(1) Women, slaves, and infants are absolved from the study of the Torah; but the father is obliged to instruct his infant son in the Torah, for it is said: "And ye shall teach them your children, talking of them" (Deut. 11.19); but a woman is not charged to teach her son, for only one obliged to study is obliged to instruct.¹Sukkah, 42a; Kiddushin, 29; Ketubot, 28. G. C.

(2) Even as man is obliged to instruct his son, so is he obliged to teach his son's son, for it is said: "But make them known to thy sons and thy sons' sons" (Ibid. 4.9); and, not alone to his son and his son's son, but each and every scholar in Israel is commanded to instruct all who desire to be his disciples, even though they be not his sons, for it is said: "And thou shalt teach them diligently unto thy children" (Ibid. 6.7.), which is traditionally interpreted²Sifre, Deut. 11. C. G. to include one's disciples; for disciples, too, are called children, as it is said: "And the sons of the prophets came forth" (Second Kings, 2.3.). If it be so, why then was one commanded to teach his son and his son's son? To permit the precedence of one's son to one's son's son, and his son's son to the son of his fellow.³Sukkah, 30b; Kiddushin, 30. G.

(3) One is obliged to engage a teacher for the instruction of his son; but his fellow's son he is not obliged to teach, save when there is no expense to himself.⁴See Baba Batra, 21a. G. He whose father failed to instruct him, when he becomes conscious thereof, is obliged to educate himself, as it is said: "That ye may learn them, and observe to do them" (Deut. 5.1). Thus, you will find it a universal rule, that study precedes conduct, because study brings about proper conduct but conduct does not bring about study.⁵Kiddushin, 29a; Ibid. 33b. C. G.

(4) One who was ambitious to pursue learning, and, at the same time, has a son whom he is obliged to instruct, his own study comes first; if his son be diligent and intellectually more capable to grasp his studies than himself, his son comes first. Nevertheless, he shall not completely abandon his own study, his son's precedence notwithstanding; for, even as he is commanded to teach his son, so is he under command to study himself.⁶Ibid. C.

(5) Let man ever study the Torah and thereafter take a wife unto himself; for, if he takes a wife first, his mind will not be as clear to study. If the urge of marriage will over-burden him, even finding his heart not free to understand his studies, he should marry first and thereafter study the Torah.⁷Ibid. 33a. G.

(6) Whenceonward is his father obliged to teach him the Torah? When he commences to speak, he should teach him the Verses of, "Moses commanded us a law" (Deut. 34.4), and of the Shema (Ibid. 6.4); thereafter he imparts to him little by little other Verses till he be six or seven years old, all, of course, depending upon his physical condition; thereafter he brings him under the care of a beginner's instructor.⁸Sukkah, 43a; Ketubot, 50a. C. G.

(7) Where the custom of the state is to pay a beginner's teacher, he should give him his wages, and the obligation to pay for his son's education continues until he is through reading all of the Holy Writ. In a place where the prevailing custom is to teach the written Torah for pay, one may instruct for pay; but to instruct the Oral Torah for wages, is forbidden, as it is said: "Behold, I have taught you statutes and ordinances, even as the Lord my God commanded me, etc." (Deut. 4.5.), which means; "Even as I was instructed free so have you received instruction from me free; likewise when you will give instruction throughout the generations, instruct free even as you were instructed by me." (Nedarim, 37a; Bekorot, 29a). If he find not one who is so willing to teach him gratuitously, he may hire one for wages to be instructed by him, as it says: "Buy the truth" (Prov. 23.23.) Peradventure, one will deduct herefrom that he may instruct others for wages? The Verse, therefore, teaches us, saying: "But sell it not" (Ibid.) Herefrom you learn that one is forbidden to instruct others for hire although his master taught him for hire.

(8) Every man in Israel is obliged to study the Torah, whether he be poor or rich, whether he be physically healthy or ailing, whether he be in full vigor of youth or of great age and weakened vitality; even if he be dependent upon alms for his livelihood, or going around from door to door begging his daily bread, yea, even he who has a wife and children to support is obliged to have an appointed time for the study of the Torah, both during the day and at night, for it is said: "But thou shalt meditate therein day and night" (Joshua, 1.8.).⁹Yoma, 35a; Menahot, 99b. G. G.

(9) Some of the great scholars in Israel were hewers of wood, some of them drawers of water, and some of them blind: nevertheless they engaged themselves in the study of the Torah by day and by night. Moreover, they are included among those who translated the tradition as it was transmitted from mouth of man to mouth of man, even from the mouth of Moses our Master.

(10) Until what age in life is one obliged to study the Torah? Even until the day of one's demise; for it is said: "And lest they depart from thy heart all the days of thy life" (Deut. 4.9.) Forsooth, as long as one will not occupy himself with study he forgets what he did study.¹⁰Kiddushin, 29b. G.

(11) One is obligated to divide his time of study by three; one third for the study of Holy Writ, one third for the study of the Oral Torah, and one third for thinking and reflecting so that he may understand the end of a thing from its beginning, and deduct one matter from another, and compare one matter to another, and reason out by the hermeneutical rules in which the Torah is expounded to the end that he may know which are the principal rules and how to deduct therefrom that which is forbidden and that which is permitted, and other like matters which he studied from oral tradition. This subject of study is called Gemara.¹¹Ibid. 30a; Abodah Zarah, 19b. C.

(12) For instance? If one was a craftsman and engaged himself three hours daily to his work and to Torah nine hours, of those nine hours he should devote three hours to the study of Holy Writ, and three hours to the Oral Torah and the last three hours to mental reasoning, to deduct one matter from another. Matters pertaining to tradition are included in Holy Writ, but their oral explanation is included in Oral Torah. The subjects designated as Pardas¹²Vineyard, Works of the Chariot, Cosmogony, Metaphysics etc. G. are included in the Gemara. These rules are spoken of man's beginning of study, but when he matures in wisdom and has no need either for further study of Holy Writ or for continuous devotion to the study of Oral Torah, he should read Holy Writ and traditional matters at appointed times merely so as not to forget any matter pertaining to the laws of the Torah, and turn his attention to a continuous study of Gemara, of course, in proportion to the broadness of his heart and peacefulness of his mind.¹³Abodah Zarah, 19b. G.

