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Ni Ny Ay A \\ 4 YD fp ff 4 rt 0 : YY) yy’ 4 yy, + Wi iy WY Li) 4 : Mb doecmiien = F 144 i NO als A A Way) ted ait at, ie Ae 2 8 a day SA CAMA a Seeing: 21 8) NONE Ca ee SAAN Me ee NOS Os 0 AAR AAS SN DM a WWW A 3 WAN AWS Dt HO AO y WYN MOLI Me HE AL AL Mei Sy jp Sp MK MMS fs DP ISI \i\ WHR i OOK ame Nr OE EEN Py pp m WY AAC OR Wh 4 Uf yyy’ AA\\ KAY A CCW Mh / COSCO PALS a cose sucur ms CAL ay OS NEN RN NRK NN DOO NS POLO CEM HO MOE SPS his TA A dri ea SASSO AD SII I SLICE LPP ERR oR aly eC FIGS PII RL NNN nee PE SNES Ny MARMOL Gia NCL Baek Ck (97/7 Ws, Lyi) . b \ WANE NY 7 Wi 4 AYE 1 Ly) yy) fy), ys Wy ye? .) ”f e/ hy by , Vays \" wn AP) 2h 3s apy | ("81 pon /7 nDSw 9/2 apy 9 310 $5990 DNA Nan NND) 1 Sy n53385 OND S955 (SS Osi) Sink yeas pon 2"BINT -PAX? 13 EN JACOB AGADA OF THE BABYLONIAN TALMUD By RABBI JACOB IBN CHABIB REVISED AND TRANSLATED INTO ENGLISH Rabbi S. H. GLICK VOLUME IV NEW YORK, 5682 Copyright 1921, by Rabbi S. H. Glick SM GGA OOo MAL MAE ID.) dbl cad, able cD SOY SMS SAY ED ARTES AG TE CN AN, A: A: A BPE WW TWIT WSINIY Pw 2337? way WNNBYDD Dey YD HAYIIWA WD ymy 17251 17°P > on TABLE OF ABBREVIATIONS: (CESS es Raton aa Eee One re ea ee Chronicles MPV R AT tar tee ccatecs sc acecasetsaastececantentucossecsuoasovtenenieacsvocssessnee Daniel PY CRE ec ccancststecesesvenenacssvetcuvercecese anuesiesvioaceanee Deuteronomy ICC ue coe sacs saccitouss wav ovesseva vecsoucsaWesceestancesnusessoes Ecclesiastes PSE caes tera tons ares sconces inc seasescen cee entvasascnoececcscesane Esther Boece nen ese se sacacarse tos canostuscev te sorsavavaaneisnscacnesssmeehubnarvess Exodus EIZON eae cases cnnsvesperebassincsesvucastcninechsecnstacuaccarechonrexcnsteas Ezekiel (GOT sce cseckccestaaas sucehceswuoesoveut veaasvevecatcssaasdocveseendse Genesis Tea ly tatecercvecesuctatncrecnicersctomceeecckeoreaseuesteceueoveenchs Habbakkuk IVa a aren reste s save steacesecaerne ator cetcorvescerasrarenectaenceatsacseete Haggai LOS a rcrtcse cecseece aces ttanenees suesusbentovensecttesvousstssvctiavascsedss Hosea DS Meee esecececcaccctasckechcveectustsacstauvecsjacvoncenssacesserseodioessenss Isaiah PUG tocges seeccecrctnce-seccstsecencesttvokssnarcecsvassscsesetsarctarreratace Jeremiah AOS Leaps cncscenstecessentucesthavesscavecresceereabocrsvesssarerseessosnce Joshua HCMC aie estersssvscaetartsccccroseosstnencesteschensuecisutesuaenesncetoeees Judges MUNIN rac cscapscacct stactvakosas sestosnueatgbastonsacssveseteesauts Lamentations TEV... iavacu ab acaedcaasncascsuctstrassetvave sestsisasvesceassbasnseeveces Leviticus DW iiea Upeae tesa cca ectcecse cosa ccs caccvcrnccteesnctencesser catensncnsvosts Malachi INET i ccscainviacseducsastscesstucscaststwovscaveasivecsScaceussewate Nehemiah IN Uat nS pesca cacdes a cessecoussnacsecestocauossassdoncodsocteseastaascecs Numbers SDDS vasesscsvosecucssoussctussscteverssesnsuondvasscevsvnctsecscnesteeess cuss Obadia WR Gea ct as cpatectaue seat accu ak ca coevuotutussnacbanavboncehectucsenees Proverbs Pepe eeceencascncnecoe eurencaeeee etarestbeciberorenteee soutensemteessasks Psalms PSA Fava vocecs cess ceesneseutescs sesewenksssuactesescotvobuscesussacusscaans Samuel FEIN, 2opesspeceos-e po uoRCC oD CEBEELECE CL CCOLEECECSOCOSLE OLE Zephaniah WDEECIAN oc cducostasschnscevevoiud sivetavaccuvsisaveteeusavtereneaseteccses Zecharia PRA Peres te es cct ctv ct cys ceca tuwsuas sunsawatesavabucacesers Rabbi or Rab Dosereecdenecaee a sunscdvoues svuvacet onunasacecuesvevbecnesuasbaveuseeoewe ben or bar DPS eerrccecccecht aces ak Wess cccbtushencvsaes cu cactovucag ovetevtessinavsssseose Ibid Fol. (referring to the page of the Talmud).......... Folio G. E. B. Press, 176 Park Row, New York CHAPTER ONE. (Fol. 2b) We are taught in a Baraitha that R. Simon says: “Why did the Torah say (Deut. 22, 13) If any man takes a wife, and it is not written, ‘If a wife is taken unto a man?’ Because the custom is that a man looks after the wife, and not the re- verse. This may be compared to a man who has lost something, who is looking after the loss? Surely the loser is looking for the thing he has lost.’ (Fol. 13) R. Juda said in the name of Samuel: “Whoever is not well versed in the legal statute of divorce and betrothal documents shall not occupy himself with it.” R. Assi said in the name of R. Jochanan: “And such that occupy themselves, [al- though not well posted in it], are as hard (injurious) upon the world, eyen more so than the generation which perished in the flood, as it is said (Hos. 4, 2) Swearing and lying, and killing and stealing, and commit- ting adultery! They break all bounds, and blood toucheth blood.’ What does this passage prove? This is as R. Joseph trans- lated it [by quoting Jonathan b. Uziel]: “They begot children from strange wives, thereby increasing crime upon crime;” and immediately after this it is written, There- fore shall the land mourn, and everybody that dwelleth therein shall languish, with the beasts of the field, and with the fowls of the heaven; yea also the fishes of the sea shall perish, while concerning the flood a decree against fishes was not issued, as it is said (Gen. 7, 22) Of all that were on the dry land died, but not the fishes in the sea, here even the fishes in the sea are included. But how do you know that the passage above refers to single crimes? Perhaps it refers to all the crimes when committed together. It is impossible to think this, since the passage says (Jer. 23, 10) For because of swearing the land mourneth. Perhaps false swearing is a crime great in itself, but the rest of the crimes mentioned in the passage above are subject to punishment only when they go together? (Ib. b) Is it then writ- 1.) Betrothal, treats with betret&#als aad marriages. 2.) See Gen. 2, 21. KIDDUSHIN’' Be | fae p PWS] PAB IPI TWN TDS 19 93PD WIS Ww“ SIN (3"Y 3 97) 35ND N71 AWS wes Mp? 9D (39 0737) TAIN won OW DIT {IED wes? AWN Mpen wD In? AWS SY ADIT PSI AWS IMS ANN? TN °D AIDS 9 TITAN DIN? Sw LN SUNTISS Fy AIM AIDS Fy 1 2y 55 Sxiow OS ATT 37 ADS (» 497) ONTOS? PwITPT Pw DMI yn sw Dwpr pM WS wD 37 IDS yy poy (7 yoo) TONsw DIDeA ANT ANY pny? DOT) IAD ASI Da} MIS wD 7S Mp Sn DANI pow ND Iyal O73 Pon Fy PDN PMID ws P32 PT S58) PINT IDNN 7D Fy (or) 39ND) Pp Dw Dp Daw Mya) Aw Mm AD sw 95 Maa NP DIO ANID IAS) ABO? OT VT (* mrio3) DNIw Daw DIT Fy ATT oN) DY DIT N71 IND ADAMS AWS 750 TIT Ty NOS Ow oT TAPS SON TON MHD 9D (2D ONY) BIMDT 7D 287 ANDI JAMTN ISAT TIN? AOS NOS pas Tas 3 apy? ful student whose study will be more endur- able, then his son should be preferred.” So it happened with R. Jacob, the son of R. Acha b. Jacob, that his father sent him be- fore Abaye to study. When he returned his father saw that his study was not as bright as it should be. He said to him: “I would do much better than you, therefore sit here and do business and I shall go to study.” When Abaye got word that R. Acha was com- ing, and as there was a demon in the school of Abaye so that when two would enter in the day time they would suffer damage, he therefore said to the Rabbis: “Let none give R. Acha any place to sleep over night. [Hence he will be compelled to spend his night in that school-house], and there were good chances that a miracle would happen to him, [thereby driving out the demon].” R. Acha entered to sleep in the school, and the demon appeared to him in the shape of a seven-headed dragon. Every time R. Acha knelt down to pray he caused the throwing off of one of those heads, [thus having killed the serpent after he knelt down seven times]. In the morning he said to the Rabbis: “Had not a miracle happened to me, you would have exposed me to such a danger.” R. Juda said in the name of Samuel: “The Law prevails that one should first marry and afterwards devote his time to the study of the Torah.” R. Jochanan, however, said : “How is it possible that when he has a mill- stone on his neck (has a wife and children to support) that he should study the Torah? [Hence he should study before he is mar- ried].” Both of the opinions above do not contradict each other. The former refers to Babylonia, [when they used to leave their homes and the trouble of support was not worrying them], while the latter deals with the scholars of the land of Israel, [who were living together with their families. If they should first marry, then the support of their families would hinder them from studying the Torah]. R. Chisda lauded the greatness of R. Hamnuna before R. Huna. R. Huna said unto R. Chisda: “When you get hold of him, bring him to me.” When R. Hamnuna vls- ited him, R. Huna noticed that he did not wear a marriage cloak. “Why do you not wear the marriage cloak ?” asked R. Huna of him. “Because I am not married yet,” came the reply. Whereupon R. Huna turned his i-y 3 Maw Spy? 73 XMAS IVT AMS apy? 377 M7 827 AMIN NNN 9D YINT MOP? mas 31n JOD SI|TY SIN 2S Mnyow pn M7 WS TW SPT Yas pow Sas PPS1 AS PAN PMY 7 DT WANT 739733 Pw SA 39°? N? 107 TDS (pind wh Nps IDS 2) NDS YONINNT TWAS NSMAWIN WIN m9 TT SDSND 19? (MTS F337 3D Sw Ap DS SW IN ANI PIT AyD 9D swe 27IDD NOW wens 82 8 IND? 117 RUS 777 INOW NOS ATM 24 oON TOS 3M 9 ATI TW? S“ns) AWN DIS ST 7299] N71 TINS ppp Nw. on 27? NY 3772 8310 3579 Ston 35 7°> manwp 4? Sav> O'S SIT D3 OTST NIDA STD OD $7T AMIN SAS 9D UTS IANO N3I3°D3 SIT “SN SITIO MDM ND "Dp 9" PMN NPT MM ON TID AERO ITT 2 Po wrwsyp 3 ten Uparatzu in a coordinate construction ? [which would mean that all the elements mentioned in the passage are united]. The construction of the passage is in an ordinate form Paratzu, [hence everything is counted separately]. (Fol. 22) Our Rabbis were taught (Deut. 15, 16) Because he (the servant) is well with thee; i.e., well with food and well with drinks with you (the employer). This means that thou shalt not eat white bread while thy servant eats dark bread; that thou shalt not drink old wine while thy servant drinks fresh wine; that thou shalt not sleep upon cushions while thy servant sleeps on straw. From this, remarked our Rabbis, we may infer that whoever buys a Hebrew slave, it is as if he were buying a master over him- self. (Ib. b) (Ex. 21, 6) And his master shall bore his ear through with an awl, etc. R. Jochanan b. Zakkai interpreted this passage in a symbolical way (giving an ethi- cal signification to the Biblical law about perforating the slave’s ear). “Why was the ear chosen to be bored, above all the other members of the body? The Holy One, praised be He! said: ‘The ear which heard on Mt. Sinai (Lev. 25, 55) For unto Me are the children of Israel servants, but not ser- vants under servants, and this one went and