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Embodying the Divine

Pirqe Avot
Lessons of the
Eminent Forefathers
A Critical Edition of
Mishnah Tractate Avot
with an authentic Hebrew text based
on Mishnah Codex Kaufmann
and other ancient witnesses,
along with an Introduction, Translation,
Scientific Commentary, and Notes

By Rabbi Dennis Beck-Berman

PREFACE
You may be thinking, Mah nishtanah? How is this edition of Pirqei Avot
different from all the others already available? Why do we need yet another edition
when there are already thousands, with hundreds still in print? Let me explain.
Intended Reading Audience: Most editions of Avot are aimed at the traditional
readership those familiar with rabbinic texts. Typically, these are in Hebrew or in
the vernacular with a Hebrew text, and accompanied by one or more edifying
commentaries. Many editions simply supply the Hebrew text of Avot and a
translation into the vernacular, along with brief notes and a short introduction.
There are only a handful which provide variant readings from ancient manuscript
witnesses and supply critical notes. This edition to my knowledge is the first
and only edition that provides a truly critical Hebrew text and translation, and a
thorough scholarly commentary. It is suitable for scholars and laity; for classroom use
in high school, college, graduate school, and seminaries; for rabbinic experts and for
interested scholars in any field; for traditional and non-traditional Jews, and for nonJews. A reader can simply peruse the translation or immerse oneself in the notes and
excurses, which on the whole are accessible to the general reader.1
Hebrew Text: The vocalized Hebrew text is a critical text which represents the
most ancient and accurate form of this Mishnah tractate that can be recovered based
on the available ancient witnesses and in light of recent research in Mishnaic Hebrew
philology and lexicography. It often differs from the standard printed editions, and
unlike the few existing scholarly editions, it presents a reliable, accurate text, not
simply the reading of one manuscript (usually Codex Kaufmann) along with a
blizzard of variant readings. For a detailed discussion see the Introduction.
English Translation: The translation presented here often departs from all other
modern translations, sometimes strikingly. There are several reasons for this: (a) the
translation follows a different reading in the new critical Hebrew text; (b) certain
words or phrases are rendered according to a new understanding based on recent
philological research; and (c) the English tries to reproduce as closely as possible the
idiom, rhythm, and rhyme of the original Hebrew. Whenever possible I have opted
for nonsexist language, but often ancient sources refer specifically to men.
Commentary: To my knowledge this is the first in-depth scientific commentary
on Avot. My approach is to combine a sustained, close literary reading of the text
with a classic philological approach, and when possible, try to illuminate its
sociocultural and historical context. There are thousands of books and articles in
many languages that deal with one or more sayings of Avot or with the tractate as a
whole. I have tried to identify and peruse the most significant treatments and to
incorporate their findings in my interpretations. In addition, there are thousands of
ancient and modern traditional commentaries which take a homiletic or ethical
approach to Avot. I have also tried to incorporate their literary and philogical insights
in my interpretations as well. Generally, however, both medieval and modern
commentaries and translations view Avot as a disconnected collection of worthy,

pious platitudes arranged in a roughly chronological order. Avot is consistently

characterized as completely unlike the rest of the Mishnah, which is focused on legal
issues and organized in a logical manner. This Commentary provides a fresh insight
into the literary merit, organizational structure, and deeper meaning of Avot. Rather
than being simply a loose collection of insipid maxims, I argue that Avot is a
coherent, well-organized series of witty, often paradoxical epigrams and aphorisms
which form an ethical-philosophical treatise. The Jewish sages lived through the
destructive upheavals of the Maccabean Revolt and two failed revolts against Rome,
as well as the powerful attraction of pagan culture in Hellenistic and Roman imperial
times. They truly understood that a scholar requires more than intellectual erudition
to overcome sin and uphold belief in times of crisis. First and foremost a sage must
acquire spiritual and moral strength. Only then can the spiritually transformative
power of disciplined Torah study under a sage mentor along with pious observance
transform a scholar into the embodiment of divine Torah.
Parallels: This is the only edition of Avot to my knowledge that provides not
only a fairly comprehensive collection of parallels in classical rabbinic literature, but
also cites striking parallels from other ancient Jewish and non-Jewish sources. Unlike
most scholarly works on rabbinic literature, parallel passages are freshly translated
from the best manuscripts rather than the printed editions, along with appropriate
explanations and annotations.
Timeless Torah: Many sayings are provided with a quotation or anecdote that
illustrates the enduring wisdom of Avot. Some are recent, some not; some are from
Jewish culture, some are not. I selected sources which I thought noteworthy and
which are not normally found in other Avot commentaries.
Notes: The notes constitute a significant part of the books bulk. This is
unavoidable given the need to provide thorough, convincing arguments to support
my many novel translations and interpretations. The notes also feature full
translations and concise commentary to many parallel sources. In addition, while I
try to distill complex issues to their essential points, whenever possible I provide
additional bibliographic references for those interested in pursuing the scholarly
arguments in depth.
Bibliography: The bibliography includes primarily works cited in simplified
fashion throughout the book. Editions of primary sources and the numerous
scholarly works consulted are also provided.
Other Special Features: Since this work is geared both to general readers as well
as scholars, I have generally avoided using professional jargon and eschewed the
myriad abbreviations common in scholarly works but familiar only to experts. For
the same reason, words and phrases in Hebrew, Aramaic, Syriac, Greek, Latin, and
other foreign languages are always transliterated and usually translated. While I have
consulted most of the standard scholarly and popular translations, all translations
provided are my own unless otherwise noted. The translations are generally based on
the best available witnesses; the underlying manuscripts are usually specified, unless

there are no variations of consequence between the major witnesses. All significant
parallels are fully translated and often accompanied by critical commentary.
Unfortunately, most scholarly treatments of rabbinic texts simply furnish numerous
references to ancient and modern works in footnotes. This requires the reader to
decode the arcane abbreviations (familiar only to rabbinical scholars), look up a
myriad of references in the original sources or in numerous books and articles in
several languages, then determine precisely what passage is intended, attempt to
decipher how the passage is understood in the context of the authors argument, and
finally determine whether or not the interpretation is plausible and/or the argument
is cogent. I hope the approach taken here greatly simplifies the readers task in
evaluating my choices in determining the most authentic text and interpretation.
Electronic edition. With the advent of digital media, the nature of scholarly
editions has changed. This is a heavily annotated book in which much of the
argumentation occurs in long complicated endnotes. Unlike in the case of printed
media, it is hoped that in a digital edition the serious reader will not find this format
especially frustrating, given the use of hypertext links and the ability to view the text
and notes together in split panes or in separate windows. In addition, the traditional
need for comprehensive multiple indices is somewhat obviated by the ability of the
reader to perform a variety of instantaneous searches. A few select indices are
nevertheless provided for the convenience of the reader. This book is also available in
a secured, read-only PDF format which can be purchased and downloaded online.
Companion Volume: Along with this scholarly electronic edition of Avot, I am
publishing a simplified paperback print version with Hebrew text, English
translation, and brief notes. This popular edition is entitled Pirqe Avot: Living Words
of Torah Wisdom for Self-Transformation.
Note on transliteration: Several names and terms are rendered in their most
popular and familiar forms. Vocalization is intended to aid the reader and not to represent
accurately the complexities of classical notation. Accents and vowel lengths are ignored. I
generally use the following transliteration system for Hebrew, Aramaic, and Syriac. A
few letters occasionaly appear in the standard scholarly forms, which are shown in
parenthesis.
b/v g d h v (w) z ch () t () y k/kh l m n s p/f tz () q r s () sh () t
For Greek, I often ignore accents and use the following transliteration system:
a b g d e z th i k l m n x o p r s t u ph ch ps