(13) A woman who studied the Torah has a reward coming to her but it is incomparable to the reward of a man because she was not commanded to do so, and whosoever does something which is not mandatory upon him to perform receives not a hire equal to the hire of him who is commanded to perform it but less than he. And, although she has a reward coming the sages commanded that a man shall not instruct his daughter in the Torah, because most women have no set mind to be instructed therein, but, on the contrary, are apt to divert matters of the Torah to nonsensical matters, of course, in proportion to the inferiority of their mind. The sages said: "Whosoever instructs his daughter in Torah does no better than if he instructed her in matters of profanity." (Sotah, 21b). These matters are thus spoken of only concerning the Oral Torah, but respecting Holy Writ it is best not to begin to instruct her therein but if he did instruct her it is not as if he instruct her in profanity.¹⁴Abodah Zarah, 3b; Kiddushin, 31a. C.

(1) It is mandatory to appoint school teachers for small children in each and every state, in each and every province, and in each and every city. Any city wherein there are no children flocking to a master's house, the inhabitants thereof should be excommunicated until they do appoint teachers for the school children, if they then make no such appointment an excommunication should be pronounced against the city itself; for the world cannot endure save only by the fervent recitation of school children in the house of their master.¹Baba Batra, 21b; Shabbat, 119a. C. Maimonides considers excommunication equivalent to destruction. G.

(2) Children should be enrolled for instruction at the age of six or seven years, in proportion to the strength of the child and his physique. A child under six years should not be sent to school. The teacher may inflict punishment upon the school children that they may fear him; but he must not smite them with hatred and cruelty; he should, therefore, not strike them with rods or sticks but with a small strap. He should instruct them during the entire day and part of the evening, so that they be brought up to study by day and by night. Children should not stop school at all save on the eves of Sabbaths and holidays, and during holidays. On the Sabbath no new lessons should be given but lessons may be repeated. School children should not be rendered idle even for the sake of building the Holy Temple.²Baba Batra, 21b; Ketubot, 50a; Nedarim, 37a. C. See Ta’anit 3b. G.

(3) A teacher of school children who leaves the children and departs from the school, or who engages himself in another kind of work while he is with them, or who is negligent in teaching them, behold, he is included among those of whom it is said: "Cursed be he that doeth the work of the Lord with a slack hand" (Jer. 48.10). It is, therefore, improper to appoint any teacher save one who is God fearing, diligent in reading and grammar.³Baba Batra, 21b. C.

(4) He who has no wife shall not instruct small children on account of the mothers who come to visit their children; and a woman shall not instruct small children on account of the fathers who come to visit their children.⁴Kiddushin, 82a. C.

(5) Twenty-five children should be the maximum number for one teacher to instruct. If there be more than twenty-five children but not exceeding forty, an assistant should be appointed to help him in giving them instructions; if the number exceeds forty children, two teachers should be appointed.⁵Baba Batra, 21b. C.

(6) A school child may be transferred from one teacher to another one who is more diligent than he either in reading or in grammar. This rule is given when both teachers live in one city and there was no river between them, but from one city to another or from one side of the river to the other even in the same city, a child should not be transferred save where there was a strong bridge constructed across the river, a bridge which will not easily topple over

(7) One of a given neighborhood who desires to become a teacher, even one sharing a common courtyard with others, cannot be prevented by neighbors from doing so; likewise, if a teacher comes and establishes a school to instruct small children alongside the school of another teacher, whether his intentions are to get pupils from others, or whether his intentions are to get pupils from that very school, such teacher cannot prevent him from opening such a school, for it is said: "The Lord was pleased for his righteousness' sake, to make the Torah great and glorious" (Is. 42.21).

(1) The people of Israel were crowned with three crowns: the crown of Torah, the crown of priesthood and the crown of sovereignty. The crown of priesthood was acquired by Aaron, even as it is said: "And it shall be unto him, and to his seed after him, the covenant of everlasting priesthood" (Num. 25.13); the crown of sovereignty was acquired by David, even as it is said: "His seed shall endure forever, and his throne as the sun before Me" (Psalms 89.37); but the crown of the Torah, behold it, there it lies ready within the grasp of all Israel, even as it is said: "Moses commanded us a Law, an inheritance of the congregation of Jacob" (Deut. 33.4), Whosoever wants it may come and take it. Peradventure, you will say that those other two crowns are greater than the crown of the Torah, behold, it is said: "By Me kings reign, and princes decree justice; by Me princes rule" (Prov. 8. 13–14), herefrom be instructed that the crown of the Torah is greater than both of the others.¹Yoma, 72a; Gittin, 62a. G.

(2) The sages said: "One born out of wedlock if he be a scholar, takes precedence over an ignorant high priest" (Horayot, 13b); even as it is said: "She is more precious than rubies" (Prov. 3.15),²The Hebrew word Peninim which is translated to mean rubies, was defined by the rabbis as being derived from the word Penim which means within, or innermost. G. meaning, more precious than a high priest who enters the innermost place of the Temple.

(3) You have not a single commandment among all the precepts to balance the one concerning the study of the Torah, but the precept to study the Torah stands out against all the rest of the commandments, because study leads to practice. Therefore, in every instance study precedes practice.⁵Pe’ah, 1. 1; Kiddushin, 40a; Megillah, 3b; Baba Kamma, 17b. C. G.

(4) One confronted with both the performance of a commandment and the study of the Torah, if the commandment can be performed by proxy he should not interrupt his study; if not, he should perform the commandment and go back to his study.⁶Kiddushin, 40a. G.

(5) The judgment of man in the world to come commences with no other than the question of the study of the Torah, whereafter concerning the rest of his deeds.⁷Ibid.; Sanhedrin, 7b. C. Therefore the wise men said: "Let man ever pursue the study of the Torah, whether for its own divine purpose, or not for its own divine purpose, because studying it for non-divine purpose he will attain its own divine purpose." (Pesahim, 50b; Sotah, 22a; Nazir, 23b).

(6) Whosoever is ambitious to establish this commandment properly and to become adorned with the crown of the Torah must not divert his thoughts to other matters, nor set his heart to acquire the knowledge of the Torah and wealth and honor simultaneously. The way leading to the knowledge of the Torah is such: "a morsel of bread with salt thou shalt eat, and water by measure thou shalt drink, upon the ground thou shalt sleep, and a burdensome life thou shalt live while thou toilest in the Torah." (Pirke Abot, 6.4; 21). Nevertheless, it is not obligatory upon thee to complete it, nor art thou free to exclude thyself from its study, for if thou hast increased thy study of the Torah thou also hast increased thy reward, as the reward is equal to the pain.

