R. Nehorai said: I abandon all professions in the world and teach my son only Torah,¹ because a man enjoys part of its reward in this world while the principal remains intact for the world to come. The other professions, however, are not so. For should a person come to sickness, old age or suffering and is unable to carry on his work, he would die of starvation; whereas with the Torah it is not so, but it protects him from all evil in his youth and gives him a future and hope in his old age. What does it say in Scripture of his youth? But they that wait for the Lord shall renew their strength.² And what does it say of his old age? They shall still bring forth fruit in old age.³ the Mishnah adds: ‘And thus it is said of our father Abraham, And Abraham was old … and the Lord blessed Abraham in all things (Gen. 24, 1)’.

footnotes: ¹ Inserted by GRA in agreement with Ḳid. 82a (Sonc. ed., p. 423). ² Isa 40, 31. ³ Ps. 92, 15. In Ḳid. loc. cit.

R. Joshua b. Levi said: With regard to the ’aggadta,⁴ written in it’. he who writes it down has no share in the world to come,⁵ must only be taught and learned orally. he who expounds it⁶ is cursed,⁷ while he who listens to it receives no reward. R. Ḥinnena b. Papa taught:⁸ The Lord spoke with you face to face⁹—face implies two,¹⁰ (face) is a singular noun with a plural form and is homiletically treated as denoting not less than two. to face also implies two, thus providing four expressions of ‘face’ [alluding to] Scripture,¹¹ Mishnah, halakoth and *’aggadoth;*¹² which have not been committed to writing. an awestruck face for Scripture, a neutral face for Mishnah, a friendly¹³ face for Shas¹⁴ which is its main contents. and a smiling¹⁵ face for ’aggadta.

footnotes: ⁴ So M and H. V has ‘’aggadta ⁵ ’Aggadta ⁶ From a written text; similarly with ‘he who listens to it’. ⁷ lit. ‘blessed’, a euphemism. ⁸ So GRA and M. V reads, ‘but did not … teach?’, but there is no answer in the text. ⁹ Deut. 5, 4. ¹⁰ The Heb. panim ¹¹ This and the following three words are inserted by GRA and omitted by V. ¹² This refers to ’aggadoth ¹³ So GRA, lit. ‘a making clear’; V reads ‘smiling’. ¹⁴ Here it stands for halakah ¹⁵ So GRA; V ‘friendly’.

R. Nehemiah, in the name of R. Jacob b. Jannai, remarked on the text, *As in water face answereth to face:*¹⁶ It is customary to have a master who desires to teach and a student who does not want to learn, or a student who desires to learn and a master who does not want to teach him; but in this case¹⁷ the Master desires to teach and the student to learn.¹⁸. The words are included in M and H.

footnotes: ¹⁶ Prov. 27, 19. ¹⁷ viz. of God and Moses. ¹⁸ V adds in parenthesis ‘Scripture and Mishnah, Gemara and ’aggadah’

R. Isaac Nappaḥa began his discourse as follows: Stay me with dainties¹⁹ refers to the well-founded²⁰ halakoth; refresh me with apples refers to the ’aggadoth²¹ whose fragrance is pleasant like that of apples. For I am love-sick—R. Isaac said: In the past when money was plentiful²² one longed to hear a word of the halakah,²³ but now that money is scarce²⁴ one longs to hear²⁵.] a word of ’aggadah.²⁶

footnotes: ¹⁹ Cant. 2, 5, Heb. באשישות. ²⁰ מאוששות, meaning ‘strong, firm’. ²¹ Inserted by GRA; not in V. H reads: ‘these are the words of Torah’. ²² And people enjoyed leisure and an easy existence. ²³ Which requires time for concentration of thought and serious application of the mind. ²⁴ And there is a hard struggle to earn a livelihood. ²⁵ So GRA. V omits ‘but now … hear’. [The reading of H is: ‘but now that money is scarce, and especially when we are oppressed by (lit. sick from) the government, one longs to hear a word from Scripture and a word of ’aggadah’ ²⁶ Which is easy, consoling and entertaining.

R. Tanḥum b. Ḥanilai said: If the Torah had been given as a clear-cut code,²⁷ no judge would have a locus standi²⁸ in laying down a ruling;²⁹ but now a judge has a locus standi,³⁰ is inserted by GRA. It is lacking in V, M and H. for if he declares a thing to be clean there are [authorities] who declare a thing in a similar condition to be unclean, and if he decides that it is unclean there are [authorities] who declare a thing in a similar condition to be clean.³¹

footnotes: ²⁷ lit. ‘cut’. ²⁸ lit. ‘standing of feet’, reading with M and H עמידת for עומדות. ²⁹ Since he could not use his discretion and reasoning power. ³⁰ The clause ‘but … standi’ ³¹ He can always find authority in support of his view.

