YALE UNIVERSITY LIBRARY THE LIBRARY OF THE DIVINITY SCHOOL DIBBE ABOTH HA-OLAM. SAYINGS OF THE JEWISH EATHEBS. Sontion: C. J. CLAY AND SONS, CAMBRIDGE UNIVERSITY PRESS WAREHOUSE, AVE MARIA LANE. StaBfioto: 263, ARGYLE STREET. ILeipjifl : F. A. BROCKHAUS. #eto gorlt: THE MACMILLAN COMPANY. iBomima: E. SEYMOUR HALE. SAYINGS OF THE JEWISH FATHERS COMPKISING PIEQE ABOTH IN HEBREW AND ENGLISH WITH NOTES AND EXCURSUSES. EDITED FOR THE SYNDICS OF THE CAMBRIDGE UNIVERSITY PRESS BY CHARLES TAYLOR D.D. MASTEK OF ST JOHN'S COLLEGE CAMBEIDGE. Second Edition with Additional Notes and a Cairo fragment of Aquila's version of the Old Testament. GDHmbri&ge AT THE UNIVERSITY PRESS 1897 [All Rights reserved.'] Mala fV..:_:*-- i ¦¦ ffiambttSge: PRINTED BY J. AND C. F. CLAY, AT THE UNIVERSITY PBESS. PEEFACE. The Second Edition of Dibrd Aboth ha-Olam, or Sayings of the Jewish Fathers may be shortly described as a reprint of the work as published in 1877, with a section of Additional Notes. Interspersed with the reprint are insertions in square brackets, a few things are omitted, and short new notes1 fill up pages 26, 41, 77, 98. With the two titles of the book compare Shebach Aboth Olam in the Hebrew of Ecclesiasticus and its Greek rendering Harepcov v/ivo?. An Appendix not yet published contains the Catalogue of Manuscripts referred to in the Introduction, which was an nounced as undertaken "with especial reference to disputed readings," followed by critical Notes on the Teaat of Aboth*. It is complete as first planned, but awaits a supplement describing Manuscripts examined or to be examined by Mr Schechter, Reader in Talmudic and Rabbinic in the University of Cam bridge, to whose learning and acumen I am indebted for the suggestion of additions and improvements throughout the work. The collection of Manuscripts lately brought from Egypt by Mr Schechter, with the generous consent of the Grand Rabbi * No. 170 in the Catalogue analyses a commentary on Aboth which has been ascribed on slight grounds to R. Meshullam ben Qalonymos. See Semitic Studies in mem. Dr A. Kohut, art. On Codex de-Rossi 184 (Berlin 1897). An old Cairo fragment of Aboth omits the baba or verse "O 11DK lJIK'SO (i. 6). Read ings of this fragment are D'lJJJ with pathach under the nun (i. 5, cf. Aboth R. N.), pm for pmn & BWnn with vau (I. 8), pun "|Vt bis with art. (in. 26), 1,B3K> bis for VMJ?E> & inDDini DTDIS! TV<2 (ni. 27), DDnn & "in'Jn with art. (iv. 1, 2). Another fragment in the same hand reads 11D (?) with vau (n. 10), Kin y-DD bis (n. ii), aanmo mm fear us (n. 12, 13), what nvrhw ~nnan (n. u), n^n* without •(? (n. 16), ns 3»btib> na without mm (11. 18). The scribe used irregular scraps of parchment, and had to make some lines shorter than they should have been. VI PREFACE. of Cairo*, includes some fragments of the Old Testament in Greek with the Tetragrammaton written repeatedly in Hebrew characters ov Tot? vvv aXKa tois ap^aioTaTofi, m accordance with the remark of Origen on Psalm ii. (Opp. II. 539) that it so stood eV toIs a.Kpt/3eaTepoi,<; rwv avTiypa [ttovs crou]. em Aeeva Kai ao-mba jranjcrfiy. recto 13. Psalm xci. 4. 5. [ev Ki\dapa. [on rjvcppavas p'e HlJiT ev Karepya crov [ev n-oir/piatTi] \eipa>v o~ov aii/ecns. 6. [ fi\ao-TT)(rai ao-ej3eis o/toicos x^07? Kai i)v6r\o-av mxvres Karepya£op,evoL avaxpeAes eKTpifirjvat. avrovs eas en. 9. xai croi v\naTos eis aiava 111 PI'. 10. icW oi e)(6poi crov PIIPI'J i8ou oi e%dpoi o~ov anoXovvrai [o-KopTrijo-drjo-ovrai Travres Karepya£o [pevoi avaxpeAes]. * Above the Greek is part of T. J. Moed Qat. n. 4 — in. 1. t 'Andrews is extant here only in the Old Testament. J The Name is written in archaic Hebrew characters. fc Wlfi u. "B*T ^!$y ^^ffii 11 iy^iwat-^ V RECTO (PS XC. 6-13) ,*-^3^%f^^iF f^l) c$ M .La who. %<&% <&Sk%&\ *&l$^ X,. **ci 4ttcra ^aiwufct&»*,i 27072 E. )> 17057 F. )) 27115 Cambridge MSS. a. • University, Addit. 470 IS. St John's College, K. 7 Vt. University, Addit. 667 19. „ ,, 1200 ®. „ „ 561 Jp. 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 $ are in the possession of the Editor. Bab S. denotes Isaac Bah Shelomoh, the author of the commentary in B, IS. The text of Aboth is taken from & ; Pereq VI from an edition of the Ashke- nazic Prayer Book. In citations from the Talmud the letters T. J. are prefixed to those which are from the Jerushalmi. The rest are from the Babli. The Hebrew letters, fin, ft, Q, X, V, P, 3, PI, are transliterated, tth, th, t, c, ', a, k, ch, except in some cases in which familiar forms are retained. The following Translation and Commentary with the Ex cursuses occupied pages 25 — 145 in the First Edition. To find the corresponding pages in the Second Edition, subtract. fourteen, or in the case of the last page only fifteen. For the Critical Notes on the Text which preceded the Translation and Commentary in the First Edition see under Notes on the Text in the Appendix. PIEQE ABOTH. KTDP1 '1P1D? »jm JNK) 'KPI D"p? man ^*0 PIEQE ABOTH. CHAPTER I. Some passages of doubtful genuineness are printed in italics. Omissions of the manuscript of Chapters I — V are supplied in smaller type. On words in thick type see the Excursuses at the end of Chapter VI. 1. Moses received the Thorah from Sinai, and he delivered it to Jehoshua', and Jehoshua' to the elders (Josh. xxiv. 31 ; Jud. ii. 7), and the elders to the prophets, and the prophets delivered it to the men of the Great Synagogue. They said three things : Be deliberate in judgment ; and raise up many disciples; and make a fence1 to the Thorah. 1 Impose additional restrictions so as to keep at a safe distance from for bidden ground : " 'm»E>D PIN DmOtri (Lev. xviii. 30), make a mishmereth to my mishmereth " (Jebamoth 21 a). " To what is the matter like? To a man watching a garden. If he watches it from without, it is all watched ; if he watches it from within, the part in front of him is watched ; and the part behind him is not watched." The J"D (m. 20 ; vi. 6) lies at the root of the Rabbinic system. Its application to holy days gives rise to the principle VnprbyhvVl t'D'DIO (R. ha-Shan. 9a), in connexion with which compare Bashi 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.j Na than i., n., where it is said inter alia that Adam misapplied the principle of the 3"D, 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. ii. 17 ; iii. 3). [Gen. ii. 2 Sept. 2ktv sixth, to exclude work on the seventh.] 12 PIRQE ABOTH. 2. Shime'on ha-Caddiq2 was of the remnants of the Great Synagogue. He used to say, On three things the world is stayed8; on the Thorah4, and on the Worship6 (Rom. ix. 4), and on the bestowal of Kindnesses6. v Various traditions have gathered round the name of Simon Justus. " Seine Personlichkeit tritt im An- denken der spatern Rabbinen ins Dunkel der Fabel zuriick" (Jost, Geschichte des Judenthums und seiner Secten, a. 110). He is said in Joma 9 a, 39 a, 69 a, to have served as high-priest for forty years, and to have gone out in procession to meet " Alexander of Macedon,'' as Jaddua' is related (Jos. Ant. xi. 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 Egypt " (Is. xix. 19) by his son Onias, or |1'31PU (a in Menach. xm. 10). But see Jos. Ant. xin. 3. 3. Simon has been made contemporary with DApDJ (? Gaius Caligula. Cf. Jost, a. 359), who attempted to set up his statue in the temple at Jerusalem. See Megillath Tha'anith xi. ; T. J. So- tah ix. 13 ; Babli 33 a ; Jos. Ant. xvm. 8 ; and Jos. ben Gorion ii. 6, where this tale likewise is told of Alexander. See also 3 Mace. i. ii. The eulogy in Ecclus. 1. has been applied by some to Simon I., son of Onias, called Simon Justus in Jos. Ant. xn. 2. 5 ; and by others to Simon II., also son of Onias. The latter Simon is identified in Bar Hebr. Chronicon Eecles. (col. 22, ed. Abbeloos et Lamy) with the 2vpeiiv of Luke ii. 25, who is characterised as SIkcuos. Herzfeld concludes that the allusion in the text is to Simon H., and that the date of his high-priest hood was 226—198 b.c Zunz (Die Got- tesdienstlichen Vortrage d. Juden, p. 36) gives the date 221—202 B.C. 3 These three things are regarded as bases or pillars of the world. Cf. Ps. lxxv. 4 ; Prov. ix. 1 ; and (?) 1 Tim. iii. 15. [Chagigah 12 b.] 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 a striking way at the beginning , of Bereshith Rabbah. Thorah, or Wisdom (Prov. viii. 1), was God's • agent or instrument (cf. Aboth in. 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, tarn pmm d»3D pi'pi n"3pn p D?iyPI P1X. Seven things were ere-- > ated before the world, or existed as ' 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 v world. " Hence the wise have said, A kingdom without counsellors is no kingdom at all" (Pirqe B. Eli'ezer in.). See also 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 Pirq. R. Eliez. xvi. it is proved from Prov. xv. 8, by identifying prayer with 'abodali ; since what other ser vice (Dan. vi. 16) could there be in Babel ? But the primary meaning is more appropriate here ; and the fact I. 2, 3. 13 3. Antigonus of7 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 receive8 recompense ; and let the fear of Heaven be upon you. that prayer, which is not enjoined in iniquities (Berakoth 5 b). tlie Pentateuch, PITiri "QT 'J'N Pl^'Srl (T. J. Berakoth i. 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. [Aboth R. N. A rv., B v.] 6 This is connected in Aboth R. N. /'rv. with PM' IDn D^IV (Ps. lxxxix. 3). ' It was declared in the beginning more acceptable (Hos. vi. 6) than the sacri fices which Israel were destined to offer (Pirq. R. Eliez. xvi.). It is not to be restricted to the requital of benefits, but is as far reaching, and at the same time as undefinable (Peah i. 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 (cf. 1 Tim. iv. 8). With cedaqah — 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 cedaqah, as having to do alike with person and property, rich and poor, dead and living. It includes the duties of sympathy (xal- peiv /ierd xaipivruv, kKaleiv /lera, K\at6v- 7w, Rom. xii. 15) — of attending the wedding and the funeral. It is more beloved even than the study of Thorah. (T. J. Peah i. 1 ; Sukkah 49 b.) The Thorah 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. xxxiv. 6). He who occupies himself in Thorah and gemiluth chasadim, and buries his children, is forgiven all his 7 The title 131D gMtf is said (A; bar S.) to imply that Antigonus was vir magnus in his city. Cf. btt^W K"N (Jud. vii. 14). For other examples of this usage in the Mishnah, see Aboth i. 4, 5 ; m. 9, 10 ; iv. 7, 28 ; Challah iv. 10 ; 'Orlah n. 5, 12 ; Gittin vi. 7 ; 'Edioth vi. 2 ; Middoth i. 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, oZc, pro bably through homceoteleuton ; but it is possible that the original saying consisted of one clause only : Be not, <&c. 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 : vd> TI33PI SpD1 P13PIKD 1Kb "Learn out of love, and honour will come eventually " (Nedarim 62 a). The ques tion is raised in Sotah v. 5 : "Did Job serve out of love?" and it is worthy of remark that the discussion in the Gemara turns upon the double reading ^>n'N (V? "ip) Vb (Job xiii. 15), which 14 PIRQE ABOTH. 4. Jose ben Jo'ezer of Ceredah and Jose ben Jochanan of Jerusalem9 received from them. Jose ben Jo'ezer of Qere- dah10 said, Let thy house be a meeting-house for the wise ; and powder thyself in the dust of their feet11 ; and drink their words with thirstiness. is illustrated by "l¥ (ib >ip) tib (Is. lxiii. 9). 9 The B'SOn from § 4 to § 13 are named two and two as trirfvyoi. In Peah n. 6 the chain of tradition is given compendiously : the " pairs " received from the prophets, and they from Moses. In Chagigah ii. 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. n. 140) gives their dates B. c. as follows : (o) The two Josephs, 170; (/3) Je hoshua' and Matthai, 140 — 110 ; (7) Jehudah, 100; Shime'on, 90; (8) Shema'iah and Abtalion, 65 — 35 ; (e) Hillel, 30. The last date ( = 100 years before the destruction of the temple) is given in Shabbath 15 a. Zunz (Gottesd. Vortrage, 37, note e), assuming a hiatus after Antigonus (190 b.c), dates the pairs as follows : (a) 140—130 ; (£)** ; (7) 90—80 ; (5) 60 — 50 ; (e) z. Zeit des Herodes. 10 Joseph ben Jo'ezer was a priest of pre-eminent piety (Chagigah 11. 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 13 \fZi\W K»K. By some it is identified with irxoXij. 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 revive the respect for traditional teaching, and to establish " schools " of the wise. The sayings attributed to particular teachers are not, according to the pseudo-RASHi, to be regarded as ne cessarily originating with them. It is only meant that they were common places in their mouths (Berakoth 17 a). Cf. Aboth iv. 26. 11 Cf. 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, JTIPI ]"\vh p3K (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 Bab 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 case, said I. 4—6 15 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 woman12 (-777 yvvaixi). 6. (His own wife, they meant, much less his neighbour's Bab, to receive the law, and in the other to announce it. According to B. Chaninah, he neither sat nor stood, but crouched. E. Jochanan says, 3{J>K1 in the former passage only meant that he stayed... Easy 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 vDBD were required. The (On also sat, whilst an K11DX, or "dragoman" (JDJin), 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 PQ'B", sessio, is even used of students (n. 8). The public reader of the book Esther might either stand or sit (Megillah iv. 1). On the mutual respect of Bab and Thalmid see Aboth iv. 17. 13 This saying might be applied to a man's wife in particular (as in § 6), or to woman in general, Kai eBaipaftv 8n peri, yvvaiKOs e\d\ei (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 vm. 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 i. 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 ? 'Zwdiaerai ...S.a. rrjs reKvoyovtas (1 Tim. ii. 15; v. 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, '31? 1PI"J3 "npS3 1"3T 'N»3 D'EO jm '3 irvnnj "unsai kdb"33 : pan '3» msn iv in"-i3Jl? ptMi Women, slaves and children are men tioned together in Berakoth in. 3 ; She- qalim i. 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 a gentile. ..a slave. ..a woman." This affords an illustration (the more striking on account of its indirectness) of a characteristic saying of St Paul: ovk evi 'Iou&ttos oiSk "BUijji, ovk In doSAos oide e\e60epos, ovk hi tLpotv Kai 8rj\v, wdpres yap upeis eU inre iv Xpionf 'Iijo-oO (Gal. iii. 28). Women could not in general be wit nesses (D'ly) ; but they had their rights of property. In the case of in heritance, if the property is small "filise aluntur, et filii mendicabunt " (Kethuboth xiii. 3 ; Baba Bathra ix. 1). [Chagigah T. B. 3 a & T. J. 75 d.] 16 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 Gehinnom13. 7. Jehoshua' ben Perachia and Matthai14 the Arbelite received from them. Jehoshua' ben Perachiah said15, Make unto thyself a master; and possess thyself of an associate; and judge every man in the scale of merit16. 8. Matthai the Arbelite said, Withdraw from an evil neighbour; and associate not with the wicked"; and grow not thoughtless18 of retribution. 13 Cf. vlov yehvqs (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 Lehrsatzen, die man von Mund zu Mund weiter uberlieferte, ist zu erkennen dass sie dahin strebten dem milndlichen Gesetz gegen die hervorgetretene sadducciische Ansicht mehr Eingang 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 16 b). " 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 6 a). Cf. Prov. xxvii. 17. Nay, more, ¦6t«1 BH3PI !?N ain (Jer. 1. 36), which is turned : " a sword is against the solitary, and they are stultified" (see p. 44). 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 y*lKPl DJJ, which denotes the vulgar herd (Taharoth vn. 4). An interpretation of pseudo-Bashi is : "Make to thyself a Bab, to learn orally ; and buy thyself D'IBD 13n," buy books andlnake them a chaber. 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, 'w? fp1? mix pn nn? ep1? nan pn. 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, " who is my chaber ? " but the words of the text apply to all men. It may serve as a pv-qpo- amov to remark that the zodiacal Libra (Bemidbar E. xvi.) corresponds to the month of Judgment, Thishri ; as Pl?!3 (Pirq. R. Eliez. vn.) to |B'3. 17 Woe to the wicked ! woe to his neighbour! (Nega'im xn. 6). The dry wood sets fire to the green (Sanhe- drin 93 a). [See Wetstein's note on St Luke xxiii. 31.] 18 Cf. Prov. xxviii. 14. The word usually means to despair, give up I. 7—9. 17 9. Jehudah ben Tabai and Shime'on ben Shatach19 re ceived from them. Jehudah ben Tabai said, Make not thyself as them that predispose the judges20 ; 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 hot to presume upon immunity. Even here, however, some commentators endeavour to retain the usual meaning, " despair not of good," if evil come upon thee, a wrongly repeats the clause at the end of § 11. Bar S. aptly quotes Eccl. viii. 11 ; adding the remark that pithgam does not mean dabar, but 'onesh, " for Qoheleth did not speak Pl'DIX." 19 In a narrative which there is reason to suspect of inaccuracy, it is said that in the time of Sh. ben Shatach one 'Dl"l E»N DHin intro duced, the practice of eating |"1J )'B?lpO, or quasi-passovers, at Rome ; and that Shime'on wrote to him : " Wert thou not Theodos I would pass judgment of 'HJ 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 vi. 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 even two persons should not be con demned in one day ; whereupon the Gemara (46 b) remarks that, when oc casion requires, punishments beyond those in the Thorah may be inflicted, as a " fence " to the 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. 20 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; B'J'HPI '3"lW, "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 3 18 PIRQE ABOTH. 10. Shime'on ben Shatach said, Make full examination of the witnesses ; but be guarded in thy words, perchance from them they may learn to lie. 11. Shema'iah and Abtalion21 received from them. She- ma'iah said, Love work22 ; and hate lordship23 ; and make not thyself known to the government24. litigants to deceive. A slight change of reading would give the 'meaning, " disposers of suits (fO'TPI)," or special pleaders ; but the explanation adopted above gives a more natural sequence. There is another reading (with S for J?), which gives the sense " as arch- judge, or areA-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 b ; San hedrin 96 b), have been identified with the Sameas 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 Herod was once upon his trial of life and death foretold in a way of reproach to Hyrcanus 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 19 a, Jost (Gesch. a. 252) would read : " Shema'iah (for Shime'on ben Shatach) said to him, Herod (for King Jannai), stand on thy feet, &c"; and he adds the following important remarks on the court of the Sanhedrin, and on the status of the pairs (note 9) in relation to it : "Die Schilderung dieses Gerichtes ist in mehrfacher Hinsicht merkwiirdig. Erstens berufen sich die Anklager 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 schou wurzelte. Zweitens wird von 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 Ftirsten 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). '0 x\iirruv p-qKin Kkemtru paXAov Se kotti&tu k.t.A. (Eph. iv. 28). R. 'Aqiba said : "Make thy sabbath weekday, and be not de pendent upon the creatures " (Shab- bath 118 a ; Pesachim 112 a, 113 a. Cf. Ecclus. xl. 28, 9). A man should hire himself out to 'abodah zaeah, 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. N. xi. The Shekinah was not to dwell with Israel till they I. 10—12. 19 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 die25, 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." E. Eli'ezer says, If she brings him a hundred she must still work in wool, since idleness occa sions lewdness. E. Sh. ben Gamaliel says, that he who has exempted her by a vow from all work may as well divorce her (Kethuboth v. 5). Great teachers, as Hillel, acted up to the precept, "Hate not laborious work" (Ecclus. 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 thatholdeth 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" (Ecclus. xxxviii. 24 — 34. Cf. xxvi. 29). 23 By Rabbanuth some understand " das Babbi-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 i. 1 ; Pesachim 87 b). B. Jonah con nects this clause with the preceding by means of Prov. xii. 9. Dr Michael Cahn aptly recites from Plato, Repub. 347 D : eirei KivSvvevei, iroAts dvdpwv dya. 6iov el yhoiro, irepipAxiyrov av elvai to V.T) dpxeiv illo-irep vvvl rb apxeiv. A man should not crown himself. "Let ano ther man praise thee, and not thine own mouth" (Prov. xxvii. 2). When the first man rose to his feet, PI'PII B'PDX PllDia 1X1DO, 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" (Pirqe R. El. xi.). 24 Avoid growing great, and coming under the notice of the "rashuth" ( = ££ovo-ta., 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. n. 3; in. 8; James ii. 6. 25 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 20 PIRQE ABOTH. 13. Hillel26 and Shammai received from them. Hillel said, Be of the disciples of Aharon27; 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 n. 1) of the too free unveiling — reading lPJrll as pi'el, and comparing PI173 with '1?^ (cf. Abarbanel) — of Pnifl '"IPID, 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 flXPI (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 (Pirqe R. El. ix.) : (2) Death is thought of as in Rom. vii. 9—11, where there is a reference to Gen. ii. 17 ; iii. 3. Con trast Prov. iii. 18, and cf. Aboth 1. 14 ; 11. 15 ; in. 7 ; iv. 9 ; Baruch iii. 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." [Shabbath 83 b.] 26 Hillel was called, ha-Gadol, or ha-Zaqen, or ha-Babli (Berakoth 4 b ; Sukkah 28 a ; Pesachim 66 a). The name is in Jud. xii. 13. He studied Thorah 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, "If 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 35 b). The tale of his appoint ment as " nasi " is told in T. J. Pesa chim vi. 1, and more briefly in Babli 66 a. 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 "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, JW Pltin ^>3 pnin pu'n ax rva rb. At length he said, It occurs to me that thus I heard from Shema'iah and Abtalion; and they arose and appointed him I. 13. 21 suing peace ; loving mankind28, and bringing them nigh (Deut. xxx. 14 ; Eph. ii. 11 )a 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, namlich die bestandige 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 28 a). Hillel, Shi me'on, Gamliel and Shime'on held office in the period 30 b.c — 70a.d.; and the pair Jose, Jose (§ 4) much earlier (Shabbath 15 a). At the end of Bereshith Eabbah, 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) Hillel ha-Zaqen, E. Jochanan ben Zakkai, and E. 'Aqiba. [Sifre, ed. Fr. 150 a.] 27 Seek peace at home, and pursue it abroad (Bemidbar Eabbah xix.). 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 [Aboth R. N. xn.]. 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. xxv. 12) ; and to him also Mal. ii. 5, 6 is applied. Aaron was so beloved that he was bewailed by i?X12>' ri'3 ^3 (Numb. xx. 29), men and women ; but Moses, by the sons of Israel alone (Deut. xxxiv. 8). Peace-making like tjemiluth chasadim profits in both worlds (Peah i. 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 Bern. Rabbah, loc. cit., where it is said, p'?n» '"?3 |'K \yb& vbn nana, " no vessel but peace can hold blessing, " a saying found also at the end of the Mishnah in some editions (Surh. vi. 503) ; but % omits the whole paragraph, Dixit R. J. dfcc. 28 Lit. ras Kriaeis. Cf. Markxvi. 15, and (?) Rom. viii. 19. 29 See the anecdotes of Hillel in note 33. For an illustration (Bereshith Rabbahxxvin. ; Chazitha, on Cant. i. 4) which may be found to throw a new light on Matt, xxiii. 15 (irepiayere rr\v daAaavixv ko.1 tt\v fypdv woiTJoai eva irpoo-qXvrov), 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, V. p. xlvi.: D'PI '3133 PIB>5?J Pn 1"N 'in -biaon nna new s^b» no xme> 'ii -D'ma 'ii D'pi "?an '3K>i' •poiy jn nn? pit 'xai -ma 'isn .("HIN 13 N"l) 1PIK '11 J113T3 p'Djno jne> .nnx B'dk> xt maia 'ii -nac1? i^> ins 'ib *i -nie> "?aa : nnan iDj/nnai x"iDn -nna vny& "Said R. Chanin(a), There was done 22 PIRQE ABOTH. 14. He used to say, A name made great30 is a name de stroyed ; he who increases not decreases31 ; 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 proselite : 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 has made (cf. Neh. ix. 8) a covenant." The par allel passage in Midrash Chazitha varies in detail from the above, and runs as follows : . . . "IDX1 Xl'lPI YK niaTai .ma a'W '11 • ¦ ¦ idxi xbw inx BW XT maT3 -1?*'! '» 'I1? '-\ -nm nlB> ^33 t'TOJJOB* : 'ia PP? ins. 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. 87 b. 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 96 a). The universality of the Thorah is expressed by the saying that it was originally given in all the languages of the world. ' ' E very word that went forth from the mouth of the Holy One was divided into seventy tongues," 'SO KX'^ T3'Tl T3H *?3 nine'1? B'yatr1? pbm n"apn (Shab- bath 88 b. Cf. Berakoth 13 a, Thosaph. on JIB'1? ^33)— which seventy tongues had their representatives in the ship that carried Jonah (Pirqe R. El. x.). " The whole Thorah was spoken in every tongue" (Sotah 33a). In like manner the expressions ¦TJJB'D .'1'BD • EH? P1331D -pXB "inD (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. n. 7 ; v. 33) that it dates from the time when Hillel was in Babel. The word nil in Aramaic means to draw, or extend. It stands for HD1 or IK'O in Targ. Gen. xxxix. 21 ; Ps. xxxvi. 11 ; but cf . the Biblical Til. The saying is illustrated by Is. ii. 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 " force the hour," but bide his time ('Erubin 13 b, cf. 54 a; Nedarim 55 a). The saying is otherwise explained, as ps-Rashi remarks, of one who continu ally draws the Name of the Holy One into all his occupations ; or of one who pay vb& iby n-nn bv noc i^d not?1? na (<&). 31 He who learns from his teacher and adds not to his words, not having intelligence to go beyond what he has I. 14—16. 23 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 myself32 who is for me ? and being for my own self what am I ? If not now when ? 16. Shammai said33, Make thy Thorah an ordinance34 ; 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 Name, by teaching (or studying) for his own profit and glori fication. Cf. rv. 9, 19. 32 A man must be self-reliant; but must not live for himself (Eom. xiv. 7). According to another interpretation: "I must work out my own salvation, yet how weak are my unaided efforts " (Phil. ii. 12, 13). ISoi vvv Kaipbs eiirpSodeKTos (2 Cor. vi. 2). 33 Shammai, or Shamai, the suc cessor of Hillel's colleague Mena- chem (Chagigah n. 2), generally has the first word in controversy (v. 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 30 b). 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 dispensing 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 me 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 stood 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. S piaeis pr/Sevl TTotfo-Qs (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, learn them. 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 brought us nigh under the wings of the Shekinah. 34 Contrast n. 17. Make thy study 24 PIRQE ABOTH. little and do much35 ; and receive every man with a pleasant expression of countenance (in. 18). 17. Rabban Gamliel35 said, Make to thyself a master, and be quit of doubt ; and tithe not much by estimation36. 18. Shime'on37 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, 0 Menachem, to the service of the king, it is fitting that thou shouldest fix times for Thorah." Ps-Eashi is not content with stated times, but demands the whole day for Thorah. 35 Be like Abraham, who only pro mised a morsel or bread, but "fetcht a CALF TENDER AND GOOD" (Gen. Xvih. 5, 7). The next link in the chain of tradition is given in n. 9. In the in terval there is a digression to the descendants of Hillel, who himself reappears in n. 5. The first Gamliel (or, in the Greek form, Yapa\i-rj\), son of Shime'on, and grandson of Hillel, is called Eabban ; 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 Gamaliel both in Acts v. 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 n. 6. The high esteem in which he was held is shewn by the saying, that "from when E. G. ha-Zaqen died the glory of the Thorah ceased, and purity and Tilths (in. 20) died" (Sotah ix. 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 measure ment. Hence the root amad gives the sense "conjecture." In Sanhedrin iv. 5, 101K (& TaiJ?) is used of "cir cumstantial" evidence in a 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. 37 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 Eabban because his sayings date from the time of his pupilage, when Jochanan ben Zakai (n. 9) was na'B" B'XI. But see note 35, and n. 1. Simon was one of the peace-party in the closing years of the Jewish state, and he suffered "den Martyrertod...kurz vor oder bei der Einnahme Jerusalems." For his saying on proselytism in Va-jiqra Eabbah ii. see Jost, a. 447. I. 17—19. 25 amongst the wise, and have not found aught good for a man but silence38 ; not learning but doing is the groundwork ; and whoso multiplies words occasions sin. 19. Rabban Shime'on89 ben Gamliel said, On three things the world stands ; on Judgment, and on Truth, and on Peace40. 38 Qoheleth Eabbah, v. 5, cites as a saying of E. Jehoshua': "Speech for a sheqel — silence for two; (it is) like a precious stone"; and adds (referring to this Mishnah) a saying of Eabbi, KpmB'O XPlTDT XDD, Silence is the cure of a thing. But both Talmuds have S713T KDB, a panacea (T. J. Berakoth ix. 1; T. B. Megillah 18 a). The caution against undue loquacity is applied to sacred things. BE. 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 nPBPI 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), l£>3' '3 ¦ • ¦ 1^> nBD'n. Cf. Matt. vi. 7; Eccl. v. 2; Ecclus. vii. 14; Berakoth 61 a. Silence is His praise (Ps. lxv. 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.d.) 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 as an ornament for the statue ('Abo- dah Zarah in. 4). His treatment of the venerable R. Jehoshua', who ven tured to differ from him on more than one occasion (R. ha-Shanah n. 9; Berakoth 27 b), 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 B1'3 13 (cf. "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 naher 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 beriihmten Sohn Jehudah." 40 Justice, truth, and peace (§ 13) are collectively the trvvSecrpAS of so ciety, a threefold cord which is not quickly broken (Eccl. iv. 12). They are a system of internal forces by which the world is held together, though the pillars of the former ali&v (§ 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 mon and HIIDX, which draw them to n'HX. Peace plays an important part in the New Testament. In connexion with aiiros ydp eanv i] elpifvq ijpwv (Eph. ii. 14; Mic. v. 4), and 6 6eds t^s 4 26 PIRQE ABOTH. elp-qvqs (Bom. xvi. 20), observe that Peace is a Talmndic Name of God. The etymological affinity in Hebrew, of peace and perfectness, B?KT 73 n Bl7tJ*3, "everything is perfected by peace," gives a clue to the genesis of some Pauline expressions. Compare iv ay airy... iv T(p (Buber n. 6 a), Mas. Soferim i. (Miiller pp. n. & 14). p. 15, n. 12] With reference to this note Prof. Mayor, in a paper read to the Cambridge Philological Society (Nov. 8, 1883), writes as follows : "It seems highly probable that St Paul had distinctly in his mind a saying current in the Greek schools, variously ascribed to Thales or Socrates (D. L. i. 33) or Plato (Plut. Marius 46. § 1). Lactantius gives it thus (in. 19. § 17), non dissimile Platonis illud est, quod aiebat se gratias agere naturae, primum quod homo natus esset potius quam mutxmi animal; deinde quod mas potius quamfemina; quod Graecus quam bar- barus; postremo quod Atheniensis et quod temporibus Socratis." p. 22, n. 29] See M. Joel Blicke in die Religionsgeschichte it. 50, n. 1 (Breslau 1883); Bernays Gesammelte Abhandlungen ii. 71 sq. (Berl. 1885) on "Die Gottesfiirchtigen bei Juvenal." CHAPTER II. 1. Rabbi1 said, Which is the right course that a man should choose for himself? Whatsoever is a pride to him that pursues it2, (and) brings him honour (Phil. iv. 8) from men. And 1 Babbi, which is equivalent to "my lord," or SiSdoKaAe (Joh. i. 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 Bab (which is applied es pecially to Babylonian doctors, where as Babbi is applied to those of Pales tine), but inferior to Eabban (a title given to seven or eight descendants of Hillel and to Jochanan ben Zakai). It is said [Kohut A. C.i. la] that Eabbi is greater than Bab, and Rabban than Rabbi, yet greater than Rabban is his name, 10K> J310 7111, i.e. the greatest glory is to need no title at all, but to be sufficiently distinguished by one's name alone, like Hillel, Ezra, and the prophets. Another form, J131, occurs in Targum and Gemara as a Divine title, and is also used with the affix "my" in much the same way as Rabbi. Cf. Mark x. 51; Joh. xx. 16, pet/S/SouW, 8 Aiyerai diddo-KaAe. This form '1131 occurs once in the Mishnah (Tha'anith in. 8) according to the manuscript fl, instead of ?{J> 11131 B^iy, "Lord of the world," which is found in other copies. The title of Rabbi ko.t ifyxvv 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 Mishnah ; 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; viii. 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 a.d. (Jost, Gesch. b. 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 ix. 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 HtflP. The rendering given above involves a de parture from the text of %, and is adapted to the usual reading mXBm. 28 PIRQE ABOTH. be attentive to a light precept as to a grave, for thou knowest ¦ not the assigned reward of precepts3 ; 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 (in. 1) : know what4 is above thee — a seeing eye, and a hearing ear (1 Pet. iii. 12), and all thy deeds written in a book (Dan. vii. 10). 2. Rabban Gamliel, son of R. Jehudah ha-Nasi5, said, Jostrenders"welcherihminseineneige- nen Augen und in denen der Menschen zum Ruhme gereicht." Taking the former PnXBP) as subjective compare ixsrin? 'T ne>ino (is. ix. 21). The second DINBn is illustrated by Jud. iv. 9 : " notwithstanding the journey 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 S. objects to the usual interpretation that mXSn cannot be taken subjectively, and that nCV does not apply well to "]Y? (but cf. Jud. xvii. 8) ; and he proposes the interpretation: "Whatsoever is done for the honour of a man's Maker (WCiy?) will bring the man honour from his fellows." Cf. Matt. vi. 33 ; Aboth iv. 10. A third interpretation, which presupposes the usual reading, is: "Whatsoever is to the glory of God, and also has the approval of men." Cf. Prov. hi: 4 (cited by R. Elijah of Wilna) : " So shalt thou find favour and good understanding in the sight of God and man." [Nedarim 22 b ; Tamid 28 a.] 3 Cf. Nedarim 39 b. 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 dam (BXn) go, 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. 38 remarks that negative precepts do not come under consideration here, since there is no 13B> for them. 1 Or, omitting HO: "Know (that) above thee is a seeing eye, &c." This concise reading is found in C 5 R. Jehudah is said (Kethuboth 103 b) to have nominated his (elder) son Gamaliel to succeed him as Nasi. The first part of this Gamaliel's say ing relates to individuals as such, and counsels them to combine secular oc cupation with Thorah study. The ex pression derek erec, or via term, may denote the conduct of worldly business, or an acquaintance with, and conform ity to, the usages of society, "good- manners," &o. 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. 31 ; Josh, xxiii. 14 ; 1 Kings ii. 2. The second part of the saying recom mends individuals, regarded as mem bers of the congregation of Israel, to act els S6%av too GeoO (Rom. xv. 7), re- II. 2- -o. 29 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 iniquity6. And let all who are employed with the congregation act with them in the name of Heaven, for the merit of their fathers sustains them, and their righteousness stands for ever. And ye yourselves shall have reward reckoned unto you7 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 will8, 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 will9. 5. Hillel said, Separate not thyself from the congregation, and trust not in thyself until the day of thy death10; and judge lying upon the merit of the patriarchs. ipuv (Luke vi. 38). Cf. ayainjTol bia. tovs iraripas (Rom. xi. 28). With the conclusion of the say ing compare Rom. iv. 4, ng Si ipyafy- pivtp 6 piffdbs ov Aoylfrerai Kara. x^Plvt dAAb, Kara dtpeiAripa. 6 The usual reading, mT.11, is simplest. 7 Literally, according to the text of (or T'3) X'POB rb]lC, the "upper" or celestial "fa milia" (or tribunal). Cf. Eph. iii. 15. The Holy One, blessed is He, does nothing without consulting the familia supema, 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 ament. Cf. Siitrovo-iv els rbv k6\wov 8 'Ed? ns iiAri rb BiAypa avroS iroieiv k.t.X (Joh. vii. 17). Cf. Ps. xl. 9. "It is revealed and known before Thee that our will is to do Thy will. And who hindereth? The leaven in the dough, and servitude to the kingdoms," &c. (Berakoth 17 a). '¦> "At the time when Israel do the will of God their work is done by the hand of others, for it is said, And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers (Is. lxi. 5)r 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 cf. the context), And thou shalt gather in thy corn, &c. (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 Berakoth 29 a illustrates this saying by the case of one Jochanan 30 PIRQE ABOTH. not thy friend until thou comest into his place ; and say not of a word which may be heard11 that in the end it shall be heard; and say not, When I have leisure I will study ; perchance thou mayest not have leisure. 6. He used to say, No boor12 is a sinfearer; nor is the vulgar13 pious ; nor is the shamefast apt to learn, nor the pas- who after ministering as high-priest for 80 years became a Caduqi. Rab binic writers do not countenance the opinion that the priestly party were to a great extent, or normally, Sadducaic. Cf. Excursus in. The Machazor Vitry (see Crit. Note) re marks that the title "R." should not be read, as in BX ('K) in the Mishnah see also Parah vi. 1; vn. 5; Makshirin in. -5 — 7; Sotah v, 3; 'Erakin viii. 7; Themurah v. 4. 12 The word T3, of which boor may be employed as a transliteration, is used of "incultus, sylvestris ager." In Prov. xii. 1: "but he that hateth re proof is brutish," the Targum has KT3, for Heb. nj>3. 13 The expression 'am ha-arec is used in Rabbinic to denote the vulgar herd, 6 o;£\os ovtos b pr] yiv&aKuv tov vbpov (Joh. vii. 49). Cf. Ezek.vii. 27... II. 6—8. 31 sionate to teach14; nor is every one that has much traffic wise. And in a place where there are no men endeavour to be a man15. 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- edst16 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. iii. xal al x«p« toO AaoO ttjs 777s irapa- Av8i]oovTai. In this Mishnah, and pas sim, it is used as a singular to denote one of the 6'xXos. So '11, the singular of B'11, idvT), is used to denote an in dividual heathen. 14 An iirlo-Koiros should be SiSaKTiKbs, and not opylAos (1 Tim. iii. 2; 2 Tim. ii. 24; Tit. i. 7). 16 A man should bear himself man fully when left to his own resources (cf. I. 15). It is added in Berakoth 63 a: "In a place where there is a man, there be not a man " : 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. irdnres yap ol Aapbvres pd- %aipav iv paxalprj airoAovvTai (Matth. xxvi. 52). The above saying of Hillel — which, like some others attributed to him (cf. 1. 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 told" (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 xxxvi.). 17 Cf. Ex. xxii. 18. Woman is regarded as a medium of temptation. Man is to woman as 73B* to ion — as vovs to IIAti, or o.UBr\o-is: as upper to lower : as right to left : as the Divine to the human. Philo writes (de Mundi Opificio, Vol. 1. pp. 39, 40, ed. Man- gey): tixs Si yonrelas Kai dwdras airrijs il tjSovtj rip piv dvSpi ov ToApiz trpoir- epipeiv, T17 8i yvvaiKl, Kai Sia TaVTrjs iKelvip* irdvv irpootpv&s Kai evdv^bAios. 'Ei' i)piv yap dvSpbs piv £^ec Abyov b xoOs, yvvaiKbs 8' alaB-qtris, k.t.A. It is disputed whether aapKbs, in Joh. i. 13, where it is contrasted with dvSpbs, 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 32 PIRQE ABOTH. 4) : more Thorah, more life (Prov. iii. 1, 2) : more wisdom, more scholars™ : more righteousness, more peace. He who has gotten a good name has gotten it for himself19. He who has gotten to himself words of Thorah, has gotten to himself the life of the world to come. 9. Rabban Jochanan ben Zakai20 received from Hillel and interpretation (given also in Pirqe R. El. xvin.) of Is. xlviii. 13, b'db> nnao 'i'D'1 px ma' 'T «ix. The man is elxiiv koX Sifa 0eoG" r) Si yvvrj 5 TBn (Chagigah n. 7). There is a certain halo of an tiquity about the word in the phrase B'l1B>X"in B'TDH (Berakoth v. 1). One of the conjectures about the name Essene, or ''Ecnraios, identifies it with TDH (regardless of the "1). But the Essenes were opposed to sacrifice, and the chasid might be a priest. 25 The typical traditionalist Eli'ezer is balanced against the man of genius. In favour of tradition ffi quotes, ei'lV 'I'D D'ln 1p1J>1 'I'B, when the choice lies between "Sinai" and an "uprooter of mountains," the prefer ence is given to Sinai. See the dis cussions in Berakoth 64 a and Horaioth 14 a, where R. Joseph is described as 'I'B, and Rabah as B'1H "Ipiy. Cf. 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." [Megillah 7 a; Chagi gah 10 a. Cf. Matt. xvii. 20.] R. Eli'ezer incurred excommunica tion through his opposition to the opinion of the majority. Cf. iv. 12. Shortly afterwards he retired from Lydda to Csesarea. 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, mB1BE>3 7in303 xbit. 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 Gefahrten " (Jost, Gesch. b. 35). 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, Pirqe Rabbi Eli'ezer ben Hyrqanos. II. 11—13. 35 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 eye26: R. Jehoshua' said, A good friend27: and R. Jose said, A good neighbour : and R. Shime'on said, He that foresees what is to be28: 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 eye29: and R. Jehoshua' said, An evil companion: and R. Jose said, An evil neighbour : and R. Shime'on said, He that borroweth and repayeth not30 — 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 (J'V 310) shall be blessed; for he giv eth of his bread to the poor" (Prov. xxii. 9). On 37 310 (Prov. xv. 15) see Sanhedrin 100 b. [Aboth R. N. xiv. nina1? aio' abi B'Dts6 aio 3?.] 2? Chaber is a familiar friend, col league, or associate : shaken, simply a neighbour. Cf. i. 7, 8; Luke xv. 6, KaAei tovs tpiXovs Kai robs yelrovas. 28 Cf. 1?11 BJ>7 (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 "Eat thou not the bread of him that hath an evil eye O'JJ jn)...Eat and drink, saith he to thee; but his heart is not with thee" (Prov. xxiii. 6, 7). "He that hasteth to be rich is |'l? $n E"K" (Prov. xxviii. 22). The evil eye denotes especially niggardli ness, envy, or jealousy. Cf. Aboth v. 19 ; Matt. xx. 15. Compare also § 15, where the "evil eye" perhaps cor responds to nxipn (Aboth iv. 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). i oVo? iwoufiaare ivl tovtwv tCiv iAa- XldTWV, ipol iiron)aaTe (Matt. xxv. 40). The character here condemned is that of a man 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 6 iv iAaxlo-np &Sikos Kai iv iroWic? aSiKbs imiv (Luke xvi. 10). Another explanation (bar S.) is that all wealth belongs to God (Haggai ii. 8), and men are His stewards. Hence the borrower borrows from God. 36 PIRQE ABOTH. rather than your words, for your words are included in his words31. 14. And they said (each) three things. R. Li'ezer32 said, Let the honour of thy friend be dear unto thee as thine own ; and be not easily provoked; and repent38 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 fox34, 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 "EoaSev yap (kttis KapSlas . . .66a\- pbs irovqpbs k.t.A. (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, toi>s 6tp8aApobs tt)s KapSlas (Eph. i. 18 ; Clem. ad Cor. i. 36, 59). 32 The three sayings of R. Li'ezer are variously reckoned. Rambam re gards: "And warm thyself, dc." 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, &c"; (2) "Ee- pent, &c"; (3) "Warm thyself, &a." The connexion between anger and the dishonouring of a man's neighbour might be illustrated by Matt. v. 22, irds 6 opyifrbpevos np dSeAtpcp avrov ivoxos larai ry Kplaei...8s S' av elirri, M.oipi, hoxos ZffTai els tt)v yievvav tov irvpbs. "Whosoever is angry, punishments of Gehinnom come upon him, for it is said (Eccl. xi. 10), Eemove BJJ3 from thy heart, and put away evil from thy flesh. And 'evil' is Gehinnom, for it is said (Prov. xvi. 4), ...the wick ed for the day of evil" (barS.) By three things a man is tested, 1B133 1DJ»31 1B'a31, by his cup, and his purse, and his temper. [This saying is in 'Erubin 65 b.] 33 E. '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 (J'np'B) 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 E. Meir said that all shall sit, but the wise shall eat and drink, and the foolish shall be hungry and thirsty (Is. lxv. 13). 