Chapter III

All Israel have a portion in the world to come, and it is said, "And thy people shall be all righteous; they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified".

1. Akabia (1), the son of Mahalalel, said, "Consider three things, and thou wilt not come within the power of sin (2): know whence thou camest, and whither thou art going, and before whom thou wilt in the future have to give an account and reckoning (3). Whence thou camest: from a fetid drop; whether thou art going: to a place of dust, worms, and maggots (4); and before whom thou wilt in the future have to give an account and reckoning: before the Supreme King of kings, the Holy One, blessed be He."

(1) He lived about the middle of the first century.

(2) Cf. chapter II, 1.

(3) Compare with this saying the exposition by Akiba of Eccl.
XII, 1: [uzechor et bor'ech (bor'ech is:
bet-vov-resh-alef-yud-chof(sofit)] "but remember thy creator."
Playing upon the word [bor'ech], he says, "Remember thy
source ([bet-alef-resh-chof(sofit)]), thy grave
([bet-vov-resh-chof(sofit)]), and thy creator
([bet-resh-alef-chof(sofit)])," _Kohelet Rabbah, ad. loc._ If
man thinks of whence he comes, he is rendered humble; if he
reflects upon whither he is going, he prizes worldly things
lightly; and if he considers HIm before whom he must give an
account, he obeys God's laws.

(4) Cf. Job XXV, 6: "How much less the mortal, the mere worm
([rimah])? and the son of the earth, the mere maggot
([toleah])?" can be pure in God's eyes.

2. R. Chanina, the Vice-High-Priest (5), said, "Pray for the welfare of the government, since but for the fear thereof men would swallow each other alive" (6).

(5) Chief of the priests, adjutant high-priest. The _segan_
was next in rank to the high-priest. None could be appointed
high-priest unless he had occupied the office of the _segan_
(Palestinian _Talmud_, _Yoma_, III, 41a, top). According to
Schurer, he was "the captain of the Temple," whose duty it was
to superintend arrangements for keeping order in and around
the Temple. He was also present at all important functions in
which the high-priest took part, such as the drawing of lots
in the case of the two goats on _Yom Kippur_ (_Yoma III, 9,
IV, 1); when reading from the _Torah_ (_Yoma_, VII, 1; _Sotah_
VII, 7, 8), and when offering the daily sacrifice (_Tamid_
VII, 3). Rabbi Chanina was the last to bear this title, his
son being known as Simeon ben ha-Segan. See Bacher, _Agada
der Tanaiten_, pp. 55-58, Schurer, _History_, II, i, 257-259.

(6) Cf. Jer. XXXIX, 7, "And seek the peace of the city whither
I have caused you to be carried away captives, and pray unto
the Lord for it; for in the peace thereof shall ye have
peace," and _Abodah Zarah_, 3b.

3. R. Chananiah, the son of Teradion (7), said, "If two sit together and interchange no words of _Torah_, they are a meeting of scorners, concerning whom it is said, 'The godly man sitteth not in the seat of the scorners' (8); but if two sit together and interchange words of _Torah_, the Divine Presence (9) abides among them; as it is said, 'Then they that feared the Lord spake one with the other; and the Lord hearkened and heard, and a book of remembrance was written before Him, for them that feared the Lord, and that thought upon His name,' (10). Now the Scripture enables me to draw this inference in respect to two persons; whence can it be deduced that if even one person sedulously occupies himself with the _Torah_, the Holy One, blessed be He, appoints unto him a reward? Because it is said, 'though he sit alone, and meditate in stillness, yet he taketh it (the reward) upon him'" (11).

(7) He lived about 120 C.E. He was the father of Beruriah,
the wife of Rabbi Meir.

(8) Ps. I, 1. Verse 2 of this psalm continues, "But his
delight is in the Law of the Lord."

(9) [shechinah] literally "dwelling," is a name applied to God
when He is spoken of as dwelling among men. See Schechter,
_Aspects, en passim_; Abelson, _Immanence of God_, p. 77 _et
seq._

(10) Mal. III, 16.

(11) Lam. III, 27.

