דרכן של תלמידי חכמים עניו ושפל רוח זריז ממולא עלוב ואהוב לכל אדם. שפל לאנשי ביתו ירא חטא ודורש את האדם לפי מעשיו. ואומר כל מה שיש בעוה״ז אין לי חפץ בהם [לפי שאין העוה״ז שלי] יושב ומשנה ומטנף כסותו לפני רגלי תלמידי חכמים. ואין איש רואה בו דבר רע. שואל כענין ומשיב כהלכה. The characteristics of a scholar are that he is meek, humble,1Cf. Aboth IV, 4 (Sonc. ed., p. 45). alert, filled [with a desire for learning],2H reads memullaḥ, ‘bright’, as in Ḳid. 29b (Sonc. ed., p. 141). Cf. KR III, 2, p. 443, n. 13. modest, beloved by all, humble to the members of his household and sin-fearing. He judges a man [fairly] according to his deeds,3He does not, e.g., interpret a man’s good actions as determined by ulterior motives and does not show favour where it is not deserved. and says ‘I have no desire for all the things of this world because this world is not for me’. He sits and studies,4H omits ‘and studies’. soiling his cloak at the feet of the scholars.5For meṭannef H reads mith‘aṭṭef, ‘wrapped in his cloak’, perhaps in the same sense as in Aboth I, 4 (Sonc. ed., p. 3), ‘Suffer thyself to be covered by the dust of their feet’, i.e. sit in the dust on the ground at their feet while they teach. GRA reads maṭṭil, ‘and throws his cloak in front of the feet of scholars’, perhaps for them to sit on. For a different explanation, cf. KR III, p. 444, n. 17. In him no one sees any evil. He questions according to the subject-matter6Cf. Shab. 3b (Sonc. ed., pp. 5f.), ‘R. Ḥiyya said to Rab: “When Rabbi is occupied with one tractate, do not ask him a question relating to another” ’. and answers to the point.7lit. ‘in accordance with the accepted decision’.
הי' כנוד בקוע שנתפתח להכניס הרוח וכערוגה עמוקה שמחזקת את מימיה. וכקנקנה זפותה שמשמרת את יינה. כספוג שהוא סופג את הכל. אל תהיה כפתח גדול שמכניס את הרוח ולא כפתח קטן שמנבל את היקרים. היה כאסקופה התחתונה שהכל דשין בה וכיתד הנמוכה שהכל תולין בה: Be like a gourd split open that the wind may enter,8Let your mind be open to receive instruction. For readings which add the negative, cf. ARN p. 85 and KR p. 449. like a deep furrow which retains its water,9Such a bed yields good produce; so must a scholar study continuously and raise good disciples. like a jar coated with pitch which preserves its wine,10i.e. he must have a retentive memory. and like a sponge which absorbs all.11Cf. Aboth V, 18 (Sonc. ed., V, 15, p. 69).
Be not like a wide opening which allows the wind to rush in,12i.e. do not cultivate associates indiscriminately, yet do not be so unapproachable that worthy companionships cannot get near to you. Or, do not create a stir on entering and leaving; or, do not allow petty and frivolous ideas to enter your mind. or like a narrow opening which injures the valuable [as they press through].13By having to stoop or squeeze in; i.e. do not cause people worthy or your association to demean themselves or hold aloof. Be like a doorstep on which everyone treads14i.e. be ready to learn from all. and like a low peg which is within the reach of all.15lit. ‘on which all hang [their things]’.
אם לקית בממונך זכור איוב שלקה בממונו ובגופו. אם לקית בגופך. זכור דתן ואבירם שירדו חיים שאולה. If you suffered monetary loss, remember Job who was smitten both financially and physically. If you have been smitten physically, remember Dathan and Abiram who descended alive into Sheol.16Cf. Num. 16, 32f.
אל תכשל בעיניך שאין מכשול אלא בעינים. Do not be enticed into sin by your eyes, because enticement into sin is caused only through the eyes.17Cf. Soṭah 8a (Sonc. ed., p. 35), ‘We have learnt a tradition that the evil impulse only bears sway over what a person’s eyes see’.