(7) Peradventure, one will say, I will interrupt my study of the Torah until I will accumulate wealth when I will again return to it, or until I will acquire sufficient substance to supply all my needs when I will retire and return back to it; if such a thought will penetrate thy heart you will never acquire the crown of the Torah. But make thy study of the Torah paramount and thy secular work incidental, and do not say, when I will be unoccupied then I will study, lest you will never be unoccupied.⁸Pir. Ab. 1.15; 2.5. G.

(8) Holy Writ says: "It is not in heaven … neither is it beyond the sea" (Deut. 30.12–13) it is not in heaven, that is to say, the Torah is not found among the arrogant nor is it found among the travelers beyond the sea." (Erubin, 55a). The sages, therefore said: "Not he who engages himself over-much in commerce is wise." (Pirke Abot, 2.6). The sages, moreover, commanded: "Engage thyself but little in worldly pursuits and pursue the study of the Torah" (Pirke Abot, 4.12).

(9) The words of the Torah are likened unto water, even as it is said: "Ho, everyone that thirsteth, come ye for water" (Is. 55.1), which is to teach you, even as waters do not gather in steep places, but flow by gravity and gather in a well, so are the words of the Torah, they are not found among the high spirited nor in the heart of all haughty but in the humble and meek spirited who embraces the dust of the feet of the wise and removes the passions and the pleasures of the age from his heart and does a little work daily for his living, if he happens to be unprovided with food, and the rest of his days and his nights he pursues the study of the Torah.⁹Ta’anit, 7a; Erubin, 55a. C. G.

(10) Nevertheless, whosoever sets his heart to pursue the study of the Torah but do no secular work at all, and permits himself to be supported by charity, behold him, he blasphemed the Name, and degraded the Torah, and shadowed the light of religion, and caused evil to be brought upon himself, and deprived his own life from its share in the world to come; because it is forbidden to enjoy aught in this world in return of the study of the words of the Torah. The sages said: "Whosoever enjoys aught in return of the study of the words of the Torah takes his own life away from the world" (Pirke Abot, 4.7). They have, moreover, commanded and said: "Thou shalt not make them a garland by which to be considered great nor a spade to dig with them" (Ibid.). Again they have commanded and said: "Love manual labor and hate rank". (Pirke Abot, 1.10); whosoever studies the Torah and does not acquire at the same time a manual trade his knowledge of the Torah will be nullified and bring about sin" (Ibid. 2.2.). The end of this will be that he will rob people for his living.¹⁰The text is clear enough to absolve Maimonides from forbidding scholars to accept renumeration. It can not be construed to include priests, teachers, Rabbis and other scholars who render services to the public. He only includes such scholars as are doing nothing in return for gifts received by them. This would be enjoying fruit of the Torah in this world. Cairo strenously objects to this law, and supports his objections by authority from Yoma, 35a; Berakot, 17a; Ta’anit 25a; Ketubot, 105a; Gittin 67b; Baba Mezi’a, 84b; Sotah, 21a; Hullin, 134a; Nedarim, 62a. G.

(11) He who supports himself by the labor of his own hands attains a high degree. It is an ethical conduct of the pious man of yore. Therewith one acquires all honor and good that is in this world and in the world to come, even as it is said: "When thou eatest the labor of thy hands happy shalt thou be and the good shall be with thee" (Ps. 1.28); happy shalt thou be in this world, and the good shall be with thee in the world to come, which is entirely good.¹¹Gittin, 67a; Berakot, 8a. G.

(12) The words of the Torah do not remain permanently with one who is indolent in acquiring them, nor with such who study the Torah in an environment of luxury and amidst eating and drinking, but with one who sacrifices his life for them and constantly suffers his body and does not yield sleep to his eyes nor dozing to his eyelids. Said the wise men symbolically: "This is the Law, when a man dieth in a tent" (Num. 19.14); the Torah does not remain with any save with him who sacrifices his life in the tents of the wise. And so did Solomon in his wisdom say: "If thou fall in the day of adversity thy strength is small indeed" (Prov. 24.10); and he, moreover, said: "Also my wisdom stood me in stead¹²The word Aph in the Hebrew text is usually translated to mean “also”, also means wrath or trouble. G. (Ecc. 2.9); only the wisdom which I studied in trouble stood me in stead" (Shabbat, 83a). The sages said: "There is an established covenant that he who endures hardship in studying the Torah in the Beth Hamedrash will not easily forget it; but he who endures the hardship of his studies privately by himself becomes wise, even as it is said: "But with the lowly is wisdom" (Prov. 11.2). He who during his study reads the words audibly, his study remains with him; but he who whispers out his words speedily forgets them.¹³Ketubot, 111b; Berakot, 65a; Menahot, 54a; Yer. Berakot, 41. C. G.

(13) Although it is mandatory to study by day and by night, no man acquires most of his wisdom at any but during night-time. Therefore, whosoever desires to attain the crown of the Torah should take care of all of his nights, not to spend even one of them in sleeping, eating, drinking, conversation, or in like matters, but in study of the Torah and in matters of wisdom. The sages said: "The voice of the Torah cannot be heard save at night, as it is said 'Arise and speak loud in the night'" (Midrash Raba, Song of Songs, 5.11; Erubin, 65a; Lam. 2.19. Whosoever pursues the study of the Torah by night has a thread of God's lovingkindness drawn upon himself by day, as it is said: "By day the Lord will command His lovingkindness and in the night His song shall be with a prayer unto the God of my life" (Abodah Zarah, 3b; Ps. 42.9). Any house wherein the words of the Torah are not heard by night, fire consumes it, even as it is said: "All darkness is laid up for his treasures, a fire not blown by man shall consume him" (Sanhedrin, 92; Job. 20. 26). "Because he had despised the word of the Lord, is one who hath not at all observed the words of the Torah" (Num. 15. 31; Sanhedrin, 99a). Likewise, he who has the means to pursue the Torah and does not pursue it, or he who studied and became proficient in the Torah but separated himself from it for the sake of the vanities of the world and abandoned his studies and deserted them is included among those who "had despised the word of the Lord." The sages said: "he who abandons the Torah because of wealth will end up by abandoning it because of poverty, but whosoever continues to study the Torah in poverty will in the end continue its study in wealth" (Pirke Abot, 4.11.). This subject is, moreover, defined in the Torah, for, it says: "Because thou didst not serve the Lord thy God with joyfulness and with greatness of heart by reason of the abundance of all things: therefore shalt thou serve thine enemy" (Deut. 28.47–48); and it is furthermore said: "That He might afflict thee to do thee good at thy latter end" (Deut. 8.16).¹⁴Hagigah, 9. C.