purchased another master upon himself, therefore must the ear be bored for not re- membering what it heard’”” (Ex. 21, 6) And he shall bring him at the door, etc. Simon b. Rabbi interpreted this in a sym- bolical way: “Why was the door and the door-post upon which the slave’s ear shall be bored chosen in preference to any other place in the house? The Holy One, praised be He, said: ‘The door and the door-post which were witnesses in Egypt at the time when I passed over the lintel and the door- posts, when I said, all the children of Tsraelt are My servants and not servants under ser- vants, for which purpose I have also re- deemed them from slavery unto freedom, and this one went and bought a master upon himself, therefore shall his ear be bored be- fore the lintel and the door-posts.’” (Fol. 29b) Our Rabbis were taught: Tf one wants to study the Torah himself, and he also has a son who has to get instructions, [but he has the means for only one of them], then he is preferable to his son. R. Juda saye: “If his son is a bright and success- 23°ND ID WD Bnd *p (3“y) Joy 19 31M 9D (OY 0°37) 1M (> 47) nS Non Sow Anwp. Wy oxo. Foy TMW ANS 13°P ND ID18 N71 API NP 9DN 933 9y wo ANS won BY Aw NT pw 79 TOS «ND PDN 8DA Py Jw? NIT PDD Sy? PIN ANPD Dy Ty Ap orpsN YSINI UN OS VIMIN YS (h> pwr) (3“y) PO) AM Spo) wwt AT v3 PNY 9 1 nsw OMAN 95D PN Nw. AD ADIN 3D AN Fy CMAP Ayoww Ns A’DpA ADS DTDy 871 OTAy Iw 33 97 9D (o> hop) (33) YS WY? PIS Apr At 47M OTDy7 (9/3) ww" (7197 NIT IN IwIAITI) (P> pwr) mp DIN po AA Sposa AS wT AN SDN miaay D°9D 95D ANM AST nw Myws DSI OTp PAw AD NIT “ap; min oonw 3p Apwon %y snmDpYy DTDy KN OTD Wave 33 97 9D NNT mr oom AYN? MITDyD OSs oy? SDIDIDS PSI WSy? PTS Ips 1099 139) 71099 NIN “NM (3"y v> 47) TT 3D OX DIN ATW 9 1339 OTP gi NIT 8D PIP 193 TPS OPN WIN) Noss 5) Spey tasted anything until he had recited with his children the old lesson and added something new. R. Saphra, in the name of R. Joshua b. Chanania, said: “What does the passage (Deut. 6, 7) And thou shalt teach them diligently unto thy children mean. Do not read Vshi’nantam (diligently), but read Vshilashtam (you should divide it in three) ; i.e., always shall a man divide his years in thirds, a third to read the Scripture, an- other third te study the Mishnah, and one- third to devote to the discussion of the Tal- mud.” “How does a man know how long he is going to live? We must therefore say that the foregoing refers to the days. The former Rabbis were called Soph’rim, because they counted all the letters of the Torah; for they would say the letter Vav of the word Gachon (belly) (Lev. 11, 42) is just one-half the number of the letters contained in the Torah; the word Darosh- Darash (diligently inquired) (Lev. 10, 16) is one-half of the amount of words the Torah contains; the passage V’hisgalach (then he shall be shaven) (Ib. 13, 33) is one-half of the verses of the Torah. In the passage (Ps. 80, 14) The bear out of the forest doth ravage it, the letter Ayin of the word Ya’ar (forest) is one-half the number of the letters of which Psalms consist ; the passage (Ib. 78, 38) But He, being merct- ful, forgave the iniquity, is one-half the verses of which the Psalms consist. Our Rabbis were taught that the Scrip- ture oonsists of four thousand, eight hun- dred and eighty-eight passages. Psalms contain eight passages more than Scriptures 5 Chronicles has eight Jess. Our Rabbis taught (Deut. 4, 7) V’shinantam® (And thou shall teach them diligently), this means that the Torah shall be so clear In your mouth, so that when one will ask you a thing you should not stammer, but answer him directly ; (Ib. b) as it is said (Pr. 7, 4) Say unto wisdom thou art my sister, etc.; and there is a preceding passage, Bind them around thy fingers, inscribe them upon the tables of thy heart; -and there is another passage (Ps. 127, 4) Like arrows in the hand of a mighty man so are the children of youth. Again there is another passage (Ib. 45, 6) Thy sharpened arrows, and again there is another passage (Ps. 127, 5) Happy is the man that hath his qutver full of 3.) The origin of Shanan which means “sharp.” ede 7 3/8 JTPDDID) NP"? “PDT TY NYDN Dyy pniswi (037) « T’A n“3a) Die SBD pay? onwowi SIN ONIIWI PN IS 7°33? wow sipped ww poy DIN ww 820M ADD pT? Dp TWIN. ww Awh2 29? NIM DYIDID PAW OID OWN NTP JI°H? (> fopy) DIOS Pay MNIw Nyy 73 MN TBD Sw AN FY PSN PINT Ws (y or) Mn Fw psn wat WIT ( oF) MIODID® (p OdoM) DPD Pw pS Mani DIN Sy PSM Tp MT yy ayia ain 7VSn Py IHD OM Rw (py or) NNN : DYPIDDT Quit Opp» “ANN owes Hwan 1“n eqtT ID Ton nh DAN pp Py an np n“t mw onssw) 0) 037) 94h /n pa Sy 457 DIN 49 INw? DNY WAI OTN Gv) TORIY TD 17 TS 878 WSN DOIN SDINT I AS ININS 7NIN? Wows (5 *dey) 429 m? Sy DIN PNMysss 9p owp (or) 9393 7D WII TD OND (sp don) WISI SDINT DIY PEM (oO oF) WIRY OMIT SNDYR MS NID AWE DIT WH (op oF) + a face away, saying to him: “Thou shalt not see my face until thou shalt marry.” R. Huna adheres to his own opinion, for he says: “If one is twenty years old and does not marry, all his days will be spent in sins.” How is it possible to think that he will spend his days in sins? Say, therefore, that he will spend his days in thinking of commit- ting sins. Said Raba: And so also are we taught in the school of R. Ishmael: “Until the age of twenty, the Holy One, praised be He, sits and waits for a man to become mar- ried; as soon as one reaches the age of twenty and does not marry, He says: “Ihe man who does not marry, may his bones de- cay.” R. Chisda said: “The reason that T am smarter than my associates is because I have married at the age of sixteen, and had I married at the age of fourteen (Fol. 30) I would have said unto Satan, ‘I defy thee.” Raba said unto R. Nathan b. Ami: “While your hand is capable to take hold of the neck of thy son (while he listens to you), from sixteen to twenty-two years, and ac- cording to others from eighteen to twenty- four, try to marry him off.” The Tannaim of the following Baraitha differ in the above: (Prov. 22, 6) Train up a child in the way he should go. R. Juda and R. Nechemia differ in the explanation of this passage; one says that it refers to the years of six- teen to twenty-two, while the other says it refers to the years of eighteen to twenty- four. B. Joshua b. Levi said: “Whoever studies the Torah with his grandson is considered by Scripture as if he had received it from Mt. Sinai, for it is said (Deut. 4, 9) But thou shalt make them known unto thy sons and unto thy sons’ sons; and immediately follows the day thou stoodest before the Lord thy God, at Horeb.” RB. Chiya b. Abba found R. Joshua b. Levi, who had covered his head with a sheet while carrying an infant to the house of study. He said to the latter: “Why so in a hurry [that thou hast not even cov- ered thy head with a suitable cover |?” The latter answered him: “Is it then of little value that the passage says: But thou shalt make them known unto thy sons, and im- mediately follows the day thou stoodest be- fore the Lord thy God at Horeb?” Since that time, Rabba b. R. Huna never tasted anything until he brought his child into the house of learnimg. R. Chiya b. Abba never ss ~ D ~ {3 WONT MoyY? 19 NIDIT TY ONDN? 2 MVay3 YD) 7D AWS NW S71 Tow DMwy s77n3 YD) 9D NOX KIS TD Mays Ospow) 939 9ST NIN 731 $37 ION .77S DIN? ADSDI Nap awry Aw oOMwy Ty Sol Taw DMwy Ipanw yD AWS Sw) Ne 38 LOST INS 9w DMIDsy NM] DIS SWS DMS NID°DIT ONIDND NI_ TT ONT STON NOS TA (5 97) ID'DIND N3IDD3 TT ON SDN 1D JN3 377 837 ON Pps S13 JOws STON) 3D TY) MDD PIT MINIS IY TIS un (Go den) wN3IND T"D Ty nD Awe wm mons 1 ATA 7 IIT 8D Vy lyse Sy) 1D NN S“M 3D Ty) IM we IDS Selce, 333 72 AN TOI 25 7 J3 ywin 1's 3nd nap IRD BNI VYIy AyD ANN 99397 339 ONY (7 0737) “NI 3D SON 7139 NTDYy WR DI 7197 701 7338 porn 19 PNDwWS SIS ID 8T 37 TN m9 MOD NPT WI NIT MTN? 73 o/s oN OID OND ON NMWD 127 NP? py m9 ODI 9337 OHyYTWN Tp Spit we JON) INDO DUNS PIN 7 3359 NIDy WS sNMOT TY NSDIS DY 8? 837 37 13 739 RONSS ID RYN NETTD 9D NP? 199 7 apy him; and were it not for the help of the Holy One, praised be He, man would not resist it, as it is said further: The Lord will not leave him in his hand, and will not condemn him when he is judged.” In the college of R. Ishmael it was taught: My son, if that ugly (the tempter) meet thee, drag it into the house of learning (overcome it through study) ; if it is of stone it will be shattered ; and if it is of iron it will be melted, as it is said (Jer. 23, 29) Is not thus my words like the fire? saith the Lord, and lke a hammer that shattered the rock? “And one is in duty bound to teach his son an occupation.” Whence do we infer this? Said R. Ezekiah: “The passage says (Ece, 9, 9) Enjoy life with the wife whom thou lovest; i.e., if it refers to a real wife, then we assume that just as well as one is to marty off his son, so also it is his duty to teach him a trade. And if it refers to the Torah, we can say just as one is in duty bound to teach his son so is he in duty bound to teach him an occupation. According to some authorities, he is even in duty bound to teach his son how to swim, because it sometimes may prove the saving of his son’s life, [should he happen to be in a stranded ship]. R. Juda says: “Anyone who does not teach his child an occupation is just as if he’ were instructing him in burglary.” What is the difference between these two opinions? The difference is in giving hima commercial training. [According to the former opinion it is sufficient because he teaches his son to earn his livelihood; but as to the latter opinion, he must teach him an occupation only, and commerce may lead to burglary]. Our Rabbis were taught: It is said (Ex. 20, 12) Honor thy father and thy mother, and again it is said (Pr. 3, 9) Honor the Lord with thy wealth; Scripture compares the honor of father and mother unto the honor of Heaven. Again it is said (Lev. 19, 3) Ye shall fear every man, his mother and his father; and again it is said (Deut. 10, 20) The Lord thy God shalt thou fear; Scripture compares the fear of father and mother unto the fear of Heaven. Again it is said (Ex. 21, 17) And he that curses his father or his mother shall surely be put to death; and it is said (Lev. 24, 15) Whoso- ever curseth his God shall bear sin. Scrip- ture compares here the blasphemy of father and mother unto that of Heaven. However, Se. U AVS Wty? 8? 7 (Or) WsIw 3? 7159 IN Tt $N3D JS pAb OS 933 PNyow? 