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The Fake Beggar Who Became Poor for Real

The fake beggar rehearses need until his body learns it for real, and the rage that breaks a cup teaches the hand to break far more.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Coin Taken Without Need
  2. Anger and the Ladder Toward Idolatry
  3. Five Who Are Not Granted Forgiveness
  4. The Four Acts and Their Capital

The Coin Taken Without Need

Rabbi Akiva said: whoever takes a perutah from charity without needing it will not leave the world before he genuinely needs other people.

The punishment fitted the deception with frightening precision. The person had wanted the appearance of need without the suffering of need. He had taken the posture of the poor man, the cupped hand, the downcast face, the rehearsed plea, and used it to extract something that belonged to those who were actually suffering. In time, the rehearsal became the reality. The posture of need that he practiced until it was fluent became the need itself, as if the body had been trained in what it pretended and the training eventually produced the condition it imitated.

Rabbi Akiva said the same about a man who wrapped rags around his eyes and cried out as if blind, or wrapped rags around his body and cried as if afflicted with a disease of the skin. He will one day cry that way in truth. The deception was not punished by some external justice arriving to correct the fraud. The deception was its own mechanism. A person who rehearsed blindness taught his body a future.

Anger and the Ladder Toward Idolatry

A man who throws his bread to the ground in anger will not leave the world before he needs his fellow men. A man who scatters his money in rage will end in need.

Then Avot DeRabbi Natan moved to the sharper claim. A man who tears his clothes in anger, who breaks his vessels in his rage, will in the end worship idols. The evil inclination works in stages. Today it says: tear your clothes. Tomorrow it says: worship idols. The instruction is never immediate. The inclination begins with something small, something that seems like a private expression of feeling, the broken cup, the thrown loaf, and by the time the destination is visible the person is already far down the road that led there.

The sequence was not accidental. The man who learned to treat objects as acceptable targets for his internal weather had been practicing the dissolution of the boundary between what he valued and what he destroyed. Once that boundary was gone, the inclination had a clear path forward.

Five Who Are Not Granted Forgiveness

Five persons are not granted forgiveness, not because the doors of forgiveness are permanently closed, but because they have hardened themselves past the point where they desire to repent. The person who repents repeatedly, sins, repents again, and sins again had turned repentance into a technique rather than a transformation. He who sins with the intention of repenting later had inverted the sequence: first the sin, then the cleanup, indefinitely. He who sins with the intention that the Day of Atonement will cover it had outsourced the moral accounting to the calendar.

He who sins in a sinless generation stood out more severely because his sin was not normalized by the behavior around him. He who profaned the Name carried the weight of a transgression that extended beyond his own soul into the reputation of what Israel stood for in the world.

The list was not a taxonomy of the damned. It was a map of the specific ways people managed to close the door of repentance to themselves while telling themselves it remained open. The fake beggar who intended to repent before he died had placed himself near the fifth category without knowing it.

The Four Acts and Their Capital

Against the five who closed their own doors, Avot DeRabbi Natan placed four acts whose fruit a person enjoys in this world while the principal was laid up for the world to come: honoring father and mother, deeds of lovingkindness, making peace between people, and the study of Torah, which equaled all three of the others combined.

These were the acts that ran in the opposite direction from the fake beggar's deception and the angry man's broken vessels. They were habits of generosity that, like the habits of deception, trained the body in what they practiced. But what they practiced was not a future need. It was a future capacity, growing quietly while the person went about the ordinary work of honoring parents and sitting at study and bringing two estranged people back into the same room.

JudgmentTzedakahRepentanceYetzer HaraAvot Derabbi Natan
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Avot DeRabbi Natan 3Avot DeRabbi Natan

R. ‘Aḳiba said: He who takes a peruṭah from charity when not in need of it will not depart from this world before he falls in need of his fellow-men. He also said: He who wraps rags over his eyes or about his loins, and cries, ‘Help the blind! Help the leper!’1lit. ‘one who is afflicted with boils (or, ulcers)’. will in the end cry so in earnest. He also said: He who throws his bread to the ground, or scatters his money in his anger, will not depart from this world before he falls in need of his fellow-men.