34 Bar S. mentions a reading CJT11, which perhaps crept in from a com mentary in which it was used below to explain SpB>. II. 14, 15. 37 15. R. Jehoshua' said, An evil eye35, and the evil nature36, 35 The expression JTIPI |'1> might be rendered, oculus mali, since |'J? is usually feminine; but see Grit. Note. It occurs in many other places. Ob serve that the saying on 68aApbs iro vripbs in § 13 is attributed to Eli'ezer. not Jehoshua'. Jehoshua' frequently appears in con troversy with 'Aqiba, Gamliel (p. 25) Eli'ezer, &o. "Wir haben von ihm in der- Mischnah gegen 130 Aus spruche...Er war zur Zeit des Tern pels schon erwachsen, und Schiller des Jochanan b. Zachai. Als Levit gehorte er zu den Sangern des Tem- pels, kurz vor dessen Zerstorung 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 Ukewise 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 (Baba B. 60b), k?k nmn ?j> pitm jntii |'ke> .na T.OV7 ]bw iiav an a"s He had the reputation of being a faith ful observer of the Law, but an op ponent of extravagant developments. "Die Juden liebten ihn sehr, und sein Wort bewirkte Beruhigung der Gernu- ther in der Zeit furchtbarer Aufregung unter Trajan's Regierung." 36 The omission of the article before Ti' may be abundantly illustrated from Rabbinic. Cf. B'HtWin B'TBn (Be rakoth v. 1), &c. The omission is also Biblical (Gen. i. 31). The word Ti' denotes (1) formation, or a thing formed (Ps. ciii. 14; Is. xxix. 16), and (2) Siavola, especially in connexion with 37. Cf. Gen. vi. 5; viii. 21, inyio jn Bixn a1? iv. The JH "IV is the evil nature or dis- - position in or of a man : the 310 "IS' ' his good nature or disposition. These - — cf. the rrakaibs and Kaivbs dvOptairos (Eph. iv. 22, 23) — are frequently per sonified. The dualism of man's na-, ture is evolved from Gen. ii. 7, where it is said, '13 Ti"1 (with two yods), _ He formed man with two B'Ti', the one, 310 '', and the other, JJ"I '' (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 JHn IV', 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 '31S (see Excursus on Shema'), lor hadst Thou accepted my offering like his, I should not have been jealous of him , (Tanchuma on Gen. iv. 9). The Tar- gum and Midr. Rab. on Eccl. ix.14, 15 make the little city the heart of man : the great king that comes against it, the JTl "IV: and the poor wise man that delivers the city, the 310 Ti'. This reminds us of the lo~x"pos, spoiled by the Urxvporepos, and at the same time of the indwelling dKddaprov irvevpa (Luke xi. 21—26). The evil Ti' (Eccl. x. 1, Targ.) lies at the door of the heart like a K3131, "instar muscas" (Berakoth 61a); in 38 PIRQE ABOTH. and hatred of the creatures put a man out of the world3' (alcov). 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 thee38; and let all thy actions be to the name of Heaven39. ¦V . 17. R. Shime'on said, Be careful in reading the Shema'40, ' and in Prayer ; and when thou prayest41, make not thy prayer connexion with which compare Geiger's that it should be omitted. 3S Cf. 1 Cor. x. 31. A* &o. refer 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. 40 The portion of Thorah thus called, from its initial word yOK> (Deut. vi. 4), is appointed to be read or recited morning and evening by every Jew. The first tract of the Mishnah com mences with a question about the time for reading the VOtJ', or "audi," in the evening (Berak. i. 1). It was regarded as including the Decalogue. See Excursus iv.; and cf. Mark xii. 29, where the ivroAii vpilirt) is said to be, "A.Kove, 'Iopar)A. Kipios 6 Qebs ypwv 'Kipios els iarl. Kai dyawr) and read „,,£ shadow .ovk exei fomv alwviov iv atrip pivomav (1 Joh. iii. 15). The term "creatures" (i. 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 death, for J107X (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 desire : , "He who makes his prayer J?3p, -- his prayer is not B'llinn, Se-qais" ¦ (Berakoth iv. 4). " There is no set • time (V3p) for the evening prayer" II. 16, 17. 39 an ordinance, but an entreaty before God42, blessed is He, for it is said, For Ood is compassionate and easily-entreated, (Berakoth 26 a). If it is doubtful whether a man has read the audi he is required to read it, but not so with prayer. E. Jochanan said, Oh ! , that a man would pray all the day , long (Berakoth 21 a ; Pesachim 54 b). 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, 10 b). Although prayer is not directly commanded in the Pentateuch (Pereq i, note 5), the duty of praying three times in the day (Ps. Iv. 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 nn'B>, and njf'lB, are referred to Isaac and Jacob (Gen. xxiv. 63 ; xxviii. 11). See Bere shith Eabbah lxviii. On the "ten" names of prayer, and on B'llinn, cf. Deut. Bab. n. On J'TSri, meaning (pvAaKTTjpia, see Buxtorf, s.v. ??B. 42 The word maqom, from qum, to stand, denotes that in which things exist, i.e. place or space. It is con stantly used in Eabbinic writings as a name of God, who is regarded as the iv $ or locus of existence (Acts xvii. 28), and as filling all space: "All the earth is full of His glory" (Is. vi. 3). Both of these meanings of the name are mentioned in Jalqut 117 (on B1p03 JJIB'1, Gen. xxviii. 11), where it is said that God is so called, ]'«1 a!?iy 7tr ioipo Ninty 'iso 101pO B^IVn, because He is the place of the world, and not the world His place — so 38, commenting upon § 12 — according to the Scriptures, Ex. xxxiii. 21, TIN B1pO nin ; Deut. xxxiii. 27 ; Ps. xc. 1, "Lord, thou hast been our dwellingplace " (jWD, Karaijivyri). The words B1pO and PI1PP are also equated by a species of Gematria (in. 28), the letters of the former amounting to 186, and the sum of the squares of those of the latter (10s + 52 + 62 + 52) being likewise 186. See Buxtorf, Lex. Chald. col. 2001. Bar S. cites this from E. 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 iv Xpio-np on the one hand, and iva irAypthirQ to. irdvra (Eph. iv. 10) on the other. Since space and its complement are correlatives, the use of maqom, t6ttos, naturally sug gests a doctrine of a irAripupa. More over, since maqom is an ordinary Hebrew Name of God, it is not ne cessary to assume that its correlative irAripupa was originally a product of Gnosticism. As testimony (1) to the antiquity of this remarkable use of tottos, (2) to the natural affinity of the expression to irAripiiipa, and (3) to the applicability of the conception to the A670S, compare the following from Philo, De Somniis Lib. I. (Vol. ±. p. 630, ed. Mangey): Tpix&s Si in- voeirai tottos' airal; piv x&Pa vlr0 aibparos iKTTeirAriptapivTf /cord, Sevrepov 8i Tpbirov b Beios Abyos, Sv iKTreirAiipioKev 8Aov 81' o\o)v dcriapdrois Svvdpeaiv aitrbs b 6ebs ... Kard Si rplrov orjpaivbpevov avrbs 6 8ebs KaAeirai tottos, rip irepiixeiv piv rb. SAa, irepiexeaBai Si irpbs pr/Sevbs air\ios, Kai Tip Karafpvyqv t&v avpirdv- twv airbv elvai' Kai iireiSTJwep abros ion X&Pa iavrov, KexvpyKois iavrbv Kai ipcpepopevos povip iavnp. 'E7W piv ovk elpl TO7T0S, d\A' iv rbirip, Kai iKaorov 40 PIRQE ABOTH. longsuffering, and plenteous in grace43 ; and be not wicked unto thyself44. 18. R. La'zar said, Be diligent to learn Thorah, wherewith thou mayest make answer (1 Pet. iii. 15) to Epicurus46; and know before whom thou toilest46; and who is the Master of thy work. 19. R. Tarphon47 said, The day is short, and the task is tuv ovtwv bpolcas' rb yap irepiexopevov Siatpipei tov irepiixovTos, rb Si deiov, vt ovSevbs irepiexopevov, dvayKatios iffrlv abrb tottos iavrov. 43 The Scripture proof was probably a later addition. <%. apparently mixes up Joel ii. 13 and Ps. lxxxvi. 15. 44 [Cf. Ecclus. vii. 16 pi) tt poaAoy l^ov oeavrbv iv TrMiSei apapnaAuiv, Qiddushin 4 b & Tosefta, Joma 2 b 10XJJ '1B3, by itself.] 45 The Greek name Epicurus is used to denote a heretic or unbeliever, whether Jewish or foreign. On this word, and on J'O, heretic, see Buxtorf, Lex. Ghald. The latter is supposed by some to be from '1X0, 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 f aduqi or Kuthi ; and to such an ex tent has this been done that wherever there has been a suspicion of an al lusion 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 "Epicurean," who must therefore be regarded as a Jew-heretic. The read ing of bar S. is susceptible of the same interpretation : " Study Thorah, that thou mayest know what answer to make to an Epicurus ; " or it may mean, if JH1 be taken disjunctively : "Study Thorah, and also know how to answer Epicurus." The latter is the interpretation of B. 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 b), "Be careful of the honour of your associates, and restrain your sons from meditation (Jl'inPI), 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 un derstands 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 E. '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 1), 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 '13 '01 to what precedes. 47 E. Tarphon, Trypho, or "Tera- phon," a contemporary of the above- mentioned five, was one of those pre- II. 18, 19. 41 great, and the workmen are sluggish48, and the reward is much, and the Master of the house is urgent. He said, It is not for thee to finish the work49, 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 recompence of the reward of the righteous is for the time to come50. 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 olKoSeo-iroTTis says to the labourers whom he finds unemployed, It wSe ecrnj/care 8~Ktiv tt)v ripipav dpyol ; Bar S. remarks that since man is a microcosm containing all the affairs of the world in minia ture, the affairs of the alibv 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. 60 This expression, like 6 alav 6 peA- Awv, has its ambiguity. It may refer, as here, to the future life ; or, as in 'Erubin ix. 3, to the future in this life. [Heb. a. 35 purdairoSoala.] p. 29, § 4] In 'Abodah Zarah 19 a, in connexion with the saying of Anti gonus in Aboth i. 3, there is a discus sion of Psalm i. 2, "But his delight is in the law of the Lord; and in his law doth he meditate day and night." At first the law (mm) is called God's; but afterwards 1D6S> 75? PlNlpl, it is called by his (the man's own) name. He has made the law of God his law. p. 31, n. 17] Cf. Clem. Horn. ii. 16 iv dpXV ° Oeos els &v, wcnrep 8e£ia Kai dpiarepd, irpwrov oroirjire rbv ovpavbv elra ripi yijv Kai oiiras H-9)s irdaas rots ffv^vyias. p. 33, n. 23] Codex Bezae reads "Lazar amicus noster mortuus est" in St John xi. 14. The Old Latin Cod. a likewise has the form Lazar, as Mr Rendel Harris points out in A Study of Codex Bezae p. 183 (Camb. Texts anil Studies n. no. 1). The form Adfap occurs in chap. 2 of Acta Pilati literally retranslated into Greek from an Arme nian manuscript by Mr Conybeare (Oxf. Studia Biblica et Ecclesiastica iv. 61, 85). p. 35, § 13] To be npim TV13 (T. J. Joma, end) is to be in an evil way, "far from God." The phrase in its literal sense is found in Num. ix. 9 (cf. Sifre i. § 69). p. 36, n. 31] The heart has eyes, as it is said in Midrash Alpha Betha de- R. 'Aqiba, 37? t\H B'l'V 1? B" BIN? D'l'JJ 17 B" (Jellinek Bet-ha-M. in. p. 34). The heart sees, for it is said n3in nK") '371 (Eccl. Rab. i. 16). Maimonides writes in Hilkoth Yesode ha-Torah iv. 7, "Forms without matter are not visible to the eye, but they are known by the eye of the heart." 6 CHAPTER III. 1. ' Aqabiah ben Mahalaleel1 said, Consider three things2, and thou wilt not come into the hands of transgression (n. 1). Know whence thou camest; and whither thou art going; and before whom thou art about to give account and reckoning3. 1 We read in the Mishnah that 'Aqabiah ben Mahalaleel testified con cerning four things : they said, Re tract, and we will make thee Ab 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- maqom 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 v. 6, 7), for the halakah is according to the many as against the one (Berakoth 9 a, 37 a). This principle is "propped," not very securely, upon the words, B'3T '"WIN PllOn? (Ex. xxiii. 2), which are ren dered by Onqelos, tb& 'N'lD "IPO Nl'1, 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." 2 The three things to be considered are matters of observation or revela 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 n. 1). 3 This Mishnah is cited in T. J. So tah n. 2; Va-jiqra Rabbah xvin. ; Qoheleth Rabbah, on Eccl. xii. 1. R. 'Aqiba expounded the clause, "13 TI TNT3 PIS K3, so as to include the three things mentioned above, thus: "Remember . T1K3 ¦ TVI3 ¦ -|&03, 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 pvr)p6 '1B"1, and He sliall cause His Shekinah to rest in the tabernacle of Shem. In Ex. xxv. 8, Onqelos has: "And they shall make a sanctuary before me, and I will cause my Shekinah to rest among them." Cf. Ex. xvii. 7; xxix. 45, 6, &c. A further development is "lp' 44 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 borne10 it upon him (Lam. iii. 28). iTniaC, the glory of His Shekinah (Gen. iii. 24, Targ. Jerus.) — which "glory" manifests itself in flaming fire on Sinai (Ex. xix. 18)— or Sip' 'B> (Ps. lxviii. 19). We find NBHip 'B> in Targ. Jonathan on Numb. v. 3, &c. 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 ni'3B' 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 N. S. E. W. are called left, right, before, behind. It may be noticed here (cf. p. 31) that the left side is connected with evil. So the north, for (Jer. i. 14) nnBPI J1BVD nyiH- The text (cf. § 9) speaks of an invisible Shekinah which may be present anywhere, and it affords an illustration of Matt, xviii. 20, o5 ydp elffi Svo rj rpeis ffWTjypivoi els rb ipbv 8vopa, iKei elpl iv piaip abT&v. The Shekinah may even rest upon an indi vidual (pp. 21, 48). The righteous in the world to come sit with crowns on their heads, ni'3B*n 1'fO B'lnil (Berakoth 17 a). Shekinah is sometimes practically equivalent to Memra, Abyos (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 "overshadowing" 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 : 6 A670S o~b.pl; iyivero, Kai io~KT)vioiT ev iv ijpiv (Joh. i. 14). The word o-kt-vt) 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 Rev. xxi. 3 : 'I5oi) r) o-KT/vi) tov BeoQ perd twv dvBpibTruiv, Kai cTKTjvtjcTei per' ' abT&v — and indeed so closely does She kinah resemble irKr/vr), 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. a expresses niT by " followed by a vertical stroke or flourish wholly above the line. In some MSS. a 1 is inserted in order to make up the numerical value of HIT, viz. 26. The shorter Name PI' is identified by Gematria (§ 28) with the longer Name by writing out the names of its letters, Nn, Ti', which are thus made to amount to 10 + 6 + 4, and 5 + 1. The saying, "two that sit, &c." 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 n"l13PI3, by association" (Berakoth 63b). "Asword is against the solitary, &c." (p. 16). A man's wits are sharpened by his friend III. 4—8. 45 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 of sacrifices of (the) dead11, for it is said, For all tables are full of vomit and filthiness without maqom12 (Is. xxviii. 8). 6. 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, and13 turns aside his heart to idleness, is "guilty of death." 8. R. Nechonyiah ben ha-Qanah said, Whoso receives upon (Prov. xxvii. 17). The Thorah is like fire : fire does not burn alone, with no thing to feed it : so words of Thorah, 'TPl'3 l'0"priD |'N. 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 7 a ; Makkoth 10 a). See p. 63. 11 Idols are "dead" (Is. viii. 19), and powerless, in contrast with God the living one ; and as " corpses " they also defile by contact. Cf. Ps. cvi. 28. 12 The expression naturally means, " without place," with no spot clear from defilement ; but the use of 6 rb-iros as a name of God (p. 39) suggests a secondary meaning: "without men tion of the Name of God." The idea of §§ 5, 6 is illustrated by 1 Tim. iv. 4 : 8n TTav Krlffpa Qeov KaAov, Kai obSiv diro^Arrrov, perk ebxapurrlas AapfSavo- pevov' dyid^erai yap 8ia Aoyov Qeov Kai ivrevgeus. Compare EiVe ovv iaB'iere, eire where, elre n -roieire, Trdvra els 8o%av Qeov TroieTre (1 Cor. x. 31). 13 He who is sleepless at night 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... ha etre yp-nyopiopev, eire KadevSicpev, apa abv avrip ff-rwpev (1 Thess. v. 10) . The Mishnah thus interpreted forms an apposite sequel to §§ 5, 6. According to another reading (niBDm) 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 J'p'TD, 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. cxix. 62). A man should "increase" his time of study by making inroads upon the night (Crit. Note 1. 14). When he walks by the way he must let nothing interrupt his "mishnah" (§ 11). 46 PIRQE ABOTH. • him the yoke14 of Thorah, they remove from him the yoke of , royalty and the yoke of worldly care ; and whoso breaks from bim the yoke of Thorah, they lay upon him the yoke 01 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 15 of the 14 "Apare rbv fruyov pov itp' vpds, Kai pddere dir' ipov...b yhp £vyos pov XPV' o~tos, Kai to tpoprlov pov iAa-ppov iaTiv (Matt. xi. 29, 30). 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 oppression which he may suffer at the hands of the great. The yoke of derek ere-} 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 S.) 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 (vi. 2). For a para phrase of this Mishnah see Aboth R. N. xx. The word 71JJ may be used absolutely, as in T. J. Peah 1. 1. It likewise en ters into several Rabbinic expressions analogous to those in the text. Thus we read of a yoke of malkuth shamayim, and of micvah (Berakoth 13 a) : a yoke of flesh and blood (Aboth E. N. xx.): a yoke of n"3pn. 16 Ten is the number which consti tutes a congregation (iYIV), 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 ' ' great " 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 milK, fasciculus. Compare Baba Meci'a 1. 8, where an nTllX of documents is explained to mean three or more tied together, while the corresponding word T"I3P), invo- lucrum, means three or more rolled together. In like manner A* connects PlTilK with the number three, refer ring inter alia to Ex. xii. 22, where Eashi interprets 31 TN milN as a bundle of three stalks. The number five is not mentioned in the similar passages of Berakoth 6 a ; Mekiltha, Jethro xi.; Jalqut 1. 305, where the series of sayings springs naturally out of a context. From the verse Ex. xx. 24, iffitf m T3TK "1B>N BIpOPl ?33 '13, the question arises under what circumstances is the Shekinah pre sent with men? "In every place... where I am revealed to thee, Pl'33 PlTnan, in the chosen house (or Temple). Hence they have said, The incommunicable Name [hi. n. 35] must not be uttered in the provinces. Hillel (cf. p. 30) said, If thou wilt come to My house, I will come to thy house, and if thou wilt not come to My house, III. 9. 47 mighty (Ps. lxxxii. 1). And whence (is it proved of) even five16 ? Because it is said, He judgeth among gods. And whence even three ? Because it is said,... and hath founded his troop in the earth (Amos ix. 6). And whence even two ? Because it I will not come to thy house, To the place that my heart loves thither my feet lead me. Hence they have said, Every ten men that are assembled in the synagogue, the Shekinah is with them, for it is said, God standeth in the 'edah, &c. And whence even three that judge, because it is said, He judges among gods, &o." 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 iKKAricrla, 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 judgment is Thobah, a sacred and not merely a secular function. Lastly, why mention ten? If J'T is min, what advantage has the 'edah over the beth din? It is 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 J'T is only ex post facto mm. It may be remarked that Jonathan targumises Ex. xx. 24: "In whatsoever place I cause my Shekinah to rest, and thou worshippest before me, there I will send upon thee my blessing and will bless thee." As some have found a difficulty in 'OB> PIK T3tK, and wish to read T3tn, observe that R. Josiah in Jalqut calls the verse B11BO, 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 '13 31p3 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 scarce ly fail to suggest the number three (see Grit. 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, 48 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. R. La'zar ben Jehudah of Barthotha said, Give Him of what is His, for thou and thine are His17 ; and thus he saith in David18, 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 study19 (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. R. Dosithai20, 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). Perhaps his Mishnah 17 Cf. Joh. xvii. 9, 10: dAAa irepl lov SiSioKas poi, 8ti ool eloi. Kai rb. ipb. irdvTa ad ion, k.t.A. 18 Compare the formula of citation " in David" in Heb. iv. 7. 19 The word niC means to change, or to repeat, and hence generally to study or learn. The Aramaic form of the word is K3PI, on which see the lexicons. The word iniB'O is pointed with a horizontal stroke under the 1. 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 Qamec 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 "Qamec" (T) arose. The citation from the Cam bridge University MS. Oo i. 19, fol. 12 b, in the Rabbinic footnote, may serve as a pvi-potrvvov of this fact. 20 "R. Israel writes that this wise man is mentioned in the Mishnah only here and in 'Erubin" [v. 4] (bar S.). Forgetfulness is regarded as sinful in so far as it arises from carelessness and neglect of SevTipuais. 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" 1B11N nOPIO is compared to the shattered tables of the Law, and it is said, Plini1? '-I3C1 mm1? |1-|K3 DinnO, 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 JO'B 17 jn, an evil sign to a man. The expression B'"I3T (Deut. iv. 9) does not mean merely written "words." III. 10—14. 49 has but grown hard21 to him ? What need then to say, "And lest they depart from thy heart all the days of thy life " ? Lo ! he is not guilty, till he has sat down and suffered them to depart from his mind. 13. R. Chananiah ben Dosa said, Whosesoever fear of sin precedes his wisdom22, 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 5|pPl 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 B. Chanina ben DoBa that he used to pray over the sick, and say, This one lives, and that one dies. They Baid to him, Whence knowest thou? He said to them, If my prayer is fluent in my mouth, 'S3 Tl?an milt? BK, 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, n'BIBT (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 a. 22 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 f ear 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 §§ 13 — 15 are later additions. They are not found in Aboth R. N. xxii., and their omission is partly favoured by the reading of the Machazor Vitry in § 14. Compare also note K on § 15. Aboth R. N., after the first clause of § 13, refers to Ps. cxi. 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 do, and we will heae. "They said before Rabban Jochanan ben Zak kai, A wise man and a sinfearer, 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." A* 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 court, but unable to enter because he has not the key of the outer court. 50 PIRQE ABOTH. his wisdom23, his wisdom stands; and whosesoever wisdom is in excess of his works, his wisdom stands not. 15. He used to say, With whomsoever the spirit of men is pleased24, the Spirit of God is pleased ; and with whomsoever the spirit of men is not pleased, the Spirit of God is not pleased. 16. R. Dosa ben Horkinas said, Morning sleep, and mid day wine26, and the babbling of youths86, and frequenting family below" (Berakoth 16 b, 17 a). The condition or action of either of these communities must have its ana logue in the other. "He 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 ...'? w bi?e> '7 nbe> rwy (is. xxvii. 5). Rab said, It is as if he built a palace above and below... More over he protects the whole world, yo3 'i7n. 24 For the expression compare Baba Bathra viii. 5, where it is said that when a man has left his property to strangers and passed over his sons, what he has done is done, but his act is not approved, " sapientium spiritus non requiescit in eo." The sayings in the text may be compared with 1 Joh. iv. 20 : 6 yelp pi) dyairdv rbv dSeAtpbv avrov Sv iibpaKe, rbv Qebv 8v obx iibpaKe irfe Svvarai dyair^v ; This Mishnah is taken by bar S. as exemplifying the doc trine 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, 0 Lord our God, to make peace in the family above, and in the III. 15—18. 51 the meeting houses27 of the vulgar, put a man out of the world. 17. R. Li'ezer ha-Moda'i said, He that profanes things sacred28, and contemns the festivals, and annuls the covenant of Abraham our father, and acts barefacedly against the Thorah29, even though he be a doer of good works, has no portion in the world to come. 18. R. Ishma'el said, Be pliant of disposition (or to a chief) divine decree, niO TJ13 IT1D, mea sure for measure. 26 Constant association with young men tends to frivolity, and withholds a man from serious study. Behoboam took the counsel of young men (1 Kings xii. 8), and caused the disrup tion of the kingdom. There is a pro verb, B'ipt rn'riBi pn'no B'-iyi pa t'13, young men's construction is de struction, and old men's destruction is construction. 27 Bar S. confirms the omission of 'P13 by reference to his " ancient Mishnaioth." 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. 15), 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 (alibv). On the other hand, "he that increases Thorah increases life" (n. 8). 'Epev- vare ras ypacpds, oti bpeis SoKehe iv avrais fwrjK alibviov lxelv (Job. v- 39)- 28 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 circumci 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," &c, cannot be saved by good works. The expression B'lB rbi"0 is explained in T. J. Peah i. 1 as meaning, " one who says that the Thorah was not given from Heaven." Buxtorf s.v. X?l writes: "Revelat faciem contra legem, id est, proterve, impudenter agit vel insurgit contra earn." The unveiled face may also denote confidence in a good sense (2 Cor. iii. 18). 29 In Sifre on Numb. xv. 31, where this Mishnah is quoted, the clause '13 nPlOni is omitted, but it occurs and is explained in the context. He who hath " despised the ivord of the Lord" is there said to be a Caduqi; and he who hath "broken ("IBPI) His commandment," an Epicurus. Another explanation is then given, in which the former expression is rendered, in the words of our text, B'lB n?!On mm3, and the second by Pl'TJ "IBDn "W2. Then follows this Mishnah, with the ending, P111XD 1T3 tW B"5>N B7iyn p imn-i? Kin 'ia nam, however many precepts he may per form, he merits expulsion from the world. 52 PIRQE ABOTH. and yielding to impressment30 (Matt. v. 41), and receive every man with cheerfulness. 30 The text of <3 has the peculiar reading, Be light of head die. The usual reading, which is given in the footnote K, is generally taken to mean : Be pliant towards a great man, and easy in thy bearing with the young — Esto levis sive velox erga caput, et facilis erga juventutem sive juvenem (Buxtorf, Lex. Chald. s. r. 1rKJ>, col. 2372) ; but some of the older commentators assign very different meanings to the expressions used, and especially to the rare word rendered juventutem. minilWI] The meaning youth is supported by the analogy of Eccl. xi. 10, ?an niin^ni niT>n '3, and is derived either from dawn, or black ness (of hair), both of which meanings are found under the root "in2\ It has also been deduced from "int?, petere. Cf. ~Y\n2,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 fobced seevice or dyyapla ('Aruk; "Rash- bam"; &c). For a corresponding use of the verb cf. Onqelos on Num. xvi. 15: JV"inK> iipiid im tnon ab, Nullius asinum unquam petii. There is a saying, quoted in the Machazor Vitry and elsewhere, "Attach thyself to an dyyapevs, and they will do thee homage," "]7 unnB»i Tins?? pain. 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 (pints') is the best of all. " It is added that there are three kinds of evil tears, "but that of mineri is hardest of all." Then follow tales of a man and of a woman each of whom had minBTI J3, and he died &c. The commentaries on the Midrash are at variance ; some give the meaning juventus, but the nima mino quotes the interpreta tion of the 'Aruk with approval. b nil] This expression is used in relation (i) to actions, (ii) to persons. The latter construction is chiefly found in such sayings as, S031 NTtJ* 1? Pill, It were better for him that he had not been born. For examples of the former construction see n. 14; v. 17; and compare Bereshith Eabbah xvn., where it is said that man is open to persuasion, niPIBnn? nil, 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 rnint/TI — preceded by 7 (see Crit. Note) — be interpreted d77a/>/a, but not so if it be taken concretely of a person, juvenis. E>tn ?p] [Most] MSS. with the ex ception of 3 read E>KT>, 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. 7p, we find immediately after Wl P|l7p the words 'ia 'Kot "na .e>tn bp 'in n'apv'sa; but another MS. of the 'Aruk, Addi tional 376, reads E>N"1 wb bp . . . . . . 'KOT and a third MS., Additional 473. 2, has the brief reading B>JO bp '1PI . . . 'NOT In this case a confusion has arisen from the immediately fol lowing reference to the "beginning of Demai." The reading of <1 gives the most natural construction, since b bp is used of an action (v. 30), but not usually of a, person : on the other hand, III. 19. 53 19. R. 'Aqibah31 said, Merriment, and lightness of disposi tion32, accustom a man to lewdness. it is open to the objection that it re commends levity, which is condemned in § 19 and elsewhere. This however is partly in favour of the reading, which from its paradoxical nature would be in danger of corruption by the copyists. It may have been in tended to contrast the "lightness" which is condemned in general terms in § 19 with a "lightness" which is lawful or expedient under certain cir cumstances. In like manner bashful- ness is condemned from a certain point of view in n. 6, but is singled out for the highest praise in v. 31 ; and pini^ has both a good sense and a bad sense. Compare, also, the praise of "impu dence " and shameless pertinacity : " Impudens et importunus vincit ho- minem malum, quanto magis Deum, qui bonitas mundi ipsa est " (Jalq. ii. 550, on Jonah iii. 8) ; which illustrates Luke xviii. 4 — 8, and Matt. xi. 12. Cf. Buxtorf, Lex. s. v. S)¥n, a word which is used for TJP in the Targum on Prov. vii. 13. If, as is probable, ril7p SWI denotes primarily an iXacppla (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 once, and yield himself unre servedly to the exaction, in accordance with the saying: koI 8) renders : " sei dienst- fertig gegen einen Vornehmen und schmiegsam gegen die Regierung (den Regierer). " 31 R. 'Aqiba(h) ben Joseph, though descsnded 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. 37), he is brought into connexion in Sukkah in. 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 97 b), and ac knowledged his claim to the Messiah- ship: was led captive (?) at the destruc tion of Bethar (135 a.d. See Jost, Gesch. B. 81 note) by Severus : and was 54 PIRQE ABOTH. 20. He used to say, Tradition33 is a fence to Thorah ; tithes put to death, after a long imprison ment, by tortures which he bore with heroic constancy. When the " Greek " [read wicked] kingdom had decreed that Israel should not occupy them selves 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 ? 'Aqiba answers by a parable of a fox which was walking by the river side. He sees the fishes clustering from place to place, and asks them from 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 I not fulfil it?" As he was protracting the word "jntf, one, till he expired, the heavenly voice, Bath Qol, went forth and said: "Happy art thou R. 'Aqiba that thy spirit went forth at *7nx " (Berakoth 61 b). The minister ing angels said before the Holy One, " such is Thorah and such (a death) is its reward" (cf. Menachoth 29 b), according to Ps. xvii. 14, "]T B'PIOD '13 B'P100 '". Bath Qol went forth and said, Happy art thou R. 'Aqiba, that thou art invited to the life of the world to come. [Midr. Prov. ix.] 'Aqiba learned tradition from Eli'e zer ben Hyrqanos, and acquired the minutise of scholarship from Nachum of Gimzo, with whom he studied for 22 years, investigating the uses of par ticles, as BI, PIX, pi, "|K, wherever they occurred in Scripture (Chagigah 12 a ; Pesachim 22 b ; Bereshith Rabbah i.). Once when the chazan summoned him to read Thorah to the congregation, he excused himself on the ground that he had not read over the portion twice (or four times), privately, in accord ance with the example of the Holy One (Midrash Tanchuma on Ex. xx. 1; Bereshith Rabbah xxiv.), 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 nso tN, and afterwards, B1N7 "ION'1. In like manner it is written in Ex. xx. 1 : And God spake all these words saying, n-i na 7p' vb, a man should not "lighten his head" before the eastern gate. Since 7pp| also means hold in light esteem, or dishonour, and since tJ'XI Pll?p is especially to be avoided in prayer, we may perhaps compare the expression KaTai&n rll7p, and vain words" (Berakoth 31 a). But pint? is not universally condemned. Cf. Ps. cxxvi. 2 : " Then was our mouth filled with laughter, and our tongue with joy." A non-natural interpretation is given to the above verse in Berakoth 31 a : " It is forbidden to a man to fill his mouth with pint?, for it is said, Then shall our mouth be &c, pint? K^O' tS 11'B. When? In the time when the nations shall say, The Lord hath done great things &c." Some commentators remark upon § 19, that such pint? only as is combined with "lightness of head" is condemned; but others take the expressions separately. 33 Masobah, or Massoketh, is used of tradition in general, and is correla tive to Qabbalah (i. 1). The expression, " from their fathers " in Job xv. 18, is expanded by the Targumist into : "from the tradition, NHTBD, 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 PIT, BO 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 is 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, C, and R. Jonah ; but although the begin nings of the textual " Masorah " were of ancient date, there is nothing in the Mishnah to limit the generality of the word PIT BO. 34 The clause omitted by $[ is illus trated by the proverbial saying, "IK'S? "lB>imnB> ?'at?3 (Shabbath 119 a). 36 The meaning of PIIC'IB is "sepa ration" from defilement, and hence sanctity of life. It is used in the Mishnah in parallelism with mno, purity, at the end of Sotah, where it is said that, — "From when Rabban 56 PIRQE ABOTH. 21. He used to say, Beloved is man that he was created " in imagine" ; 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 God36 made He man (Gen. ix. 6). Gamliel ha-Zaqen died, the glory of the Thorah ceased, and purity and PI1E}""lB died.'' For a satirical classi fication of the various kinds of Phari sees, see T. J. Berakoth ix. 7, and Buxtorf, Lex. s. r. BHB. Under the same root is found the expression BtJ* tfTBOn for the name nm\ [Compare Wisdom xiv. 21 rb dKoivibviyrov Svopa, the incommunicable name.] 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. xxxrv.) ; "Whosoever sheddeth blood, they reckon it to him as if he diminished the likeness." See also Excursus on Shema' (n- 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, xxiv. (end), where, " Thou shalt love thy neighbour as thyself," is brought into connexion with the saying of Gen. v. 1 : "In the likeness of God made He him." Hence the contrast in James iii. 9 : iv airy ebXoyovpev rbv Kvpiov Kai iraripa, Kai iv aiirjj Karapibpeda robs avSpdmovs robs Ka0' bpolicaiv 6eo0 yeyovbras. Compare 1 Joh. iv. 21 ; Kai TabTT)V ri]v ivroXipi fyopev dir abTOv, '(va 6 dyaTTwv rbv Qebv dyair^ Kai rbv dSeAcpbv avrov. 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. '0 TTpUTOS &V0pU>1TOS iK T1)S 77)5, X0,K°S' 6 Seirepos dvOponros i£ obpavov (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 falling 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 III. 21, 22. 57 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, In 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, &o." 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 com 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, B'O' Bn3 inK N7l ITi'." "He created him golem, an unshapen mass : and he was extended from one end of the world to the other." (Bereshith Eab bah xxiv.) "Everything that was created in the six days of Bereshith needs 'making' (i.e. preparation or concoction). The muBtard for ex ample needs sweetening : lupines (0ip- poi) need sweetening : wheat needs to be ground: even man needs Jipn, amendment" (B. Rabbah xi.). 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 BIN PUTRID 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 concep tion that the world is a piyas &v0pw- ttos, and man a microcosm, is adopted by Philo and the Rabbis. The con stituents of man were gathered from all parts of the earth (Pirqe R. El. xi.). The faculties of the earth correspond to his (Qoheleth Rabbah, on Eccl. i. 4): "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, &e.: the earth has eyes and ears, &c, &o. (Ex. x. 15 ; Is. i. 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" (Jalq. i. 15). [Sanh. iv. 5.] Man, who at first stretched from end to end of the world, was diminished by the hand of God, for it is said, "Thou didst form me Blpl "linK, and didst lay thine hand upon me " (Ps. cxxxix. 5). See Chagigah 12 a, where it is also said, that the first man extended from the earth to the firmament, for it is said that he was created flKfi 7j>, 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 n3tVnO, or idea, of which the realization will be in the future, when the Son of Man bridges the chasm between heaven and earth (Joh. i. 52). In like manner the 0us dXvSivbv 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 8 58 PIRQE ABOTH. God37 ; 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 Lord your God (Deut. xiv. 1). 23. Beloved are Israel that there was given to them the instrument with which the world was created37; greater love as the light of the sun, and the light of the sun shall be sevenfold, TN3 B'O'n PI5?3ty, as the light of the seven days" (Is. xxx. 26) of the creation week (Bereshith Rabbah in., xi., xn., xlii. ; Chagigah 12 a). With this light the first Adam saw from end to end of the world. The world itself was created by it (B. Rabbah xn., B?ij?n N-i3i nat? miKPi nruK). Compare Joh. i. 5 — 10 ; Kai rb &s iv rrj OKOTta tpalvei, Kai t) crKorla abrb ob Kar iXaftev...TJv rb tpibs rb aXijSivbv 8 tpiorl^ei irdvra dvdpioiTov ipxbpevov els rbv Kbirpov iv Tip Kbopip i)v, Kai b xbtrpos St' avrov iyivero, Kai b Kbopos abrbv ovk 'iyvio. A doctrine of progressive creations culminating in the present order is propounded in Beresh. Rabbah in., ix. : " And God saw all that He had made, and behold it was veey good... R. Tanchuma said, The world was created in its season : the world was not fit to be created before that. Said R. Abuhu, This signifies 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. iii. 1, 2 : "ISere TTOTaTri)v dyd-trr-v SibioKev ijpiv b TTaTt)p, 'tva riKva Qeov KArj$wpev dyaTTTrrol, vvv riKva Qeov iffpev, Kai oti-Tio iipave- piL'0T) tI iabpeBa- otSapev Si on idv tpavepio0rf opoioi avnp icrbpeda, &n bfio- pe8a abrbv KaB&s iim. The sonship of Israel implies their possession of the Divine likeness in a higher degree than Adam, or man in general. There is a progression from § 21 to § 23. The primal man, the embryo of the race, is created an adumbration of Elohim : Israel is singled out for the distinction of sonship to niT : 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, 11711013 «7 11PI101 103 'PIOKH ; and that " In imagine &c." 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, '13 ]'3' K7l ip'3 B1K (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 voOs, or '?3tJ' pbn, 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, III. 23—25. 59 (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 foreseen38; 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 (dppa- 8oiv) ; and the net (Eccl. ix. 12) is cast over all the living. The office is open; and the broker gives credit39; and the ledger where, notwithstanding the original creation "In imagine," temptation is presented in the form, "Ye shall be as Elohim, &c." 3S This Mishnah touches upon two great controversies, and affirms that the opposites, Predestination and Freewill, Mercy and Justice, are reconcileable. The word 'IBS might indeed mean only that the affairs of the world are known to God, Kai ovk ian kt'i-tis dtpavijs ivilnriov abrov (Heb. iv. 13), but it seems best to take it here as including /oreknowledge, 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 off." We have thus a sharply defined contrast between the foreknowledge of God, and the freedom of will which is never theless given to man. The reading of the text, which gives a parallel con trast between the xj"lITT0TV^ of God (Bom. 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 311, which is strongly sup ported, gives the meaning, that every thing is according to the preponderance of work ; that is to say, 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 'llin and 'in'jlB' are found in Ma'aser Sheni iv. 2. The latter denotes a numularius; the former has the more general meaning taber- narius, and is also used for numularius, which perhaps best suits the reading of the text— but see note H. 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 due time the collectors, who are daily going their rounds, exact payment from each debtor : in the case of a defaulter they have the arm of the law to rest upon, and its sentence will be according to truth. On the meaning of TpO see Levy's Ghaldaisches Worterbuch, s.r. t)pl. The word is used in Qiddushin 40 a: " They give no credit in the case of profanation of the Name"; they grant the offender no respite, but punish him at once. It is used also in the-passage cited in note 35 from the Jerushalmi, in explanation of 'Bp'l C1TJ (one of the seven kinds of Pharisees), who 60 PIRQE ABOTH. (¦/rival;) 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 ment of truth. And everything is prepared for the banquet40. 26. R. La'zar ben 'Azariah41 said, No Thorah, no culture; says, niVOT35)N!K! b TpN, "warte (eig. leihe mir Zeit), ich muss zuvor ein gottgefalliges Werk verrichten." 40 The enjoyment of the world to come is figuratively spoken of in Rab binic writings as the banquet. In the New Testament compare : Mo/tdptoi ol els rb Seiirvov tov ydpov tov dpvlov KeKA-qpivoi (Rev. 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 She kinah, for it is said, And they saw God, and did eat and drink" (Bera koth 17 a). 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 98b, 99a). The ministering angels, who are flaming fire, are fed on the splendour of the Shekinah, |'11T1 DPI ni'3B> 1'tO (Be- midbar Rabbah xxi.), for it is said (Prov. 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 : "In 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 enemies (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. lxv. 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, 13 pnt}>7" ('Abodah Zarah 3 b). Compare Targ. on Ps. civ. 26, where it is said to have been created, "jnlO? nnno n'a my/Da x'pm1? n'a. Cf. also, TreTTOiripivov iyKaTairai^eo-0ai biro T&V dyyiXwv abrov (Job xl. 14 ; xli. 24), in the LXX. description of behe moth. [Lagarde omits n'3.] 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 B. 'Aqiba remarked: "It is not that he excels me as a son of Thorah, but as a son of great men" (T. J. Berakoth iv. 1). Ben 'Azariah, who is said to have been but 17 years of age, describes himself as prematurely aged: "Lo, I am as a son of 70 years, but am not a son of III. 26—28. 61 no culture, no Thorah. No wisdom, no fear (of God) ; no fear (of God), no wisdom. No knowledge, no discernment42 ; no dis cernment, no knowledge. No meal, no Thorah ; no Thorah, no meal43. 27. He used to say, Whosesoever wisdom is in excess of his works, to what is he like ?44 To 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 ? To a 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 " Pitheche 70 years" (T. B. Berakoth 28 a). That day 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 D1'3 13, 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 (iv. 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.) [Berak. 7 d], but made him Ab beth din. According to the Babli, three sabbaths (or weeks) in the month were assigned to Gamaliel as president, and the fourth to ben 'Azariah. Hence it is said: " Whose Sabbath is it ? The Sabbath of R. El. ben 'Azariah." 42 Prov. ix. 10: "The pear of the Lord is the beginning of wisdom : and the knowledge of the holy i& under standing." [The Torah itself teaches pK jn (Joma 4b).] 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. 33). 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. 5, 11). [Ecclus. xv. I — 3 aprov avviireas Kai iiSiap aoiplas.] 44 The Rabbinic parables, like those of the New Testament, are commonly introduced by some such formula as Mashal T'nO?, to what is the matter like ? [Cant. Bab. i. 1 § 8 teaches that parables are wanted to draw out the sense of Torah.] 62 PIRQE ABOTH. Niddah " are essentials of Thorah** ; canons of astronomy and Gematria46 are afbercourses of wisdom47. 45 The fifth Seder of the Mishnah contains a tract called B'lp, or nests; and the sixth contains a tract called mi. Qinnim relates to the young birds which men and women were re quired to offer in certain cases (Luke ii. 24; Shebi'ith viii. 8). Niddah re lates to the uncleannesses of women. 