There are four acts that a man performs, the fruits of which he enjoys in this world, while the capital is laid up for him in the world to come. They are: honouring father and mother, deeds of lovingkindness, making peace between a man and his fellow, and the study of the Torah which is equal to them all.¹ There are four things that a man performs, for which punishment is exacted from him in this world and also in the world to come. They are: idolatry, immorality, blood-shed, and slanderous talk which is the worst of them all.²

footnotes: ¹ Cf. Pe’ah I, 1 (Sonc. ed., p. 5), Shab. 127a (Sonc. ed., pp. 632f) and P.B., p. 5. ² Cf. Tosiftha Pe’ah I, 2.

Merit has a capital value³ and also bears fruit,⁴ as it is stated, Say ye of the righteous, that it shall be well with him, for they shall eat the fruit of their doings.⁵ Transgression has a capital value but bears no fruit,⁶ as it is stated, Woe unto the wicked! it shall be ill with him, [for the work of his hands shall be done to him].⁷ 11. Some say that transgression also bears fruit,⁸ as it is stated, Therefore shall they eat of the fruit of their own way, and be filled with their own devices.⁹

footnotes: ³ Which will be enjoyed in the hereafter. ⁴ Which will be added to the capital, though a part of it may be enjoyed on earth. ⁵ Is. 3, 10. ⁶ The transgressor therefore will be punished according to his act only and will not suffer for the consequences that may ensue. ⁷ ibid. ⁸ Explained in Ḳid. 40a (Sonc. ed., p. 198) as when a great man sins, thereby setting a bad example which is copied by others. In such a case the consequences of the original transgression are added to the act and the punishment will be increased accordingly. ⁹ Prov 1, 31. Cf. Tosiftha Pe’ah I, 1, and Ḳid. loc. cit.

Whoever leads the many to righteousness will himself not fall into sin,¹⁰ so that it may not be that his disciples will inherit the world to come while he goes down to the nether-world, as it is stated, For Thou wilt not abandon my soul to the nether-world.¹¹ And whoever leads the many to sin will not be afforded the means to repent,¹² so that it may not be that his disciples will go down to the nether-world while he inherits the world to come, as it is stated, A man that is laden with the blood of any person shall hasten his steps unto the pit.¹³

footnotes: ¹⁰ lit. ‘they will not bring on sin to his hand’, i.e. he himself will be safeguarded against sinning, for the righteousness of the many will act as a defence to him. ¹¹ Ps. 16, 10. ‘For God will prevent sin from bringing about his downfall’ (Rashi to Yoma 87a). ¹² Because the sins he caused others to commit are beyond the remedial action of his own repentance. ¹³ Prov. 28, 17.

He who says, ‘I will sin and repent later’,¹⁴, IV, 1, where the words ‘I will sin and repent’ are only stated once. will be given no opportunity to repent. [He who says,] ‘I will sin and the Day of Atonement will effect expiation’,¹⁵ the Day of Atonement does not effect expiation for him. [He who says,] ‘I will commit a sin and the day of my death will completely cleanse it’,¹⁶ means primarily ‘to scour, rub away’, then ‘to wipe away, cleanse completely’. the day of his death will not completely cleanse it.

footnotes: ¹⁴ Cf. Mishnah Yoma VIII, 9 (Sonc. ed., p. 423). In the Mishnah the words ‘I will sin and repent’ are repeated, and according to the explanation in the Gemara (Yoma 87a, Sonc. ed., p. 433) it is only when a man said so on two occasions that he is precluded from repentance. Cf, however, Maimonides, Hil. Teshubah ¹⁵ According to the commentators, also if he said so on two occasions. ¹⁶ The Heb. maraḳ

R. Eleazar b. R. Jose said: If a man sinned and repented and is sincere in his resolution,¹⁷ he does not stir from his place before forgiveness is granted him. He who says, ‘I will sin and repent later’ is forgiven up to three times but no more.¹⁸ where it is taught that if a man says on two occasions ‘I will sin and repent’, the opportunity of repenting is denied him. It has been suggested that the text should read here, ‘He who sins once and then a second time is granted pardon up to three times (inclusive), but no more’. Cf. Yoma 86b (Sonc. ed., p. 430).

footnotes: ¹⁷ lit. ‘and he walks in his integrity’. ¹⁸ This view contradicts the statement in the foregoing passage as well as Mishnah Yoma loc. cit.