He also said: He who tears his clothes in his anger or breaks his vessels in his rage, will in the end worship idols; for such is the device of the evil inclination: to-day it bids man, ‘Tear your clothes’ and to-morrow it bids him, ‘Worship idols’.2Cf. Shab. 105b (Sonc. ed. p. 510) where it is quoted by R. Simeon b. Eleazar in the name of Ḥalfa b. Agra in R. Joḥanan b. Nuri’s name.

He also said: He who hopes for the death of his wife that he may inherit her property or that he may marry her sister, or hopes for the death of his brother3Without issue, so that the law of Deut. 25, 5 might apply. that he may marry the widow, will surely be survived by them.4lit. ‘in the end they will bury him during their lifetime’. Concerning such a person Scripture states, He that diggeth a pit shall fall into it, and whoso breaketh through a fence, a serpent shall bite him.5Eccl. 10, 8.

The story is told6Cf. B.Ḳ. 90b (Sonc. ed. p. 521). of a certain man who, in contravention of R. ‘Aḳiba’s teaching, unloosed a woman’s hair in the marketplace. When the woman came before R. ‘Aḳiba he ordered the man to pay her the sum of four hundred zuz. The man said, ‘Rabbi, give me time to pay’, and he agreed. [When the man had come out] a friend of his said to him, ‘I will advise you how you will not have to pay her even one peruḳah’. ‘Do advise me’, said the man; and the friend said, ‘Go and take oil to the value of an issar, and break the jar in front of the door of that woman’. [He did so.] What did the woman do? She came out of her house, unloosed her hair in the open street, scooped up [the oil with her hand], and then laid her hand on her head.7She rubbed the oil into her head in order not to waste it. The man had arranged witnesses against her, and he proceeded before R. ‘Aḳiba and said, ‘To such a worthless woman must I pay four hundred zuz? For the sake of oil worth an issar she lost all self-respect, came out of her house, unloosed her hair in the open street, scooped up the oil, and then laid her hand on her head!’ R. ‘Aḳiba replied, ‘Your words prove nothing. For he who wounds himself, though he is not permitted to do so, is free from liability, whereas if others wounded him they are liable. If this woman wounds herself she is free from liability, but you, having wounded her, must pay her four hundred zuz’.

R. Dosethai b. R. Jannai said: If you have prepared your soil8lit. ‘selected’ or cleared (the soil)’. MS. E reads ‘set out early’; GRA suggests ‘plowed’. and sown your seed at the first rainfall9There are three periods of rain expected in the early winter: the first from the 17th to the 23rd of the eighth month (Marḥeshwan), the second from the 23rd to the end of the month, the third from the 1st of the ninth month (Kislew) and onwards. go and sow again at the second rainfall, lest hail fall in the world and the first sowing will be affected while the second sowing may endure, for thou knowest not which shall prosper, whether this or that, or whether they both shall be alike good10Eccl. 11, 6. or both alike bad, as it is stated, In the morning sow thy seed, and in the evening withhold not thy hand. If you have prepared your soil and sown your seed at the first and second rainfalls, go and sow again at the third rainfall, lest a blight come upon the world and the early sowings will be blasted while the late sowing may endure, as it is stated, For thou knowest not which shall prosper, whether this or that, or whether they both shall be alike good, as it is stated, In the morning sow thy seed, etc.

