Go to Related Reading
About this book

Pirkei Avot

Mishnah

About this book
Chapter 1

1 Moses received the Torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly.⁠ They said three things: Be patient in [the administration of] justice, raise many disciples, and make a fence around the Torah. 2 Shimon the Righteous was one of the last of the Men of the Great Assembly. He used to say: the world stands on three things: the Torah, the Temple service, and acts of piety. 3 Antigonus of Socho received [the oral tradition] from Shimon the Righteous. He used to say: do not be like servants who serve the master expecting to receive a reward, but be like servants who serve the master without expecting to receive a reward,⁠ and live in fear of Heaven. 4 Yose ben Yoezer (a man) of Zeredah and Yose ben Yohanan (a man) of Jerusalem received [the oral tradition] from them [i.e. Shimon the Righteous and Antigonus]. Yose ben Yoezer used to say: let your house be a meeting place for the Sages, and sit in the dust at their feet, and drink in their words thirstily. 5 Yose ben Yochanan (a man) of Jerusalem used to say: Let your house be wide open, and let the poor be members of your household. Do not spend too much time in conversation with women. They said this about one’s own wife, how much more [does the rule apply] to another man’s wife. From this the Sages said: when a man spends too much time in conversation with women, he brings harm on himself, he neglects the study of the Torah, and in the end he will inherit gehinnom. 6 Joshua ben Perahiah and Nittai the Arbelite received [the oral tradition] from them. Joshua ben Perahiah used to say: appoint for yourself a teacher, and find yourself a companion, and judge everyone with the scale weighted in their favor. 7 Nittai the Arbelite used to say: stay away from an evil neighbor, do not associate with the wicked, and do not abandon faith in [divine] retribution.⁠ 8 Judah ben Tabbai and Shimon ben Shetach received [the oral tradition] from them. Judah ben Tabbai said: do not [as a judge] play the part of an advocate; and when the litigants are standing before you, regard them as if they were [both] guilty; and when they leave your presence, regard them as if they were [both] innocent, once they have accepted the judgment. 9 Shimon ben Shetach used to say: question witnesses thoroughly, and be careful with your words, so that witnesses do not learn from them how to lie. 10 Shemaiah and Abtalion received [the oral tradition] from them. Shemaiah used to say: love work, hate acting superior to others, and do not try to gain access to the ruling authority.⁠ 11 Abtalion used to say: Sages, be careful with your words, so that you do not incur the penalty of exile and get carried off to a place of evil waters, where the disciples who follow you may drink and die, and the name of Heaven would then be profaned. 12 Hillel and Shammai received [the oral tradition] from them. Hillel used to say: be among Aaron’s disciples, loving peace and pursuing peace,⁠ loving humankind and drawing them close to the Torah.⁠ 13 He [also] used to say: someone who seeks a great name destroys their own name;⁠ one who does not add [to his knowledge] loses [it]; one who does not study [the Torah] deserves death; one who makes [unworthy] use of the crown [of learning] will die. 14 He [also] used to say: If I am not for myself, who will be for me? But if I am for myself [only], what am I? And if not now, when? 15 Shammai used to say: make your [study of the] Torah a fixed practice; speak little, but do much;⁠ and welcome everyone with a friendly expression.⁠ 16 Rabban Gamaliel used to say: appoint for yourself a teacher, avoid doubt, and do not make a habit of tithing by guesswork. 17 Shimon, his son, used to say: I have grown up among the sages all my life, and I have found nothing better for a person than silence. Study is not the most important thing, but actions; whoever talks too much brings about sin. 18 Rabban Shimon ben Gamaliel used to say: the world stands on three things: justice, truth, and peace, as it is said: “administer judgment with truth and peace in your gates” (Zechariah 8:16).

Texts in conversation

Compare Jesus Ben Sira, Sirach 5:11 and Pirkei Avot 1:15

Deuterocanon · Rabbinic

Share:

Summary

Sirach advises being quick to hear and careful in answering, teaching that speech can bring either honor or shame. Rabbinic tradition in Pirkei Avot offers similar guidance by urging restraint in words and greater emphasis on actions.

Passages

Jesus Ben Sira, Sirach 5:11

Deuterocanon · Ben Sira, Ecclesiasticus
9 Don’t winnow with every wind.
Don’t walk in every path.
This is what the sinner who speaks with two tongues does.
10 Be steadfast in your understanding.
Let your speech be consistent.
11 Be quick to listen
and answer with patience.
12 If you have understanding, answer your neighbor,
but if not, put your hand over your mouth.
13 Glory and dishonor come through speech.
A man’s tongue may be his downfall.
14 Don’t be called a gossip.
Don’t lie in wait with your tongue,
for shame is on the thief,
and an evil condemnation is on anyone who speaks with two tongues.
15 Don’t be ignorant in a great or small matter.
195–175 BCE (scholarly estimate) Read in Jesus Ben Sira, Sirach

Pirkei Avot 1:15

Rabbinic · Mishnah
15 Shammai used to say: make your [study of the] Torah a fixed practice; speak little, but do much; and welcome everyone with a friendly expression. 16 Rabban Gamaliel used to say: appoint for yourself a teacher, avoid doubt, and do not make a habit of tithing by guesswork. 17 Shimon, his son, used to say: I have grown up among the sages all my life, and I have found nothing better for a person than silence. Study is not the most important thing, but actions; whoever talks too much brings about sin.
200–300 CE (scholarly estimate) Read in Pirkei Avot

References

"... We cannot be sure from which of the earlier wisdom sayings James has acquired the insights he expresses in the first half of the verse, but it is clear he has formulated a new aphorism of his own. His aphorism succinctly combines the advice previously expressed less concisely and never in a single aphorism. Moreover, his aphorism, despite the remarkable conciseness of its first part, achieves a more precise meaning, by associating rash speech with impetuous anger, the two topics which are the subject of distinct aphorisms in previous wisdom. The motive clause in the second half of the verse (which was most probably formulated originally as an independent aphorism) then gives a reason for the advice without precedent in the tradition. This is a fine example of the way the sage, making the wisdom of the tradition his own, expresses it in an apt proverb of his own formulation, not only transmitting but adding to the wisdom of the tradition ... Compare also Mishnah Avot 1:15 (‘say little and do much’: attributed to Shammai); 2:10 (‘be not easily provoked’: attributed to R. Eliezer b. Hyrcanus); 5.12 (‘quick to hear and slow to forget’); 4Q420 1:2:1–3 (‘He will not answer before he hears, and he will not speak before he understands, and with patience he will give a reply’); Job 11:2–3 LXX (‘The one who speaks much should also hear much ... Do not be profuse in speech’), quoted in 1 Clement 30:4–5 ..."
Richard Bauckham, James: Wisdom of James, Disciple of Jesus the Sage, New Testament Readings (London: Routledge, 1999), 83–84.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

Tags

Your feedback

Jesus Ben Sira, Sirach 5:11 and Pirkei Avot 1:15

Leave a comment

Your questions and comments are welcome!

Comments

Glossary

Search the Library