Chapter 3

Torah_ (_Perek Kinyan Torah_), as _The External Teaching of the Abot_ (_Baraita de-Abot_) (15), as _The Chapter of Rabbi Meir_ (_Perek Rabbi Meir_) (16), and as _the External Teaching of Rabbi Meir_ (_Baraita de-Rabbi Meir_), is a supplement of the treatise _Abot_, as is claimed for it by its superscription, "the sages taught in the language of the _Mishnah_," a formula generally used in the _Talmud_ to introduce a _Baraita_. One of the authorities mentioned in it is Joshua ben Levi, a Palestinian _amora_ (an authority of the _Gemara_) who lived during the third century. This demonstrates the comparatively late date of the final redaction of this chapter. By the middle of the ninth century it formed a part of the treatise _Abot_. It was added to the prayer-book to be read on the sixth Sabbath of the period between Passover and the Festival of Weeks (_Shebuot_) (17).

(15) A _Baraita_ contains traditions and opinions of authorities of the _Mishnah_ which are not embodied in the _Mishnah_ or Rabbi Judah ha-Nasi. See Mielziner, _Introduction to the Talmud_, pp. 20-21, Strack, _Einleitung in den Talmud_, p. 3, and the _Jewish Encyclopedia_, _s.v._ A _gemara_ (Talmudical commentary) to the _Baraita de-Abot_ was published from a MS. by Coronel in _Chamishah Kuntresin_ (Vienna, 1864). This _baraita_ is found also in the seventeenth chapter of _Tanna de-Be Eliyahu Sutta_, but with different textual readings. See Ginzberg, in the _Jewish Encyclopedia_, II, pp. 516-517.

(16) Known thus because Rabbi Meir's name is found in the first verse.

(17) See next section. The sixth chapter is found in some editions of the _Mishnah_.

ABOT IN THE LITURGY (18)

(18) On the subject-matter of this section, see the citation from the Sar Shalom Gaon, in the _Siddur_ of R. Amram, 30a; _Midrash Shemual_, pp. 3-4; Zunz, _Die Ritus_, pp. 85-86; Strack, _Die Spruche der Vater_, p. 5, and _Siddur_, ed. Baer, p. 271, note. Other portions of the _Mishnah_ and also of the _Talmud_ that are included in the liturgy are, in the morning service, _Zebachim_ V (_Siddur_, ed. Singer, p. 11); in the evening service for the Sabbath, _Sabbat_, II (pp. 120-122), and, from the _Talmud_, end of _Berachot_ (p. 122); in the additional service for Sabbath and festivals, from the _Talmud Keritot_, 6a, from the _Mishnah_, end of _Tamid_, and from the _Talmud_, end of _Berachot_ (pp. 167-168).

As Taylor has said, "Its simplicity and intrinsic excellence have secured for _Abot_ a widespread and lasting popularity, and have led to its being excerpted from the _Talmud_ and used liturgically in the Synagogue, at certain seasons, from an early period" (19). Thus, the _Abot_ is found not only in all editions of the _Mishnah_ and the _Talmud_, but also in the prayer-books of the Ashkenazic rite (20). The practice of reading a chapter from _Abot_, on Saturday, after the afternoon prayer (_Minchah_), originated as early as Gaonic times (seventh to eleventh centuries). During the middle of the ninth century, _Abot_ and its _Baraita_ were thus liturgically used. In Spanish communities it was recited in the morning of the Sabbath, and not in the afternoon. By the eleventh century, this custom was universally a part of the synagogal service.

(19) Taylor, _loc. cit._

(20) German and Polish.

Originally, _Abot_ was probably read only from Passover to _Shebuot;_ and, since this period has generally six Sabbaths, and there are only five chapters of _Abot_, the chapter _Kinyan Torah_ was appointed to be read on the sixth Sabbath. Later, the period of the year in which _Abot_ was read varied in different communities. In Germany, there were _kehillot_ in which it was recited during the winter as well as during the summer. In some communities it was read from Passover to the Feast of Tabernacles (_Sukkot_), in others from the Sabbath of _Parashah Yitro_ (Ex. XVIII, 1-XX, 26) to the Sabbath of _Parashah Masse'e_ (Num. XXXIII, 1-XXXVI, 13), that is, from the Sabbath on which is read an account of the giving of the Law until the Sabbath preceding the beginning of the reading of the "repetition of the Law," _i.e._, Deuteronomy. In many orthodox congregations to-day this practice is still adhered to, and _Abot_ is read on Sabbath afternoons during the summer, or from the Sabbath after Passover to the Sabbath before the New Year (_Rosh ha-Shanah_).

