Updated April 21, 2003

Mishna - Mas. Avoth Chapter 6

THE SAGES TAUGHT IN THE STYLE(1) OF THE MISHNAH;(2) BLESSED BE HE WHO HAS APPROVED(3) THEM AND THEIR TEACHING.(4)

BARAITHA 1. R. MEIR SAID: WHOEVER OCCUPIES HIMSELF WITH THE TORAH FOR ITS OWN SAKE, ACQUIRES BY MERIT MANY THINGS, NAY MORE, THE WHOLE OF THE WORLD IS WORTH WHILE FOR HIS SAKE. HE IS CALLED A FRIEND,(5) A BELOVED,(6) ONE THAT LOVES THE ALL-PRESENT, ONE THAT LOVES [HIS FELLOW-] CREATURES.(7) ONE THAT GLADDENS GOD,(8) ONE THAT GLADDENS MAN;(8) AND IT [I. E. THE TORAH] CLOTHES HIM(9) WITH MEEKNESS AND FEAR,(10) AND FITS(11) HIM TO BE RIGHTEOUS, PIOUS, UPRIGHT AND FAITHFUL; IT ALSO KEEPS HIM FAR FROM SIN, AND BRINGS HIM NEAR TO MERIT [ ORIOUS CONDUCT]; AND MEN BENEFIT FROM HIM BY [WAY OF] COUNSEL, SOUND KNOWLEDGE, UNDERSTANDING AND STRENGTH, AS IT IS SAID, COUNSEL IS MINE AND SOUND WISDOM; I AM UNDERSTANDING, POWER IS MINE;(12) AND IT GIVES HIM SOVEREIGNTY(13) AND DOMINION,(14) AND [THE FACULTY TO BE] SEARCHING IN JUDGMENT;(15) AND THEY REVEAL TO HIM(16) THE SECRET MEANINGS(17) OF THE TORAH, AND HE IS MADE AS A WELL THAT EVER GATHERS FORCE,(18) AND LIKE A STREAM THAT NEVER CEASES;(19) AND HE BECOMES MODEST, LONG-SUFFERING AND FORGIVING OF INSULT TOWARDS HIMSELF; AND IT MAKES HIM GREAT, AND EXALTS HIM ABOVE ALL THE WORKS [OF GOD].
Notes for Baraitha 1

BARAITHA2. R. JOSHUA B. LEVI(20) SAID: EVERY DAY A BATH KOL(21) GOES FORTH FROM MOUNT HOREB, AND MAKES PROCLAMATION AND SAYS: WOE UNTO MEN ON ACCOUNT OF [THEIR] CONTEMPT TOWARDS THE TORAH,(22) FOR WHOEVER OCCUPIES HIMSELF NOT WITH THE [STUDY OF] TORAH IS CALLED: ‘[THE] REBUKED [ONE]’(23) AS IT IS SAID, AS A RING OF GOLD IN A SWINE'S SNOUT, SO IS A FAIR WOMAN THAT TURNETH AWAY FROM DISCRETION,(24) AND IT SAYS, AND THE TABLES WERE THE WORK OF GOD, AND THE WRITING WAS THE WRITING OF GOD, GRAVEN UPON THE TABLES.(25) READ NOT HARUTH [WHICH MEANS ‘GRAVEN’] BUT HERUTH [WHICH MEANS ‘FREEDOM’].(26) FOR THERE IS NO FREE MAN FOR THEE BUT HE THAT OCCUPIES HIMSELF WITH THE STUDY OF THE TORAH; AND WHOEVER REGULARLY OCCUPIES HIMSELF WITH THE STUDY OF THE TORAH, LO, HE IS EXALTED, AS IT IS SAID, AND FROM MATTANAH TO NAHALIEL; AND NAHALIEL TO BAMOTH.(27)
Notes for Baraitha 02

BARAITHA 3. HE WHO LEARNS FROM HIS FELLOW ONE SINGLE SECTION,(28) OR ONE SINGLE RULE,(29) OR ONE SINGLE VERSE,(30) OR ONE SINGLE EXPRESSION,(31) OR EVEN ONE SINGLE LETTER,(32) IS UNDER OBLIGATION TO TREAT HIM WITH HONOUR; FOR SO WE FIND WITH DAVID, KING OF ISRAEL, WHO LEARNT FROM AHITOPHEL TWO THINGS ONLY,(33) [YET] CALLED HIM HIS MASTER, HIS COMPANION AND HIS FAMILIAR FRIEND, AS IT IS SAID, BUT IT WAS THOU, A MAN MINE EQUAL, MY COMPANION(34) AND MY FAMILIAR FRIEND.(35) IS THIS NOT [AN INSTANCE OF THE ARGUMENT] ‘FROM THE LESS TO THE GREATER’?(36) WHAT [WAS IT IN THE CASE OF] DAVID, KING OF ISRAEL? [IT WAS] THAT HE HAD LEARNT FROM AHITOPHEL TWO THINGS ONLY, [YET] HE CALLED HIM HIS MASTER, HIS COMPANION AND HIS FAMILIAR FRIEND; [THEN IN THE CASE OF] ONE WHO LEARNS FROM HIS FELLOW A SECTION, A RULE, A VERSE OR AN EXPRESSION OR EVEN ONE LETTER, THERE ARE FOR [EVERY] ONE [REASON IN THE FORMER CASE] EVER SO MANY [REASONS IN THE LATTER CASE, FOR CONCLUDING] THAT HE IS UNDER OBLIGATION TO TREAT HIM [I.E. HIS FELLOW] WITH HONOUR. AND ‘HONOUR’ MEANS NOTHING BUT TORAH, AS IT IS SAID, THE WISE SHALL INHERIT HONOUR,(37) AND THE PERFECT SHALL INHERIT GOOD,(38) AND IT IS [ALSO] SAID, FOR I GIVE YOU GOOD DOCTRINE; FORSAKE YE NOT MY TEACHING [TORAH].(39)
Notes for Baraitha 03