אל תבוש מן השנים שמא תאכל יותר מדאי. Do not cause yourself to feel ashamed by your teeth18GRA reads: ‘Do not be attracted to appetizing dishes’. lest you eat more than is good for you.19lit. ‘more than is sufficient’. NY quotes a reading: ‘That you do not give them too much to eat’. Another and better variant is: ‘That you eat not’, etc., i.e. shello’ instead of shemma’.
[ס״א ואל תמשוך מן המצות ואל תמשוך למינות] אל תדרוש מן הצדוקים שמא תמשך לגיהנם. Do not turn away from meritorious deeds and do not be attracted to heresy.20Heb. minuth, a term for the teachings of the early Jewish-Christians. Do not inquire of Sadducees21A party holding views antagonistic to those of the Pharisees. They regarded only those observances obligatory which are in the written Torah and did not acknowledge what was derived by Rabbinical interpretation. lest you be drawn into Gehinnom.22By abandoning the Torah.
אם אומרים עליך אחרים דבר רע אל תענם. גדול יהיה בעיניך כקטן. אם אמרת על אחרים דבר רע קטן יהיה בעיניך כגדול עד שתלך ותפייס עליו: If others speak evil of you, answer them not; should it be a serious [calumny], regard it as slight. If, however, you spoke evil of others, though [the calumny] be slight, regard it as serious [and do not rest] until you go and pacify them.23On the evil of slander, cf. ‘Arak. 15b (Sonc. ed., pp. 86ff.).
אל יהי פקדונך ופרקך רע שאין שבחה של תורה Let not your [behaviour during] adolescence be of blemished repute, for this would be derogatory to the Torah; but let it be of unblemished repute, for this would tend to glorify the Torah.24The translation follows GRA.
הוי אוהב את התורה ומכבדה. (אלא יהי טוב שכן שבחה של תורה). הוי אוהב את הבריות ומכבדן. Love and honour the Torah.25By carrying out your duties towards God. Love your fellow-creatures and respect them.26By observing your duties towards them.
העבר רצונך מפני רצון חבירך שכן עשתה רחל ללאה ודוד לשאול: העבר רצונך ורצון חבירך מפני רצון שמים שכן מצינו ביעקב שלא נשק ליוסף. Set aside your will in face of the will of your fellow,27When they conflict; cf. Aboth II, 4 (Sonc. ed., p. 14). for so did Rachel towards Leah and David towards Saul.28Cf. KR IV, p. 454f. Set aside your will and the will of your fellow in face of the will of Heaven, for so we find it with Jacob who did not kiss Joseph.29Cf. ibid.
הוי אוהב את השמא ושנא את הכמה. רבי חדקא היה אומרה בלשון אחרת הוי אוהב את השמא ושנא את הכמה בכך: Love the [term] ‘perhaps’ and hate the [expression] ‘how much?’30i.e. ‘how much harm will it do to me?’ Or, be envious of others by saying, ‘Look how much So-and-so possesses!’ R. Ḥidḳa expressed this in another way: Love the [term] ‘perhaps’ and hate the [expression] ‘what of it?’31If I commit this trivial sin; so GRA, lit. ‘What is in it?’ it is of little consequence.
הרחק מן המביא לידי עבירה ומן הכיעור ומן הדומה לכיעור שמא יחשדוך אחרים בעבירה. Keep aloof from anything that may lead to sin, from anything hideous and from whatever seems hideous,32Cf. Ḥul. 44b (Sonc. ed., p. 239). lest others suspect you of sin.
אל תלשין את חבירך. שכל המלשין את חבירו אין לו רפואה. Slander not your fellow because there is no remedy for him who slanders his fellow.
אל תאכל לחם עם כהן עם הארץ שמא תחלל קדשי קדשים. Do not eat bread with a kohen who is an ‘am ha-’areẓ lest he give you sacred food to eat.33Cf. Ned. 20a (Sonc. ed., p. 56).
הרחק מן התרעומת שמא תתרעם על אחרים ותוסיף לחטוא: Refrain from grumbling lest you grumble against others and be led into further sin.34Cf. below, IX, 1, p. 589.