46 N'lOOl, a Hebraised form of yeio- perpla, 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 lxviii., where Jacob's ladder is identified with mount Sinai, since B?B (60 + 30 + 40) is equal to 'I'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. xiii. 2: "go dotvn thither," the letters of 11*1, go down, amounting to 200 + 4 + 6. The first Temple was to stand 410 years, for it was said (Lev. xvi. 3): "Thus (PIKT3) 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 Rev. xiii. 17, 18. [Mr Burkitt (Camb. Philolog. Soc. March 5, 1896) suggests that Tyconius (fl. 380 a.d.) in his lost commentary on the Apocalypse had in mind the figure ^f- as being the mark and representing the number (v. I. 616) of the beast. It "is a combina tion of X' = 600, I' = 10, and c~~ (the older form of the Episemon £"') = 6." It would suit Antichrist as being like the Monogram for XpiCTOC reversed, "anti enim contra dicitur" (Beatus). This "may have been that explanation of 616 which S. Irenaeus (Haer. v 30) does not think fit to explain to his readers. In that case it would afford the earliest trace of the use of the Monogram as a symbol of Christ."] 47 The things first mentioned are "corpora legis," essentials of Thorah, as opposed to the refinements of " Ge- matria,"and astronomical calculations. On nBlpPl, revolution, orbit, see Levy's Chald. W'drterbuch. According to the usual interpretation, PIINIBIB denotes "Delieiffi, Cupedise, Edulium vel obso- nium ex rebus minutis et delicatis, quod vel ante cibum sumitur excitandi appetitus causa, vel post cibum, volup- tatis oausa " ; 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 resistance mentioned above. According to another view (given in note n), Gematria &o. belong merely to the outer circle of wisdom — they are the irepi-bipeia, not the centre, of the Thorah. Or they are the dress or adornment (fr. vopipvpa) of wisdom, ac cording to an improbable interpreta tion which "Bashbam" mentions with approval, referring to "Bab Nathan who compiled the 'Aruk." CHAPTER IV. 1. Ben Zoma1 said, Who is wise ? He that learns from every man ; for it is said, From1 all my teachers I gat under standing (Ps. cxix. 99). 2. Who is mighty? He that subdues his nature2; for it 1 Shime'on ben Zoma, » 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 14 b; Cant. Bab. i. 4). [Ezek. xxviii. 13.] Three others entered with him : 'Aqiba, ben 'Azai, and Elisha' ben Abuyah (in. 19; rv. 27). "Things which were not re vealed to Moses were revealed to R. 'Aqiba andhis companions " (Bemidbar Rabbah xix.). Ben Zoma, according to Chagigah, "looked, and became demented," from indulging too freely in the "honey" (Prov. xxv. 16) of metaphysics. " He who sees ben Zoma in a dream may expect wisdom " (Bera koth 57 b). 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 more under standing than all my teachers." R. Israel has some remarks on the love of wisdom for its own sake. It is written, "If 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. i. 2). And why is it like £6Xov (Prov. iii. 18)? because, as small wood kindles the great, so little scholars sharpen great ones (Tha'anith 7 a). Then follows the oft quoted saying (cf. Makkoth 10 a) : 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 S. 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. 64 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. cxxviii. 2). " Happy art thou " in this world ; " and it shall be well with thee " in the world to come3- 32). The "wicked "is man's evil nature (Sukkah 52 b), 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). The good "IV was very good, and so was the evil ")¥', but for which a man would never build a house, nor marry, nor beget, nor trade (Bereshith Babbah rx.). The evil nature, and a child, and a woman are things which the left hand should repel, and the right bring near. [Sanhedrin 107 b.] 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 poOs, 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 34 b). 3 It is a characteristic of Talmudic exegesis, that, as far as possible, every expression of Holy Scripture is re garded as having 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 T"IE>K and -\b 310 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 'oshreha, thy wealth. With this saying compare 1 Tim. vi. 6: tan 8i iropiapbs piyas t) eboifleia peri, abrapKelas. The three sayings may be taken as a commentary on Jer. ix. 23: "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches." It is said in Berakoth ix. 5, that all the benedictions in the Temple used to end simply with a 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. 65 4. Who is honoured ? He that honours mankind ; for it is said, For them that honour me4 1 will honour, and they that despise me shall be lightly esteemed (1 Sam. ii. 30). 5. Ben 'Azzai6 said, Hasten to a slight precept, and flee ^ from transgression ; for precept induces precept, and trans- * In the original context the speaker is God; but the verse is here applied to establish the principle of reciprocity more generally. One interpretation is, that he who honours men is reckoned as honouring God himself, in whose image they were created (in. 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, "I will despise them," but, they shall be despised. "If one comes for defilement, they suffer him ; if he comes for purification, they help him" (Joma 38 b) : 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 PII'Tjn "1133, 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 n'"IB n'3T, in accordance with the com mand, "Be fruitful and multiply," to abstain from which is as murder: " Whosoever (says ben 'Azai, in Bere shith Eabbah 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", i.e. he died prema turely, worn out by his preternatural activity. With him the shaqdanim came to an end (Sotah 49 b). "He who saw ben 'Azai in a dream might hope for chasiduth" (Berakoth 57b). "Ben 'Azai was sitting and com menting, and the fire was flaming about him. They went and said to R. 'Aqiba, Babbi, 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, yeal He said to him, Perchance in the recesses of the chariot 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. i. 10) out of the midst of the fire. " 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. 9 66 PIRQE ABOTH. gression induces transgression"; for the reward of precept is precept, and the reward of transgression is transgression7. 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. R. 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 Name8. The passing act of transgression leads up to a settled course of evil. He who first "walks in the counsel of the ungodly" (Ps. i. 1), next "stands in the way of sinners," and at length "sits in the seat of the scornful." The passage cited from Sifre in Ex cursus i. 2 (ix.), cf. Sukkah 52 a, and Sanhedrin 99 b— interprets Is. v. 18: "Woe unto them that draw iniquity with cords oe 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: B. 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 B. 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 evil. 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, 0 king, this is the woman, and this is her son, whom Elisha restored to life" (2 Kings viii. 5 ; Sanhedrin 100 a). 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 CTBOn BB> (p. 56), for which Adonai or Elohim is substituted in the reading of Scrip ture, but, in their post-canonical litera ture, even with regard to less sacred, and not incommunicable Divine names. 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. 67 8. R. Ishma'el his son said, He that learns in order to intentionally misspelt, Elodim, or Elo- qim. For i"I1iT again, especially in Qabbalistio works, we find the spell ings, TuT and T.T. In the treatise Pirqe Aboth, as the reader may easily verify for himself, all direct mention of " God " is avoided, except in Biblical quotations, and in an interpolated liturgical formula (v. 31). D'Ot?'] Heaven is one of the usual substitutes for the Name of God. Cf. i. 3, 12; ii. 2, 16; iv. 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 t) flaaiAeta t&v obpavuv, instead of t) fiaai- Aela toC GeoO. Compare also Matt. xxiii. 22: Kai b dpbaas iv rip obpavip dpvvei iv rip 0pbv(p tov Qeov, Kai iv rip Kadijpivip iirdvoj abrov. St Paul again writes, rravra els Sbl-av Qeov iroieiTe (1 Cor. x. 31), the equivalent of which in the Mishnah language is, "Let all thy deeds be to the name of Heaven " (Aboth n. 16). BlpOn] Place, or Space, is another Name of God which was in common use. Cf. n. 13, 17; in. 5, 6, 15, 22; v. 7. There is external evidence for its antiquity in Philo's use of 6 rbiros, on which see note 42, p. 39. This use of 6 rbvos throws light upon the peri phrasis of the LXX. in Ex. xxiv. 10: Kai elSov rbv tSttov ov elaTT)Kei b Qebs. Btyn] The Name (iv. 7; v. 14) was used as a substitute for i"I1iT, or "God." Traces of this usage are found in birip tov dvbparos dnpaa09)vai (Acts v. 41), and birip yap tov dvbparos i%r)X0ov, pij8iv Aapfidvovres dirb twv iffviKuv (3 John 7). Since rb ovopa was used as a synonym for "God," the actions of God himself appeared to be attributed to the Name of God. Hence the Qabbalistio mode of expres 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. n"3pn] The Holy One, blessed is He, is used as a Name of God, either as a supplement to other ex pressions (ni. 1; iv. 32), or alone (v. 6). The use of a benediction, as XI n "|1"I3, or "pan*, at the mention of God is thought to be required by Prov. 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 initials when reference is made to a "just" man who is no longer living. The use of these initials, 7"ST — or briefly 7"t, beata memoria ejus — indi cates that the person whose name they follow is dead.) But 'pn is found alone, without n"3, in the Machazor Vitry. Compare Job vi. 10: "for I have not concealed Clip 'ION, the words of the Holy One." In like manner d 0710s is used in the book of Ecclesiasticus, Kai bvopaala tov aylov pi) avve0ia0-rjs (xxiii. 9). On the other hand, 6 6^X07777-65 stands alone as a Name of God in Mark xiv. 61. The pronunciation of nin' 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 Name, shall be put to death." The Jews here render 3pl not blaspheme, but pro nounce distinctly. So the LXX., 'Ovo- pd$oiv Si rb Svopa Kvplov Bavdnp 0ava- Toba0w. The non-pronunciation of nin', which was already an established practice when the LXX. version was 68 PIRQE ABOTH. teach9, 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. R. Qadoq said, Make them10 not a crown, to glory in them ; nor an ax, to live by them. And thus was Hillel wont to say, And he who serves himself with the tiara perishes (i. 14). Lo, whosoever makes profit from words of Thorah removes his life from the world. 10. R. Jose said, Whosoever honours the Thorah11 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 swearing12; and he that is arrogant in decision13 is foolish, wicked, and puffed up in spirit. made, may be regarded as the germ of the Qabbalistio 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 99 a, 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 HO1?!? PllO b]l form the word 70S?. 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 PI13PI 'CN"I or ini tials, is afforded by the word JON, Amen, which is Qabbalistically ex plained as an abbreviation of "|7D ?K {OKI, God is a Faithful King. 10 Another reading is: "Make it (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, &o. The latter explanation may be supported by St Paul's use of aritpavos in Phil. iv. 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 32 a) 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 out. " 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. 69 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-choose14, and not thou. 13. R. Jochanan said, Whosoever fulfils the Thorah in poverty15, 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 thee16; and if thou labourest in the Thorah, He17 hath much reward to give unto thee. 15. R. Li'ezer ben Jacob said, He who performs one precept has gotten to himself one advocate18; and he who doing injustice by erroneous judg ments, and of giving occasion to false hood and perjury on the part of the litigants. Compare i. 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 he." 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 called 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 ntOin, 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 choose 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. v. 15), His countenance is as Lebanon, excellent as the cedars Whosoever starves himself for the sake of words of Thorah in this world, the Holy One, blessed is He, will 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 is watchful [Jer. i. 12] in the study of Thorah has given to him 11113 {'I'lptS', and he who idly desists from Thorah study has given to him 11113 {'1703— as lions, bears, thieves, and robbers. See Aboth B. N. xxix. [p. 87]. 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 irapdK\r)Tos, or Advocate (1 Joh. ii. 1), one who is called to a 70 PIRQE ABOTH. commits one transgression has gotten to himself one accuser. Repentance and good works19 are as a shield against punish ment. person's aid, which is rendered, per haps wrongly, comforter in Joh. xiv. 16, 26; xv. 26; xvi. 7. With this Mishnah compare Shemoth Rabbah xxxii. : "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. lxviii. 17) : The chariots of God are twenty thousand, even thousands of angels." 19 "It was a commonplace in the mouth of Baba that, The perfection of wisdom is repentance" (Berakoth 17a). "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 E. Jochanan, Nay, more. All the transgressions which he has com mitted are imputed to him as merits, as is proved by Ps. xiv. 9 : Myrrh and aloes and cassia are all thy PI1T13 : all the transgressions which thou hast committed against me are as myrrh and aloes and cassia (T. J. Peah i. 1). A similar play on 1'113, in Gen. xxvii. 27, which may be pointed so as to mean transgressions or transgressors, is implied in Bereshith Rabbah lxv. 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 b. Cf . p. 12) : 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 86 a). The wise man, 310 IX', delivers the citadel of the body from TPIV by means of repentance and good works (Nedarim 32 b). Said R. Ele'azar b. 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 right eousness delivers from death (Prov. x. 2 ; Baba Bathra 10 a). IV. 16, 17. 16. R. Jochanan Sandalarius said, Whatsoever assemblage is in the name of duty20 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. La'zar said, Let the honour of thy disciple be dear unto thee as the honour of thine associate21 ; and the honour of 20 Or "of Heaven," according to the usual reading. Aboth R. N. xl. reads niXO, and illustrates the saying from the Great Synagogue, on the one hand, and the Generation of the Dispersion (Gen. xi. 8) on the other. 21 The climax is broken by the reading: "Dear unto thee as thine own," which may have arisen from assimilation to other passages, as n. 17. 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 son 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 np Kvplip (Eph. vi. 7). The claims of a man's Father and his Teacher to precedence in certain cases are laid down in Baba Meci'a ii. 11: "Si res sua perdita sit et patris sui, turn sua pracedit; si sua et ma- gistri ipsius res perdita sit, turn sua prascedit. Si patris et magistri ipsius ...res magistri prsecedit, 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 pra- 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 33 b), where allusion is made to the practice of saying the Shema' morning and evening. [See mt^O S|03 on Maim. Hilkoth Talmud Torah vi. 8.] The scholar who controverts his Bab is as if he controverted the Shekinah (Sanhedrin 110 a) : he who engages in strife with his Bab 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. God 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- 72 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 sin22. 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 name23 mounts above them (Eccl. vii. 1). 20. R. Nehorai said, Betake thyself to a place of Thorah, and say not that it shall come after thee ; for24 thine associates phet, When I went up to the height, I saw there the Lord of all the worlds, nin', 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, " He sits and teaches school children [Rashi 1P10B>] 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 § 7, where it is said that no distinction is made between uninten tional and deliberate profanation of the Name. So in Chagigah 5 a, 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 (in. 12). "Action depends on Thalmud, and not Thalmud on action" (Sifre, 3pV). 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 Pirqe R. Eli'ezer xlvii., 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 [ib. rv.] that the Holy One sits in heaven with the crown of the ineffable Name upon His head. [Cf. Shab. 88 a, Targ. Jon. Ex. xxxii. 25.] 24 A man should frequent a place where there are facilities for instruc 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. 16, 33. 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 itinthinehands : depend not upon thine associates, who have themselves gone^to learn, to IV. 18—23. 73 will confirm it unto thee ; and lean not unto thine own under standing (Prov. iii. 5). 21. R. Jannai said, Neither the security of the wicked, nor the afflictions of the righteous, are in our hand25. 22. R. Matthiah ben Charash said, Be beforehand in salut ing26 every man ; and be a tail to lions, and not a head to foxes27. 23. R. Jacob said, This world is like a vestibule28 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 B. Jonah, agreeing with At. 25 We are unable to answer the questions: Why do the wicked flourish? Why do the righteous suffer? 26 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 B. Jochanan ben Zakkai that no man ever anticipated him in saluta tion, not even a Gentile in the street" (Berakoth 17 a). 27 "Be 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 foxeB, And I have found a Scripture proof for it, for it is said (Prov. xiii. 20), He that walketh with wise men shall be wise " (At). Compare Eccl. vii. 5 : " It is better to hear the rebuke of the wise, than for a man to hear the song of fools." 28 The word rendered vestibule is generally identified with irpb0vpov, which however it does not resemble quite so closely as might have been expected. Bar S. (see Grit. Note) adopts the view that it should be writ ten with final Daleth, for Resh. [This reading is to be preferred.] 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 10 74 PIRQE ABOTH. the world to come ; prepare thyself at the vestibule, that thou mayest be admitted into the hall29. 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 come80 ; 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. Shemuel ha-Qatan said31, Rejoice not when thine Shemuel is placed in the same cate gory with Hillel in T. J. Sotah ix. 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 Shemuel ha-Qatan. And why was his name called Qatan? Be cause he made himself little. But some say, because he was scarcely less than Shemuel ha-Bamathi. 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 Benediction" (Bera koth 28 b) 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 II., desiring to have a birkafh dry land, and this world like sea : if 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 which 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 Buth, cap. in. 29 This word is sometimes rendered "palace"; but it is reallya translitera tion of TpiKAlviOV. 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 sanctuary: "A 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." It is found also at the end of Pereq v. in some copies. IV. 24—29. 75 enemy falleth, and let not thine heart be glad when he stum- bleth (Prov. xxiv. 17). 27. Elisha' ben Abiyyah32 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 paper33. 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. R. 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 new34. ha-minim added to the Eighteen 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 " Saddwcee-Benediction," to the satis faction of Gamaliel. 32 The usual form is Elisha' ben Abuyah, but Abiyyah is a Biblical name. [1 Kings xiv. 1 Abijah.] 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 inK, a certain " other." Dr Ad. Neubauer, in a report on " Talmud ical and Babbinical Litera ture" (Philological Society, 1876), notices a Hebrew rendering of Goe the's Faust, in which "The dramatis personas 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, cine Tragoedie in einer hebr'd- ischen Umdichtung. 33 R. 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. xxiii.). 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. B. 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 76 PIRQE ABOTH. 30. R. Li'ezer ha-Qappar said, Jealousy, and lust, and ambition, put a man out of the world35. 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 known36, that He is the framer, and He the as it grows old in the bottle, JOT 73 Jplpa {B»DO N!PIS5>. 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, &o. "Thy love is better than wine," interpreted by Gematria (in. 28), signifies that Israel is- more beloved than the t + i + v ( = 70) nations of the world. [In vino Veritas, for {" is by Gematria 11D, secret ('Erub. 65 a).] 35 The same is said in ii. 15 of the evil eye [Ecclus. xiv. 10 6 aiPia'tJ' IV until fte writes the name of the Name (Lev. xix. 28). In Lev. xxiv. 11 A.V. "the name" is expanded into "the name of the Lord," cf. St James v. 14 (ed. Mayor p. 161, 1892). The author of the Bundle of Myrrh notes that the law of Moses is the law of God, nE>D being an anagram of and equal by Gematria to Dt^n. CHAPTER V. 1. By ten Sayings1 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 'N ION'1, "and God said." '13 'Pl'1 lOK KM '3 (Ps. xxxiii. 9). In the Jalqut, which commences with the paragraph Aboth v. 1, nine occurrences of ION'1 are reckoned, and the tenth is said to be implied in n'CXia, "In the beginning God created the heavens and the earth," since it is said that " by the word of the Lord ('" 1313)" the heavens were created (Ps. xxxiii. 6). [Rosh ha-Shanah 32 a.] In Pirqe R. El. in., 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 creation of woman. In Bereshith Rab bah xvii., the first "Saying" is taken as implied in PI'K'Nia : the second in K mil (i. 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 '13 niT, and re places it by iii. 18. In Chagigah 12 a, it is said in the name of Rab, that by ten "things," or D'131, the world was created : some of the ten things specified, as clwchmah, 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 DNI^^^j " on their being created," but (as two words) DK13 'n3 [Gen. Bab. xx. 2], 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. Thorah, which is identified with Wisdom (Prov. viii. 1), and with 'Apx'J (ver. 22), is introduced as the speaker in Gen. i. 1: "By me, who am 'Apx~n, God created, <&c." — where the first word is read as two, Pl'B>N1 '3 (Jalqut 2). The ideal Israel is also said to be the creative agent: "By the merit of Israel, who are called reshith (Jer. ii. 3), God created the heavens and the earth." "B. Berekiah said, By the merit of Moses the world was created, &a." "From each word, 1131, that pro ceeded from the mouth of the Holy V. 1, 2. 79 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 Noach2, to shew how great was His longsuffering (1 Pet. iii. 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 14 a). The subjects of PWK13, and of n3aiO, the chariot (cf. Ezek. i.), were made a nucleus of theosophic speculations, which were only to be communicated with the greatest cau tion, for it is said: "Honey and milk are under thy tongue (Cant. iv. 11), things which are sweeter than honey should be under thy tongue" (Cha gigah 13 a), 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 ii. 1). In connexion with the subject of esoteric doctrine and mysticism it may be remarked that the name 'Eo-o-cuos (cf. n. 10; v. 16), or Essene, not improbably denotes secret, or mystic; for (1) the word 'KBTI, secret, or silent, would naturally be transli terated 'T&aoaTos, in the same way that |B>n, as Jost remarks (Gesch. A. 207, Note), is by Josephus transliterated "&aar)v, and (2) " We may illustrate this derivation by Josephus' descrip tion of the Essenes, B. J. ii. 8. 5, tois t^uBev ihs pvaTTjpibv n tppiKrbv i) twv hSov aiwiri] KaTatbalverai, and per haps this will also explain the Greek equivalent 0eiopi)nKol, which Suidas gives for "Eaaaioi. The use of the Hebrew word D'NKTI in Mishna She- kalim v. 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 [1875], where a full account of the conflicting theories 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 xi. 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 (B. 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). 80 PIRQE ABOTH. the generations were provoking Him, till He brought the deluge upon them. 3. Ten generations were there from Noach to Abraham3, 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 temptations4 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 all 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 108 a). 4 The temptations of Abraham are reckoned in more than one way. At, referring to "Pirqe 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 fiery 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 xxxvm.). 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 (xv. 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 At refers to Midrash Thillim, and to the "Mishnah of R. Nathan" (Aboth R.N. xxxiii.), which reckons them as follows : Two in Gen. xii. 1, " Get thee out, &o. ;" Two with respect to his two sons ; Two with respect to his two wives; One in his war with "the kings"; One in D'1PI3n {'3 (Gen.xv.); 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 PIIIOND 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 nHOND," and he was rewarded by corresponding decads of miracles which were wrought for his sons in Egypt, and by the V. 3—8. 81 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 sea6. 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 times7, and have not hearkened to my voice (Numb. xiv. 22). 8. Ten miracles were wrought in the Sanctuary8. No 6 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 ('1 n^3 'DO), that 1. The sea was cleft ; 2. It was divided into twelve parts; 3. It was made dry land, &c. Amongst the miracles are reckoned, that "He 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" (Ex. xv. 8). Com pare Midrash Thanchuma in loc. ; Jal qut 234 ; Aboth R. N. xxxiii ; Pirqe B. Eli'ezer xlii ; and see the notes in Surenhusius, Vol. iv. p. 466. 6 On the doubtful genuineness of this saying see Grit. 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 'Erakin in. 5, where the heinousness of slander is dwelt upon, and it is said that "sen tence was passed upon our fathers in the wilderness only on account of the evil tongue." If the spies, it is added, 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 B. N. xxxiv. God is represented as tempting the Israel ites 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" (B. Oba- diah ben Jacob of Sforno). Of miracles not specified in this place, the miracle of the scarlet thread, Pl'lint btt> J1Ci6, which changed colour on the day of Atonement, may be mentioned : " Originally they used to bind a scarlet thread upon the door of 11 82 PIRQE ABOTH. woman miscarried from the scent of the holy meat9 ; and the holy meat never stank ; and an uncleanness befel not the highpriest10 on the day of the Atonement ; and a fly11 was not seen in the slaughterhouse ; and a defect was not found in the sheaf12 ; nor in the two loaves12 ; nor in the shewbread13 ; 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 31 b). Compare Joma 67 a, &c. The whitening of the thread is connected with Is. i. 18 in Joma vi. 8: "Lingua coccinea alligata erat ad portas templi, et cum hircus ad desertum accessisset, albescebat quia dicitur ; Si fuerint peccata vestra sicut coccinum, sicut nix albescent." 9 "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. Qimqith, 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 B. N. xxxv.). Her modesty was still further rewarded according to Joma 47 a, by her having not two only but seven sons, all of whom ministered in the high-priesthood. 11 The zebue was a symbol of im purity. "Behold, now, I perceive that this is an holy man of God " (2 Kings iv. 8). How did she discover this? From the fact that no fly crossed the table of Elisha'. A Thorah-flame, an Pll EW (Deut. xxxiii. 2), goes forth from the righteous, and purifies the air around. Cf. pp. 21, 65. "Said Bab, The evil yecer is like a fly, for it is said (Eccl. x. 1), Flies of death cause the ointment of the apothecary 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. 37) 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), or a 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 meat 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, Menach. x. [al. vi.J The 'omer was to be V. 8, 9. 83 rains quenched not the pile ; and the wind prevailed not against the pillar of smoke1* ; they stood serried, and bowed down at ease15 ; 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 suns16. The taken from the vicinity of Jeru salem, unless the crops there were not sufficiently ripened at the time appointed for the offering. "A tale is told of its being taken from the gardens of Cerefim, and the two loaves from the valley of 131D J'J?," which probably denotes the neighbourhood of Svxdp (Joh. iv. 5). [Surh. v. 98.] 13 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 21 a), that is to say, that the bread was still hot on the day of its being taken away, inp?n D1'3 Dn. 14 At the conclusion of the last day of the feast all watched the smoke of the altar-pile (Joma 21 b ; Baba Bathra 147 a). If it inclined toward the north, 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 south, the poor were troubled, and the householders rejoiced, because it was to be a dry year, &o. : toward the east, all rejoiced : toward the west, all were troubled. The straightness of the column of smoke was sometimes regarded as a sign of the acceptance of prayer and sacrifice : the broken column betrayed hypocrisy (Berith Menuchah 11 b). 16 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 incommoded his neighbour; and no one was ever unable at such time to find lodging and maintenance in the city, however great the concourse of people. The "ten miracles," though wrought in relation to the Temple festivals, did not all take place in the Temple itself, but DWlT3 D"D1 KHpD3 nPIB, "he begins with the Temple, and ends with Jerusalem." See Joma 21 a, where it is discussed how the ten (cf. Crit. Note) are to be reckoned, and addi tional marvels are mentioned, such as the miraculous disappearance of the fragments of earthenware, &e. 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 dirb KarafloXTjs Kbapov. " It saith, that these things were created between the suns, for indeed although God, blessed 84 PIRQE ABOTH. mouth of the earth"; and the mouth of the well18; and the be He, wrought great signs and won ders 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 Bereshith, 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). B. 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 case 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 concrete, or the writing-instrument (maktheb) ; and (3) 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 xvn. to have been created " between the suns." [Rev. xiii. 18.] 17 "But if the Lord make a new thing, and the earth open her mouth, 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 '13 nX'13 DN, If Thou hast created a mouth to the earth, well: if not, let the Lord now create her a mouth" (Bemidbar Eabbah xvm.). Compare Sanhedrin 110 a ; Nedarim 39 b, where the seven things created before the world (p. 12) are specified. 18 Although the expression, "mouth of the 1X3," in connexion with the "mouth of the earth" which swallowed up Korah (Numb. xvi. 32), suggests a reference to Ps. lxix. 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 1S3. " The mouth or the well. According to Rashi's (?) inter pretation, it opened its mouth and uttered a song (Numb. xxi. 17). But some understand the rock which Moses smote, i.e. the ISO which went about with Israel in the wilderness " (Bar S.). Compare also Bemidbar Rabbah xix. In either case there is some difficulty in accounting for the expression, " the mouth of the well." The difficulty may be solved by reading 1N31 alone, without 'S, (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 (NT31); and the staff of Moses; and the shamir; and the bow; and the clouds of glory; and the mouth of the earth ; and the writing of the tables of the covenant; and the de mons ; and the speaking mouth of the ass"; and (2) according also to V. 9. 85 mou,th of the ass; and the bow (Gen. ix. 13); and the manna; and the rod19; and the shamir- worm 20 ; and the character; and the writing16; and the tables. And some say, the spirits21 Pesachim 54 a, where the ten things are: "The well; and the manna; and the bow; and the 3PI3; and the 3PI30; 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." [Gen. B. xx. 12.] 19 The rod 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 Sliem ha-mephorash (p. 56) and he was thus designated as the future deliverer of Israel (Pirqe R. Eli'ezer xl.). 20 The Shamir (see Buxtorf, Lex. Chald.) was a 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 'O' flB'B'D PI'B'Kia. 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 68 a; Sotah 48 b). 21 The demons, or D'1£>, 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 Babbah vn.). Hence it is that they are invisible to the human eye, being simply n'n E^Sl (Gen. i. 24) "If power were given to the eye to see, no creature could exist because of the spirits. ..Each of us has a thousand at his left hand, and ten thousand at his right hand (Ps. xci. 7). Said Baba, 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. Bab Bibi bar Abaye did this. He saw, and was harmed. Our Rabbis prayed for mercy on him, and he was healed" (Berakoth 6 a). The spirits helped Solomon to find the shamir, and to build the temple. They frequent desolate places, and are especially to be feared in the night time. 86 PIRQE ABOTH. also; and the sepulchre of Moses (Deut. xxxiv. 6); and the ram of Abraham our father (Gen. xxii. 13). And some say, tongs also, made with tongs22. 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 point23; 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 truth24. 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 D'StJO b]12, or skilled in magic (Sanhedrin 17 a; 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 f13V pre supposes another, with the help of which it was made, and so on in in finitum. 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 12 b : "B. 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 mountains (Ps. civ. 6) : and the mountains upon the wind (Amos iv. 13) : and the wind upon the storm (Ps. cxlviii. 8) : and the storm depends upon the arm of the Holy One, for it is said (Deut. xxxiii. 27), Underneath are the ever lasting arms." 23 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 a) signifies, that his inquiries have relation to the subject in hand, and his replies are in accordance with the received canons of interpretation. 24 R. 'Obadiah of Sforno illustrates this Mishnah from the book of Job. 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 V. 10, 11. 87 11. Seven kinds of punishments come on account of seven main transgressions25. 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 tumult26 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" (xiii. 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). 25 The phrase PI113J> 'S11, or "bo dies of transgressions," denotes (says Bar S.) such as comprise many sub divisions, as the body is divided into many members. On the idiomatic uses of f)11 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 n. 6; and cf. Lev. xxvi. 26 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 nomo" or of that and drought combined, according to the usual read ing. The former reading is favoured by Aboth B. N. xxxvm. ; which how ever has }'011D, instead of {'IB'JJO, in this clause. Famine "of nOmO" is either (i) a famine of war and tumult, through which the land is un filled (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: " Te 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 88 PIRQE ABOTH. 12. Pestilence comes into the world for the capital crimes mentioned in the Thorah, which are not brought before the tribunal27; 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 land28. 15. At four seasons29 the pestilence waxes: in the fourth thee shall be iron" (Deut. xxviii. 23). "I will even appoint over you terror" (Lev. xxvi. 16) : read not behalah, but bechallah, on account of the chal- lah, or cake (Shabbath 32 b). 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 ('n B»1rO), on the "Fifth Commandment." Pestilence is sent as a judgment ior 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 avvdyxw. See At, (&. 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 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). 28 "But in the seventh year shall be a sabbath of rest unto the land, a 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, &a." (Lev. 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 sept- ennium leads to pestilence in the V. 12—16. 89 (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 seventh30, on account of the seventh year fruits; and at the ending of the Feast31 in every year, on account of the largesses of the poor. 16. There are four characters32 in men, He that saith, years immediately following. The 'IS? 1E*yO is enjoined in Deut. xiv. 28, 29: "At 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 Levite (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, C), 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 having deprived the poor of the donations due to them, which were Op1? nn3K> • nNB, 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. xxiv. 19: "When thou cuttest down thine harvest in thy field, and hast torgot 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 Middah denotes measure, and hence, standard, characteristic, quality, virtue, &c. The title of Aristotle's "Ethics" is rendered PlllOn 1BD. 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 : 12 90 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 loss33: 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 almsgivers34 He who is the man acts with a, view to recom pense: he lends to those from whom he hopes to receive (Luke vi. 34); obxl Kai ol reX&vai oilnas iroiovaiv (Matt. v. 46) ; " He is called 'am ha-arec (here used as a singular, see n. 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' (Prov. 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." ri'1113] It may be remarked on the use of this word, which means inter mediate, that the "via media," and the " KaB' vTrepf3bAi)v bSbs " 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 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, § 4. TDn] The word chasid here denotes the opposite of "wicked," and cannot be shewn to carry any allusion to a particular sect, the Essenes (p. 34), as some have endeavoured to make out. For a less improbable derivation of "EaaaXos see note 1. "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 oftheD'TDn" (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. 91 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 in college-goers35. 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-sieve36. 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 dKpoarr-s Xbyov, the second ttoit-ttis (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 NOni NplSI 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 nBl 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 ; Shab bath vm. 2 ; Menachoth vi. 7, x. 4 ; Kelim xxvn. 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 B. 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 soleth. The word nop may denote meal in general (ni. 26); but it is here (?) identified with the "dust" of the Menachoth (viii. 2), which was not altogether refuse, but was unfit for soleth. Compare the following from the Jal qut on Canticles: "Song most be- praised and exalted of Songs: Babbi 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 qemach; and after that produce me from it soleth ; and after that produce me from it a cake. Thus out of all the wisdom of Solomon there is no soleth to Israel except Song of Songs. All the 92 PIRQE ABOTH. sponge, which sucks up all; a 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 thing87, 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 Thamar38; And that which does not depend on anything ? this is the love of David and Jonathan. are holy: Song of Songs is Holy of Holies." The scholar who treasures up only what is most pre cious is certainly, qua 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 sieve typifies the perverted mind which " turns light to darkness, and darkness to light, and feeds others with refuse." See the commentaries ^NIB" rilNSri and Jlia^ |". 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. xl. the order here is different. Another view is adopted in PI13N 37, where the third scholar is taken to be the man who speculates on theo- sophic 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, injJIO D1N1 N'VIO : in the other from bread which strength ens man's heart; but "the parable of the sieve seems to me very difficult ; for' if it were like that which we use now, and which lets through the PI71D, it would not be right, die." 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 soleth 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 requirements of the case indirectly to a certain 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 u, receptacle attached to the machine : the process is repeated at the second 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 is V. 22—25. 93 24. Whatsoever gainsaying is for the name of Heaven will in the end be established ; and that which is not for the name of Heaven39 will not in the end be established. 25. What gainsaying is that which is for the name of Heaven ? the gainsaying of Shammai and Hillel40. And that somcHrnes rb irpaypa in the idiomatic 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. xiii. 15). 39 Compare the distinction in Bere shith Eabbah iv. 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. els ovopa wpo, 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. 23), 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 to us. 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 words and those of their opponents together. Nay, more, they placed the words of Beth Shammai before their own words (see Crit. Note) .. .T-wo 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 whosoever transgresses the words of Beth Hillel deserves death. ..And where did Bath Qol go forth? R. Bibi in the name of B. Jochanan said, At Jabneh went forth Bath Qol" (T. J. Sotah m. 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 heavens, 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 foundation of the earth, and my right hand hath spanned the heavens : when I call unto them, they stand up together " (Chagigah 12 a. See above, pp. 31, 32 ; and cf. 94 PIRQE ABOTH. which is not for the name of Heaven ? this is the gainsaying of Qorach (Jude 11). 26. Whosoever makes the many41 righteous, sin prevails not over him ; and whosoever makes the many to sin42, 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 him43, for it is said, He executed the justice of the Lord and His judgments, with Israel (Deut. xxxiii. 21). Jerobe'am42 sinned, and caused the many to sin, (and) the sin of the many was laid upon him, for it is said, Because of the sins of Jerobe'am who sinned, and made Israel to sin (1 Kings xiv. 16, &c). 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 eye44, and a Bereshith Rabbah, xn.) ; 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 : dXX' ob irpCiTov to irvevpariKbv, dXXd rb ipvxiKbv, tireira rb TTvevpariKbv. The three views pro pounded above may be taken as texts for three philosophies, of idealism, evo lutionism, and dualism. Matter was in some systems regarded as essentially evil ; and its creation, according to a prevalent symbolism, is fitly attributed to the left hand, as tad 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, ol ttoXAoI (Rom. v. 19), denotes the public, or "the general," and, like cibbur, the congregation, is contrasted with ha-yachid, b els. " Reshuth ha-rabbim" is equivalent to "locus publicus." See Mishnah Surenhusius, Vol. n. p. 1. 42 This saying, in the form ?3 '13 N'Onil NOnC 'O, is cited in Sotah 47 a (cf. Sanhedrin 107 b) ; and it is added that a magnet suspended the Sin [Rashi calves] of Jerobe'am between heaven and earth. " Three kings have no portion in the world to come. ..Jerobe'am, Achab, and Ma- nasseh" (Sanhedrin xi. 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 right eousness : " consequently the PI13T of the many depends upon him." 44 The evil eye corresponds to nNlpil (iv. 30) : the soul, \pvxi, is the seat of niNn, or "appetite": the V. 26—30. 95 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 Gehinnom45, for it is said, But thou, 0 God, shalt bring them down into the pit of destruction (Ps. Iv. 