A number of reasons have been suggested for the custom of reading the _Abot_ in the synagogue, the most likely being that it was introduced to occupy the minds of worshippers during the long wait, on a summer's day, between the afternoon and evening services. Whatever the reason for this custom may have been is immaterial and unimportant; but what is of importance is that, by this excellent practice, a whole body of moral dicta--each one summing up with remarkable conciseness a life's experience and philosophy, each one breathing the spirit of piety, saintliness, justice, and love for humanity--has sunk deeply into the innermost heart and consciousness of the Jewish people, exerting such an influence that the principles set forth in the _Abot_ have been eternally wrought into the moral fibre of the descendants of the Rabbis. To the lips of the Jew, these maxims spring spontaneously; to those who know them they are a safe and secure guide through life; they are not only heard in the synagogue, but are quoted and applied at home and abroad. Such are the fruits of a benign custom, which Israel will do well to prize and preserve.

BIBLIOGRAPHY

Because of its great popularity, the _Pirke Abot_ has appeared in many editions. There is no _Gemara_ (Talmudic commentary) on the _Abot_, which undoubtedly accounts for the numerous commentaries on it (21). Because of the attractiveness of its contents, and since it forms a part of the ritual, it has been translated many times into many tongues (22), and a great deal has been written on it. The following bibliography will be helpful to the general reader and to the student who wish to get a more detailed and intimate knowledge of the _Abot_ than can be imparted in this work.

(21) There are more than thirty-five. The best known is that of Maimonides (1135-1204), which was written originally in Arabic, as part of his commentary on the _Mishnah_. A commentary has been attributed to Rashi. Other commentaries are by (1) Rabbi Jacob ben Shimshon, found in the _Machzor Vitry_ (see Taylor, _Introd._, p. 5; _Appendix_, p. 23; (2) Rabbi Israel of Toledo, in Arabic (twelfth to thirteenth century; see Taylor, _Introd._, p. 5, _Appendix_, p. 46 _et seq.__; (3) Simon Duran (1361-1444), _Magen Abot;_ first edition, Livorno, 1763; ed. Jellinek, Leipzig, 1855; (4) Bertinora (died 1510), in his popular commentary on the _Mishnah;_ (5) Isaac ben Judah Abrabanel, _Nachalot Abot;_ ed. Constantinople, 1505; (6) Samuel de Uceda, _Midrash Shemual;_ venice, 1579, 1585, 1597, 1600, Cracow, 1594, Frankfurt a. M., 1713, Warsaw, 1876; (7) Yom Tob Lippman Heller (1579-1654), in _Tosefot Yom Tob_, on the _Mishnah;_ (8) elijah, Gaon of Wilna (1720-1797), in _Siddur Tefillat Yacob_, Berlin, 1864; and (9) S. Baer, in _Siddur Abodat Yisroel_, Rodelheim, 1868. There is also acommentary, by Naphtali Herts Wessely, known as _Yayin Lebanon_, Berlin, 1774-1775, which has been translated into English, in the _Hebrew Review_ (edited by Morris J. Raphall, London, 1835-1837), Vol. I, p. 177, p. 193, and further.

(22) Mischoff, in his _Kritische Geschichte der Talmud-Uebersetzungen aller Zeigen und Zungen_ (Frankfurt a. M., 1899), [s] 56, has a list of 62 translations and of 15 partial translations. Others have appeared since this list was made. For English translation, consult this list.

_Editions_ (23), _Commentaries_, _and Translations_

(23) A list of editions, mostly earlier than those mentioned here, and of the _Abot_ in _Mishnah_ editions may be found in Steinschneider, _Catalogue Librorum Hebraeorum in Bibliotheca Bodleiana_ (Berlin, 1852-1860), No. 1433-1519, 1982-2034; M. Roest, _Catalog der Hebraica und Judaica_ (Amsterdam, 1875), pp. 818-821, 824-828; and Strack, _Spruche_, pp. 8-9.

1. Joshua ben Mordecai Falk ha-Kohen, _Abne Yehoshua al Pirke Abot_ (New York, 1860). Text and commentary (24).

(24) Falk has been called the "father of American Hebrew literature."

