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All Israel have a portion in the world to come, and it is said, "And thy people 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".

ה,א בעשרה מאמרות נברא העולם; ומה תלמוד לומר, והלוא במאמר אחד יכול להיבראות: אלא להיפרע מן הרשעים, שהן מאבדין את העולם שנברא בעשרה מאמרות, וליתן שכר טוב לצדיקים, שהן מקיימין את העולם שנברא בעשרה מאמרות.

1. With ten sayings the world was created. What does this teach us? Could it not have been created with one saying? It is to make known the punishment that will befall the wicked who destroy the world that was created with ten sayings, as well as the goodly reward that will be bestowed upon the just who preserve the world that was created with ten sayings (1).

 

ה,ב עשרה דורות מאדם ועד נוח, להודיע כמה ארך אפיים לפניו, שכל הדורות היו מכעיסין לפניו, עד שהביא עליהם את מי המבול. עשרה דורות מנוח ועד אברהם, להודיע כמה ארך אפיים לפניו, שכל הדורות היו מכעיסין ובאין, עד שבא אברהם אבינו וקיבל שכר כולם.

2. There were ten generations from Adam to Noah, to make known how long-suffering God is, seeing that all those generations continued provoking him, until he brought upon them the waters of the flood (2).

 

ה,ג עשרה נסיונות נתנסה אברהם אבינו, ועמד בכולם, להודיע כמה חיבתו של אברהם אבינו. [ד] עשרה ניסים נעשו לאבותינו במצריים, ועשרה על הים; עשר מכות הביא הקדוש ברוך הוא על המצריים במצריים, ועשרה על הים. עשרה נסיונות ניסו אבותינו את המקום במדבר, שנאמר "וינסו אותי, זה עשר פעמים, ולא שמעו, בקולי" (במדבר יד,כב).

3. There were ten generations from Noah to Abraham, to make known how long-suffering God is, seeing that all those generations continued provoking him, until Abraham, our father, came, and received the reward they should all have earned (3).

4. With ten trials our father Abraham was tried (4), and he stood firm in them all, to make known how great was the love of our father Abraham (5).

5. Ten miracles were wrought for our fathers in Egypt (6), and ten at the Sea (7).

6. Ten plagues did the Holy One, blessed be He, bring upon the Egyptians in Egypt, and ten at the Sea (8).

7. With ten temptations did our fathers tempt the Holy One, blessed be He, in the wilderness, as it is said, "And they tempted me these ten times, and have not hearkened to my voice" (9).

 

ה,ד [ה] עשרה ניסים נעשו בבית המקדש: לא הפילה אישה מריח בשר הקודש, ולא הסריח בשר הקודש מעולם, ולא אירע קרי לכוהן גדול ביום הכיפורים, ולא נראה זבוב בבית המטבחיים, ולא נמצא פסול בעומר ובשתי הלחם ובלחם הפנים, ולא כבו הגשמים את עצי המערכה, ולא נצחה הרוח את עמוד העשן, עומדים צפופים ומשתחווים רווחים, ולא הזיק נחש ועקרב בירושלים מעולם, ולא אמר אדם לחברו צר לי המקום שאלין בירושלים.

8. Ten miracles were wrought for our fathers in the Temple; no woman miscarried from the scent of the holy flesh; the holy flesh never became putrid; no fly (10) was seen in the slaughter-house; no unclean accident ever befell the high-priest on the Day of Atonement; the rain never quenched the fire of the wood-pile on the altar (11); neither did the wind overcome the column of smoke that arose therefrom (12); nor was there ever found any disqualifying defect in the omer (of new barley, offered on the second day of Passover) or in the two loaves (the first fruits of the wheat-harvest, offered on Pentecost) (13), or in the shewbread (14); though the people stood closely pressed together, they found ample space to prostrate themselves; never did serpent or scorpion injure any one in Jerusalem; nor did any man ever say to his fellow, "the place is too strait for me (15) to lodge over night in Jerusalem."