A collection of sayings on Torah study: Addendum

A later addition to Avot
6:11. Rabbi Elazar said (that) Rabbi Chaninah172 said:173
Scholarly disciples174 have more bliss175 in (their) lifetime,176
for it is stated (Isaiah 54:13),
And all Your people177 are disciples178 of the Lord(s Torah) and great is the bliss of Your people;
Do not read banayikh (Your people) but bonayikh (Your wise ones):179
(And all Your sages are disciples of the Lords Torah, so great is the bliss of Your sages);
(also Psalms 122:7-8),
May there be bliss among Your worthies (sages), serenity in Your palaces (academies);180
for the sake of my brothers and friends (fellow scholars) I will say: Pray, may you have inner bliss.181

COMMENTARY
Medieval readers and copyists appended additional teachings to the end of Chapter
Six (Qinyan Torah), just as they did to Chapter Five, the end original the Avot.182 In
several version, Avot 5:22-23 appear at the end of Chapter Six. Many conclude this
chapter with the teaching at the end of Mishnah Makkot, which eventually became
the customary conclusion of every chapter of Avot.183 Avot 6:11, which links scholars,
Torah study, and blissful reward, makes an ideal conclusion as well. Indeed, it
eventually was appended as the ending to numerous rabbinic works (see Parallels).
This teaching continues the theme of Chapter Six that the Torah scholar enjoys the
greatest possible life in this world (and presumably the next). According to Rabbi
Chaninah, the reward of Torah study is the bliss felt by scholars while engaged in
lifelong Torah study despite the hardships involved.184 A life devoted to the
spiritually transforming path of disciplined Torah study provides a scholar with
happiness, holiness, and meaning; it affords an unshakable sense of freedom and
security, unaffected by worldly cares and concerns, thus enabling a sage to rise above
all of lifes vicissitudes, and even to overcome enslavement to sinful passions.185
As in Avot 6:10b, this teaching concludes with a proof text that serves as a kind of
prayer imploring God to bring peace and joy to the Jewish People, perhaps an
allusion to the messianic age.

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Chapter 6 Mishnah 11

hnynSj yI;br rAmDa rzDoVl yI;br rAmDa

MDlOwoD;b MwlDv NyI;brAm NyImDkSj ydyImVl;tA
JKynD;b MOwlVv brw yyy ydw;mIl JKynD;b lDkw rAmTanRv
JKynOw;b aD;lRa JKynD;b yrVqI;t lAa
JKyDtwnVmrAaV;b hwVlAv JKElyEjV;b MOwlDv_yIhy
:JKD;b MOwlDv an hrV;bdSa yDorw yAjAa NAoAmVl
PARALLELS
Avot deRabbi Natan Version B 48 (edition Schechter, 134);186 Pereq Qinyan Torah in
Seder Eliyahu Zuta 17 (edition Friedmann, 21);187 Palestinian Talmud Berakhot
9:8;188 Babylonian Talmud Berakhot 64a;189 Babylonian Talmud Yevamot 122b;190
Babylonian Talmud Nazir 66b;191 Babylonian Talmud Keritot 28b;192 Midrash
Lamentations 5:22.193 (edition Buber, 161).
TIMELESS TORAH
When Rabbi Shmelke and his brother visited the maggid of Mezritch, they asked
him about the following. Our sages said certain words which leave us no peace
because we do not understand them. They are that men should praise and thank
God for suffering just as much as for well-being, and receive it with the same joy.
Will you tell us how we are to understand this, rabbi? The maggid replied: Go to
the House of Study. There you will find Zusya smoking his pipe. He will give you
the explanation. They went to the House of Study and put their question to Rabbi
Zusya. He laughed. You certainly havent come to the right man! Better go to
someone else rather than to me, for I have never experienced suffering. But the two
knew that from the day he was been born to this day, Rabbi Zusyas life had been a
web of need and anguish. Then they knew what it was: to accept suffering with
love.194

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166

Sifre Deuteronomy 309 (edition Finkelstein, 350; following Manuscript Vatican 32),
Three were designated a (prize) production of the (Divine) Ground: Torah(Proverbs
8:22), (the People) Israel(Deuteronomy 32:6), the Holy Temple(Psalm 78:54).
167

Babylonian Talmud Pesachim 87b (following Manuscript New York, Jewish Theological
Seminary, Rabbinic 1623, EMC 271), (The People) Israel, My childis one of three
(prize) productions that I produced in My world: Torah is one (prize) production, for it is
stated (Proverbs 8:22), God produced me at the beginning of His way, the first of His works of
old; heaven and earth are one (prize) production, for it is stated (Genesis 14:19), (God Most
High who) produces heaven and earth; (the People) Israel (is one prize production), for it is
stated (Exodus 15:16), this people (Israel) You have produced.
168

See also Israel Ibn Joseph Al-Naqawa, Sefer Menorat haMaor (edition Enelow, 4:473474) and see Enelows notes there; Pirqa deRabbenu haQadosh (editon Schnblum, 25a),
though it is not found in the version in Grnhut, Sefer ha-Likkutim 3:33-90.
169

The Hebrew text follows Manuscripts Casanata 69, London 442, Munich 95, and the
other major witnesses, which read Mlkw; Manuscript London 712 and the first printed
edition of the Mishnah (Naples, 1492) read: hm lkw, And all that (the Holy One, praise
Him, created). See note 102 above. On the change from Mlkw to Nlkw, see note 36 to the
Introduction.
170

The Hebrew text follows Manuscripts Casanata 69, London 442, Corpus Cristi 133,
London 712, and the first printed edition of the Mishnah (Naples, 1492); Manuscript
Corpus Cristi 133 adds: The Lord His kingdom/dominion (endures) for (this) Age and
forever and ever, which is the Aramaic of Exodus 15:18 in Targum Onqelos; Manuscripts
Oxford 896 and London 655 omit Exodus 15:18 and conclude with Targum Onqelos;
Manuscript London 442 adds: (Zechariah14:9, And the Lord shall rule over all the earth;) in
that day there shall be one Lord with one name. Apparently, Targum Onqelos is used here to
bring out the homilists implied plea for God to demonstrate His eternal dominion and act
on behalf of Israel in the present. See Drazin, Targum Onkelos to Exodus, 160-161. Compare
Midrash Abba Gurion 3 (edition Buber, 31).
171

Goldin suggests that this may be a polemic against Epicureans and others who claim the
universe was created for human delight. See Goldin and Hammer, Pirkei Avot, 280.
172

