Apart from this external evidence, a closer examination shows that the work consists of three different collections: 1–4, 5–8, 9. However, it has a certain unity in that it consists almost exclusively of exhortations to self-examination and meekness and of rules of conduct, and urges temperance, resignation, gentleness, patience, respect for age, readiness to forgive, and, finally, the moral and social duties of a
talmid chacham. It is written in the form of separate, short maxims arranged as
Pirkei Avot, but differing in that they are anonymous. The compiler attempted to arrange the maxims according to external characteristics, the order followed being determined by the initial word, and by the number of maxims. Several precepts which begin with the same word are put together even when they are not at all related in subject-matter; especially are they thus combined into groups of four, five, or seven maxims, numbers which serve to aid in memorizing the passages. How far the compiler was able to carry out his principle cannot be judged from the text in its present condition; and to ascertain the original form of the treatise it is necessary critically to reconstruct the text. The following analysis of contents is based on such a reconstruction. The first section begins with introductory remarks on the duties and proper conduct of a "disciple of the wise"; then follow seven teachings, each a precept in four parts, which, however, are often confused in the text as it now exists. The order is: •
הוי •
אל – which teaching is to be read according to
Avot of Rabbi Natan (ed.
S. Schechter) 26:83 •
אם •
אל (the following saying, beginning with
אם, belongs to No. 3, while the next
אל teaching is the fourth part of No. 4) •
העבר (the two missing parts to be supplied from
Abot 2:4) •
אהוב and its opposite
הרחק •
אל – originally four teachings as shown by the Vatican MSS. in Goldberg and Coronel's version and as confirmed by the parallels in
Ab. R. N.; the concluding
הרחק teaching belongs to No. 6. The three
aggadic teachings which form the conclusion of the first section are a later addition. The second section begins like the first, emphasizing particularly the duties of the "disciple of the wise." After a series of admonitions concerning only the student, there follow, to the end of the section, maxims of a general nature for people in the most varied walks of life. These are also arranged in seven teachings, each beginning with the word
הוי, which word also comes before למוד להיות גומל בטובה . Then follow seven beginning with
אל, and seven with
אם. In the third section the regular arrangement can be recognized beginning with the maxim
אם רפית. There are three teachings each with
אם and
הוי; and as many with
תחלת and
אם. The following teachings probably belong to section four, and concern only the conduct of the student. The paragraph beginning with the words
אל תאמר איש, which, as is to be seen from the
Siddur Rab Amram, consists of four parts, concludes the fourth section, which is the end of the "Yir'at Chet." From the fourth section to the eighth is a collection of maxims arranged on the same plan. The eighth section contains eight maxims beginning with
כל, but the initial and concluding maxims are not relevant to the proper matter of section. The ninth section is a well-ordered collection of twenty-eight maxims arranged in four paragraphs; seven of these maxims begin with
אהוב, seven with
הוי, and fourteen with
אם. ==Date of composition==