(א) רַבִּי אוֹמֵר, אֵיזוֹהִי דֶרֶךְ יְשָׁרָה שֶׁיָּבֹר לוֹ הָאָדָם, כֹּל שֶׁהִיא תִפְאֶרֶת לְעוֹשֶׂיהָ וְתִפְאֶרֶת לוֹ מִן הָאָדָם. וֶהֱוֵי זָהִיר בְּמִצְוָה קַלָּה כְבַחֲמוּרָה, שֶׁאֵין אַתָּה יוֹדֵעַ מַתַּן שְׂכָרָן שֶׁל מִצְוֹת. וֶהֱוֵי מְחַשֵּׁב הֶפְסֵד מִצְוָה כְּנֶגֶד שְׂכָרָהּ, וּשְׂכַר עֲבֵרָה כְנֶגֶד הֶפְסֵדָהּ. וְהִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאִי אַתָּה בָא לִידֵי עֲבֵרָה, דַּע מַה לְּמַעְלָה מִמְּךָ, עַיִן רוֹאָה וְאֹזֶן שׁוֹמַעַת, וְכָל מַעֲשֶׂיךָ בַסֵּפֶר נִכְתָּבִין:
(1) Rabbi said: Which is the straight path (i.e. of virtue) that a person should choose? That which is a credit to the person adopting it, and [on account of which] credit [accrues] to him from others (alternative translation: Whichever brings honor to their Maker and brings them honor from their fellow human beings).
And be careful with a minor commandment as with a major one, for you do not know the reward for the fulfillment of the commandments.
Also, reckon the loss [that may be sustained through the fulfillment] of a commandment against the reward [accruing] thereby, and the gain [that may be obtained through the committing] of a transgression against the loss [entailed] thereby.
Apply your mind to three things and you will not come into the clutches of sin: Know what there is above you - an Eye that sees, an Ear that hears, and a Book in which all your deeds are recorded.
Biography: Rabbi Judah HaNasi was born to Rabban Shimon ben Gamliel II in 135 CE (and died in 200 CE), which was the same year that the Romans suppressed the Bar-Kochba Revolt and only 65 years after the Romans destroyed the Second Temple. The national trauma was still fresh, and the Sanhedrin was hunted by the Romans and thus not providing any unifying leadership. Without a central address to settle questions, the Oral Tradition was in danger of being lost. When Rabbi Judah became the first Nasi (Patriarch - same Hebrew title, but different function than the President of the Sanhedrin) in 161 CE (some say from 170-200 CE), he resolved to solve this by collecting all of the sayings of the rabbis and organizing them into 6 categories ("orders", or "sedarim") and 63 sub-categories ("tractates", or "masechtot"). Rabbi Akiba and his student Rabbi Meir had already had a go at this, so some of the work was done in previous generations. Not all of the sayings made it into the Mishnah; those were collected and called "baraitas", and they frequently appear in the Talmud (the "Tosefta" is a collection of baraitas). It's not clear that Rabbi Judah HaNasi wanted to "fix" the law; he may have intended to only write down what everybody thought so that future generations could decide what to do. For his efforts, Rabbi Judah HaNasi is sometimes just called "Rabbi".
It is also noteworthy that the Roman emperor at the time was Marcus Aurelius Antoninus (Antoninus Pius), a philosopher who showed respect and friendship to the leaders of defeated nations. The Christian Church Father Hieronymus, as well as the Talmud and Midrash, tells of stories involves Rabbi Judah and Antoninus. For example, Rabbi Judah once made a cold meal for Antoninus on Shabbat, and later a warm meal on a weekday. When the Emperor said that the cold food tasted better, Rabbi Judah said that it was because of something called "the Shabbat spice" (Genesis Rabbah 11:4).
It was said that Rabbi Judah HaNasi was so wise that anybody who saw him in a dream was being given an omen of wisdom (Brachot 57b).
How are these sayings relevant to our lives today?