BARAITHA 4. SUCH IS THE WAY [OF LIFE CONDUCIVE TO THE STUDY] OF THE TORAH: A MORSEL OF BREAD WITH SALT(40) THOU SHALT EAT, AND WATER BY MEASURE THOU SHALT DRINK,(41) AND UPON THE GROUND THOU SHALT SLEEP, AND A LIFE OF PRIVATION THOU SHALT LIVE, AND IN THE TORAH SHALT THOU LABOUR.(42) IF THOU DOEST THUS, HAPPY SHALT THOU BE, AND IT SHALL BE WELL WITH THEE:(43) HAPPY SHALT THOU BE IN THIS WORLD, AND IT SHALL BE WELL WITH THEE IN THE WORLD TO COME.

SEEK NOT GREATNESS FOR THYSELF, AND COVET NOT HONOUR MORE THAN THY LEARNING;(44) NEITHER CRAVE THOU FOR THE TABLE OF KINGS,(45) FOR THY TABLE IS GREATER THAN THEIR TABLE, AND THY CROWN IS GREATER THAN THEIR CROWN,46 AND FAITHFUL IS THINE EMPLOYER TO PAY THEE THE REWARD OF THY LABOUR.(47)
Notes for Baraitha 04

BARAITHA 5. GREATER IS THE TORAH THAN THE PRIESTHOOD AND THAN THE KINGSHIP, SEEING THAT THE KINGSHIP IS ACQUIRED IN [THE FORM OF](48) THIRTY(49) DISTINCTIONS,(50) AND THE PRIESTHOOD IN [THE FORM OF] TWENTY-FOUR,(51) BUT THE TORAH IN [THE FORM OF] FORTY-EIGHT THINGS,(52) AND THESE THEY ARE IN: [THE FORM OF] STUDY, ATTENTIVE LISTENING,(53) ORDERED PRESENTATION [ OF ONE'S STUDY-MATTER] WITH [ONE'S] LIPS,(54) REASONING OF THE HEART,(55) INTELLIGENCE OF THE HEART,(56) AWE,(57) FEAR,(58) HUMILITY,(59) JOYOUSNESS,(60) MINISTERING UNTO THE SAGES,(61) PAINSTAKING EXAMINATION [OF A SUBJECT,] TOGETHER WITH [ONE'S] COLLEAGUES,(62) FINE ARGUMENTATION OF DISCIPLES,(63) SE DATENESS,(64) [KNOWLEDGE OF] SCRIPTURE, [KNOWLEDGE OF] THE ORAL LEARNING, MODERATION IN SLEEP,(65) MODERATION IN GOSSIP,(66) MODERATION IN [WORLDLY] PLEASURE,(67) MODERATION IN HILARITY,(68) MODERATION IN WORLDLY INTERCOURSE,(69) LONG-SUFFERING, A GOOD HEART,70 THE CONSCIENTIOUSNESS OF THE SAGES,(71) [UNCOMPLAINING] ACCEPTANCE OF [DIVINE] CHASTISEMENTS.(72)
Notes for Baraitha 05

BARAITHA 6. [THE POSSESSOR OF TORAH IS ONE] WHO RECOGNIZES HIS PLACE,(73) WHO REJOICES IN HIS PORTION,(74) WHO MAKES A FENCE(75) TO HIS WORDS,(76) WHO CLAIMS NO CREDIT FOR HIMSELF,(77) IS LOVED, LOVES THE ALL-PRESENT, LOVES [HIS FELLOW] CREATURES,(78) LOVES RIGHTEOUS WAYS,(79) WELCOMES(80) REPROOFS [OF HIMSELF],(81) LOVES UPRIGHTNESS,(82) KEEPS HIMSELF FAR FROM HONOUR[S],(83) LETS NOT HIS HEART BECOME SWELLED ON ACCOUNT OF HIS LEARNING, DELIGHTS NOT IN GIVING LEGAL DECISIONS,(84) SHARES IN THE BEARING OF A BURDEN(85) WITH HIS COLLEAGUE,(86) USES HIS WEIGHT WITH HIM ON THE SCALE OF MERIT,(87) PLACES HIM UPON [A GROUNDWORK OF] TRUTH,(88) PLACES HIM UPON [A GROUNDWORK OF] PEACE,(89) COMPOSES Hlmself(90) AT HIS STUDY,(91) ASKS AND ANSWERS,(92) LISTENS [TO OTHERS], AND [HIMSELF] ADDS [TO HIS KNOWLEDGE],(93) LEARNS IN ORDER TO TEACH,(94) LEARNS IN ORDER TO PRACTISE,(94) MAKES HIS TEACHER WISER,(95) NOTES WITH PRECISION THAT WHICH HE HAS HEARD,(96) AND SAYS A THING IN THE NAME OF HIM WHO SAID IT. LO, THOU HAST LEARNT: EVERYONE THAT SAYS A THING IN THE NAME OF HIM WHO SAID IT, BRINGS DELIVERANCE INTO THE WORLD, AS IT IS SAID: AND ESTHER TOLD THE KING THEREOF IN MORDECAI'S NAME.(97)
Notes for Baraitha 06

