(א) עֲקַבְיָא בֶן מַהֲלַלְאֵל אוֹמֵר, הִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאִי אַתָּה בָא לִידֵי עֲבֵרָה. דַּע מֵאַיִן בָּאתָ, וּלְאָן אַתָּה הוֹלֵךְ, וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן. מֵאַיִן בָּאתָ, מִטִּפָּה סְרוּחָה, וּלְאָן אַתָּה הוֹלֵךְ, לִמְקוֹם עָפָר רִמָּה וְתוֹלֵעָה. וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן, לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא:
(1) Akabyah ben Mahalalel said: mark well three things and you will not come into the power of sin: Know from where you come, and where you are going, and before Whom you are destined to give an account and reckoning.
From where do you come? From a putrid drop.
Where are you going? To a place of dust, worms, and maggots.
Before whom you are destined to give an account and reckoning? Before the Ruler of rulers, the Holy One, blessed be G-d.
Biography: Unlike Chapters 1 and 2 of Pirkei Avot, there's no chronological order in this chapter.
Akaviah, the son of Mahalalel, lived in the first century CE (active from 20-40 CE). This made him a contemporary of Rabban Gamliel I, Hillel’s son. He had strong opinions. Once, the rabbis offered that if he would change his opinion they would make him the “Av Bet Din” (head of the court). He refused on grounds that it was better to look like a fool in the eyes of people, rather than a sinner in the eyes of G-d. He also didn’t want to seem like he was being swayed by the offer of power. The rabbis then excommunicated him (though Rabbi Judah said that Akaviah had so much wisdom and fear of sin that this story is being confused with somebody else who was excommunicated over whether you had to wash your hands before eating). (Eduyot 5:6)
At the end of his life, Akaviah told his son to follow the majority opinion in the matters that caused the trouble, rather than try to fight his father’s battles into the next generation. It was more important that his son’s reputation be based on his own merits. (Eduyot 5:7)
How are these sayings relevant to our lives today?
(ב) רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים אוֹמֵר, הֱוֵי מִתְפַּלֵּל בִּשְׁלוֹמָהּ שֶׁל מַלְכוּת, שֶׁאִלְמָלֵא מוֹרָאָהּ, אִישׁ אֶת רֵעֵהוּ חַיִּים בְּלָעוֹ.
רַבִּי חֲנִינָא בֶן תְּרַדְיוֹן אוֹמֵר, שְׁנַיִם שֶׁיּוֹשְׁבִין וְאֵין בֵּינֵיהֶן דִּבְרֵי תוֹרָה, הֲרֵי זֶה מוֹשַׁב לֵצִים, שֶׁנֶּאֱמַר (תהלים א) וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב. אֲבָל שְׁנַיִם שֶׁיּוֹשְׁבִין וְיֵשׁ בֵּינֵיהֶם דִּבְרֵי תוֹרָה, שְׁכִינָה שְׁרוּיָה בֵינֵיהֶם, שֶׁנֶּאֱמַר (מלאכי ג) אָז נִדְבְּרוּ יִרְאֵי יְיָ אִישׁ אֶל רֵעֵהוּ וַיַּקְשֵׁב יְיָ וַיִּשְׁמָע וַיִּכָּתֵב סֵפֶר זִכָּרוֹן לְפָנָיו לְיִרְאֵי יְיָ וּלְחֹשְׁבֵי שְׁמוֹ. אֵין לִי אֶלָּא שְׁנַיִם, מִנַּיִן שֶׁאֲפִלּוּ אֶחָד שֶׁיּוֹשֵׁב וְעוֹסֵק בַּתּוֹרָה, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא קוֹבֵעַ לוֹ שָׂכָר, שֶׁנֶּאֱמַר (איכה ג) יֵשֵׁב בָּדָד וְיִדֹּם כִּי נָטַל עָלָיו:
(2) Rabbi Hanina, the vice-high priest said: Pray for the welfare of the government, for were it not for the fear it inspires, every person would swallow their neighbor alive.
(Some call this 3:3)
R. Hananiah ben Teradion said: If two sit together and there are no words of Torah [spoken] between them, then this is a session of scorners, as it is said: “nor sat he in the seat of the scornful…[rather, the teaching of the Lord is his delight]” (Psalms 1:1); but if two sit together and there are words of Torah [spoken] between them, then the Shekhinah abides among them, as it is said: “then they that feared the Lord spoke one with another; and the Lord hearkened and heard, and a book of remembrance was written before G-d, for them that feared the Lord and that thought upon G-d’s name” (Malachi 3:16). Now I have no [scriptural proof for the presence of the Shekhinah] except [among] two, how [do we know] that even one who sits and studies Torah the Holy One, blessed be G-d, fixes their reward? As it is said: “though he sit alone and [meditate] in stillness, yet he takes [a reward] unto himself” (Lamentations 3:28).
Biographies: Rabbi Chanina was the Deputy High Priest. This meant that if something happened to the High Priest on Yom Kippur, he was the understudy. This also meant that Rabbi Chanina lived during the time of the Second Temple. Because he was also a rabbi, this puts him in the first century CE, probably around the years 40-80 CE, and definitely during the time of the rebellion against the Roman authorities. He was reportedly martyred by the Romans.