R. Ishmael b. R. Jose said: Study Torah in your old age. If you have studied Torah in your youth, say not, ‘I will not study in my old age’; but continue studying for thou knowest not which shall prosper. If you studied in a time of wealth do not leave off11lit. ‘turn away’; according to a variant reading ‘sit idle’. in a time of poverty; if in a time of plenty do not leave off in a time of famine; if in a time of ease do not leave off in a time of hardship; because one word [learnt] by a man in adversity is more precious to him than a hundred learnt in prosperity, as it is stated, In the morning sow thy seed, and in the evening withhold not thy hand.R. ‘Aḳiba said: If you have studied Torah in your youth, study it also in your old age, and say not, ‘I will not study Torah in my old age’, for thou knowest not which shall prosper, whether both will remain with you, or whether they both shall be alike good, as it is stated, In the morning sow thy seed, etc.R. Meir said: If you have studied under one teacher, say not, ‘It is enough for me’; but go to [another] scholar and study Torah under him. Go not, however, to anyone, but to him who is akin to you from the outset,12i.e. whose style and manner of study approximates to your own. Alternatively ḳarob means ‘near’, i.e. who resides near your house. Another reading is ḳarob lah ‘near to her’, i.e. a scholar who is sincere and near to the Torah. as it is stated, Drink waters out of thine own cistern, and running waters out of thine own well.13Prov. 5, 15. The verse counsels one to learn from such sources as are similar in scope to one’s own springs of learning. It is incumbent upon a man to attend upon three scholars [19b] such as R. Eliezer, R. Joshua and R. ‘Aḳiba, as it is stated, Happy is the man that hearkeneth to me, watching daily at my gates, waiting at the posts of my door14ibid. VIII, 34. read not my gates but ‘the door of my gates’.15Thus arriving at the number ‘three’: ‘door’ suggests one and ‘gates’ in the plural a further two; hence the need to study under three teachers. The text, however, is difficult. In the Yalḳuṭ on this verse the text reads: ‘It says not delathai but dalthothai’, and the explanation is that the former term, being in the plural, implies two, therefore the latter term, which is in an amplified form, implies three. For16This is the continuation of R. Meir’s dictum, explaining why it is necessary to study under more than one master. you know not whether both will remain with you or whether they both shall be alike good, as it is stated, In the morning sow thy seed, etc.R. Joshua said: Take a wife in your youth and take a wife in your old age; beget children in your youth and beget children in your old age. Say not, ‘I will no more take a wife’, but take her and beget sons and daughters and increase your offspring on the earth, because you know not whether both17i.e. the children of your youth and the children of your later years. will remain with you or whether both shall be alike good, as it is stated, In the morning sow thy seed, etc.

He used to say: If you have given a peruṭah to a poor man in the morning, and there comes to you in the evening another poor man asking for alms, give to him also, because you know not whether both18i.e. the two acts of charity. will remain with you or whether they both shall be alike good, as it is stated, In the morning sow thy seed, etc.

The story is told19Cf. Ber. 18b (Sonc. ed. pp. 110f). of a certain pious man who, in a year of drought, gave a poor man a dinar. His wife scolded him for it; so he went and passed the night in a cemetery. There he overheard two spirits conversing with one another. ‘Come, my dear,’ said one to her companion, ‘let us wander about the world and find out what calamity is about to come upon the world.’20According to the Talmudic version the incident happened on the eve of the New Year when the fate of the world in the coming year is decided. The other replied, ‘My dear, I cannot go forth because I am buried in a matting of reeds;21i.e. a shroud of inferior quality and not the usual linen shroud. but you go and tell me whatever you hear’. She departed and on her return was asked, ‘Did you hear from behind the curtain22Which screens the heavenly Court of Justice. what calamity is about to come upon the world?’ She replied, ‘I heard that whoever sows at the first rainfall will have his crops smitten by hail’. The man went and sowed at the second rainfall, with the result that everybody’s crop was smitten but his was not. The following year he again went and passed the night in the cemetery and overheard the same two spirits conversing with one another. ‘Come,’ said one to her companion, ‘let us wander about the world and find out what calamity is about to come upon the world.’ The other replied, ‘My dear, have I not previously told you that I cannot go forth because I am buried in a matting of reeds? You go, and tell me whatever you hear’. She departed and on her return her companion asked her, ‘Did you hear anything from behind the curtain?’ She replied, ‘I heard that whoever sows at the second rainfall will have his crops blasted’. He went and sowed at the first rainfall. When the blight came into the world, everybody’s crop was blasted but his was not. His wife asked him, ‘How was it that when the calamity came into the world, everybody’s crops were smitten and blasted but yours were not?’ He told her the whole story. After a time a quarrel broke out between that pious man’s wife and the mother of the young woman,23Who had been buried like a pauper in a reed matting. and the former said to the other, ‘Come and I will show you your daughter buried in a matting of reeds!’ The following year the man went and spent the night in the cemetery and overheard those two spirits conversing with one another. One said, ‘Come, my dear, let us wander about the world and listen to what is said behind the curtain’. But her companion replied, ‘My dear, leave me alone; what has passed between you and me has in the past been overheard by the living’.