(1) No instructions in the Torah should be given to any but a fit student of proper conduct, or to one indifferently known; but if one followed a way which is not good, we first must bring him back to goodness and lead him in the path of righteousness and scrutinize him, after which we may admit him to the Beth Hamedrash and give him instructions. The sages said: "He who instructs an unfit disciple is likened unto one who serves Mercury by casting a stone upon him, as it is said: "As a small stone in a heap of stones, so is he that giveth honor to a fool'" (Prov. 26.8; Hullin, 133a). There is no honor save in the Torah as it is said: "The wise shall inherit honor" (Prov. 3.35). Likewise, a Rabbi who does not follow the good way, though he be a great scholar and all of the people stand in need of him no instruction should be received from him until his return to goodness, as it is said: "For the priests' lips should keep knowledge and they should seek the Law at his mouth; for he is the messenger of the Lord of Hosts" (Mal. 2.7). Thereupon the sages said: "If the Rabbi be like unto the messenger of the Lord of Hosts then shall they seek the Law at his mouth, if not, they shall not seek the Law at his mouth."¹Ta’anit, 7b; Mo’ed Katan, 16a; Makkot, 10b. C. G.

(2) In what manner should instruction be given? The master sits at the head and the disciples sit in a garland shaped semi-circle before him so that all can see the master and hear his words. The master shall not sit on a chair and his disciples on the ground, but they should sit either all on the ground or all on chairs. In the days of yore the custom was for the master to sit and the disciples to stand during instructions, but before the destruction of the Second Temple, the universal rule was inaugurated to instruct with the disciples sitting.²Megillah, 21. See also Baba Mezi’a 84b; Sanhedrin, 17a; Mo’ed Katan 16b. C. G.

(3) If the master instructs the disciples personally he should give the instructions direct, but if he instructs through an interpreter, the interpreter stands between him and the disciples, then the master speaks to the interpreter and the interpreter in turn, recites the lessons to all the disciples. When the disciples ask questions, they ask of the interpreter, he repeats the question to the master, the master answers the interpreter, and the interpreter answers the questioner. The master shall not raise his voice above the voice of the interpreter, nor shall the interpreter raise his voice when he repeats the question to the master, above the master's voice. The interpreter is not permitted to diminish from or add to, or change, aught in the master's lesson unless the interpreter be either the father of the master, or the master's master. The master says to the interpreter: "so was I instructed by my master or so was I instructed by the master, my father," and when the interpreter repeats these words to the audience, he speaks in the name of the master and mentions the name of the master's father or of the master's master, and he says, "thus was said by the master named so and so", although the master himself did not pronounce the name of the master of whom he heard it, as it is forbidden to call by name either one's master or one's father.⁴Kiddushin, 31b. C.

(4) When a master gave a lesson which the disciples did not understand, he should not get angry at them and be moody, but go over it again and repeat it even many times, until they will understand the depth of the treatise. Likewise, a disciple shall not say, I understood, and he did not understand; but he should repeat and ask even many times. If the master angers at him and becomes moody, he may say to him: "Master, it is Torah, and I need instruction, but my mind is short of understanding"!⁵Erubin, 54b; Pir. Ab., 2.6. C. G.

(5) A disciple shall not feel ashamed before his fellows who mastered the subject the first or the second time, whereas he did not grasp it until after hearing it many times, for if he will be ashamed of such a thing, he will find himself coming in and going out of the Beth Hamedrash without any instructions at all. The sages, therefore, said: "He who is bashful cannot be instructed and he who is in an angry mood cannot instruct." (Pirke Abot, 2.6). Whereof are such things said? In instances when the disciples did not understand a subject because of its depth or because their mind is short; but if it appears to the master that they are indolent to study the words of the Torah, and sluggish in acquiring them, because of which they did not understand, he is obliged to rebuke them and shame them with words in order to make them energetic. And on this subject the sages said: "Cast gall amongst the disciples." (Ketubot, 103b). It is, therefore, unbecoming for a master to conduct himself light-headedly in the presence of the disciples, not to amuse himself in their presence, nor eat or drink with them, so that they will stand in awe before him and receive instructions from him diligently.⁶Pesahim, 55a. G.

(6) The master should not be asked any question upon his arrival in the lecture room, not until his mind will be tranquil; nor should a disciple commence to ask questions as soon as he comes in, not until he will be rested and his thoughts composed. Two students should ask no question simultaneously. No question on a different subject should be asked of a master, but limit it to the subject under discussion, so that he be not put to shame. The master may circumvent his questions of the students and his demeaner when in their presence in order to test and energize them, and to know whether they remember what they have learned or whether they do not remember it. Needless to say that he has authority to ask them questions regarding other subjects which are not under discussion so as to have them take care of all their lessons.⁷Tosefta, Sanhedrin, ch. 7; Shabbat, 3b; Horayot, 14a; Ketubot, 61a; Bekorot, 45b; Nedarim, 90a. C. R.

(7) No question should be asked standing and no replies given standing; not from a higher place and not from a distance and not from behind the elders. No questions should be asked of the master save on the subject of the lesson then being recited, and the questioning should not be in any but in a profound mood, and each student should not ask more than three questions on a given subject.⁸Tosefta, Sanhedrin, ch. 7; the admonition here is not to question the master even on the subject under discussion, but confine it to the particular phase of the question. For example: If the subject is concerning the Sabbath, and the chapter deals with carrying things from domicile to domicile, he shall not be asked what to do if a barrel breaks open on Sabbath. C. G.