Rabbi Chananiah, son of Teradyon, was the father of Beruriah, one of the few women given credit in the Talmud for her knowledge and the wife of Rabbi Meir. Rabbi Chananiah was the head of a school in Sichnin (Sanhedrin 32b). He lived during the Hadrianic persecutions after the Bar-Kochba Revolt (around 135 CE). During these times, it was forbidden to discuss (and teach) Torah, on penalty of death.
Rabbi Chananiah was in fact punished for teaching Torah. He was wrapped in a Torah scroll and set on fire, with wet wool over his heart to prolong his agony. His students asked him what he saw and he said, “The scroll is burning, but the letters are flying free.” (Avodah Zara 17b-18a). He is one of the Ten Martyrs that we read about in the Yom Kippur “Eileh Ezkarah”/Martyrology section of Musaf.
How are these sayings relevant to our lives?
(ג) רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁלשָׁה שֶׁאָכְלוּ עַל שֻׁלְחָן אֶחָד וְלֹא אָמְרוּ עָלָיו דִּבְרֵי תוֹרָה, כְּאִלּוּ אָכְלוּ מִזִּבְחֵי מֵתִים, שֶׁנֶּאֱמַר (ישעיה כח) כִּי כָּל שֻׁלְחָנוֹת מָלְאוּ קִיא צֹאָה בְּלִי מָקוֹם. אֲבָל שְׁלשָׁה שֶׁאָכְלוּ עַל שֻׁלְחָן אֶחָד וְאָמְרוּ עָלָיו דִּבְרֵי תוֹרָה, כְּאִלּוּ אָכְלוּ מִשֻּׁלְחָנוֹ שֶׁל מָקוֹם בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (יחזקאל מא) וַיְדַבֵּר אֵלַי זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי ה':
(3) (Some call this 3:4) Rabbi Shimon said: If three have eaten at one table and have not spoken there words of Torah, [it is] as if they had eaten sacrifices [offered] to the dead, as it is said, “for all tables are full of filthy vomit, when the All-Present is absent” (Isaiah 28:8).
But, if three have eaten at one table, and have spoken there words of Torah, [it is] as if they had eaten at the table of the All-Present, blessed be G-d, as it is said, “And G-d said unto me, ‘this is the table before the Lord’” (Ezekiel 41:22).
Biography: Rabbi Shimon bar Yochai lived around 100-170 CE, primarily active from 135 on. He was one of the 5 students of Rabbi Akiba to survive the Bar-Kochba Revolt and managed to study with Rabbi Akiba even when the latter was in prison (Pesachim 112a). He spoke negatively about the Romans; the Romans sought to arrest him and he fled to a cave for 13 years until he heard they were no longer looking for him (Shabbat 33b). When he came out, he sought to improve the world as a way of thanking G-d for his deliverance. There was a town which priests avoided because it wasn’t clear if people were buried underneath it. Rabbi Shimon bar Yochai marked where the ground was soft, and everywhere else it was certain that nobody was buried there. Because priests could now walk through (and shop in) the city, this was an improvement for everybody (Shabbat 34a).
Once there was a childless couple who came to Rabbi Shimon bar Yochai for a divorce. Rabbi Shimon could see that they loved each other, so he suggested that just as they started their marriage with joy, they should end it with a feast also. When the husband was drunk, he told his wife that she could take whatever thing she loved the most to her parents’ house as a reminder of their marriage. Then he passed out. When he woke up the next morning, he found that HE was what she had taken to her parent’s house. The couple returned to Rabbi Shimon bar Yochai, who prayed successfully for them to have a child (Shir HaShirim Rabba 1:4).
It is said that Rabbi Shimon bar Yochai wrote the mystical book of The Zohar, but modern scholars generally conclude that it was written by Moses de Leon in the 1200s in Spain. According to Moses de Leon’s widow, he attributed it to Rabbi Shimon bar Yochai so people would buy more copies.
What do these sayings have to do with our lives today?
(ד) רַבִּי חֲנִינָא בֶן חֲכִינַאי אוֹמֵר, הַנֵּעוֹר בַּלַּיְלָה וְהַמְהַלֵּךְ בַּדֶּרֶךְ יְחִידִי וְהַמְפַנֶּה לִבּוֹ לְבַטָּלָה, הֲרֵי זֶה מִתְחַיֵּב בְּנַפְשׁוֹ:
(4) (Some call this 3:5) Rabbi Chaninah ben Chakinai said: One who wakes up at night (alternative translation: stays awake at night), or walks on the way alone and turns their heart to idle matters, behold, this person endangers their life.
Biography: Rabbi Chanina ben Chakinai was active as a rabbi from 110-135 CE. He decided to leave his wife and daughter to go study Torah for 13 years with his friend Rabbi Shimon bar Yochai under Rabbi Akiba. Rabbi Shimon used to write home and knew what was going on with his family; Rabbi Chanina did not. His wife finally wrote to him to come home in order to help find a husband for their daughter. When he finally came back, his town had changed so much that he didn’t know how to get home. He saw a young woman drawing water; she looked vaguely familiar, and when her friends referred to her as “daughter of Chakinai” he concluded that she could probably lead him to his house. When he got home, his wife was so overwhelmed by emotion that she died. (Vayikra Rabba 21:1; Ketubot 62b). It is said that he was martyred by the Romans.