BARAITHA 7. GREAT IS TORAH FOR IT GIVES LIFE, UNTO THOSE ‘THAT PRACTISE IT, IN THIS WORLD, AND IN THE WORLD TO COME, AS IT IS SAID: FOR THEY(98) ARE LIFE UNTO THOSE THAT FIND THEM, AND HEALTH TO ALL THEIR FLESH,(99) AND IT SAYS [ALSO]: IT(98) SHALL BE HEALTH TO THY NAVEL, AND MARROW TO THY BONES,(100) AND IT SAYS [ALSO] SHE(101) IS A TREE OF LIFE TO THEM THAT LAY HOLD UPON HER, AND HAPPY IS EVERYONE THAT HOLDETH HER FAST,(102) AND IT SAYS [ALSO]: FOR THEY(101) SHALL BE A CHAPLET OF GRACE UNTO THY HEAD, AND CHAINS ABOUT THY NECK,(103) AND IT SAYS [ALSO]: SHE(101) WILL GIVE TO THY HEAD A CHAPLET OF GRACE; A CROWN OF GLORY WILL SHE BESTOW ON THEE,(104) AND IT SAYS [ALSO]: LENGTH OF DAYS IS IN HER(101) RIGHT HAND; IN HER LEFT HAND ARE RICHES AND HONOUR,(105) AND IT SAYS [ALSO]: FOR LENGTH OF DAYS, AND YEARS OF LIFE, AND PEACE, WILL THEY(101) ADD TO THEE.(106)
Notes for Baraitha 07

BARAITHA 8. R. SIMEON B. JUDAH(107) SAID IN THE NAME OF R. SIMEON B. YOHAI:(108) COMELINESS, STRENGTH, RICHES, HONOUR, WISDOM, OLD AGE, HOARY AGE, AND CHILDREN(109) ARE BECOMING TO THE RIGHTEOUS, AND BECOMING TO THE WORLD, AS IT IS SAID: THE HOARY HEAD IS A CROWN OF GLORY, IT IS FOUND IN THE WAY OF RIGHTEOUSNESS,(110) AND IT SAYS [ALSO]: THE CROWN OF THE WISE IS THEIR RICHES,(111) AND IT SAYS [ALSO]: CHILDREN'S CHILDREN ARE THE CROWN OF OLD MEN; AND THE GLORY OF CHILDREN ARE THEIR FATHERS,(112) AND IT SAYS [ALSO]: THE GLORY OF YOUNG MEN IS THEIR STRENGTH; AND THE BEAUTY OF OLD MEN IS THE HOARY HEAD,(113) AND IT SAYS [ALSO]: THE MOON SHALL BE CONFOUNDED, AND THE SUN ASHAMED; FOR THE LORD OF HOSTS WILL REIGN IN MOUNT ZION, AND IN JERUSALEM, AND BEFORE HIS ELDERS SHALL BE GLORY.(114)
Notes for Baraitha 08

BARAITHA 9. R. SIMEON B. MENASYA(115) SAID: THESE SEVEN QUALITIES,(116) WHICH THE SAGES HAVE ENUMERATED [AS BECOMING] TO THE RIGHTEOUS, WERE ALL OF THEM REALIZED IN RABBI AND HIS SONS.(117)

R. JOSE B. KISMA(118) SAID: ONCE I WAS WALKING BY THE WAY WHEN A MAN MET ME, AND GAVE ME [THE SALUTATION OF] ‘PEACE’,(119) AND I RETURNED HIM [THE SALUTATION OF] PEACE’. SAID HE TO ME, RABBI, FROM WHAT PLACE ART THOU?’ SAID I TO HIM, ‘FROM A GREAT CITY OF SAGES AND SCRIBES AM I.’ SAID HE TO ME, ‘RABBI, [SHOULD IT BE] THY PLEASURE THAT THOU DWELL WITH US IN OUR PLACE, I WILL GIVE THEE A THOUSAND THOUSAND DENARII OF GOLD,(120) AND PRECIOUS STONES AND PEARLS.’ SAID I TO HIM: ‘IF THOU SHOULDST GIVE ME ALL THE SILVER AND GOLD, PRECIOUS STONES AND PEARLS THAT ARE IN THE WORLD, I WOULD NOT DWELL [ANYWHERE] EXCEPTING IN A PLACE OF TORAH; FOR IN THE HOUR OF THE DEPARTURE OF A MAN [FROM THE WORLD], THERE ACCOMPANY HIM NEITHER GOLD NOR SILVER, NOR PRECIOUS STONES NOR PEARLS, BUT TORAH AND GOOD DEEDS ALONE, AS IT IS SAID, WHEN THOU WALKEST, IT SHALL LEAD THEE, WHEN THOU LIEST DOWN, IT SHALL WATCH OVER THEE; AND WHEN THOU WAKEST, IT SHALL TALK WITH THEE.(121) WHEN THOU WALKEST, IT SHALL LEAD THEE — IN THIS WORLD, WHEN THOU LIEST DOWN, IT SHALL WATCH OVER THEE — IN THE GRAVE,(122) AND WHEN THOU WAKEST, IT SHALL TALK WITH THEE(123) — IN THE WORLD TO COME; AND THUS IT IS WRITTEN IN THE BOOK OF PSALMS BY DAVID, KING OF ISRAEL, THE LAW OF THY MOUTH IS BETTER UNTO ME THAN THOUSANDS OF GOLD AND SILVER,(124) AND IT SAYS [ALSO]: MINE IS THE SILVER, AND MINE THE GOLD, SAITH THE LORD OF HOSTS.(125)
Notes for Baraitha 09