 

ה,ה [ו] עשרה דברים נבראו בין השמשות--פי הארץ, פי הבאר, פי האתון, והקשת, והמן, והמטה, והשמיר, והכתב, והמכתב, והלוחות. ויש אומרין אף המזיקין, וקבורתו של משה, ואילו של אברהם. ויש אומרין אף צבת בצבת עשויה.

9. Ten things were created on the eve of Sabbath in the twilight (16): the mouth of the earth (17); the mouth of the well (18); the mouth of the ass (19); the rainbow (20); the manna (21); the rod (22); the shamir (23); the shape of written characters; the writing, and the tables of stone: some say, the destroying spirits also, and the sepulchre of Moses (24), and the ram of Abraham our father (25); and others say, tongs, also, made with tongs (26).

(1) The expression "and God said" occurs ten times in Genesis I (verses 3, 6, 9, 11, 14, 20, 24, 26 28, and 29). Many commentators count the opening phrase of this chapter, "In the beginning God created the heavens and the earth," as one of the sayings, maintaining that the idea of saying is implied in it. Cf. Ps. XXXIII, 16. According to the Rabbis, the wicked destroy and the righteous preserve the world, and, since it required ten sayings to create the world, the guilt of the sinner and the righteousness of the just are emphasized more than if it had been created merely by one word.

(2) The ten generations are Adam, Seth, Enosh, Kenan, Mahalalel, Jared, Enoch, Methusaleh, Lamech, and Noah. The period from Adam to Noah is known as the "generation of the flood" ( dor ha-mabbul ).

(3) These are Shem, Arpachshad, Shelah, Eber, Peleg, Reu, Serug, Nahor, Terah, and Abraham. Noah's good deeds were sufficient only to save himself and family, while Abraham's were sufficient to sustain the whole world.

(4) These trials may be reckoned as follows: (1) his migration, Gen. XII, 12; (2) the famine in Canaan, XII, 10; (3) the seizing of Sarah by Pharaoh, XII, 15; (4) the battle with the four kings, XIV; (5) his marriage with Hagar because of Sarah's sterility, XVI, 2; (6) the circumcision, XVII, 10; (7) the seizing of Sarah by Abimelech, king of Gerar, XX, 2; (8) the banishment of Hagar, XXI, 10; (9) the banishment of Ishmael, XXI, 10; and (10) God's command to sacrifice Isaac, XXII, 2. See Pirke de-Rabbi Eliezer , chapter 24, and Friedlander, G., Rabbinic philosophy and Ethics (London, 1912), p. 75, n. 4.

(5) For God. Some interpreters explain this, however, as "the love of God for Abraham."

(6) That they escaped the ten plagues with which the Egyptians were afflicted.

(7) Legend says that at the passage of the Red Sea the ten miracles wrought were as follows: (1) the waters divided; (2) the waters were like a tent, or a vault; (3) the sea-bed was dry and hard; (4) but when the Egyptians trod upon it, it became muddy and slimy; (5) the sea was divided into twelve parts, one for each tribe; (6) the waters became as hard as stone; (7) the congealed waters appeared like blocks of building-stone; (8) the water was transparent so that the tribes could see one another; (9) fresh drinking water flowed from the congealed water; (10) after Israel had partaken of the drinking water, it became congealed, and did not wet the ground under foot. See Ginzberg, Legends of the Jews , III, p. 21 et seq.

(8) This verse is not found in the Talmudic versions of Abot . The plagues at the sea are alluded to in the "Song of Moses," Ex. XV. See the commentary of Bartenora.

(9) Num. XIV, 22. The ten are enumerated by Maimonides, Bartenora, Hoffmann, and others.

(10) The fly is a symbol of impurity.

(11) The altar stood in the midst of the roofless Temple-hall.

(12) The straight column of smoke denoted the acceptance of prayer and sacrifice.

(13) See Lev. XXIII, 15-17.

(14) Every Sabbath, twelve loaves of bread were placed on a table in the Sanctuary "before the Lord" (Lev. XXIV, 5-9) to serve as a constant reminder to the twelve tribes that their place was before the altar of God.

(15) Isa. XLIX, 20.