What do these sayings have to do with our lives today?
(ה) רַבִּי נְחוּנְיָא בֶּן הַקָּנָה אוֹמֵר, כָּל הַמְקַבֵּל עָלָיו עֹל תּוֹרָה, מַעֲבִירִין מִמֶּנּוּ עֹל מַלְכוּת וְעֹל דֶּרֶךְ אֶרֶץ. וְכָל הַפּוֹרֵק מִמֶּנּוּ עֹל תּוֹרָה, נוֹתְנִין עָלָיו עֹל מַלְכוּת וְעֹל דֶּרֶךְ אֶרֶץ:
(5) (Some call this 3:6) Rabbi Nechunia ben HaKanah said: Whoever takes upon themself the yoke of the Torah, they remove from them the yoke of government and the yoke of earning a living, and whoever breaks off from themself the yoke of the Torah, they place upon them the yoke of government and the yoke of earning a living.
Biography: Rabbi Nechunia ben HaKanah lived around the same time as Rabbi Yochanan ben Zakkai, so he was active as a rabbi around 70-110 CE. He had a lot of money, but was more interested in studying Torah than in his commercial pursuits. He thought that the Roman persecutions were because the Jews weren’t following Jewish law. He lived an unusually long time and attributed this to his positive relationships with others (Megillah 28a). Rabbi Ishmael was his student.
How is this saying relevant to our lives today?
(ו) רַבִּי חֲלַפְתָּא בֶן דּוֹסָא אִישׁ כְּפַר חֲנַנְיָה אוֹמֵר, עֲשָׂרָה שֶׁיּוֹשְׁבִין וְעוֹסְקִין בַּתּוֹרָה, שְׁכִינָה שְׁרוּיָה בֵינֵיהֶם, שֶׁנֶּאֱמַר (תהלים פב) אֱלֹהִים נִצָּב בַּעֲדַת אֵל. וּמִנַּיִן אֲפִלּוּ חֲמִשָּׁה, שֶׁנֶּאֱמַר (עמוס ט) וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ. וּמִנַּיִן אֲפִלּוּ שְׁלשָׁה, שֶׁנֶּאֱמַר (תהלים פב) בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט. וּמִנַּיִן אֲפִלּוּ שְׁנַיִם, שֶׁנֶּאֱמַר (מלאכי ג) אָז נִדְבְּרוּ יִרְאֵי ה' אִישׁ אֶל רֵעֵהוּ וַיַּקְשֵׁב ה' וַיִּשְׁמָע וְגוֹ'. וּמִנַּיִן אֲפִלּוּ אֶחָד, שֶׁנֶּאֱמַר (שמות כ) בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי אָבֹא אֵלֶיךָ וּבֵרַכְתִּיךָ:
(6) (Some call this 3:7) Rabbi Halafta, son of Dosa, of Kfar Hanania said: When ten sit together and occupy themselves with Torah, the Shechinah abides among them, as it is said: “G-d stands in the congregation of G-d” (Psalm 82:1).
How do we know that the same is true even of five? As it is said: “This band of G-d’s G-d has established on earth” (Amos 9:6).
How do we know that the same is true even of three? As it is said: “In the midst of the judges G-d judges” (Psalm 82:1)
How do we know that the same is true even of two? As it is said: “Then they that fear the Lord spoke one with another, and the Lord hearkened, and heard” (Malachi 3:16).
How do we know that the same is true even of one? As it is said: “In every place where I cause my name to be mentioned I will come unto you and bless you” (Exodus 20:21).
Biography: Not much is known about Rabbi Chalafta ben Dosa except that he was the father of Rabbi Yose, he was a student of Rabbi Meir, and that he lived in the Galilean village of Chananiah, around the town of Sepphoris (he comes up in Ta’anit 2:5). He was active as a rabbi around 135-170 CE.
How are these sayings relevant to our lives today?
(ז) רַבִּי אֶלְעָזָר אִישׁ בַּרְתּוֹתָא אוֹמֵר, תֶּן לוֹ מִשֶּׁלּוֹ, שֶׁאַתָּה וְשֶׁלְּךָ שֶׁלּוֹ. וְכֵן בְּדָוִד הוּא אוֹמֵר (דברי הימים א כט) כִּי מִמְּךָ הַכֹּל וּמִיָּדְךָ נָתַנּוּ לָךְ.
רַבִּי שִׁמְעוֹן אוֹמֵר, הַמְהַלֵּךְ בַּדֶּרֶךְ וְשׁוֹנֶה, וּמַפְסִיק מִמִּשְׁנָתוֹ וְאוֹמֵר, מַה נָּאֶה אִילָן זֶה וּמַה נָּאֶה נִיר זֶה, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ:
(7) (Some call this 3:8) Rabbi Elazar of Bartotha said: Give to G-d of that which is G-d’s, for you and that which is yours is G-d’s; and thus it says with regards to David: “for everything comes from You, and from Your own hand have we given you” (I Chronicles 29:14).
(Some call this 3:9)
Rabbi Jacob said: If one is reviewing their studies while walking on the road and interrupts their study and says, “how fine is this tree!” [or] “how fine is this newly ploughed field!”, Scripture accounts it to them as if they committed a capital offense.