9 937 SIN DN1 MD's SI JSS OS WTA M3? Ww MD NIA Go ony) WSIw psn N17 973 DS .p7D pSib? wens) ‘7 ONJ WD 27 \pnw D328 (7° 3yh) WONIY M3 NT IAN (o> yr) TOSIY AN NPS DM PST OD 209 1D? NOS 79 7 MPI TWOS 97. NIO NUN 170771 .NPD AWN AYN DY ON ANT (v Poop) SIP DN own Deny Ow ST wD ws OS NIns pv> ST ANN ON MNS 11097 3m 4D nips 1099 sen 4D ANN 71979 senw SST PNY O’D 133 Www? AS 8“ {OND NDS 1170 IS %D 79 ADIN AT JAVPD NIN WD NO MID? p70 NPD 3 AMDANT Pas AN TD (> Pwr) INI 733 UN ND ‘7 ASN 73D (2 cy) ADSI FOX ANI §DN3 DIPOA 71397 ONT 38 TDD DNA MwA 0737) TS31 INT PINT IDS Ws (> 7p) ASV NIA MVNA SVN PAW “A HS 0 99pD (b> pir) TON3 DIPOA ASD? ON) IN Wes (7> Hop) ONT) AY Nw ws) VIS SIND MwA INN SwI WAIN 9p 9D wos MOMS 958 O:pon M2737 OXI 3x N73 6 Pee Cap 4 them, they shall not be put to shame, when they speak with their enemies in the gate. Said R. Chiya b. Abba: “Even a father and his son, a teacher and his disciple who study the Torah in one place become enemies to each other [as a result of Halachik discus- sion]. However, they do not leave the place until they are reconciled again, as it is said (Num. 21, 14) Vaheb in Suffa. Do not tead Suffa, but Soffa (at the end). Our Rabbis were taught (Deut. 11, 18) Therefore shall ye lay (V’sam-tam)® ie., an unfailing remedy. The Torah is likened unto a medicine of life. This may be com- pared unto a man who beat his son and wounded him severely. He applied a plaster unto the wound and warned him, saying: “My son, as long as this plaster will be on your wound you may eat and drink what- ever you please; you may even bathe your- self in warm or cold water and you need not be afraid; but as soon as you will re- move it, you will cause an ulceration.” So also has the Holy One, praised be He, said unto Israel: “I have created an evil inclina- tion and I have also created the Torah with which to season (temper) it. If you will study the Torah then you will not be sur- rendered into his hand, as it is said (Gen. 4, 7) If thou dost well, then it shall be lifted up. But if you will not study the Torah then you will be surrendered into his hand, as it is said (Ib., ib., ib.) Sin coucheth at the door; and not only this, but he will spend all his energy to induce you to sin, as it is said in the previous passage, And unto thee is its desire. However, if you de- sire you can rule over it, as it is said (Ib., ib., ib.) But thou canst rule over it.” Our Rabbis were taught: The evil inclina- tion of a man is so wicked that it is called so even by its Creator (Gen. 8, 21) For the inclination of man’s heart is evil from his youth. R. Isaac said: “The [evil] inclina- tion renews its fight upon man every day, as it is said (Gen. 6, 5) And that every inclina- tion of the thought of his heart was only evil all day long.” (Ib. b) R. Simon b. Lakish said: “The evil inclination of man renews its fight upon man, and desires to slay him, as it is said (Ps. 37, 23) The wicked looketh out for the righteous, and seeketh to slay "yws DS AN W131) %> Wwiss 8? pA NON 1D ST WN yw DSN AX OND TINS PPOIyw 9°71 37 1331 ANT DN DN) AT AN AT DSW Dwys INS yrs mM Ss Wt DIAS Dwyww Ty owe oT “IPN 98 ABDI 371 NN (>> 237n3) ARIW 2 MDIDD N28 MIDI mows Bn pp ona) (% 037) WN 2 MN mony oN Sem DYN cDD ANN (9 ONT IND Vy A 17 MIM AINT3 ASA mo FOS ND Fy wv mow jor 95 933 MAS PR) JIS P3 POTS Pr pwn [Nsw Myo ST A AVAyO AMS OND SIND SAND 13D Iw) ON? AON M”apN 4D 13 pms os? P73N ANN 1? 8mstst 1As9 93Y TTD DMDDI DMN PSX MNS Dppiy BS? WSw 39m DS S70 (7 mrb13) DN 13 ODD] OA ANS DPD OMX PSX NIN TY $71 YI Sw MN? (or) TONY ON) (Or) TDSIW JD ND wep Iw 7ONSY 12 91D ANS AST ANS BS) INpwn 212 2wen ANSI (or) PUAN Ws Yaw “AS Twp Wn y) ON 37 9y999 (> meh) Ty WINN DIN Sy Ss) pry? 74 yD YT 9D YI Pr () Or) TONIw DY 993 Poy bY 959 Woy 7D9NB OTS Iw ns? 2”4 DN pwn maw (1 oSop) ANI Insane wan My “ap S$ooosy INN? wan? pts? 4.) The Talmud explains Vaheb (friends) like Oheb, hence the passage would mean “friends at the end.” } The text Samtom is divided in two and the letter Sin is changed to a Samech, hence it reads Sam tam, (am unfailing remedy). +d ae eel ok: 6 was also told so. Whereupon he asked: “Rabbi, how would be the law in a case where she is divorced?” The latter an- swered him: “From your eyelids it is evi- dent that you are an orphan, [hence you have no father to whom to apply your ques- tion. However, you are anxious to know the Law, the proper way in such a case is to place water in a bowl and call them as you call hens.” The great Ulla expounded at the door of the prince of the exile: “What does the passage (Ps. 138, 4) All the kings of the earth will give thanks unto Thee, O Lord, when they hear the words of Thy mouth, mean? It is not said the word of Thy mouth, but the words of Thy mouth (in plural). At the time when the Holy One, praised be He, said (Ex. 20, 2) I am the Lord thy God. so ¢ thou shalt not make unto thy- self, all the nations said: ‘He is only in- structing, concerning His Own honor. But as soon as He said (Ib., ib. 12) Honor thy father and thy mother, they went back and began to praise Him, even on the first com- mandments.” Raba said: “We infer this from the following (Ps. 119, 160) The be- ginning of Thy word is truth. Is it only the beginning and not the end of the word ? We must therefore say that it means from the end of Thy word it was recognized that even the beginning of Thy word is truth.” R. Ulla was once asked: “To what extent is one bound to honor his father and mother?” To which he replied: “Come and see what a gentile of Askelon, Damah ben Nathina by name, once did. The sages once desired to purchase from his merchandise for the sum of sixty myriads, but the key of the storeroom happened to be under the pillow of his father [who was fast asleep], and Damah would not disturb him.” R. Juda said in the name of Samuel that R. Eliezer was asked: “To what extent is one bound to honor his father and mother?” To which he replied: “Come and see what a gentile of Askelon, Damah ben Nathina by name, once did. The sages once desired to purchase from him a jewel for the Ephod for the sum of sixty myriads (according to R. Cahana it was for the sum of eighty myriads), but the key [of the safe in which the diamond was kept] happened #o be under the pillow of his father [who was asleep], and Damah would not disturb yoy 1D Py 1 Psp 2S ww Awauns Dn? ypyp) 2ppDS O°D ON? 7yn ANS 7ID78 : B74 TD ANWI CDT NONDS 737 Sy WIT qyow 3D pus 29D 72 77 WT (Pap Oop) SIDN NOS TDNI N? PD WD PDP NDS N71 °DIN (> Pir) A“3PN ASW Aywsa .7) YINT NIT Wwsy 7357 yp“AIS Ms 4? 7 JUIN FOS ANI PSN MS 3D (Or) WR p> NOND ADS SDI NWSI NDS? 1717) 871 JIDT WST NDS JIT WNT (p/P Oro) IIT WRI 1593 JIDT PN $28 FIT AND : nos SX TDD JD Ty Nay Iw 3D ys SMS MDI Awy AD IS IS¥ ON? Ws ON) TMS DYE WY 33 7D NOT) PIPwsI VIN? “Dy NID Dwwa NH wopP ap OMI Wwpr NOL PON Oe PwRAD NN M31 NNSp 7) ys ne Ry Now TDS TNT 37 TDS po IDX ONT DN TID DN TY Wy ws 7 SOT) PIPWRI INS D3 NYY 7M WwW Ws DD WwP2 MNS DyS os ww INI 75 snp NID DN AIDY S139 /D3 TS? DIN non mo mpd Am sis pws NINNT A3w? My s 871 YIS8 Sy pmiws ID 8 ,»wI 97) (3D PSS AN WS OS 735 7132 M’2pPn DprA 42%? O73 nyTwey TDM) TONY 1 93H? PIT 1791 OS 11397 38 SPD IDND INDY YARD $awVNY yan oripn DNF SD 1“3pr | TPA Db? AAI Ww 7aw wOID JONI 377 MOP N3N 33M .ANA S110? SPN ADS IOS NS) PIS OS Iypsp DIN SIT N7D7NW DDS WNIT Nw wy 7) 2 YS 079393 IND ANDI Asay ADypR 9D pny’ 3s ADS TD (1p ovr) IDSIw ADDY 993 Pmt Pw? 78 9999 DIT PAsA NDS D pwn A MDP. NOs /T FTW DIN? 19 ADS 7 73 ITD PAA 75 $20 () or) WON3Iw Apr DION "TDD 87 yw? 397 AND 8310 3 Ss WHID Myo? ADDY ADS WRIT 17992 SSN Ups 7 OS OMS WIDIN [3D ONY DD Pw NIDIN NON) DD 3PwVA ADIN Mwy) JOS NID mn 9S ONP OAD AMS PDN T1353 DDN OX ANY Pd8 N29 93799 DS 4D ON pwn 9 3p? NB 6.) Brideatly eur Rabbis sharply comdemacd the semduct of the preud. 11 apy in the world to come.” Said R. Abahu: “Abimi, my son, hath obeyed this precept even as it should be observed.” For Abimi had five ordained children during his father’s life, yet when R. Abahu would reach the door Abimi would run to open the door himself, saying, while running, “Here I am coming.” Upon one occasion his father asked him for a glass of water. While he was procuring it the old man fell asleep, and Abimi, reentering the room, stood by his father’s side with the glass of water in his hand until the latter awoke. At this moment R. Abimi was helped by Heaven to expound the following passage (Ps. 79, 1) A Psalm of Assaph, O God, the heathen are come into Thine inheritance. R. Jacob, the son of Abahu, said unto Abaye: “For in- stance, in a case that happens to me when I come from the house of study, my father gives me a cup, and my mother fills it up, What shall I do?” Whereupon he said to him: “From your mother you should accept, but from your father you should not, for he studies and he will feel too exhausted to serve you.” R. Tarphon had a mother; whenever she wanted to go to bed he would bend himself and she would climb upon his back, and go to bed; and whenever she wanted to leave the bed he would lie down and she would leave the bed through his help. One day he came and boasted in the house of study, whereupon his associates said to him: “You have not yet reached even as far as one-half the meaning of honor. Did it ever happen that she should throw a pocket full of money in the ocean in your presence and you did not cause her any shame because of such an action?” R. Joseph, as soon as he would hear the sound of the footsteps of his mother, would im- mediately get up, saying: “Let us get up be- fore the Shechina that is coming.” R. Jochanan said: “Happy is he that has never seen them.” For in the case of R. Jochanan, when his mother was pregnant with him, his father died. As soon as he was born, his i? y x MIS OM 173 Wass PAD WIN 1H “Ty? na M38? 