The characteristics of a scholar are that he is meek, humble,¹ alert, filled [with a desire for learning],², ‘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,³ and says ‘I have no desire for all the things of this world because this world is not for me’. He sits and studies,⁴ soiling his cloak at the feet of the scholars.⁵ 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-matter⁶ and answers to the point.⁷

footnotes: ¹ Cf. Aboth IV, 4 (Sonc. ed., p. 45). ² H reads memullaḥ ³ He 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. ⁴ H omits ‘and studies’. ⁵ For meṭannef ⁶ Cf. 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” ’. ⁷ lit. ‘in accordance with the accepted decision’.

Be like a gourd split open that the wind may enter,⁸ like a deep furrow which retains its water,⁹ like a jar coated with pitch which preserves its wine,¹⁰ and like a sponge which absorbs all.¹¹ Be not like a wide opening which allows the wind to rush in,¹² or like a narrow opening which injures the valuable [as they press through].¹³ Be like a doorstep on which everyone treads¹⁴ and like a low peg which is within the reach of all.¹⁵

footnotes: ⁸ Let your mind be open to receive instruction. For readings which add the negative, cf. ARN p. 85 and KR p. 449. ⁹ Such a bed yields good produce; so must a scholar study continuously and raise good disciples. ¹⁰ i.e. he must have a retentive memory. ¹¹ Cf. Aboth V, 18 (Sonc. ed., V, 15, p. 69). ¹² i.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. ¹³ By having to stoop or squeeze in; i.e. do not cause people worthy or your association to demean themselves or hold aloof. ¹⁴ i.e. be ready to learn from all. ¹⁵ lit. ‘on which all hang [their things]’.

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.¹⁶

footnotes: ¹⁶ Cf. Num. 16, 32f.

Do not be enticed into sin by your eyes, because enticement into sin is caused only through the eyes.¹⁷

footnotes: ¹⁷ Cf. 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’.

Do not cause yourself to feel ashamed by your teeth¹⁸ lest you eat more than is good for you.¹⁹ instead of shemma’.

footnotes: ¹⁸ GRA reads: ‘Do not be attracted to appetizing dishes’. ¹⁹ lit. ‘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’

Do not turn away from meritorious deeds and do not be attracted to heresy.²⁰, a term for the teachings of the early Jewish-Christians. Do not inquire of Sadducees²¹ lest you be drawn into Gehinnom.²²

footnotes: ²⁰ Heb. minuth ²¹ A 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. ²² By abandoning the Torah.

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.²³

footnotes: ²³ On the evil of slander, cf. ‘Arak. 15b (Sonc. ed., pp. 86ff.).

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.²⁴

footnotes: ²⁴ The translation follows GRA.

Love and honour the Torah.²⁵ Love your fellow-creatures and respect them.²⁶

footnotes: ²⁵ By carrying out your duties towards God. ²⁶ By observing your duties towards them.

Set aside your will in face of the will of your fellow,²⁷ for so did Rachel towards Leah and David towards Saul.²⁸ 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.²⁹

footnotes: ²⁷ When they conflict; cf. Aboth II, 4 (Sonc. ed., p. 14). ²⁸ Cf. KR IV, p. 454f. ²⁹ Cf. ibid.

Love the [term] ‘perhaps’ and hate the [expression] ‘how much?’³⁰ R. Ḥidḳa expressed this in another way: Love the [term] ‘perhaps’ and hate the [expression] ‘what of it?’³¹

footnotes: ³⁰ i.e. ‘how much harm will it do to me?’ Or, be envious of others by saying, ‘Look how much So-and-so possesses!’ ³¹ If I commit this trivial sin; so GRA, lit. ‘What is in it?’ it is of little consequence.

Keep aloof from anything that may lead to sin, from anything hideous and from whatever seems hideous,³² lest others suspect you of sin.

footnotes: ³² Cf. Ḥul. 44b (Sonc. ed., p. 239).

Slander not your fellow because there is no remedy for him who slanders his fellow.

Do not eat bread with a kohen who is an ‘am ha-’areẓ lest he give you sacred food to eat.³³

footnotes: ³³ Cf. Ned. 20a (Sonc. ed., p. 56).

Refrain from grumbling lest you grumble against others and be led into further sin.³⁴

footnotes: ³⁴ Cf. below, IX, 1, p. 589.

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.³⁵ In connection with Isaac it is written, But My covenant will I establish with Isaac.³⁶ XVII, 21. In connection with Jacob it is written, Then will I remember My covenant with Jacob.³⁷ In connection with Moses it is written, For after the tenor of these words I have made a covenant with thee and with Israel.³⁸ In connection with Aaron it is written, It is an everlasting covenant of salt before the Lord.³⁹ 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.⁴⁰ XXV, 13. In connection with David it is written, I have made a covenant with My chosen, I have sworn unto David My servant.⁴¹ means schools), Moses of meekness, Aaron of peace-making, Phinehas of zeal on behalf of God, and David of singing His praise.

footnotes: ³⁵ Gen. 15, 18. ³⁶ ibid. ³⁷ Lev. 26, 42. ³⁸ Ex. 34, 27. ³⁹ Num. 18, 19. ⁴⁰ ibid. ⁴¹ Ps. 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

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.⁴² Some say: Also David, as it is stated, Therefore my heart is glad, and my glory rejoiceth; my flesh also dwelleth in safety.⁴³

footnotes: ⁴² In B.B. 17a (Sonc. ed., p. 86), ‘and Benjamin the son of Jacob’. ⁴³ Ps. 16, 9, the last words being understood as ‘unaffected by worms’.

There were nine⁴⁴ 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,⁴⁵ 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.

footnotes: ⁴⁴ For the list, cf. KR III, p. 461, and notes ⁴⁵ It is more likely that the word king