4. R. Simeon (12) said, "If three have eaten at a table and have spoken there no words of _Torah_, it is as if they had eaten of sacrifices to dead idols, of whom it is said, 'For all their tables are full of vomit and filthiness; the All-present is not (in their thoughts)' (13). But if three have eaten at a table and have spoken there words of _Torah_, it is as if they had eaten at the table of the All-present, for Scripture says, 'And he said unto me, This is the table that is before the Lord'" (14).

(12) Rabbi Simeon ben Yochai lived about the middle of the
second century C.E., and was a pupil of Akiba. See Danziger,
_ibid._, pp. 211-241. He was long thought to be the author of
the well-known kabbalistic work _Zohar_, which was, however,
probably written in the thirteenth century by Moses Shem Tob
de Leon. See the _Jewish Encyclopedia_, art. _Zohar;_ Graetz,
_History_, IV, p. 11 _et seq.;_ Schechter, _Studies_, I, pp.
18, 19, 133; and H. Sperling, in _Aspects of the Hebrew
Genius_, p. 165 _et seq._

(13) Isa. XXVIII, 8. The literal interpretation of [bli
makom] is, there is "no place" clean of defilement; but the
word [makom] being used to designate God (see above, chapter
II, n. 35), suggests the interpretation, "without mention of
the name of God."

(14) Ezek. XLI, 22.

5. R. Chanina, the son of Hakinai (15), said, "He who keeps awake at night, and goes on his way alone, while turning his heart to vanity, such a one forfeits his own life" (16).

(15) He lived about 120 C.E., and was a pupil of Akiba. See
Bacher, _ibid._, 436 _et seq._

(16) Even the sleepless man and the solitary traveller must
turn their thoughts to the _Torah_.

6. R. Nechunya, son of ha-Kanah (17), said, "Whoso receives upon himself the yoke of the _Torah_, from the yoke of the kingdom and the yoke of worldly care will be removed (18), but whoso breaks off from him the yoke of the _Torah_, upon him will be laid the yoke of the kingdom and the yoke of worldly care."

(17) He lived about 80 C.E. See Bacher, _ibid._, pp. 58-61.

(18) The "yoke of the kingdom" refers to the taxes and burdens
exacted by the government; the "yoke of worldly care" is
anxiety of the struggle for existence.

7. R. Chalafta, the son of Dosa (19), of the village of Chanania said, "When ten people sit together and occupy themselves with the _Torah_, the _Shechinah_ (20) abides among them, as it is said, 'God standeth in the congregation (21) of the godly' (22). And whence can it be shown that the same applies to five? Because it is said, 'He hath found his band (23) upon the earth' (24). And whence can it be shown that the same applies to three? Because it is said, 'He judgeth among the judges' (25). And whence can it be shown that the same applies to two? Because it is said, 'Then they that feared the Lord spake one with the other; and the Lord hearkened, and heard' (26). And whence can it be shown that the same applies even to one? Because it is said, 'In every place where I cause my name to be remembered I will come unto thee and I will bless thee'" (27).

(19) He was probably a disciple of R. Meir. See below, n. 32.

(20) See above, n. 9.

(21) An _edah_, "assembly," "congregation," "prayer-meeting,"
consists of at least ten persons (_Megillah_, 23b). See
Sulzburger, _The Ancient Hebrew Parliament_, chapter I.

(22) Ps. LXXXII, 1.

(23) An _agudah_ (lit., "bundle," "bunch"), "bond," "union,"
is constituted of at least five, though some authorities
maintain that it stands for three. See Taylor, _Sayings_, p.
46, n. 15. This word is used in the name of a number of
Jewish societies whose members bind themselves to brotherly
love and mutual assistance. as _Agudat Achim_, "United
Brethren," etc.

(24) Amos, IX, 6.

(25) Ps. LXXXII, 1. Every _bet din_, "judicial tribunal,"
consisted of at least three members (_Sanhedrin_, 3b).

(26) Mal. III, 16.

(27) Ex. XX, 24.

8. R. Eleazar of Bertota (28) said, "Give unto Him of what is His, for thou and thine are His: this is also found expressed by David, who said, 'For all things come of Thee, and of Thine own we have given Thee'" (29).

(28) He lived during the second century C.E. See Bacher,
_ibid._, pp. 442-445.

(29) I Chron. XXIX, 14.