It is told of a certain pious man who was in the habit of dispensing charity that he was once travelling in a ship when a storm arose and the ship was sunk in the sea. R. ‘Aḳiba who witnessed [the tragedy] came before the Beth Din to testify on behalf of the wife to enable her to remarry. Before the time came for him to testify, that pious man entered and stood before him. R. ‘Aḳiba said to him, ‘You are the man who was drowned at sea’. ‘Yes, I am,’ he replied. ‘And who brought you up from the sea?’ asked R. ‘Aḳiba. He answered, ‘The charity which I dispensed brought me up from the sea’. ‘How do you know it?’ asked R. ‘Aḳiba. He replied, ‘When I went down to the nethermost depths, I heard a mighty roaring of the waves calling one to the other, “Hurry and let us bring up this man from the sea because he dispensed charity all his days” ’. At this R. ‘Aḳiba began [to praise] saying, ‘Blessed be God, the God of Israel, Who has chosen the words of the Torah and the sayings of the wise; for the words of the Torah and the sayings of the wise endure for ever and to all eternity, as it is stated, Cast thy bread upon the waters, for thou shalt find it after many days.24Eccl. 11, 1. It is also written, Charity delivereth from death.25Prov. 10, 2, E.V. righteousness delivereth.

It is told26Cf. B.B. 11a (Sonc. ed. p. 52). of Benjamin the Just, who was the overseer of the charity fund, that one day a woman came to him and said, ‘Master, assist me’. He replied, ‘By the Temple Service, there is nothing left in the charity fund’. She said, ‘Master, if you do not assist me, I perish with my four27In B.B. loc. cit. ‘seven’, and so corrected here by GRA. children’. He thereupon assisted her from his own purse. After a time Benjamin the Just fell ill and lay in pain on his bed. The ministering angels addressed the Holy One, blessed be He, saying, ‘Sovereign of the universe, Thou hast said that whoever saves a single soul in Israel is deemed as though he had saved alive the whole world.28Cf. Sanh. 37a (Sonc. ed. p. 234). How much greater must be the merit of Benjamin the Just who saved alive a widow and her four children! He is now on his bed suffering much pain in his sickness’. Thus they sought mercy on his behalf and the decree against him was annulled, twenty-two years being added to his life.

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Avot DeRabbi Natan 5Avot DeRabbi Natan

ANTIGONOS OF SOCHO RECEIVED THE TRADITION FROM SIMON THE JUST. HE USED TO SAY: BE NOT [20b] LIKE SERVANTS WHO SERVE THE MASTER FOR THE SAKE OF RECEIVING A REWARD,1Or, ‘gratuity’; so Maimonides ad loc. BUT BE LIKE SERVANTS WHO SERVE THE MASTER WITHOUT THE EXPECTATION OF RECEIVING A REWARD; AND LET THE FEAR OF HEAVEN BE UPON YOU, in order that your reward may be double in the world to come.2The last clause, ‘in order … to come’, is not found in the statement of Antigonos as reported in Aboth 1:3 (Sonc. ed. p. 3), and apparently did not form part of the original teaching. It actually contradicts the doctrine of disinterested service. If these words formed part of the teaching, there would be no foundation for the arguments of the disciples stated in the following paragraph.