Biographies: Rabbi Elazar of Bartotha (a city in the Galilee) was known for his extreme generosity in tzedakah. One time he was going to the market to buy everything that his daughter needed for her wedding. He saw the charity collectors, and they hid from him. He chased after them and demanded to know who they were collecting for. They said that they were collecting for an orphan girl’s wedding, and he gave them everything that he had for his daughter’s wedding. The collectors left, and he found that he had a dinar left, so he bought some wheat and took it home to his granary. His wife asked his daughter, “What did your father buy for your wedding?” “I don’t know,” replied his daughter. “Whatever it was, he put it in the granary.” They went to look in the granary, and found that it was so full of wheat that it was keeping the door from fully opening (Ta’anit 24a). It is said that he was a student of Rabbi Joshua and a colleague of Rabbi Akiba, thus making him active around 110-135 CE.
Rabbi Jacob is Rabbi Jacob ben Korshai, the grandson of Elisha ben Abuya. He was the confidante of Rabban Shimon ben Gamliel II, and the teacher of Rabbi Judah HaNasi. Rabbi Jacob was active from 135-170 CE.
How are these sayings relevant to our lives today?
(ח) רַבִּי דּוֹסְתַּאי בְּרַבִּי יַנַּאי מִשּׁוּם רַבִּי מֵאִיר אוֹמֵר, כָּל הַשּׁוֹכֵחַ דָּבָר אֶחָד מִמִּשְׁנָתוֹ, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ, שֶׁנֶּאֱמַר (דברים ד) רַק הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ מְאֹד פֶּן תִּשְׁכַּח אֶת הַדְּבָרִים אֲשֶׁר רָאוּ עֵינֶיךָ. יָכוֹל אֲפִלּוּ תָקְפָה עָלָיו מִשְׁנָתוֹ, תַּלְמוּד לוֹמַר (שם) וּפֶן יָסוּרוּ מִלְּבָבְךָ כֹּל יְמֵי חַיֶּיךָ, הָא אֵינוֹ מִתְחַיֵּב בְּנַפְשׁוֹ עַד שֶׁיֵּשֵׁב וִיסִירֵם מִלִּבּוֹ:
(8) (Some call this 3:10) Rabbi Dostai ben Rabbi Yannai said in the name of Rabbi Meir: Whoever forgets one word of their study, Scripture accounts it to them as if they committed a capital offense, as it is said, “But take utmost care and watch yourselves scrupulously, so that you do not forget the things that you saw with your own eyes” (Deuteronomy 4:9).
Does this apply to one who finds their studies too difficult? No, for the verse continues, “that they do not fade from your mind as long as you live” (ibid.). Thus, they are not mortally guilty unless they deliberately remove their learning from their heart.
Biography: Rabbi Dostai ben Yannai was a student of Rabbi Meir (Eruvin 5:4) and an older contemporary of Rabbi Judah HaNasi. He has many parables attributed to him in the Talmud and Midrash. Rabbi Dostai was active from 135-170 CE.
How are these sayings relevant to our lives today?
(ט) רַבִּי חֲנִינָא בֶן דּוֹסָא אוֹמֵר, כָּל שֶׁיִּרְאַת חֶטְאוֹ קוֹדֶמֶת לְחָכְמָתוֹ, חָכְמָתוֹ מִתְקַיֶּמֶת. וְכָל שֶׁחָכְמָתוֹ קוֹדֶמֶת לְיִרְאַת חֶטְאוֹ, אֵין חָכְמָתוֹ מִתְקַיֶּמֶת. הוּא הָיָה אוֹמֵר, כָּל שֶׁמַּעֲשָׂיו מְרֻבִּין מֵחָכְמָתוֹ, חָכְמָתוֹ מִתְקַיֶּמֶת. וְכָל שֶׁחָכְמָתוֹ מְרֻבָּה מִמַּעֲשָׂיו, אֵין חָכְמָתוֹ מִתְקַיֶּמֶת:
(9) (Some call this 3:11) Rabbi Chanina ben Dosa said: Anyone whose fear of sin has priority over their wisdom, their wisdom is enduring, but anyone whose wisdom has priority over their fear of sin, their wisdom is not enduring.
(Some call this 3:12)
He [also] used to say: Anyone whose (good) deeds exceed their wisdom, their wisdom is enduring, but anyone whose wisdom exceeds their (good) deeds, their wisdom is not enduring.
Biography: Rabbi Chanina ben Dosa was active from 40-80 CE, before, during, and after the destruction of the Second Temple, and was a friend of Rabbi Yochanan ben Zakkai.
Once, a man accidentally left a chicken by Rabbi Chanina ben Dosa’s house. Rabbi Chanina and his wife took care of the chicken, rather than eating it. They also took care of all the eggs and the chicks that came from the eggs. Eventually, there were so many chickens that it became unbearable, so they sold the chickens and bought some goats. When the man came back for his chicken, they gave him all the goats. (Ta’anit 25a).
It was said of Rabbi Chanina ben Dosa that his prayers were always answered (Chagigah 14a).
Rabbi Chanina ben Dosa often did not have enough money even to buy the ingredients for challah. Those weeks, his wife would burn sticks to avoid embarrassment, for then their chimney would have smoke like everybody else’s. A busybody neighbor knew how poor they were and wondered how they could be baking challah. The neighbor barged in, but a miracle occurred and there were real challahs baking (Ta’anit 24b-25a).