9. R. Jacob said, "He who is walking by the way and studying, and breaks off his study and says, 'How fine is that tree, how fine is that fallow,' him the Scripture regards as if he had forfeited his life" (30).

(30) One must not interrupt his studies even to admire the
beauties of nature.

10. R. Dostai (31), the son of Jannai, said in the name of R. Meir (32), "Whoso forgets one word of his study, him the Scripture regards as if he had forfeited his life, for it is said, 'Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen' (33). Now, one might suppose (that the same result follows) even if a man's study has been too hard for him. (To guard against such an inference), it is said, 'And lest they depart from thy heart all the days of thy life' (34). Thus a person's guilt is not established until he deliberately and of set purpose removes those lessons from his heart."

(31) He lived about 160 C.E.

(32) Rabbi Meir was the celebrated pupil of Akiba. His wife
was the well-known Bruriah. On his interesting career, see
Blumenthal, _Rabbi Meir_, Myers, _The Story of the Jewish
People_, I, pp. 189-204, and Danziger, _Jewish Forerunners of
Christianity_, pp. 185-210.

(33) Deut. IV, 9.

(34) Deut. IV, 9.

11. R. Chanina, the son of Dosa (35), said, "He in whom the fear of sin precedes wisdom, his wisdom shall endure; but he in whom wisdom comes before the fear of sin, his wisdom will not endure" (36). 12. He used to say, "He whose works exceed his wisdom, his wisdom shall endure; but he whose wisdom exceeds his works, his wisdom will not endure" (37). 13. He used to say, "He in whom the spirit of his fellow-creatures takes not delight, in him the Spirit of the All-present takes not delight."

(35) A contemporary of Jochanan ben Zakkai (10 B.C.E.-90
C.E.). See Friedlander, _Ben Dosa und seine Zeit_ (Prag,
1872), and Bacher, _ibid._, 283 _et seq._

(36) Cf. Ps. CXI, 10: "The beginning of wisdom is the fear of
the Lord." "A man's fear of sin should be instinctive, rather
than a result of calculation, . . . a man should build upon
the foundation of religious feeling, rather than upon
philosophy" (Taylor).

(37) Cf. above, chapter I, 17, "Not learning but doing is the
chief thing."

14. R. Dosa, the son of Horkinas (38), said, "Morning sleep, midday wine, childish babbling, and attending the houses of assembly of the ignorant waste a man's life" (39).

(38) A contemporary of Jochanan ben Zakkai.

(39) Idleness, etc., indispose one for the study of the
_Torah_ and for business.

15. R. Eleazar ha-Mudai said, "He who profanes things sacred, and despises the festivals, and puts his fellow-man to shame in public, and makes void the covenant of Abraham, our father (40), and makes the _Torah_ bear a meaning other than the right (41); (such a one) even though knowledge of the _Torah_ and good deeds be his, has no share in the world to come" (42).

(40) _I.e._ circumcision.

(41) Or "acts barefacedly against the _Torah_."

(42) Knowledge and moral excellence alone are not sufficient.

16. R. Ishmael (43) said, "Be submissive to a superior (44), affable to the young (45), and receive all men with cheerfulness" (46).

(43) Lived about 120 C.E. See Bacher, _ibid._, pp. 240-271.

(44) Or "be pliant of disposition."

(45) [l'tishchoret] is variously rendered as the "young"
(Maimonides, Bartenora, Geiger, Jastrow), "impressment"
(Rashbam, Taylor), "sovereign authority" (Levy, Chald.
Worterbuch, _sub_ [shachar (shin-chet-resh)], Fiebig), and "a
suppliant" (Singer).

(46) Cf. chapter I, 15.