Antigonos of Socho had two disciples3Zadok and Boethus mentioned below. who repeated this doctrine to their disciples and their disciples to their disciples. They rose up and examined the matter, saying, ‘Why did our predecessors say this? Is it right for a labourer to toil all day and not receive his reward in the evening? Had our predecessors known that there was another world and that there would be the resurrection of the dead they surely would not have taught thus!’ So they arose and turned away from the Torah. Two sects sprang from them: the Sadducees and the Boeth-usians,4For the historical origin and doctrines of these two sects, cf. J.E. under their respective headings. [On this passage, cf. Finkelstein, The Pharisees, p. 80 and p. 663, n. 20.] the Sadducees named after Zadok and the Boethusians after Boethus. All their lives they used vessels of silver and gold, but not5GRA omits ‘not’; the text is uncertain. For a recent interpretation of this passage, cf. Finkelstein, Journal of Biblical Literature, vol. LVII, pp. 35-37. because they were arrogant in mind. The Sadducees said that it was a tradition of the Pharisees to subject themselves to austerity in this world,6[Cf. Josephus, Antiquities XVIII, i, 3, ‘The Pharisees live simply, and despise delicacies’.] and in the world to come they possess nothing at all.

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Avot DeRabbi Natan 39Avot DeRabbi Natan

Five persons are not granted forgiveness:1The meaning is not that the doors of forgiveness are for ever shut against them, but that they are so hardened in sinning that they will not manifest any desire to repent. On this passage, cf. above XXIX, 5, p. 141f. he who repents repeatedly, he who sins repeatedly, he who sins in a sinless generation, he who sins with the intention of repenting, and he who is guilty of profaning the Name.2GRA alters the number at the opening to six, so bringing it into conformity with the other sayings of ‘six’ enumerated at the end of this chapter. He deletes ‘he who sins with the intention of repenting’, and in its place inserts the following two persons: ‘he who sins with the intention of the Day of Atonement affording him atonement, and he who causes the many to sin’.Because of his sinfulness3Some commentators attach בעונו, ‘in his sin’, to the preceding which would then read: ‘he who has among his sins the guilt of profaning the Name’. man has not the power to comprehend the Form on high;4Probably the principles of theosophy and metaphysics. otherwise he would have been entrusted with the keys [of the unknown] and discover how heaven and earth had been created.He used to say: ALL IS FORESEEN and all is revealed, but everything is according to man’s inclination.5i.e. freedom of choice is in man’s hand. Cf. Aboth 3:19 (Sonc. ed., III, 15, p. 38) where an analogous maxim is ascribed to R. ‘Aḳiba. The other anonymous statements given here belong most probably to him.He used to say: EVERYTHING IS GIVEN ON PLEDGE, AND A NET IS SPREAD FOR ALL THE LIVING, etc.6Cf. Aboth 3:20 (Sonc. ed., III, 16, p. 39) for the complete text.The repentance of the wicked delays [punishment], but their decree is sealed.7Since for certain transgressions repentance is not sufficient and something more is required to annul the decree; cf. above XXIX, 5, p. 141f. In Yoma 86b (Sonc. ed., p. 432) the text reads: ‘The repentance of confirmed sinners delays punishment even though the decree of punishment has already been sealed’. The well-being of the wicked ends in calamity. Power buries them who wield it.8Cf. Ber. 55a (Sonc. ed., p. 335). [In some cases] repentance suspends [punishment] and the Day of Atonement effects atonement; [in others] repentance atones until the day of death, but the day of death together with repentance [cleanses completely].9Cf. above XXIX, 5, p. 141f.The wicked are paid outright, while the righteous are given credit. ‘The wicked are paid outright’: they are those who performed the precepts of the Torah with ill grace, and otherwise no good deed is found with them.10These ‘are paid outright’, i.e. they will enjoy the reward of their grudging fulfilment of the precepts of the Torah on earth, while their punishment lies in store for them in the world to come. ‘With ill grace’ is lit. ‘with an evil eye’. ‘The righteous are given credit’: these are they who fulfilled the precepts of the Torah with good grace and with whom no evil deed is found.11These righteous men are punished during their lifetime for their few shortcomings and lapses, but a full reward for their good deeds is ‘credited’ to them to be enjoyed in the hereafter. Both kinds are paid a little [here], but the remainder is held over for them [for the hereafter].He used to say: All depart and leave [the world] naked [as they came into it]. Would that that man’s exit were like his entrance!12That man should leave this life as sinless as when he was born into it.R. Meir said: BELOVED IS MAN FOR HE WAS CREATED IN THE IMAGE OF GOD,13Cf. the fuller form of this saying in Aboth 3:18 (Sonc. ed., III, 14, pp. 37f), where it is ascribed to R. ‘Aḳiba. AS IT IS STATED, FOR IN THE IMAGE OF GOD MADE HE MAN.14Gen. 9, 6. BELOVED ARE ISRAEL FOR THEY WERE CALLED CHILDREN OF GOD, AS IT IS STATED, YE ARE THE CHILDREN OF THE LORD YOUR GOD.15Deut. 14, 1. BELOVED ARE ISRAEL FOR TO THEM WAS GIVEN THE PRECIOUS INSTRUMENT BY WHICH THE WORLD WAS CREATED, AS IT IS STATED, FOR I GIVE YOU GOOD DOCTRINE, FORSAKE YE NOT MY TEACHING.16Prov. 4, 2.R. Eleazar b. Zadok said: To what are the righteous like in this world? To a tree which stands in a clean place, but one of its boughs overhangs an unclean place. What do people say? ‘Lop off that bough from the tree, and then the whole of it will stand according to its natural growth in a clean place.’17Cf. Ḳid. 40b (Sonc. ed., p. 201) where the exposition of the parable is given in the text. The single bough which overhangs an unclean place represents the few and minor failings of the righteous on earth, and the act of lopping off suggests the punishment they suffer in this world whereby they are purged of their sins. And to what are the wicked like in this world? To a tree which stands in an unclean place, but one of its boughs overhangs a clean place. What do people say? ‘Lop off that bough from the tree, and then the whole of it will stand according to its natural growth in an unclean place.’18Here the bough overhangs a clean place and represents the few good deeds of the wicked on earth, and the lopping off suggests the prosperity they enjoy in this world whereby they are paid off for the little good they did, so that in the hereafter they suffer for their misdeeds.