How are these sayings relevant to our lives today?
(י) הוּא הָיָה אוֹמֵר, כָּל שֶׁרוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ, רוּחַ הַמָּקוֹם נוֹחָה הֵימֶנּוּ. וְכָל שֶׁאֵין רוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ, אֵין רוּחַ הַמָּקוֹם נוֹחָה הֵימֶנּוּ.
רַבִּי דוֹסָא בֶן הַרְכִּינַס אוֹמֵר, שֵׁנָה שֶׁל שַׁחֲרִית, וְיַיִן שֶׁל צָהֳרַיִם, וְשִׂיחַת הַיְלָדִים, וִישִׁיבַת בָּתֵּי כְנֵסִיּוֹת שֶׁל עַמֵּי הָאָרֶץ, מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם:
(10) (Some call this 3:13) He used to say: One with whom people are pleased, God is pleased. But anyone with whom people are displeased, God is displeased.
(Some call this 3:14)
Rabbi Dosa ben Harkinas said: Morning sleep, midday wine, children’s talk, and sitting in the assemblies of the vulgar - all these ruin a person’s life.
Biographies: The first set of sayings are by Rabbi Chanina ben Dosa, about whom we have already learned.
Rabbi Dosa ben Harkinas was most active during the end of the first century CE, though he overlapped with Rabbi Akiva at the end of Rabbi Dosa’s life. Rabbi Dosa lived to be quite old, yet he was respected enough that rabbis would come to his house to hear his opinions on matters. He was also so rich that visitors would sit on chairs of gold (Yevamot 16a).
It is thought that the reason the sayings of Rabbi Dostai, Rabbi Chanina ben Dosa, and Rabbi Dosa ben Harkinas are together is not because they were contemporaries but rather because their names were similar.
How are these sayings relevant to our lives today?
(יא) רַבִּי אֶלְעָזָר הַמּוֹדָעִי אוֹמֵר, הַמְחַלֵּל אֶת הַקָּדָשִׁים, וְהַמְבַזֶּה אֶת הַמּוֹעֲדוֹת, וְהַמַּלְבִּין פְּנֵי חֲבֵרוֹ בָרַבִּים, וְהַמֵּפֵר בְּרִיתוֹ שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם, וְהַמְגַלֶּה פָנִים בַּתּוֹרָה שֶׁלֹּא כַהֲלָכָה, אַף עַל פִּי שֶׁיֵּשׁ בְּיָדוֹ תוֹרָה וּמַעֲשִׂים טוֹבִים, אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא:
(11) (Some call this 3:15) Rabbi Elazar of Modi’in said: One who profanes sacred things, and one who despises the festivals, and one who shames a fellow human being publicly, and one who annuls the covenant of our father Abraham (may he rest in peace), and one who is contemptuous towards the Torah, even though they have to their credit [knowledge of the] Torah and good deeds, they have not a share in the world to come.
Biography: Rabbi Elazar of Modi’in was a student of Rabbi Yochanan ben Zakkai and on the Sanhedrin in Yavneh. He was considered such an expert on aggdah (non-legal parts of the Mishnah) that Rabban Gamliel II would hold up discussions to make sure that Rabbi Elazar could explain things (Shabbat 55b).
Rabbi Elazar was also one of the key figures keeping things going in Bar-Kochba’s last fortress of Beitar. A Samaritan, one of the enemies of the Jews, knew this and offered to the Romans to get rid of Rabbi Elazar. He went to Rabbi Elazar while he was praying and pretended to whisper in his ear. People knew that Rabbi Elazar’s teacher, Rabbi Yochanan ben Zakkai, had negotiated with the Romans, so they told Bar-Kochba that Rabbi Elazar was sending messages to the Romans. Bar-Kochba sent for the Samaritan and asked what he had told Rabbi Elazar. The Samaritan said, “I won’t reveal the Romans’ secrets.” Bar-Kochba asked Rabbi Elazar what the Samaritan had whispered to him. Rabbi Elazar said that he didn’t know because he was deeply focused on his prayer at the time, whereupon Bar-Kochba killed him. Shortly thereafter, Beitar fell to the Romans in 135 CE (Eicha Rabba 2:4).
How are these sayings relevant to our lives today?
(יב) רַבִּי יִשְׁמָעֵאל אוֹמֵר, הֱוֵי קַל לְרֹאשׁ, וְנוֹחַ לְתִשְׁחֹרֶת, וֶהֱוֵי מְקַבֵּל אֶת כָּל הָאָדָם בְּשִׂמְחָה:
(12) (Some call this 3:16) Rabbi Ishmael said: Be compliant to a supervisor, affable with your juniors, and receive every person with a cheerful face.