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 substance45 ; and I will fill their treasures (Prov. viii. 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 lion46, to do the will of thy Father which is in Heaven. spirit, the seat of ambition, and of the desire for 1133. Compare the threefold classifications in 1 Joh. ii. 16; Aboth ii. 15. The three evil qualities in question are ascribed to Bile'am in "Midrash B. 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, &a." (Numb. xxiv. 2). He had a grasping soul, for it is said: "If 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 than they" (ver. 15). 45 "four ISiural have no portion in the world to come... Bile'am, and Doeg, and Achithophel, and Gechazi " (Sanhedrin xi. 2). "How many years old was Bile'am? It is not expressly written, but from what is written, Bloody and deceitful men shall not live out half their days (Ps. Iv. 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 106 b). 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; Bev. ii. 14). Substance is by Gematria 310 (B») asons (Sanhedrin 100 a). 46 This saying is quoted, in con nexion with 'Aqiba's 'pin IPOS? PIPJJ '13, .in Pesachim 112 a; but "Rashi" refers to the Pereq, UniK> D1pD (rv. instead of x.), and 38, citing "Rashi," refers to Zebachim. For another ap plication of the saying, see Bemidbar Rabbah on the sepulchre of Moses, toward the end of Seder Balaq. The Machazor Vitry makes Masseketh ni3N end, very appropriately, at the words, Q'OKW Y3N. 96 PIRQE ABOTH. 31. He used to say, The bold of face to Gehinnom*7; and the shamefaced^ to tlte garden of 'Eden. May it be well-pleasing in thy sight, Lord, our God, and the God of our fathers, that thy city may be built in our days ; and give us our portion in thy Thorah. 32. Ben Bag-bag said, Turn it, and again turn it; for the all is therein43, and thy all is therein : and swerve not there from, for thou canst have no greater excellency than this. 47 The saying '1a D'lS (PlDty 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 '13 1013 fj) '1.1 in Aboth R. N. xli. : CC has a double reading which confirms the suspicion of its spuriousness ; and in Masseketh Kallah there is no evidence that it is quoted from Aboth. 48 " Bashfulness is a good sign." It it said that a man who has a sense of shame will not readily sin, nii103 N? NOm Nil: "and he who has not D'lQ DE'ia, of a surety his ancestors stood not on mount Sinai." (Nedarim 20 a; Jalqut i. 301; Mekiltha, £>m3 '0). [Ta'anith7b.] For prayers against D'lS PlltJI see Excursus v. 49 Everything is contained in the Thorah : it was the plan according to which the world itself was created (p. 12). "In it, without doubt, are history and tale : proverb and enigma : correction and wisdom: knowledge and discretion : poetry and word-play : conviction and council: 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 xlvii. ; Va-jiqraR. xxx.; Cha- zitha, Cant. viii. 7). "There is none poor but in know ledge. They say in the West (in Palestine) : n'3 no n'a ni nti n'3 n"?i3 n'3 nh : 'ip no »ip vb ni iDn no 'ip ni 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 ending n3 1^131 of this clause in <3 may be illustrated by such expressions as D1NH ?3 HT, 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. xxxviii. 16. The striking reading of the text (cf. "totus in illis") V. 31—33. 97 33. Ben He-he™ said, According to the toil is the reward. would account for the occurrence in MSS. of 'inn nm, "and be in it." In many good MSS. "[311 is pointed as pi'el. It may accordingly be taken as a frequentative. 50 The names of 13 13 )3 and 'PI M p are identified by Gematria. Their sayings are apparently ascribed to Hillel in Aboth B. N. [A xn. p. 55], from whom, however, "Bar H. H." is distinguished in Chagigah 9 b. Ac cording to one explanation, 1"3 1"3 denotes, Son of proselyte parents 11 PlT'11. According to a note in the so- called Machazor Vitry, 'n 'n )3 denotes a proselyte, one who has become a Son of Abraham and Sarah, whose names were changed by the introduction of the letter 'n. It is added, that "They allude to Ben Bag-bag in Qiddushin and Baba Qamma, and to Ben He-he in |'3"n bin." [Qiddush. 10 b, Baba Q. 27 b, Chagigah 9 b.] The saying of Ben He-he, like 1. 14 ; n. 7, is in Aramaic. Final n is often found for N. Cf. n^>13 in § 32. In Aboth E. N. xn. [but see B xxvn.] the saying, besides being attributed to Hillel (with the addition of Jin^l3^), 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 Aboth. [1 Cor. iii. 8 tKaaros — Kara tov iSiov Kbwov. ADDENDA. The Ages of Man. He used to say, At five years old, Scripture : at ten years, Mishnah: at thirteen1, the Commandments: at fifteen2, Thal mud: at eighteen, the bridal: at twenty3, pursuits: at thirty, strength : at forty, discernment : at fifty, counsel : at sixty, age: at seventy, hoariness: at eighty4, 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. The Midrash on Qoheleth i. 2 reckons seven "vanities," corresponding to the seven sons of man. The child of a year is like a king, adored by all : at two or three he is like a swine, dabbling in filth : at ten he bounds like a kid : at twenty he is like a house, 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 dog in procuring the means of sustenance : when he has grown old he is like an ape — if, at least, he is 'am ha-arec; but a son of Thorah, like David, is a king though old (1 Kings i. 1). [Joma 22 b Saul when made king was like a ben shanah (1 Sam. xiii. 1).] 13 98 PIRQE ABOTH. Solon, and Hippocrates "the physician,'' in Philo De Mundi Op. (Vol. I. 25, 26 ed. Mangey), divided the life of man into Ten and Seven hebdomads respectively. [See also Die Lebensalter in der Jiidischen Literatur by Leopold Low, Szegedin 1875.] 1 After thirteen years the boy becomes a bar micvah vlbs ivroAi)s, 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. [See p. 37, Aboth R. N. xvi. p. 62, ib. p. 166, Midr. Ps. ix. (Buber p. 82), Maim. Moreh Nebukhim in. 22.] 2 It is commonly said that Gemara, in the sense "completion," properly denotes the series of discussions upon the " Mishnah," which, with the Mishnah itself, made up the " Thalmud." But it is probable that the root 101 should be taken in the sense " learn " by rote, in contrast with 13D to speculate : a man should first learn, and afterwards speculate, 1111 BO'N 101'?1 ?"Op 'NO 13Dv (Shabbath 63 a). At remarks that when he has, in the course of five years, learned the settled Mishnah, which is the N101 of the Thannaim, he should then proceed to learn N13D, that is "our Thalmud," which we call N101. 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." So (&, rejecting the interpretation that he pursues or labours to obtain the means of sustenance for his family. 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 11E> D'HOS? PI11313 DN1 (Ps. xc. 10). [Or if he lives longer it is Dip P iD 1PT313 ] thirteen] He is "minorennis" until fourteen, or "In Ecclesiasticis " until thirteen (Buxt. 1364 on 1JJ1). Cf. Shulchan 'Arukh Orach Chayim 199. 10. The 1"' J3 is called B"N man, for so was Levi at that age (Gen. xxxiv. 25), and in Is. xliii. 21 "This people have I formed" If this is by Gematria thirteen (Magen Aboth). Cf. Low Lebensalter, Machsor Vitry, Niddah 46 a. twenty] There is a saying that the celestial beth din do not punish a man until twenty, see Magen Aboth, Low Lebensalter, Bashi on Num. xvi. 27, Shabbath 89 b, T. J. Bikkur. n. 1 (64 c), T. J. Sanh. xi. 7 (30 630) ed. princeps or xi. 5 ed. Zitomir 1865, Gen. Bab. 58. 1, Zohar n. 98 a^ He then "comes of age" for pursuit or prosecution D'OSSM JO. Abarbanel in Nachalath Aboth gives the interpretation that the '3 p is quick and impulsive PP11 07P1 pIPP 'Ip OPD. Another view is that twenty is the age for military service (Machsor Vitry p. 551, Num. i. 3, Deut. xxiv. 5), cf. in Shake speare's Seven Ages of Man Then a soldier. Heb. Auth. P. B. ed. Singer p. 204 (cf. Low p. 24, Strack on Aboth) "at twenty for seeking a livelihood. ' CHAPTER VI. PEREQ R. MEIK ON THE ACQUISITION OF THORAH. All Israel have a portion in the world to come1, 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 xi. 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. Rabbi Meir 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 toward 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 river 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. 100 PIRQE ABOTH. soever does not occupy himself in Thorah is called "blame worthy1," 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. xxxii. 16) ; read not2 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. xxi. 19). 3. He who learns from his companion one section, or one canon, or one verse3, 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 Nazuf serves as a " not(a)riqon " of &N3 3nj DfJ. An example of another species of )1p'1011 occurs in Jalqut i. 298 (Mekiltha TI EHm), where : " Honour thy father and thy mother, that thy days may be long," is said to carry with it the alternative, |mp' \yab In!? DXl. 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 m. 8 ; 'Erubin 54 a ; 'Abodah Zarah 5 a ; Bemidbar Rabbah xvi. ; &o. The exegetical device 'IpPl ?N, " 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 pvvpbavvov. The 'IpPl ?N is not to be taken as evidence that an actual various read ing was current. The words to which it is prefixed are confessedly 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 30 a) ; 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 B. 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 B. 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 recurring controversies with the Christians " (Schiller-Szinessy's Catalogue, Vol. i. p. 17, on MS. No. 13). VI. 3—6. 101 for it is said, But it was thou, a man mine equal, my guide, and mine acquaintance (Ps. Iv. 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. iii. 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 salt1 shalt thou eat ; Thou shalt drink also water by measure (Ezek. iv. 11) ; and shalt sleep upon the ground, and live a life of painfulness, and in Thorah shalt thou labour. If thou doest thus, Happy shalt thou be, and it shall be well with thee (Ps. cxxviii. 2): "happy shalt thou be" in this world; "and it shall be well with thee " in the world to come (iv. 3). 5. Seek not greatness for thyself, and desire not honour. Practise more than thou 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 2 b). 102 PIRQE ABOTH. 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 (i. 19); and settles his heart to his study; asks and answers, hears and adds thereto; he that learns in order to teach, and that learns in order to practise ; that makes his master wiser, and that considers what he has heard, and that tells a thing in the name 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. ii. 22). 7. Great is Thorah, which gives life to those who practise 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 tby bones (Prov. iii. 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. iii. 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. iii. 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 VI. 7—10. 103 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 me4, 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. cxix. 72). Moreover 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. ii. 8). 10. Five5 possessions possessed the Holy One, blessed is He, 4 Observe the absence of conjunc- the Talmudic style in this respect. tions : "I said to him... said he to B The text of C reads Four pos- me," &c. The same peculiarity is sessions, instead of five. Cf. note «. found in parts of the New Testament. Gen. xiv. 19 is not a good proof that Cf. Joh. iv. xxi., which are quite in Abram was a )'lp. 104 PIRQE ABOTH. 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 is 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. Ixvi. 1) ? and it saith, 0 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, 0 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. lxxviii. 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. xliii. 7); and it saith, The Lord shall reign for ever and ever (Ex. xv. 18). Rabbi Chanania ben 'Aqashia said1, 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. xiii. 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. 11.) 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, 3naaE> IIIPI, and the oral Thorah, IB bj?3B> nilPI" (Shabbath 31 a). 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 ('B b^) these words I have made a covenant with thee and with Israel" (Ex. xxxiv. 27). This shews that those which were by mouth (1D3) are the more precious (T. J. Peah ii. 6. Cf. T. J. Megillah iv. 1 ; T. B. Gittin 60 b). In T. J. Berakoth I. 7 it is said in the course of a discussion, in the name of R. Jochanan : " Words of Soferim are akin to words of Thorah and more beloved than words of Thorah, for (Cant. i. 2), Thy love is better than wine (sc. of the Thorah)": ¦)"o Tin D'3io '3 -mo mi' n'3'3m min '1311? d'ibid nai dhii It is added that whereas the Thorah contains both light and weighty precepts, the words of the Soferim are all of the latter class, D'lion. He who transgresses their words deserves death, for "whoso breaketh an hedge, a serpent shall bite him" (Eccl. x. 8). In 'Abodah Zarah ii. 5 it is discussed whether the reading in Cant. i. 2 is Till or TT.il, and the decision is given in favour of the former1. That is to say, the congregation of Israel addresses God (not vice versa), and says, as it is further explained in this Gemara (35 a) : " Lord of the world, the words of Thy love are sweeter unto me than the wine of Thorah." The authority of the Thorah was final, and its decisions without appeal, as is expressed for example by the saying, That which is of the Thorah needs not confirmation, NPI"11N11 plt'n 'J?3 N7 (Rosh ha-Shanah 19 a, cf. Jebamoth 85 b), whereas words of Soferim do need plt'n, confirmation. Upon the latter compare Kethu- both 83 b, 84 a, where it is said that, " The wise have confirmed, or given force (plt'n IK'S?) to, their words more than — or as much as — to those of , Thorah." In R. ha-Shanah 19a it is said by 'B»N '1, that "words of Qabbalah are like to words of Thorah." Other sayings tending to the exaltation of irapaSoo-ts and scribe-law might be given ; but in drawing inferences from them allowance must be made for their rhetorical and [] So Agadath Shir Hashirim line 251 (ed. Schechter from Cod. De Rossi 541, Camb. 1896), giving the pointing Jill.] 14 106 PIRQE ABOTH. 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. Iii. 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 T. J. Megillah i. 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 Pll3^n of the oral Thorah will never cease, for b tbiy Plia'bn (Hab. iii. 6). 2. The word Qabbalah means biaboxni and denotes tradition (irapa- hoo-is), regarded from the point of view of reception. It is applied not only to what is generally understood by tradition, but even to the Prophetic Scriptures and the Hagiographa1, as below : (i) Mishnah Tha'anith n. 1 (Joel ii. 13): ¦ D3'1J3 b«\ D333!? IVIpl 101N Nil n^>3p3! and in Qabbalah he saith, And rend your heart, &c. (ii) T. J. Kilaim ix. 1 (Ezek. xliv. 17) : •'13 Drwa io* nrvby rby n*?i n'papa btb (iii) T. J. Niddah m. 3 (Ps. cxxxix. 16) : •'ia -p»i; ini 'obu n"?ap3 b>hbo Nin vby\ (iv) Rosh ha-Shanah 7 a (Zech. i. 7) : di'a uno1? rbip 'iaio »io^> xb u'ai ne>o mine nt iai wai ion .oat? tnn Nin £>in -wy vwyb nyaiNi D'ib>j? 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 25 a (Job x. 10) : •'ia 'jN'Bpn 'j'3J3i 'ja'piri 3"?n3 N^n n"?apa k>hbo vbv\ (vi) Mekiltha, 'PI NnDBI 'DO (Cant. iv. 12) : ¦Dinn pyo b)Vi ^>a n"?a 'runs !?ij» p nbapa pubd tinby\ (vii) Mekiltha, 1"' NnDBI 'DO (Jer. ii. 2) : •d!?5ht ':tNa nxipi ti^h n"?ap3 ehibd Dn^j/i (viii) Sifra, D'NI^OI 'DO (Mal. ii. 5): i3a»i pnN via '3 miM b inti ionjk' Wa ubu> spii pnNB> jooi n"?apa pnN 'T by tniao ainan pi. .. tow n'a ba dt D'B'toy pnN pin •'ia town nbv fiin n'm? Ditovni D"nn ihn nirn 'pi'i3 1 See Excursus in. § 4 ; Zunz Gottesdienstl. Vortrtlge pp. 44, 353 (1832). EXCURSUS I. 107 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. 21) ... And thus is the Scripture1 interpreted of Aaron in Qabbalah : " My covenant was with him of life and peace," because he pursued peace in Israel. (ix) Sifre on Numb., 3"'p NpDB (Ps. 1. 20 ; Is. v. 18) : 'ntnnni rwy rba 'an \nn ion pa lain -prixa n^n ntoipa b>hbo l'tor Dipon 'an dii ie>3 'sua nob> nriN H3D3 -jioa n'nx dim pi'oi Nicn bim pyn 'aano 'in ntoip3 e>tbi nw N3 ymb nsijKO m'aiN N'3i3 tor oin1? non Nin xon tor intonn nxon ntoyn ninnini nos*1? rinN ni*o nanyn ioin n -nxon ntoyn niniasn (nvnto ibid toiN to< rinN ni'ay laiym nam mvo rmiJ f\\o^& nivo nniN by nos" ba nnia ni'avi nivo miu nivoB» nam nii'ay riniJB' spD^ nby jnt : rui'aj) It is expressly said thereupon in Qabbalah, " 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 iv. 5, q. v.) (x) Sifre on Deut., n"0 NpDB (Eccl. x. 8) : piBn toiB* mob ni .etu U3b» tu piBi n^pa vby b>tbi notor Na E»B3 Nin nn ioin 'ni' p an -vby D'Na ni'WiiB pjidS D'oan tor d'tu .'13 pibi: Dian nj>3B> 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 (cf. i. 1) of the wise, eventually punishments come upon him. R. Sh. ben Jochai said, Behold he is " A full soul that loatheth an honeycomb " (Prov. 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 being called Thorah (iv), or Scripture (viii), the other Books are expressly i 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. iii. b. 108 PIRQE ABOTH. 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 tho Thorah or Pentateuch, to which a marked preeminence was and is assigned by Jews in general? Cf. Excursus III. 3. On the Jewish division of the Decalogue, which differs from our division of the so-called " Ten Commandments," see Excursus IV. i 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, Mishnah, and Gemara were made known to , Moses. A connecting link between these extremes is the view that the > entire Law is latent in the Decalogue ; in accordance with which view 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 b : "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... mm by Gematria is equal to the number 611. The other two, '33N and ~b fl'n' N? (i.e. the first and second of the Ten Words), we heard 111331 'BO." 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 D'OPI "|t>in to '13 inBI. Then Isaiah (xxxiii. 15) rests them on six. Micah (vi. 8) on three. Amos (v. 4) on the one, "seek ye me." But this, says Rab Nach- man bar Isaac, may mean, 1713 mini 733 ,31B,11 ; 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; Ueb. x. 38), nw 1PI310N3 p'lVl, And the just shall live by his " faith." 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 leave us in some doubt as to how much they supposed to have been revealed explicitly to Moses. (i) T. J. Megillah iv. 1 : '3B^> nmn1? Tny p'nn TotoiB-' no ltosNi ni3Ni notoii n3B>o Nipo . . ¦'3'DO TWob 'ON3 133 131 , Scripture, Mishnah, and Thalmud, and Agadah, and even that which i the diligent scholar was destined to point out before his master, were ¦ already spoken to Moses from Sinai. EXCURSUS I. 109 (ii) T. B. Megillah 19 b: mNIIB' lo1?© -113 D30JJ '1 131 IB'N D'1311 "?33 Dn'ton 3'PI31 'NO-- . ¦wirb t'TPiy D'isiDnB» noi D'iBid ''ptipTi nun 'pnpi ntro1? n"3pn (iii) Berakoth 5 a : Ti3ri3 iB-N nivoni niinm pNn mm1? pin ~b n3riNi 3'ri3i 'no... ib-n -isb-o n mvom -Nipo nt nnn -rimm m^y ba mm1? ¦Dnnin1? nB»o!? 13PI3 DtoaB* iobo \x103n nt anmn1? -D'3iri3i D'N'33 i"?n 'nana • 'J'DO \ What means the Scripture : " And I will give thee (a) the tables of , stone ; (b) the Thorah ; (c) the commandment ; (d) which I have written ; («) that thou mayest teach them " (Ex. xxiv. 12) 2 The expressions signify, 1 (a) the Decalogue ; (b) Miqra ( = Scripture, or Pentateuch) ; (c) Mishnah ; (d) Prophets and Hagiographa ; (e) Gemara — all of which are shewn to have been given to Moses from Sinai. (iv) Shemoth Rabbah xxviii. : , " And God spake all these words, saying — " Said R. Isaac, What the prophets were about to prophesy in every generation they received from t Mount Sinai, for thus Moses said to Israel (Deut. xxix. 14), 133'N IB'N PIN! DIM 1301? .IB, not Dl'PI 101V WDV, but simply DIM 130J?. 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, "...in the hais1) 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, PIPIl'PI PIVO '3N, 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 Lord 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 I. 285 (cf. Mekiltha and Thanchuma) : " All the Ten Words were spoken superhumanly with a single utterance (1131)... It is said that all the PI1131 in the Thorah were spoken with a single 1131." The oral Halakhoth given to Moses on Sinai are said in T. J. Peah n. 6 to have been all embodied in the Mishnah : but elsewhere we read that very much of the original tradition is lost. EXCURSUS II. The Great Synagogue. (See. i. 1, p. 11.) 1. T/te period of the Men of 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 n. 6 (% fol. 4 a) where it is said (see p. 14) that the pairs re ceived from the prophets : nunn )o toi'pB' N3No tovpB* nb»n'o '10 (?) to:ipo itoitoi mm 'on .'13 iniB» pin mitn '3'do nB'o'? nam D'N'33n jo ii?a'pB» In Aboth R. N. I. the line of succession from Moses is given in the form : Joshua: Elders: Judges: Prophets: Hag., Zech., Malachi : G.S. 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 Judda 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 33 a with Megillah 17 b ; the expression 3"13N in the one passage corresponding to D'3pt D'lBW 1NO, D'N'33 103 Dn31, " ] 20 elders, including several prophets," in the other. The number of 120 is made up from the 84 (or 83, LXX. and T. J. Chagigah in. 8) signataries mentioned in Neh. x. 2 — 28 : the 33 (or 34) "prophets" supposed to be named in Neh. viii. 4, 7 and ix. 4, 5 ; and the 3, Chaggai, Zekariah, and Malachi (whom Targum Jonathan on Mal. i. 1 identities with Ezra). To account for the number of 85 (for 84) "elders" in T. J. Megillah I. 7 it has been proposed to insert a name before "1B"1 in Neh. x. 10, or to include Ezra. In T. J. Berakoth n. 4 the number 120 is said to include upwards of 80 prophets. Herzfeld, to whose Geschichte &c. (i. 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 II. Ill 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 Men of the Great Synagogue, except that the Mishnah regards them as having received the Tradition from the Prophets, and preserved it down to the age of Simon Justus. The passage of Aboth which gives the lower limit is cited, together with i. 19, in T. J. Megillah in. 7 : '3 by ioin n'n Nin ntoi3i riD33 'Tk>o im p'i*n pVOB» p'3ri ton piDB3 jriE'tori D'iDn nitoos ton nmyn by) minn by low Dtoyn onai •'13 -|'B3 '131 D'B-Nl inN 1'in to? iou> otoyn D'i3i '3 by ioin "?N'to:3 p pyoE' pi p'an jon P1DB3 JPIB'tori N30 '31 ion • • • UN 131 jntptoyi Ditorn ton noNn ton ! '13 Dltor OSB>01 PION UN 2. The work of the Great Synagogue. r\:vvb ntoisn nnnn 3"n3N iidjib' ji'3i- And when the men of the Great Synagogue arose, they restored the greatness to its pristine state. T. J. Berakoth vn. 4 ; Megillah in. 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, i13B>1'7 niOJ? 11'tnnB'," where the crown might refer to The Name, or to the Thorah (Aboth iv. 19) ; but, as in the "Jeru shalmi," the Scripture-proofs adduced favour the reading 17113 rather than nioy. Their work, as suggested by their "Three Words" in Aboth i. 1, was to define, to teach, and to develope, the Law. Their first saying, " Be deliberate in judgment," is applied in Aboth R. N. i. to the gradual forma tion of the Canon. " At first it was said that Proverbs, Song of Songs, Qoheleth1 were apocryphal, because they spoke irapaPoAas, 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 (13P13) Ezekiel, and the Twelve (minor prophetical books), Daniel, and Megillath Esther " (Baba Bathra 15 a) ; 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, " Qoheleth does not defile the hands, according to Beth Shammai : but Beth Hillel say it defiles the hands " ('Edioth v. 3). EXCURSUS III. Antigonus. Zadok. Sadducee. (See i. 3, p. 13.) 1. According to a Jewish tradition, it was the saying of Antigonus, in Aboth i. 3, which gave rise to Sadduceeism. The great authority for this view of the case is Aboth de-Rabbi Nathan, Chapter V. : 1'bwoi DH3ya l'nn ba am pnvn pyoB-o "?ap iaiD b"n D133'03N bap1? oy Ntor am pin pewon D'iaya vi n'^n did bap1? oy 3ii nx D133'03N .N37 TPiyb tosa D313B" nM'B» '13 D3'to> D'OB' N110 M'l DIB D'Totol1? 1M |'31B* 1'1313 |'31B> 1MB" D'Totol '3B> b 1M 131D B"N 1011? 13TH3N ini no iioni )nnnN ipipn noy Di'Toto-i1? D'Totoii 1'yiv i"?n Nto< ri'3iy naB" too' n!?i dim to naxtos tons nB»y'B» ib>bn ib»ibi noy ia 'noiN im n1? D'non n"nn B"1 N3n otoyn b>'b> ls'nnx pnu db> by fpnv .|'dipi"31 j'pnv nivia tib* dio isidsi nuni jo nn'n sb VD' to ant 'toi ?)D3 'baa B'onB'o imb> dipi"3 db» by j'Diri"3 Dtoy3 jovy j'tvxd jib1 j'b>iib rra iiido 'din ppiiv n"?n i'to> 1D3 myi : 'Dito jn!? j'N Nan otoyai ntn "Antigonus of Soko received from Shime'on ha-Qaddiq. 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 doubled 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, Caduqin and Baithusin; Qaduqin, after the name of (Jadoq : 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 1 For a transcript of the above from a Bodleian MS. (No. 408, fol. 72) I am indebted to Dr Neubauer. [From iTi-ir to the end (al. "Q vm) is a tosefeth, cf. Ab. R. N. p. 26 ed. Schechter. On Das Trilulresion see Graetz Gesch. d, Juden in. n. 10 (1878).] EXCURSUS III. 113 were served all their days : their mind &c.) : but the Qaduqin 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, (Jadoq 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 i. 3, and 'Obadiah of Bertinoro on Jadaim iv. 6, describe Cadoq and Baithus as the actual heresiarchs. 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 of Zadoq.'7 Geiger's theory1 was that the Qadoqites were a sacerdotal conservative party, named after the Qadoq who anointed Solomon (1 Kings i. 39). Ezekiel several times speaks of the Sons of Cadoq, plIX '33, and he ex pressly describes them as the priestly family kot egoxyv, 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, the Sons of Zadok2, 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 Gospels 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 Sadducees (Matt. iii. 7 ; xvi. 1 — 12 ; Acts xxiii. 7) ; and the identifica tion of the Sadducees with the sacerdotal party seems to be completed by Acts V. 17, avaaras he 6 dpxiepeis icai iravres ot aiiv avra, ij ovaa aipeats t5>v 2a88ovKat ntolp '131 D'31PI31 D'N'33 lN1p3B» 2'D1N '3N -pto :'i3 D'pmi mvo jto3B> D'ibd n^on1? ;'ib> J3'n Dipo tool nB»o piio'd fN3i " And therefore I say that the Prophets and Hagiographa are called words of Qabbalah, because they were received by biaboxn, 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. Por an example of such contrariety see Makkoth 24 a : ny3iN iN3 "?nib" by 13'31 ne>o it3 pints nysiN N3'3n ia 'Di' tn : '13 Dltoi'31 D'N'33 " Said R. Jose bar Chanina, Four ni1T3 pronounced Moses our Lord upon Israel : four prophets came and made them void3. 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 Aboth in the MS. At. A omits jna. [In Machsor Vitry 46215 ed. Hurwitz read rwn for jwinv] 3 'Sbpov obv Karapyovpev (=bB3) Sici ttjs irloreas ; (Rom. iii. 31). EXCURSUS III. 115 thou shalt find no rest : Jeremiah (xxxi. 2), Israel, when I went to cause him to rest. Moses said (Bxod xx. 5), Visiting the iniquity of the fathers upon the children : Ezekiel (xviii. 20), The soul that sinneth, it 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 Bible, 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. xiii. 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. 40) as a synonym for a heretic, regarded as one who receded from an acknowledged standard of orthodoxy. 5. The Books of the Sadducees. a. We have no authentic remains of Sadducee literature ; but it has been suggested, with a certain plausibility, that the book Ecclesiasticus approximates to the standpoint of the primitive Qaduqin, 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 generation compared, nay made almost equal, to Moses, is passed over in silence... Is it not really most natural that a Jesus ben Sirach did not feel sympathy enough for the first of the Scribes, to give him a place of honour in the series of Israel's great men?" The modern Scribe was to Ben Sirach an unworthy descendant of the primitive Wise, in accordance with Eli'ezer ha-Gadol's lament over the degeneracy of a later age : : '13 N'1DD3 '1101? N'0'3n 11E> EHpOl Pl'3 3HB' Dl'O " Ex quo Templum devastatum est1, cospere Sapientes similes esse Scribis ; Scribae aedituis ; jEditui, vulgo hominum ; Vulgus vero hominum in pejus indies ruit, nee quis rogans, aut quserens, superest. Cui ergo innitendum ? Patri nostro coslesti." 6. In Sanhedrin 100 b, the books of Sadducees, and the book of Ben Sira, are placed side by side on the Index expurgatorius : ! 'ip'o!? TDX 'D3 NI'D p 13D3 ION ?pl' 31 D'pm '1BD3 N3P1 1 Mishnah, Sotah ix. 15 (Surenhusius, "Vol. III. p. 308). % reads N'TDVn, for mm : nay, for w>ni 'y : &c. See fol. 100 b. EXCURSUS IV. Qeriyath Shema'. The Decalogue. (See n. 17, p. 38.) 1. The Shema', or Audi, is a portion of Scripture which commences: " Hear, O Israel, oic." ; and is commonly understood to comprise the following passages : Deuteronomy vi. 4 — 9 : Hear, O Israel: The Lord our God «'s one Lord1: And thou shalt love the Lord 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 Lord 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 Lord's wrath be kindled against you, and he shut up the heaven, that there be no rain, and that the land yield not her fruit ; and lest ye perish quickly from off the good land which the Lord giveth you. Therefore shall ye lay up these my words in your heart and ia 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 Loud 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 "Loed" is replaced by the mn« of the original. Read, Yhvh is one, or sole, comparing Zech. xiv. 9. EXCUKSUS IV. 117 Numbers xv. 37 — 41 : And the Lord spake unto Moses, saying, Speak unto the children of Israel, and bid them that they make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of the borders a ribband of blue : And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the Lord, and do them ; and that ye seek not after your own heart and your own eyes, after which ye use to go a whoring : That ye may remember, and do all my commandments, and be holy unto your God. I am the Lord your God, which brought you out of the land of Egypt, to be your God : I am the Lord your God. But the first of the above passages is the yOB> proper : the second is called, from its commencement, J?OB; DN IMI. : and the third, PIV'V PIBnB, or ION'1. The order of the three is accounted for in Berakoth n. 2, " Said R. Jehoshua' ben Qorchah, Why does yoB* come before yoB» DN IM1 1— why but that one may receive upon him the yoke of the kingdom of heaven1 first, and after that receive upon him the yoke of the command ments 1 And '13 IMI before ION'1 '? 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 literas majus cules, : "]Pin nin^ -13M$n: n'M': barw\ yoB> which have been accounted for in various ways2. 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), "inN Sn1? ninnBTI N^> '3, For thou shalt worship no other God." They cool the flames of hell (p. 38) for him who reads the Audi n'Pll'niN3 pIplOI. And what is this diqduq othiyoth? it is the distiu- 1 The above is a common expression (cf. p. 54) for reciting the Audi, which contains an acknowledgement of the sole kingship of Yhvh. Let a man, when he has cleansed himself, lay his Tefillin, and recite the Audi, and pray. This is the " complete kingdom of Heaven, nn-iv D'nw rvD'jn " (Berakoth 15 a). 2 For other meanings which have been assigned to the two large letters in the Shema', see Ba'al ha-Tubim in loc, and Buxt. Tiberias, Pt. 1, Chap. xiv. The two together make the word 'ed, witness, and indicate that, if Israel are not God's witnesses (Is. xliii. 10 ; xliv. 8), He will be a quick witness against them (Mic. i. 2 ; Mal. iii. 5, &c). Taken separately they indicate that mrv is the One God in the T quarters of the earth, and over its y ( = 70) nations, all of whom are summoned to hear (Is. xxxiv. 1): that Israel has V names: the Thorah V " faces," aspects, or interpretations, &c. 118 PIRQE ABOTH. guishing clearly between the lameds in D333^ to3, or between mem and mem in 1110 DH13N1, &c. (Debarim Rabbah n.). 2. The Decalogue embodied in the Shema'. : yoB> to^ 1313 jn in nnain niB'yB'. T. J. Berakoth I. 8 [al. 5]. In St Mark's Gospel (xii. 29) the opening words of the Audi are said to constitute the irpaTq cVtoXtJ, which, according to note 36, p. 56, comprises all the precepts of the Thorah. In the Jerusalem Talmud, loc. cit., the several Abyoi or 'Prjpara 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.' R. Levi said, Because the Ten Words are contained in them : (i) /, Yhvh, am thy God. other ' (ii) Thou shalt liave gods but Me. (iii) Thou shalt not take the Name o/Yhvh thy God in rain. (iv) Remember the Sabbath day to keep it holy. (v) Honour thy father and thy mother. (vi) Thou shalt do no murder. (vii) Thou adultery. shalt not commit Hear, O Israel, Yhvh is our God (Deut. vi. 4). Yhvh is One (Deut. vi. 4). And thou shalt luce Yhvh thy God (Deut. vi. 5): he who loves the King will not swear by his Name, and lie. That ye may remember, &c. (Num. xv. 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 ovm 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, 1 know that thou art Mine, EXCURSUS IV. 119 (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, Yhvh, am your God (Num. witness against thy neighbour. xv. 41). And it is written, 111'1 PION D'ntot (Jer. x. 10). What means PION (Truth) 1 R. 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 neighbour's 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 Decalogue 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. Berakoth i. 8 [al. 5] : |piin pip i'N no '3D01 Di' toa nnan mE>y pip in'B» nm pa : '3'Da nwob b 13PV3 nib ito< 'oin in' ab& j'3'on myo '3bo " Of right they should read the Ten Words every day. And on ac count of what do they not read them 1 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 12 a: mnyi 3'X'i pion ion'1 yioB» dn imi yoB> nram niB>y pipi Nto< p ninth ltppa t'tos33 sjk to ton nnn' 3i ion -D'3i3 P13131 !B>p3 J'to333 IOIN jn3 '31 '3.1 'D3 N'3n "p'OI PlOiyiPI '3BO Dltoia 133B> lm'yapo} 13D n"33 n3i i'3'Di noiyin '3ao Ditoaa i33B» n"?n p nnpr? 13D ID'ON J'3'On PlOiyiPI '3BD Dlto33 133 NIDn 31 nb ION N11D3 : i'3'on noiyin '3bo Ditosa iaa 'b»n 3i V'n Nyni33 ii3'y3po^ " 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 120 PIRQE ABOTH. they had already stopped them on account of the murmuring of the heretics..." 4. The division of the so-called Ten 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, / am the Lord thy God which brought thee out of the land of Egypt (which cannot of course be properly called a Commandment), and the second Word is made... to include what is divided in our Prayer Book into the First and Second Commandments. The sub 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 x ; 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 131 is not adequately represented by Commandment or evToA-q. The latter is the rendering of 11VO, a term which is not specially2 1 The second Word, taken as above, runs thus : " There shall not be to thee D""iriK rr-rhK beside Me (thou shalt not make unto thee a graven image, &c.) thou shalt not bow down to them, nor serve them ; for I, nin1, thy God, am a jealous God, &a." 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 view in the most striking way : Nin Nop bx tow top mrv >3 -inN bt an(^ *ney reSard * D J X n°t merely as a separate one of the Ten Words, or Divine utterances, but as the greatest of them all. In favour of the Hebrew division may be cited : (1) T. J. Berakoth I. 8. See above, § 2. (2) Targum 'Jonathan,' Ex. xx. 2, 3. [Notice the readings in "Machsor Vitry" ed. Hurwitz p. 337.] fp'T3 M p3D 1'DB» M' NBHlp DIB JO p'B3 111 13 INOIp N1'31 1'to«DB> JO NB"N1 IBDto ,T3'0' JO 113'1 1301? 113'1 J»ainto?3 M1 |'p133 Ml to? ppnnoi um tonB»i pnn'i'B>D to 'onnoi itm n'ob» tin3 d"di ma p31 10D1? 10D to (113 1'BnriOI nB>01 'IT Sp3 I'l'iT pill NO"p Ml1? j'p'ia pan' n'p'BNi n'pia n pnto< Nin N3N *?nib" '33 'oy ioni mix : N'i3y inyB* n'a 10 'nivoi xyiN p 'in' n^> "?nib" n'3 'oy ioni mix nin '13 p'BJ nin 13 N3"3n NT31 : '30 ia pniN arba -\b " 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, I 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 1. 2. [Othioth de R. 'Aqiba, p. 55 b, Warsaw 1885.] " And whence is it that Aleph is called One 1 because it is said (Deut. xxxii. 30), tba UN fpT 13'N. And whence is it that ha-Qadosh, blessed is He, is called One? because it is said (Deut. vi. 4), Hear, &c. inN nin'. And whence is it that the Thorah is called One 1 because it is said (Num. xv. 29), D31? nM' nnN mm. 'JJX (is at the) head of all the ni131, and Aleph (is at the) head of all the letters, B>N1 s^Nl miail to B>N1 i^tf ": nrmNi to (4) Midrash Chazitha (Cant. v. 11). "For twenty-six generations was the letter Aleph making complaint before the Holy One, blessed is He : Lord of the world, Thou hast set me 16 122 PIRQE ABOTH. at the head of the letters, and didst not create the world by me, but by Beth, for it is said, n'B>N1^ 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). Tn-morrow I shall be revealed, and shall give the Thorah to Israel, and I will set thee at the beginning of all the niiai, and will open with thee first." (5) Mekiltha, TI BHnai 'DO ; Jalqut I. 299. " How were the Ten Words given 1 five on this Table, and five on that. (i) There was written, /, Yhvh, am thy God; and opposite to it, Thou shalt do no murder. The Scripture shews that, whosoever sheds blood, the Scripture imputes to him as if he diminished the likeness of the King. A parable of a king of flesh and blood, who entered into a province, and they set up effigies, and made images, and sunk dies to him. After a time, they overturned his effigies, shattered his images, and effaced his dies, and they 'diminished the likeness' of the king. So, whosoever sheds blood, the 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 1 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 slialt 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 Ten Words given, five on this Table, and five on that. So says R. Chanina ben Gamliel. And the wise say, Ten on this Table, and ten on that Table, for it is said (Deut. v. 22), These words the Lord spake, &c. and He wrote them in two Tables of stone." EXCURSUS IV. 123 The above examples will suffice to shew that the present Hebrew division of the Decalogue is not without " adequate authority." According to Josephus (Suicer i. 831) the First Word teaches on 6e6s io-nv eh, ko.\ tovtov aefieaBai povov, and the Second Word commands pr]8evoi elKova faiou iroirjaavras irpoaKwe'iv. This arrangement, as regards the Second Word, 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 are not to be classed with elilim, or idols proper, like "all the gods of the nations" in Psalm xcvi. 5 (p. 120). [According to the Mekhilta, the Words on the two Tables respectively (Ex. xx. 2 — 12, 13—17) were or commenced : ¦133 .1131 -NBM N1? MM' N1? -'33N •nonn n!? .myn n1? -333n n1? -p|N3n n^> .mnn n1? Thus each of the five Words on the first Table and none on the second mentions Tito* mn' "the Lord thy God." In the Midrash 310 np^> or "Pesikta Sutarta" of R. Tobiah ben Eliezer (n. p. 139 ed. Buber, Wilna 1880) there is a plan of the two Tables with the Ten Words written briefly as above, five on each. Philo (De Decalogo & Quis r. d. Haeres?), Josephus (Ant. in. 6), and Irenaeus (n. 36 ed. Harvey) likewise divide the Ten Words into two Fives, the former of which, according to Philo, is the dpeivav irevras. This, he says, begins a Deo patre and desinit inparentes qui ad illius imita- tionem gignunt particularity (Suicer 832). In Qiddushin 30 b the honour of parents is likened to that of God, and it is said, as also in Niddah 31 a, that three are D1N3 I'SniB* partners in the making of a man, the Holy One (who contributes the breath of life) and the father and the mother. On the Ten Words see also Friedmann's edition of the "Pesikta Rabbati," 98 b — 125 b (Wien 1880), noticing the comparison of them to the Ten Say ings by which the world was created (108 a).] EXCUKSUS V. The Lord's Prayer. (See v. 30, p. 95.) The expressions and ideas of the Lord's Prayer (Matt. vi. 9 — 13, cf. Luke xi. 2 — 4) may be illustrated from the Rabbinic writings, and for the most part they rest ultimately on the Old Testament itself. Tlarep rjpav 6 ev rots ovpavols1] " Is not he thy Father 1" (Deut. xxxii. 6). "Doubtless thou art our Father... thy Name is from everlasting" (Is. lxiii. 16 ; lxiv. 8). Both 13'3N alone and D'DBOB* 13'3N are found in Jewish forms of Prayer. [See The Authorised Daily Prayer Book of the United Hebrew Congregations of the British Empire edited by Mr Singer.] " 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 Father which is in Heaven " (Joma viii. 9). " On whom have we to lean 1 on our Father which is in Heaven " (Sotah ix. 15). ... to do the will of thy Father which is in Heaven (Aboth v. 30). ayiao-6rjTa> to ovopa aov] The Name of God is an especially Hebraic expression (p. 67), and it is often used to avoid express mention of God. Cf. -|DB> pB>D (Ps. lxxiv. 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" (Lev. xxii. 32). "They shall sanctify my Name, and sanctify the Holy One of Jacob, and shall fear the God of Israel " (Is. xxix. 23). " And I will sanctify my great Name, which was profaned among the heathen " (Ezek. xxxvi. 23). "Any benediction which is without mention of ha-Shem (i.e. 11 n') is no benediction at all" (Berakoth 40b). iABeTo) r) {Jao-iAela aov] The coming of the kingdom, and the sanctifying of the Name, are brought together in some passages of the Old Testament, thus : " And the Lord shall be king over all the earth : in that day shall there be one2 Lord, and His Name3 one" (Zech. xiv. 9). 1 In St Luke I.e. Westcott and Hort omit t)pG>v b iv tois obpavois, and the petitions yevt)0T]Tu k.t.A., ctXXd pvaai k.t.X. 2 Or " Yhvh shall be one." ° The Qabbalists equate tov/ to JitfT by Gematria. EXCURSUS V. 125 "Any benediction which is without malkutii (kingdom — mention of God as Kino) is no benediction at all" (Berakoth 40b). yevtjdiJTo) to deAqpa aov, as ev ovpava Kai em yfjs] " Whatsoever the Lord pleased, that did he in heaven, and in earth " (Ps. cxxxv. 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 [Tosefta Zuck. p. 72 V""*3 on earth] • 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. 50. Cf. Matt. xvi. 19 ; xviii. 10, 18 ; Luke xv. 10. " May it be thy will, 0 Lord, our God1, to make peace in the family above, and in the family below" (Berakoth 16 b— 17 a). tov aprov ijpav tov eiriovaiov 80s r/ptv arjpepov2] This petition, addressed to Xlirrep i)pav 6 iv rois ovpavoU, corresponds to Ex. xvi. 4 : " Behold, I will rain bread prom heaven for you ; and the people shall go out and gather 1D1'3 Dl' 131, to ttjs r]pepas els rjpepav, A CERTAIN RATE EVERY DAY." The occurrence of several allusions (Ps. lxxviii. 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 prom heaven " ; and notice that in Sap. Sol. xvi. 27 — 28 the gathering of the manna is associated with 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 1D1 '3 Dl' 131 — which is found again in 2 Kings xxv. 30, Jer. Iii. 34, Dan. i. 5— is discussed in Mekiltha 3"B yD'l 'DO (Jalqut 1. 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-maqom ! 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, / will rain bread from heaven for you, and it is written (ver. 14) toon n33B> to>ni. And the people shall go out and gather : — not that they were to go 1 nuD bv/ K-Sosai n'?vo bv> N^BSn Di^iy o'^rM wn^N 'n tm^b pm -n\ 2 Or..,SlSov i)piv rb Ka0' i)pipav (Luke xi. 3). 126 PIRQE ABOTH. out to the enclosures and gather, but they were to go out to the epr/poi 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-Moda'i said, So tlutt a man should not gather on the day for the morrow, as on sabbath eve for sabbath, for it is said, 1D1'3 Dl' 131, matter of a day in its day1. He who created the day created its provision (inD31B). Hence R. El. ha-Moda'i said, Whosoever has what to eat to-day, and says, What shall I eat to-morrow 1 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, pn by\tib kSn wrrh mm mm ah 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) 1 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 emovaios. The stricter etymological view requires that emovaios should be derived from e'mevai, rather than from eVeirai. The much controverted derivation from emevai through the medium of rj imovaa rjpepa may be said to be prima facie less simple than one which refers the word more directly to its assumed root. But it is proposed here merely to illustrate the more direct interpretation of emovaios from a Hebrew standpoint. L. de Dieu, according to Poli Synopsis, gives the explanation : " Panis emovaios est panis succedaneus, hoc est, qui pani jam absumpto succedit, et ut succedat, natura corporis postulat." According to this view, apros emovaios is p.- >-lo] JIQjj-X, NDn? Nl'in, or Ton Dm>, bread which is successive or continual. It is natural to pray iravTore [TDn] 86s r)piv tov aprov tovtov (Joh. vi. 34) : "Let thy lovingkindness and thy truth '311X' TDn, continually2 preserve me" (Ps. xl. 12) ; and, at the same time, to pray that in each day so much 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," and in the darkness, because they were not prayed for rightly. See Mekiltha, and Rashi, on Ex. xvi. 8, 21. 2 Cf. Dr ^sai Dvn in the prayer cited below from Berakoth 60 b (p. 129). EXCURSUS V. 127 only may be given as is needed for that day. Compare : " And he did eat bread continually [TDn] 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. Iii. 34), Ex. xxix. 38, Numb, xxviii. 