(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 G.o.d; where there is no fear of G.o.d, 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_.

CHAPTER IV

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. Ben Zoma (1) said, "Who is wise? He who learns from all men, as it is said, 'from all my teachers have I gotten understanding' (2). Who is mighty? He who controls his pa.s.sions, as it is said, 'He that is slow to anger is better than the mighty, and he that ruleth over his spirit than he that taketh a city' (3). Who is rich? He who rejoices in his portion, as it is said, 'When thou eatest the labor of thine hands, happy art thou, and it shall be well with thee' (4); happy art thou in this world, and it shall be well with thee in the world to come. Who is honored? He who honors others, as it is said, 'For them that honor me I will honor, and they that despise me shall be held in contempt'" (5).

(1) Simon ben Zoma and Simon ben Azzai, _Tannaim_ of the second century, were generally known as ben Zoma and ben Azzai, as they never received the t.i.tle of Rabbi, according to one view. According to another opinion, they were called by their fathers' names, because they both died young. Together with Akiba and Elisha ben Abuyah (_Acher_), they entered, legend says, into the paradise of esoteric knowledge. "Four (sages)," we are told, "entered paradise, ben Azzai, ben Zoma, Acher, and Akiba. Ben Azzai looked and died; ben Zoma went mad; Acher destroyed the plants; Akiba alone came out unhurt"

(_Chagigah_, 14b). The interpretation of this pa.s.sage is that ben Azzai died prematurely, worn out by his activities in mystical and theosophic speculation; ben Zoma became demented thereby; Elisha, contemptuously referred to as Acher (the other), became an apostate; but Akiba was unaffected. Ben Zoma was famous for his wisdom, it being said of him, "Whoever sees ben Zoma in his dream is a.s.sured of scholarship"

(_Berachot_, 57b). With him, it was said, the last of the interpreters of the Law (_darshanim_) died (_Sotah_, 49b).

His interpretation of the biblical pa.s.sage "that thou mayest remember when thou camest forth out of Egypt" is found in the _Haggadah_ of Pa.s.sover eve. See Bacher, _Agada der Tanaiten_, pp. 425-532; Schechter, _Studies_, I, pp. 129-130; H.

Sperling, in _Aspects of the Hebrew Genius_, p. 150.

(2) Ps. CXIX, 9.

(3) Prov. XVI, 32.

(4) Ps. CXXVIII, 2. The discontented rich man, even, is poor.

(5) I Sam. II, 30.

2. Ben Azzai (6) said, "Hasten to do even a slight precept (7), and flee from transgression; for one virtue leads to another, and transgression draws transgression in its train; for the recompense of a virtue is a virtue, and the recompense of a transgression is a transgression" (8). 3. He used to say, "Despise not any man, and carp not at any thing (9); for there is not a man that has not his hour, and there is not a thing that has not its place."

(6) Simon ben Azzai (see n. 1) was a very a.s.siduous student and a man of great piety. He was betrothed to the daughter of Akiba, but separated from his prospective wife in order to devote all of his time to study. It was said of him, "At the death of ben Azzai, the last industrious man pa.s.sed away"

(_Sotah_ IX, 15), and "He who sees ben Azzai in a dream might hope for saintliness." He declared that the greatest principle of Judaism is the belief in the common brotherhood of all mankind, which he derived from the pa.s.sage, Genesis VI, 1, "This is the generation of Adam (man)." See Bacher, _ibid._, 409-424.

(7) Cf. chapter II, 1.

(8) Well-doing is the fruit of well-doing, and evil-doing the fruit of evil-doing.

(9) Or "do not consider anything as being impossible."

4. R. Levitas of Jabneh said, "Be exceedingly lowly of spirit (10), since the hope of man is but the worm."

(10) R. Levitas lived probably about 120 C.E. Maimonides declares that the medium way between the extremes of the _too little_ and the _too much_ is the path of virtue, but he makes an exception in the case of humility, and, in accordance with this pa.s.sage, considers the extreme of being very humble the virtue. See Gorfinkle, _The Eight Chapters_, p. 60, n. 2.

5. R. Jochanan, the son of Berokah (11), said, "Whosoever profanes the Name of Heaven (12) in secret will suffer the penalty for it in public; and this, whether the Heavenly Name be profaned in ignorance or in wilfulness."

(11) A contemporary of Akiba.

(12) "Name of Heaven" is a common subst.i.tute for the "name of G.o.d."

6. R. Ishmael (13), his son, said, "He who learns in order to teach (14), to him the means will be granted both to learn and to teach; but he who learns in order to practise, to him the means will be granted to learn, and to teach, to observe, and to practise."

(13) He lived about 150 C.E.

(14) To one who learns _Torah_ and does not teach it are applied the words in Num. XV, 31: "he hath despised the word of the Lord" (_Sanhedrin_, 99a).

7. R. Zadok said, "Separate not thyself from the congregation; (in the judge's office) act not the counsel's part (15); make not of the _Torah_ a crown wherewith to aggrandize thyself, nor a spade wherewith to dig" (16). So also used Hillel to say, "He who makes a worldly use of the crown (of the _Torah_) shall waste away" (17). Hence thou mayest infer that whosoever derives a profit for himself from the words of the _Torah_ is helping on his own destruction.

(15) Cf. chapter I, 8.

(16) _I.e._, for material and selfish ends.

(17) Cf. chapter I, 13.

8. R. Jose (18) said, "Whoso honors the _Torah_ will himself be honored by mankind, but whoso dishonors the _Torah_ will himself be dishonored by mankind."

(18) R. Jose ben Chalafta was a contemporary of R. Meir.

9. R. Ishmael (19), his son, said, "He who shuns the judicial office rids himself of hatred, robbery, and vain swearing (20); but he who presumptuously lays down decisions is foolish, wicked, and of an arrogant spirit." 10. He used to say, "Judge not alone, for none may judge alone save One; neither say (to thy judicial colleagues), 'Accept my view,' for the choice is theirs (to concur); and it is not for thee (to compel concurrence)."

(19) He lived about 160-220 C.E.

(20) The judge brings upon himself the hatred of the one who is disappointed by his judgment. An erroneous judgment is equivalent to robbery. When the judge exacts an unnecessary oath, perjury may result.