(ב) רַבָּן גַּמְלִיאֵל בְּנוֹ שֶׁל רַבִּי יְהוּדָה הַנָּשִׂיא אוֹמֵר, יָפֶה תַלְמוּד תּוֹרָה עִם דֶּרֶךְ אֶרֶץ, שֶׁיְּגִיעַת שְׁנֵיהֶם מְשַׁכַּחַת עָוֹן. וְכָל תּוֹרָה שֶׁאֵין עִמָּהּ מְלָאכָה, סוֹפָהּ בְּטֵלָה וְגוֹרֶרֶת עָוֹן. וְכָל הָעֲמֵלִים עִם הַצִּבּוּר, יִהְיוּ עֲמֵלִים עִמָּהֶם לְשֵׁם שָׁמַיִם, שֶׁזְּכוּת אֲבוֹתָם מְסַיַּעְתָּן וְצִדְקָתָם עוֹמֶדֶת לָעַד. וְאַתֶּם, מַעֲלֶה אֲנִי עֲלֵיכֶם שָׂכָר הַרְבֵּה כְּאִלּוּ עֲשִׂיתֶם:
(2) Rabban Gamliel the son of Rabbi Judah HaNasi said: Excellent is the study of the Torah when combined with a worldly occupation, for toil in them both keeps sin out of one’s mind; But [study of the] Torah which is not combined with a worldly occupation, in the end comes to be neglected (alternative translation: leads to idleness) and becomes the cause of sin. And all who labor with (i.e. for) the community, should labor with (for) them for the sake Heaven, for the merit of their forefathers sustains them (the community), and their (the forefather’s) righteousness endures for ever; And as for you, [God in such case says] I credit you with a rich reward, as if you [yourselves] had [actually] accomplished [it all].
Biography: Rabban Gamliel III, the first-born son of Rabbi Judah HaNasi, was the Nasi from 200-220 CE. He was not as strong a leader as his father, but Rabbi Judah still wanted him to become the Nasi on grounds of his fear of sin (his wiser brothers got other roles) (Ketubot 103b). Rabban Gamliel III only has one mention in the Talmud outside of Pirkei Avot (Menachot 84b).
How are these sayings relevant to our lives today?
(ג) הֱווּ זְהִירִין בָּרָשׁוּת, שֶׁאֵין מְקָרְבִין לוֹ לָאָדָם אֶלָּא לְצֹרֶךְ עַצְמָן. נִרְאִין כְּאוֹהֲבִין בִּשְׁעַת הֲנָאָתָן, וְאֵין עוֹמְדִין לוֹ לָאָדָם בִּשְׁעַת דָּחְקוֹ:
(3) Be careful [in your dealings] with the ruling authorities for they do not befriend a person except for their own needs; they seem like friends when it is to their own interest, but they do not stand by a person in the hour of their distress.
Biography: More Rabban Gamliel III, who as Nasi had dealings with the ruling authorities.
How are these sayings relevant to our lives today?
(ד) הוּא הָיָה אוֹמֵר, עֲשֵׂה רְצוֹנוֹ כִרְצוֹנְךָ, כְּדֵי שֶׁיַּעֲשֶׂה רְצוֹנְךָ כִרְצוֹנוֹ. בַּטֵּל רְצוֹנְךָ מִפְּנֵי רְצוֹנוֹ, כְּדֵי שֶׁיְּבַטֵּל רְצוֹן אֲחֵרִים מִפְּנֵי רְצוֹנֶךָ.
הִלֵּל אוֹמֵר, אַל תִּפְרֹשׁ מִן הַצִּבּוּר, וְאַל תַּאֲמִין בְּעַצְמְךָ עַד יוֹם מוֹתְךָ, וְאַל תָּדִין אֶת חֲבֵרְךָ עַד שֶׁתַּגִּיעַ לִמְקוֹמוֹ, וְאַל תֹּאמַר דָּבָר שֶׁאִי אֶפְשָׁר לִשְׁמֹעַ, שֶׁסּוֹפוֹ לְהִשָּׁמַע. וְאַל תֹּאמַר לִכְשֶׁאִפָּנֶה אֶשְׁנֶה, שֶׁמָּא לֹא תִפָּנֶה:
(4) He used to say: Do G-d’s will as though it were your will, so that G-d will do your will as though it were G-d’s. Set aside your will in the face of G-d’s will, so that G-d may set aside the will of others for the sake of your will.
(Some call this 2:5)
Hillel said: Do not separate yourself from the community, Do not be sure of yourself until the day of your death, Do not judge your fellow human until you have reached their place. Do not say that something cannot be understood for in the end it will be understood. Say not: ‘when I shall have leisure I shall study;’ perhaps you will not have leisure.
Biography: More Rabban Gamliel III in the first part.
Biography: We're back to Hillel, possibly because we've been learning the sayings of his descendants ever since Pirkei Avot 1:12. Hillel lived from 75 BCE to 10 CE, during the time of the murderous Herod the Great. He was born in Babylonia and turned down his brother’s offer to go into business together (Sotah 21a). Instead, he went to the Land of Israel to study Torah. Every day he would work, and he would use half of his earnings to support his family, and half of his daily earnings to pay the daily fee for learning. One winter Friday he couldn’t find any work. Since he couldn’t pay the fee for learning, he climbed on top of the skylight to listen to Shemaiah and Avtalyon’s lesson for free. He fell asleep up there and was covered with snow. The next morning, the rabbis noticed that there wasn’t as much light as usual, and they looked up and saw Hillel. They took him down and heated water to warm him up, even though that broke Shabbat (Yoma 35b). Eventually, Hillel became the Nasi of the Sanhedrin, as did his son (Shimon), grandson (Gamliel), and great-grandson (Shimon ben Gamliel).