3, Is. Iii. 5. [Aboth in. 25 " continually every day."] [Notice in the Birkath ha-Mazon "And by His great goodness continually hath food not failed us, and may it not fail us for ever and ever for His great name's sake... We thank Thee... for the food wherewith Thou dost feed and sustain us continually every day nyB" 7331 ny 7331," and compare Auth. P. B. p. 37 "Who. ..in Thy goodness renewest the creation every day continually',1 ib. 232 "and to such as are hungry and thirsty give bread and water unfailingly," Heb. D'3DN3 D'Ol DDn? |n give their bread and water sure (Is. xxxiii. 16). Cureton (Remains of a very antient recension of the Four Gospels in Syriac, 1858) renders the Old Syriac • N3'DN pn?l of Matt. vi. 11 "And our bread constant of the day give us," comparing Num. iv. 7 TOnn Syr. aminoith. See also Diet, of Bible art. Syr. Versions by S. P. T. (1863).] Ka\ a(pes f\piv tq. 6(peiArjpara rjpav, as Kai impels difirjKapev rois oipeiXerais rjpmv] 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. 31. "Adyes ddtKTjpa tgj ttAtjoiov aov, Kai Tore SevBevros aov at apapriai aov Avdqaovrai (Ecclus. xxviii. 1 — 5). "May it be Thy will, 0 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 1 should be shamed for this aldv, and for the aldv to come1 (T. J. Berakoth iv. 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 D'313nn before Thee" (T. J. loc. cit.). Km pri elaeveyKr/s rjpas els ireipaapav] The word ireipaapos is used in the New Testament to denote outward and physical, no less than inward and spiritual, trials. The words 13D3N ]yD7 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 P'D3 'T1? ...13N'3n 7N1. " 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 Kai 8 av Sija-gs iirl ttjs yr)s, farai SeSepivov iv toTs obpavois (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. 128 PIRQE ABOTH. of temptation, and stumbled : he said...(Ps. xxvi. 2) Examine me, 0 Lord, and prove me " (Sanhedrin 107 a). dXAa pvaai r)pas dirb tov irovrjpov] But deliver us from the evil. It is disputed whether the evil is 6 irovrjpos (1 Joh. v. 18, &c), or rb irovrjpov. Compare 2 Thess. iii. 3 ; 2 Tim. iv. 18 pvaeral pe 6 Kipios diro wavrbs epyov irovrjpov, Kai adaet els tt)v fiaaiAeiav avrov rrjv eirovpaviov o> jj 86£a els roiis altiavas rav alavcov. dprjv. The word yi, in the Old Testament, is applied to things and to persons. Compare : "The angel who redeemed me yi 730" (Gen. xlviii. 16). "And hath kept his servant nyiD" (1 Sam. xxv. 39). "Depart yiO1, and do good" (Ps. xxxiv. 15). "I make peace, and create yi" (Is. xiv. 7). "Deliver me, 0 Lord, yi D1ND" (Ps. cxl. 2). "The adversary and enemy is this yil |Dn"'(Esth. vii. 6). If the evil be masculine, it does not at once follow that the allusion is to the ' wicked One1 ' alone. Compare the following Talmudic prayers, especially No. 3. 1. " May it be thy will, 0 Lord, our God, and the God of our fathers, to deliver us from the shameless, and from shamelessness : from evil man, and from evil hap, from evil yecer, from evil companion, from evil neighbour, and from Satan the destroyer : from hard judgment, and from a hard ' adversary,' whether he be a son of the covenant, or not a son of the covenant" (Berakoth 16b). 2. " It is revealed and known before Thee, that our will (Aboth n. 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 companion. And cause me to cleave to the good yecer, and to a good companion (Aboth ii. 12, 13), in Thy world. And give me, 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 Note that to irovqpbv, instead of TTovqpbv, may stand for yi without the article, as in Eccl. viii. 11, 12 jn mvryb tov Troiijaai rb Trovrjpbv. 2 Mt; dvnaTTJvai rip rrovripip (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 yeper have dominion over us, and remove us from evil man, &c." EXCURSUS V. 129 4. " And remove us from all that Thou hatest ; and bring us nigh unto all that Thou lovest " (T. J. Berakoth iv. 2). 1. Berakoth 16 b: i3'ni3N 'n"?Ni i3'nto< 'n yitbn pvi 'n' 'ai ion mmto* ma 'ai iano sn *ra*a yi v^soi yi dikd *» wdi d'3b »n» utow mia ja nub" pa nerp pi tonoi ntrp pio n'nB»on ;ob>di y*y p&y£ y*i ¦n'13 J3 13'NB» pai 2. Berakoth 17 a : miN ppa lSTDynB1 i3'nto< 'n o"t 'ai ion mmbx in3 'Tuoato* 'i NI '1DN1 N3'N 13'3'y iaB»n' ton npa 131'oyn to«i 'ito D'otoyi p3i '3n idn '"?xoi in3 'H3D3i?n '3ii ib baa N3i3on 31 TOytS>1 nO'Vat? 11KEJ> aayO *&1 W niB^ "31S1B- T3B1? yn»i : oto? 33toi -pixi 'pn niB-y1? aitwi QTJ3 liS^HB' fi"1* HVaSft Berakoth 60 b : Sm Tnisoa opm irnma ^in&r *nSx '» &"*n h*S nSi jvm h*1? x1?! py n*S nSi «&n h^ k1? wan ianoi yi dixo *jprrn iS laynsynS *w* nx pjidi ;vn m* Saai dvh *Mni i&biya ni& lanai ffvn ^pan yi : wn ba ^yai -pyya wanrb\ itirh\ \rb 4. T. J. Berakoth iv. 2 : 730 IJpriini 'P55' nx "N"1^ wab "in"m S)'D1D N3N 13 N»n '31 ]yob npix isoy iB>ym nanKB> hd SaS waipni naww no : noB> The two factors of man's nature are inn IX' or NB"3 NIX' (pp. 37, 64) and 3101 IX' or N30 NIX'. 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 17 130 PIRQE ABOTH. heart (p. 64), 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 NB"3 NIX' say, &c." " They shall bear thee up in their hands, lest thou stumble against (NB"3 NIX', which is like) a stone" (Ps. xci. 12). "There shall no strange god be in thee, neither shalt thou worship any strange god (Ps. lxxxi. 10). What is the IT ^>N that is in a man's body (or self) ? He used to say, It is yil IX' " (Shabbath 105 b). In Sukkah 52 a, the evil yecer is first taken in the sense of fliaXoyiapbs iroirnpos (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 the wicked... Seven names has yil IX'. The Holy One, blessed is He, called it evil, for it is said (Gen. viii. 21), Por 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. Ii. 12). Solomon called it enemy (Prov. xxv. 21). Isaiah called it stumblingblock (Is. lvii. 14). Ezekiel called it stone (Ezek. xxxvi. 26). Joel called it '31BX (Joel ii. 20), that is yi IX', which is hidden, and stands, in the heart of man... The greater the man, the greater his IX'... 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 yil IX' " (Sukkah 52 a — b). The evil IX' is identified inter alia with Satan, and with the Angel of death. (Baba Bathra 16 a, Job ii. 7.) [Maim. Moreh Nebukhim in. 22.] ["The evil" deprecated in the petition pCo-ai r)pas dirb tov irovrjpov should include the evil yecer, in accordance with St James i. 13 — 15. The Syriac version )i 1*1 _io men bisha may also have been the original of dirb tov irovrjpov, if " The Prayer " was given in Aramaic. If it was origin ally in Hebrew, we must make choice apparently between yi irovnpos or irovrjpov, and yCl irovTjpbs.~\ The following words of St Clement of Rome (Ad Corinth. I. 60, pp. 106, 107 ed. Bryennius, Constant. 1875) serve as a very ancient para phrase of the words of the Prayer from aqbes r)piv to dirb tov irovrjpov. ...aes Tjpiv ras avopias rjpav Kai Tas dftiKias Kai Ta irapairrapaTa kcu irArjppeAeias. Mr) \oylarj iraaav dpapriav bovAav aov Kai iraibiaKav, aKKa KaBapeis r/pas tov KaBapiapbv ttjs ar)s dAr/Oeias, Kai Kare vBvvov rd BiafirjpaTa. rjpwv ev oaioTJjn KapSlas iropeveaBai Kai iroieiv to. koKo. koi evdpeara evambv aov koi evamov t&v dpxbvrav r)pmv. Nai, beairora, eiridtavov to irpaaairbv aov ed) rjpas els ayaOa ev elpr)vrj, els rb aKeiraadrjvai r/pas ttj XclP* °~ov TV Kparaid Kai pvadf/vai dirb irdarjs apaprlas T fipaxiovi aov Ta v^t)Xa>, Kai pvaai r/pas am rav piaovvrav rjpds dbiKios. ADDITIONAL NOTES. ADDITIONAL NOTES. 1. p. 11, i. 1 mm ?3p] niin in Rabbinic may stand for mini (Grit. Note). On vopos and 6 vopos see Romans ed. Gifford App. to Introduction, Thayer iV. T. Lex. s.v. vopos. Notice the saying niina miNOl DIplO J»N (Pesach. 6 b). Josephus contra Ap. 8 (Ryle Can. of O.T.) writes of the books of Scripture, "We have but two and twenty... And of these, five are the books of Moses... From the death of Moses to the (death) of Artaxerxes, king of Persia, the successor of Xerxes, the prophets who succeeded Moses wrote the history of the events that occurred in their own time, in thirteen books. The remaining four documents comprise hymns to God and practical precepts to men. From the days of Artaxerxes to our own time every event has indeed been recorded. But these recent records have not been deemed worthy of equal credit on account of the failure of the exact succession of the prophets." It is sometimes said briefly that the ni3U (cf. Luke x. 1 dvd bvo, Phil. iv. 3 aiv£vye) "received" from the prophets, and they from Moses (p. 110 & Crit. Note) ; or that a man received from his teacher, UIO 1311, up to Moses ('Ed. viii. 7, Yad. iv. 3, Chag. 3 b). If Moses actually received all that he is said by Rabbis of old time to have received, his Torah included the fence which the men of the Great Synagogue instructed their disciples to make to it. " Moses received Torah " rather means that he received mto>3 generalia (Sotah 37 b), which in a sense comprised particulars deducible therefrom, as the progenitor, Keipevos evplaKerai, xai peB' erepa irov irevraKoaia errj (peperai Kai eirl tov Naj3ovxobovoaop ovTas eviTprjaBels aTToXXuTat. Kai Spas peTa Mavarjv ypa(j>eis Kai TroXXaKts airo\a\as ttjv tov Mavaems irpoyvaaiv Kai ovtos apoAoynaev, OTt rbv daviapbv avrov npoeibas ovk eypaifrev oi be ypdyjravres, ra rbv dqpaviapbv pr) irpoeyva- Kevat err dyvaalas eAeyxBevres, irpodirJTai ovk r/aav. Much of what was received as the Law was impugned on the authority of Christ, who (ib. III. 51) to irpb ovpavov Kai yr)s irapepxopeva e'arjpuvev pr) SvTa rov bvras vbpov. See Paul de Lagarde Clementina 1865. 2. -.Of p. 11, n. 1 J'D] Syr. Li i m, qbpaypos (Whish Clavis Syr. Matt. xxi. 33), cf. Ecclus. xxviii. 24 ireplqbpagov, xxxvi. 25 (ppaypos, Eph. ii. 14, 15 to peabroixov tov (ppaypov...Tov vopov rav evroXav ev Soypaaiv, Midr. Ps. ii. (Buber p. 32) wall... fence &c. Another word for s'yag is gader (Excurs. i. 2. x.). An excessive fence of tradition (in. 20) may make the commandment "of none effect": a man must therefore not make the gader lp'y.1 |0 mi', lest it fall and destroy the plants (Aboth R. N. B I, p. 3). Solomon's wisdom was "as the sand" (1 Kings iv. 29), which is a fence against the sea : so a man's wisdom is a fence or wall to his yecer (Prov. xxv. 28, Pesiqta Rabbathi 11B f. 59 ed. Friedmann). Clem. Strom, i. 20 (Potter p. 377) makes Greek philosophy a cppaypos to the truth, and quotes as Scripture the saying vie, pr) yivov ^evarns, obr/yel yap to \jfevapa irpbs rr)v Kkoirr)v, which belongs, as Bryennius pointed out, to the section of the Didache beginning " My child, flee from all evil and from all that is like to it." Cf. Strom, n. 23 dbbs bi «V dvaiaxvvriav r) alaxpo\oyia Kai re\os dp(poiv r) alaxpovpyia (p. 506, n. 4), ib. IV. 21 dnoxn KaKav is the way to the Gospel and to welldoing (p. 623), Chullin 44 b b noun |01 nyan |D pmi, ib. Tosefta (Zuck. p. 503) '13 1311 1'toopmi (Prov. v. 8), Aboth R. N. n. A & B. Note that liy'31 is rb alaXpov, the ungraceful and disgraceful, comparing Gen. xii. 3, 4, 19, 20. In theory and practice the law required a fence, as a written Torah needs a margin to safeguard the edges of the text. A fence to an ordinance may take the form of a margin of time added to keep men at a safe distance from transgression, as we have seen in the case of the Sabbath. For another example see Mekhilta on Ex. xii. 12 1T1 nto?3 (foL 6 ed. Friedmann), where it is said with reference to ver. 10 until the morning, "And why have they said until midnight 1 To keep a ADDITIONAL NOTES. 135 man far from transgression and to make a fence to the law" ; and see the first mishnah or baba or verse of the Mishnah and the Gemara upon it (T. B. Berakh. 4 b). The Gemara I.e. gives as baraitha "The wise have made a fence to their words." Aboth R. N. (p. 3 ed. Schechter) says " Make a fence to thy words," as did the Holy One, and likewise Adam, Torah, Moses, Job, Prophets, Kethubim, and (the) wise. Ben Sira may have known the saying arid worked it up with others in Ecclus. xxviii., where he writes "Look that thou hedge thy possession about with thorns; bind up thy silver and thy gold; And make a balance and a weight for thy words ; and make a door and a bar for thy mouth" (ver. 24 — 25). Notice in verses 14 & 15 "A third person's tongue &c," cf. Buxt. 1160 'B>'to? \)&b, Midr. Ps. xii. '13 'nBE> tol 'n ni3', Edersheim on Ecclus. in the Speaker's Commentary. On the tongue see also St James iii. r) ykaaaa irvp k.t.A. (p. 105 ed. Mayor 1892) comparing Is. v. 24 B>N \ivh lit. tongue of fire. Dr C. H. H. Wright on Koheleth quotes the opinion of Bloch "that the sense of making a fence to the Law was to separate the books which were of Divine origin from those which had merely a human source," the Torah or Law being taken to mean the Hebrew Scriptures generally, see under "Fence round the law " Index p. 509 (1883), and cf. Aboth in. 20. p. 12, n. 3 (cf. p. 26) pillars of the world] See Midr. Rab. Ex. 47. 4, Lev. 25. 8, Num. 10. 1, Cant. v. 15. Deut. Rab. 5. 1, reading IDiy for D''p in 1. 19, speaks of the three feet of the world. Sayings on Wisdom (Prov. viii., ix.) and the Torah combined with speculations on the tetrad may have led up to the sayings on the Gospel and the Four Gospels in Iren. in. 11. 11 — 12 (ed. Harvey), cf. The Witness of Hermas to the Four Gospels (1892), The Four Gospels and the Four Elements (Journ. of Philol. xxl 69). Irenaeus, who describes his four pillars as irviovras k.t.\. undique flantes incorruptibilitatem, may have had in mind The Book of Enoch xvin. 1 — 3 (p. 88 ed. Charles 1893), "And I saw the chambers of all the winds, and I saw how He had furnished with them the whole creation and the firm foundations of the earth. And I saw the cornerstone of the earth, I saw the four winds which bear the earth and the firmament of the heaven. And I saw how the winds stretch out the vaults of heaven and have their station between heaven and earth : these are the pillars of the heaven." Predecessors of Irenaeus acquainted with the cosmogony of "Enoch" may have compared the Four Gospels to "the four winds which bear the earth and the firmament of heaven " ; and this may have been done at any time after or even in anticipation of the express recognition by the Church of four and four only. Prof. Mayor compares Baehrens XII Panegyrici Latini (1874), Pan. V. 4 (Constantio Caesari), where it is proved after the manner of Irenaeus 136 PIRQE ABOTH. that there must needs be four rulers : " Et sane praeter usum curamque rei publicae etiam ilia louis et Herculis cognata maiestas in louio Herculioque principibus totius mundi caelestiumque rerum similitudinem requirebat, quippe isto numinis uestri numero summa omnia nituntur et gaudent : elementa quattuor et totidem anni uices et orbis quadrifariam duplici discretus oceano et emenso quater caelo lustra redeuntia et quadrigae solis et dudbus caeli luminibus adiuncti Vesper et Lucifer!' The following reasons assigned for the observance of the four Ember weeks are quoted in Hook's Lives of the Archbishops of Canterbury, vol. I. ch. 5 (p. 186 ed. 1), "Because the world consists of four quarters, east, west, south, and north ; and man is compounded of four elements, fire, air, water, and earth ; and the mind is governed by four virtues, prudence, temperance, fortitude, and justice ; and the four rivers of Paradise, as types of the four Gospels, water the whole earth; and the year turns on the four seasons, spring, summer, autumn, and winter ; and this number, four, is on all hands acknowledged to be the number of perfection ; therefore the old fathers instituted the four Ember weeks, according to God's law; as also holy men and apostolical doctors have done under the New Testament." The commentator Bachja writes on Aboth i. 19 that prayer is the ITOy and 11Dy of the world, cf. Buxt. 1622. The term amidah (pi. -oth) is used for certain forms of prayer to be said standing (Heb. Auth. P. B. pp. 44, 115, &c), especially the Shemonah Esreh or eighteen benedic tions. See in The Apocalypse of Baruch n. 2 (ed. Charles 1896) "Because your works are to this city as a firm pillar and your prayers as a strong wall," with the note that the verse is reproduced in The Rest of the Words of Baruch i. 2 in the form al yap rrpoaevxai vpav N woman but are separated by the yod of the Shekhinah in B"N man. See Buxt. 76, Kohut i. 307, Pirqe' R. El. xn. with Loria's commentary, Ecclus. ix. 9 Syr. in Grit. Note. The Rabbinic view of Marriage. It is deduced from Gen. i. 28 that n'311 1'IB is a duty, cf. Pesach. 113b, Qiddush. 29 b, Jebam. 63a "a. man without a wife is not a man" — the reading Jew is due to the censors of the press, see Lectures on Teaching of 12 Apost. pp. 84 sq. It does not follow that marriage was regarded as of "superior sanctity" (Lightfoot Coloss. p. 139, 1875) to celibacy, notwithstanding the use of a word meaning sanctificationes for sponsalia (Buxt. 1980 on B'-llp). In respect of TIB n'311, which is for this world only (p. 60, n. 40) and is a work of the evil yecer (p. 64, n. 2), man is akin to the lower creatures and not to the angels (Ab. R. N. xxxvn. p. 109). The Holy One (Midr. Ps. viii.) explains to the angels that the Torah was not given to them because they could not keep it, "for with you there is no increasing and multiplying, and no uncleanness, and no death and sickness" (p. 74 ed. Buber). The mystic, like ben Azzai (Jebam. 63 b), could allegorize the duty of marriage by making IB'N mean inn, cf. Sifre n. § 345 on 3py nbnp 1BH1D. Eccl. ix. 9 IB'N Dy D"n nNI is made to mean that a man should combine a business or ni3D1N with Torah study (Rashi), in accordance with Aboth n. 2. Qiddush. 30 b proves by Eccl. I.e. that a man is bound to teach his son a craft, whether isshah means wife or Torah, cf. p. 75, n. 33. With Aboth i. 6 '13 inn '1310 compare 1 Cor. vii. 32 sq. rd tov Kvplov k.t.X. It may be said in one sense that the evil IX' does and in another that it does not exist 1D133 in the beast, see Aboth R. N. xvi. (Schechter p. 64), Berakh. 61 a '13 pnX' 13 3"1 n"? sypno. The Torah was not given to the angels for (they are asked) yil IX' D3'3'3 B" (Shabb. 89 a), a question to be answered in the negative. Gentile... slave... woman. See p. 26 and Class. Review x. 191, Heb. Auth. P. B. pp. 5 — 6, Maim. Hilk. Tefillah vn. 6, Tur Orach Chayim 46, Tosefta Berak. 7 (Zuck. p. 16), Chagigah i. 1 (Streane pp. 1 — 15), Menachoth 43 b where it is taught that a man should bless God daily that He made him an Israelite, not a woman, not 113 (Ab. n. 6). After discussion slave replaces boor. Gentiles, slaves and women are classed together as of lower religious status than the mm J3, women and slaves being exempt from positive precepts for which there are set times (Streane p. 12). 18 138 PIRQE ABOTH. St Paul declares them all equal "in Christ Jesus," apparently presupposing the Rabbinic grouping of them as not " one" in respect of Torah. The like grouping is implied in St Peter's quotation from Joel in Acts ii. 17—18, "I will pour out of my Spirit upon all flesh. . .your daughters shall prophesy... Tea and on my servants...! will pour out in those days of my Spirit," Heb. D'13yi by D31 the not my slaves (Joel iii. 2). Cf. Ab. R. N. B xliii. (p. 120) *|1$n H'H DIN '33 mai1? D31, all flesh (not man only) is to see the salvation of God (Is. xl., Rom. viii.). On the judg ment of "the soul of man on account of the souls of beasts in the world to come" see The Book of the Secrets of Enoch ch. 58 (p. 73 ed. Charles, 1896), and on the covenant (Hos. ii. 18) to be made with the animals in the Messianic times see Ex. Rab. 15. 21 (Wunsche p. 119). Since writing the above I have noticed the passage in Joel Blicke I. 119, "Die Stelle die dem Plato nachsagt er habe taglich Gott gedankt dass er ihn zum Hellenen, nicht zum Barbaren, zum Freien, nicht zum Sklaven, zum Manne und nicht zum Weibe geschaffen, kann ich augenblicklich nicht finden. Thatsachlich entspricht das aber drei talmudisch fur die Liturgie vorgeschriebenen Segensspriichen. Die Meinung fiber die Frau die in diesen Segensspriichen sich ausspricht, ist daher nicht judisch (orientalisch), sondern griechisch, und geht auf Platon's Aeusserungen im Timaus zuriick, der das Eingehen in eines Weibes Natur fur eine Art von Strafe be- zeichnet." Weiss in like manner, in his Hebrew work 1'B*1111 111 111 on the History of Jewish Tradition (Part II. chap. xv. p. 147), makes R. Meir say in Menachoth 43 b that a man should give thanks daily that he was not made '13 or IB'N or 113, having no tradition or Torah for it, but knowing '13 1313D n'1 |3 '3 that so it was the practice of Socrates the Greek to bless daily. These benedictions in Menachoth are properly ascribed to R. Jehudah and not to R. Meir. See Bacher's Die Agada der Tannaiten 11.202(1890). ' R. Judah's benedictions are given also in T. J. Berakhoth ix. 2 (13 6) Beni soit Dieu de ne pas m' avoir cree paien, ni stupide, nifemme...de n'etre pas une femme parce qu'elles ne remplissent pas tous les preceptes religieux (Schwab p. 158, 1871). The word 113 stupide has the sense of iy3 (p. 30, n. 12), which stands in parallelism with ni013 in Ps. lxxiii. 22 So brutish was I, and ignorant; I was as a beast before thee. Was 113, which has given place to "slave," a substitute for SKoyov tj d>io~ei Brjplov (Class. Review I.e.) 1 Women ranked with slaves in respect of certain " preceptes religieux." How numberless are the times that that occurs in the Talmudic pandect... D'13yi D'BO Women, servants and children are not bound to these things (Lightfoot Hor. Hebr. Matt. iii. 7). Professor Mayor (cf. p. 26) cites the following five passages in the Classical Review x. 191 (May 1896) : Plutarch life of Marius 46 § 1 : HAdrav pev ovv r)brj irpbs ra reAevrdv yevopevos vpvei rbv avrov balpova Kai rr)v rvxrjv, on npdrov pev avBpairos ADDITIONAL NOTES. 139 eira TZXXtjv, ov fiapftapos ovbe aXoyov ttj qpvaei Br/piov yevoiro, irpbs be rovrots on rois SaKpdrovs xpbvois dirrjvTrjaev r) yeveais avrov. Lact. iii 19 § 17 : non dissimile Platonis illud est, quod aiebat se gratias agere naturae : primum quod homo natus esset potius quam mutum animal, deinde quod mas potius quam femina, quod Graecus quam barbarus, postremo quod Atheniensis et quod temporibus Socratis. Diogenes Laertius i § 33 (under Thales) : "Eppiiriros 8' iv to'is /3/ois els tovtov dvadtepei to Xeyopevov viro tiwov irepi SaKparovs. e(f>aaKe yap, (pr/ai, rpiav Tovrav eveKa xop'" *Xelv Tfl TVXV irparov pev on avBpairos iyevopr/v Kai ov Brjpiov eira on dvrjp Kai ov yvvij- rpirov on "EXXjjv ko! ou (3dpj3apos. Ep. Gal. 3 28 : ovk evi 'IouSaios oi38e "EXXijv ovk evi bovXos ovbe iXevBepos- ovk evi apaev Kai Brj\v irdvres yap iipeis els iare iv Xpiara 'Ir/aov. Ep. Col. 3 1 1 : oirov ovk evi "EXXtjv Kai 'iouSaios, irepiropr) Kai aKpofivarla, fiapfiapos, ^KvBr/s, bovXos, iXevBepos- aAXd ra irdvra Kai iv iraai Xpicrros. Plato according to Plutarch, who was a younger contemporary of St Paul, lauds his own daemon and Fortune for that he was a civilised human being and had been a contemporary of Socrates, and says nothing about women or slaves. The tradition from Hermippus in Diogenes Laertius makes Thales or Socrates give thanks that he was a man and not a woman &c. Lactantius, who brings together sayings as on the Two Ways (Journ. of Philol. xxi. 247) from various sources, had in mind perhaps inter alia Gal. iiL 28 non est masculus neque femina. Bunemann on Lactantius I.e. re fers to Plutarch, Diogenes Laertius, and the Jews' Morning Prayer. From "undesigned coincidences" between the New Testament and Rabbinic writings we may sometimes infer the antiquity of sayings in the latter. In quoting Gal. iii. 28 (1877) I meant to suggest that it testified to an existent Jewish grouping of women * with slaves and Gentiles in respect of Torah. At a still earlier date Greek thought may have influenced Rabbinism in this as in other matters. For the remainder of this note I am indebted to Professor Bywater : Dio Chrysostom (i.e. the pseudo Dio Chrysostom if the editors are right in their view of this oration, which is certainly ancient and cannot be sepa rated from the genuine writings of Dio by any great number of years) writes in Or. LXIV. p. 597 M., SaKparns yoCv or! iroXXois avrov ipaKapi£e, Kai on (aov XoyiKov Kai on 'ABr/vatos. The interest in the statement in Dio is not in what he actually says (for he is obviously abridging a fuller statement) but in the fact that he tells the story of Socrates, of whom according to Hermippus it was sometimes told. The saying in some form was certainly current in connexion with Thales, Socrates, and probably Plato in the 3rd century b.c Hermippus (sur- named Callimacheus) mentions the death of Chrysippus which occurred in B.C. 207, and may be presumed to have written not later than B.C. 200. The fragments of his book are edited by Miiller (1849) in the Didot series. * Philo Hypothetika (Mangey n. 629) yvvaiKas dvSpdai SoiAeycii' k.t.X. 140 PIRQE ABOTH. Greek literature is full of attacks on women, cf. Stobaeus Flor. 73. Aristotle describes woman and the slave in Poetics 15 as rb pev x^pov to be oXas (pavXov. p. 16, 1. 8 the wicked] Aboth R. N. B xvi. H3 flee from an evil neigh bour and be not companion to the wicked (sing.), that is (p. 36) T1X' the Evil Impulse, which sits at the door (Gen. iv. 7) of the heart. When a man is bent upon transgression it sways all his members, for it is king over them (Eccl. v. 9). It is by Gematria yB>in 6 irovnpbs (Magen Elohim). Psalm xxxvii. 32 " Wicked watcheth the righteous and seeketh to slay him.'- Here Sukkah 52 b init. makes " wicked " (lit. irovr/pos without the article) the Evil Impulse, Deut. Rab. 11. 11 (Wiinsche p. 114) makes "the righteous " mean Moses, and " wicked " the most wicked of all the Satans yB'll ?NDD Samael 6 irovrjpos. Compare Wisdom ii. 12, 20. In Job ix. 24, " Earth is given into hand of wicked : he covereth the faces of the judges thereof," Baba Bathra 16 a interprets wicked (sing.) by Satan ; and Ex. Rab. 21. 7 (Wiinsche p. 170) interprets toiy "ungodly" in the same way in Job xvi. 11 "God delivereth me to ungodly (sing.), and casteth me into hands of wicked (pi.)." These are of course mere homiletical applications. When in Targum, Talmud or Midrash a word meaning wicked and with or without the article is said to denote NB"3 NIX' or Satan or Samael the Wicked One, it no more follows that this is its primary sense than that P'lX "just" means (as it is made to mean) God in Prov. x. 7, where it is said that the memory of the deceased just person is blessed. Typical human enemies of Israel, as well as the Evil Impulse and Satan, were called the wicked and that wicked one in the Rabbinic writings. Buxtorf writes Ny'BH....Hbc titulo hostes quidam Israelitarum in Targum insigniuntur, and gives examples. Compare Midr. Ps. xxii. (Buber p. 192) we learn them from tlie parashah o/yBH miN i.e. the Pentateuch Lesson about Shechem, Aboth R. N. A xvi. that wicked one (fern.). On the book of Job and on the good and the evil inclinations see Maimonides Moreh Nebukhim in. 22 — 23 (pp. 93—111 ed. Friedlander, 1885). In 1 Cor. vii. 5 Iva pr) ireipdfa -ipds 6 2aravas a Rabbinic name of the Tempter would be yin IX'. See Schoettgen Hor. Hebr., Nork Rabbinische Quellenund Parallelen zu N. T. Schriftstellen (Leipzig 1839). p. 19, i. 12 drink and die] Cf. Gen. ii. 17, St John xi. 26 (ed. Westcott), 1 Cor. xv. 31 Ka6' fjpepav diroBvrjaKa, 1 Tim. V. 6 £aaa reBvrjKev. Sifre n. § 32 "|B>B3 ?331 (Deut. vi.), even though he take away thy soul. Dl'n 73 133111 ~\by '3, God accounts the righteous as slain every day. Tamid 32 a on Aboth iv. 3 1ptol3 nOB»n, What should a man do that he ADDITIONAL NOTES. 141 may live 1 He should slay himself (N.T. Bavarovre, veKpdaare). What should a man do that he may die 1 He should quicken himself, nN mm 10Xy (N.T. faoiroie'iv). What should a man do that he may be acceptable to the creatures ? joto^l tttoa '3D' (Ab. i. 11). See Mr Montefiore's Hibbert Lectures p. 568. T. J. Berak. n. 3 (4 d ) " For the living know that they shall die, these are the righteous who even in their death are called living : but the dead know not anything, these are the wicked who though living are called dead, for it is said For I have no pleasure in the death of non " (see on Eccl. ix. 5 in Schiffer Kohel. nach Talrn. u. Midr.), cf. Buber's Tanchuma, end. But whosoever drinkelh of the water that I shall give him shall never thirst (Joh. iv. 14). Compare Aboth i. 4 And drink their words with thirstiness, Chagigah 3 a (Streane p. 8) We are thy disciples and of thy waters we drink, Schoettgen, Nork, Wiinsche Erlduterung der Evv. aus Talm. u. Midr. on St John I.e., King Yalkut on Zech. p. 121 With joy shall ye receive a New Law &c. (Targ. Is. xii.). ib. but the water that I shall give him shall be in him a well of water springing up into everlasting life. Compare Midr. Ps. civ. 1 (Buber p. 440) y3131 P'y03, where the Jalqut adds N13^> Tny}. p. 19, n. 22 manual labour] On this subject see S. Meyer Arbeit und Handwerk im Talmud (Berlin 1878), Delitzsch Handwerkleben zur Zeit Jesu (Erlangen 1868), Jewish Artisan Life die. translated from the German of Delitzsch by Mrs Philip Monkhouse, The Dignity of Labour as taught in the Talmud by Rabbi H. Gollancz in the Imperial and Asiatic Quarterly Review (July 1891). Creatures which do not work for their living are classed with thieves and robbers, cf. chap. iv. n. 16, Epist. Barn. 10. 4 otrives ovk o'ibaaiv bid koitov Kai ibparos eavrois iropi£eiv ttjv rpoqprjv, dXXd dpird£ovaiv k.t.X. 8. p. 21, n. 28 Tas KTiVets] Didache 16 r) Krlais rav dvBpairav, 1 Pet. ii. 13 —18 " Submit yourselves irdarj dvBpairivrj Knaei for the Lord's sake : whether it be to the king, as supreme; Or unto governors... Honour all men... Ser vants, be subject to your masters... iii. Likewise, ye wives &c", cf. Eph. v. 21 vtraraaabpevoi oXXtjXois iv <£6/3n n'3 (a 58 a n3NB» without vau)] Kohut n. 85 Fackelhaus. It is also explained as domus hauriendi, "because therefrom they draw the Holy Spirit" (Is. xii. 3, T. J. Sukkah v. 55a, Buxt. 2299). See Lightfoot Hor. Heb. on St John vii. 38—39 " as the scripture hath said, out of his belly shall flow rivers of living water. But this spake he of the Spirit, which they that believe on him should receive," comparing Ps. xl. 9 'yo "|in3 "iniini iv piaa Ttjs Kapbias (al. KoiXms) pov. It is a question what " scripture " is referred to. Aboth vi. 1 likens the recipient of Torah to a spring pDlB 13'NB» and a river ito 11 133nDB>, that goes "from strength to strength," cf. Prov. v. 15—16 '13 mi3D D'O inB-, 'Abodah Z. 19a, "Machsor Vitry" ed. Hurwitz p. 555. At first he drinks from a " cistern," then from an unfailing " well." Finally his Torah becomes "rivers of waters in the streets," a great 113 which flows out from him. " The reception of the blessing leads at once to the distribution of it in fuller measure " (Westcott on St John I.e.). So in Aboth R. N. xiv. R. Jochanan calls El'azar ben 'Arakh '13 flDlB' tol3, with reference to the Scripture '13 1X1B' (Prov. Le.), lit. to establish what is said. See also Midr. Ps. i. '13 IXBn '" mina DN 'a UN 131, as waters fall drop by drop and become D'toli, so words of Torah : a man learns one halakhah to-day and another to-morrow, till he abounds like a spring. Ecclus. xxi. 13 "The knowledge of a wise man shall be made to abound as a flood; and his counsel as a fountain of life," xxiv. 30 — 31 "And, lo, my stream became a river." The Book of Enoch xlix. 1 For wisdom is poured out like water, li. 3 and all the secrets of wisdom will stream forth from the counsels of his mouth (pp. 136, 140 ed. Charles). Jacob's Well. Gen. xxix. 1 — 3 Then Jacob lifted up his feet, and came to the land of the children of the east. And he looked, and behold a well in the field, and, lo, three flocks of sheep lying there by it; for out of that well they watered the flocks : and the stone upon the well's mouth was great. And thither were all the flocks gathered : and they rolled the stone from the well's mouth, and watered the sheep, and put the stone again upon the well's mouth in its place. See Gen. Rab. 70. 8, Jalqut i. 123 on Gen. I.e., n. 741 on Ps. xiii., Pesiqta Rabbathi psq. 1, St John iv. 6, Wiinsche Erlduterung der Evv. p. 512 (1878). Lifted up his feet. A sound heart is the life of the D'IB'3 adpKes (Prov. xiv. 30). When a man hears glad tidings (ni1B>3), then '11731 m 1'3'7 pyo his heart carries his feet, or N'731 N3yD ND'131 the belly carries the feet, as "the creatures say in their parables" (Matt. Kehunnah). In Menenius Agrippa's fable of the Belly and the Members the former holds the position of dignity, and (as in St John vii.) it is the source of supply. A well in the field. That is "The Well," namely that which went with Israel in the wilderness (Matt. Kehunnah). The mention of this well's mouth helps to account for 1N31 'B in Aboth v. 9. ADDITIONAL NOTES. 145 The Midrash gives several interpretations of the passage cited, and (like T. J. Sukkah I.e.) explains 13N1BM n'3 by BH1p1 mi D'3N1B» 1'1 DB'DB' because therefrom they drew the Holy Spirit. In one of these the well is the synagogue and the great stone the Evil Impulse, which is rolled away as the congregation enter to hear Torah and returns to its place when they go out In another the well is Sinai from which they heard miail niB*y the decalogue, and the great stone is the Shekhinah. Psq. Rabbathi l.c. and Jalq. Ps.xlii. refer to Is. Ixvi. 23 '13 1BH13 BHn 'ID mm, speak of the pilgrims' appearing and seeing the face of the Shekhinah at the great feasts, and derive 13N1B* as above from 3NB\ Menenius Agrippa's famous comparison of the human body and the body politic is given by Livy and Dionysius of Halicarnassus as below, and briefly in Plutarch's Vita Coriolani §. 6. Livy n. 32...nullam profecto nisi in concordia civium spem reliquam ducere : earn per aequa per iuiqua reconciliandam civitati esse, sic placuit igitur oratorem ad plebem mitti Menenium Agrippam, facundum virum et, quodinde oriundus erat, plebi carum. is intromissus in castra prisco illo dicendi et horrido modo nihil aliud quam hoc narrasse fertur : Tempore quo in homine, non ut nunc omnia in unum consentiebant, sed singulis membris suum cuique consilium, suus sermo fuerat, indignatas reliquas partes sua cura suo labore ac ministerio ventri omnia quaeri, ventretn in medio quietum nihil aliud quam datis voluptatibus frui. conspirasse inde, ne manus ad os cibum ferrent, nee os acciperet datum, nee denies quae conficerent. hac ira dum ventrem fame domare vellent, ipsa una membra totumque corpus ad extremam tabem venisse. hide apparuisse ventris quoque haud segne ministerium esse, nee magis ali quam alere reddentem in omnis corporis partes hunc, quo vivimus vigemusque, divi- sumpariter in venas maturum confecto cibo sanguinem. comparando hinc, quam intestina corporis seditio similis esset irae plebis in patres, flexisse mentes hominum. Dionys. Hal. Antiq. Roman, vi. 86 eoiKe iras dv8paireia adpan iroXis. avvBerov yap £K 7roXX<»v pepav ianv eKarepov, Kai ovre bvvapiv exel eKaarov ttjv avrrjv rdv iv avrols pepav, ovre XP*ias irapexerai ras laas. el brj Xaftoi Ta peprj tov dvBpaireiov aaparos Ibiav alaBr/aiv Kaff avra Kai (pavr)v, eireira ardais ev avrols ipireaoi KaB' ev yevopevois Tols aXAots a7rao"i 7rpos ttjv yaarepa pbvrjv, Kai Xeyoiev oi pev irobes, on irdv iir avrols iiriKeirai to adpa' al be x€^P€st oti ras rixvas ipydfovrai Kai TamTrjbeia eKiropi^ovai Kai pdxovrai iroXepiois, Kai aXXa 7roXXa dcjyeXrjpaTa irapexovaiv els to koivov' oi be apoi, on ra axBrj irdvra err avrols Kopi^erai' [to be arbpa, oti opBeyyerai'] r) be Ke(paXr), on Spa Kai aKovei Kai ras aXXas alaBrjaeis irepCKafiovaa iraaas exei, bi av ad£erai to 7raw' eira (paiev irpbs rr)v yaarepa' 'S.ii be, a xpnan), n rovrav rroie'is ; fj t'is ianv r) ar) X"Pls vpiv xal deXeia ; dXXa av ye Toaovrov direxeis tov irpdrreiv n koi avyKaropBovv r)piv rav koivjj xPrl°'^lta>vi dare Kai avnirpdrTeis Kai ivoxXels Kai irpaypa ddiopr/Tov virrjpere'iv dvayK&^eis Kai dtepeiv diravraxoBev, els rr)v eWXij- paaiv rav aeavrrjs emBvpidv. ND, Heb. Auth. P. B. p. 49 n., 1 Pet. iii. 21 ad£ei pdirnapa & 2 Pet. iii. 6 vban dirdXero. Note that B>n3 serpent is by Gematria n'B'O Messiah. 18. p. 31, n. 8 more women] Or Qui multiplicat uxores multiplicat vene- ficas. So Orelli in Opuscula Graecorum veterum sententiosa et moralia ii. 455 (1821), cf. Sanh. 100 b, Schechter in J. Q. R. in. 691 & Studies in Judaism no. 13, Maim. Moreh Nebukhim in. 37. The Christian view of woman is implicitly contained in the Old Testament. D17B' 1310. Ecclus. i. 18 The fear of the Lord is the crown of wisdom, making peace and perfect health to flourish, Syr. et multiplicans pacem ac vitam atque sanitatem, Hebrew perhaps NB101 D17B1 131D. 19. p. 33, n. 9 mm n'B»y] Josh. xxii. 5 minn nNi mxon nN niB»y7, Neh. ix. 34 miin lB>y N7. Sifra D'BIlp Lev. xx. 16 (92a*ed. Weiss 1862) compares trees mi'BI nN pB'iyB' and man mini nN nB»iyB\ cf. Lev. Rab. 27. 1 nil'B D'B»iy D'p'IXI. Ecclus. xix. 20 irolrjais vbpov, 1 Mace. ii. 67 iroirjTas tov vopov. The verb " do " in Hebrew is ordinarily followed by 11X0, min '131 (Rom. ii. 14 rd tov vopov) &c. rather than by Iim. Midr. Ps. xv. (p. 119 ed. Buber) niXDn 73 1B»y 17N3, but Ps. cxix. (p. 492) T'n 'D' to mini nN n'B'y dn. Ps. xvii. (p. 132) 11X0 is to llin as a candle to the sun (Prov. vi. 23). Although mini 'B>yb (Heb. N.T.) is an obvious rendering of "works of the law," it does not appear that it was a current phrase in Rabbinic. Torah is not exactly vopos, and "faith" as well as good "works" (in. 17) was required for the fulfilment of the Torah. Compare Ecclus. xxxii. 24 R.V. He that believeth the law giveth heed to the commandment, St Mark i. 15 believe in the gospel, Sanday and Headlam on Rom. iii. 3 rjiriarrjaav. For the collective singular 1B*yo (Rom. ii. 15 to epyov tov vopov) see in, ADDITIONAL NOTES. 147 24 nB»yon 'B7 toll, Sukkah v. 4 (Surh. II. 277) IB'yD 'B0N1 D'TDn, Berak. 7 a Dn'ni3N nB»yD, Sanh. 44 b '10t IB'yD. A Midrash llin 1B>yO is printed in Koi Bo% 118 (Venice 1547), and in Jellinek's Bet ha-Midrasch. For IB'yD in the sense historia rei gestae see Buxt. 1678, Menach. x. 2 (p. 83, n. 12), cf. llin 'B»yo in Beir Jacob's Ocar ha-Sefarim p. 358, no. 1929 (Wilna 1880). 20. p. 35, n. 12 — 13 good way... evil way] See The Two Ways in Hermas and Xenophon (Journ. of Philol. xxi. 243 — 258). The Torah is likened (p. 257) in T. J. Chagigah u. 1 to two paths, the one of 11N fire the other of 37B> snow, cf. Aboth R. N. xxvin. (Schechter p. 86) To what is the matter like? to an army marching between ways of fire and snow &c., Ecclus. xv. 16 He hath set fire and water before thee : thou shalt stretch forth thy hand unto whichsoever thou wilt. See also The Book of the Secrets of Enoch p. xxi. and chap. xxx. 15 ed. Charles (1896). Hermas harps upon the same theme with variations when he speaks of the two Angels that accompany a man, and of his personified good 'EmBvpia and evil 'EmBvpia. Compare in Maim. Moreh Nebukhim in. 22 (Fried- lander p. 100) "According to our Sages the evil inclination, the adversary (satan), and the angel [of death] are undoubtedly identical, and the adver sary being called " angel " because he is among the sons of God, and the good inclination being in reality an angel, it is to the good and the evil inclinations that they refer in their well-known words, Every person is accompanied by two angels, one being on his right side, one on his left" and see the passage of Baba Bathra cited near the end of Excursus V. On the next folio (Baba B. 17 a) it is said that the angel of death had no power over certain persons. " But," remarks Dr Friedlander in a note on Moreh Nebukhim in. 51 (p. 293), "Maimonides holds that angel of death and evil inclination are identical, and accordingly in the passage referred to the Patriarchs and Moses, Aaron and Miriam are said to have been free from evil inclination." Such a result shews that the expressions said to be synonymous are not merely different names for the same thing. On the other hand compare St James i. 13 — 14 pvbeis iretpatfpevos k.t.X. with Ecclus. xxi. 27 When the ungodly curseth Satan he curseth his own soul, on which Dr Edersheini writes in the Speaker's Commentary, "This certainly accords with an exceptional Rabbinic view, which identifies Satan with the Yetser ha-Ra, the evil inclination." Cf. Ecclus. xv. 11 — 12. As the evil IX' is in the end to be slain by the Holy One (p. 130), so eaxaros ixBpbs Karapyeirai 6 Bdvaros (1 Cor. XV. 26). As Satan is called aKdvbaXov (Matt. xvi. 23), so the evil IX' (p. 130), which is also con nected with 7DN J3N (Job xxviii. 3) in Gen. Rab. 89. 1 and Jalq. n. 915. Hermas, so to say, makes the evil 'EmBvpia an Angel of Death which 148 PIRQE ABOTH. delivers els Bdvarov, calls it toO 8iaj3<5Xot; Bvydrrjp, says that if resisted favgerai dirb aov paKpdv, and says the like of the Devil. See Mand. xn. 1, 2, 5, St James iv. 7. 21. p. 36, n. 31 (cf. p. 41) heart] St Mark xii. 30 quotes Deut. vi. 5 " with all thine heart, and with all thy soul, and with all thy might " with the ex planatory addition of biavolas k.t.X., and St Matt. xxii. 37 keeps "mind" and omits "might." Sifre n. § 32 (Fr. 73 a) explains 1337 733 by T1X' '3B>3 with thy two natures or impulses, the evil and the good, cf. Midr. Ps. ix. 2. On the heart see also Midr. Eccl. i. 7 " all the rivers run into the sea." On Cor malignum in iv. Ezra iii. 21 see Sanday and Headlam on Romans v. 12—14 (p. 137, 1895). The yecer being "the imagination of the thoughts of the heart" as the heart is called uncircuracised so the evil yecer is called uncircumcised (p. 130). Heart and heart. See Ps. xii. 3 113T 371 373, 1 Chron. xii. 33, 38 not of heart and heart... but with a perfect heart. This idiom suggests an explanation of Prov. xxi. 8 17J>B IB" TI IT! B"N mi 1B3B1, A.V. "The way of man is froward and strange : but as for the pure, his work is right," R.V. " The way of him that is laden with guilt [Arab, wzf] is exceeding crooked : but as for the pure, his work is right (marg. straight)." On this difficult verse the commentary 'p31 3p has the following note 173 |P3 u yn o'Pnpii D'f> -\ni cnnpi ii D'D flim -|P3pp d'W, the ibsbi is a person whose way is sometimes one man's and sometimes another's, at times his own at times a stranger's. Compare the Homeric yvaBpoiat yeXoiav aXXorpioiaiv, they laughed " with alien lips." He is, as we may say, 371 37 B"N, a man of two hearts or bi\j/vxos, in contrast with "|T the pure. St James, possibly referring to the verse, writes " a doubleminded man, unstable in all his ways ..and purify your hearts, ye doubleminded" (i. 8, iv. 8). There is apparently no adjective biirXoKapbios corresponding to birrXoKapbla, which is found in chap. 6 of the Didach6. 22. p. 37, n. 15 (cf. pp. 63, 70, 77, 82,98, 130) IHnjTXJ in Ecclesiasticus and the New Testament] Test. 12 Patr. Aser 1, 5 (pp. 183, 185 ed. Sinker 1869) suggests that Ecclus. xxxiii. 15 n-33 has the sense condire (Buxt. 1010). We may assume that '13 yil IX' was the original of Ecclus. xxxvii. 3 a irovrj pov ivBvprjpa [imagination... evil Gen. vi., viii.] iroBev iveKvXiaBrjs ; Syr. Inimicus et sceleratus quorsum creati sunt ?, and that Syr. read IX by error for IX'. Syr. and Vulg. suggest iKriaB-ns [om. ev after irbBev] for iKvXiaBrjs. Note that " enemy " is a name of yil IX', comparing St Paul's exBpa and 'iaxaros e'x^pos, and that God repented that He had created it (p. 130, Gen. vi. 5 — 6). While the New Testament psychology rests more or less upon the Torah (Eph. iv. 24 ed. Ellicott), it may contain Rab binic elements. If yil IX' was known to Ben Sira, we shall perhaps find some of its many names (p. 130) in the earliest Christian writings. The two Men in Man. We have seen that the irovrfpos is sometimes interpreted yil IX'. Sukkah 52 b deduces from 2 Sam. xii. 4, " And there came a traveller unto the rich man, and he spared to take of his own flock and of his own herd, to dress for the wayfaring man that was come unto him ; but took the poor man's lamb, and dressed it for the man that was come to him," that the evil yecer comes to a man at the first as a traveller, then becomes a guest (UN £eVos), and at last the man, comm. n'31 7ya oiKobeairbrrjs, or we may say that it becomes the man himself, for the "nature'' which the strong man overcomes is "self," cf. Gen. Rab. 22. 6 (Wiinsche p. 101). The evil and the good IX' together make two dvBparroi in man. Compare St Jerome's application of Levit. xvii. avBpairos m/Bpanos quoted below, and St Paul's 'iaa and e£a, and his "old" and "new" avBpairos. The eaa [Plato eVtos] avBpairos and the KpvTrrbs ttjs Kapbias avBpairos (1 Pet. iii. 4) correspond to the good yecer, whereas in the Talmud the evil yecer is called Kpinrros (p. 130), in accordance with St Mark vii. 21 eaaBev yap ex ttjs Kapbias k.t.X. (Gen. vi. 5). Aboth R. N. xvi. (Schechter p. 64) has a parable, " Whereunto is the matter like ? The evil yecer is like two men who went into an inn." One was arrested for brigandage and asked who was with him. Unwilling to die alone, he informed against his companion. So too says yecer ha-ra', " Seeing that I am to perish in the world to come [p. 130], I will destroy the whole body." Joma 69 b quotes Zech. v., where a woman represents wickedness. They say, Since it is Kaipos euVpoo-SfKTos let us pray for pardon for the spirit (NIX') of transgression. If thou kill him (or that N133 man), the world perisheth (comm. because there would be no increasing and multiplying). For Variae Lectiones and parallels see Rabbinovicz D"1 iv. 201 (1871). Whether expressly called N133 or not, the Evil Impulse is here depicted anthropomorphically. The two Minds in Man. St Paul's word (ppovnpa, synonyms of which are used to render IX', may itself have been suggested by it. On 1D1) over their yecer," Midr. Ps. ix. (Buber p. 80) & Aboth iv. 2n. 1ND 310 includes 1"1X', Ps. xxxiv. (p. 246) & Geu. Rab. 54. 