Rabbi Elazar was among the Second Generation of Palestinian Amoraim (about 210290 CE). His teacher Rabbi Chaninah son of Chama, a student of Rebbi, was among the
First Generation of Palestinian Amoraim (about 190-260 C.E).
173
Some editions omit 6:11 and conclude with Mishnah Makkot 3:16, which is the passage
traditionally recited after concluding each chapter of Avot. See PAGE ? above.
174

The use of the term scholarly disciples here instead of simply the Sages is due in part
to the proof text from Isaiah 54:13, And all Your people are disciples of the Lord(s Torah).
More importantly, not all students attain to ordination as a sage, and Rabbi Chaninah wants
to promise all those who dedicate their lives to disciplined Torah study that God will reward
them with more bliss in their lifetime.
The common form of the singular in printed editions, talmid chakham, is a corruption of the
original form talmid chakhamim, literally a disciple of sages. See Lieberman, HaYerushalmi
Ki-Fshuo, Introduction, 22-23; Kister, Studies in Avot de-Rabbi Nathan, 257 note 58; BarAsher, Introduction to Mishna Codex Parma B: De Rossi 497, Seder Teharoth, 14-15;
Epstein, Review of Siphre zu Deuteroniumherausgegeben von Dr. Louis Finkelstein,

725

388; Ginzberg, Students, Scholars and Saints, 267-268 note 5. While a chakham, an ordained
sage, was fully empowered to decide on all questions of law, a talmid chakhamim, a scholarly
disciple, could only answer questions on areas he formally mastered. Both terms came to
signify learned scholars, which is the usage in Avot 6:11. See Ginzberg, A Commentary on the
Palestinian Talmud, 1:403-408. See Ginzberg, The Place of the Law in the Wisdom of Israel,
16, 38-39. Compare his essay The Disciple of the Wise in Students, Scholars and Saints, 3558. On the scholar serving as a disciple-apprentice, see note 81 to Avot 6:5. Compare Greek
scholastikos, erudite scholar, a student who has graduated and is ready for specialized legal
training. See Loewe, Rabbi Joshua ben Hananiah.
175

Hebrew shalom, peace, well-being, has the sense here of bliss, supreme well-being
and joy. The JPS Hebrew-English Tanakh translates happiness. See note 181 to Avot 4:15b.
The expression marbim shalom ba-olam is usually mistranslated they increase peace in the
world. But the proof text explicitly promises that only your people (or children or
builders) will have great peace hardly a pean to a magnified universal peace. It means,
rather, they have more peace/bliss in (their) lifetime. See Levines Addendum: A Sages
Reflection on Torah Study, in Heaven and Earth, Law and Love, 205-218, especially 211.
Also see note 53 to Avot 1:5a. Levine correctly explains that this is meant to refute the view
that a scholars life is full of troubles. For a detailed study of the Talmudic references to
sadness and emotional distress of Palestinian sages associated with scholarly competitiveness
in the rabbinic academy, see Valler, Sorrow and Distress in the Talmud. On the suffering of
scholars, see the references adduced by Levine; Sperber, Masechet Derech Eretz Zutta, 103.
Compare Genesis Rabbah 19:1 (edition Theodor and Albeck, 169-170). On the suffering
endured in disciplined Torah study, see Avot 6:4a and the references there. See also Pirqoi
ben Baboi in Ginzberg, Genizah Studies In Memory of Doctor Solomon Schechter, 2:572.
Compare Babylonian Talmud Berakhot 17a (following Manuscript Oxford,
Oppenheimer Additional Folio 23), A regular (saying) in the mouth of Abaye is: A person
should always be prudent/sensible (arum) in awe/reverence (of God), a gentle inquirer and a
warm/amiable responder, and have much peace/harmony (marbeh shalom) with his brothers
and with his relatives, so that he would be beloved Above and delightful below and be
favored/welcomed by humanity. The reading marbeh shalom appears in the printed editions
beginning with edition Soncino 1484. But note the reading in Manuscript Paris 671: a
warm/amiable responder, and speaks (medabber) peace/greetings with his brothers and with
his relatives and with all people, and even (with) a Gentile in the market. Apparently, a
copyist inadvertently confused rbdm, medabber, with hbrm, marbeh. A slight variation
appears in Manuscript Florence II.I.9: a warm/amiable responder, and and speak
peace/greetings (dover shalom) to all with his brothers and with his relatives. The two
versions are combined in Pirqei Rabbenu ha-Qadosh 4:19 (edition Grnhut, Sefer haLikkutim, 3:69), a warm/amiable responder, and speak peace/greetings (dover shalom) and
speaks (medabber) peace with. A scribe seeking to correct the reading and also remove
the redundancy inserted a marginal note in Manuscript Munich 95: and speaks truth (dover
emet) between and have much peace/harmony and with his brothers. See the parallel in
Seder Eliyahu Rabbah 18 (edition Friedmann, 104). Braude and Kapstein, Tanna De
Eliyyahu: The Lore of the School of Elijah, 268, translate: be wholly at peace with his
brothers. Similarly in Seder Eliyahu Zuta 1 (edition Friedman, 167), where they translate
(Ibid., 399: he should strive to be on the best of terms with his father, etc. On marbeh
shalom, have much peace/contentment, see note 192 to Avot 2:7.

