 
In the Press. 
 
 A CATALOGUE OF MANUSCRIPTS OF 
 THE TEXT OF ABOTH, and of Commentaries upon it, 
 
 with especial reference to disputed readings. 
 
᾿ς MASSEKETH ABOTH 
 
 CRITICAL NOTES 
 
 PEREQ I 
 
 The following Manuscripts are referred to: 
 
 British Museum MSS. Cambridge MSS. 
 A, Addit. 27201 | A. University Addit. 470 
 B. Orient. 1003 | 15, St John’s College, K. 7 
 C. Addit, 27070 | @, University, Addit. 667 
 De eee πηι. | D, . , 1900 
 ee eee, 17057 (4. ἣν Ὁ δι 
 1 5) efile ἢ. A Machazor. 
 
 A* denotes the Oxford MS., Bodl. 145. It contains the same commentary as 
 A (Machazor Vitry). At is a third copy of the same commentary. At and ἢ 
 are in the possession of the Editor. 
 
 Bar 3. denotes Issac Bar SHEtomon, the author of the commentary in B, 38. 
 
 The text of Anorn is taken from @; Pereq VI from an edition of the Ashke- 
 nazic Prayer-Book. 
 
 In citations from the Misanan the sections are given according to the 
 edition of Surenhuis. For the names of the tracts see the Comparative Index, 
 pp.. (55, 3), and the notes upon it. 
 
 In citations from the Taumup the letters T. J. are prefixed to those which 
 are from the Jerushalmi. The rest are from the Babli. 
 
 The Hebrew letters, mn, nm, 6, Y, YY PP, 7 "ΠΣ 
 are transliterated, bihaee tin cist Coles Spe Gap ing οἷ; 
 
 except in some cases in which familiar forms are retained, 
 1. For the omission of 1 before ΠΥ Π ND35, cf. YIN  {{| 15). 
 
 2, } OY is represented in Greek by Συμεών. There is a short form 
 31°D (T. J. Berak. 1. 8) corresponding to Σίμων. 
 
 1 
 
bo 
 
 Aboth 1. 
 
 3. A, plene, DVI1DIN, in Bekor. νι. 3. 
 B, 131%. 35, 130’. See Josh. xv. 48. 
 
 xow nan Sy (not ΤΡ Ndv) is the reading of most MSS, and is to 
 be retained: 
 pr pnp bapb sow mon Sy Sem ΠΣ isa anion sin ὈΒΌΠ nD 
 (bar 8.) NS NAAN 
 Cf. Megil. 29 a, δ ΒΡ mywyd xbw ον. In the text of A marks of 
 transposition have been added, the primary reading being soy 5. 
 € omits the clause, 995 “12 now, 
 
 4, "Ὧν" is an abbreviation of ἢ)": so ND’ (T. J. Berak. 1. 8); and D1’, 
 a Jerus. form, used in A (Berak. τι. 3, &c.). 
 
 The plural |) is referred to the men of the Great Synagogue (A, €), 
 or to Shime‘on and Antigonus (R. Jonah; bar S8.); the singular 13219 (Ὁ, D) 
 to Antigonus. 
 
 For ΠΝ (4), cf. Jer. ii. 25; for ΝΣ, the usual reading, ef. Ex. 
 xvii. 3. Ona third reading, NO¥5, the Midrash Sh.' cites the following: 
 my Sony ἢΝ 53 NOYD sown an nypdery now oD ΝΙῸΣ 
 
 “ans nyo ds 
 
 5. 1 adds (after [MD 323), TY FN 93 MX 7. Cf Aboth 
 R, N. vu. 
 
 6. “2 INWNI is a compiler’s addition to the saying of Τὰ, Jochanan (A 
 bar S8.). 
 v5 FIT) inwNa (A, against Aboth R. N. viz). 
 
 The expression D393 WY)" (Aboth R. N. vi; bar §.; Aboth v. 29, 
 note", Cf. Ecclus. x. 11) is found in T. J. Peah 1.1; T. J. Sanh. x. 1. 
 Others, as A, read Ὁ ὙΠ» 
 
 7,8. For ΝΣ, (Τ᾽ only) other copies have the degenerate forms 
 NI, NN, A has SaaNT ὉΠ in Chagig. 11. 2; but YPN VS NI in 
 Challah ry. 10. 
 
 9. 35, with points, ‘N30. Cf °20 (Heb. 3%), in Berak. τι. 7; fem. 
 Ταβιθά (Acts ix. 40). The name is frequently read Tabbai. 
 38, now. D, mov. So F, but it is usually read Shetach. 
 
 1 This Midrash Shemuel is a commentary on Aboth by x7 x *7 ONVOW. 
 
Critical Notes. 3 
 
 @, €, 18, 3 3. A, ‘393, with the note: 
 sosy wyn bs ἘΠῚ δηλ... gem ΟΝ SIAN an poet anys 
 sans ΝΟΥ pres iny tna piad pd ΘΝ 2a mipsd pot SIAN 
 B adds, AIAN N71 [ patriarchal NP roa). In Gittin 1. 5, A reads, 
 NYDN [ἀρχαί], for MNINIW2. 
 ©, apy AN, 
 11. @ erroneously repeats 13 ἢ Ss} from ὃ 8. 
 12. 4, Ὁ. Ὁ, & F, OF NS ONIN, 
 
 13. 55m is said by A, A*, A+, to be a Scripture name(?) ON 273. 
 
 It may be conjectured that the author of the commentary expressed 
 himself somewhat as follows: 
 
 pom asa xe oar) 5$q spin pwn ose 5S 
 and that the words in brackets fell out in transcription. 
 
 Or the MSS. may have a defective reading of the statement that ‘ bbs 
 [was of the sons of Ne‘ariah, whose name is found] DB‘) MAI” 
 (1 Chron, iii. 23; iv. 42). He is so described in the chain of esoteric 
 Qabbalah by R. Abr. of Granada (c, 1300) in 7131 ΓΖ (Mntrod.). But 
 the former explanation i is preferable. 
 
 bb (Ἑλλήλ) is found in Jud. xii. 13, 15. The form bby (ceils. xiv. 12) 
 is considered equivalent. 
 
 For "ΔΨ ΟἹ reads in general 2’, and sometimes ‘DY (Orl. π΄. 5 
 ‘Eid. 1. 1). ΤΡ is found in 1 Chron. ii. 28—45; iv. 17. It is sometimes 
 considered to be a contraction of ‘YW (Ex. vi. 17), and this again of ΠΡ 
 (1 Kings xii. 22), after the analogy of ‘131, &c. Josephus is thought to 
 have confounded Shema‘iah and Shammai (Jost, Gesch. a. 259). 
 
 The name is variously transliterated (cf. § 9) with single or double m 
 (Surh. τ. 273; tv. 416. LXX, Σαμαΐ, but also Sappai). The Masoretic form 
 gives Sham-mai, which might be regarded as an abbreviation of Sha-ma-t. 
 
 On the meaning of SADDUCER, 
 
 It may be remarked that in many LXX forms, as ᾿Αβεσσαλώμ, 
 ᾿Ακκερών, ‘PeBexka, k.T.A., double consonants stand for undageshed Hebrew 
 letters. The double ὃ of Σαδδουκαῖος is therefore no strong argument in 
 favour of deriving the word from P'T¥ (as against PIT) in accordance 
 with a statement of Jerome on Matt. xxii. 23. Epiphanius (Panar. HZ. 14) 
 takes no acconnt of the 66, but derives the word at once from Κ᾿, and then 
 hints at the derivation from Cadoq : Ἦν δὲ καὶ Σαδούκ τις τοὔνομα κατὰ τὸ 
 πάλαιον τῶν ἱερέων. “ANN οὐκ ἐνέμειναν οὗτοι ἐν τῇ τοῦ ἐπιστάτου αὐτῶν 
 διδασκαλίᾳ, 
 
4 Aboth I. 
 
 Greek usage testifies to the derivation from P)7¥ by preserving the 
 ἡ sound, and by occasionally writing P)7¥ itself with 68, though by no means 
 “iiberall”, as Ewald has hastily remarked (Gesch. αἰ. V. Israel, τν. 358, 
 ed. 3). Moreover, why should a party whose distinctive tenets were pre- 
 dominantly negative be called οἱ δίκαιοι ἢ The “righteousness” of legal 
 observance belonged no less to their rivals (Matt. v. 20; Jos. B. J. τι. 
 8. 14); and ethically, they are said to have lacked the benignity of the 
 P'S (Ps. exii, 5; Prov, xii. 10; xxix. 7). The analogy of ἘΠ 151, piz, 
 is counterbalanced by that of D'DIN*A, from the name DIN‘, On the 
 other side see Herzfeld, Gesch. τι, 358, 382. 
 
 14. A (see Tha‘an. 31 @) has in text and margin, 
 YD (rp NOT) AyD) FDOT 
 and in the commentary : 
 Sos) jo" ὉΠ mow sinw ΠΡ. 35$ soy. axa vod FDI δὲ Ἴ.. 
 [aD aysw pow oy noyn ΠΌΘΟΣ xa pews om yor APD 
 see pio’ Sy nie yo FPO WN ANT ἼΔῚ IND ἼΒῚ Ww>> ybna~ 
 (D, FBS?) FDNY 'D? 
 This agees with the pseudo-Rashi, or RAsHBAM, on Baba B. 121 0. 
 ¥F has ἢ) D197) crossed out, and then “12 xd, 
 A (on ἢ ΝΟΥ): 
 
 ydNA 73D IN ON (ef. 65) oop Novp rao» xd) ina “now ΤῊΣ Ὁ» 
 xo pat nw my x25 Aap inmw yy ὈΛΝΣΟΓΙῚ poop San 
 aa sms pw pnwoey (929) Jinn ἼΔῚ pand mbna rewn ἸΣΝ 1p se 
 
 Bar 8., Wrone'n, here and in rv. 9. 
 
 18. @, At, C, D, E,npnw xox, A, B, F, 38, @, B, & apn, 
 19. @, ἢ, &. (against A, 15, A, bar 8.) Wy. 
 
 A adds 3 ΓΝ '3¥ (Zech. viii. 16), but with the note ΤῚΣ ΩΔῚ 
 NIT ND PS yp, 
 
 It is omitted in @, B, and given only as a comment in T, J. Tha‘an. 
 TV. 2: 
 
Critical Notes. 5 
 
 PEREQ II 
 
 1. R, Israel conjectures that the true reading is: 
 
 ΝΠ yo Ὁ moxsn ined mixan wn 55 
 
 and quotes, as having suggested the above, a reading identical with that 
 
 of A (and likewise of F, except that the latter has points): 
 
 yy xa ΓΊΝΕΙ na ons ΠΟ) seme mew maw NADI AEN 
 257) MN [2 pay? 97 NDWA NN 4D 
 
 The above passages are cited from 1%; B has here a hiatus of nearly 
 two pages which has been filled up by a later hand. Bar 8S. 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 
 
 maxan) nenys moxpn, as it is written in all the copies of TBD and 
 nv.” He refers to his two MSS. in several other places, 
 
 ¥F reads 3 TASS|N Πρ" -+» with mappiq below the line. 
 C, Ὁ, E, £ WON ADD. 
 
 Ο, D, B, nyway Sy way niyo Sy prey. 
 
 € (omitting 7), mynd ys, 
 
 J, TS, for ANY (§ 12); and so NN) in Middoth πὶ. 4. 
 
 2, A omits “; and reads oy. ppd wn... odpm) ppDya. 
 B, ὈΡΘῸΝ wn... pps, &, pproy wn... odpyn, 
 
 A only, ppp. The usual reading is ‘38 πον. The variation may have 
 arisen through an intermediate contracted form dyn (Ξ 3 mbyn0). 
 
 5. Read κὰν without 4. A, reckoning this the fourth Mishnah of 
 the Pereq, remarks: 
 bay jpn Som sim 9 nba ones wy wa miwna ‘ns bon 
 wa ond mpbnnay miaan ys Sy sa ayer men wdpdp pypnyon 
 πον ΠΡ.) ΠΝῚ Nin AN ΠῚ mand wo 92 yopdtiay .5n 9 sans 
 ὋΣ ἼΣΟΝ Π pin ΝΟ Sw yyan ἸΡῚΠ Son Sy aot pins a2 ow ΠῚ 
 
 oo ἡ by ΟΠ paaed 
 
0 Aboth IT. 
 
 R. Hillel was distinct from and of later date than the great “Hillel.” 
 (But see Sanh. 986, 99 a.) Cf. Jost’s Gesch. des Judenthums, &c., A. 125, 
 note 4, where “R. Jose ben Joezer” (‘Ed. vin. 4) is distinguished from 
 “ Jose ben Joezer.” 
 
 A, @, €, F have Oxy. <A, B, C, D, 18, F omit it. 
 A, A, B, ΠΣ ΞΜ. C, D, BD, &, F, W'S NY’. A has the note: 
 
 —5 swe moxdoa pinoy Jp Jos on νη wes ow cpxn ὈΝῚ 
 sin con Ss nonx oypa yous yp oN “aN Ὁ an Tat weed 
 Soin os ov 75) np yon δ 5. yom dn over amis youd wr 
 ΠΠΣ ῬΙΝῚ Ppayo maT Ww ny MAN Noy tay Ndi xd ox sy wows 
 
 amin mat qn a 55 Spa syn man xb sow 49 ΝΠ ὈΝῚ 
 
 This and the note on bb 5 are quoted by bar §, in the name of 
 RasHBaM. 
 
 6. A, &, F won. 
 A (cf. §) Dann. 
 A, WN pry pipoa. Cf Berak. 63a: jon 33 ΠῚ ἼΠΝΩ 
 723 910. A cites this from the “ Jerushalmi.” 
 7. YTS ΠΥ ΤΊΝΙ wT wT TIBDY ΓΕΘ 713 ‘naw nw Ὁ» 
 
 nn pS DPN DY ja ainsw wy canines Ox aw madmny 
 (A) ΝΟΥ. ΝΕΡῚ 
 
 by, for by. occurs elsewhere. Cf. @ in Baba M. y. 11. 
 8. The usual reading is N93N “Ὁ AAW’ AIM. RK. Ephraim (see 
 
 Midrash Sh.) gives the short reading, mp Et ΓΞ ΤΠ ae 
 ‘5, on the authority of good MSS. 
 
 9. A, B, O, D, E, ©, & §, 0290 TAN ney ox, B, nan ΠΣ...» 
 
 ο 10, @ has usually the Jerus. forms ay, sayy, without S; once 
 with points (cf. Rabb. note on 111.11), WY? (Berak. 1. 5), exactly ESET 
 ing to Λάζαρος (Joh. xi. 1). See p. (54), line N’D. 
 
 12, For 38 ANY (note 3) ef. Rosh ha-Sh. u. 8; Baba B. rx. 1. For the 
 text cf. Sheq. rv. 7: yw ἢ N79 ads 9 sat ms ὮΝ ANN, 
 
 13. Abarbanel mentions a reading 1813, for IN8¥, here and in § 12. 
 
Critical Notes. γέ 
 
 14. A, Β, 0, B ons ποῦν πρὸν. 33, D have the second nwdv 
 crossed out, and unpointed, the context being pointed. 
 
 NOW ἼΠῚΠ is found in Thamid τ. 4; and in τι. 3, @ has ΠῚ. ἢ NOW 
 (for xv) as here. Cf. Aboth τ. 10. 
 
 15, Yon iy (B, C, D, H, F, %, C, B, €, F, Aboth R. N. xvi.) may 
 have arisen from assimilation to the following YU ἽΝ, RB. Isr. pro- 
 nounces in favour of ry) (a, A). 
 
 €, oon meow, cf oon nddp (Prov. xxvi. 2). 
 16. € omits 599), and reads briefly, J?W3 4'2Y. 
 
 18. 4, Φ, 18, GF, A, Ὁ, Ὁ, B, F, PWM nN, without yy). 38, B, YT. 
 A (=, against ©): 81 yox2) JID Oya nywna ‘n> ps. 
 
8 Aboth ITT. 
 
 PEREQ III 
 
 1. @, FAN (for ΠΝ), here and in Baba Ὁ. 1x. 10; Qinnim m1. 2. 
 A reads, ΠΠῚ Ἢ mnt, with M5! above the line. D, ANY». 
 @ has the pointing ππὸπ in Shebi. 11. 1. 
 
 @, Ἐν }N>) (for jx). 
 
 A only, nydiny ΠῚ. For the usual reading see note. 2D, Dip? 
 ‘\3 ΠΣ, omitting DY. The word Dip) may have been interpolated to form 
 a more natural complement to spin. Aboth R. N. χιχ. (ed. Lemberg) 
 gives the further development: 
 
 pT NINN PND xpi aos are aS by DIT YIN inva bs 
 eI DPM. SI NIT po] wT NI 1D) mind VOY son ΠῚ bin sin 
 ‘or ΠΡ ΙΓ am cay mynd pny ΠΙΟῚ mbvexy qein opps sbi wht 
 
 eam 2 ΦΥῚΡΠ pada vb qb [12 Nin 
 
 2, 2, mao Sw ΠΝ, 
 A, € (in comm.), A, C, D, B, bar $, yoy. A*, #393. A adds: 
 wor DYN ‘ND Mp nvwwI1, 18, & also read sya. 
 3. A* (not -- ΑἸ) mentions a reading Mw, 
 D, Fw πο xo. 
 
 4. A, A*, ΑἹ remark that }5 3t9)t Sm... is an interpolation : 
 DYDD NOX Mp nw INLY DNAX | mw. ΠῚ ἼΣ PONT WN PN 
 aw vavindy » ΝΟΣ Soon 
 And so bar 8., citing Rashi, RasHpam, and his own two MSS. 
 
 5. With note 7 cf. Berak. vir. 1, boxy ποῦν. 
 
 7. @, bar 8., SDH). A, Οἱ D, E, ©, DB, (δ, #, moO. 
 8. D, Ff, D, B, F, yoy pony, 
 
 1 Cf, ov bw mbun, in Mekilta (ano 7). 
 
Critical Notes. 9 
 
 9. Ὁ, BE, ‘o2an 75>. D,xnWwn 72D. 
 C, E, pS; for ἢ ἸἼΞΊ3. 
 
 The number 5 may be connected with DiS" ΤΟΝ 3, and the 
 number 3 with 3 1NTUNI (A, A, 1), E); or vice versa (C, D, F, bar 8.). 
 The latter reading is the more likely to have arisen as a corruption, since 
 the number 3 naturally associates itself with the idea of judgment, being 
 the number of ἃ 1 M3 (Rosh ha-Sh. τι. 9; m1. 1; Sanh. 1. 1); and moreover 
 49 ods 3773 is in the Psalm of the third day of the week (Thamid, end). 
 Observe also that this reading places “2 17138) between the two hemistichs 
 of one verse (Ps. Ixxxii. 1). € omits the number jive (cf. Berak. 6 a): 
 
 aw τον sexe pip pry obs Δ. Oe mys... 
 ADTIN 
 
 and © has a transitional reading, agreeing with € up to O35; then 
 adding ---NTUNI IY’ NWion.--; and then .--27)2 “ἡ mou. . -, thus 
 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 by, and 
 that a scribe added the rest of the verse for greater completeness, not 
 considering that the subject of the passage is 771M, and that an allusion 
 to judgment, as in Berak. doc. cit. is here out of place. 
 
 10. A*, At incline to a reading, NAIF ΒΦ vow. 
 
 So A, referring to the Mekilta on Ex. xiy. 15. But in the Venice 
 edition, as in those of Weiss and Friedmann, the reading is, ays "Δ 
 ΓΤ t's. In the corresponding passage of the Jalqut (9%), as 
 Friedmann remarks (Mekilt. 296, note 17), the reading is }2 ayes "21 
 
 IVD BD WN my; but Jalg. A’OpN (on Hab. iii. 14), has WSS 937 
 SMINI ES AT 13, In Tha‘an. rv. 6, A for 12 has FV PAYS. 
 
 εἰ. At, 5 Nd TM. 
 € has ΠῚ ὋΣ ANI 7 twice, and omits -- - ῥα. τς 
 For 533 Ann in Neziq. τπ|. 10, A has WHI 10). 
 12. D, an 2»n Md» 395 ADw 5p, 
 13. 13, NOYpny indon px indsnd nop won nay pre 3). 
 
 14. A reads 3 }wyow 55}; omits “2 INnDsnw 55); and omits S10 
 WIN °F here and in δὲ 15 and 20. 
 5, NOPNid ANIM PN WMVDDMD ΔΥῸ WwYId PRY? D1. 
 
 This and the reading of DB in ὃ 13 are mentioned in Midrash Sh., and 
 also in B, where bar 8. refers to R. Isr. and to his own two MSS. 
 
10 Aboth IIT. 
 
 16, A,C, D, E, € omit 3, after MI’. @ has D337 M3, for 
 nD293, in ‘Erub. x. 10; and in Zabim 11. 2, mad, for °327, “pro ecclesize 
 Jitiis” (Surh.). 
 
 17. The concise reading of A is confirmed by T. J. Peah 1 1 (cf. 
 T. J. Sanhedr. x, 1): 
 ΔῊ ΒΎΝ mona op map nema apm Sy pen 
 xan pdyd yb nowp ppm am phys wen psna: DD DY YI 
 
 Lower down in Peah, 171M 13 PND is repeated, and then follows 
 a’nyd pon Ὁ ys. 
 
 As regards the additions mentioned in the Rabbinic notes, and found 
 in the Babli (Sanh. 99 a): 
 
 mybas νον, is omitted by A, C, A* (ΠῺΣ NA IN PN). 
 
 The addition arose from a misunderstanding of DY ΓΟ, which was 
 confounded with DD AN. Cf. vy. 13, note δ. 
 
 ‘) “ITM (before D'LM12) is omitted by A. It is found in the text of A, 
 but condemned in the commentary, which bar S. cites in the name of 
 RASHBAM : 
 
 MwA INNYD 151 DID Dw. yp. we |’ NOX MIN 3’) B’aL ΤΠ 
 Sw mown sp 
 
 For ’3 wadim, A reads ‘5 DYINHM). Bar S. cites this reading in 
 the name of RasHBAM, and adds that it is found also in the margin of his 
 own two MSS. 
 
 18. a, ΠΣ ΠῚ wes bp ἡ“. The usual reading is 
 manwynd...wsb... A has an interpretation which partly favours the 
 former : 
 pasa ron wsbh psa pbinw maps ΤΊ ΠῚ qe ms Spr ΘΝ op vin 
 
 Daw yn wn wD Sapad dp 
 
 It may be suggested that both readings may have arisen from an 
 
 original form, 
 
 nainwnb min ws Sp sn 
 
 which was altered because US bp has naturally a bad sense. 
 
 19. A, MY, for ¥ 725, in Gittin (end) also. 
 
Critical Notes. Il 
 
 21. @ omits 3 ΠῚ ΤΠ 73N, perhaps through homeeoteleuton. 
 
 Such omissions are frequent in A, which is characterised by brevity 
 throughout the Mishnah. 
 
 It might indeed be thought that NN) 43M belongs to Israel alone, and 
 not to DIN or man in general; but why then is Gen. ix. 6 cited in pre- 
 ference to Gen. i. 27, which answers more exactly to N722U’? 
 
 symts SD obs: bya iby2 oon ΤΙΝ an 
 
 The obvious answer is that in this place the fact is only stated, whereas 
 in the verse cited it is represented as made known; whence it would 
 
 appear that the clause, 12 FYI Ann) nan, should be inserted in the 
 text. On the same principle (cf. Abarb. and R. L. ben Beeal.) the citation 
 
 in ὃ 22 is, 2 OOS 0°23, rather than Nw» D3 922 (Ex. iv. 22). 
 A—here, as often, much fuller than A*, A+—notices the brief reading 
 rpbyo 95, without ods, and remarks that some targumize in Genesis, 
 “Gop made man nods”; instead of, “He made man in the image of 
 Gop,” which was thought to savour of idolatry : 
 yosy ods ndya sna san men nan obs 1S mys ayn aan 
 ἘΠ δ. ΝΟῚ meer copon ἸΝΔῸΝ ἸΟῪ ods pdya ods nbya 55 ow 
 AND NIT Ὁ NOW COMM AID WOINY Ὁ TION by DT ον feNvaks jeaied 
 apn ayar “7 xodya xdy Tay ΝΟΥΣ YIN cans nw ΒΟΥ "5 
 Sona way wd wine pand oyon proved odya Sw ΟΥΥΣ ἢ ya Sy 
 ἘΝ nb¥a 5. “nps yy mid ydyna eparn 
 and so Abarbanel, who attributes the rendering in question to Onqelos: 
 
 mm 872 Ὁ xpbya ims wa obs dya DIODIN priny wd... 
 xy nm Tay soe ΘΝ πὶ ny ney ὈΠῸΝ odya jor 
 Modern editions of Onqelos are not in accordance with the above ; 
 
 but see Jonathan on Gen. i. 27, I have not found the required accentua- 
 tion in Bible MSS. 
 
 23. A omits 13 ΠΛ ASIN. 
 24, A,B, C,D, E, F, 3B, €, 1, yon AN. Bar 8. adds: 
 xb Say nya oda ΔΙΘΣῚ npn an ow yma Sapy ‘na 51 paw 
 
 ayn Ἔ Som mewn xyow ‘no Γ᾽ sont... nwyon ai (2 ὃν x2) od 
 awyon Β by xb Sax nwyon arn sed pow $1 ΠΟ ΠῚ Ὁ ΔΙΟἽΠῚ - .. neyon 
 
 1 Cf, Ps. xxxix. 7, wx Jonnm poy ἽΝ. 
 2 The reference is to Chagig. 6b, where an analogous question of punctuation 
 is discussed. 
 
12 Aboth 11]. 
 
 This agrees with a passage of A+ which gives the reading, ob xb Say 
 Hwy én (cf. (Ὁ), with the remark : 
 
 ΠΟΤ a sab Say nyws ΝΥ voi ondap ἽΞ 
 A similar passage is introduced as follows in Midrash Shemuel: 
 3975 ἜΝ NAY oy 3)n> ἽΝ max noond Sms ἜΝ 33 31ND ΝΥ 
 
 nowyn sway ΟἽ Ὡ Δ won ox papd ws ans on δ᾽ BYES 531 
 nyswoar odpdipp on sess ote oa See omy ayn ed xb Sas... p03 
 ya ods mvyon an ed Samy py odyn zwar po DAN "3 aon 
 . boy 
 
 The biur in question is probably some recension of the commentary 
 attributed to Rashbam. A+ doubtless alludes here to R. Ephraim, as it 
 does explicitly in other places. See Pereq V, col. .3 (on “2 MID WY), 
 where the word Ephraim is ornamented, to shew that it is also the name of 
 the 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. 
 
 25. <A, B,C, D, E, €, # MAND opp. The plural nyDp35 is found 
 in Kelim xxiv. 7. 
 
 A has the reading 12D % dy. For 10D nD Sy, see Chag. 1. 8, 
 cited below, where @ has 13D‘, for 1312D", ΟἹ, 13190". 
 
 The expression ‘13 iny1d is found again in Makshir. νι. 5; and accord- 
 ing to A in Parah x11. 2 (Surh., \ny). 
 
 27. C, with points, NN; other copies, N83, or 7N2. 
 
 In this Mishnah again @ is distinguished by its brevity. 
 
 28. @, MDF, and so ND in Baba M. vir. 5; Nega. vit. 2. The true 
 
 form is PID (Nega. xi. 3), or NODN. @ several times has 7 for 7. Cf. 
 MDD (Par. 1. 4). 
 
 13, before ‘DN (€) is an interpolation. In Nega. vi. 2, Surh. renders : 
 “filius Chasme,” although omitting 13, and reading NO(M)DN NX. 
 
 C, F, with points, SDM. ° 
 MF 513 (A, and margin of D, only) is illustrated by Chagig. 1. 8: 
 
 ΤῊ ΠῚ naw ΡΥ yepw aD Sy ond pr axa pap | anna 
 may pI Mam mdm yyws xp ΠΊΨΌΞ pybna ayana mdyn 
 
Critical Notes. 13 
 
 77 JT ρον πὸ by yab ey ΠΡ ΨΠῚ ΠΛΝΟΘΠῚ ΠΥΎΠΌΠ (mmaym Κη) 
 TN YBNI Gin ya xa) 
 
 The text of the above is taken from 4, where it is numbered δὲ" (instead 
 of 8,asin Surh.), Surh. reads {7 {7, but ed. princeps {FM 37). 
 
 @ has the form AMD WA (ef. YNII|I, Shabb. xx. 2), in Berak. 
 vi. 5 (ἢ. N75757), 
 
 At the end of note π read Ἴ)}) for 7). 
 
 3h) is for (frppyp) 735 IPA). He was the author of VP Ὁ), 
 
14 Aboth IV. 
 
 PEREQ IV. 
 
 7. @ is here defective. See Rabb. note. 
 
 43, B, own dn Sy, aA, own dyn sno. 
 € ends with "7,22 (note 7). Cf. ΣῚΡ TWD TAN ANY TAS 
 pdpr syd (Makk. 11. 6). 
 
 8. ΡΞ IN is quoted by bar S. as peculiar to “ Rashi,” to whom B 
 (not 33) ascribes also the variation, 11295 Ὁ. 
 
 9. A, 38, ὦ, A, B, 0, D, QWYNM. (€ prefixes DOIN “HN. See 
 note 1). €(=Leb Aboth, cited in Midrash Sh.), Sunn? muy WYN ds 
 na. So F, except O72, for Π2. 
 
 Leb Ab, nD Wn, 38, B, ona qnnd. 
 
 In Nedar. 62 a, the saying is put into the mouth of a P1T¥ 13, and does 
 not appear to be quoted as Mishnah. In the passage alluded to the 
 principle, sad 3297 FID) NAAN 3105 NON is first laid down, and it is 
 added: 
 
 pow> ona sat) pdyp avd oat ney sow pry 3 9 ayo "lal 
 ΠῚ ὙΡῚ 13 ay ΠΡΟ ovmp owyn ὈΝῚ ona Stynnd any νη bx 
 wronwon pbiya to apy2 Sin ὍΣ wwyow esp 532 xd wonws xow oswba 
 
 -Voxy an by mina 
 
 Some lines earlier in Nedarim is found, ὙΠ NNW ayn bw sansa 
 43 pbyyd “D"D), where 171M seems to have been substituted for a name 
 
 of God, perhaps DWN, Derek γος Zuta τι. (ed. Lemberg) reads, 
 rests ona 7395. On py2 see Thosaphoth Sotah 4 ὃ. 
 B, Soin}, a scribe’s error for 93 NT, 
 M. €, 5, ppya ype D, ΡΝ ey? 
 €,D,43 b Mss, (bid mann Ξ 
 15. F,33, O31) Ὁ μὴ TN ona ΟἽ Ὁ", 
 
 17. ran 1955 (4, %, €, A, B, C, D) is allowed by R. L. ben 
 Begaleel to be ONHDA ND. The prevalent reading sw (€, F, F) has 
 arisen from the supposed difficulties of the preceding. Bar S. quotes 
 
 1 But the reading of R. al-Fez is πῶ» δὴν, 
 
Critical Notes. 14 
 
 Aboth R. N. xxv. as adopting bw, which is there illustrated by the saying 
 of Moses to Joshua in Ex. xvii. 9, D'VIN Ἂν ἽΠΞ; but 3N 1353 is 
 found in the context (ed. Lemberg). 
 
 19, 20. Between δὲ 19, 20 bar S. inserts 13 13139 ΠΩΣ TWIN a repeat- 
 ing π. 4, but with the remark that it is here out of place. 
 
 20. A, IN, without ἡ, as here, twice in Nazir (end). 
 
 21, A,-».ow NO ANY Dw nnbe.. ON AT NIT. 
 
 23; A; A, C, D, syne), for ἢ) 53. 38, B, conjecturally : 
 nvy sooo noisy Gyeny 12) 113)" osnosts 50} pdt wa TINA) 
 “popro sop sim don Sandy vad porss yw apy na xin) ΕΘ ΟΊΒΟ 
 
 Read, STDINB NYY Haw nbs (1 Kings vii. 7), instead of “13 Downy 
 N7'D751. In 3% the mistake is partly corrected by the erasure of ὦ), The 
 words Dx'ny }2 are found only in the margin of 38. It does not appear 
 how the present reading of the Targum favours the proposed spelling. 
 
 @ has Ἵ for 9 twice in Niddah τι. 5, but this may be accidental. 4, once 
 apparently 1)7--- altered into 117..-- 
 
 At, ©, F have Ὁ for t. A form 70)70.75 might represent an oblique 
 case of προστάς, or παραστάς, for which see Field’s Origenis Hexapl. (Jud. 
 iii. 22; Ezek. viii. 16). 
 
 Surh. has yop, by mistake for }}DP7, in Middoth tv. 7. 
 
 24. The expression NNN ΠΡ occurs in Tahar. vir. 3, &c. Cf. Dan. 
 iv. 16. 
 
 26. A, € end at 425 (Prov. xxiv. 17). 
 
 ©, F add ἸΒΝ Yoyo 1D AN ID (Prov. xxiv. 18). R. Jonah gives 
 this reading as an alternative to the preceding. 
 
 The further addition, 13 358 ])07, is said in the margin of B to be 
 found 135D boa; but it is condemned by Abarbanel (see note %.) € re- 
 peats the saying ina longer form after [7 wb (vy. 31), concluding, like A, 
 with 19 ponyow tS, 
 
 27, @, MIN (cf. π΄ 6) for MIN. 
 43, mn ΘΟ ΠῚ... Tn THA, So B, here and in § 28. 
 By ples. ees 
 
 PNA WIN by occurs in Gittin 1. 4, @ reads 1D5 2, for PIN..-, 
 in Shabb, vii. 2. 
 
 os, (4, a2 7b, without 7. 
 
16 Aboth IV. 
 
 29. A reads Nit" O°3P3p (for O'—) in Baba M. 111. 8; and also gives 
 the spelling 0°3'P3°P (Ohol. vr. 2). 
 
 32. A, dinwnw spd, 
 A reads 15 by for 7073 bya. in Sotah 11. 3. 
 
 On the Interpretation of Eccl. xii. 3—5. 
 The use of Δ in the transitive sense diminish (occupation), in 
 
 parallelism with nbpa (8. 14), illustrates the disputed clause (Eccl. xii. 3), 
 (Oy 3 Manon 021—the only place in the Bible in which the pi‘el 
 
 of YD occurs—and favours the literal rendering which I have defended’ 
 in the “Dirge of Coheleth, &c.” The constant usage of the Mishnah 
 decides for a transitive sense of Oy. The intransitive sense in Eccl. 
 rests upon the supposed consistency of certain allegorising interpreta- 
 tions. But it is a hasty assumption that even the Miprasu really decides 
 Jor the application to the human body, since immediately afterwards 
 it gives a different application, viz. to priests, scholars, Thorah, &c. 
 Neither of these excludes a literal primary interpretation. 
 
 The theory that the whole passage was cited, not composed, by the 
 author of Qoheleth, would remove some difficulties which have been felt. 
 Cf. the discussion by Kuenen in the Zheologisch Tijdschrift vin. 434 
 (July, 1874), and see Delitzsch on Eccl. The 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 
 
 clauses (ver. 3, 4)—"3 and 53 not being counted—followed by a series of 
 2-word clauses (ver. 5). There is even an approach in the several verses 
 to the syllabic symmetry of modern times. Two changes of pointing are 
 suggested below. For the latter cf. N31 (Is. lii. 5). 
 
 (4) (3) 
 pws oonds mio oman ope apr yoy 
 mmpn tp Sawn Sn ὌΝ ἸΠΙΝΠΠῚ 
 west SpS oop ΩΡ 3 ΠΌΠΟΠ tbpay 
 yen mada ane) manasa miso em 
 (5) 
 ὙΠ ONNnNM ow AID Ὁ) 
 ann ὉΣΠΟῚ ἽΡΦΠ yas 
 
 MIVANT INI 
 
Critical Notes. 17 
 
 PEREQ V. 
 
 1. € omits, wd ὝΠΟ AN. 
 
 6. At describes 1D MD WY as found wy oN2, but wanting in 
 most copies of the Misunan. It is probably a gloss on § 5, as the author 
 of A+ at first supposed, although he afterwards found MS. authority which 
 inclined him to change his opinion. 
 
 8. The order of the D'D3 varies in the MSS. 
 
 A+ reckons “12 Sipe ‘ya Nd) as three, thus compensating for the two, 
 43) 135 by, 3 Ans) sy, which (cf. Joma 21 @) are rejected: 
 
 oven ondy onda one sows 1 nywea ΠΡΟ pst paw asad 
 WY NYO ANN ΠῚ γ2}8) whey ja pawn 
 
 9. At, O°D7 AwWDN. 
 The expression NWN OY nav Any (cf. notes) is found in Shabb. 1. 7. 
 
 C (=Pesach. 54a), 729 JNO NNOP NAY ΕΊΣ ΠΟ ΠΥ, NNIY NX’. 
 10. A, @, @, (against B, C, D, 13, 65, #), my wor n2dn> Swe, 
 
 11. For the usual reading, ΠΝ Gey, after DIN ὃν @ has Sw 
 musa; A, A*, At only ΓΘ bv (with the note, 1)¥132 ΣΙ (2 aise? 
 3). G, Bread briefly NI MNS by, omitting nya bw, 
 
 14, C, D, & nonwn. 
 15s Ch {3 odyyn ὈΡῚΞ AYAINA (Rosh ha-Sh. τ. 2). A fuller expres- 
 
 sion is ΠΣ DP 5 (Sheq. mr. 1; Chul. v. 3). In Tha‘an. 1v. 1 @ omits 73W3, 
 
 A omits the first 73” 553, but retains the second. 
 
 It is not unusual to find & interchanged with ¥, or 3), in MSS. Cf. 
 note. @ has ‘JY Wy), for 3’, in Demai vir. 1; and by for Sv’ in Shebi. 
 1.5; Zabim tv. 1. @ has a good reading in Gittin vi. 7: ΞΟΠ τς 
 
 2 UN WN MIN now, where Surh., repeating a final 7, reads 
 9 
 
18 Aboth V. 
 
 mn “ἢ myn, For (ND) Pye, in note, p. (so), 1. 12, & has Ὁ Ὁ. 
 The comments there cited are found in A, but are attributed to Rashi by 
 R. L. ben Begaleel. 
 
 16. The order of the clauses varies in the MSS. 
 @ alone has the brief reading, skype ἐπι Ὅν. In the corre- 
 sponding clause, (abv) abun by, a word ὧν has fallen out. 
 
 17. ©, Ὁ, € (against 4, 15, ©, B, F, A, B) connect IDSA MSY Ny 
 with the NWP, and N2Wl YID|AN NY? with the M3. 
 
 18. @, oan 25 onda, 
 20. @ is here defective. See note ». 
 
 21. AISD, σφόγγος, and hence the verb 35D, to sponge, or absorb, 
 sometimes used (like Syr. WX) of receiving punishment (Chul. v. 2, 3; 
 Tahar. 1.1). @ has a remarkable reading in Sanh. τι. 5: 
 
 yen naa xd (for 7anDd) JDP sins ΝΟΥ omy nae PR py... 
 poy ins ἘΠῚ (Deut. xvii. 15) bo Poy own ow ow 
 § with points, nyo. Therum. vut. 7, {°° by mown. 
 
 ND) is alsoa verb. A reads MEIN, for 12597, in Parah vi. 8. 
 
 25. A, ©, G (against the great majority of MSS.1 Cf. 1. 3), npn 
 bum ΛΑ), in accordance with the usage of the Talmud, in which the 
 opinion of Shamai is mentioned before that of Hillel; and likewise the 
 opinion of &”2 before that of 12, as in the following passages: ὩΣ Δ ws 
 ΠΣ Π'ΔῚ "Δ PAY (Berak vu. 1); 1D 713) YA pony xd (M. 
 Sheni m1. 6; ‘Erub 1. 2); 7’3) Δ D9 (Kethub. vir. 1, 6); 7’) w’a 35 
 (Βα. τ. 4). Under certain circumstances the order is in a few cases 
 reversed (Peah vi. 5; ‘Ed. τ. 3, 12; Ohol. v. 3; @, apparently by mistake, 
 in Shabb. xxr. 3). In Chag. m. 2, Shamai (who sueceeds Menachem) at 
 once takes precedence of Hiilel in controversy. On the disputes of their 
 disciples, cf. the strong saying of Sotah’ 47D: 
 
 Sowa npn yan poy $s wow xy Lory Ney emndn wn 
 PAN Aw TNA Mwy) 
 
 1 At has hero the order yw /m, but in another place (end of col. 7 from the 
 beginning of Pereq Y) writes, 9/2) sxnw ma npn. 
 
Critical Notes. 19 
 
 The dissidence of Shamai and Hillel themselves is minimised in Shabb. 
 14 }, where it is said: 
 
 xox pons κ SSay one aban ond may yy aT on”... 
 ΝΟ ἸΠῚ pono mip 32 ΝΠ 2 ONT mip ‘33 
 27. @is here defective. For Ὁ ΔΠ (note 4) A has WM, 
 
 28. ( (cf. B), after bn (note &): 
 penn oyda by Δ ΡΤ 5. ΠΡῪ py ons by wand 13 maw py--- 
 V3 Δ ΠῸ 
 
 29. The introverted parallelism {a, b, b’, a’}, in which the disciples of 
 Abraham are mentioned in the extreme clauses, and those of Bile‘am in the 
 means, is found in @, €, A. Throughout this Mishnah @ is remarkable for 
 its conciseness, being in this respect most nearly approached by ©, which 
 however has the addition (see note Ὁ), 72 MOIS IN) 3 WIN. The usual 
 order of the clauses ja, Ὁ, a’, b’} probably gave occasion to this addition— 
 - still retained needlessly by some MSS. which have the introverted arrange- 
 ment—in order to avoid the inauspicious ending ΤΠ "825. Cf. Sotah 
 376; Pesach. x. 4, NAW] DvD) n1332 Onn; Kelim (end), “ Blessed art 
 thou Kru, that didst begin with defilement, and hast ended with purity.” 
 Rabbinic Bibles give directions to repeat the penultimate verses of Isaiah, 
 Malachi, Lamentations, and Hecclesiastes, in order to avoid inauspicious 
 endings. ‘“ He who stands to read Thorah must begin and end 210 7155.” 
 (7. J. Megillah 1. 8), 
 
 On the collocation of b, θ΄, cf. Baba B. 146: 
 ssnond Nona Nad NID WN YD 
 We put desolation nevi to desolation, and comfort to comfort. 
 
 30. The expression Δ OSS is found at the end of Juma, This 
 Mishnah is quoted in Pesach. 112 a. 
 
 31. ΠΤ may be read as Qa/ (Ps. li. 18), or Niphal. In Thamid vu. 3, 
 
 @ has the brief reading, Γ1.. ὦ) ys ὙΠ candy n’3), omitting ΠῚ ΠΩ 
 13°15". 
 
 The prayer 13 }187 %', which does not belong especially to Aboth, 
 would come most naturally at the end. Accordingly we are led to conjec- 
 ture that the following paragraphs, though forming an admirable con- 
 clusion, did not originally belong to the Pereq. This is confirmed by the 
 fact that in Aboth R. N. they are found much earlier, viz. in cap. xr, with 
 some confessedly extraneous matter. They are there attributed to Hillel, 
 
 1 The Lemberg edition has the order ‘xnvw) 557, against the xmpDIN in loc., 
 and against the text of 15a. 
 
20 Aboth V. 
 
 from whom however “7 "7 12 is distinguished in Chagig. 9b. Moreover 
 the three paragraphs §§ 31—3 are excluded from the Pereq by an express 
 statement of A, which remarks at the end of § 801 (p. 1340): 
 
 ΣΝ nope noon 
 
 and describes 13 0°35 TY as NN, which it was customary to recite in 
 addition. 
 
 32. A alone reads: 
 m2 pn) ΠΞ ean 
 
 ng) 513) na ΠΟΣῚ 
 
 In the former clause, D, F (cf. C) read, 7871; A, ©, 5). The reading 
 
 57) is more modern. The evidence preponderates in favour of a variation 
 in the first clause, which prepares the way for a symmetrical variation 
 (qb1) vee 151377) in the second. 
 
 In the latter clause, Aboth R. N. xm. ends at ΠΣ aby 5%. So D, but 
 with an interpolated word, 12 mb (N1DD), @ panacea. 
 
 €(2), Fhave WW MD) instead of 72 36131, which may be explained 
 as a gloss upon the latter. R. L. ben Begaleel treats NM as an addition. 
 
 A, €?, placing the saying at the end of Pereg VI, have a further 
 development; 4N ΠῚ 73 mba), where I conjecture that ΠΟΣῚ is a 
 corruption of 7531. Such a reading as, 
 
 yon ΠΒῚ na ΠΟΞῚ na ΠΟΞῚ na yen... 
 may well have arisen from a confusion of similar letters, 3, 3. 
 
 Further corruptions of the saying then took place ; 
 
 (i) ‘"M became successively, "NN, ΠῚ, which was explained by 
 mn, (33) or 7371. 
 
 (ii) "ΟΞ (or 5p) was explained by 3. 
 
 Hence the now prevalent reading* (see Ashkenazic Prayer- Book), 
 
 ma nba 3D) Iam Aa a Nbda 
 
 ' The words at the end of Pereq VI (p. 144 α) : prm max nop nd ΝΟ, may 
 be due to the scribe. 
 
 * This MS. has a shorter form of the saying (2 m2") 72 ΠΟΊΩΝ...) in the 
 margin at the end of Pereq V. 
 
 3 C, like D, inserts xno, but with points, whereas D leaves it unpointed (the 
 context being pointed). C then continues, absorbing a marginal note into the 
 text: 3 092) 3:0 ΠΞ AIM Xd Nn AD 
 
Critical Notes. 91 
 
 The final clauses, 73 3 73!—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 72 13). They 
 add nothing to the 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 : 
 
 ma yam πὰ pan 
 Sma qos Aa. aT 
 ΠΝ ΠΣ opted 
 
22 Addenda. 
 
 ADDENDA 
 The paragraph on the Aces or Man, which may be regarded as a 
 
 development of 7} 512 does not properly belong to Azoru, 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 12 32 13, in order to avoid so inauspicious an ending as, 72) nd 
 odin 12) Soa. It is very commonly ascribed to Shemuel ha-Qatan, and 
 that in one of two ways, viz. (4) by varying its commencement as indicated 
 on p. (43), or (Ὁ) by prefixing to it the saying of Shemuel, “12 0892, which 
 (as remarked by A) is either repeated from rv. 26, or is given here only 
 and omitted in its usual place. 
 
 R. ABRAHAM BEN Ezra composed the following 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 80: 
 
 pyamow) wa nnd po 
 
 ‘avn sor jw yada ps 
 
 ὉΠ. aw yp mys 5. canada on MIN ja 
 ἐθῶν mby ody ΠΡ. -won [30 mos nbyni pip 
 ΠΩΣ ΠΡ aN Ny cen Sey aoe ox ΣΦ ἢ 
 sap δ) pp ΣΟ Tw cmwy id spi peNn AD ya) 
 pinnawny way ΣΦ cawamy in in oan 
 somnn by sb saws 6p) ὩΣ qo om poy AD 3 
 ΤΠ ΞΘΟΙ San ym omy» ΒΝ Sipd and sind ta 
 rma pind. yn owam op conus pa bay owsy 13 a) 
 pines adyya ab ΠΌΝΟ ΣΡ 92 2.20 ἹἸΠΊΥΠΟΝ 
 POY Oxy ὮΝ πὸ ww ΟΣ ΝΟ yen yon yo > 
 simowna aio» boy Sy cow aim oid ΥἹ 
 ssax my app op Says -San 5 mop oven qa a) 
 simy map yp oma o> -5an ap 55 my poya to 
 spew) ona eyo ope ΟΣ mb mn ap baw ‘3 
 rinombaa ons pop xd cowry ods ew os 
 SOON ON ὉΔῚ PS co yay obs 1) pnw ὮΝ 2 
 ringer we oy ΟΡ -own ὋΝ may send po 
 ΕΣ ΝΟΥ ams 220 ope ΠΣ by ne oe j2 i 
 pimp ΠΡ pa wpa ΦΥῪ ΣΟ. yd) opytes ὯΔ 
 ΔΘ Ἢ AWN EN WN caw Ay MDD ANT AN 3 
 
Critical Notes. 23 
 
 This poem is found with some variations in the Nachalath Aboth of 
 Abarbanel, and in Midrash Shemuel; but the above version is taken 
 mainly from the O°319'5 of “ Machsor, Wiena, 5627”, where it is pointed, 
 not always in strict accordance with the metre. The first line, FIN 15 
 33 2 13, was probably intended as a refrain, to be repeated after each 
 of the Acxrs. In line 60 we might read, sos TDW (Cant. ii. 8), omitting 
 bp, which may be a corruption of the Sip in Canticles loc. cit. In 15a 
 Abarbanel reads 3 17) 5. In 200 the “Machsor” has a superfluous 
 IWS after UN, 
 
 In addition to the section 13 WIDN 13, we find in MSS. (A, 3, €, &c.) 
 more or less extraneous matter (Berak. 17a; Qiddush. 70a; Derek Eree 1; 
 Masseketh Kallah, &c.) placed either within or after Pereq V. In A the 
 Pereq ends as follows: 
 
 293 Ἴ)5 Ὑ) NA os NI 13. PT 
 
 27D won 13 "os yopA Syiw 
 
 ads sop ow py pS op ΦΊΔῚ ΣΤ oe ry me eS 
 oy ND ὩΝ TIN yD WD IN NDP I IIT 12. ON perm “Ἢ oD “ow 
 yt ns Spyd yd ΝΣ omin ῬΠῚ ami ἹΠῸΝ ada ὈΡῚ Ὁ sn by ὉΡΊΩΝ 
 ΠΟ oes xen Sow 1d monn ΠΡ Ὁ nes xevds ynnawp vs onady 
 bore wis Sew “ΝῚ -Siop Span Say ays pay amar amos oo non 
 ‘ON NANT pow yA And Son ane noma ὨΘῚ md oN AD 
 ay ova Sayyed ΠΥῚ nna ney mina soy ana Saw Ὁ sys 
 py ΔΘ 50 ow aw indsna ody ‘x yoy odie pp a pw Ἴ25)) 
 ryden py mos 
 
 ΡΣ by poy qnow yy main maw td mw ta man min ad 
 ssa5 and 
 
 21D NwpY 12. Nn 
 
 The saying 3 D°5 ty is attributed in the text to Jehudah ben 
 Themah, and in the text of A to 20. Nathan; but the writer of A remarks: 
 
 ens nsDp3 maw DT NT ΠΣ ἡ od “Ὁ tama by 
 
 C, after ending the Pereq in the usual way, repeats this saying in the 
 name of R. J. ha-Nasi in an Appendix. In what follows € differs in several 
 particulars from A. 
 
 Pereq VI ends in A with 3 33 33 }3, 13 NO NF 13, and 93 ἸἸΝ ‘A. 
 
 1 A (not A*, A+) has another note (on xn NF 13 and 23 23 12) which com- 
 mences similarly, JAIDN IN snynw. 
 2 The word νη is wanting in editions of allah. 
 
spon ὝΠΟ yas ys ΝΠ 
 ppd 
 
 maxt Ὁ 
 
MISHNAH. 
 
 ΤΊΘΥ Ab OT Er: 
 
 CHAPTER I. 
 
 Omissions 
 On words in thick type see 
 
 Some passages of doubtful genuineness are printed in italics. 
 of the manuscript are supplied in smaller type. 
 the Excursus at the end of Chapter VI. 
 
 1. Moses received the Thorah from Sinai, and deliv- 
 ered it to Jehoshua‘, and Jehoshua‘ to the elders (Josh. 
 xxiv. 31; Jud. ii. 7), and the elders to the prophets, and the 
 prophets to the men of the Great Synagogue. They said 
 three things: Be deliberate in judgment; and raise up many 
 
 disciples ; and make a fence* to the Thorah. 
 
 1 Impose additional restrictions so 
 as to keep at a safe distance from for- 
 bidden ground “77D NS ὉΠ 
 (Ley. xviii. 30), make a mishmereth to 
 my mishmereth” (Jebamoth 21 a). 
 ‘To what is the matter like? Toa 
 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 
 3D (11. 20; vr. 6) lies at the root of 
 the Rabbinic system. Its application 
 to holy days gives rise to the principle 
 wap by Sind }D’D19 (R. ha-Shan. 9 a), 
 in connexion with which compare 
 Rashi on Gen. ii. 2, where it is said 
 
 that whereas man must sanctify the 
 Sabbath in advance, not knowing the 
 instant of its commencement, the 
 Creator ‘enters upon it to a hair’s 
 breadth,” and even seems to finish 
 ‘on the seventh day” itself. For 
 other examples see Aboth de R. Na- 
 than 1, 1, where it is said inter alia 
 that Adam misapplied the principle 
 of the 3D, and gave occasion to the 
 Tempter, by superadding the pro- 
 hibition, Neither shall ye touch it, and 
 representing this to Eve as part of 
 God’s command, which was only, 
 Thou shalt not eat of it (Gen. 11. 17; 
 iit. 8). 
 
20 PIRQE ABOTH. 
 
 2. Shime‘on ha-Caddiq’ 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. ix. 4), 
 and on the bestowal of Kindnesses®. 
 
 2 Various traditions have gathered 
 round the name of Simon Justus. 
 ‘Seine Persdnlichkeit tritt im An- 
 denken der spitern Rabbinen ins 
 Dunkel der Fabel zuriick” (Jost, 
 Geschichte des Judenthums und seiner 
 Secten, A. 110). He‘is said in Joma 
 9a, 39a, 69a, to have served as 
 high-priest for forty years, and to 
 haye gone out in procession to meet 
 ‘‘ Alexander of Macedon,” as Jaddua‘ 
 is related (Jos. Ant. x1. 8. 5) to have 
 done. Various miracles were wrought 
 during his priesthood, In Menachoth 
 109 b he predicts his own death; and 
 there follows an account of the build- 
 ing of a temple in ‘‘ Alexandria of 
 Kgypt”’ (Is. xix. 19), by his son Onias, 
 or }31N) (A in Menach. xi. 10), 
 But see Jos. Ant. x11. 3. 3. Simon 
 has been made contemporary with 
 
 psdpps (=Caius Caligula. Cf. Jost, 
 A. 359), who attempted to set up his 
 statue in the temple at Jerusalem. 
 See Megillath Tha‘anith xr; T. J. So- 
 tah rx. 13; Babli33a; Jos. Ant. xyut. 
 8; and Jos. ben Gorion m1. 6, where 
 this tale likewise is told of Alexander. 
 See also 3 Mace. i. ii. The eulogy in 
 Keclus.1. has been applied by some 
 to Simon I, son of Onias, called Simon 
 Justus in Jos. Ant. x1. 2. 5; and by 
 others to Simon II, also son of Onias, 
 The latter Simon is identified in Bar 
 Hebr. Chronicon Hecles. (col. 22, ed. 
 Abbeloos et Lamy) with the Συμεών 
 of Luke ii. 25, who is characterised as 
 δίκαιος. Herzfeld concludes that the 
 allusion in the text is to Simon II, 
 and that the date of his high-priest- 
 hood was 226—198 8.0. Zunz (Die Got- 
 
 tesdienstlichen Vortriige d. Juden, p. 
 36), gives the date 221—202 8.6. 
 
 3 These three things are regarded 
 as bases or pillars of the world. Cf. 
 Ps. Ιχχυ. 4; Prov. ix. 1; and (?) 1 Tim. 
 1 ῖὺυ ΤΣ: 
 
 4 See Nedar. 32 a. The world, it 
 is said, was only created for the sake 
 of the Thorah and its learners. The 
 notion of design in creation is brought 
 out in astriking way at the beginning 
 of Bereshith Rabbah. Thorah, or 
 Wisdom (Proy. viii. 1), was God’s 
 agent or instrument (cf. Aboth 111. 23), 
 and plan. 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, 
 NVA ANNI 39 WN Aap 4D 
 pdwn MN. Seven things were cre- 
 ated before the world, or existed ag 
 concepts in the mind of the Creator; 
 Thorah, Gehenna, the Garden of Eden, 
 the Throne of Glory, the Sanctuary, 
 Repentance, and the Name of Messiah. 
 Thorah counselled God to create the 
 world. ‘Hence the wise have said, 
 A kingdom without counsellors is no 
 kingdom at all.” (Pirge R. Eli‘ezer 
 111.; Nedarim 39 b). 
 