Hillel was well-known for his patience and love of other people, as evidenced by the “standing on one foot” story (Shabbat 31a). He also was willing to innovate to help people. For instance, people wouldn’t give loans when it got close to the Shemitah/Sabbatical year (when all loans were forgiven), so Hillel instituted the “prozbul” as a legal fiction ensure that loans would be repaid and thus issued (Shevi’it 10:3).
Hillel and Shammai had many debates recorded in the Mishnah. Usually the practice ended up following Hillel; it is said that this is partly because Hillel and his students respected Shammai and his students and let them speak first.
Jewish college centers are named for Rabbi Hillel.
How are these sayings relevant to our lives today?
(ה) הוּא הָיָה אוֹמֵר, אֵין בּוּר יְרֵא חֵטְא, וְלֹא עַם הָאָרֶץ חָסִיד, וְלֹא הַבַּיְשָׁן לָמֵד, וְלֹא הַקַּפְּדָן מְלַמֵּד, וְלֹא כָל הַמַּרְבֶּה בִסְחוֹרָה מַחְכִּים. וּבְמָקוֹם שֶׁאֵין אֲנָשִׁים, הִשְׁתַּדֵּל לִהְיוֹת אִישׁ:
(5) (Some say 2:6) He used to say: A brute is not sin-fearing, nor is an ignorant person pious; nor can a timid person learn, nor can an impatient person teach; nor will someone who engages too much in business become wise (alternative translation: Not everybody engrossed in business learns wisdom). In a place where there are no worthy people, strive to be (literally: make yourself to be) a worthy person.
Biography: More Hillel.
How are these sayings relevant to our lives today?
(ו) אַף הוּא רָאָה גֻלְגֹּלֶת אַחַת שֶׁצָּפָה עַל פְּנֵי הַמַּיִם. אָמַר לָהּ, עַל דַּאֲטֵפְתְּ, אַטְפוּךְ. וְסוֹף מְטִיפַיִךְ יְטוּפוּן:
(6) (Some say 2:7) Moreover he saw a skull floating on the face of the water. He said to it: Because you drowned others, they drowned you. And in the end, they that drowned you will be drowned.
Biography: More Hillel. This saying is repeated in Sukkah 53a, with Hillel's name explicitly attached to it. This might be connected to Hillel's experience with the murderous king of Judea at the time, Herod the Great.
How is this saying relevant to our lives today?
(ז) הוּא הָיָה אוֹמֵר, מַרְבֶּה בָשָׂר, מַרְבֶּה רִמָּה. מַרְבֶּה נְכָסִים, מַרְבֶּה דְאָגָה. מַרְבֶּה נָשִׁים, מַרְבֶּה כְשָׁפִים. מַרְבֶּה שְׁפָחוֹת, מַרְבֶּה זִמָּה. מַרְבֶּה עֲבָדִים, מַרְבֶּה גָזֵל. מַרְבֶּה תוֹרָה, מַרְבֶּה חַיִּים. מַרְבֶּה יְשִׁיבָה, מַרְבֶּה חָכְמָה. מַרְבֶּה עֵצָה, מַרְבֶּה תְבוּנָה. מַרְבֶּה צְדָקָה, מַרְבֶּה שָׁלוֹם. קָנָה שֵׁם טוֹב, קָנָה לְעַצְמוֹ. קָנָה לוֹ דִבְרֵי תוֹרָה, קָנָה לוֹ חַיֵּי הָעוֹלָם הַבָּא:
(7) (Some say 2:8) He used to say: The more flesh, the more worms; The more possessions, the more worry; The more wives, the more witchcraft; The more maidservants, the more lewdness; The more menservants, the more robbery; [But] the more Torah, the more life; The more sitting [studying with colleagues OR listening to scholars], the more wisdom; The more counsel, the more understanding; The more charity, the more peace. If one acquires a good name, they have acquired something for themselves [in this life]; If one acquires for themself knowledge of Torah, they have acquired life in the world to come.
Biography: More Hillel.
How are these sayings relevant to our lives today?
