Midrash for Pirkei Avot 1:19

(Fol. 10) Antoninus (the Caesar of Rome) said to Rabbi: "I would like that Asurius, my son, should reign after me, and also that Tiberius should be free from duty. However, I am aware that should I ask my people to do me one favor, they will, but two they will not. [What have I to do?]" Rabbi [who did not desire to give him a direct answer] brought a man, mounted him upon the shoulder of another one, and gave him a dove. He then said to the one beneath: "Tell the one who is mounted upon you to let the dove free." Antonius then said: "I understand that Rabbi intends to tell me that I should first request my people to proclaim my son king after me, and to instruct afterward my son that he should set Tiberius free." Once he said to Rabbi: "The officers of Rome irritate me. [What shall I do?]" Rabbi took him in the garden, and each day he would tear out the large radishes of the beds, planting smaller ones instead. Antoninus then said: "I understand that he intimates the necessity of removing the old officers by little and not all at once, so as to prevent a rebellion." (Ib. b) But why did not Rabbi answer him directly? (Ib. b) He thought perchance the officers of Rome might hear of it and harm him. Then he should have told him secretly! Because the passage says (Ecc. 10) For a bird of the air shall carry the voice. The same Caesar had a daughter by the name Girah, and it happened that she sinned. Antoninus then sent to Rabbi white mustard, which is called in Aramaic gargira (drag) [Rabbi understood that something had happened with Girah]. He sent him in answer a seed by the name of khusbratha [the meaning of which in Aramaic is chus bratha (remove the daughter)]. Antoninus again sent him garlic, named in Aramaic karthi [from which Rabbi understood that he questioned him: Shall I cut off my child?] And in answer he sent him lettuce [which is named Chassa, which means have mercy with her]. Antoninus used to send to Rabbi frequently pieces of pure gold in leather sacks covered with wheat. And to the objection of Rabbi: I have too much of my own, he explained: Leave them to him who will substitute thee, that he shall spend it to please those who will reign after me. From the house of Antoninus, there was a cave which reached the house of Rabbi, and each time that he went to the house of Rabbi through this cave, he would take with him two slaves. One he used to kill at the gate of Rabbi, and the other when he returned, at his own gate. He, however, told Rabbi that at the time of his visit no one should be found with him. It once happened that he found R. Chanina b. Chama with him, and to his question "Did I not say that no one should be found with you during my visit?" Rabbi answered: 'This is not a human being." Said Antoninus to R. Chanina: "Go and call for me the slave who sleeps at the gate." R. Chanina b. Chama went, and seeing that he was killed, he deliberated what to do: 'Shall I go to tell him that he is dead?" There is a rule that one needs not go back [to the sender] to bring bad news; "shall I leave him and go away?" This would be a disgrace to the king. He thereupon prayed, and the dead became alive, and he then sent him to his master. Said Antoninus to Rabbi: "I am aware that even the smallest of you is able to bring the dead to life. However, I wish that when I come here, I should not find a living soul with you." He used to serve Rabbi in all his needs, and he once questioned him if he would have a share in the world to come, to which Rabbi answered, "Yea." He said to Rabbi: "Is it not written (Ab. 1, 18) And there shall not be anyone remaining of the house of Esau?" "This means," replied Rabbi, "he who acts like Esau." "But there is another passage (Ez. 32, 29) There are Edom, her kings and all her princes." Rabbi again replied: "It reads kings, but not all her kings. Princes, but not all of them. So also have we learned in the following Baraitha: Her kings, but not all of them. This excludes Antoninus b. Asudius and his associates. Her princes, but not all of them. This excludes K'tiha b. Salum."

What is the fence that the Torah made around its words? It says (Leviticus 18:19), “Do not come near woman during her period of impurity.” Perhaps [you would still think] one could hug her and kiss her and speak flirtatiously with her. So the verse tells you, “Do not come near.” Perhaps [you would still think] one could sleep next to her on the bed, as long as she was clothed. So the verse tells you, “Do not come near.” Perhaps [you would still think] she could wash her face and put makeup on her eyes. So the verse (Leviticus 15:33) tells you, “She is in her period of exile” – that is, all the days that she is in her period [of impurity], she will be in exile. Because of this they said: The spirit of the sages is pleased with anyone who makes herself unattractive during the days of her period [of impurity]. The spirit of the sages is displeased with anyone who makes herself attractive during the days of her period [of impurity].