 5 This in the mouth of a high-priest 
 means the service and sacrifices of 
 the temple which was then standing. 
 Cf. Megillah 31 b, Tha‘anith 27 b. In 
 Pirg. R. Eliez. xvi. it is proved from 
 Proy. xv. 8, by identifying prayer 
 with ‘abodah; since what other ser- 
 vice (Dan. vi. 16) could there be in 
 Babel? But the primary meaning is 
 more appropriate here; and the fact 
 
9. 27 
 
 9. Antigonus of’ Soko received from Shime‘on ha-Caddiq. 
 He used to say, Be not as slaves that minister to the lord 
 with a view to receive recompense; but be as slaves that 
 minister to the lord without a view to receive* recompense ; 
 and let the fear of Heaven be upon you. 
 
 that prayer, which is not enjoined in 
 the Pentateuch WN 27 ‘NAN 
 (T. J. Berakoth 1. 5), is not mentioned 
 and brought into prominence in the 
 sayings of this Pereq may perhaps be 
 taken as one sign of their superior 
 antiquity. 
 
 6 This is connected in Aboth R. N. 
 Iv. with M329 7DN Dory (Ps. Ixxxix. 3). 
 It was declared in the beginning more 
 acceptable (Hos. vi. 6) than the sacri- 
 fices which Israel were destined to 
 offer (Pirg. R. Eliez. xvz). It is not 
 to be restricted to the requital of 
 benefits, but is as far reaching, and 
 at the same time as undefinable 
 (Peah 1. 1), as a man’s ‘duty to his 
 neighbour.” While its fruits are en- 
 joyed in this world, the principal 
 remains for the world to come (οἴ. 
 1 Tim. iv. 8). With ¢edagah — a 
 treasure laid up not on earth but in 
 heaven, over which the hand (of the 
 spoiler) has no power—it counterpoises 
 all the precepts of the Thorah. But 
 it is greater than ¢edaqah, as having 
 to do alike with person and property, 
 rich and poor, dead and living. It 
 includes the duties of sympathy (xal- 
 pew μετὰ χαιρόντων, κλαίειν μετὰ κλαιόν- 
 των, Rom. xii. 15)—of attending the 
 wedding and the funeral. It is more 
 beloved even than the study of Thorah. 
 (1. J. Peah τ. 1; Sukkah 49 b). The 
 Thorah itself begins and ends with 
 it (Sotah 14 a); for God clothed Adam 
 and Eve (Gen. iii. 21), and “he 
 buried him (Moses) in a valley’”’ (Deut. 
 xxxiy. 6). He who occupies himself in 
 Thorah and gemiluth chasadim, and 
 buries his sons, is forgiven all his in- 
 
 iquities (Berakoth 5 b). 
 
 - 7 The title 131D PY9N is said (A; 
 bar 8.) to imply that Antigonus was 
 vir magnus in his city. Cf. Syn woe 
 (Jud, vii. 14). For other examples of 
 this usage in the Mishnah, see Aboth 
 I. 4, 5; ur. 9, 10; 1v. 7, 28; Challah 
 Ivy. 10; ‘Orlah τις 5, 12; Gittin vr. 7; 
 ‘Edioth vr. 2; Middoth τ. 2. 
 
 8 Serve God from pure motives, 
 with a view which is not that of 
 receiving recompense. Serve, however, 
 from a sense of duty, and be not like 
 voluntary workers who sometimes will, 
 and sometimes will not, labour. So 
 bar S. on the last clause, with the 
 suggestion that it did not belong to 
 the original saying, but was added 
 later to prevent future generations 
 from drawing extreme negative in- 
 ferences like ‘‘Cadoq and Baithus.” 
 € omits the clause, but be, dc., pro- 
 bably through homeoteleuton ; but it 
 is possible that the original saying 
 consisted of one clause only: Be not, 
 dc. Antigonus inculcates disinter- 
 ested service without expressly enun- 
 ciating any doctrine positive or nega- 
 tive concerning a future state of 
 retribution. He does not add: ‘in 
 order that your reward may be double 
 in the world to come” (Aboth R.N. v.); 
 with which compare the principle : 
 ““Tearn out of love, and honour will 
 come eventually ” (Nedarim 62 a. See 
 Crit. Note on iv. 9). The question 15 
 raised in Sotah vy. 5: ‘Did Job serve 
 out of love?” and it is worthy of 
 remark that the discussion in the 
 Gemara turns upon the double reading 
 
 Sips Qo sap) xO (ob xiii. 15), which 
 
28 PIRQE ABOTH. 
 
 4, Jose ben Jo‘ezer of Ceredah and Jose ben Jochanan 
 
 of Jerusalem® received from them. 
 
 Jose ben Jo‘ezer of Cere- 
 
 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. 
 
 is illustrated by ὋΝ 65 “5) NO (ΤΕ. 
 lxiii. 9). 
 
 9 The D'N83N from 8 4 to § 13 are 
 named two and two as σύνξυγοι. In 
 Peah 11. 6, the chain of tradition is 
 given compendiously: the ‘‘ pairs” 
 received from the prophets, and they 
 from Moses. In Chagigah τι. 2, each 
 pair is represented as divided on one 
 and the same question. It is added 
 that the first mentioned in each pair 
 held the office of nasi, or president of 
 the Sanhedrin, and the second that 
 of ab beth din, or vice-president. 
 Their chronology cannot be precisely 
 determined. Herzfeld (Gesch. 11. 140) 
 gives their dates s.c. as follows: 
 (2) The two Josephs, 170; (8) Je- 
 hoshua‘ and Matthai, 140—110; (y) 
 Jehudah, 100; Shime‘on, 90; (δ) 
 Shema‘iah and Abtalion, 65—35; 
 (ε) Hillel, 30. The last date (=100 
 years before the destruction of the 
 temple) is given in Shabbath 15 a. 
 Zunz (Gottesd. Vortriige, 37, note ce), 
 assuming a hiatus after Antigonus 
 (190 B.c.), dates the pairs as follows: 
 (a) 140—130 ; (8) **; (y) 90—80; (δ) 60 
 —50; (ε) 2. Zeit. des Herodes. 
 
 10 Joseph ben Jo‘ezer was a priest 
 of pre-eminent piety (Chagigah τι. 7). 
 ‘* From the time when the two Josephs 
 died the clusters (Mic. vii. 1) ceased” 
 (Sotah 47 a). The word eshkol is 
 explained in Themurah 15 b, by 
 12 Sony we. By someit is identified 
 with σχολή. It is said (Them. 15 a) 
 that at the death of J. ben Jo‘ezer the 
 eshkoloth ceased to learn Thorah like 
 Moses. Up to that time, but no longer, 
 
 they were free from reproach. The 
 sayings of ben Jo‘ezer indicate that he 
 used his best endeavours to reyive the 
 respect for traditional teaching, and 
 to establish “schools” of the wise. 
 The sayings attributed to particular 
 teachers are not, according to the 
 pseudo-Rasut, to be regarded as ne- 
 cessarily originating with them. It 
 is only meant that they were common- 
 places in their mouths (Berakoth 17a). 
 Cf. Aboth tv. 26. 
 
 11 Of. Luke x. 39; Acts xxii. 3. 
 Although entertaining scholars in thy 
 house assume not a position of supe- 
 riority, but sit at their feet as a learner. — 
 Cf. also the metaphorical expression, 
 
 yan pw> pan (Baba Bathra 165 a). 
 That the hearer, especially in the case 
 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 it as a sign 
 of humility. The posture of a teacher 
 and his scholars is discussed from a 
 different point of view in Megillah 
 21 a: ‘Whence is it that a Rab 
 must not sit on a couch and teach 
 his disciples on the floor ?—but both 
 he and they must sit on the couch, or 
 both stand (Rashi). It is because it 
 is said (Deut. v. 31), stand thou here 
 witH ME. From the days of Moses 
 to Rabban Gamliel, they always 
 learned Thorah standing. After his 
 death sickness came down to the 
 world, and they learned Thorah 
 sitting. It is said that Moses sat 
 (Deut. ix. 9), and also that he stood 
 (Deut. x. 10): in the one ease, said 
 
I, 4—6. 90 
 
 5. Jose ben Jochanan of Jerusalem said, Let thy house 
 be opened wide; and let the needy be thy household; and 
 prolong not converse with woman” (τῇ γυναικί). 
 
 6. (His own wife, they meant, much less his neighbour's 
 
 Rab, to receive the law, and in the 
 other to announce it. According to 
 R. Chaninah, he neither sat nor stood, 
 but crouched. R. Jochanan says, 
 AWN) in the former passage only 
 meant that he stayed...Hasy things 
 are learned standing, and hard things 
 sitting.” That it was customary in 
 the time of Gamaliel II. for the 
 scholars in the beth ha-midrash to sit 
 not on the ground but on subsellia, 
 appears from the statement (Berakoth 
 28 a) that after his deposition 400 or 
 
 700 additional ‘Spap were required. 
 The S3NM also sat, whilst an NVA, 
 or “dragoman” (237M), who stood 
 before him, repeated his words, with 
 or without comment, for the benefit 
 of those who sat at a distance. In 
 certain cases it might be convenient 
 for teacher or taught to stand (Acts 
 xiii. 16; Matt. xiii, 2); but the evi- 
 dence of the New Testament and of 
 the Talmud shews that it was more 
 usual to sit. The word ΠῚ)", sessio, 
 is even used of students (τ. 8). The 
 public reader of the book Esther 
 might either stand or sit (Megillah 
 Iv. 1). On the mutual respect of 
 Ras and Tuaumr see Aboth rv. 17. 
 
 12 This saying might be applied to a 
 man’s wife in particular (as in § 6), 
 or to woman in general, καὶ ἐθαύμαζον 
 ὅτι μετὰ γυναικὸς ἐλάλει (Joh. iv. 27). 
 Cf. Eccl. vii. 28. Man takes prece- 
 dence of woman in various ways, 
 though “The man is not without the 
 woman, nor the woman without the 
 man, nor both of them without the 
 Shekinah” (Bereshith Rabbah vu. 
 Cf. 1 Cor. xi. 11). The Thorah in its 
 
 entirety is for the man; whereas the 
 woman is exempt from those positive 
 precepts which are to be fulfilled at 
 stated times (Qiddushin τ. 7). She 
 is not to learn Thorah—much less to 
 teach (1 Tim. ii. 12)—not being in- 
 cluded in such passages as Deut. xi. 
 19: «And ye shall teach them your 
 sons.” How then shall woman make 
 out her title to salvation? 
 ...ua τῆς τεκνογονίας (1 Tim. ii. 15 ; 
 y. 14). Her work is to send her 
 children to be taught in the synagogue : 
 to attend to domestic concerns, and 
 leave her husband free to study in 
 the schools: to keep house for him 
 till he returns. Cf. Berakoth 17 a, 
 snd mI. MPN PDT NDI Ow 
 ὉΔῚ 92 ἸΠ 2) MINNA Nw" 
 $27 DD NNT TY AAD pA 
 Women, slaves and children are men- 
 tioned together in Berakoth ur. 3; She- 
 qalimt. 5. Another remarkable grouping 
 is found in the Jews’ Morning Prayer, 
 where the men in three consecutive 
 Benedictions, bless God ‘“‘who hath 
 not made me ἃ GENTILE...& SLAVE...& 
 woman.” This affords an illustration 
 (the more striking on account of its 
 indirectness) of a characteristic saying 
 of St Paul: 
 Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, 
 
 Σωθήσεται 
 
 οὐκ ἔνι ᾿Ιουδαῖος οὐδὲ 
 
 οὐκ ἔνι ἄρσεν καὶ θῆλυ, πάντες γὰρ ὑμεῖς 
 εἷς ἐστε ἐν Χριστῷ ᾿Ιησοῦ (Gal. iii. 28). 
 Women could not in general be wit- 
 nesses (OY); but they had their 
 rights of property. In the case of in- 
 heritance, if the property is small 
 ἐς filie aluntur, et filii mendicabunt ” 
 (Kethuboth xm. 3 ; Baba Bathra 1x. 1). 
 
30 PIRQE ABOTH. 
 
 wife). 
 
 Hence the wise have said, Each time that the man 
 
 prolongs converse with the woman he causes evil to himself, and 
 desists from words of Thorah, and in the end he inherits 
 
 Gehinnom™. 
 
 7. Jehoshua‘ ben Perachia and Matthai™ the Arbelite re- 
 
 ceived from them. 
 
 Jehoshua‘ ben Perachiah said”, Make. 
 
 unto thyself a master; and possess thyself of an associate ; 
 and judge every man in the scale of merit’®. 
 
 8. Matthai the Arbelite said, Withdraw from an evil neigh- 
 bour; and associate not with the wicked”; and grow not 
 
 thoughtless* of retribution. 
 
 13 Cf. υἱὸν γεέννης (Matt. xxiii. 15). 
 
 14 On the reading, see Crit. Note. 
 Little of importance is known of this 
 “pair,” except that (Jost, Gesch. A. 
 233) ‘‘aus ihren Lehrsitzen, die man 
 von Mund zu Mund weiter iiberlieferte, 
 ist zuerkennen dass sie dahin strebten 
 dem miindlichen Gesetz gegen die 
 hervorgetretene sadductische Ansicht 
 mehr Hingang zu verschaffen.” 
 
 15 Jehoshua‘ counsels a man to 
 place himself under the direction of a 
 traditional teacher, and to associate 
 himself with a worthy companion. 
 There was a proverbial saying, ‘‘ Com- 
 panionship or death” (Tha‘anith, 
 23 a), companionship even with such 
 friends as those of Job (Baba Bathra, 
 16b). “Two are better than one” 
 (Eccl. iv. 9), in Thorah as in other 
 matters, since when two study toge- 
 ther their words are ‘‘written in the 
 book of remembrances” (Berakoth 
 6a). Cf. Prov. xxvii.17. Nay, more, 
 
 ΡΝ. oan ON an (Jer. 1. 36), 
 which is turned: ‘‘a sword is against 
 the solitary, and they are stultified” 
 (see p. 58). The word chaber, a com- 
 panion, came to be used especially 
 of men of learning. It is sometimes 
 equivalent to ‘ colleague,” in an official 
 sense; or to “ fellow,” or ‘ associate,” 
 
 of a learned society; and it is con- 
 trasted with PINT DY, which denotes 
 the vulgar herd (Taharoth vit. 4). 
 
 The word 4537 is also used of the 
 compilation of books. Hence the in- 
 terpretation of pseudo-Rashi: ‘‘ Make 
 to thyself a Rab, to learn orally; and 
 buy thyself DISD Ἵ2Π." 
 
 16 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 acquittal. He who thus judges 
 others, will thus himself be judged, 
 nat qd ins pot mat aad man yan. 
 See Shabb. 127 b, where the saying 
 follows upon an enumeration of the 
 things which profit in both worlds. 
 The saying in Shabbath might give 
 rise to the doubt, ‘‘ whois my chaber 2” 
 but the words of the text apply 
 to allmen. It may serve as a μνημό-᾽ 
 συνον to remark that the zodiacal Libra 
 (Bemidbar R. xvi.) corresponds to the 
 
 month of Judgment, Thishri; as mov 
 (Pirg. R. Eliez. vit.) to 1252. 
 
 17 Woe to the wicked ! woe to his 
 neighbour! (Nega‘im xr. 6). The 
 dry wood sets fire to the green (Sanhe- 
 drin 93 a). 
 
 18 Cf. Prov. xxviii. 14. The word 
 usually means to despair, give up 
 
7—9. 91 
 
 0, Jehudah ben Tabai and Shime‘on ben Shatach” received 
 
 from them. 
 
 Jehudah ben Tabai said, Make not thyself as 
 
 them that predispose the judges”; and while the litigants 
 stand before thee, let them be in thine 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 
 
 them. 
 
 hope of a thing; but the caution is 
 not to presume upon immunity. Even 
 here, however, some commentators 
 endeavour to retain the usual meaning, 
 “despair not of good,” if evil come 
 upon thee. @ wrongly repeats the 
 clause at the end of § 11. Bar S. 
 aptly quotes Heel. viii. 11; adding the 
 remark that pithgam does not mean 
 dabar, but ‘onesh, ‘*‘for Qoheleth did 
 not speak ΠΝ." 
 
 19 In a narrative which there is 
 reason to suspect of inaccuracy, it is 
 said that in the time of Sh. ben 
 Shatach one "21 WS DIAN, intro- 
 duced the practice of eating 7»" 12 
 PDO pP!d, or quasi-passovers, at Rome ; 
 and that Shime‘on wrote to him: 
 ‘*Wert thou not Theodos I would 
 pass judgment of 73 upon thee,” 
 &c. (Berakoth 19 a). Bar S. relates 
 that this pair escaped to Alexandria 
 from Jannai the king; and that then 
 arose(?) the sect of the Qaraites, who 
 learned the written Law, the oral 
 Law having been forgotten. At length 
 Jehudah was recalled, and made nasi. 
 See T. J. Sanhedrin vi. 9. The 
 .Machazor Vitry gives also the alter- 
 native view that his colleague was 
 nasi, referring to Sanhedrin yi. 4, 
 where, in the course of a discussion 
 whether women who have been stoned 
 should be hanged, Shime‘on ben 
 Shatach is said to have hanged eighty 
 women at once in Ashqalon, although 
 eyen two persons should not be con- 
 demned in one day; whereupon the 
 
 Gemara remarks that, when occasion 
 requires, punishments over and above 
 those in the Thorah may be inflicted, 
 as a “fence” tothe Thorah. Jehudah 
 did not always practise the judicial 
 impartiality which he recommends, 
 Having once (Makkoth 5 b), out of 
 opposition to the Sadducees, put a 
 false witness to death before the con- 
 demned had been executed, he ap- 
 pealed to his colleague, who charged 
 him with having shed innocent blood, 
 and added that neither of two false 
 witnesses was to be punished unless 
 they had both been convicted. There- 
 upon Jehudah vowed never again to 
 pronounce a decision except in the 
 presence of Shime‘on. 
 
 *0 The attitude of a judge should 
 be one of impartiality. Be not there- 
 fore as partisans who plead the cause 
 of one of the litigants, and thus preju- 
 dice the case before it comes into court. 
 While the suit is being tried the judge 
 should not look upon either party 
 with favour, but should examine both 
 sides thoroughly and _ suspiciously. 
 When it is over he should regard both 
 as innocent; whether as having been 
 proved to be in the right, or as having 
 paid the penalty of wrong-doing. The 
 difficult phrase D'IYIT ID7NyY, “ dis- 
 posers or arrangers of the judges,” 
 occurs in Kethuboth 52 b, 86 a (cf. 
 pseudo-Rashi on Aboth), and is ex- 
 plained in the commentary as above; 
 it occurs also in Shabbath 139 a, where 
 it is explained of those who teach the 
 
92 PIRQE ABOTH. 
 
 10. Shime‘on ben Shatach said, Make fall examination of 
 the witnesses; but be guarded in thy words, perchance from 
 
 them they may learn to lie. 
 
 11 Shema‘iah and Abtalion™ received from them. 
 
 She- 
 
 ma‘lah said, Love work”; and hate lordship”; and make 
 not thyself known to the government™. 
 
 litigants to deceive. A slight change 
 of reading would give the meaning, 
 ** disposers of suits (})J'97),” or special 
 pleaders ; but the explanation adopted 
 above gives a more natural sequence. 
 There is another reading (with δὲ for δ), 
 which gives the sense ‘‘as areh-judge, 
 or arch-judges.” Jost (Gesch. a 241) 
 renders: ‘‘ Als Richter sei nicht Sach- 
 walter der Parteien, den andern Rich- 
 tern gegeniiber.” 
 
 21 Shema‘iah and Abtalion, who 
 were said to be descendants of San- 
 cherib or of Haman (Gittin 57 Ὁ; San- 
 hedrin 96b), are identified (?) with the 
 Sameas (cf. p. 3) and Pollio of Jose- 
 phus, who writes (Ant. xv. 1. 1): “But 
 Pollio the Pharisee and Sameas a dis- 
 ciple of his were honoured by (Herod) 
 above all the rest; for when Jerusalem 
 was besieged they advised the citizens 
 to receive Herod; for which advice 
 they were well requited. But this 
 Pollio (or Sameas, xiv. 9. 4) at the 
 time when Hered was once upon his 
 trial of life and death foretold in a 
 way of reproach to Hyreanus and the 
 other judges, how this Herod whom 
 they suffered now to escape would 
 afterwards inflict punishment on them 
 all.”. In the account of the trial in 
 Sanhedrin 19a, Jost (Gesch. A. 252) 
 would read: ‘‘SHmma‘1an (for Shime‘on 
 ben Shetach) said to him, Herod (for 
 King Jannat), 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 
 
 dieses Gerichtes ist in mehrfacher 
 Hinsicht merkwiirdig. Erstens berufen 
 sich die Ankliger auf das Recht der 
 Juden, dass selbst anerkannte Verbre- 
 cher nicht eher gestraft werden diirfen 
 als ein Synedrion den Spruch erlassen 
 habe. Ein Beweis dass die Synedrial- 
 Einrichtung allerdings schon wurzelte. 
 Zweitens wird yon dem Synedrion (also 
 dem bestimmten, offenbar dem einzi- 
 gen) in Jerusalem gesprochen, vor 
 dessen Schranken Hyrkan den Herodes 
 lud. Drittens fiihrte Hyrkan, nicht 
 aber die beiden Schulhaupter, wie man 
 erwarten sollte, den Vorsitz; wie denn 
 Sameas auch nur als einer der Richter 
 bezeichnet wird, welcher den Muth 
 hatte den Fiirsten und die erschrocke- 
 nen Mitglieder an ihre Pflicht zu 
 erinnern,” 
 
 22 "Whosoever does not teach his son 
 a business, or ‘‘work,” teaches him 
 robbery (Qiddushin 29 a). Ὃ κλέπτων 
 μηκέτι κλεπτέτω μάλλον δὲ κοπιάτω K.-T. 
 (Eph. iv. 28). R.‘Aqiba said: ‘Make 
 thy sabbath weekday, and be not de- 
 pendent upon the creatures” (Shab- 
 bath 118a; Pesachim 112a, 113 a. Cf. 
 Keelus. xl, 28, 9). A man should hire 
 himself out to ‘ABODAH ZARAH, rather 
 than become dependent upon his fel- 
 lows. Not literal idolatry, it is added, 
 but service which is strange to him. 
 Flay a carcase in the street and receive 
 pay; and say not, I am Cahana (or 
 priest), and a great and learned man 
 (Pesachim 113 a; Baba Bathra 110 a). 
 Cf. Aboth R. Ν. x1. The Shekinah 
 was not to dwell with Israel till they 
 
I. 10—12. 33 
 
 12 Abtalion said, Ye wise be guarded in your words; 
 perchance ye may incur the debt of exile; and be exiled to 
 the place of evil waters; and the disciples that come after 
 you may drink and die”, and the Name of Heaven be pro- 
 
 faned. 
 
 had made a sanctuary (Ex. xxv. 8). 
 “Six days must (not mayest) thou la- 
 bour, and do all thy work:” labour if 
 poor, but find ‘‘work” to do even if 
 rich, A wife is relieved from house- 
 hold work in proportion to the number 
 of maidservants she brings her hus- 
 band. If she brings him four ‘she 
 sits in a chair.” R. Elitezer says, If 
 she brings him a hundred she must 
 still work in wool, since idleness occa- 
 sions lewdness, R. Sh, ben Gamaliel 
 says, that he who has exempted her 
 by a vow from all work may as well 
 divorce her (Kethuboth vy. 5). Great 
 teachers, as Hillel, acted up to the 
 precept, ‘‘Hate not laborious work” 
 (Heclus, vii. 15). St Paul engaged in 
 manual labour (Acts xviii, 3; 1 Cor. 
 iv. 12). Contrast: ‘* The wisdom of a 
 learned man cometh by opportunity of 
 leisure: and he that hath little busi- 
 ness shall become wise. How can he 
 get wisdom that holdeth the plough?... 
 they shall not sit on the judges’ seat, 
 nor understand the sentence of judg- 
 ment: 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” (Keclus. xxxyiii, 24—34. 
 Cf. xxvi. 29). 
 
 23 By Rabbanuth some understand 
 ‘*das Rabbi-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 
 
 being made king. Lordship brings to 
 an early grave, so that Joseph dies be- 
 fore all his brethren, and one prophet 
 outlasts several kings (Ex. i. 6; Isaiah 
 1. 1; Pesachim 87b). R. Jonah con- 
 nects this clause with the preceding by 
 means of Prov. xii. 9. Dr Michael 
 Cahn aptly recites from Plato, Repub. 
 347 νυ: ἐπεὶ κινδυνεύει, πόλις ἀνδρῶν aya- 
 θῶν εἰ γένοιτο, περιμάχητον ἂν εἶναι τὸ 
 μὴ ἄρχειν ὥσπερ νυνὶ τὸ ἀρχειν. A man 
 should not crown himself. ‘* Let ano- 
 ther man praise thee, and not thine 
 own mouth” (Proy. xxvii. 2). When 
 the first man rose to his feet, Γ᾽ ΠῚ 
 ods ΠΥΡῚΣ NIN, the creatures 
 were for worshipping him as their 
 Creator; but Adam said, “" Let us go, I 
 and you, and make Him, who created 
 us, king; for the people appoint the 
 king, and no king appoints himself 
 independently of the people” (Pirge 
 Ἐπ᾿ El. x1.). 
 
 24 Avoid growing great, and coming 
 under the notice of the ‘‘rashuth”’ 
 (=é£ovola, concretely), in such a way 
 as to excite jealousy or suspicion. Or: 
 “ne nimium familiaris fias principi- 
 bus”—such associations being thought 
 corrupting as well as dangerous, Cf. 
 ΤΠ 3; 11. 8; James ii. 6. 
 
 2° The name Abtalion is sometimes 
 explained Aramaically by ‘pater ado- 
 lescentium,” in allusion to the ‘‘dis- 
 ciples” mentioned below. His sayings 
 are transcendental, with historical re- 
 ference. Scholars must take heed to 
 their doctrine, lest they pass over into 
 the realm of heresy, and inoculate 
 their disciples with deadly error, The 
 
 ~ 
 
 9 
 
34 PIRQE ABOTH. 
 
 18 Hillel” and Shammai received from them. 
 
 Hillel 
 
 said, Be of the disciples of Aharon”; loving peace, and pur- 
 
 penalty of untruth is untruth, to im- 
 bibe which is death. Historically re- 
 garded, the Israelite’s captivity amongst 
 worshippers of strange gods was the 
 judgment upon him for irreligiousness. 
 Abarbanel here credits Abtalion with 
 a prescience that the second Temple 
 was to be destroyed. Since it is con- 
 templated that the wise themselves 
 may be enthralled, the caution is not 
 to be thought of as directed merely 
 against loose or insufficiently explained 
 expressions, nor against the opposite 
 extreme (cf. Chagigah 11. 1) of the too 
 free unveiling—reading yssny as pitel, 
 and comparing mb3 with ὮΝ (cf. 
 Abarbanel)—of AN MND, which 
 Moses delivered by word of mouth 
 without comment. As regards the 
 figures employed, (1) wATERS may stand 
 for doctrine (§ 4), or for peoples (Is. 
 xl. 15). Streams while they flow upon 
 YN7 (an expression used especially of 
 the Holy Land), are good, and blessed, 
 and sweet, and of profit to the world; 
 but when mingled with the sea they 
 become accursed and bitter...So Israel, 
 when they swerve to heathen cus- 
 toms, become accursed and evil; 
 and as the rivers are food for the sea, 
 so are they for the fire of hell (Pirge 
 R, El. 1x); (2) Duarte is thought of as 
 in Rom. vii. 9—11, where there is a 
 reference to Gen. ii. 17; iii. 8, Con- 
 trast Prov. iii. 18, and ef. Aboth 1. 14; 
 1. 15; πὶ 7; τὺ. 9; Baruch iti. 4—14: 
 ‘hear now the prayers of the DEAD 
 Israelites”; Jalqut 762 (on Numb. xix. 
 14): ** Words of Thorah are established 
 only when a man kills himself on their 
 behalf.” 
 
 26 Hillel was called, ha-Gadol, or 
 ha-Zaqgen, or ha-Babli (Berakoth 4b; 
 Sukkah 28a; Pesachim 66a). The 
 
 name is Scriptural. He studied Tho- 
 rah while yet in Babylon, and at 
 length, for its more exclusive study, 
 separated from his trading  bro- 
 ther Shebna; whereupon there came 
 forth Bath Qol and said, “Τῇ a man 
 would give all the substance of his 
 house for love, &c.” (Cant. viii. 7). 
 If a man excuses himself from Thorah- 
 study on the ground of poverty, it will 
 be said to him, ‘‘Wast thou poorer 
 than Hillel?” Of his small daily earn- 
 ings a moiety went to the gatekeeper 
 at the schools. Once he had earned no- 
 thing, and was shut out. He climbed 
 up and sat at the window to hear the 
 words of the living God from Shema‘iah 
 and Abtalion. It was sabbath eve in 
 Tebeth, and the snow covered him 
 three cubits deep. Said Shema‘iah to 
 Abtalion in the morning, Why is the 
 house so dark to day? it must be 
 cloudy. They spied Hillel: they 
 brought him in: and attended to his 
 wants, saying, He is worthy that the 
 sabbath should be profaned for him 
 (Joma 35b). The tale of his appoint- 
 ment as nasi” is told in T. J. Pesa- 
 chim vi. 1, and more briefly in Babli 
 66a. The principle that Passover sets 
 aside Sabbath when they clash had 
 escaped the elders, or sons, of Beth- 
 eira (?Sadducees). Hillel, being inter- 
 rogated, said that it followed a fortiori 
 from the fact that more than 200 minor 
 ἐς Passovers” (= sacrifices) in the year 
 set aside the Sabbath ; and he argued 
 his point from every side, but in vain, 
 since Thorah without traditional au- 
 
 thority is no Thorah, PNY iN ΕΞ 
 
 Mn AYN aN ΠΣ md. At length 
 he said, It occurs to me that thus I 
 heard from Shema‘iah and Abtalion; 
 and they arose and appointed him 
 
suing peace ; loving mankind”, and bringing them nigh (Deut. 
 xxx. 14; Eph. ii. 17)” to the Thorah. 
 
 “nasi.” He was in fact the head and 
 founder of a school, called after him, 
 ‘‘ Beth Hillel,” the opponents in con- 
 troversy of “ Beth Shammai,” to whom 
 however they frequently made conces- 
 sions. With the appointment of Hillel, 
 ‘ein ganz neues, bis dahin als unterge- 
 ordnet betrachtetes Princip der Lehr- 
 weise zur Geltung kam, nimlich die 
 bestiindige Unterstiitzung der Ueber- 
 lieferung durch logisches Verfahren, 
 so oft man sich nicht auf unmittelbare 
 Behauptungen angesehener Lehrer be- 
 rufen konnte’’ (Jost, Gesch. A 257). 
 Hillel had 80 disciples, of whom 30 
 were worthy, as Moses, that the She- 
 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 
 ‘Uzziel, whose fire in the study of 
 Thorah burnt up the birds that flew 
 over him (Sukkah 28a). Hillel, Shi- 
 me‘on, Gamliel and Shime‘on held 
 office in the period 30 B.c.—70 A.D.; 
 and the pair Jose, Jose (8 4) much 
 earlier (Shabbath 15 a). At the end of 
 Bereshith Rabbah, the age of Moses is 
 divided into three periods of 40 years 
 (Acts vii. 23; Ex, vii. 7); and amongst 
 ‘‘six pairs” whose lives were equal, 
 are included (besides Moses) HinLEen 
 HA Zagen, R. Jochanan ben Zakai, 
 and R. ‘Aqiba. 
 
 27 Seek peace at home, and pursue 
 it abroad (Bemidbar Rabbah xrx). The 
 words of Mal. ii. 5, 6: ‘* My covenant 
 was with him (Levi) of life and peace... 
 and (he) did turn many away from 
 iniquity,” came to be applied especially 
 to Aaron (Jalqut 1. 764, 772). He was 
 one of seven fathers who made cove- 
 nants. Of ‘‘Phinehas, the son of Elea- 
 
 zar, the son of Aaron,” it is said: 
 ‘Behold I give unto him my covenant 
 of peace” (Numb. xxy. 12); and to him 
 also Mal. ii. 5, 6 is applied. Aaron 
 was so beloved that he was bewailed 
 by Sy na 5 (Numb. xx. 29), 
 men and women; but Moses, by the 
 sons of Israel alone (Deut, xxxiv. 8). 
 Peace-making like gemiluth chasadim 
 profits in both worlds (Peah 1.1). The 
 Day of Atonement clears from trans- 
 gressions against God, but not from 
 those against one’s neighbour, till he 
 has been reconciled (Joma, end). For 
 more on peace see Bem. Rabbah, loc. 
 cit., where it is said, ΠΟ %2 PN 
 piby nds M352, ‘‘no vessel but peace 
 can hold blessing,” a saying found also 
 at the end of the Mishnah in some 
 editions (Surh. vr. 503); but @ omits 
 the whole paragraph, Dixit R. J. de. 
 
 28 Lit. τὰς κτίσεις. Cf. Mark xvi. 15, 
 and (?) Rom, viii. 19. 
 
 29 See the anecdotes of Hillel in 
 note 33. For an illustration (Bereshith 
 Rabbah xxvit1.; Chazitha, on Cant.1.4) 
 which may be found to throw a new 
 light on Matt. xxiii. 15 (περιάγετε τὴν 
 θάλασσαν καὶ τὴν ξηρὰν ποιῆσαι ἕνα 
 προσήλυτον), I am indebted to Dr 
 Schiller-Szinessy, who informs me that 
 he called attention to it in a lecture 
 nearly 30 years ago. I find it also in 
 Jellinek’s Bet-ha-Midrasch, Wien 1873, 
 Ῥ τὰν: Bn DDD NYys pam ais 
 nn Syapn 2 ΠΝ) xby ΠῸ 
 ΝΠ Ἢ) ΟΠ 51) on San saw 
 PUVDAY pT ΤΊΣΙ ΠῚ SAY. AN 
 
 ΙΝ ἢ OND)” SN A, STS 
 ΩΝ jaw Ins pw x mist 
 yy now bona Ὁ “Δ πὸ daa 
 imma wy NDNA nM. ny 
 ‘Said R. Chanin(a), There was done 
 
36 PIRQE ABOTH. 
 
 14 He used to say, A name made great” is a name de- 
 stroyed; he who increases not decreases**; and he who will 
 
 [? said] with respect to the districts of 
 the sea what was not done with respect 
 to the generation of the Flood: Ho! 
 dwellers on the sea-coast, nation of 
 Kerethim (Zeph, ii. 5), nation deserv- 
 ing of excision. And by what merit 
 do they stand? By the merit of onE 
 PROSELYTE: by the merit of one fearer 
 of Heaven, whom they raise up in 
 every year. R. Levi explained it in a 
 good sense, of a heathen who bas made 
 (cf. Neh. ix. 8) a covenant.” The pa- 
 rallel’ passage in Midrash Chazitha 
 varies in detail from the above, and 
 runs as follows: ... WON] SIN WN 
 
 MDD). AYN 11... WN Now 
 sms poy xy mora by 5 
 nb Ἢ naw mow boa pnyow 
 279 m5 IND. Hence it would appear 
 that there was a custom of making one 
 representative proselyte annually, to 
 typify the salvability of the Gentiles. 
 The final cause of Israel’s captivities 
 was that that they might make prose- 
 lytes (Pesach. 87b. Cf. Rom. xi. 11); 
 but it does not clearly appear that 
 the scribes were actuated by a mission- 
 ary spirit, or that they were overhasty 
 in receiving such proselytes as pre- 
 sented themselves (Jebamoth 47 b; 
 Jost, Gesch. A 448). The Jew was 
 bound to attract men to the Thorah 
 by his good example, but not in the 
 ordinary sense of the word to prosely- 
 tise (Joma 96a), The universality of 
 the Thorah-is expressed by the saying 
 that it was originally given in all the 
 languages of the world. ‘‘ Every word 
 that went forth from the mouth of the 
 Holy One was divided into seventy 
 
 tongues,” BD NW IMI jas bs 
 
 mows oyaws pom nvapn (Shab- 
 bath 88}, Cf, Berakoth 13a, Thosaph. 
 
 on myer $93)—which seventy tongues 
 had their representatives in the ship 
 that carried Jonah (Pirge R. El. x). 
 The whole Thorah was spoken in 
 every tongue” (Sotah 33a). In like 
 manner the expressions -PYWH .9)"DD 
 WIP ΓΔ ΝΒ Wd (Deut. xxxiii. 
 2) are interpreted in Sifre of a fourfold 
 revelation in Hebrew, Greek, Arabic, 
 and Aramaic. It is added that God 
 revealed himself from the four winds; 
 and ‘‘not upon Israel only was He re- 
 vealed, but upon all the nations, First 
 he went to the sons of Esau and said, 
 Will ye receive the Thorah”? On 
 their refusal it was offered to others, 
 and at last to Israel. 
 
 30 Some commentators have as- 
 sumed from the dialect of this Mishnah 
 (cf. 11. 7; v. 33) that it dates from the 
 time when Hillel was in Babel. The 
 word 73) in Aramaic means to draw, 
 or extend. It stands for ΠΣ) or 2 
 in Targ. Gen. xxxix. 21; Ps. xxxvi. 11; 
 but cf. the Biblical “1.32. The saying 
 is illustrated by Is. 11, 17; Prov. xxix. 
 23; Matt. xxiii. 5—12. The Holy One 
 exalts him who humbles himself, and 
 humbles him who exalts himself. 
 Greatness flees from him who follows 
 after it, and follows after him who 
 flees from it. A man should not 
 ‘‘foree the hour,” but bide his time 
 (‘Hrubin 13 b, οἵ, 54a; Nedarim 55a). 
 The saying is otherwise explained, as 
 ps-Rashi remarks, of one who continu- 
 ally draws the Names of the Holy One 
 into all his occupations; or of one who 
 
 poy xoy yoy min by nny qwn 
 ποῦ πὸ (€). 
 
 31 He who learns from his teacher 
 and adds not to his words, not haying 
 intelligence to go beyond what he has 
 
Ι,14- 10. 37 
 
 not learn (or teach) deserves slaughter; and he who serves 
 
 himself with the tiara perishes. 
 
 15 He used to say, If I am not for myself” who is for me; 
 
 and being for my own self what am I? 
 
 If not now when ? 
 
 16 Shammai said®’, Make thy Thorah an ordinance™; sa 
 y ; Say 
 
 been expressly taught, 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 know- 
 ledge (or “‘ who will not learn at all”), 
 commits a deadly sin. So too does he 
 who utilises the crown of the Thorah, 
 or of the Holy Namz, by teaching (or 
 studying) for his own profit and glorifi- 
 cation. Cf. tv. 9, 19. 
 
 32 A man must be self-reliant; but 
 must not live for himself (Rom. xiv. 7); 
 ἰδοὺ νῦν καιρὸς εὐπρόσδεκτος (2 Cor. Vi. 
 2). According to another interpreta- 
 tion: “1 must work out my own salva- 
 tion, yet how weak are my unaided 
 efforts” (Phil. ii. 12, 13). 
 
 33 Shammai, or Shamai (p. 3), the 
 successor of Hillel’s colleague Mena- 
 chem (Chagigah 11. 2), generally has 
 the first word in controversy (Vv. 25) ; 
 but tradition does not credit him with 
 the same readiness as Hillel to give 
 every man a patient hearing. “A 
 man should be gentle like Hillel, and 
 not irritable like Shamai” (Shabbath 
 30b). The Talmud goes on to relate 
 how a man undertook for a wager to 
 exhaust Hillel’s patience, but failed. 
 One day a foreigner came to Shamai 
 to be proselytised, on condition of 
 accepting the Written and dispensiug 
 with the Oral, Thorah. Shamai dis- 
 missed him with a rebuke. He ap- 
 pealed to Hillel, who on the first day 
 taught him the letters of the alphabet 
 (in the usual order), and on the 
 morrow gave them in reverse order. 
 But, said the would-be-proselyte, did 
 
 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 provided that he could be 
 taught the whole Thorah whilst he 
 stcod on one foot. Shamai beat him 
 away, and he went to Hillel, who said: 
 ‘What is hateful to thyself do not 
 to thy fellow; this is the whole 
 Thorah, and the rest is commen- 
 tary; go, study.” Cf. ὃ μισεῖς μηδενὶ 
 ποιήσῃς (Tobit iv. 15), and the con- 
 verse, Matt. vii. 12. A third over- 
 hearing the description of the high- 
 priest’s vestments which was being 
 read in a synagogue, came to Shamai 
 to be made a proselyte in order that 
 he might become high-priest. Shamai 
 beat him away. He went to Hillel, 
 who said, Do they appoint as king one 
 who knows not the ordinances of the 
 kingdom? Go, learnthem. He read 
 as far as Numb. i. 51: ‘*And the 
 stranger that cometh nigh shall be 
 put to death.” He said to him, This 
 scripture, of whom is it spoken? He 
 said to him, Even of David, King of 
 Israel. A fortiori of me, argued the 
 stranger; for if of Israel, God’s son 
 and first-born (Ex. iv. 22), such a 
 thing is written, much more of a 
 worthless proselyte who has come 
 with his staff and with his wallet.., 
 After a time the three met together. 
 They said, The irritability of Shamai 
 sought to drive us from the world: 
 the gentleness of Hillel provcur us 
 NicH under the wings of the Shekinah. 
 
 34 Contrast 11.17, Make thy study 
 
35 PIRQE ABOTH. 
 
 little and do much*; and receive every man with a pleasant 
 expression of countenance (11. 18). 
 
 17 Rabban Gamliel” 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 Thorah a fixture: a thing to be 
 engaged in daily at stated times, and 
 to which secular engagements must 
 give way. ‘Obadiah ben Jacob of 
 Sforno takes the words of Shamai as 
 addressed to his predecessor: ‘‘ Though 
 thou hast gone forth, O Menachem, to 
 the service of the king, it is fitting 
 that thou shouldest fix times for 
 Thorah.” Ps-Rashi is not content 
 with stated times, but demands the 
 whole day for Thorah. 
 
 39 Be like Abraham, who only pro- 
 mised ἃ MORSEL OF BREAD, but “ fetcht 
 & CALF TENDER AND GOOD” (Gen. xviii. 
 5; Τὴ: 
 
 The next link in the chain of 
 tradition is given in 11.9. In the in- 
 terval there is a digression to the 
 descendants of Hillel, who himself 
 reappears int. 5. The first Gamliel 
 (or, in the Greek form, Ταμαλιήλ), 
 son of Shime‘on, and grandson of 
 Hillel, is called Rabban; but the 
 title may have been permanently con- 
 nected with his name only by a later 
 generation, for (1) like Hillel, who 
 was not called Rabban, he is distin- 
 guished as HA-ZAQEN; and (2) he is 
 called simply GamaureL both in Acts 
 vy. 34, xxii. 3 (under circumstances 
 which make it improbable that a 
 customary title of respect should have 
 been omitted), and likewise in Shab- 
 bath 15 a: ‘Hillel, and Shime‘on, 
 GAMALIEL, and Shime‘on held the 
 office of nasi, while the temple was 
 standing, for 100 years.” For his 
 opinion in what cases the Sabbath 
 strictness might be relaxed, see ‘Eru- 
 
 bin 45 a. Cf. Becah 1.6. The high 
 esteem in which he was held is shewn 
 by the saying, that ‘from when 
 Ki. G. ha-Zaqen died the glory of the 
 Thorah ceased, and purity and Nw" 
 (ir. 20) died” (Sotah rx. 15), His 
 death is placed eighteen years before 
 the destruction of the temple. From 
 Acts v. 39 a tradition arose that he 
 died a Christian. He was not (?) the 
 author of the ‘‘ heretic-benediction.” 
 
 36 In the case of a thing whereof 
 the value and dimensions are not pre- 
 cisely laid down it becomes necessary 
 to form a special estimate or measwre- 
 ment. Hence the root amad gives the 
 sense ‘conjecture.’ In Sanhedrin 
 Iv. 5, TOIS (A TWIP), is used of ““ οἷν" 
 cumstantial” evidence in ἃ capital 
 charge, in parallelism with hearsay. 
 Let duties be defined as far as may 
 be by rule: let doubts be resolved by 
 authority: leave as little scope as 
 possible for personal bias and the 
 temptations of self-interest. 
 
 87 For a defence of Simon ben 
 Gamaliel I. against the aspersions of 
 Josephus (Life, § 38), see Jost, Gesch. 
 A 443, Rabbinic commentators sug- 
 gest that he is not here called Rabban 
 because his sayings date from the 
 time of his pupilage, when Jochanan 
 ben Zakai (τ. 9) was NOW) WN. 
 But see note 35, and τι. 1. Simon was 
 one of the peace-party in the closing 
 years of the Jewish state, and he 
 suffered ‘‘den Mirtyrertod...kurz vor 
 oder bei der Kinnahme Jerusalems.” 
 For his saying on proselytism in 
 Va-jiqra Rabbah 11. see Jost, A 447. 
 
ΤΠ 7 Uo 99 
 
 amongst the wise, and have not found aught good for a man 
 but silence*; not learning but doing is the groundwork; and 
 whoso multiplies words occasions sin. 
 
 19 Rabban Shime‘on® ben Gamliel said, On three things 
 the world stands; on Judgment, and on Truth, and on Peace”. 
 
 38 Qoheleth Rabbah, v. 5. cites as a 
 saying of R. Jehoshua‘: ‘‘ Speech for 
 a sheqel—silence for two; (it is) like 
 a precious stone ;” and adds (referring 
 to this Mishnah) a saying of Rabbi, 
 
 Npinw7y ΝΠ NOD, Silence is the 
 cure of a thing. But both Talmuds 
 
 have xdio4 NOD, a panacea (T. J. 
 Berakoth, rx. 1; Τὶ B. Megillah 18 a). 
 The caution against undue loquacity 
 is applied to sacred things. RR. Jo- 
 chanan and Jonathan found a pro- 
 vincial chazan extemporising in his 
 synagogue, and they silenced him, on 
 the ground that he had no right to 
 add to the Benedictions which were 
 already fixed by authority. The Babli 
 
 here refers the mSEN to the Great 
 Synagogue. He who talks overmuch 
 even in praise of the Holy One is 
 “swallowed up,” or rooted out of the 
 world, for it is said (Job xxxvii. 20), 
 
 pba 55...) 7p. CE. Matt. vi. 7; 
 Keel. v. 2; Eeclus. vii. 14; Berakoth 
 ΟἹ a.S1nENcE is His praise (Ps. Ixv. 2). 
 
 39 The R. Sh. b. G. here spoken of 
 was the son of Gamaliel II, who was 
 the grandson of Gamaliel I. The 
 second Gamaliel (80—115 a.p.) was a 
 man 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 ground 
 that the statue was made as an orna- 
 ment for the bath, and not the bath 
 ag an ornament for the statue (‘Abo- 
 dah Zarah m1. 4). His treatment of 
 the venerable R. Jehoshua‘, who yen- 
 
 tured to differ from him on more than 
 one occasion (R, ha-Shanah τι. 9; 
 Berakoth 27b), at length aroused the 
 popular indignation to such an extent 
 that he was deposed from his presi- 
 dency, and succeeded by the youthful 
 Ele‘azar ben‘Azariah,on the memorable 
 day frequently alluded to in the Talmud 
 in the phrase DY2 12 (ef. “that same 
 year,” in Joh. 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 illus- 
 trious men. To this age (remarks 
 Jost) belong the sayings of Meir, 
 Jehudah, Jose, and Simon b. Gamliel 
 in the Mishnah. ‘‘ Sein Todesjahr ist 
 nicht niher bestimmt, doch fallt es 
 in die Zeit der parthischen Kriege in 
 den ersten Jahren des Marcus Aure- 
 lius (um 164). Seine Bestrebungen 
 gediehen zum Abschluss durch seinen 
 bertihmten Sohn JmnupaH.” 
 
 40 Justice, truth, and peace (§ 13) 
 are collectively the σύνδεσμος of so- 
 ciety, a threefold cord which is not 
 quickly broken (Kecl. iv. 12). They 
 are a system of internal forces by 
 which the world is held together, 
 though the pillars of the former αἰών 
 (§ 2) have been shaken, and the Tem- 
 ple itself has fallen. So the heavenly 
 bodies are said to be kept in their 
 orbits by the attractions of ATOM and 
 MIVON, which draw them to FAN. 
 Peace plays an important part in the 
 New Testament. In connexion with 
 αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν (Eph. 
 ii, 14; Mic. v. 4), and ὁ Θεὸς τῆς 
 
40 PIRQE ABOTH. 
 
 εἰρήνης (Rom. xvi, 20), observe that 
 Peace is a Talmudic Name of God. 
 The etymological affinity in Hebrew, 
 of peace and perfectness, nowy Son 
 nbwa, ‘‘everything is PERFECTED BY 
 PEACE,” gives a clue to the genesis of 
 some Pauline expressions. Compare 
 ἐν ἀγαπῇ...ἐν τῷ συνδέσμῳ THs εἰρήνης 
 (Eph. iy. 8), with τὴν ἀγάπην ὅ ἐστιν 
 σύνδεσμος τῆς τελειότητος (Col. iii. 14), 
 which may be explained by supposing 
 ἀγάπη to have replaced εἰρήνη, peace- 
 ableness, in Εἰρήνη ... σύνδεσμος τῆς 
 τελειότητος. In Col. ii. 15 occurs 
 the paradox, ἡ εἰρήνη τοῦ Χριστοῦ 
 βραβενέτω, which may have been 
 
 suggested by the expression DSW) 
 
 Εν of Zech. viii. 16, a verse which 
 is cited at the end of this Pereq in 
 many copies. The Qabbalists state 
 the general theorem that all the attri- 
 butes of 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 al- 
 phabetical permutations. Thus PEACE, 
 Lover, Micur or JupGMENT, and FEAR 
 are made severally equivalent to the 
 TETRAGRAMMATON, and therefore to one 
 another (Berith Menuchah, ed. Am- 
 sterdam, 1648, fol. 3 a.). 
 
CHAPTER. IT. 
 
 1. Rabbi! said, Which is the right course that a man 
 
 should choose for himself ? 
 
 Whatsoever is a pride to him that 
 
 pursues it’, (and) brings him honour (Phil. iv. 8) from men. And 
 
 1 Rabbi, which is equivalent to ‘‘my 
 lord,” or διδάσκαλε (Joh. 1.39), is pro- 
 perly a vocative, but came to be used 
 as a title also, the possessive affix 
 being disregarded. As a title it is 
 superior to Rab (which is applied es- 
 pecially to Babylonian doctors, where- 
 as Rabbi is applied to those of Pales- 
 tine), but inferior to Rabban (a title 
 reserved for seven or eight of the de- 
 scendants of Hillel). It is said in the 
 ‘Aruch, that while Rabbi is greater 
 than Rab, and Rabban than Rabbi, 
 yet GREATER THAN RaBBAN IS HIS NAME, 
 Wow 32 Sys, 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, 112, occurs 
 in Targum and Gemara as a Divine 
 title, and is also used with the affix 
 ‘“my” in much the same way as Rabbi. 
 Cf. Mark x. 51; Joh. xx. 16, ῥαββουνὶ, 
 6 λέγεται διδάσκαλε. This form "212 
 occurs once in the Mishnah (Tha‘anith 
 rir. 8) according to the manuscript 4, 
 instead of pdyy by 93935, ‘‘Lord of 
 the world,” which is found in other 
 copies. 
 
 The title of Rappt κατ᾽ ἐξοχήν was 
 given to Jehudah ben Simon III, who 
 
 was also called Jehudah ha-Nasi (§ 2), 
 and Rabbenu ha-Qadosh, or the holy. 
 To him is attributed the compilation 
 of the Misunan; but the MisHNAH as 
 we have it is a later recension, as may 
 be inferred from the way in which 
 “Rabbi” himself is introduced (Cf. 
 Menachoth vi. 3; v1. 6, &c.). He is 
 thought to have been born about 140 
 A.D., shortly after the execution of 
 R. ‘Aqiba, and to have died at Sep- 
 phoris, after 17 years of ill health, at 
 the age of 80, in 219 or 220... (Jost, 
 Gesch. 8. 118); but by some he is 
 placed earlier. It is remarked that 
 ‘‘from the days of Moses to Rabbi we 
 have not found Thorah and greatness 
 in one place” (Gittin 59 a); for there 
 was not his like in Israel for greatness 
 in Thorah and wealth. “From when 
 Rabbi died, meekness and the fear of 
 sin ceased” (Sotah rx. 15). Little is 
 known of the details of his literary 
 and administrative work. 
 
 2 The interpretation of this some- 
 what doubtful clause varies according 
 to the reading, and also according to 
 the meaning assigned to NWiY. The 
 rendering given above involves a de- 
 parture from the text of @, and is 
 adapted to the usual reading ΓΝ ΘΠ]. 
 
 6 
 
42 PIRQE ABOTH. 
 
 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 
 
 its loss. 
 
 And consider three things, and thou wilt not fall into 
 
 the hands of transgression (111.1): know what* is above thee—a 
 seeing eye, and a hearing ear (1 Pet. ii. 12), and all thy deeds 
 
 written in a book (Dan. vii. 10). 
 
 2. Rabban Gamliel, son of R. Jehudah ha-Nasi’, said, 
 
 Jostrenders ‘‘welcherihm in seinen eige- 
 nen Augen und in denen der Menschen 
 zum Ruhme gereicht.” Taking the 
 former ΠΝ ΘΙ as subjective compare 
 sxpnnd 51) mwy (Is. Ix. 21). The 
 second NS5DNM is illustrated by Jud. 
 iv. 9: ‘‘notwithstanding the sourNny 
 that thou takest shall not be for THINE 
 Honour.” R. ‘Obadiah of Sforno— 
 cf. Baba Bathra 16 b—remarks that 
 a man 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 5. objects 
 to the usual interpretation that NASSN 
 cannot be taken subjectively, and that 
 ΓΝ does not apply well to 777 (but 
 cf. Jud. xvii. 8); and he proposes the 
 interpretation: ‘‘Whatsoever is done 
 for the honour of a man’s Maker 
 ἀπ), will bring the man honour 
 from his fellows.” Cf. Matt. vi. 33; 
 Aboth tv. 10. <A third interpretation, 
 which presupposes the usual reading, 
 is: ‘“*Whatsoever is to the glory of 
 God, anp also has the approval of 
 men.” Cf. Proy. iii. 4 (cited by R. 
 Elijah of Wilna): “So shalt thou find 
 favour and good understanding in the 
 sight of God and man,” 
 
 3 Cf. Neparim 99". It is remarked 
 that a reward (length of days) is 
 specified in the case of two extreme 
 precepts, the gravest of the grave: 
 ‘* Honour thy father and thy mother,” 
 and the lightest of the light: ‘‘Thou 
 
 shalt not take the dam with the young. 
 But thou shalt in any wise LET THE 
 pam (DN) co, and take the young to 
 thee; that it may be well with thee, 
 and that thou mayest prolong thy 
 days.” It is inferred in Sifre (Deut. 
 xxii. 7), that if this light precept is 
 singled out for such a reward, a for- 
 tiori will the fulfilment of other pre- 
 cepts be rewarded. 33 remarks that 
 negative precepts do not come under 
 consideration here, since there is no 
 75 for them. 
 
 4 Or, omitting 7D: ‘Know (that) 
 above thee is a seeing eye, &c.” This 
 reading has the advantage of brevity, 
 but is found in @ only. 
 