The lion is designated by six words,19Cf. Sanh. 95a (Sonc. ed., p. 639). viz. ’aryeh,20This word, as well as its variant ’ari, is the usual Heb. for ‘lion’, as in Gen. 49, 9; Prov. 22, 13. kefir,21Strictly ‘a young lion’; cf. Judg. 14, 5; Amos 3, 4. labi’,22Is. 30, 6. laish,23ibid. shaḥal24Ps. 91, 13. and shaḥaẓ.25lit. ‘the proud one’; cf. Job 28, 8.

The snake is designated by six words, viz. naḥash,26e.g. Gen. 3, 1. saraf,27Deut. 8, 15. tannin,28Ex. 7, 9. ẓif ‘oni,29Is. 11, 8. ’ef‘eh30ibid. XXX, 6. and ‘akshub.31Ps. 140, 4, but not found elsewhere.

Solomon is called by six names, viz. Solomon,32Meaning ‘the peaceful one’; cf. 2 Sam. 12, 24, 1 Chron. 22, 9. Jedidiah,33‘The beloved of the Lord’, the name given to Solomon by God through the prophet Nathan; cf. 2 Sam. 12, 25. Ḳoheleth,34‘The Preacher, or Convener’ (Eccles. 1, 1). According to Rabbinic tradition Solomon was also named Ḳoheleth because his words were spoken in ‘the assembly’ (kahal); cf. Midrash Rabbah, Ecclesiastes, I, 1, §2 (Sonc. ed., p. 3). Bin Jaḳeh,35Cf. Prov. 30, 1, where the superscription reads, The words of Agur the son of Jakeh. In view of the Rabbinic tradition that Solomon was the author of the Book of Proverbs, the names in this verse are interpreted as descriptive of him. ‘He was called Agur because he stored up (הקיא) knowledge of the Torah, and the son of Jakeh because he spewed it out (hiḳḳi’) in that he ignored the warning against multiplying wives. Another interpretation: He was called Agur because he girded (ḥagar) his loins to acquire wisdom, and the son of Jakeh because he was free (naḳi) from sin’ (Yalḳuṭ Prov. ad loc.). See also Midrash (rabbinic interpretive commentary) to Eccles. loc. cit. ’Agur35Cf. Prov. 30, 1, where the superscription reads, The words of Agur the son of Jakeh. In view of the Rabbinic tradition that Solomon was the author of the Book of Proverbs, the names in this verse are interpreted as descriptive of him. ‘He was called Agur because he stored up (הקיא) knowledge of the Torah, and the son of Jakeh because he spewed it out (hiḳḳi’) in that he ignored the warning against multiplying wives. Another interpretation: He was called Agur because he girded (ḥagar) his loins to acquire wisdom, and the son of Jakeh because he was free (naḳi) from sin’ (Yalḳuṭ Prov. ad loc.). See also Midrash to Eccles. loc. cit. and Lemuel.36Cf. Prov. 31, 1. The word Lemuel is explained as ‘towards (למו) God (אל)’, and is regarded as an epithet of Solomon who was dedicated to God; or ‘against God’ when he multiplied wives (Midrash to Eccles. loc. cit.). [33b]

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Avot DeRabbi Natan 40Avot DeRabbi Natan

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

Merit has a capital value3Which will be enjoyed in the hereafter. and also bears fruit,4Which will be added to the capital, though a part of it may be enjoyed on earth. 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.5Is. 3, 10. Transgression has a capital value but bears no fruit,6The transgressor therefore will be punished according to his act only and will not suffer for the consequences that may ensue. 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].7ibid. 11. Some say that transgression also bears fruit,8Explained 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. as it is stated, Therefore shall they eat of the fruit of their own way, and be filled with their own devices.9Prov 1, 31. Cf. Tosiftha Pe’ah I, 1, and Ḳid. loc. cit.

Whoever leads the many to righteousness will himself not fall into sin,10lit. ‘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. 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.11Ps. 16, 10. ‘For God will prevent sin from bringing about his downfall’ (Rashi to Yoma 87a). And whoever leads the many to sin will not be afforded the means to repent,12Because the sins he caused others to commit are beyond the remedial action of his own repentance. 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.13Prov. 28, 17.

He who says, ‘I will sin and repent later’,14Cf. Mishnah (the earliest code of rabbinic law) 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, 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’,15According to the commentators, also if he said so on two occasions. 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’,16The Heb. maraḳ means primarily ‘to scour, rub away’, then ‘to wipe away, cleanse completely’. the day of his death will not completely cleanse it.

R. Eleazar b. R. Jose said: If a man sinned and repented and is sincere in his resolution,17lit. ‘and he walks in his integrity’. 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.18This view contradicts the statement in the foregoing passage as well as Mishnah Yoma loc. cit. 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).

THERE ARE FOUR TYPES AMONG MEN: HE WHO SAYS, ‘WHAT IS MINE IS YOURS AND WHAT IS YOURS IS MINE’,19Cf. Aboth 5:10 (Sonc. ed. V, 10, p. 67) for the full text. etc.There are four types of disciples: he who desires to learn20GRA substitutes ‘teach’ for ‘learn’ throughout this passage. 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 type21Who is pleased to see others study although he evinces no interest in learning for himself. though some say this is the type of Sodom;22It 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.] he who will not learn and does not wish that others should learn is completely wicked.

There are four types among those who attend the House of Study: one sits near [the instructor] and receives a reward;23lit. ‘has a portion’, i.e. shares in the reward of the scholars. another sits near24So according to GRA and many commentators. In V a negative is inserted, reading ‘and does not sit’. Similarly in the next phrase. and receives no reward; one sits at a distance and receives a reward; another sits at a distance and receives no reward. One asks questions25The text describing the third category is in disorder; it is reconstructed according to GRA and Schechter. 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 scholar26Allowing the great scholar to sit at the head while he sits at a distance. 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’,27Implying that he has nothing to learn from the Sages. receives no reward.