ז׳ אבות כרותי ברית. אלו הן אברהם. ויצחק. ויעקב. משה. ואהרן. ופינחס. ודוד. באברהם כתיב (בראשית ט״ו:י״ח) ביום ההוא כרת ה׳ את אברם ברית לאמר. ביצחק כתיב (שם יז) ואת בריתי אקים את יצחק. ביעקב כתיב (ויקרא כ״ו:מ״ב) וזכרתי את בריתי יעקב. במשה כתיב (שמות ל״ד:כ״ז) כי ע״פ הדברים האלה כרתי אתך ברית ואת (בני) ישראל. באהרן כתיב (במדבר י״ח:י״ט) ברית מלח עולם הוא לפני ה׳. בפינחס כתיב (שם כה) והיתה לו ולזרעו אחריו ברית כהונת עולם. בדוד כתיב (תהלים פט) כרתי ברית לבחירי נשבעתי לדוד עבדי: There were seven patriarchs with whom a divine covenant was made, viz.: Abraham, Isaac, Jacob, Moses, Aaron, Phinehas and David. In connection with Abraham it is written, In that day the Lord made a covenant with Abraham saying.35Gen. 15, 18. In connection with Isaac it is written, But My covenant will I establish with Isaac.36ibid. XVII, 21. In connection with Jacob it is written, Then will I remember My covenant with Jacob.37Lev. 26, 42. In connection with Moses it is written, For after the tenor of these words I have made a covenant with thee and with Israel.38Ex. 34, 27. In connection with Aaron it is written, It is an everlasting covenant of salt before the Lord.39Num. 18, 19. In connection with Phinehas it is written, And it shall be unto him, and to his seed after him, the covenant of an everlasting priesthood.40ibid. XXV, 13. In connection with David it is written, I have made a covenant with My chosen, I have sworn unto David My servant.41Ps. 89, 4. Perhaps this passage is quoted here to teach men to emulate their special characteristics. Abraham stands as the example of hospitality, Isaac of self-sacrifice, Jacob of scholarship (cf. Gen. 25, 27, where according to Rabbinic interpretation tents means schools), Moses of meekness, Aaron of peace-making, Phinehas of zeal on behalf of God, and David of singing His praise.
ז׳ אבות שכנו בכבוד עולם ולא שלטה בהן רמה ותולעה ואלו הן. אברהם ויצחק ויעקב ומשה ואהרן ועמרם אביהם. וי״א אף דוד שנאמר (שם טז) לכן שמח לבי ויגל כבודי אף בשרי ישכון לבטח: The following seven patriarchs have gone to their eternal rest with great honour and worms and maggots had no dominion over them, viz.: Abraham, Isaac, Jacob, Moses, Aaron, Miriam and their father Amram.42In B.B. 17a (Sonc. ed., p. 86), ‘and Benjamin the son of Jacob’. Some say: Also David, as it is stated, Therefore my heart is glad, and my glory rejoiceth; my flesh also dwelleth in safety.43Ps. 16, 9, the last words being understood as ‘unaffected by worms’.
ט׳ נכנסו בחייהם בג״ע. ואלו הן חנוך בן ירד ואליהו ומשיח ואליעזר עבד אברהם וחירם מלך צור ועבד מלך הכושי ויעבץ בנו של רבי יהודה הנשיא ובתיה בת פרעה וסרח בת אשר ויש אומרים אף ר׳ יהושע בן לוי: There were nine44For the list, cf. KR III, p. 461, and notes who entered the Garden of Eden alive, viz.: Enoch the son of Yered, Elijah, the Messiah, Eliezer the servant of Abraham, Hiram, king of Tyre,45It is more likely that the word king has crept in by mistake and the text should read ‘Hiram of Tyre’, who was of the tribe of Naphtali (1 Kings 7, 13f.). Ebed-melech the Cushite, Jabeẓ the son of R. Judah the Prince, Bithiah the daughter of Pharaoh, and Seraḥ the daughter of Asher. Some say: Also R. Joshua b. Levi.