BARAITHA 10. FIVE(126) POSSESSIONS HAS THE HOLY ONE, BLESSED BE HE, [SPECIFICALLY] DECLARED HIS OWN IN HIS WORLD, AND THESE THEY ARE: THE TORAH, ONE POSSESSION, THE SANCTUARY, ONE [OTHER] POSSESSION,(127) HEAVEN AND EARTH, ONE [MORE] POSSESSION, ABRAHAM, ONE [OTHER] POSSESSION,(128) ISRAEL, ONE [MORE] POSSESSION.

THE TORAH IS ONE(129) POSSESSION. WHENCE [DO WE INFER THIS]? SINCE IT IS WRITTEN, THE LORD POSSESSED ME(130) AT THE BEGINNING OF HIS WAY, BEFORE HIS WORKS OF OLD.(131) HEAVEN AND EARTH ARE ONE POSSESSION. WHENCE [DO WE INFER THIS]? SINCE IT IS SAID:(132) THUS SAITH THE LORD: THE HEAVEN IS MY THRONE, AND THE EARTH IS MY FOOTSTOOL; WHERE IS THE HOUSE THAT YE MAY BUILD UNTO ME? AND WHERE IS THE PLACE THAT MAY BE MY RESTING PLACE ?(133) AND IT SAYS [ALSO]: HOW MANIFOLD ARE THY WORKS, O LORD! IN WISDOM HAST THOU MADE THEM ALL, FULL IS THE EARTH, THY POSSESSION.(134) ABRAHAM IS ONE POSSESSION. WHENCE [DO WE INFER THIS]? SINCE IT IS WRITTEN: AND HE BLESSED HIM AND SAID: BLESSED BE ABRAM OF GOD THE MOST HIGH, MAKER OF HEAVEN AND EARTH’.(135) ISRAEL IS ONE POSSESSION. WHENCE [DO WE INFER THIS]? SINCE IT IS WRITTEN: TILL THY PEOPLE PASS OVER, O LORD, TILL THE PEOPLE PASS OVER THAT THOU HAST MADE THINE OWN,(136) AND IT SAYS [ALSO]: AS FOR THE HOLY THAT ARE IN THE EARTH, THEY ARE THE EXCELLENT IN WHOM IS ALL MY DELIGHT.(137) THE SANCTUARY IS ONE POSSESSION. WHENCE [DO WE INFER THIS]? SINCE IT IS SAID: THE SANCTUARY, O LORD, WHICH THY HANDS HAVE ESTABLISHED,(138) AND IT IS SAID [ALSO]: AND HE BROUGHT THEM TO HIS HOLY BORDER, TO THE MOUNTAIN, WHICH HIS RIGHT HAND HAD POSSESSED.(139)