7? iT MIND 933 AwoN I> Dw RIBS MP WIN 7 NN AW 131- V8 NOV ONT ND TS PS PS. WONT 7? IN|) 2TNI PMI O33 972 INV STS ND PYPWS 248 TN WIT) MND SPYNOS AYNYST Tp My sp IND DIS AON? Tipp (vy oO don) MSN SOND MIDS ID Ipy 37 9" INI. oO 95 SOT NON 37 93D SINT TT SIN JID OND OS DIYS 357 97 Sata SOS1 XDD NIT ATTN ADT VDT 72pN 8? Pax 23p NDS NOT 9 AI A 9 TNyT Swen oma SN? Pow? SH ypI MITT Nas 797 moy snn3z mn INT Nps 751 APD Ty 19? Ss SWITD 93 Nanwp NPT SNS PII YPIIN API oO17D TID 9yNn? Nya 8? Sp pow min %D AD 35 .ANnDION 851 O°? NNNT ADDY MPD DIPS IDS MONT SpId DNV (9 TOM Sw wD MMS FIM 9349 TS 7.) Rashi quotes the Palestine Talmud_in explaining this story as follows: “A certain man placed dainty food be- fore his father and bade him eat thereof. When the father had finished his meal he said: “My son, thou hast prepared for me a most delicious meal. Wherefrom didst thou obtain these delicacies?” And the son replied insultingly: ‘Eat as the dogs do, old man, without asking questions.” Hence a son inherits the punishment of disregard. A certain man, a miller, had a father living with him, at the time when all people not working for themselves were obliged to labor a certain number of days for the governme: required of the old man, his son said to him: “Go thou an the government, because those who work for the governmen nt. When it came near the time this service would be d labor for me in the mill, and I will go and work for t are beaten if their work proves unsatisfactory. It is therefore better for me to run the chance of being beaten than to allow you to risk it.” Therefore such a son deserves the reward of a son who honors his father. - ) Why a song to Assaph upon such an occasion. It should rather be a lamentation unto Assaph. He explained 8. t : that the reason for his song is because God poured out his fury upon the Temple and not upon the Israelites themselves- 10 PIwWIT IP ‘ him, [and thus lost the sale]. In the follow- ing year, however, the Holy One, praised be He, rewarded him with the birth of a red heifer among his herds, and the sages came to purchase it. He said to them: “I know very well that should I ask of you any amount of money for it, you would give it to me. However, I only wish you to make me good the loss I sustained in honor of my father.” When the sages were informed of the above story, they said: “Behold, if one who is not commanded to do so and per- forms it, is thus rewarded, how much more will the reward be to one who is instructed to do so and really does it? For R. Chanina said: “The reward of fulfilling a command- ment is much greater to one who is com- manded and does it than to one who is not commanded and fulfills it’” R. Joseph (who was blind) said: “First I used to say, if there should come one and tell me that the Halacha prevails according to R. Juda, who says that a blind person is exempt from the performance of commandments, I shall make a feast for the Rabbis, because I am under no obligation to do so, and still I perform them; but since I heard what R. Chanina said, that he who is commanded, and does [a good deed, because he is ordered to do so] stands higher than he that is not commanded and does [a good deed], I changed my mind, and I say that I shall make a feast if one should come and tell me that the Halacha does not prevail in accordance with R. Juda; for if I am in- structed to perform the commandment, the reward will be greater.” When R. Dimi came, he said: “It once happened that the same man, [Damah b. Nathima] was dressed in gold-embroidered silk garments, sitting among the noblemen of Rome, when his mother came. She tore down his robe, slapped him on his head and spit in his face. Nevertheless he did not put her to shame; and furthermore, when her slippers fell off he gave them to her, to save her the trouble of getting it.” The son of Abimi, the son of R. Abahu, taught: It may happen that one feeds his father pheas- ants, and yet deserved the punishment of a disrespectful son; while the other may send his father to work with a hand-mill, and yet through this action will be rewarded ADIN AND 1? ATIY Dw AY’spN 19 ys bes TOS VSS PNW "DIM 133 WIyp3a JOD 75 DID 38 WPI ONY O53 38 pT WPsIp 38 PS S78 97 DIN ONS ONpsw Tad PIw3 WNIDaNw PND wns KIX ODD ‘D 1D) MOS 1373 DIN iyHwws) NON WIRY AWIYT ANISH 4D AL Aye wx SY (Dp AWIYI ASD 9 NIN A pS SDDS TT wp AY 35 7s ey AyD SDID TONT TTT 793 1397099 es ANT PND $3377 83D NDP NITY Nyon yo Twp SOW SITIY SPl NITPSO SI NIN NON NVI MASP OST NAD Syoet ISD AW ANS ANY DD ANDY Aw) SOY RIDIY ATA 93 ADI PSX 99 WRT 373297 N30 wind MANS DYD IDS “DT D1 NANOS ea “IT PI 3wy AM snr Ww Npwo a 29 17 ANDY ND Wy Ips IS ANNI POPUP 73) AD 7D $71 WII 19 APA I$ IN Aypwsn gow m9 ipwin Aly ITU PDD PIN? POND WIS 47 743 Ws) (3"y) ND wsnyD wy Br pA jo 13 Spey are occupied in their trade, are not allowed to stand up out of respect for scholars. Is this so? Have we not taught a Baraitha to the effect that every professional man of Jerusalem would stand up out of respect for them (who visited Jerusalem while bringing their offering of the first fruits), and would greet them with the following address: “Our brethren from this and that place, may your coming be with peace.” [ Hence even professional men were allowed to stop work to offer greetings]. Said RB. Jochan: “Indeed for strange visitors profes- sional men were allowed to offer greetings, but not scholars.” ‘Come and see,” re- marked R. Jose b. Abin, “How beloved 2 commandment is upon Israe] when it is per- formed in its due season; for out of respect to the visitors all were allowed to stand up but for scholars they were not allowed to.” However, we may say that this is only be- cause of inducing them to come again, there- fore everyone was ordered to pay them respect. (1b. b) R. Ibbu said in the name of R. Jannai: “A scholar is not permitted to stand up out of respect for his teacher, more than [once] in the morning and [once] in the evening—so that his teacher’s honor should not exceed the honor given Heaven.” R. Elazar said: “Every scholar who does not scand up before his teacher [as a token of respect] is to be called wicked, and he will not live long; he will also forget his learn- ing, as it is said (Ecc. 8, 13) And that «6 will not be well with the wicked, and that it will not endure many days, like the shadow; because he is not afraid of God. The meaning of the word afraid as used here is not understood, but when we find the passage (Lev. 19, 32) Thou rise up and thou shalt be afraid, we understand that the word afraid refers to standing up [before a teacher |.” (Fol. 38) It is written (Ex. 16, 35) And the childven of Israel ate the manna forty years, until they came to an inhabitated land; the manna they did eat, until they came unto the border of the land of Canaan. It is impossible to say [that they ate the manna] until they came to an inhabited land (on the other side of the Jordan), since the same passage says They did eat unto the borders of the land of Cana’an (on this side of the Jordan) ; and again it is impossi- (anes oy S71 ONDN7N2 DYpPpIyw Aywa nn 35D DYwinaw OVIOIN YY 272 SYN ST DADS ODiw. DMNw OMI_. oD y Dw? DINID 93175 DIPO was ns on? PS MN 3 DTD OID PIN 1x MDD ANN. 82 PIS 13 °py 4s |rtDiy pny cropp nw mMMyws msm msn. ONT On NY SOIT Dy PS m4 pp 2839 Tny? yowsp ANS Asya 7D SSW TT PS ONT TS TDS AS (3) Sow TD MayT Nn S28 135 93H3 Tiny? WYIS “NS .Dow TIS ADMD 7155 sn NIP3 127 HQ IMy PAW oon WAIN I Soy MINW WDINT OD) PAD ws) py JIS? ST pwn? mM NF a1 (p pop) N71 OMS 3579 SW UPS Ws FD Dw? DIPN (vr hop) ADIN STW WA PTY ys IF 2 TDP WS DIS AT Ast W988 Ssnwe 9333 (sy pvr) 39nd (Pd 97) PAS 98 ONID “Tp maw DYyoIs ton ANS YAS ASP 78 ONID Ty OS eA Ms mow NIWis PAS Of OSD Ty W172 WAS ON PID WES ST TYID PAS MEP ON IONS TDOe 12 Spy mother died. And so it also happened with Abaye. Our Rabbis were taught: What does fear maean, and what does honor mean? Fear means not to sit in his seat and not to stand in his place; not to contradict his words or to decide against his opinion. Honor means to give them to eat and to drink; put their raiment upon them and tie their shoes, take them out and bring them in. The following question was proposed by them (the schol- ars): Out of whose money should it go? R. Juda said: “From the son’s money,” while R. Nathan, in the name of R. Oshiya, said that it should go out of the father’s money. RR. Eliezer was asked how far should honor toward parents be extend- ed? He replied: “Even if they cast all the wealth into the sea, one must not aggravate them.” (Ib. b) It happened once that R. Eliezer b. R. Joshua and R. Zadok were sitting at the wedding feast of the son of Rabban Gamaliel, and the latter waited upon them. When he extended a cup to R. Eliezer, the latter refused to accept it; but when he gave it to R. Joshua, he did accept it. R. Eliezer then said to R. Joshua: “What is this, Joshua, that we are sitting and Rabban Gamaliel should serve upon us!” Whereupon R. Joshua answered him: “We find that even a greater man than he did serve upon others. Abraham was considered the greatest in his generation—nevertheless it is writ- ten (Gen. 18,8) And he stood by them under the tree. Perhaps you will try to explain this that they appeared to him like angels. The fact is that they appeared to him like Arab- ians.2 Why then should we not let Rabban Gamaliel, the great, stand and serve upon us?” R. Zadok then remarked to them: “How long will you leave aside the honor of Heaven and occupy yourself concerning the honor of man? Behold, the Holy One, praised be He, blows the winds, brings clouds, causes rain to come down to us, and causes everything to sprout from the earth with which He prepares a table for each and every one, and we shall not allow Rabban Gamaliel the Great to stand and serve upon us!” (Fol. 33) Professional men, while they 1° 5° 72) DN AND 1779 YON AY WSR wy s MAS SND N32 WPS SVD WPS 7337 uN AMID 871 WIpH3 3w 871 Ipas TWwiy 8? Apwd) POND TDD Wy "DD 87) 137 AS 47) 171? SYD wWS1D) DID Dy31 wes 13-37 73 IW IDS ANA 35D 9wH (35 | DS VYNY.o8 2WD NS *YwWIN 37 DN ‘72> DT? AOS DN) SN 713 JD Tp Wp os $71 Y3DS DY? 13291 OT Iw pS How 21309759 PIs VD yw MM Bye a2 AwyD 98°23 JD0 2Y 133 ANwp 33 DDD pray 3 DAY Aw IWDiy I7DA FIT AM pwr 99 yn 173 S71 pS 799 DIDA DSW NS PLT AT AD Wyss 79-9" 199P1 ID O'S 197) APwdi TWwiy 373 INS MA VT 73 DAIS www ied 5173 NOW) Dy TWiy NW (p> Mh 3) 12 3453 NON 17 1D73 87:19 173 Nw NID ADNN THY 9393 98°73 7397 NAN? UNI OMI DAS {ND Ty Py 7 ON? TDN IDSy APwad 71393 DPD ONS) DIpY 9w M35 OND Dw AIyo1 MN Swe A“spA na 9359 IN2Y JY) ADTIS MpsaI Aw W107 9395 989902 739 NAY NNT INN TINS 9D 213°9Y AWD THI. TIDY? DNB AVION ys Px (2d 97) 9.) See further tract Baba Metziah that the Angels appeared to him in the pose of Arabians. This is inferred from the passage Gen. 19, 2, when Abraham said, And Wash your feet. 15 Herel (Fol. 39b) MISHNAH: Whoever per- forms one commandment, good will be done to him [in this world]; and it will cause the prolongation of his days. He will also in- herit the future world. But whover does not perform one commandment, good will not be done to him in this world; neither will he live long nor will he inherit the future world. GEMARA: I find our Mishnah in con- flict with the following Mishnah: These are the things in which a man enjoys the inter- est in this world, while the principal re- maineth for him in the word to come. They are: Honoring one’s father and mother, the practice of loving kindness, hospitality to the stranger, making peace between a man and his neighbor, and above all, the study of the Torah. [Hence we see that only these meritorious deeds are such which yield fruit in this world and none others]? Said