CHAPTER XV THE TWO WAYS [17A. i.] RABBI ELIEZER said: I heard with my ear [ See Isa. 5:9, and note the Targum thereon. R. Eliezer ben Hyrḳanos was held to be worthy of being endowed with the Holy Spirit; see T.J. Soṭah (end) and T.B. Synhedrin, 11a; Jalḳuṭ, Job, § 919.] the Lord of hosts speaking. What did He speak? He said: "See, I have set before thee this day life and good, and death and evil" (Deut. 30:15). The Holy One, blessed be He, said: Behold, these two ways [ The theme of this chapter of our book is the Jewish doctrine of the Two Ways, the ways of good and evil, or of life and death. Adam did not keep the “way of life” (see supra, p. 85); he disobeyed God by taking of the fruit of the tree of “good and evil.” The “Way of Life” in Paradise was guarded by the Cherubim, and the earthly way of “good and evil” is likewise in the charge of angels, good and evil. Slavonic Enoch xxx. 15 connects the “two ways” with Adam before his disobedience. On the “Two Ways” see Jewish Sources of the Sermon on the Mount, pp. 239 ff. See also Gen. Rab. 21:5. The Christian literature has also its doctrine of the Two Ways; see the Apostolic Constitutions, vii. 1; Epistle of Barnabas xviii.–xx.; Hermas, Mand. vi. 2; Pseudo-Clementine Homilies, v. 7; and for “Heaven and Hell” see the Revelation of Peter (ed. Robinson and James, 1892, pp. 48 ff.). See also Test. XII Pat., Asher i. 3, with Charles’ note in loc. Some of the printed texts read “two words” instead of “two ways.” The latter is, of course, the correct reading; see Jalḳuṭ, Job, loc. cit.] have I given to Israel, one is good, the other is evil. The one which is good, is of life; and the one which is evil, is of death. [ See T.B. Joma, 38b.] The good way has two byways, one of righteousness and the other of love, and Elijah, [ On Elijah in Jewish literature see supra, p. 2, note 7; J.E. v. 122 ff.; Schechter, Aspects of Rabbinic Theology, p. 288.] be he remembered for good, is placed exactly between these two ways. [ i.e. the ways leading to life and death.] When a man comes to enter (one of these ways), Elijah, [ See supra, p. 95; T.B. Ḳiddushin, 70a; Ruth Rab. 5:6. On Elijah’s work see Seder ‘Olam Rab. 17] be he remembered for good, cries aloud concerning him, saying, "Open ye the gates, that the righteous nation which keepeth truth may enter in" (Isa. 26:2). And there cometh Samuel the prophet, and he places himself between these two byways. [ Samuel, like Elijah, sought to reconcile God and man. On Samuel in Rabbinic literature see J.E. xi. 7. On the idea in our Midrash see 1 Sam. 2:26; according to this text, Samuel grew in favour with God and man. The favour of God is the result of “righteousness,” whilst the favour of man is due to “love” between man and his fellow.] He says: On which of these (two byways) shall I go? If I go on the way of righteousness, then (the path) of || love is better than the former; if I go on the way of love, (the way) of righteousness is better: but I call heaven and earth to be my witnesses [ This expression is very common in the Tanna de bê Elijahu.] that I will not give up either of them. [ The first editions add here: “but I will take them for myself.” See Eccles. 7:18.]
The Holy One, blessed be He, said to him: Samuel ! Thou hast placed thyself between these two good byways. By thy life! I will give to thee three good gifts. This teaches thee that everyone who doeth [ The first editions read “who desireth and doeth,” instead of “doeth.” Luria suggests “pursueth.”] righteousness and sheweth the service of love, shall inherit three good gifts, and they are: life, righteousness, and glory, as it is said, "He that followeth after righteousness and love, findeth life, righteousness, and glory" (Prov. 21:21). It is only written here (in the text): "He findeth life, righteousness, and glory." [ This sentence is missing in the printed editions.]