 5 R. Jehudah is said (Kethuboth 
 103 b) to have nominated his (elder) 
 son Gamaliel to sueceed him as Nasi. 
 The first part of this Gamaliel’s say- 
 ing relates to individuals as such, and 
 counsels them to combine secular ocecu- 
 pation with Thorah study. The ex- 
 pression derek ereg, or via terre, may 
 denote the conduct of worldly business, 
 oran acquaintance with, and conform- 
 ity to, the usages of society, ‘‘good- 
 manners,” &c.. The phrase occurs 
 not only in Rabbinic, but (with a vari- 
 ation) in the Bible, in senses readily 
 determined by the context. Cf. Gen. 
 xix. 81; Josh. xxiii. 14; 1 Kings ii. 4. 
 The second part of the saying recom- 
 mends individuals, regarded as mem- 
 bers of the congregation of Israel, to 
 act εἰς δόξαν τοῦ Θεοῦ (Rom. xv. 7), re- 
 
11. 2—5. 43 
 
 Excellent is Thorah study together with worldly business, for 
 the practice of them both puts iniquity out of remembrance; 
 and all 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 shal] have reward reckoned unto you’ as if 
 ye had wrought. 
 
 3. Be cautious with (those in) authority, for they let not a 
 man approach them but for their own purposes; and they 
 appear like friends when it is to their advantage, and stand not 
 
 by a man in the hour of his need. 
 4, He used to say, Do His will as if it were thy will’, that 
 
 He may do thy will, as if it were His will. 
 
 Annul thy will 
 
 before His will, that He may annul the will of others before thy 
 
 will® 
 
 5. Hillel said, Separate not thyself from the congregation, 
 and trust not in thyself until the day of thy death”; and judge 
 
 lying upon the merit of the patriarchs. 
 Ci. ἀγαπητοὶ διὰ τοὺς πατέρας (Rom. xi. 
 28). With the conclusion of the say- 
 ing compare Rom. iv. 4, τῷ δὲ ἐργαζο- 
 μένῳ ὁ μισθὸς οὐ λογίζεται κατὰ χάριν, 
 ἀλλὰ κατὰ ὀφείλημα. 
 
 6 The usual reading, 
 simplest. 
 
 7 Literally, according to the text of 
 @ (but see Crit. Note), ““rumy reckon 
 unto you.” The indefinite tury, which 
 occurs so frequently in Rabbinic, is 
 interpreted of the by (Oren) seSrp 
 ΠΡ, the ‘‘upper” or celestial ‘‘fa- 
 milia” (or tribunal). Cf. Eph. 111. 15. 
 The Holy One, blessed is He, does 
 nothing without consulting the familia 
 superna, 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 is found in the New Test- 
 
 AWN, is 
 
 ament. Cf. δώσουσιν els τὸν κόλπον 
 
 ὑμῶν (Luke vi. 38.) 
 
 8 "Edv τις θέλῃ τὸ θέλημα αὐτοῦ 
 ποιεῖν κιτιλ. (Joh. vii. 17). Cf. Ps. x1. 9. 
 “Tt is revealed and known before Thee 
 that our willis to do Thy will. And who 
 hindereth? The leaven in the dough, 
 and servitude to the kingdoms,” &e. 
 (Berakoth 17 a). 
 
 9 “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. lxi. 5); and at the time when Is- 
 rael do not the will of God their work 
 is done by their own hand, for it is 
 said [but ef. the context], And thou 
 shalt gather in thy corn, &e. (Deut. xi. 
 14). Nay more, the work of others is 
 done by their hand, for it is said (Deut, 
 xxviii, 48), And thou shalt serve thine 
 enemies” (Berakoth 35 b). 
 
 10 Berakota 29 a illustrates this 
 saying by the case of one Jochanan, 
 
44. PIRQE ABOTH. 
 
 not thy friend until thou comest into his place; and say not of a 
 word which may be heard” that in the end it shall be heard; 
 and say not, When I have leisure I will study; perchance thou 
 
 mayest not have leisure. 
 
 122 : Ε . 
 6. He used to say, No boor” is a sinfearer; nor is the 
 vulgar’ pious; nor is the shamefast apt to learn, nor the pas- 
 
 who after ministering as high-priest 
 for 80 years become a Caduqi. Rab- 
 binie writers do not countenance 
 the opinion that the priestly party 
 were to a great extent, or normally, 
 Sadducaic. Cf. Excursus 1. The 
 Machazor Vitry (see Crit. Note) re- 
 marks that the title ‘“‘R.” should not 
 be read, as in A, before the name of 
 Hitter, He is identified with Hillel 
 ha-Zagen by comparing Sukkah 53 a, 
 where the saying about the ‘‘skull” 
 (8 7)—omitting the word ΠῚ (ed. Lem- 
 berg)—is attributed to him: ‘They 
 said of Hillel ha-Zaqen that when he 
 was sharing in the festivity of the 
 water-drawing—sc. at the feast of 
 Tabernacles—he said, If I am here, all 
 are here; and if I am not here, who is 
 here? He used to say thus, Whatso- 
 ever place I take pleasure in, thither 
 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 
 will not come to thy house (Exod, xx, 
 24). Moreover he saw a skull that 
 floated on the surface of the water, and 
 he said to it, Because thou drownedst 
 they drowned thee, anp they that 
 drowned thee shall be drowned.” 
 
 11 This is well explained by the Ma- 
 chazor Vitry in accordance with the 
 context. Ifa word of Thorah may BE 
 HEARD—if a man has leisure to attend 
 to the call of duty at once, let him do 
 so, and not make the excuse that it 
 may be attended to at some future 
 time, that ITs END IS TO BE HEARD; 
 and eyen if he is pressed with busi- 
 
 ness, let him find time for it, and not 
 say that when he has leisure 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 
 rational interpretation. Speak not 
 words which prima facie cannot be 
 heard, though ultimately they may be 
 heard: words which require elaborate 
 explanation before they can be accept- 
 ed; ‘Alles was du vortrigst musz mit 
 Klarheit...geschehen” (Paulus Ewald). 
 Cf. Maimonides, who is followed by 
 very many of the moderns. The ne- 
 gative reading and interpretation, in 
 some form, is usually adopted; but 
 that of the Machazor Vitry has strong 
 claims to acceptance. 
 
 There are several examples in the 
 Mishnah of the various reading (‘S) 
 WEN. See Parah νι. 1: vir. 5; Mak- 
 shirin 111. 5—7; Sotah v. 3; ‘Erakin 
 vill. 7; Themurah vy, 4, 
 
 12 The word “3, of which Boor may 
 be employed as a transliteration, is 
 used of ‘‘incultus, sylvestris ager.” In 
 Proy. xii. 1: ‘‘but he that hateth re- 
 proof is BrurisH,” the Targum has 
 ΝΖ, for Heb. Wa. 
 
 13 The expression ‘am ha-are¢ is 
 used in Rabbinic to denote the vulgar 
 herd, ὁ ὄχλος οὗτος 6 μὴ γινώσκων τὸν 
 νόμον (Joh, vii, 49). Ci. Ezek. vii, 27... 
 
II. 6—8. 45 
 
 sionate to teach“; nor is every one that has much traffic wise. 
 And in a place where there are no men endeavour to be a 
 
 man”, 
 
 7. Moreover he saw a skull (Matt. xxvii. 33) which floated 
 on the face of the water, and he said to it, Because thou drown- 
 edst they drowned thee, and in the end they that drowned 
 
 thee shall be drowned. 
 
 8. He used to say, More flesh, more worms: more treasures, 
 
 more care: more maidservants, more lewdness: 
 
 more men- 
 
 servants, more theft: more women”, more witchcrafts (Nah. 111. 
 
 καὶ ai χεῖρες τοῦ λαοῦ τῆς γῆς Tapa- 
 λυθήσονται. In this Mishnah, and pas- 
 sim, it is used as a singular to denote 
 ONE of the ὄχλος. So 93, the singular 
 of D3, ἔθνη, is used to denote an in- 
 dividual heathen. 
 
 14 An ἐπίσκοπος should be διδακτικός, 
 and not ὀργίλος (1 Tim. iii. 2; 2 Tim, 
 i, 24; Tit. i. 7). 
 
 15 A man should bear himself man- 
 fully when left to his own resources 
 (cf. τ. 15). It is added in Berakoth 
 63a: ‘‘In a place where there is a 
 man, there be not aman:” refrain from 
 undue self-assertion. 
 
 16 He who has suffered violence 
 must have been a wrong-doer; and 
 they that have done the man violence 
 will themselves come to an untimely 
 end. Cf. πάντες γὰρ οἱ λαβόντες μά- 
 χαιραν ἐν μαχαίρῃ ἀπολοῦνται (Matth. 
 xxvi. 52). The above saying of Hillel 
 —which, like some others attributed 
 to him (cf. τ. 14), is in Aramaic —is 
 one of the many ways of expressing 
 the great principle of retribution: ‘as 
 thou hast done, it shall be done unto 
 thee” (Obadiah 15). It is a common 
 saying in the Talmud that “with 
 what measure a man measures, THEY 
 (cf. note 7), measure to him:” Samson, 
 who followed after the desire of his 
 eyes, was blinded by the Philistines; 
 Absalom, who prided himself upon 
 his hair, was hanged up by his hair 
 
 (Sotah 1.7, 8). The bribed judge will 
 live to grow blind (Peah, end), “for 
 a gift doth blind the eyes of the wise ”’ 
 (Deut. xvi, 19). On the other hand, 
 when the member that sinned has 
 suffered, the curse is removed. Thus, 
 sentence of slavery is pronounced, 
 because “Ham the father of Canaan 
 ...SAW...and ΠΟΡ (Gen. ix, 22)— 
 thereby sinning with eyes and teeth: 
 and contrariwise the slave is set at 
 liberty (Ex. xxi. 26, 7) when he has 
 suffered the loss of eye or tooth 
 (Bereshith Rabbah xxxv1). 
 
 TG) ἜΣ xa, 18: (Woman! as 
 regarded as a medium of temptation. 
 Man is to woman as 23. to "1n—as 
 νοῦς to ὕλη, or αἴσθησις: as upper to 
 lower: as right to left: as the Divine 
 to the human. Philo writes (de Mundi 
 Opificio, Vol. τ. pp. 39, 40, Ed. Man- 
 gey): τὰς δὲ γοητείας καὶ ἀπάτας αὑτῆς 
 ἡ ἡδονὴ τῷ μὲν ἀνδρὶ οὐ τολμᾷ προσ- 
 φέρειν, τῇ δὲ γυναικὶ, καὶ διὰ ταύτης 
 ἐκείνῳ πάνυ προσφυῶς καὶ εὐθυβόλως. 
 Ἔν ἡμῖν γὰρ ἀνδρὸς μὲν ἔχει λόγον ὁ 
 νοῦς, γυναικὸς δ᾽ αἴσθησις, K.T.r. 
 It is disputed whether σαρκός, in 
 Joh. i, 13, where it is contrasted with 
 ἀνδρός, refers especially to the female. 
 The contrast ‘‘right” and ‘‘left” 
 (Zohar on Gen. i. 2, col. 14) is ex- 
 plained by the doctrine that the (left) 
 hand of God created earth, and the 
 right hand heaven, according to an 
 
40 PIRQE ABOTH. 
 
 4): more Thorah, more life (Prov. 111. 1, 2): more wisdom, more 
 
 scholars: more righteousness, more peace. 
 a good name has gotten it for himsel 
 
 He who has gotten 
 He who has gotten to 
 
 19 
 ἹΕΡῸ 
 
 himself words of Thorah, has gotten to himself the life of the 
 
 world to come. 
 
 9. Rabban Jochanan ben Zakai” received from Hillel and 
 
 interpretation (given also “in Pirqge 
 Rel χυτὴ of ΒΞ exhyiiceles 
 DY ADO 99%) PON MID τ AS 
 The man is εἰκὼν καὶ δόξα θεοῦ" ἡ δὲ 
 γύνη δόξα ἀνδρός ἐστιν (1 Cor. xi. 7). 
 The congregation of Israel is per- 
 sonified as a γύνη, in relation to God. 
 
 18 The teacher who increases his 
 wisdom will increase his consessus of 
 scholars (R. Jonah). Bar 5. cites 
 Maimonides as favouring this reading. 
 The usual reading: Viel Schule, viel 
 Weisheit (P. Ewald), may mean ei- 
 ther (1) that wisdom increases with 
 study, or (2) that it increases with 
 the consessus of scholars, who sharpen 
 not only one another (Proy. xxvii. 17), 
 but also their Rab, by their discus- 
 sions. So @, bar 5. &c., citing the 
 well-known saying: “1 have learned 
 much from my teachers: more from 
 my associates: but from my disciples 
 most of all.” Cf, rv. 1. 
 
 19 Φρόντισον περὶ ὀνόματος, αὐτὸ γάρ 
 σοι διαμένει ἢ χίλιοι μεγάλοι θησαυροὶ 
 χρυσίου (Keclus. xl. 12). 
 
 20 Jochanan ben Zakai, or Zakkai 
 (Zaxxatos), was the ‘‘least” of the 
 disciples of Hillel (cf, Pereq 1. note 
 26). His learning is described in 
 Baba Bathra 134 a: at his death 
 ‘“¢splendor sapientiw "ἢ ceased (Sotah 
 tx. 15). ‘Durch ihn ward Jamnia 
 zum Sitz der gesetzcebenden Versamm- 
 lungen, zu einem neuen Jeru- 
 salem: wahrend er seine Lehrschule 
 an einem kleinen Orte in der Nahe 
 hielt” (Jost, Gesch. 8. 17). He was 
 distinguished as a scrupulous adherent 
 to the old paths, rather than as a 
 
 theoretical reformer. The strictness 
 of his moral code is intimated by the 
 remark attributed to him in Jalqut 
 11. 589 (on Mal. iii. 5), that levia are 
 reckoned as gravia. (R. Levi adds, 
 on i 5495), that he who perverts the 
 cause of the stranger, is as if he 
 perverted that of Heaven, NOON 3 
 Gaby Sw γ) men wea a Sey y3097 
 In Chagigah 5a, Jochanan remarks 
 further, on the last verse of Eccle- 
 siastes, that sins of inadvertence and 
 of wilfulness are put on a par. In 
 Chagigah 15a, he urges the futility 
 of speculating, with our finite capa- 
 cities, upon the secrets of the universe: 
 ** What answer gaye bath qol to that 
 wicked one who said (Is. xiv. 14), I 
 will ascend above the heights of the 
 clouds, I will be like the most High?... 
 The years of man are only seventy, 
 whereas from earth to the firmamentisa 
 journey of 500 years, and the thickness 
 of the firmament is a journey of 500 
 years, and the interval between each fir- 
 mament andthe next is a journey of 500 
 years.” His view of the religious status 
 of the heathen is brought outin Baba 
 Bathra 10 b, where he infers from 
 Prov. xiv. 34, that moral goodness 
 may atone for them, as the sin- 
 offering (NNN) for Israel. They said 
 of R. Jochanan ben Zakai that he 
 was always beforehand in saluting 
 even a stranger in the street (Bera- 
 koth 17a. Cf. Aboth rv. 22). When 
 he was at the point of death some of 
 his disciples came to visit him. He 
 wept. They said) Why dost thou, 
 the light of Israel...veep? He said 
 
ΠῚ ΟΣ 10! 47 
 
 from Shammai. He used to say, If thou hast practised Thorah* 
 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, 
 
 (Berakoth 28b), Were they bringing 
 me before an earthly king, whose 
 wrath is transient: who, should he 
 put me to death, the death would 
 not be eternal: whom, moreover, I 
 might hope to persuade or bribe... 
 even then I should weep; How then 
 can I but weep, when they are bringing 
 me before... Him whose wrath is ‘ eter- 
 nal:’ who, if He puts me to death, 
 the death is ‘eternal:’ and whom I 
 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 jicsh 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 belief 
 that dying saints were sometimes 
 visited in their last moments by the 
 spirits of the departed. In accordance 
 with this belief, R. Jochanan is re- 
 presented as directing his assembled 
 disciples to prepare a seat for Heze- 
 kiah who was coming. ‘Es ist sehr 
 zu beklagen, dass weder die Dauer 
 seiner Wirksamkeit nach der Zersti- 
 rung des Tempels, noch sein Todes- 
 jahr, welches vermuthlich in Domitians 
 Regierungszeit fallt, angemerkt wor- 
 den.” 
 
 *1 The reading of modern editions is: 
 “Tf thou hast learned (note x) much 
 Thorah.” The better attested NWwYy 
 may include both acquisition and 
 practice. The MSS. favour the read- 
 ing: ‘‘If thou hast wrought much at 
 vHY THoraAH,” Bar 5, illustrates the 
 
 and R. Jose the Priest, and 
 
 saying as follows: ‘* Why was the 
 book Ezra not called by the name of 
 Nehemiah? Because he insisted upon 
 his merits, as it is said, Remember 
 me, O my God, concerning this, and 
 wipe not out my good deeds” (Neh. 
 xiii. 14), But see Sanhedrin 93 b. 
 
 22 The same five disciples attempt 
 to comfort R. Jochanan on the death 
 of his son (Aboth R.N. xiv), and 
 Hle‘azar again bears off the palm. 
 After the death of his master he with- 
 drew to Emmaus, but failed to draw 
 disciples after him. According to 
 Shabbath 147b, he yielded to the 
 enervating influences of the place, and 
 his learning deserted him: then they 
 prayed for him and it returned. His 
 case is adduced in illustration of the 
 principle that a man should betake 
 himself to a place of Thorah (rv. 20), 
 and not presume upon his own power 
 to raise up a school for himself in a 
 place where Thorah is not already 
 studied. 
 
 *3 La‘zar (Λάζαρος), and Li‘ezer (cf. 
 Crit. Note) are colloquial abbreviations. 
 R. Eli‘ezer—who was a preceptor of 
 R. ‘Aqiba—is described as a faithful 
 preserver of traditions received: Ele- 
 ‘azar, as a teacher of original power 
 and inexhaustible fertility of inyen- 
 tion, ‘‘who adds to what he has 
 heard (cf. τ. 14), and draws infer- 
 ences; whereas El. b, Hyrqanos, as 
 we find in Sukkah, never spoke a word 
 that he had not heard from his Rab” 
 (A*). For the metaphor of the spring, 
 cf. John iv. 14, πηγὴ ὕδατος ἁλλομένου 
 eis ζωὴν αἰώνιον, 
 
48 PIRQE ABOTH. 
 
 R. Shime‘on ben Nathanael, and R. Ele‘azar ben ‘Arak. He 
 used to recount their praise: Eli‘ezer ben Hyrqanos is a plas- 
 tered cistern, which loseth not adrop; Jehoshua‘ ben Chananiah 
 —happy is she that bare him; Jose the Priest is pious™; 
 Shim‘eon ben Nathanael is a sinfearer; Ele‘azar ben ‘Arak is a 
 welling spring. 
 
 11. He used to say, If all the wise of Israel were in a scale 
 of the balance, and Eli‘ezer 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. 
 
 *4 The chasid is of -greater excel- 
 lence than the gaddiq (δίκαιος). Cf. 
 the gradation: ‘‘Three things are said 
 of nail-parings, He who burns them 
 is TDN; He who buries them is 
 ΡΝ; He who throws them away is 
 yw” (Niddah 17 a). The term 
 chasid is used in the text in con- 
 nexion with the designation ‘the 
 Priest.” So Jose ben Jo‘ezer (1. 4) is 
 called MIINIAY WDM (Chagigah τι. 
 7). There is a certain halo of an- 
 tiquity about the word in the phrase 
 DWNT ODN (Berakoth vy. 1), 
 One of the conjectures about the name 
 Essene, or ’Eocatos, identifies it with 
 DM (regardless of the 1); but the 
 Essenes were opposed to sacrifice, 
 whereas the typical chasid might be 
 a priest. 
 
 25 The typical traditionalist Eli‘ezer 
 is balanced against the man of genius, 
 In favour of tradition € quotes, 
 AY 93D OIA Wi) 35D, when the 
 choice lies between ‘‘Sinai” and an 
 ‘‘uprooter of mountains,” the prefer- 
 ence is given to Sinai. See the dis- 
 cussions in Berakoth 64a and Horaioth 
 14 a, where R. Joseph is described ag 
 5, and Rabah as DYN py. ΟἹ, 
 also R. ‘Obadiah of Sforno, in the 
 Bologna Machazor, who adds that the 
 
 ‘uprooter of mountains”’ has the ad- 
 vantage in criticism, as ‘‘a pungent 
 grain of pepper is better than a basket- 
 ful of gourds.” 
 
 R. Eli‘ezer incurred excommunica- 
 tion through his opposition to the 
 opinion of the majority. Cf. rv. 12. 
 Shortly afterwards he retired from 
 Lydda to Cesarea. On his death-bed 
 he apostrophised his arms: ‘Alas! my 
 two arms, which are like two books of 
 Thorah rolled up.” He added, that 
 he had learned and taught much Tho- 
 rah, 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, 
 mopiawa Synsea NON. He had laid 
 down the law (said he) times innume- 
 rable, when his decisions had been 
 received without a question (Sanhedrin 
 68 a); and indeed notwithstanding the 
 ban under which he lay, the Mishnah 
 has preserved more than 330 of his 
 sayings—‘‘mehr als von irgend einem 
 seiner Gefihrten” (Jost, Gesch. B35). 
 His respect for authority is further 
 shewn by his counsel (§ 14) to warm 
 oneself by, and yet keep at a respect- 
 ful distance from, the fire of the wise. 
 After him is named the work, Pirge 
 Rabbi Eli‘ezer ben Hyrqanos. 
 
11. 11—13. 40 
 
 12. He said to them, Go and see which is the good way 
 that a man should cleave to. Rabbi Li‘ezer said, A good eye”: 
 R. Jehoshua‘ said, A good friend”: and R. Jose said, A good 
 neighbour: and R. Shime‘on said, He that foresees what is to 
 be®: R. La‘zar said, A good heart. He said to them, I approve 
 the words of Ele‘azar ben ‘Arak rather than your words, for his 
 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 
 repayeth not*—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, I approve the words of Ele‘azar ben ‘Arak 
 
 26 «He that hath a bountiful eye 
 (ΟὟ 212) shall be blessed ; for he giv- 
 eth of his bread to the poor” (Prov. 
 xxii. 9). On 25 3 (Prov. xv. 15) 
 see Sanhedrin 100 b. 
 
 °7 CuaBer is a familiar friend, col- 
 league, or associate: SHAKEN, simply a 
 neighbour. Cf. 1. 7, 8; Luke xv. 6, 
 καλεῖ τοὺς φίλους Kal τοὺς γείτονας. 
 
 28 Of, 7549 oyd (Ps. xxii, 32). The 
 saying is explained in A* as denoting 
 a man of insight, who considers the 
 consequences of things beforehand, 
 and thereby regulates his actions, ba- 
 lancing the sacrifice for a duty against 
 its reward (§ 1). 
 
 29 “Ὁ thou not the bread of him 
 that hath an evil eye (Ὁ) Y)...Hat 
 and drink, saith he to thee; but his 
 heart is not with thee” (Prov. xxiii. 6, 
 7). ‘‘He that hasteth to be rich is 
 YY YT VN” (Prov. xxviii. 22). The 
 evil eye denotes especially niggardli- 
 ness, envy, or jealousy. Cf. Aboth v. 
 19; Matt. xx. 15. Compare also ὃ 15, 
 
 where the ‘evil eye” perhaps cor- 
 responds to ΠΕΡΙ (Aboth rv. 30). 
 R. Jonah brings out the connexion 
 between this saying of R. Shime‘on 
 and the former by remarking that the 
 borrower should consider whether he 
 is able to repay, for the day of reckon- 
 ing will surely come. 
 
 30 «*He that hath pity upon the poor 
 lendeth unto the Lord” (Prov. xix. 17). 
 ἐφ᾽ ὅσον ἐποίησατε ἑνὶ τούτων τῶν ἐλα- 
 χίστων, ἐμοὶ ἐποιήσατε (Matt. xxv. 40). 
 The character here condemned is that 
 of aman wanting in insight, who in- 
 curs responsibilities which he is not 
 able to meet and who views things 
 from an external standpoint, not see- 
 ing the significance of commonplace 
 actions, whereas ὁ ἐν ἐλαχίστῳ ἀδικος 
 καὶ ἐν πολλῷ ἀδικός ἐστιν (Luke xvi. 10). 
 Another explanation (given by bar 8.) 
 is that all wealth belongs to God (Hag- 
 gai ii. 8), and men are his stewards. 
 Hence the borrower really borrows 
 from God, 
 
 fi 
 
50 PIRQE ABOTH. 
 
 rather than your words, for your words are included in his 
 
 words”. 
 
 14, And they said (each) three things. R. Li‘ezer™ said, Let 
 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 is the 
 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). 
 
 31 ᾽᾿Ἔσωθεν yap ἐκ τῆς καρδίας... ὀφθαλ- 
 μὸς πονηρός x.7.X. (Mark vii. 21, 22). 
 The ‘‘heart” has not now quite the 
 same significance as formerly. Cf. 
 ‘Ephraim also is like a silly dove 
 without HEART” (Hosea vii. 11); and 
 notice the remarkable expression, τοὺς 
 ὀφθαλμοὺς τῆς καρδίας (Eph. i. 18; Clem. 
 ad Cor, τ. 36, 59). 
 
 32 The three sayings of R. Li‘ezer 
 are variously reckoned. Rambam re- 
 gards: ‘And warm thyself, εἰς." as an 
 extraneous addition, and takes the 
 caution against anger as the second; 
 whereas ‘‘Rashbam”’ and others make 
 it part of the first, since irritability 
 tends to discourtesy. According to 
 the latter reckoning the sayings are, 
 (1) ‘‘Let the honour, &¢.”; (2) ‘‘Re- 
 pent, &c.”; (8) ‘*Warm thyself, ὅσο." 
 The connexion between anger and the 
 dishonouring of a man’s neighbour 
 might be illustrated by Matt. v. 22, 
 πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ ἔνοχος 
 ἔσται τῇ κρίσει...ὃς δ᾽ ἂν εἴπῃ, Μωρέ, 
 ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός. 
 ες Whosoever is angry, punishments of 
 Gehinnom come upon hin, for it is 
 said (Ecel. xi. 10), Remove DYD from 
 thy heart, and put away evil from 
 thy flesh. And ‘evil’ is Gehinnom, 
 for it is said (Proy. xvi. 4),...the wick- 
 ed for the day of evil” (bar 8.) By 
 
 three things a man is tested, 1D\33 
 \DYDI} 30°31, by his cup, and his 
 purse, and his temper. 
 
 88. R. ‘Obadiah establishes a con- 
 nexion between this clause and the pre- 
 ceding by remarking that if anger has 
 got the better of a man he should re- 
 pent at once. The saying is quoted 
 in Shabbath 153 a, and explained as 
 meaning that a man should repent to- 
 day because he may die to-morrow: 
 “Let thy garments be always white” 
 (Eccl. ix. 8). A parable of Jochanan 
 ben Zakkai is added: A king invited 
 his servants to a banquet without spe- 
 cifying the time: the wise (jp) 
 dressed themselves and sat at the gate: 
 the foolish went to their work: sud- 
 denly the guests were 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 sit, but the wise shall eat and 
 drink, and the foolish shall be hungry 
 and thirsty (Is. lxv. 18). 
 
 34 Bar S. mentions a reading YN), 
 which perhaps crept in from a com- 
 mentary in which it was used below to 
 explain ἢ). 
 
11. 14, 15. 51 
 
 15. R. Jehoshua‘ said, An evil eye®, and the evil nature”, 
 
 35 The expression 17 }'Y might be 
 rendered, oculus mali, since 1) is 
 usually feminine; but see Crit. Note. 
 It occurs in many other places. Ob- 
 serve that the saying on ὀφθαλμὸς πο- 
 νηρός in ἃ 13 is attributed to Eli‘ezer, 
 not Jehoshua‘. 
 
 Jehoshua‘ frequently appears in con- 
 troversy with ‘Aqiba, Gamliel (p. 39), 
 Bli‘ezer, &e. “ὙΠ haben von ihm 
 in der Mischnah gegen 130 Aus- 
 spriiche... Er war zur Zeit des Tem- 
 pels schon erwachsen, und Schiiler 
 des Jochanan b. Zachai. Als Levit 
 gehérte er zu den Siingern des Tem- 
 pels, kurz vor dessen Zerstérung er 
 seinem Lehrer ins Lager der Romer 
 folgte”’ (Jost, Gesch. B. 71). When, in 
 sorrow for the destruction of the Tem- 
 ple, many Pharisees refused to eat 
 flesh and drink wine, which were no 
 longer offered on the altar, he shewed 
 them that logically they must abstain 
 likewise from 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 
 the majority could not bear (Jalq. τι. 
 
 589), NOs Tiayn Sy ar pana pry 
 ame! ον nora? SS. an SIN 
 He had the reputation of being a faith- 
 ful observer of the Law, but an op- 
 ponent of extravagant developments. 
 “16 Juden liebten ihn sehr, und sein 
 Wort bewirkte Beruhigung der Gemii- 
 - ther in der Zeit furchtbarer Aufregung 
 unter Trajan’s Regierung.”’ 
 
 36 The omission of the article before 
 ἜΝ may be abundantly illustrated from 
 Rabbinic. Cf. DIWSIT DDN (Be- 
 rakoth v. 1), &c. The omission is also 
 Biblical (Gen. i. 31). 
 
 The word “'¥) denotes (1) formation, 
 or a thing formed (Ps. 011. 14; Is. 
 
 xxix. 16), and (2) διανοία, especially in 
 connexion with 22. Cf. Gen. vi. 5; 
 viii, 21, yD yn DINN ad oy". 
 The Y 9 ὍΝ is the evil nature or dis- 
 position in or of a man: the Δ᾽ δ" 
 his good nature or disposition. These 
 —cf. the παλαιὸς and καινὸς ἄνθρωπος 
 (Eph. iv. 22, 23)—are frequently per- 
 sonified. The dualism of man’s na- 
 ture is evolved from Gen. 11. 7, where 
 it is said, ‘13 νη"), (with two yods), 
 He formed man with two ΣΝ), the 
 one, 239 4, and the other, Y9 “ (Bera- 
 koth 61 a). A curious ‘‘parable”’ is 
 given in connexion with the murder of 
 Abel: A thief effected a robbery in the 
 night, escaping the vigilance of the 
 gatekeeper, who however caught him 
 on the morrow and began to reproach 
 him for his dishonesty. The retort 
 was, I am a thief, and thou art the 
 watchman: I have not neglected my 
 business, but thou hast neglected 
 thine. So Cain said to God, Thou 
 didst create in me YIN Ν᾽, and in 
 consequence I slew Abel: why didst 
 Thou, that art the keeper of all, let 
 me slay him? It is Thou that hast 
 slain him, Thou that art called ‘338 
 (see 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 Eccl. ix. 14, 15 makes 
 the little city the heart of man: the 
 great king that comes against it, the 
 yr AN): and the poor wise man that 
 delivers the city, the 219 18°. This 
 reminds us of the ἰσχυρός, spoiled by 
 the ἰσχυρότερος, and at the same time 
 of the indwelling ἀκάθαρτον πνεῦμα 
 (Luke xi. 21—26). 
 
 The evil Ν᾽ (Eccl. x. 1, Targ.) lies 
 at the door of the heart like a S237, 
 ‘instar musce” (Berakoth 61 a); in 
 
a2 PIRQE ABOTH.. 
 
 and hatred of the creatures put a man out of the world™ (αἰών). 
 
 16. R. Jose said, Let the property (Luke xvi. 11, 12) of thy 
 friend be precious unto thee as thine own ; set thyself to learn 
 Thorah, for it is not an heirloom unto thee®; and let all thy 
 
 actions be to the name of Heaven”. 
 17. BR. Shime‘on said, Be careful in reading the Shema, 
 and in Prayer ; and when thou prayest”, make not thy prayer 
 
 connexion with which compare Geiger’s 
 Urschrift und Uebersetzungen der Bibel, 
 ἄς. Ὁ. 53, where BreLzeEBuB is ex- 
 plained as meaning ENEMY, not ‘‘fly- 
 god”: ‘Die agyptisch-griechischen 
 Uebersetzer setzen daher fiir diesen 
 Eigennamen der Philistiier ganz allge- 
 mein ‘Fremdstammige’ (ἀλλόφυλοι). 
 Thre Nationalgottheit Baal-Sebub (2 
 Kon. 1, 2. 3. 16) wird daher spiter 
 mit aramilischer Aussprache als Beel- 
 zebub (o.—bul), als feindliche Gottheit 
 tiberhaupt, als Gegengott, Satanas, 
 Haupt der Dimonen schlechtweg ge- 
 braucht (Matth. 10, 25. 12, 24 u. 27, 
 vel. 9, 34. Mare. 3, 22. Lucas 11, 15 u. 
 19). Ja dieser Sprachgebranch ist so 
 geliufig geworden, dass dieses Wort in 
 etwas abweichender aramiischer Form, 
 nimlich als Beel-Debab (N23 >y3), 
 wie die syr. hexapl. Uebersetzung be- 
 reits fiir Baal-Sebub setzt, in simmt- 
 lichen aramiischen Dialekten ganz 
 einfach einen ‘Feind’ bedeutet, und 
 daraus mit Wegwerfung des Beel ein 
 neuer Stamm 237 sich bildet fiir: 
 hassen, anfeinden.” 
 
 37 Cf. πᾶς ὁ μισῶν τὸν ἀδελφὸν αὐτοῦ 
 υὐνούκ ἔχει ζωὴν αἰώνιον ἐν αὐτῷ μέ- 
 vouoay (1 Joh. iii, 15). The term 
 ‘“‘creatures” (1. 13) was in common 
 use in the sense MANKIND. 
 
 38 Contrast Deut. xxxiii. 4. The 
 knowledge of Thorah is not inherited, 
 but must be purchased at the cost of 
 a man’s own labour, A* remarks that 
 the clause is dotted above, to shew 
 that it should be omitted. 
 
 89. ΟἹ. 1 Corn χα 91: ΑἸ 6, ἜΘΙΟΤ 
 to the blessing of Jael, in illustration 
 of the principle that even evil done 
 from a good motive is better than 
 good done from an evil motive. 
 
 49 The portionof Thorah thus called, 
 from its initial word Ὁ (Deut. vi. 4), 
 is appointed to be read or recited 
 both morning and evening by every 
 Jew. 
 
 The first tract of the Mishnah com- 
 mences with a question about the 
 time for reading the YOU, or ‘ audi,” 
 in the evening. See p. (54). It was 
 regarded as including the Decalogue. 
 See Excursus rv.; and cf. Mark xii. 
 29, where the ἐντολὴ πρώτη is said to 
 be, "Axove, Ἰσραήλ. Κύριος ὁ Θεὸς 
 ἡμῶν Κύριος εἷς ἐστί. καὶ ἀγαπήσεις 
 Κύριον τὸν Θεόν σου, κιτιλ. For him 
 who reads the Αὖὐϑι with scrupulous 
 precision as regards its several letters 
 ‘¢ They cool Gehinnom,” for it is said 
 (Ps. Ixviii. 15), “‘ When the Almighty 
 scattered kings in it, it was white as 
 snow on Zalmon ;” where take W715 
 in the sense, separate, or make dis- 
 
 tinct, and read nindy, shadow of 
 death, for ΡΣ (Berakoth 15 b). 
 
 41 Prayer is not to be said merely 
 at set times and as a duty, but is to 
 be the expression of a heartfelt de- 
 sire: ‘‘He who makes his prayer 
 YIP, his prayer is not O°IIINN, δέη- 
 ows” (Berakoth ry. 4). ‘There is no 
 set time (YP), for the evening pray- 
 er” (Berakoth 26a). If it is doubtful 
 
1.16 17 53 
 
 an ordinance, but an entreaty before God”, blessed is He, for it 
 is said, Yor God is compassionate and easily-entreated, long- 
 
 whether a man has read the aunt he 
 must go back and read it, but not so 
 with prayer. R. Jochanan said, Oh! 
 that a man would pray all the day 
 long (Berakoth 21a; Pesachim 54b). 
 A man when he prays should not 
 stand in a high place but in a low 
 place, for it is said (Ps. cxxx. 1), 
 Out of the depths, &c. (Berakoth, 
 10b). Although prayer is not directly 
 commanded in the Pentateuch (Pereq 
 
 1, Note 5), the duty of praying three - 
 
 times in the day (Ps. lv. 18; Dan. 
 vi. 11) is made to rest upon the 
 authority of Abraham, Isaac, and Ja- 
 cob. Abraham established the morn- 
 ing prayer (Gen. xix, 27), since stand- 
 ing is to be identified with thefillah 
 (Ps. cvi. 30), Two other times of 
 prayer, under the names MM, and 
 nyj5, are referred to Isaac and 
 Jacob (Gen, xxiv. 63; xxviii. 11). See 
 Bereshith Rabbah txyir. On the 
 “ten” names of prayer, and on 
 DIN, cf. Debarim Rabbah m. On 
 yovpn; meaning φυλακτήρια, see Bux- 
 torf, s.v. 225. 
 
 4 The word magom, from gum, to 
 stand, denotes that in which things 
 exist, i.e. place or space. It is con- 
 stantly used in Rabbinic writings as 
 a name of God, who is regarded as 
 the ἐν @ or locus of existence (Acts 
 xvii. 28), and as filling all space: 
 “5 All the earth is full of His glory” 
 (Is. vi. 3). Both of these meanings 
 of the name are mentioned in Jalqut 
 117 (on DPI 925"), Gen. xxviii. 11), 
 where it is said that God is so called, 
 pry ody Sy ioipp sine ve 
 ἸΦῚΡ odin, because He is the PLACE 
 of the world, and not the world His 
 place, [So 38, commenting upon ἃ 12], 
 according to the Scriptures, Ex. xxxiii. 
 
 21, NN DIP ΤΠ; Deut. xxxiii. 27; 
 Ps. xe. 1, ‘‘ Lord, thou hast been our 
 dwellingplace” (}\~2, καταφυγή). The 
 words Dip) and 737) are also equated 
 by a species of Gematria (111. 28), the 
 letters of the former amounting to 
 186, and the sum of the squares 
 of those of the latter (107+ 52+ 6? +5?) 
 being likewise 186. See Buxtorf, Lex. 
 Chald, col. 2001. Bar 5. cites this 
 from R. Israel. In accordance with 
 the above uses, God the Father is 
 spoken of in the New Testament both 
 as containing and as filling all. The 
 like is also said of the Son—cf. the 
 Pauline ἐν Χριστῷ on the one hand, 
 and wa πληρώσῃ τὰ πάντα (Eph. iv. 
 10) on the other, Since space and 
 its complement are correlatives, the 
 use of MAQoM, τόπος, naturally sug- 
 gests a doctrine of a πλήρωμα. More- 
 over, since MAQgom is an ordinary 
 Hebrew Name of God, it is not ne- 
 cessary to assume that its correlative 
 πλήρωμα Was originally a product of 
 Gwosticism. As testimony (1) to the 
 antiquity of this remarkable use of 
 Toros, (2) to the natural affinity of 
 the expression to πλήρωμα, and (3) to 
 the applicability of the conception to 
 the Λόγος, compare the following from 
 Philo, De Somniis Lib. I. (Vol. 1. 
 p. 090, Ed. Mangey): Τριχῶς δὲ ἐπι- 
 νοεῖται ἅπαξ μὲν χώρα ὑπὸ 
 σώματος ἐκπεπληρωμένη" κατὰ δεύτερον 
 
 τόπος" 
 
 δὲ τρόπον ὁ θεῖος λόγος, ὃν ἐκπεπλήρωκεν 
 ὅλον δι᾿ ὅλων ἀσωμάτοις δυνάμεσιν αὐτὸς 
 ὁ θεός... κατὰ δὲ τρίτον σημαινόμενον 
 αὐτὸς ὁ θεὸς καλεῖται τόπος, τῷ περιέχειν 
 μὲν τὰ ὅλα, περιέχεσθαι δὲ πρὸς μηδενὸς 
 ἅπλως, καὶ τῷ καταφυγὴν τῶν συμπάντων 
 αὐτὸν εἷναι" καὶ ἐπειδήπερ αὐτός ἐστι 
 ἑαυτὸν καὶ 
 
 χώρα ἑαυτοῦ, κεχωρηκὼς 
 
 ἐμφερόμενος μόνῳ ἑαυτῷ: ᾿Εγὼ μὲν οὐκ 
 
 εἰμὶ τόπος, ἀλλ᾽ ἐν τόπῳ, καὶ ἕκαστον 
 
54 PIRQE ABOTH. 
 
 suffering, and plenteous in grace®; and be not wicked unto thy- 
 
 se CCLUS. X1V. 9). 
 If (Eeclus. xiv. 5) 
 
 18. R. La‘zar said, Be diligent to learn Thorah, wherewith 
 thou mayest make answer (1 Pet. iii. 15) to Epicurus®; and 
 know before whom thou toilest*’; and who is the Master of thy 
 
 work. 
 
 19. R. Tarphon® said, The day is short, and the task is 
 
 τῶν ὄντων ὁμοίως" τὸ γὰρ περιεχόμενον 
 διαφέρει τοῦ περιέχοντος, τὸ δὲ θεῖον, 
 ὑπ᾽ οὐδενὸς περιεχόμενον, ἀναγκαίως ἐστὶν 
 αὐτὸ τόπος ἑαυτοῦ. 
 
 48. The Scripture proof was probably 
 a later addition. @ apparently mixes 
 up Joel ii. 13, and Ps. lxxxvi. 15. 
 
 44 This seems to be a warning a- 
 gainst morbid self-depreciation, and 
 despondency—the opposite extreme to 
 being righteous in one’s own eyes, 
 
 45 The Greek name Epicurus is used 
 to denote a heretic or unbeliever, 
 whether Jewish or foreign. On this 
 word, and on 13, heretic, see Buxtorf, 
 Lex. Chald. The Jatter is supposed 
 by some to be from ‘JN, 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 antichristi- 
 anisms, it was frequently crossed out, 
 or replaced by some other word, as 
 Caduqi; and to such an extent has 
 this been done, that wherever there 
 has been a suspicion of an allusion to 
 Christianity the text can seldom be 
 entirely depended upon. 
 
 The reading of the text implies that 
 the Thorah itself, if diligently studied, 
 will supply the required answer to the 
 “ Kpicurean,” who must therefore be 
 regarded as a Jew-heretic. The read- 
 ing of bar 8. is susceptible of the 
 same interpretation: ‘Study Thorah, 
 that thow mayest know what answer to 
 make to an Epicurus;” or it may 
 mean, if YT) be taken disjunctively : 
 
 “Study Thorah, and also know how 
 to answer Epicurus.” The latter is 
 the interpretation of R. Israel, who 
 says that the student should first be 
 well-grounded in Thorah and Talmud, 
 and then learn scientias exterorum, 
 that he may be able to refute those 
 who go astray from the truth; and he 
 remarks upon the saying (Berakoth 
 28 Ὁ), ‘Be careful of the honour of 
 your associates, and restrain your sons 
 from meditation (}\.47), and set them 
 between the knees of a scholar; and 
 when ye pray, know before whom ye 
 stand; and so shall ye be counted 
 worthy of the life of the world to 
 come ”’—that a man is not required 
 to restrain himself from speculation, 
 but only his sons who have not come 
 to maturity. In the same way he 
 understands the injunction not to 
 teach one’s son ‘‘Greek science” 
 (Sotah 49 b); and he holds that there 
 is no Divine command not to teach 
 one’s son Thorah in Greek, 
 
 46 Ἢ ‘Obadiah writes on this clause 
 that a man should work strenuously 
 for the glory of God. The final clause, 
 especially with the longer readings 
 (note 7), introduces the idea of re- 
 ward. Thus the required number of 
 three sayings (§ 14) is made up. This 
 may also be done by dividing the first 
 saying, and joining “2 °) to what 
 precedes. 
 
 47 R. Tarphon, Trypho, or “ Tera- 
 phon,” a contemporary of the above- 
 mentioned five, was one of those pre- 
 
Lie ἸΙΘ 10: 55 
 
 great, 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 
 thou hast learned much Thorah, they 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 righteous is for the time to come”. 
 
 sent at the death of R. J. ben Zakkai. 
 
 48 This Mishnah has points of con- 
 tact with the Parable of the Vineyard 
 in Matt. xx., where the οἰκοδεσπότης 
 says to the labourers whom he finds 
 unemployed, Ti ὧδε ἑστήκατε ὅλην τὴν 
 ἡμέραν ἀργοί; Bar §. remarks that 
 since man is a microcosm containing 
 all the affairs of the world in minia- 
 ture, the affairs of the αἰών are here 
 likened to those of the individual. 
 
 49 Although ‘‘ars longa vita brevis,” 
 
 a man must neither despair nor yield 
 to idleness, for he is not called upon 
 to finish the 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 
 not at once, in the time to come. 
 
 50 This expression, like ὁ αἰὼν ὁ μέλ- 
 λων, has its ambiguity. It may refer, 
 as here, to the future life; or, as in 
 ‘Erubin tx. 3, to the future in this 
 life. 
 
CHAPTER ΠΙ. 
 
 1. ‘Aqabiah ben Mahalaleel’ said, Consider three things’, 
 and thou wilt not come into the hands of transgression (1. 1). 
 Know whence thou camest; and whither thou art going; and 
 
 before whom thou art to give account and reckoning’, 
 
 1 We read in the Mishnah that, 
 ‘Aqabiah ben Mahalaleel testified con- 
 cerning four things: they said, Re- 
 tract, and we will make thee 4b Beth 
 Din to Israel: he said, It were better 
 for me to be called fool all my days 
 than to be made wicked before Ha- 
 ΜΆΘΟΜ for one hour, so that they may 
 not say that for the sake of office he 
 retracted. He persisted in his views, 
 and was excommunicated. When at 
 the point of death he counselled his 
 son to retract the four things, saying 
 that he himself had received them by 
 tradition from the many, but his son, 
 who received them from him alone, 
 must yield to the majority of his con- 
 temporaries (‘Edioth y. 6, 7), for the 
 halakah is according to the many as 
 against the one (Berakoth 9a, 37 a). 
 This principle is “‘propped,” not very 
 securely, upon the words, "Δ nN 
 ΓΤ. (Ex. xxiii. 2), which are ren- 
 dered by Ongelos, Dow ἘΝ. INI 
 NI, give judgment according to the 
 majority. The verse from which they 
 are taken is usually rendered: ‘‘Thou 
 shalt not follow a multitude to do evil; 
 neither shalt thou speak in a cause 
 to decline after many to wrest judg- 
 ment.” 
 
 Know 
 
 * The three things to be considered 
 are matters of observation or reyela- 
 tion. Contrast the warning against 
 speculation: ‘Whosoever considers 
 four things, What is above, below, be- 
 fore, behind, it were better for him 
 that he had not come into the world” 
 (Chagigah 11. 1). 
 
 3 This Mishnah is cited in T. J. So- 
 tah τι. 2; Va-jiqra Rabbah xvim.; Qo- 
 heleth Rabbah, on Eccl. xii. 1. R. 
 ‘Aqiba expounded the clause, NJ Ὁ 
 JNWI ΓΝ, so as to include the 
 three things mentioned above, thus: 
 “Remember . JANI - 2 4872, thy 
 source, thy grave, thy Creator.” It 
 may be remarked here that Rabbinic 
 citations of Scripture are not intended 
 always as absolute proofs of the doc- 
 trines and ideas in connexion with 
 which they are adduced. A citation is 
 often a mere μνημόσυνον, and as such 
 may even be the more effective in pro- 
 portion to the non-naturalness of its 
 application. That citations cannot 
 have been always intended as proofs 
 may be gathered from an examination 
 of a number of instances. - But over 
 and above this we have an express 
 statement in the Mishnah in relation 
 to a certain question: ‘‘Quamyis rei 
 
ΠῚ) 1:38 57 
 
 whence thou camest: from a fetid drop; and whither thou art 
 going: to worm and maggot* (Job xxv. 6); and before whom 
 thou art about to give account and reckoning: before the King 
 of the kings of kings, blessed is He. 
 
 2. RR. Chananiah, prefect of the priests’, said, Pray for the 
 peace of the kingdom (1 Tim. 11. 1, 2), since but for fear there- 
 of we had swallowed up each his neighbour alive. 
 
 3. R. Chananiah ben Thradyon said, Two that sit together 
 without words of Thorah are a session of scorners, for it is said, 
 Nor sitteth in the seat of the scornful’ (Ps. i. 1); but two that 
 sit together and are occupied in words of Thorah have the 
 Shekinah® among them, for it is said, Then they that feared the 
 
 Lord® spake often one to another, &e, (Mal. 11, 16). 
 
 nulla demonstratio, indicium tamen 
 rei est, &c. (Ps. cix. 19),” [NW Β΄ νὰ 
 49 samy oy 9275 DT rat YN 
 (Shabbath 1x. 4), Cf. also Buxtorf, 
 Lex. Chald. 5.ν. SNIDDSX. So long as 
 the traditional teaching was preserved 
 without the aid of writing, it was neces- 
 sary to assist and cultivate the memory 
 in every available way. “Thorah is only 
 acquired by 093D'D,” as it is said in 
 ‘Krubin 54b. (Cf. Shabbath 104 a.) 
 
 4 Va-jiqra Rabbah xvutt. (p. 13, War- 
 saw, 1874) inserts WHY (Gen. iii. 19) 
 in citing this Mishnah ; but reads lower 
 down, nydiny moO 37 ΤῊΣ, thus 
 supporting the brief reading of @. 
 Commentators remark that man is 
 here described as in the act of ‘go- 
 ing,” ἄς. and not merely as about to go. 
 
 5 This title sagan &c. is found in 
 Targ. Jer. xxix. 26, and elsewhere. The 
 sagan was a kind of suffragan to the 
 highpriest, whom it 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. ‘Agiba, who quotes his words in 
 Zebachim xu. 4. Cf. 1x. 3; ‘Edioth 
 
 it. 1,2; Sheqalim v1.1; Menachoth x. 1; 
 Parah 111. 1. 
 
 6 «*And seek the peace of the city 
 whither I have caused you to be car- 
 ried away captives, and pray unto the 
 Lord for it: for in the peace thereof 
 shall ye have peace” (Jer. xxix. 7). 
 
 7 «But his delight is in the law of 
 the Lord, &¢.”’ (Ps. i. 2). 
 
 8 Shekinah is a non-Biblical abstract 
 noun derived from the Biblical sha- 
 kan, to dwell. The Bible speaks of 
 Gop as dwelling with men: the Tar- 
 gumists prefer to use a periphrasis, and 
 say “‘habitatio ejus habitat,” or the like, 
 lest they should seem to materialise 
 the conception of the Divine by bring- 
 ing it into direct contact with the ter- 
 vestrial. The following are examples 
 of its use. In Gen. ix. 27 itis said, 
 “God shall enlarge Japhet, jw) 
 ow mw”; where Onqelos renders 
 ov ΠΌΣΟ ΠΡ MY, and 
 He shall cause His Shekinah to rest in 
 the tabernacle of Shem. In Ex. xxv, 
 8, Onqgelos has: ‘‘And they shall make 
 a sanctuary before me, and I will 
 cause my Shekinah to rest among 
 fhem:” Cf; Hx. xvil. 7; xxix, 45, Ὁ. 
 &e. A further development is 7 
 
 8 
 
58 PIRQE ABOTH. 
 
 4. One that sits and studies, the Scripture imputes to him 
 as if he fulfilled the whole Thorah, for it is said, He sitteth alone 
 and keepeth silence, because he hath borne™ it upon him (Lam. 
 
 iii, 28). 
 
 mn, the glory of His Shekinah 
 (Gen, iii, 24, Targ. Jerus.)—which 
 ‘‘slory” manifests itself in flaming fire 
 on Sinai (Ex, xix. 18)—or Np" Ψ 
 (Ps. Ixviii. 19). We find δ ΠΡ YW 
 in Targ. Jonathan on Numb. v. 3, &¢. 
 The Shekinah is especially connected 
 with the tabernacle (mishkan), and the 
 sanctuary, but it is not to be restricted 
 to a visible and local symbol of the 
 Divine Presence. This is only one of 
 the applications of the word, which is 
 used with much greater latitude. It is 
 said by R. Ishmael and others (Baba 
 Bathra 25 a) that 7)°DW is in every 
 place, although in the course of the 
 discussion other opinions are advanced. 
 The Thosaphoth, in connexion with the 
 view that the Shekinah was especially 
 in the west, remark that its face was 
 eastward, or in the direction in which 
 Israel worshipped, and that hence the 
 points of the compass Ν. 5, E. W. are 
 called left, right, before, behind. It 
 may be noticed here (cf. p. 45) that the 
 left side is connected with evil. So 
 the north, for (Jer. i. 14) NNSN JABS 
 
 my The text (cf. § 9) speaks of - 
 
 an invisible Shekinah which may be 
 present anywhere, and it affords an 
 illustration of Matt. xviii. 20, οὗ γάρ 
 εἰσι δύο ἢ τρεῖς συνηγμένοι els TO ἐμὸν 
 ονομα, ἐκεῖ εἰμὶ ἐν μέσῳ αὑτών. The 
 Shekinah may even rest upon an indi- 
 vidual (p. 35). The righteous in the 
 world to come sit with crowns on their 
 heads, AIWF YD O33) (Berakoth 
 17 a). 
 
 SHEKINAH is sometimes practically 
 equivalent to Mremra, λόγος (v. 1), but 
 we may distinguish between them by 
 regarding the one as the medium of a 
 
 passive, the other of an active, mani- 
 festation: the one as creative, the 
 other as ‘tovershadowing” or indwell- 
 ing. The two are brought together by 
 St John, in whose theology the con- 
 ceptions assume a new definiteness, 
 and the medium becomes a Mediator: 
 ὁ Λόγος σὰρξ ἐγένετο, kal ἐσκήνωσεν 
 ἐν ἡμῖν (Joh. i, 14). The word σκηνή 
 and its derivatives are chosen on ac- 
 count of their assonance with the He- 
 brew to express the Shekinah and its 
 dwelling with men—compare especi- 
 ally Rey. xxi. 3: Ἰδοὺ ἡ σκηνὴ τοῦ Θεου 
 μετὰ τῶν ἀνθρώπων, καὶ σκηνώσει μετ᾽ 
 αὐτῶν---«τπιῦᾶ indeed so closely does She- 
 kinah resemble σκηνή, that the former 
 has even been thought of as a trans- 
 literation of the latter. The word is 
 rare in the Mishnah, but occurs fre- 
 quently in Midrash and Gemara, 
 
 9 The MS. @ expresses Mi’ by “" 
 followed by a vertical stroke or flourish 
 wholly above the line. In some MSS. 
 a 4 is inserted in order to make up 
 the numerical value of NM‘, viz. 26. 
 The shorter Name 71 is identified by 
 Gematria (§ 28) with the longer Name 
 by writing out the names of its letters, 
 NM, ‘7’. which are thus made to 
 amount to 10+6+4, and 5+1. The 
 saying, ‘‘two that sit, &.” is repeated 
 in § 9. 
 
 10 The word natal is used of ‘‘bear- 
 ing off” a reward. The whole saying 
 is probably an interpolation. There 
 is a saying of an opposite tendency 
 which may be noticed here: ‘‘The 
 Thorah is acquired only M33, by 
 association” (Berakoth 63b). ‘‘A sword 
 is against the solitary, &c.” (p. 30). A 
 man’s wits are sharpened by his friend 
 
Ti]. 4--8. 59 
 
 5. R. Shime‘on said, Three that have eaten at one table, 
 and have not said over it words of Thorah, are as if they had 
 eaten ef sacrifices οἵ (the) dead”, for it is said, For all tables are 
 full of vomit and filthiness without MAQOM” (Is. xxvii. 8), 
 
 G6. But three that have eaten at one table, and have said 
 over it 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). 
 
 7. Chananyiah ben Chakinai said, He who awakes by 
 night, and he who is walking alone by the way, and” turns 
 aside his heart to idleness, is “guilty of death.” 
 