(ח) רַבָּן יוֹחָנָן בֶּן זַכַּאי קִבֵּל מֵהִלֵּל וּמִשַּׁמָּאי. הוּא הָיָה אוֹמֵר, אִם לָמַדְתָּ תוֹרָה הַרְבֵּה, אַל תַּחֲזִיק טוֹבָה לְעַצְמְךָ, כִּי לְכָךְ נוֹצָרְתָּ.
חֲמִשָּׁה תַלְמִידִים הָיוּ לוֹ לְרַבָּן יוֹחָנָן בֶּן זַכַּאי, וְאֵלּוּ הֵן, רַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס, וְרַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, וְרַבִּי יוֹסֵי הַכֹּהֵן, וְרַבִּי שִׁמְעוֹן בֶּן נְתַנְאֵל, וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ.
הוּא הָיָה מוֹנֶה שִׁבְחָן. רַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס, בּוֹר סוּד שֶׁאֵינוֹ מְאַבֵּד טִפָּה. רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, אַשְׁרֵי יוֹלַדְתּוֹ. רַבִּי יוֹסֵי הַכֹּהֵן, חָסִיד. רַבִּי שִׁמְעוֹן בֶּן נְתַנְאֵל, יְרֵא חֵטְא. וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ, מַעְיָן הַמִּתְגַּבֵּר.
הוּא הָיָה אוֹמֵר, אִם יִהְיוּ כָל חַכְמֵי יִשְׂרָאֵל בְּכַף מֹאזְנַיִם, וֶאֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס בְּכַף שְׁנִיָּה, מַכְרִיעַ אֶת כֻּלָּם. אַבָּא שָׁאוּל אוֹמֵר מִשְּׁמוֹ, אִם יִהְיוּ כָל חַכְמֵי יִשְׂרָאֵל בְּכַף מֹאזְנַיִם וְרַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס אַף עִמָּהֶם, וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ בְּכַף שְׁנִיָּה, מַכְרִיעַ אֶת כֻּלָּם:
(8) (Some say 2:9) Rabban Yochanan ben Zakkai received [the oral tradition] from Hillel and Shammai. He used to say: If you have learned much Torah, do not claim credit for yourself (literally: clutch at good for yourself), because for such a purpose were you created.
(Same say 2:10)
Rabban Yochanan ben Zakkai had five disciples and they were these: Rabbi Eliezer ben Hyrcanus, Rabbi Joshua ben Chananiah, Rabbi Yose, the priest, Rabbi Shimon ben Netan’el and Rabbi Eleazar ben Arach.
(Same say 2:11)
He [Rabbi Yochanan] used to list their outstanding virtues: Rabbi Eliezer ben Hyrcanus is a plastered cistern which loses not a drop; Rabbi Joshua ben Chananiah happy is the woman that gave birth to him; Rabbi Yose, the priest, is a pious man; Rabbi Shimon ben Netan’el is one that fears sin, And Rabbi Eleazar ben Arach is like a spring that [ever] gathers force (i.e. ever-flowing).
(Same say 2:12)
He [Rabbi Yochanan] used to say: If all the sages of Israel were on one scale of the balance and Rabbi Eliezer ben Hyrcanus on the other scale, he would outweigh them all. Abba Shaul said in his name: if all the sages of Israel were on one scale of the balance, and Rabbi Eliezer ben Hyrcanus also with them, and Rabbi Eleazar ben Arach on the other scale, he would outweigh them all.
Biography: Now that we've gone through the sayings of Hillel and his descendants, we've backed up to more Hillel and are now learning about the sayings of his students and "grand-students".
Rabbi Yochanan ben Zakkai was a student of Hillel, and the leading sage during the destruction of the Second Temple by the Romans (70 CE). During this time, there were Zealots who advocated rebellion against Rome, and those who advocated for peace. Some of the Zealots assassinated Jews who advocated peace. Rabbi Yochanan Ben Zakkai preferred peace and he wanted to not get killed. His nephew, Abba Sikra, was one of the leaders of the Zealots, so Rabbi Yochanan ben Zakkai sought his advice. Abba Sikra suggested that Rabbi Yochanan ben Zakkai should circulate a rumor that he was ill, and then have his students say that he died. His students should put him in a coffin with something stinky and carry him out of the city “for burial”. This is what happened. The Zealots standing guard at the gate were suspicious and wanted to stab the coffin to make sure Rabbi Yochanan ben Zakkai was really dead, but his students said that it would look bad to the Romans if the Jews were stabbing their teachers’ dead bodies.