(16) Since all things were said to have been created during the first six days of creation, and since "there is nothing new under the sun" (Eccles. I, 9), everything miraculous or supernatural that existed or occurred after creation was explained by the Rabbis as having been made or preordained in the twilight at the moment of transition between the end of the work of creation and the beginning of the Sabbath. See Gorfinkle, ibid. , pp. 90-91 and n. 1.

(17) To swallow Korah and his followers. See Num. XVI, 30.

(18) Which supplied the Israelites with water during their wandering in the wilderness. See Num. XXI, 16, and Shabbat , 35a.

(19) Balaam's ass. See Num. XXII, 28.

(20) Ge. IX, 19.

(21) Ex. XV, 16.

(22) Of Moses. See ibid. , IV, 17.

(23) A miraculous worm that split stones by its look. It was used, according to legend, to engrave the names of the tribes on the jewels of the ephod of the high-priest, and was also employed by Solomon in the construction of the Temple, in which no tools of iron were used. See Gittin , 68a, and Sotah , 48b. Consult P. Cassel, Shamir, ein archaol. Beitrag zur Natur und Sagenkunde , Erfurt, 1856, and art. Shamir , in Jewish Encyclopedia .

(24) Deut. XXXIV, 6.

(25) Gen. XXII, 13.

(26) An allusion to a saying found in Tosefta Erubin , "Tongs are made with tongs; but how was the first pair made? It could only have been a creation of God." One instrument presupposes another; one thing is the cause of another, but the original cause is God. Cf. Pesachim , 54a.

 

ה,ו [ז] שבעה דברים בגולם, ושבעה בחכם: חכם אינו מדבר לפני מי שהוא גדול ממנו בחכמה, ואינו נכנס לתוך דברי חברו, ואינו נבהל להשיב, שואל כהלכה ומשיב כעניין, ואומר על ראשון ראשון ועל אחרון אחרון, ועל מה שלא שמע אומר לא שמעתי, ומודה על האמת; וחילופיהן בגולם.

10. There are seven marks of an uncultured, and seven of a wise man. The wise man does not speak before him who is greater than he in wisdom; and does not interrupt the speech of his companion; he is not hasty to answer; he questions according to the subject-matter; and answers to the point; he speaks upon the first thing first, and upon the last, last; regarding that which he has not understood he says, "I do not understand it;" and he acknowledges the truth. The reverse of all this is to be found in an uncultured man.

 

ה,ז [ח] שבעה מיני פורענייות, באין על שבעה גופי עבירות: מקצתן מעשרין, ומקצתן שאינן מעשרין--רעב של בצורת בא, מקצתן רעבים ומקצתן שבעים. גמרו שלא לעשר, רעב של מהומה ושל בצורת בא. שלא ליטול חלה, רעב של כליה בא. דבר בא לעולם על מיתות האמורות בתורה שלא נמסרו לבית דין, ועל פירות שביעית. חרב באה לעולם על עינוי הדין, ועל עיוות הדין, ועל המורים בתורה שלא כהלכה. [ט] חיה רעה באה לעולם על שבועת שוא, ועל חילול השם. גלות באה לעולם על עבודה זרה, ועל גילוי עריות, ועל שפיכות דמים, ועל שמיטת הארץ.

11. Seven kinds of punishment come into the world for seven important transgressions. If some give their tithes (27) and others do not, a dearth ensues from drought and some suffer hunger while others are full. If they all determine to give no tithes, a dearth ensures from tumult (28) and drought. If they further resolve not to give the dough-cake (29), an exterminating dearth ensures. Pestilence comes into the world to fulfil those death penalties threatened in the Torah , the execution of which, however, is within the function of a human tribunal (30), and for the violation of the law regarding the fruits of the seventh year (31). The sword (32) comes into the world for the delay of justice, and for the perversion of justice, and on account of the offence of those who interpret the Torah , not according to its true sense (33). Noxious beasts come into the world for vain swearing (34), and for the profanation of the Divine Name (35). Captivity comes into the world on account of idolatry, immortality, bloodshed, and the neglect of the year of rest for the soil (31).