 8. KR. Nechonyiah ben ha-Qanah said, Whoso receives upon 
 
 (Proy. xxvii. 17). The Thorah is like 
 fire: fire does not burn alone, with no- 
 thing to feed it: so words of Thorah, 
 SPM] pOYpNId PR. A great scholar 
 profits from association with the mean- 
 est, as ‘“‘the small wood is used to set 
 on fire the large”: a disciple may even 
 be his master’s best teacher (Tha- 
 ‘anith 7a; Makkoth 10a). See p. 77. 
 
 11 Tdols are ‘‘dead” (Is. viii. 19), and 
 powerless, in contrast with God THE 
 LIVING ONE; and as ‘“‘corpses” they 
 also defile by contact. Cf. Ps. evi, 28. 
 
 12 The expression naturally means, 
 ‘‘without place,’ with no spot clear 
 from defilement; but the use of ὁ τόπος 
 as a name of God (p. 53) suggests a 
 secondary meaning: ‘without men- 
 tion of the Name of God.” The idea 
 of 88 5, 6 is illustrated by 1 Tim, iv. 4: 
 ὅτι πᾶν κτίσμα Θεοῦ καλόν, καὶ οὐδὲν 
 ἀπόβλητον, μετὰ εὐχαριστίας λαμβανό- 
 μενον" ἁγιάζεται γὰρ διὰ λόγου Θεοῦ καὶ 
 ἐντεύξεως. Compare Eire οὖν ἐσθίετε, 
 εἴτε πίνετε, εἴτε τι ποιεῖτε, πάντα εἷς 
 δόξαν Θεοῦ ποιεῖτε (1 Cor. x. 31). 
 
 13 He who is sleepless at nigh 
 should think on words of Thorah (Ps. 
 lxiii. 7): if even at such a time he 
 turns his mind to idleness, and idle 
 thoughts, he incurs guilt. So with 
 
 the solitary traveller, Compare...%va 
 εἴτε γρηγορῶμεν, εἴτε καθεύδωμεν, ἅμα 
 σὺν αὐτῷ ζήσωμεν (1 Thess. v. 10). The 
 Mishnah thus interpreted forms an 
 apposite sequel to §§ 5, 6. According 
 to another reading (735!3\) and in- 
 terpretation the meaning is, that (1) 
 he who is wakeful at night, (2) he who 
 frequents solitary places, and (3) he 
 who indulges in idle thoughts, deserve 
 condemnation ; in explanation of which 
 ‘‘Rashbam” is quoted as remarking 
 that at night time, and in desert places, 
 and in unguarded moments, a man is 
 especially liable to assaults of the 
 pnd, or evil spirits. This notion 
 might indeed be illustrated from the 
 Talmud, but the first interpretation 
 better suits the context. Thorah study 
 is incumbent upon a man at all avail- 
 able times...‘‘when thou sittest in 
 thine house, and when thou walkest 
 by the way, and when thou liest down, 
 and when thou risest up” (Deut. vi. 7: 
 xi. 19). ‘‘At midnight I will rise to 
 give thanks unto Thee...” (Ps. exix. 
 62). Aman should “ increase” his time 
 of study by making inroads upon the 
 night (Crit. Note τ. 14). When he 
 walks by the way he must let nothing 
 interrupt his ‘‘mishnah” (ὃ 11), 
 
60 PIRQE ABOTH. 
 
 him the yoke” of Thorah, they remove from him the yoke of 
 royalty and the yoke of worldly care; and whoso breaks from 
 him the yoke of Thorah, they lay upon him the yoke of royalty 
 
 and the yoke of worldly care. 
 
 9. R. Chalaftha of Kaphar-Chananiah said, When ten sit 
 and are occupied in words of Thorah the Shekinah is among 
 them, for it is said, God standeth in the CONGREGATION” of the 
 
 14 "Apare τὸν ζυγόν μου ἐφ᾽ ὑμᾶς, Kal 
 μάθετε ἀπ᾽ ἐμοῦ...ὁ γὰρ ζυγός μον χρη- 
 στός, καὶ τὸ φόρτιόν μου ἐλαφρόν ἐστιν 
 (Matt. xi. 29, 80). The yoke of mal- 
 kuth stands for the burdens, as of tax- 
 ation, put upon a man by the govern- 
 ment under which he lives, or the op- 
 pression which he may suffer at the 
 hands of the great. The yoke of derek 
 eree is the anxiety which a man suf- 
 fers in the struggle for existence: the 
 cares of labour, poverty, or discontent 
 with his condition, Every man (writes 
 bar 8.) is by nature continually rest- 
 less and 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 
 of the care of rearing them, &c. From 
 over anxiety on all such matters an 
 absorbing devotion to Thorah frees a 
 man. The Tables of the Law are a 
 charter of freedom (v1. 2). Fora para- 
 phrase of this Mishnah see Aboth 
 ἜΝ: kX: 
 
 The word Sy may be used absolutely, 
 as in T. J. Peah 1. 1 (see p. 10). It 
 likewise enters into several expressions 
 analogous to those in the text. Thug 
 we read of a yoke of malkuth shamayim, 
 and of migvah (Berakoth 13 a): a yoke 
 of flesh and blood (Aboth R. N. xx): a 
 yoke of 0’3pn. 
 
 15. Ten is the number which consti- 
 tutes a congregation (MY), since it is 
 said (Numb, xiv. 27), How long shall I 
 bear with this evil congregation? From 
 
 the twelve spies take away Joshua and 
 Caleb, and there remain ten, which is 
 therefore the number of an ‘edah. A 
 ‘‘oreat” city is one that contains ten 
 batlanim, or men of leisure, to make a 
 congregation (Megillah 1. 3). A place 
 containing less than ten is a kaphar. 
 Omitting from the text the words in 
 italics as probably interpolated, we 
 pass on to the number THREE, which 
 is connected with MAN, fasciculus. 
 Compare Baba Megi‘a 1. 8, where an 
 MAN of documents is explained to 
 mean three or more tied together, while 
 the corresponding word 93M, invo- 
 lucrum, meaus three or more rolled 
 together. In like manner A* connects 
 MTS with the number three, refer- 
 ring inter alia to Ex. xii. 22, where 
 Rashi interprets JUN MIN as a 
 bundle of three stalks. The number 
 five is not mentioned in the similar 
 passages of Berakoth 6a; Mekiltha, 
 Jethro x1.; Jalqut 1, 305, where the 
 series of sayings springs naturally out 
 of a context. From the verse Ex. xx, 
 24, 9D MN ὍΣΗΝ TWN Opn 523 
 2 the question arises under what 
 circumstances is the Shekinah pre- 
 sent with men? ‘In every place... 
 where I am revealed to thee, M33 
 M7215, in the chosen house, (or Tem- 
 ple). Hence they have said, The in- 
 effable Name must not be uttered in 
 the provinces. 14 Eli‘ezer ben Jacob 
 (cf. p. 44) said, If thou wilt come to 
 My house, I will come to thy house, 
 and if thou wilt not come to My house, 
 
ΠῚ Ὁ: 61 
 
 mighty (Ps. Ixxxii. 1). 
 
 even three ? 
 in the earth (Amos ix. 6). 
 
 I will not come to thy house, To the 
 place that my heart loves thither my 
 feet lead me. Hence they have said, 
 Fivery ten men that are assembled in 
 the synagogue, the Shekinah is with 
 them, for it is said, God standeth in 
 the ‘edah, &e. And whence even three 
 that supGE, because it is said, He 
 judges among gods, &c.” Here an en- 
 tirely new case, suggested by the second 
 hemistich of the same verse, is brought 
 under consideration. It is granted 
 that the Shekinah is with an ἐκκλησία, 
 a congregation assembled for the dis- 
 charge of religious duties: but is the 
 Shekinah present likewise at secular 
 functions? Yes! where three are ga- 
 thered to administer justice, the She- 
 kinah is in the midst. From the pub- 
 lic meeting of a beth din (=three), we 
 pass next to the private meeting of 
 two friends to study and discuss Tho- 
 rah,—this transition is most clearly 
 marked in Berakoth—and thence to 
 the case of the individual. Berakoth 
 then takes the numbers in reverse 
 order. If the Shekinah is with one, 
 why make separate mention of two? 
 Because the words of two are written 
 in the book of remembrances; discus- 
 sion is required to make a lasting im- 
 pression, But why should three be 
 mentioned? To show that JupGMENT 
 is THorAn, a sacred and not merely a 
 secular function. Lastly, why mention 
 ten? If} is AN, what advantage 
 has the ‘edah over the beth din? Itis 
 that the Shekinah comes to the three 
 only when they are seated, but comes 
 beforehand to the place of the ‘edah: 
 the ‘‘congregation”’ intend ab initio to 
 perform a sacred function, but })7 is 
 
 And whence (is it proved of ) even five’? 
 Because it 1s said, He judgeth among the gods. 
 
 And whence 
 
 Because it is said,...and hath founded his TROOP 
 And whence even two ? 
 
 Because it 
 
 only ex post facto NNN. It may be 
 remarked that Jonathan targumises 
 Hix, xx. 24: ‘In whatsoever place I 
 cause my Shekinah to rest, and thou 
 worshippest before mr, there I will 
 send upon thee my blessing and will 
 bless thee.” As some have found a 
 difficulty in "Ὁ NN WIN, and wish 
 to read “33M, observe that R. Josiah 
 in Jalqut calls the verse DID, and 
 reads in inverse order, In what place 
 soever I come unto thee, there will I 
 cause my Name to be mentioned, 
 
 16 The great mass of MSS. retain 
 the number five, but some connect it 
 with judgment—making up the num- 
 ber by adding two litigants to three 
 judges; while others connect it with 
 the fasciculus, which is assumed to be 
 that which can be grasped with the 
 five fingers of a hand. The simplest 
 hypothesis (suggested by &) is that the 
 parallels from Berakoth, Mekiltha, and 
 Jalqut (see note 15) give the original 
 reading, and that the number five 
 should be expunged. The clause 
 ‘3 2ἼΡΞ, is the second hemistich of 
 the verse already quoted for the ‘edah, 
 and would therefore probably be quot- 
 ed, if at all, in the second place. The 
 mention of judgment could then searce- 
 ly fail to suggest the number three (see 
 Crit. Note), The ‘‘mishnah” in ques- 
 tion is an adaptation of a series of 
 sayings on Thorah and other matters 
 to the case of Thorah alone. Accord- 
 ingly the scripture proof for the num- 
 ber three is struck out, since it brings 
 in the inappropriate notion of judg- 
 ment, and a new proof for the same 
 number, viz. from the aguddah, is in- 
 serted. 
 
62 PIRQE ABOTH. 
 
 is said, Then they that feared the Lord spake often one to 
 another (§ 3). And whence even one? Because it is said, In 
 all places where I record my name I will come unto THEE, and 
 I will bless thee (Ex. xx. 24). 
 
 10. BR. La‘zar ben Jehudah of Barthotha said, Give Him 
 of what is His, for thou and thine are His”; and thus he saith 
 in David ®, For all things come of Thee, and of thine own have 
 we given thee (1 Chron. xxix. 14). 
 
 11. R. Jacob said, He who is walking by the way and 
 studying, and breaks off his study” (mishnah) and says, How fine 
 is this tree! How fine is that tree! and how fine is this fallow! 
 they account it to him as if he were “guilty of death.” 
 
 12. RB. Dosithai®, son of R. Jannai, said in the name of 
 R. Meir, When a scholar of the wise sits and studies, and has 
 forgotten a word of his mishnah, they account it unto him as if 
 he were “guilty of death,” for it is said, Only take heed to 
 thyself, and keep thy soul diligently, lest thou forget the words 
 
 which thine eyes have seen (Deut, iv. 9). 
 
 17 Cf, Joh. xvii. 9, 10: ἀλλὰ περὶ 
 ὧν δέδωκάς μοι, ὅτι σοί εἰσι. Kal τὰ ἐμὰ 
 πάντα σά ἐστι, κ.τ.λ. 
 
 18 Compare the formula of citation 
 in Heb. iv. 7. 
 
 19 The word 73’ means to change, 
 or to repeat, and hence generally to 
 study or learn. The Aramaic form of 
 the word is N)M, on which see the 
 lexicons. The word 1N3WD is pointed 
 with a horizontal stroke under the J. 
 This sign, which is now appropriated 
 to Pathach, served in an older system 
 of punctuation, out of which that now 
 in use was developed, for Qameg also. 
 The latter then came to be distinguish- 
 ed by a dot placed under the ‘“Pa- 
 thach,” (~); and finally the dot was 
 brought into contact with the ‘“ Pa- 
 thach,” and the modern ‘‘Qame¢” (τ) 
 arose. The citation from the Cam- 
 bridge University MS. Oo 1. 19, fol. 
 12 b, in the Rabbinic footnote, may 
 
 Perhaps his mishnah 
 
 serve 85 ἃ μνημόσυνον of this fact. 
 
 20 «RR, Israel writes that this wise 
 man is not mentioned in the Mishnah 
 except here and in ‘Erubin” (bar §.). 
 
 Forgetfulness is regarded as sinful 
 in so far as it arises from carelessness 
 and neglect of devrépwors. A man is 
 not to be blamed for a forgetfulness 
 arising from sickness or any cause 
 beyond his control. In Berakoth 8 b, 
 
 an old man who has forgotten his 
 
 “Thalmud” IDIIN ΤΙΣΙ is compared 
 to the shattered tables of the Law, 
 
 and it is said, mim> “awy nimd 
 ISI Mn, the tables, and the 
 fragments of the tables were laid up 
 in the Ark. So the broken-down 
 scholar is to be treated with respect. 
 Of prayer it is said in Berakoth v. 5 
 that to make a mistake in it is 12) 
 2 Pn, an evil sign to a man. The 
 expression D3 (Deut. iv. 9) does 
 not mean merely written ‘‘words.” 
 
Ill. 10—14. 63 
 
 has but grown hard” to him ? 
 
 What need then to say ? 
 lest they depart from thy heart all the days of thy life.” 
 
 “And 
 Lo! 
 
 he is not guilty, till he has sat down and suffered them to de- 
 
 part from his mind. 
 
 13. R. Chananiah ben Dosa said, Whosesoever fear of sin 
 precedes his wisdom”, his wisdom stands; and whosesoever wis- 
 dom precedes his fear of sin, his wisdom stands not. 
 
 14. He used to say, Whosesoever works are in excess of 
 
 21 Some commentators understand 
 4PN as of wine which has turned sour 
 or lost its flavour; but it is unneces- 
 sary to bring in this meaning here. 
 The case under consideration is that 
 of a man who has not absolutely for- 
 gotten, but does not remember readily; 
 his mishnah is not fluent in his mouth. 
 Compare Berakoth 34 b: ‘They said 
 of R. Chanina ben Dosa that he used 
 to pray over the sick, and say, This 
 one lives, and that one dies. They 
 said to him, Whence knowest thou? 
 He said to them, If my prayer is fluent 
 
 in my mouth, ΒΞ ΟΞ ΠΣ DN, 
 I know that it is accepted, and if not, 
 I know that it is rejected.” Bar. S., 
 quoting Sifre, writes that a man should 
 be as careful to preserve his Thorah 
 as his money, for it is hardly gotten, 
 as gold, and perishes easily, like glass, 
 M3131 (Job xxviii. 17). He who learns 
 Thorah and does not ‘‘repeat” is as 
 one who sows and does not reap. He 
 who learns and forgets is like a mother 
 that bears and buries. Sanh. 99°. 
 
 2 Different meanings are assigned 
 to the precedence of the fear of sin to 
 “‘wisdom.” The saying is taken to 
 denote either that a man’s fear of 
 sin should be instinctive, rather than a 
 result of calculation; or that the fear 
 of sin should be a motive urging him 
 to the acquisition of knowledge as a 
 safeguard against transgressions into 
 which his ignorance might betray him. 
 
 The former interpretation is to be pre- 
 ferred: a man should build upon the 
 foundation of religious feeling, rather 
 than of philosophy. 
 
 It may be conjectured that the se- 
 cond clauses of 88 13—15 are later ad- 
 ditions. They are not found in Aboth 
 R. N. xxu., and their omission is 
 partly favoured by the reading of the 
 Machazor Vitry in ὃ 14, Compare also 
 note δαὶ on ὃ 15. Aboth R. N., after 
 the first clause of § 13, refers to Ps. 
 exi. 10: “The fear of the Lord is the 
 beginning (?) of wisdom.” Then fol- 
 lows the first clause of § 14, with a 
 scripture proof from Ex. xxiv. 7: We 
 will po, and we will nEar. ‘‘They 
 said before Rabban Jochanan ben Zak- 
 kai, 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 sinfearer, what 
 is he? He said to them, He is a work- 
 man who has not his tools in his hand. 
 A sinfearer but not wise, what is he? 
 He said to them, He is no workman, 
 but has his tools in his hand.” ΑἹ 
 quotes this baraitha, with some re- 
 marks upon his reading of it. An- 
 other comparison is given, from Joma: 
 A man with wisdom but without the 
 fear of Heaven is like a man with the 
 key of an inner eourt, but unable to 
 enter because he has not the key of 
 the outer court. 
 
06. PIRQE ABOTH. 
 
 his wisdom”, his wisdom stands; and whosesoever wisdom is wn 
 excess of his works, his wisdom stands not. 
 
 15. He used to say, With whomsoever the spirit of men 
 is pleased™, the Spirit of God is pleased; and with whomsoever 
 the spirit of men is not pleased, the Spirit of God is not pleased. 
 
 16. RB. Dosa ben Horkinas said, Morning sleep, and mid- 
 
 day wine™, and the babbling 
 
 23 «'Thalmud” and practice—cf. the 
 controversy on Faith and Works—are 
 frequently set against one another in 
 discussions. Aboth 1. 18 decides for 
 the latter. On the other side see the 
 remarks of Sifre upon Deut. xi. 13: 
 “Tf ye shall hearken diligently unto 
 my commandments,” where it is said: 
 And ye shall learn them, and ye shall 
 observe to do them (Deut. v. 1). The 
 scripture shews that doing depends on 
 learning, and not learning on doing, 
 
 synbn psi edna Nbr meyony 
 mynd son. 
 
 24 For the expression compare Baba 
 Bathra vut. 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 
 non requicscit in eo.” The sayings in 
 the text may be compared with 1 Joh. 
 iv. 20: ὁ yap μὴ ἀγαπῶν τὸν ἀδελφὸν 
 
 αὐτοῦ ὃν ἑώρακε, τὸν Θεὸν ὃν οὐχ ἑώρακε 
 πῶς δύναται ἀγαπᾷν; This Mishnah is 
 taken by bar S.as exemplifying the doe- 
 srine that there is a correspondence in 
 all respects between the upper world 
 and the lower: ‘‘ Whatever exists above, 
 exists also below.” Thus there is an 
 archetypal and celestial Adam analo- 
 gous to the lower Adam, and made 
 literally in the image of God. There 
 is also a familia above corresponding 
 to the human familia below, with re- 
 spect to which it is said: ‘‘ May it be 
 thy pleasure, O Lord our God, to make 
 peace in the family above, and in the 
 
 of youths”, and frequenting 
 
 family below’? (Berakoth 10 Ὁ, 17 a). 
 The condition or action of either of 
 these communities must have its ana- 
 logue in the other. “Ἢ who occu- 
 pies himself in Thorah for its own 
 sake makes peace in the family above 
 and in the family below, for it is said 
 25 ney ody Ὁ moby ney (1s. 
 xxvii. 5). Rab said, It is as if he 
 built a palace above and below...More- 
 over he protects the whole world, &c., 
 and brings the redemption nigh” (San- 
 hedrin 99 b). 
 
 2 A man must not sleep beyond the 
 time of reading the morning Shema‘: 
 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 
 to intoxication. A man before drink- 
 ing is innocent as a lamb, and like a 
 sheep which is dumb before its shear- 
 ers: after drinking enough he is strong 
 as a lion, and says that there 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 non- 
 sense and knows not what he is doing. 
 If all this happened to righteous Noah, 
 how must it be with ordinary men? 
 Noah cursed his own descendants, say- 
 ing, Cursed be Canaan, ἄορ. The chil- 
 dren of Ham, because he saw the 
 nakedness of his father, and told his 
 brethren, had their eyes reddened, and 
 their lips deformed, according to the 
 
ΠΙ. 15—18. 65 
 
 the meeting houses” 
 
 world. 
 
 of the vulgar, put a man out of the 
 
 17. R. Li‘ezer. ha-Modai said, He that profanes things 
 sacred, and contemns the festivals, and annuls the covenant 
 of Abraham our father, and acts barefacedly against the Thorah”, 
 even though he be a doer of good works, has no portion in the 
 
 world to come. 
 18. 
 
 divine decree, ἼΤΩ 33)3 ΠῚ, mea- 
 sure for measure. 
 
 *6 Constant association with young 
 men tends to frivolity, and withholds 
 ὃ. man from serious study. Rehoboam 
 took the counsel of young men (1 
 Kings xii. 8), and caused the disrup- 
 tion of the kingdom. There is a pro- 
 verb, DPT ΠῚ ΠῚ AND Oy) 7)3 
 23, young men’s construction is de- 
 struction, and old men’s destruction 15 
 construction. 
 
 *7 Bar §. confirms the omission of 
 M1 by reference to his ‘‘ ancient 
 mishnioth,”” The synagogue served for 
 meetings not merely ‘‘ precum et sa- 
 crorum causa,” but for general educa- 
 tional purposes. It served inter alia 
 as a schoolhouse 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 
 Thorah, Everything which leads the 
 mind astray from it is to be avoided 
 as destroying a man’s soul, and put- 
 ting him out of the world (αἰών) On 
 the other hand, “he that increases 
 Thorah increases life” (11. 8). Ἔρευ- 
 vare Tas γραφάς, ὅτι ὑμεῖς δοκεῖτε ἐν 
 αὐταῖς ζωὴν αἰώνιον ἔχειν (Joh. ν. 39). 
 
 38 The fifth Seder of the Mish- 
 nah, called Qodashim, treats of holy 
 things, and the second, Mo‘ed, of fes- 
 tivals. 
 
 He who despises sacred things, and 
 repudiates the covenant of circumcei- 
 
 R. Ishma‘el said, Be pliant of disposition (07 to a chief) 
 
 sion, and acts in defiance of the 
 Thorah, cannot be saved by moral ex- 
 cellence. The sense is impaired by 
 reading: “ Thorah and good works.” 
 The text gives a more effective con- 
 trast. ‘‘He who acts impudently 
 against the Thorah,” &¢., cannot be 
 saved by good works. The expression 
 ‘p ΠΌΣΟ is explained in T. J. Peah 1. 
 1, as meaning, “one who who says 
 that the Thorah was not given from 
 Heaven.” Buxtorf s. v. ΝΟ) writes: 
 “ Revelat faciem contra legem, id est, 
 proterve, impudenter agit vel insurgit 
 contra eam.” The unveiled face may 
 also denote confidence in a good sense 
 (2 Cor. iii. 18). 
 
 29 Τῇ Sifre on Numb. xv. 31, where 
 this mishnah is quoted, the clause 
 
 49 ΠΟΣΘΠῚ 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 Gaduqi; 
 and he who hath ‘‘ broken (157) His 
 commandment,” an Epicurus. Another 
 explanation is then given, in which 
 the former expression is rendered, 
 in the words of our text, D535 nbson 
 ΓΖ, and the second by AN TDN 
 3W2. Then follows this mishnah, with 
 the ending, ΠῚ 12 WY B'S 
 pdyyn yo anim sin os main 
 however many precepts he may per- 
 form, he merits expulsion from the 
 world. 
 
 g 
 
00 PIRQE 
 
 and yielding to impressment™ 
 man with cheerfulness. 
 
 30 The text of @ has here a unique 
 reading. The usual reading, which is 
 given on p. 10 and in the footnote x, 
 is generally taken to mean: Be pliant 
 towards a great man, and easy in thy 
 bearing with the young—Hsto levis 
 sive velox erga caput, et facilis erga 
 juventutem sive juvenem (Buxtorf, Lex. 
 Chald. 5. τ. WW, col. 2372) ; but some 
 of the older commentators assign very 
 different meanings to the expressions 
 used, and especially to the rare word 
 rendered juventutem. 
 
 munwn)] The meaning yourH is 
 supported by the analogy of Eccl. xi. 
 
 10, ban ΠΥ ΓΙ ΠΥ 53, and 
 is derived either from dawn, or black- 
 ness (of hair), both of which meanings 
 are found under the root IN’. It has 
 also been deduced from WW, petere. 
 Cf. WN, electus. Pseudo-Rashi assigns 
 to it the opposite meaning SENECTUS, 
 quoting in favour of this view the same 
 verse Eccl. xi. 10. A third meaning, 
 which is well supported, is FORCED 
 SERVICE or dyyapla (‘Aruk; “ Rash- 
 bam”; &c.). For a corresponding use 
 of the verb cf. Ongelos on Num. xvi. 
 
 15: ΓΦ pnw ἽΠῚ soon xb, 
 Nullius asinum unquam petii. There 
 is a sayimg, quoted in the Machazor 
 Vitry and elsewhere, ‘‘ Attach thyself 
 to an ἀγγαρεύς, and they will do thee 
 homage,” > nnne Ὁ pata. 
 The meaning MELANCHOLY has also 
 been assigned to the word. Midrash 
 Rabbah on Lam. ii. 11 is ambiguous. 
 We read there of three kinds of tears, 
 “but the tear of merriment (PINW) is 
 the best of all.” It is added that there 
 are three kinds of evil tears, ‘‘but 
 that of MnwnN is hardest of all.” 
 Then follow tales of a man and of a 
 womaneach of whom had NNAWN 13, 
 
 ABOTH. 
 
 (Matt. v. 41), and receive every 
 
 and he died ἄρ. The commentaries 
 on the Midrash are at variance; some 
 give the meaning juventus, but the 
 M3175 MIND quotes the interpreta- 
 tion of the ‘Aruk with approval. 
 
 ν m3] This expression is used in 
 relation (i) to actions, (ii) to persons. 
 The latter construction is chiefly found 
 
 in such sayings as, N13 row ἡ ΠῚ), 
 It were better for him that he had 
 not been born. For examples of the 
 former construction see 1. 14; v. 17; 
 and compare Bereshith Rabbah xvu, 
 where it is said that man is open to 
 persuasion, mynannd m3, and woman 
 is not open to persuasion, because man 
 was formed of earth, which a little 
 water easily dissolves, but woman was 
 made of bone, which will not melt. 
 In the passage under discussion, the 
 construction will be unexceptionable if 
 nnwn—preceded by Ὁ (see Crit. 
 Note)—be interpreted dyyapla, but not 
 so if it be taken concretely of a person, 
 juvenis. 
 
 ws bo) The MSS. with the ex- 
 ception of @ read wrod, but the pas- 
 sage is quoted as in the text in a MS. 
 of the ‘Aruk, Cambridge University Ad- 
 ditional 471-2, where s.v. 20, we find 
 immediately after UN7 mibp the words 
 yD wT a ΟΝ Sp vn ΠᾺΡ Ἔ2; 
 but another MS. of the ‘Aruk, Addi- 
 tional 376, reads WNT wb dp... 
 ... NMI and a third MS, Additional 
 473.2, has the brief reading WN1-5p yn 
 ... $80. In this case a confusion 
 has arisen from the immediately fol- 
 lowing reference to the ‘‘ beginning of 
 Demai.” The reading of @ gives the 
 most natural construction, since ib bp 
 is used of an action (v. 30), but not 
 usually of a person; on the other hand, 
 
{ΠῚ 10] 67 
 
 19. RB. ‘Aqibah™ said, Merriment, and lightness of disposi- 
 tion™, accustom a man to lewdness. 
 
 it is open to the objection that it 
 recommends levity, which is condemn- 
 ed in 8 19 and elsewhere. This how- 
 ever 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 in- 
 fended to contrast the ‘‘ lightness” 
 which is condemned in general terms 
 in § 19 with a “lightness” which is 
 lawful or expedient under certain cir- 
 eumstances. In like manner bashful- 
 ness is condemned from a certain point 
 of view in 11. 6, but is singled out for 
 the highest praise in v. 31; and pint’ 
 has both a good sense and a bad sense. 
 Compare, also, the praise of ‘ impu- 
 dence” and shameless pertinacity: 
 ‘‘Impudens et importunus vineit ho- 
 minem malum, quanto magis Deum, 
 qui bonitas mundi ipsa est” (Jalqut 
 550, on Jonah iii. 8); which illustrates 
 Luke xviii. 48, and Matt. xi, 12. 
 Cf. Buxtorf, Lex. s. v. YN, a word 
 which is used for t¥ in the Targum on 
 Proy. vii. 13. If, as is probable, ΠΡ 
 WN denotes primarily an ἐλαφρία 
 (2 Cor. i. 17) which results from want 
 of deliberation (note 32), the reading of 
 the text may be explained as meaning 
 that a man should be hasty, and yield- 
 ing to dyyapla. When such a service 
 is put upon him, he should not pause 
 to deliberate, but should take it upon 
 him at onee, and yield himself unre- 
 gservedly to the exaction, in accordance 
 with the saying: καὶ ὅστις σε ἀγγα- 
 ρεύσει μίλιον ἕν, ὕπαγε μετ᾽ αὐτοῦ δύο 
 (Matt, v. 41). The Machazor Vitry, 
 as quoted on p. 10, paraphrases the 
 saying as follows: ‘‘ Lighten thy head 
 and be pliant as a reed which sways 
 hither and thither, and prompt as a 
 man that is quick to oblige the head 
 
 of the city and its judges ;” thus com- 
 bining two interpretations. 
 
 Other interpretations are as follows: 
 ‘‘Be deferential in the presence of a 
 great man, but sedate and not too 
 affable towards the young” (Rambam). 
 ‘« When thou art young be Sp towards 
 the Creator, and likewise in the time 
 
 of thine age be 0 ΠῚ) (Rashi, as 
 
 quoted by bar §8.). ‘‘Be SD to the 
 chief, or first in rank, and M3 to his 
 dyyapets” (R. Jonah), On the whole 
 there is a fair amount of authority for 
 the meaning dyyapla, This being a- 
 dopted, the expressions ΠῚ UN) bp 
 (p. 10) may either be taken together 
 as describing a man’s attitude towards 
 
 ayyapla, or we may read, wad bp 4, 
 Esto velox erga caput, and take ΠῚ) 
 nanwnd, “yielding to dyyapla,” as 8 
 separate clause. Levy (Chald. Worter- 
 buch 5. v. WNW) renders: ‘‘sei dienst- 
 fertig gegen einen Vornehmen und 
 sehmiegsam gegen die Regierung (den 
 Regierer)”’, 
 
 31 Ἢ, ‘Aqiba(h) ben Joseph, though 
 descended from non-Jewish parents, 
 and until middle age averse from 
 study, became one of the greatest 
 lights of Judaism both before and 
 after the death of Gamaliel II, with 
 whom, as with R. Jehoshua‘ (see p. 
 39), he is brought into connexion in 
 Sukkah m1, 9 and elsewhere, In his 
 early years he kept the flocks of the 
 wealthy Kalba Shebua‘ of Jerusalem, 
 whose daughter he at length married. 
 He espoused the cause of bar Kokba, 
 or Koziba (Sanhedrin 97b), and ac- 
 knowledged his claim to the Messiah- 
 ship: was led captive (?) at the destruc- 
 tion of Bethar (135 a.p. See Jost, 
 Gesch. B 81 note) by Severus: and was 
 
68 PIRQE ABOTH. 
 
 20: 
 
 put to death, after a long imprison- 
 ment, by tortures which he bore with 
 heroic constancy. When the ‘ Greek 
 kingdom” had once upon a time de- 
 creed that Israel should not occupy 
 themselves in Thorah, Pappus ben Je- 
 hudah came and found ‘Aqiba holding 
 large public assemblies for Thorah- 
 study. He said to him, ‘Aqiba, art 
 thou not afraid of the kingdom ὃ 
 ‘Aqiba answers by a parable of a fox 
 which was walking by the river side. 
 He sees the fishes clustermg from 
 place to place, and asks them from 
 what they are fleeing. They say, 
 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 
 are afraid in the place of our life, how 
 much more in the place of our death ! 
 So Israel may be distressed even in 
 their native element of the Thorah, 
 which is ‘thy life and the length of 
 thy days,” but to leave it is certain 
 death... When ‘Aqiba was being led 
 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. 
 reciting the Shema‘). To his disciples 
 who remonstrate: ‘*Thus far,” thou 
 hast endured enough; “all my days 
 (said he) I have been troubled about 
 this verse: Thou shalt love the Lord... 
 with all thy soul, even if he should 
 take away thy spirit. When, said I, 
 will it be in my power to fulfil this? 
 Now that I have the opportunity shall 
 1 not fulfil it?” As he was protracting 
 the word SM, one, till he expired, 
 the heavenly voice, Batu Qon, went 
 forth and said; “ Happy art thou R. 
 
 He used to say, Tradition” is a fence to Thorah ; tithes 
 
 ‘Aqiba that thy spirit went forth at 
 nN” (Berakoth 61b). The ministering 
 angels said before the Holy One, 
 *such is Thorah and such (a death) 
 is its reward” (cf. Menachoth 29b), 
 according to Ps. xvii. 14, 77’ DN 
 3 pnd '. Bara Qo went forth 
 and said, Happy art thou R. ‘Aqiba, 
 that thou art invited to the life of the 
 world to come. 
 
 ‘Aqiba learned tradition from Eli‘e- 
 zer ben Hyrqanos, and acquired the 
 minutie of scholarship from Nachum 
 of Gimzo, with whom he studied for 
 22 years, investigating the uses of par- 
 tieles, as D3, MN, [», JS wherever they 
 oceurred in Scripture (Chagigah 12a; 
 Pesachim 22 Ὁ; Bereshith Rabbah 1.). 
 Once when the chazan summoned 
 him to read Thorah to the congrega- 
 tion, he excused himself on the ground 
 that he had not read over the portion 
 twice (or four times), privately, in ac- 
 cordance with the example of the Holy 
 One (Midrash Tanchuma on Ex. xx. 
 1; Bereshith Rabbah xxty.), who first 
 thinks His words over and meditates 
 upon them, and then communicates 
 them to men, for it is said (Job xxviii. 
 27, 28), 13 AN IN, and afterwards, 
 
 paxd oN. In like manner it is 
 written in Ex, xx.1: And God spake 
 all these words saying, &c. i.e. He 
 spake to Himself, and then saip to 
 men. It is said in T. J. Sotah 1x. 10, 
 17 that there arose no eshkol (see p. 
 28) before R. ‘Aqiba, and that the 
 springs of wisdom ceased with him. 
 He was one of the four who “ enter- 
 ed Paradise” (tv. 1). As a com- 
 piler and systematiser of traditions he 
 was the forerunner of Jehudah ha- 
 Nasi (who was born shortly after his 
 death), but his work has not been pre- 
 served in writing in its original - 
 
IIT. 20. 69 
 
 are a fence to wealth; vows a fence to sanctity”; a fence to 
 
 wisdom is silence. 
 
 form. Amongst the thousands of his 
 hearers were ‘‘ Meir (eigentlich Me- 
 asa) Judah Ὁ. Iai, Jose Ὁ. Hilpetha, 
 Simon b. Jochai, Eliezer b. Jakob.” 
 Together with his contemporary and 
 rival R. Jehoshua‘, he was enrolled 
 by posterity amongst the ῬΑΥΒΕΒ 
 Munpl. 
 
 32 QanLuTH RosH, or lightness of 
 head, denotes unbecoming levity. It 
 is indeed explained in the ‘Aruk as 
 meaning lifting up of the head, the 
 opposite of humility; but it is more 
 likely that its proper meaning is 
 quickness and thoughtlessness, and 
 that its opposite, ‘gravity of head,” 
 means slowness and deliberation, or 
 mens composita, as it is well rendered 
 in Berakoth v. 1. ed Surenhusius: 
 “Non assurgunt ad precandum nisi 
 mente composita, WNT TAD PN. 
 Sancti prisci precabantur horam prius 
 morati, ut animum in Deum intende- 
 rent.” It is said in Berakoth ix. 5: 
 
 nan yy ta. ws ms Spy xb, 
 a man should not ‘‘lighten his head” 
 
 before the eastern gate. Since bon 
 also means hold in light esteem, or 
 
 dishonour, and since UN) mibp is es- 
 pecially to be avoided in prayer, we 
 may perhaps compare the expression 
 καταισχύνει τὴν κεφαλὴν, which is used 
 in relation to prayer in the doubtful 
 passage, 1 Cor. xi. 4, 5. A man must 
 not rise to pray, nor must he part 
 from his friend, “from the midst of 
 
 pn’, and WN mp, and vain words” 
 (Berakoth 31 a), But pin is not 
 universally condemned. Cf, Ps. exxvi. 
 2: “Then was our mouth filled with 
 laughter, and our tongue with joy.” 
 A non-natural interpretation is given 
 to the above verse in Berakoth 31 a: 
 “Tt is forbidden to a man to fill his 
 
 mouth with Pin, for it is said, Then 
 
 shall our mouth be &e., PINw non τ 
 1D. When? In the time when the 
 nations shall say, The Lord hath done 
 great things &.” Some commentators 
 remark upon § 19, that such pin’ 
 only as is combined with “ lightness 
 of head” is condemned; but others 
 take the expressions separately. 
 
 33 Masoran, or Massoretu, is used 
 of tradition in general, and is correla- 
 tive to Qabbalah (1. 1). The expression, 
 “from their fathers” in Job xv. 18, 
 is expanded by the Targumist into: 
 “ from the tradition, STD, of their 
 fathers.” This form of expression is 
 also found in the Mishnah. Cf. She- 
 qalim vi. 1, where it is said that there 
 was a MND in the possession of the 
 houses of R. Gamliel and Chananiah, 
 sagan of the priests, with regard to 
 the place in which the Ark was hidden. 
 The allusion in the text is to the oral 
 Tradition by which the written Thorah 
 ig supplemented or interpreted. Ma- 
 sorah in the modern sense is especially 
 a system of rules for the reading of 
 the text of the Hebrew Scriptures. 
 The view that these rules are referred 
 to here has the support of At, @, and 
 R. Jonah; but although the beginnings 
 of the textual ‘‘Masorah” were of 
 ancient date, there is nothing in the 
 Mishnah to limit the generality of the 
 word M1013. 
 
 34 The clause omitted by @ is illus- 
 trated by the proverbial saying, Wy 
 syynny Sawa (Shabbath 119 a). 
 
 35 The meaning of NIN is “ sepa- 
 ration” from defilement, and hence 
 sanctity of life. It is used in the 
 Mishnah in parallelism with M770, 
 purity, at the end of Sotah, where it 
 is said that,—‘*From when Rabban 
 
70 PIRQE ABOTH. 
 
 21. He used to say, Beloved is man that he was created 
 “in imagine ἢ; greater love (was it that it) was made known to him that 
 
 he was created “In imagine Dei,” as it is said, for in the image of 
 
 God* made He man (Gen. ix. 6), 
 
 Gamliel ha-Zaqen died, the glory of 
 the Thorah ceased, and purity and 
 ΓΒ died.” For a satirical classi- 
 fication of the various kinds of Phari- 
 sees, see T. J. Berakoth, 1x. 7, and 
 Buxtorf, Lex. 8. r. WE. 
 
 Under the same root are found the 
 meanings: mirum esse, occultum esse; 
 whence probably the expression, DW 
 WDD, the ineffable NAME, i.e, 11. 
 
 36 Man is beloved by God in whose 
 image (Gen. i. 27; ix. 6), or likeness 
 (Gen. v. 1), 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 
 out by the verse partly cited in the 
 text: ‘‘ Whoso sheddeth man’s blood, 
 by man shall his blood be shed: for 
 in the image of God made He man,” 
 on which R. ‘Aqiba remarks (Bereshith 
 Rab. xxxiv.); ‘‘ Whosoever sheddeth 
 blood, they reckon it to him as if he 
 diminished THE LIKENESS.” See also 
 Excursus on Shema‘ (u. 17). “On 
 these two commandments (Love God, 
 Love thy neighbour) hang all the law 
 and the prophets” (Matt. xxii. 40). The 
 second of these is included in the first, 
 according to Bereshith Rabbah, xxtv, 
 (end), where, “Thou shalt love thy 
 neighbour as thyself,” is brought into 
 connexion with the saying of Gen. v. 
 1: “Τὴ the likeness of God made He 
 him.” Hence the contrast in James 
 iii. 9: ἐν αὐτῇ εὐλογοῦμεν τὸν Κύριον καὶ 
 πατέρα, καὶ ἐν αὐτῇ καταρώμεθα τοὺς 
 ἀνθρώπους τοὺς καθ᾽ ὁμοίωσιν Θεοῦ 
 “γεγονότας. Compare 1 Joh. iy. 21: καὶ 
 ταύτην τὴν ἐντολὴν ἔχομεν ἀπ᾽ αὐτοῦ, ἵνα 
 ὁ ἀγαπῶν τὸν Θεὸν ἀγαπᾷ καὶ τὸν ἀδελ- 
 φὸν αὐτοῦ. 
 
 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. 
 
 Ὁ πρῶτος ἄνθρωπος ἐκ τῆς γῆς, χοϊκός" 
 ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ (1 Cor. 
 xv. 47). A conception which pervades 
 the Midrash literature is that there is 
 an ‘‘upper”’ and a ‘‘lower” Adam: a 
 celestial man, made strictly in the 
 image of God, and a terrestrial man 
 corresponding in detail to his arche- 
 type, of which He is the material 
 adumbration, This twofold conception 
 makes it difficult at times to estimate 
 the precise value of the brief enig- 
 matical sayings of the Rabbis on the 
 Creation and the Fall. The matter is 
 further complicated by their tendency 
 to ignore the distinction between the 
 potential and the actual: between the 
 embryo and its development: be- 
 tween the ‘‘idea” and its temporal 
 manifestation, There are two aspects 
 of the statement that man was made 
 in the celem, or image, of God, accord- 
 ing as we regard the resemblance to 
 God-as predicated of the actual man 
 or of his archetype; and as a conse- 
 quence of this there are also two ways 
 of regarding the Fall, viz. (1) as a 
 loss of the Divine image in which man 
 was actually created, and (2) as a fall- 
 ing away of the terrestrial Adam from 
 his archetype. In the ‘ Book of the 
 generations of Adam” the Divine like- 
 ness is described as not wholly lost 
 but perpetuated (cf. James iii. 9): 
 ‘“‘God created man in the LIKENESS 
 of God.,,Adam begat a son in his own 
 
ΠῚ ΟἹ 22: 71 
 
 22. Beloved are Israel that they are called children of 
 
 LIKENESS, after his image” (Gen. v. 1, 
 3); on which Ramban remarks: “It 
 is known that all that are born of 
 living beings are in the likeness and 
 image of their parents; but because 
 Adam was exalted in his likeness and 
 his image, for it is said of him that, 
 Tn the likeness of God made He him, 
 it says expressly here that his off- 
 spring likewise were in that exalted 
 likeness, but it does not say this of 
 Cain and Abel, not wishing to dilate 
 upon them, &.” This agrees with 
 the Targum of Jonathan which intro- 
 duces the remark that “before this 
 Eve bare Cain who was not like him 
 (Adam), &c.” The Midrash dwells 
 with much emphasis on the word 
 tholedoth, ‘‘ generations” or offspring, 
 and regards the human race as coms 
 prised in Adam as embryo or golem. 
 To this is applied Ps. cxxxix. 16: 
 “‘ Thine eyes did see my golem, and in 
 thy book they all were written, ὮΝ) 
 nna Ins Nd) yy.” “He created 
 him golem, an unshapen mass: and 
 he was extended from one end of the 
 world to the other.” (Bereshith Rab- 
 bah xxty.) ‘‘Everything that was 
 created in the six days of Bereshith 
 needs ‘making’ (i.e. preparation or 
 concoction). The mustard for ex- 
 ample needs sweetening: lupines (0ép- 
 pot) need sweetening: wheat needs 
 to be ground: even man needs ἢ), 
 amendment” (B. Rabbah x1). Ac- 
 cording to this view the ‘‘image”’ and 
 ‘likeness’? is that to which man ap- 
 proximates, and which is found in 
 greater perfection in the DIN niin 
 than in Adam himself. 
 
 The saying that the first man was 
 coextensive with the world is found in 
 various places of the Talmud and the 
 Midrash. The old philosophic con- 
 
 ception that the world is a μέγας ἄνθρω- 
 mos, and man a microcosm, is adopted 
 by Philo and the Rabbis. The con- 
 stituents of man were gathered from 
 all parts of the earth (Pirge R. El. x1). 
 The faculties of the earth correspond to 
 his (Qoheleth Rabbah, on Heel. i. 4): 
 «ς Whatsoever the Holy One, blessed is 
 He, created in man, He created its 
 analogue in the earth. Man has a 
 head: the earth has a head (Prov. 
 viii. 26). Man has eyes and ears, &c., 
 ἄσ.: the earth has eyes and ears, &c., 
 &e, (Ex, x. 15; 18. 1. 2). ‘* Why was 
 man created alone? To teach thee 
 that whosoever destroys one soul of 
 Israel, it is reckoned to him as if he 
 destroyed a whole world; and whoso- 
 ever preserves one soul of Israel, it is 
 reckoned to him as if he preserved a 
 whole world” (Jalqut 15), Man, who 
 at first stretched from end to end of 
 the world, was afterwards diminished 
 by the hand of God, for it is said, 
 ‘Thou didst form me DIP) TINS, 
 and didst lay thine hand upon me” 
 (Ps. exxxix. 5). See Chagigah 12a, 
 where it is also said, that the first 
 Adam extended from the earth to the 
 jirmament, for it is said that he was 
 created {INT ὃν, upon or above the 
 earth. ‘‘ Twice didst thou form me 
 (writes the commentator), at first high, 
 then low.” The primal man fell short 
 of the Creator’s MAWNID, or idea, of 
 which the realization will be in the 
 future, when the Son of Man bridges 
 the chasm between heaven and earth 
 (Joh. 1. 52). In like manner the φώς 
 ἀληθινόν which was created in the be- 
 ginning was withdrawn from the gene- 
 rations that were unworthy of it (Job 
 xxxviii, 15), and remains hidden away 
 for the righteous in the time to come, 
 when ‘the light of the moon shall be 
 
tae 
 
 PIRQE ALBOTH. 
 
 God”; greater love (was it that it) was made known to them 
 that they are called children of God, as it is said, Ye are the 
 children of the Lorp your God (Deut. xiv. 1). 
 
 23. Beloved are Israel that there was given to them the 
 instrument with which the world was created”; greater love 
 
 as the light of the sun, and the light 
 of the sun shall be sevenfold, TINS 
 Don nyav, as the light of THE 
 SEVEN pays” (Is, xxx. 26) of the 
 CREATION WEEK (Bereshith Rabbah 111, 
 XI, ΧΙ, xLI1; Chagigah 12a). With 
 this light the first Adam saw from end 
 to end of the world. The world itself 
 was created by it (B. Rabbah xu, 
 pdyyn sna) maw mM AM). 
 Compare Joh. i. 5-10; καὶ τὸ φῶς ἐν 
 τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ ov 
 κατέλαβεν...ἣν τὸ φῶς τὸ ἀληθινὸν ὃ 
 φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς 
 τὸν κόσμον’ ἐν τῷ κόσμῳ ἦν, καὶ ὁ 
 κόσμος δι᾽ αὐτοῦ ἐγένετο, καὶ ὁ 
 κόσμος αὐτὸν οὐκ ἔγνω. 
 
 A doctrine of progressive creations 
 culminating in the present order is 
 propounded in Beresh. Rabbah 11, 1x: 
 “And God saw all that He had 
 made, and behold 1 was VERY GOOD... 
 R. Tanchuma said, The world was 
 created in its season: the world was 
 not fit to be created before that. Said 
 R. Abuhu, Hence it appears that the 
 Holy One, blessed is He, was creat- 
 ing worlds and destroying them, and 
 creating worlds and destroying them, 
 till he created these. He said, These 
 are satisfactory to me; those are not 
 satisfactory to me” 
 
 37 Compare 1 Joh. 11]. 1,2: Ἴδετε 
 ποταπὴν ἀγάπην δέδωκεν ἡμῖν ὁ πατήρ, 
 ἵνα τέκνα Θεοῦ κληθώμεν.... ἀγαπητοί, 
 ‘pov τέκνα Θεοῦ ἐσμεν, καὶ οὔπῳ ἐφανε- 
 ρώθη τί ἐσόμεθα" οἴδαμεν δὲ ὅτι ἐὰν 
 φανερωθῇ ὅμοιοι αὐτῷ ἐσόμεθα, ὅτι ὀψό- 
 The sonship 
 of Israel implies their possession of 
 the Divine likeness in a higher degree 
 
 μεθα αὐτὸν καθώς ἐστι. 
 
 than Adam, or man in general, There 
 is a progression from §21 to 829. 
 The primal man, the embryo of the 
 race, is created an adumbration of 
 Elohim: Israel is singled out for the 
 distinction of sonship to 737: and 
 not only do they resemble the Creator 
 passively, but their work is likened to 
 his, for they have in their hands the 
 creative instrument, the Thorah, by 
 which the world was made, and by 
 which the Divine image is perpetuated. 
 R. ‘Obadiah of Sforno dilates upon 
 man’s faculty of acquiring a perfection 
 with which he was not specifically 
 created. He remarks that the expres- 
 sion, ‘‘according to (as it were) our 
 likeness” (Gen. i. 26) is approximative, 
 
 and signifies, NID XO ww 3 
 NON; and that ‘In imagine, &e.”’ 
 implies the twofold possibility (1) 
 of rising to perfection by means of 
 wisdom through which the love and 
 fear of God are acquired, and (2) of 
 lapsing into chaos and perishing, ac- 
 cording to the words of the Psalmist, 
 
 4D 90) ND) APD DIN: (Ps. xlix. 21), 
 if he will not understand, he will be 
 like the beasts that perish; for if man 
 had been wholly spiritual he might 
 have been called actually Elohim, a 
 word which is applied not only to God 
 but to intellectual and incorporeal 
 beings, as angels, and also to judges, 
 in respect of the νοῦς, or bow nbn, 
 which properly belongs to them; but 
 since he is in part material he is de- 
 scribed not as Elohim, but, in lower 
 terms, as “in the image of Elohim.” 
 In favour of this view is Gen. iii. 5, 
 
ΠῚ, 23—25. 73 
 
 (was it that it) was made known to them that there was given 
 to them the instrument with which the world was created, as it 
 is said, For I give you good doctrine, forsake ye not MY LAW 
 
 (Prov. iv. 2). 
 
 24. Everything is foreseen®; and freewill is given, And 
 the world is judged by grace; and everything is according to 
 
 work. 
 
 25. He used to say, Everything is given on pledge (appa- 
 
 βών); and the net (Eccl. ix. 12) is cast over all the living. 
 
 The 
 
 office is open; and the broker gives credit”; and the ledger 
 
 where, notwithstanding the original 
 creation, ‘In imagine,” temptation is 
 presented in the form, ‘‘Ye shall be 
 as Elohim, &e.” 
 
 38 This Mishnah touches upon two 
 great controversies, and affirms that 
 the opposites, PREDESTINATION and 
 FREEWILL, Mercy and JUvstTIcE, are 
 reconcileable. The word ‘B¥ might 
 indeed mean only that the affairs of 
 the world are known to God, καὶ οὐκ 
 ἔστι κτίσις ἀφανὴς ἐνώπιον αὐτοῦ (Heb. 
 iv. 13), but it seems best to take it 
 here as including foreknowledge, in 
 accordance with the remarks of R. 
 Jonah, who quotes Ps. cxxxix. 1, 2: 
 “0 Lord, thou hast searched me, and 
 known me. Thou knowest my down- 
 sitting and mine uprising, thou under- 
 standest my thought afar of.” We 
 have thus a sharply defined contrast 
 between the foreknowledge of God, 
 and the freedom of will which is never- 
 theless given toman, The reading of 
 the text, which gives a parallel con- 
 trast between the χρηστότης of God 
 (Rom. xi. 22), and His just judgment 
 of men according to their works, is to 
 be preferred to the negative reading: 
 ‘‘not according to work.” The inser- 
 tion of 11, which (p. 11) is strongly 
 supported, gives the meaning, that 
 everything is according to the pre- 
 
 ponderance of work; i.e, a man’s good 
 deeds are set off against his evil deeds, 
 and he is condemned or acquitted ac- 
 cording as the latter or the former are 
 found to be the more weighty or nu- 
 merous. 
 
 39 The words *213M and ‘Indi’ are 
 found in Ma‘aser Sheni tv. 2. The 
 latter denotes a numularius ; the former 
 has the more general meaning taber- 
 narius, and is also used for nwmularius, 
 which perhaps best suits the reading 
 of the text—but see notex. The world 
 is likened to the office of a merchant, 
 or of a money-broker: the tabernarius, 
 or numularius, the Lord of the world, 
 gives credit, but records the obligations 
 incurred; in duetime the collectors, who 
 are daily going their reunds, exact pay- 
 ment from each debtor: in the case of 
 a defaulter they have the arm of the 
 law to rest upon, and its sentenee wiil 
 be according to truth. 
 
 On the meaning of ἢ 2 see Levy’s 
 Chaldiiisches Worterbuch, s.r. ἢ). 
 The word is used in Qiddushin 40a: 
 “They give no credit in the case of 
 profanation of the Namr;” they grant 
 the offender no respite, but punish him 
 at once. It is used also in the passage 
 cited in note 35 from the Jerushalini, 
 in explanation of 132) WIND (one of 
 the seven kinds of Pharisees), who 
 
 10 
 
74 PIRQE ABOTH, 
 
 (πίναξ) is open; and the hand writes; and whosoever will 
 borrow comes and borrows; and the bailiffs go round continu- 
 ally every day, and exact from a man whether he wills or not; 
 and they have whereon to lean; and the judgment is a judg- 
 raent of truth. And everything is prepared for the BANQUET”. 
 
 26. R. La‘zar ben ‘Azariah* said, No Thorah, no culture; 
 
 Says, MYND TIDY NIN HPN, ‘“warte 
 (cig. leihe mir Zeit), ich muss zuvor 
 ein gottgefilliges Werk verrichten.” 
 
 4° The enjoyment of the world to 
 come is figuratively spoken of in Rab- 
 binic writings as THE BANQUET. In 
 the New Testament compare: Μακάριοι 
 οἱ eis τὸ δεῖπνον τοῦ γάμου τοῦ ἀρνίου 
 κεκλημένοι (Rey. xix. 9). The Talmud 
 cites Ex, xxiv. 11: “And upon the 
 nobles of the children of Israel he laid 
 not his hand: also they saw God, and 
 did eat and drink”—in the sense that 
 the vision of God, or of the Shekinah, 
 was meat and drink to them: “It was 
 a commonplace in the mouth of Rab, 
 that in the world to come there is 
 neither eating, nor drinking, nor pro- 
 creation, nor barter, nor envy, nor 
 hatred, nor strife; but the righteous 
 sit with their crowns on their heads, 
 and enjoy the splendour of the Sur- 
 KINAH, for it is said, And they saw 
 God, and did rar and prink” (Bera- 
 koth 17a). The word akal, to eat, is 
 frequently used in a secondary sense, 
 as in the saying of R. Hillel: “ There 
 is no Messiah for Israel, since they 
 have already eaten him in the days of 
 Hezekiah” (Sanhedrin 98 b, 99 a). The 
 ministering angels, who are flaming 
 fire, are fed on the splendour of the 
 Shekinah, 7°31) OF ΠΡ ΣΦ td (Be- 
 midbar Rabbah xxt.), for it is said 
 (Proy. xvi. 15), “‘In the light of the 
 king’s countenance is life.” Lower 
 down in the same chapter the Holy 
 One is represented as saying to Israel: 
 
 ΠΡ ΤῊ this world ye offer before me the 
 shewbread and oblations. In the world 
 to come I will spread for you a great 
 table, and the nations of the world 
 shall behold and be confounded, for it 
 is said, Thou wilt prepare a table before 
 me in the presence of mine eneni:2s 
 (Ps. xxiii, 5)...Behold, my servants 
 shall eat, but ye shall be hungry; be- 
 hold, my servants shall drink, but ye 
 shall be thirsty” (Is. lxy. 13). The 
 female Leviathan is preserved for the 
 banquet of the righteous in the world 
 to come (Baba Bathra 74b). “At the 
 fourth hour the Holy One, blessed is 
 He, sits and plays with leviathan, for 
 it is said (Ps. civ. 26), That leviathan 
 whom thou hast made to play with 
 
 him, 12 pmw>” (‘Abodah Zarah 3). 
 Compare Targ. on Ps. civ. 26, where 
 it is said to have been created, qn? 
 mtd ma nyo spy ava. 
 Cf. also, πεποιημένον ἐγκαταπαίζεσθαι 
 ὑπὸ τῶν ἀγγέλων αὐτοῦ (Job xl. 14; xli. 
 24), in the LXX. description of behe- 
 moth. 
 