17. R. Akiba (47) said, "Jesting and levity lead a man on to lewdness. The _Massorah_ (48) is a rampart around the _Torah_; tithes are a safeguard to riches (49); good resolves are a fence to abstinence (50); a hedge around wisdom is silence" (51). 18. He used to say, "Beloved is man, for he was created in the image (of God); but it was by a special love that it was made known to him that he was created in the image of God, as it is said, 'For in the image of God made he man' (52). Beloved are Israel, or they were called children of the All-present, but it was by a special love that it was made known to them that they were called children of the All-present, as it is said, 'Ye are children unto the Lord your God' (53). Beloved are Israel, for unto them was given the desirable instrument (54); but it was by a special love that it was made known to them that that desirable instrument was theirs, through which the world was created, as it is said, 'For I give you good doctrine; forsake ye not my _Torah_' (55). 19. Everything is foreseen, yet free will is given (56); and the world is judged by grace, yet all is according to the amount of the work" (57). 20. He used to say, "Everything is given on pledge (58), and a net is spread for all living (59); the shop is open (60); the dealer gives credit; the ledger lies open; the hand writes; and whosoever wishes to borrow may come and borrow; but the collectors regularly make their daily round, and exact payment from man whether he be content or not (61); and they have that whereon they can rely in their demand; and the judgment is a judgment of truth (62); and everything is prepared for the feast" (63).

(47) Akiba ben Joseph (born about 50 C.E., died about 132) was
the greatest of the _Tannaim_ (teachers mentioned in the
_Mishnah_). He was a "proselyte of righteousness" (_ger
tzedek_). Until middle age, he remained illiterate and averse
to study, but was spurred on to become learned in the _Torah_
by the daughter of the rich Kalba Shabua, whom he subsequently
married. He was the pupil of R. Eliezer ben Hyrcanos, R.
Jochanan ben Chanania, and Nahum of Gimzo. He espoused the
cause of Bar Kochba, acknowledging him as the Messiah, and is
said to have travelled throughout the land stirring up
opposition to Rome. At the fall of Betar, he was captured by
the Romans, and most cruelly put to death, expiring with the
_Shema_ upon his lips. R. Akiba definitely fixed the canon of
the Old Testament. He compiled and systematized the
traditional law, in this respect being the forerunner of R.
Judah ha-Nasi (see chapter II, n. 1), whose _Mishnah_ may be
considered as being derived from that of the school of Akiba.
His importance may be gauged by the following statement from
the _Talmud_, "Our _Mishnah_ comes directly from R. Meir (a
disciple of Akiba), the _Tosefta_ from R. Nehemiah, the
_Sifra_ from R. Judah, and the _Sifre_ from R. Simon; but they
all took Akiba for a model in their works and followed him"
(_Sanhedrin_, 86a). Akiba introduced a new method of
interpreting Scripture, in which not a word, syllable, or
letter was considered superfluous, finding thereby a basis for
many oral laws. His hermeneutical and exegetical activities
were remarkable. Many interesting legends have clustered
around his name. See Bacher, _ibid._, 271-348; Meilziner,
_Introduction to the Talmud_, pp. 29, 125-126; Isaacs,
_Stories from the Rabbis_, p. 61 _et seq.;_ Danziger,
_ibid._, pp. 152-184; the _Jewish Encyclopedia_, arts. _Akiba
ben Joseph_ and _Akiba ben Joseph in Legend;_ Myers, _Story of
the Jewish People_, pp. 171-188; and Geiger, _Judaism and its
History_, p. 226 _et seq._, 230 _et seq._

(48) _Massorah_, from root _masar_, "to deliver," "hand over,"
"transmit," means a "chain of tradition." It is used to
designate tradition in general, and is thus correlative with
_kabbalah_. The _Massorah_ contains information for the
correct transcription of the Scripture. As used here, it
means the traditional interpretation of the _Torah_. Cf.
chapter I, 1, "Moses received the _Torah_ on Sinai, and handed
it down (_umsarah_) to Joshua," and "make a fence around the
_Torah_." Consult Driver, _Notes on Samuel_, _Intro._, p. 37
_et seq._; Schurer, _ibid._, II, i, 328; Taylor, _Sayings_, p.
55, n. 33; Friedlander _ibid._, p. 55, 203, 266; _Jewish
Encyclopedia s.v.;_ and _The Companion Bible_ (London, Oxford
University Press), Pt. I, _Appendix_, 30.

(49) On tithes, see chapter I, n. 37. Cf. _Shabbat_, 119a,
and _Taanit_, 9a (play on [ayin-shin-resh tof-ayin-shin resh],
Deut. XXIV, 22),* [ayin-sh-resh bet-shin-bet-yud-lamed
shin-tof-tof-ayin-shin-resh] "give tithes in order that thou
mayest become rich."