R. Juda: “Our Mishnah means thus: “Whoever performs one commandment more, through which addition his merits are counter-bal- anced, good will be done to him in this world and it is considered as if he has fulfilled the entire Torah.” How can you possibly state that the other Mishnah means that even with one good action the performer re¢eives his reward in this world? Thereupon said R. Sh’maya: “Our Mishnah refers to one whose balance of both meritorious and evil deeds was struck even; and if one of the above-mentioned commandments was among his [meritorious] account, it would counter- balance the scale; and another thing, if one performs one [extra] meritorious deed through which he counterbalances the scale, good will be done to him.” Another objec- tion was raised from the following: Whose meritorious acts are more than his sins, evil will be done to him; and such a man is con- sidered as if he burnt the entire Torah, of which not even one letter escaped; and whose iniquities are more than his meri- torious deeds, good will be done to him and he will be treated like one who fulfilled the entire Torah and did not miss even one let- ter of it. [Hence we see that counter-balanc- ing the sin is not sufficient?] Said Abaye: “Our Mishnah means that they [cause to] prepare for him [in the future] a good day, and a bad day.” Raba said: “The last Mish- nah will be in accordance with R. Jacob, who claims that the reward for commandments ry w DNS MSD AwiyA 7D Awa (3“y vd 47) PAST DS Imi wos 1? Po msar i? pay YP pana PR OS Msp AYIy ww 721 2 PINT DS 2M13 si YO? 1? PINE PS SIS DINY DMNDT Vs Wy .’p3 Nan oy? 12 Nop Pp mys ons DIDIDM PON NIT ON IS TID IT Vs n“n) an? OWS PD ow Axa OMS MYO AwWipA 7D pT ANT A“ OD 733 ‘OD MIT 1? PD wo ynpsr Fy AN Ans SIMD ODS ITT 79D 1719 ANA 75 Ospaw nopy mn os api? mynw 29 1S ‘D3 Symen mms msp Awiyn 751 nyry PaMD PAV sw 9D WOT Paw PNyIT 59> snwy wD ADIT 1 pPymp woiyo DMS MIs WPS TID Ww sr 17D AINA P pam wns oan wniyy 251 3D’ S71 AMD ANNA 7D pspyw %. ADIT PIT PMVIND VIS Ws ANd ONS His 93 Si WS 890 wD OT 3b oD 97 28397 SOY OND TIS DY ADS'T S37 Apy? 14 T7wrt sp , ble to say [that they ate the manna until they came] unto the borders of the land of Cana’an, since the same passage says, until they came, ete. How then could both con- ilicting statements be reconciled? On the seventh of the month of Adar, Moses died, and on that day the manna ceased to come down from heaven [on this side of the Jor- dan]. Israel, however, supplied themselves with manna in vessels which lasted them until the sixteenth of the month of Nisan [until they passed the Jordan]. We are taught in another Baraitha: And _ the children of Israel ate the manna forty years. Did they indeed eat the manna exactly forty years? Behold they only ate it forty years less thirty days. We must there- fore say that the unleavened bread which Israel took along from Egypt had the taste of Manna. We are taught in another Barai- tha: On the seventh of the month Adar, Moses died, and on the seventh of the month Adar, he was born. Whence do we learn that he died on the seventh of Adar? It is said (Deut. 34, 5) And Moses the servant of the Lord died there, and it is further writ- ten, And the children of Israel wept for Moses; and it is written (Josh. 1,1) And té came to pass after the death of Moses; and the next passage says (Ib.) Moses My ser- vant is dead; now therefore arise, pass over, etc.; and again the passage says, Pass through the midst of the camp, and com- mand the people; and it is further written (Ib. 4, 79) And the people came up out of the Jordan on the tenth day of the first month. Deduct from this date thirty-three days (thirty of the mourning and three for preparing themselves as stated Josh. 1, 11), hence you will find that Moses died on the seventh of Adar° And whence do we know that on the seventh of Adar, Moses was born? The passage says (Deut. 31, 2 Moses said, J am one hundred and twenty years old today. He need not have said to- day [if it had no special significance]. We therefore infer that today implies that just that very day have his days and years been completed. This is to teach that the Holy One, praised be He, grants the righteous the fulfillment of the years of their life to the very month and day, as it is said (Ex. 23,26) The number of thy days will I make full. TY IDN3 133 “NY jy3D PAX ASP Is 7D? PDD) AWD MD WSS 33 TD 8A 17 OND TD Ty OF7DDy 7d PPSNDY 1 779 yO 720 OS DS Ww 9331 TDS NIN ONS TW 9 S891 D8 Aw Dp 951 Tw Ops IST Nuiy 72 717 SIs 1958 ov 79 DM 32 DS SN jD Byy OAD yy omspp A2y PID T73 TINS 131 AW AD WIND nvm ow WH (75 037) Was3IY AD AND Mvp MS MWS 1w9 933 193 (or) 3°51 /A Isp Ty Aw Nid NS AN (b yo) 3351 “2p DP Anyi NY Dy Awy (or) 3n71 AS VS) TNA Dp. May (or) 3BH51 A WWyd JV yD Wy opm (7 or) B51 .oyA NIT pIaD? Dp 4”7 DD NS ws wing TTS2 ‘Tay 73D) AWD np WIS2 ‘ay nw DON ION (65 0-37) TONIw Aw TH3 TININ PRY .OVA 38 AW OM wy AND 13 33° 87D DTT Dn 9’n Ap on 7DYy DMNY S27nDi “Spr aww WI sM3wt Soy won? winds oO? oD Dp Ts oy 2 S7D8 JD W|DD AX (22 pyr) 10.) Ten days of Nissam (the first month), twenty-three days of Adar, as Adar has only twenty-nino days. 17 pips If Saul should hear, etc. Said R. Joseph: “Had Elisha (Achar) interpreted this passage as did R. Jacob, his daughter’s son, he would have never sinned.” What did Achar see? According to some, he saw just such an incident as that witnessed by R. Jacob. And according to others it was be- cause he saw the tongue of R. Chutzphith, the interpreter that was dragged by pigs. He then said: “Oh, that the mouth which gave forth pearls must now lick dust!” He there- upon went forth and sinned. R. Tubia b. R. Kissna raised before Raba the following contradiction: “We are taught in one Mishnah, whoever does cne meritor- ious deed, good will be done to him. Only if he did good, but if he abstained from evil, then good will not be done to him. Have we not a Baraitha to the effect that if one remains passive abstaining from committing a crime, he will be rewarded as if he has performed a meritorious deed?” Whereupon Raba an- swered him: “The latter refers to a case where a certain crime came to his hand, and he was about to commit it, and then he with- drew himself, as happened with R. Chanina b. Papa, and with R. Zadok and with R. Cahana.” (Fol. 40) Raba raised the following objec- tion before R. Nachman: “We are taught in a Mishnah, these are the things of which a man enjoys the interest for his reward in this world, while the principal remaineth for him in the world to come. They are: honor- ing his father and mother, the practice of loving kindness, hospitality, making peace between man and his associates, and above all the study of the Torah. Concerning hon- oring father and mother, it is written (Deut. 5, 16) In order that thy days may be pro- longed, and in order that it may go well with thee; concerning loving kindness it is writ- ten (Pr. 21, 21) He that pursueth righteous- ness and kindness will find life, righteous- ness and honor; and concerning bringing peace, it is written (Ps. 34, 15) Seek peace and pursue it. And R. Abahu explained that we infer this from the similar words R’dipha R’dipha (pursue); it is written here, seek peace and pursue it, (rod-ph chu) ; and again it is kritten (Pr. 21, 21) He that pursueth (rodeph) righteousness and kindness will find life, righteousness and honor; [ Hence both have the same merits]. Concerning studying the Torah, it is written (Deut. 30, Tae " NP ONT? MwIT N?D9s ADT 35 TOs NIN OSD ANNI SOM 8? ANID AD apy? “9 MDSITT S3W97 TNT SIT SII ONT 8D TN 7S IMS 137 497 1939 TAT Nin posnan 2 SOM) P53 ADYy 4AN2 npIaaD P|nw mp (UN SDI7 S3DP 37 73 2D 35 79 {DA SO PS Awy 1? pose ons mye ALA 9D DNs TMVAy Ty $71 3w9 ADDN 82 nwy saw 73D Onn 7S .msp Awiyds Dw 19 IDF 28°31 1197 AWAY ADT ST TNyIN %2_ 72 393M 9307 NA OD SIT w AWS 97D1 SNID ADS SMD Ply APSy DMs] SNID SA AIDS 23°51 PAN MD PIM y wT DT 32 9D SIND wy j327 799 D8 IND? pind 17 $d IPDS ADP INLAT (9 47) WIA? WS FAs IND TVDy DT Sow 9 DS A297 9D ow 727 NIM 9D SUNT WOT NN FPO NS Ddan) .03 17 D wry AIT FE931 7 AVAy 37 Nps pow? 37 why MD N33 Ep SUIT MNYIN PTs 77 9M Prt 37 7135 NSD 871 837 97 WIT AP aS SMssMwo NOM 1D7 SDS 997 TWINS 759? “TD NDS Siw NT DOS SI PaypT p“3 OND 7? AOS MOS ANID DN 7D m7 Hm Sp Sgn NOD 75] SO DIYT A? WS ONT OND 7°? 37 PIYS 87 OS OF1D CYT ON 99 AIDS aT Mnysn Mp yaw An ssn P°7D ONWDI WN PSs 1? IS SMT M223) W728 SON SPIS? SN FDI Spr D3 2S (DID MIND YSIS PNMIDS 2s SI TT NEW 99 SF SNIY 1s2 9 DISw ODT WN 73M yom 377 m9 oh DD P PAPA MAYS DANI IDS PS AL Ay OTN A231 ON] SS TID PT si anys TaD N“Ni WIN? oT Paw ow Assim Wyo? (8 037) 33ND ON) DS TI3DD OND DTM Niwald .T7 3H. Fy Fo? pid? DVN SSO IDM APTS ATM (ho cen) ans (7) Ddon) BND oY NMSINAD1 .71351 APT NT SNS WIS AST IAT ow wps 3°31 WTA Bw wps S$ and ADT (5 037) SIND AYNS ADM APTS FA ean 16 2) [Pb lir) Oy ee lao) Te is not to be obtained’in this world; for we are taught in a Baraitha, R. Jacob says: “There is no commandment for which the Torah mentions its reward right next to it, upon which resurrection does not depend. Concerning the honoring of father and mother, it is written (Deut. 5, 16) In order that thy days may be pro- longed, and in order that it may go well with thee; concerning the sending away of the mother bird, [if one wants to take the egg or the young from the nest], it is written (Ib. 22, 7) In order that it may be well with thee, and that thow mayest live many days. If a father sent his son to go up a certain building and bring him down the doves, and he did go up the building, sent away the mother, took away the birds, and upon his return fell off the building and died, how can the promise, that it may be well with thee, or that thow mayest live many days, be fulfilled? We must there- fore say that the passage it may be well with thee, refers to the world which is entirely good (future world), and that thow mayest live many days refers to the world that may endure for eternity.” But how do we know that such a thing as described by R. Jacob does ever happen? R. Jacob spoke from an incident which he himself witnessed. Per- haps the man who was killed after perform- ing this meritorious deed thought of some iniquities and therefore was punished? An evil thought, the Holy One, praised be He, does not consider an act, [as far as punish- ment is concerned]. Again, perhaps he was thinking about idolatry, concerning which it is written (Ez. 14, 5) In order that I may grasp the house of Israel by their heart. R. Jacob himself, was asking that very ques- tion: Should we assume that the rewards for performing commandments is obtained in this world? Then why did it not protect that man from sinning with the thought of idolatry? [We must therefore say that it refers to the future world]. Again how is such an incident possible? Has not R. Elazar said that those who go on a religious mission will not meet with evil neither going to nor cmoing back from their mission? At the incident of R. Jacob there was a broken ladder which made the danger certain, and where the danger is certain one must not rely upon a miracle, as it is written (I Sam. 16, 2) And Samuel said: How shall I go? M3 92 3? PS IWIN Spy? 25 NNT N32 WDw W;ew ANN. Aswsy Ayy1 DS? 38 T1223 72 ANI ONAN pry Dt PY? PD? FID? FpH? (9 0°37) Bnd 7? 