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[A sort of Tosefta (addition) to Pirke Abot (Saying of the Fathers). It contains homiletic expositions, based upon the mishnic text of that tractate, as well as a number of independent maxims and narratives. It is divided into forty chapters (in some editions there are forty-one), and is of tannaitic origin. Two recensions are extant.]

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When the son of Rabban Johanan the son of Zaccai died, his pupils came to console him. Rabbi Eliezer entered, sat down before him, and said unto him: ‘O master, is it thy will that I should say something to thee?’ He replied: ‘Speak.’ Rabbi Eliezer then said unto him: ‘Adam had a son who died, and yet he accepted consolation for him. Whence do we know that he accepted consolation for him? because it is written: “And Adam knew his wife again.”^[13] Accept thou consolation likewise.’ Whereupon Rabban Johanan said unto him: ‘Is it not enough that I am grieved, must thou also remind me of Adam’s grief?’ Rabbi Joshua then entered, and said unto him: ‘Is it thy will that I should say something to thee?’ He replied: ‘Speak.’ Rabbi Joshua then said unto him: ‘Job had sons and daughters all of whom died in one day, and yet he accepted consolation for them. Accept thou consolation likewise. Whence do we know that Job accepted consolation? because it is written: “The Lord gave, and the Lord hath taken away: blessed be the name of the Lord.”’^[14] Whereupon Rabban Johanan said unto him: ‘Is it not enough that I am grieved, must thou also remind me of Job’s grief?’ Rabbi Jose then entered, sat down before him, and said unto him: ‘O master, is it thy will that I should say something to thee?’ He replied: ‘Speak.’ Rabbi Jose then said unto him: ‘Aaron had two grown-up sons both of whom died in one day, and yet he accepted consolation, as it is written: “And Aaron held his peace”;^[15] now silence implies consolation. Accept thou consolation likewise.’ Whereupon Rabban Johanan said unto him: ‘Is it not enough that I am grieved, must thou also remind me of Aaron’s grief?’ Rabbi Simon then entered, and said unto him: ‘O master, is it thy will that I should say something to thee?’ He replied: ‘Speak.’ Rabbi Simon then said unto him: ‘King David had a son who died, and yet he accepted consolation. Accept thou consolation likewise. Whence do we know that David accepted consolation? because it is written: “And David comforted Bath-sheba his wife, and went in unto her, and lay with her; and she bore a son, and he called his name Solomon.”^[16] Accept thou, O master, consolation likewise.’ Whereupon Rabban Johanan said unto him: ‘Is it not enough that I am grieved, must thou also remind me of king David’s grief?’ Rabbi Eleazar the son of Arak then entered. As soon as Rabban Johanan saw him, he said unto his attendant: ‘Take his garments, and walk after him into the bath-house,^[17] for he is a great man, and I cannot withstand him!’ Rabbi Eleazar entered, sat down before him, and said unto him: ‘I shall give thee a parable to which this matter is like: it is like to a man to whom the king committed a trust. Every day that man would weep, and cry, saying: “When shall I be freed of this trust in peace?” Such is thy case, O master: thou hadst a son who studied the Torah, the Pentateuch, Prophets, and Writings, the Mishnah, Halakot, and Haggadot, and departed from this world without sin. Thou shouldst surely accept consolation for him, when thou hast restored thy trust unimpaired.’ Whereupon Rabbi Johanan said unto him: ‘Eleazar my son, thou hast comforted me in the manner men should comfort.’