4) "In righteousness shall you judge your neighbor.": that one be allowed to speak at length, and the other told "Speak briefly," and that one stand and the other sit. Variantly: "In righteousness shall you judge your neighbor.": Judge every man in the scale of merit.

(Deuteronomy 16:18) "You shall appoint judges and officers in all your towns that the Lord your God is giving you, according to your tribes, and they shall judge the people with righteous judgment." - Halacha: Can one sit in judgement for one's relative? Such taught the sages: These are the relatives: his father, his brother, his paternal uncle, his maternal uncle, etc. Why is this so? Because just like a relative is invalid to testify [regarding him], so too he is invalid to judge. What did you see to say this? Rabbi Shimon bar Yochai said: It is written (Deuteronomy 21:5), "Then the priests, the sons of Levi, shall come forward, for the Lord your God has chosen them to minister to him and to bless in the name of the Lord, and by their word every dispute and every skin affliction shall be settled." - Come and see the relationship between skin afflictions and disputes. Just like skin afflictions [are examined] during the day, so too judgement [are done] during the day. Just like disputes are to the exclusion of relatives [as witnesses], so too skin afflictions are to the exclusion of relatives [as examiners]. Rabbi Shimon ben Gamliel said: Do not mock the law, for it is one of the three legs of the world. Why? For the sages taught, (Pirkei Avot 1:18) "On three things the world stands: On law, on truth, and on peace." Pay attention that if you pervert the law, you have shocked the world, for it is one of its legs. Our rabbis say: The power of the law is fierce, for it is one of the legs of the Chair of Glory. How do we know? (Psalms 89:15) "Righteousness and justice are the foundation of your throne; love and faithfulness go before you." The Holy One, blessed be He, says: Since the punishment of the law is fierce, be careful. From where do we know this? From that which we read on the subject, (Deuteronomy 16:18) "Judges and officer

… it is written there “Behold the heaven and the heaven of heavens cannot contain You…” (Melachim I 8:27) and here it is written “…the glory of the Lord filled the Tabernacle.” (Shemot 40:35) R’ Yehoshua of Sachnin said in the name of R’ Levi ‘to what is this likened? To an open cave at the edge of the sea. When the sea storms the cave is filled, but the sea is not reduced. So too, even though it is written that ‘the glory of the Lord filled the Tabernacle’ the upper and lower worlds did not lose anything of the brilliance of the glory of the Holy One, just as it is written “Do I not fill the heavens and the earth? says the Lord.” (Yirmiyahu 23:24) Therefore it is written here ‘And it was’. Just as the Divine Presence was here below at the beginning of the creation of the world but withdrew to above, now it returned to be below as it had been “And it was that on the day that Moses finished…” (Bamidbar 7:1) ... [Another explanation. “And it was that on the day that Moses finished erecting the Mishkan…” (Numbers 7:1)] R’ Simon said: at the time when the Holy One told Israel to erect the Tabernacle, He hinted that when the Tabernacle below is erected, the Tabernacle above is erected, as it says “And it was that on the day that Moses finished…” (ibid.) It does not say ‘erecting the Tabernacle’ but rather ‘erecting this (et) the Tabernacle.’ This refers to the Tabernacle above. The Holy One said: in this world, when the Tabernacle was erected, I commanded Aharon and his sons that they bless you. In the time to come I, in my glory, will bless you. So it is written “May the Lord bless you from Zion, He Who made heaven and earth.” (Psalms 134:3)

Bar Kappara said in a lecture: Whence do we derive the rabbinic dictum: “Be deliberate in judgment”?⁵Pirkei Avot 1:1. We do so from the words: Neither shalt thou go up by steps unto Mine altar, that thy nakedness be not uncovered (Exod. 20:23).⁶Just as priests are not permitted to run or to take big strides up the stairs, judges must not rush to render judgment. See Exodus Rabbah 30:9. Which are followed by the words: Now these are the ordinances.