30” 7Yp? (32 Or) IND Ipn mows 47 7793? A2y PSS 17 WOSw AN DD? NDNA DN ON Mw1 77937 APy1 MII °F Nom D131) 77 1 73 17131 D337 Ms 351 S78 AT 7y 12 MIDAS yD AT Fw wn» JIDAS? TyDN71 31 I7IDw DPI? 49 ao. yp? TT (DTS? SOIT FS Wisw oy? Fn» MVAyS AAD NOT Nn Awyo apy? 9 Mwy? M|WD N’Dpn PSX Ay Aawnyp A Sppm) DDI A AA AMDYy. AWD SHIT WPS 0392 Iw ma Os wien ppp? (7 {NON ND?y ONT TIED DY TD ON P“n Ds S799 999 SIT ID 9D My MISO PIS 8? Msp omay ayes 7 DSM TW DNA YAWN $71 FD AAD $2 Ppw%3s Os PPT NDT IDI PAIN yrapt AW pry oF (sm 6“c) DNDT NDS 79ND SF Np wT SIT) FSW pow) TIX WS Iinw apS 19 Sronwen and there was written a book of remem- brance before Him, over those that feared the Lord and for those who respected His name. Said R. Assi: What does and for those who respected His name, mean? “Byven when one intended to observe a com- mandment, but was incidentally prevented from doing so, Scripture credits him as if he had actually observed it.” Bad intentions, the Holy One, praised be He, however, does not add to deeds, as it is said (Ps. 66, 18) If I had looked on wickedness with my heart, the Lord would not have heard. But how will the following passage (Jer. 6, 19) Behold, I will bring evil upon these people, the fruit of their thoughts, be explained? This means that an evil intention which bears fruit (is carried out), the Holy One, praised be He! adds to deeds; but such evil thoughts which bear no fruit, the Holy One, praised be He! does not add to deeds, but is there not a passage (Ez. 14, 5) In order that I may grasp the house of Israel by their heart? passage refers to idolatry, for the master said elsewhere: The crime of idolatry is so severe that whoever denies it is as he ad- mits the truthfulness of the entire Torah.” Ulla said: “The last passage means as R. Huna explained it, for R. Huna said: ‘As soon as a man commits a crime once, and twice, it becomes to him a privileged thing.’ How can one think that it is a privilege? We must therefore say that it appears to him like a privileged thing.” R. Abahu, in the name of R. Chanina, said: “It is prefer- able for a man to commit a transgression secretly, but not to profane Heavyen’s name,” etc. [Fully explained in Volume 3, page 29]. We are taught in a Mishnah that the pun- ishment for the sin committed by profaning the Lord’s name, whether done unintention- ally or intentionally, is not put on credit. What is the meaning of “It is not put on credit?” Mar Zutra said that it is not like a storekeeper who gives on later payments, but that it is paid immediately. Mar, the son of Rabbina, however, said that it means: “If the balance of both meritorious and evil acts were even, this crime causes a counter- balance.” (Ib. b) Our Rabbis were taught: Always shall a man consider himself as if his merits and his crimes are equally balanced ; Said R. Acha b. Jacob: “The last . ioe! ay your) 7 SsypN yl OS OBS NSD? WI? | pen aD | aa ‘DN 1S OW CDwINt] OND IDw win N91 DINDD Msp Mwy? DIS sw ips TNwy sD Dn Wy Aryo nawy Saw Mwy? M_BISD TSP PS AY AawnDd mi ypow? 8? 0373 UST OS PS (1p oon) O8 SDD 9337 () ONT) DYPD 38 AD N81 menyn mawno oniswna 1 At Dyn pRw MawnD mwyo? A_ISD A’apm nis NIT NIST Mwy? nese apn PS Mb A Sst MD AS wipN yD? (7 opp) DMT NIT yD NAT Dpy? 12 NMs 37 Ws 0373 TD IpIDn Jaw ty MON WD DST INIT 3972 7O8 Sy AND WN 733 ANS IBY AVDy OTS TWyw yWS sun “VST S30 2 mwys Sos 7D 12 TnI VY AMIN 7S DIN? 19 M3 NIN 9 DW) WIS IS AND Daw ov 99m) INI ANDI MVAy Way w san MIDDS APZypo? sinsjw iD 151 Sms oven Seng Papa Ps ons 7IN 3D TOS PSP. PS ISD I TNNT 4a SO TON Apo sun. Peay PSw Swit mapy mnt oxy api spat m3 ny SOND Sy BIS AND ony? IN (G"y) Paws NMS ISD Mwy MDT VSM IVT ST 18 T2wiT Ip n 20) For it (the Torah) ts thy life, and the length of thy days. If so, then concerning the sending away of the bird, it is also writ- ten (Ib. 22, %) in order that it may be well with thee, and that thou mayest live many days. ‘Then why did not the Mishnah count this also? “The Tanna left it out,’ [was R. Nachman’s reply]. Is this then possible, since our Tannah states: “These are the things.” How can you say he left something unmentioned?” Therefore said Raba: “R. Idi explained this to me [with the following verse]: (Is. 3, 10) Say it to the righteous, that he has done well; for the fruit of their deeds shall they eat. Is there then a right- eous man that is good and a righteous man that is not good? We must therefore say that a righteous man who is good towards heaven and also towards man is a righteous that is good; who is good towards heaven but conducts himself badly towards man is a righteous man that is not good. Similar to this case (Ib., ib. 11) Woe unto the wicked who doth evil; for the recompense of his hands shall be bestowed on him. Are there then wicked who do evil and wicked who do not evil? We must therefore say that the wicked who act wickedly towards heaven and towards man, this is a wicked man who does evil; but a wicked man who acts wickedly towards heaven and not to- wards man, this is a wicked who doeth not evil.” [Hence wherever the passage does not state for the frutt shall they eat, it yields no fruit in this world]. Mer1- torious rewards have a capital and also the fruit bearing on the principal, as it is said Say it to the righteous that he hath done well; for the fruit, ete; while iniquities have merely principal but no fruit yielding, as it is said Woe unto the wicked who does evil, etc. If so, then how will the following passage (Pr. 1, 31) Therefore shall they eat of the fruit of their own way, and be filled with their own devices, be explained? This means that a crime which bears fruit [if it is carried out] it will also yield fruit [in the punishment], but a crime which bears no fruit [is not carried out] it will yield no fruit in the punishment. The merit of a good intention does the Holy One, praised be He ! [in rewarding] add to that of a good deed, as it is said (Mal. 3, 16) Then con- versed those that fear the Lord; one with an- other, and the Lord listened and heard it; iPA Mw3 DF OW TO) FSI YN NIT 8D DIAN 7? 3M yyo? (3 or) ND ws TS 830 03 Iw SIN SA Ds 93nd On 827 78 71 SIN AIDS AN) DDT a ‘3 PTS VIDS (2 Ove) °F NIDON ODS PTS) 3D PTS W933 DN? DDP2py MD oD PTS WT APIS Dw? 31 SIN 31 Nw DSW PTS wWAT_NWID? yr ows aw .1w 7103 9D YT YY? NS (or) IBID NPD aw IDSw YLT Ww PI pwr we 297 99 Twyy V7 per wT AwI7 yr ows yr Sow yn IDS! Ywr ar Hypa? yr ws) ppw> yn TOsiv HIS 7? ws Ap A? we min oy in? ws AWDy 97D 8D 31 8D PTs Ts 2 YI pwn? AN IDN3w MDD AP PN pp S9BD YSN (f odcn) DMPO 38 AD NONT mwipw AVY sw) omni O77 PS AD Ay PRwi Mp Ao we mp MBI AY“SPA Aw ASwMy AMD AD 7 STW DT IS (2 ->hdy) TDNIW AwyNd 21 apy? are cut oif the entire tree would stand on an unclean spot. So also does the Holy One, praised be He! extend wealth unto the wicked in this world so that He may drive them into despair and lower them down into the last compartment of Gehenna; as it is said (Pr. 14, 12) There is many a way which seemeih even before a man! but tts way leads unto death.” It happened once that R. Tarphon and the elders were sifting in the house Wet-za, in Lud, when the following question was sub- mitted to them: “What is greater, study or actions?” R. Tarphon answered that action is greater, while R. Akiba answered that study is greater. Whereupon all of them answered and said that study is greater, for study may lead a man always to the right actions. We are taught in a Baraitha, R. Joseph says: “Study is great, for it pre- ceded the commandment of Chala“ with forty years and that of T’ruma and Tithes with fifty-four years and that of Sabbathical years with sixty-one and that of a Jubilee year with a hundred and three years.” Is it only one hundred and three? Behold, it is one hundred and four preceding the Jubilee year? This Tanna holds that the Jubilee year is in the very beginning of the fiftieth year. Just as study is preferred to acts, so also does the sentence of man, concerning the study of Torah, precede that of actions, as R. Hamnuna said; for R. Hamnuna said: “The first thing for which a man is called to account is concerning the words of the Torah, as it is said (Pr. 17, 14) As one let- leth loose a stream of water, so is the begin- ning of strife! and just as he is called to account first on the Torah, so also is one re- warded first for studying the Torah, as it is said (Ps. 105, 44) And He gave them the land of nations; and the labor of people, they obtained as an inheritance.” “Whoever does not possess the knowledge of Scripture nor of the Mishnah is not con- sidered a civilezed man.” Said R. Jochanan: “And such a man is disqualified to be a witness.” Our Rabbis were taught: Who- ever eats in the street is considered like a dog, and according to others he is disquali- fied as a witness. R. Idi b. Abin said: “The law prevails like the opinion of the others.” Bar Kapara lectured: “The hot-tempered man (Fol. 41) achieves nothing but [the 11.) See Num. 15, 17-22. goes ND PITA PTI 1TD P“AYD AD1w On? prawn (7 en) /R3w DITA FY ANNA AIT? 2D MDT ANN) ws 35? Ww) TT M7ya Ps Dp PI 11 7A 135) DMIDD W AINw TIsws T1972 ANs m2 PIDID 937 AY .2773 AYyND Is 7173 TIN TIDIN WNT SD Py 11 Tyy3s .2173 Awyp Io} TDOIMAY 73 TW7N MS] O71D wyy3 .7173 S173 (DIN (DP 1 SIN .Awyo 799 sap 7 SSN wy 19 sap Tia27nnyw TWnI2n my /p WIN? OIpw TWIN Ta TWIs (DD SD opepw? 