 

ה,ח בארבעה פרקים הדבר מרובה--ברביעית, ובשביעית, ובמוצאי שביעית, ובמוצאי החג שבכל שנה: ברביעית, מפני מעשר עני שבשלישית; בשביעית, מפני מעשר עני שבשישית; במוצאי שביעית, מפני פירות שביעית; במוצאי החג שבכל שנה ושנה, מפני גזל מתנות עניים.

12. At four periods pestilence grows apace: in the fourth year, in the seventh, at the conclusion of the seventh year, and at the conclusion of the Feast of Tabernacles in each year: in the fourth year, for default of giving the tithe to the poor in the third year (36); in the seventh year, for default of giving the title to the poor in the sixth year (37); at the conclusion of the seventh year, for the violation of the law regarding the fruits of the seventh year (31), and at the conclusion of the Feast of Tabernacles in each year, for robbing the poor of the grants legally assigned to them (38).

(27) See chapter I, n. 37.

(28) Of war, when agriculture is neglected, and crops are destroyed, etc.

(29) Num. XV, 20: "Ye shall offer up a cake of the first of your dough for a heave offering." This commandment is observed in spirit to-day by the Jewish housewife, who takes a part of bread which is kneaded, and burns it, after reciting the blessing, "Blessed art Thou, O Lord, our God, King of the universe, Who has sanctified us by Thy commandments, and commanded us to separate the challah ." The ninth treatise of the Order Zeraim of the Mishnah is called Challah. See Friedlander, Jewish Religion , p. 357.

(30) The execution of which is in the hands of God.

(31) That is, the Sabbatical year or the year of release ( ha-shemittah ). See Ex. XXIII, 10 et seq. , and Lev. XXV, 1-7. It is commanded that the land be allowed to lie fallow during that year, that there be no sowing, nor reaping, nor pruning of the vineyards, and that the servants, strangers, and animals, as well as the owner, shall share in the spontaneous growth of the fields and the vineyards. See also Deut. XV, 1-11, and Tractate Shebiit of the Mishnah .

(32) I.e. , war.

(33) By prohibiting the permissible and permitting the prohibited.

(34) Cf. chapter IV, 9.

(35) Cf. chapter IV, 5.

(36) See Deut. XIV, 28, 29; XXVI, 12, and also above, chapter I, n. 37.

(37) Of the septennial cycle. The tithe was to be brought at the end of every three years.

(38) I.e. , the gleanings and the forgotten sheaves of the harvest, the single bunches of grapes of the vineyard, and the unreaped corners of the fields which were assigned to the stranger, the fatherless, and the widow.

 

ה,ט [י] ארבע מידות באדם: האומר שלי שלי, ושלך שלך--זו מידה בינונית; ויש אומרין, זו מידת סדום. שלי שלך, ושלך שלי--עם הארץ. שלי שלך, ושלך שלך--חסיד. שלך שלי, ושלי שלי--רשע.

13. There are four characters among men: he who says, "What is mine is mine and what is thine is thine," his is a neutral character; some say, "This is a character like that of Sodom" (39); he who says, "What is mine is thine and what is thine is mine," is a boor (40); he who says, "What is mine is thine and what is thine is thine," is a saint; he who says, "What is thine is mine and what is mine is mine," is a wicked man.

 

ה,י [יא] ארבע מידות בדעות: נוח לכעוס, ונוח לרצות--יצא הפסדו בשכרו; קשה לכעוס, וקשה לרצות--יצא שכרו בהפסדו; קשה לכעוס, ונוח לרצות--חסיד; נוח לכעוס, וקשה לרצות--רשע.

14. There are four kinds of tempers: he whom it is easy to provoke and easy to pacify, his loss disappears in his gain; he whom it is hard to provoke and hard to pacify, his gain disappears in his loss; he whom it is hard to provoke and easy to pacify is a saint; he whom it is easy to provoke and hard to pacify is a wicked man.

 

ה,יא [יב] ארבע מידות בתלמידים: ממהר לשמוע, וממהר לאבד--יצא שכרו בהפסדו; קשה לשמוע, וקשה לאבד--יצא הפסדו בשכרו; ממהר לשמוע, וקשה לאבד--חכם; קשה לשמוע, וממהר לאבד--זה חלק רע.