 41 The rich and influential Ele‘azar, 
 or (?) Eli‘ezer, ben ‘Azariah, was chosen, 
 notwithstanding his youth, to succeed 
 the second Gamaliel on his deposition 
 from the presidency; whereupon R. 
 ‘Agqiba remarked: ‘It is not that he 
 excels me as a son of Thorah, but as a 
 son of great men” (T. J. Berakoth rv. 1). 
 Ben ‘Azariah, who is said to have been 
 but 17 years of age, describes himself 
 as prematurely aged: “ΤΟ, I amasa 
 son of 70 years, but am not a son of 
 
“III. 26—28. 75 
 
 No wisdom, no fear (of God); no fear 
 No knowledge, no discernment”; no dis- 
 No meal, no Thorah ; no Thorah, no 
 
 no culture, no Thorah. 
 (of God), no wisdom. 
 cernment, no knowledge. 
 meal*, 
 
 27. He used to say, Whosesoever wisdom is in excess of his 
 works, to what is he ike? Τὸ a tree whose branches are abun- 
 dant, and its roots scanty“; and the wind comes, and uproots 
 it, and overturns it. And whosesoever works are in excess of 
 his wisdom, to what is he like? ΤῸ ἃ tree whose branches are 
 scanty, and its roots abundant; though all the winds come 
 
 upon it, they stir it not from its place. 
 28. R. La‘zar Chasmah said, “Qinnim” and “ Pith,ché 
 
 70 years” (T. B. Berakoth 28 a). THat 
 pay they removed the doorkeeper and 
 gave free admission to all, whereas 
 Gamaliel had excluded every disciple 
 who was not the same inwardly as out- 
 wardly. It is added that when any- 
 thing is recorded as having happened 
 ὯΔ 132, the occasion of 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 
 accordance with the opinion of the 
 majority (tv. 12), to which even Ga- 
 maliel gave in his adhesion, came at 
 length to be distinctly recognised. On 
 the restoration of Gamaliel they did 
 not depose ben ‘Azariah (T. J. loc. cit.), 
 but made him Ab beth din. According 
 to the Babli, three sabbaths (or weeks) 
 in the month were assigned to Gama- 
 liel as president, and the fourth to ben 
 ‘Azariah. Hence, itis said: ‘*‘ Whose 
 Sabbath is it? The Sabbath of R. El. 
 ben ‘Azariah.” 
 
 42 Proy. ix. 10: ‘The rmar of the 
 Lord is the beginning of wispom: and 
 the KNowLEDGE of the holy is unDER- 
 
 STANDING.” 
 
 43 The want of ‘‘ corn,” or, generally, 
 of the means of sustenance, prevents 
 a man from obtaining instruction, and 
 studying Thorah. The converse, taken 
 literally, would imply that Thorah fits 
 a man for the discharge of secular 
 duties, and brings worldly prosperity 
 in its train: ‘Seek ye first the king- 
 dom of God, and his righteousness; 
 and all these things shall be added 
 unto you” (Matt. vi. 88). But ““ Wis- 
 dom,” which is sometimes identified 
 with Thorah, provides sustenance also 
 in a spiritual sense: ‘‘Come, eat of 
 my bread, and drink of the wine which 
 I have mingled...For by me thy days 
 shall be multiplied, and the years of 
 thy life shall be increased” (Prov. ix. 
 OMe) 
 
 44 With this parable compare Matt. 
 vii. 24. 97: Πᾶς οὖν ὅστις ἀκούει μου 
 τοὺς λόγους, καὶ ποιεῖ αὐτούς, ὁμοιωθήσεται 
 ἀνδρὶ φρονίμῳ, ὅστις ὠκοδόμησεν αὐτοῦ 
 τὴν οἰκίαν ἐπὶ τὴν πέτραν κ.τ.λ. 
 
 The Rabbinie parables, like those of 
 the New Testament, are commonly in- 
 troduced by some such formula as 
 
 snd, To what is the matter like? 
 
70 PIRQE ABOTH. 
 
 Niddah” are essentials of Thorah*; canons of astronomy, and 
 Gematria® are aftercourses of wisdom”, 
 
 45 The fifth Seder of the Mishnah 
 contains a tract called D3), or nests; 
 and the sixth contains a tract called 
 m7). Qrynim relates to the young 
 birds, which men and women were re- 
 quired to offer in certain cases (Luke 
 ii, 24; Shebitith vir. 8), ΝΊΡΡΑΗ re- 
 lates to the uncleannesses of women. 
 On the reading see Crit. Noée. 
 
 46 S901, a Hebraised form of yew- 
 μετρία", denotes an arithmetical method 
 of exegesis, in which the numerical 
 values of the Hebrew letters—which, 
 like the Greek, are used to denote num- 
 bers—are taken into account. Thus 
 one word may be substituted for ano- 
 ther to which it is numerically equiva- 
 lent, as in Bereshith Rabbah 3xvi11, 
 where Jacob’s ladder is identified with 
 mount Sinai, since DOD (60 +30 +40) 
 is equal to 9}*D (60+10+50+10). For 
 other examples of this species of gema- 
 tria see Buxtorf’s Lex. Chald. s.v. The 
 Egyptian bondage was to last 210 years, 
 because it is said in Gen, xlii. 2: “90 
 down thither,” the letters of 177, go 
 down, amounting to 200+4+6. The 
 first Temple was to stand 410 years, 
 for it was said (Ley. xvi. 3): ‘‘ Thus 
 (ANT) 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 Rashbam in illustra- 
 tion of the received interpretation of 
 
 gematria. The antiquity of the method 
 of GEMATRIA may be gathered from 
 Rey. xiii. 17, 18, where “‘ the beast” is 
 designated by “the number of his 
 name,” or the numerieal equivalent of 
 its component letters. 
 
 47 The things first mentioned are 
 ‘corpora legis,” essentials of Thorah, 
 @8 opposed to the refinements of ‘‘ Ge- 
 matria,”’ and astronomical calculations. 
 On ADIN, revolution, orbit, see Levy’s 
 Chald. Worterbuch. According to the 
 usual interpretation, NiS IDI denotes 
 ‘* Delicia, Cupedize, Edulium vel obso- 
 nium ex rebus minutis et delicatis, 
 quod vel ante cibum sumitur excitandi 
 appetitus causa, vel post cibum, volup- 
 tatis causa;” and accordingly Gematria 
 and the like are described either (1) as 
 intellectual delicacies which stimulate 
 the appetite for wisdom, or (2) with 
 greater probability, as small and unim- 
 portant matters in comparison with the 
 pieces de résistance mentioned above. 
 According to another view (given in 
 note πὴ, Gematria ὅθ. belong merely 
 to the outer eircle of wisdom—they are 
 the περιφέρεια, not the centre, of the 
 Thorah. Or they are the dress or 
 adornment (fr. πορφύρα) of wisdom, ac- 
 cording to an improbable interpreta- 
 tion which ‘‘ Rashbam” mentions with 
 approval, referring to ‘‘Rab Nathan 
 who compiled the ‘Aruk,” 
 
 * Or of γραμματεία, 
 
CHAPTER ΤΥ. 
 
 1. Ben Zoma! said, Who is wise? 
 
 He that learns from 
 
 every man; for it is said, From’ all my teachers I gat under- 
 
 standing (Ps. cxix. 99). 
 
 2. Who is mighty? He that subdues his nature?; for it 
 
 1 Shime‘on ben Zoma, a younger 
 contemporary of ‘Aqiba, belonged to 
 the school of the mystics, and, from 
 being profoundly versed in theosophic 
 speculation, was said to have entered 
 Paradise (Chagigah 14b; Midrash Cha- 
 zitha, on Cant. i. 4). Three others 
 entered with him: ‘Aqiba, ben ‘Azai, 
 and Elisha‘ ben Abuyah (111. 19; rv. 
 27). ‘Things which were not re- 
 vealed to Moses were revealed to R. 
 ‘Aqiba and his companions” (Bemidbar 
 Rabbah xix). Ben Zoma, according 
 to Chagigah, ‘looked, and became 
 demented,” from indulging too freely 
 in the “‘honey” (Proy. xxv. 16) of 
 metaphysics. ‘‘He who sees ben Zoma 
 in a dream may expect wisdom ” (Bera- 
 koth 57b). With him the darshanim 
 ceased, according to Sotah 49 b. 
 
 The verse cited in proof of ben 
 Zoma’s first saying is rendered in its 
 original context: “I have Morr under- 
 standing THAN my teachers.” R. Israel 
 has some remarks on the love of wis- 
 dom for its own sake. It is written, 
 ‘*Tf thou seekest her as silver, and 
 searchest for her as for hid treasures; 
 Then shalt thou understand the fear 
 of the Lord, and find the knowledge 
 
 of God” (Prov. ii. 4, 5). As a man 
 seeks silver wherever it is to be found, 
 and values it all the same whether 
 he obtains it by the help of high, low, 
 rich, or poor, so let him seek wisdom 
 for its own sake, and from any teacher 
 who is able to teach him. 
 
 Why is Thorah like water? because 
 as a great man is not ashamed to say 
 to an inferior, Give me a drink of 
 water, so a great man is not ashamed 
 to say to an inferior, Teach me one 
 pericope, one word, one verse, or even 
 one letter (Chazitha, on Cant. 1. 2), 
 And why is it like ξύλον (Prov. iii. 18)? 
 because, as small wood kindles the 
 great, so little scholars sharpen great 
 ones (Tha‘anith 7a). Then follows 
 the oft quoted saying (cf. Makkoth, 
 10a): I have learned much from my 
 masters ; and from my associates more 
 than from my masters; and from my 
 disciples more than from them all. 
 Bar 8. observes, that the man who 
 struggles against the evil nature within 
 him has a harder warfare than he who 
 fights against an external foe, since 
 his enemy never leaves him. 
 
 2 «The wicked watcheth the righteous, 
 and seeketh to slay him” (Ps, xxxvii. 
 
78 PIRQE ABOTH. 
 
 is said, He that is slow to anger is better than the mighty; 
 and he that ruleth his spirit than he that taketh a city (Prov. 
 
 xvi. 32). 
 3. Who is rich ? 
 
 He that is contented with his lot; for 
 
 it is said, When thou eatest the labour of thy hands, happy 
 art thou, and it shall be well with thee (Ps. cxxvill. 2). 
 “Happy art thou” in this world; “and it shall be well with 
 
 thee” in the world to come’. 
 
 32). The ‘‘wicked” is man’s evil nature 
 (Sukkah 52b), which he must subdue, 
 yet not wholly destroy and eradicate, 
 for this would be to ruin the body by 
 the destruction of the psychic force. 
 The evil yecer rules over the animal 
 soul, which a man is commanded to 
 preserve: ‘Take heed to thyself, and 
 keep thy soul diligently” (Deut. iv. 9) ; 
 and in order to do this, he must to a 
 certain extent follow the promptings 
 of the yecer. Even the evil yecer is 
 good, for it is said: ‘‘And God saw 
 everything that he had made, and, be- 
 hold, it was very good” (Gen. i. 31). 
 Goop, that is the good V¥*: VERY 600}, 
 that is the evil Ν᾽, but for which a 
 man would never build a house, nor 
 marry, nor beget, nor trade (Bereshith 
 Rabbah 1x). The evil nature, and a 
 child, and a woman are things which 
 the left hand should repel, and the 
 right bring near. 
 
 The evil nature is called “yecer” 
 absolutely from its existing originally, 
 and for a long time alone, for ‘the 
 imagination of man’s heart is evil from 
 his youth” (Gen. viii. 21), whereas 
 yecer ha-tob, which is presided over 
 by νοῦς, is added later, and then only 
 coexists with the evil, which is thirteen 
 years older (Midrash Qoheleth, ix. 14; 
 Aboth, Addenda). The strong and 
 great man is he in whom the evil 
 nature is strong; ‘‘and therefore our 
 wise men, of blessed memory have 
 said, In the place, where penitents 
 
 stand, the faultlessly righteous stand 
 not,” for it is said (Is. lvii. 19), Peace. 
 peace to him that is far off, and to 
 him that is near: to the far off first, 
 and afterwards to the near (Berakoth, 
 84). 
 
 3 It is a characteristic of Talmudic 
 exegesis that, as far as possible, every 
 expression of Holy Scripture is re- 
 garded as haying a separate signifi- 
 cance. 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 al- 
 lusions in JW'N and Ἵ 2D to the 
 present and future worlds. Such two- 
 fold allusions are continually being 
 pointed out in the Talmud and Mid- 
 rash. In the text we may perhaps sup- 
 pose a play upon the words, ashreka, 
 thy happiness, and ‘oshreka, thy wealth. 
 With this saying compare 1 Tim. vi. 6: 
 ἔστι δὲ πορισμὸς μέγας ἡ εὐσέβεια μετὰ 
 αὐταρκείας. The three sayings may 
 be taken as a commentary on Jer. ix. 
 23: “Let not the wis— man glory in 
 his wisdom, neither let the micury 
 man glory in his might, let not the 
 RIcH man glory in his riches.” 
 
 It is said in Berakoth tx. 5, that all 
 the benedictions in the Temple used 
 to end simply with Aa sEcuLo; but 
 from the time when the Epicureans 
 (@ reads, ha-minim) cavilled and said, 
 There is but one world, it was or- 
 dered to conclude with A SECULO IN 
 SECULUM. 
 
IV. 3—5. 79 
 
 4. Who is honoured ? 
 
 He that honours mankind; for it 
 
 is said, For them that honour me* I will honour, and they that 
 despise me shall be lightly esteemed (1 Sam. 11. 30). 
 
 5. Ben ‘Azzai’ said, Hasten to a slight precept, and flee 
 from transgression; for precept induces precept, and trans- 
 
 4 Tn the original context the speaker 
 is God; but the verse is here applied 
 to establish the principle of reciprocity 
 more generally. One interpretation 
 js, that he who honours men is 
 reckoned as honouring God himself, 
 in whose image they were created 
 (itr. 21), in accordance with a well- 
 known Rabbinic principle, which may 
 also be illustrated from the New 
 Testament. Observe that the evil is 
 not attributed to God: it is not said, 
 “JT will despise them,” but, they 
 shall be despised. “Τῇ one comes for 
 defilement, they suffer him; if he 
 comes for purification, they help him” 
 (Joma, 38b): the naphtha seller lets 
 his customer measure for himself: the 
 perfumer says, Let me help you with 
 the balsam, that we may both enjoy 
 its fragrance. ‘*The memory of the 
 just is blessed” (Prov. x. 7) by his 
 neighbour: ‘but the name of the 
 wicked shall rot” of itself. 
 
 “Greatis AY IIA 35, which super- 
 sedes a negative precept of the Thorah” 
 (Berakoth 19 b). 
 
 5 Shime‘on ben ‘Az(z)ai, prospective 
 son-in-law of R. ‘Aqiba, appears to 
 have separated from his wife for more 
 complete devotion to study, although 
 recognising the religious duty, as the 
 Jews regard it, of marriage, and ΠΡ, 
 M37) in accordance with the com- 
 mand, ‘‘Be fruitful and multiply,” to 
 abstain from which is as murder: 
 «Whosoever (says Ben ‘Azai, in Bere- 
 shith Rabbah xxxiv) abstains from 
 procreation, the Scripture reckons it 
 unto him as if he shed blood, and 
 
 diminished the likeness,” for it is for- 
 bidden to shed the blood of a man 
 because he was created in the image 
 of God (Gen. ix. 6), and in the very 
 next verse it is said, And you, be ye 
 fruitful, and multiply. 
 
 Ben ‘Azai was one of the four who 
 entered Paradise (note 1). ‘‘He looked, 
 and perished; 1.6. he died prema- 
 turely, worn out by his preternatural 
 activity. With him the shagdanim 
 came to an end (Sotah 49b). ‘‘He 
 who saw ben ‘Azai in a dream might 
 hope for chasiduth” (Berakoth 57 b). 
 
 ‘“*Ben ‘Azai was sitting and com- 
 menting, and the fire was flaming 
 about him. They went and said to 
 R. ‘Aqiba, Rabbi, 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 com- 
 menting, and the fire was flaming 
 about thee. He said to him, Yea, 
 yea! He said to him, Perchanee in 
 the recesses of the cuartot thou wast 
 employed. He said to him, Nay, I 
 was but sitting and concatenating in 
 Thorah, and from Thorah onward to 
 the Prophets, and from the Prophets 
 to the Scriptures; and the words were 
 as pleasing as at their proclamation 
 from Sinai, and sweet as when they 
 were originally given” (Chazitha, on 
 Cant. 1. 10) out of the midst of the 
 fire. 
 
 6 Habits are formed by the repeti- 
 tion of single acts. When a man 
 discharges or disregards a duty he 
 thereby predisposes himself for a like 
 course of action on a future occasion. 
 
80 PIRQE ABOTH. 
 gression induces transgression®; for the reward of precept is 
 precept, and the reward of transgression is transgression’, 
 
 6. He used to say, Despise not any man, and carp not at 
 any thing; for thou wilt find that there is not a man that has 
 not his hour, and not a thing that has not its place. 
 
 7. BR. Levitas of Jabneh said, Be exceeding lowly of spirit, for 
 the hope of man is the worm. R. Jochanan ben Baroqah said, Whoso pro- 
 fanes the name of Heaven in secret, they punish him openly. 
 The erring is as the presumptuous, in profanation of the 
 
 NAME‘, 
 
 The passing act of transgression leads 
 up to a settled course of evil. He who 
 first ‘‘waLtKs in the counsel of the 
 ungodly” (Ps. 1. 1), next “‘sranps in 
 the way of sinners,” and at length 
 “‘stps in the seat of the scornful.” 
 The passage cited from Sifre in Ex- 
 cursus 1. 2. (ix.), οἵ. Sukkah 52a, and 
 Sanhedrin 99b—interprets Is. vy. 18: 
 “Woe unto them that draw iniquity 
 with corpS OF VANITY, and sin as it 
 were with a cartrope,” as meaning 
 that the band of sin is at first slender, 
 like a spider’s thread, but afterwards 
 becomes thick and strong as a cart- 
 rope. It is added: R. said, He who 
 performs one precept for its own sake, 
 let him not rejoice over that precept 
 (alone), for in due course it will draw 
 after it many others ; and he who com- 
 mits one transgression, let him not 
 deplore that (only), for it will be the 
 cause of many others, For ‘ precept 
 leads on to precept, and transgression 
 to transgression.” 
 
 7 Welldoing is the fruit of well- 
 doing, and evildoing the fruit of evil- 
 doing. This is interpreted by R. 
 Jonah as meaning, not that ‘ virtue is 
 its own reward,” and the consciousness 
 of wickedness its sole punishment, but 
 that a man is responsible for his ac- 
 tions, inasmuch as one action is con- 
 sequent upon another, and he has thus 
 
 the power of educating and predis- 
 posing himself for good or eyil. The 
 performance of duty is rewarded by an 
 increased facility of subsequent per- 
 formance. 
 
 8 In the case of profanation of the 
 Name of God, no allowance is made 
 for inadvertence, but the man is pun- 
 ished forthwith. Sins of ignorance 
 and those committed deliberately are 
 reckoned as one and the same. “On 
 account of what was Gechazi pun- 
 ished? Because he called his master 
 by his name, for it is said, And Ge- 
 chazi said, My lord, O king, this is the 
 woman, and this is her son, whom 
 Elisha restored to life” (2 Kings viii, 
 5; Sanhedrin 100a). A feeling of re- 
 verence leads the Jews to avoid, as far 
 as possible, all mention of the Names 
 of God. This feeling is manifested, 
 not only in the case of UNNEDN Ov 
 (p. 70), for which Adonai, or Elohim 
 is substituted in the reading of Scrip- 
 ture, but, in their post-canonical liter- 
 ature, even with regard to less sacred, 
 and not incommunicable Divinenames. 
 In the Talmud and Midrash, and (with 
 the exception of Prayer Books) in the 
 Rabbinic writings generally, it is the 
 custom to abstain from using the Bib- 
 lical names of God, except in citations 
 from the Bible ; and even when Elohim 
 is necessarily brought in, it is often 
 
IV. 6—8, 81 
 
 8, R. Ishma‘el his son said, He that learns in order to 
 
 intentionally misspelt, Hlodim, or Elo- 
 gim. For 117° again, especially in 
 Qabbalistic works, we find the spell- 
 ings, 7)’ and “1". In the trea- 
 tise Pirge Aboth, as the reader may 
 easily verify for himself, all direct 
 mention of ‘“‘God” is avoided, ex- 
 cept in Biblical quotations, and in an 
 interpolated liturgical formula (v. 31). 
 
 Dv] Heaven is one of the usual 
 substitutes for the Name of God. Cf. 
 x. 3, 12; uw. 2, 16; 1. 7, 16 (note), 
 17; v. 24, 25. It is a well-known 
 characteristic of St Matthew’s Gospel 
 that, amongst other Hebraisms, it 
 makes frequent use of the phrase 7 
 βασιλεία τῶν οὐρανῶν, instead of ἡ βασι- 
 Compare also Matt, 
 ΧΧΙΠ. 22: καὶ ὁ ὀμόσας ἐν τῷ οὐρανῷ 
 
 λεία τοῦ Θεοῦ. 
 
 ὀμνύει ἐν τῷ θρόνῳ τοῦ Θεοῦ, καὶ ἐν τῷ 
 St Paul again 
 writes, πάντα els δόξαν Θεοῦ ποιεῖτε 
 (1 Cor. x. 31), the equivalent of which 
 in the Mishnah language is, “Let all 
 thy deeds be to the name of Heaven” 
 (Aboth τι. 16). 
 
 DPN] ῬΙΑΟΕ, or Space, is another 
 Name of God which was in common 
 User Clete 159: ΠῚ Tr. ὅ; Ὁ; 19, 22 Σ 
 v. 7. There is external evidence for 
 its antiquity in Philo’s use of ὁ τόπος, 
 on which see note 42, p. 53. This use 
 of ὁ τόπος throws light upon the peri- 
 phrasis of the LXX. in Ex. xxiv. 10: 
 καὶ εἶδον τὸν τόπον ov εἱστήκει ὁ Θεός. 
 
 Dvn] ΤῊΝ Name (iv. 7; v. 14) was 
 used as a substitute for Aj’, or 
 “God.” Traces of this usage are 
 found in ὑπὲρ τοῦ ὀνόματος ἀτιμασθῆναι 
 (Acts v. 41), and, ὑπὲρ γὰρ τοῦ ὀνόματος 
 ἐξῆλθον, μηδὲν λαμβάνοντες ἀπὸ τῶν 
 ἐθνικῶν (38 John 7). Since τὸ ὄνομα 
 was used as a synonym for ‘ God,” 
 the actions of God himself appeared 
 to be attributed to the Name of God. 
 Hence the Qabbalistic mode of expres- 
 
 καθημένῳ ἐπάνω αὐτοῦ. 
 
 sion, according to which a power and 
 efficacy was attributed to the most 
 holy Name, which was regarded as an 
 instrument in the hand of the ini- 
 tiated. 
 
 M3pn] Tue Hory Ong, Dlessed 
 is He, is used as a Name of God, 
 either as a supplement to other ex- 
 pressions (11. 1; rv. 32), or alone (v. 6). 
 The use of a benediction, as 81773, 
 or JIN, at the mention of God is 
 thought to be required by Proy. x. 7: 
 ‘The memory of the just is blessed,” 
 the mention of the Holy One should 
 be accompanied with benediction. (The 
 hemistich is also quoted, by its ini- 
 tials when reference is made to a 
 ‘‘just” man who is no longer living. 
 The use of these initials, by1_or 
 briefly ?’t, beata memoria ejus—indi- 
 cates that the person whose name 
 they follow is dead). But ΤΠ is found 
 alone, without 3, in the Machazor 
 Vitry. Compare Job vi. 10: ‘‘for I 
 have not concealed WIT) ΩΝ, the 
 words of the Holy One.” In like 
 manner ὁ ἅγιος is used in the book of 
 Kcclesiasticus, καὶ ὀνομασίᾳ τοῦ ἁγίου 
 μὴ συνεθισθῇς (xxiii. 9). On the other 
 hand, ὁ εὐλογητός stands alone as a 
 Name of God in Mark xiv. 61. 
 
 The pronunciation of AN was 
 thought to be prohibited by Lev. xxiv. 
 16: “And he that blasphemeth the 
 name of the Lord, he shall surely be 
 put to death, and all the congregation 
 shall certainly stone him: as well the 
 stranger, as he that is born in the 
 land, when he blasphemeth tHE ΝᾺΜΕ, 
 shall be put to death.” The Jews here 
 render 3.0) not blaspheme, but pro- 
 nounce distinctly. So the LXX., ’Ovo- 
 μάζων δὲ τὸ ὄνομα Κυρίου θανάτῳ θανα- 
 τούσθω. The non-pronunciation of 
 i’, which was already an established 
 practice when the LXX. version was 
 
 1 
 
52 PIRQE ABOTH. 
 
 teach®, they grant him the faculty to learn and to teach: he 
 that learns in order to practise, they grant him the faculty 
 to learn, and to teach, and to practise. 
 
 9. BR. Gadoq 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 
 (t. 14). Lo, whosoever makes profit from words of Thorah 
 removes his life from the world. 
 
 10. R. Jose said, Whosoever honours the Thorah”™ is 
 himself held in honour with men; and whosoever dishonours 
 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. 
 
 made, may be regarded as the germ of 
 the Qabbalistic theosophy, in which 
 God was removed to an infinite dis- 
 tance from the material world, and 
 the interval was populated with a suc- 
 cession of intermediate creations, or 
 emanations from the Deity. 
 
 9 It is said in Sanhedrin 99a, that 
 he who learns Thorah and does not 
 teach it, he it is that “" hath despised 
 the word of the Lord” (Numb. xv. 31). 
 
 The initial letters of the words 
 
 sb non Sy form the word dny. 
 Conversely, by one of the Rabbinic 
 artifices of exegesis, 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 
 of the method of ΠῚ WN or ini- 
 tials, is afforded by the word τὶξ, 
 Amen, which is Qabbalistically ex- 
 plained as an abbreviation of ἼΡῸ bs 
 JONI, God is a Faithful King. 
 
 10 Another reading is: “ Make τῷ 
 (the Thorah) not a crown, &c.” The 
 
 reading of the text is explained in two 
 ways, either (1) make not words of 
 Thorah a crown, or (2) make not thy 
 disciples a crown, &c. The latter 
 explanation may be supported by St 
 Paul’s use of στέφανος in Phil. iy. 1, 
 and 1 Thess. ii. 19. ‘‘On account of 
 what was Abraham our father punished, 
 and his sons subjugated to Egypt for 
 210 years? Because he impressed 
 scholars into his service” (Gen. xiv. 
 14; Nedarim 32a) in his expedition 
 for the rescue of Lot. 
 
 11 Pseudo-Rashi gives the following 
 explanations of, Whosoever honours the 
 Thorah; ‘‘He who does not leave 
 the book of the Thorah on the floor, 
 or on a bench; and some say, He 
 who inclines his ear to the book of 
 the Thorah, and does not talk while 
 the Chazan is reading it; and some 
 say, He who does not leave it open, 
 and go cut.” 
 
 12 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, 9—15. 83 
 
 12. He used to say, Judge not alone, for none may judge 
 alone save One; and say not, Accept ye my opinion, for 
 they are free-to-chose“, and not thou. 
 
 13. R. Jochanan said, Whosoever fulfils the Thorah in 
 poverty”, will at length fulfil it in wealth; and whosoever 
 neglects the 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 
 
 reward to give unto thee. 
 
 15. KR. Li‘ezer ben Jacob said, He who performs one pre- 
 cept has gotten to himself one advocate’; and he who com- 
 
 doing injustice by erroneous judg- 
 ments, and of giving occasion to false- 
 hood and perjury on the part of the 
 litigants. Compare 1. 10, where the 
 judge is admonished to be on his 
 guard whilst examining the witnesses 
 in a suit: “be guarded in thy words, 
 perchance from them they may learn 
 to lie.” 
 
 13 “He who puffs up his heart, 
 thinking within himself that he knows 
 how to decide in a cause without fail, 
 behold, he is foolish. He is ealled 
 foolish because he is wise in his own 
 eyes, than which there is no greater 
 folly, for (Prov. xxvi. 12; xxix. 20) 
 there is more hope of a fool than of 
 him” (R. Jonah). To exemplify the 
 use of the word NNN, cf. Horaioth 
 3b: “ Whatsoever decision has gone 
 forth publicly in the congregation, an 
 individual who practises it is released, 
 because decision was only given to 
 distinguish between the erring and the 
 presumptuous.” 
 
 14 It rests with thy colleagues to 
 chose whether they will adopt thy 
 opinion: it is not for thee to force it 
 upon them, 
 
 15 «“ Whosoever ‘blackens his visage’ 
 for the sake of words of Thorah in 
 this world, the Holy One, blessed is 
 He, will make his splendour to shine 
 in the world to come, for it is said 
 (Cant. y. 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 
 satiate him in the world to come, for 
 it is said (Ps. xxxvi. 8), They shall be 
 abundantly satisfied with the fatness 
 of thy house; and thou shalt make 
 them drink of the river of thy plea- 
 sures ” (Sanhedrin 100 a). 
 
 16 He who keeps a watch over him- 
 self for the Thorah’s sake, will have 
 watchers given him to protect him; 
 and he who idly desists from Thorah 
 study will be given over into the hands 
 of idlers—of lions, bears, thieves, and 
 robbers. See Aboth, R. N. xxrx. 
 
 17 Here again the good only, and 
 not the evil, is attributed directly to 
 God, See note 4. 
 
 18 We have here in a Hebrew form 
 the word παράκλητος, or ADVOCATE 
 (1 Joh. ii. 1), one who is called to a 
 
84 PIRQE ABOTH. 
 
 mits one transgression has gotten to himself one accuser. 
 
 Re- 
 
 pentance and good works” are as a shield against punish- 
 
 ment, 
 
 person’s aid, which is rendered, per- 
 haps wrongly, comrorTER in Joh, xiv. 
 16, 26; xv. 26; xvi. 7. With this 
 Mishnah compare Shemoth Rabbah 
 xxxir; “If a man performs one pre- 
 cept, the Holy One, blessed is He, 
 gives him one angel to guard him, for 
 it is said (Ps. xxxiv. 7): The angel of 
 the Lord encampeth round about them 
 that fear Him. If he performs two 
 precepts He gives him two angels to 
 guard him, for it is said (Ps. xci. 11): 
 For He shall give His angels charge 
 over thee, to keep thee in all thy ways. 
 If he performs many precepts He gives 
 him the half of His host, for it is said 
 (Ps. xci. 7): A thousand shall alight 
 at thy side, and ten thousand at thy 
 right hand: that is the half of his 
 host, for it is said (Ps. Ixviii. 17): The 
 chariots of God are twenty thousand, 
 even thousands of angels.” 
 
 19 “Tt was a commonplace in the 
 mouth of Raba that, The perfection of 
 wisdom is repentance” (Berakoth 17a). 
 ἐς When a man has been wholly wicked 
 all his days, 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 right, he shall live thereby. 
 Said R. Jochanan, Nay, more. All 
 the transgressions which he has com- 
 mitted are imputed to him as merits, 
 as is proved by Ps. xlv. 9: Myrrh and 
 aloes and cassia are all thy N32: 
 all the transgressions which thou hast 
 committed against me are as myrrh 
 and aloes and cassia (T. J. Peah τ. 1). 
 A similar play on 39733, in Gen, xxvii. 
 27, which may be pointed so as to 
 mean transgressions or transgressors, 
 
 is implied in Bereshith Rabbah txv, 
 Penitents are set above ‘‘just persons 
 which need no repentance” in a say- 
 ing quoted in note 2. 
 
 Repentance was created before the 
 world (Nedarim 39 Ὁ. Cf. p. 26): with- 
 out it the world could not stand: the 
 repentance of one man brings forgive- 
 ness to the whole world. On the effi- 
 cacy of repentance, and of sacrificial 
 Atonement, see the end of Mishnah 
 Joma, and the Gemara upon it. For 
 certain sins, repentance gives a respite, 
 and the day of atonement atones ; but 
 he who sins against his neighbour 
 must first be reconciled to him. The 
 unpardonable sin, in the case of which 
 repentance gives not respite, nor does 
 the day of atonement atone, nor have 
 sufferings a purgatorial efficacy, but 
 these together only give respite, till 
 DEATH purges (Is, xxii, 14), is PROFANA- 
 TION OF THE NAME (Joma 86a). 
 
 The wise man, 210M Vs), delivers 
 the citadel of the body from ὙΠ" by 
 means of repentance and good works 
 (Nedarim 82b). Said R. Ele‘azar Ὁ. 
 R. 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: 
 fire fuses iron: water quenches fire: 
 clouds bear water: wind scatters 
 clouds: the body bears the wind: fear 
 shatters the body: wine dispels fear : 
 sleep dissipates wine; and death is 
 harder than all of them, but RIcHT- 
 EOUSNESS delivers from death (Proy. x. 
 2; Baba Bathra 10a). 
 
ΠΝ ΙΥ 
 
 δ5 
 
 10. R. Jochanan Sandalarius said, Whatsoever assemblage - 
 is in the name of duty*® will in the end be established; and 
 that which is not in the name of duty will not in the end be 
 
 established. 
 17: 
 
 R. Lazar said, Let the honour of thy disciple be dear 
 
 unto thee as the honour of thine associate”; and the honour of 
 
 °0 Or ‘of Heaven,” according to the 
 ‘usual reading. Aboth R. N. xu. reads 
 ΠΝ, and illustrates the saying from 
 the Great Synagogue, on the one hand, 
 and the Generation of the Dispersion 
 (Gen. xi. 8) on the other. 
 
 *l The climax is broken by the 
 reading: ‘Dear unto thee as thine 
 own,” which may have arisen from 
 assimilation to other passages, as II. 
 ts 
 
 R,. Jonah remarks that a man is 
 not enjoined to honour his disciple 
 precisely as he honours his associate, 
 but rather to be equally scrupulous in 
 according to each the honour due to 
 him, ‘‘each one according to his 
 honour.” Fear includes honour, but 
 honour does not include fear. The two 
 words are brought together in Mal.i. 6: 
 “A gon honoureth his father, and a 
 servant his master: if then I be a 
 father, where is mine HonouR? and 
 if I be a master, where is my FEAR?” 
 With the concluding words of this 
 Mishnah compare St Paul’s τῷ Κυρίῳ 
 (Eph. vi. 7). Z 
 
 The claims of a man’s Father and 
 his Teacher to precedence in certain 
 cases are laid down in Baba Meei‘a τι. 
 11: ‘*Si res sua perdita sit et patris 
 sui, tum sua precedit; si sua et ma- 
 gistri ipsius res perdita sit, tum sua 
 precedit. Si patris et magistri ipsius 
 ...res magistri precedit, nam pater 
 eum quidem produxit in hune mun- 
 dum, sed magister ejus, qui ipsum 
 sapientiam docuit, traduxit ipsum in 
 mundum futurum. Sin autem pater 
 
 ipsius fuerit sapiens, res patris pre- 
 cedit. Si pater et magister ipsius 
 ferant onus, onus magistri prius de- 
 ponet, et deinde onus patris. Si 
 pater et magister fuerint in captivi- 
 tate (et non habuerit quo utrumque 
 redimat) prius redimet magistrum 
 ipsius, et deinde patrem. Si pater ip- 
 sius fuerit sapiens, redimet prius pa- 
 “trem, et deinde magistrum suum.” 
 “A scholar must not rise up before 
 his master except twice in the day, 
 morning and evening, in order that 
 the honour of his master may not 
 exceed that of Heaven” (Qiddushin 
 33b), where allusion is made to the 
 practice of standing up morning and 
 evening at ‘‘ The Prayer,” κατ᾽ ἐξοχήν, 
 which is also called the ‘amidah, or 
 standing. He who controverts his Rab 
 is as 1f he controverted the Shekinah 
 (Sanhedrin 110 a): he who engages in 
 strife with his Rab is as if he engaged 
 in strife with the Shekinah: he who 
 speaks, or thinks, evil against his Rab 
 is as if he did it against the Shekinah, 
 Gop himself is the great Chief Rabbi, 
 and diligently studies and teaches 
 Thorah, ‘Then began the Synagogue 
 of Israel to utter praise to the Lord 
 of the world, and thus she spake, That 
 God it is my delight to serve, who is 
 clad by day in a robe white as snow, 
 the divine glory of whose face flames 
 like fire from greatness of wisdom and 
 thought, who originates new lessons 
 every day, and will announce them to 
 his people in the great day” (Targ. 
 Cant. v. 10). ‘Said Moses the pro. 
 
80 PIRQE ABOTH. 
 
 thine associate as the fear of thy master; and the fear of thy 
 
 master as the fear of Heaven. 
 
 18. R. Jehudah said, Be careful in Thalmud, for error in 
 
 Thalmud amounts to sin™” 
 19. 
 
 R. Shime‘on said, There are three crowns: the crown 
 
 of Thorah, and the crown of Priesthood, and the crown of 
 Royalty (Ex. xxv. 10, 11; xxx. 1,3; xxv. 23, 24); but the crown 
 of a good name” mounts above them (Kccl. vii. 1). 
 
 20. R. Nehorai said, Betake thyself to a place of Thorah, 
 and say not that it shall come after thee; for™ thine associates 
 
 phet, When I went up to the height, 
 I saw there the Lord of all the worlds, 
 ym’, quartering the day into four 
 parts. Three hours He was employed 
 in THoraH: three in judgment: three 
 in provisioning the world: and three 
 in uniting man and wife (Targ. Jerus. 
 Deut. xxxii). The fourfold division is 
 given, with a variation, in ‘Abodah 
 Zarah 3b: during the fourth quarter 
 of the day, according to one statement, 
 “Ἢ sits and teaches school children 
 Thorah”’ (Is. xxviii. 9; Jalqut 302), a 
 work which is of such importance that 
 it must not be stopped even for the 
 building of the sanctuary (Shabbath 
 119 b). 
 
 22 Forgetfulness, or mistake in study 
 is here said to 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 ὃ 7, where it is said that no 
 distinction is made between uninten- 
 tional and deliberate profanation of 
 tHE Name, So in Chagigah 5a, it is 
 said, with reference to the last verse 
 of Ecclesiastes, ‘‘He weighs out to 
 him errors as deliberate sins.” He 
 who forgets his Thalmud commits a 
 deadly sin (111. 12). ‘* Action depends 
 on Thalmud, and not Thalmud on 
 action” (Sifre, Apy). 
 
 23 A “good name” in general is 
 here called a crown. In like manner 
 the Name of God is compared to a 
 crown, as in Pirge R. Eli‘ezer xiv, 
 where it is said that at the giving of 
 the Law six hundred thousand angels 
 descended, and crowned each one of 
 the sons of Israel with the crown of 
 Shem ha-mephorash. As long as they 
 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 of the Holy One 
 himself, that He sits in heaven with 
 the crown of the ineffable Name upon 
 His head. 
 
 *4 A man should frequent a place 
 where there are facilities for instrue- 
 tion, 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 will 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 part of this Mishnah, a man 
 must not trust to his companions for 
 instruction: ‘‘Say not that thine as- 
 sociates will establish it in thine hands: 
 depend not upon thine associates, who 
 have themselves gone to learn, to 
 
IV, 18—23, 87 
 
 will confirm it unto thee; and lean not unto thine own under- 
 
 standing (Proy. 111. 5), 
 21. 
 
 R. Jannai said, Neither the security of the wicked, 
 
 nor the afflictions of the righteous are in our hand™, 
 
 22. 
 ing” 
 
 foxes”. 
 
 R. Matthiah ben Charash said, Be beforehand in salut- 
 every man; and be a tail to lions, and not a head to 
 
 23. KR. Jacob said, This world is like a vestibule*® before 
 
 come and teach thee; for thou thyself 
 must go with them and pursue after 
 Thorah, if thou wouldest know it. But 
 lean not unto thine own understand- 
 ing: although thou learnest, and be- 
 takest thyself to a place of Thorah, 
 and growest wise, lean not unto thine 
 own understanding. Depend not upon 
 thine opinion, but do all that thou 
 doest by the advice of the wise.” So 
 R. Jonah, agreeing with At. 
 
 *5 We are unable to answer the 
 questions: Why do the wicked flourish? 
 Why do the righteous suffer? 
 
 *6 Literally, Anticipate the Peace of 
 every man; ‘‘ Peace” being the usual 
 form of greeting. ‘Whosoever knows 
 that his friend is accustomed to salute 
 him, let him anticipate his salutation, 
 for it is said, Seek peace, and pursue 
 it (Ps. xxxiv. 15). And if he salutes 
 him, and he does not return it, he is 
 called a spoiler, for it is said (Is. iii. 
 14), For ye have eaten up the vine- 
 yard; the spoil of the poor is in your 
 houses” (Berakoth 6b). ‘‘ They said 
 of R. Jochanan ben Zakkai that no 
 man ever anticipated him in saluta- 
 tion, not even a Gentile in the street” 
 (Berakoth 17 8). 
 
 °7 “δ a tail to lions, and not a 
 head to foxes.” ‘Thy glory is to make 
 thyself a tail, and to abase thyself, and 
 follow after a scholar of the wise, rather 
 than to be a head unto foxes, to worth- 
 less men, who are accounted only as 
 foxes. And J have found a Scripture 
 
 proof for it, for it is said (Prov. xiil. 
 20), He that walketh with wise men 
 shall be wise.” (At). Compare Eccl. 
 vil. 5: “ΤῸ is better to hear the rebuke 
 of the wise, than for a man ‘to hear 
 the song of fools.” 
 
 *8 The word rendered vestibule is 
 generally identified with πρόθυρον, 
 which however it does not resemble 
 quite so closely as might have been 
 expected. Bar 5. (see Crit. Note) 
 adopts the view that it should be writ- 
 ten with final Daleth, for Resh. 
 
 Sinners who have been companions 
 in this world will be separated in the 
 world to come; he who repents before 
 death will be numbered with the 
 righteous, and he who does not re- 
 pent, with the wicked. The latter 
 will say, Were we not together in the 
 world? did we not steal and do all 
 manner of evil works together? why 
 then are we separated? is there then 
 respect of persons with God? They 
 will answer, that it is repentance 
 which has made the separation be- 
 tween him and his companion. ‘ Suffer 
 me then,” he will say, ‘to go and re- 
 pent ;” but it will be answered that 
 the time for repentance has gone by, 
 for ‘‘ this world is like a sabbath, and 
 the world from which thou camest is 
 like the sabbath eve: if a man pro- 
 vides not on the sabbath eve, what 
 shall he eat on the sabbath? The 
 world from which thou camest is like 
 dry land, and this world like sea; if 
 
88 PIRQE ABOTH. 
 
 the world to come; prepare thyself at the vestibule, that thou 
 mayest be admitted into the hall”. 
 
 24, He used to say, Better is one hour of repentance and 
 good works in this world than all the life of the world to 
 come™; better is one hour of refreshment of spirit in the world 
 to come than all the life of this world. 
 
 25. R. Shime‘on ben Ele‘azar said, Conciliate not thy 
 friend in the hour of his passion; and console him not in 
 the hour when his dead is laid out before him; and “ inter- 
 rogate” him not in the hour of his vow; and strive not to see 
 him in the hour of his disgrace. 
 
 26. 
 
 a man provides not for himself on the 
 land, what shall he eat on the sea? 
 This world is like a wilderness, and 
 the world from whieh thou camest is 
 like inhabited land: if a man provides 
 not for himself from the inhabited 
 land, what shall he eat in the wilder- 
 ness? See Midrash Qoheleth, i. 15; 
 Midrash Ruth, cap, 11. 
 
 29 This word is sometimes rendered 
 ‘palace ;” but it is really a translitera- 
 tion of τρικλίνιον. 
 
 30 Repentance and amendment in 
 this life are accounted an equivalent 
 for the life to come; they are the price 
 paid for it, and a means by which it 
 is secured to a man. On the other 
 hand the joys of the world to come 
 are such that ‘‘one hour” of them 
 outweighs all the enjoyment of the 
 present world, in the same way that, 
 as the Psalmist says of the sanctu- 
 ary: “Α day in thy courts is better 
 than a thousand.” 
 
 31 The saying ascribed 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.” 
 Tt is found also at the end of Pereq v. 
 in some copies, as is remarked in a 
 note on the Addenda (Ρ. 22). 
 
 Shemuel ha-Qatan said®, Rejoice not when thine 
 
 SuEMUvEt is placed in the same cate- 
 gory with Hillel in T. J. Sotah rx. 13: 
 “The elders entered into Beth Gadia 
 in Jericho, and Bath Qol went forth 
 and said to them, There is among you 
 a man worthy of the Holy Spirit, only 
 that the generation is unfit; and they 
 cast their eyes upon Hillel ha-Zaqen. 
 And when he died they used to say 
 of him, Alas! meek pious one, disciple 
 of ‘Ezra! And again, the elders 
 entered into an upper chamber in 
 Jabneh, 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 ealled Qatan? Be- 
 cause he made himself little. But 
 some say, because he was scarcely less 
 than Shemuel ha-Ramathi. And when 
 he died, they used to say of him, Alas, 
 meek pious one, disciple of Hillel ha- 
 Zaqen!” He is said to have drawn 
 up the ‘“‘ Heretic Benedietion ” (Bera- 
 koth 28b) still found in the Jewish 
 ritual. Gamaliel ha-Zaqen himself is 
 sometimes alluded to as perhaps the 
 author of the ‘‘ Benediction”; but 
 what appears from the passage of 
 Berakoth above alluded to is that 
 Gamaliel 11, desiring to have a birkath 
 
IV, 24—29,- 89 
 
 enemy falleth, and let not thine heart be glad when he stum- 
 bleth (Prov. xxiv. 17). 
 
 27. Elisha‘ ben Abiyyah” said, He who learns as a lad, to 
 what is he like? to ink written on fresh paper; and he who 
 learns when old, to what is he like? to ink written on used 
 paper”, 
 
 28. R. Jose ben Jehudah of Kaphar ha-Babli said, He 
 who learns from the young, to what is he like? to one that 
 eats unripe grapes, and drinks wine from his vat; and he 
 who learns from the old, to what is he like? to one that eats 
 ripened grapes, and drinks old wine. 
 
 29. RB. said, Regard not the flask, but what is therein ; 
 there is a new flask that is full of old (wine), and an old one 
 in which there is not even new™. 
 
 ha-minim added to the Highteen Bene- 
 dictions, asked if there was anyone 
 able to draw up such a formula; and, 
 in answer to his appeal, Shemuel sup- 
 plied the required form of words, as a 
 modification (it is thought) of an older 
 “ Sadducee-Benediction,” to the satis- 
 faction of Gamaliel, 
 
 32 The usual form is Elisha‘ ben 
 Abuyah, but Abiyyah is a Biblical 
 name. 
 
 The tendency of this Elisha’s specu- 
 lations was destructive: when he 
 entered Paradise (note 1), he began 
 to ‘destroy the plants therein.” He 
 ultimately apostatised, and became 
 a derider of Judaism; and accord- 
 ingly, in the Talmudic account of the 
 entry of the four into Paradise, his 
 name is suppressed, and he is only 
 indirectly alluded to as IMS, a certain 
 “ other.” 
 
 Dr Ad. Neubauer, in a report on 
 ‘*Talmudical and Rabbinical Litera- 
 ture” (Philological Society, 1876), 
 notices a Hebrew rendering of Go- 
 ethe’s Faust, in which ‘‘ The dramatis 
 persone are taken from Jewish history ; 
 for instance, the learned and dissatis- 
 
 fied Faust is represented by the Tal- 
 mudical Elishah, son of Abuyah, who, 
 searching too deeply for the solution 
 of theosophical problems, was finally 
 driven to apostasy...The translator, 
 the late Dr Letteris, has in our judg- 
 ment in many respects surpassed the 
 original.”” The title of the rendering, 
 which was published in Vienna in the 
 year 1865, is Ben Abuyah, Goethe's 
 Faust, eine Tragoedie in einer hebra- 
 ischen Umdichtung. 
 
 33 Ἢ, Sh. ben Gamliel further com- 
 pares one who learns Thorah in his 
 youth to a young man who marries a 
 maiden well suited to him (Aboth R. 
 N. xxi). Learning in youth is also 
 likened to graving upon stone; and 
 learning in old age, to tracing charac- 
 ters upon the sand, 
 
 34 The saying of Rabbi is a correc- 
 tive of that of Jose ben Jehudah, 
 which immediately precedes. R. Jose 
 describes the learning of the young as 
 crude and immature, like new wine: 
 Rabbi shews by another comparison 
 that this is not always the case. On 
 the contrary, as a new flask may con- 
 tain old wine, so the mind of the 
 
 12 
 
90 PIRQE ABOTH. 
 
 30. R. Li‘ezer ha-Qappar said, Jealousy, and lust, and 
 ambition, put a man out of the world”. 
 
 31. He used to say, The born are to die; and the dead to 
 revive; and the living to be judged; for 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 
 
 young may even be more mature than 
 that of his elders: the mind of the 
 aged is not necessarily stored with 
 reflection, but may be like an empty 
 vessel. R. Jonah connects the two 
 Mishnioth in question by means of 
 Job xxxii. 6—9: ‘‘ And Elihu the son 
 of Barachel the Buzite answered and 
 said, I am young, and ye are very old; 
 wherefore I was afraid, and durst not 
 shew you mine opinion. I said, Days 
 should speak, and multitude of years 
 should teach wisdom. But there is 
 a spirit in man: and the inspiration 
 of the Almighty giveth them under- 
 standing. Great men are not always 
 wise: neither do the aged understand 
 judgment.” 
 
 For another application of the para- 
 ble of the ‘ flask,” compare Matt. ix. 
 17: οὐδὲ βάλλουσιν οἶνον νέον els ἀσκοὺς 
 παλαιούς, κιτ.λ. 
 
 The comparison of Thorah to water, 
 WINE, Oil, honey and milk, is dwelt up- 
 on in Sifre (APY), on Deut. xi. 22, and in 
 Midrash Chazitha, on the words, ‘‘ For 
 thy love is better than winE” (Cant. 
 i. 3). Thorah is like water, which is 
 grateful to the thirsty, is ubiquitous, 
 gives life to the world, comes down 
 from heaven, purifies, works its way 
 by constant dripping, seeks its level, 
 is kept in earthen vessels...and drowns 
 those who cannot swim. But water 
 grows bad if kept long in a vessel. Is 
 this likewise the case with Thorah ? 
 Nay, it is like wryz, which improves 
 as it grows old in the bottle, id? b> 
 {Ppa ΣΤ Kin’, Or is it like 
 
 water, which does not rejoice the heart 
 of man? Nay, like wine, which does 
 rejoice the heart of man. Is it then 
 like wine, which is sometimes bad for 
 the head and for the body? Nay 
 rather, like oil, which is good for both, 
 ἄς. ‘Thy love is better than wine,” 
 interpreted by Gematria (111, 28), 
 signifies that Israel is more beloved 
 than the .+.+v (=70) nations of the 
 world. 
 
 35 The same is said in τι. 15 of the 
 evil eye, the evil yecer, and misan- 
 thropy. Compare also the three heads 
 under which worldliness is summed 
 up in 1 Joh. ii. 16: ἡ ἐπιθυμία τῆς 
 σαρκὸς, καὶ ἡ ἐπιθυμία τῶν ὀφθαλμῶν, 
 καὶ ἡ ἀλαζονεία τοῦ βίου. 
 
 MIP] This word, like ξῆλος, is also 
 used in a good sense, as in Baba 
 Bathra 21a: ‘The emulation of 
 Soferim increases wisdom.” 
 
 36 For the reading of this clause see 
 note 3. 
 
 Truths which in this world men are 
 first taught and then teach others 
 ‘‘ will in the world to come be known 
 of themselves without a teacher,” ac- 
 cording to the prophetic description 
 of the coming age: ‘And they shall 
 teach no more every man his neigh- 
 bour, and every man his brother, 
 saying, Know the Lord: for they shall 
 all know me, from the least of them, 
 unto the greatest of them, saith the 
 Lord” (Jer, xxxi. 34). Τότε δὲ ἐπι- 
 γνώσομαι, καθὼς καὶ ἐπεγνώσθην (1 Cor. 
 xiii. 12). 
 
 37 “ He fashioneth their hearts alike; 
 
IV. 30—82. 9 
 
 witness, and He the “adversary,” and He is about to judge 
 with whom there is no iniquity, nor forgetfulness, nor respect 
 of persons, nor taking of a bribe, for all is His, and know that 
 all is according to plan. 
 
 32. Let not thine imagination assure thee that the grave 
 is 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. 
 he considereth all their works” (Ps. and ᾿Αντίδικος, possesses power and 
 
 xxx, 15). The world is to be judged knowledge, and will exact strict justice 
 by One who, as Judge, and Witness, (Matt.v. 25). Contrast Rom. viii, 33,34. 
 
CHAPTER V. 
 
 1. By ten Sayings’ the world was created. And what is 
 learned therefrom? for could it not have been created by one 
 
 1 The world is described as created 
 by sAYINGs, because in Genesis the acts 
 of creation are introduced by “δὲ TON)» 
 “and God samp.” 390 WS S17 95 
 (Ps. xxxiii. 9). In the Jalqut, which 
 commences with the paragraph Aboth 
 v. 1, NINE occurrences of WON) are 
 reckoned, and the tenth is said to be 
 implied in MWNID, In the beginning 
 God created the heavens and the 
 earth,” since it is said elsewhere that 
 ‘by the word of the Lord ( 212) " 
 these same heavens were created (Ps. 
 xxxvi. 6). In Pirge R. El. m1, TEN 
 va-yomer’s are reckoned (Gen. i. 3, 6, 
 9,11,14,-20, 24, 26, 29; ii. 18), the last 
 being that which leads up to the crea- 
 tion of woman, In Bereshith Rabbah 
 xvi, the first “Saying” is taken as 
 implied in M'WNID: the second in 
 ‘S mA ((. 2): then follow eight of 
 those specified above, from Gen. i. 3 
 to i. 26, ending with the creation of 
 man; but it is added that Menachem 
 bar Jose excludes “2 MAIN, and re- 
 places it by iii. 18. In Chagigah 12a, 
 it is said in the name of Rab, that by 
 ten ‘‘things,” or O27, the world 
 was created: some of the ten things 
 specified, as chochmah, chesed, geburah, 
 being found also among the ten Sephi- 
 roth of the Qabbalists. 
 
 The point of view in the text is 
 
 that the grandeur of Creation is more 
 impressively portrayed as the outcome 
 of repeated acts of power, than as the 
 immediate result of a single fiat of 
 omnipotence. ‘‘God laboured so much 
 in creating the world by ten sayings” 
 in order to emphasize the guilt of the 
 sinners who mar His work, and the 
 merit of the righteous who preserve it. 
 But elsewhere creation is described as 
 requiring the least conceivable effort on 
 the part of God: read not BN273, 
 ‘‘on their being created,” but (as two 
 words) ON12 ‘712, He created them by 
 the letter H; “by the breath of His 
 mouth.” 
 