BARAITHA 11. WHATEVER THE HOLY ONE, BLESSED BE HE, CREATED IN HIS WORLD, CREATED HE NOT BUT FOR HIS GLORY, AS IT IS SAID: AND [AS FOR] EVERYTHING THAT IS CALLED BY MY NAME, INDEED [IT IS] FOR MY GLORY [THAT] I HAVE CREATED IT, I HAVE FORMED IT, YEA I HAVE MADE IT,(139) AND IT SAYS [ALSO]: THE LORD SHALL REIGN FOR EVER AND EVER.(140)
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(1) Lit., ‘tongue’, ‘language’, v. n. 2.
(2) The whole of this paragraph is introductory. The chapter that follows is not actually a part of the Mishnah, but consists almost exclusively of Baraithas i.e., dicta of Tannaitic authorship not included in the Mishnah of R. Judah ha-Nasi (v. supra p. II, n. 1), the exception being a saying by R. Joshua b. Levi an early Palestinian Amora. The chapter is otherwise known as ‘The Chapter on the Possession of Torah,’ its subject being the praise of the Torah, or ‘The Chapter of A. Meir,’ from its opening words, and forms the eighth chapter of Tractate Kallah. It was attached to Aboth (which consists of five chapters) as a sixth chapter, apparently after it had become customary to read the chapters of Aboth in their order on the successive Sabbaths between Passover and Pentecost, of which there are six (v. Introduction). The choice of this chapter to fill the gap is to be explained by its being in style and subject matter close to Aboth, and by its being appropriate, by reason of its praise of the Torah, for the Sabbath preceding the festival celebrating, inter alia, the Giving of the Torah on Sinai.
(3) Lit., ‘chosen’.
(4) Some translate ‘their Mishnah’.
(5) companion, friend, sc. of God, so explained by MV and others who quote Ps. CXXXIX, 17 which they understand as, How precious are ( ) Thy friends (A.V. thoughts) to me, O God (Rashi a.l.). For the righteous as God's friends ( ) cf. Isa. XLI, 8; Prov. VIII, 17; Ps. XCVII, 10; Ex. XX, 6; Deut. V, 10.
(6) One that loves God is himself beloved of God. v. Prov. VIII, 17, I love them that love me, cf. I Sam. II, 30.
(7) Cf. supra I,12.
(8) The expression was probably suggested by Judges IX, 13.
(9) Cf. Job XXIX, 14; Isa. LXI, 10.
(10) Sc. of God.
(11) of to be proper, fit, suitable, cf. Est. VIII, 5. In Rabbinic Hebrew it is mostly used in the technical sense of being legally valid or ritually fit.
(12) Prov. VIII, 14.
(13) L. ‘kingly appearance’.
(14) L. ‘personality that commands obedience’.
(15) Cf. Prov. ibid. 15, (Wisdom-Torah speaking). By me princes rule and nobles, even all the judges of the earth.
(16) MV adds ‘from Heaven’.
(17) Cf. Ps. XXV, 14, The secret of the Lord is with them that fear Him; Amos III, 7. He hath revealed his secret to his servants the prophets.
(18) V. supra II, 8. R. Johanan b. Zakkai's characterisation of R. Eleazar b. ‘Arach.
(19) The quality attributed in some texts to the well.
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(20) One of the first generation of Palestinian Amoraim (middle third century). A prolific and popular Aggadist.
(21) lit., ‘the daughter of a voice, or of a sound,’ a secondary sound caused by the reverberation of an original sound, used of (i) an echo, (ii) a sound caused by a sound that was originally divinely uttered, and intended for human hearing. Man cannot endure hearing the direct voice of God, v. Deut, V, 22, if we hear the voice of God any more, then we shall die.
(22) Through neglecting its study and practice.
(23) Tanhuma ibid, ‘rebuked of the Holy One, blessed be He.’ The verb means to rebuke, censure, reprimand, and is also used of a form of excommunication. MV. adduces Deut. XXVII, 26, Cursed be he that confirmeth not the words of this Law . . . and quotes Shebu. 36a to the effect that ‘cursed’ there has, inter alia, the meaning of excommunication.
(24) Prov. XI, 22. The Hebrew rendered ‘a ring of gold in the snout’, viz. Nenem Zahab be'af is taken as pointing to the opprobrious appellation ‘Nazuf’ i.e., the rebuked one. This form of play on words is called notaricon (from Latin, notarius, a shorthand writer) a mode of cypher-writing; ‘discretion’ as used in the Wisdom literature is taken as one of the synonyms for Torah. The meaning intended here is in the nature of the following: One who has capacity for Torah (‘a fair woman’) and turns his back on it (‘turning away from discretion’) is like a swine that has a gold ring in its snout (Nes'em Zahab be'af) and burrows with it in the mud and dirt, and therefore incurs divine censure.
(25) Ex. XXXII, 16.
(26) ‘Read not . . . but (read) . . . ‘is an exegetical device used when the expounder felt that a minor alteration of a word would provide a ‘short cut’ to the interpretation he wished to convey. It was a deliberate and manifest play on words, and was not intended to indicate a variant in the Scriptural text, (v. Taylor a.l. and I, s.v. ).
(27) Treating the Hebrew place-names as if they were common nouns, the passage may be taken to mean ‘Through (God's) gift (to Israel) (i.e. the Torah) (one attains) a heritage of God; from the heritage of God (one is raised) to high places.’ MV adds: ‘But if he cultivates overweening pride, God brings him low, as it is said, And from Bamoth (i.e. high places) to the valley (Num. XXI, 20, the continuation of the quotation in our text). V. ‘Er. 54a.
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(28) an old term for a Psalm, also used for a section of the oral law (Mishnah), v. Bacher, op. cit. s.v.
(29) an accepted or decided law. V. Bacher op. cit. s.v.