1 If thine enemy the Evil Impulse hunger feed him with bread of Torah &c., Ps. cxix. (p. 492) It has no power over one who has the Torah in his heart 13 y3!3 N71, cf. Kai 6 irovrjpbs ovx dirTerai avrov (1 Joh. v. 18), and see Aboth R. N. ed. Schechter pp. 30, 70, 158 &c. The Speaker's Commentary on Ecclesiastieus. Ecclus. xv. 14 — 15 "He himself made man from the beginning, and left him in the hands of his counsel," biafiovXiov for Heb. IX' (Edersheim). Mr Schechter compares Midrash ha-Gadol on Gen. iv. 6—7 (col. 107) : 152 PIRQE ABOTH. ix' ?b- n'3 iidd nN 'n .p^ nxtsn nnsS n^b^n ah dki ¦ nnan by p3ii Nils' yii Hence and from the Syriac of Ecclus. I.e. pniX' 1'3 p3N oto^NI it appears that Ben Sira probably wrote that the Creator IDO delivered man into the hand of his IX' with its tendency to evil, cf. Qiddush. 30 b and if ye be not occupied in Torah ye are 1T3 D'1DD3. With this agrees Rom. i. 24, 26, 28 irapibaKev [IDO] avroiis b Beos, cf 1 Cor. v. 5. Notice the saying Apoc. Baruch liv. 19 each one of us has been the Adam of his own soul. Midrash ha-Gadol continues If thou doest not well, the consequence will be nNB' a rising (Lev. xiv. 56), that is leprosy; and adds that the verse Gen. iv. 7 is one of five of doubtful punctuation, for nNB> may also be taken with 3'0'n. Supposing it to mean D'3D nNB' in contrast with T3B 17B3, a possible construction gives the sense, Sin coucheth [Gen. xlix. 9 he couched as a lion] at the door, watching N? DN1 nNB' 3'0'n DN '13 whether thou wilt or wilt not (cf. Eccl. xii. end) recover from thy passion. Ecclus. xxvii. 10 As the lion lieth in wait... so sin &c. serves as a link between Gen. iv. 7 sin coucheth and 1 Pet. v. 8 — 9 as Xeav dpvbpevos ...a avriarr/Te k.t.X. Compare St James iv. 7. Ecclus. xvii. 6 Counsel &c. " In omitting the word the Syriac is prob ably faithful to the original " (Edersheim). Say rather with Prof. Margo- liouth that it rightly renders IX' as a verb, cf. Ps. xciv. 9 j'y 1X1' He that formed the eye. Ecclus. xxi. 11 He that keepeth the law getteth the mastery [rule] over his inclination (Edersheim), Syr. niX' p?N. Cf. Aboth rv. 2 B>3131 11X' nN. Mastery of inclination by means of Torah is a favourite theme of the Rabbis. All things were created in syzygies and Torah is an opposite of T'lX'. See Eccl. vii. 14, Ecclus. xxxiii. 14 — 15, Chagigah 15 a, Midrash Temurah in Jellinek Bet ha-Midrasch 1. 108 spnBOl D'nB>3 N13B> 131 }3B», Baba B. 16 a He created the Evil Impulse and Torah as |'73n thereto. On Ecclus. xxi. 27 When the ungodly curseth Satan see Note 20. Ecclus. xxxvii. 3 0 Wicked Imagination. Syr. read yil IX by mis take for yil IX' (Margoliouth). The context is about friends who are false or have turned to foes. Such mischief (Midr. Ps. xxxiv.) is wrought by the Evil Impulse, himself the most inveterate of enemies, who after associating with a man all his life will trip him up at forty, fifty, sixty if he can. 1TD 7113 N31B* "|7 B"1 canst thou have a greater enemy than this? 23. p. 40, n. 45 PD] See Levy, Kohut. Benjamin Musafia makes D'3'Dn an abbreviation of D'3'DNOn the believers (N.T. marevovres, iriaroi). This suggests that |'D might be rendered misbeliever, cf. miscreant. In Rosh ha-Shan, 17a the "Minim und Denuncianten " [Buxt. 1234] ADDITIONAL NOTES. 153 are condemned for ever 713T3 DH'T lOB'BB' '3BD because they stretched forth their hands against the Temple : their judgment is to outlast Gehinnom (Midr. Ps. xlix. 17 713tO, Buber p. 278). In explanation of this Dr M. Joel (cf. Graetz Gesch. d. Juden) quotes Gen. Rab. 64. 10 (Wiinsche p. 308), where it is said that, when the wicked kingdom in the days of Jehoshua ben Chananiah (n. 10) — that is Rome under Hadrian — had decreed the rebuilding of the Temple, the Kuthim, in the words of their predecessors (Ezra iv. 13), opposed it. The Ebionites (Joel Blicke I. 26) according to Irenaeus I. 22 (Mass. 26) adored Jerusalem quasi dornus sit Dei. In Epist. Barn. 16 (Lightft.- Harmer p. 284, 1891) we read " Moreover I will tell you likewise concerning the temple, how these wretched men being led astray set their hope on the building... as being a house of God... Behold they that pulled down this temple themselves shall build it [Is. xlix. 17]... Now also the very servants of their enemies shall build it up." Cf. Psq. Rabbathi (Friedmann 149 b) '13 ini337 T1X inNl. Those who felt with Barnabas would have looked with disfavour upon the rebuilding of the Temple at Jerusalem. It is said in T. J. Megillah I. 11, 71 c9 that the Torah cannot be adequately translated n'31V N7N except into Greek. The Gemara continues n'311' Tno n'OIN Qnb NT3 inN '33113 he made an Aramaic Targum from the Greek. It has been thought that Targ. " Onkelos " was so named as being based upon Aquila's Greek rendering of the Torah. See Graetz History of the Jews n. 589 (trans, by B. Lowy 1891). The injunction not to teach one's son Greek (Sotah rx. 14, Surh. in. 304) dates from the war of Quietus (a 105 b7 ed. Lowe DO'p, Surh. DIO'O). For examples of Hebrew words in the Bible read Rabbinically as Greek see Dr M. Sachs Beitrage i. 19 (Joel Blicke i. 51). The Munich MS. reading N3p NBD37B N111 for NBD17'D N111 in Shabbath 116 a is conjecturally explained by "a certain N3pDBN iiriaKonos" in Mr Lowe's Fragment of T. B. p. 68 6. 24. p. 43, in. 1 whence... whither] Clem. Cor. 38 i< iroias vAns iyevr]6rjpev k.t.X., Mekhilta Shir. n!7in N113 (Fr. 42 a), '13 D'D3 111X IX 1"3pn, Heracliti Ephes. Reliq. 68 (ed. Bywater 1877) <=£ vbaros be yfrvxv. Sotah 5 a makes 1D3 (or 1B>3) a pp'1013 of 1E>13, imiD (or 71NB-), ID'1, see Buxt. 329 & pnX' ins. Midr. Ps. xvi. 10 '13 11B»3 DO' N7B-, cf. Acts ii. 29—31. 25. p. 44, n. 8 pBXO] Midr. Elleh ha-Debarim Zuta (p. 22 ed. Buber) Messiah is to come from the north, Lev. Rab. 9. 6 ]1BX3 pn3B> n'B»D -]?D. 20 154 PIRQE ABOTH. 26. p. 44, n. 8 Shekinah] Compare Ecclus. xxiv. 8 " Then the Creator of all things gave me Wisdom a commandment ; and he that created me made my tabernacle to rest, and said, Let thy tabernacle be in Jacob, and thine inheritance in Israel." 27. p. 45, ill. 7 by night] How did Moses on the mount know when it was day and when night? Because he was taught Scripture by day and Mishnah or Oral Law by night. See Midr. Ps. xix. D1'7 Dl' (Buber p. 166), Tanchuma 1"7 NB»n '3 (i. 127 b Warsaw 1879), Pirqe R. El. 46, Magen Aboth on the Ages of Man. Or he learned Torah in the daytime and repeated it by himself at night, to teach Israel that they should be working at Torah day and night. During the forty days he was fed 13'3B>1 1'TD, or he ate bread of Torah and drank water of Torah (Prov. ix. 5, Is. Iv. 1). See Buber's Tanchuma NB»n '3 60 a, Buxt. 1861 on OB'S. 28. p. 48, n. 19 punctuation] Rish, that is R. Jacob Shimshoni or ben Shimshon, in the so-called Machsor Vitry (Hurwitz p. 462) writes of things revealed to Moses " And not these only were said to Moses from Sinai by word of mouth according to what we learn in the pereq [of the Mishnah commencing] 11101 pa pN &c." On this "famous passage in Nedarim 37 b sq." see Mr I. Harris on The Rise and Development of the Massorah in the Jewish Quarterly Review (i. 138, 1889)*. On the authority of Rab the verse Nehemiah viii. 8 is made in Nedar. I.e. to allude to D'plDBI the " versual divisions," and D'DyO plD'B the "pausal divisions" or punctuation of verses by accents, or as some think the nillDD. " Obviously the Talmud is not referring to written signs of any kind, for Nehemiah viii. 8 is describing a public recital of the Law. The divisions spoken of must therefore be of the nature of elocutionary pauses." Rish I.e. says that points are not Mosaic but were invented by the scribes, which accounts for the existence of three systems of 11p'3 pointing in his time. Compare Dr M. Friedlander's notice of A Third System of Symbols for tJie Hebrew Vowels and Accents in the Jewish Quarterly Review vn. 564 sq. (1895). Rab's interpretation of Neh. viii. 8 is found also in Megillah 3 a, and Bachja on the Pentateuch gives it s.v. '31N (Gen. xviii. 3) with 11p'3 in place of D'DyO 'pDB. " They forgot these milDD and restored them again" (Megil. I.e.). * See also Prof. W. Bacher's Contribution to the History of the term "Massorah" at the end of J. Q. R. vol. in. (1891), and the same writer's article on The Origin of the word Haggadah (Agada) in J. Q. R. iv. 406—429, ADDITIONAL NOTES. 155 R. Tobiah ben Eliezer (cent, x.) in his commentary Leqach Tob on Canticles interprets Job xxviii. 27 '13 INI tN (doubtless on the authority of some Midrash) as referring to Miqra, Targum, Accentuation, Pointing. See the Cambridge University MS. Additional 378, fol. 25 a. On cases of punctuation by accents see also p. 152, Crit. Note in. 21, Joma 52 a & 31 b Tos. OB'BI 1"1 on Gen. iv. 7 nNB*, Ex. xxv. 33 D'ipiB'O, Ex. xvii. 9 UD, Gen. xlix. 7 TIN, Deut. xxxi. 16 Dpi. In T. J. Abodah Z. n. 7, 41 c & d these five references are given in their Biblical order and R. Tanchuma adds Gen. xxxiv. 7. Cf. Sanhedrin 90 b, Mekhilta p7Dy par. 1 (Fr. 54 a), Gen. Rab. 80. 6 (Wiinsche p. 393), Cant. Rab. i. 2 '13 D'310 '3. 29. p. 50, in. 16] Targ. Eccl. x. 16 Woe to thee 0 land of Israel when the toicked Jeroboam shall reign over thee... and thy magnates eat bread before they offer the morning sacrifice. Midr. Shocher Tob (Buber p. 19) & R. D. Qimchi (p. 7 ed. Schiller-Szinessy) on Ps. i. "his leaf shall not wither," even the imB* of the wise is instructive, cf. Epist. Barn. 11. 8 "Folia. ..hoc est quia omnis serino &c," and see Schechter on A Jewish Boswell in Studies in Judaism. 30. p. 55, n. 32 1 Cor. xi. 4 — 5 dKaraKaXvirra rfj KeaXj) k.t.X. (cf. p. 82)] For parallels and contrasts see J. J. Wetstenii Nov. Test. Graecum. Compare Juvenal Sat. vi. 390 Pro cithara velare caput i.e. sacra facere capite velato. See also Briill Jahrbiicher fur jiid. Gesch. u. Litteratur viii. 51 art. Die Haarbedeckung der jiid. Frauen, Abrahams Jewish Life in the Middle Ages p. 278. Plutarch Quaest. Rom. 14 8ia ri robs yovels iKKopi^ovaiv oi pev viol avyxe- KaXvppevoi ai be Bvyarepes yvpvals rais Keq^aXais Kai Tals Ko/ials XeAvpe- vais; " The custom still obtains in West Cumberland for the male mourners to wear their hats in Church at a Funeral. Within the last 20 years the men observed the same practice in Church on the Sunday but one after the Funeral, but I have not seen them do it lately. All the mourners however remain seated during the whole service on both days " (Signed J. T. Pollock Vicar of Brigham, Cumberland. 16 Nov. 1896). 1 Cor. xi. 7 aw)p...So|a Beov vrrdpxav (cf. Heb. i. 3). See J. Q. R. in. 695 art. by Mr Schechter The Quotations from Ecclesiasticus in Rabbinic Literature no. 19 iniD3 DIN '33 1111 DIN '33 D'17N 111 sons of men are God's glory, a son of man's is his raiment, cf. Ps. xxix. 2 BHp nil 13. 1 Cor. xi. 10 igovalav. A crown or cap orl rrjs Kecj>aAfjs may signify possession of or subjection to authority. H. A. W. Meyer Kommentar uber das N. T. " Hitziy aber in d. theol. Jahrb. 1854 p. 129 ff. das Wort fur ein judengriechisches ausgiebt, und zwar aus e'£ urov entstanden, da der 156 PIRQE ABOTH. Schleier zwei vorne und hinten im Gleichgewichte uberhangende Halften gehabt habe." 1 Cor. xi. 10 bia tovs dyyeXovs. Granted that it was comely for a woman to have her head veiled in the presence of men, why should she when praying (ver. 5) even in private have it veiled bid robs dyyeXovs ? St Paul, himself conscious of being a spectacle botli to angels and men (1 Cor. iv. 9), would have others no less awake to the presence of the unseen witnesses, cf. Heb. xii. 1 videos paprvpav k.t.X. Everyone, it was said, was accom panied by two angels (Note 20). When a man desired absolute privacy, he begged his angels to leave him for a season (Berak. 60 b init.). A woman praying or prophesying was to think of her angels as close at hand, and to veil herself before them as if they were men. Gen. Rab. 21. 9 (Wiinsche p. 98) on Gen. iii. 24 nSDinOI teaches that angels change their shapes and appear at different times as men, women [Zech. v. 9], winds or spirits, angels. For Tuegri (al. Hegrin) as the name of the angel in Herm. Vis. iv. 2. 4 Dr J. Rendel Harris has proposed to read, and Dr Harmer accordingly reads, Segri from Dan. vi. 22 UD. Note that one of the three names of n'31pDD nil (comm. which is Gabriel) in Sanhed. 44 b (cf. Jalq. n. 353 init.) is pi3'D from UD (Kohut A. C. vi. 22). Briill Jahrbucher fur Jildische Geschichte i. 158 (1874) art. Fremdsprachliche Worter in Talrn. u. Midr. identifies pU'D with 'S.Kipav (or 'S.Keipav), and refers on n'31pDB mi to Tanchuma Wesot-habracha § 6 (125 b, Warsaw 1879). 31. p. 56, n. 35 the incommunicable name] On the Tetragrammaton or Name of Four Letters 111' see Diet, of Bible art. Jehovah by Mr Aldis Wright (1863), Kuenen The Religion of Israel and Hibbert Lectures n. 4, Studia Biblica i. art. 1 by Prof. Driver (1885), Leopold Low Gesammelte Schriften I. (Szegedin 1889) art. 7 Die Ausspraehe des vierbuchslabigen Gottesnamens 1867, Maim. Moreh Nebukhim I. 62. The Tetragrammaton 111' may be older than 11', 1', 1', and 11' may have been derived from it by apocopation. As the verb-form ninnB'J with 1 conversive reduces to ¦mnB'.', so from 111' (it is said) may have come 11', and thence 1' and 1'. " There are no grammatical objections to this." But in proper names are found some of the archaisms which are classed as exceptions to modern rules. For example, " Similar to the Aramaic is the Hebrew form, which appears in its integrity in the proper name 'Tin ; but ordinarily ai has passed into e, and we get the form ntin." See the late Prof. W. Wright's Lectures on the Comparative Grammar of the Semitic Languages p. 269 (Camb. 1890), and ib. p. 255 " We now proceed to the large and important class of verbs in which the weak letter occupies the third place in the root. In our Hebrew Grammars these are generally called verbs 1"7, but as the 1 is merely a vowel letter, I prefer speaking of ADDITIONAL NOTES. 157 them as verbs 1"? or '"7, according to circumstances. Verbs 1"7, strictly so called, are such as 133 , which pertain to a quite different class, verba tertiae gutturalis." A 1"7 verb not strictly so called is mB>, " Hithpal. nipnB'n (tertia radicali geminata...) fut. apoc. •WnB';, in pausa -inn?" " (Gesen. Thesaur.). Accordingly we may say that the root in question is properly not nnB* but lit?, and that in "fut. apoc. innB"" it becomes itself again, after conversion to a pseudo n"7 form and expansion therefrom to ninB* in mnnB". In any case the quadriliteral imB* must have grown out of some more elementary form of the root. Hence the comparison of im', ninnB" and IT, innB" suggests that 11' is perhaps not merely an apocopated form of 111'. Something still remains to be said in support of the view that the longer is not the older form of the Name. For ways of reading 111' see also Bp Pearson on the words Our Lord in the Creed, Heb. Words and Synonyms by Dr E. G. King (1884), The Gnostics and their Remains by C. W. King (ed. 2 1887), Irenaeus ed. Harvey n. 58. 1 (vol. I. p. 386) "Eodem modo et Jatoth [Jaaih], extensa cuin aspiratione novissima syllaba, mensuram praefinitam manifestat ; cum autem per o Graecam corripitur, ut puta Jaoth [Jaoh], eum qui dat fugam malorum significat," of. in Walton's Polyglot " Jaoth, vel potius Jaoh." The emendation is confirmed by a reading Jacob, with cob for ah. In a note on Iren. I. 1. 7 Harvey suggests that the name IAQ, which he hesitates (p. 34, but see p. 230) to identify with nin', is "indicated in the A and Q of the Apocalypse," see Rev. i. 8 'Efto gimi rb "AXd>a Kai to *G, Xt'yet KypiOC, 6 06OC, d CON Kai 6 rfv Kai 6 ipxbpevos, 6 TT&NTOKpATtop. The verse cited quotes from Ex. iii. 14'Efco eiMi c ojn and adds koI d r/v kox o ipxbpevos, cf. Heb. xiii. 8 Jesus Christ is " the same yesterday, and to day, and for ever." If at the time of the writing of the Apocalypse the word nin' was regarded as comprising mm m.n mn, r/v av earai, this would have been expressed as nearly as might be in Greek by the use of A and Q, taken from the name IAQ, as symbols of past and future eternity. We have only to conjecture that this name, however much it may have differed therefrom, was understood to be the Greek for 111'. Qiddushin 71a relates in the name of R. Jochanan that the secret of the ni'niN '1 ]3 DB> (Rashi 1D1TP1 IPS'Dai IPfi'lp) used to be communi cated to disciples once, or some say twice, in a septennium. The word yi3B*, which has been inappropriately rendered week, is now understood to have the same meaning here as in Chullin 91 b. The ministering angels say a song only once in a day, BHin3 'N DyD ?"N1 n3B»3 'N DyB 1? '1DN1 D7iy3 'N DyB ?"N1 ?31'3 'N DyB ?"N1 yi3BO 'N DyB ?"N1 13BO 'N DyB 7"N1 or once in a week, month, year, septennium, jubilee or aeon. Mr Schechter writes in the Jewish Quarterly Review vi. 427 (referring to Tosephta Berachoth ix. ed. Schwartz, and Graetz Gesch. d. Juden), that "At a certain period in history, when the heresy of the new sects was threatening to affect larger classes, the Rabbis even enforced the utterance 158 PIRQE ABOTH. of the Tetragrammaton in every benediction," that there might be no doubt Who was addressed. R. Mosheh of Cordovero makes a suggestion which is quoted with approval in Tosafoth Yom Tob on Joma vi. 2 3n3B» 1D3 1311 Dyo '71N! |'T3ir> I'P 01' i33D D'llBDI Dl' nil3y epD3 V'TNUip 1B>0 T1D D3ni p'p p[ 01*31 'l31 13"P7 n"bl C>"bf> 71p33 D'JP3P P3133 lPlf> 0'3P3P l"l3P f'vp 3"l3p o"ilP 7ip33 T31P (Berl. 1861) i.e. that the priests in their daily blessing pronounced the Tetragrammaton with the pointing of Adonat, "that is &c," but the high priest on the Day of Atonement pronounced it with the pointing cholem, segol, qamec, segol. In Mishnah Sotah vn. 6 (Surh. in. 264) on the sacerdotal blessing Num. vi. 24— =26 it is said that " In Sanctuario rerpaypapparov efferebatur secundum literas : sed in Provinciis substituebatur cognomen"; but it is not said that " incurvabant se et adorabant et in facies decumbebant " at the utterance of the Name, except when they heard it " ex ore Sacerdotis magni" on the Day of Atonement (Joma I.e. Note 41). It is in order to account for this that R. Mosheh of Cordovero makes his suggestion that 111' was not fully pronounced except by the high priest on the Day of Atonement The pronunciation which R. Mosheh gives for it is YoHeWaHe, an abbreviation of the complete spelling of the Name. Compare the equa tion of 1', that is N"n 1"1', by Gematria to 111' (26). The question of the pronunciation of the Tetragrammaton is twofold. What is the correct, grammatical vocalisation of 111'? and how was it pronounced by the high priest on the Day of Atonement? Doubtless he pronounced it not in a plain colloquial way, but with a musical intonation as in a chant or song, Heb. 1D'y3 (Kohut A. C. v. 358 a). If it was ren dered with a number of notes in excess of its proper grammatical comple ment of vowels, this would account for the traditional view which makes it a comprehensive I'll DB* nomen essentiae, signifying that 111' is 111D1 nil , ever existent and the cause of existence. See Ex. iii. 14 with Targ. & comm., Pirqe R. El. 40 end, Tur Orach Chayim § 5, Judah ben Barzilai on 1TX' 'D pp. 112, 116 (1885), Heb. Auth. P. B. p. 3. The words of Irenaeus I.e. "extensa cum aspiratione novissima syllaba" evidently convey, as far as they go, a true tradition. The end of the word for One in the "Hear O Israel" was to be emphasised and dwelt upon (pp. 54, 117), and in the words of lamentation in Jeremiah xxii. 18 J11N '11 111 '111 it may have been intended that the aspirated last syllable should be prolonged in like manner. 32. p. 56, in. 21 in imagine] There is a benediction in Kethuboth 8 a and in the Hebrew Marriage Service (Auth. P. B. p. 299) " Blessed art thou, 0 Lord our God, King of the universe, who hast made man in thine image, after thy likeness, and hast prepared unto him, out of his very self, a ADDITIONAL NOTES. 159 perpetual fabric, ppnil in'33n niDI D7X3 107X3 D1N1 nN IX' IB'N ly 'iy p33 130D 17," in which the expression P33 building is traditionally interpreted "the female," with reference to Gen. ii. 22 '13 y?X1 nN J3'1 and the rib builded he into woman, cf. Berakh. 61 a 1X1N P333. Com pare also Clem. Horn. XIX. 23 iva Ta iaopeva appevi alavias r) BrjXeia tIkttj biKaiovs alaviovs viovs. St Paul writes (2 Cor. v. 1) " For we know that if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal, in the heavens." This is not unlike a B'11 upon '13 17 ppnil in the benediction, which might be rendered "and didst prepare for him therefrom [with especial reference to in'33n from 133 build] a perpetual building." Thus the iy 'iy p33 would be oiKobopr) D3). See also Note 32. ADDITIONAL NOTES. 161 36. p. 60, n. 40 the banquet] Ps. xvi. 15 x°PTaa'Br)aopai iv rd od>8ijvai rr)v bo£av aov, Ecclus. xxiv. 21 oi iaBiovres pe...o'i irivovris pe (Joh. vi. 35), St Luke xiv. 15. 37. p. 62, in. 28 essentials] See Chag. i. 8 (a 11) in Crit. Note, Mishnah Surh. n. 416, Chagigah Streane p. 47 (1891) "Rules for dissolving vows fly in the air and have nothing to rest upon. Halakhoth for sabbath, festival-offerings, and trespasses are as mountains that hang by a hair, the Scripture little and the halakhoth multitudinous." With these are contrasted things which are corpora legis. Compare Col. ii. 16 "Let no man therefore judge you in meat, or in drink, or in respect of a feast or a new moon or a sabbath [adfifiara Nn3B>] : which are a shadow of the things to come ; to be adpa tov Xpiarov," noting that vopos is a patristic name of Christ (Justin Dial. 1 1, p. 42 ed. Otto). Cf. Berak. 63 a and Lev. R. 24. 5 (Iim 'B13), T. J. Ber. I. 3c30 (The Decalogue yDB> 7B* 1B13), Buxt. 405, Kohut n. 334. The Rabbinic expression^ in the air with nothing to rest upon might have suggested depa Kevepfiareiav (A Con jectural Emendation of Col. ii. 18, Journ. of Philology vn. 130) to St Paul. ib. Aftercourses. Clem. Strom, i. 20 (I.e. Note 2), having described Greek philosophy as (ppaypbs tov dpireXdvos, continues, koI r) pev as apros dvayxaia irpbs to (rjv, r) Kara rr)v irianv dXrjBeia- r) irpoiraibeia be Trpoao^r/paTi eoiKev Kai Tpayrjpan. Aeiirvov be XrjyovTOs yXvKv rpayaXiov, Kara tov Qrjfiaiov Ilivbapov. On niNIBIB see also p. 164. Gematria in this verse or baba should be taken, not in its usual exegetical sense as in the footnote (p. 62, n. 46), but in its " urspriingliche Bedeutung Geometrie und Arithmetik," as in T. J. Terumoth v. 3 (43 c4r) ''1DO'3 }13BTIO ni3107B» iy until we learned HD'jn NI' 1D3 by gematric calculation (Zunz G.V. p. 326 n., 1832), which was wanted also for tequfoth. See Geiger on Aboth I. — in., Strack on Aboth, Kohut A.C., Levy Neuhebr. u. Chald. Wbrterbuch, Maim. Hilk. Genebah viii. 1 with Maggid Mishnah, Tosafoth Yomtob. Thus Greek Science — or say with St Clement Philosophy — is ranked, below nisipPP DlPlJpP PP3P. It may be a contradiction in terms to make irpoiraibeia an aftercourse, but this best marks it as secondary to the one thing needful. On the meaning of n'311' nD3n in Sotah 49 b see Dr D. H. Joel's Religionsphilosophie des Sohar p. 338 (1849). It has been thought that Gematria in Aboth includes a rudimentary form of what was afterwards called by the Arabic name Algebra. On Greek Algebra see Dr Heath's Diophantos of Alexandria (Camb. 1885). Notice in Levy Nheb. Wbuch I. 479 (1876) the word nD131 for Mathematik und Algebra. 21 162 PIRQE ABOTH. Rashi explains Gematria by jip'TJO (p. 100, n. 1) and m'Plf> ]!3DP letter-reckoning. Sachs (quoted by Levy) identifies the word with ypappareia instead of yeaperpia, and so Bacher (Babl. Amorder). Athbash, described below with some other cipher alphabets, is called Gematria by Rab in Sanhedrin. B^'3 n"N. In this permutation the letters from N to n are interchanged with the letters in reverse order from n to N respectively. St Jerome writes on Jer. xxv. 26 "Sicut apud nos Graecum alphabetum usque ad novissimam litteraui per ordinem legitur, hoc est Alpha, Betha... rursmnqxie propter memoriam parvulorum solemus lectionis ordinem invertere et primis extrema miscere, ut dicamus Alpha, 0, Betha, Psi : sic et apud Hebraeos.. Legimus itaque Aleph, Thau, Beth, Sin, B»3nN." He then explains T.B'B' as 733 disguised by Athbash. In Jer. Ii. 1 'Dp 37 is identified with D'IBO by Athbash. See the nilD 3"7 of '? '1 'totol Mid. 29. On N13N by Athbash for n3in (Prov. x. 1) see Kohut i. 59. According to Rab in Sanhedrin 22 a the words pDIBl 7pn N30 N3D (Dan. v. 25) were written N'100'33 (that is in the Athbash cipher) D0U1B TIN no' no', cf. Journ. of Philol. vn. 138. Dr E. G. King in Hebrew Words and Synonyms p. 25 (1884) quotes Rashbam as writing on Exodus iii. in Athbash "He calls Himself 1'1N and we call Him 1'1' with Vau for Yod as in Eccl. ii. 22 D1N7 111 ID '3." D"3 7"N. In this cipher the letters from N to 3 are interchanged with those from 7 to n respectively. Thus N7D1, for 1'7D1, becomes 7N3D (Is. vii. 6) by Albam. See Num. Rab. 18. 21 (Wiinsche p. 454, 1885). Notice in Num. R. I.e. the identification of fear with Torah by Gematria, thus 11111 1NT1 N"'in 11111 N"'in N'10D33 nNT 3"'in '11 DOy. That is to say, nNT and Iim are each numerically 611 : add INT and llin, counting each word as one, and we get 613 the number of the commandments in the Torah. Wiinsche inadvertently omits limi and writes " Und 1NT1 zusammen giebt sechshundertunddreizehn" (p. 452) without note or comment. n"3 0"N. Atbach is applied to the word p3D (Prov. xxix. 21) in Sukkah 52 b and is thus explained, cf. Ex. Rab. 15. 7 (Wiinsche p. 108, 1882). Arrange the twenty-seven letters, including the five finals, as far as possible in pairs, as 0"N, X"', f"p, whereof each amounts numerically to ten, or a hundred, or a thousand, thus -|nB»1p 3073' 1133N D)e|r* Dysx itno Using the tens and the hundreds only and putting the two isolated letters together, by the interchanges 1"3, TI, 1"3, D"D we turn p3D into 111D. Hence the evil IX' will witness in the world to come against those whom he has led astray in this world, for it is said '13 113y iyi3D p3BD ADDITIONAL NOTES. 163 (Prov. Le.). The evil yecer is with a man l'1iy3D "from a child," and is his " servant," for it is said that he may rule over it (Gen. iv. 7). As the letters )"1 stand alone in Atbach, so (Ex. R. I.e.) Israel are D'BHIBD and separate from the nations, for it is said '13 p3B" 1137 Dy )1 (Num. xxiii. 9). This jn is also explained as ev (Wiinsche p. 108 n.). When the days of the week in their order are arranged in pairs, the last day is left without a ben zug. Accordingly Israel becomes its avfayos*, and the Sabbath is called the Bride (Heb. Auth. P. B. p. 111). On the alphabet y"03 D"nN see Shabbath 104 a, Kohut, Levy, Zunz I.e. The letters from N to B* arranged in three parallel columns would give seven triads of letters T'Dl, p"71, fal, ef'3, y"03, D"nN, and B>'3t, but these last and the remaining letter are written in pairs n"V>, )"T in order that n may not be without a " yoke-fellow." In Midr. Ps. xc. it is said on 1'1' 13B> DnDIT, These are the nine hundred and seventy four generations that were before the creation of the world. Said R. Jochanan, Why has Bereshith a large beth ? In order that it may count as if made up of two : aleph changes to lamed by Albam, and yod to mem by Athbash : thus finally n'B'NTJ becomes 10^7133, that is 974. Afterwards " God created the heavens and the earth " (p. 392 ed. Buber). At the beginning of his book the npll (Ben Jacob's Ocar p. 551) R. El'azar b. Jehudah b. Qalonymus of Worms writes that npl is by Gematria his name 1ty?N, and |DB* is 1111' p 1ty7N. He adds that every man ought to stamp his name in his book, and gives as examples N3n 11'7N '31 which begins D1N1 nN BH3'1, Midrash NB*in which denotes TN' p Dri3'D ''31 IT, Bereshith Rabbah where D'yiBW 1'riNl near the beginning amounts to N31 1'yB*11 '31 IT, Seder 'Olam in which D1NO [77131 Dy or with one for the whole word added to eighty-five, as mm and INT together count for two in Num. R. I.e.] is equivalent to 'Dl'. The writer does not explain this : nor does Buxtorf s.v. OD3 explain "nnN IBB' valet 794. Totidem BHpl pB>7." The evil yecer is by Gematria yEHI o irovnpbs (Note 5) ; and Rabbenu Shimshon in his t'131 'nSB* ou the Pentateuch equates yil IX' (sc. 'im ha-kolel) to yi pi! (p. 24 Warsaw 1883). Satan has no power on the day of Atonement for IDB'n is only 364 (Nedar. 32 b Tos. & Num. R. l.c). Elohim is y301 nature (Joel Sohar p. 232 n.). The mX'X with 8 threads and 5 knots gives 613, the number of the commandments. See Num. R. l.c. and cf. St James ii. 10 (p. 86 Mayor ed. 1). The number 318 in Gen. xiv. 14 is the number of 1ty?N of Damascus, and in its Greek form * For the form aivfryos (p. 14 n.) see Thayer N. T. Lex. 164 PIRQE ABOTH. IHT, according to the Epistle of Barnabas, it hints at Jesus and the Cross. See also Mr P. H. Mason's work Shemets Davar A Rabbinic Reading-Book (Camb. 1880), in which interesting examples of Gematria are given and explained. loan? niNIBIB. For works so named see Ben Jacob's Ocar Ita- Sefarim (p. 496, 1880). In the periodical Beth Talmud (ed. Isaac H. Weiss, Wien) vol. n. 169 (1882) art. 1TJN1 H3'n3 by K>"ND (Friedmann) reference is made to a commentary on the Torah (abbreviated from that of Nachmanides) by R. Jacob baalha-Turim (Ocar pp. 479, 547) containing ptOI '3B7B> niNIBIB, of which forty species are reckoned. One of these (no. 27, Beth Talm.y. 208) is Gematria, under which head examples are given of the inclusive reckoning 'im ha-kolel above mentioned. The author of 'Ittur Bikkurim (it is said in a note) B*1D'B*3 D'too 7"3 niN'10031. His gematric license allows the insertion or omission of matres lectionis, the omission of epenthetic and servile letters, and the counting in of letters, words and sentences as units. Thus (1) n'B'N13 with one added for the word is equated to D'HD B*B>, (2) 1131 inn nn'1 pNIl (1152) with the addition of one for the whole sentence and sixteen for the number of its letters makes up llin '73 13B> D'B?N (1169). (3) naniO D'17N mil (1034) is said to amount to I'B'DI "170 7B* mil N'l 1t (1032) when the letters on both sides are counted in as units. The alleged equality may be made out by counting in the words instead of the letters of the two expressions, and adding one for the former or writing It for If or reading N'l It as one word. In the example (1) we may suppose B'B* to stand for 'B'B*, that is IB'B'. Under no. 37 on letter-changes (p. 210 n.) notice the reversed alphabet p"1B>n, and the alphabet of twenty-seven letters (ending with the five finals) p"'N, T33, &c, which in effect allows tens or hundreds to count as units. Under no. 1 8 on the counting of letters (p. 206, cf. Midr. Rab., Jud. b. Barzilai on Sefer Yegirah) it is said that the Decalogue has 620 letters, pointing to the 613 commandments to Moses [p. 108] and the 7 to the sons of Noah, and its ar/peiov is llin nT\%- On the various kinds of ni'niNI SpTX (Buxt. 1945) see also the 3"N of R. 'Aqiba in Jellinek Bet ha-Midrasch ill. 50 sq., and yilt UN pages 5 sq. (Zitomir 1862). 38. p. 63, n. 1 Paradise] The word D11B (2 Cor. xii. 4 rrapdbeiaos) was made an acrostic )1p'1D13 of the methods of interpretation UD, BH1, tDI, OB'S. In Chagigah 14 b R. 'Aqiba says to the three who went with him into the pardes, When ye come nigh to stones of clear marble, say not Water, water (Gen. i. 7). It was not to be said that in the beginning the world was D'D3 D'D (T. J. Chag. n. 1, 77 c s.f), as if formed from preexistent vXrj. See Levy s.v. D'O, Joel Sohar p. 322 (Leipz. 1849), Joel Blicke I. 166. ADDITIONAL NOTES. 165 From Ps. civ. 2 it is deduced in Gen. Rab. 3. 1, Ex. R. 15. 22 that " there was light " already before the world was made. So the Zohar on Genesis (I. 16 b, Brody 1873) 'l3 PIP 1337 IIP. This illustrates the exegetical rule that there is no regular succession in the Torah (Note 1). Creation began from P71p3 a dot or point; take the yod representing this from TIN dr)p and there remains UN light (Zohar I.e.). In Midr. Shocher Tob on Ps. civ. (Buber p. 440) it is asked, How did the Holy One create the light? He put on a white n'70 and made the world resplendent with its UN. On the foundation stone of the world see Buxt. 2541 s.v. 1"nB', cf. Note 3 cornerstone. With the transparent stones like water in Chagigah l.c. compare Rev. iv. 6 <»'s BdXaaaa vdXlvrj omoia kpyctaAA^, cf. xv. 2 "mingled with fire" (Ezek. i. 4 amber), xxi. 1 "and the sea is no more ", and see Mr Streane's Chagigah p. 83, n. 6. 39. p. 64, n. 2 in whom the evil nature is strong] Ecclus. xxviii. 10 As is the fuel of the fire, so will it burn... as is the strength of the man, so will be his wrath, Sukkah 52 a end 13D'1 7113 11X' 11'ano 71131 73 the greater a man the greater his yecer. A proof of God's might is 11X' B'313B') see Joma 69 b with comm. and Variae Lectiones (D"1 iv. 202). 40. p. 66, iv. 7 '13 1ND 1ND] Ecclus. vii. 17 Humble thy soul greatly; for the punishment of the ungodly man is fire and the worm, Syr. Summopere (30 30) deprime teipsum quia finis omnium hominum ad vermem est futurus. In Ecclus. xxxix. 16 All the works of the Lord are KaAa adtbbpa, the Hebrew (p. 169 n.) has 0'31D D73 without 1ND very (Gen. i. 31). 41. p. 67 n. 1"3p1 the Holy One blessed He, Surh. rv. 465 sanctus deus benedictus] As inN "|113 is naturally rendered "blessed art Thou" (Heb. Auth. P. B.), so Nil "]113 is most simply rendered as in ni3N '131 D?iyi "blessed is (instead of be) He," and is thus distinguished from clearly optative forms of the ascription. Cf. Rom. i. 25 os ianv eiXoynrbs eis roiis aldvas, 2 Cor. xi. 31 o av evXoyrjTos els tovs aldvas, and see Rom. ix. 5 R.V. marg. be (is) blessed for ever with Sanday and Headlam's note. On the requirement to say (not write) a blessing at the mention of the Name of God see Gen. Rab. 49. 1, Jalqut n. 946 on Prov. x. 7 13137 p'lX lat. With the omission of 1"3 after 'pi in some of the older Hebrew manuscripts compare in the New Testament the omission, that is to say in writing, of the Doxology to the Lord's Prayer, on which see Lectures on Teaching of 12 Apost. pp. 65 — 68. See also The Jewish Quarterly Review art. Amen by Mr H. W. Hogg, vol. ix. 1—23 (Oct. 1896). 166 PIRQE ABOTH. The practice of bowing "at [R.V. in] the name of Jesus" is perhaps an adaptation of the customary Jewish benediction of "the Name." On this point Dr Gifford refers me to the works of Jeremy Taylor. See Holy Dying Chap. IV. sect. viii. The Special Precepts of the Gospel no. 69 " To worship the holy Jesus at the mention of His holy name ; as of old God was at the mention of Jehovah" (Phil. ii. 10). Compare Mishnah Joma vi. 2 (Surh. n. 240) And the priests and the people when they heard the "nomen explicatum" uttered by the high priest were bowing and worshipping and falling upon their faces and saying Benedictum nomen &c, T. J. Joma in. 7 (40 d) Those close by fell upon their faces, those at a distance said Benedictum nomen &c, Eccl. Rab. iii. 1 1 end. On the practice of bowing at the beginning or end of certain of the Eighteen Benedictions see Berakhoth T. B. 34 a & b, T. J. I. 8 (3 c & d. Schwab p. 21, cf. iv. 1 p. 72), Tosefta ed. Zuckermandel p. 1, Tur Orach Chayim §§ 113, 121. For the benedictions called ni3N and 1N111 or D'110 (cf. Schoettgen on Phil, ii.) see Heb. Auth. P. B. pages 44, 51. According to Shulkan 'Arukh Orach Chayim § 123 at the words He who maketh peace &c. (Heb. Auth. P. B. p. 54) '13 yD1Bl yi13 i.e. he takes three steps backwards with one iy'13, looks to his right at the words '13 1B»iy and to his left at the words '13 HW Nil while still yil3, and ends with an obeisance like a slave leaving the presence of his master. Jeremy Taylor The Life of our blessedLord and Saviour Jesus Christ Part I. Ad sect. v. 8 ( Works ed. Heber vol. n. 72, 1822) "He hath changed the ineffable name into a name utterable by man, and desirable by all the world; the majesty is all arrayed in robes of mercy, the tetragrammaton8 or adorable mystery of the patriarchs is made fit for pronunciation and expression, when it becometh the name of the Lord's Christ." ~ Nomen enim Jesu Hebraice prolatum nihil aliud est nisi terpaypapparov vocatum per Schin. Videat, cui animus est, multa de mysterio hujus nominis apud Galatinum. Ad eundem sensum fuit vaticinium Sibyllse. The oracle quoted runs thus in Rzach Oraeula Sibyllina i. 324 sq. (Vindobonae 1891) : br) Tore Kai pey&Aoio Beov mils dvBpdnoiaiv ij£ei aapKo(popos BvtjTois bpoiovpevos iv yrj' reaaapa Opavrjevra diepei, bv" acpava b' iv avrd biaabv ev dyyeXXovr' dpiBpbv b' bXov i£ovoprjva' OKTa yap povdbas k.t.X. Thus the name 'Iijo-oOs is described as a Tetragrammaton of vowels, atten tion is called to the duplication of its consonant sigma, and the number of the name (888) is given, as also by Irenaeus. apud Galatinum. See lib. n. cap. 10 of Peter Galatin's Opus de Arcanis Calholicae Veritatis &c. For cabalistic evidences of Christianity see Bartolocci Bibliotheca Magna Rabbinica. On the name Jesus and the Tetragrammaton see ADDITIONAL NOTES. 167 Pars IV. pp. 420, 533 &c. The Name 111' of three different letters with one repeated adumbrates the Trinity and the Incarnation : Psalm xcvi. 12 13"1B'N"731 'IB* tto' is an acrostic of 1B" Jesu, as the preceding verse is of 11' nin' : Shekhinah by an inclusive gematric reckoning, i.e. with one counted in for the whole word, amounts to 386, which is the number of the name yiB" Jesu. The word n'E'NIS expanded acrostically reveals doctrines of Christianity, and its letters make B>1 'nN3 Ego veni pauper. Jewish cabalists have found the Name in Psalm xcvi. 11 and 1 Chron. xvi. 31 — 32, and have read Gen. i. 9 '13 D'OI lip' as hinting cryptically at UN 111'. The opening words ni03nn UOyi milD'1 UD' of Rambam's Yad ha-Chazaqah are an acrostic of 111'. There are Talmudic allusions to the use of Jesus as a name of power for healing, as in T. J. Abodah Zarah in. 40 di2 1'DB*3 1'7 B>nto in NnN N113B p 1B"1. It has been suggested that Pandera is an Aramaic form for Pantheros, an anagram of the Greek Parthenos virgin. The Incarnation A Study of Philippians ii. 5 — 1 1. See under this title Dr Gifford's thorough discussion of the passage Phil. ii. 5 — 1 1 in the Expo sitor (Sept. & Oct. 1896).* With "Christ Jesus... emptied (eKevaaev) himself, taking the form of a servant... he humbled himself, becoming obedient even unto death, yea, the death of the cross. Wherefore also God highly exalted (virepv\jraaev) him," we may compare Isaiah Iii. 13, liii. 12 "Behold, my ser vant... shall be exalted and lifted up, and shall be very high... Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he poured out his soul unto death." With eavTov iKevaaev...pexpi Bavdrov compare Is. liii. 12 1B>B3 niD7 liyi he emptied out his soul to death. Rashi on Isaiah refers to Gen. xxiv. 20 113 iym Kai i^evaae tt)v vbpiav, and on iym in the Torah I. c. (p. 41 ed. Berliner, Berlin 1866) he writes that this usage is common in the Mishnah, as '73 7N '73D liyoi he who empties from vessel to vessel, and is found in Isaiah l.c. and Psalm cxli. 8 'B*B3 iyn 7N, R.V. marg. pour thou not out my life, Field's Origenis Hexaplorum Quae Supersunt A. pr) iKKevdar/s, 2. Q. pr) diroKevdatjs. With bib Kai 6 Bebs avrbv virepv^aaev compare Is. Hi. 13 1331 NB'31 D1T 1ND, on which see Jalqut n. 571 71131 11 inN 'D with Dr E. G. King's notes in The Yalkut on Zechariah pp. 17—18 (Camb. 1882), and Isaiah LIII. according to the Jewish Interpreters ed. Neubauer & Driver with Intr. by Pusey (Oxford 1877). The exaltation of the Son of God is expressed realistically in the Shepherd of Hermas by the figure of dvrjp ns vijtrjXos rd peyeBel dare rbv irvpyov virepexeiv a man taller than the tower, cf. Evang. Pet. pexpi rov ovpavoi k.t.X. On the sons of Anak see Rashi & D'D3n 'nBB> on Num. xiii. 33, Sotah 34 b, Num. Rab. 16. 11, and cf. Midr. Ps. xxii. on D'DI '31PD1. * Enlarged and published separately, 1897. 168 PIRQE ABOTH. 42. p. 72, n. 21 uniting man and wife] Gen. Rab. 68. 3 — 4 (Wiinsche p. 327) We find in Torah, Prophets and Kethubim that p N7N B"N 7B> 1311't PN 1"3pn "marriages are made in heaven." In six days the Lord made the heavens and the earth (Ex. xx. 11). What is His occupation 1'BOJJ iy eas aprt (Joh. v. 17)? He sits and couples couples, a work harder to Him than the rending of the Red Sea, cf. Lev. Rab. 8. 1, Sotah 2 a, Sanhedrin 22 a. Ex. Rab. 30. 9 (Wiinsche p. 219) God does not break the Sabbath by His work in nature, that is to say by the continued movement of things, as of the rain from heaven to earth, for this is done 11'Xn una within His own precincts, the whole world being His (Joel Blicke n. 173). Mishnah Berakh. vni. 5 (Surh. i. 30) Beth Shammai say Qui creavit facem ignis, but Beth Hillel, regarding creation as still continuing, say Qui creas faces ignis, cf. Joel Sohar p. 187 (Leipz. 1849). The Holy One created His world by the letters Jod and He of 1', which represent NDN1 N3N the father and the mother respectively (Joel Sohar p. 237). Generally, in the mystic sense, awovala is yeveaeas dpxrj (Clem. Strom, in. 3, Potter p. 519). Rab says in Baba Bathra 74 b that God created everything in His world male and female, including Leviathan and Behemoth (Bacher Babl. Amorder p. 21). On the formation of the woman from one of the two sides (Ex. xxvi. 26) of Adam see Gen. Rab. 17. 6 (Wiinsche p. 76), and compare Clem. R. n. 12 (Apost. Fathers by Lightfoot & Harmer p. 90, 1891) "For the Lord Himself, being asked by a certain person when His kingdom would come, said, When the two shall be one, and the outside as the inside, and the male with the female, neither male nor female.'' 43. p. 74, iv. 25 interrogate] D'113 n7NB* is the questioning of a person who has vowed a vow, especially by a Rabbi, in order to find a " door of repentance." See Lowe Fragm. of T. B. p. 62 note G, Schechter in Montefiore's Hibbert Lectures p. 560. 44. p. 78, n. 1 by ten things the world was created] The ten things, for which Scripture proofs are given (Streane Chagigah p. 60), are n03n D'Om IDn ODB-D pIX 1iy3 1H33 na nyi 13131. Qiddushin 71 a men tions names of God of twelve and forty-two letters respectively, and Rashi writes that "they have not explained to us" what they are. See also Maimonides Moreh Nebukhim 1. 62 (vol. 1. 273—279, Munk 1856). Bacher conjectures in Die Agada der Babylonischen Amorder (Budapest 1878) that the name of forty-two letters is made up of the Tetragrammaton Iim and the thirty-eight letters of the above " ten things," " Der 42buchstabige ADDITIONAL NOTES. 169 Name Gottes ist also nichts anderes als der Ausdruck fur das Wesen Gottes und seine Attribute" (p. 18); and that the name of twelve letters is nyi nsian loan (p. 19). 45. p. 79, n. 1 the chariot] Ecclus. xlix. 8 bpaaiv bo^rjs r)v virebei^ev avra im Spparos Xepovfiip. A Talmudic interpretation of Cherub is sicut puer (Buxt. 1084). Chagigah 13 a quotes from Ben Sira nimD33 pDy 17 j'N Thou hast no business with the secret things (Deut. xxix. 29). The Fragment of Ecclus* in Hebrew lately identified and described by Mr Schechter (Expositor iv. 1 — 15, 1896) contains the Neo-Hebrew word pDy, for which the Greek of Ecclus. xl. 1 has do-xoXia, partly perhaps because of the assonance. In Acts vi. 3 PDy might be used to render xP^a (Ecclus. iii. 22). Rashi on Prov. xxv. 27, with reference to the matters of bereshith and the chariot, explains 113a D1133 1pm as meaning that one may however speculate 7133 D7133 1DP D'P3P '1373 on words of the wise whose glory is glory. For the idiom 1133 D1133, which is not uncommon, compare Prov. xiv. 24 the folly of fools is folly, Berak. 23 a his prayer is a prayer, Pesach. 113 b their life is not life, Rom. xi. 6 x"Pls ovkcti x&p<.s, St James v. 12 &c. The verse in question might be rendered to the effect that, as to eat honey much is not good, so to pry into the inscrutable things " whose glory is glory " is not good. Midrash Mishle applies Prov. xxv. 16 '131 nNXO B'31 to Ben 'Azzai and Ben Zoma, who entered the pardes (p. 63). 46. p. 80, v. 4 (cf. rv. 4) was Abraham tempted] Not "God did tempt Abra ham " (Gen. xxii. 1). Compare Heb. xi. 17 ireipafrpevos, St James i. 13 prjbels iretpa£bpevos k.t.X. ib. ver. 14 virb rrjs Ibias imBvpias k.t.X., cf. Sukkah 52 b the evil yecer n'DD [1 Chron. xxi. 1] seduces a man in this world &c, Aboth rv. 32 let not thy yecer give thee false assurance. 47. p. 83, v. 8 rains... Jerusalem] Of rain it is said in Ta'anith 7 a D'nDI n"nnD D'OtMl Dl' tol3 the day of the rains is greater than that of the quickening of the dead, the one being for righteous and wicked alike (Matt. v. 45) and the other for the righteous only. Or it is as (or greater than) the day on which the Torah was given, see Midr. Ps. cxvii. 1 IN 1771 D'13 73 '1 For thou art great and doest wondrous things (Ps. lxxxvi. 10) * The recently published work The Original Hebrew of Ecclus. XXXIX. 15 to XLIX. 11 (ed. Cowley & Neubauer, Oxford 1897) contains the folio described by Mr Schechter and others following it which were afterwards discovered. 22 170 PIRQE ABOTH. and niN7B3 is naught but rains (Job v. 9—10). Said R. Tanchum bar Chiyah llin jnOD D'DB»3 m'T 17113, for the giving of the Torah was a joy to Israel, but the fall of the rains is a joy to the whole world. Sifre n. § 42 D3X1N 100 'nn31 (Deut. xi. 14) it is a blessing which includes all others, for it is said '13 N'l 733 pN pin'l (Eccl. v. 8, Schiffer p. 29). On drought see V. 11, Ta'anith 7 b. The Resurrection is placed in the month Nisan by R. Isaac ibn nN'3 in his D'iyB> 1NO n. p. 106 (Fiirth 1861). A meaning of yi y3B mishap is possession by an evil spirit (Buxt. 1696, Kohut vi. 294). It is said in Aboth R. N. A & B (Schechter pp. 103—105) that no one was ever y3B3 in Jerusalem, A adding that if any one so afflicted looked upon the walls of Jerusalem he was healed. "The Evangelists mention no instance of possession at Jerusalem" (Westcott Gosp. Miracles p. 78, 1859). Sifre n. § 193 on Deut. xx. 4 "For the Lord your God is he that goeth with you... to fight for you against your enemies, to save you from serpents and scorpions and evil spirits." All these are pp'tD nocentes, and they belong to "the power of the enemy" (Mark xvi. 17—18, Luke x. 19). Midr. Ps. xci. 13—14 (Buber p. 400) Noah trod on serpents and scorpions miN D'p'tO l'l N71. How is it that Israel pray and are not heard in this world ? It is because they have not the knowledge of Shem ha-mephorash, which they will have in the time to come (Is. Iii. 6). 