1רבי נהוראי אומר מניח אני כל האומניות שבעולם ואני מלמד את בני תורה שאדם אוכל משכרה בעוה"ז והקרן קיימת לעוה"ב ושאר אומניות אינן כן שאם יכנס אדם לידי חולי או לידי זקנה או לידי יסורין ואינו יכול לעשות במלאכתו הרי זה מת ברעב אבל התורה אינה כן אלא משמרתו מכל רע בנערותו ונותנת לו אחרית ותקוה בזקנותו בנערותו מהו אומר (ישעיהו מ׳:ל״א) וקווי ה׳ יחליפו כח [בזקנותו מהו אומר (תהילים צ״ב:ט״ו) עוד ינובון בשיבה]:
R. Nehorai said: I abandon all professions in the world and teach my son only Torah,1Inserted by GRA in agreement with Ḳid. 82a (Sonc. ed., p. 423). because a man enjoys part of its reward in this world while the principal remains intact for the world to come. The other professions, however, are not so. For should a person come to sickness, old age or suffering and is unable to carry on his work, he would die of starvation; whereas with the Torah it is not so, but it protects him from all evil in his youth and gives him a future and hope in his old age. What does it say in Scripture of his youth? But they that wait for the Lord shall renew their strength.2Isa 40, 31. And what does it say of his old age? They shall still bring forth fruit in old age.3Ps. 92, 15. In Ḳid. loc. cit. the Mishnah adds: ‘And thus it is said of our father Abraham, And Abraham was old … and the Lord blessed Abraham in all things (Gen. 24, 1)’.
2א"ר יהושע ב"ל הדא אגדתא כתוב בה הכותבה אין לו חלק לעולם הבא והדורשה מתברך והשומעה אינו מקבל שכר והתני ר׳ חיננא בר פפא (דברים ה׳:ד׳) פנים בפנים דבר ה' פנים תרי בפנים תרי הא ארבעה אפין פנים של אימה למקרא פנים בינוניות למשנה פנים שוחקות להש"ס פנים מסבירות לאגדה:
R. Joshua b. Levi said: With regard to the ’aggadta,4So M and H. V has ‘’aggadta written in it’. he who writes it down has no share in the world to come,5’Aggadta must only be taught and learned orally. he who expounds it6From a written text; similarly with ‘he who listens to it’. is cursed,7lit. ‘blessed’, a euphemism. while he who listens to it receives no reward.R. Ḥinnena b. Papa taught:8So GRA and M. V reads, ‘but did not … teach?’, but there is no answer in the text. The Lord spoke with you face to face9Deut. 5, 4.—face implies two,10The Heb. panim (face) is a singular noun with a plural form and is homiletically treated as denoting not less than two. to face also implies two, thus providing four expressions of ‘face’ [alluding to] Scripture,11This and the following three words are inserted by GRA and omitted by V. Mishnah, halakoth and ’aggadoth;12This refers to ’aggadoth which have not been committed to writing. an awestruck face for Scripture, a neutral face for Mishnah, a friendly13So GRA, lit. ‘a making clear’; V reads ‘smiling’. face for Shas14Here it stands for halakah which is its main contents. and a smiling15So GRA; V ‘friendly’. face for ’aggadta.
3ר׳ נחמיה בשם ר' יעקב בר ינאי (משלי כ״ז:י״ט) כמים הפנים לפנים בנוהג שבעולם יש לך רב רוצה ללמד ותלמיד שאינו רוצה ללמוד תלמיד רוצה ללמוד והרב אינו רוצה ללמדו ברם הכא הרב רוצה ללמד והתלמיד רוצה ללמוד (מקרא ומשנה גמרא ואגדה):
R. Nehemiah, in the name of R. Jacob b. Jannai, remarked on the text, As in water face answereth to face:16Prov. 27, 19. It is customary to have a master who desires to teach and a student who does not want to learn, or a student who desires to learn and a master who does not want to teach him; but in this case17viz. of God and Moses. the Master desires to teach and the student to learn.18V adds in parenthesis ‘Scripture and Mishnah, Gemara and ’aggadah’. The words are included in M and H.