15. There are four qualities in disciples: he who quickly understands and quickly forgets, his gain disappears in his loss; he who understands with difficulty and forgets with difficulty, his loss disappears in his gain; he who understands quickly and forgets with difficulty, his is a good portion; he who understands with difficulty and forgets quickly, his is an evil portion.

 

ה,יב [יג] ארבע מידות בנותני צדקה: רוצה שייתן, ולא ייתנו אחרים--עינו רעה בשל אחרים; שייתנו אחרים, והוא לא ייתן--עינו רעה בשלו; שייתן, וייתנו אחרים--חסיד; לא ייתן, ולא ייתנו אחרים--רשע.

16. As to almsgiving there are four dispositions: he who desires to give, but that others should not give, his eye is evil toward what appertains to others (41); he who desires that others should give, but will not give himself, his eye is evil against what is his own; he who gives and wishes others to give is a saint; he who will not give and does not wish others to give is a wicked man.

 

ה,יג [יד] ארבע מידות בהולכי לבית המדרש: הולך, ואינו עושה--שכר הליכה בידו; עושה, ואינו הולך--שכר מעשה בידו; הולך, ועושה--חסיד; לא הולך, ולא עושה--רשע.

17. There are four characters among those who attend the house of study: he who goes and does not practise (42) secures the reward for going; he who practises (43) but does not go secures the reward for practising; he who goes and practises is a saint; he who neither goes nor practises is a wicked man.

 

ה,יד [טו] ארבע מידות ביושבי לפני חכמים--ספוג, ומשפך, משמרת, ונפה: ספוג, שהוא סופג את הכול; משפך--שהוא מכניס בזו, ומוציא בזו; משמרת--שהיא מוציאה את היין, וקולטת את השמרים; ונפה--שהיא מוציאה את הקמח, וקולטת את הסולת

18. There are four qualities among those that sit before the wise: they are like a sponge, a funnel, a strainer, or a sieve: a sponge, which sucks up everything (44); a funnel, which lets in at one end and out at the other; a strainer, which lets the wine pass out and retains the dregs; a sieve, which lets out the bran and retains the fine flour.

(39) One who neither gives nor takes. One who does no labor of love. Cf. Ezek. XVI, 49.

(40) He does not know the sacredness of the rights of property.

(41) He does not want his neighbors to be blessed because of their liberality.

(42) The duties of which he has learned.

(43) The commands of the Torah .

(44) The true and the untrue.

 

ה,טו [טז] כל אהבה שהיא תלויה בדבר--בטל דבר, בטלה אהבה; ושאינה תלויה בדבר, אינה בטילה לעולם. איזו היא אהבה שהיא תלויה בדבר, זו אהבת אמנון ותמר; ושאינה תלויה בדבר, זו אהבת דויד ויהונתן.

19. Whenever love depends upon some material cause, with the passing away of that cause, the love, too, passes away (45); but if it be not depending upon such a cause, it will not pass away for ever. Which love was that which depended upon a material cause? Such was the love of Ammon and Tamar (46). And that which depended upon no such cause? Such was the love of David and Jonathan (47).

(45) Lasting love is disinterested love.

(46) See II Sam. XII.

(47) See I Sam. XVIII, 1.

 

ה,טז [יז] כל מחלוקת שהיא לשם שמיים, סופה להתקיים; ושאינה לשם שמיים, אין סופה להתקיים. איזו היא מחלוקת שהיא לשם שמיים, זו מחלוקת הלל ושמאי; ושאינה לשם שמיים, זו מחלוקת קורח ועדתו. [יח] כל המזכה את הרבים, אין חטא בא על ידו; וכל המחטיא את הרבים, אין מספיקין בידו לעשות תשובה. משה זכה, וזיכה את הרבים, וזכות הרבים תלויה בו--שנאמר "צדקת ה' עשה, ומשפטיו עם ישראל" (דברים לג,כא). ירובעם חטא, והחטיא את הרבים, וחטאת הרבים תלויה בו--שנאמר "על חטאות ירובעם אשר חטא, ואשר החטיא את ישראל" (מלכים א טו,ל).