THERE ARE FOUR TYPES AMONG MEN: HE WHO SAYS, ‘WHAT IS MINE IS YOURS AND WHAT IS YOURS IS MINE’,¹⁹ etc. There are four types of disciples: he who desires to learn²⁰ and wishes that others should also learn is of a generous disposition; he who desires to learn but does not wish that others should also learn is of a grudging disposition; he who desires that others should learn but does not wish himself to learn is the average type²¹—though some say this is the type of Sodom;²² he who will not learn and does not wish that others should learn is completely wicked.

footnotes: ¹⁹ Cf. Aboth 5:10 (Sonc. ed., V, 10, p. 67) for the full text. ²⁰ GRA substitutes ‘teach’ for ‘learn’ throughout this passage. ²¹ Who is pleased to see others study although he evinces no interest in learning for himself. ²² It is difficult to see how this type exhibits the characteristics of the men of Sodom, who were notoriously grudging and selfish. Perhaps it must be assumed that the type described is the man who has a special talent for teaching and grudgingly withholds it from the pupils. [It may be an erroneous insertion based on the analogous saying in Aboth 5:10, Sonc. ed., V, 10, p. 67.]

There are four types among those who attend the House of Study: one sits near [the instructor] and receives a reward;²³ another sits near²⁴ and receives no reward; one sits at a distance and receives a reward; another sits at a distance and receives no reward. One asks questions²⁵ and receives a reward, another asks questions and receives no reward. One sits in silence and receives a reward, another sits in silence and receives no reward. He who sits near [the instructor] that he may hear and learn receives a reward, but he who sits near so that people may say, ‘That man draws near and sits before the wise’, receives no reward. He who sits at a distance to pay respect to a great scholar²⁶ receives a reward, but he who sits at a distance so that people may say, ‘That man has no need of this master’, receives no reward. He who asks questions so that he may understand and learn receives a reward, but he who asks questions so that people may say, ‘That man asks questions before the Sages’, receives no reward. He who sits in silence that he may listen and learn receives a reward, but he who sits in silence so that people may say, ‘That man sits in silence before the Sages’,²⁷ receives no reward.

footnotes: ²³ lit. ‘has a portion’, i.e. shares in the reward of the scholars. ²⁴ So according to GRA and many commentators. In V a negative is inserted, reading ‘and does not sit’. Similarly in the next phrase. ²⁵ The text describing the third category is in disorder; it is reconstructed according to GRA and Schechter. ²⁶ Allowing the great scholar to sit at the head while he sits at a distance. ²⁷ Implying that he has nothing to learn from the Sages.

THERE ARE FOUR TYPES AMONG THOSE THAT SIT BEFORE THE SAGES: ONE IS LIKE A SPONGE, ANOTHER LIKE A SIFTER, A THIRD LIKE A FUNNEL, AND A FOURTH LIKE A STRAINER.²⁸ ‘Like a sponge’—what is meant by this? It describes the disciple who sits before the Sages and learns Scripture, Mishnah, Midrash, halakoth and ’aggadoth: as a sponge absorbs everything so he absorbs everything.²⁹ ‘Like a sifter’—what is meant by this? It describes the intelligent disciple who sits before the Sages and learns Scripture, Mishnah, Midrash, halakoth and ’aggadoth: as a sifter lets out the bran and retains the fine flour, so he lets the worthless go and retains the good.³⁰ here denotes the superfine dust which is of useless quality (Maimonides). According to Taylor, quoted by J. H. Hertz in his P.B. with Commentary, p. 697, ‘The sieve (or, sifter) spoken of is one which retains the fine flour in a receptacle attached to the machine, and is so constructed that the coarse grain passes out at the end of the sieve’. ‘Like a funnel’—what is meant by this? It describes the stupid student who sits before the Sages and hears Scripture, Mishnah, [Midrash], halakoth and ’aggadoth: as the funnel takes in at one end and lets out at the other, so is he: whatever is imparted to him goes in through one ear and out through the other, and what comes in first slips out first. ‘Like a strainer’—what is meant by this? It describes the wicked student who sits before a Sage and hears Scripture, Mishnah, Midrash, halakoth and ’aggadoth: as the strainer lets the wine out and retains the lees, so he lets the good out and retains the bad. R. Eliezer b. Jacob describes him as a horn, perforated and ḳiṭṭu‘ah.³¹ What is ḳiṭṭu‘ah? It is like the conduct of a child who has been given a pearl; when offered some bread, he throws the pearl away and takes the bread; then when offered an earthenware vessel he throws the bread away and takes the vessel, so that ultimately he has nothing but an earthenware vessel in his hand.