Biography: Rabbi Ishmael ben Elisha lived in the village of Aziz, just south of Hebron (Kilaim 6:4). Once, a poor bedraggled young woman came to him and said that her fiancé had taken a vow to not marry her because she was displeasing to look at. Rabbi Ishmael took care of her, gave her food and new clothes, and made sure that she regained her health. Then he summoned her fiancé and asked, “Did you vow not to marry such a beautiful woman?” “No!” “In that case, your vow is now annulled.” After they got married, Rabbi Ishmael commented, “The daughters of Israel are beautiful, but poverty disfigures them.” (Nedarim 66a)
Rabbi Ishmael sought to develop systems for textual interpretation, and came up with 13 rules. An example of this is “kal vachomer” - “how much more so” (a fortiori, in Latin). For instance, “If you should dress appropriately for synagogue on Shabbat, kal vachomer you should certainly dress appropriately for synagogue on Yom Kippur.” You can find Rabbi Ishmael’s rules of textual interpretation in many siddurim today toward the beginning of morning services. (Sifra 1)
For the crime of teaching Torah, Rabbi Ishmael was killed by the Romans during the Hadrianic Persecutions after the Bar-Kochba Revolt (135 CE). He is one of the Ten Martyrs referenced in the Martyrology Service on Yom Kippur (Avot D’Rabbi Natan 38:3). Seeing him in a dream was considered an omen of calamity because of this (Brachot 57b).
How are these sayings relevant to our lives today?
(יג) רַבִּי עֲקִיבָא אוֹמֵר, שְׂחוֹק וְקַלּוּת רֹאשׁ, מַרְגִּילִין לְעֶרְוָה. מָסֹרֶת, סְיָג לַתּוֹרָה. מַעַשְׂרוֹת, סְיָג לָעשֶׁר. נְדָרִים, סְיָג לַפְּרִישׁוּת. סְיָג לַחָכְמָה, שְׁתִיקָה:
(13) (Some call this 3:17) Rabbi Akiva said: Merriment and frivolity accustom one to sexual licentiousness; Tradition is a fence (i.e. protection) to the Torah; Tithes a fence to wealth, Vows a fence to abstinence; A fence to wisdom is silence (i.e. avoiding trivial speech).
Biography: Rabbi Akiba (60-135 CE) was the shepherd of Kalba Savua. Kalba Savua’s daughter fell in love with Akiba, and offered to marry him on the condition that he went and studied Torah. Akiba agreed. Kalba Savua was so upset by this that he disowned his daughter. That winter, they stayed in somebody’s barn. Rabbi Akiba picked straw out of his wife’s hair and said, “If I had the money, I would buy you a Jerusalem of Gold (a type of crown). She sent him off to study with Rabbi Eliezer and Rabbi Joshua; he was 40 years old and had to start from learning the alphabet. He stayed for 12 years. When he came back, he overheard somebody asking his wife, “How long will you stay effectively a widow?” She replied, “If Akiba could hear me, he should study for another 12 years!” “OK,” though Rabbi Akiba, and off he went for another 12 years. When he came back, Kalba Savua heard that there was a great rabbi in town; he felt bad that he had disowned his daughter and came to the rabbi to get it annulled. “If you had known that the husband would become learned, would you have disowned your daughter?” Asked Rabbi Akiba. “No!” “I’m your daughter’s husband - your vow is annulled.” Kalba Savua was very grateful and gave the couple half of his money. (Nedarim 50a, Ketubot 62b-63a). Although she is not named in the Talmud, later tradition identifies her name as Rachel (Avot d’Rabbi Natan 6:2).
There is a story that Rabbi Akiba and 3 other rabbis “entered ‘Pardes’ “; Ben Azzai died, Ben Zoma lost his mind, Elisha ben Abuya became an apostate, and Rabbi Akiba was fine. Gershom Scholem, a 20th century scholar of Jewish mysticism, interprets “Pardes” to be Gnosticism, which was a type of Greek philosophy (Chagigah 14b).
One of Rabbi Akiba’s students became sick and Rabbi Akiba went to visit him. Since nobody was taking care of him, Rabbi Akiba and his other students took care of the sick one. Upon getting better, the student remarked, “My teacher, you have given me new life”. Rabbi Akiba then taught, “One who does not visit the sick is like one who sheds blood” (Nedarim 40a).
Rabbi Akiba’s daughter married (Shimon) Ben Azzai on the condition that he start learning Torah (Ketubot 63a). At her wedding reception her hair pin was bothering her, so she stuck it in a hole in the wall. The next day, she took it out and there was a dead snake attached to it. “My daughter, that snake could have killed you! What did you do to merit such a good outcome?” “During the celebration, a poor person knocked on the door. Everybody was having a good time, and nobody heard him except for me. I opened the door and gave him my own plate of food.” “This must be an example of what it says in Proverbs, ‘ Charity will save from death’ (10:2) “ (Shabbat 156b).
Rabbi Akiba was a supporter of the Bar-Kochba Rebellion (135 CE). In the Hadrianic Persecutions that followed, Jews were not allowed to teach Torah. Pappos ben Yehuda saw Rabbi Akiba teaching Torah and asked, “Are you not afraid of the Romans?” Rabbi Akiba answered, “We are like fish who are afraid of the fishermen. When a fox invited them to get away from the fishermen by coming on land, they retorted that if they weren’t safe in the water, how much more so would they be in danger away from the water. The Torah is our water.” Rabbi Akiba was caught by the Romans and they put him to death by raking his flesh with iron combs. He started to say the Shema and his students asked him about this. He responded by saying that he had often wondered when he could love G-d with even his soul, and now that his soul was being taken from him he had his opportunity. He died while saying “Echad”. (Brachot 61b)
Rabbi Akiba’s advice to his son included the following: Don’t walk barefoot, and make sure to eat breakfast. (Pesachim 112a)
How are these sayings relevant to our lives today?