 Various other ways of representing 
 the creative process are found in the 
 Rabbinic writings. THorau, which is 
 identified with Wisdom (Prov. vil. 1), 
 and with ’Apx7 (ver. 22), is introduced 
 as the speaker in Gen. i. 1: “‘ By me, 
 who am ᾿Αρχή, God created, &¢.”— 
 where the first word is read as two, 
 MWS 9D (Jalqut 2). The ideal 
 IsraEL is also said to be the creative 
 agent: ‘‘By the merit of Israel, who 
 are called rusutrH (Jer. 11, 3), God 
 created the heavens and the earth.” 
 “R. Berekiah said, By the merit of 
 Moses the world was created, &e.” 
 “From each word, “Δ, that pro- 
 ceeded from the mouth of the Holy 
 
ΔΆ 93 
 
 Saying? But it was that vengeance might be taken on the 
 wicked, who destroy the world that was created by ten Sayings ; 
 and to give a goodly reward to the righteous, who maintain the 
 world that was created by ten Sayings. 
 
 2. Ten generations were there from Adam to Noach’, to 
 shew how great was His longsuffering (1 Pet. ili. 20); for all 
 
 One, blessed is He, there was created 
 an angel, for it is said (Ps. xxxiii. 6): 
 By the word of the Lord were the 
 heavens made; and all the host of 
 them by the breath of his mouth” 
 (Chagigah 14a). 
 
 The subjects of ΣΝ Δ, and of 
 ΠΩΣ, the chariot (οἷ, Ezek. i.), 
 were made a nueleus of theosophic 
 speculations, which were only to be 
 communicated with the greatest cau- 
 tion, for itis said: ‘‘ Honey and milk 
 are under thy tongue (Cant. iv. 11), 
 things which are sweeter than honey 
 should be under thy tongue” (Cha- 
 gigah 13a), or should not be revealed. 
 “Non exponunt...opera creationis cum 
 duobus, neque currum cum uno, nisi 
 fuerit sapiens qui sensum intelligit, 
 Quicunque considerat quatuor causas, 
 ei melius fuisset quod nunquam in- 
 trasset mundum; nempe id quod su- 
 pra est, quod infra est, et quod ante 
 est, et quod post est. Et quicunque 
 non attendit ad honorem Creatoris 
 sui, ei melius fuisset quod non intras- 
 set mundum” (Chagigah 11. 1). 
 
 In connexion with the subject of 
 esoteric doetrine and mysticism it 
 may be remarked that the name 
 ’Eocaios (cf. 11.10; v. 16), or Essene, 
 not improbably denotes secret, or 
 mystic; for (1) the word "δ ΧΙ, secret, 
 or silent, would naturally be transli- 
 terated ᾿Εσσαϊος, in the same way that 
 jwn, as Jost remarks (Gesch. a, 207, 
 Note), is by Josephus transliterated 
 ‘Eooynv, and (2) ‘*We may illustrate 
 
 this derivation by Josephus’ deserip- 
 tion of the Essenes, B. J. 1], 8. 5, 
 τοῖς ἔξωθεν ὡς μυστήριόν τε φρίκτον % 
 τῶν ἔνδον σιωπὴ καταφαίνεται, and per- 
 haps this will also explain the Greek 
 equivalent θεωρητικοί, which Suidas 
 gives for ᾿Εσσαϊῖοι. The use of the 
 Hebrew word D'XWNM in Mishna She- 
 kalim y. 6, though we need not assume 
 that the Essenes are there meant, will 
 serve to show how it might be adopted 
 as the name of the sect.” See Pro- 
 fessor Lightfoot’s recent edition of St 
 Paul’s Epistle to the Colossians, where 
 a full account of the conflicting theo- 
 ries about the Essenes is given. 
 
 2 Ten generations are reckoned (Gen. 
 v. 3—29), including both Adam and 
 Noah. It is said of dor ha-mabbul 
 the generation of the deluge, that they 
 have no portion in the world to come 
 (Sanhedrin x1. 3). The thought that 
 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 their 
 captivity, and requite their oppressors 
 according to their works (R. Jonah). 
 ‘‘What is the meaning of the seven 
 days (of respite): For yet seven days, 
 and I will cause it to rain upon the 
 earth. Gen. vii. 4, 10? They were 
 the days of mourning for Methuselah, 
 to teach thee that the death of the 
 righteous hinders punishments from 
 coming ’’ (Sanhedrin, 108 b). 
 
04 PIRQE ABOTH. 
 
 the generations were provoking Him, till He brought the 
 
 deluge upon them, 
 
 3. Ten generations were there from Noach to Abraham’, 
 to shew how great was His longsuffering; for all the genera- 
 tions were provoking Him, till Abraham our father came, and 
 
 received the reward of them all, 
 
 4. With ten temptations* was Abraham our father tempted, 
 
 3 The ten generations are reckoned 
 (Gen. xi. 10—26), excluding Noach. 
 “Our Rabbis have said, that when 
 Noah died Abraham our father was 
 58 years old; yet if thou number the 
 descendants, thou wilt find ten gene- 
 rations between them, for although 
 Noah prolonged his days ten genera- 
 tions, the generations are reckoned 
 to shew how great was His longsuffer- 
 ing, for all the generations were pro- 
 voking Him, till Abraham our father 
 came. And they have not said here, 
 Till He took vengeance on them, for 
 Abraham our father made up for all 
 their shortcomings, and wrought good 
 which counterpoised alli their evil, 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 
 own generations” (Gen. vi. 9), but 
 not in the generations of others (San- 
 hedrin 108a). 
 
 4 The temptations of Abraham are 
 reckoned in more than one way. At, 
 referring to ‘‘Pirge R. Eli‘ezer ben 
 Hyrqanus,” gives the following com- 
 putation. 1. Nimrod sought to slay 
 him, and he hid himself in the earth 
 thirteen years. 2. Nimrod cast him 
 into the jiery furnace, because he 
 would not worship his idols, and the 
 fire had no power over him to burn 
 him (Targ. Jonathan, Gen. xi. 28; 
 Bereshith Rabbah xxxviiz). This, says 
 R. Jonah, is not expressly stated in 
 
 the Thorah, but it is elicited from the 
 expression, ‘‘ Ur (=fire) of the Chal- 
 dees.” 3, ‘*Get thee out of thy 
 country, and from thy kindred” (Gen. 
 xii. 1), 4, ‘And there was a famine 
 in the land” (xii.10.). 5. His wife ‘‘ was 
 taken into Pharaoh’s house” (xii. 15). 
 6. He waged war with Chedorlaomer 
 (xiv. 14). 7. The bondage of his pos- 
 terity was predicted (xy. 13). 8. At 
 the age of ninety he was circumcised. 
 9. He is commanded to cast out the 
 bondwoman and her son (xxi. 10). 
 10. He is commanded to sacrifice 
 Isaac (xxii, 2). For other ways of 
 making up the number of the trials 
 A + refers to Midrash Thillim, and to 
 the “ Mishnah of R. Nathan” (Aboth 
 R.N. xxx), which reckons them as 
 follows: Two in Gen, xii, 1, * Get 
 thee out, &c.;” Two with respect to 
 his two sons; Two with respect to his 
 two wives; One in his war with ‘the 
 kings”; One in ONAN 1" (Gen, xy.); 
 One in Ur of the Chaldees; One 
 in his circumcision. “And why was 
 he tried with ten trials, neither more 
 nor less? It was with reference to 
 the ten NWN 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 ΠῚ ΟΝ," 
 and he was rewarded by correspond- 
 ing decads of miracles which were 
 wrought for his sons in Egypt, and by 
 the Sea. 
 
V, 3—8. 95 
 
 and he withstood them all; to shew how great was the love of 
 
 Abraham our father, 
 
 5. Ten miracles were wrought for our fathers in Egypt ; 
 
 and ten by the sea’. 
 
 6. Ten plagues® brought the Holy One, blessed is He, upon 
 the Egyptians in Egypt; and ten by the Sea. 
 
 7. With ten temptations did our fathers tempt God in 
 the wilderness, for it is said, And they have tempted me now 
 these ten times’, and have not hearkened to my voice (Numb, 
 
 Xiv. 22). 
 
 8. Ten miracles were wrought in the Sanctuary®. 
 
 5 The ten miracles wrought for Is- 
 rael in Egypt were the ten plagues 
 which fell upon their oppressors. The 
 ten by the Sea are made out in various 
 artificial ways from the account of the 
 passage of the Israelites through the 
 Sea, and the drowning of the Egyp- 
 tians. Thus it is said in Mekiltha 
 (‘7 now ‘DID), that 1. The sea was cleft; 
 2. It was divided into twelve parts; 
 3. It was made dry land, &e. Amongst 
 the miracles are reckoned, that “ΗΘ 
 gave them fresh water out of the 
 midst of salt,’ and that ‘The sea 
 became like glass vessels, for it is said, 
 The depths were congealed in the 
 heart of the sea” (Hx. xv. 8). Com- 
 pare Midrash Thanchuma in loc.; Jal- 
 qut 234; Aboth R.N. xxxi1; Pirge 
 R. Eli‘ezer xu; and see the notes in 
 Surenhusius, Vol. tv. p. 466. 
 
 6 On the doubtful genuineness of 
 this saying see Crit. Note. The 
 plagues brought upon the Egyptians 
 may be identified with the miracles 
 wrought on behalf of the Israelites, 
 
 7 This verse is cited in “rakin 111. 
 5, where the heinousness of slander is 
 dwelt upon, and it is said that ‘‘sen- 
 tence was passed upon our fathers in 
 the wilderness cnly on account of the 
 evil tongue.” If the skies, it is added, 
 
 No 
 
 were condemned for slandering trees 
 and stones, how much more is he to 
 be condemned who slanders his neigh- 
 bour! The ten temptations where- 
 with the Israelites tempted God are 
 reckoned as follows: ‘‘with respect to 
 the sea, two (before and after the pas- 
 sage); the waters, two; the manna, 
 two; the quails, two; the calf, one; 
 the wilderness of Paran, one.” Fur- 
 ther details are given by the way 
 (fol, 15). In Aboth R.N. xxxiv. God 
 is represented as tempting the Is- 
 raclites with ten temptations, ‘In all 
 of which they were found not perfect.” 
 
 8 «These miracles were wrought 
 likewise in the second temple, al- 
 though the state of Israel was not 
 in every respect perfect, and their 
 heart was not firm with Him. But 
 it shews that, for all this, the Divine 
 grace had not desisted from working 
 miracles with them contrary to nature, 
 in His Holy city whilst His sanctuary 
 was still in the midst of it” (R. Oba- 
 diah ben Jacob of Sforno). 
 
 Of miracles not specified in this 
 place, the miracle of the scarlet thread, 
 ΓΤ ΠῚ by we, which changed colour 
 on the day of Atonement, may be 
 mentioned : “ Originally they used to 
 bind a scarlet thread upon the door of 
 
00 PIRQE ABOTH. 
 
 woman miscarried from the scent of the holy meat’; and the 
 holy meat never stank; 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”; nor in the two loaves”; nor in the shewbread™; and 
 
 the porch, without. If it grew white 
 they rejoiced: if it grew not white 
 they were troubled. They arranged 
 to bind it 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 ar- 
 ranged to bind half of it to the rock, 
 and half of it between the horns of 
 the scapegoat...Forty years before the 
 temple was destroyed the scarlet thread 
 did not grow white, but remained red”’ 
 (Rosh ha-Shanah 810). Compare 
 Joma 67a, &c. The whitening of the 
 thread is connected with Is, i. 18 in 
 Joma vi. 8: ‘ Lingua coecinea alligata 
 erat ad portas templi, et cum hircus 
 ad desertum accessisset, albescebat 
 quia dicitur ; Si fuerint peccata vestra 
 sicut coccinum, sicut nix albescent,” 
 
 ® “No woman ever miscarried 
 through a vain longing to partake of 
 the flesh offered in sacrifice, or re- 
 served for the priests alone.” 
 
 10 Ishmael b, Qimgith, having 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 walls of her house had 
 never seen the hair of her head (Aboth 
 R. N. xxxv). Her modesty was still 
 further rewarded according to Joma 
 47a, by her having not two only but 
 seven sons, all of whom ministered in 
 the high-priesthood. 
 
 11 The zEBUB was ἃ symbol of im- 
 purity. ‘Behold, now, I perceive that 
 this is an holy man of God” (2 Kings 
 
 ivy. 8. How did she discover this? 
 From the fact that no Fiy erossed the 
 table of Elisha‘. A Thorah-flame, an 
 ΤΥ WS (Deut. xxxiii, 2), goes forth 
 from the righteous, and purifies the 
 air around. Cf. pp. 35, 79. 
 
 “Said Rab, The evil yecer is like 
 a fly, for it is said (Eccl. x. 1), Flies of 
 death cause the ointment of the a- 
 pothecary to send forth a stinking 
 savour” (Berakoth 61a). The Tar- 
 gum on the same verse compares the 
 evil nature to a debuba, which lies at 
 the doors of the heart (p. 51) and 
 causes death, and corrupts a good 
 name, which is like ointment. 
 
 12 By ‘omer is meant either a 
 measure, the tenth part of an ephah 
 (Ex. xvi. 36), ora sheaf. The ‘omer 
 was offered at the time of the Pass- 
 over, and consisted of first fruits of 
 the barley harvest. At Pentecost, 
 fifty days later, ‘ the two loaves,” the 
 first fruits of the wheat harvest, were 
 offered:. ‘And ye shall count unto 
 you from the morrow after the sab- 
 bath, from the day that ye brought 
 the sheaf of the wave offering ; seven 
 sabbaths shall be complete: Even un- 
 to the morrow after the seventh sab- 
 bath shall ye number fifty days: and 
 ye shall offer a new weat offering unto 
 the Lord. Ye shall bring out of your 
 habitations two wave loaves of two 
 tenth deals: they shall be of fine 
 flour; they shall be baken with leaven ; 
 they are the first fruits unto the Lord” 
 (Lev. xxiii. 15—17). 
 
 For further details see the Mishnah, 
 Menachoth x. The ‘omer was to be 
 
V8, Ὁ: 97 
 
 rains quenched not the pile ; and the wind prevailed not against 
 the pillar of smoke“; they stood serried, and bowed down at 
 ease’; and serpent and scorpion harmed not in Jerusalem ; and 
 a man said not to his fellow, The place is too strait for me 
 (Is. xlix. 20) to lodge in Jerusalem. 
 
 9. Ten things were created between. the suns”, 
 
 taken (x. 2) from the vicinity of Jeru- 
 salem, unless the crops there were 
 not sufficiently ripened at the timo 
 appointed for the offering. ‘A tale 
 is told of its being taken from the 
 gardens of Cerifim, and the two loaves 
 from the valley of “21 PY,” which 
 probably denotes the neighbourhood 
 of Συχάρ (Joh. iv. δ). 
 
 1. 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 follow- 
 ing sabbath (Lev. xxiv. 5—9). “A 
 great miracle used to be wrought on 
 the shewbread: its taking away was 
 as its setting in order, for it is said 
 (1 Sam. xxi. 7), To put hot bread in 
 the day when it was taken away” 
 (Joma 21a), that is to say, that the 
 bread was still hot on the day of its 
 being taken away, inpon Dy. on. 
 ~ M 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 
 NortTH, the poor rejoiced, and the 
 householders were troubled, because 
 it was to be a rainy year, so that the 
 crops would rot if kept: if it inclined 
 to the sourn, the poor were troubled, 
 and the householders rejoiced, because 
 it was to be a dry year, &c.: towards 
 the East, all rejoiced: towards the 
 west, all were troubled. 
 
 The straightness of the column of 
 smoke was sometimes regarded as a 
 sign of the acceptance of prayer and 
 
 The 
 
 sacrifice : the broken column betrayed 
 hypocrisy (Berith Menuchah 11 b). 
 
 15 On the occasions of the great 
 festivals for which the people at large 
 came up to Jerusalem, although the 
 worshippers were so closely packed in 
 the ‘azarah that they had scarcely 
 room to stand upright, nevertheless 
 by a miracle they had ample space to 
 bow down, so that no man incom- 
 moded his neighbour; and no one was 
 ever unable at such time to find lodg- 
 ing and maintenance in the city, how: 
 ever great the concourse of people. 
 
 The ‘‘ten miracles,” though wrought 
 in relation to the Temple festivals, did 
 not all take place in the Temple itself, 
 but Dowiwa ὩΣ Δ ΡΩΞ nnd, “he 
 begins with the Temple, and ends with 
 JERUSALEM.” See Joma 21a, where 
 it ig discussed how the ten (ef. Crit. 
 
 Note) are to be reckoned, and addi- 
 
 tional marvels are mentioned, such as 
 the miraculous disappearance of the 
 fragments of earthenware, ὅσο, 
 
 16 Ten things were created between 
 the evenings, or at the time of transi- 
 tion from the “six days of creation” 
 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 mira- 
 culous, belongs. They are no part 
 of the normal work of the creation 
 period: at the same time they can 
 only be thought of as preordained 
 ἀπὸ καταβολῆς κόσμους. “It saith, 
 that these things were created be- 
 tween the suns, for indeed although 
 
 nS 
 
98 
 mouth of the earth”; and the 
 
 God, blessed be He, wrought great 
 signs and wonders contrary to the 
 nature of things, such as the plagues 
 of Egypt, and the miracles at the Red 
 Sea, &c., at all events He did not create 
 anything after the six days of Bere- 
 shith, as it saith, And God ended on 
 the seventh day, and rested; and as 
 it saith, There is nothing new under 
 the sun; and therefore, concerning 
 these ten things, which are not men- 
 tioned in the account of the work of 
 Bereshith, he saith that they were 
 created then without doubt; and the 
 explanation of their not being men- 
 tioned with the rest of the work of 
 Bereshith, is because it was impossible 
 to tell us the time of their creation, 
 for in fact it was at a transition period, 
 between two days which could not fitly 
 be reckoned with either of them” 
 (‘Obadiah Sforno). 
 
 R. Israel finds a difficulty in the 
 numbering of the rainbow amongst 
 the ten things, “in all of which were 
 miracles out of the course of nature, 
 and all of which moreover appeared in 
 time of need, whereas the bow may be 
 seen any day.” 
 
 As in the ease of other groups of 
 ‘ten things,” it is disputed how the 
 number is to be made up. According 
 to one reckoning, (1) the writing in 
 the abstract; (2) the writing in the 
 conerete, or the writing-instrument 
 (maktheb); aud (8) the tables them- 
 selves, are reckoned separately as 
 three of the ten things; but this dis- 
 tinction is not made in the Targum of 
 Jonathan, as cited in note 18, The 
 ram which Abraham sacrificed instead 
 of Isaac is said in Bemidbar Rabbah 
 xvir to have been created ‘“ between 
 the suns.” 
 
 17 “But if the Lord make a new 
 thing, and the earth open her mouth, 
 
 PIRQE ABOTH. 
 
 mouth of the well’*; and the 
 
 and swallow them up, &c.” (Numb. 
 xvi. 30). ‘Said the Holy One, blessed 
 is He, to Moses, What seekest thou? 
 He said before Him, Lord of the 
 world ‘33 AND ON, If Thou hast 
 created a mouth to the earth, well: if 
 not, let the Lord now create her ἃ 
 mouth” (Bemidbar Rabbah xvi). 
 Compare Sanhedrin 1102; Nedarim 
 39 b, where the seven things created 
 before the world (p. 26) are specified. 
 
 18 Although the expression, ‘‘mouth 
 of the IN1,” in connexion with the 
 ‘mouth of the earth” which swallow- 
 ed 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,” 
 nevertheless the allusion is, doubtless, 
 as it is generally supposed to be, to 
 some other INI. ‘‘ THE MOUTH OF THE 
 wELL. According to Rashi’s (?) inter- 
 pretation, it opened its mouth and ut- 
 tered a song (Numb. xxi. 17). But 
 some understand the rock which 
 Moses smote, i.e. the “δ which 
 went about with Israel in the wilder- 
 ness” (Bar §.). Compare also Bemid- 
 bar Rabbah xrx. In either case there 
 is some difficulty in accounting for 
 the expression, ‘‘the mouth of the 
 well.” 
 
 The diffieulty may be solved by 
 reading INI alone, without °5, (1) 
 according to the Targum of Jonathan 
 on Numb. xxii. 28: ‘‘Ten things were 
 created after the finishing of the world, 
 at the coming in of the sabbath, be- 
 tween the suns: The manna; and THE 
 WELL (δ 2); and the staff of Moses; 
 and the shamir; and the bow; and 
 the clouds of glory; and the mourH 
 of the earth; and the writing of the 
 tables of the covenant; and the de- 
 mons; and the speaking mourn of 
 the ass;” and (2) according also to 
 
V5.9: 99 
 
 mouth of the ass; and the bow (Gen. ix. 13); and the manna ; 
 and the rod”; and the shamir-worm™; and the character; and 
 the writing’; and the tables, And some say, the spirits” 
 
 Pesachim 54a, where the ten things 
 are: “‘THE WELL; and the manna; 
 and the bow; and the 1N3; and the 
 ΓΞ; and the tables; the grave of 
 Moses; and the cave in which Moses 
 and Elijah stood; the opening of the 
 mouth of the ass; and the opening of 
 the mouth of the earth to swallow up 
 the wicked. And some say likewise 
 the rod of Aaron, its almonds, and its 
 buds; and some say likewise the 
 spirits; and some say likewise the 
 vesture of the primal Adam.” 
 
 19 The nop which was made ‘be- 
 tween the suns” was given to Adam, 
 and handed down from generation to 
 generation, till, after the death of 
 Joseph, it passed into the hands of 
 Pharaoh. Moses alone could read the 
 letters upon it—it was inscribed inter 
 alia with Shem ha-mephorash (p. 70) 
 and he was thus designated as the 
 future deliverer of Israel (Pirge R. 
 Eli‘ezer x1). 
 
 30 The sHamir (seo Buxtorf, Lez. 
 Chald.) was ἃ small worm which split 
 or cut stones upon which it was 
 placed. Moses used it to engrave the 
 stones of the ephod. First 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, without loss of sub- 
 stance, as a fig is split by the sun, 
 or as a channel is formed by water. 
 The shamir was created 39 NWwWID 
 ΓΝ. Nothing, however hard, can 
 stand against it. Solomon, having 
 got possession of it with the help of 
 Asmodeus, king of the devils, used it 
 to cut the stones for the temple, for 
 it is said (1 Kings vi, 7) that no tool 
 of iron was heard in the house while 
 
 it was in building (Gittin 68a; Sotah 
 48 b), 
 
 21 The demons, or OT’, are com- 
 monly called ‘' mazziqin,” or nocentes. 
 “The Holy One, blessed is He, had 
 created their souls, and was about to 
 create their bodies, when the sabbath 
 set in, and He did not create them” 
 (Bereshith Rabbah γι. Hence it is 
 that they are invisible to the human 
 eye, being simply ΠῚ WB) (Gen. 1. 24) 
 ‘“‘If power were given to tho eye to 
 see, no creature could exist because of 
 the spirits...Each of us has a thousand 
 at his left hand, and ten thousand at 
 his right hand (Ps. xci. 7). Said 
 Raba, It is from them that comes 
 the crowding in the assemblage, and 
 weakness of knees, and the wearing 
 out of the clothes of students, 
 and colliding with the feet. He who 
 wishes to know about them must take 
 sifted ashes, and sprinkle them by his 
 bed, and in the morning he will see 
 marks as of cocks’ feet. He who 
 wishes to see them must take the 
 caul of a black she-cat, daughter of 
 a black one: a firstborn, the daughter 
 of a firstborn: and burn it in the fire, 
 and pulverise it, and fill his eyes with 
 it, and he will see them. Let him 
 put the rest into an iron tube, and 
 seal it with a signet of iron, that they 
 may not steal it away, and let him 
 seal its mouth that he may not be 
 harmed. Rab Bibi bar Abaye did this. 
 He saw, and was harmed. Our Rabbis 
 prayed for mercy on him, and he was 
 healed” (Berakoth 6a). The spirits 
 helped Solomon to find the shamir, 
 and to build the temple. They fre- 
 quent desolate places, and are especi- 
 ally to be feared in the night time. 
 
100 PIRQE ABOTH. 
 
 also; and the sepulchre of Moses (Deut. xxxiv. 6); and the 
 ram of Abraham our father (Gen, xxi. 18). And some say, 
 tongs also, made with tongs™. 
 
 10. Seven things are in a clod, and seven in a wise man. 
 The wise man speaks not before one who is greater than he in 
 wisdom; and does not interrupt the words 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 
 
 are in the clod. 
 
 Jochanan ben Zakkai understood 
 the talk of devils (Baba Bathra 134 a). 
 Members of the SANHEDRIN were to 
 be ΒΘ bya, or skilled in magic 
 (Sanhedrin 17a; Menachoth 65 a), 
 that they might be in a position to 
 give judgment in cases which came 
 before them, 
 
 22 The chain of secondary causes is 
 endless. The instrument NAY pre- 
 supposes another, with the help of 
 which it was made, and so on in in- 
 jinitum. Speculation, failing to reach 
 the ultimate, must rest upon the doc- 
 trine that God is the Creator: He 
 made the first. Cf. Pesachim 54 a. 
 
 The difficulty is presented in an- 
 other form in Chagigah 12b: “ἘΠ, Jose 
 said, Woe to the creatures, that see, 
 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 moun- 
 tains (Ps. civ. 6): and the mountains 
 upon the wind (Amos iy. 13): and the 
 wind upon the storm (Ps, exlviii. 8): 
 and the storm depends upon the arm 
 of the Holy One, for it is said (Deut. 
 xxxlii. 27), Underneath are the ever- 
 lasting arms,” 
 
 *3 The reading of the text is thus 
 
 explained by At: ‘If he has occasion 
 to ask a question, he asks according to 
 the halakah with which they are occu- 
 pied; and if any one asks of him, he 
 answers his interrogator according to 
 the matter which he asked him, and 
 does not. digress to another matter. 
 And if one has asked him two or three 
 things, he replies in order.” The 
 usual reading (see note 3) signifies, 
 that his inquiries have relation to the 
 subject in hand, and his replies are 
 in accordance with the received canons 
 of interpretation. 
 
 24 Ἐς ‘Obadiah of Sforno illustrates 
 this Mishnah from the book of Jos. 
 1. The wise man will not speak be- 
 fore his superior in wisdom: so Elihu 
 refrained from speaking when in the 
 presence of his seniors, for ‘‘I said, 
 Days should speak, and multitude of 
 years should teach wisdom ” (xxxii. 7). 
 2. He does not interrupt his com- 
 panion, but is like Elihu, who ‘‘ waited 
 till 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. 3). 3. He is not 
 hasty to answer before he has properly 
 heard his friend’s opinion, like Bildad, 
 who said; ‘Doth God pervert judg- 
 ment?” (viii, 3), and was rebuked by 
 
Vi ck0chie< 
 
 101 
 
 11. Seven kinds of punishments come on account of seven 
 
 main transgressions”, 
 
 When some men tithe, and some do 
 
 not tithe, dearth from drought comes: some of them are 
 hungry, and some of them are full. When they have not tithed 
 
 at all, a dearth from tumult” and from drought comes. 
 
 And 
 
 when they have not offered the dough-cake, a deadly dearth 
 
 comes, 
 
 Job for misapprehending his meaning, 
 for “I know it is so of a truth, &c.” 
 (ix. 2), 4. He interrogates to the 
 point, unlike Eliphaz (iv. 7); and 
 answers according to halakah, unlike 
 Job’s three friends, to whom God said: 
 **Ye have not spoken of me the thing 
 that is right” (xlii. 7). 5, He deals 
 with each point in its proper order, 
 like Elihu (xxxiii. 8, &c.). 6. He 
 does not profess to know what he does 
 not know, like Zophar: ‘‘But oh that 
 God would speak, and open his lips 
 against thee. And that he would 
 shew thee the secrets of wisdom, &c.” 
 (xi. 5, 16). 7. And he admits the 
 truth, unlike the three friends of 
 Job, against whom Elihu’s wrath was 
 kindled, ‘‘ because they had found no 
 answer, and yet had condemned Job” 
 (xxxii, 3). 
 
 *5 The phrase ΠῚ) 9511, or ‘ bo- 
 dies of transgressions,” denotes (says 
 Bar 5.) such as comprise many sub- 
 divisions, as the body is divided into 
 many members. On the idiomatic 
 uses of ΠῚ} see the lexicons. ‘And 
 it saith, For seven bodies of trans- 
 gressions, to teach that though they 
 are more than seven, nevertheless 
 they are called seven, as being com- 
 prised in seven bodies, i.e. kinds or 
 species (Leb Aboth). 
 
 The seven punishments are, three 
 degrees of famine; the pestilence; 
 the sword; the noisome beast; and 
 exile. The seven main transgressions 
 are committed, according to Sforno, 
 in relation to tithing; judgment; pro- 
 
 fanation of the Name; strange wor- 
 ship; sensuality; bloodshed; and the 
 sabbatical year; but the sins are dif- 
 ferently reckoned by other commenta- 
 tors, who endeavour to make them 
 correspond to the seven punishments, 
 each to each. For a series of discus- 
 sions bearing upon this subject see the 
 Gemara on Shabbath 1. 6; and cf. 
 Ley. xxvi. 
 
 36 The three degrees of famine are 
 apportioned as follows. 1. Partial 
 neglect of tithing is punished by par- 
 tial famine resulting from drought 
 (Jer. xvii. 8). As it is said in Amos 
 iv. 7: ‘And I caused it to rain upon 
 one city, and caused it not to rain upon 
 another city.” 2. The universal neg- 
 lect of tithing is punished by famine 
 “of MD!” or of that and drought 
 combined, according to the usual read- 
 ing. The former reading is favoured 
 by Aboth R.N. xxxvi11; which how- 
 ever has }*D71N, instead of J WYN, 
 in this clause. Famine “οὐ 71ND” 
 is either (i) a famine of war and 
 tumult, through which the land is un- 
 tilled (R. Jonah), or the crops are 
 ruined by marauders; or (ii.) a famine 
 causing destruction ; ‘*.,.and shall de- 
 stroy them with a mighty destruction, 
 until they be destroyed” (Deut, vii. 23). 
 3. A famine of entire consumption re- 
 sults from neglect of the ordinance; 
 ‘Ye shall offer up a cake of the first of 
 your dough for an heave offering” 
 (Numb. xv. 20). The rains fail utterly: 
 “ thy heaven that is over thy head shall 
 be brass, and the earth that is under 
 
102 
 
 PIRQE ABOTH. 
 
 12. Pestilence comes into the world for the capital crimes 
 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. 
 
 14. Noisome beasts come into the world for vain swearing ; 
 
 and for profanation of the NAME. 
 
 Captivity comes upon the world for strange worship; and 
 for incest; and for shedding of blood; and for (not) giving 
 
 release to the land*™. 
 ib; 
 
 thee shall be iron” (Deut, xxviii. 23). 
 “1 will even appoint over you terror” 
 (Ley. xxvi. 16): read not behalah, 
 but bechallah, on account of the chal- 
 lah, or cake (Shabbath 32b). The 
 divine judgments are ‘‘ measure for 
 measure ᾽ (Is. xxvii. 8). 
 
 27 The terrestrial court is not com- 
 missioned with respect to precepts 
 whereof the reward is specified. See 
 Mekiltha (Π WIN), on the “Fifth 
 Commandment,” 
 
 PESTILENCE is sent as a judgment 
 for capital crimes which have not 
 come under the jurisdiction, or cogni- 
 sance, of the beth din, but are reserved 
 for judgment by the hand of God. 
 But deaths which the tribunal is 
 authorised to inflict are, even then, 
 superseded only by analogous deaths ; 
 thus he who deserves to be stoned, 
 falls from a housetop, or is trampled 
 on by a beast: he who deserves burning 
 is stung by a serpent: he who deserves 
 beheading is killed by robbers: he 
 who deserves hanging is drowned, or 
 dies of cwdyxn. See Af, @. 
 
 Pestilence, though resulting natu- 
 rally 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 
 
 At four seasons” the pestilence waxes: in the fourth 
 
 in fleeing because of it to some place 
 where there is no pestilence; for he 
 who flees does not deny the omnipre- 
 sence of God, but bows his uncircum- 
 cised heart and bears the yoke of 
 migration as a punishment for his 
 sins. And let him not embolden him- 
 self to stand against his King, when 
 he is angry with him, or designs to 
 tempt him (Leb Aboth). 
 
 38. «But in the seventh year shall 
 be a sabbath of rest unto the land, 
 ἃ sabbath for the Lord: thou shalt 
 neither sow thy field, nor prune thy 
 vineyard. That which groweth of its 
 own accord of thy harvest thou shalt 
 not reap, neither gather the grapes 
 of thy vine undressed: for it is a year 
 of rest unto the land. And the sab- 
 bath of the land shall be meat for 
 you; for thee, and for thy servant, 
 &e.” (Ley. xxv. 4—6). The seventh 
 year was called, the year of ha-she- 
 mittah, the release (Deut. xv. 9; xxxi. 
 10). 
 
 29 At four seasons of the septennial 
 cycle disease is prevalent owing to the 
 appropriation of what should have 
 been devoted to the poor. 
 
 The neglect of the poor’s tithe in 
 the third and sixth years of the sep- 
 tennium leads to pestilence in the 
 
V. 12—16. 
 
 103 
 
 (year); in the seventh; at the ending of the seventh; and at 
 
 the ending of the Feast in every year. 
 
 In the fourth (year), 
 
 on account of the poor’s tithe in the third; in the seventh, on 
 account of the poor’s tithe in the sixth; 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 
 
 largesses of the poor. 
 
 16. There are four characters” in men. 
 
 years immediately following. Theo 
 ὯΝ WY is enjoined in Deut. xiv. 
 28, 29: ““Αὐ the end of three years 
 thou shalt bring forth all the tithe 
 of thine increase the same year, and 
 shalt lay it up within thy gates: And 
 the Levyite (because he hath no part 
 nor inheritance. with thee), and the 
 stranger, and the fatherless, and the 
 widow, which are within thy gates, 
 shall come, and shall eat and be 
 satisfied; that the Lord thy God may 
 bless thee in all the work of thine 
 hand which thou doest.” The third 
 year is called “the year of tithing” 
 (Deut. xxvi. 12). In this year, as 
 Rashi remarks, the Levite received 
 his tenth (Numb. xviii. 21), as in 
 other years, but the Second, or Fes- 
 tival, Tithe (Deut. xiv. 23), was de- 
 voted to the poor. On these tithes 
 see the Mishnah-Tracts named after 
 them, in Seder Zera‘im. 
 
 30 In the “eighth” year, which is 
 called the “ goings out of the seventh” 
 (At, (7), pestilence prevails owing to 
 neglect of the preceding year of re- 
 lease. ‘And six years thou shalt 
 sow thy land, and shalt gather in 
 the fruits thereof: But the seventh 
 year thou shalt let it rest and lie 
 still; that the poor of thy people may 
 eat: and what they leave the beasts of 
 the field shall eat” (Ex. xxiii. 10, 11). 
 
 31 After ‘‘the Feast” of Tabernacles, 
 or of Ingathering, in each year judg- 
 ment comes for haying deprived the 
 
 He that saith, 
 
 poor of the donations due to them, 
 which were ppd . maw . ONS, that 
 is, spicilegium, oblivio, and angulus. 
 Cf. Levit. xix. 9: ‘‘ And when ye reap 
 the harvest of your land, thou shalt 
 not wholly reap the corners of thy 
 field, neither shalt thou gather the 
 GLEANINGS of thy harvest;” and Deut. 
 xxiy. 19: ‘When thou cuttest down 
 thine harvest in thy field, and hast 
 rorcor a sheaf in the field, thou shalt 
 not go again to fetch it: it shall be 
 for the stranger, for the fatherless, 
 and for the widow: that the Lord thy 
 God may bless thee in all the work of 
 thine hands.” 
 
 32 Mippan denotes measure, and 
 hence, standard, characteristic, quality, 
 virtue, &c. The title of Aristotle’s 
 ‘Ethics ” is rendered NWN AD. 
 The first of the “middoth” here 
 described is that of the man who 
 neither gives nor takes: is neither 
 self-sacrificing, nor yet grasping, or 
 dependent upon his neighbours. This 
 character is said to be neither good 
 nor bad, but intermediate. Others, 
 however, regard it as a spirit of 
 haughty independence, and indiffer- 
 ence to the welfare of others: ‘‘ Be- 
 hold, this was the iniquity of thy 
 sister 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 utilitarian : 
 
104 PIRQE ABOTH. 
 
 Mine is mine, and thine is thine, is an indifferent character ; 
 but some say, It is the character of Sodom: (he that saith,) 
 Mine is thine, 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 pro- 
 voked, 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 pro- 
 voked, 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. 
 
 19, There are four characters in almsgivers™. 
 
 the man acts with a view to recom- 
 pense: he lends to those fromwhom he 
 hopes to receive (Luke vi. 34); οὐχὶ 
 καὶ of τελῶναι οὕτως ποιοῦσιν (Matt. 
 v. 46); “He is called ‘am ha-are¢ 
 [here used as a singular, see τι. 6], 
 because he aims at the establishment 
 of the world, desiring to take and 
 give, for thereby love increases be- 
 tween them; and although it is a 
 good middah for the establishment of 
 the world, it does not spring from 
 wisdom, for ‘He that hateth gifts 
 shall live’ (Proy. xv. 27), and the 
 good middah is to give and not to 
 receive” (R. Jonah). He who gives, 
 * hoping for nothing again,” is chasid, 
 or pious. The selfish, grasping man, 
 who receives and makes no return, 
 is “*wicked.” 
 
 m3}32] It may be remarked on the 
 use of this word, which means inter- 
 mediate, that the ‘via media,” and 
 the ‘xa’ ὑπερβολὴν ὁδός" of excel- 
 lence, are regarded as widely divergent. 
 Maimonides, who attempts to reduce 
 the ethics of the Mishnah to the Aris- 
 totelian standard, regards the chasid 
 
 He who is 
 
 as one who inclines a little to one 
 extreme, and performs works of su- 
 pererogation which it would be hazard- 
 ous for ordinary people to attempt. 
 See his Shemonah Peraqim, ὃ 4. 
 
 TDM) The word chasid here denotes 
 the opposite of ‘‘ wicked,” and cannot 
 be shewn to carry any allusion to 
 a particular sect, the Essenes (p. 48), 
 as some haye endeavoured to make 
 out. For a less improbable derivation 
 of ’Eocatos see notel. ‘*Von TDN es 
 fortzuleiten ware sprachlich nicht zu 
 rechtfertigen” (Jost, Gesch. a. 207, 
 Note). ‘For although, in spite of 
 all the attempts which have been 
 made to explain it, the meaning of 
 this name is quite uncertain, it cer- 
 tainly cannot be connected with that 
 of the Ὁ ὉΠ ᾿" (Kuenen). 
 
 33 A various reading interchanges 
 the words loss and gain, and thus 
 reverses the estimates of the first 
 and second tempers. 
 
 34 The first character has an evil 
 or grudging eye with respect to the 
 things of others, He is unwilling 
 that they should share with him the 
 
V. 17—21. 105 
 
 willing to give, but not that others should give, his eye is 
 evil towards the things of others: that others should give, and 
 he should not give, his eye is evil towards his own: he who 
 would give and let others give, is pious: he who will not give 
 nor let others give, is wicked. 
 
 20. There are four characters if college-goers”. He that 
 goes and does not practise, the reward of going is in his hand: 
 he that practises and does not go, the reward of practice is in his hand: he 
 that goes and practises is pious: he that goes not and does 
 not practise is wicked. 
 
 21. There are four characters in those who sit under the 
 wise; a sponge; a funnel; a strainer; and a bolt-sieve®. A 
 
 credit of liberality: or he is a mis- 
 anthrope, who is jealous lest his 
 neighbours’ possessions should be 
 blessed by their almsgiving, and lest 
 they should enjoy favour with God 
 and man. The truly liberal, on the 
 contrary, is he who ““ counsels” libe- 
 ral things (Is. xxxii. 8): who is not 
 only liberal himself, but moves others 
 to be so (Abarbanel). 
 
 35 The relative values of Thalmud 
 and Practice come once more under 
 consideration in this Mishnah. The 
 first character is ἀκροατὴς λόγου, the 
 second ποιητής (James i. 23), the third 
 is both, the last, neither. A different 
 turn is given to the “‘ reward of going,” 
 in Berakoth 6 b, where it is said 
 NOAINPIETI NUN, “the profit of 
 the lecture is the running:” the un- 
 intelligent majority profit more by 
 their zeal in going to hear it, than 
 by the teaching as such, 
 
 36 By M5) is meant a fine sieve 
 ‘¢ of leather or hair,” which was made 
 use of in some way for ‘ dressing ” 
 meal, and separating the seconds from 
 the fine flour. Cf. Shebi‘ith v. 9; 
 Shabbath vir. 2; Menachoth v1. 7, 
 x. 4; Kelim xxv. 5. Such sieves 
 were used in preparing soleth for the 
 minchah, Thirteen, of different de- 
 
 grees of fineness, were to be used in 
 preparing the ‘omer, according to a 
 “halakah to Moses from Sinai :” 
 twelve, for the two loaves: eleven, 
 for the shewbread; or, according to 
 R. Shime‘on, the number of siftings 
 was not prescribed, but the soleth was 
 re-sifted as many times as was found 
 necessary. See Menachoth 76 b. It 
 is said by the commentators upon 
 this Mishnah, that the corn was 
 first partially crushed in a bean mill: 
 the husk and powder were then sifted 
 out: and what remained was ground 
 over again, and became soteTH. The 
 word MDP may denote meal in general 
 (111. 26); but it is here (?) identified 
 with the “dust” of the Menachoth 
 (viz. 2), which was not altogether 
 refuse, but was unfit for soLETH. 
 Compare the following from the Jal- 
 qué on Canticles: ‘‘Song most be-. 
 praised and exalted of Songs: Rabbi 
 Ele‘azar ben ‘Azariah made a com- 
 parison of it to a man who brings a 
 measure of wheat to a baker, and 
 says, Produce from it gEmAcH; and 
 after that produce me from it SOLETH ; 
 and after that produce me from it 
 acake. Thus out of all the wisdom 
 of Solomon there is no soLeTH to 
 Israel except Song of Songs. All the 
 
 14 
 
100 
 
 PIRQE ΑΒΟΤΗ, 
 
 sponge, which sucks up all; ἃ funnel, which lets in here and 
 lets out there; a strainer, which lets out the wine and keeps 
 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 
 
 ceases, the love ceases; and such as does not depend on any- 
 
 thing, ceases not for ever. 
 
 23. What love is that which depends on some thing? the 
 love of Amnon and Thamar; And that which does not depend 
 on anything? this is the love of David and Jonathan, 
 
 Songs are holy: Song of Songs is 
 Holy of Holies.” The scholar who 
 treasures up only what is most pre- 
 cious is certainly, gua learner, of the 
 highest class; and in this Mishnah 
 he is generally thought to be so 
 regarded. There are, however, some 
 commentators who give precedence 
 to the “strainer ;” regarding him as 
 a teacher, who gives out a still more 
 refined doctrine than he has received; 
 whilst the simvz typifies the perverted 
 maind which “ turns light to darkness, 
 and darkness to light, and feeds 
 others with refuse.” See tke com- 
 mentaries DX” MINDM and nad thes 
 The latter urges, in favour of this view, 
 the analogy of the five preceding 
 groups of fours, in all of which the 
 pious, and the wise, are mentioned 
 third in order. But in Aboth R.N, 
 xu. the order here is different. 
 Another view is adopted in NAN a 
 where the third scholar is taken to 
 be the man who speculates on theo- 
 sophie mysteries; and the last is the 
 discriminating traditionalist. The 
 comparison is taken, in the one case 
 from wine which drives a man out of 
 his mind, NYT) DIND NSD. in 
 the other from bread which strength- 
 ens man’s heart; but “the parable 
 of the ΒΙΕΥῈ seems to me very difficult ; 
 for if it were like that which we use 
 
 now, and which LETS THROvGaH the 
 nbip, it would not be right, dc.” It 
 is not easy to render the clause satis- 
 factorily. The word ‘“sieve’’ alone 
 is inadequate, since it might be used 
 with as much propriety to symbolize 
 the mind which retains the refuse; 
 and indeed it is prima facie most 
 natural to think of the fine flour as 
 falling through the sieve, whilst the 
 coarser sort is retained. The com- 
 mentators quoted at the beginning of 
 this note make soLErH mean, not 
 precisely “ fine flour,” but that which 
 after re-grinding becomes fine flour, 
 The technical words bolter, bolting- 
 cloth, BOLT-sIEVE, do not embody this 
 idea, but they satisfy the require- 
 ments of the case indirectly to a cer- 
 tain extent. A bolter which I have 
 seen sifts the ground corn at once 
 into three sorts. The corn in the 
 bolter descends an incline, passing 
 first over a fine cloth, and then over 
 a coarser cloth: the former lets through 
 the fine flour, which is caught in a 
 receptacle attached to the machine: 
 the process is repeated at the seeond 
 cloth: the third quality, coarse bran, 
 passes out at the end of the bolter. 
 
 37 The love which is to be lasting 
 must be disinterested, and indepen- 
 dent of all extrinsic considerations. 
 It may be remarked that ha-dabar 
 
Wie 
 
 = 
 
 25. 107 
 
 24. Whatsoever gainsaying is for the name of Heaven will 
 in the end be established ; and that which is not for the name of 
 Heaven” will not in the end be established. 
 
 25. 
 
 is sometimes τὸ πρᾶγμα in the idiom- 
 atic sense of 1 Thess. iv. 6. 
 
 38 « Then Amnon hated her exceed- 
 ingly; so that the hatred wherewith 
 he hated her was greater than the love 
 wherewith he had loved her” (2 Sam, 
 xin. 15): 
 
 39 Compare the distinction in Bere- 
 shith Rabbah tv. between controversy 
 which is for the ordering of the world, 
 and that which is for its disordering. 
 “To the Name of Heaven, means, for 
 the establishment of the truth of a 
 matter, or to convince of transgres- 
 sion; and not to shew superiority, or 
 to gain a reputation” (At). For the 
 expression cf. εἰς ὄνομα προφήτου... 
 δικαίου... μαθητοῦ (Matt. x. 41, 42), and 
 see Iv. 16. Direct mention of Gop 
 is avoided by the use of Ὡ 2), as in 
 Iv. 7 and elsewhere. 
 
 40 The controversies of Shammai 
 and Hillel, and of their followers, fill 
 a large space in the Talmud. Sham- 
 mai is self-asserting, and Hillel yield- 
 ing (p. 37), but the canon is accord- 
 ing to Hillel. ‘Said R. Abba, Said 
 Shemuel, Three years disputed Beth 
 Shammai and Beth Hillel: these said, 
 The halakah is according to us, and 
 these said, The halakah is according 
 tous. Bath Qol went forth and said, 
 These and those are words of the 
 Living God, and the halakah is ac- 
 cording to Beth Hillel. But if these 
 and those were words of the Living 
 God, how did Beth Hillel merit that 
 the halakah should be fixed according 
 to them? Because they were yielding 
 and lowly, and taught their own 
 
 What gainsaying is that which is for the name of 
 Heaven? the gainsaying of Shammai and Hillel”. 
 
 And that 
 
 words and those of their opponents 
 together. Nay, more, they placed the 
 words of Beth Shammai before their 
 own words (see Crit. Note)... Two years 
 and a half disputed Beth Shammai 
 and Beth Hillel: these said, Better 
 for a man not to have been created 
 than to have been created ; and these 
 said, Better for a man to have been 
 created than not to have been created. 
 They concluded, Better for a man not 
 to have been created than to have been 
 created: now that he has been cre- 
 ated, let him look well to his doings ” 
 (‘Erubin 13 b). ‘‘From the time when 
 Bath Qol went forth, the halakah is 
 always according to Beth Hillel, and 
 whoscever transgresses the words of 
 Beth Hillel deserves death... And where 
 did Bath Qol go forth? R. Bibi in 
 the name of R. Jochanan said, At 
 Jabneh went forth Bath Qol” (T. J. 
 Sotah tm. 4). 
 
 ‘Beth Shammai said, The heavens 
 were created first, and afterwards the 
 earth was created, for it is said, 
 In the beginning God created the 
 heavens and the earth (Gen. i. 1). 
 And Beth Hillel said, The earth was 
 created first, and afterwards the hea- 
 vens, for it is said, 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 
 together, for it is said (Is. xlviii. 13), 
 Mine hand also hath laid the founda- 
 tion of the earth, and my right hand 
 hath spanned the heavens: when I 
 call unto them, they stand up to- 
 gether” (Chagigah 12a. See above, 
 
108 
 
 PIRQE ABOTH. 
 
 which is not for the name of Heaven? this is the gainsaying of 
 
 Qorach (Jude 11). 
 26. 
 
 Whosoever makes the many® righteous, sin prevails 
 
 not over him; and whosoever makes the many to sin®, they 
 grant him not the faculty to repent. 
 
 27. Moses was righteous, and made the many righteous, 
 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. xxxii. 21). 
 
 Jerobe‘am* sinned, and caused the many to sin, (and) the sin of the many 
 was laid upon him, for it is said, Beeause of the sins of Jerobe‘am who sinned, 
 and made Israel to sin (1 Kings xiv. 16, &e.). 
 
 28. In whomsoever are three things, he is a disciple of 
 Abraham ; and three (other) things, a disciple of Bile‘am. 
 
 29. A good eye, and a lowly soul, and a humble spirit 
 (belong to) the disciple of Abraham: an evil eye“, and a 
 
 pp. 45, 46; and ef, Bereshith Rabbah, 
 xi1.); that is to say the (left) hand 
 created the earth, and the right hand 
 at the same time created the heavens. 
 
 The Hillelite theory corresponds 
 to 1 Cor, xv. 46: ἀλλ᾽ οὐ πρῶτον τὸ 
 πνευματικόν, ἀλλὰ TO ψυχικόν, ἔπειτα 
 The three views pro- 
 pounded above may be taken as texts 
 for three philosophies, of idealism, 
 evolutionism, and dualism. Matter 
 was in some systems regarded as es- 
 sentially evil; and its creation, ac- 
 cording to a prevalent symbolism, is 
 fitly attributed to the left hand, as 
 yap is taken to mean, 
 
 41 Sin prevails not over him who 
 leads the many to righteousness, since 
 it would be unseemly that the master 
 should be in Gehinnom whilst his 
 disciples are in Paradise (Joma 87 a). 
 Ha-rabbim, οἱ πολλοί (Rom. v. 19), 
 denotes the public, or “the general,” 
 and, like ¢ibbur, the congregation, is 
 contrasted with ha-yachid, ὁ εἷς, 
 “ Reshuth ha-rabbim” is equivalent 
 to ‘locus publicus.” See Mishnah 
 
 TO πνευματικόν. 
 
 Surenhusius, Vol. τι. p. 1. 
 
 42 This saying, in the form, 53 
 Ἵ2 NNT) NONWY %, is cited in 
 Sotah 47 a (cf. Sanhedrin 107 b); and 
 it is added that a magnet, NANIW jIN, 
 suspended the ‘‘Sin” of Jerobe‘am 
 between heayen and earth. ‘‘ Three 
 kings have no portion in the world 
 to come...Jerobe‘am, Achab, and Ma- 
 nasseh” (Sanhedrin x1. 2). ‘“ After 
 this thing Jeroboam returned not from 
 his evil way. What is, After? Said 
 R. Abba, After the Holy One, blessed 
 is 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 
 at the head! If so,I had rather not.” 
 (Sanhedrin 102 a; 1 Kings xiii. 33.) 
 
 43 Moses is reckoned as cooperating 
 with Israel in all their acts of righte- 
 ousness: ‘‘consequently the NDI of 
 the many depends upon him.” 
 
 44 The evil eye corresponds to 
 MNIPT (iv. 30): the soul, ψυχή, is 
 the seat of MINN, or “ appetite”: the 
 
V. 26—30. 109 
 
 swelling soul, and a haughty spirit, to the disciple of Bile‘am. 
 And what difference is between the disciples of Abraham and 
 the disciples of Bile‘am? The disciples of Bile‘am go down to 
 Gehinnom™, for it is said, But thou, O God, shalt bring them 
 down into the pit of destruction (Ps. lv. 24); but the disciples 
 of Abraham inherit the Garden of ‘Eden, for it is said, That 
 I may cause those that love me to inherit SUBSTANCE”; and I 
 
 will fill their treasures (Prov. vii. 21). 
 
 30. R. Jehudah ben Thema said, 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. 
 
 spirit, the seat of ambition, and of 
 the desire for T)25. Compare the 
 threefold classifications in 1 Joh. ii. 
 16; Aboth m. 15. The three evil 
 qualities in question are ascribed to 
 Bile‘am in ‘Midrash Τὰ, Thanchuma” 
 (cited by At), and in Bemidbar 
 Rabbah xx. He had an evil eye, for 
 it is said: ‘And Balaam lifted up 
 his eyes, and he saw Israel, &c.” 
 (Numb. xxiv. 2). He had a grasping 
 soul, for it is said: “Τῇ Balak would 
 give me his house full of silver and 
 gold, &c.” (xxii. 18). He had a 
 haughty spirit, for, instead of con- 
 fessing 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 
 to go with you” (xxii. 13). ‘He said 
 to me, It is not consistent with thy 
 honour to go with these, but with 
 their superiors; for he desired my 
 honour. And Balak sent yet again 
 princes, more, and more honourable 
 that they” (ver. 15). 
 
 45 “Wour iéwrai have no portion 
 in the world to come...Bile‘am, and 
 Doeg, and Achithophel, and Gechazi” 
 (Sanhedrin xr, 2). 
 
 ‘* How many years old was Bile‘am? 
 It is not expressly written, but from 
 
 what is written, Bloody and deceitful 
 men [see Crit. Note] shall not live out 
 half their days (Ps. ly. 24), he must 
 have been 33 or 34 (that is less than 
 the half of 70) years old. Well hast 
 thou replied to my question! Bile‘am’s 
 escutcheon appeared to me, and there 
 was written on it, Son of thirty and 
 three years was Bile‘am the lame, 
 when captain Phinechas slew him” 
 (Sanhedrin 106b). This estimate of 
 the age of Bile‘am controverts a previ- 
 ous statement that he was living at 
 the time of Pharaoh’s edict: ‘ Every 
 son that is born, &c.” (Ex. i, 22). He 
 is regarded as a “ bloody man,” be- 
 cause he occasioned the death of 
 twenty-four thousand Israelites by his 
 advice to Balaq (Numb. xxv. 9; Rev. 
 ii. 14). Susstance is by Gematria 
 310 (95) eons (Sanhedrin 100 a). 
 
 46 This saying is quoted, in con- 
 nexion with ‘Aqiba’s, PIN JNaw ΠΝ, 
 ‘3 in Pesachim 112 a; but ‘‘ Rashi” 
 refers to the Pereq, JANIW Dp (rv. 
 instead of x), and %, citing ‘‘ Rashi,” 
 refers to Zebachim, For another ap- 
 plication of the saying, see Bemidbar 
 Rabbah on the sepulchre of Moses, 
 towards the end of Seder Balaqg. The 
 Machazor Vitry makes Masseketh 
 NAN end, very appropriately, at the 
 words, Θ᾿ WAN. 
 
110 
 
 91, 
 
 PIRQE ABOTH. 
 
 He used to say, The bold of face to Gehinnom"; and 
 the shamefaced™ to the garden of ‘Eden. 
 
 May vt be well-pleasing 
 
 in thy sight, Lord, our God, and the God of our fathers, that thy 
 
 city may be built in our days; 
 
 Thorah. 
 SR 
 
 and give us our portion in thy 
 
 Ben Bag-bag said, Turn τέ, and again turn it; for 
 
 the all ἐδ therein®, and thy all is therein: and swerve not there- 
 Srom, for thou canst have no greater excellency than this. 
 