20. Every controversy that is in the Name of Heaven (48) shall in the end lead to a permanent result, but every controversy that is not in the Name of Heaven shall not lead to a permanent result. Which controversy was that which was in the Name of Heaven? Such was the controversy of Hillel and Shammai (49). And that which was not in the Name of Heaven? Such was the controversy of Korah and all his company (50).

(48) I.e. , a controversy to arrive at the truth.

(49) See chapter I, n. 29.

(50) See Num. XV, 1 et seq.

 

ה,יז [יט] כל מי שיש בו שלושה דברים הללו, הרי זה מתלמידיו של אברהם; וכל מי שאין בו שלושה דברים הללו, הרי זה מתלמידיו של בלעם: תלמידיו של אברהם--עין טובה, ונפש שפלה, ורוח נמוכה; אבל תלמידיו של בלעם--עין רעה, ונפש רחבה, ורוח גבוהה. מה בין תלמידיו של אברהם לתלמידיו של בלעם: תלמידיו של בלעם יורדין לגיהינם, ונוחלין באר שחת--שנאמר "ואתה אלוהים, תורידם לבאר שחת--אנשי דמים ומרמה . . ." (תהילים נה,כד); אבל תלמידיו של אברהם יורשין גן עדן, שנאמר (להנחיל אוהביי, יש; ואוצרותיהם אמלא" (משלי ח,כא".

21. Whosoever causes the multitude to be righteous, over him sin prevails not; but he who causes the multitude to sin shall not have the means to repent (51). Moses was righteous and made the multitude righteous; the righteousness of the multitude was laid upon him, as it is said, "He executed the justice of the Lord and his judgments with Israel" (52). Jeroboam, the son of Nebat, sinned and caused the multitude to sin; the sin of the multitude was laid upon him, as it is said, "For the sins of Jeroboam which he sinned and which he made Israel to sin" (53).

(51) He who leads the people astray is punished by being prevented from repenting. This does not mean, however, that man, in general, does not act in accordance with his own free will. Maimonides, in discussing this problem, says, in the eighth chapter of the Shemonah Perakim , "Just as some of man's undertakings, which are ordinarily subject to his own free will, are frustrated by way of punishment, as, for instance, a man's hand being prevented from working so that he can do nothing with it, as was the case of Jeroboam, the son of Nebat, or a man's eyes from seeing, as happened to the Sodomites, who had assembled about Lot, likewise how does God withhold man's ability to use his own free will in regard to repentance, so that it never occurs to him to repent, and he thus finally perishes in his own wickedness." See ed. Gorfinkle, p. 94 et seq.

(52) Deut. XXXIII, 21.

(53) I Kings XV, 30. Cf. Sanhedrin X, 2: "Three kings have no portion in the world to come . . . Jeroboam, Ahab, and Manasseh."

22. Whosoever has these three attributes is of the disciples of Abraham, our father, but whosoever has three other attributes is of the disciples of Balaam, the wicked (54). A good eye (55), a humble mind, and a lowly spirit (are the tokens) of the disciples of Abraham, our father; an evil eye, a haughty mind, and a proud spirit (are the signs) of the disciples of Balaam, the wicked. What is the difference between the disciples of Abraham, our father, and those of Balaam, the wicked? The disciples of Abraham, our father, enjoy this world and inherit the world to come, as it is said, "That I may cause those that love me to inherit substance, and may fill all their treasuries" (56); but the disciples of Balaam, the wicked, inherit Gehinnom (57), and descend into the pit of destruction, as it is said, "But thou, O God, wilt bring them down into the pit of destruction; bloodthirsty and deceitful men shall not live out half their days; but I will trust in thee" (58).

(54) See Num. XXII-XXIV.

(55) See chapter II, note 30. (56) Prov. VIII, 21: "Substance," i.e. , in the future world; "treasures," i.e. , in this world.

(57) See chapter I, n. 18.

(58) Ps. LIV, 24.