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.28Cf. Aboth 5:18 (Sonc. ed. V, 15, p. 69). ‘Like a sponge’, what is meant by this? It describes the disciple who sits before the Sages and learns Scripture, Mishnah, Midrash (rabbinic interpretive commentary), halakoth and ’aggadoth: as a sponge absorbs everything so he absorbs everything.29He has not the ability to discriminate between the weighty and the light, the important and the trivial. ‘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.30The Heb. ḳemaḥ 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.31The 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. 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. 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.

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 parents32Or, ‘the student of poor intellect’; cf. Ned. 41a (Sonc. ed. p. 129): ‘No one is poor save him who lacks knowledge’. who, though he has learnt Scripture, Mishnah, halakoth and ’aggadoth, remains without understanding.33He is useless like the unclean and inedible fish. The clean fish’, what is meant by this? [It describes] the son of wealthy parents34Or, ‘the student of rich intellect’. who, when he has learnt Scripture, Mishnah, halakoth and ’aggadoth, has understanding.35His is a combination of wealth and learning, thus fulfilling the verse, The crown of the wise is their riches (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.36The Jordan fish is small; and this student is narrow and restricted; he has limited knowledge but cannot develop it by argument. 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.37Like 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 afflictions38So GRA. V reads ‘qualities’. [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;39A variant is ‘a javelin’. these are visible but cannot see. ‘That which sees and is invisible’: such is an attack by an evil spirit.40Evil spirits or demons were regarded as material beings, possessing human organs and exercising human functions; cf. above XXXVII, 3, p. 183. That which neither sees nor is visible’: such is an attack by an internal disease.

There are four Sages [of significance in dreams].41Cf. Ber. 57b (Sonc. ed. p. 356) where three Rabbis are named. 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;42R. Eleazar was very wealthy; cf. Shab. 54b (Sonc. ed. p. 252). if R. Ishmael, he may hope for wisdom; but if R. ‘Aḳiba,43He suffered martyrdom under the Romans. let him be in fear of punishment.

There are three scholars44They were leading authorities but never ordained as Rabbis. [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,45He became a heretic and is referred to in the Talmud as ’Aḥer, ‘another’; cf. Ḥag. 15a (Sonc. ed. pp. 93ff). let him be in fear of punishment.

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;46Ber. loc. cit. 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]

The death of the wicked47Cf. Mishnah Sanh. VIII, 5 (Sonc. ed. p. 488). is a benefit to them and a benefit to the world,48Because they can no more sin and the world is more peaceful. [but the death of] the righteous is a misfortune to them and a misfortune to the world.49The righteous while alive add merit to themselves and stand as a protective shield for their generation. [The sleep of the wicked is a benefit to them and a benefit to the world,50While sleeping they can do no evil. but the sleep of the righteous is a misfortune to them and a misfortune to the world.]51Because 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. 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.52In quietude the wicked devise mischief but the righteous meditate on the Torah.

A man should not stand naked while opposite the Holy of Holies.53Cf. 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’. On entering a privy a man should not face east or west, but the other directions.54A variant reads ‘but to north or south’. 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.55Cf. 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.56Cf. Aboth 5:19 (Sonc. ed. V, 16, p. 70) for the full text.ANY CONTROVERSY THAT IS IN THE NAME OF HEAVEN, etc. WHICH CONTROVERSY WAS THAT WHICH WAS IN THE NAME OF HEAVEN, etc.57Cf. ibid. V, 20 (Sonc. ed. V, 17, p. 71) for the full text.EVERY ASSEMBLY CONVENED IN FULFILMENT OF A RELIGIOUS DUTY58Cf. ibid. 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;59Cf. above I, 3, n. 19. A variant reading is ‘for example, the assembly of Israel before mount Sinai’. and that not convened in fulfilment of a religious duty was the assembly of the generation of the Dispersion.60Cf. Gen. 11, 1-9.

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