When Rabbi Yochanan ben Zakkai made it out alive, he went to the Roman encampment and asked to speak to the general Vespasian. He greeted the general, saying, “Greetings to you, O King!” Vespasian said, “I’m not a king!” Rabbi Yochanan ben Zakkai said, “If you’re not a king yet, you will be soon, because we have a tradition that Jerusalem will only fall to a king.” Just then, a messenger arrived from Rome that Nero had died and that Vespasian was the new emperor. Vespasian was very impressed and asked Rabbi Yochanan ben Zakkai what reward he wanted. Rabbi Yochanan ben Zakkai replied, “Please give me Yavneh and its sages” (Which included Hillel’s descendants) (Gittin 56a). This was granted, and Rabbi Yochanan ben Zakkai was able to reestablish Judaism in the town of Yavneh, even when the Temple and the sacrifice system there was destroyed. The Romans didn’t oppose his efforts, because they knew that he was in favor of peace with them. He became the Nasi from 70-80 CE.
The main students of Rabbi Yochanan ben Zakkai were the ones listed in this text from Pirkei Avot, with Rabbis Eliezer and Joshua being the ones who carried him in the coffin. There was a time when Rabbi Yochanan ben Zakkai was walking with Rabbi Joshua near the ruins of the Temple, and Rabbi Joshua was upset that the Temple was destroyed and there was no way to atone for sins now. Rabbi Yochanan ben Zakkai reassured him that, based on a verse (Hosea 6:6) deeds of loving-kindness were as acceptable to G-d as sacrifices. (Avot d’Rabbi Natan 4:5). This epitomizes his efforts to evolve Judaism in the post-Temple era.
How are these sayings relevant to our lives today?
(ט) אָמַר לָהֶם, צְאוּ וּרְאוּ אֵיזוֹהִי דֶרֶךְ יְשָׁרָה שֶׁיִּדְבַּק בָּהּ הָאָדָם. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עַיִן טוֹבָה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, חָבֵר טוֹב. רַבִּי יוֹסֵי אוֹמֵר, שָׁכֵן טוֹב. רַבִּי שִׁמְעוֹן אוֹמֵר, הָרוֹאֶה אֶת הַנּוֹלָד. רַבִּי אֶלְעָזָר אוֹמֵר, לֵב טוֹב. אָמַר לָהֶם, רוֹאֶה אֲנִי אֶת דִּבְרֵי אֶלְעָזָר בֶּן עֲרָךְ מִדִּבְרֵיכֶם, שֶׁבִּכְלָל דְּבָרָיו דִּבְרֵיכֶם.
אָמַר לָהֶם צְאוּ וּרְאוּ אֵיזוֹהִי דֶרֶךְ רָעָה שֶׁיִּתְרַחֵק מִמֶּנָּה הָאָדָם. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עַיִן רָעָה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, חָבֵר רָע. רַבִּי יוֹסֵי אוֹמֵר, שָׁכֵן רָע. רַבִּי שִׁמְעוֹן אוֹמֵר, הַלֹּוֶה וְאֵינוֹ מְשַׁלֵּם. אֶחָד הַלֹּוֶה מִן הָאָדָם, כְּלֹוֶה מִן הַמָּקוֹם בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים לז) לֹוֶה רָשָׁע וְלֹא יְשַׁלֵּם, וְצַדִּיק חוֹנֵן וְנוֹתֵן. רַבִּי אֶלְעָזָר אוֹמֵר, לֵב רָע. אָמַר לָהֶם, רוֹאֶה אֲנִי אֶת דִּבְרֵי אֶלְעָזָר בֶּן עֲרָךְ מִדִּבְרֵיכֶם, שֶׁבִּכְלָל דְּבָרָיו דִּבְרֵיכֶם:
(9) (Some say 2:13) He [Rabban Yochanan] said unto them: Go forth and observe which is the right way to which a person should cleave? Rabbi Eliezer said, a good eye; Rabbi Joshua said, a good companion (alternative translation: a good colleague); Rabbi Yose said, a good neighbor; Rabbi Shimon said, foresight. Rabbi Elazar [ben Arach] said, a good heart. He [Rabban Yochanan] said to them: I prefer the words of Elazar ben Arach, for in his words your words are included.
(Same say 2:14)
He [Rabban Yochanan] said unto them: Go forth and observe which is the evil way which a person should shun? Rabbi Eliezer said, an evil eye; Rabbi Joshua said, an evil companion (alternative translation: an evil colleague); Rabbi Yose said, an evil neighbor; Rabbi Shimon said, one who borrows and does not repay, for one who borrows from a person is like one who borrows from God, blessed be the Lord, as it is said, “the wicked borrow and do not repay, but the righteous deal graciously and give” (Psalms 37:21). Rabbi Elazar said, an evil heart. He [Rabban Yochanan] said to them: I prefer the words of Elazar ben Arach, for in his words your words are included.