2. Abraham Geiger, _Pirke Aboth_, in _Nachgelassene Schriften_ (Berlin, 1877), vol. IV, pp. 281-344. A commentary on Chaps. I-III. Scholarly and valuable.

3. Solomon Schechter, _Abot de-Rabbi Natan_ (Vienna, 1877). Contains two versions, A and B, with an introduction and notes in Hebrew. A scholarly and valuable work.

4. Joseph Jabetz, _Pirke Abot_, with a commentary (Warsaw, 1880).

5. Charles Taylor, (1) _Sayings of the Jewish Fathers, Comprising Pirqe Aboth and Perek R. Meir in Hebrew and English, with Notes and Excurses_. Second edition (Cambridge, 1897). (2) _An Appendix of the Sayings of the Jewish Fathers, Containing a Catalogue of Manuscripts and Notes on the Text of Aboth_ (Cambridge, 1900). These works are very comprehensive and full of valuable material.

6. A. Berliner, _Commentar zu den Spruchen der Vater, aus Machzor Vitry, mit Beitragen_ (Frankfurt a. M., 1897).

7. David Hoffmann, _Masseket Abot_, in _Mischnaiot Seder Nesikin_ (Berlin, 1899), pp. 327-367. Fully annotated, with a translation in German, and constant reference to Rabbinical sources. Excellent.

8. Hermann L. Strack, _Die Spruche der Vater_, ein ethischer Mischna-Traktat_, third edition (Leipzig, 1901). An excellent text with notes. Very valuable.

9. Lazarus Goldschmidt, in _Talmud Babli, Der Babylonische Talmud_ (Berline, 1903), vol. VII, p. 1151 _et seq_. Based on oldest texts of _Abot_. Textual variants and German translation with notes. Very valuable.

10. Simeon Singer, _Perke Abot, Ethics of the Fathers_, in _The Authorized Daily Prayer Book_. Eighth edition (London, 5668-1908), pp. 184-209. Hebrew text, with an excellent English translation, and a few notes.

11. Kaim Pollak, _Rabbi Nathans System der Ethik un Moral_ (Budapest, 1905). A translation in German, with notes, of _Abot de Rabbi Natan_ (Schechter's version A).

12. Paul Fiebig, _Pirque 'aboth, Der Mischnahtraktat Spruche der Vater_ (Tubingen, 1906). German translation and notes, with especial reference to the New Testament. The _Nachwort_, pp. 42-43, consists of a comparison of _Abot_ with the New Testament, pointing out the likenesses and differences.

13. Josef ibn Nachmia's, _Perush Pirke Abot, Commentar zu den Pirke Abot . . . nach der Parmaer Hadschrift De Rossi Nr_. 1402 . . . _mit Anmerkungen von_ M. L. Bamberger (Berlin, 1907).

14. M. Rawicz, _Der Commentar der Maimonides zu den Spruchen der Vater, zum ersten Male ins Deutsch ubertragen_ (Offenberg [Baden], 1910). Contains "The Eight Chapters" (25).

(25) The _Eight Chapters_ is the introduction of Maimonides to his commentary on _Abot_. Its Hebrew name is _Shemonah Perakim_. It is a remarkable instance of the harmonious welding of the ethical principles contained in _Abot_ with mediaeval Aristotelian philosophy.

15. _Sefer Musar, Kommentar zum Mischnatraktat Aboth von R. Joseph ben Jehudah. Zum ersten Male herausgegeben von_ Dr. Wilhelm Bacher. In the _Schriften des Vereins Makize Nirdamim_. 3. Folge, Nr. 6 (Berlin, 1910).

16. M. Lehmann, _Pirke Aboth, Spruche der Vater uberzetzt und erklart_ (Frankfurt a. M., 1909).

17. Jehudah Leb Gordon, _Perki Abot_, in _Siddur Bet Yehudah_ (New York, 5672, 1911-12), pp. 106-165. Prayer-book according to the Ashkenazic rite, with Yiddish translation and notes. Contains biographical sketches of all the authorities mentioned in _Abot_.

18. Jules Wolff, _Les Huit Chapitres de Maimonide, ou Introduction a la Mischna d'Aboth, Maximes des Peres_ (_de la Synagogue_). _Traduits de l'Arabe_ (Lausanne, Paris, 1912).

19. Joseph I. Gorfinkle, _The Eight Chapters of Maimonides on Ethics, Edited, Annotated, and Translated with an Introduction_ (New York, 1912). Columbia University Oriental Studies, vol. VII (26).