4ר' יצחק נפחא פתח (ש"ה ב) סמכוני באשישות אלו הלכות המאוששות רפדוני בתפוחים שריחן יפה כתפוחים כי חולת אהבה אני אמר ר׳ יצחק לשעבר כשהיתה הפרוטה מצויה היתה נפש אדם מתאוה לשמוע דבר הלכה ודבר אגדה:
R. Isaac Nappaḥa began his discourse as follows: Stay me with dainties19Cant. 2, 5, Heb. באשישות. refers to the well-founded20מאוששות, meaning ‘strong, firm’. halakoth; refresh me with apples refers to the ’aggadoth21Inserted by GRA; not in V. H reads: ‘these are the words of Torah’. whose fragrance is pleasant like that of apples. For I am love-sick—R. Isaac said: In the past when money was plentiful22And people enjoyed leisure and an easy existence. one longed to hear a word of the halakah,23Which requires time for concentration of thought and serious application of the mind. but now that money is scarce24And there is a hard struggle to earn a livelihood. one longs to hear25So GRA. V omits ‘but now … hear’. [The reading of H is: ‘but now that money is scarce, and especially when we are oppressed by (lit. sick from) the government, one longs to hear a word from Scripture and a word of ’aggadah’.] a word of ’aggadah.26Which is easy, consoling and entertaining.
5א"ר תנחום בר חנילאי אילו נתנה התורה חתוכה לא היתה עומדת רגלים למורה שיורה שאם טמא יש מטמאין כיוצא בו ואם טהר יש מטהרין כיוצא בו:
R. Tanḥum b. Ḥanilai said: If the Torah had been given as a clear-cut code,27lit. ‘cut’. no judge would have a locus standi28lit. ‘standing of feet’, reading with M and H עמידת for עומדות. in laying down a ruling;29Since he could not use his discretion and reasoning power. but now a judge has a locus standi,30The clause ‘but … standi’ is inserted by GRA. It is lacking in V, M and H. for if he declares a thing to be clean there are [authorities] who declare a thing in a similar condition to be unclean, and if he decides that it is unclean there are [authorities] who declare a thing in a similar condition to be clean.31He can always find authority in support of his view.
6א"ר ינאי תורה שנתן הקב"ה למשה נתנה לו בארבעים ותשע פנים טמא ומ"ט פנים טהור שנאמר (שם) ודגל"ו בגימטריא מ"ט הוא:
R. Jannai said: The Torah which the Holy One, blessed be He, gave to Moses was delivered to him in forty-nine aspects of uncleanness and forty-nine aspects of cleanness,32i.e. of prohibition and permissibility respectively. as it is stated, And his banner33Cant. 2, 4, the continuation of the verse being over me is love. The verse is interpreted of the Torah, which is God’s banner, entrusted to Israel as a mark of His love. Each Heb. letter denotes a number. (wediglo), the numerical value of its letters being forty-nine.
7ר׳ אבהו בשם ר׳ יוחנן תלמיד וותיק היה לו לר"ע והיה יודע לדרוש את התורה במ"ט פנים טמא ומ"ט פנים טהור שלא מאותו הטעם שאם כן רבו המטמאין טמא רבו המטהרין טהור כל אלו מנין אלא שהיה חכם במקרא ובקי במשנה וותיק בתלמוד וסבר בהגדה:
R. Abahu said in the name of R. Joḥanan: R. ‘Aḳiba had a distinguished34Or, ‘religiously scrupulous and meek’ (Rashi). disciple who knew how to interpret the Torah in forty-nine aspects of uncleanness and forty-nine aspects of cleanness, not one reason being the same as another.35Cf. the note of GRA. Consequently36Since, according to R. ‘Aḳiba’s disciple and R. Tanḥum (in Rule 8), the interpretations are as many on one side as on the other. if those who rule a thing to be unclean are in the majority it is unclean, and if those who rule a thing to be clean are in the majority it is clean.37Because, in addition to their majority, they also have as many ancient authorities on whom to rely as their opponents. Whence [did he learn] all these? [From his extensive studies], because he was learned in the Scriptures, expert in the Mishnah, distinguished in Talmud and brilliant38lit. ‘bright, intelligent, a reasoner’. in ’aggadah.