(30) a rather shorter division of Scripture, synonymous with v. Bacher op. cit. s.v. The division of the Bible into chapters and verses (called in neo-Hebrew) is a much later device.
(31) (a) divine speech, (b) Biblical expression. (c) saying. V. Bacher op. cit. s.v.
(32) . lit., ‘sign’. letter (of the Alphabet), word, a name of God, etc. v. Bacher op. cit. s.v. The ‘Gemara’ to Kallah VIII says ‘one single letter’ refers to the correct spelling of words in which one is in doubt about one letter only, e.g. whether-to use or .
(33) The ‘Gemara’ to Kallah VIII in the name of Raba defines the two things as: (i) The principle that study in the company of a fellow-student is preferable to solitary study; and it is to this that David referred when he said (Ps. LV, 15) together we sweetened counsel (which- [study of the] Torah) with the emphasis on ‘together’. (ii) The lesson that it is proper to proceed to the House of Prayer not alone and leisurely. but in company and eagerly; and it is this that David meant when he said (ibid). In the house of God we walked with the throng ( which may also mean with eagerness, enthusiasm). Yalkut, Samuel, 142, reproduces two different lessons which Ahitophel is supposed to have imparted to David. (i) When the fatality of ‘Uzza's death occurred in connection with the conveying of the Ark on a cart (II Sam. VI). Ahitophel drew David's attention to Num. VII, 9. according to which the Ark was to be borne on the shoulder. (Sifre, Num. 46, p. 14a; J. Sanh. X. 2.) (ii) When David was digging the foundations for the Temple, he dislodged a stone that had stopped up the depths, the floods of which then threatened to overwhelm the earth. David enquired whether it be permissible to write the Divine name on a potsherd and throw it into the water, knowing that the water would obliterate the writing. Ahitophel drew a comparison with the instance of the Sotah (the wife suspected of unfaithfulness). There it is ordained, the priest shall write these curses in a scroll and he shall blot them with the waters of bitterness (Num. V, 23) and the passage containing those curses contains also the Divine name which, too, the priest has in such a case to blot out. If, argued Ahitophel, in the hope of re-establishing peace in one household, the Divine name may be obliterated, surely the same may be done for the sake of the well-being of the whole world (Mak. 11a, cf. I. Sanh. ibid). Hertz in JQR. N.S. Vol. X (1919). pp. 109ff. argues strongly in favour of an anonymous suggestion that instead of (two things only) we should read , which = they merely spoke to one another, conversed.
(34) So the Versions, but the author of the Baraitha evidently thought of the word as derived from the root meaning ‘to learn’ and understood it as ‘teacher’, or, in accordance with the use of the word in Gen. XXXVI as ‘chief’, ‘superior’.
(35) Ps. LV, 14. It appears not impossible that the word was understood as ‘my man of knowledge’.
(36) Hal wa-Homer (v. Glos.). The Hal wa-Homer here is certainly not a very evident one. If our text is correct (v. however p. 81, n. 6) we must assume that the argument intended is: If David who was a King referred in such respectful terms to Ahitophel who was only an ordinary person (and not an exemplary one at that), because he had learnt from him only two things, how much more should a person who has learnt something from his equal or from his superior, accord the latter respect.
(37) Prov. III, 35.
(38) Ibid. XXVIII, 20.
(39) Ibid. IV, 2. The process of reasoning here resembles an equation. Prov. III,35 {the wise == the perfect shall inherit shall inherit Honour == Good } Prov. XXVIII, 10. and, since Good=Torah (Prov. IV, 2) Honour=(Good=) Torah.
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(40) The proverbial meal of a poor man. V. Ber. 2b.
(41) Cf. Ezek. IV, 11.
(42) This saying is to be found in Tanh. beginning (but not in ed. Buber) where it is clear that it means that one who wishes to study Torah in earnest should deliberately adopt these measures of self-discipline. Rashi, however, says it does not mean that a wealthy person should reduce himself to a life of penury, but that even if a man be so poor as to be able to afford no more than bread with salt, etc., study of the law is nevertheless expected of him; if one is rich, his duty to engage in the study of the Torah is all the greater (MV).
(43) Ps. CXXVIII, 2. Cf. ibid. CXIX, 71. Cf. supra IV, 1.
(44) Consider learning the greatest of all honours (v. infra Bar. 5) or ‘covet not more honour than that to which your learning entitles you.’ Some texts: ‘Covet not honour. More than thy learning (shouldst thou) practise’ which is reminiscent of supra I, 16, and III, 9. The reading adopted is more in keeping with the Baraitha as a whole.
(45) With its luxuries and dainties.
(46) V. supra IV, 13.
(47) V. supra II, 14 and 16.
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(48) For this use of v. BDB. s,v. I, 7 d. The better-known usage of . . . . . (Beth pretii) e.g. Gen. XXXIII, 19, has evidently misled translators and commentators of this Baraitha, where that construction is impossible, since the fact is not that either the kingship or the priesthood are acquired at the price of, or in return for, or by means of, the respective ma'aloth, but rather that the ma'aloth are acquired in virtue of the kingly or priestly office.