footnotes: ²⁸ Cf. Aboth 5:18 (Sonc. ed., V, 15, p. 69). ²⁹ He has not the ability to discriminate between the weighty and the light, the important and the trivial. ³⁰ The Heb. ḳemaḥ ³¹ The text as well as the meaning is dubious. To what does ‘him’ refer? Perhaps to the last type mentioned, the wicked student. According to R. Eliezer he is not so much wicked as deficient in discrimination. He describes him as a horn which is perforated at its sharp end, thereby allowing what enters to run out. Moreover, his mind is defective (קיטועה from the root קטע, ‘to mutilate’) and he can retain only what comes last, like the child who keeps only what he receives last and has not the sense to appraise relative values.

As regards disciples Rabban Gamaliel the Elder discerned four types: the unclean fish, the clean fish, the Jordan fish and the Great Sea fish. ‘The unclean fish’—what is meant by this? [It describes] the son of poor parents³² who, though he has learnt Scripture, Mishnah, halakoth and ’aggadoth, remains without understanding.³³ The clean fish’—what is meant by this? [It describes] the son of wealthy parents³⁴ who, when he has learnt Scripture, Mishnah, halakoth and ’aggadoth, has understanding.³⁵ (Prov. 14, 24). The Jordan fish’—what is meant by this? [It describes] the student who has learnt Scripture, Mishnah, Midrash, halakoth and ’aggadoth, but lacks the ability to discuss it.³⁶ The Great Sea fish’—what is meant by this? [It describes] the student who has learnt Scripture, Mishnah, Midrash, halakoth and ’aggadoth, and has the ability to discuss it.³⁷

footnotes: ³² Or, ‘the student of poor intellect’; cf. Ned. 41a (Sonc. ed., p. 129): ‘No one is poor save him who lacks knowledge’. ³³ He is useless like the unclean and inedible fish. ³⁴ Or, ‘the student of rich intellect’. ³⁵ His is a combination of wealth and learning, thus fulfilling the verse, The crown of the wise is their riches ³⁶ The Jordan fish is small; and this student is narrow and restricted; he has limited knowledge but cannot develop it by argument. ³⁷ Like the Great Sea fish which is large, so he is proficient and discerning, and by argumentation is able to interpret the Torah correctly in accordance with tradition.

There are four afflictions³⁸ [which can attack man]: that which sees and is visible, that which is visible but cannot see, that which sees and is invisible, and that which neither sees nor is visible. ‘That which sees and is visible’; for example, a wolf, lion, tiger, bear, leopard, serpent, bandits and marauding troops; these see and are visible. ‘That which is visible but cannot see’: for example, a sword, bow, spear, knife, stick and rods;³⁹ these are visible but cannot see. ‘That which sees and is invisible’: such is an attack by an evil spirit.⁴⁰ That which neither sees nor is visible’: such is an attack by an internal disease.

footnotes: ³⁸ So GRA. V reads ‘qualities’. ³⁹ A variant is ‘a javelin’. ⁴⁰ Evil spirits or demons were regarded as material beings, possessing human organs and exercising human functions; cf. above XXXVII, 3, p. 183.

There are four Sages [of significance in dreams].⁴¹ If a man sees R. Joḥanan b. Nuri in a dream he may hope to be a sin-fearing man; if R. Eleazar b. ‘Azariah, he may hope for eminence and wealth;⁴² if R. Ishmael, he may hope for wisdom; but if R. ‘Aḳiba,⁴³ let him be in fear of punishment.

footnotes: ⁴¹ Cf. Ber. 57b (Sonc. ed., p. 356) where three Rabbis are named. ⁴² R. Eleazar was very wealthy; cf. Shab. 54b (Sonc. ed., p. 252). ⁴³ He suffered martyrdom under the Romans.