 4 The saying, ‘13 ὮΝ (Δ), was 
 probably borrowed in the first instance 
 from Masseketh Kallah, together with 
 other matter from which it was after- 
 wards detached. Although now re- 
 garded as part of Aboth, it is not 
 found after, ‘ID 723 ty ‘in, in 
 Aboth R. N. xu1: (ὦ has a double 
 reading (p. 23) which confirms the 
 suspicion of its spuriousness; and in 
 Masseketh Kallah there is no evidence 
 that it is quoted from Aboth, 
 
 48 εἰ Bashfulness is agood sign.” It 
 is said that a man who has a sense of 
 shame will not readily sin, 717193 xb 
 NDOT Ni: “and he who has not 
 O35 ΤΩ, of a surety his ancestors 
 stood not on mount Sinai.” (Nedarim 
 20 a; Jalqut 1, 301; Mekiltha, Yon] 
 12.) 
 
 For prayers against D135 ΤῸ see 
 Excursus v. 
 
 49 Everything is contained in the 
 Thorah: it was the plan according to 
 which the world itself was created 
 (p- 26). ‘In it, without doubt, are 
 history and tale: proverb and enigma: 
 correction and wisdom: knowledge 
 and discretion: poetry and word-play: 
 conviction and counsel: dirge, en- 
 treaty, prayer, praise, and every kind 
 of supplication; and all this in a 
 divine way superior to all the prolix 
 benedictions in human books; to say 
 nothing of its containing in its depths 
 the Names of the Holy One, blessed is 
 He, and secrets of being without end” 
 
 (Leb Aboth). Some commentators re- 
 mark that works on science and phi- 
 losophy are not needed by the dili- 
 gent student of Thorah, which con- 
 tains, not only “all things necessary 
 to salvation,” but ‘‘all the wisdom of 
 the world.” Study Thorah, “and 
 thou wilt not need the books of 
 the philosophers of the nations, and 
 their investigations” (Sforno). Thorah 
 is cheaply purchased by the sacrifice 
 of worldly advantage, for the whole 
 world and its fulness was created in 
 six days, but the Thorah was only 
 given after forty days” (Shemoth 
 Rabbah xty11; Va-jiqra R. xxx; Cha- 
 zitha, Cant. viii. 7). 
 
 “There is none poor but in know- 
 ledge. . They say in the West (in 
 Palestine): 
 
 mano ΠῚ ΝῚ ΝΟῚ pa ΝΟῚΣ ΠῚ ΝΤῚ 
 sop mp sp δ ΝῚ ION ΠῸ Ip NT 
 
 In whom this is, there is all: in 
 whom this is not, what is there? Hath 
 one gotten this, what lacks? hath he 
 not gotten this, what hath he gotten?” 
 (Nedarim 41 a). 
 
 The clause M2 P21, which is 
 peculiar to @, may be illustrated by 
 such expressions as, DUNT 5 mt, 
 This is the whole of man (Eccl. xii. 
 13); ‘‘She is thy life (Prov. iv. 13), 
 and [Deut. xxx. 20] the length of 
 thy days.” Compare also the obscure 
 verse Is, xxxvili. 16. The striking, 
 though ill-supported, reading of the 
 
V. 31—33. 
 
 111 
 
 33. Ben He-he™ said, According to the toil is the reward. 
 
 text (cf. ‘‘totus in illis”) would ac- 
 count for the occurrence in mss. of 
 AM Aly, “and be in it”; on which 
 see Crit. Note. In many good mss, 
 35) is pointed as pi‘el, and may 
 therefore be taken as a frequenta- 
 tive. 
 
 50 The names of 42 25 }2 and 
 ‘1 77 $2 are identified by Gematria. 
 Their sayings are apparently ascribed 
 to Hillel in Aboth R. N. xm. (q. v.), 
 from whom, however, ‘‘ Bar H. H.” is 
 distinguished in Chagigah 9b. Ac- 
 cording to one explanation, 12 43 12 
 denotes, Son of proselyte parents, “δ 
 ΤΠ"). According to a scribe’s note in 
 the Machazor Vitry, ‘7 ‘7 12 denotes 
 a proselyte, one who has become a Son 
 of Abraham and Sarah, whose names 
 
 were changed by the introduction of the 
 letter ‘MN. It is added, that ‘They 
 allude to ben Bag-bag in Qiddushin 
 and Baba Qamma, and to ben He-he 
 in pavn 53m.” 
 
 The saying of Ben He-he, like 1. 14; 
 11, 7, is in Aramaic. Final ΠῚ is often 
 found for ἃ. Cf. ΠΟῚΣ in ὶ 32. In 
 Aboth R. N. xt. the saying, besides 
 being (?) attributed to Hillel (with the 
 addition of 3375405), is immediately 
 afterwards retorted upon Hillel, when 
 he is surprised to find that wheat costs 
 two dinars a measure in one place, and 
 three dinars at a place more remote. 
 It forms an admirable conclusion to 
 the Masseketh, but was doubtless 
 a proverbial saying not peculiar to 
 ΑΒΟΤΗ. 
 
 ADDENDA. 
 THE AGES OF MAN. 
 
 He used to say, At five years old, Scripture: at ten years, 
 Mishnah; at thirteen’, the Commandments: at fifteen”, Thal- 
 mud; at eighteen, the bridal: at twenty’, pursuits: at thirty, 
 strength: at forty, discernment: at fifty, counsel: at sixty, 
 age: at seventy, hoariness: at eighty*, power: at ninety, decre- 
 pitude: at a hundred, it is as though he were dead, and gone, 
 and had ceased from the world. 
 
 A metrical paraphrase of the above is given in the commentary Leb Aboth, 
 For another way of reckoning the Ages, see p. 22, The Midrash, on Qoheleth 
 i. 2, reckons seven “‘ vanities,” corresponding to the seven eons of man. The 
 child of a year is like a κινα, adored by all: at two or three he is like a swinz, 
 dabbling in filth: at ten he bounds like a καρ: at twenty he is like a Horsz, 
 neighing and spirited, and desires a wife: when he has married a wife, behold 
 he is like an ass: when children are born to him, he is shameless as a poa 
 in procuring the means of sustenance: when he has grown old he is like an arE 
 —if, at least, he is ‘am ha-arec; but a son of Thorah, like Dayid, is a king 
 though old (1 Kings 1. 1). 
 
112 ADDENDA, 
 
 Soton, and Hippocrates ‘‘the physician,” in Philo, De Mundi Op. (Vol. τ. 
 25, 26, ed. Mangey), divided the life of man into Ten and Seven hebdomads 
 respectively. 
 
 1 After THIRTEEN YEARS the boy becomes a ‘‘son of the commandments;” and 
 enters upon the responsibilities of the higher life. Why (asks the Midrash, on 
 Eccl. ix. 14), is the evil yecer personified as a “‘great” king? Because it is 
 thirteen years older than the good yecer. 
 
 * It is commonly said that Grmana, 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 3 should be 
 taken in the sense ‘‘learn” by rote, in contrast with 3D to speculate: a man 
 should first learn, and afterwards speculate, TIM) W'S snns Symp IND 
 S20 (Shabbath 63a), A+ remarks that when he has, in the course of five 
 years, learned the settled Mishnah, which is the N19) of the Thannaim, he 
 should then proceed to learn N12D, that is, “our Thalmud,” which we call 
 N21. Gemara (cf. Gamra), in the dialect of the Amoraim who arose in Babel, 
 means the unexplained text of the Mishnah. 
 
 3 At the age of Twenty, according to one view, he is pursued by “precepts and 
 punishments ;” he is persecuted by responsibilities. So €, rejecting the inter- 
 pretation that he pursues, or labours to obtain, the means of sustenance, sc. for 
 his family. See Midrash Qoheleth, as above. But since in what follows the 
 man’s intrinsic qualities 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 
 of his ideal: it is the age of activity and enthusiasm, in contradistinction to the 
 later ages of settled strength, wisdom, and influence. 
 
 4 The OcTOGENARIAN must have possessed great natural power and vigour, 
 which is now, however, well nigh-exhausted, 13 AW DY ΤΣ) DN) 
 
 (Ps. xc. 10). In the text we may perhaps treat “power” as a euphemism 
 for its opposite. Cf. 1373 %3D, a blind man, 
 
PEREQ R. MEIR, 
 ON THE ACQUISITION OF THORAH, 
 
 All Israel have a portion in the world to come}, for it is said, Thy 
 people also shall be all righteous: they shall inherit the land for ever, the 
 branch of my planting, the work of my hands, that I may be glorified 
 (Sanhedrin x1. 1; Isaiah lx. 21; Rom. xi. 26), 
 
 Wise men have taught in the Mishnah tongue; blessed 
 is He that made choice of them and their Mishnah: 
 
 1, ΒΑΒΒῚ MeErRr said, Whosoever is busied in Thorah 
 for its own sake merits many things; and not only so, but he 
 is 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, 
 pious, upright and faithful: and removes him from sin, and 
 brings him towards the side of merit. And they enjoy from 
 him counsel, and sound wisdom, understanding, and strength, 
 for it is said, Counsel is mine, and sound wisdom: I am under- 
 standing; I have strength (Prov. viii. 14). And it gives him 
 kingdom, and dominion, and faculty of judgment. And they 
 reveal to him the secrets of Thorah; and he is made, as it 
 were, a spring that ceases not, 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 
 all things. 
 
 2. Said Rabbi Jehoshua‘ ben Levi, Every day Bath Qol 
 goes forth from Mount Choreb, and makes proclamation and 
 says, Woe to the creatures for contempt of Thorah, for who- 
 
 1 This saying is repeated before each of the six Peraqim. 
 
 15 
 
114 PEREQ R. MEIR. 
 
 soever does not occupy himself in Thorah is called “ blame- 
 worthy’,” for it is said, As a jewel of gold in a swine’s snout, 
 so is a fair woman which is without discretion (Prov. xi. 22). 
 And it saith, And the tables were the work of God, and the 
 writing was the writing of God, graven upon the tables (Ex. 
 xxxil. 16); read ποὺ" CHARUTH, graven, but CHERUTH, freedom, 
 for thou wilt find no freeman but him who is occupied in 
 learning of Thorah; and whosoever is occupied in learning 
 of Thorah, behold he exalts himself, for it is said, And from 
 Matthanah to Nachaliel: and from Nachaliel to Bamoth (Numb. 
 xe el): 
 
 8. He who learns from his companion one section, or 
 one canon, or one verse®, or one word, (or) even one letter, is 
 bound to do him honour; for thus we find with David king of 
 Israel, who learned not from Achithophel but two things only, 
 that he called him his master, his guide, and his acquaintance, 
 
 1 Nazur serves as a “not(a)rigon” 
 of 2 An} ory. An example of 
 
 another species of ἢ 2 oceurs in 
 Jalqut 1. 298 (Mekiltha, ‘NM wn), 
 where: ‘Honour thy father and thy 
 mother, that thy days may be long,” 
 is said to carry with it the alternative, 
 ΡΟ yyod awd ON. This latter 
 species is overlooked by Buxtorf s. v., 
 and by his modern editor. 
 
 2 Compare Joh. viii. 32; James i. 
 25, ii. 12: and see Aboth mr. 8; 
 ‘Erubin 54a; ‘Abodah Zarah 5a; 
 Bemidbar Rabbah xv1; ὅσ, 
 
 The exegetical device, "pn ΟΝ, 
 ‘Read not’? so but so, is often used 
 in the Talmud, when it is desired to 
 attach a preconceived idea to a Scrip- 
 tural expression by way of μνημόσυνον. 
 The pn SN is not to be taken as 
 evidence that an actual various read- 
 ing was current: on the contrary, the 
 words to which it is prefixed are con- 
 fessedly the true reading, with which 
 the darshan makes free for a special 
 purpose. 
 
 3 Some system of reckoning by 
 VERSES was employed by the Jews at 
 a very early period (Qiddushin 30a) ; 
 but the present division of the Old 
 Testament into chapters and VERSES 
 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 
 books of the Hebrew Bible, drawn up 
 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 
 instance of the Jewish adoption of the 
 Christian chapters for any purpose. 
 The introduction shews that it was 
 here used for the purpose of ready 
 reference in the continually recurrirg 
 controversies with the Christians” 
 (Schiller-Szinessy’s Caratocus, Vol. 1. 
 p. 17, on MS. No. 13). 
 
3—6. 115 
 
 for it is said, But it was thou, a man mine equal, my guide, 
 and mine acquaintance (Ps. lv. 14). And is there not an argu- 
 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 
 bound to do him honour? And honour is nothing but Thorah, 
 for it is said, The wise shall inherit honour (Prov. 11. 35). 
 And the perfect shall inherit good (Prov. xxviii. 10), And 
 good is nothing but Thorah, for it is said, For I give you 
 good doctrine, forsake ye not 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. exxvili. 2): 
 “happy shalt thou be” in this world; “and it shall be well 
 with thee” in the world to come (IV. 3). 
 
 5. Seek not greatness for thyself, and desire not honour. 
 Practise more than thow learnest. And lust not for the table 
 of kings, for thy table is greater 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. 
 
 6. Greater is Thorah than the priesthood, and than the 
 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 ; 
 by long-suffering, by a good heart, by faith in the wise, by 
 acceptance of chastisements; he that knows his place, and 
 that rejoices in his portion, and that makes a fence to his 
 
 1 This is a Talmudic phrase for a poor man’s fare (Berakoth 2b). 
 
116 PEREQ 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 him to the 
 scale of merit, and grounds him upon the truth, and grounds 
 him upon peace (1.19); aud 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 of him that said it. Lo, thou hast 
 learned that whosoever tells a thing in the name of him that 
 said it, brings redemption to the world, for it is said, And 
 Esther told it to the king in the name of Mordekai (Esth. 
 11, 22). 
 
 7. Great is Thorah, which gives life to those who prac- 
 tise it in this world and in the world to come, for it is said, 
 For they are life unto those that find them, and health to 
 all their flesh (Prov. iv. 22); and it saith, It shall be health 
 to thy navel, and marrow to thy bones (Prov. 111. 8); and it 
 saith, She is a tree of life to them that lay hold upon her: and 
 happy is every one that retaineth her (Prov. 111. 18); and it 
 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 
 days is in her right hand ; and in her left hand riches and 
 honour (Prov. iii. 16): and it saith, For length of days, and 
 years of life, and peace, shall they add to thee (Prov. 111. 2). 
 
 8. Rabbi Shime‘on ben Jehudah, in the name of Rabbi 
 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 
 
7—10. ΤΠ 
 beauty of old men is the grey head (Prov. xx. 29); and it 
 saith, Sons’ sons are the crown of old men; and the glory 
 of sons are their fathers (Prov. xvii. 6); and it saith, Then 
 the moon shall be confounded, and the sun ashamed, when 
 the Lord of hosts shall reign in mount Zion, and in 
 Jerusalem, and before his ancients gloriously (Is. xxiv. 23). 
 
 Rabbi Shime‘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. 
 
 9. Said Rabbi Jose ben Qisma, Once I was walking 
 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 
 place, I will give thee a thousand thousand dinars of gold, 
 and goodly stones, and pearls. I said to him, If thou shouldest 
 give me all the silver, 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. 
 exix. 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 
 thou goest, it shall lead thee; when thou sleepest, it shall 
 keep thee; and when thou awakest, it shall talk with thee 
 (Prov. vi. 22). “When thou goest, it shall lead thee,” in 
 this world: “when thou sleepest, it shall keep thee,” in 
 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. 11. 8). 
 
 10. Five’ possessions possessed the Holy One, blessed is He, 
 
 4 Observe the absence of conjunc- 
 tions: “I said to him...said he to 
 me,” &e, The same peculiarity is 
 found in parts of the New Testament. 
 Cf. Joh. iv., xxi., which are quite in the 
 
 Talmudic style. 
 
 5 The text of © reads, Four pos- 
 sessions, instead of Five. Cf, note x, 
 Gen. xiv. 19 is no proof that Abram 
 was ἃ 12}. 
 
118 PEREQ R. MEIR. 
 
 in his world, and these are they: THORAH, one possession ; 
 HEAVEN AND EARTH, 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 15 written, 
 Thus saith the Lord, The heaven is my throne, and the 
 earth is my footstool: where is the house that ye build 
 unto me? and where is the place of my rest (Is. lxvi. 1)? 
 and it saith, O Lord, how manifold are thy works! in wisdom 
 hast thou made them all: the earth is full of thy possessions 
 (Ps. civ. 24); Abraham, whence? because it is written, And 
 he blessed him, and said, Blessed be Abram of the most 
 high God, possessor of heaven and earth (Gen. xiv. 19); 
 Israel, whence? because it is written, Till thy people pass 
 over, O Lord, till the people pass over, which thou hast 
 possessed (Ex. xv. 16); and it saith, To the saints that are 
 in the earth, and to the excellent, in whom is all my delight 
 (Ps. xvi. 3); the Sanctuary, whence? because it is written, 
 The place, O Lord, which thou hast made for thee to dwell 
 in, the sanctuary, O Lord, which thy hands have established 
 (Ex. xv. 17); and it saith, And he brought them to the border 
 of his sanctuary, even to this mountain, which his right-hand 
 had possessed (Ps. Ixxvii. 54), 
 
 11. Whatsoever the Holy One, blessed is He, created 
 in his world, he created not but for his glory, for it is said, 
 Every one that is called by my name: for I have created him 
 for my glory, I have formed him; yea, I have made him (Is. 
 xliil. 7); and it saith, The Lord shall reign for ever and ever 
 (Ex. xv. 18). 
 
 Rabbi Chanania ben ‘Aqashia said’, The Holy One, 
 blessed 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. xli. 21), 
 
 1 This saying is repeated at the end of each of the six Peraqim, 
 
EXCURSUS I. 
 
 Thorah. Qabbalah. The Decalogue, (See 1. 1, p. 25). 
 
 1. It is very important to notice some of the uses of the words Thorah 
 and Qabbalah. Those of the latter are especially striking. 
 
 “We have two Thoroth (said Shammai in reply to a would-be proselyte), 
 
 the written Thorah, N33 ΠῚ, and the oral Thorah 75 byaw ain” 
 (Shabbath 31a). Some things were communicated by mouth, and some 
 things were communicated by writing, and we should not know which of 
 them are the more precious but for what is said:...“for after the tenor of 
 
 (5 δ.) these words I have made a covenant with thee and with Israel” 
 (Ex. xxxiy. 27). This shews that those which were BY MouUTH (7152) are the 
 more precious (T. J. Peah τι. 6. Cf. T. J. Megillah rv. 1; T. B. Gittin 60 b). 
 In T. J. Berakoth 1. 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 Lovz is better than WINE 
 (se. of the Thorah)” : 
 
 JUNI DAD ΞΘ ANN ATW Any Daan ANN a5 DDI 37 DTT 
 1D 
 
 It is added that whereas the Thorah contains both light and weighty 
 precepts, the words of the Soferim are all of the latter class, ὉΠ, He 
 who transgresses their words deserves death, for “whoso breaketh an 
 HEDGE, a serpent shall bite him” (Eccl. x. 8). In ‘Abodah Zarah 11 5 it is 
 discussed whether the reading in Cant, i. 1 is bat or 375, and the 
 decision is given in favour of the former. That is to say, the congregation 
 of Israel addresses God (not vice versa), and says, as it is further explained 
 in the Gemara (35a): “Lorn 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, SNY WS) 
 pin YI NX? (Rosh ha-Shanah 19 a, οἵ, Jebamoth 85 Ὁ), whereas words of 
 Soferim do need Pit", confirmation. Upon the latter compare Kethu- 
 both 83 b, 84a, where it is said that, “The wise have confirmed, or given 
 force (PIN WY) to, their words more than—or as much as—to those of 
 Thorah.” In Τὰ. ha-Shanah 19a it is said by ‘WN “ἢ, that “words of 
 Qabbalah are like to words of Thorah.” Other sayings tending to the 
 exaltation of παράδοσις and scribe-law might be given; but in drawing 
 inferences from them allowance must be made for their rhetorical and 
 
190 EXCURSUS I. 
 
 dialectic character. They are commonly put forward as private opinions 
 in debate, rather than as authoritative decisions. 
 
 The word Thorah has a special application to the Pentateuch, or Law 
 of Moses (Deut. i. 5; Josh. viii. 31; 1 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. lii. 8 are cited as Thorah. But 
 the preeminence of Thorah as compared with the remaining Scriptures is 
 brought out by the saying of R. Jochanan in Τὶ J. Megillah 1. 7: “The 
 Prophets and the Hagiographa will cease but the five Books of Thorah will 
 not cease.” Resh Laqish adds that the Book Esther likewise, and the 
 n)29n of the oral Thorah will never cease, for % ody moda (Hab. iii. 6). 
 
 2, The word Qabbalah means διαδοχή, and denotes tradition (παρά- 
 δοσις), regarded from the point of view of reception. It is applied not only 
 to what is generally understood by Traprr1on, but even to the Prophetic 
 Scriptures and the Hagicgrapha!, as below: 
 
 (i) Misunau Tha‘anith τι. 1 (Joel ii. 13): 
 
 099933 ὈΝῚ p25 yap wows Ni vdap2r 
 and in QaBBALAH he saith, And rend your heart, &c. 
 
 (ii) T. J. Kilaim rx. 1 (Ezek. xliv. 17): 
 
 “3 onwwa wy amy ndyy xd) vbapa wp 
 
 (iii) Τὶ J. Niddah m1. 3 (Ps. cxxxix. 16): 
 
 ya poy snd ΠΌΣΡᾺ way xin dy 
 
 (iv) Rosh ha-Shanah 7 a (Zech. i. 7): 
 
 pa wind nbap at wind xb yan ae mind ΠῚ ΔῚ 39 ἼΩΝ 
 Davy WIN Nin Won Wy Εν) πὴ Do wy 
 
 Said Rabina, This matter we have learned not from the Thorah of 
 Mosheh 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...” 
 
 (v) Niddah 25a (Job x. 10): 
 
 ‘"DOwEPN 39239) NN Bd Nop Adapa wepy vdyy 
 
 (vi) Mekiltha, ‘7 NNDST ‘DPD (Cant. iv. 12): 
 
 -oinn yy Soya 53 mds ono Saya 12 adap eps onvdyn 
 
 (vii) Mekiltha, 7” NNDDT ’DD (Jer. ii. 2): 
 
 ΡΥ soa nsopy pon mdapa way omy 
 
 (viii) Sifra, ODT DD (Mal. ii. 5): 
 ya pA ΜῈ 5. AA Sa we ase Swen ory pt pinay pon 
 mbapa pas Sy waa sins yoy... Sy nya 5s oy Δ ΟΣ pas nx 
 
 ΠΣ Sew by a ay ΟΡ ΠῚ ona ins.ana ona 
 
 1 See Excursus 111. ὃ 4; and Zunz, Gottesdienstl. Vortréige, Ὁ. 44, 
 
EXCURSUS I. 191 
 
 And whence (appears it) that Aaron pursued peace in Israel? Because 
 it is said, “ And when all the congregation saw that Aaron was dead, they 
 mourned for Aaron thirty days, even all the house of Israel” (Numb. xx. 29, 
 see p. 35)... And thus is the Scriprure! interpreted of Aaron in 
 QappaLan: “My covenant was with him of life and peace,” because he 
 pursued peace in Israel. 
 
 (ix) Sifre on Numb., 2%) NPD (Ps. 1. 20; Is. v. 18): 
 ΠΣ ΠῚ Mwy ΠῸΝ ATT IAN JX wa In ὝΠΝΞ awn ndapa ema vb 
 Dien 5 OT Ww] "3015 NOY ANN W2DD oD AN ny nD 
 sown sana pyn sep in ΠΌΣΡΞ epay mye sa poy ΠΡ ΨΝῚ ora 
 seo Sw pind sow sin eon Sy undan cason ΠΌΤ imap 
 mow> AMS ay ney Wow Ἢ ΠΗῸΠ may miniays (nnd wip Sax 
 Cx nny aay aya aan ΠΥ mas Abe ms mie by mows Sy 
 ΓΝ AVD MYO NAW My_Y ADA ΠΥΡῚ mow soo moy acy 
 ΠΩΣ 
 
 It is expressly said thereupon in ΦΑΒΒΑΆΤΑΗ, “Thou sittest and speakest 
 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 cartrope.” (The remainder of the passage illustrates Aboth 
 Ἐν Ὁ. ἢ 0.) 
 
 (x) Sifre on Deut., MD δὲΡῸΒ (Eccl. x. 8): 
 yaien Sow mond NA wna wow ὙἹῈ yer mbapa yoy way ΠΟ sa 
 WED NINA WON ΠΡ 1D wa yoy oa nye ΘΟ oan by oT) 
 ‘43 ND DIN AYA 
 
 Solomon came and interpreted it in QABBALAH, “and whoso breaketh an 
 hedge, a serpent shall bite him.” Lo! thou hast learned that whoso 
 breaketh hedges (ef. τ. 1) of the wise, eventually punishments come upon 
 him. R. Sh. ben Jochai said, Behold he is “ A full soul that loatheth an 
 honeycomb” (Proy. xxvii. 7). 
 
 In the above examples, to which more might be added, we find quoted 
 aS QABBALAH, or tradition, Isaiah, Jeremiah, Ezekiel, Joel, Zechariah, 
 Malachi, Psalms, Job, Song of Songs, Ecclesiastes. The Pentateuch aione 
 is called THorAuH (iv), or ScRIPTURE (viii), while other Books are expressly 
 described as being, on the contrary, QaBBaLAH. This mode of speaking 
 may be assumed to be a survival 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 
 the discussion whether the Sadducees rejected “tradition” only, for a 
 difficulty may arise in defining accurately what was understood by “ tra- 
 
 1 Miqra also is used specially of the Pentateuch. See below § 3, 11. ὃ. 
 
 16 
 
122 EXCURSUS I. 
 
 dition.” Granted that they accepted all the canonical books, what weight 
 would they have allowed, when their distinctive tenets were at stake, to an 
 argument from a Prophet which appeared to contradict the Thorah, or 
 Pentateuch, to which a marked preeminence was and is assigned by Jews 
 in general? Cf. Excursus Π]. 
 
 3. Onthe Jewish division of the Decalogue, which differs from our 
 division of the so-called “Ten Commandments,” see Excursus IV. 
 
 The Decalogue is sometimes singled out as the revelation to Moses 
 from Sinai. At other times the conception of revelation is idealised, and 
 it is said that all Scripture, Mishuah, 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 
 special treatises have been written—as by Sa‘adiah Gaon (cf. Rashi on 
 Ex. xxiv. 12), and the author of the anonymous treatise in the Cambridge 
 University MS. Additional 493—in which each of the 613 commandments 
 is referred to some one of the “Ten Words” of the Decalogue. The 
 number of the commandments is given in Makkoth 23 Ὁ: “613 command- 
 ments were spoken to Moses—365 negative, according to the number of 
 days in the solar-year ; and 248 positive, corresponding to the members of 
 the human body... ΠῚ by Gematria is equal to the number 611. The 
 other two, "32 and ay) mn xd (i.e. the first and second of the Ten 
 Words), we heard 111237 "52. The next page gathers up the whole 613 
 successively into 11, 6, 3, 1, as follows, First comes David who rests them 
 all upon eleven, according to clauses of Ps. xv. 2—5, from DN shia to 
 “5 anv), Then Isaiah (xxxiii. 15) rests them on six. Micah (vi. 8) on 
 three. Amos (y. 4) on the one, “seek ye ME.” But this, says Rab Nach- 
 man bar Isaac, may mean, nova mnn Saas; and he prefers to 
 rest them upon a saying in Hab. ii. 4, which assumes great prominence 
 in the New Testament likewise (Rom. i. 17; Gal. iii. 11; Heb x. 38), 
 Mn yNIOND pty, And the just shall live by his “ Farry.” 
 
 The following are some of the statements which have to be taken 
 into account in estimating the Rabbis’ views of revelation. It is evident 
 that some of their dicta were not intended to be taken literally, but are 
 the paradoxes of idealists, which leaye us in some doubt as to how much 
 they supposed to have been revealed explicitly to Moses. 
 
 (i) Τὸ J. Megillah rv. 1: 
 sab nyand pny pn ΟΠ ΠῸ as) ΠΝῚ Ty2M) MILD ΝΡ -- 
 ayp nen ὍΝ) 729 925 
 
 Scripture, Mishnah, and Thalmud, and Agadah, and even that which 
 the diligent scholar was destined to point out before his master, were 
 already spoken to Moses from Sinai. 
 
EXCURSUS I. 123 
 
 (ii) T. B. Megillah 19b: 
 yAAY Ibo AA pay 7 ἼΔῚ ws onan 025 ὉΠ ΟΡῚ ast oD... 
 wind pony pmaioAy ΠΙΟῚ DID pT) AN ῬΥΤΡῚ ποῦ AVvapz 
 (iii) Berakoth 5a: 
 NIN WS AYN ANA jax mimd ns ay MINN) DHDT oN)... 
 WW ΤΟΣ I Myon spo Armin cnataA mwy ids mimd conmind 
 mw wna obisw qb san ΠῚ anrnd pana) oven ibs onans 
 DID 
 What means the Scripture: “And I will give thee (a) the tables of 
 stone; (Ὁ) the Thorah; (c) the commandment; (6) which I have written; 
 (e) that thou mayest teach them” (Ex. xxiv. 12)? The expressions signify, 
 (a) the Decalogue; (6) Miqra (=Scripture, or Pentateuch); (c) Mishnah; 
 (4) Prophets and Hagiographa; (6) Gemara—all of which are shewn to 
 have been given to Moses from Sinai. 
 
 (iv) Shemoth Rabbah xxvm.: 
 
 “ And God spake atu these words, saying—” Said R. Isaac, What the 
 prophets were about to prophesy in every generation they received from 
 Mount Sinai, for thus Moses said to Israel (Deut. xxix. 14), 137°8 TWN NN) 
 OVA WY TH not OVA Wy Wy, but simply, ON Woy. These are 
 the souls (of those) about to be created, who had no substance, and of 
 whom “standing” could not be predicated. Although they existed not in 
 that hour, each one of them received his own. Cf. Mal. i. 1, “...1N THE 
 HAND OF Malachi” (not IN THE DAYs oF Malachi), because the prophecy was 
 already IN HIS HAND from Mount Sinai, but till that hour authority had 
 not been given him to prophesy. And so Isaiah (xlviii. 16) says, AMV Nyy 
 ‘8, from the day that the Thorah was given on Sinai there I was, and 
 received this prophecy, “and now the Lord God and His Spirit hath sent 
 me.” Till then authority had not been given him to prophesy. And not 
 all the prophets only, but also the sages that were to arise in successive 
 generations, each one of them received his own from Sinai, according to 
 the scripture: “'These words the Lorp spake unto all your assembly...with 
 a great voice, AND HE ADDED NO MORE” (Deut. v. 22). R. Jochanan said, 
 Each voice was divided into seven voices, and they were divided into 
 seventy tongues. 
 
 (v) Jalqut 1. 285 (ef. Mekiltha and Thanchuma) : 
 
 “All the Ten Words were spoken superhumanly with a single utterance 
 (27)...It is said that all the N07 in the Thorah were spoken with 
 a single 1127.” 
 
 The oral Halachoth given to Moses on Sinai are said in Τὶ J. Peah 11. 6 
 to have been all embodied in the Mishnah: but elsewhere we read that 
 very much of the original tradition is lost. 
 
EXCURSUS_ IT. 
 
 The Great Synagogue. (See τ. 1, p. 25.) 
 
 1. The period of the Mun or THE GREAT SYNAGOGUE. 
 
 From statements in Aboth about the Great Synagogue it would 
 seem that it was regarded as comprising a succession of teachers, for 
 (1) the “Prophets” previously spoken of belonged to successive genera- 
 tions, 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 “prophecy” and the date, or supposed date, of 
 Simon. That the chain was intended to be continuous appears likewise 
 from Peah τι. 6 (A, fol. 4. ἃ) where it is said (see p. 28) that the Pairs re- 
 _ ceived from the PROPHETS: 
 
 mim yo Sarpy sas Sap xex 7 © darpi babn nina ὋΝ 
 A ΠῚ ΠΝ pin Ὁ nemo nsdn owas yo dap 
 
 In Aboth R. N.1. the line of succession from Moses is given in the form: 
 Joshua: Elders: Judges: Prophets; Hag., Zech , Malachi: GS. 
 
 The Great Synagogue (as we may conclude in accordance with a 
 prevalent tradition, which attributes its establishment to Ezra) arose some 
 time after the return from the Captivity, and included “alle die bis zum 
 Simon an der Spitze der Gesetzlehre in Judiéa standen” (Jost, Gesch. a. 42). 
 It was natural however that later generations—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, 
 all of whose names are recorded in the Holy Scriptures. Their number is 
 determined from a comparison of Berakoth 33a with Megillah 17b; the 
 expression 17128 in the one passage corresponding to, DP} DWV) MND, 
 ὮΝ Δ2) WD O73}, “120 elders, including several prophets,” in the other. 
 The number of 120 is made up from the 84 (or 83, LXX. and T. J. 
 Chagigah ur. 8) signataries mentioned in Neh, x. 2—2S: the 33 (or 34) 
 “prophets” supposed to be named in Neh. viii. 4, 7 and ix. 4, 5; and the 3, 
 Chaggai, Zekariah, and Manacur (whom Targum Jonathan on Mal. i. 1 
 identifies with Ezra). To account for the number of 85 (for 84) “elders” 
 in I. J. Megillah τ. 7 it has been proposed to insert a name before YI) in 
 Neh. x. 10, or to include Ezra. In T. J. Berakoth τι. 4 the number 120 is 
 said to include upwards of 80 prophets. Herzfeld, to whose Geschichte, 
 &c. (1. 381, Excurs. 12), the reader may be referred for additional details, 
 rightly regards the number 120 as fictitious, whether it be assumed to be 
 
EXCURSUS ILI. : ey 
 
 the number of the Great Synagogue at any one epoch, or the sum total of 
 its numbers in successive periods. In the pages following he attempts to 
 identify it with the Synhedrin. Its name is not mentioned by Josephus or 
 Philo; but some have imagined a reference to it in 1 Mace. vii. 12; xiv. 28. 
 Little, however, is known about the ΜῈΝ or 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 
 of Aboth which gives the lower limit is cited, together with τ. 19, in T. J. 
 Megillah m1. 7: 
 
 oy cow ΠῚ δ Π ΠΟΥΣΠ now wD nn psn pyow pon ton 
 pips ynwoen orton mba by) atayn ὈΝῚ atin Sy soy dyn ὩΣ Δ 
 13 PDD 27 DS) INS 
 
 pan Sy soy odwe onat Δ Sy sows Ssebna ya ΠΡΟ Ἰ2 yn yon 
 pipaa ynwbey soo oan TN... ms ἼΔῚ ynwden oben Sy ΠΝ πὶ by 
 242 ow pay) ΠῸΝ IMs 
 
 2. The work of the GREAT SYNAGOGUE. 
 ΠΟ ΠΟΥ ym ΔΓ ΠΝ yyy WD... 
 
 And when the men of the Great Synagogue arose, they restored the 
 GREATNESS to its pristine state, 
 T. J. Berakoth vit. 4; Megillah mm. 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 
 
 crown to its pristine state, MWY? MWY WINN,” where the crown might 
 refer to Tur Name, or to the Thorah (Aboth tv. 19); but, as in the “Jeru- 
 shalmi,” the Scripture-proofs adduced favour the reading nbv13 rather than 
 my. Their work, as suggested by their “Three Words” in Aboth 1. 1, 
 was to define, to teach, and to develope, the Law. Their first saying, “ Be 
 deliberate in judgment,” is applied in Aboth R. N. τ. to the gradual forma- 
 tion of the Canon. “At first it was said that Proverss, Sone oF Sones, 
 QoHELETH' were apocryphal, because they spoke παραβολάς, 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 (153) EzexKret, and 
 the TwHLVE (minor prophetical books), DaninL, and Mrertuata Ester ” 
 (Baba Bathra 15a); and that they composed inter alia the “18 Benedic- 
 tions” of the Jews’ Prayer-Book. The Masorah 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 with 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. 
 
 1 This book was long disputed. ‘‘QonmterH does not defile the hands, 
 according to Beth Shammai: but Beth Hillel say it defiles the hands” 
 (‘Edioth v. 3). 
 
EXCURSUS IIL 
 
 Antigonus. Zadok. Sadducee. (See 1. 3, p. 27.) 
 
 1. According to a Jewish tradition, it was the saying of Antigonus, in 
 Aboth τ. 3, which gave rise to Sadducecism. The great authority for this 
 view of the case is Aboth de-Rabbi Nathan, Chapter V. : 
 
 pwnvin onays yon os ΝΠ pyyn pyown Sap wi ws Dip 
 Sapo dy ΝΟ aon my pwownn omays ὙΠ sds pth bapb Ay aan ns 
 ΟΊ ΣΝ ΝΟ pnyd Sia nsw Aw sD o>Sy oy sD omy DTD 
 ospbnd pa paw imata pay vay onpedn ow 1b yn wip uN 
 so MAN INT AD DN WAS ἸΡῚΡΤΙ wy onmodnd oman 
 pty tbs ΝῸΝ many mow So ΝΟῚ orn 55 mosdo Sy ney mwas 
 wap wy JD Ms yA NS ono nym wn xan odin we imiar 
 oy ow Sy pprsy -povnyar ῬΡΥῚΝ nisnp ny om yop) Ann [Ὁ 
 ama xd yor 55 ant 53) apa saa won maw pina ow dy pornva 
 odyya ΠΟῪΣ pays jay perma ma mpd ‘ow pprty ΝΟΣ yoy Apa nyt 
 :imiba [πὸ px san odwar ΠῚΠ 
 
 “Antigonus of Soko received from Shime‘on ha-Gaddiq. He used to 
 say, Be not as slaves that serve the Rab on the terms of receiving recom- 
 pense ; but be as slaves 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 doubted for the time to come. 
 
 Antigonus of Soko had two disciples, who repeated his words : and they 
 repeated them to (their) disciples, and their disciples to their disciples. 
 THEY AROSE, and refined after them, and said, What did our fathers ima- 
 gine, 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 Cadugin and Baithusin ; Caduqin, after the name of Cadogq : 
 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, were served 
 
 1 For a transcript of the above from a Bodleian MS. (No.408, fol. 72) Iam in- 
 debted to Dr Neubauer. The usual reading of the latter portion is as follows: 
 
 2 ὉΠ» ADA ἸΓΡῚῪ Mn Now yen: 5D...wanwn Ww 
 
EXCURSUS III. 12% 
 
 all their days: their mind, &e.|: but the Caduqin said, The Pharisees 
 have a tradition that they must worry themselves in this world; and in 
 the world to come there is naught for them.” 
 
 The above, which is also cited in the ‘Aruk, seems to represent Sad- 
 duceeism, &c. as having arisen from the perversion and misunderstanding 
 of the saying of Antigonus, not immediately, but after the lapse of a con- 
 siderable period. If, however, Cadoq and Baithus, or Boethus, were not 
 the actual originators of the heresies in question, why were those heresies 
 named after them? But Maimonides on Aboth τ, 3, and ‘Obadiah of 
 Bertinoro on Jadaim rv. 6, describe Cadoq and Baithus as the actual 
 heresiarchs. For another reading of the passage see Appendix. It is 
 an open question whether Aboth R. N. 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. 
 
 2. The Sadducees “Sons or ZADdog.” 
 
 Geiger’s theory! was that the (adoqites? were ἃ sacerdotal conservative 
 party, named after the Cadoq who anointed Solomon (1 Kings i. 39). 
 Ezekiel several times speaks of the Sons or Capog, PITS 133, and he ex- 
 pressly describes them as the priestly family κατ᾽ ἐξοχήν, to the exclusion 
 of other Levites: “And the Levites that are gone away far from me, when 
 Israel went astray, which went astray away from me after their idols; they 
 shall even bear their iniquity...they shall not come near unto me, to do the 
 office of a priest unto me...But I will make them keepers of the charge of 
 the house, for all the service thereof, and for all that shall be done therein. 
 But THe priests the Levites, Tur Sons or ZApoK®, 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—15). Passing on to the New Testament, we find the Sadducees men- 
 tioned in the Synoptic Gospeis as opponents of the Pharisees : in St John’s 
 Gospel they are not mentioned at all, but the combination CHIEF PRIESTS 
 and Pharisees (vii. 32, 45 ; xi. 47, 57; xviii. 3) occurs instead of Pharisees 
 and Sappucegs (Matt. iii. 7 ; xvi. 1—12 ; Acts xxiii. 7); and the ideutification 
 of the Sadducees with the sacerdotal party seems to be completed by 
 Acts v. 17, ἀναστὰς δὲ ὁ ἀρχιερεὺς καὶ πάντες οἱ σὺν αὐτῷ, ἡ οὖσα αἵρεσις τῶν 
 Σαδδουκαίων, κιιλ. We see then that Cadoq was a venerable priestly 
 name of the age of Solomon: that the sons of GCadoq were singled out as THE 
 priestly line from the captivity and thenceforward ; and that the Cadoqites 
 were still the priestly party in Apostolic times. Hence it may be granted 
 
 1 Urschrift, pp. 20, &e. 2 On the derivation from p*Ty, see above, p. 3. 
 
 3 Cf. 2 Chron. xxxi. 9, 10: ‘‘Then Hezekiah questioned with the priests and 
 the Levites concerning the heaps. And Azariah THE CHIEF PRIEST OF THE HOUSE 
 or Zapox answered him...” 
 
198 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 or Zapox occurs in the Jewish post-exile literature—which would be 
 altogether inexplicable, had that name been in general use.” 
 
 3. ‘According to the last mentioned theory, Sadduceeism was of ancient 
 growth : according to Aboth R. N. v. it was a comparatively modern phase 
 of opinion. The two theories have been combined by supposing that the 
 “Sadducees” belonged to the ancient Zadoq-party, but that their views 
 were coloured at a later period by an infusion of Greek thought. 
 
 4. The tenets of the SADDUCEES. 
 
 The Sadducees said, μὴ εἶναι ἀνάστασιν (Matt. xxii. 23), and our Lord 
 answers by an indirect argument from the Pentateuch!, instead of bringing 
 proofs of a more obvious and direct kind from other parts of Holy Scrip- 
 ture. Hence it has been inferred that they accepted the Pentateuch only, 
 and rejected the Nebiim and Kethubim. On the other side it is asserted 
 that this inference is wholly inaccurate: that they accepted the three 
 divisions of the Old Testament, and rejected only the extra-Scriptural 
 “Tradition,” and scribe-law. The truth, perhaps, lies in medio. The Jews 
 in general esteemed, and still esteem, the Pentateuch more highly than 
 the Prophets and Hagiographa : 
 
 nal poaipp yaw mbap at peayn) DIDI WPI 27 ὯΝ DD) 
 ‘yD ppm) My pysw ὈΣΊΒΟ AwOAd pry ye DIpD a1 UND NiO PED 
 
 “And therefore I say that the PropHets and HacioGRapHa are called 
 words of QABBALAH, because they were received by διαδοχή, and they came 
 from the days of Moses; and by 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 
 Hagiographa, than to say that they accepted them. If a Prophet were 
 quoted in opposition to Moses, they would have questioned the authority 
 of the Prophet. For examples of such alleged contratieties, compare 
 Makkoth 24a: 
 ayaa awa Sows Sy aa nw ar ΠΥ) mpIAN NDI 2 DY ὙΝ 
 
 2D orbyray oe: 
 “ Said R. Jose bar Chanina, Four N11 pronounced Moses our Lord upon 
 Israel: four prophets came and made them void’. Moses said (Deut. 
 xxxiii. 28), Israel then shall dwell in safety...Amos (vii. 5), Cease, I be- 
 seech Thee, &c. Moses said (Deut. xxviii. 65), And among these nations 
 
 1 For illustrations, see Lightfoot’s Hor. Hebr. on Matt. xxii. 32; Joh. iv. 25. 
 2 See col. 2 of the commentary on ΑΒΟΤΗ in the MS. A+. A omits 772. 
 
 Ξ 
 
 "Νόμον οὖν καταργοῦμεν [-- 203] διὰ τῆς πίστεως; (Rom. 11]. 31). 
 
EXCURSUS III. 129 
 
 thou shalt find no rest: Jeremiah (xxxi. 2), Israel, when I went to cause 
 him to rest. Moses said (Exod. xx. 5), Visiting the iniquity of the fathers 
 upon the children: Fizekiel (xviii. 20), The soul that sinneth, tt shall die. 
 Moses said (Lev. xxvi. 38), And ye shall perish among the heathen: Isaiah 
 (xxvii. 13), And it shall come to pass in that day, that the great trumpet 
 shall be blown...” 
 
 It would follow that a party answering more or less closely to the de- 
 scription of the Sadducees 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 Brey, and the other books had not 
 as yet been fully recognised as canonical; but their comparative depre- 
 ciation of the other books would have a tendency to diminish in course of 
 time, when these had once been generally received into the Canon. ‘The 
 Sadducees,” writes Josephus (Ant. x11. 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 veceded from an acknowledged standard of 
 orthodoxy. 
 
 5. The Booxs of the Sadducees. 
 
 a. We have no authentic remains of Sadducee literature; but it has been 
 suggested, with a certain plausibility, that the book Ecc.EstAstTicus approxi- 
 mates to the standpoint of the primitive Caduqin, as regards its theology, 
 its sacerdotalism, and its want of sympathy with the modern Soferim. The 
 name of Ezra is significantly omitted from its catalogue of worthies: “It 
 remains singular,” remarks Kuenen, “that the man whom a later genera- 
 tion 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 Scrrse was to Ben Sirach an 
 unworthy descendant of the primitive Wiss, in accordance with Eli‘ezer 
 ha-Gadol’s lament over the degeneracy of a later age : 
 
 ς 13 N5D5 ΠΟ wan nw wopan ma ANY Did 
 “Ex quo Templum devastatum est’, coepere SaPIENTES similes esse 
 Scripis; Scribe sedituis ; Aditui, vulgo hominum ; Vulgus vero hominum, 
 in pejus indies ruit, nec quis rogans, aut queerens, superest. Cui ergo, 
 innitendum? Patri nostro coelesti.” 
 
 ὃ. In Sanhedrin 100 Ὁ, the Books or Sappucezs, and the Book or BEN 
 
 Srra, are placed side by side on the Index expurgatorius ς 
 
 ἐ ΡΟ. DN 12 ND 12. ἼΒΌΞ WN ADI 2 DPT MDA NON 
 
 1 ΜΙΒΞΉΝΑΗ, Sotah rx. 15 (Surenhusius, Vol. III. p. 308). @ reads δ ΤΠ, 
 for Xn: ΝῺ, for ΝΡ ΝΥ}: &e. See fol. 100b. 
 
 17 
 
EXCURSUS IV. 
 
 Qeriyath Shema‘. The Decalogue. (See τι. 17, p. 52. 
 
 1. The Shema‘, or Audi, is a portion of Scripture which commences: 
 Ρ Ρ 
 
 ce . . 
 Hear, O Israel, &c.”; and is commonly understood to comprise the 
 following passages : 
 
 DEUTERONOMY Vi. 4—9: 
 
 Hear, O Israel: The Lorp our God 7s one Lorp!: And thou shalt love 
 the Lorp thy God with all thine heart, 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 thine house, and when thou 
 walkest by the way, and when thou liest down, and when thou 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. 
 
 DEUTERONOMY Xi. 13—21: 
 
 And it shall come to pass, if ye shall hearken diligently unto my com- 
 mandments which I command you this day, to love the Lorp your God, 
 and to serve him with all your heart and with all your soul, That I will 
 give you the rain of your land in his due season, the first rain and the 
 latter rain, that thou mayest gather in thy corn, and thy wine, and thine 
 oil. And I will send grass in thy fields for thy cattle, that thou mayest eat 
 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 
 Lorp’s wrath be kindled against you, and he shut up the heaven, that there 
 be no rain, and that the land yicld not her fruit ; and /est ye perish quickly 
 from off the good land which the Lorp 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 may be multiplied, and the days 
 of your children, in the land which the Lorp sware unto your fathers to 
 give them, as the days of heaven upon the earth. 
 
 1 The Authorized Version gives an impossible construction, as is at once 
 seen when ‘‘Lorp” is replaced by the 7.7 of the original. Read, Yuvx is ΟΝῈ, 
 or sole, comparing Zech. xiy. 9. 
 
EXCURSUS IY. 151 
 
 NuMBERS xy. 37—41: 
 
 And the Lorp spake unto Moses, saying, Speak unto the children of 
 Israel, and bid them that they make them fringes in the borders of their 
 guments 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 upon it, and remember all the commandments of the 
 Lorp, 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 Lorp 
 your God, which brought you out of the land of Egypt, to be your God: I 
 am the Lorp your God. 
 
 But the jirst of the above passages is the Yt’ proper: the second is 
 called, from its commencement, YO ON moi: and the third, ΓΝ Nw, 
 
 or V8"). The order of the three is accounted for in Berakoth τι. 2, “Said 
 R. Jehoshua‘ ben Qorchah, Why does YY’ come before YOY OX 7 I— 
 why but that one may RECEIVE UPON HIM THE YOKE OF THE KINGDOM OF 
 HEAVEN? first, and after that receive upon him the yoke of the command- 
 ments? And ‘13 ΠῚ before VN")? because the former is employed day and 
 night, and the latter only in the daytime.” 
 
 The opening words of the Audi are written with two litere majus- 
 cule, F : , : 
 : TRS Alay aay ajay ones yey 
 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 copyist should be 
 guarded against all possibility of error, especially as regards the Daleth, 
 since, as it is said at the beginning of Midrash Thanchuma, “If thou make 
 Daleth into Resh thou destroyest the whole world, for it is said (Ex. xxxiv. 
 14), “πὰ SxSominnwn xb ‘3, For thou shalt worship no other God.” 
 
 They cool the flames of hell (p. 52) for him who reads the ΑὖΡΙ 
 MNnVMs.a pypts. And what is this digduq othiyoth? it is the distin- 
 
 1 The above is a common expression (ef. p. 68) for reciting the Aup1, which 
 contains an acknowledgement of the sole kingship of αν. Let a man, when 
 he has cleansed himself, lay his Tefillin, and recite the Audi, and pray. This 
 is the ““ complete kingdom of Heaven, ΤΣ ovaw ΓᾺ3 2) ᾿ (Berakoth 15 a). 
 
 2 For other meanings which have been assigned to the two large letters in the 
 Shema‘, see Ba‘an wa-Turim in loc., and Buxt. ΤΊΒΕΒΙΑΒ, Pt. 1, Chap. x1y. The 
 two together make the word ‘ep, witness, and indicate that, if Israel are not 
 God’s witnesses (Is. xliii. 10; xliyv. 8), He will be a quick witness against them 
 (Mic. i. 2; Mal. iii. 5, &c.). Taken separately they indicate that nm is the 
 One God in the 7 quarters of the earth, and over its » (=70) nations, all of 
 whom are summoned to hear (Is. xxxiv. 1): that Israel has y names: the 
 Thorah yp ‘ faces,” aspects, or interpretations, &e. 
 
132 
 
 EXCURSUS IV. 
 
 guishing clearly between the lameds in 02325 Dee, or between mem and 
 nem in 177) ONIANI, ὅσο. (Debarim Rabbah 11.), 
 
 2. The DucaLocur embodied in the Summa‘. 
 
 : pow 
 
 by maw yn 1Π natn nowy. 
 
 T. J. Berakoth 1. 8. 
 
 In St Mark’s Gospel (xii. 29) the opening words of the AUDI are said to 
 constitute the πρώτη ἐντολή, which, according to note 36, p. 70, comprises all 
 
 the precepts of the Thorah. 
 
 In the Jerusalem Talmud, Joc. cit., the several 
 
 Λόγοι or ἹΡήματα of the Decalogue are discovered in the Shema‘ : 
 
 “ Why do they read these two (?) sections every day? R. Simon said, 
 Because there is written in them, ‘lying down, and ‘rising up” RB. Levi 
 said, Because the Ten Words are contained in them: 
 
 (i) J, Yuvu, am thy God. 
 
 (ii) Thou shalt have no other 
 gods but Mx. 
 
 (ili) Zhou shalt not take the 
 Name of Yuvu thy God in vain. 
 
 (iv) Remember the Sabbath day 
 to keep it holy. 
 
 (v) Honour thy father and thy 
 mother, 
 
 (vi) Thou shalt do no murder. 
 
 (vii) Zhou shalt not commit 
 adultery. 
 
 Hear, O Israel, Yuvu is our God 
 (Deut. vi. 4). 
 Yuvu is One (Deut. vi. 4). 
 
 And thou shalt love Yuvu thy 
 God (Deut. vi. 5): he who loves the 
 King will not swear by his Name, 
 and lie. 
 
 That ye may remember, &c. (Num. 
 xy. 40): R. says, This is the Sabbath 
 precept, which counterpoises all the 
 precepts of the Thorah, for it is 
 written (Neh. ix. 14), 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. 
 
 That your days may be multi- 
 plied, and the days of your children 
 (Deut. xi. 21). 
 
 And lest ye perish quickly (Deut. 
 xi. 17): he that slays is slain. 
 
 And that ye seek not after your 
 own heart and your own eyes (Num. 
 xv. 39): Said R. Levi, The heart 
 and the eye are two negotiators of 
 sin. It is written (Prov. xxiii. 26), 
 My son, give me thine heart, and 
 let thine eyes observe my ways: the 
 Holy One, blessed is He, saith, If 
 thou hast given me thy heart and 
 thine eye, I know that thou art Mine. 
 
EXCURSUS IV. 1338 
 
 (viii) Thou shalt not steal. That thou mayest gather in thy 
 corn (Deut. xi. 14): thy corn, and 
 not thy neighbour’s corn. 
 
 (ix) Thou shalt not bear false I, Yuvu, am your God (Num. 
 
 witness against thy neighbour. xv. 41). And it is written, 1170" 
 nox ods Wer. x. 10). What 
 means NON (Truth)? KR. Abuhu 
 said; That he is a living God, and 
 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 it 
 unto thee as if thou hadst witnessed 
 against Me, that I created not hea- 
 ven and earth. 
 
 (x) Thou shalt not covet thy And thou shalt write them upon 
 
 neighbours house. the door posts of thine house (Deut. 
 xi. 20): thine house, and not thy 
 neighbour's house.” 
 
 3. The public daily reading of the DucaLoave discontinued. 
 
 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. BeERAKOTH I. 8: 
 
 TMS PUMP PS Ad YH) oO $53 HVAII ΠΝ Pp wee ΠῚΠ 113 
 soon mw a ὉΠ) 5 Sy “ow any Now pon Moyo AD 
 “Of right they should read the Ten Words every day. And on ac- 
 count 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 
 Sinai.” 
 
 T. B. BERAKOTH 128: 
 
 ΠΣ DY NON WON yo DX mM pow nan ΠῚ py 
 xox 159. mnp> wpa pdiaga ἮΝ Ssiow ἼΩΝ mtn’ an ὝΩΝ ‘oD ns 
 wr [2.2 WIN ὉΠ) "Δ DA IN “pA Nowin yay ody3 rasw 
 yayapos ap Π'Ὡ3 AAT pA Mowin spd ovbysa raw Nds 15. ΠῚ 
 NAD WON PIA nowin ΞΟ o>y2 732 SION 37 ΠῸ ἼΩΝ NDI 
 : pn mown vp opr was ὍΝ ΔῚ ΟΣ ΝΜ ΤΎΠΟΣ inayaped 
 
 “ And they read the Ten Words, and Shema‘, &c. Said Rab Jehudah, 
 Said Shemuel, In the provinces also they sought to read them, only that 
 
134 EXCURSUS IV. 
 
 they had already stopped them on account of the murmuring of the 
 heretics...” 
 
 4, The division of the so-called ΤῊΝ COMMANDMENTS. 
 
 The choice 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. The 
 First Word is identified with, Z am the Lorpthy God which brought thee out 
 of the land of Egypt (which cannot of course be properly called a Com- 
 mandment), and the second Word is made...to include what is divided in 
 our Prayer Book into the First and Second Commandments. The sub- 
 ject-matter itself seems to suggest grave and obvious objections to [this 
 arrangement]. There is a clear distinction between polytheism and 
 idolatry which entitles each to a distinct commandment.” (Speaker's Com- 
 mentary, 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 Penta- 
 teuch!; and (b) the former likewise, which is based upon the use of the 
 word ‘Commandment, is seen to be of little force when it is noticed that 
 the original, 735, is not adequately represented by Commandment, or 
 ἐντολή. The latter is the rendering of 7)S!9, a term which is not specially? 
 
