Metaphors in Tractate Avot
Part of a series on metaphor in the Talmud, see previous installments here: “The “Sex is Food” Metaphor in the Talmud” (June 23, 2023); “More Metaphors in Talmudic literature, and how they can be interpreted within the framework of cognitive metaphor theory” (June 23, 2023)
The next few examples will focus on metaphors found in Mishnah in Tractate Avot. Tractate Avot, also known as Pirkei Avot, is a unique text within the Talmud.
For a broad discussion of Avot, in its Greco-Roman Stoic context, see Amram Tropper, Wisdom, Politics, and Historiography. Tractate Avot in the Context of the Graeco-Roman Near East (2004).
Interestingly, Avot frequently quotes or paraphrases verses from Mishlei. This is reflective of Avot's role as a tractate of the Mishnah focusing on ethical teachings, and Mishlei is one of the primary books of wisdom literature in Tanach. The use of verses from Mishlei lends authority to the teachings of Avot, and it forms a bridge between the wisdom traditions of the biblical period and the rabbinic period.
Avot’s ethical maxims are characterized by an array of metaphors that articulate the nuances of Jewish thought. Here I’ll delve into some metaphors from this tractate.
"The World Stands on Three Things"
רבן שמעון בן גמליאל אומר,
על שלשה דברים העולם עומד,
על הדין
ועל האמת
ועל השלום,
שנאמר (זכריה ח) אמת ומשפט שלום שפטו בשעריכם:
Rabban Shimon ben Gamaliel used to say:
on three things does the world stand:
On justice,
on truth
and on peace,
as it is said: “execute the judgment of truth and peace in your gates” (Zechariah 8:16).
Rabban Shimon ben Gamliel's metaphor equates the world to a structure sustained by three pillars: justice, truth, and peace. These pillars imply that without these core values, our world – or societal structure – would crumble. They are essential to ensuring stability and order within society. This metaphor encourages us to pursue and uphold these values in our lives.
"Three Crowns"
רבי שמעון אומר,
שלשה כתרים הם,
כתר תורה
וכתר כהנה
וכתר מלכות,
וכתר שם טוב עולה על גביהן:
Rabbi Shimon said:
There are three crowns:
the crown of Torah,
the crown of priesthood,
and the crown of royalty,
but the crown of a good name supersedes them all.
Rabbi Shimon uses the metaphor of crowns to symbolize the high esteem in which Torah, priesthood, and kingship are held. However, the crown of a good name is said to surpass them all, highlighting the value of personal integrity and a good reputation. This metaphor elevates moral character above formal roles or scholarly achievements, underlining the importance of ethics in Judaism.
"Turn it, and turn it, for everything is in it"
בן בג בג אומר,
הפך בה והפך בה, דכלא בה.
Ben Bag Bag said:
Turn it over, and [again] turn it over, for all is therein.
This metaphor used by Ben Bag-Bag views Torah as an object to be turned and explored from all angles. It represents the infinite wisdom and guidance found within the Torah and the rewarding nature of its continuous study. No matter how many times one examines it, there is always something more to learn.
"Do not be like a sieve which lets out the wine and retains the dregs"
אלישע בן אבויה אומר,
הלומד ילד למה הוא דומה, לדיו כתובה על ניר חדש.
והלומד זקן למה הוא דומה, לדיו כתובה על ניר מחוק.
רבי יוסי בר יהודה איש כפר הבבלי אומר,
הלומד מן הקטנים למה הוא דומה, לאכל ענבים קהות ושותה יין מגתו.
והלומד מן הזקנים למה הוא דומה, לאכל ענבים בשלות ושותה יין ישן.
רבי אומר,
אל תסתכל בקנקן, אלא במה שיש בו. יש קנקן חדש מלא ישן, וישן שאפלו חדש אין בו:
Elisha ben Abuyah said:
He who learns when a child, to what is he compared?
To ink written upon a new writing sheet.
And he who learns when an old man, to what is he compared?
To ink written on a rubbed writing sheet.
Rabbi Yose ben Judah a man of Kfar Ha-babli said:
He who learns from the young, to what is he compared?
To one who eats unripe grapes, and drinks wine from his vat;
And he who learns from the old, to what is he compared?
To one who eats ripe grapes, and drinks old wine.
Rabbi said: don’t look at the container but at that which is in it: there is a new container full of old wine, and an old [container] in which there is not even new [wine].
Studying is metaphorically described as the physical act of writing, eating grapes and drinking wine, and containers of wine.
Elisha ben Avuyah's metaphors:
1. Learning as a child is compared to ink written on a new sheet: this implies that when you learn something new at a young age, it imprints deeply and lasts long, just as ink strongly adheres to a new sheet of paper.
2. Learning as an old man is likened to ink written on a rubbed sheet: this suggests that learning later in life is less durable or effective, as ink doesn't adhere as well to a used sheet of paper.
R’ Yose ben Yehudah's metaphors:
1. Learning from the young is compared to eating unripe grapes and drinking wine from his vat: this implies that gaining knowledge from younger individuals might be raw or immature, similar to the experience of consuming unripe grapes or new wine.
2. Learning from the old is likened to eating ripe grapes and drinking old wine: this suggests that wisdom acquired from older people is like ripe fruit or aged wine - more refined, mature, and fulfilling.
Rabbi [Yehuda Hanasi]’s metaphor:
Don't look at the container but at its content: this metaphor warns not to judge wisdom based on the appearance or age of its source, but rather on the quality of the wisdom itself. Like containers of wine, both old and new vessels can hold valuable contents or be empty.