There are three scholars⁴⁴ [of significance in dreams]. If a man sees Ben ‘Azzai in a dream he may hope for piety; if Ben Zoma, he may hope for wisdom; but if Elisha b. ’Abuyah,⁴⁵, ‘another’; cf. Ḥag. 15a (Sonc. ed., pp. 93ff). let him be in fear of punishment.

footnotes: ⁴⁴ They were leading authorities but never ordained as Rabbis. ⁴⁵ He became a heretic and is referred to in the Talmud as ’Aḥer

There are three Books of the Prophets [of significance in dreams]. If a man sees the Book of Kings in a dream he may hope for eminence and wealth; if Isaiah, he may hope for consolation; if Jeremiah, let him be in fear of punishment.

There are three books of the Hagiographa [of significance in dreams]. If a man sees the Book of Psalms in a dream he may hope for humility;⁴⁶ has ‘piety’ in place of ‘humility’. if the Book of Proverbs, he may hope for wisdom; if the Book of Job, let him be in fear of punishment. [34a]

footnotes: ⁴⁶ Ber. loc. cit.

The death of the wicked⁴⁷ is a benefit to them and a benefit to the world,⁴⁸ [but the death of] the righteous is a misfortune to them and a misfortune to the world.⁴⁹ [The sleep of the wicked is a benefit to them and a benefit to the world,⁵⁰ but the sleep of the righteous is a misfortune to them and a misfortune to the world.]⁵¹ The insertion of this sentence brings the number of items up to three, which is the theme of this paragraph. Cf. GRA. The tranquillity of the wicked is a misfortune to them and a misfortune to the world, but the tranquillity of the righteous is a benefit to them and a benefit to the world.⁵²

footnotes: ⁴⁷ Cf. Mishnah Sanh. VIII, 5 (Sonc. ed., p. 488). ⁴⁸ Because they can no more sin and the world is more peaceful. ⁴⁹ The righteous while alive add merit to themselves and stand as a protective shield for their generation. ⁵⁰ While sleeping they can do no evil. ⁵¹ Because their time could be better spent in study and good deeds which would be an advantage to themselves and to others. This sentence is missing in V but is found in MS. E. and also in Mishnah Sanh. loc. cit. ⁵² In quietude the wicked devise mischief but the righteous meditate on the Torah.

A man should not stand naked while opposite the Holy of Holies.⁵³ On entering a privy a man should not face east or west, but the other directions.⁵⁴ He should not uncover himself standing but sitting. He should not wipe himself with the right hand but with the left hand. And why did they say that a man should not wipe himself but with the left? R. Eliezer said: Because with it he points to the words of the Torah [when reading from the scroll]. R. Joshua said: Because with it he eats and drinks.⁵⁵

footnotes: ⁵³ Cf. Mishnah Ber. IX, 5 (Sonc. ed., p. 328): ‘A man should not act in an unseemly manner while opposite the Eastern Gate of the Temple since it faces the Holy of Holies’. ⁵⁴ A variant reads ‘but to north or south’. ⁵⁵ Cf. Ber. 61b, 62a (Sonc. ed., pp. 387ff).

ANY LOVE THAT DEPENDS ON SOME [TRANSIENT] THING, etc. WHICH LOVE IS THAT WHICH DEFENDED ON SOME [TRANSIENT] THING, etc.⁵⁶ ANY CONTROVERSY THAT IS IN THE NAME OF HEAVEN, etc. WHICH CONTROVERSY WAS THAT WHICH WAS IN THE NAME OF HEAVEN, etc.⁵⁷ V, 20 (Sonc. ed., V, 17, p. 71) for the full text. EVERY ASSEMBLY CONVENED IN FULFILMENT OF A RELIGIOUS DUTY⁵⁸ IV, 14 (Sonc. ed., IV, 11, p. 50) where the text reads: ‘Every assembly which is in the name of Heaven’, i.e. which is for a noble purpose. will in the end be of lasting worth, etc. An assembly convened in fulfilment of a religious duty was that of the men of the Great Assembly;⁵⁹ and that not convened in fulfilment of a religious duty was the assembly of the generation of the Dispersion.⁶⁰

footnotes: ⁵⁶ Cf. Aboth 5:19 (Sonc. ed., V, 16, p. 70) for the full text. ⁵⁷ Cf. ibid. ⁵⁸ Cf. ibid. ⁵⁹ Cf. above I, 3, n. 19. A variant reading is ‘for example, the assembly of Israel before mount Sinai’. ⁶⁰ Cf. Gen. 11, 1-9.