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Of course, marbeh shalom can sometimes mean increase peace. See Seder Eliyahu
Rabbah 19 (edition Friedmann, 111), Manasseh, the son of Hezekiah, was (only) twelve
years old when he became king of Judea (see 2 Kings 21:1), for the Holy One, praise Him,
made him king, and He raised him in prosperity (with a happy childhood), and He gave
more/increased well-being for him (hirbah lo shalom) and He gave more/increased years (of
rule) to him (hirbah lo shanim) than to all the kings before him. See also Seder Eliyahu
Rabbah 25 (edition Friedmann, 136), One (should) become like Aaron (the) High Priest
who dedicated/directed himself (to a holy task) and (henceforth) increases peace between
Israel and their Father who is in Heaven. Braude and Kapstein, Tanna De Eliyyahu: The
Lore of the School of Elijah, 336, translate: He can become like the High Priest Aaron who
dedicated himself to making an abundance of peace between Israel and their Father in
heaven. On Aaron as a peacemaker, see Avot 1:12b. It is significant, however, that the
homiletic interpretations in rabbinic literature of Isaiah 54:13 clearly refer to scholars having/
enjoying more peace.
See Pesiqta deRav Kahana 12:21 (edition Mandelbaum, 219), where Isaiah 54:13 is
expounded: I (God)(shall) increase (marbeh) peace/bliss among them (scholars). Braude
and Kapstein, Peskita De-Rab Kahana, 325, translate: Nay more, I shall make peace
abundant among them, as Isaiah said: When all thy children shall be taught by the Lord,
abundant shall be the peace of thy children (Isa. 54:13). Similarly, Midrash Hallel (or Book
of Deeds) 11 (Eisenstein, Ozar Midrashim, 134), (Isaiah 54:13) And all Your sages are
disciples of the Lord(s Torah), so great is the bliss of Your People Great/much is (the) bliss of
the toilers of Torah (study), great/much is (the) bliss of (shelomo shel) Israel Your People
forever and ever. Amen. See also Sifre Numbers 42 (edition Horovitz, 47; edition Kahana,
1:119; following Manuscript Vatican 32), Bliss/peace (shalom) is (truly) great/important,
since it is given (by God) to the to learners of Torah, for it is stated (Isaiah 54:13), And all
your sages are learners of the Lord(s Torah and so great is the bliss of your sages). See Kahanas
commentary thereto, 2:334 and note 85. Compare the parallel in The Mishnah of Rabbi
Eliezer 4 (edition Enelow, 67). In Sifre Numbers elsewhere in this passage shalom is used in
the sense of peace, but here it means bliss, as it does in the preceding teaching which
refers to the righteous dead who repose in blissful serenity. See Sifre Zuta to Numbers 6:26
(edition Horovitz, 248-249). See also Sifre Numbers 42 (edition Kahana, 1:115), This is the
bliss of Torah (687riden Torah), which probably refers to the inner joy of the scholar.
Compare Kahana, Sifre on Numbers, 2:328 and note 38. See also Deuteronomy Rabbah 6:14
(edition Lieberman, 107-108; basically identical to the printed edition), The Holy One,
praise Him, said: In This Age, because there was evil/malicious speech among you, therefore
I removed My (Divine) Presence from among you.But at the Future to come, when I
uproot the Evil (designing) Tempter from among you.I (shall) restore My (Divine)
Presence among you.And since I (shall) cause My (Divine) Presence to rest upon you, all
of you (shall) merit to (master) Torah and (shall) dwell in bliss/peace in the (Future) Age, for
it is stated (Isaiah 54:13), And all your people (the entire Jewish People) shall be learners of the
Lord(s Torah) and great shall be the bliss/peace of your people. Note the concluding phrase
shalom ba-olam, the same as in Avot 6:11, specifically refers here to the world in the Future
to come or the (Future/Coming) Age. On the Future to come, see note 113 to Avot 6:9.
I have found only one homiletic interpretation in classical rabbinic literature in which
Isaiah 54:13 refers to people (as opposed to God) increasing peace between people. See Sifre
Deuteronomy 336 (edition Finkelstein, 386; following Manuscripts Oxford and London),
(Interpreting Deuteronomy 32:47, For this Torah study is not a trifling thing for you,
for it is your very life,) and through this thing you shall extend (your) days (on the land) This

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(thing) is one of the things which the one who does them eats (enjoys) their fruits (interest)
in This Age and (enjoys) extended days at the Coming Age. And here it (this thing) is
explicitly regarding (disciplined) study of Torah. From where (in Scripture do we learn that
extended days are a reward) regarding honoring of (ones) father and mother? Elucidation
(comes by Scripture) stating (Exodus 20:12), Honor your father and your mother, in order that
you may extend your days (on the land that the Lord your God is assigning to you). (From where
in Scripture do we learn that extended days are a reward) regarding releasing (the mother
bird from) the nest? It is written (Deuteronomy 22:7), Release, you shall release the mother
(bird) and take for yourself (only) the young, in order that you may fare well and you shall extend
(your) days. (From where in Scripture do we learn that extended days are a reward) regarding
bringing peace/harmony (havaat shalom)? It is written (Isaiah 54:13), And all your people are
learners of the Lord, and great is the peace of your people. The context implies that the reward
is for people not necessarily scholars bringing peace/harmony between people.
See the parallel in Midrash Tannaim to Deuteronomy 32:47 (edition Hoffmann,
205)=Midrash ha-Gadol to Deuteronomy 32:47 (edition Fisch, 738), From where (in
Scripture do we learn that) by bringing peace/harmony between a person and his fellow (one
enjoys longevity in the Coming Age)? For it is stated (Isaiah 54:13), And all your people are
learners of the Lord and great is the peace of your people. Compare Mishnah Peah 1:1, These
are things (concerning) which a person eats (enjoys) their fruits (interest) in This Age, while
the principal (reward) endures for him at the Coming Age: honoring a father and mother,
and gemilut chasadim, and bringing peace between a person and his companion, but the
(disciplined) study of Torah is equivalent to them all. Note that Sifre Deuteronomy, Midrash
Tannaim, and Mishnah Peah do not refer to scholars increasing peace, but to Jews in
general. More significantly, all the other rabbinic traditions which claim that one who brings
harmony between people will enjoy extended life at the Coming Age do not cite Isaiah
54:13, but adduce a different proof text. See Palestinian Talmud Peah 1:1, 15d (edition
Sussmann, 82); Babylonian Talmud Qiddushin 40a; Yevamot 109a. These traditions all cite
Psalm 34:15, Shun evil and do good, seek peace and pursue it, which clearly refers to increasing
peace between people, but does not prove that the reward for this righteous act is extended
days. Proof of this comes from the connection with a preceding verse, which is not cited,
but which is implicit in the argument: Psalm 34:13, Who is the man who is eager for life, who
desires (extended) days to see good fortune? The use of Isaiah 54:13 in Sifre Deuteronomy and
Midrash Tannaim is quite puzzling, given the more popular and straightforward proof text of
Psalm 34:15. The use of Isaiah 54:13 is even more puzzling given that the first two proof
texts explicitly conjoin honoring parents and releasing the mother bird with the key phrase
extending days, while Isaiah 54:13 does not clearly refer to bringing peace between people
nor does it mention the reward of extended days. It seems to me that the only way to make
sense of this midrash is to assume that the homilest playfully renders the verse And all your
children (who) would become those (whose lives) are stretched out (reading lemudei as le-mudei,
the hufal of HDH)(by) the Lord it is one (who makes) great peace/harmony (for) your
people. The precise homiletic interpretation of Isaiah 54:13 underlying this saying is
uncertain. But this midrash clearly refers to those who who bring/increase peace between
people. Compare Mishnah Eduyot 8:7, Elijah (the Prophet) shall cometo make
peace/harmony in the world. Citing a proof text from Malachi 4:23-24, the prophet is
depicted as ushering in a universal and enduring end of human strife and factionalism, not
increasing peace in the world. See also Babylonian Talmud Sukkah 53b, to make (laasot)
peace between a man/husband and woman/wife, between the whole world, all of it. Note
that in Biblical Hebrew, SH shalom never means to make/establish peace/harmony