4/3 Anwysl miwnn? Fei sel cbhhin aide) Ate) at teh inhieub: OTP TwInnw ows) pown Sin nanny NIUOM DID Awyy? OTP 97 FD Awya? N28 DIS FY 139T NINN PS N37 34 TNT mp Mp (Prey) “saw ATTN MDT Fy > mwyo? oT|pP Tw ows PID ws IM (op Odop) ADNIwW Awyn? otTip maw “ADyD WI DMIS? Foy O37 MISS O77 TUS PATINA PpPn py Twn. NI NAPHI 8? w sw 7D Spo S!F ITY? MDD FIND IWS DWT BD IN IDB 8/91 39797 ADIT AT MT pPiws FIN SD ADIT PIS 1D YTS 37 ADS .nTWy? TD ANY 8? (by 97) WI NAP ID wot 20 Pow acy ap 5 that if he fulfills a commandment then he will be happy, for that commandment will counterbalance the scale to the side of merits. If he commits an iniquity then woe to him, for that crime will counterbalance the scale to the side of guilt, as it is said (Hee. 9, 18) But one sinner causeth much to be lost. This means that one single crims which that man committed causes the loss of much goodness from him and from the entire world. R. Simon b. Jochai says: “Even a aman who was perfectly righteous during his entire life and rebelled [against God] in the end will lose the credit of all his previous merits, as it is said (Hz. 33, 12) The right- eousness of the righteous shall not deliver him on the day of his transgression; and on the contrary, even if one was grossly wicked during his entire life but repented in the end, none of his iniquities will be mentioned at Judgment, as it is said (Ib., ib., ib.) And as for the wickedness of the wicked he shall not stumble through it on the day that he returneth from his wickedness.” Why should not such a man be considered equally divid- ed, one-half of merits and one-half of iniqui- ties? Said Resh Lakish: “This former re- fers to one who regrets his first [wicked] deeds.” MISHNAH: Whoever possesses the knowledge of the Scripture, the Mishnah and good manners will not be easily exposed to commit crimes, as it is said (Hee. 4, 12) And a threefold cord is not quickly broken; but whoever does not possess the knowledge of Scripture nor of Mishnah nor of good manners is not considered a civilized man. R. Elazar b. Zadok said: “To what are the righteous compared in this world? Unto the tree whose trunk grows on a clean spot, while some of its branches extend over an unclean spot. When those branches are cut off, it is thus found that the entire tree will be on a clean spot. So also is the case with the righteous. The Holy One, praised be He, causes affliction to be brought upon the righteous in this world, so that they should be able to inherit the world to come, as it is said (Job. 8, %) And thy beginning will have been small; because thy latter end will grow up greatly. And unto what are the wicked compared in this world? Unto a tree whose trunk stands on an unclean spot, while some of its branches extend over a clean spot; in which case, if these branches AMS AVAy ASy .Midt FAD? wsy ynony ONIY 731N FD? wsy OS pony i? 1s M377 AD TN INS NAIM (v nop) N31 HD IDS Sony PM Son Paw2 7IT3 OMpHw 2? Wis Pyow 13 8“9 Aj MSD AYWY IDM ANS PITS WHT 137 ANS D71F 7D ASI Dsy AS pA Paws Ons 7.08 HS Vay Dy Mit 47 1715 M31n 7D? Opn 75 Osi wsy OS ymony P3W2 7390 73 128° INS NIM ADNIwW DYN 7N1 13ND TAS AT Sony TM SON PTS IDS WIS ONMD 7D ws ADA Aw AS TBS ANS. MD YD) 9D N23 Pn APIs (dd Sop) ADS3w NWSW 22 VDI PW IPDSI Iw OVD Y2Pshn NF 2 PWIND PS ANS. AWN Aw WD 245° S87 pwan Mywar (or) ‘ssw iw aw DY AYN. AWN wa iw ova AD 7y SIND wp? wes as Avot Ayn PWS 1731 73IWHS) SPH. uw9w 95 wd (7 Dopp) TANIW SOIN SI WANN. 8? pas sw 23) pny? m1NN. 8? whwen pin IDS PIS JITD $7) Twn. $71 Spy. 87 :21~%H yD DWH. OP Ty mp? pry 12 WyIs 3s I) TT IPH? Try 171Dw 7S? Mmysr TOI WD SSDS 113 PSP AND W DPN? Awi3 Sy OID? S$93D AY“DPA WD .TNY oy. "Ossy S’Myn way TD Mmys op ws AW? TNMANNT AYSO JW TN (p 3yh) Ww YOR? Mays oot yw m7) IND MANY DIPH? Mis 11) ANOW pipe. Twp Nap 4D ANDI DIPS TWiry 1713 Wis PSPs 23 spy? Behold the master said: “The symptom for haughtiness is poverty,’ and [nine out of the ten measures of] poverty went to Baby- lon. The poverty mentioned here refers to the Torah, as it is written (Songs 8, 8) We have a little sister, and she has yet no breasts, whereupon R. Jochanan said: “This refers to Elam, which was successful to [have scholars to] learn, but not to teach others.” Ten measures of bravery came down to the world; Persia obtained nine and one was left to the rest of the world. Ten measures of vermin came to the world; nine measures fell to the lot of the Modeans and one to the rest of the world. Ten measures of sorcery came down to the world; Egypt received nine and one was left to the rest of the world. Ten measures of plagues came down to the world; nine measures were assigned to the swine and one was left to the rest of the world. ‘Ten measures of fornication came down into the world; nine of these are in possession of the Arabs and one was left to the rest of the world. Ten measures of impudence came down into the world; Mishan appropriated nine and one was left to the rest of the world. Ten measures of talk came into the world; women possess nine and one was left to the rest of the world. Ten measures of blackness came into the world; nine were assigned to the Ethio- pians and one was left to the rest of the world. ‘Ten measures of sleep came down to the world; servants took nine and one was left to the rest of the world. (Fol. 53) We are taught in a Baraitha: The conscientious priests withdrew alto- gether from it (the priestly shares) ; but the glutonous would accept and eat it. It once happened that a priest took his own share and his fellow’s; he was nicknamed Ben Chamtzan (grasper) (Ib., b) till his death. Rabba b. R. Shila said: Which is the passage that proves this (that a Chamt- zam is a disgraceful man?’ It is said (Ps. %1, 4) O! my God, release me out of the hand of the wicked, out of the grasp of the uprighteous and violent (Chametz) one. Raba said from here (Is. 1, 17) Learn to do well; seek for justice, relieve the op- pressed. (Fol. 22b) Fe are taught that Simon of Amsuni, and others say Nehemiah of Am- suni, was accustomed to interpret every Tay bn) ND NDNST SIT 7932 Hwy Avsy ann Mins (Pp c“or) DNIT ANT AYIy Ary Dy I FIM 18) 12 PS OW Mp 137 7133 DSP 79 7097 AND S821 7129 ANsaw D3 PIP D1 DMO! 173 8 Dry? Wy D|w> Pap /? 7191 TH 7703 ’D Day? 1 Dyas Pap /9 1D7 DSO 173 9 Bry? 779 must Pap /2 191 DN 173 7 Day? 1779 nuy Pap / .1D1 Hs yp 173 ’ pry? 799 mw pap 151 wp As / Oy? 79 nvainw pap 151 ws 1783 Dry? 179 mw Pop / D1 Owid wW%wI wD Pry? 177 DIA 9D 193 “81 DTD 1703 “ Day? 1 Sta) DIT! AS PIVID PypwUsT KIN (2 97) DaDIN Op A oso DprA O33 Dom PIN Any SD Mwy NBD MpTD SMD OY Ty PSN 7D UNS PSap wT sn (by don) ASIP OND Sw 12 739 ADS SDT pom Nyo FD yw TW 3yID ws MAwWD WAT IT ITD? (fb oye) STD ADS PION WLS mo oS) SIDNYNA Pynw w3N (1 97) munay PAS 9D wT mT sNDpyA AyeNs 22 PewaATtsp 35 injurious effect of his] excitement; and a good-natured man enjoys in this world the fruit of his own deeds; and whoever does not possess the knowledge of Scripture nor of the Mishnah nor of social manners, vow not to have any benefit of him, for it is said (Ps. 1, 2) And sitteth not in the seat of the scorners; i.e., the seat of such a man is the seat of scorners.” CHAPTER TWO. (Fol. 49) We are taught in a Baraitha, R. Juda says: “Whoever translates a Biblical verse as it is formed (i.e., word for word without regard to idiomatic differences) is considered a liar; and whoever adds explan- ations unto a Biblical verse [which is not the true meaning] is considered as if he would blaspheme and revile the Lord.” Ten measures of wisdom came down to the world; the land of Israel received nine and one was left for the rest of the world. Ten measures of beauty came down to the world; Jerusalem received nine and one was left for the rest of the world. Ten measures of richness came down to the world; Rome Teceived nine and one was left for the rest of the world. Ten measures of poverty came down to the world; nine fell to the lot of Babylon and one to the rest of the world. Ten measures of haughtiness came down to the world; Elam appropriated nine and one was left to the rest of the world. And haughtiness, you say, was not frequent in Babylon? Behold it is written (Zech. 5, 9) Then did I lift my eyes and looked, and be- hold, there came out two women, having the wind in their wings, and they had wings like the wings of a stork; and they lifted up the Ephah between the earth and the heaven. Then said I to the angel that spoke to me, whither are these bearing away the E'phah? And he said unto me: ‘To build a home for tt in the land of Shinar’ R. Jochanan ex- plained: “These two women refer to hypo- crisy and haughtiness, which came to Baby- lon.” [Hence haughtiness came to Baby- lon]? Yea, their intention was to go to Babylon, but they were dragged along to Elam. This could be proved from the pass- age itself, for it says to build a house in the land of Shinar, [which they had intended]. The inference is sustained. But is then haughtiness not frequent also in Babylon? ED IIS DO yw 31 DIN71 ww No 8?) SIPOI S? NY 221 oIAys pwyo ‘S3W WDD ANID NT PAS JID NT ABwes SUID IBID 3w9 8? OS? 3windI (p oon) > O°x9 WY PA WI LNT PIDB DIAN AIS TTA 1 N93N (vy 47) Tr AT Poy POI OND ATA Intw5 2773p FIND nywn prays my Aen pap mwy Pap Myy 119 oF yA 9D Ans) “Ss dys FNS) Dwi 79s Hywn ody? wW49 pT TY AMwWYy Pap Myy 1719 pvyA 9D 11D DAY 79 TAS ON IDs Hywn ohys 703 AYWN Ory? wm Nvsy pap mwy MVUT IDA PAp 79 71D ry 7D Ins 932 DAYT 22 INST Dy mms “Mo DAYS TT (8 O21) S3M5N1 Hes ¥$9 9329 mips i519 DISS DWI ONY FIT) ASN] Dy SVNI MPO %|3ID5 O9H35 AIA OHI. AM Dnwit PIIPISA PIAS As Aw D971 ANA AIS 93 15177 WS? saw .PIS3 93 77 1307 998 ADS) ADA ANS TVW MIT AI ADIN AW PIM V8) ps NT ODISAINWS1 MN SIN PS 9599 n? 1329 N57 (Ds SPT OAD aD1nws4t 1D39 YO AD AON NTN LDYw ne 25 apy cake and another one comes and takes it away from him, what is the law?” Where- upon R. Abba answered: “Such a man should be called wicked.” “If so, then why did the master do such a thing with R. Gid. del?” “I did not know about his negotia- tions.” “But now, since you know it, let the master return it to him.” Whereupon R. Abba replied: “I could not agree to sell it to him, for this is the first purchase in my business and it would be a bad sign should I dispose of it in such ‘a manner; however, if he desires to take it as a present let him take it.” The consequence was that R. Giddel did not take possession of the land, because it is written (Pr. 15, 27) But he that hateth gifts will live, and R. Abba did not take possession of it because R. Giddel had negotiated for it, so neither one took possession of it and it was there- fore called “The field of the Rabbis.” We are taught that it happened with King Jannai (Hyrcanus) who had gone to Kuch- lith in the wilderness and conquered sixty cities. On his return there was great re- joicing, and the king invited the sages of Israel to a feast. At the entertainment he said: “Our ancestors ate herbs of the desert [because of their poverty], while they built the Second Temple. We shall also eat them in memory of our ancestors.” Thereupon herbs of the desert were served in golden dishes. There was, however, among those present, a base and frivolous person with a bad heart. His name was Elazar ben Puera. He said to the king: “O King Jannai, the Pharisees are secretly against thee; try them by clothing thyself with the priestly breast plate.” The king followed his ad- vice, when an old man, Juda b. Greida, arose and said: “O King Jannai, be satisfied with the kingly crown and leave the crown of priesthood to other descendants of Aaron,” for it was reported that his mother was a prisoner of war in Modin. Immediately an investigation was ordered, and when the Te- port could not be verified the king dismissed the sages in great danger. Blazar b. Puera then said to the king: “O King Jannai, if such would have happened against an ordinary person, what would be the result? How much more so when such a thing happened with you who art a king and High-priest ?” «What shall I do?” the king rejoined. bg thou art inclined to follow my advice, have Ly no NONT PLY SPI ON OND WoO 7731 ANS NIPT? TN 8? 