(26) A list of MSS., editions, translations, and commentaries of the _Eight Chapters_, some including _Abot_, is found on pp.27-33 of this work.

_Homiletical Works_

1. Lazarus Adler, _Spruche der Vater_ (Furth, 1851).

2. W. Aloys Meisel, _Homilien uber die Spruche der Vater_ (1885).

3. Alexander Kohut, _The Ethics of the Fathers_ (New York, 1885). Translated from the German by Max Cohen.

_General Works_

Abelson, J. _The Immanence of God in Rabbinical Literature_ (London, 1912).

Bacher, Wilhelm, (1) _Die Agada der Tanaiten_, I, II, (Strassburg, 1884, 1890). (2) _Zwei alte Abotkommentare, in Monatschrift fur Geschichte und Wiss. d. Judenthums_, 1095, pp. 637-666; 1906, pp. 248-248.

Brull, _Enstehung und ursprunglicher Inhalt des Traktates Abot_, in _Jahrbucher fur Jud. Geschichte und Lit._, VII (1885).

Danziger, _Jewish Forerunners of Christianity_ (New York, 1903).

Dukes, _Rabbinische Blumenlese_ (Leipzig, 1844), pp. 67-84.

Friedlander, M. _The Jewish Religion_ (London, 1902).

Friedlander, G., _The Jewish Sources of the Sermon on the Mount_ (London, 1911).

Geiger, _Judaism and its History_ (New York, 1911).

Graetz, _History of the Jews_.

Herford, _Pharasaism_ (London, 1912).

Hoffmann, _Die erste Mischna und die Contraversen der Tannaim_ (Berlin, 1882).

Isaacs, _Stories from the Rabbis_ (New York, 1893).

_Jewish Encyclopedia_.

Josephus, _Antiquities_.

Jung, _Kritik der samtlichen Bucher Aboth in der althebraischen Literatur_ (Leipzig, 1888).

Lazarus, _The Ethics of Judaism_ (Philadelphia, 1900).

Loeb, (1) _La Chaine de la Tradition dans le premier Chapitre des Pirke Abot_, in _Bibliotheque de l'ecole des hautes Etudes, Sciences religeuses_, vol. I, pp. 307-322 (Paris, 1889). (2) _Notes sur le chapitre Ier des Perke Abot_, in _Revue des Etudes Juives_, Vol. XIX (1889), pp. 188-201.

Mielziner, (1) _Introduction to the Talmud_, second edition (New York, 1903). (2) Articles _Abot_ and _Abot de-R. Natan_, in _Jewish Encyclopedia_.

Myers, _The Story of the Jewish People_, I (New York and London, 1909).

Schechter, _Some Aspects of Rabbinic Theology_ (New York, 1909).

Schurer, _Some Aspects of the Jewish People in the Time of Jesus Christ_ (27) (New York, 1891), I, i, p. 124; I, ii, p. 353 _et seq_.; III, ii, p. 30 _et seq_.

(27) Contains very full bibliographies and has other excellent characteristics, but it is a work that must be used with caution. Its chief fault, according to Schechter, is that it is one of a class of works in which "no attempt is made . . . to gain acquaintance with the inner life of the Jewish nation" (_Studies_, II, pp. 119-120).

Strack, _Einleitung in den Talmud_, fourth edition (Leipzig, 1908).

Zunz, (1) _Die Gottesdienstlichen Vortrage der Juden_ (Berlin, 1832), p. 101 _et seq_. (2) _Die Ritus des Synagogalen Gottesdienstes_ (Berlin, 1859).

SAYINGS OF THE FATHERS

_One of the following chapters is read on each Sabbath from the Sabbath after Passover until the Sabbath before New Year._

All Israel (1) have a portion in the world to come, and it is said, "And thy people shall be all righteous; they shall inherit the land (2) for ever, the branch of my planting, the work of my hands, that I may be glorified" (3).

(1) This does not mean that Israel alone, to the exclusion of other nations, will have a portion in the future world. On the future world ([olam haba]), see [Chapter II], n. 21. "The pious of all nations have a portion in the world to come" (_Tosefta Sanhedrin_, chap. XII; Maimonides, in _Mishneh Torah_, I, _Hilchot Teshubah_, iii, 5) sums up the Rabbinic opinion.

(2) _I.e._, the land of everlasting life.

(3) _Sanhedrin_, X (XI), 1; Isaiah lx, 21. This passage is recited before each chapter.