48. p. 83, n. 12 Sychar] In Rab. Joseph Schwarz's Das heilige Land [Jerus. 1846] Deutsch bearbeitet von Dr Israel Schwarz (Fr. a. M. 1852) it is said that south-east from Sichem is a village Aschar, and not far from it on the Jerusalem road "ein groszer 100 Fusz tiefer Brunnen Jakobs- brunnen genannt...Es scheint mir nun dasz dieses Dorf Aschar kein anderes ist als das ehemalige Sechu, und der sogenannte Jakobsbrunnen nicht weit davon die grosze Grube ist, woselbst Saul [1 Sam. xix. 22 13B»3 IB'N 71131 113 iy N3'1] bei seiner Reise nach Ramah nach dem Aufenthalte von David und Samuel sich erkundigte" (pp. 124, 125). In his Karme Schomron Schwarz had suggested that Aschar was Sychar. See also Neubauer La Geographic du Talmud p. 171. Schwarz supposes Aschar to be referred to in Gen. Rab. 98. 20 toa3B» ni13tN It too (Gen. xlix. 25), and Mr Schechter supports this conjecture by a reading 75D3 niiapN in the Midrash ha-Gadol, of which he is preparing an edition. The name in this form would be like Gur-baal (2 Chron. xxvi. 7), and would mean " Ascharoth im Thai " (Das heil. Land p. 128). It is said in Matlanoth Kehunnah (cf. INn IB') on Gen. R. l.c. that some place O'IPP P3133 must be meant, and Schwarz remarks in his Recension uber P7'D "pj> des S. Rapoport p. 5 (Wien 1853) that "die Gegend Salim und Askar ziemlich hoch liegt" in contrast with Beth Shean "that coucheth beneath" (Gen. Rab. I.e.). He wonders why Rapoport did ADDITIONAL NOTES. 171 not mention his Heilige Land "da er doch schon im Besitz meines Werkes war" (Recension I.e.). On toaa (75731 n'3) see Buxt. 333, Bacher Babl. Amorder p. 48, Prof. W. R. Smith The Religion of the Semites Lect. 3. Schwarz thinks that 131 D j'JJ (Menach. 64 b) may be referred to in the name n'B*13 fy in T. J. 'Abodah Zarah v. 4, 44 d31. It has also been suggested that 'laKapidrrjs may be from ni13DN (Rap. 'Erekh Millin p. 28). There is a form Iskar for Askar (Westcott on St John iv. 5). The Sadducees disagreed with the Pharisees about the 'omer. See Obad. Bert, in Surh. l.c. p. 83 n. 49. p. 84, v. 9 the well] Omit 'B before 1N31. In the New Testament see St John vi. 51 " I am the living bread which came down from heaven," 1 Cor. x. 4 "that spiritual Rock that followed them... was Christ." Rashi on Ta'anith 9 a [not fol. 19. 1 as Schoettgen i. 623, 1733] writes " The well of Miriam, a rock with waters flowing from it, and it rolled and went along with Israel. And it was the rock that Moses struck, which would not let its waters flow for him because Miriam had died." Through Moses, Aaron, and Miriam three " good gifts " were given to Israel, [Dl \zyi 1N3 the well, and the cloud, and the manna (Ta'an. I.e.). The same three things are brought together in 1 Cor. x. 2 — 4 " And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat ; And did all drink the same spiritual drink." At the beginning of Aboth R. N. it is said that Moses was sanctified in the cloud. St Paul prefers " rock " to " well " as a symbol of Christ. That the rock or well was to continue with Israel in the wilderness is deduced from Ex. xvii. 6 '1a T3B7 IDiy '331, on which see Mekhilta (Fr. 52 b) and Targ. Jonathan. St Paul seems to testify to the prevalence of Midrashic interpretation in his day by adopting the method and using it in an anti-Jewish sense (Gal. iv., Clem. Hom. n. 22). But it is not said that the things allegorized " are an allegory," for lOWB 'TO NX1' Nipo pN Scriptura non egreditur ex simplicitate sua, id est, simplici & Uterali sensu (Buxt. 1861), cf. Shabbath 63a, Jebamoth lib & 24a, Bacher Babl. Amorder p. 113, Dobschiitz Die Einfache Bibelexegese der Tannaim p. 14 (1893). 50. p. 92, v. 21 sponge] Dr Swete on the Gospel of Peter p. 83 (1893) writes " Origen Matt. 137 may have had this in view when he compares the sponge to the writings of unbelievers filled non de uerbo potabili. -sed de aliquo contrario et nociuo et non potabili aceto intelligibili." ib. n. 36 sieve. Cf. Ecclus. xxvii. 4 In the shaking of a sieve, the refuse remaineth ; so the filth of man in his reasoning, St Luke xxii. 31 i^rrjaaro iipas tov auiidaai k.t.X. 172 PIRQE ABOTH. 51. p. 96, v. 32] Heb. Auth. P. B. p. 204 (cf. Crit. Note) Turn it (the Torah) and turn it over again, for everything is in it, and contemplate it, and wax grey and old over it, and stir not from it, for thou canst have no better rule than this. Mr Schechter compares Ecclus. xi. 20 Be stedfast in thy covenant, and be conversant therein, and wax old in thy work. With Eccl. xii. 13 (p. 96 n.) compare Ecclus. xliii. 27 Kai awreXeia Xbyav To irdv ianv auTos [1 Cor. XV. 28 Iva y o Bebs iravra iv iraaiv], On which it is remarked in the Speaker's Commentary " This clause is evidently a spurious Hellenistic addition by the younger Siracide." The verse runs thus in the Original Hebrew of Ecclus. (p. 18 ed. Cowley & Neubauer) : : hsn Nin nm ppi spu *6 rhas tip 52. p. 99, vi. 1 Thorah for its own sake. ..they reveal to him secrets oj Thorah, cf. Ecclus. xiv. 21] Mr Schechter suggests in explanation of Ecclus. vi. 22 "For wisdom is according to her name; and she is not manifest unto many " that Kara rb bvopa avrr/s may be a rendering of 1DB"7 read IDBO, with the sense that she is not manifest to the many who do not seek her for her own sake, cf. Ecclus. xxxv. 5 x<*PiV ivroXijs which may be for 11XD DEO, St Matt. x. 41 ets bvopa irpo ID, v. 8. § 2 on pN pin'l. Sundry sayings about the writing of Torah are hung upon Hosea viii. 12 "Though I wrote for him the great things of my Torah, they have (or would have) been accounted as a strange thing," and Ex. xxxiv. 27 (p. 105). See the passages last cited, Gittin 60 b with Rashi and Tos. '1101N 1"1, Pesiqta Rabbathi 1"B B"1 (Friedm. 14 a), Tanchuma '3 m, 'n NT1, 1"7 NB»n (11 a, 25 a, 127 a Warsaw 1879), Buber Tanch. NB»n '3 n. 58 b, Jalqut I. 405. Was the greater part ('311) of the Torah in writing 1 No, but Scripture with the deductions from it by the thirteen middoth of R. Ishmael (Sifra init.) comes to more than the oral Torah. Or things proved by Scripture are of greater worth than mere traditions. If everything had been written, Israel would have had no advantage over a " strange " people, as the Christians (Frankel), who like themselves could produce their books and parchments. The oral Law was not written, lest the Gentiles should borrow it with the written Law and call themselves Israel. Or " should I write " the Mishnah, which is greater than the Miqra (Deut. Rab. 14. 10), to become "as a strange thing" by translation into the language of strangers 1 Moses wanted the Mishnah to be in writing, but God kept it as His unwritten pvarr)piov for Israel, to distinguish them from the nations of the world. What was oral was to be said, and what was written was to be read. The sayer of Targum in the Synagogue might not look at the roll of the Torah, and the reader of Torah might not take his eyes off from it. But when the oral Law was in danger of being forgotten, the writing of it was justified by Psalm cxix. 126. " It was a time to do something for God, even if by such doings His law was apparently destroyed" (Encycl. Brit. art. Mishnah, Berak. 63 a, Rish). Shemuel said that 3000 halakhoth were forgotten in the days of the mourning for Moses (Temurah 15 a). Rab Papa said that there were 600 Sedarim of the Mishnah and our Rabbis that there were 700 (Chagig. 14 a), in their days (Rashi). ADDITIONAL NOTES. 175 57. p. 1 14. § 4 (cf. p. 106) words of Qabbalah] Elias Levita near the end of Massoreth ha-Massoreth (p. 261 ed. Ginsburg, 1867) says that the Mas- sorites call the Former Prophets Nn'Olp NnobB'N and the Latter Prophets N3'3n NnDpB'N, he knows not why. Rapoport in a letter to Luzzatto (T'B> niUN p. 94 ed. Graber, 1885) explains NnD7B»N by Qabbalah, com paring Syr. Nni3D7B'D tradition in St Matt. xv. and at the end of Genesis iu D!'iyB»D1N nnD13*. See also Prof. Dr Ludwig Blau Zur Ein- leitung in Die Heilige Schrift pp. 24 — 26 (Budapest 1894), and in the same work notice inter alia p. 16 Eine vierte Bezeichnung fur die ganze H. Schr. ist mm &c. Rapoport objects to the statement in Zunz G. V. p. 44 n. (cf. p. 353) that " Sammtliche nichtmosaische Biblische Biicher heissen 173p," apparently meaning to say that Qabbalah is used in Mishnah and Gemara for Nebiim only and not for Kethubim. But Job is quoted as Qabbalah in Niddah 25 a, Psalm lxix. in Sotah 37 a D'D 1N3 '3 [p. 67 init.] D'p7N '3y'Bin n73p3 BHBD l'tol '13 B*D3 iy, Psalm cxxxix. in T. J. Niddah in. 50 d31 (p. 106), and on Baba Qamma2bp'D7' N7 P"1D llin '131 ND'n '31 Rashi explains "words of Qabbalah" by D'31P3! D'f"33. So in the Mattanoth Kehunnah on Num. Rab. 9. 7 " Thus far from Qabbalah (1 Chron. vii. 40), what is the proof from Torah ? " we read And all Scripture is called Qabbalah except the Torah of Moses. Qabbalah as a designation of books of Scripture has been taken to mean something received by direct inspiration from God. Thus on Chullin 137 a it is said that the Torah of Moses is called Torah because it was given for all generations, and that of the prophets only Qabbalah because they received their prophecies from the Holy Spirit from time to time as they were wanted. Again, whereas the Mishnah cites Jonah iii. 10 without calling it Qab balah and then Joel ii. 13 as Qabbalah (p. 106), " Rashi" (Zunz l.c.) gives as the explanation of some Tosafist that Qabbalah is used of a prophet's message from above and not of mere narrative (Surh. n. 362). But books of the Former Prophets, which are D'UB'D pi (Rapoport), are called NnD7B»N Qabbalah. The interpretation of Qabbalah in Excursus in. 4 (p. 114) as a tradition from Sinai agrees with the statements in Gemara and Midrash to the effect that the Torah of Moses comprised everything that was to be revealed. See Note 28, Tos. Bekhoroth 58 a 'DO 1"1, Sifra (end) " A prophet is not allowed henceforth 131 BHn7 to innovate a word," Buxt. 2290 on 'NB*1, Weber System der Altsyn. Paldstinischen Theologie p. 79 (Leipz. 1880). * Rapoport's quotation from Ussherius comes from Walton's Polyglot vol. vi. Variae Lectiones Syriacae p. 5 6, where the colophon to GeneBis with n/to&Vd is given (F. C. B.). 176 PIRQE ABOTH. For Qabbalah used of Scripture see also Chagigah 10 b (Streane p. 51), Rosh ha-Shanah 19 a, Ta'anith 17 b, Niddah 23 a, T. J. Challah 1. 1 (57 bu), Mass. Soferim 18. 3. Tosefta Yoma & Niddah (Zuck. pp. 18324, 186ir, 645^. Gen. Rab. 7. 2, Eccl. Rab. vii. 23, Pesiqta 11B (Buber 36 a), Midr. Ps. lxviii. (Buber p. 318). Some references already given are included in Friedmann Mekhilta 5 a, 15 b, 27 a, 28 b (bis), 30 a, 44 b, 65 a, 72 a & Sifre 33 a (Ms), 52 a, 83 b. See also Weiss Sifra 86 b, that is col. 2 of the last folio of niO 'inN. Rosh ha-Shanah 7 a quotes words of Ezra after Zech. i. 7 (p. 106), but not expressly as Qabbalah. On the History of Jewish Tradition see Mr Schechter's Studies in Judaism. ib. they would have questioned the authority of the Prophet. See in this connexion the comparison in T. J. Berakh. i. 7 (3 6) to two envoys of a king one of whom is and the other is not to be believed without creden tials, with allusion doubtless to Christianity. 58. p. 117 thou destroyest the whole world] See p. xxviii. of )'3n 1BD "Sepher Taghin Liber Coronularum" ed. J. J. L. Barges (Paris 1866). 59. p. 120 § 4 The division of the Decalogue] See the essay Ueber die urspriingliche und richtige Eintheilung des Dekalogs von Dr L. Heilbut (Berlin 1874), which includes an interesting account of modern discussions of the question. 60. p. 124 The Lord's Prayer] Our Father which art in heaven. The short reading ndrep without r)pdv k.t.X. in St Luke xi. 2 raises the ques tion of the original language of " The Prayer," as the Lord's Prayer was called in early Church writings. "Our Father" corresponds to the Hebrew abinu, and "Father" without the pronoun to the Aramaic abba, as in 'A/3/3d <5 7ran;p in St Mark xiv. 36, Rom. viii. 15 (see Sanday & Headlam's note), Gal. iv. 6. The fact that the pronoun in 13'3N originally implied limitation to Israel is (so far as it goes) an indication of the priority of ndrep r)pdv to ndrep without r)pav. The Midrash on Ps. xiv. illustrates The fool hath said in his heart by the case of Esau. His plan is, not that I should slay Abba the father, but that Ishmael should do this ; and when he has slain Abi my father, and I my brother, then I will slay him and have the world to myself. Here the Aramaic Abba " the father " is followed in the next line but one (Buber p. 112) by the Hebrew Abi "my father." So ndrep and ndrep r)pdv may be thought to point to Aramaic and Hebrew originals respectively. In the Hebrew of Delitzsch St John xii. 27 — 28 " Father, save me from this hour... Father, glorify thy name" becomes '13 '3N...'3N My Father, ADDITIONAL NOTES. 177 save me from this hour... My Father, glorify thy name, and in St Luke xi. the Prayer commences (D'OB'aB') 13'3N, Our Father (which art in heaven), the short reading being imperfectly indicated by the use of brackets. [In all forms of post-Biblical Palestinian Aramaic except Samaritan ab(b)d and immd are used for my father and my mother. Compare Onk, Gen xx 12 ND'N na N7nD13 N'l N3N n3 'nnN; syr. hier. Lc viii 21 'NnNl ND'N, John xx 17 J133N1 N3N. The only traces in Edessene Syriac of the use of t^CaK* for my (or thy) father are found in the Old Syriac Gospels (crt. Mt x 32, Lc ii 49, Joh vi 32; sin. Mt vi 4, xv 13). r^ar^is found now and then even in the Peshitta for n-drep (e.g. Joh xii 28) in place of the more usual oai^, but it never occurs in the Peshitta where the Greek has p.ou. For "Abba, Father" the Old Syriac has the one word My Father in the Gospel, and according to S. Ephraim our Father in the Epistles. The Peshitta has the two words Abba, My Father in the Gospel, and Abba, our Father in the Epistles (F. C. B.).] The Prayer may have been given in Aramaic or Greek or Hebrew, which last seems to have been the ordinary language for set forms of prayer (Hamburger Real-Encycl. art. Gebetsprache), or in a mixed dialect. Com pare the passage cited from T. J. Sanhedrin vi. 3 (5) in the Introduction to Susanna in tho Speaker's Commentary, where Abba (Schwab p. 280 Mon pere) is followed by a sentence in Hebrew, except its last word 1B1pDN3. For examples of prayers in Aramaic see Heb. Auth. P. B. p. 151 Dip' '13 tplB, Wiinsche Erlduterung der Evangelien Matt. vi. 13. In the Hebrew New Testament we might read in St Luke xxiii. 46 'nil TpBN -|T3 N3N i.e. Abba, into thine hand I commit [R.V. Ps. xxxi. 5 commend] my spirit. In the Authorised Hebrew Daily Prayer Book see in the Hymn 17D IB'N D7iy piN Into thy hand I commend my spirit, when I sleep, and when I wake ; And with my spirit, my body also : the Lord is with me, and I will not fear (pp. 3, 297). See also in the Evening Service (p. 101) Blessed be the Lord by day ; blessed be the Lord by night ; blessed be the Lord when we lie down ; blessed be the Lord when we rise up. For in thy hands are the souls of the living and the dead, as it is said, In his hand is the soul of every living thing, and the spirit of all human flesh. Into thy hand I commend my spirit ; thou hast redeemed me, 0 Lord God of truth. Our God who art in heaven, assert the unity of thy name, and establish thy kingdom continually, and reign over us for ever and ever. The book ends with Night Prayer for young children... 2. Hear, O Israel &c... 6. Into thy hand I com mend my spirit : thou hast redeemed me, 0 Lord God of truth. 7. For thy salvation I hope, 0 Lord. %* For infants 2, 6, 7. 23 178 PIRQE ABOTH. In St John xix. 30 TereXearat, Kai kXivos ttjv Ked>aXr)v irapebaKev to irvevpa Dr Abbott in The Spirit on the Waters (p. 256, 1897) takes the rare phrase " unfortunately translated " bowed his head to mean laid his head down i.e. to rest (Matt. viii. 20, Luke ix. 58). The rendering of Delitzsch mil IN IpB'l 1B»N1 nN 0'1 (Heb. N. T. 1880) connects the saying with Psalm xxxi. 5, but not with Matt, or Luke l.c. After the evening Audi a scholar should at least say one 3 on the words U'D' n'03(Fr. 42 a). The Manna. Wisdom xvi. 8 — 28 Tea, and in this thou didst persuade our enemies, that thou art he that delivereth out of every evil... thou gavest thy people angels' food to eat, and bread ready for their use didst thou provide for them from heaven without their toil, bread having the virtue of every pleasant savour, and agreeing to every taste ; For thy nature manifested thy sweetness toward thy children ; while that bread, ministering to the desire of the eater, tempered itself according to every man's choice... For the creation, ministering to thee its maker,... con verting itself into all forms, it ministered to thine all-nourishing bounty, according to the desire of them that made supplication ; That thy sons, whom thou lovedst, O Lord, might learn that it is not the growth of the earth's fruits that nourisheth a man, but that thy word preserveth them that trust thee. For that which was not marred by fire, when it was simply warmed by a faint sunbeam melted away; That it might be known that we must rise before the sun to give thee thanks, and must plead with thee at the dawning of the light. Thus God is represented as the Father in heaven, who gives bread to His children and delivers them from evil (c'k iravrbs kokoC). By a curious 'Ipn 7N or exegetic various reading the Psalmist's "angels' food" here referred to is made to mean not bread o/'abbirim but bread of ebarim, bread which preternaturally permeated and was wholly consumed by the members. See Midr. Ps. lxxviii. (Buber p. 345), Joma 75 b, Mekhilta & Sifre (Fr. 59 b, 24 a), Bacher Die Agada der Tan- naiten I 254 (1884). So St Cyril of Jerusalem writes of the Bread in the Prayer in his last Catechetical Lecture : " Give us this day our sub stantial bread. This common bread is not substantial bread, but this Holy Bread is substantial, that is, appointed for the substance of the soul. For this Bread goeth not into the belly and is cast out into the draught, but is distributed into thy whole system for the benefit of body and soul. But by this day, he means, ' each day,' as also Paul said, While it is called to-day." See Dr Gilford's translation and notes in Nicene and post-Nicene Fathers ed. Waee and Schaff (Lect. xxiii. § 15 p. 155, 1894). ADDITIONAL NOTES. 179 The manna is described in Rabbinic writings as bread of Wisdom (Prov. ix. 5, cf. Ecclus. xv. 1 — 3) and food for soul and spirit and as agree ing to every taste. See Ex. Rab. 21 & 25, Midr. Ps. xxiii. on IDnN N7, Zohar on TODO '331 (n. f. 61, Brody 1873), Wetstein on St John vi. 32, Gfrorer Philo und die alexandrinische Theosophie I. cap. 8, Deane on Wisdom Lc. Pesiqta psq. 6 init. (Buber 57 a) deduces from Neh. ix. 6 TOO inNI and Thou quickenest that God is the mnp or sustenance of the ministering angels. In St Mark xii. 44 all her living is lit. 73 nn;no. The gathering of the manna was to be as follows according to Ex. xvi. 4 — 5 (Sept. ed. Swete) : eiirev be Kvpios irpbs Mavarjv 'Iboii iyd va vpiv aprovs e'K tov ovpavov, Kai i^eXevaerai o Xabs Kai avXXei-ovaiv to ttjs rjpepas els rjpepav, biras ireipdaa avroiis el iropevaovrai ra vbpa pov r) ov' Kai earai rfi rjpepa rfj exrj Kai eroipdaovaiv o iav elaeveyKaaiv, Kai earai biirXovv o idv avvaydyaatv to Kaff rjpepav els rjpepav. aprovs e'K toO ovpavov. St John vi. 31, 34 "ApTON eK Toy oyp^Noy eAcoKEN AYTOlc cfiAreTN... Kvpie, irdvrore bos rjpiv rbv aprov tovtov, cf. Ex. xvi. 15 Ouros d apros ov ebaxev Kvpios vpiv (payeiv. Westcott and Hort N.T. under Quotations from the Old Testament "St John vi 31 ; Ex xvi 4, 15; Ps lxxviii (lxxvii) 24." The Didache in the Prayer has ndrep rjpdv 6 iv rat ovpava...ds iv ovpava, St Matt, rots ovpavois... ovpava. rb rrjs rjpepas els r)pipav. Heb. 1D1'3 Dl' 131, Syr. ND1'3 ND1'1 Nn713ND the fipdpa of the day in the day, A.V. a certain rate every day marg. the portion of a day in his day, R.V. a day's portion every day. Notice that Syr. and R.V. give no literal rendering of 101'a in its day. brras ireipdaa avrovs, Heb. 13D3N 15707, 1 Cor. X. 2, 12 Kai irdvres [to avTo] irvevpanKov fipdpa ed)ayov...ireipaapbs vpds ovk e'iXrjcfiev el pr) dvBpdmvos' ttiotos be b Beds, os ovk idaet, vpds ireipaaBrjvai virep b bvvaaBe K.T.X. to Kaff rjpepav els rjpepav. Heb. D1' Dl' day day, Syr. Dl'733. Shammai and Hillel. Bega 16 a records that Shammai used to eat " to the honour of sabbath" and provide choice food in advance for that day: Hillel did all things "to the name of heaven" and lived by the rule Ps. lxviii. 20 Dl' D1' '1 1,113 Benedictus Dominus die quotidie. The Prayer is fully discussed by Dr F. Chase on The Lord's Prayer in the Early Church (Camb. Texts and Studies vol. i. no. 3, 1891) ; and the work of the late Bishop of Durham (Dr Jos. B. Lightfoot) On a Fresh Revision of the English New Testament contains in its latest form (1891) Appendix I. On the Words imovaws, irepiovaios, Appendix II. The Last Petition of the Lord's Prayer reprinted from the Guardian of Sept 7", 14'h, 21*' 1881. This work is hereinafter quoted by page with the letter D prefixed. The late Canon F. C. Cook of Exeter (D. 270) published two letters dated May 21 and Nov. 26, 1881 respectively to the Bishop of London on Deliver us from Evil, and after them a work on The Revised Version of the First Three Gospels (1882). The Second Letter was written "in answer to three letters of the Lord Bishop of Durham." 180 PIRQE ABOTH. Our daily Bread. The whole Prayer in St Luke xi. in the Revised Version is as follows : ...Father... Hallowed be thy name. Thy kingdom come. ..Give us day by day our daily bread. And forgive us our sins ; for we ourselves .also forgive every one that is indebted to us. And bring us not into temptation... The dots indicate omissions from the text (but not from the margin) of the words given in the text of the A. V. " Our, which art in heaven, Thy will be done as in heaven so in earth, but deliver us from evil." The R. V. gives day by day without alternative, omitting the A.V. marg. Or for the day. This last omission is noteworthy in connexion with the objec tion made (sometimes without due discrimination) to prayer for the morrow in the interminable discussion of the Greek word rendered daily. Omit this altogether, and what remains of St Luke xi. 3 Our bread give us day by day is a prayer for a succession of morrows. The objection is of force as against John Lightfoot Hor. Hebr. Matt. vi. 1 1 " Our daily bread. That is provide to-morrow's bread, and give it to us to-day, that we be not solicitous for to-morrow," rather than against prayer for the food of to morrow to be gathered "in his day" (A.V. marg.). The word imovaios occurs in the petition for the Bread, and is not extant in any earlier writing. St Luke's form of the petition is rbv dprov rjpdv rbv imovaiov bibov rjpiv rb KaB' rjpepav, and St Matthew's Tov dprov rjpdv rbv imovaiov 80s rjplv arjpepov (Origen De Orat. Libell. 27 end, Lommatzsch torn, xxvii.). St Cyril of Jerusalem (Lc. p. 178) judiciously identifies St Matthew's form with St Luke's*. There are different ways of approach ing the question how the petition was or may be expressed in Hebrew or Jewish Aramaic. If it refers to Ex. xvi. 4, we may conjecture that there was an early Aramaic form of it like ND1'3 ND1H ND17 J? 31 in-tlie-day of-the-day the-bread to-us Give. As a rendering of rbv dprov rbv imovaiov into Hebrew, Wiinsche in Erldut. der Eev. Matt. vi. 11 suggests IDI'3 Dl' Dn7 bread of a day in its day. St Luke's to Kad' rjpepav, which may have come from Ex. xvi. 5 Sept., may be expressed in Hebrew by Dl' Dl'. Or, comparing Is. Ixvi. 23 in3B*3 naB* HOI lBHia B'ln 'ID (1 Sain. vii. 16, Zech. xiv. 16, 2 Chron. xxiv. 5 13BO 13B» HO), we may write 101'3 Dl' HO for day by day. Delitzsch and others render St Luke's form of the petition in Hebrew by Dl' Dl' 13?"tn 13pn DntonN the bread, of our portion give us day by day, * Learned Latin writers have inferred from the Vulgate that St Matthew's word irTiobaiov was not used by St Luke (D. 250). Mangey on the Lord's Prayer (ed. 3, 1721), connecting quotidianum with to ko0' i/pipav, argues that "The true and antient reading may probably have been that of St Luke, where from the vulgar Latin the word iiriobaios appears to have been wanting." ADDITIONAL NOTES. 181 with reference to Prov. xxx. 8 (R.V. marg. the bread of my portion). The same sense of rbv dprov rjpdv rbv imovaiov might be expressed by 13"1 Dn7 bread sufficient for us, cf. Prov. xxv. 16 Hast thou found honey? eat TI so much as is sufficient and not more than sufficient for thee, lest thou be filled therewith, and vomit it. For uses of H sufficient in Jewish forms of prayer for food see Berakh. 29 b, Cant. Rab. vii. 2 1B' ID § 2. A response 13"1 sat nobis was used in connexion with blessings with reference to Mal. iii. 10 H '73 iy 1313, cf. Shabbath 32 b, Makkoth 23 b, T. J.^Berak. 14 c (last folio) & Ta'an. in. 9 (66 c?), Lev. Rab. 35 sub fin., Friedmann nDD '7'? 7B* 11311 11D (Wien 1895) where it is suggested (p. 107) that it was used in the Temple. Dr Chase's working hypothesis (p. 45) is that the original form of the petition might be represented by four Syriac words meaning Our-bread of-the-day give to-us, and Ciasca's Arabic Diatessaron (Romae 1888) is quoted as rendering it in three words Give-us the-bread of-our-day, and shewing no trace of imovaios. But this Diatessaron, when S^s strength [cf. Deut. xxxiii. 25] has been corrected into «£»>5, is found to read (cap. ix.) : U-o^j Oji Uktl of-our-day qut Give-us, and it uses QUT in cap. xxi. to render St John iv. 8 rpoqSds. Hence and from the versions of St James ii. 1 5 Xeiirbpevoi rrjs i for N3p31D1 NDn? panem quo opus est. On Oy, which implies sufficiency, see Lane's Arabic-English Lexicon I. 2572, and in Payne Smith's Thesaurus Syriacus col. 2680 see (j_QJO£D explained in terms of 0_ji. The Arabic word for bread in the Prayer is hubz, as in Lagarde's Die vier Evv. Arabisch (Leipz. 1864) UsU& ljj-*£> give us in the day (Matt. & Luke). Ciasca's Arabic and the Peshito have the same order of words, both beginning with a verb meaning Give, and both ending with N3D1', which (with suitable pointings) means in Syriac arjpepov and in Arabic our-day. The explanations of imovaios. The epithet of the Bread has been derived from elvai and from levai, and explained in a great variety of ways. See Mr J. B. McClellan's " The New Testament in Two Volumes," of which only vol. i. The Four Gospels (1875) has been published. Origen tells us in De Orat. 27, I. p. 245 Delarue (D. 217) that the word imovaios does not once occur in Greek literature and is not current in the 182 PIRQE ABOTH. colloquial language : " It seems to have been coined by the Evangelists. Matthew and Luke agree in using it without any difference. The same course has been taken in other cases also by persons translating from the Hebrew. For what Greek ever used either of the expressions eVwrifou or dKovria6rjTt'>...A similar expression to imovaiov occurs in Moses, being uttered by God, But ye shall be to me a people irepiovaios. And it seems to me that both words are formed from ovaia." He continues "... We pray therefore to be nourished with the Incarnate Word. But some man will say that imovaiov is framed from imevai to come next after, so that we are bidden to ask for the bread which is proper to the future world. . . to-day being taken, as in many passages of Scripture, to signify the present world, to-morrow the future world " (M'Clellan pp. 636 — 7, D. 230). When St Jerome (about a.d. 383) revised the Latin of the New Testa ment, he substituted supersubstantialem for quotidianum in the first Gospel only, thus leading the learned Abelard and others to surmise that imovaiov was not to be found in the third (D. 251). In his commentaries on the Epistle to Titus and on St Matthew's Gospel he is "apparently consistent with himself in connecting the word with ovaia," but in later works he shews indecision and writes Panem nostrum substan- tivum sive superventurum... quotidianum sive super omnes substantias. " In one point only is he consistent throughout. He insists on a spiritual as opposed to a literal interpretation of the bread " (D. 250). Correct principles of philology point to one of the derivations of im ovaios from Uvai, and its derivation from ovaia "if not impossible, is at least more difficult" (D. 223). But if the most learned of Patristic writers, as Origen and St Jerome, could liken it in structure to 7repioi!o-tos, this may have been done also by the earlier generation which made and gave currency to the new compound; and the form imovaios may have been preferred to the more correct iirovaios, to set over against irepiovaios, as bpoovaios was chosen rather than bpovaios (cf. bpeanos) to contrast with bpoiovaios. The more difficult derivation seemed possible to Beza (D. 257). Dr W. Kay defends it in the Journal of Philology (vol. v. 48 — 51, 1874), contending that the participle iiridv belongs to iireivai. Liddell and Scott's Lexicon connects imovaa first with iireivai and then with imevai (p. 518 ed. 7, 1883), quoting Herodotus in. 85 in both cases. Mr Wratislaw in the Churchman for July 1888 replied to Dr Kay "But the real fact is that iireivai does possess a participle iirdv, well-known to Plato and Demosthenes, though unknown to the controversialists upon imovaios. Plato has it twice, in the Lysis 217 c olov rb iirdv, where iirbv is a certain correction of Heindorf s for en ov : and in the Parmenides 132 C o eVl iraaiv iKeivo to vonpa iirbv voei. DEMOSTHENES has it in the Oration against Meidias p. 517, line 15 iirbvros tov (pd/3ou tovtov. I think the false analogy between irepiovaios and imovaios may now be dropped, and the claims of eVl and elvai to have originated imovaios set aside for ever." Mr Wratislaw then undertakes to prove as below by ADDITIONAL NOTES. 183 examples, including "the evidence which Dr Lightfoot has been the first to bring forward," that ij imovaa does not necessarily mean rj avpiov. 1. " In the Ecclesiazusae of Aristophanes one of the speakers, after describing the time (ver. 20) ko'itoi 7rp6s bpBpov y iariv 'tis close on day break, exclaims (ver. 105) vr) rr)v imovaav rjpepav, where rrjv avpiov would be quite out of place" (D. 226). 2. Plato Crito p. 44 a. Very early in the morning (bpBpos fiaBvs) Crito informs Socrates that the fatal ship has arrived at Sunium, and that on the morrow Socrates must end his life. Socrates thinks that it will not arrive Trjpepov to-day... not ttjs iiriovarjs on the on-coming day, but rijs erepas, for in a vision "Methought a lady... called to me and said, Socrates on the third day thou wilt come to fertile Phthia." Of the three days here men tioned "The first is termed both rrjpepov and ttjs iiriovarjs, the second rijs erepas, and the third rrj varepala [rr/s eVepas]. Hence it is clear that in the early morning the day of which the major part is yet to come is represented by rj imovaa. This makes it manifest that rj imovaa is not in itself equiva lent to >) avpiov, although very often the context allows it to be so used." 3. It is argued that r) imovaa may possibly have the same meaning in Acts XX. 15 ttj imovarj Karr/VTijaapev dvriKpv Xiov k.t.X., although the Revised Version reads "And sailing from thence, we came the following day over against Chios, and the next day we touched at Samos, and the day after we came to Miletus." 4. Prov. xxvii. 1 pr) Kavxd ra eis avpiov, ov yap yivdaKeis ri re'^erat rj imovaa (D. 222). The Greek of the LXX. is "an extremely vivid and correct gloss upon and paraphrase of the original Hebrew," rj imovaa standing for Dl' a day, and the sense being, Thou knowest not what the space of a day, " between now and to-morrow," may bring forth. This is a doubtful interpretation, but avpiov sometimes connotes a more distant future than r) imovaa. 5. Xenophon Anabasis i. 7. 1 — 2. Here "the two senses of imovaa appear to exhibit themselves in very close proximity." Cyrus holds a review at midnight, expecting the king to arrive els rr)v imovaav ea. After the review come deserters from the king's army, ap,a rfj imovarj rjpepq. The same day is called rj imovaa before and at its commencement. It is inferred that St Matthew's rbv dprov rjpdv rbv imovaiov 80s rjpiv arjpepov "is the proper formula for a morning prayer, or a prayer said at the beginning of or early in the day," while in using St Luke's form rb KaB' rjpepav k.t.X. " we must be supposed to ask at any time for the bread of the on-coming space of a day, reckoning from the moment of using the prayer." The Didache however, which reads rbv dprov rjpdv rbv imovaiov bos rjpiv arjpepov, adds at the end of the Prayer Tpls r^s rjpepas ovto wpoaebxeade. The days of bereshith begin in the evening. " It is at least possible," as Dr Chase well remarks, "that the apparent analogy of irepiovaios, occurring in a group of passages (Ex. xix. 5, Deut. vii. 6, xiv. 2, xxvi. 18) which we know to have occupied an important place 184 PIRQE ABOTH. in Apostolic teaching (Tit. ii. 14, 1 Pet. ii. 9 ; comp. Acts xx. 28, Eph. i. 14), may have suggested or facilitated this representation of the original Aramaic word." It is assumed that this may have been ND1H of-the-day, the Hebrew Dl' day, Targ. NOT being rendered rj imovaa in Prov. xxvii. 1 Boast not thyself of to-morrow, ov yap yivdaKeis ri re^erai rj imovaa. If ND1H stood in a primitive form of the petition and was first rendered ttjs imovans, this might have led (1) to the Mahar quod dicitur crastinum of the Gospel according to the Hebrews (D. 237), and (2) to the coining of imovaios (from levai) with a side glance, under the attraction of a " false analogy," to the imperfectly understood n-epiouo-ios (from elvai). With this comprehensive derivation would agree the expositions of homilists as St Chrysostom, who "seems throughout to be wavering between the meanings daily and necessary, i.e. between the derivations from levai and elvai " (D. 236). If a word could be analysed in a variety of ways, the homilist, caring little for philology as such, was content to combine the religious lessons deducible from them all. He was like the Jewish Rabbi who would have said, read not iir-iovaios but im-ovaios, with intent to put new meanings into the word by a fresh derivation of it. Origen may have " himself first started the derivation from elvai, ovaia," with reference (after his manner) to absolute being, or " may have got it from one of his predecessors, Pantaenus or Clement" (D. 231). Mr M'Clellan on the New Testament (p. 636) quotes from St Clement of Alexandria Paed. i. 12 "The Divine Teacher prepares us for contentment and simplicity of life &c, for He saith Be not careful for the morrow [Matt. vi. 34], meaning that the Christian ought to enter upon a life of contentment and self- ministration, and only for the single day (eqbrjpepov)," as a passage " which, although perhaps not a direct interpretation, is of considerable importance as testifying to Clement's recognition of the Old Latin quotidianus [Matt. vi. 11], and consequently to the originality of his illustrious successor's theory of the derivation from ovaia." Various passages however in the works of Clement seem to me to shew that he may have taken the same view of the petition as Origen after him. He defines prayer as bpiAla converse with God. He writes in Paed. n. 1, according to Bishop Kaye's rendering, " It should be our aim to raise our eyes to the truth, firmly to lay hold of the Divine food from above, and to be filled with the inexhaustible contemplation of Him who really exists [toC bvras ovtos], tasting the unchangeable, enduring, pure pleasure. For the food of Christ signifies that we ought to look for this agape." In the same chapter, with a play upon the two senses of dpiarov, he disparages the ephemeral meat and drink in comparison with the spiritual, and teaches that by partaking of the repast of " righteousness and peace and joy in the Holy Ghost" we become possessed of ro dpiarov rav bvrav, the choicest of the things that are. Judging from such words we may think that Clement would have said Pray not (very much as the Gospel says Labour not) for the meat which perisheth, or like St Jerome on the Epistle to ADDITIONAL NOTES. 185 Titus, Absit quippe ut nos, qui in crastinum cogitare prohibemur, de pane isto qui post paululum concoquendus et abjiciendus est in secessum in prece dominica rogare jubeamur (D. 249). He uses the expression Spiritual Food in Paed. l.c. (Potter p. 169, cf. p. 971) aXX' ovk evAoyov rpairefas baipoviav perdkap^dveiv tovs Beias perexeiv Kai HNEYMATIKH2 Karrj^iapevovs TPO*HS, thinking perhaps of the Didaehe, with which its expounders shew that he was acquainted. In its Eucharistic section and after the Lord's Prayer we read, "Thou, 0 Almighty Sovereign, didst create all things for Thy name's sake, and gavest men food and drink to enjoy, that they might give thanks unto Thee; but to us Thou didst graciously give spiritual pood and drink and life eternal." The idea of spiritual food runs through the Bible, but the nearest approach in it to the expression is in St Paul's use of the terms spiritual meat and drink with reference to Manna and what is rabbinically called the Well. Philo identifies the Xdyos with the "bread from heaven" (Ex. xvi. 4, Deut. viii. 3), cf. Gfrorer l.c. p. 179, Jowett on Philo and St Paul (Epp. of St Paul i. p. 484, 1859). In Clem. Strom, vn. 13 (Potter p. 881) it is said of the gnostic bib Kai btKalas evxerai, "Av irepiovaiav els perdboaiv k.t.X., will not the gnostic not ask for superabundance to give away, but pray that others may have what they want ? Canon Cook on The Revised Version of the First Three Gospels infers that Clement regarded imovaios " as the proper antithesis to irepiovaios." The Epistle of Barnabas. The writer quotes in chap. x. of his Epistle (pp. 101 — 103 ed. Cunningham 1877) the Mosaic prohibition of unclean meats " Ye shall not eat swine, nor eagle, nor falcon, nor raven, nor any fish that hath not scales upon him," and concludes that there is no com mandment of God to abstain from eating, but Moses spake in the spirit... but they after the desire of the flesh received his words as though they concerned meats. An allegorist who explains away the obvious literal sense of the Levitical ordinance "Thou shalt not eat &c." would not improbably have spiritualised the " bread " in the Lord's Prayer. Tertullian. In Tertull. De Orat. 6 Quanquam panem nostrum quo tidianum da nobis hodie spiritaliter potius intelligamus, Christus enim panis noster est &c., the spiritual interpretation of the bread is independent of the epithet imovaios. Jacob ofSerug (D. 241). Mr Burkitt gives me some extracts from the Homilies of Jacob of Serug, " who flourished in the 5th century, and wrote inter alia the accepted exposition of the Lord's Prayer in Syriac corre sponding to S. Cyprian's in Latin, or to that of Evagrius in Egypt, using for his text the Diatessaron. He explains at great length (without hinting at any spiritualised interpretation of the clause) that NOl'1 N3'DN NOn7 means daily provision, not gold, or silver or jewels ; adding that the poor man prays for daily bread, that he may be contented with what he hath : 24 186 PIRQE ABOTH. the rich man also prays for daily bread, that he may be ashamed that he hath ten thousand loaves, and that he may know that the superfluity which he has belongs not to him but to the poor outside." Mangey on the Lord's Prayer (ed. 3, 1721) writes on imovaiov k.t.X. " The African Fathers have chose the mystical sense, and have explain'd this daily Bread of Christ's Body. They observe, that as he was the living Bread that came down from Heaven, so this living Bread is here pray'd for ; and therefore suppos'd, that the spiritual food and nourishment, receiv'd in the holy Sacrament, were the subject of this petition. This interpretation seems partly owing to the primitive custom of receiving the Communion daily, which might give the name of daily Bread to the sacred Elements ; and partly to the pious mistake, that nothing temporal could be ask'd for in this Divine form. But most certainly this is neither a true nor an useful sense of the words. This mystical explication of Bread is the product of warm imaginations ; and is neither agreeable to our Saviour's design, nor to the notions of his hearers. He cannot be thought to teach them to pray for that heavenly Bread, of which probably they had never yet heard. The literal interpretation of the words then is more probable, and daily Bread means no other than the necessaries of this life (pp. 126 sq.)." But see on De Profugis in Mangey's Philo i. p. 566 (1742) the note "ovpdvios rpocprj. Eadem fere scribuntur Joh. vi. 32 — 51. Philo Xbyov esse docet cceleste alimentum, Dominus seipsum ; eundem mysticum sensum ex manure manducatione uterque deducit...nec mira nee nova visa est ista de pane coelesti doctrina. Soli illi quibus hebetiores aures & animi erant, Christi dictis sunt offensi." Libera nos a Malo. On the petition pvaai rjpds dirb tov irovrjpov, lit. deliver its from the evil (Matt. vi. 13), see Canon Cook's Second Letter above mentioned (p. 179). In Appendix II. (D. 319) Bp Lightfoot sums up thus, " the earliest Latin Father and the earliest Greek Father, of whose opinions we have any knowledge, both take tov irovrjpov masculine. The masculine render ing seems to have been adopted universally by the Greek Fathers. At least no authority, even of a late date, has been produced for the neuter. In the Latin Church the earliest distinct testimony for the neuter is S. Augustine at the end of the fourth and the beginning of the fifth century. From that time forward the neuter gained ground in the Western Church till it altogether supplanted the masculine." No reference however is made to St Clement of Rome, who perhaps alludes to the Prayer in the passage cited (1877) from the lost and found ending of his Epistle to the Corinthians at the end of Excursus V. (p. 130). Jacob of Serug gives Deliver me from Satan who contendeth against me as a paraphrase of the petition Deliver us from bisha. ADDITIONAL NOTES. 187 On the hypothesis that the Prayer was given in Aramaic it has been said *, " The Aramaic original of dirb rov irovrjpov seems to have been men bisho.. .which can be translated from evil, and from the evil, but not from the Evil One"; and to this it is objected that, according to Dr Payne Smith's Thesaurus, the Syriac bisha (or bisho) " Imprimis usurpatur de diabolo" (D. 293). But Dr Payne Smith's words do not apply to the Jewish Aramaic NB"3. On this see Buxtorf, Kohut and Levy's Lexicons ; and for the saying attributed to Ben Sira Do not good to the evil (B"3) and evil (B"3 or NB"3) shall not befall thee see also Schechter in J. Q. R. in. 694, and Cowley and Neubauer's Original Heb. of Ecclus. pp. xx, xxix. See also the various versions of Ecclus. vii. 1 — 2, comparing the Syriac NB"3 JO pUN with Aboth I. 8 yi J3B»0 pill. " The feminine in Syriac is the proper equivalent for the neuter in Greek, as any common Syriac grammar will show. The masculine however may be so used. Thus, in this particular word the masculine bisho properly represents o irovrjpds, but may represent ro irovr/pov, though the proper representative of the latter is the feminine bishtho" (D. 291). But the Targumic Jewish Aramaic sometimes has bish or bisho where the Syriac has bishtho, as for yi evil in Gen. ii. 9, Ps. vii. 10, Job i. 1, 8, ii. 3. " So familiar was the word bisho, ' the Evil One,' as a synonym for Satan to the ear of a Syrian, that in the Curetonian [and sin.] Syriac it appears in Matt. xiii. 39, where the original has d bidfioXos, and in the Peshito Syriac in Acts x. 38, where the original has roO biajibXov " (D. 292). It was the New Testament itself which gave currency to the use of NB"3 for d irovrjpbs " the Evil One " in Christian Syriac literature, and from this later usage we cannot safely infer that the Jewish Aramaic NB"3 had exactly the same sense and application. Compare the use of yil as a rendering of d irovrjpbs in the Parable of the Sower (p. 192). " But the objection from the absence of this designation in the Talmudical and early Rabbinical writings still remains to be dealt with. What shall we say to this ?" (D. 284). Then follow the passages from Ex. Rab., Deut. Rab., and Baba Bathra cited above in Note 5 : Ex. Rab. 21. 7 (Job xvi. 11) "it is also written God hath delivered me over to the wicked one i.e. He hath put me into the hand of Satan" (D. 286). Here however we have merely a casual application to Satan of an indefinite singular 7'iy " ungodly" (Sept. dbUov), which stands in parallelism with the plural D'yB>1 (Sept. do-ej3eTs), thus .lyisy D*jjBn *t Sjn hs)y Sn Sn ^-md' Wiinsche reads (p. 170) Er uberlieferte mich einem verkehrten Gotte [toiy 7N ?N] d. i. er gab mich in die Gewalt des Satans, damit die Israel ite^ wenn Gericht fiber sie gehalten wird, nicht als Frevler hervorgehen. * See Dr Neubauer's letter of the 18th June 1881 in the Academy (p. 455). 188 PIRQE ABOTH. Darum stiirtze er mich in seine Gewalt. Das wollen die Worte sagen Hi. 16. 11 In die Hand der Frevler ubergiebt er mich. Deut. Rab. 11. 11 (Ps. xxxvii. 32) " The wicked one watcheth for the righteous one, and seeketh to slay him*. [Now] there is none so wicked among all the Satanim altogether as Samael... Thus also did Samael the Wicked One watch for the soul of Moses and say &c." (D. 286). Here yBH wicked is taken to mean Samael the wicked, and the epithet yBHI is applied to him in conjunction with his name, as it might be to Titus or Nebuchadnezzar. Notice that for yBH without the article the Septuagint has d d/iapriaXo's. So in Job xxi. 30 yi (Targ. B"3, Syr. NB"3) is rendered d irovrjpbs, thus on eis rjpepav diraXeias Kovopifcerai d irovrjpbs, els rjpepav opyrjs avrov diraxBrjaovrat. Conversely yiO a malo without the article (p. 128 n.) is a possible form of the original of d7rd roC irovrjpov. Baba Bathra 16 a (Job ix. 24) " The earth is given into the hands oftlie wicked one... Job meant in this phrase [the wicked one] none but Satan" (D. 286). Here again there is merely an application to Satan of yBH (Sept. daefiovs), an indefinite or collective singular standing in parallelism with a plural "her judges" thus .nw* pp&fiB> »ifi yen ts ruro p« Talm. Jerus. Shabbath n. 6 Zit. (5 6 § 3 ed. princ.) quotes Ps. cix. 7 yBH NV IODB'13 (Sept. ev r3' PIP -jf>ipp PlCM f>H13Dp i.e. the Evil Angel (Ps. lxxviii. 