Avot D'Rabbi Natan - Rabbi Natan H'Babli - Bog

Avot de-Rabbi Nathan [Jewish Babylonian Aramaic: ¿¿¿¿ ¿¿¿¿ ¿¿¿], usually printed together with the minor tractates of the Talmud, is a Jewish Aggadic work probably compiled in the geonic era (c.700-900 CE). Although Avot de-Rabbi Nathan is the first and longest of the minor tractates, it probably does not belong in that collection chronologically, having more the character of a late midrash. In the form now extant it contains a mixture of Mishnah and Midrash, and may be technically designated as a homiletical exposition of the Mishnaic tractate Pirkei Avot, having for its foundation an older recension version of that tractate. It may be considered as a kind of Tosefta or Talmud to the Mishna Avot, which does not possess a traditional Talmud. Avot de-Rabbi Nathan contains many teachings, proverbs, and incidents that are not found anywhere else in the early rabbinical literature. Other rabbinical sayings appear in a more informal style than what is found in Pirkei Avot.

The content of the two recensions differs considerably, although the method is the same in both. The separate teachings of the Mishnah Avot are generally taken as texts, which are either briefly explained - the ethical lessons contained therein being supported by reference to Biblical passages - or fully illustrated by narratives and legends. Sometimes long digressions are made by introducing subjects connected only loosely with the text. The following example may illustrate this method: Commenting on the teaching of Simon the Just which designates charity as one of the three pillars on which the world rests, Avot de-Rabbi Nathan reads as follows:

How does the world rest on charity? Behold, the prophet said - in the name of the Lord, I desired charity mercy, and not sacrifice. The world was created only by charity [mercy], as is said, Mercy shall be built up forever. or, as the rabbis translate this passage, The world is built on mercy. Rabbi Yochanan ben Zakai, accompanied by Rabbi Yehoshua once passed Jerusalem after its fall. While looking upon the city and the ruins of the Temple, R. Joshua exclaimed, 'Woe unto us, that the holy place is destroyed which atoned for our sins!' R. Yochanan replied, 'My son, do not grieve on this account, for we have another atonement for our sins; it is charity, as is said, I desired charity and not sacrifice.