(8) Concerning two who ask questions. One asked on the subject and the other asked not on the subject, attention should be paid to the subject; about a rule of practice and about a matter not touching practice, attention should be paid to practice; law and homiletics, attention should be paid to law; homiletics and legend, attention should be paid to homiletics; legend and inference from minor to major, attention should be paid to minor and major; inference from minor to major and inference from a similarity of phrases, attention should be paid to the inference from minor to major. If, of the two questioners, one was a master and the other a student, attention should be paid to the master; a student and an ignoramous, attention should be paid to the student; if both were masters, or both students, or both ignoramouses, or both ask two treatises, or two responses, or two questions concerning two rules of practice, the interpreter has discretionary powers under such circumstances.

(9) It is not permitted to sleep in the Beth Hamedrash, and whosoever drowses in the Beth Hamedrash, his wisdom becomes torn rags; for even so Solomon in his wisdom said: "And drowsiness shall clothe a man with rags" (Prov. 23. 21). No conversation is permitted in the Beth Hamedrash save in words of Torah. Even one who sneezed, it is not said to him: "May it be a cure to you," in the Beth Hamedrash; needless to mention other kind of conversation. The sacredness of the Beth Hamedrash is of greater force than the sacredness of synagogues.⁹Megillah, 28a; Ibid. 26b; Abodah Zarah, 71b; Sukkah, 28a; Sanhedrin, 70b; Berakot, 23b. C. G.

(1) Even as a man is under command to honor his father and fear him, so is he obliged to honor his master, but fear him yet more than his father; his father brought him to life upon this world but his master who taught him wisdom, brings him to life in the world to come. If he chances upon a lost article of his father and a lost article of his master, reclaiming that of his master precedes the one of his father. If his father and his master are burdened with a load, he should unburden the load of his master first and then that of his father. If his father and his master be incarcerated in a prison, he should free the master first and afterward free his father. If his father was a disciple of the wise, he should free his father first. Likewise if his father be a disciple of the wise, even though not weighty alongside his master, he should reclaim the lost article of his father first and after that reclaim the lost article of his master. There is no honor greater than the honor due a master, nor awe greater than the awe due a master. The sages said: "The awe of thy master is likened to the awe of Him Who is in heaven." (Pirke Abot, 4.15). They have, therefore, said: "He who differs with his master is likened unto one who differs with the Shekinah, even as it is said: 'When they strove against God'" (Num. 26.9; Sanhedrin, 110a). Whosoever strives with his master is like unto one who strives against the Shekinah, even as it is said: "Where the children of Israel strove with the Lord and He was sanctified in them" (Ibid. 20.13); and whosoever murmurs against his master is like unto one who murmurs against the Lord, even as it is said: "Your murmurs are not against us, but against the Lord" (Ex. 16.8); and whosoever has suspicious thoughts against his master is like unto one who has suspicious thoughts against the Shekinah, as it is said: "And the people spoke against God and against Moses" (Num. 25).¹Baba Mezi’a, 33a; Horayot, 14b; The text herein is that of the Talmud Yer. C. G.

(2) Who is considered differing from his master? It is he who establishes by himself a school and settles down to preach and instruct without having authority from his master to do so, and his master is living, even though in another state. It is even forbidden to render a decision in the presence of one's master, and whosoever renders a decision in the presence of his master is guilty of an offense punishable by death.²Sanhedrin, 5b; Erubin, 62b and 63a. Such disciple is considered a rebel.C.G.

(3) If the distance between one and his master be twelve miles, and a man asked him a question, he is permitted to answer it. To separate one from committing a forbidden act, one may decide even in the presence of his master. For instance? Suppose he saw a man doing something which is really forbidden, because he did not know that it is forbidden, or because of his wickedness, he has authority to prevent him from doing it, and say to him: "This act is forbidden," even in the presence of his master, and even though his master did not give him the authority to act, for wherever there is a likelihood that the Name would be blasphemed, no honor is meted out to a master. Whereat are these words said? Only in matters which come to pass incidentally, but for one to establish himself for the purpose of rendering decisions, and to sit in a master's chair and render decisions to everyone who may ask of him, even though he be in one end of the world and his master be in the other end of the world, it is forbidden to do so prior to his master's demise, unless he obtained authority from his master. But not everyone whose master died may occupy a master's seat and teach the Torah, save if he be a disciple who attained judicial rank.³Sanhedrin, 5b; See Berakot, 63a and b. C. G.

(4) A student who did not attain judicial rank but renders decisions behold him, he is a wicked, arrogant fool, of whom it is said: "For she hath cast down many wounded" (Prov. 7.26). Likewise a sage who attained judicial rank but does not render decisions, behold him, he is withholding the Torah, and distributes obstacles in the path of the blind, concerning whom it is said: "Yea, many strong men have been slain by her" (Ibid.). Those petty students who have not increased their knowledge of the Torah as they should and yet are seeking to appear great before the ignorant, and among their towns-people, jumping forward to occupy a front seat to judge and instruct among Israel, are the ones who multiply strife, and the ones who destroy the world, who extinguish the light of the Torah, and despoil the vineyard of the Lord of Hosts, concerning whom Solomon in his wisdom said: "Take us the foxes, the little foxes, that spoil the vineyards". (Song of Songs, 2.15.).⁴Abodah Zarah, 22b; Sotah, 19a.

(5) A student is forbidden to call his master by name even out of his presence, provided the name be of note that whosoever hears it will know that it is he; neither should he mention his name in his presence, nor even call others whose name are identical with the name of his master, even as one does with respect to the name of his father; but he should always refer to them with a pseudonym even after their demise. He must not salute his master or return salutation in a manner companions give and return among themselves. The manner to salute a master is to bow before him and say to him in tones of awe and respect: "Peace be unto thee, my master!" If his master saluted him first, he should answer him: "Peace be unto thee, my lord and my teacher.⁵Sanhedrin, 100a; Kiddushin, 31b and 32a; Berakot, 28b. C. G.

(6) So should he not remove his phylacteries in the presence of his master, and not lean but sit as if he were sitting in the presence of a king. He should not pray in front of his master, back of his master, or by the side of his master; needless to say, that he is forbidden to walk beside him. But he should distance himself behind his master, yet not straight back of him, when after he may pray. He should not enter a bath-house together with his master, and not sit in his master's place, and neither decide an argument in his favor when he is present nor destroy his argument. He should not sit in his presence until he will tell him to sit down, nor stand up before him until he will tell him to stand up or until he will obtain permission to stand up. When he is to take leave from his master he should not turn around with his back to his master, but step backwards, his face toward his master's face.⁶Sanhedrin, 101b; Pesahim, 51a; Kiddushin, 31b; Yoma, 53a; Berakot, 28b. C. G.