R. Simeon the son of Gamliel declared: I was reared among the sages, and I discovered that there was nothing more beneficial for a person than silence.⁷Pirkei Avot 1:17. Rachel forced herself to remain silent, and her offspring continued the tradition of silence. She saw her gifts in her sister’s hand and remained silent. Her son Benjamin, whose stone in the high priest’s breastplate was a jasper, knew of the sale of Joseph and remained silent. The word jasper (yashfeh) may be read as “he has a mouth” (yesh peh) but nevertheless remains silent. Saul was descended from her: But concerning the matter of the kingdom, he told him not (I Sam. 10:16). Regarding Esther (another descendant) it is said: Esther had not made known her people nor her kindred (Est. 2:10).

"Be sure to sit at the dust of the feet of the sages (Avot 1:4):" Do not rely on your own opinions. Never say: "accept my opinion (Avot 4:8)."

When you go out to war, etc. (Deuteronomy 20:1): What is written above the matter? "And the judges shall make a thorough investigation" (Deuteronomy 19:18). From when the judges execute judgement, you [can] go out to war and you will be victorious. And so did David state (Psalms 119:121), "I have done justice and righteousness; do not abandon me to those who would wrong me." And it is [also] written (Psalms 119:122), "Guarantee Your servant’s well-being; do not let the arrogant wrong me." So too is the Holy One, blessed be He, only brought up in the world through judgement, as it is stated (Isaiah 5:16), "And the Lord of hosts is exalted by justice." Rabban Shimon ben Gamliel says (Avot 1:18), "On three things the world stands: On justice, on truth and on peace, as it is said (Zachariah 8:16), 'Judge truth and the justice of peace in your gates.'" Rabbi Yehoshua ben Levi said, "And all of [these things] are dependent upon judgement, as through judgement is peace and truth established." Therefore when Israel is executing judgement, the Holy One, blessed be He, brings down their enemies in front of them, as it is stated (Psalms 81:14-15), "If only My people listens to Me, etc. Quickly I would subdue their enemies, etc." And what are the ways of the Holy One, blessed be He? Righteousness and justice, as it is stated (Genesis 18:19), "and they shall keep the way of the Lord by doing righteousness and justice." Therefore, it is written in the section of judges (Deuteronomy 16:18), "and they shall judge the people with righteous justice"; and afterwards, "When you go to war against your enemies." What is [the meaning of] "against your enemies?" The Holy One, blessed be He, said, "Go forth against them like enemies: In the way that they do not have mercy upon you, so [too], do not have mercy upon them. See what they say: 'Let us wipe them out as a nation; Israel’s name will be mentioned no more.' [It is] that same name that I say (Psalms 106:48), 'Blessed is the Lord (the Name), the Lord of Israel.' Therefore go forth against them like enemies." Israel said, "Master of the world, until when will they stand against us," as it is stated (Psalms 86:14), "O God, arrogant men have risen against me; a band of ruthless men seek my life." He said [back] to them, "Not only against you have they risen, but also against Me, as it is stated (Psalms 2:2), 'Kings of the earth take their stand, and regents intrigue together against the Lord and against His anointed.' Rather see how they are enemies." Therefore, it is written, "When you go out to war against your enemies."

"And it was on the day that Moses had finished to erect the tabernacle" (Numbers 7:1). Our rabbis taught (Avot 1:2),"On three things the world stands: On the Torah, on the service and on acts of lovingkindness." You find twenty-six generations from when the world was created until the Torah was given, and the Holy One, blessed be He, supported them out of kindness (since they were not worthy). And corresponding to them, David said, "As Your kindness is great," twenty-six times in the great Hallel (Psalms 136). Rabbi Acha said in the name of Rav Huna, "Moshe also hinted about them to Israel at the [Red] Sea, as he said am zu (this nation, in that zu has a numerical equivalent of thirteen) twice. As it is stated (Exodus 15:13), 'You have led this people that You have redeemed,' and it is written (Exodus 15:16), 'until this nation that You acquired has passed' - these are the twenty-six generations that [arose] from when the world was created until the Torah was given. 'You led them with Your strength (Exodus 15:13) - that is the Torah, which is called strength, as it is stated (Psalms 29:11), 'May the Lord give strength to His people.'" A parable: To what was the world similar at this time? To a basket with two legs, which [hence] could not stand. Once the tabernacle was erected, the world stood and was given a base, as stated, "And it was on the day that Moses had finished to erect the tabernacle (et hamishkan)." "Hamishkan" is not written here, but rather "et hamishkan, [the extra word coming] to include the creation of the world, about which it is written (Genesis 1:1), "et the heavens and the earth."