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(between people), but either to grant a person/people a security covenant (Joshua 9:16) or
to create a state of happiness (Jeremiah 33:9). See see Tur-Sinai (Torczyner), The Language
and the Book: Beliefs and Doctrines, 1:490-494; Tur-Sinai (Torczyner), The Book of Job, 374375.
See also the Commentary to Avot 6:7 above; Proverbs 4:22, They (Torah precepts) are
life to those who find them, healing/health for his whole body. See also Manuscripts London
(British Museum, Oriental 2390, Elkan Adler Collection 2466) and London (British
Museum, Elkan Adler Collection 1178; both published in Higger, Pereq Qinyan Torah,
295), Torah (study) is (truly) great/important, for its payment/reward is bliss/peace, for it is
written (Psalm 119:165, Those who love (studying) Your Torah have much bliss/well-being;
they do not have adversity; Al-Naqawa, Sefer Menorat haMaor (edition Enelow, 4:544),
Therefore the Holy One, praise Him, gave those who toil (in study of) Torah a
payment/reward (of) bliss/well-being. And see Rule of the Community (1QS) 4:6-8, All
who walk in it (the spiritual Way of the Community) will (providentially) have
healing/health, much contentment/peace in length of days (a long life), and fruitful
offspring, with all everlasting blessings and eternal joy in endless life, and a crown of glory
with a robe of splendor (resplendent) in eternal light. See also 4Q525 14 ii:13, He (God)
shall fill your days with goodness and you shall [enjoy?] great contentment/peace. Note
Community Rule (1QS) 2:4, 687riden olamim, eternal bliss. Note also Ben Sira 31:10,
Who has embraced it (avarice) and has had well-being/contentment (shalom) or has had
prestige? (And one who rejects avarice,) for his life will be exceedingly content/peaceful;
(God saysJ I will be your glory. And see Avot deRabbi Natan Version A 28 (edition
Schechter, 86; all manuscripts agree), And whoever has more (or: increases) good/pious
deeds, generates pleasure/contentment (see next note) in his body. Compare Sifre Numbers
42 (edition Horovitz, 46; edition Kahana, 1:115 and the commentary 2:328), (Interpreting
Numbers 6:27,) And grant you bliss/peace Rebbi says: This is the bliss of Torah (study), for
it is stated (Psalm 29:11), May the Lord grant strength (Torah) to His people (may the Lord
bless His people with bliss). See note 132 to Avot 2:7, More righteousness/charity, more
peace/bliss, based on Isaiah 32:17, For the work of righteousness shall be peace, and the effect of
righteousness, calm and confidence forever. Also compare Segals reconstruction of Hebrew Ben
Sira 1:18 (edition Segal, 3. See his notes, 6), The Crown of Wisdom is fear/reverence of the
Lord, sprouting contentment/peace and a life of health; based on the Greek: The Crown of
Wisdom is fear/reverence of the Lord, sprouting peace and health for healing. Compare
Syriac: increasing contentment/peace and life and healing/health. See Sifre Deuteronomy
Eqev 48 (edition Finkelstein, 111), which claims that Torah study results in abiding joy.
And see Avot 2:9a, a good way that a person should embrace is(having) a joyful heart.
On the sage as one who is truly wealthy, free, and enjoys harmony and bliss, see Philo, On
Sobriety, 56. See note 25 to Avot 6:1, (Torah study) elevates him and uplifts him above all
occurences, all of them; note 33 to Avot 6:2, for you have no one who is free except for one
who is busy with (disciplined) study of Torah. Qqqq
Avot Chapter 6 extolls the rewards of Torah study, but also details the ascetic demands
of disciplined Torah study. Sages even praise the fatigue resulting from toil in Torah. See
Tosefta Berakhot 3:4 (edition Lieberman, 1:12), He (Ben Azzai)(also) was the one who says:
Whoevers body suffers on account of his wisdom (exhausting Torah study), it is a good sign
for him; his wisdom (suffers) on account of his (pampering his) body, it is a bad sign for
him. See parallel in Avot deRabbi Natan Version B 33 (edition Schechter, 72). Fischel,
Rabbinic Literature and Greco-Roman Philosophy, 91, cites Seneca, Epistle to Lucilius, 66:45,

729

With Epicurus there are two good (things) of which that supreme (good) or bliss consists:
that the body be without pain, and the mind without perturbation. Rabbi Chaninah would
argue that a scholar can find bliss and contentment in a life of devotion to God, Torah
study, and performance of precepts. See Seder Eliyahu Rabbah 7 and Leviticus Rabbah 3:7
(cited and discussed in note 16 to Avot 6:1), where the sage achieves a permanent state of
blissful divine service in which he can even face martyrdom with serenity. And compare
Derekh Eretz Zuta 5 (edition Higger, 79), And he happy in suffering; Sperber, Masechet
Derech Eretz Zutta, 148. Compare also Sifre Deuteronomy 53 (edition Finkelstein, 120-121),
which declares that the suffering of the righteous in This Age will turn to joy in the end.
Note the salutation in a fifth-sixth century Palestinian letter, Manuscript Oxford, Bodleian
Library, Hebraica d.69, Great bliss (shalom) from on high, and ease/relief from on high, and
immense blessings, to Rabbi Jacob. See Mishor, Talmudic Hebrew in the Light of
Epigraphy, 267. Compare Rule of the Community (1QS) 2:4, 687riden olamim, eternal
bliss.
176

Hebrew ba-olam is ambiguous. See note 271 to Avot 2:11; note 175 to Avot 2:7b. It
might mean in the world (see below), but have more bliss in the world is somewhat
awkward, and there is no hint of the world anywhere in the saying or the proof texts.
While it may mean in the (Coming) Age, nothing in the saying or the proof texts suggest
such an interpretation. It may mean in the (This) Age, which is possible, but suggests that
it would not be true of the Coming Age, which is unlikely. In classical rabbinic literature
when This Age or the Coming Age is intended it usually made explicit, though there are
rare exceptions where its meaning is clear from the context. See Genesis Rabbah 2:5 (edition
Theodor and Albeck, 18); Sifre Numbers 148 (edition Horovitz, 195), if you will lengthen
days in the world, that is, if you live much longer in this world, which is tantamount to in
This Age, as in Sifre Deuteronomy 47 (edition Finkelstein, 104), So that your days may be
lengthened (Deuteronomy 11:21) in This Age. Compare Tosefta Sotah 14:10 (edition
Lieberman, 4:238), And there is no tranquility/relief (noach) in the world/age (This Age)
for (the People) Israel; Sifre Deuteronomy 315 (edition Finkelstein, 358), I am destined to
settle you in spiritual tranquility/relief (nachat ruach) in the world/age (the Coming Age).
See note 105 to Avot 6:8 on Avot deRabbi Natan Version B 43; Avot 4:17, spiritual serenity
in the Coming Age.
One might speculate that the original reading was: be-olam, with their yoke (of
Torah), but this is forced and quite unnecessary. Already in Biblical Hebrew olam, age,
has an extended temporal sense of (life)span, lifetime. It is used in a similar way to the
English: a period of time during which an object, a process, or a phenomenon exists or
functions. See Exodus 21:6, and serve him throughout his lifetime (of servitude) not his
entire lifetime, but from when he becomes a slave until his death, manumission, or
incapacitation. See also Deuteronomy 15:17; 1 Samuel 27:12; Job 40:28. Compare the
Greek ain, lifetime, which also develops the meaning (all) time, eternity. See note 143
to Avot 2:7b. For a detailed discussion, see Levine, Heaven and Earth, Law and Love, 205218. See Mishnah Yevamot 1:1, 2:1-2, a (younger) brother who was not (yet alive) in his
(older brothers) lifetime (be-olamo); Mekhilata deRabbi Shimon bar Yochai to Exodus 21:6
(edition Epstein and Melamed, 164), All the days of the lifetime (olamo)(of servitude) of
the pierced (slave); Sifre Deuteronomy 122 (edition Finkelstein, 181), All the days of the
lifetime (olamo) of the master. See also Palestinian Talmud Berakhot 4:1, 7b-7c (edition
Sussmann, 34) and Taanit 4:1, 67c (edition Sussmann, 354), (1 Samuel 1:22), and he
(Samuel) will abide there throughout (his) lifetime (olam). And is not the lifetime (olamo)(in