R. Jannai said: The Torah which the Holy One, blessed be He, gave to Moses was delivered to him in forty-nine aspects of uncleanness and forty-nine aspects of cleanness,³² as it is stated, And his banner³³. The verse is interpreted of the Torah, which is God’s banner, entrusted to Israel as a mark of His love. Each Heb. letter denotes a number. (wediglo), the numerical value of its letters being forty-nine.

footnotes: ³² i.e. of prohibition and permissibility respectively. ³³ Cant. 2, 4, the continuation of the verse being over me is love

R. Abahu said in the name of R. Joḥanan: R. ‘Aḳiba had a distinguished³⁴ disciple who knew how to interpret the Torah in forty-nine aspects of uncleanness and forty-nine aspects of cleanness, not one reason being the same as another.³⁵ Consequently³⁶ if those who rule a thing to be unclean are in the majority it is unclean, and if those who rule a thing to be clean are in the majority it is clean.³⁷ Whence [did he learn] all these? [From his extensive studies], because he was learned in the Scriptures, expert in the Mishnah, distinguished in Talmud and brilliant³⁸ in ’aggadah.

footnotes: ³⁴ Or, ‘religiously scrupulous and meek’ (Rashi). ³⁵ Cf. the note of GRA. ³⁶ Since, according to R. ‘Aḳiba’s disciple and R. Tanḥum (in Rule 8), the interpretations are as many on one side as on the other. ³⁷ Because, in addition to their majority, they also have as many ancient authorities on whom to rely as their opponents. ³⁸ lit. ‘bright, intelligent, a reasoner’.

It was related of R. Joḥanan b. Zakkai that he did not neglect the study of a single passage of the Torah.³⁹ He also studied [all] Scripture,⁴⁰ Targum, Mishnah, halakoth and ’aggadoth.⁴¹ He learned everything. It was also related of him that he declared, ‘If all the heavens were sheets, all the trees quills and all the seas ink, they would not suffice for recording my wisdom which I acquired from my masters; and yet I have gained⁴² no more of the wisdom of the Sages than a fly [acquires] which dips in the great sea and deprives it of the tiniest drop’.⁴³

footnotes: ³⁹ i.e. the Pentateuch. ⁴⁰ Including the Prophets and the Hagiographa. ⁴¹ M has ‘proverbs about foxes’; V and H insert ‘and proverbs’. ⁴² lit. ‘set apart’. ⁴³ [Cf. ARN XXV, 3, p. 126.]

From whom did he⁴⁴ receive the Torah? From Hillel and Shammai. It was said of Hillel that he had not omitted to study any of the words of the Sages, even all languages, even the speech of mountains, hills and valleys, the speech of trees and herbs, the speech of wild beasts and cattle, the speech of demons⁴⁵ (demons), H quotes a MS. variant שירים (songs).] and parables. Why [did he study] all these? Because it is stated, The Lord was pleased, for His righteousness’ sake, to make the teaching great and glorious.⁴⁶

footnotes: ⁴⁴ Rabban Joḥanan b. Zakkai. Cf. for the eulogy, Suk. 28a (Sonc. ed., p. 123). ⁴⁵ [For shedim ⁴⁶ Isa. 42, 21.

R. Joshua b. Levi said: I have never looked into a book of ’aggadta except once when I looked and found written therein that the one hundred and seventy-five sections of the Torah,⁴⁷ in which occurs any expression of speaking, saying or commanding, correspond to the number of years of our father Abraham;⁴⁸ for it is written, Thou hast ascended on high, Thou hast led captivity captive; Thou hast received gifts⁴⁹ for the sake of the man,⁵⁰. and it is also written, The greatest man⁵¹ among the Anakim.⁵² On this account the Rabbis instituted one hundred and seventy-five orders in the Torah [to be read in public worship] every Sabbath⁵³ [as regularly as the] continual burnt-offering.⁵⁴

footnotes: ⁴⁷ i.e. the Pentateuch. ⁴⁸ Abraham lived 175 years (Gen. 25, 7). ⁴⁹ Explained as the Torah given to Moses as a gift from God. ⁵⁰ viz. Abraham. Ps. 68, 19, E.V. among men ⁵¹ Also explained of Abraham. ⁵² Josh. 14, 15. ⁵³ Completing the entire Pentateuch in 175 weeks, or three and a half years: fifty orders or sections in one year. This was the Jerusalem practice. In Babylon and at the present time the Pentateuch is completed every year. ⁵⁴ Cf. Num. 28, 10.