(49) One enumeration can be traced in I Sam. VIII, 11-17 (v. Elijah Wilna to our Barai tha), and another is detailed in Sanh. II, Rashi says that on investigation both lists prove identical.
(50) , raised positions (steps), excellences, preferments, prerogatives, distinctions.
(51) V. Num. XVIII, 8, to the end (v. Elijah Wilna ibid.) and the list in Tanhuma Bamidbar, 29.
(52) I.e., (more or less) specific qualities which when present in a man show him to be a possessor of the Torah in a comprehensive and complete sense.
(53) Lit., ‘the hearing of the ear’.
(54) ‘Thinking out aloud’ one's learning, likewise articulate rehearsing of the expositions of others, are now, as ever, characteristic of, even if not exclusively peculiar to, the Jewish Torah-student, Rabbinic pedagogics insist upon audible study, probably because for a learning that was exclusively oral, audible study was almost a sine-qua-non. Cf. ‘Er. 53b- 54a.
(55) ‘Heart’ means the seat of the reasoning faculties, now termed ‘mind’.
(56) , Rashi says, ‘I cannot see any difference between this and the former quality.’ L. however says, the former means understanding in the sense of deriving conclusions by means of logical processes, the latter-deep (intuitive) insight into the hidden meanings of the Torah.
(57) In his bearing towards his master (L.).
(58) Sc. of God.
(59) V. Baraitha 1.
(60) Cf. the phrase , The joy expended on, and experienced in, the performing of a divine precept.
(61) Personal attendance on scholars, constituting ‘apprenticeship’ to them, is considered superior even to study itself (v. Ber, 7b), cf. Prov. XIII, 20. Every serious student of Rabbinics, especially if he aspires to the Rabbinicial Degree, submits to a course of
(62) Meticulous and objective examination of the subject of one's study in collaboration with fellow-students, i.e. one's equals. MV reads ‘attachment to colleagues.’
(63) from , ‘a pepper-grain’ with reference to its extreme fineness, and to the sharpness of its taste and aroma. In the case of disciples, credit is given for sheer ingenuity in theoretical reasoning without strict regard to its immediate objectivity. As an exercise developing the mental faculties, ‘Pilpul’ is intended to serve in good stead when with a fuller store of knowledge and a maturer appreciation of the realities, the erstwhile Talmid, now a Haber or Hakam, is called upon to apply his knowledge in practical fashion.
(64) Calculated and purposeful approach to problems confronting one.
(65) Cf. supra III, 10.
(66) Cf. supra I, 5.
(67) Cf. supra Baraitha 4 and III, 10.
(68) ‘Laughter’, cf. ibid. 13, though it cannot be understood here in so extreme a sense as it is suggested to have there.
(69) Cf. supra II, 2 et al.
(70) Cf. supra ibid. 9.
(71) Their moral steadfastness and intellectual honesty. Most commentators render ‘Trust or faith in the wise.’
(72) So that suffering does not deflect him from the study and practice of the Torah. The man of Torah is able to ‘take things philosophically’ and to derive salutary moral gain from evil and painful experiences.
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(73) Realises the comparative lowliness of man's estate, cf. supra III, 1, IV, 4, or, knows his own place vis-a vis other, and greater, scholars. Cf. supra IV, 12; V, 7. MV: He knows his place in the house-of-study, even though he always arrives there so early in the morning, that it is too dark to distinguish with one's eyes one seat from another.
(74) Torah makes him so contented that worry does not interfere with his further study (v. MV).
(75) Cf. supra I, 1.
(76) Cf. ibid. 11.
(77) Cf. supra II, 8.
(78) Cf. Baraitha 1.
(79) For the phrase cf. Ps. XI, 7.
(80) Lit., ‘loves’.
(81) Cf. Prov. IX, 8, Reprove a wise man and he will love thee.
(82) For a similar phrase cf. I Chron. XXIX, 17.
(83) MV adds, ‘and he runs not after honour.’ Cf. ‘Whoever goes around seeking greatness, greatness flees from him, and, Whoever runs away from greatness, greatness follows him.’ (‘Er. 13b).
(84) Cf. supra IV, 7.
(85) He considers judicial office as a burden and a weighty responsibility, and not as an opportunity of exhibiting authority.
(86) Disliking the ‘ipse dixit’ he shares the burden of giving a decision with his co-judge who may be a layman, or with some greater scholar whom he consults. Cf. supra IV, 7, 8.
(87) Or, ‘causes him to incline towards . . .’ Induces his colleague to take a lenient view.
(88) He guides and directs his legal assessors so that they reach a true understanding of the case, and a correct knowledge of the relevant law.
(89) Peace must be allied to Truth, in judgment, v. supra I, 18. Most commentators and translators take ‘Shares in the bearing . . . peace’ as denoting qualities that should characterize the relationship of the possessor of Torah towards all men. This may well be so, but here, it appears, his attitude towards his (lay) court assessors is, in the first place, meant.
(90) Some versions, ‘his heart’.
(91) Or ‘his teaching’, which is perhaps better as ‘sedateness’ ( ) (presumably, mainly, in learning) has already been given in this list.
(92) Some read as in supra V, 7, q.v.
(93) Cf. supra I, 13.
(94) Cf. supra IV, 5.
(95) Cf, ibid. I. Or render ‘Acknowledges his teacher to be superior to himself in wisdom’ (L.).
(96) Sc. from his teachers.
(97) Est. II, 22. This dictum is attributed in Meg. 15a to R. Hanina.
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(98) The subject in all cases is (Words of) Wisdom, which is identified with Torah,
(99) Prov. IV, 22.