730

ministry) of a Levite nothing other than fifty years? See Excursus D 54. See also Sifre
Numbers 141 (edition Horovitz, 187; edition Kahana, Preliminary Edition of Piskaot 107161, 1:66), (Interpreting Numbers 27:23, He laid his hands upon him) and he (Moses)
commissioned him (Joshua). Just as the Holy Ones commissioning (of Moses was done)
happily, so Mosess commissioning of Joshua (was done) happily. Do I understand/hear that
(the commissioning was due to) Moses lacking (energy)? Elucidation (comes by Scripture)
stating (Deuteronomy 34:7), And Moses was a hundred and twenty years old (when he died);
his eyes were undimmed (in distinguishing) between pure and impure and between
forbidden and permitted and his vigor unabated in his lifetime (olamo) in Torah
(study). On this tradition note the reading in Midrash Chakhamim: in his toil (ameilo) in
Torah (study) and compare Song of Songs Rabbah to Song of Songs 1:10 (edition Dunsky,
41; edition Grnhut and Wertheimer, 36), interpreting Song of Songs 1:10, Your cheeks are
lovely (filled) with Torah (teachings). See also Sifre Deuteronomy 144 (edition Finkelstein,
199), ein yotzei yedei olamo, he does not depart his lifetime, literally he does not quit the
grasp of his lifetime. See Finkelstein, Improved Readings in the Sifre, 45-46. On the
expressionseino ba-olam and yatza olamo, see note 279 to Avot 2:11. Hebrew yotzei, leave,
depart, as in English, also has the sense of quit, to discharge a duty or to be released from
a responsibility. Compare Mishnah Sheqalim 3:2, for a person needs to quit the
embrace/grasp of humanity in the same way one needs to quit the embrace/grasp of the
(Divine) Ground, that is, one needs to remove any cause for suspicion. Note the reading of
the parallel in Mekhilata Kaspa 3 (edition Horovitz and Rabin, 328; following Manuscript
Oxford), eino niftar min ha-olam, he does not depart from the world/Age.
In Biblical and Tannaitic Hebrew the expression kol yamav, all his days, his whole
lifetime, is quite common, but the plural form kol yemeihem, all their days, is rare. From a
stylistic perspective, it would be more awkward than ba-olam. In both Biblical and Tannaitic
Hebrew, ba-chayyim means alive, while alive, with/concerning the living. See Schoors. The
Preacher Sought to Find Pleasing Words: A Study of the Language of Qoheleth, Part II:
Vocabulary, 159-160. But it does not mean in the (ones) lifetime; this is expressed by
olam. In the Dead Sea scrolls, however, chayyeikhem does appear to mean in their
lifetimes. See Damascus Document (CD) 4:21 and parallel in 6Q15 1:3, which condemn
wicked men for taking two wives in their lifetimes.
On the phrase shalom ba-olam, bliss in (their) lifetime, compare Tosefta Bava
Qamma 7:7 (edition Lieberman, 5:30-31; following Manuscript Vienna and the first
edition, Venice, 1521; the underlined section is missing from Manuscript Erfurt, where the
first part of the passage was carelessly transposed by a scribe to the preceding teaching), See
it (Scripture) states (Deuteronomy 27:6) You must build the altar of the Lord your God of
whole (sheleimot) stones. (The expression whole stones means) stones that place/establish
contentment/peace (shalom). And are not (these) matters (which follows logically) from a
minor to a major (premise)? And just as (concerning) stones which do not see and do not
hear and do not speak (are completely unaware and insensible) about how they
place/establish contentment/peace between Israel and their Father who is in Heaven
(through the sacrifices made upon them) the (Divine) Ground said: Let them be
whole/content (sheleimot) before Me (endure contentedly in Gods presence), (if) regarding
(that) one (case it is so), how much (more certain in this case that) Torah scholars, who are
(a source of) contentment/peace (shalom) in the world (through the sacrifices they make in
Torah study), shall be content/blissful (sheleimim) before the (Divine) Ground (endure
contentedly in Gods presence). The point of the saying is that if God rewards stones, which
are not alive, thinking or feeling, how much more does God reward scholars who spend a

731

lifetime avidly studying Torah: they are truly content/blissful in Gods presence. On the
sacrifices made in Torah study, see note 182 to Avot 1:5; note 45 to Avot 6:4a; Fraade, From
Tradition to Commentary, 89-92. According to Deuteronomy 27:5-6 and Exodus 20:22, the
whole stones of the altar refers to their not being hewn by iron tools, which are also used
for warfare. While weapons curtail harmony and shorten life, Gods altar brings harmony
and lengthens life. This theme is given greater prominence in the parallel versions cited
below. Compare Lieberman, Tosefta Ki-Fshuah, 9:67.
Significantly, all of the parallels speak of a scholar or person who places/establishes
peace/harmony receiving as a reward (a) longevity or (b) a life without suffering. This further
supports the interpretation have more bliss in (their) lifetime. See Sifra Qedoshim 10:8
(following Manuscript Vatican Assemani 66), a person who places/establishes peace/
harmony between a man and his wife, between (one) family and (another) family, between
(one) town and (another) town, between (one) city and (another) city (or) between (one)
nation and its neighbor (if) regarding (that) one (case it is so), how much (more certain in
this case) that (Divine) retribution shall not befall him. And similarly Mekhilata deRabbi
Yishmael Bachodesh 11 (edition Horovitz and Rabin, 244). Compare Mack, The Aggadic
Midrash Literature, 17-19; Kasher, Torah Shelemah, 16:171 554 note. On (Divine)
retribution, see note 127 to Avot 1:7. Compare also Avot deRabbi Natan Version A 28
(edition Schechter, 87; edition Becker, 214-215; manuscripts agree), Rabban Shimon son
of Gamliel says: Whoever places/establishes peace/harmony within his home, the (Divine)
written (Word) deems him as though he places/establishes peace/harmony in Israel, every
single one (among all Jewry). See Mekhilata deRabbi Shimon bar Yochai to to Exodus 20:22
(edition Epstein and Melamed, 157), Torah scholars, who are (a source of) atonement for
the world, shall not be harmed by (even) one of all the demons in the world. And similarly
Semachot 8:16 (edition Zlotnick, 210; and see notes, 143). See Tanhuma Yitro 17 (edition
Vilna, 97-98), the one who places/establishes peace between a person and his companion or
between a man and his wife (if) regarding (that) one (case it is so), how much (more
certain in this case) that his days and his years will be lengthened!
The key phrase she-hen shalom ba-olam, who are (a source of) contentment (shalom) in
the world, parallels the preceding teaching (all witnesses agree), she-hen kapparah la-olam,
(Torah scholars) who are (a source of) atonement for the world. Manuscript Vienna
preserves here the rare but authentic interchange between shaleim and shalom. See Kister,
Studies in Avot deRabbi Natan, 47, 120 note 16; note 58 to Avot 6:4b. Manuscript Erfurt,
however, reads: she-hen sheleimim la-olam, which could be understood in three ways: (a)
(Torah scholars) who are content/blissful throughout (their) lifetime; (b) (Torah scholars)
who are content/blissful forever, perhaps alluding to This Age and the Coming Age; or (c)
(Torah scholars) who are content/blissful for the world, which is awkward and unclear. It
is possible that the unusual (and probably original) reading she-hen shalom ba-olam puzzled
later scribes, who reinterpreted this expression as she-hen sheleimim la-olam, who are
content/blissful throughout (their) lifetime. Note that the various forms of this tradition
consistently use the expression metilot shalom, place/establish contentment/peace, not
marbim shalom, typically misunderstood as increase peace. On the Hebrew expression
meitil shalom, place/establish peace, compare the Greek balein eirnn, to place/establish
peace. See, for example, Matthew 10:34.
Compare also Avot deRabbi Natan Version A 9 (edition Schechter, 41; all manuscripts
agree except as noted below), (Aaron saysJ Moses my brother, have we committed any evil
with another in the world?...And just as with another in the world we have not committed