(7) He is obliged to rise up before his master when he will behold his approach from as far a distance as his eyes can see and remain standing until his master's figure will disappear; but he must not behold his full figure pass by and immediately thereafter sit down. A man is obliged to visit his master on a holiday.⁷Kiddushin, 32a; Sukkah, 27b. C.

(8) No deference should be given to a student in the presence of his master unless it was the custom of his master to treat him with deference. All manner of work which a man servant does for his master a student should do for his master. If, however, he happened to be in a place where he is unknown and he had no phylacteries on himself, fearing lest he be mistaken for a slave, he is not obliged to buckle on or remove his master's shoes. Whosoever prevents his disciples from rendering him service, deprives him of loving kindness and unyokes him of the fear of Him Who is in heaven. Any student who makes light of aught of all things pertaining to the honor of his master, causes the Shekinah to be removed from among Israel.⁸Baba Batra, 119a; Ketubot, 96b; Berakot, 26a. C.

(9) If one beholds his master transgressing the words of the Torah, he should say to him: "Our master, you have instructed us such and thus." Whenever he quotes a lecture in the presence of his master, he should say: "So have you, our master, instructed us." He must not repeat aught of his master's teachings unless he mentions the name of the one who said it. At the demise of his master, he should rend all of his garments until his chest be exposed, and he should never mend the garments. Whereat are these words directed? Only respecting his true master, of whom he learned most of his wisdom; but if he did not learn from him most of his wisdom, behold, he is no more to him than a fellow student and is not obliged to honor him in all the aforesaid matters. Nevertheless, he should rise before him, and at his demise, he should rend the garment even as he does rend at the demise of all whose loss he mourns. Even if one did not learn from his master but one word whether of great or of small importance, he should rise before him during his life-time and rend his garments at his demise.⁹Kiddushin, 32a; Berakot, 27b; Mo’ed Katan, 27a; Baba Mezi’a, 33a. C.

(10) Moreover, every disciple of the wise, of proper ideas does not speak in the presence of him who is greater than himself in wisdom, although he learned nothing at all from him.¹⁰Pir. Ab. 5. 10 C.

(11) An accredited Rabbi who desires to forego all of these attentions pertaining to his honor, or one of them, either to all of his disciples or to one of them, the discretion is in his own power. Nevertheless, the disciple is obliged to adore him even at the very time when he foregoes all honor due to him.¹¹Kiddushin, 32b. C.

(12) Even as the students are obliged to honor the master, so is the master obliged to treat his disciples with deference and to draw them near himself. Thus said the sages: "Ever let the honor of thy disciple be dear unto thee even as thine own." (Pirke Abot, 4.15). And it is essential for a man to care for his disciples and to love them, for they are the sons who make life enjoyable, both, in this world and in the world to come.

(13) The students increase the master's wisdom and broaden his heart. The sages said: "Much wisdom have I learned from my masters, more than that from my colleagues, but from my disciples more than from all of them combined." (Ta'anit, 7a). Even as a little fagot kindles the big one, so a small disciple sharpens the mind of the master to the end that he brings forth from him by his questions a beautified wisdom.¹³Makkot, 10a; Ta’anit 7b. C. G.

(1) It is mandatory to respect every disciple of the wise even though he be not one's master, for it is said: "Thou shalt rise up before the hoary head and honor the face of the old men" (Lev. 19.32); the old man herein spoken of is, the old man who acquired wisdom. Whence-onward is the obligation to rise before him applicable? From the time he will approach within four ells until he will pass by from in the front of him.

(2) There is no rising up in a bath house, nor in a lavatory, for it is said: "Thou shalt rise and honor", a rising up which is accompanied by honor. Working men are not obliged to rise up before the disciples of the wise, during their working hours, for it is said: "Thou shalt rise up and honor", even as doing honor does not cause a loss to the purse, so must the rising up be without loss to the purse. Whence do we know that one is forbidden to close his eyes at the approach of a wise man so as not to see him at the time when he is obligated to rise before him? From what it is said: "And thou shalt fear thy God" (Ibid.), herefrom we infer that of everything which belongs to one's heart, it is said: "And thou shalt fear thy God".¹Kiddushin, 32b and 33a; Yer. end of Bikkurim; Hullin, 54a. C. G.

(3) It is improper for a wise man to be troublesome to the public by timing himself to appear in their presence so that they may rise up before him, but he shall take the shortest path in passing them by and arrange it so that they may not see him, and not be troubled to rise up. The wise men of yore did round out their walks and follow the outer path where their acquaintances do not frequent, so as not to burden them.²Kiddushin, 33a. C.

(4) One who is riding is entitled to the same deference as the one who is walking, and as it is obligatory to rise before one who is walking, so it is obligatory to rise before one who is riding.³Yoma, 37b. G.

(5) When a company of three are walking on the way, the master shall be in the middle, the better scholar on his right, and the lesser one on his left.⁴Ibid. C.

(6) He who sees a wise man approaching does not rise before him until he will be within four ells, and as soon as he passes by, he may sit down; he who sees a dean of a tribunal passing by must rise before him as soon as his eyes behold him from a distance and not sit down until he will pass him by and be back of him four ells; he who sees the president of the tribunal approaching he should rise before him as soon as his eyes behold him and not sit down until he will take his seat, or until he will walk away out of his sight. The president of a tribunal who renounces all these attentions of honor, his renunciation thereof is valid. When the president enters, the whole audience rises and do not sit down until he will tell them, "Be sitted." When the dean of a tribunal enters, two lines are formed in his honor and the people on either side remain standing until he enters and sits down on his place, but the rest of the audience remain sitting in their places.⁵Kiddushin, 32b; Ketubot, 17b; Horayot, 13b; Ta’anit 27b. C. G.

(7) When a Rabbi enters, every one whom he passes by within four ells rises before him, so that one rises up and another sits down, until he reaches and sits down on his place. The sons of the wise and the disciples of the wise, when the public stands in need of their services, may step by the elders of the people and take their own places; but it is no praise for the disciples of the wise to arrive last. When the wise man leaves, as he has a need to, when he has a need, he may return to his own place. The sons of the wise, when they have ability to understand are seated facing their fathers, but if they have no ability to understand, they are seated facing the audience.⁶Yebamot, 105a; Berakot, 45b; G.