[* transcriber's note: this text does not appear to be
Deuteronomy XXIV, 22.]

(50) Lit., "separation," _i.e._ from defilement, hence
"sanctity" (Taylor).

(51) Cf. chapter I, 17.

(52) Gen. IX, 6.

(53) Deut. XIV, 1.

(54) _I.e._, the _Torah_.

(55) Prov. IV, 2.

(56) The omniscience and prescience of God do not deprive men
of free will. Maimonides explains this in the last chapter of
the _Shemonah Perakim_ (ed. Gorfinkle, p. 85 _et seq._).

(57) Maimonides interprets the last phrase as meaning to do
many small deeds of charity rather than one great deed of
goodness. For instance, it is better to distribute one
hundred coins among one hundred people than to give them all
to one person.

(58) The world is compared to the office of a merchant.

(59) Ecc. IX, 12: "for man also knoweth not his time, like the
fishes that are caught in an evil net."

(60) The shop stands for the world and its enjoyments.

(61) Man has free will, and is therefore responsible for all
his acts.

(62) For everything is recorded.

(63) This world is merely a preparation for the next. The
enjoyment of the world to come is likened by the Rabbis to a
banquet, which is shared in by the good and the bad, after
they have paid off their moral debts.

21. R. Eleazar, the son of Azariah (64), said, "Where there is no _Torah_, there are no manners; where there are no manners, there is no _Torah_: where there is no wisdom, there is no fear of God; where there is no fear of God, there is no wisdom: where there is no knowledge, there no understanding; where there is no understanding, there is no knowledge (65): where there is no meal, there is no _Torah;_ where there is no _Torah_, there is no meal" (66). 22. He used to say, "He whose wisdom exceeds his works, to what is he like? To a tree whose branches are many, but whose roots are few; and the wind comes and plucks it up, and overturns it upon its face, as it is said, 'And he shall be like a lonely juniper tree in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, a salt land and not inhabited' (67). But he whose works exceed his wisdom, to what is he like? To a tree whose branches are few, but whose roots are many, so that though all the winds in the world come and blow upon it, they cannot stir it from its place, as it is said, 'And he shall be as a tree planted by the waters; and that spreadeth out its roots by the river and shall not perceive when heat cometh, but his leaf shall be green; and shall not be troubled in the year of drought, neither shall cease from yielding fruit'" (68).

(64) R. Eleazar ben Azariah, a Mishnaic scholar of the first
century, was of a rich and influential family, and was a
descendent of Ezra the Scribe. At seventeen or eighteen, upon
the deposition of Gamaliel II, Eleazar, because of his
popularity and erudition, was chosen to fill the position of
the president of the academy at Jabneh. Upon Gamaliel's
restoration, he was made vice-president (_Ab bet din_). See
Bacher, _ibid._, 219-240.

(65) Cf. Prov. IX, 10: "The fear of the Lord is the beginning
of wisdom, and the knowledge of the holy is understanding."

(66) Where there is a want of the means of sustenance there is
no studying of _Torah_, and without spiritual nourishment,
physical nourishment has no value.

(67) Jer. XVII, 6.

(68) Jer. XVII, 8. Cf. verse 12, above.

23. R. Eleazar Chisma (69) said, "The laws concerning the sacrifices of birds and the purification of women are essential ordinances (70); astronomy and geometry are the after-courses of wisdom" (71).

Rabbi Chanania, the son of Akashia, said, "The Holy One, blessed be He, was pleased to make Israel worthy; wherefore He gave them a copious _Torah_ and many commandments, as it is said, 'It pleased the Lord, for his righteousness' sake, to magnify the _Torah_ and make it honorable'".

(69) A contemporary of AKiba.

(70) _Kinnim_, "nests," is the name of a tract in _Seder
Kodashim_ of the _Mishnah_, and tells of the young birds,
which men and women were at times required to offer as
sacrifice. _Niddah_ is a tract of _Seder Teharot_ of the
_Mishnah_, and relates of the uncleannesses of woman.

(71) _I.e._, the mathematical sciences, in which R. Eleazar
was very proficient, are only to be considered as helps to the
study of the essentials of _Torah_.