 1 The second Worp, taken as above, runs thus: ‘‘ There shall not be to thee 
 
 ἘΣΤΙΝ oDX beside Me——(thou shalt not make unto thee a graven image, 
 &c.)——thou shalt not Bow ῬΟΥ͂Ν ΤῸ THEM, nor serve them; for I, mn‘, thy God, 
 
 am A JEALOUS Gop, ἄς." 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 
 in express terms to ‘bow down.” Compare Ex. xxxiv. 14, which illustrates 
 this viewin the most striking way: N17 NP ON VW NIP TITS 83 INN ORD MNAWN NP 52. 
 In like manner Deut vi. 14, 15 forbids to ‘go after orHmR cops ”...‘‘for the 
 Lord thy God is a σβάτουβ Gop.” The assumed distinction between the Elohim 
 and the images which are forbidden in the second Worp, is overthrown by 
 their identification in ver. 23 of the very same chapter of Exodus which contains 
 the Decalogue: ‘‘ Ye shall not make with me cops or sinveR, neither shall ye 
 make unto you Gops oF Gop.” Compare: ‘‘Up, make us gods...These be thy 
 gods, O Israel, which brought thee up out of the land of Egypt...And MosEs 
 returned unto the Lord and said, Oh, this people have sinned a great sin, and 
 have made them cops oF coup” (Ex, xxxii. 1, 4, 8, 23, 81). ‘* Thou shalt make 
 thee no molten gods” (Ex. xxxiv. 17). The value of Philo’s testimony—which 
 is adduced (see Suicer, Thesaurus 8. Ὁ. Δεκάλογοϑ) in favour of the distinction 
 between the Elohim and the images,—must be allowed to be somewhat reduced 
 by his known predilection for refinements. 
 
 2 But amongst the 613 Commandments, the First, Second, &e. “Words” 
 are reckoned. See Excursus 1. ὃ 3. The root my is also used in the Bible 
 in relation to the Ten Words, but not directly of them. 2 
 
EXCURSUS IV. 155 
 
 applied to the Drecanocurn. The Jews do not speak of “The Ten Com- 
 mandments,” but of “The ten 0°92” (Ex. xxxiv. 28, ὅς.) or FWY 
 MIDI ; and they regard κ ἢ ὃ δὲ not merely as a separate one of THE 
 ΤῊΝ Worps, or Divine utterances, but as the greatest of them all. 
 
 In favour of the Hebrew division may be cited: 
 (1) T. J. Berakoth 1.8. See above, § 2. 
 (2) Targum ‘Jonathan,’ Ex. xx. Doe 
 
 POND TAD Mow ony NUT OD wm ΡΞ) ΠῚΠ ID ANDI NVI 
 mony p> wot TANdy mI 1 WIT TANS wT arndws "ΠῚ pqas "Π) 
 Sy ppnnias aim Sse paneer Sy sonny aim) NY DNA DYED ΠῚΒ 
 12) Wed wd pO PAD annoy ΠΟΙΟῚ yA ADD PDA MAT ΝΡ» ΠΡ 
 PPD Pony Mpa mprp 7 ponds xin wows Sew oa oy sox my 
 ὁ ΝΟΣ TY ΓΔ [Ὁ MINOT NINN 1D 
 
 ym xd Sew ma ὮΝ dos. my ΠῚΠ 9D PDD ΠῚΠ TID sown SIT 
 ἘΣ 72 pms πον Ὁ 
 
 “The First Word, when it had gone forth from the mouth of the 
 Holy One, blessed be his Name, 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 
 hand: it flew and hovered in the air of the heavens, and returned and was 
 seen over the 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, 1 am your God, who freed you, and brought you 
 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 1, 2. 
 
 “And whence is it that Aleph is called One? because it is said (Deut. 
 
 XXxli. 30), pbx IHS HIV ADS. And whence is it that ha-Qadosh, blessed 
 is He, is called One? because it is said (Deut. vi. 4), Hear, ὅσο, INN 77). 
 And whence is it that the Thorah is called One? because it is said (Num. 
 
 xv. 29), ood men? nn mn. SSN (is at the) head of all the 2, and 
 Aleph (is at the) head of all the letters, δ Ὁ AON) masa 55 ws 358 
 
 τ mminn ΟΞ 
 (4) Midrash Chazitha (Cant. ν. 11). 
 
 “For twenty-six generations was the Jetter Aleph making complaint 
 before the Holy One, blessed is He : Lorp of the world, Thou hast set me at 
 
130 EXCURSUS IV. 
 
 the head of the letters, and didst not create the world by me, but by Beth, 
 for it is said, ΝΣ 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-morrow I shall be revealed, 
 . and shall give the Thorah to Israel, and I will set thee at the beginning of 
 all the ΠῚ Δ, and will open with thee first.” 
 
 (5) Mekiltha, ‘NM WIN37 ’DID; Jalqut 1. 299. 
 
 “ How were the Ten Worps given? five on this Table, and five on that. 
 (i) There was written, 7, Yuvu, 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 ΤῊΝ ΤΙΚΈΝΕΒΒ 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 Scripture 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, Thou shalt not commit adultery. The Scripture shews that, 
 whosoever practises strange worship, the Scripture imputes to him as if he 
 committed adultery from God, for it is said (Ezek. xvi. 32), As a wife that 
 committeth 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 shalt not take the 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. vii. 9), Will ye steal, 
 murder, and commit adultery, and swear falsely? And it is written 
 (Hos. iv. 2), By swearing, and lying, and killing, and stealing, and commit- 
 ting adultery. (iv) It was written, Remember that thou keep holy the sab- 
 bath day ; and opposite to it was written, Thou shalt not bear false witness. 
 The Scripture shews that whosoever profanes the sabbath witnesses before 
 Him who spake, and the world was, that He did not create his world in six 
 days, and did not rest on the seventh ; and whosoever keeps the sabbath 
 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 
 are my witnesses, saith the Lord. (v) It is written, Honour thy father 
 and thy mother ; and opposite to it is written, Thou 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 ΤῈΝ Wonps 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. 22), These words the Lord spake, &c. 
 and he wrote them in two Tables of stone.” 
 
EXCURSUS IV. 197 
 
 The above examples will suffice to shew that the present Hebrew divi- 
 sion of the Decalogue is not without “adequate authority.” It was, perhaps, 
 the old Palestinian, as opposed to the Hellenistic or Alexandrine, division. 
 The latter is preferred by many Christians on the ground that it more 
 distinctly forbids image-worship ; but it is open to the objection that it 
 seems to admit the existence of real “ other gods,” who may be thought of 
 as living entities, and are not to be classed with elilim, or idols proper, 
 as in Psalm xevi.5. But on this topic I will not enlarge, as my main object 
 is to shew the nature of the testimony on which the Hebrew division rests. 
 
 18 
 
EXCURSUS V. 
 
 The Lord’s Prayer. (See v. 30, p. 109.) 
 
 The expressions and ideas of the Lord’s Prayer (Matt. vi. 9—13; Luke 
 xi. 2—4) may be illustrated from the Rabbinic writings, and, for the most 
 part, rest ultimately on the Old Testament itself. 
 
 Πάτερ (ἡμῶν ὁ ἐν τοῖς odpavois).] “15 not he thy Father?” (Deut. xxxii. 6). 
 “Doubtless thou art our Father...thy Name is from everlasting ” (Is. Ixiii. 
 16; lxiv. 8). In Luke xi. 2 the words ἡμῶν, κιτιλ. are of doubtful genuine- 
 ness'. Both 13°28 alone, and Ὁ 3 Φ᾽ 33°48, are found in the Jews’ Prayer 
 Books. 
 
 “R. Ele‘azar ben ‘Azariah expounded, That ye may be clean from all 
 your sins before the Lord (Lev. xvi. 30) ; transgressions between a man 
 and HA-MAQoM the day of expiation expiates: transgressions between a man 
 and his fellow the day of expiation expiates not, until he reconcile his 
 fellow. Said R. ‘Aqiba, Happy are ye, Israel; before whom do ye purify 
 yourselves? Who purifies you? your Farner WHICH Is IN HAVEN” 
 (Joma Viti. 9). 
 
 “On whom have we to lean? on our FATHER WHICH 15 IN HEAVEN” 
 (Sotah rx. 15). 
 
 ... to do the will of thy Father which is in Heaven 
 (Aboth ν. 30). 
 
 ἁγιασθήτω τὸ ὄνομά σον. The Name of God is an especially Hebraic | 
 ‘expression (p. 81), and is used inter alia to avoid express mention of God. 
 Cf. JOw jaw? (Ps. Ixxiv. 7). ‘Holiness’ is an attribute of God’s Name in 
 the Bible passim. “Neither shall ye profane my holy Name; but I will — 
 be hallowed among the children of Israel: I am the Lord which hallow 
 you” (Ley. xxii. 32). “They shall ΒΑΝΟΤΙΕῪ my Namg, 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 is without mention of HA-SHEM (i.e. 717’) is no 
 benediction at all” (Berakoth 40 b). 
 
 ἐλθέτω ἡ βασιλεία σου. The coming of the ΚΙΝΟΡΟΜ, and the sanctify- 
 ing of the Namn, are brought together in some passages of the Old Testa- 
 ment, thus : “ And the Lord shal/ be king over all the earth: in that day 
 shall there be one? Lord, and His Namr® one” (Zech. xiy. 9). 
 
 1 So too are the petitions, γενηθήτω x.7.X., and ἀλλὰ ῥῦσαι K.T.r. 
 2 Or, ‘‘ YuvuH shall be ons (=sole).” 
 
 3 The Qabbalists make ὙὩ }ν τε px, by Gematria. Cf. the next petition. 
 
EXCURSUS V. 139 
 
 “Any benediction which is without MALKUTH (kingdom—mention of 
 God as Kina) is no benediction at all” (Berakoth 40 b). 
 
 (γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς} “ Whatsoever the 
 Lord pleased, that did he in heaven, and in earth”...(Ps. exxxv. 6). 
 
 “ And what is this ‘oratio brevis’? R. El. said, Do thy will in heaven 
 above, and give rest of spirit to them 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, 
 Cf. Matt. xvi. 19; xviii. 10, 18; Luke xv. 10. “ May it be thy will, O Lord, 
 our God}, to make peace in the family above, and in the family below” 
 (Berakoth 16 b—17 a). 
 
 τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον ".] This petition, addressed 
 to Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς, corresponds to Ex. xvi. 4: “ Behold, I will 
 rain BREAD FROM HEAVEN for you; and the people shall go out and gather, 
 WO DY ID, τὸ τῆς ἡμέρας εἰς ἡμέραν, A CERTAIN RATE EVERY DAY.” The 
 occurrence of several allusions (Ps. Ixxviii. 24; cv. 40; Nehem. ix. 15; Sap. 
 Sol. xvi. 20; &c.) to the corn, or bread, of heaven makes it sufficiently 
 probable a priori that the Lord’s Prayer also should have some reference 
 to the giving of the manna. Compare Joh. vi. 32: “ Verily, 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 day- 
 spring pray unto Thee.” 
 
 The expression, 1.3 D1 737—which is found again in 2 Kings xxv. 30; 
 Jer. lii. 34; Dan. i. 5—is discussed by the Mekiltha (35 YD" “2 =Jalqut 
 I. 258) on Ex. xvi. 4: 
 
 “ From heaven: from the good treasure of heaven, for it is said (Deut. 
 XXViii. 12), The Lord shall open unto thee his good treasure, the heaven. 
 Rabban Shime‘on ben Gamliel said, Come and see how beloved were Israel 
 before HA-magom! and because they were beloved before him he changed 
 on their account the order of nature: he 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 written, Z will rain bread from heaven for you, 
 and it is written (ver. 14) Son nase Symi. 
 
 And the people shall go out and gather :—not that they were to go 
 
 1 mun Sw essnbar ΓΟ} Sw ΝΛ )553 ΟἽ DYwhw TOR 7 WII IT. 
 2 ΟΥ... δίδου ἡμῖν τὸ Kad’ ἡμέραν (Luke ΧΙ. 3). 
 
140 EXCURSUS V. 
 
 out to the enclosures and gather, but they were to go out to the ἔρημοι and 
 gather. 
 
 A certain rate every day: Rabbi Jehoshua‘ said, So that a 
 man should gather on the day for the morrow, as on sabbath eve for 
 sabbath. R. El. ha-Modai said, So that a man should not gather on 
 the day for the morrow, as on sabbath eve for sabbath, for it is said, 
 2} Oy 7235, matter of a day in its day. He who created the day cre- 
 ated its provision (1D37D). 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 
 one is wanting in faith, for it is said, That I may prove him, whether he 
 will 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, 
 
 yom Yaw shy wnat mon mana x5 
 
 Thorah was not given to search into, except 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, except to the eaters of the manna; 
 and second to them are (the priests,) the eaters of the Therumah.,” 
 
 On the meaning of ἐπιούσιος. 
 
 The stricter etymological view requires that ἐπιούσιος should be derived 
 from ἐπιέναι, rather than from ἐπεῖναι. The much controverted derivation 
 from ἐπιέναι through the medium of [ἡ] ἐπιοῦσα [ἡμέρα] is prima facie less 
 simple than one which refers the word more directly to its assumed root, 
 and it has been opposed on grounds 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 ἐπιούσιος from a Hebrew standpoint. 
 
 L. pe Dinv, according to Polit Synopsis, gives the following explana- 
 tion : 
 
 “ Panis ἐπιούσιος est panis swccedaneus, hoc est, qui pani jam absumpto 
 succedit, et ut succedat, natura corporis postulat.” 
 
 According to this view, ἄρτος ἐπιούσιος is Lruto} tsas.\, spond 
 
 NVIN, or WON ond, i.e. bréad which is successive or ‘continual’ It is 
 quite natural (1) to pray, πάντοτε δὸς ἡμῖν τὸν ἄρτον τοῦτον (Joh. vi. 84): 
 
 1 The manna was gathered in the morning to supply the needs of the on- 
 coming 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. See Mekil- 
 tha, and Rashi, on Ex. xvi. 8, 21. 
 
EXCURSUS V. 141 
 
 “Let thy lovingkindness and thy truth, ‘3.789 ἼΘΙ, continually! preserve 
 me” (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 
 eat bread continually before him all the days of his life. And his allow- 
 ance was a CONTINUAL allowance given him of the king, a DAILY RATE FOR 
 EVERY DAY, ALL THE DAYS OF HIS LIFE” (2 Kings xxv. 29, 30; Jer. lii. 34). It 
 is not unusual for 12N to stand in connexion with a complementary ex- 
 pression, as ov, or the like. Cf. Ex. xxix. 38; Numb. xxviii. 3 ; Is. lii.5; and 
 the passages cited above, in which 79M is connected with 19392 Di 725, 
 The expressions ἄρτος ἐπιούσιος, κιτιλ. (Matt. vi. 11; Luke xi. 3) perhaps 
 represent 
 
 Not son spn 
 or apa stan ond 
 
 either of which might have given rise to a double rendering. 
 
 kal ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις 
 ἡμῶν.] The principle, “ As thou hast done, it shall be done unto thee” 
 (Obadiah 15), is fully accepted by the Rabbis, and pervades their litera- 
 ture. See p. 45. "Ades ἀδίκημα τῷ πλησίον cov, καὶ τότε δεηθέντος σου 
 αἱ ἁμαρτίαι σου λυθήσονται (Heclus. xxviii. 1—5). 
 
 “May it be Thy will, O Lord, my God, and God of my fathers, 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 αἰών, and for the αἰών to come? (T. J. Berakoth rv. 2). 
 
 “May it be Thy will... that hatred of us may not come into the heart 
 of man, nor hatred of man come into our heart; and that envy of us may 
 not come into the heart of man, nor envy of man come into our heart: 
 and may Thy Thorah be our work all the days of our life, and may our 
 words be 0°3130N before Thee” (T. J. loc. cit.). 
 
 Kal μὴ εἰσενεγκῆς ἡμᾶς εἰς πειρασμόν.) The word πειρασμός is used in the 
 New Testament to denote outward and physical, no less than inward and 
 spiritual, trials. The words, 13DI8 γον, in Ex. xvi. 4, are an additional 
 connecting link between that verse and the Lord’s Prayer. The Jews’ 
 
 Morning Prayer (cf. Berakoth 60 b) has the petition, }1°D3 ὙΠ. ΘΔ ΠῚ Sy. 
 
 “Said Rab, Never should a man bring himself into the hands of temp- 
 tation; for behold David, King of Israel, brought himself into the hands 
 
 1 Cf. Ὅν" 533} on, in the prayer cited below from Berakoth 60 Ὁ. 
 
 2 Kal ὃ ἂν δήσῃς ἐπὶ τῆς γῆς, ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς (Matt. xvi. 19), 
 Lightfoot illustrates the common Hebrew expressions, bind, loose, by ‘‘a double 
 decad”’ of examples. The example in the text is noteworthy on account of its 
 allusion to the two worlds, 
 
142 EXCURSUS V. 
 
 of temptation, and stumbled: he said...(Ps, xxvi. 2), Examine me, O Lord, 
 and PROVE me”...(Sanhedrin 107 a). 
 
 (ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ).] But deliver us from the evil. It 
 is disputed whether THE EVIL is ὁ πονηρός (1 Joh. v. 18, &.), or τὸ πονηρόν. 
 Compare 2 Thess. iii. 3; 1 Tim. iv. 18, ῥύσεταί με ὁ Κύριος ἀπὸ παντὸς ἔργου 
 
 - 
 
 πονηροῦ, καὶ σώσει εἰς τὴν βασιλείαν αὐτοῦ τὴν ἐπουράνιον᾽ ᾧ ἡ δόξα εἰς τοὺς 
 αἰῶνας τῶν αἰώνων. ἀμήν. 
 
 The word Μὴ, in the Old Testament, is applied to things and to persons. 
 Compare : “The angel who redeemed me 7 bon” (Gen. xlviii. 16). “ And 
 hath kept his servant YD” (1 Sam. xxv. 39). “ Depart} Y715, and do good” 
 (Ps. xxxiv. 15). “I make peace, and create J.” (Is. xlv. 7). “ Deliver me, 
 O Lord, 9 DIN” (Ps, exl. 2). “The adversary and enemy is this Y77 jin” 
 (Esth. vii. 6). 1f THE EVIL be masculine, it does not at once follow that the 
 allusion is to the ‘ wicked One?’ alone. 
 
 Compare the following Talmudic prayers, especially No. 3. 
 
 He 
 
 “May it be thy will, O Lord, our God, and the God of our fathers, to 
 deliver us from the shameless, and from shamelessness: from EVIL man, 
 and from Evin hap, from EvIL yecer, from EVIL companion, from EVIL neigh- 
 bour, and from Satan the destroyer: from hard judgment, and from a 
 hard ‘adversary,’ whether he be a son of the covenant, or not a son of the 
 covenant” (Berakoth 16 b). 
 
 2. 
 
 “Tt is revealed and known before Thee, that our will (Aboth 11. 4) is to 
 do Thy will. And who hinders? The leaven that is in the dough, and 
 servitude to the kingdoms. May it be Thy will to deliver us from their 
 hand” (Berakoth 17 a). 
 
 3. 
 
 “And cause me to cleave to Thy commandments. And bring me not 
 into the hands of sin, nor into the hands of iniquity, nor into the hands of 
 temptation *, nor into the hands of disgrace. And bow my yecer to be 
 subservient to Thee. And remove me from EVIL man, and from EVIL com- 
 panion. And cause me to cleave to the good yecer, and to a good com- 
 panion (Aboth τι. 12, 13), in Thy world. And give me over, THIS DAY AND 
 EVERY DAY, to grace, and to favour, and to lovingkindness, in Thine eyes, 
 and in the eyes of all that behold me” (Berakoth 60 b). 
 
 1 To πονηρόν stands for y (without the article) in the uxx. of Keel. viii. 11, 
 10. &e. 
 
 3 Μὴ ἀντιστῆναι τῷ πονηρῷ (Matt. v. 39). 
 
 3 This, which illustrates the Lord’s Prayer in several particulars, is found 
 also, in a slightly varied form, in the Jews’ Morning Prayer: “...and bring us 
 not into the hands of sin, nor into the hands of transgression, and iniquity, nor 
 into the hands of temptation, nor into the hands of contempt. And let not the 
 evil yeger have dominion over us, and remove us from evil man, &¢.” 
 
EXCURSUS V. 143 
 
 4. 
 
 “And remove us from all that Thou hatest ; and bring us nigh unto all 
 that thou lovest” (T. J. Berakoth Iv. 2). 
 
 BERAKOTH 16b: 
 
 wan ΠΟΝῚ nds m7 qaboo pyoon oon ops mmby ona "2 
 
 AAND YI AND YI PIB) YI DIN 855 niyo. os syn poyny 
 
 m3 12 sinw pa owp pt Sys awp pop menwon jown Ὁ“ [202 ἡ 
 ΠΥ 12 ἈΝ) 7935 
 
 BERAKOTH 178: 
 
 ANN pl poyny wads “Π pon os mmby ona ὙΥΟΘΞΟΝ 9 
 
 NT OSONT NDS weap yw ὉΝῚ ὍΣ mr Ss) mown pps wtoyn Sy 
 
 nby ombdiyn pao 3Π ἼΩΝ “Syn ona toads vay nd Sy son a5 
 
 ΣΝ ADYIY WNW Dy Dy 7 wy warsqw span yr 
 :pby anda yas opm mex awn os pbynew pv ΠΡ ΟΡ 
 
 BERAKOTH 60 b:; 
 
 Gy qiniypa span nana sn nds pn 
 m5 shy pa oS δον py oS dy wom ooh Nd onan 
 sani) yo pa apm ἽΡ saynend vagy nse mor ἢ) 
 py 33) pyn sani Joby a Tana) p's spat ys 
 sor 53 5) ἼΥῊΞ ΘΠ ΟῚ sondy πὸ 
 
 4, 
 T, J. BERAKOTH Iv. 2: 
 bs1 VapPMAN TY ns mpd yas nen) ADD NAN ID NY "3 
 
 pad πρὶν wey meym MANY Ab bb wvsnpM ΓΝ np 
 Joy 
 
144 EXCURSUS V. 
 
 Such passages serve to illustrate the expression ἀπὸ τοῦ πονηροῦ, but 
 the question still remains, how is it to be translated into English? Passing 
 ever the hypothesis that πονηροῦ is neuter, as one which presents no diffi- 
 culty, we have to consider first, of what τοῦ πονηροῦ, if supposed masculine, 
 may be itself a translation. The original form of the petition can scarcely 
 have been, ΜΠ 12 poym, but may it not have been, Y77 73% yoy? 
 The two factors of man’s nature (cf. pp. 51, 77) are YIN WS) (or NYA NY), 
 and 2107 73° (or SAD NTS"). The evil yecer is sometimes called yecer 
 simply. Although this is primarily the man’s own evil nature, ‘the imagi- 
 nation of his heart, it is personified as an external energy that attacks his 
 heart (p. 78), and all manner of evil is spoken of as brought about by its 
 machination. “Lest mine enemy say, I have prevailed against him” 
 (Ps. xiii. 5), becomes in the Targum, “ Lest δ NS) say, &e.” “They 
 shall bear thee up in their hands, lest thou stumble against [N21 NY, 
 which is like] a stone” (Ps. xci. 12). “There shall no strange god be in 
 thee, neither shalt thou worship any strange god (Ps. Ixxxi. 10). What is 
 the 1158 that is in a man’s body (or self)? He used to say, It is 
 yan 78°” (Shabbath 105 b). In Sukkah 52 ἃ, the evil yecer is first taken in 
 the sense of διαλογισμὸς πονηρός (cf. Matt. xv. 19), and it is added, that “in 
 the time to come, the Holy One, blessed is He, will bring the evil yecer, 
 and slay him in the presence of the righteous and of wicked...Seven names 
 has )77 δ, The Holy One, blessed is He, called it rv1t, for it is said 
 (Gen. viii. 21), For the yecer of man’s heart is evil from his youth. Moses 
 called it UNcIRCUMCISED (Deut. x. 16). David called it, by implication, 
 UNCLEAN (Ps. li. 12). Solomon called it ENEMY (Prov. xxv. 21). Isaiah 
 called it StUMBLINGBLOCK (Is. lvii. 14). Ezekiel called it stony (Ezek. xxxvi. 
 26). Joel called it 3158 (Joel ii. 20), that is Μὴ VS’, which is HIDDEN, and 
 stands, in the heart of man, &c....The greater the man, the greater his 1’... 
 Said R. Jonathan, the evil yecer 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, 
 Captivity, Kasdim, Ishmaelites, and Y75 78°” (Sukkah 52a, b). The evil 
 ἜΝ is identified inter alia with Satan, and with the Angel of death. (Baba 
 Bathra 16a; Job ii. 7.) 
 
 From such passages as the above it appears that 77 Ν᾽ is co-extensive 
 with evil in general, and would not be completely represented by ‘The 
 Evil One’ It could not, in fact, be literally, and, at the’ same time, expres- 
 sively rendered into English. Nevertheless the petition, Y77 V8" yworyny, 
 would be approximately represented by 
 
 “Deliver us from Evil.’ 
 
 It would be equally difficult—not to say impossible—to render the 
 petition, word for word, into Greek. There is therefore, conversely, no a 
 priort objection to supposing that the Greek τοῦ πονηροῦ, if masculine, 
 does not correspond literally to the Hebrew or Aramaic original. 
 
EXCURSUS V. 145 
 
 The following words of St CLEMENT oF Rome (Ad Corinth. τ. 60, 
 pp. 106, 107, ed. Bryennius, Constant. 1875) serve as a very ancient para- 
 phrase of the petitions, ἄφες ἡμῖν, κιτιλ. ἀπὸ τοῦ πονηροῦ. 
 
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 καθαρεῖς ἡμᾶς τὸν καθαρισμὸν τῆς σῆς ἀληθείας, καὶ κατεύθυνον τὰ διαβήματα 
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 YD 
 
 NYT MPAA ΓΟ ΝΣ AI TIT DPI MYT 
 
 Sy SwyD Dap mya omy Seay ann exes) mys 
 
 NAB ΠΩΣ oy owyD Map πα ΠΩ 
 
 ‘spp omy Soow ama Nya) mya mya wap mya 
 :ovoy mans Sn 
 
 ose Spy at’ Ὁ aD Ρ 19 OE OMVON Syy “3 ANA aan A" 5 
 meaoh 71593 "PYTPO Ψ dT PID73 ΠΥ Ὁ 
 
 nda dyy pan nome dy ot ΤΊΘΕΙ by obwb xa ΠΣ 623 
 1) 52 WY Powe 709 prove or yh. yy Osa Oy PIZPD PY ny 
 own bib 8525 
 
 pati oo 
 
 ΠΤ f’>7 
 
 ow f'>” me mow A757 
 
mya WYER PIB awry 
 
 yan at pnb p22 ws) aman wap sSyaw wp 78> 
 by se pays awn mana Sw ἈΠ Soa os) 
 xb sp pow νον np Sy pains ons Syr pws pen 
 
 :odyaa ΠΣ ΒΤ nosn Sy ΠῚ snynw 
 
 x” 
 INypD anyway ἘΝ) myaw Sy 7x2 ny Aya” 
 InypS Na naw Sw ayn ΤΡ ΝΟΣ ΠΥΡΟῚ pwys 
 mpm by syn awyd sow wpa pysw jnypa Day 
 sry mos by syn mbm bind eben sca rosa Sen 
 
 ἘΠ 
 mop) Now pina mest ΠῚ by ohyh soon 
 sempyay mvp Sy pt mad 
 
 0.1) sin Ὁ pa A> ® 
 
 piso yIpp jNdp3 b3h ὈΡΡΡΡ 3193 foray 72 «pa ΠΌΞΠῚ 5 
 pad bho 
 
 5655). 995 pi3h ΠΡΌ) ἼΡΌΣ o2) .mDdna pwr pyr Sxw fh”? 
 nada pwr pays Sw HDD) ow aw Oxi 3209 
 
 pdyyd psa 62 7 
 
 ws 62} THE tage 
 
 nonin ns Sind ον (bevba 702) aa mya δ} 
 
 ἸΠΥΡΙΟῚ DDI |NYpO WAY | AYaY OY PRI NyyW| wD παν ? 
 53 ἡ, oop ΠΡῚῊ 72 : ΠΣ nda by ayn wwyd Now DI Day 
 Add. 667 jnyppo 
 
 or prp7 Υ 075. ΠΡ ΒΦ 3% » 
 
 (36) 
 
max WYN PIB wy 
 15" 
 pens van es) mw ΠΥ ΠΡῚΝ ὩΛῸΣ NW YIN 
 ays ay yn xd xin ons same omims ὈΨῈ ay wy 
 
 pins win’ «yy int τὸς om mms in tne bw 
 yen 
 
 Ξ 
 ΠῚ wey Joa wom ΓΔ osha ἘΠῚ yoo 
 
 neny xd qin xb on menyy ἼΙΠ wea adn sow 
 yen 
 ND 
 apy awn) NAD oan 186 eawa mT ΚΠ 
 "3 DOD NIny Jaw Som nye ap ΝΎ MD MBN 
 
 mx npbip) pS ON MND NAY MpwD 1a NNN) 
 rnopm ΤΙΣ ΠΩ ΥΡῚ mppn Ax omy sony ne) DN! 
 
 15 
 sans ΠΟΣῚ ἼΣῚ Sea sats aad sem oma 55 
 : epdyd dpa mys cota axbn ww 
 
 ym f'> 3 xdy f'’> ἡ 
 
 xb fs 7 my 672" 
 
 β΄) neyo ow Joy wr Ay 3 fe 7D 1 DPA OTP OPP” 
 ya mad (oysdyna 27} a (ayy 
 
 πον fi! pawya δ΄ 2} 
 
 DPPH 72» Ἴ22) ΠΡΟ. I7p ἼΡῸ9 5.20 Mm3h Π502 Ips O97 
 ὉϑΌδΟ 7.295 071) 
 
 ΓΟ δ΄ 5 Ὁ 
 
max ‘WYNN PAB ΠΣ 
 
 rp 
 ap ον sen ‘Sy soy spn ooNa nite “yon 
 py oy ον soy obey pnp nap 2 em ΓΛ} 
 sen ‘Se ‘Sen sow son ben Sy psn 
 
 i 
 mow xy mynd my pysd mo ΤῊ) mp eyo 
 ΠΡ vawa WDM NYY mynd mwpr pIys> nwp mpaTa 
 s yen mtd mypy nya m3 son nnn min psd 
 
 'aliind 
 saxb sappy yews conpp ontadms neta yoo 
 
 yD wy aNd yp) yiow> mp mDEAI IW NY 
 Sma) yew mwp pan TaN? ΠΙΦΡῚ yew sApp nwa 
 sy pom ΠῚ παν 
 
 myags ΡΣ 
 
 yt gprs f'"23 5 
 
 ΠΥ 55 5°93 [δ᾽ Oy 570 o O19 6΄23 5 
 
 jovds pry prose MPG 102 Ipy oF rdf 99 aby bur soy 57% 7 
 ‘gn dd 12 war Toy qbwr bw Sw 62 6509 opp 523 43h . fio 
 ἐν ον») τον ppp soy sdun ὃν ὧν 
 
 jpper 765. ony δ΄ 7 
 
 ay pon (ar fp) ar δ΄)" 
 
 (38) 
 
niax ὉΠ ΡΞ ἘΝ 54). 
 
 ns 
 swoey contan Sy aypabn eos πο 13 wow oo 
 :pyos by ytabn cost 
 
 65 
 prs Sy ymabn emai ΠῚ ΠΟΒΦ wa ΠῚ py 
 soy oyos Sw wesdm mma me oman wan ay py 
 Gyr adn yds Se abn onnas Sy wondn pa 
 sxa> oman oonds ams) ov rom psy pyda 
 
 Geman oe spay ya pene omas Sy wtsbn Sas: enn 
 NODS OM ΤΥ ΜΕ ἸΝῚ BY STIS 
 
 bom nas Ὑ a ww Ὁ. 05 ἡ. 
 
 p> “ps Ἰ5051 pha wrnbne 672 3 
 
 ovd3d yur 7129 ΠΡ.) 72. 1921 1505) 162. was ὉΠῚΩΝ A " 
 
 pins oat ‘1 9 7 
 
 ὕ99Ὁ yrovd ὈΤῚ} pIID 1} fina δ΄ Ὁ5 7 
 
 ΠΡ δ΄) 
 
 yop word 1» ἼΡΟΊ OMT ON PHD oYea OD ὙΣΙΌΡ IPA Ὁ 
 ASA opd 12,57 pho }}2 O'p'7S NI73 71) IP 2” phy O'DEY 50 ONS 
 23 pov 7912 OMPPD 3135 'Ρ΄ νῇ Ὁ21)290 δΟ) 1) OSD 09373 
 fp’p3s Ovd3 53 70} ἤΓ᾽2 ODISA 
 
 PIT DIT Pw 202. O32 OMD_S) Mw ANA per ΩΡ) f'93.7 
 nny aN 
 
 2 MOAN YN) OAD WM NO ΠΟ ΟῚ OMT wre 25 Ὁ 
 
 say 5 pes ppp amy pom nim oda poo δ΄). 
 
 (4x) 6 
 
max wn ΡῚΒ πο. 
 
 2:3 
 ADS HAs Vw 7373 abn NAY AAAN NT WT US 
 2D) WT IAS WT 33 sybn ΠΝ ΦῚ Ton 
 
 3 
 PNW) pYpnad maw ow owd xe npdonp bs 
 :oMpnAd ma ps oye ow 
 
 5 
 NOY ἜΡΩΣ xpi ow xem ΠΡΌΠΘ NT ἽΝ 
 : amp bw inpomis wr pyaw Ὁ mn abby 
 
 YD 
 ssomon boy ep Sy ΝᾺ ΘΠ ps oss ms non Ὁ 
 mown mwyyd ya ΠΡΒΌΘ ops DIA ΠΝ 
 
 "3 
 gy. ayon pas msn ΣΙ AN AD AD ΠΣ 
 oem py sawn) πῶ» > mbt 
 
 1 qpr> A538 
 
 wpe Som modmy δ΄) 3 
 
 ΠῚ >) mp 63? 
 
 psy 5 non oain son 67 
 
 ὉΠ NON O97 NN ΘΠ ΠΠῚ Non ΡΞ : frp on ὉΡ5} pov IP 7 
 
 : Syn NS ΠΤ WS) SOA WES DDI 13 Byay ANON by wy. bn 
 (40) 
 
FSDIN 
 
 spp Ὁ WM TD IN TT (fepn deme 63) NIN 
 (msnd 6”) mys ΠΣ why 12 mawsd uw awy [5 
 mand ΠΣ many pa (se 6’) mpbnd mwy won [5 
 yp mob nyo ya nob owe ys arb omwy po 
 oy naw yay ys mph owy 13 τυ owen 
 sayy ni tsa mgd po Game) 62) my pyyn pa mab 
 syn yp Spa 
 
 5 12 ohnd o71p 1f 6505) nish popys 55290 9' νῇ ord QPfnD 
 Sf9393f Jyh dr y2v3) .dsBYP 1} NYAS 19h OMDPD 3193 102 18 33 
 (snap nbw2 nds ὈΣΊΟΝῸΣ ΠΛΣΤΊΒΟΠ nw myw2 INxDIw ΠῸ ἘΞ 
 ww mywor Sax sus sayy od sm ΝΠ 12. ΝΟΥ 22 92 12. ToND ὅ 
 capa ΡΠ "phy .2”p ay sapod won 13 ἼΝ TY NYO? DT TA DNS 
 INP? AMIDA HYEMIW ED $3f mish Poppy fin yh pre oe 
 072 OBYA yySp "28. O21 wD 5.2 Nppynn naNdn ΤΉ on 
 
MAX YA PI ἘΝ} 2.) 
 
 5 
 yoy qwia ὈΡῚ apis 9 9A IS NN YQ ΠῚ ἢ 
 : ΟΣ Tax po meyd 2 an 3.5 
 
 yb 
 sy py p> oe seo oma on ry dene a sin 
 wera yy many wena ΠΝ weedy bs aap pes 
 : MINI Ὁ. jn 
 
 Bi 
 Shi) ΠῚ pdt ma aM AD PAA ΟΝ 13 15 15 
 Pep map ate qb paw yn xd may ona 
 
 “Ὁ 
 
 : ΠΝ ΠΥ 185 IN ΜΠ ΝΠ 15 
 :  ΘΡῚΒ mass nbon 
 
 Ἢ opp 625 κα 
 
 ΓΙ) δ΄) 3 
 
 ΡΛ 52 App ὈΡΌΡ nips. -ΠΊΠΟΣ ΦΊΡΟΠ ma maw δ΄" 
 AD yA 
 
 spp) pay 872 7 
 
 ‘py .jfo3 w3n52 "2 qf ypp729 OMY 959 "5 TI 15} 7907 
 prof 71553 BVI 
 
 nin fi’) 
 
δ ΡῈ 
 
 =) 
 
 snp mes ΟΡ na om ov boa sb pa yen on ἼΩΝ 
 man by ΠΡΟ mead ob ἽΝ mos. moe) son 
 IAT DI NI” A NPI ANS pow wee op Sow 
 wy nmbay Iw): DY ANDY Mey MN IM AND 
 bs ands Sy niin sin ods ἈΠῸ anos apn ods 
 por Ὁ NOX pn 15 > paw man ΝῸΝ msn ΝΠ 
 mbyn ΠῚ "ὙΠ min pba pore Ὁ Say amin sibna 
 samp SeSran Sedna sanpe) spo 
 
 A 
 
 TINS PIB IS ANN ADA InN pra ane abr 
 
 yw pap amb pay ann my as Sn ὙΣῚ WN 
 sy νὸν Dammen ab soy Sew sop ayaa wep 
 Boe TIN) ἼΩΝΟΣ yay wrbse a7 ap ἼΣΟΣ. Δ 
 soo ὙΠ npr asm Sp omat xd: yar tardy soaps 
 apap taba neat Ὁ sds Sans sab xby Soy 
 nos ΤΣΟῚ ἽΝ tas pap wisn sion aytey tars 15 
 mins Sy nm ΤῚΝ ἝΝ IN INNS NDT AN INN pI IN 
 
 FIND Ora Oe ΠΡΟ ΔῚΣ NIT ANT I IAN ae 
 sean mipany ay baw n”apn ἸΠΡῚ pun ony A752 
 NNN NS DN ON) INN NIT AN INN pia iw pha 6505 δὴ A”ps 3 
 wey f’s 7 
 wavs pby apy > yp ὈΣΔῚ Nom opp #’p3. 7 
 
 (45) 
 
Ὁ PD 
 MINA YIP PIB Nn 
 
 soy bye 55 
 
 NS 
 
 roniwea) Ona May qa mwen peda own ww 
 pat no npy> mina pon 5s ce Np 5 
 ΝΣ Ὁ ΝΠ ota a phy bow δος ny sd) mann 
 MX MW! MYA MN SMX D_SA AX ἘΠῚ aM yn 
 wo. ANN ay anyadpy nan os mawe pps 
 SNII}) NAA YO ANN) yO Ww yoM pry myn? 
 % spay pian ma ΠῚ ΠῚ ayy wep pana mar ΣῊ 
 sbwosy mabe ib mama maa Ὁ aya ὮΝ ein ayy 
 Sppip Wn” pyss nya An m nib pany po apm 
 by Gri min τΤΊΝῚ ΝῸΝ mim soi) qaanper 30 
 seo wypn So Sy inner ἘΠῚ ον 
 
 pwn yp wb pba δ ἡ 
 
 yO ΠΝ ΡΟῚΒ Nw ΟὟ 3D ’v) aaanyn pyns A> 3 
 | 
 
 shiny nbp $3 saannn 62 " 
 
 boy A> 7 
 
 ody owynn δ) 5 
 
 44) 
 
Ow pi 
 
 myyswa cysbma jade) sx ΘΠ mee Dyas ΠΩ) 
 anya mya masa adn naa ony ΤΡῚΣ pan 
 byebps oman prpta pon winwa mnpa ΠΤ 
 S97 wy. AMD wryDa Mawp2 ΝΎΞ swe HMDA 
 pIny wy ony wIya may BrYHI ayy pws yw 
 symm po ndapa pan paves wy 3a DEX ΤῚΝ 
 pina wd WIT YD ABAD Ipana mewn) wip ΤΙΝ 
 ΠΥ ANS AMS DEA mx sa an wyyd naw 
 MIMDINA AN IMI OMY DA MN IN ΠΡΊΝ MN ATS 
 mow woe vyebna wb pp ΜΟῚ naan [Ὁ pmonsy 
 by ὙΤΌΡΟῚ ΤῚΣ A> aynony van py Siys awa manna 
 bow yngbna ab ayemey oben Sy ὙΤΟΥ ΟῚ mosn 
 map by sider πῦρ mop Sy sid prow yor ae 
 “ΟῚ “DINT) ΠΡΟΣ MX pod wD ΤΣ DMA myyd 
 sya es ova a7 tw 55 ned sn rw ova 
 
 samp ows 755 snow sos) spay pdiyd ΤΌΝ 
 
 sin phys meayS ovm mm aw sin ΠΥ) 
 
 ὍΣΣ 750 ODD Γ᾽} 191703) 09379 Pp rf Has Ov OPDISp B® 
 Joan pista «(ΠἼπο5 ΠΡ "9pm) 2am mbswa adn nasa mppqe 
 SWI NS Now OPOA NX nw IMIS DIAN WN PI naw 
 Sew ΟΥΤΩΣ awn, «ΠΝ ΠΣ 15 on Ndr 25m IAN AT AN 
 yam .(51379 933) Donen .proyd o’y tinbdmy .asbaa awn poys 
 on 29 wy Ἰ2 5 pow ow rat cen Saw mind sa ΟΣ nex 
 42 way Ssawn pomonw asses 
 
 (47) 
 
‘wy PID 
 
 ΚΠ xox TID pRr 39 amb Pw Ap. ADD 
 1 PN): ΣῚΡ may pyynd yon3* Dyn NID TNL 
 bs cman osb ΠΣ ay mp> 1 aay min Nos 
 
 : syn 
 
 Ἵ 
 
 snwas ov Soxn nbpa ma ΠῚ by msn ΝΠ Jp 
 
 Gey "πη mana) Ann ops ny wen pos Syn anwn 
 
 si min pbys awe ἽΡ aw) JOwN 19 Mwy ONAN Os 
 swan poy ἪΡ 
 
 ry 
 
 sighs any n> ἜΘΗ ὉΝῚ sexy nota wpan dx 
 
 Gea spmbwy orsbp Sy oinbw> mann oxi ony 
 
 ἼΣΟΝ. Sys sin ἸΌΝ ΤΣ Sra sana) onbwn 
 s qrdyp sow Ὁ new 
 
 ) 
 
 misbomy smisbon yoy maaan yo any atin nde 
 INA) yINy oowys mma mbyp owhwa np: 
 
 noon nbs fsa Add. 667 9753) .)12920 oF "5)6} DDD Ns δ΄)» 
 
 Nan f'> 2 
 
 p’7 7pp3 >) (ΠΝ ndp “ὙΡΡ1) Jando any WD Tenn ὉΝῚ Ὁ 9 
 soma Ἵ δ᾽ aby tyba 5 any 2D ow Ton ὉΝῚ afopy δ΄ 79 
 Add, 667 953) bray pan naa nbynd ἼΩΝ ww TAIN py ἐπ 
 ayy qd any ΠΗ Ὁ ’a ep 
 
 (46) 
 
Ὁ prs 
 
 NDP JI DY INN aT "52 wn abs Ded 
 JM 5: ἼΠΙΝ ΠΣ oa yoy Joa qomp cnn mms bys 
 mms ppp mrp 5 Ὁ ops ory xb ΠῚ Οὐ 
 Ὁ ὮΝ ton soar Sen ovpon by ΠΟΥ) yi ib ΤΠῸΝ 
 DIBDN Fost 7d INN IND WII way nw swt "Δ 
 mms ox Ὁ snaps nySinpy nisi os) ann δ 
 ΣΝ poyray nde) mae pass san aps S55 ms 
 Ἤν ὧν pvSan sepa sind yo. atm ppp sds ὙΠ 
 soy smpoy ant pbx pp min Ὁ sp Seow sop 
 pod xO pond Ὁ np ps: one Sy invpe nyway Ἣν 
 oyyn min sos nySspy mop ova ΝΟΥ oar xd) 
 ΘΓ yasv3 qn anin ἼΣΟΙΣ spew tabs pa 
 phys gn ann qooansa : ἽΠ ΣῈ sem ΓΝ ΡΠ py 
 Doyo wn awn myn oaps poy awn yasws mn 
 
 mixoy ox som ‘Sy pon Ὁ sw) ean 
 
 Avon obs onp Ὑ finns ‘psi fbi vy ὙΝ NN fidps δ΄ 25 ἡ 
 p3h ἼΡΡ 101}7}»5 73}᾽ pps? “9 ‘popp ΡΥ .vophs ASA Syb75 40 prep 
 N93) D'S) Hop OpD 72)» ΠΥΡ3}) JOP prprsp prhpps of fron 
 joo) joPG Mihsy yor) 1905 prow jon firpp 43 vp “9 pov pifesy 
 Popp 15 ὌΝ Ὕ ΠΡΌΣ ID wba n”apn way AD 93 ΡΛ mifr3n 
 Difsy jh jor) Poppy 43 Ὀ220 7 ΡΥ DY PID grips Nifysy yon 
 ‘4D YEA “Π prpp [7 
 
 ἽΠΝ (phi δ΄2 3 
 
 pp bw opp 6753 9 
 
 moa 53S enya ans on Ss ΔΠῚ ΠΞῚ ADD ADD 4b yn ὩΝῚ Ap 7 
 o’phy «2 ane ΠΡ ΣΦ pd mn oppor xox ὙἹ ΣΝ ΘΟ ΩΦ sar bs) 
 5 ΠΌΣΗ Ὁ 1D Ὁ 210 ὈρηρρῸ 5 rfs1D 
 
 \49 » 
 
Ὁ pnd 
 
 ys ὈΞΟῚ ὉΠ ΥΩ ὉΠ vem vo ἜΝ som bya 
 Spe) spniyy> pen pow an MINA TINT NBA 
 ‘IN SWND MSpM ΠᾺ D/pN wn DMM py 
 sexs [πρὶ cies) pos axpyn ἼΦΝ on yn nnd 
 Sy) 7) 93 3. TINY JEN PANAN ΓΝ yn nnd 
 moiwews ΠΡ DY JON IN) son may > ΒΘ)" 
 ἸῸΝ" DOW) DMM Mw DY TON 5. HINT sD) wy 
 
 = 
 
 ες 
 SO ΝΠ PD ΠΡΌΣ sD ow ἘΠ ΠΡ 13. ΠΡΌΣ "5 
 DSN) ADT Tap MASA NASA wy nA A 
 maw massn ΠΡ casa pbb msn oped na 
 Sam) OD OMNI MANBN WIN) of N¥eR ΠΡῚΝ ὙΤΙΣ 
 823 ANAM D3 92 DPT Mwy TINY se DPT 
 "ΠΡΌ 5 mA mwa) ΠΌΣΟ AEM) TINY: BMS 
 sad WPT Ta Sway ye ὙἹΒ MN 
 
 Ὁ 
 pypon iby nyt 2yay ὮΝ THINS NII yD ΠΝ "5 
 
 wy ya A> 5 
 joo “fh ppp δ᾽ 1295) Ὁ yan 7395 δ Ὁ 5 
 
 (48) 
 
ὧδ pnd 
 
 sy © Jy tay) ay enst pip Snes δ ew ΠΣ 
 PINT TIT PAD Ww DNTPS INT ENP DY aye 
 nbyp snawS pop ns pp wapan ma: pa yan 5D 
 wp draa Ss pea mw ὁ ΤῊ NI IN wpe ἡ 
 
 Py) AMP ΠῚ ὙΠ 
 
 x” 
 sos wa xd pbiys ain qa ΟΥΤΡΙ nay np Ὁ 
 yng yrsna sack) mera span bs ἼΩΝΟΣ m2? 
 13 ΜΠ ΣῪ sop pwd ἼΡΡ᾽ “5 ἼΘΙ, ὙΌΣ AS 
 Kw ΓΝ moh sin a wp Ayo TIN ον 
 pry py yan ἼΩΝ myer man pnd ma 7315? 
 Se mn Ὁ. 
 
 weap δὴν 
 
 yyaz> ΝῸΝ a’apn ona xb odyay fs αὶ 
 
 NPD [Ὁ 
 TND DN 
 
Ὁ pd 
 
 . 
 
 mtb whys sin qa espa mp op ΚΠ ὉΠ 
 
 TIM PIP BAIN MN PIP PIN Mw AMS PIP mn 
 5 TIN SIM PIP wAPEN ma ame pp Ow 
 poy εἸΝΌ ΟΞ Dp IT ws cp wn 
 DIN PANT ΝΟ DWT PN MD INIT [05 PAN 
 SON) NMI DPD ATT Ὁ wan WA ΓΒ TON bn 
 SPP PINT AND’ Mwy nana o>» Pwys wa np 
 οὖν Sed pox PID NY WAI ITT pp OAK 
 
 ppna orspp 0] Add. 667 ypipne 22 forh7> mya 5.95 
 ὨΠ ΣΝ 993 ὉΠ, a 22 ONY Sw 4a (ΠΡ ΤΡ 417 OPED) TIDSPD 
 ans pop min ya ΤΡ DIP AYIIN WK apy pn 
 PAN) DY MIP WNIT INN PIP PIN) OMY ITT NWN 5) “) INDI 
 py not In psp Sw) ww) ANP ΠῚ ἽΠ AND INN pp espn ΠΙᾺ 
 Ὁ) (7 19319 13 ἼΡΡ By? TD preps psn 93 2.2 Apdoys1 «ΠΡ rt 
 IPI Io 'a PI ay fo ph yan ‘pop prppa wife “95 pps s3h ογϑβὺ 
 pape by3 352 of y2v31 ΡΠ may ON TIN OD) DIpPd jp 
 ana os my opibm sndsoni mapmy pva qos ὩΝῚ 073075 ὉΠ. Ὁ 
 mwon 2.2 ΡΠ) sawon cob npdin τ many (wes 7D 7 DIN 
 DD WON NAW DAN WN "Δ NIN ΝΥ 121 | NIM. Dp 
 by wp δον ΠΟ “bw ἼΒΟΞ NP © pynw 9 ov wITIOA NN A"ApA Mp 
 Es spn $x osqana pox own nsdn abs ans oma 
 2 NPM PND 4D) 2) IN WI ΔΠ2Π ἼΘ᾽ πὶ BTA] xbox 
 pope ΤΡ 53h .S”ap poy oe’ apy ITD INN ΠΟῚΡΠ oY OND DIN 
 jDvh3) orp 1} 296 OI3hr [Ihy OMG 705 pI δ᾽ δ. orhy PPh 
 O'MDD NI_NS ‘129 O'pIpdD 1 A135 17 OF 
 
 (50) 
 
pot) 34D 
 
 a ρθ. ΞΞΘΘΘΘΒΒΘΘΕΞΞΦΞΘΟΞ-ο πο ν 
 
 Sur. rv. | p. in MS.| opr5 npn Sur. 1v. |p. in MS.} Ὁ }Ὶ95 npn 
 292 131b 8 myiaw 1 1064 Ppt 
 322 136a 8 ny 107 llla 30 (SSN NIN) 
 364 140b 5 my ΠῚ ΣΝ 157 117a (NIN XIN) 
 409 1480 5 MiaN || 207 123.4 11 pap 
 492 1484 8 nue 269 1294 8 nis 
 Vi eS SS — ee 
 ὈΦῚΡ nae 
 Sur. v. |p. in ΜΒ.) ΡΒ mop Sur. v. |p. in MS.) oxpa5 ΓΞ 
 236 179a 6 nin 7 149d 14 ont 
 266 | 182d 6 πον, 65 | 156a | 13 nim 
 323 | 1854 5 nrvo|| 14 | i63sa. |] 12 | pon nen 
 284 1884 6 on 155 168a 9 ΤῚΣ Δ 
 383 19la 3 psp) 192 1734 9 pd 
 ] 218 170} 7 mon 
 [tA νεῖ ἢ, avon lh fn ὦ 2 SNe Re ee Σ᾿ ΒΘΕΝΌΒΟσσαΝ. 
 Hina we 
 Sur. vi. |p. in ΜΒ. ΣΡ npr Sur. vi. | p. in MS.]} p‘pop navn 
 389 | 2360 10 mi 15 «| 1924 | 30 pd 
 427 240b 6 py yw 146 206a 18 mons 
 450 2430 5 ὉΔῚ 218 214} 14 Dyas 
 | 
 469 245d 4 py δ. 209 9910 12 ΠῚ 
 480 2474 4 pq) || 313 2274 10 nyny 
 492 249a | 3 pspy 356 2324 10 nvpp 
 | 
 
 Annexed are specimens from the above-mentioned MS, Additional 470. 
 
 τς Ν' 
 
COMPARATIVE INDEX OF THE MISHNAH, 
 
 shewing the title of each ΣΟ and the number of its DY accordii 
 to the Cambridge University MS. Additional 470, and its positions in th 
 MS. and in the edition of Surenhuis (1698—1703) respectively. 
 
 Sa cle 
 Sur. 1. |p. in ΜΆ. opp napn | Sur. 1. |p. in MS.| pyprp napn 
 263 22a 5 Ly Wy | 1 la 9 nip 3 
 245 25b 5 PURI Wyd|| 37 3b 8 AND 
 289 Q7b 4 nbn] τὸ Ta 7 wot 
 306 ὅ9ὰ ἢ 8 πο | 109 9a 9 ods 
 320 800 8 oma | 1585 134 10 myyaw 
 200 170 11 nyonn 
 “ayia AD 
 ay EC Tl a es | ee 
 Sur. 11. |p. in MS.) oxpop napn | Sur, τα. |p. in MS.| Ὁ") }Ὶ9 nopn 
 282 58} 5 nya 1 820 94 naw 
 300 600 4 MwA Wea 78 890 10 pay 
 | 355 62b 4 nyoyn 134 44b 10 ΠῸΒ 
 387 65a 4 nd | 200 49a 8 ompD 
 413 67a 3 man || 176 52d 8 odpy 
 403 68a 3 pw || 259 56a 5 MDD 
 ΕἸ 5 ate 
 | Sur. ΠΙ. Ὁ. in ΜΆ.) op75 napr | Sur. 111. | p. in MS.) oprs | mao 
 322 94a 9 yO | 1 69a 16 ὩΣ 
 359 98b del PwITp | ὅθ 77b 13 nyainz 
 178 100b 9... δ | 104 84} 11 pn: 
 ; | 146 90a 9 ΝΣ 
 
 (52) 
 
NWN Pr Pupy nya ID 
 
 I  Ξ Ξ πο - 
 
 ΝῚ WOT TD PMY PTT ON DMT ΠΝ prod pS DWT MAD OMT Ns ΘΟ 
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 (54) 
 
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“Ἢ bn YY ΡῚΡ mp 
 
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 = abn 5 PIB "21D 
 
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 “DN ἐπ OM Son 
 
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 eynyMN. own 
 
 m abn wy PB “pn 
 
 wnd anim naw sdiow powh ΝΣ pny wy orn navn od ww... 
 
 ayy ὍΡΟΣ ins poopy San awa wry ns ΡΠ sa pws ova ‘Dino wdyn 
 
 by abia wwa ρου a aay 10) ὌΠ. DYywon Ὁ yp Ῥ "Δ psa omy 
 navn py> ww man ‘ow mna5d poopy San saws wb 
 
 spy οὐ mynd aw 
 my Ἰοὺ" 
 
 (56) 
 
HEBREW TEXT 
 
 OF THE 
 
 SIX PERAQIM, ETC. 
 
Date Due 
 
 Θ