 

ה,יח [כ] יהודה בן תימא אומר, הוי עז כנמר, וקל כנשר, ורץ כצבי, וגיבור כארי--לעשות רצון אביך שבשמיים. הוא היה אומר, עז פנים לגיהינם, ובוש פנים לגן עדן. כן יהי רצון מלפניך ה' אלוהינו שתיבנה עירך בימינו, ותיתן חלקנו בתורתך, ועם עושי רצונך

23. Judah, the son of Tema, said, "Be bold as a leopard, swift as an eagle, fleet as a hart, and strong as a lion, to do the will of thy Father who is in Heaven" (59).

24. He used to say (60), "At five years (the age is reached for the study of the) Scripture, at ten for (the study of) the Mishnah (61), at thirteen for (the fulfilment of) the commandments (62), at fifteen for (the study of) the Talmud (63), at eighteen for marriage, at twenty for seeking (a livelihood) (64), at thirty for (entering into one's full) strength, at forty for understanding, at fifty for counsel, at sixty (a man attains) old age, at seventy the hoary head, at eighty (the gift of special) strength (65), at ninety, (he bends beneath) the weight of years, at a hundred he is as if he were already dead and had passed away from the world."

(59) Cf. "Our Father which is in Heaven" of the "Lord's Prayer" (Matt. VI, 9). The conception of God as a "Father" goes back to earliest times. See Gen. XLIX, 19, 20; Ex. IV, 22; Deut. XXXII, 6; II Sam. V, 44; Ps. LXXXIX, 27, 28; Isa. LXIII, 16, LXIV, 8, and Mal. II, 10. Deut. XXXII, 6, reads, "Is He not thy Father?" and Isa. LXIII, 18, "Doubtless Thou art our Father." In the Mishnah we find, "Who purifies you? Your Father which is in Heaven" ( Yoma VII, 8); "On whom have we to lean? On our Father which is in Heaven" ( Sotah , IX, 15), and similar passages. The Rabbis constantly referred to God as "Father" (see Schechter, Aspects , pp. 46, 49, 50-51). They took issue, of course, with the New Testament conception of God, in not admitting and in denouncing the idea of a mediator. To them all mankind were the sons of God. That the Rabbis borrowed this God-idea and the expression "Our Father which is in Heaven" from Christianity is untenable, for, as Herford ( Pharisaism , 120 et seq. ) points out, such borrowing would have been abhorrent to them. This expression was undoubtedly current long before and during the time of Jesus, and it represented a conception of the divine acceptable to both the Rabbis and Jesus. The Rabbis had no quarrel with Christianity on this score, but did not admit the "sonship" of God in the Christian sense. The expressions "Our Father" and "Our Father which is in Heaven" are found frequently in the Jewish Prayer-book. On this subject, consult Taylor, Sayings , pp. 124, 176, and G. Friedlander, The Jewish Sources of the Sermon on the Mount , chapter X. For a comparison of other parts of Abot with the New Testament see Feibig, Pirque 'aboth , especially the Nachwort , pp. 42-43, and G. Friedlander, ibid. , passim . It seems that originally Abot ended here, as in the Machzor Vitry . The verses which follow were added from other sources. See Bacher, Agada der Tanaiten , I, 378; Taylor, ibid. , p. 95, n. 46, p. 96, n. 47; Hoffmann, Die erste Mischna , p. 30; idem , Abot , p. 358, notes 106 and 108; and Strack, Spruche , p. 46, notes t and u .

(60) Taylor makes this verse an addendum to chapter V, and calls it "The Ages of Man." Cf. Shakespeare's "Seven Ages of Man." See in the Jewish Encyclopedia , art. Ages of Man in Jewish Literature , The Seven , and Schechter, Studies , I, pp. 299-300.