(יד) הוּא הָיָה אוֹמֵר, חָבִיב אָדָם שֶׁנִּבְרָא בְצֶלֶם. חִבָּה יְתֵרָה נוֹדַעַת לוֹ שֶׁנִּבְרָא בְצֶלֶם, שֶׁנֶּאֱמַר (בראשית ט) כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם. חֲבִיבִין יִשְׂרָאֵל שֶׁנִּקְרְאוּ בָנִים לַמָּקוֹם. חִבָּה יְתֵרָה נוֹדַעַת לָהֶם שֶׁנִּקְרְאוּ בָנִים לַמָּקוֹם, שֶׁנֶּאֱמַר (דברים יד) בָּנִים אַתֶּם לַה' אֱלֹהֵיכֶם. חֲבִיבִין יִשְׂרָאֵל שֶׁנִּתַּן לָהֶם כְּלִי חֶמְדָּה. חִבָּה יְתֵרָה נוֹדַעַת לָהֶם שֶׁנִּתַּן לָהֶם כְּלִי חֶמְדָּה שֶׁבּוֹ נִבְרָא הָעוֹלָם, שֶׁנֶּאֱמַר (משלי ד) כִּי לֶקַח טוֹב נָתַתִּי לָכֶם, תּוֹרָתִי אַל תַּעֲזֹבוּ:
(14) (Some call this 3:18) He used to say: Beloved is mankind for they were created in the image [of God]. Especially beloved is mankind for it was made known to them that they had been created in the image [of God], as it is said: “for in the image of the Lord, G-d made the person” (Genesis 9:6).
Beloved are Israel in that they were called children to the All-Present. Especially beloved are they for it was made known to them that they are called children of the All-Present, as it is said: “you are children to the Lord your God” (Deuteronomy 14:1).
Beloved are Israel in that a precious vessel was given to them. Especially beloved are they for it was made known to them that the desirable instrument, with which the world had been created, was given to them, as it is said: “for I give you good instruction; forsake not my teaching” (Proverbs 4:2).
Biography: More quotes by Rabbi Akiba.
How are these sayings relevant to our lives today?
(טו) הַכֹּל צָפוּי, וְהָרְשׁוּת נְתוּנָה, וּבְטוֹב הָעוֹלָם נִדּוֹן. וְהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה:
(15) (Some call this 3:19) Everything is foreseen yet freedom of choice is granted, And the world is judged with goodness (i.e. favorably); And (yet) everything is in accordance with the preponderance of (good or bad) works.
Biography: More quotes by Rabbi Akiba.
How are these sayings relevant to our lives today?
(טז) הוּא הָיָה אוֹמֵר, הַכֹּל נָתוּן בְּעֵרָבוֹן, וּמְצוּדָה פְרוּסָה עַל כָּל הַחַיִּים. הַחֲנוּת פְּתוּחָה, וְהַחֶנְוָנִי מֵקִיף, וְהַפִּנְקָס פָּתוּחַ, וְהַיָּד כּוֹתֶבֶת, וְכָל הָרוֹצֶה לִלְווֹת יָבֹא וְיִלְוֶה, וְהַגַּבָּאִים מַחֲזִירִים תָּדִיר בְּכָל יוֹם, וְנִפְרָעִין מִן הָאָדָם מִדַּעְתּוֹ וְשֶׁלֹּא מִדַּעְתּוֹ, וְיֵשׁ לָהֶם עַל מַה שֶּׁיִּסְמֹכוּ, וְהַדִּין דִּין אֱמֶת, וְהַכֹּל מְתֻקָּן לַסְּעוּדָה:
(16) (Some call this 3:20) He used to say: Everything is given against a pledge, and a net is spread out over all the living; The store is open and the storekeeper allows credit, but the ledger is open and the hand writes, and whoever wishes to borrow may come and borrow; but the collectors go round regularly every day and exact dues from people, either with their consent or without their consent, and they have that on which they [can] rely [in their claims],
Seeing that the judgment is a righteous judgment, and everything is prepared for the banquet.
Biography: More quotes by Rabbi Akiba.
How are these sayings relevant to our lives today?
(יז) רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, אִם אֵין תּוֹרָה, אֵין דֶּרֶךְ אֶרֶץ. אִם אֵין דֶּרֶךְ אֶרֶץ, אֵין תּוֹרָה. אִם אֵין חָכְמָה, אֵין יִרְאָה. אִם אֵין יִרְאָה, אֵין חָכְמָה. אִם אֵין בִּינָה, אֵין דַּעַת. אִם אֵין דַּעַת, אֵין בִּינָה. אִם אֵין קֶמַח, אֵין תּוֹרָה. אִם אֵין תּוֹרָה, אֵין קֶמַח.