(8) A student who is continuously in the presence of his master, is not permitted to rise up before him save morning and evening, so that his master's honor should not appear to be greater than the honor of Him Who is in Heaven.⁷Kiddushin, 33a. C.

(9) For one who is old and distinguished in age, though not a scholar, it is obligatory to rise up; even a young scholar should rise before an old man distinguished in age; but the obligation is not to rise before him in full height, only enough to honor him. It is proper to honor with words even the aged Kuthean and to give him a leaning hand, as it is said: "Thou shalt rise up before the hoary head", the inference being that it includes all hoary heads.⁸Ibid. Baba Batra, 120a. C. G.

(10) The disciples of the wise do not go forth personally to work with the rest of the population on construction and digging for the state, or like labor so as not to expose themselves to be degraded by the ignorant people. They should not be levied upon for the erection of a wall, repairing of the gates, wages for the watchman and the like, nor for the king's gift-fund. They should not be obliged to contribute to taxes, whether it be a fixed tax levied upon the inhabitants of the city, or whether it be a fixed tax upon every individual, for it is said: "But even though they should spend gifts among the nations, now will I gather them and they shall be humbled a little through the burden of the king and princes" (Hos. 8.10). If a disciple of the wise had merchandise to sell, he should be permitted to be first to sell it, and no one else in the market should be permitted to sell until he will sell out. Likewise, if he had a trial, and he was standing among many others who had law suits, he should have precedence, and given a place to sit down.⁹Baba Batra, 18b; Ibid. 22a.; Shebuot, 29a C.

(11) It is a grievous sin to disgrace the wise or to hate them. The destruction of Jerusalem did not come about until the disciples of the wise in its midst were disgraced, even as it is said: "But they mocked the messengers of God, and despised His words, and scoffed at His prophets" (II Chron. 36.16), as if saying, they despised those who instructed His words. Such is also the meaning of the words of the Torah in saying: "Thus if ye so reject My statutes" (Lev. 26.16), those who instruct My statutes ye so reject. He who disgraces the wise has no share in the World to Come and is in the category of such of whom it is said: "Because he hath despised the word of the Lord" (Num. 15.31).¹⁰Shabbat, 119b; Sanhedrin, 99a. C. G.

(12) Although he who disgraces the wise is deprived of a share in the World to Come, if witnesses testify that one did disgrace him even with words, the offense is punishable by excommunication, if he be found guilty, the tribunal should excommunicate him publicly, or fine him a gold pound in every instance and give it to the scholar. He who disgraces the wise by words, even after the latter's demise, the tribunal should excommunicate him, but it may, when he will repent, remove the stigma from him. But if the wise man be living, the tribunal has no authority to remove the stigma from him until the one for whose sake he was excommunicated will consent to it. The wise man himself may likewise pronounce an excommunication to defend his honor against an ignoramus who acted irresponsibly toward him, and he needs no witnesses and no warning, and the stigma should not be removed from him until he will apologize to the wise man. If the wise man dies, a tribunal of three may assemble and remove the stigma from him. However, if the wise man desires to forgive him and not ostracize him, the discretion is in his hands.¹¹Mo’ed Katan, 15a; Baba Kamma, 92b; Yoma, 87a; Baba Batra, 112a; Ediyot, ch. 5.6. G.C.

(13) A master who pronounced an excommunication in defense of his honor, all his disciples are obliged to follow the customs of ostracism against the one so ostracised; but if a disciple pronounced an ostracism in defense of his honor, the master is not obliged to follow the manners of ostracism against the one so ostracised, but the public is obliged to follow the customs of ostracism against him. Likewise, one who is ostracised by the president of a tribunal is ostracised to all Israel, but one ostracised to all Israel is not ostracised to the president; one ostracised in his own community is ostracised to every other community, but one ostracised in another community is not ostracised to his own community.¹²Mo’ed Katan, 17a. C.

(14) All of these apply only against one who was ostracised because he insulted the disciples of the wise, but one who was ostracised on account of other matters which carry a penalty of ostracism, even though the ostracism was pronounced by the smallest one in Israel, both the president and all Israel are obliged to follow the custom of ostracism against him until he will repent himself from the thing on account of which he was ostracised, when the stigma may be removed from him. On account of twenty-four different offenses the punishment of ostracism is inflicted upon a person, whether it be man or woman. They are: (1) he who disgraces the wise even after his demise; (2) he who disgraces a messenger of a tribunal; (3) he who calls his fellow a slave; (4) he whom a tribunal summoned to appear and set a date for his appearance and he did not come; (5) he who scoffs at a matter enacted by the scribes, needless to say, a matter mentioned in the Torah; (6) he who did not carry out a judgment of a tribunal is ostracised until he will comply; (7) he who keeps in his premises something which may cause damages, such as a bad dog, or a broken step ladder, is ostracised until he will remove the damaging article; (8) he who sells his immovable property to an idolater is ostracised until he will assume responsibility of any mishap that may be brought about by the idolater against his fellow, the Israelite, his erstwhile adjoining neighbor; (9) he who testifies against an Israelite in the idolatrous court, and judgment is obtained against him as a result of his evidence to pay money contrary to the laws of Israel, is ostracised until he will make restitution; (10) a priest who is a butcher and does not separate the priestly gifts and give them to another priest is ostracised until he will give; (11) he who disgraces the second day of a holiday in Diaspora, even though it is but a custom;¹³Maimonides only refers to the foundation of the second day of holiday in Diaspora which rests upon custom, but he does not refer to any act of violation thereof which was forbidden by enactment of the Scribes. G. (12) he who does servile work during the afternoon of Passover Eve; (13) he who mentions the Name of Him Who is in heaven in vain or takes oath by the Name in non-essential matters; (14) he who causes many to commit blasphemy against the Name; (15) he who causes many to eat holy food without¹⁴See Pe’sahim 54. G.; (16) he who calculates years and appoints months in Diaspora¹⁵See Be’rokot 63. The reason for this admonition, is that the Torah must come forth out of Zion. C. G.; (17) he who causes the blind to stumble; (18) he who deprives many of performing a mandatory commandment; (19) a butcher who underhandedly deals out terefah; (20) a Sho'het who practices She'hita without having his slaughtering knife examined by and obtained authority from a Rabbi; (21)he who consciously brings on erection; (22)he who divorced his wife and then forms a partnership between himself and her, or establishes a business which brings them together, when they appear before a tribunal, they should be ostracised; (23) a scholar of a universally evil reputation; (24) he who excommunicates one who was not guilty of an offense punishable by excommunication.