(Leading) to the way of evil, there are four [ Cf. the three sins of Israel mentioned by Amos 2:6 and the four calls of Wisdom in Prov. 1:20 ff.] doors, and at each door seven angels [ The first editions read: “seven watchers, angels, are sitting,” i.e. guardian angels.] are standing—four without, and three within. The (angels) without are merciful, and those within are cruel. When a man comes to enter, [ The first editions add: “the first door.”] the merciful angels go to meet him and say to him: What hast thou to do with the fire yonder? What hast thou to do with those glowing coals? [ The first editions read: “Why wilt thou enter into the midst of this fire? Why wilt thou enter among the uncircumcised and the glowing coals?” Luria reads “flames” instead of “uncircumcised.” The picture of Gehenna in our context may be suggested by the “swords of flaming fire” in the hands of the Cherubim guarding Paradise. The “flaming fire” is outside Paradise. For the “everlasting fire” in the New Testament see Matt. xxv. 41; the old editions (e.g. Amsterdam) read הרים, “mountains,” instead of “wicked.”] Listen to us and repent. [ Or “return”; possibly the word implies “repent and return.”] If he hearken to them and repent, behold it is well, and if not, he says to them: [ The first editions read here: “If he hearken to them it is well; and if not, verily they say to them: Amongst them (yonder) there is no life.” Our MS. has undoubtedly the better reading.] Amongst them (yonder) let my life (be). || They say to him: Thou hast entered the first door; do not enter the second door. When he comes to enter the second door, the merciful angels go to meet him and say to him: What benefit is it to thee to be erased [ The first editions read: “to be removed.”] from the Torah of thy God? [ The first editions omit the next sentence and read instead: “that they (i.e. the good angels) should call thee ‘Unclean,’ and that they should flee from thee.”] Would it not be better to be inscribed in the Torah of thy God? Hearken unto us and repent. If he listen to them and repent, it is well; and if not, he says to them: [ See note 2 above.] With them yonder let my life (be). They say to him: Behold thou hast entered the second door, do not enter the third door. When he is about to enter the third door the merciful angels go to meet him and say to him: [ The first editions read, instead of our text, the following: “Why wilt thou be erased from the book of life? Is it not better for thee to be inscribed (therein) rather than to be erased (therefrom)? Hearken unto us, and repent. If he listen to them, it is well; and if not, woe to him and to his head!” See Wisdom i. 13.] What benefit is to thee that they (i.e. the good angels) should flee from thee and call thee "Unclean"? Would it not be better that they should call thee "Pure One" and not "Unclean"? Hearken to us and repent. If he hearken unto them, behold, it is well; and if not, he says unto them: With them (yonder) let my life (be). They say to him: Behold thou hast entered the third door; do not enter the fourth door! When he is about to enter the fourth door the merciful angels go to meet him and say to him: Behold, thou hast entered these doors, and thou hast not hearkened nor returned. [ The translation might also be, “repented.” See Jalḳuṭ, Job, loc. cit.] Thus far the Holy One, blessed be He, receives || the penitent; thus far the Holy One, blessed be He, pardons [ The first editions add “sins.”] and forgives, [ See T.B. Joma, 86b, and T.B. Rosh Ha-Shanah, 16a.] and every day He says: Return, ye children of man, as it is said: [ The first editions read, instead of our quotation, the following: “‘Return, ye backsliding children’ (Jer. 3:14). If man hearken unto them, it is well; and if not, woe to him and to his destiny!”] "Thou turnest man to contrition" [ Or “destruction.” See T.B. Chagigah, 16a, for an instance of repentance even after death; see also Jalḳuṭ Makhiri, Ps. 91:18, and infra, p. 341.] (Ps. 90:8).
The cruel angels [ See Prov. 17:11 and cf. Shocher Ṭob, Ps. 1:22, p. 11b, and cf. Justin Martyr, Dialogue with Trypho, cv., on the “evil angel taking our soul.” See also Hippolytus (Against Plato. ed Lagarde, p. 69).] say: Since he would not hearken to the first (angels), let us cause his spirit to depart, as it is said, "Let his spirit go forth, let him return to his earth" (ibid. cxlvi. 4). And concerning them [ The unrepentant.] (the Scripture) says: [ The printed texts omit the quotation from Ex. 20:5 and conclude the quotation from Job 33:29 with the word “work,” adding “etc.”] "Upon the third and upon the fourth generation of them that hate me" (Ex. 20:5); and another verse says: "Lo, all these things doth God work, twice, yea thrice, with a man" (Job 33:29). And thus He calls to Eliezer. [ Luria thinks that probably the text originally ended with a reference to Samuel. The first editions agree with our MS. and read “to Eliezer,” indicating Rabbi Eliezer ben Hyrḳanos, whose name also occurs at the beginning of the chapter.]
The Holy One, blessed be He, said: Eliezer ! Thou hast made thyself like a threefold cord, [ The printed texts omit the quotation from Eccles. 4:12. Some of the texts read, “Hast thou made thyself?” etc. The threefold cord is Torah, Divine Worship, and Loving Service. R. Eliezer had acquired Torah, and devoted his life to the service of God; and by his action to his brothers he rendered loving service to them. The reference to Samuel would be just as likely.] as it is said, "And a threefold cord is not quickly broken" (Eccles. 4:12). I also will apply to thee this verse: "Thou shalt be perfect with the Lord thy God" (Deut. 18:13). Do not read thus, but: "Thou shalt be perfect before [ In the MS. the texts “with the Lord” are identical. This is clearly due to an error of a copyist. See Jalḳuṭ, Deut. § 919, and cf. Siphrê, Deut. § 173. I have followed the reading of the Pesiḳta Ẓuṭarta, p. 30b.] the Lord thy God."