Biography: More Rabbi Yochanan ben Zakkai.
How are these sayings relevant to our lives today?
(י) הֵם אָמְרוּ שְׁלשָׁה דְבָרִים. רַבִּי אֱלִיעֶזֶר אוֹמֵר, יְהִי כְבוֹד חֲבֵרְךָ חָבִיב עָלֶיךָ כְּשֶׁלָּךְ, וְאַל תְּהִי נוֹחַ לִכְעֹס. וְשׁוּב יוֹם אֶחָד לִפְנֵי מִיתָתְךָ. וֶהֱוֵי מִתְחַמֵּם כְּנֶגֶד אוּרָן שֶׁל חֲכָמִים, וֶהֱוֵי זָהִיר בְּגַחַלְתָּן שֶׁלֹּא תִכָּוֶה, שֶׁנְּשִׁיכָתָן נְשִׁיכַת שׁוּעָל, וַעֲקִיצָתָן עֲקִיצַת עַקְרָב, וּלְחִישָׁתָן לְחִישַׁת שָׂרָף, וְכָל דִּבְרֵיהֶם כְּגַחֲלֵי אֵשׁ:
(10) (Some say 2:15) They [each] said three things: Rabbi Eliezer said: Let the honor of your friend (alternative translation: colleague) be as dear to you as your own; And be not easily provoked to anger; And repent one day before your death.
And [he also said:] warm yourself before the fire of the wise, but beware of being singed by their glowing coals, for their bite is the bite of a fox, and their sting is the sting of a scorpion, and their hiss is the hiss of a serpent, and all their words are like coals of fire.
Biography: Rabbi Eliezer ben Hyrcanus (a.k.a. Rabbi Eliezer the Great) was a rabbi around the years 80-110 CE. He grew up as the son of a farmer. One day he ran away from home to study Torah at the academy of Rabbi Yochanan ben Zakkai. He never sent word home to his family where he was. His brothers wanted their father to disinherit him, so their father went to Rabbi Yochanan ben Zakkai to make this happen. Rabbi Yochanan ben Zakkai offered the man dinner and had one of his students deliver some words of Torah. That student "happened to be" Eliezer ben Hyrcanus. When the father saw how well his son had turned out, he wanted to disinherit the rest of his sons instead, but Eliezer insisted that everybody should get what they were supposed to (Genesis Rabba 42:1).
Rabbi Eliezer ben Hyrcanus became well-known for his learning and married the daughter of the Nasi, Rabban Shimon ben Gamliel (Hillel's grandson). (Shabbat 116a) This made him the brother-in-law of the next Nasi, Rabban Gamliel II (Hillel's great-grandson).
Rabbi Eliezer ben Hyrcanus was involved in the incident of the "oven of Achnai". There was an oven that had sand between the pieces. Rabbi Eliezer said that it was "pure", and the other rabbis said it was "impure". Each side cited many arguments and refutations. Finally, Rabbi Eliezer was so convinced that he was right that he said that if he was right the carob tree outside the window should get up and move 100 paces away. The carob tree moved, but the rabbis said that one doesn't prove anything from carob trees. Then Rabbi Eliezer said that if he was right, the stream outside the window should flow backwards. The stream flowed backwards, and yet the rabbis were not convinced. Next Rabbi Eliezer said that if he was right the walls should prove it, and the walls began to lean inward. Rabbi Joshua rebuked the walls that they had no business interfering in the business of scholars, so the walls stopped out of respect for Rabbi Joshua, but didn't go back all the way out of respect for Rabbi Eliezer. Finally, Rabbi Eliezer said that he was so sure he was right that G-d would prove it. With that, a "bat kol" (Divine voice) said, "Rabbi Eliezer is right!" Rabbi Joshua said to G-d, "You said 'It's not in the Heavens' (Deut. 30:12), so let us decide, and we're deciding by majority vote (based on a very very selective reading of Ex. 23:2)". Later, Rabbi Nathan asked Elijah the Prophet what G-d's reaction was, and he said "G-d laughed and said 'My children have defeated Me!' ". (Bava Metzi’a 59b)
How are these sayings relevant to our lives today?
(יא) רַבִּי יְהוֹשֻׁעַ אוֹמֵר, עַיִן הָרָע, וְיֵצֶר הָרָע, וְשִׂנְאַת הַבְּרִיּוֹת, מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם:
(11) (Some say 2:16) Rabbi Joshua said: An evil eye, the evil inclination, and hatred for humankind put a person out of the world (i.e. ruin a person’s life).