(1) A wise man aged in wisdom, or a president, or a dean of a tribunal who committed an unsavory act should never be excommunicated publicly, unless he imitated Jeroboam son of Nebat and his associates¹See First Kings, 11.26–14.20.G.; but if he commit any other sin, the punishment of lashes should be administered secretly, even as it is said: "Therefore shalt thou stumble in the day, and the prophet also shall stumble with thee in the night" (Hosea, 4.5), even though he stumbled, cover it with darkness as the night. However, he should be told: "Honor yourself and remain in your house". And even so, when a disciple of the wise be found guilty of an offense punishable by excommunication, it is forbidden to jump to conclusions hastily and excommunicate him; it is rather commendable to run away from such thing, and avoid it. The pious among the wise prided themselves that they were never numbered among those who excommunicated a disciple of the wise, although it is permissable to be counted in to inflict lashes if he be guilty of an offense punishable by lashes, and even be counted in to inflict upon him scourge of rebellion.²Mo’ed Katan, 17b; Horayot, 11b; Pesahim, 52a. C.G.

(2) How is the excommunication pronounced? The authority says: "That one (naming him) should be in seclusion." If the excommunication is in the presence of the offender, he says to him: "This one (naming him) is in seclusion". An excommunication of exclusion is pronounced in this way: "That one (naming him) is excluded". An excommunication of separation is pronounced as follows: "He is accursed; the oath of cursing is in him; there is forswearing in him" (Shebu'ot, 36a).

(3) How is the bond of excommunication or ostracism released? The authority says to him: "Thou mayest (come back), thou art forgiven". If he releases him in absenta he says: "That one (naming him) may (come back), and he is forgiven."

(4) What regulations should one under sentence of separation follow himself, and how should others act toward him? One under sentence of separation is forbidden to shave and wash, as one in mourning, all the days of his separation. He must not be counted in among three to bless God after meals, or among ten in any religious service which requires ten adults, and no one is permitted to sit within four ells of him. Nevertheless, he may give instruction to others and others may instruct him, and others may hire him and he may hire others. If his demise occurs while under sentence of separation, the tribunal has a stone sent which is deposited upon his coffin, as if saying that he is being stoned because he had to be separated from the community. Needless to say that no mourning is permitted after him, and that his hearse is not followed.³Mo’ed Katan, 16b; Baba Mezi’a, 59a. C.

(5) Of greater punishment than he is the one excluded, who is forbidden to instruct others or be instructed by others (although he may study by himself so as not to forget his learning) either to hire himself out or hire others, either to give or to receive in business, with none to deal with him, save for the barest necessities of his support.⁴Mo’ed Katan, 16b. C.

(6) He who remains thirty days under sentence of separation and appears not for release, another sentence of separation is pronounced against him. If he again remains thirty days and seeks no release, a sentence of exclusion is pronounced against him.⁵Ibid.C.

(7) How large a personnel does it require to release the bonds of separation or exclusion?⁶ Three, even uneducated. An individual scholar may release the bond of separation or exclusion by himself. A student is authorized to release the bonds of separation or exclusion, even instead of the master.⁷See Mo’ed Katan, 17a, and Ros-ha-Shanah, 29a. G.

(9) If three pronounce an excommunication against one and depart, meantime the offender repents of the sin on account of which sentence was imposed, three others may come and release him.⁸Mo’ed Katan, 16b. C.

(10) One ignorant as to who imposed the sentence upon him, should go to the president who may release him.

(11) If a conditional sentence was imposed upon him, even on his own evidence, he must receive release. A disciple of the wise who imposed a sentence of separation upon himself; even the sentence was based upon the opinion of another, and even if it be on account of a matter which carries the punishment of separation, he may release the bond by himself.¹¹Makkot, 11a. C.

(12) He who dreamt that a sentence of excommunication was pronounced upon him, although he remembers the one who made the pronouncement, must have ten men who are capable of studying treatises to release him. If he finds them not, he should walk a mile to find them; if such can not be found, even ten who study Mishnah may release him; if such can not be found, ten who can read the Torah may release him; if such can not be found, even ten who can not read at all may release him; if there be no ten adults in his place, even three can release him.¹²Nedarim, 8b; Berakot 29b. C.

(13) One against whom a pronouncement of excommunication was made in his presence, is not released save when he is present. If the pronouncement was made in absenta, the release may be given, both in his presence and in his absence. There is no interval necessary between pronouncement and release; a bond of separation may be imposed, and, if the offender doth repent himself, he may be released the same minute. Yet, if the tribunal see fit to leave one under ban many years, he may be so left, all depending upon his wickedness. Likewise, if the tribunal see fit to first exclude one and then exclude whomsoever that will eat with him, drink with him, or stand within four ells of him, such exclusion should stand so as to punish him, and so as to make a guard around the Torah which the sinners will be unable to break. Although a scholar is vested with authority to excommunicate to preserve his honor, it is not good taste for a disciple of the wise to accustom himself to do such thing, but conceal his ears from the gossip of the ignorant people, and pay no attention to them, as the subject was spoken of in Solomon's wisdom: "Also take not heed unto all words that are spoken" (Ecc. 7.21). So was the way of the pious of yore: they heard themselves maligned, but made no reply; moreover, they pardoned the traducer and condoned him. Great scholars prided themselves in their becoming conduct and related that they have ever declined to pronounce an excommunication of separation or exclusion against a man for the sake of their honor. Such way of disciples of the wise is proper to follow. Whereat are these words directed? When one abused him maligned him secretly; but a disciple of the wise, who was abused or maligned by a man publicly, is forbidden to pardon an offense against his honor, and if he does pardon it he is punished in the end, for it is disgraceful to the Torah; he must avenge it and beat it in his heart serpent-like until the traducer will beg his pardon, when he should forgive him.¹³Nedarim, 7b; Megillah, 28a; Yer. Mo’ed Katan, 10b; Yoma, 22b-23a; Kiddushin, 32a. C. G.