732

evil, you who are our brother, how could we commit evil with you?! The phrase
committed any evil with another in the world is awkward. Note the reading in one of the
best witnesses, Manuscript New York (Jewish Theological Seminary, Rabbinic 25), have we
done any evil with a person ever (meiolam)? Perhaps baolam here should be understood,
in (our) lifetime: have we committed any evil with another in (our) lifetime? Compare
also Ben Sira 4:23 (edition Segal, 27), Do not withhold a (wise) word in the world (Mlwob,
baolam); do not conceal your wisdom. For wisdom is made known through (erudite) speech
and understanding through the (wise/correct) reply of the tongue. This is the reading in
Manuscript A (Taylor-Schechter 12.863), but Manuscript C (Taylor-Schechter 12.867)
reads: Do not withhold a (wise) word in its (proper) time (wtyob, beito) and do not stifle
your wisdom. The reading in its (proper) time may reflect Proverbs 15:23; it is also found
in the Syriac and Greek (in a time of need). In his notes there Segal, 28, recognizes that the
reading in the world is quite puzzling, and suggests that perhaps it means everyone as in
Aramaic. But this usage is only attested in Jewish Babylonian Talmudic Aramaic. Perhaps
Ben Sira 4:23 should be rendered Do not withhold a (wise) word in (your) lifetime; do not
conceal your wisdom.
Of course, it is more common to find ba-olam in the sense of in the (natural) world,
throughout the world (human society), in the cosmos. It appears this way in many wellknown passages. See Mishnah Yevamot 15:1, where shalom ba-olam means peaceful (times)
in the world, that is, no significant warfare; Mishnah Eduyot 8:7, But the sages say:to
make/restore peace in the (whole) world, as is stated (Malachi 4:2324), Behold I will send
you Elijah the prophetand he will restore the heart of the fathers to the children, and the heart
of the children to the fathers. Over the centuries, under the influence of the more familiar
meaning of ba-olam, its original sense in Avot 6:11 was forgotten. Indeed, the original
meaning of this entire teaching was forgotten.
While bonayikh here could be understood as your builders, nothing in the statement or
the proof text speaks about scholars building the world. Indeed, the expression building the
world, while rare in classical rabbinic literature, generally refers to the populating of the
world through having children. See Genesis Rabbah 71:5 (edition Theodor and Albeck, 832);
Palestinian Talmud Sanhedrin 5:1, 22c (edition Sussmann, 1289); Deuteronomy Rabbah 6:5
(edition Lieberman, 104). Compare Babylonian Talmud Shabbat 114a, following Genizah
fragment Cambridge (Taylor-Schechter F 2.1.162) and Manuscript Oxford (Oppenheimer
Additional Folio 23), What is (the meaning in the previous statement of) banain (clothes)?
Rabbi Yochanan said: These are the (spotless) clothes of scholarly disciples who are busy with
the building of the world (binyano shel olam) all their days. The word banain does not
mean bath attendants or builders, but rather ba-nain, in nice/clean (clothes), See
Rosenthal, The Teacher, 62. In context, it refers to proper scholars who never go out with
stained clothes; these fine young men are busy with the building of the world. Compare
Schwartz, Material Culture in the Land of Israel: Monks and Rabbis on Clothing and Dress
in the Byzantine Period. Although unlikely, it might refer obliquely and euphemistically to
scholars who would never go out in public disheveled after engaging in conjugal intercourse.
177

Levine, Heaven and Earth, Law and Love, 208-210, points out that banim here probably
refers to people rather than young children, the usual translation here. This is suggested
by the general context. In Isaiah 54:1 children refers to sons, offspring; compare Isaiah
54:3. This better suits the homiletic interpretation of scholarly disciples, who are adults,
not children. Moreover, the intent of the prophet here as well as the homilist is probably
Your (Gods) people (Israel) rather than your (Israels) children.

733

178

Hebrew limmudei, learners/disciples of. Compare 1 Chronicles 25:8, talmid, learner,

apprentice, one who is acquiring an art. See Bickerman, The Chain of the Pharisaic
Tradition, 539. Compare the Biblical term benei ha-neviim, disciples of the prophets,
literally children of the prophets. See 1 Kings 20:35; 2 Kings 2. In rabbinic Hebrew this
becomes talmidei ha-neviim, disciples of the prophets. See Mekhilata deRabbi Yishmael
Pischa 1 (edition Horovitz and Rabin, 5). Perhaps the combination of your people and
learners of God is also reflected in the rabbinic interpretation of your people as your
wise ones, your scholars. See note 147 below.
179

The Masoretic text here is quite awkward; normally, the subject would not be repeated
and peace would receive a pronominal suffix: And all your people are disciples of the Lord
and great is/shall be their bliss. Among the Dead Sea scrolls is an almost complete copy of the
Book of Isaiah, and the reading there in Isaiah 54:13 is actually ykynwb, bonayikhi. A similar
phenomenon occurs in Isaiah 49:17. See Flusser, The Text of Isa. Xlix,17 in the DSS;
Kahana, Sifre on Numbers, 2:334 note 85. Gordis demonstrates that the homilist reads
bonayikh as the participle of the verb BYN, understand, thus transforming your people
into your sages, those who understand. See Gordis, Increasing Peace in the World.
Compare Song of Songs Rabbah 1:37 (edition Dunsky, 30), where the homilist takes banot,
daughters, as bonot and homiletically renders it as mevinim, sages, teachers, literally
those who understand. This interpretation of banot also appears in Pesiqta deRav Kahana
12:1a (edition Mandelbaum, 202). A similar interpretation of banot appears in Rabinovitz,
Ginz Midrash, 215. Compare notes to Genesis Rabbah 70:15 (edition Theodor and Albeck,
814). The verse is thus interpreted: And all Your sages are disciples of the Lord(s Torah) and
(as a result of their study) great is the bliss (experienced by) Your sages. On this interpretation,
see Levine, Heaven and Earth, Law and Love, 205-218. Compare Zipor, Tradition and
Transmission, 185-188 and 205-208. The original meaning of bonayikh in Isaiah could have
been your builders. See Paul, Polysemous Pivotal Punctuation, 479-481. On the
interpretation of Isaiah 54:13, see Avot deRabbi Natan Version B 43 (edition Okolica, 216,
and his notes there). The ancient sages were quite familiar with a textual traditions that
differed from the Masoretic Text. See note 377 to Excursus E. See note 146 above. Note the
radical shift made in the interpretation of the verse: the divine promise is now directed to
Gods scholarly disciples rather than to Gods People. While in This Age the People Israel
may suffer, nevertheless, the true sage enjoys bliss through study of the divine Torah and the
accompanying perfection of virtue. Compare Goldin, The Song at the Sea, 168, on the notion
that for the righteous there is available a sweet fragrance even in the midst of badly smelling
surroundings.
180