(100) Ibid. III, 8.
(101) V. p.86, n. 12.
(102) Prov. III, 18,
(103) Ibid. 1, 9.
(104) Ibid. IV, 9. Some versions insert here ibid. IX, 11.
(105) Ibid, III, 16.
(106) Ibid. III, 2.
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(107) So in Tosef. Sanh. XI, 4, but J. Sanh. XI, 3, R. Simeon b. Menasya, who was a contemporary of R. Simeon b. Judah. The latter, however, is not only one of the ‘tradents’ par excellence, but the main tradent of R. Simeon b. Yohai (v. Bacher, Tradition, pp. 80 and 82).
(108) One of the foremost disciples of R. Akiba. Whilst his father appears to have been persona grata with the Roman authorities, R. Simeon himself was their bitter enemy, on account of the selfish mercenary and immoral motives that prompted even their apparently good actions. Eventually he had to flee them and, together with his son R. Eleazar, hide in a cave for thirteen years. (Shab. 33b.) During that time his knowledge of both legal and mystical lore increased phenomenally. In the Mishnah the name R. Simeon (without further description) denotes R. Simeon b. Yohai.
(109) This list contains, apparently, eight items, whereas the next Baraitha refers to ‘the above seven qualities.’ Heidenheim (quoted in Baer's Siddur Abodath Israel and in MV, p. 561), pointing out there is no Biblical citation in support of comeliness, which shows that it is not intended to rank as a separate and distinct accomplishment, renders ‘Comeliness, consisting in strength etc.’ — only seven qualities. Heidenheim was, however, apparently unaware of Elijah Wilna's comment in which the latter points out that there is no Scriptural quotation for ‘wisdom’ which he, accordingly, deletes. This, too, leaves only seven. As for ‘comeliness’, he points out that Prov. I, 9 and IV, 9, cited in the previous Baraitha, offer apposite Scriptural authority. In J. Sanh. loc. cit. ‘old age’ is omitted and only ‘hoary age’ is given. L. says there is obviously no need for proof that strength, riches, honour and wisdom are ‘good things, and is of opinion that all the Scriptural texts here, are given, as they are required, in support of the claims made on behalf of old age and hoary age (treating them as one) and children, as these are liable to be disputed on the grounds that hoary age, entailing physical weakening, and the possession of children, owing to the uncertainty as to how they will grow up, appear to be not unmixed blessings.
(110) Prov. XVI, 31.
(111) Ibid. XIV, 24.
(112) Ibid. XVII, 6.
(113) Ibid, XX, 29.
(114) Isa, XXIV, 23.
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(115) A disciple of R. Meir and a contemporary of R. Judah ha-Nasi whom he survived, and, thus, one of the last generation of Tannaim.
(116) v. supra V, 10. cf, p. 67 n. 3.
(117) R. Simeon b. Menasya must have lived to a considerable age (v. n. 7) to have had the opportunity of testifying so unequivocally to the qualities of Rabbi's sons,
(118) A contemporary of R. Hanania b. Teradion; taught in Caesarea, He held that the Roman domination was heaven-ordained and was respected by leading Romans, many of whom attended his funeral (A.Z. 18a). His name does not occur in the Mishnah.
(119) Cf. supra IV, 15.
(120) A denarius of gold = 24 denarii of silver,
(121) Prov. VI, 22.
(122) Midrash Tehillim to Ps. I, 3, adds, ‘from the worms,’ and Gen. Rab. XXXV read, ‘in the hour of death’,
(123) MV: ‘it shall speak for thee,’ i.e., intercede on thy behalf.
(124) Ps. CXIX, 72.
(125) Hag. II, 8.
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(126) Elijah Wilna emends to ‘Four’. Sifre Deut. 309 (p. 134a) enumerates only three (Torah, Israel, Sanctuary), Mekilta Beshallah (Shirah) Pes. 87b, adding Heaven and earth, gives four. In all these parallels the reference to Abraham is omitted. MV, though retaining it in its text, comments on its clumsiness.
(127) V. preceding note.
(128) Elijah Wilna deletes this item. V, ibid,
(129) Perhaps transl. ‘an unique’.
(130) Wisdom (= Torah) speaking.
(131) Prov. VIII, 22.
(132) Elijah Wilna deletes from here onwards and continues from ‘And he blessed him etc.’, thus eliminating the incongruous introduction of the reference to Abraham, and providing a suitable scriptural authority for ‘heaven and earth’ as a ‘possession’, viz. Gen. XIV, 19 (which is also the relevant citation in Pesah. 87b).
(133) Isa. LXVI, 2.
(134) Ps. CIV, 24. This is the only rendering applicable here. (spelt ‘defective’ as in some texts) is taken as a singular.
(135) Gen. XIV, 29. If this should, after all, be intended as a proof for Abraham as a possession’, the verse would have to be understood thus: ‘Blessed be Abraham of the Most High God who possesses him even as he possesses heaven and earth’ (MV), or ‘Blessed . . . God because He is possessor of heaven and earth which owe their existence to the merit of Abraham,’ (Rashi).
(136) Ex. XV, 16.
(137) Ps. XVI, 3. ‘The holy . . .’ was taken by the author of the Baraitha to refer to Israel; ‘my delight’, , he understood as ‘that which [desire to possess’; cf, the use of in Mal. III, 2; Prov. III, 15.
(138) Ex. XV, 17.
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(139) Ps, LXXVIII, 54. As the first quotation Ex. XV, 17 did not employ the term ‘possess’, the latter is provided by adducing, as a complement the verse from Psalms. Rashi criticizes the reference to the Sanctuary as a ‘possession’ on the ground that the proof is indirect.
(140) Ex. XV, 18.
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