Biography: Rabbi Joshua ben Chananiah was also a rabbi around the years 80-110 CE. He was a blacksmith by trade (Brachot 28a) and often clashed with Rabban Gamliel II, with Rabbi Joshua usually trying to be more compromising and less severe. In one instance, a descendant of the Ammonites said that he wanted to become Jewish. Rabban Gamliel said that wasn't allowed, based on where the Torah says that Ammonites and Moabites can't become Jewish (Deut. 23:4). Rabbi Joshua said that the Assyrians mixed up everybody and thus the people in Ammon aren't the Ammonites that the Torah is talking about (based on Isaiah 10:13). (Brachot 28a)
In another example, Rabban Gamliel thought that the evening service was obligatory and Rabbi Joshua thought it was optional (the law follows Rabban Gamliel here). Rabbi Joshua sought to deescalate the situation, but Rabban Gamliel publicly humiliated him over this, and ended up getting impeached as the Nasi of the Sanhedrin as a result until he apologized to Rabbi Joshua (Brachot 27b)
Rabbi Joshua tried to prevent further rebellion against the Roman occupiers. He used the following parable: A lion once had a bone stuck in its throat, and it offered a reward to any animal that could remove it. A heron got it out and asked for the reward. The lion said, "Isn't it enough reward that you stuck your head between my jaws and are still alive?" Rabbi Joshua was saying that it was enough that they were in the midst of the Roman empire and were being left alone. (Genesis Rabba 64:10).
Rabbi Joshua also had knowledge of mathematics and astronomy in addition to Jewish law. He once went on a ship journey with Rabban Gamliel and the journey took longer than expected. Rabban Gamliel only had enough food for the expected length of the journey, but Rabbi Joshua had enough for the actual length, because there was a star that only appears every 70 years and it misleads sailors (Horayot 10a).
Finally, Rabbi Joshua had to go to Rome to represent the Jewish community, and because he was respected for his wisdom he became friendly with the Imperial family. One day, the daughter of the Roman emperor asked Rabbi Joshua why he was so ugly. Shouldn’t Torah knowledge be kept in a nicer-looking head? He asked what her father kept his wine in; she said that it was in earthenware vessels. Rabbi Joshua pointed out that everybody kept their wine in clay jugs - shouldn’t the emperor keep his in silver and gold vessels? She moved it, and the wine spoiled. She returned to the rabbi and he said that Torah is like that - it spoils if it is in a handsome head. She asked about people who are knowledgeable and handsome and the rabbi said that if they were ugly they would be even more learned. (Nedarim 50b)
How are these sayings relevant to our lives today?
(יב) רַבִּי יוֹסֵי אוֹמֵר, יְהִי מָמוֹן חֲבֵרְךָ חָבִיב עָלֶיךָ כְּשֶׁלָּךְ, וְהַתְקֵן עַצְמְךָ לִלְמֹד תּוֹרָה, שֶׁאֵינָהּ יְרֻשָּׁה לָךְ. וְכָל מַעֲשֶׂיךָ יִהְיוּ לְשֵׁם שָׁמָיִם:
(12) (Some say 2:17) Rabbi Yose said: Let the property of your fellow be as precious unto you as your own; Perfect yourself to study Torah for it will not be yours by inheritance; And let all your actions be for [the sake of] the name of Heaven.
Biography: Rabbi Yose HaKohen lived around the 100 CE and was known for being saintly and for studying mysticism. He was also the son of a priest. Beyond that, not much is known about him.
How are these sayings relevant to our lives today?
(יג) רַבִּי שִׁמְעוֹן אוֹמֵר, הֱוֵי זָהִיר בִּקְרִיאַת שְׁמַע וּבַתְּפִלָּה. וּכְשֶׁאַתָּה מִתְפַּלֵּל, אַל תַּעַשׂ תְּפִלָּתְךָ קֶבַע, אֶלָּא רַחֲמִים וְתַחֲנוּנִים לִפְנֵי הַמָּקוֹם בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (יואל ב) כִּי חַנּוּן וְרַחוּם הוּא אֶרֶךְ אַפַּיִם וְרַב חֶסֶד וְנִחָם עַל הָרָעָה. וְאַל תְּהִי רָשָׁע בִּפְנֵי עַצְמְךָ:
(13) (Some say 2:18) Rabbi Shimon said: Be careful with the reading of Shema and the Amidah,
And when you pray, do not make your prayer something automatic, but a plea for compassion before God, for it is said: “for G-d is gracious and compassionate, slow to anger, abounding in kindness, and renouncing punishment” (Joel 2:13);
And be not wicked in your own esteem.