49 dyyeXav novr/pav) will emerge from his place to suggest a case against him. In Aboth R. N. ed. Schechter A i. & '3 1BD11 (pp. 4, 151) the wicked serpent touches the tree with hands and feet, and shakes off its fruits to the ground. Or (some say) he did not touch it at all ; but when the tree saw him it cried out Wicked One, Wicked One, touch me not, for it is said (Ps. xxxvi. 11) Let not the foot of pride come against me, and let not the hand of the wicked remove me. This story is told of Samael the Wicked in Sefer ha-Bahir (Zohar n'B»N13 28 b ed. Cremona), quoted by Gill on St Matt. xiii. 19. Samael the Wicked is mentioned in Jellinek's Bet ha-Midrasch Midr. 113 tN 17N (ii. 66) and 'n31 m?3'1 (hi. 87). Origin of the term the Evil One. The New Testament is the earliest known authority for the expression the evil one, and Canon Cook suggests that the general use of the term 6 irovrjpbs in that sense " may * Ungodly men say let us lie in wait for the righteous man... Let us condemn him to a shameful death (Wisdom ii. 12, 20). There is a tract of Philo De eo quod deterius potiori insidiari soleat (Mangey i. 191). The title 6 SUaios (Acts iii. 14, vii. 52, xxii. 14) "first appears in Enoch as a Messianic designa tion" (Enoch pp. 51, 112 ed. Charles). The New Testament expression the Evil One (Matt. xiii. 19, Eph. vi. 16, 1 Joh. ii. 13—14) may have been used in earlier writings now lost. ADDITIONAL NOTES. 189 probably have originated in our Lord's exposition of the Parable of the Sower." The Greek d irovrjpbs in St Matt. xiii. 19 and elsewhere may be thought to stand for some Hebrew or Aramaic expression having d 2aravds (Mark iv. 15) and d bidfioXos (Luke viii. 12) for synonyms (Note 20). Perhaps a Targumist in retranslating the Parable of the Sower would have rendered d irovrjpbs by NB"3 NIX', for the Evil Impulse occupies the heart (Note 21) and is the foe of Torah (Note 22), and it is said epxerai b irovrjpbs Kai dpird£ei to iairappevov iv tjj Kapbia. BiSHA may have been used sometimes as an abbreviation of NB"3 NIX', in accordance with the saying that the evil yecer has yi bish for one of its names. With Aboth iv. 2 compare on laxvpoi iarc.Kal veviKrJKare rbv irovrjpov (1 Joh. ii. 14). The Septuagint uses irovrjpbs occasionally for yBH wicked (2 Sam. iv. 11, Is. liii. 9), but in the great majority of cases for yi evil. It uses d irovrjpbs as an epithet of Haman (p. 128), but not as a name of the Evil One; nor is yil so used except in Hebrew New Testaments. Such expressions as Ben Sira's nomjpbv ivBvprjpa (pp. 149, 152) may have led up to the use of d irovrjpbs by itself as a name of Satan, cf. Tobit iii. 8, 17 Chald. & Heb. Asmodai the king of the demons, Sept. & Syr. the evil demon. Notice the LXX. rendering iyd yap olba tt)v nONHPlAN avrdv of Deut. xxxi. 21 for I know 11V nN their imagination. 2 TlM. iv. 18 pvaerai pe b Kvpios dirb navrbs epyov irovrjpov Kai adaei els tt)v fiaaiXeiav avrov rr)v eirovpaviov' d rj bb£a els tovs aldvas raSy aldvav, dprjv. This is not improbably an application of words of the Lord's Prayer. The expression from every evil work, " from the. sphere of evil in every form " (Ellicott), may be a paraphrase of men bisha or yiD, which in places of the Old Testament is freely rendered dn-d 7ravrds kokov, dirb KaKdv, dirb bbov koktjs, dirb iravrbs irovrjpov irpdyparos (Prov. iii. 7, iv. 27, Job i. 1, 8, ii. 3, xxviii 28). 1 St JoHNii. 12 — 14 deavrai vpiv ai dpapriai. . .iyvaKare rbv irare pa... vevi- KrJKare rbv irovrjpov may refer to dopes rjpiv ras apaprias. ..irdrep. . .dirb rov irovrjpov in the Prayer. The writer's preference for the masculine d irovr/pos would not necessarily exclude a neuter rendering of dirb tov irovrjpov. In favour of the masculine interpretation of e'K roO irovrjpov in St John xvii. 15 it is said that "whereas rd irovrjpov, 'the evil thing,' is never found in S. John's writings, d irovrjpbs, ' the Evil One,' occurs many times " (D. 280). This suggests more than it was intended to prove. The neuter malum is made to mean the Evil One in an interpretation of a malo quoted by Bp Lightfoot, " Hoc est a diabolo, qui totius mali et auctor est et origo. Diabolus natura caelestis fuit, nunc est nequitia spiritalis ; aetate major saeculo, nocendi usu tritus, laedendi arte peritissimus, unde non jam malus, sed malum dicitur, a quo est omne quod malum est " (D. 305). Compare the neuter x^-pov in the title of Philo's De eo quod deterius &c. (p. 188 n.). The Liturgies. The Liturgies contain petitions for deliverance from the crafts and assaults of the devil, " but all such prayers are, I believe, invariably connected with petitions to be delivered from evil, from all evil 190 PIRQE ABOTH. and mischief, and specially from sin and wickedness, and, in comparison with such petitions, occupy a secondary place" (Canon Cook in D. 306). Thus the Book of Common Prayer reads in the Litany " From all evil and mischief; from sin, from the crafts and assaults of the devil &c. Good Lord, dtliver us," and in the exposition of the Prayer in the Catechism " and that it will please him to save and defend us in all dangers ghostly and bodily ; and that he will keep us from all sin and wickedness, and from our ghostly enemy, and from everlasting death." In the Eastern Liturgies (Brightman, Oxford 1896) " The general result seems to be that prominence is given to d irovrjpbs, but combined with the larger reference to all evil" (E. H. G.). On the Apostolic Constitutions see Canon Cook's Second Letter, and in the Didache (ed. Bryennius 1883) com pare (pevye diro iravrbs irovrjpov Kai dirb iravrbs bpoiov avrov, eis to irovrjpov. . . pvaBeirjre reKva dirb rovrav dirbvrav, pvaai rjpas dirb tov irovrjpov, tov pvaaaBai avTr)v dirb iravrbs irovrjpov (chaps. 3, 5, 8, 10). Gonclnsion. rbv dprov rjpdv rbv imovaiov] On the differences between the two Greek forms of the Prayer see Mr T. E. Page's Critical Notes on the Lord's Prayer in the Expositor 3rd series vol. vn. (1888), and see Thayer N. T. Lex. on imovaios. While it is scarcely credible that the perplexing new compound belonged to the Prayer as first taught, it must have been current in versions of it before the Greek Gospels were written. The word itself is an indication that the original language of the Prayer was not Greek. Nor is it likely that imovaios was even the first Greek rendering of its presumably simple Semitic archetype. Supposing the petition for the bread to mean Give us this day (or day by day) our daily bread, its two forms may have been derived from a Semitic original meaning Give us the bread of the day in the day (p. 180), as conversely in Lagarde's Arabic both arjpepov and rd Kaff rjpepav are rendered in the day (p. 181). Before imovaios was thought of simple Greek words meaning daily or of the day may have been in use in the Prayer, cf. id>rjpepov rpofprjs (Jas. ii. 15), rr)v Trjs rjpepas rpofprjv (D. 235). The Old Latin* panem quotidianum, which has been thought to represent rd Kaff rjpepav (p. 180 n., McClellan p. 644), may em body a true tradition of the original of dprov imovaiov. Cureton remarks that the Old Syriac "constant of the day" is an equivalent of quotidianum. Some think that the original of "daily" bread was bread of "ITV2 to morrow (p. 184) : others that of the day may have been rendered imovaiov because rj imovaa stands for "a day" in Prov. xxvii. 1. Possibly there was a previous rendering r^s imovarjs. A Rabbinic saying distinguishes * Mr Burkitt in Texts and Studies vol. iv. no. 3 The Old Latin and the Itala shews reason to think that Itala meant the Vulgate. ADDITIONAL NOTES. 191 between the instant and the distant morrow (Kohut v. 115 a), in a note on Ex. xiii. 14 inD "133 "|7NB" '3 n'.ll idv be iparrjarj ae b v'tbs aov pera ravTa And it shall be when thy son asketh thee in time to come (Heb. to-morrow). Although usually equivalent to rj avpiov in its ordinary sense, rj imovaa may denote the day present reckoned from its commencement. Supposing imovaios to be a derivative of elvai and to mean sufficient (D. 228, 236), using the liturgical word 13"1 (p. 181) and borrowing from Gen. xlvii. 15 Give us bread and Ex. xvi. 5 daily, we may express St Luke's form of the petition in Hebrew thus ,dv dv vn nnS vh-nm V V T T T Compare St James ii. 16 rd imTrjbeia rov adparos, the Peshito rendering in the Prayer the bread of our necessity (D. 239), and Dr Chase's note in Texts and Studies l.c. p. 52. The epithet imovaios "is not part of the original form of the petition, and is due to liturgical use " (ib. p. 53). Nor is it quite clear why the new word should have been constructed simply and solely to represent anything that is likely to have stood in the Prayer in its original form. According to the rules of philology it should be derived from imdv or imovaa, and its connexion with ovaia "can only be maintained on the hypothesis that its form was determined by false analogies, with a view to exhibiting its component parts more clearly" (D. 225). A false analogy which com mended itself to erudite interpreters of the word may have had attractions for those who coined it (p. 182). Origen (p. 182) gives a choice of derivations for the epithet of the bread, but has no doubt of its being aprds aXrjBivbs. Bread was understood mystically before imovaios came into existence, and the most curious in terpretations of the " strange word " (D. 228) lead only to such results as may be reached more rabMnico without it (p. 178). Tertullian makes panem nostrum quotidianum mean Christ (p. 185). The petition would doubtless soon have been spiritualised if nothing had been left of it but Give us bread. St James says that "wisdom" should be prayed for (i. 5), but does not say this of daily food (ii. 15). With reference to St John vi. 32 sq., notice the remark on Aiyco (ib. xix. 28) in The Spirit on the Waters p. 255 "Nowhere in Christ's doctrine does the fourth Evangelist use thirst or kindred words (such as bread, water, life, flesh, blood) in any but a spiritual sense." The American Revisers write on St Matthew vi. 11 "Let the marg. read Gr. our bread for the coming day, or our needful bread. So in Luke xi. 3." The one may be a paraphrase, the other a more exact rendering of the original which lies behind the Greek. dirb tov irovrjpov] The obvious Biblical rendering of 0770 roC irovrjpov is yiO a malo (p. 188), cf. Job i. 1, 8 Vulg. recedens a malo, Sept. otto iravrbs irovr/pov updyparos. A possible alternative is yBHD ab impio. The 192 PIRQE ABOTH. word yBH (it is said) occurs about 300 times and "the LXX. render it by kokos, daefirjs, dbtKOs, dpapraXbs, irapdvopos, &C, but never by irovrjpbs." Exceptions to this are 2 Sam. iv. 11 '13 D'yBH D'BON '3 f|N dXXd ko! vZv avbpes TTOvrjpol direKTeivav dvbpa bUaiov, Is. liii. 9 113p D'yBH nN )n'1 Kai bdaa tovs irovr/povs dvrl rr)s rad>rjs avrov, but as a rule irovrjpbs corresponds to yi evil and not to yBH wicked. Compare Ps. vii. 9 Oh let D'yBH yi irovTjpia dpapraXdv the evil of the wicked come to an end, Ps. x. 15 Break thou the arm of yi! yBH dpapraXov Kai irovrjpov the wicked and the evil, Ezek. xviii. 20 yBH nyBH1 and the wickedness of the wicked impietas impii dvopia dvbpa. The Hebrew for irovrjpos being as a rule yi evil, it may be thought that St Matt. xiii. 19 epxerai O noNHPOS (R.V. the evil one, A.V. the wicked one) Kai dpTra£ei to iarrappevov iv rrj Kapbia avrov should be rendered as by Delitzsch '13 yH.pl N31. It does not however appear that yil was ever used quite in this way for the Evil One until the Greek Testament was translated into Hebrew. On the other hand actual Rabbinic usage as far as it goes favours the use of yBH in the required sense (p. 188), thus .13373 ynti yni s\oni yjyn. N3 A like expression would serve to render 6 anomoc (cf. Ezek. I.e.) in 2 Thess. ii. 8, which Westcott and Hort connect with Is. xi. 4 yB'1 n'D'. The Syriac versions render dirb tov irovrjpov by NB"3 |D from the evil. This is also the most obvious expression for dirb rov irovrjpov in Jewish Aramaic, which may have been the original language of the Prayer ; but it does not follow that in the earlier dialect it must have meant precisely the same as afterwards in Christian Syriac. By literal translation from the New Testament yil iB made to have a meaning which, so far as we know, it had not in genuine Hebrew, and the like may have happened to its Syriac synonym NB"3 (p. 187). If the titles the Righteous One (p. 188 n.) and the Evil One are to be regarded as correlative, they are best accounted for as specialisations of the Biblical p'1X righteous and yBH wicked respectively. From this point of view the most natural Aramaic rendering of 6 irovrjpbs is not NB"3 (D. 293) but Ny'BH (p. 140). But the best Hebrew rendering of the ambiguous dirb tov irovrjpov is yiD (Aram. NB"3 JO). This is found several times in the Bible in the phrase " depart from evil," yi may denote an evil person or spirit, it is a name of " the imagination of man's heart," which is also irovrjpia and d irovrjpbs (pp. 147, 189), and it describes the evil way to be shunned accord ing to sayings of the Jewish Fathers (p. 35) and the things deprecated as evil in Jewish Prayers*. * See p. 129. 1 — 3 with the Variae Lectiones in Rabbinovicz V"i vol. i., and Heb. Auth. P. B. p. 7. HEBEEW TEXT OF THE SIX PEBAQIM. d'aan w w pis niaN "iy '** nay nay* ny a*nan pa Snip* : pNi d*ae> njip *n*nxi nan pNa ipn d*B>npS naiNi j n*Jp it Dy nay* nSys inaB^ paa a*nan pa mpan n*a : da *xsn Sa imp Siaj Sn dN*a*i naiNi j np* laia *jin mpa '** j u*a* nrop nr in n"* nSn iNna nS laSiya Nin -pa enpn *Nnas? na Sa vnnx* vn*ro *maaSi *asj>a Nipjn Sa nawe> niaaS p N*Mn *an : nyi dSiyS nSa* '** iaiNi t vrwy t\a Snip* r\a matS Nin 711a e>npn run iaiN N*e>py ipnx fyaS pn '** news? nnxai nun cnS nam na*aS t ihn*i nun tu* 111337 N7N 1"3p1 DN13 N7 D7131 fV'j * (so a*aan w ww pis niaN p iSni laSiya Nin npa empn nap amp *npan nnN pp dniaN nnN pp pNi a*ap nnN pp nun pa nun : nnN pp mpan n*a nnN pp Snip* a*ae> : ?n» vSysa dnp lain rwtn *up '** a*nan din pNni *NDa d*apn '** naN na a*nan pa pNi iaixi : *nnua dipa ni *ni *S nan ipn n'a nr *n *Sai : ywp pNn nNSa n*py naana dSa '** n/pya iai na p*Sy SnS diaN -|iia iaN*i maia'i a*nan pa annaN PP13 pjvspp Piii Add. 667 jpippp '"33 f>n'f>73 nyaiN J"i * D113N '33 '3H3 '33 '33 DnB> 7N1E" "|3 (l"» f"p <7,7 O'PPP) 7!PipP un i'3p mm *aSiya *n*:pp a*j*ap nyaiNa nnN apyi pnv pN1 D'DB* 13ip 3'n31 UN J'jp pNI D'OB* 1311 n'B'NI '33p '" 3'nai oy a'nai un j'3p ?nib" 13'D' nnjp ir n a'nai un pp B'ipon n'a D'J'ip 'l 11313 'l3 "jPi; 113U» 7L> piPP3 piD3 'P3 3"3 PJli'3P31 .n'jp It iPip:o '3 pi pjp ni nf>! lipsn 'pip pipp3 u'ipp 'p3 '1PP3 isn .lipp D11PP ii>3 3D3 PI ]»JM1 .B'ipDI n'31 7BHB"1 llin DPI Dippi |'Jp nn '3 ioin ntB' D'pi?n Nnbaon hsdib' Ob's ioin '3ni o"3Dii ppvpp •icon 3 "3 ippi .nE'on ioi? np7in nwbv ni3nB> ib'sn 13 h ioin D'3'3p 'B'ono NllE* D113N 11'7N '31 N3n3 'nNVO pi D'11tnD3 D'3'3p ?B» 13'3p N'VIDC '7E»D 1DD3 Nip (?) iiyDB> '1 7B» B»11D3 'n'NII 1"3p1 13PB" dNiana '"ipn i>N DNisia pNii d'ob'i nnbin i?n a'nsiD DiiaN 1,113 NipDi JlinQ pi '31 D13N 1113 3in31 IONS' lit dmaNa N7N 13DPP 7"lJ i3P .i"3U PN1 D'DB* 13pB» 1113 lniN 13ipi |l'?y 7N7 D13N ]P1P31 O'3'JpP ]P U3'6 013P! pfn O'PD ppi pi Pi PlpPP P'PI ]»P O'PPP P3PP3 'OP D'plpPP '7 P'3Pi '7 Pf (5°) d'aan up 'pp pis niaN Naap ja »w *an iaN t vaaai 'aia ia*pna dSa a*p*nxS b jroi =nnN anN *a yasi nina nSna *n**n nnN ays nnN dipa nrt» *ai b iaN aiSp iS 'nninm biSp *S iaN *jn ^d'isia Spi d*aan Sp nSiu i*ya iS *niax b*sSn s]Sn nS }nN *axi uaipaa nay unnp -pin 'ai nn« bn iS *niax nvSaiai niaia auaNi ^ant 'ivn u'n dSiyap nvSjiai maia B'aaNi ann spa Sa *S jnu nin h' Sy B'Snn isaa ama pi nun Bipaa nSn in nSi t epai ant 'sSNa ms nun b aia Snip' nSa cjaa nS binS iS I'iSa j*n anN Sp im*as nypap my B'pyai nun n*?n ni'Saiai niaia auaN nSi anr nSi iiapn naapa inN nmn -pSnnna nawp naSa d'aia dSiya nnN nnan naSnnna : nn'pn N'n nix'pm n;Sy dSiyS nn*pn N*n nwpm lapa -pSy napn naapa nin : niNax '" bnj anin 'Si span b naiNi : Nan IB-On IPfipi D7ip II PP'13 'f>31P Pil 'Dl' T'N N'3n f>iP3 6"i3 * P!3f> '7PP 1D11P3 I/31T ppi' 'l 03PP 1PP1 .1'IPPi f>bf> b'))bl3 '13 D'3'3p 'P531 p"3pp PjpD D'3'3pp ]>iO Plfi'3P |PP Pipiip Plfipp3 PP1 P1PD |PP! JP'PD Plf>'3P |PP1 IPPi PlDIU ]PP1 PPpp )3 'PI' '•) ]'iD Pl6'3P f>ppp |3 »pi» '¦) ]'3v qip3 'is i07iya n"apn NiaB» no 73 lPf>PP Pifi'3P Plf»'3P |J'P )PPI f"GpV |3 P'JJP '¦) 1Pf"D PP piPP A1P3 Plf"3P |PP1 'ia pan 'n piPP pT inN pr 6"j a D'IBID 7B»1 1PP f>"33 : c)Da ?3 '7 jni3 nnx dn S"n anr nosi eps nos i? jnN '3Ni p"p "" a"ppi .'13 mi'os nya'aB' 'a? inn Dipoa N7N n '3'n D7iyaE» anr 731 '13 span '7 'ia b aio O'pippp '3 ifoip (49) d'aan up 'pp pis naa iipa SaSi an'NxaS an B"n 'a nawp Nan aSiyai naiNi i mniaxyS *ippi mpS 'nn niNsn naiNi : Nsna 'a naiNi : nPNa n'aam na a*p*rnaS N'n B"n py n,PNnS jnn naiNi : n/nmmS B'payi *]PNiS an }n n'lS ma' iai' 'a 'a iaiNi : "pan niNsn may \n n'lS nSiNapa nra'a d'a' niN iaiNi : d"n map -jS is'bvi law biSpi B"n nupi B'a' -pN 'a iaiNi : maai ipy n naiN 'Nnv p pyap 'an aipa «nmn* p pyap 'an duani na'pni naptn naanni maam npiyni nam *un na'P niNsn may iaxap aSiyS nNJi a*p*n*S mm mm ana B'lina niNsn iaiNi 5 Nxan npix nina aua niNSni a*aa *aa a*apr may iaiNi j na'P aupt '" "|Sa 'a nann npiai maSn nism iaiNi : dniaN : maa wpi naai B*Spii*ai \vv ma niNax a B'aan nap nina ayap iSn naiN N'aaa p pyap 'ai N'D3D p P"J K JPP 'P ]'pPlP D' p'Pil 'P 113I1P "733D P'-Dp 3 (48) a*aan up 'pp pns max nyapa maSna p iSni : «d'ian naiapi B'yaiNa nupa nuya nNma na'Na aSn na'aa B'nsp na*nya |TNn SisSsa a*ian pmpna a*aan Piapa ninaa nnapa mn aiyaa niina aiyaa napaa Nnpaa aip'a B'maSnn pinp aiyaa nn'p aiyaa nap aiyaa auyn aiyaa p« n'aan pia*n nSapa B'aan naiaNa aia aSa B'SN npNa p'tna U'ni vnanS ya npiyni ipSna napni iaipa nN nvian nN aniN aipan nN aniN amN laxyS naia ninainn na aniN anp'an nN aniN mpmcn nN aniN nap u'ni imaSna laS a'ja nSi maan }a pninai Sy n'ayai mar epS lyiaai nan ay Siya npu nNiina Snip imaSna laS ap'nai aiSpn Sy in'oyai naNn naa Sy naiSm naSS naa Sy naiSn spaiai yaip a'pai nan naiNni inyiap nN paam iai nN B'anan nipyS N'aa naiN apa iai iaiNn Sa nnaS Nn iibin apa i 'ana apa iSaS mBN iaNni nawp aSiyS rbai nin aSiya mpiyS d"n nanu N'np nun nSiu DP3 '3P3D D'IPP D'l )117P31 0O37P p"P lip PP133 0'31D O'Plip D* * .D'i3n piaia .(nioa pip 'ippi) .a?n ni?3B»a 37i nsiaa pipp13P .mnai nN noB'D Dipoi nN noB»o aniN aiiN .pN -pia .na'B"a 7nib» .nio?na aB"noi .iNina ia? d'3d N7i .naan un fim wni 1'aoii .(D137P |'J33) Danon .pioy? o"y 101711 .na7ia a^oi pya D113 131 B>"y 131 'DO yDB1 N7B» 131 101N1 73B» ni07 NI .inyiOB' nN '13 101N11 7N1B"0 p?nDnB» n3»3B»7 (47) B'aan up 'pp pis maN *nnin nSn maa }'ni maa ia ynh tisp naai naa aia j'Ni j aia iSw a'a'am iSnj* a*aan maa iawp Sn *nnn aa*? *nnj aia npS 'a iaNJp mm n^n : ia?yn n nnpaa d'ai SaNn nSaa ns nun Sp nann N'n na Say annN nninai n*nn nyx "m fP'n pNn Syi nnpn aiai mn aSiya nppN nS aiai nppN p npy nnN bn t Nan aSiyS nS n nmaSa nnv maa mann Sni naxyS nSnj ppan Sn Vru -pnSpp B'aSa Sp a^nSpS niNnn Sni >npy •paNSa Sya Nin pta\ ainaa Shj ninai BjnSpa n,nSys nap nS bSp'p i maSanp : niaSan jai nanan ja nnv nun nSma nninm yanNi anpya njnam niSya B'pSpa rvp) noan aba tow Add. 667 '"331 .1,133? pi 'iifn D'osn? n?n f>") K Nnn p"j a p"7 1PP3 '»pi (nB'y pip 'ippi) 1H07D mv naa nonn "?ni '"p 3 H 1133 1,7 B" 17B» 11D73 '3 mi' 1133 DIE* lionn 7N1 JP1PP i"lPPi Add. 667 '"33i .17ns' D'oan naa n!?yD7 ionb» loa naai ipy NinB' nB'y 1H07D mv niipp '3 npp (46) B'aan up 'pp pis niaN a ma nNxv Sip na avi bv Saa 'iS p ypin* 'an iaN mm Sp n^iaSya nviaS anS in maiNi nnaai aim am au iawp tpu Nipj niina paiy u'np 'a Sap npya nnSni iaiNi : aya mai ns' npN i*tn >nnN niN iS'sn nnN mai in up nSn SsnmNa naS nSp SNnp' nSa mna u'xa pun nnNi iaNiP vymai isiSn ian ¦'iNnp naSa anan -|Sa mn nai nam Sp anan NSm : 'yn'ai 'siSn 'anya ¦•iNnp naSa anan up nSn SsnmNa naS nSp Snip' nnN naSn in nnN pns nana naiSn "iyvai isiSn iai nnN Sy nnN niN iS'sn in nnN nai in inN pias in f|N1 DT3 ?B» |ip'1013 Nil e]!?3 OP 1PP K N'3i mo3oi '3B» i7'aB»o i"3pn myi d';i dni p"j a nnN niN 17'aN (in) inN nai in un pioa in ]fo pJpj 6i p"p3 3 iNE'y p"j 1 iyi'01 PiP 71? '13 1"p D'131 N711 1PP f>"P3 n (45) 7 'PP pis mini pp pis Nil 'iai Snip' Sa N : an^paai ana map ina n^pan ppSa d'aan up anaiS nan napS nuna pBiyn Sa iaiN i'Na 'ai Nipi iS Nin na iSa aSiyn Sap nSn my nSi nam nx napa nvian nx amx aipan nx aniN ainx yi mipaai nNi'i nuy mpaSai nvian nx napa aipan maipai Nann fa mpniai ptai ip' man pn* nvnS b iaxip nuaji nra n'pmi my uaa pmi mar 'nn nSpaai niaSa iS n:nui nmaj b nya un n'pmi nsy 3 pais U'np pyaa npyji nun *n *iS j'Siai pi npni Sy Smai nn ^iini yus mm >nSim na^nap injai : nB'pyan ba Sy maanai mSuai uiaSy D'DBM JO 1? f73Dl f>") N l'D'D nN pDlB 13'NB- ('"P 3"? '») i33noi pyoa t"i 3 17111 PiP 'i3 133nD1 f<") a [llll PPP Nil'1 3"'l] .73E»1 p"j ¦" D7ia D'B'yon p"j n (44) nSBin NipaS aup pan p naiN nn (topi bNioc p"*) Nin (nixo? fi")) nixaS nipy pSp fa njpaS aup npy p nsnS nipy n^ap fa (nio3? p".>) iiaSnS nipy pan p fa nvaS d'yaiN fa naS §b'pSp fa tpnnS dnpy p duiap fa na'pS d'yap fa njprS b'pp fa nxyS a*pan iayi na iSn3 nxa p (nmts6 p";) nipS B'ypn fa nmajS : aSiyn fa Saai 33 p IPPPi 07ip IP P3P31 P13fi P3PP3 ii33D p"l)P PIP IVfiVO i63313fi 1PP PI ]'3D31 .!D0V0 ]P PPP3 UJ'P D'IPPP 3113 ]P3 IP 33 (npsdo) rmb&i n"?Ni dhdnds mmsDi ni3B"i ni'3B,o3 nvo3b> no 'as IB'N ni'3B»D3 73N N13N NiyV D1S7 NI NI p 1DND1 33 33 ]2 1DND 7"1 03PP IPfi 3"PP1 .3"l7 iai NipD? B-On p 1DNO liy NVD3 Dl'1 IS 13PN 1N11P? 31301 OB'SnSB' '3SD i3f> P13P P3PPP PIP 13'P 'l pipe PIP 1PP3 PBI>P TUiP '3fi 031 .1BT1'D3 3"3 'npDyni 13N701 niO'7B'7 D31 (43) mpya 'P'an pis niaN S pi ipja Spi iaja *y nn iaiN Nam fa nmn' *i ? B'apap maN pn nipyS nNa maai 'an N"S 'rv pv pS bus =piai BJ'njS bus ry naiN nn Nin iva'a >nmy njanp umiaN nSxi umSN I'* nusSa pn : nniina u'pSn fni an iSiai na nSian na ^nsm na *psn naiN ia ja fa : niaa naia nn*a nS f'NP *yvn nS njai *na rS : nmN nnyx aisS naiN Nn Nn ja : n B'pns maN nSan HIPP f>"33 * nB'iai f<") 3 ivf>no is ipp d'Ippp Pip:i .miD3 B'ipon n'3 .133^ fi") : '13 )1V1 '1' lian )"•) 1'sni f1") "" P'i3JP" )1Di3 'D11P 'V .]3'P13 '3P n rim p"j n (4=) mpya 'P'an pis maN n"a npSpi >amaN Sp ^maSn *B*iai ipSp ia P'P Sa : aySa Sp n'aSn ¦'anan a"a amaN Sp lmaSn ^naiaj mm nSsp psji naia yy nai aySa Sp n'aSn nmaj mn nann psji nyi yy Sp 'vmaSn BySa Sp vn'aSnS amaN Sp vi'aSn pa iNaS Binm B'nSN nnNi 'jp "B^mS ami' aySa S*mnS 'ip *py p ppiv amaN Sp vi'aSn SaN <=nnp j NSaN anmnviNi p' 'aniN 1771 D'131 '3 1T3 B"B' 'D 73 t") N U"3 'P3 |iPil ]P3 l'T07nO fi") 3 Dl?i3i yB'in '133 <]PU p 1P31 |ipil ]P3 13'3N D113N fi") J D'HN D'131 '31 fi") ~* DP3P ]'3ui D7ip P11P ]')l) fiiV) p"p3 n mvp fi") 1 ]')D UDli li 1PP1 0"P7 PP3 PPP Dy73 DC V3IPD ipf> 0)0 ' p\if> 0"Pi 13131 1'PB ]1'3 D'pHiP P313 1311 IIP 3"pf>l O'DDI i& Opiip '33 ]')V 1313 O'IPPP 3113D 'P"r>P P3133P f>P13P HI D'311) 0'1373 PP'P3 Dl)i3 '33 ]')!)) PD'13 DP136 J'111'1 D31'3 1'BHV 3'P3 P31P 0'1PP31 nnB>1N3 1'EHl'l (JP13 p"33 n nnB» 1N37 13 n03N '3N! DI'O' 1Vn' N7 nOIOl D'OI 'B»3N i"i B py \i I'B-ii' Plan 3"ny? i'7ni3i nrn D7iya p?3iN p"; ' (4>) nipya wn p^ nm ra fuaN nanN v iaia n*iSn N'np nanN N'n it 'n j pJirvi nn nanN it iaia nnSn niwi nam i"a nj'NPi B"pnnS nsia B*ap bpS xnp npiSna Sa : B"pnnS nsia pN B'ap bpS n"a ^ap npiSna «B'ap bpS Nnp npiSna Nn it 'n : mnp Sp mpSna it a*ap bpS mwi 3SS,m va N'anan Sai it Sy Na Nan ya B'ain na naian Sa : naipn mpyS n*a pp'saa -") 3 miy (?3)i mp f>' ) 3 )'N1 13 '17n D'311 Non fi") "• D'aii xon D'ain nN N'onni Non oy3T :fap pii dd3T ysv ipp n ! 7N1B" nN N'onn ib»ni Non ib»n 033 p oyai' nNon by 'w 13 'i?n (4°) nipya 'P'an pns maN BnnN um *Sni p'p mm npix unua mma yaix nyi ivy p* nS Nim onn« aump annN Spa nyi ivy BnnN um *Sni fm -»Sk man annN umi jfm iSpa jypi a npiy ivni iSin piian ma *aSna "mma yaix npiy nSi iSm nS man npiyi nSm ima na'Sn lap jypi N"a mapa **spai jisb B'aan usS ^apva nn*a yaiN va Buaa Ninp n^pa San nN jbid Ninp aieo nan nx naSipi pn nx nx'sia N'np mapa va N'uiai : nSBn nN naSipi napn nN nN'xia N*np nsj anapn a"a nanN nSaai iai Saa iaia nnSn N*np manx Sa t BaSiyS nSaa nvN iaia nnSn nvNPi 13n' fi") a N71 fi") * N7 P"3 "" JIW f>") 3 P"j) IB'yD 13B> 1711 13'N1 n&iy :f"P 111 '7P ]P PPP P7P PIPP n '13 n'37 (D)'37ina 3"m .n'a (n'^y IN'XIDB' fi") ' D'3B»1'3 fi") 1 ppiipPP ]')» 13131 PV3BPP17P1PP3 i"3P P13PPiP3 1PP3 P3P n P3PPP ]>)i)b 07ip n'07iy fi") a (39) nipya 'P'an pis maN T"a nna 3tSp tSpi 'Sp 'Sp naiNn aiNa mn'a «yaiN oy >np -jSpi iSp *Sp ana ma a'naiN pi nuiva i ypi 'Sp 'Spi iSp Tan -nSpi 'Sp pN.n T"' nap nx* mnS nui BiyaS nu myna mna *yanN npp napa inasn nx* mnS nppi BiyaS npp nasna : ypi mnS nppi aiyaS nu n'an mxiS nui aiyaS n"' naNS maai yiapS ^inaa an'aSna mn'a yaiN n'Bsn nx* naNS nppi yiapS npp lmasna nap nx' maai yiapS npp 'Ban iaxS nppi yiapS maa napa : yi pSn nT naNS nyaiN fi") K ir qpu p"33 3 P17PP i3 D'13 jlfip OU P7P P13I3 p"33 J ]Dl'i PIT ]1Dip Hipp ]1'3 ip'P PI 'iifn '13 lSPl'^1 '7B1 i"l ^ 'iP3 jipi p 1P31 17B» 17B>1 17B» '7B' ]f>3 f>3P3 O'IPPP i33 i3P .f>P13P *SP *SP1 iSp "Pn '?&* ^m '7B> 17B- ]Ppil ]P3 K')10 P"3 n 310 p?n (ir p"d) nr fi") 1 (38) nipya 'P'an pis maN *anian Syi pnn mvy Syi ym 'uy Sy aSiyS Na am naSna nSp niina i"' apn SiSn Syi nip nyiap Sy aSiyS nNa nyi mn ma'sp Sy mny iSj Syi nnT nmay Sy aSiyS Na niSj : apNn aapn Syi B'an va 'Nxiaa myapa n'yaia mana iam >a'pis nyaixa uy ipya usa n'yaia ^nsp Saap mn 'Nxiaai n'yap 'Nxiaai mppap ^uy ipya usa n'yapa n'P'Spap usa ^nip Saap mn 'Nxiaai n'yap mi's usa n'yap : B'uy nuna Sn D13P il>l .\"> 'p 3"p '» '13 D'3D D'llDI 7yi '13 nN3 3TI fi") K P'i33f> ]1Di3 »PP7pP 'V PI P1P73 PV3DPP 'i?'3 7yi pNn no'DB* by\ d'di nia'SB' ?y D7iy7 Na ni73 ¥') a IP13 133 ry ]')vzi ]V3 ]ii)^ pi 'iiPi ry ciaiy) by pi3pp uppi ni'iy DEM 717'n ii33 D'131 fi") 2 laino fi") n '3E> ^"3 1 13B'l n3B» fi") n (37) 6 nnpya 'P'an pis maN ii'an nan mnS bjbj ivni anaana uaa *Simip 'a usS Sy naiNi =puya a'pai naSna Snip a'pnS Sna: u'ni nS iaiN yap nSp na Sy fnnN fimN Syi jipni jipni : aSua fn'SiSm na«n Sy nmai myap N"' pxpa ^nin'ay 'su nyap Sy ^'Na muyis u'a nyap pxpa Na mixa Sp ayi pipya 'p*NP fnxpai pipya nana Sp ayi ipyS nSp lias a'yap fnxpai B'a'yi : "Na n"Sa Sp ayi mSn Sia*S nSpi Na nnxa Spi a"* 11BB3 nSp nnma niniaxn mma Sy aSiyS Na nai : ^nvyap nn*s Syi j*n maS 7113 NllE* '0 '3D3 V) K P13PP 11PP |Pip3 i3f> D'IPPP 3113 f>D13P p .|'3D31 .1D3n3 a HP3i lifip ifi3313fi '"ii P136 PiP3 1PP3 P3P1 .13713 3'E»D1 )'3y3 7N1B- fi" ) a 13713 a'B»D1 |'3ya 7N1E* S|'D1D1 yOlB* a'B'O! 7N1B* 3'P3 D?iy? l'N3 fi") ^ p'N fi") ' m'ay-p"j n ii7nn nN 7io'7 N7E>i (i'fii |fo) nN3 niiV3 b") ' rnxpoi D'ayi tnnpo 'n'ay 'su iy3E» by t'Na nwyna '3'o iy3B» n •"33 II P3DP PP13 13 J1N3 1''?3 ?E» ayi 1B»y7 N7E> 11D3 D'yaB* Add. 667 |pippp pi piP7 i"u 'p '» .n'yaE' b"s ° (36) nipya 'P'an pis maN yi'N nSi aaSiya «pnp ipa nnan nSi pnpn npa nna B'naaan n'a aiaT nxn nSi anisan ava Sni fnaS 'ip nSi ausn anSai anSn mpai naiya Sias Nxaj nSi may nx mm nnxu nSi maiyan nN a'apj ia'a pm pnn nSi a*min annnpai B'Sisx anaiy jpyn pSxp Bipan *S ix n*anS anN ibn nSi ¦'aSpii'a aipyi : aSpima a iNan *si pNn *s mipapn f*a "iNiaa anan nnpy anaam anam i'apm naam jam nppni pnxn '31 iS'Ni npa Sp inniapi B'pnan t)N pnaiN pn niniSni : m"ipy naxa nax sjn anaix P'l U'aN aniax Sp iaia ivn aann aana nyapi naSua anan nyap EHpi ie»3 ybnn N7i fi") K n'3(a) anr pnis N71 i"3p ipppp oipp pip pi cippp 3ii 'pi a D'P3P 117P3 O'IPP D'13D D'l .D"n300n P3 '3pp 6il II P3DP '3Pp PPl'7 fipp plP3 P3P '3 ]P33 D13D 0< 3 .D"P f>P"13P Ipi p'PPIP i3f> mil inS3 N71 D'DE»3 133 N71 D'P3P '3 isiyoi ('33 byv p"p) »xy 7E» B'N fi") ]f>3 D'l D7E1T7 J'7iyB,3 '13 D7WD D7E»1T3 V) ^ niE'DE,iPiPiPP)ipii'3 |f>3 j'snsE'aiyacjPn pipppop 3113 n jn 17N1 (ns'ETi oy) (JP13 f>")3 ' D7133 11DN3 fi") n 1'lE^n p"j ' (35) nnpya 'p*an pis maN n ymnS eSiaa nayi ivaN amaN nam:> nui'BJ nipy : ivaN amaN Sp mam *Nm naa n : an Sy annpyi anxaa umiaNS ipyj b'bj nipy 1 Sy npyi anxaa anxan Sy rripii N'an maa npy : an T ibvi 'jp nanaa aipan nN umiaN iau nuvaj ampy t 'Sipa iyap nSi B'ays ipy nT miN n nPN mS'sn nS "Pnpan n'aa ^ipyj b'bj nnpy niE'yd) 'pp iew) fi") a N'i ipp fi")z * II P3DP 'IPP D'IPPP Pip31 IIB'yi fi") J 1E»y3 3'P3 D'IPPP 3)13 bzfi fi"l) V't (J7 PPV P3PP3 1P13 p "" i*J3i73 13'ni3N7 EHpD3 fi") n t 1P'!P3 liip D'137 'PP3P (Add. 667 jpippp) i"3P '"33 P3P ' dm .i"3« tiE*Ni naa nbv 'aaaa aan vnpis laa 'a n?'sn N7 ]f>3 IP13P D11PP »Pi ilPDi (34) 'P'an pis N NSm naiS maSn nai aSiyn Nnaj nnaxa mpya B'ypin ja yiS'nS nSn niNianS Sia' *mn nnN laxaa aia iap p'Si nnaNa nnpya Niajp aSiyn nN pnaNap t nnaNa nnpya Niajp aSiyn nN B'a"pap B'pnxS a B'sx tin naa ymnS ro iyi aiNa mm nipy an'Sy N'anp iy aiusS fB'yaa vn nnnn Sap iusS : Siaan mN b'Sn -jin naa ymnS amax iyi roa nnn nipy amaN Nap iy aiusS pa'yaa in nnnn Sap iusS : aSia nap napi u*aN n'n ipp f>"33 * 1'3D7 PVP |»K31 t") a 7130,1 'O (nN) p"3 3 vby bpi fi") n (33) nbit ja *y*an pis maN a-S nnN fnia Syp aaua ma Sinpp fix* nmaa* *Sn mia Syi *n nnN nnna Syi nSu nnN nnna Syi nxu fSa usS fiapni yi \nb nmy nnN nnna Syi >na nnN : nim B'aSan 'aSa PPP P'3)P3 P'ifi PP7ippl II P3DP lii331 7N1 f»SP3 fi")2 * 17 D13D n'3 71NEO E"E» f>") a 'n nnN a"yi no nnN 3"yi iipp 17P3 )"• 3 (3=) nbv fa 'yan pis maN a"a |pap p' ia p'p naa nSn jpipa Sanan Sn naiN *n t ia pN pin ''Snp fpn jp' nSb pnn S fN'xia maam niNnm naipn ibin ispn nTyS i : aSiyn fa bini nN N"S B'mm anvnnS amani maS amSn naiN nn Nin Nim nxvn ^Ninp >ymnSi ymnSi ymnS ymS pn*S Nim yi Sya Nim »iy Nim pnn Nim paan Nim Nnian 'Nipa nS Nnap nS nSiy nS iusS j'np ^pnS nmy :°papn 'sS Sanp ym niSp Sanp nmp npa nSi bus '13 17'DN |B"1 JB" J" N7D ]ipi i"'1 . TNO '31 f>") " nvn7 fi") a yi(i)in7i ynn7i yi'7 a"P 3 Nil 7N NinB* fi") "¦ iyn nu p"j n (Nin 1113) J117 3"'l .|'17 PPP ('1 jn'7 fi") 1 NE-O fi") ' 17E» 73nE> 1PP P"P3 " (juB-n 'T7 fi")) ti3B»na Na bir\v fi") a (3') Nav fa *yn did niaN i"a iSpanai napn Sn na*iN Ssja naiN japn SNiap : "ipS Sv Sn ra nan Nin naS nS' naSn naiN amaN fa yp'SN vnS nan Nin naS fpi naSm pnn i'u Sy nama vnS : pma i'u Sy nama n"a fa naSn iaiN 'Saan isa p'n nmn' ->p *av i ima p* nnipi ninp a*a^y SbinS nan Nin naS auapn niSipa a*aiy SbinS nan Nin naS aupjn p naSm : fP' p* nnipi dm .iqn i'7yo a'E»ni i'3'ya yn '" int p 3'P3 d'Ippp 3ii3 n blfi 1'ni3iy 73 17 J'?niOB> 1070 ISN N7N 1DN3 N7 ISN Jim )f>33 )'D1!7 'i3P filPD 1P3 piPPP OP '3 PIP 137 P3PP fib D'p"17PP P3DPP '1PP3 (if>3313P pP3' |17i P13P PiP3 'v) ii3 PD17 1'13N fi") a mm 1017.1 fi") 3 H3 3"'l 13 fi") ¦> (3°) nbit fa 'y*ai pis maN a"a aaiNn Sa biSpS a*ipa *in naiN pin fa »mno i : B'SyipS pni >nSi nviNS aiai nm ra aSiyn usS mnTinsS nan nTn aSiyn naiN apy i j pSpiaS Bjanp na ^hitiisS laxy ppnn Nan n"a B'aia B'pyai naipna nnN nyp ns' naiN nn Nin nnip Sp nnN nyp ms' Nan aSiyn "n Saa nTn aSiya : nTn aSiyn "n Saa Nan aSiya nn n"a nypa '"p'an nN nxnn Sn naiN mySN fa fiyap i iS SNPn Sni iusS Saia map nypa uanm Sni iBya 5 mSpSp nypa miNiS Smpn Sni nro nypa N'nno h fi") K 'N 737 D17E> )"') D1N1 73 D17BO fi") a 'in 7N1 f>"3 3 niDiisa iovy jpnn(i) fi") "* na'i fi") n (Add. 667 ]Pippp) 'tap '"33 p 03 6P13P 13 ' (*9> 5 Nav ja 'y*an pis maN n"* nSiy niaSn mupp maSna mm 'in naiN nmn' i: pm to"* roina nnai mm ina jn anna npSp 'aiN fiyap n : fn'aj Sy nSiy aia bp nnai niaSa nnai a xn naxn Sni nnn aipaS nSu *m naiN a'Nnro n : jypn Sn nnva Sni nin*a ma**p* ^mmanp 'inN Nian N"a nS p)ni a*ypin niSpa nS u*n*a pN naiN *nv i : "B'pnxn niB'a 1107 n33B'E' 11073 fi") * n'Dra 'i nSn ioe» 'Nmn3 "I «? 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D"1 IDE1 N1p3 1D71 IDE* 'N1113 H N7N IDE- '31 IDE* 1'0n3 '1 N7N IDE* 'N1W3 N71 'ia I'TareE*) in i'hn Nan n'ie* fi") 3 D'P'IV 7B> p!D"0 fi") n 101N n'n Nin P"3 ^ (*8) nbv fa 'yai pis maN nam nap aiS P' nnma nSay bni "nann B'^'aa :nS p'S va iS >rop nnN mxa npiyn ibin apy fa myS i inN nivap iS nip nnx nn'ay laiym nnx a'Spis : nuynsn usS a*ina a*aia a*pyai naipn ra mixa bpS x*np naua Sa naix nSroan pnv n : B"pnnS nsia px mxa bpS nvxpi B"pnnS nsia i"' maaa mSy a'an nmaSn maa n' iaix nmyS n xiiaa -pi xnai iai 'Niiaa iman maai 'iman : a'ap 17 1PP fi")-i a 11333 qP)3 fi")Z K D'OB1 fi") ^ 131p P"3 3 yiOE- p <|P13 fi")-i n ppPP ]'P1 V39iD3 'lip IP^P i3D II P3DP3 f>3PP |1Di Pipi PPl f>3 ' )'3 113P1 (]113 P'P' fib PI 'Pi '3 (l7B»a fi")) IDXy 11333 3"il DP'3'3 1PPP1 1PPP ia 11333 fi") ' <*7) Nav fa 'yai pis maN N"* uaa pus pnn ja laxy "ipinn naiN SNyap' n ypi naip nNmna laS Dim nip nyiapi Sui na'N : nn Dii a"* nSn nm* p j*np *n*n* p *nn Sn iaiN nn Nin : nnN nSi f'NPn jnp *nyn aiSa*p naxn Sxi nnN r' isia uiya nnmn nN a"pan Sa naiN >pni' i isib ipiya nnmn nN Saaan Sai ipiya na"pS t uiya nSaaS T* nn*nm nnna pieyi ^pay aya nn naiN n'Na n iS P' nnmn fa mSa*a bni anx Sa usa nn Ssp '13 133 7NV0E" H 3"'l •IB'inn 73 '01N liyDE' H fi") " 173P fi") a jn3(i') fi") 3 poya oyoo fi") "¦ n7oa b"i "> 'in p"3 " (26) xav fa 'yai pis max af*p'saa laSS roa Sy laSn naix > 31 .1E'yn7N UPlfo ]Ppil ]P3 7'P' )lDi3 137P D'IPPP Pip 'Pi n (D)13 11Sn7 )"'1 .n3DD 713N7 P3P3 p"331 .l"'1 'i3 f>lP 13 ' 13n31 73 (P1D7) NI fi") (*s> I xav p *yan pns max naaa *a 'jp nvnan nN naaan naiaa Nin nT *n : iSp* *Tiai naaN n nmayn ja anmai *nSp mxaS pi *in naiN *NTy ja nixa napp nmay nniu nmayi nixa mnu nixap : nmay nmay napi nixa i vSsa 'nn Sni anN SaS Ta nn Sn naix mn xin pxp nai -jS pxi nyp iS ya^ anx n,S pxp nan SaS : aipa iS T maa B'ap bp SSnan Sa naix >roa' P'x aa'iS n 5 ^BP.n SiS*na mta nnxi jjiip nnx 'taa uaa pynsj fi"r> 3"? 'ui nnon(3)3 )P3 (JP13 fi' )z * mai fi") a IOIN .133' E"N DO'!? H t ]P ibfi) P>')DV 'PD |f"3 D' D'IPPP i33 3 p pni' h : noi b»13N nipnE* (dini 73 '3D3) nn bm 'in (ind) ind : '3i ??noi 73 ioin npna DE-n 717»n3 P3P3 f>ll Tr03 mN1 331E>3 UN fi") "¦ (*4> 'yan pns N aanN Saa naSn Ban *Nin nT *n iaiN Nan p : a*nSapn naSa Saa 'ip b'Sn nnN aia 'jp nx' nN paian mau Nin nT 'n : my naiSa mna Spiai maja y 'a -psa yu* 'jp ipSna napn n*py Nin ni 'n naSiya n,S aiai nn aSiya ^ipx n,S aiai mipx SaNn : Nan DIN 1PP fi")3 a P11PPP PH3DP31 ]f>3 11PN fi") H 7V Pi3 PIP 13 "> <31 Tnny ,3 j"i 3 PIPipp P11P3 'il '3 P13PP lpippj )3 1P31 D7W7 p"i n (23) rvapy *p'Sp pns maN maana a*ana vpyap aSai *ius Sy inasmi mnpiy D*ana vpipi ^B'aiya vsw jS'nS nan Nin naS : laipaa miN mma p'N vSy niNa nminn Sa nS'SN ma 'su p p nro mnsi au'p naiN maan nTyS n t naanS "niNnsns m'naaui msipn maSn nnm naioa D'nn pE>i 310 Nia' 'a .ini' N7i i3iya iyiya n'ni '3E» * D'IPD P31P3 P'Pli <|P)3 PI piPP :3E>n N71 in70 pN 73 73N f>"3 a 1'oyio fi") 3 p"3) nir'to j'N ia maB'131 niNa D7iyaE» nmnn 73 17'bne» fi") "¦ n!?E" 731' ?yi D'o C373) by ^inE* pya n'ni 'iw loipoo iniN (d'ptd E"0' N71 3NT N7 niX3 n3E»31 )3yi W7y .Till Dn N3' '3 .INT N71 I'E'IE' na niE»yo D3PP DD DD'J D11PP1 ti"v )"v P1P11P P3PP3 f"lP 13) IDDn i"l n NDDn ('13 fi")) P 3"il 'J"3 '? niO 'UN P31 Pip '13 PIP nun nip pipp f>"33 1 D'31 ]1Di3 m(N)'10D'31 fi") ' ifiDD Pinw '3i> )iDi3''p 3"fii .ynvo ppis p .nmaia fi") n Pil3DP IIP P7ip31 I31P3 P'PD P'PVfiV PP3PP P1331P P1P3PP («) mapy *p*Sp pns maN pmna pxami *nuSi Na miSS nxnn Sai nama mm 3inynS nSpi ainynS anNn fa a'yisii bv Saa aman "fpma Sam naN p pnni naaa'p na Sy anS pn : nmyaS 'i"a px nin px nnn px ax ibin mmy fa myS i fN naan pN bn mm f'N pnx mn px bx nva px nyn fN bn naan fN nNT pN bn nNi' pN ax nnm px nap px ax nyn px nva px ax : nap px mm ra xm naS vpyaa nana maanp Sa naiN nn Nin nnnxa nnm 'B'aiya tpipi pana vsjyp fS'xS nan IPfipp 1PP fi"p31 .70131 N3 710'7 1X111 731 3"'l .117'1 N3' fi') * nmb myio p"j a Tin t'Ttno fi") a Ipmo f>"i n iaiDD'E» fi"D "< (Add. 667) 'UP '"331 MI P3DP iD P'lPf>P 17P qipP3 f>"p3 1 noan ya dn noan ya mm ya dn nun j'N p« in ya dn : 'PPiP I'n nyi fN dn nyi ya ns'a ya dn ns'a |'n ini' ya dn int ya nun fN nop j'N dn nop 1N3 i"i n j'oyio f>"j ' (=.) 4 n'apy *p'Sp pns maN a"a mm* nan *aipaS aua ixipiP Snip' pa'an |;'S anN aua '3P aaipaS aua ixnpjp anS nynu : aanSN ra ^aSiyn xnai lap "Sa anS pup Snip' pa'an xnaj lap 'Sa anS pup anS nynu mm' nam : iavyn Sx mmn aaS mro aia npS 'a ':p naSiyn n"a Sam jiro aSiyn aiaai roiro nipini nsx San : mpyan 'sS n"a mpns nmxam pamya firo San naix nn xm nnnms ap^sni cppa uunm nnms nunn B"nn Sa Sy DlpO? 1PP P"33 N (Dlp07) D'33 )N1p3B» ]fo 1PP f>"33 a jipil |P3 non '73 fi") 3 D7iyn N133 13K> P13PP |P3 11PP p"33 "" D7iyi N133 13E» (HDD '73 Dn? tn3E' 1Pf>PP ]P3 1PP f>"33 n .iE>yon an 'a? i?ai N7 u'Jp ipf> *)PP3i .nB»yoi an 'a1? fi") 1 iB-yoi a"y N7 73N 3"m nina p "3 n idiid nixoi fi") ' (=°) n'apy 'p'Sp pns max 1"* mi «minpn nui pxi Sp nn iaix Sxyap' n j nnapa anxn Sa nx Sapa nx pSuna pxi niSpi pmp naix na'py 'ai : annyS anxn a vb anro mnnS va > ninaa iaix nn xin i npmp naanS va nipnsS x"a 'a w "aSxa xmup aix ann naix n'n xin : anxn nx npy dnSx aSxa o'diip D'l minB'n!? ni3i e»ni7 bp 'ii ]6a ))'Sy> dhppp i33 * l)"il II PJDP bv D'31D (ni'ay 1317 p"p) iny1? |'7'3io fi") a ioin n'n Nin P)3'PP HPP3 71D1 7'P' )lDi3 nilDO fi") 3 1E»iy7 3"D nilE^O ]f>3 1PP ^ P'PI J'PD fi"') .(D'17N D7X3 N133B») 17 nyii3 ni'n' na'n fi") n IDS' li IPfol P3 P3D 713 1P333 P133D 07P DlDi U»71P p"3pPD frlpPPP PJJ713 fib P"P1 D1N1 nN IB'y D'17N D7X3 '3 13B" 1D1 D1N3 D1N1 Dl (3P1PP i'lppi D"P 117 ]"!)) l"p7pi II P3P (19) mapy 'P'Sp pis max i"' maan maana anna vpyap Sa 'aiN nn Nin maan fN vpyaa nana maanp Sai na"pna 5 na**pna va mn *uaa nnu nvnan nnp Sa iaiN nn Nin *uaa nnu nvnan nn f*NP Sai uan nnu aipan : uan nnu aipan mn "n ra Sp pn nnnp anvp iaiN avain p xDin n pixn 'ay Sp nvaja ma na'P'i anSn nn'Pi d'nnx : anyn ja anxn nx px'xia T"' nTaani a'pnpn nx SSnan naix 'yman iTyS i nSjani u'ax amax Sp inna isani ninyian nx iS px ^B'aia B'pya n'a P'P 'S Sy p)N mnma bus : xan aSiyS pSn ia t'NB'7ai ipfipp ipp 6"p3i .i3D'n fi") * 7E» n3'E> fi") a >3pi) i-ui ]>3 ]f»a> i*3 qpu 71^1 na?n3 N7B» )f>3 qpi3 6"p3 3 D'313 !T3n '3D J'3?011 ('13 1DD11 IPfipp D'310 D'B'yOl inn fi") "" (!8) mapy 'P'Sp pis maN iu nxj nai nT fS'N nNJ na *nT fS'N rou na iaiNi : ipsja a"nna iS'Na mSy pSya ani a"* n'aSn naiN i'Na i apa naiN 'nv ia man i pSya uropaa inN iai mapi roipi apv Ninp aan napi nS iapn pi •& lpsjs a"nna iS'Na 3)by Sia' nu'y iNn npx anam nx napn fs nxa ipsj 'a' Sa npaSa ma' jsi Sn iropa vSy nspn imsx : laSa an'B'i n^p ^ >a"nna ivx xn ^"n namp ixan nxn'P Sa iaix xbii fa num i nxin namp maan'p Sai na"pna inaan inaanS : na"pna inaan px ixan 73i3 'fi oipp nr i?'N 1N3 no fiir» fi")i * ir ni'3 iN3 noi fi") a 3insn i'"?y nbyo fi") 3 P'33 11PD PI 031) b")0 '"33 )3 1P3! 13'3pi 1DP" '"33 f>lP 13 "> D'l (Add. 667 UP'PI D7'13Pf>p iD PP3PP D17Pi 1DP" D'IPPP 7pu DP'3'3 1Df> PIPP'PPP ij; Pippi 'i3i T07n pvp n3iB»n 7a 3"'i .naiEi fi") n in3B'DD (inN) 131 PVP 111D7n P"3 1 ^333 pip 11PP3 PIP 13 17 3E"E> iy fi") " ('7) mapy 'p'Sp pis maN juai nna' piN Sy imuNi 'jp npSp iS'Sx juai inyi *nx p'x l» 'xm naro tx 'jp bup iS'Sx 'ap nx i'btx ipx aipan Saa up nnx iS'Sx fuai : -pnanai n/Sx xiax iSpa iS jn naix nnmna p*x anmn* fa myS i San ^aa 'a mna naix xin fai iSp nSpi nnxp : nS un: -p'ai X"' nropa p'Bsai roipi npna nSnan iaix ^apy n inn' p 1PP f>"33 a t"u ') '3 PiP 'u 7n i"i * JiyOB' '31 fi") "" IOIN Nil 1113 pi fi") 3 i"'1 13'3PiD '"33 ]13P PPP PPPP P113 PPi P"p1 :in3E>DD fi") n 73i3 PPPP D'PBPi blfi pi'P P'PPPD PPPi fPpP PD3 PP17 '"p3D PIl) P'lP 113 1PP3 'P'f>1D f>Sp3 137 '1P1 .'1P3i fPpp DipP3 7P1D p"' P'DP13 piPPP ip (3f>1PP i"lPP |1P3pi P11PP bv '"til DUPi D11P 13PDP7 '311N ''P37 f>P ''P ''311N D73 DNIpl ION D13E> 71137 : J"t1 ') ]1Di J3PDP7 H3yn N3 7N 1Pf> o"pfi) pi'P3 '317^ ''P3 fiblV D'31 )1Di .0*31 |!Di3 '311N IPPp I3i''317fi Dil3 DPipi 7pf>i P'P VTVfi^ fibfi 7'P' fPp3 i"'l D'31 ]lDi DPDP7 PPP3 '37P 3P3Pi MP D'31 |1Di 'fi p"fii ]P 3311P PIP) fPp P1PD P7ip3P PUP ]31 0'31 ]1Di 031 7'P' ]lDi J3PDP D17p P1PD DDP 13'Pil 7'P' ]lDi f>lPB pi'P ]P1 D'31 ]lDi PlPD PPP )P3D '3PP1 D'31 ]!Di )i D'lPlf" 7133 1171 7'P' p"3pPD 'Pi fPp3 7ip3 7'P'i 'iPD fpp3 '31N IPPp pi 0'317P Dil3 ofripi i)73i 137P PIP Dn3B» 71137 :n naN'l ^ DIPS '"Dl ]1'3D PIl D'31 ]1Di3 1P1P 137P1 [Pp3 UnX ]10i ppi '73 D'311N D713 DNipi 1DN fi") 3 N3'3n '31 fi") 3 "3P ir> Pppip 'l P'3P 1DP" Pl»f>1P 17P qipp3 P31P D'1PP3 '3 137 1 313'P )"D1 P713f>P ]'3r>i PDPPP1 ]'7P |'31?i OD 17P'P3 PDiDP '3 'PPI 1131 P13137 p"P31 ,®b&2 P"7 fi"v )"' Cil P31p P3PP7 P1PP1P 7DP PVP1P 1P'3P 71331 7pf>Pl D'3DP1 PDiDPI P1DJ3P i"3P D'3'3PPP PDVPO IPPP 1131 fib S3P 6ppip '1 jf>3 f»3P (15) mapy 'p*Sp pis maN an*va pNi f*apv vnp bup ibin pmn p num n ap' nS B'xS apiaai 'jp b*xS apia m nn nnm nan nvap *nnn nana ppaiyi papv vnp bup SaN : 'ui inyi Sn p'n '" 'Ni' naro tn 'jp aanu'a i B"p lS'Na ainan vSy nSya roipi apvp nnN Saj 'a ami nna ap' up mSia nninn Sa nN : vSy n nnN pSp Sy ^pSaiN vnp npSp ibin pyap i ama naTa iSaN iS'nb *nn nnm nai vSy iibn nSi t aipa 'Sa nNix «*p iNSa nunSp ^a 'a up '131 Dl'3'3 E"l fi") 711) DM 'l3 'P3 jipil ]P3 nnna J'pDiyi fi") K mm '13 'P3 |ipi) |P3 D1'3'3 I'llE" fi") 711) D'l DIDy fi") a .1"3pnE' min3 pDiyi 3E1'B> UN i'p'DNB' po D^E" N7N '7 J'N fi") 3 fi"v 'l qi P1313 )"i;i iaB> b y3ip P1ipf> PH3DP3 PI3 D'IPP DM3D D'l 173NB> fi") ~* '11 1PP f>"33 n (-4) 'P'Sp pns N apxi anai npSpa *Sanpn iaix SxSSna ja mapy nSm nnx ^pxSi nnxa pxa yi nmay n'S xa mx nnxa pxa *yi papm \n fn'S mny nnx 'a usSi 'a usSi mySim naiS iSin nnx ^pxSi nmiB ns'aa B'aSan 'aSa nSa usS fiapni \n p'S nmy nnx : 'Xin mia a Sp naiSpa SSsna nn iaix aunan pa nnum i : %uySa d"n inyi nx p'x nxna u'SiS'xp maSa 'NI fi") a 73PD1 fi") « iN71 fi") ^ )"U fi"' 737P33 PIP p 3 yi 1PP fi"33 " ny7ini (ion fi")) idi nay) Dipo? fi") 1 n"apn fi") T PlPipP 1PD31 1,P3 N3'3n fi") n N7D?NE> fi") Q 1PP3 |lDi3 iy73 fi") " (13) 3 naiN 'ai up pis maN "¦on am b'Sn nix Nin funi ainn Sn 'a 'jp Nin mna : n,axy usa ypi nn' Sni n"' a'pnp na mnm maSS anpp nn iaiN iTyS i t ^naNSa Sya Nin 'ai Say nnN *a usS ym ainp'SNS &"> B'Syism nana naxSam nxp Bin naix fisia n xS naix nn Nin pnn n'an Syai nann napni B'Sxy bx "SaaS anin fa nnx xSi majS naxSan -pSy Sya xin faxji nam nap nS funu nam mm nnnaS Sp fiap jna ym nnSiys nap nS bSp'p npaxSa : xiaS nmyS B'pnx nyn 7y Dn3i iDn 311 D'sn iin nu Dinn jun 6n) '3 fi") N npE* fi") a yn ]P3 <7P13 6"33 3 D'IPPP 3113 711)1 .13"' P3DP3 |Ppi73 in3N70 7y3 N11 J0N31 fi") n in?iya 13E' 17 D^'E1 DD P13P33P P)3'PP ]f>3 D3 f>3PP 13DD 70317 f>"3 n (") naiN *ai up pns maN n"* maa *n* ibin nTyS i anai npSp nax *pi av aipi aiyaS nu nn Sxi nSpa n,'Sy a'an nman aB'aan Sp pix roja aanna nni npma usS nnx Syip na'PJ pa'PiP nnan xap pSroa mm nm annan Sai spp npmS ppmSi aipy nx'py fnx'pyi t px *Sroa va nvian nxjpi ym ixi nyi yy iaix ypim i : aSiyn fa anxn nx px'xia T"a nppnn nSpa mSy ^a'an nman paa 'm iaix 'av i bpS in' mpya Sai nS npim nvxp mm maSS naxy ? B'BP T"' nnxpai nSsnai yap mnpa nnT nn naix pyap n aipan usS *auunn xSx yap -jnSsn pyn Sx SSsna ti fi") « |ipi 71131 .D'D3n7B"N'33 Donno 'im 1PP f>"P3D p"l>P i"}3 a nan N7EMn7n3a fi") d> 3'3n ipp f>"33 n y-in fi") - D'3i3nni D'om fi") 1 ]pnnt fi") n do ibin 'ai up pis maN BUTNa epa Snip' 'aan Sa vn' bn iapa naiN yiaa nup epa -jny fa nTySNi *pay aupmn p nTySNi : aSia nx a"' pan'p anaia nil xn it 'n 1x11 inx biS ibn lan naiN ypim n naia py naiN myS 'an anx na nN nNim ibin fiyap ni aia jap naix 'av ni aia nx ux nxii anS lax aia aS iaix myS i nSun : aanai man SSaap 'Banana iiy fa iTySx nai roaa pnnn'P nyi im xn it 'x lxm ixx anS nax 11 yi lan iaix ypim ii nyn yy iaix myS i anx nnx bSpb ivxi nnSn naix fiyap ii yi pp iaix ov ypi nnS 'jp ^xin ipa aipan fa nnSa anxn fa nnS anS nax yn aS naix myS i pui pin pnxi bSp' xSi mai SSaap aanaia my fa iTySx nai nx ux nxu x aanai Dnoy f)N fi") K PI plP7 'fi P3DP ]"D niB" fi") a )"' P3DP3 ]Ppi) ]fi3 D3H31D PiP '">PP P"J3 3 PIPipP 1PD31 |P3 '1 '3 1PP1 .DlpOl ]D 11? 17N3 fi") "" (io) ibin 'ai up pis max nip nnm nai iS nip laxyS nip aia bp nip biSp : xan aSiyn "n iS a naix nn xin 'xapai SSna Sap *xbt ja pnv fai i,aS 'a naxyS naia ptnn Sx nam nnm *mpy ax ; nmxu jn iS'xi 'xaT fa finv faiS iS vn B'maSn npan pan ov ii nuin fa ypin' ni aupmn fa aiTyS i roia nn xin iiy fa mySx m SNini fa fiyap ii ns'a naNa u'np no na aupmn fa nTySN jnap pyap non "pan ov mnSv *ipn mum ja ypin' : iaman ^'ya fiy fa iTySN Nan Nm Sxmi p N"' BUTxa epa SxnP' 'aan Sa vn' bx iaix nm xin Sixp xax fSa nx yiaa nup spa aupmn fa mySxi nnn ppp n3io ]'P13 0' *ipi .13"' 'r> yv mo'1? ]f>3 3"i " pi ppp pi fapp iry'7N DDi iry?N dd |'3 dippp uid'P 'pi a P31P PlPipP3 133D 1Pf>P Ofi li'Pfi '3 V13P1 1tl)'i6 '1 P1PD D7ip '1 |P3 )"b 3 '1 DD3 1'7'Pipi 6ip |3P1' piD 7"pp 13PP3 13D1P' '•) iD 1'3P OD |f>3 1PP D'IPPP P3p3 "" i131 '133 11PP3 »D1' fi") n J'yD3 fi") ' (9) ibin *an up pis maN *yapnS iS ips'xp iai laxn Sxi laipaS yunp : nisn xS xap nipx misxpa naxn Sxi aisop 1 pixn ay nSi Nan Nn' ma pN naiN n'n Nin nanan Sa nSi naSa fnspn nSi naS fp'an nSi non : p'x mnS Snnpn B'Pix pxp aipaai Bona nmnaa T naxi d'an us Sy nsxp nnx nSuSu nxn xin t\a : jisia' ms'aa epai n,iS'aN ns'axn ^Sx nS . n aoai naia nan nana npa naia naix nn xin anay nana naT nana nmsp nana mixn nana naia nnn nana aopa naia a*Pi nana Sn nana naia npnx naia na'P' nana naan naia B'm PPl3i 13"PP i"3P '"Dli PPVPP ''PP i3P •yiOE'7 IB'SN 'NE" fi") * TD3U DIPDi il3' PPPD PUP iD 137 in 1Pf>P bfi IPlis :i"ll 13'3PiD i"3U DIPDi 13lfi 13P IPipi fibfi qiP3i UPDPD yDEM7 PiP ]P3 fJ'PlPi 1'li P"P1 -131D1 Plipi IDPfil 3 '"33 filP 13 "" n33NB'37 fi"3 a D'B>3 1310 )ipi P13P33P P13'PP ]f>3> 13'JP D'IPPP 3113 n D'SE'3 .1310 naio ixy naio qpu >pf>}P 7113 .loan naio n3'B" n3io fi") 1 (nnn fi"j) i3i3n (8) ibin 'an up pis maN amaN maTP bop bpS jnay *B'Say vn' na'xn ay nap aa'Sy af*Sya anxi nyS maiy ppnxi jnyoa : an'py iS'Na imxS nSn binS ^paipa pxp mpia annT nn anxS pnaiy pxi pxin nypa pamxa npxnii faxy : ipnn nypa n liixi npyp na *]iixia uixi npy naix nn xin B'inx fixi Saa'P na uixi usa roixi Saa uixia t n,iixn usa n Sxi na'xn ja naxy pnsn Sx iaix SSn n ny -pan nN pin Sni nma av ny naxya faxn D'boyi PPP D'pDiyi b'vb p 1P31 D'pDiy fi") K '3N i7yo fi") a iain iaB» 3"i 3 D1N7 PiP '3Pi II P3DP3 |ipil ]f>3 1? 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