8אמרו עליו על ר' יוחנן בן זכאי שלא הניח פרשה אחת מן התורה שלא למדה ולמד במקרא ותרגום מדרש הלכות ואגדות (ומשלות) הכל למד וכן אמרו עליו שאמר אם יהיו כל השמים יריעות וכל האילנות קולמוסין וכל הימים דיו אין כדי לכתוב את חכמתי שלמדתי מרבי ולא אצלתי מחכמת חכמים אלא כשם שזבוב הזו הטובלת בים הגדול ומשהו מחסרו:
It was related of R. Joḥanan b. Zakkai that he did not neglect the study of a single passage of the Torah.39i.e. the Pentateuch. He also studied [all] Scripture,40Including the Prophets and the Hagiographa. Targum, Mishnah, halakoth and ’aggadoth.41M has ‘proverbs about foxes’; V and H insert ‘and proverbs’. He learned everything. It was also related of him that he declared, ‘If all the heavens were sheets, all the trees quills and all the seas ink, they would not suffice for recording my wisdom which I acquired from my masters; and yet I have gained42lit. ‘set apart’. no more of the wisdom of the Sages than a fly [acquires] which dips in the great sea and deprives it of the tiniest drop’.43[Cf. ARN XXV, 3, p. 126.]
9וממי קבל תורה מהלל ומשמאי אמרו עליו על הלל שלא עזב דברי חכמים שלא למדה אפילו כל הלשונות אפילו שיחת הרים וגבעות ובקעות שיחת עצים ועשבים שיחת חיות ובהמות שיחת שדים ומשלות כל כך למה משום שנאמר (ישעיהו מ״ב:כ״א) ה׳ חפץ למען צדקו יגדיל תורה ויאדיר:
From whom did he44Rabban Joḥanan b. Zakkai. Cf. for the eulogy, Suk. 28a (Sonc. ed., p. 123). receive the Torah? From Hillel and Shammai. It was said of Hillel that he had not omitted to study any of the words of the Sages, even all languages, even the speech of mountains, hills and valleys, the speech of trees and herbs, the speech of wild beasts and cattle, the speech of demons45[For shedim (demons), H quotes a MS. variant שירים (songs).] and parables. Why [did he study] all these? Because it is stated, The Lord was pleased, for His righteousness’ sake, to make the teaching great and glorious.46Isa. 42, 21.
10א"ר יהושע בן לוי אנא מימי לא הסתכלתי גו ספר דאגדתא אלא חד זמן אסתכלת ואשתכחת כתיב מאה ושבעים וחמשה פרשיות שכתוב בתורה דבור ודבור אמירה וציווי כנגד שנותיו של אברהם אבינו דכתיב (תהילים ס״ח:י״ט) עלית למרום שבית שבי לקחת מתנות באדם וכתיב (יהושע י״ד:ט״ו) האדם הגדול בענקים הוא הלכך קבעו מאה ושבעים וחמשה סדרים בתורה בכל שבת ושבת עולת תמיד:
R. Joshua b. Levi said: I have never looked into a book of ’aggadta except once when I looked and found written therein that the one hundred and seventy-five sections of the Torah,47i.e. the Pentateuch. in which occurs any expression of speaking, saying or commanding, correspond to the number of years of our father Abraham;48Abraham lived 175 years (Gen. 25, 7). for it is written, Thou hast ascended on high, Thou hast led captivity captive; Thou hast received gifts49Explained as the Torah given to Moses as a gift from God. for the sake of the man,50viz. Abraham. Ps. 68, 19, E.V. among men. and it is also written, The greatest man51Also explained of Abraham. among the Anakim.52Josh. 14, 15. On this account the Rabbis instituted one hundred and seventy-five orders in the Torah [to be read in public worship] every Sabbath53Completing the entire Pentateuch in 175 weeks, or three and a half years: fifty orders or sections in one year. This was the Jerusalem practice. In Babylon and at the present time the Pentateuch is completed every year. [as regularly as the] continual burnt-offering.54Cf. Num. 28, 10.