Biography: Rabbi Shimon ben Netan’el lived around the year 100 CE and was married to Rabban Gamliel I’s daughter. This makes him about the same age as his teacher Rabbi Yochanan ben Zakkai and older than some of his fellow students. Not much of what he taught is preserved.
How are these sayings relevant to our lives today?
(יד) רַבִּי אֶלְעָזָר אוֹמֵר, הֱוֵי שָׁקוּד לִלְמֹד תּוֹרָה, וְדַע מַה שֶּׁתָּשִׁיב לְאֶפִּיקוֹרוֹס. וְדַע לִפְנֵי מִי אַתָּה עָמֵל. וְנֶאֱמָן הוּא בַעַל מְלַאכְתְּךָ שֶׁיְּשַׁלֶּם לָךְ שְׂכַר פְּעֻלָּתֶךְ:
(14) (Same say 2:19) Rabbi Elazar said: Be diligent in the study of the Torah; And know how to answer an heretic, And know before Whom you toil, and that your Employer can be relied upon to reward your labor.
Biography: Rabbi Elazar ben Arach was one of Rabbi Yochanan ben Zakkai’s students (possibly his best one), and thus he lived around the year 100 CE. He had many original ideas, and he also was emotionally sensitive. When Rabbi Yochanan ben Zakkai’s son died, each of his 5 disciples tried to comfort him. The other 4 talked about Biblical figures who lost their sons (Adam, Job, Aaron, and David), but that wasn’t working for Rabbi Yochanan. Rabbi Elazar ben Arach gave a parable of somebody who was trusted to take care of something precious and then had to give it back - similarly, Rabbi Yochanan had been trusted with his precious son, had taken good care of him, and now had to give him back earlier than he had wanted. (Avot d’Rabbi Natan 14:6)
How are these sayings relevant to our lives today?
(טו) רַבִּי טַרְפוֹן אוֹמֵר, הַיּוֹם קָצָר וְהַמְּלָאכָה מְרֻבָּה, וְהַפּוֹעֲלִים עֲצֵלִים, וְהַשָּׂכָר הַרְבֵּה, וּבַעַל הַבַּיִת דּוֹחֵק:
(15) (Some say 2:20) Rabbi Tarfon said: the day is short, and the work is plentiful, and the laborers are indolent, and the reward is great, and the Master of the house is insistent.
Biography: Rabbi Tarfon, who lived at the same time as the students of Rabbi Yochanan ben Zakkai, lived in Lod (Lydda). He both taught and taught with Rabbi Akiba; while they disagreed frequently it is said that they were still friends and allies. Given all this, he was active as a rabbi from around 80-135 CE. He is mentioned in the Haggadah as having stayed up all night with Rabbi Akiba and 3 others “discussing the Exodus”. Modern scholars think that these rabbis were planning during the Bar-Kochba Rebellion, and that the student who came to say that it was time for the morning Shema was really a look-out. Rabbi Tarfon was very conscious of the commandment to honor your parents, and he let his mother climb into and out of her bed by climbing on his back (Kiddushin 31b). He owned vineyards as well as taught Torah. Rabbi Tarfon was a priest, and thus he was able to eat terumah (tithes of food that were given to the priests). Once there was a famine, and Rabbi Tarfon married 300 women so they could eat terumah (Tosefta Ketubot 5:1).
How are these sayings relevant to our lives today?
(טז) הוּא הָיָה אוֹמֵר, לֹא עָלֶיךָ הַמְּלָאכָה לִגְמֹר, וְלֹא אַתָּה בֶן חוֹרִין לִבָּטֵל מִמֶּנָּה. אִם לָמַדְתָּ תוֹרָה הַרְבֵּה, נוֹתְנִים לְךָ שָׂכָר הַרְבֵּה. וְנֶאֱמָן הוּא בַעַל מְלַאכְתְּךָ שֶׁיְּשַׁלֵּם לְךָ שְׂכַר פְּעֻלָּתֶךָ. וְדַע מַתַּן שְׂכָרָן שֶׁל צַדִּיקִים לֶעָתִיד לָבֹא:
(16) (Some say 2:21) He [Rabbi Tarfon] used to say: It is not your duty to finish the work, but neither are you free to neglect it; If you have studied much Torah, you shall be given much reward. Faithful is your Employer to pay you the reward of your labor; And know that the grant of reward unto the righteous is in the age to come.
Biography: More Rabbi Tarfon
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, as well as some from the biographies on Sefaria.org.