The hundred and forty-seven psalms⁵⁵ included in the Book of Psalms correspond to the number of years of Jacob.⁵⁶ This is intended to teach you that all the praises which Israel offer to the Holy One, blessed be He, correspond to the number of years of our father Jacob. What is the reason?⁵⁷ [Scripture states,] Yet Thou art holy, O Thou that art enthroned upon the praises of Israel.⁵⁸

footnotes: ⁵⁵ The number of Psalms in the Heb. Bible is 150; but, according to Rabbinic opinion, I and II, IX and X, CXXXIV and CXXXV are each reckoned as one Psalm. ⁵⁶ Cf. Gen. 47, 28. ⁵⁷ GRA inserts the question. ⁵⁸ Ps. 22, 4. Israel is synonymous with Jacob.

The hundred and twenty-three times that Israel respond with Halleluyah⁵⁹, New Series, XXVI, pp. 199-219), ‘The Text and Ancient form of Recital’, etc. (Journal of Biblical Literature, LI, pp. 214-226), ‘Long and Shorter Versions of Ancient Heb. Poems’ (American Journal of Semitic Languages and Literatures, XLIX, pp. 15-31). correspond to the number of years of Aaron.⁶⁰ What is the reason?⁶¹ [Scripture states,] Halleluyah, praise God beḳodsho,⁶². which [is interpreted as] ‘with His holy man’, i.e. Aaron, the holy man of God. Nevertheless⁶³. This remark refers back to Rule 10. I was afraid at night.⁶⁴ ⁶⁵A minor who is not allowed to read portions of the *Shema‘*⁶⁶ must not say ‘Holy’⁶⁷ in the benediction Yoẓer privately;⁶⁸ (Who formed) designates the first benediction before the Shema‘, beginning ‘Blessed’ (P.B., p. 37) and ending with ‘Creator of the luminaries’ (p. 39). The first ḳedushshah of the morning service is included in it. but with a congregation he may respond together with the others. An adult, however, who reads portions of the Shema‘ may say ‘Holy’ because it is in the order [of the Biblical text];⁶⁹ but as for the ‘Holy’ of the ‘Amidah,⁷⁰ since he would have to say ‘We will reverence and sanctify Thee’,⁷¹ for the Sabbath musaf, was used formerly, and in certain congregations to-day, on week-days. it is not proper for him to say it if less than ten adults are present. A minor, furthermore, may not be counted in the quorum of ten⁷² for Bareku,⁷³ the reading of the Torah and ḳaddish until he is thirteen years of age; but no examination⁷⁴ is carried out in such cases.⁷⁵ (cleaved) in V to nibdaḳin..

footnotes: ⁵⁹ Not all these are to be found in M.T. or Psalms, but many such and other responses and refrains were frequently made orally. Cf. my articles on ‘Antiphony in Ancient Heb. Poetry’ (Jewish Quarterly Review ⁶⁰ Cf. Num. 33, 39. ⁶¹ The question is inserted by GRA. ⁶² Ps. 150, 1, E.V. in His sanctuary ⁶³ Although R. Joshua b. Levi only once looked into a written book of ’aggadta ⁶⁴ The lapse continued to worry him. ⁶⁵ In V and M this is preceded by a parenthesis which virtually is a repetition of part of Rule 7, ‘R. ‘Aḳiba had a distinguished disciple’, etc. ⁶⁶ Cf. XIV, 15, p. 280. ⁶⁷ Cf. P.B., p. 39. ⁶⁸ Yoẓer ⁶⁹ He may therefore read it, not as a part of the divine service but as a passage of Scripture. ⁷⁰ P.B., p. 45. ⁷¹ Which is a part of the congregational service (P.B., p. 160). This form, now used in the ḳedushshah ⁷² Being the minimum number of adult males required for a congregational service. ⁷³ ‘Bless ye’, etc. (P.B., p. 37). ⁷⁴ As to whether the boy has also grown two pubic hairs. ⁷⁵ The age of 13 is sufficient to establish puberty. ‘No examination … cases’ (GRA) corrects nidbaḳin