Part 5 (1/2)

(10) The chain of traditional sayings is continued here from chapter I, 14, with other maxims of Hillel. See _Introduction_, p. 17.

(11) _I.e._, share its weal and woe. Cf. _Taanit_, 11a, ”He who does not join the community in times of danger and trouble will never enjoy the divine blessing.”

(12) One should constantly be on guard against oneself. The _Talmud_ (_Berachot_, 29a) ill.u.s.trates this saying by referring to a certain Jochanan, who, after having been high-priest for eighty years, became a heretic.

(13) This verse may be variously translated and interpreted.

Its translation here is in accordance with the interpretation of Maimonides. Do not express yourself in such a way that your words may be understood only after careful study and deep thought, but let them be clear and intelligible.

(14) The word [bur (bet-vov-resh)] means ”uncultivated”

([sadeh bur] ”an uncultivated field”). It is used of an ignorant, uncultured, mannerless person, possessing no moral or spiritual virtues. Taylor translates it by ”boor.” [am ha'aretz], literally ”people of the land,” ”country people,”

is applied to an individual who may possess good manners, and may be literate, but who has no religious knowledge, nor training, nor does not observe religious customs. Taylor renders it ”vulgar.” Mayer Sulzberger maintains that this term was applied to an a.s.sembly of representatives of the people const.i.tuting a body similar to the modern Parliament, and divided into a lower and upper house. See his ”_The Am Ha-aretz, The Ancient Hebrew Parliament._” On the _Am ha-aretz_ and his opposite the _chaber_, see Schurer, _History_, II, ii, pp. 8, 9 and pp. 22 _et seq._, also Herford, _ibid._ pp. 46-47.

(15) _I.e._, he who is ashamed to ask questions for fear of exposing his ignorance.

(16) He who has no patience to answer all the questions of his pupils.

(17) Cf. chapter IV, 12. One of the qualifications necessary for the acquirement of the _Torah_ is moderation in business.

(18) Do not boldly push yourself forward; but where there is no one to fill the position of teacher or leader, or to be the head of the community, and you have the qualifications, do not shrink from being the man.

(19) Retribution is sure. Cf. _Sanhedrin_, 100a and _Sotah_, 9b, ”with what measure a man measures, is it measured unto him.”

(20) Cf. Prov. III, 1 and 2.

(21) The expression ”the world to come” may mean the Messianic days, the time after the Messianic era, the days after the resurrection or the spiritual hereafter. Maimonides discusses at length the various theories, in _Perek Chelek_ (Commentary on _Sanhedrin_, X, 1), which has been translated into English by J. Abelson, in the _Jewish Quarterly Review_ (London), vol.

XXIX, p. 28 _et seq._ See also _The Hebrew Review_ (London, 1840), p. 254 _et seq._ Consult Schurer, _History_, II, ii, 92.

9. Rabban Jochanan, the son of Zakkai (22) received (the tradition) from Hillel and Shammai. He used to say, ”If thou hast learnt much _Torah_, ascribe not any merit to thyself, for thereunto wast thou created.”

(22) Rabban Jochanan ben Zakkai was known as the least of the disciples of Hillel. He was a contemporary of the historian Josephus. Escaping in a coffin from Jerusalem, when it was besieged by the Roman general Vespasian, and predicting the latter's elevation to the imperial dignity, Jochanan was allowed by Vespasian to go to Jabneh (Jamnia), where he founded the celebrated academy which became the centre of learning in Palestine, as Jerusalem had previously been. He was the most important scribe in the first decade after the destruction of the Temple (70 C.E.). See Strack, _Einleitung in den Talmud_, p. 86 _et seq._, Bacher, _Agada der Tanaiten_, pp. 25-46, Myers, _Story of the Jewish People_, I, pp.

151-160, and Danziger, _Jewish Forerunners of Christianity_, pp. 55-72.

10. Rabban Jochanan, the son of Zakkai, had five disciples (23), and these are they: Rabbi Eliezer, the son of Hyrca.n.u.s; Rabbi Joshua, the son of Hananiah (24); Rabbi Jose, the Priest; Rabbi Simeon, the son of Nataniel; and Rabbi Eleazar, the son of Arach. 11. He used thus to recount their praise: ”Eliezer, the son of Hyrca.n.u.s, is a cemented cistern, which loses not a drop (25); Joshua, the son of Hananiah, happy is she that bare him (26); Jose, the Priest, is a pious man (27); Simeon, the son of Nataniel, is a fearer of sin; Eleazar, the son of Arach, is like a spring flowing with ever-sustained vigor”

(28). 12. He used to say, ”If all the sages of Israel were in one scale of the balance, and Eliezer, the son of Hyrca.n.u.s, in the other, he would outweigh them all.” Abba Saul (29) said in his name, ”If all the sages of Israel were in one scale of the balance, and Eliezer, the son of Hyrca.n.u.s, also with them, and Eleazar, the son of Arach, in the other scale, he would outweigh them all.” 13. He said to them, ”Go forth and see which is the good way to which a man should cleave.” R.

Eliezer said, ”A good eye” (30); R. Joshua said, ”A good friend”; R.

Jose said, ”A good neighbor” (31); R. Simeon said, ”One who foresees the fruit of an action” (32); R. Eleazar said, ”A good heart.”

Thereupon he said to them, ”I approve of the words of Eleazar, the son of Arach, rather than your words, for in his words yours are included”

(33). 14. He said to them, ”Go forth and see which is the evil way that a man should shun.” R. Eliezer said, ”An evil eye” (34); R.

Joshua said, ”A bad friend”; R. Jose said, ”A bad neighbor”; R. Simeon said, ”One who borrows and does not repay--it is the same whether one borrows from man or the Omnipresent (35); as it is said, 'The wicked borroweth and payeth not again, but the righteous dealeth graciously and giveth'” (36); R. Eleazar said, ”A bad heart.” Thereupon he said to them, ”I approve of the words of Eleazar, the son of Arach, rather then your words, for in his words yours are included.”

(23) Of special excellence.

(24) On the life of R. Joshua (40-130 C.E.), see Bacher, _ibid._, 129-194, Myers, _ibid._, 161-170, Danziger, _ibid._, 122-151.

(25) He forgets nothing he has learned. On R. Eliezer, see Danziger, _ibid._, 91-121.

(26) When yet a child in the cradle, his mother took him into the synagogue that he might thus early hear the words of the _Torah_.