The Sayings of Rabban Yoḥanan ben Zakkai and His Students

9. [R. Yoḥanan] said to them, “Go forth and observe which is the right path to which a person should cleave.” R. Eliezer said, “A good eye.” R. Joshua said, “A good associate.” R. Yosi said, “A good neighbor.” R. Simeon said, “One who anticipates the consequences of his actions.” R. Eleazar said, “A good heart.” He said to them, “I prefer the response of Eleazar ben Arakh, because his response is inclusive of your responses.”

He [further] said to them, “Go forth and observe which is the evil path from which a man should keep his distance.” R. Eliezer said, “An evil eye.” R. Joshua said, “An evil associate.” R. Yosi said, “An evil neighbor.” R. Simeon said, “One who borrows and repays not—one who borrows from humans is no different from one who borrows from the Omnipresent, as it is said: The wicked borrows and does not pay; but the righteous deals graciously and gives (Psalm 37:21).” R. Eleazar said, “An evil heart.”

He [R. Yoḥanan] said to them, “I prefer the words of Eleazar ben Arakh to your words, because his response is inclusive of your responses.”

10. They [each] said three things. R. Eliezer used to say, “Let the honor of your friend be as precious to you as your own; and do not be not easily provoked to anger; and repent one day before your death. And [he also said], warm yourself by the fire of the sages, but beware of their glowing coals, lest you be burned, 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.”

Translated by Christine Hayes.

Published in: The Posen Library of Jewish Culture and Civilization, vol. 2: Emerging Judaism.

Engage with this Source

These teachings are from a collection of sayings by Yoḥanan ben Zakkai and his students, who belonged to the generation following Hillel and Shammai. Yoḥanan ben Zakkai’s first teaching offers a glimpse into the classroom setting, in which the teacher raises a topic or question—in this case, “Go forth and observe which is the right path to which a person should cleave”—and each student presents an answer. R. Eliezer’s answer exemplifies the form commonly found in Pirke Avot of a threefold teaching, in which the three elements can be considered individually but also convey an overall teaching—in this instance, diligence and compassion in social relationships.

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