Literally, May there be bliss within your ramparts, serenity in your citadels. Hebrew
cheileikh, from cheil, rampart, is probably taken as Your worthy ones, from chayil, army,
might, wealth, valor, capable, worthy. Hebrew armon, citadel, palace, temple, is
apparently taken as (Torah) palace, academy. Probably, your should refer not to the
People Israel but to God: Your worthy onesYour palaces.
181

Taking brothers and friends as ones fellow scholars (companions and sages), and may bliss
be within/inside you as a wish for inner bliss. Compare a similar midrash in Seder Eliyahu
Rabbah 18 (edition Friedmann, 109).
182

For a comprehensive treatment of the various later additions, see Sharvit, Tractate Avoth
Through The Ages, 214-216, 219-222, 236-238, 276-277. See also Amit, The Homilies on

734

Mishnah and Talmud Study at the Close of Bavli Bava Metsia 2 and Yerushalmi Horayot
3, 163-164.
183

See the Introduction, PAGE ??; note 2 to Chapter One.

184

In Babylonian Talmud Berakhot 64a, this teaching follows a saying bemoaning the
privations and struggles of the sage devoted to disciplined Torah study. Levine, Heaven and
Earth, Law and Love, 212-218, argues from the context that this teaching directly responds
to the preceding statement. Although this teaching is a later addition to the Talmud,
probably whoever placed it there interpreted it in such a way. On disciplined Torah study, see
note 35 to Avot 2:2. On the hardships involved, see the Commentary and Notes to Avot 6:4;
Levine, Heaven and Earth, Law and Love, 212-214. This is identical to the Greco-Roman
philosophical idea that only true scholars enjoy happiness despite lifes privations. See
Hallewy, The Values of the Aggadah and Halakhah in the Light of Greek and Latin Sources,
2:30; Tirosh-Samuelson, Happiness in Premodern Judaism, chapter 1.
185

See note 85 to Avot 3:5; note 25 to Avot 6:1; note 33 to Avot 6:2. On the power of the
Evil (designing) Tempter, see note 277 to Avot 2:11; note 3 to Avot 4:1. See Goldin, Ethics of
the Fathers, 92 note 384, 94 note 391. Compare Seder Eliyahu Rabbah 15 (edition
Friedmann, 70), a person comes into the (spiritually transforming) grasp of Scripture and
mishnah and (perforce) teaches (himself) from them fear of Heaven and the (performance of)
the good deed(s), for they (words of Torah) feed, nourish, and sustain him until he enters
into his eternal home.
186

Rabbi Chaninahs saying appears to be a later addendum to the very end of Avot deRabbi
Natan Version B. It is missing in the Cambridge Genizah fragment (Westminster College,
Glass 8) and Manuscript Parma simply notes: Rabbi Elazar said (that) Rabbi Chaninah
said, etc.
187

Rabbi Chaninahs saying is immediately followed by stories of pious Jews whose study
and observance of Torah resulted in suffering, but their sacrifice was richly rewarded.
188

Palestinian Talmud Berakhot 9:8, 14d (edition Sussmann, 76), Rabbi Elazar said in
the name of Rabbi Chanina: Scholarly disciples have more bliss in (their) lifetime. What is
the reason? (Scripture states in Isaiah 54:13), And all your wise ones (sages) are disciples of the
Lord(s Torah) and great is the bliss of your wise ones. Rabbi Chaninahs saying appears after a
passage that extolls the scholar who is selflessly devoted to Torah study and observance,
noting that such a life can be difficult, but for the pious serving God is a continual source of
joy. Note the absence here of the explanatory clause Do not read banayikh, your people,
but bonayikh, your wise ones. Probably, the exegesis was already so well known that it was
not felt necessary to include it. Compare Lamentations Rabbah 5:28, Midrash Psalms 121:7,
and Esther Rabbah 10:15, which also simply cite the proof text.
189

Aside from the printed editions beginning with edition Soncino 1484, it is only found in
Manuscript Munich 95 and Genizah fragment Cambridge (Taylor-Schechter F 1.1.102). It
is clearly a later addition, possibly under the influence of Palestinian Talmud Tractate
Berakhot, which also concludes with this teaching. It is appended to the end of Tractate
Berakhot following two homilies on the same verse: Psalm 84:8, They go from one valiant
(struggle) to the next, (each one) appearing before God in Zion. The first extolls Torah study as
a way to make one worthy to welcome the divine Presence; every time one masters a new
teaching, he appears before God. The second counters this by claiming that scholars have no
rest (menuchah) either in This Age or the Coming Age; Torah study is a constant challenge

735

and spells toil and travail, as the previous verse indicates: Psalm 84:7, They pass through the
Valley of Weeping. Rabbi Chaninahs saying rebuts this seemingly despondent view and thus
serves as a fine finale.
190

Rabbi Chaninahs saying appears only in Manuscripts Munich 95, Munich 141,
Moscow (Guenzburg 1017), and printed editions (beginning with Pesaro, 1508).
191

Rabbi Chaninahs saying appears in both surviving Manuscripts: Munich 95 and Vatican
110, as well as the printed editions beginning with Venice 1522.
192

Rabbi Chaninahs saying appears in in all surviving Manuscripts: Oxford, Bodleian

Library, Hebraica b.1 (2637) and b.10 (2833), Florence II.I.7, Munich 95, and Vatican 120,
as well as the printed editions beginning with Venice 1522. In Manuscript London, British
Library Additional 25717 (402), it is simply tacked on as an afterthought: Rabbi Elazar
said (that) Rabbi Chaninah said: Scholarly disciples, etc.
193

Midrash Lamentations 5:22 (edition Buber, 161), where Buber notes that it was
appended to the manuscript by a copyist from Babylonian Talmud Berakhot.
194

Buber, Tales of the Hasidim, Volume I: The Early Masters, 237-238. I learned another apt
teaching from my old friend Rabbi Sholom Brodt, Rosh Yeshivah of Yeshivat Simchat
Shlomo in Jerusalem. Rabbi Shakom Noach Berezovsky, the Slonimer Rebbe of Jerusalem,
Netivot Shalom, Parashat Acharei, commenting on Leviticus 18:5,
The Slonimer Rebbe brings the following teaching concerning the way in which we do the
precepts from Reb Shlomo of Karlin, who said that he heard that it was announced in
heaven: A Jew who keeps the Torah and precepts, and observes the Sabbath in all its details,
but does not feel the joy/bliss of the Sabbath, the oneg Shabbos, then when he ascends to the
world above they will give him his share in the Garden of Eden for his observance of the
Sabbath. But it (his share) will be like (being) a bench that is placed in the Garden of Eden;
for there, too, he will not feel anything!

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