הוּא הָיָה אוֹמֵר, כָּל שֶׁחָכְמָתוֹ מְרֻבָּה מִמַּעֲשָׂיו, לְמַה הוּא דוֹמֶה, לְאִילָן שֶׁעֲנָפָיו מְרֻבִּין וְשָׁרָשָׁיו מֻעָטִין, וְהָרוּחַ בָּאָה וְעוֹקַרְתּוֹ וְהוֹפַכְתּוֹ עַל פָּנָיו, שֶׁנֶּאֱמַר (ירמיה יז) וְהָיָה כְּעַרְעָר בָּעֲרָבָה וְלֹא יִרְאֶה כִּי יָבוֹא טוֹב וְשָׁכַן חֲרֵרִים בַּמִּדְבָּר אֶרֶץ מְלֵחָה וְלֹא תֵשֵׁב. אֲבָל כָּל שֶׁמַּעֲשָׂיו מְרֻבִּין מֵחָכְמָתוֹ, לְמַה הוּא דוֹמֶה, לְאִילָן שֶׁעֲנָפָיו מֻעָטִין וְשָׁרָשָׁיו מְרֻבִּין, שֶׁאֲפִלּוּ כָל הָרוּחוֹת שֶׁבָּעוֹלָם בָּאוֹת וְנוֹשְׁבוֹת בּוֹ אֵין מְזִיזִין אוֹתוֹ מִמְּקוֹמוֹ, שֶׁנֶּאֱמַר (שם) וְהָיָה כְּעֵץ שָׁתוּל עַל מַיִם וְעַל יוּבַל יְשַׁלַּח שָׁרָשָׁיו וְלֹא יִרְאֶה כִּי יָבֹא חֹם, וְהָיָה עָלֵהוּ רַעֲנָן, וּבִשְׁנַת בַּצֹּרֶת לֹא יִדְאָג, וְלֹא יָמִישׁ מֵעֲשׂוֹת פֶּרִי:
(17) (Some call this 3:21) Rabbi Elazar ben Azariah says: If there is no Torah, there is no worldly occupation/culture/manners, if there is no worldly occupation/culture/manners, there is no Torah. If there is no wisdom, there is no fear of God; if there is no fear of God, there is no wisdom. If there is no knowledge, there is no understanding; if there is no understanding, there is no knowledge. If there is no flour, there is no Torah; if there is no Torah, there is no flour.
(Some call this 3:22)
He used to say: Anyone whose wisdom exceeds his (good) deeds, to what is he compared? To a tree whose branches are many but whose roots are few; the wind comes and uproots it and turns it upside down; as it is said; "And he shall be like a lonely juniper tree in the wasteland and shall not see when good comes, but shall inhabit the parched places of the wilderness, a salt filled land which is uninhabitable." [Jeremiah 17:6].
But one whose (good) deeds exceed one's wisdom, what is that person like? Like a tree whose branches are few, but whose roots are many; even if all the winds of the world were to come and blow upon it, they would not move it from its place, as it is said; "He shall be like a tree planted by the waters, which spreads out its roots by the river, and shall not perceive when heat comes, but its leaf shall remain fresh; and it will not be troubled in the year of drought, nor will it cease to bear fruit." [Jeremiah 17:8].
Biography: Rabbi Elazar ben Azariah was characterized as a basket of fragrant spices, because everything he said was reasonable (Gittin 67a). He lived from 50-120 CE. He was so wealthy that he had 120,000 calves born in his herd each year (Shabbat 54b), and seeing him in a dream was an omen of wealth (Brachot 57b).
Rabbi Elazar was not only rich, but also esteemed for his wisdom and a tenth-generation descendent of Ezra. This confluence became important for him. There was a dispute between Rabban Gamliel II and Rabbi Joshua about whether the evening service was mandatory or not. Rabban Gamliel used his authority as Nasi (President) to humiliate Rabbi Joshua. This was the third time that this had happened, so the rabbis deposed Rabban Gamliel. They then needed a new Nasi, and Rabbi Elazar was the best choice for the position. Rabbi Elazar said that he needed to discuss this with his wife. She was worried that he would get deposed one day, but Rabbi Elazar said that you should still use fancy wine glasses even if they will break the next day. She was worried that he wouldn’t be respected because he was young. A miracle happened (or extreme stress) and he developed white hair overnight. [The Haggadah alludes to this, citing Brachot 1:5, when it quotes him as saying, “I am like a 70 year old man....”.]. When Rabbi Elazar was put in charge, he removed the guards at the door of the study house so that potential students did not need to be screened before they could study. Rabban Gamliel apologized to Rabbi Joshua and was reinstated, but Rabbi Elazar ben Azariah still got to be in charge 1 week every month (Brachot 27b-28a).
How are these sayings relevant to our lives today?
(יח) רַבִּי אֱלִיעֶזֶר בֶּן חִסְמָא אוֹמֵר, קִנִּין וּפִתְחֵי נִדָּה, הֵן הֵן גּוּפֵי הֲלָכוֹת. תְּקוּפוֹת וְגִימַטְרִיאוֹת, פַּרְפְּרָאוֹת לַחָכְמָה:
(18) (Some call this 3:23) Rabbi Eliezer Hisma said: The laws of bird offerings and the key to the calculations of menstruation days these, these are the body of the halakhah. The calculation of the equinoxes and gematria are the desserts of wisdom.
Biography: Rabbi Eliezer Hisma was a student of Rabban Gamliel II (or possibly Rabbi Joshua). He was such a good mathematician that it was said that he could even calculate the amount of water in the ocean. However, he was quite poor. Beyond that, not much is known about him. (Horayot 10a)
How are these sayings relevant to our lives today?
Biographies from Pirke Aboth, edited by Isaac Unterman, 1964, with a little from Pirkei Avot, edited by Leonard Kravitz and Kerry Olitzky, 1993, and some from the biographies on Sefaria.org.