(61) The Mishnah is the oral or unwritten law based on the written law contained in the Pentateuch (see chapter I, n. 1). The Mishnah , par excellence , is the codification made by Judah ha-Nasi (see chapter II, n. 1). It is divided into six orders or sections known as sedarim . They are (1) Zeraim , "seeds," which contains the laws regarding the cultivation of the land and its products, introduced by a treatise concerning prayer and benedictions ( Berachot ); (2) Mode , "festivals," treating of the laws of the Sabbath and the festivals; (3) Nashim , "women," regulations concerning marriage and divorce; (4) Nezikin , "injuries" or "damages," civil and criminal law; (5) Kodashim , "holy things," the laws of sacrifice and of the service of the Temple; and (6) Tohorot , "purifications," dealing with the clean and the unclean. Each order is subdivided into treatises ( massektot ), there being in all 63 such subdivisions. The Mishnah is known as the shas ([shin''samech]), which word is formed from the first letters of the words shishah sedarim (six orders). The Talmud is also similarly termed. For a discussion of the name, origin, contents, compilation, etc., of the Mishnah , see Mielziner, Introduction to the Talmud , p. 4 et seq. ; art. Mishnah , in the Jewish Encyclopedia and the authorities cited there; Strack, Einleitung , p. 2, 15 et seq. , 22 et seq. , and Geiger, Judaism and its History , p. 239 et seq.

(62) At thirteen, the Jewish boy becomes bar mitzwah , i.e. , "a son of commandment." The rites and ceremonies connected with the bar mitzwah of to-day cannot "be clearly traced earlier than the fourteenth century" (Abrahams, Jewish Life in the Middle Ages , p. 32). See Schurer, History , II, ii, p. 53 and n. 38; Schechter, Studies , I, p. 306 et seq. , and art. Bar Mitzwah , in Jewish Encyclopedia .

(63) Lit., "teaching," "learning," "study." Here, it signifies study for the purpose of elucidating the Mishnah . Some texts read, "for the study of the Gemara ." The Gemara (from the Aramaic, meaning "learning," "completion") is a collection of explanations and discussions on the Mishnah . The word Talmud was afterwards applied to the Mishnah plus the Gemara . There is a translation of the Talmud in English by Rodkinson, but it is free and incomplete in parts. See Meilziner, Introduction to the Talmud ; Bacher, art. Talmud , in Jewish Encyclopedia ; idem , art. Gemara , in the Hebrew Union College Annual (Cincinnati, 1904); E. Deutsch, What is the Talmud? ; Darmsteter, The Talmud ; Strack, Einleitung in den Talmud , pp. 4-5, 6 et seq. , 99 et seq. , 113 et seq. , 132 et seq. ; Schechter, On the Study of the Talmud in Studies , II, p. 102 et seq. ; Herford, Pharisaism , pp. 53-54.

(64) Lit., "at twenty, to pursue." This has been variously interpreted as follows: (1) for seeking a livelihood (Bartenora, Hoffmann, Strack, Singer); (2) for the pursuit of military service (cf. Num. I, 3, and Deut. XXIV, 5; Machzor Vitri , p. 551. Shakespeare's "Then a soldier"); (3) the age "to pursue him for his deeds," for the celestial bet din (tribunal) does not punish at an age less than twenty (Bartenora's second explanation; cf. Rashi on Num. XVI, 27); (4) for the pursuit of ideals (Taylor); (5) to pursue the commandments ( Siddur Korban Minchah ).

(65) Cf. Ps. XC, 10.

 

ה,יט [כא] בן בגבג אומר, הפוך בה והפך בה, והגי בה דכולא בה, ובה תחזי, סיב ובלי בה; ומינה לא תזוז, שאין לך מידה טובה יותר ממנה. בן האהא אומר, לפום צערא אגרא.

25. Ben Bag Bag said, "Turn it (66), 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."

(66) The Torah .

26. Ben He He said, "According to the labor is the reward" (67).

(67) The last two verses are ascribed by Abot de-Rabbi Natan to Hillel (chapter XII, ed. Schechter, p. 55). Ben Bag Bag and Ben He He were probably proselytes and disciples of Hillel. See Bacher, ibid. , pp. 10-12, Taylor and Hoffmann, ad loc. , and Jewish Encyclopedia , art. Ben Bag Bag . Rabbi Chanania, the son of Akashia, said, "The Holy One, blessed be He, was pleased to make Israel worthy; wherefore He gave them a copious Torah and many commandments, as it is said, 'It pleased the Lord, for his righteousness' sake, to magnify the Torah and make it honorable'".