11מאה וארבעים ושבעה מזמורים שכתוב בספר תהלים כנגד שנותיו של יעקב ללמדך שכל קילוסין שישראל מקלסין להקב"ה כנגד שנותיו של יעקב אבינו (תהילים כ״ב:ד׳) ואתה קדוש יושב תהלות ישראל:
The hundred and forty-seven psalms55The number of Psalms in the Heb. Bible is 150; but, according to Rabbinic opinion, I and II, IX and X, CXXXIV and CXXXV are each reckoned as one Psalm. included in the Book of Psalms correspond to the number of years of Jacob.56Cf. Gen. 47, 28. This is intended to teach you that all the praises which Israel offer to the Holy One, blessed be He, correspond to the number of years of our father Jacob. What is the reason?57GRA inserts the question. [Scripture states,] Yet Thou art holy, O Thou that art enthroned upon the praises of Israel.58Ps. 22, 4. Israel is synonymous with Jacob.
12מאה וכ"ג פעמים שישראל עונין הללויה כנגד שנותיו של אהרן (שם קג) הללויה הללו אל בקדשו לקדושו לאהרן קדוש ה׳ אפי׳ כן הוינא מיבעת בלילה (ותלמיד ותיק של ר"ע שהיה דורש מ"ט פנים טמא מ"ט פנים טהור כל אחד ואחד מטעם אחר שלא מאותו טעם וא"כ רבו המטמאין טמא רבו המטהרין טהור). וקטן שאינו פורס שמע אין יכול לומר קדוש (כיוצא) [ביוצר] ביחיד אבל בצבור עונה עמהן וגדול פורס את שמע יכול לומר קדוש לפי שהוא בסודר אבל קדוש של עמידה כיון שצריך לומר נעריצך ונקדישך אינו הדין לאומרו פחות מי׳ ואין קטן עולה מן המנין ברכו קריאת התורה וקדיש עד שיהא בן שלש עשרה ואין נדבקין באלו:
The hundred and twenty-three times that Israel respond with Halleluyah59Not all these are to be found in M.T. or Psalms, but many such and other responses and refrains were frequently made orally. Cf. my articles on ‘Antiphony in Ancient Heb. Poetry’ (Jewish Quarterly Review, New Series, XXVI, pp. 199-219), ‘The Text and Ancient form of Recital’, etc. (Journal of Biblical Literature, LI, pp. 214-226), ‘Long and Shorter Versions of Ancient Heb. Poems’ (American Journal of Semitic Languages and Literatures, XLIX, pp. 15-31). correspond to the number of years of Aaron.60Cf. Num. 33, 39. What is the reason?61The question is inserted by GRA. [Scripture states,] Halleluyah, praise God beḳodsho,62Ps. 150, 1, E.V. in His sanctuary. which [is interpreted as] ‘with His holy man’, i.e. Aaron, the holy man of God.Nevertheless63Although R. Joshua b. Levi only once looked into a written book of ’aggadta. This remark refers back to Rule 10. I was afraid at night.64The lapse continued to worry him.65In V and M this is preceded by a parenthesis which virtually is a repetition of part of Rule 7, ‘R. ‘Aḳiba had a distinguished disciple’, etc.A minor who is not allowed to read portions of the Shema‘66Cf. XIV, 15, p. 280. must not say ‘Holy’67Cf. P.B., p. 39. in the benediction Yoẓer privately;68Yoẓer (Who formed) designates the first benediction before the Shema‘, beginning ‘Blessed’ (P.B., p. 37) and ending with ‘Creator of the luminaries’ (p. 39). The first ḳedushshah of the morning service is included in it. but with a congregation he may respond together with the others. An adult, however, who reads portions of the Shema‘ may say ‘Holy’ because it is in the order [of the Biblical text];69He may therefore read it, not as a part of the divine service but as a passage of Scripture. but as for the ‘Holy’ of the ‘Amidah,70P.B., p. 45. since he would have to say ‘We will reverence and sanctify Thee’,71Which is a part of the congregational service (P.B., p. 160). This form, now used in the ḳedushshah for the Sabbath musaf, was used formerly, and in certain congregations to-day, on week-days. it is not proper for him to say it if less than ten adults are present. A minor, furthermore, may not be counted in the quorum of ten72Being the minimum number of adult males required for a congregational service. for Bareku,73‘Bless ye’, etc. (P.B., p. 37). the reading of the Torah and ḳaddish until he is thirteen years of age; but no examination74As to whether the boy has also grown two pubic hairs. is carried out in such cases.75The age of 13 is sufficient to establish puberty. ‘No examination … cases’ (GRA) corrects nidbaḳin (cleaved) in V to nibdaḳin..