28 0D Tay Spyy wo 1D sO 3137 2"8 1D T7T TAN 3 sNwit NIDDD NP NT SNMP SPINT 77 S321 9393 39 M9pwss AINA A? %ya oS SND msn syw) Ov cn) DDT 7? Ans N? m2 Jan pw 7? m3 8? S38 9 7M no moms 1p 891 7? nn3 1D 8? 7793 34 2JIDIT Sys Ss pnpI ‘ony 42D oN. Awya Syn Op 477) ps7D Dwy py wos) DTD m7m1D7 SUPT Nw AIT Any now HT nn} YH OAIMIDS on? WAS IN1ws {Dan 757 p322 BD pwy yoy yar. ony ods IPMS? ADT OM7 7DS3 3S AS pS TT DST tat ow mmow Fy om 1yiT) arySs1 Vyr721 ya 3? p? wos Ths OTS OY 889°) TP PD WPI8 TON Www My 72 mo) Poy Dwi Iw O37 477M OSD V7T DA? DPA Pay Paw ys. on? opr nwys 72 TTA INS PPT ow TT Py Paw pss 3907 8397 NTA TD ATT Was) Iw ST Wu» ANADA AND m3n MDI ANS 45? 34 MoyTID. MPDws IS DMN Ww PITS ow Ssnwe pom 19731 Ses $71 TIT wpa JOT NDT AVY 72 Wp?R IN opr SOOT NIT TD Fsnws Paw wv Wea os. MWYS MD DT ST ID WT PIT) Wr AAS SOM AD ATM) DDI Nsy? pow AAs ps 24 i cib Oi ia) 3 Bih When he reached the Hth of (Den. 10, 20) Thow shalt fear the Lord, thy God, he refrained (did not interpret it). “Why, Rabbi,” said his disciples to him, “what will become of those ‘Zihs’ thou didst inter- pret?” Whereupon he answered: “Just as well as I will be rewarded for making those interpretations, so will I be rewarded for refraining in this case.” But when R. Akiba came, he interpreted: “The Hth [of Thou shalt fear the Lord, thy God], includes the scholars.” (Fol. 49b) Our Rabbis were taught in a Baraitha: After the death of R. Maier, R. Juda instructed his disciples that none of R. Maier’s disciples should be allowed to enter his college because they were disputa- tious and did not come to learn, but to over- whelm him with citations of traditions [in order to prove him to be ignorant]. Sum- chuss, however, squeezed himself through and entered. He said to R. Juda: “Thus was I taught by R. Maier: ‘A priest who be- troths a wife with his share of the sac- redotal meat, whether it be of the most consecrated or of the ordinary, she is not betrothed through it.” R. Juda became enraged and said: “Have I not warned you not to give admission to disciples of R. Maier, because they are disputatious and they do not come to learn but merely to overwhelm me with citations of traditions {in order to prove me to be ignorant]? Is then a woman allowed to enter the sanctu- ary? [Hence how could such an incident happen]?” R. Jose then said: “Now that R. Maier is dead and R. Juda is enraged], what will people say: ‘Maier is dead, Juda is enraged, and Jose is silent. What will remain of the Torah?” CHAPTER THREE. (Fol. 59) R. Giddel was negotiating about a certain piece of land, when R. Abba went and bought it. R. Giddel went and brought a complaint about it before R. Zera, who forwarded it to R. Isaac Naphcha. The latter said to him: “Wait until he comes up during the festival and we will discuss it with R. Abba.” When R. Abba did come up during the festival and was met by R. Isaac Naphcha, the latter said to him: ‘When a poor man is negotiating about a NN PAIS 7 OS? (0 037) pram 7d Away PMs 7D 937 VWI 12 OS wD Dy °n?apw pwd ON? ADS DD*7y Nn AN Sy mwa 2p aDw 2aps 4D AwsAIA Jy SPN PTS OAS 171 Sa py 7 saw :m’n mai? “VSD 9 2W IND NN? 1“ (3“y 32 97) DY“ °TN7N 1DID9 IS PTDIN? °9 On? ADS DSS DF 71077 $71 OF DO INIpw 3D IND? DIDDID PNT O8D OF NDI UNM|P? NIN wWIpon WSS 17 9? AY 7D ON? WS D331 D°7p DwIPS 731 Dwip wpa PD pens 8? D7 NOS Oy MTT 1 DyD wIp N? SJDD IND? 17 919M DID FS MIDS 47D S78 DS2 OF ATI 11097 821 On DINspY Mays MWS 31 OSD OF MIDI M|pP TIT? Dw VSD Ts? DP 7 ADS 7D PS °D1 72y San Ap ANN pnw sp pDyD PS) MAypD 127 Pwisp pF wy os MviTp 7272p? mow m7 mivy? Tiwy AWS 2°8D ADIDIZ1 APN Ty) Arps SUSY PD INT NYIN SWS J|AD AT 9793 34 (vy? 497) 9 2OP 2793 37 MWS MIT SIS 9 ON SMBS PMS) 9 MIPIPT SVT’ DT NTT 939992 (ORS) UDy Ay w Ty jp 74s $0 AIIM. aM oy ON MNDwN PD 1.) The word Eth generally is used as a particle accompanying the objective case, and signifying “with.” 21 zal je) 8) thee up into the place which the Lord thy God will choose. From this it may be in- ferred that the Temple stood on a higher leyel than the rest of the land of Israel and that the land of israel is situated on a higher plain than all the rest of the world. It is readily understood that the Temple is sit- uated on a higher level than all the land of Israel for in the above passage it is writ- ten, even matters of controversy within thy gates; then shalt thou arise and get thee up; but, as to the assertion that the land of Israel is situated on a higher plain than all the rest of the world, whence do we know this? From the following passage (Jer. 23, %): Therefore, behold, days are coming, saith the Lord, that they shall no more say: “As the Lord lweth . . . but: that brought up and that led, ete. (Fol. 70) R. Elazar said: “Ezra did not leave Babylon until he had made [her Jew- ish] like pure sifted flour; [i.e., established the purity of the families by careful investi- gation] and then he went to Palestine.” It is written (Neh. 7%, 61) And these were they that came up from Telmelach, Tel-charsha, Cherub, Addon, and Immer; but they could not tell their fathers’ house, nor thetr de- scent, whether they were of Israel; ie., Tel melach means people who resembled because of their acts that of Solom, which was turned into a heap of salt.t T'el-charshah, re- fers to such a case when a child calls one “father? and his mother makes him quiet,’ But they could not tell their fathers’ house, nor their descent, whether they were of Israel. his refers to children that were picked up in the street who knew neither their father nor their mother. Cherub. Addon and Immer, Said A. Abahu: “This means that the Sovereign said, ‘I thought Tsrael will be as beloved as a Cherub, but they made themselves as hated as the leop- ard” ” According to others, R. Abahu said: “This means that the Sovereign said, “Al- though Israel made themselves as hated as a leopard, nevertheless they are worthy in My eyes as a Cherub.’” Said Raba b. b. Chana: “Whoever mar- ries a wife who is not fit for him is consid- ered by Scripture as if he plowed the entire world and sowed it with salt; for it is said (Ib., ib., ib) These were they who came up Tel-melach means a heap of salt. oy, 1D M27 p“onaw WI WM 7 AMI Ws Miss 920 M123 WR INI PIS 75D yrs 920 m2 wapen ma Nprwo Spapwa M3 M737 (or) BST Aw MINN YD M37 WS SIS MV Hopi ND DD) 73M yD? (a> Myr) INIT 730 MOM PSD T/T Ty Tas? 82) 7 ONS 22 ST WS) T7yT AWS Ty 9320 SY T7y 82 Wyss 1s (v 97) (s opp) SND Ayi Mp3 ND. ASwyw Ws 3M Swan 9N Mp %na Dyn ns Os oyaN ands 43 an? 1239 871 TON por DIN. Ws m7 7 DT MND Sn .n7p 2n? nDanw DIID Awyn? oMwyp 87] Jpnnwea SDS) SIS STipw Ar Seah on SNe ON DyAT DMIs 3 7377 1759 RI WDD IDNY pwn pO FONT “|IDS WT 3/8 TDN) IS 3D pS NS 871 PIs OS S359 ONY) PP NID UN PTS IDS WIS “8 78 1DID Dpsy wy oT) 353 Dw “D3D Desy www b’YS JIS IDS WSs :DNDD 9357 DWN AWS NWT 2D AIM 1D 13 A737 TS WND DNA Poy Ayo 17 Ns ADSw “pes map ayan 19 pyr 757 wan Swan 9 np Fn oy TIN (6 OP) 1.) Arey < Sern Fi 2.) Charsa means ‘quiet; also “plowing,’’ as explained further. Se TWIT Ip » them crushed.” “But what will become of the Torah?” [If all the scholars are crushed], the king remarked. “Why it is wrapped up and lies in the corner, whoever wishes to study it may come and do s0,” came the response. (Said R. Nachman b. Isaac: “Immediately scepticism [Sodducee- ism] came over the king, for [if not], he should have argued, “This might apply to the Scriptures, but how about the Talmud [which is only studied orally?] ) Immedi- ately the king followed the advise of Elazar and killed the sages of Israel. The world appeared devastated until Simon b. Shetach came and restored the law again as of yore. Whence do we know that the service on the altar, of a priestly son born of a divorced woman or a Chalutza is lawful? Said R. Juda in the name of Samuel: “The passage says (Num. 25, 13) And it shall be unto him and unto his seed after him; i.., whether it be legal or illegal seeds.” The father of Samuel said: “From the following (Deut. 33, 11) Bless, O Lord, his substance, and receive favorably the work of his hands; ie., even the work of the Chulin® should be received favorably.” R. Jannai said: “We may infer from the following (Ib. 26, 3) And thou shalt come unto the priest that may be in those days. Is it possible to think that a man will go to a priest who does not live in his days? We must therefore say that the passage refers to a priest who was fit, but afterwards became ineligible [through an unlawful marriage].” Whence do we know that the service of a priest with a blemish is considered defective? Said R. Juda in the name of Samuel: “The passage reads (Num. 25, 12) Whierefore say: Be- hold, I give unto him My covenant of peace ; ie., the word Shalom means when he is per- fect without a blemish, but not when some- thing is missing in his body. How can you take it to mean perfect, since it is written Shalom, which means peace? Said R. Nachman: “The letter Vav of Shalom is shortened and looks like Yud, [hence it may read Shalem, perfect].” CHAPTER FOUR. (Fol. 69) We are taught in a Baraitha (Deut. 17, 8) Then shalt thou arise and get myn 35 nvr P2 Ans ADM Nn Ay pms? 13 yOM3 37 ADS TDI Sa» 711097 TN NIN 3777 NIDINP DS 13 APA Wp AY psini Wp oso |P“ysay AN 3sns2 Siw (DD 9D IAT A VywW JD ayes yp mow 33 pyow Saw Ty opinwy piipr mM sawp? AAA HS WNT 930 MWD INTAyYT ASIN FI AWM 73 (92 9373) NIP TDST ASI IWS ATW 1S YU Ps Ww yar Ps yams aya y? AM 32 (25.0037) SIND IDS PSiw'T MIS 71D Jaw POM Yas ASIN VT Ay Ian A ANDI OD 0737) NAH AS 3839 4 AAN Sy M2yM WD) DAT DDD AT WS TTD ON POD MT Nw PD ISS 4771 DINY [Nyt TODD INTIDYT Oi Iyd .29NN3I1 Wd AT Nev SIP TDS Wsiw IOS ATT 37 DS 73D SMD AS PN IT NOS 77 (o> 73773) poy NM DN sinw> $71 DI Sinws Dw 2ST Sp wp O27 WS) om AS 335 syo3 PA POM mw pipon 9s Myr Mppi (f° 0737) 833N 1.) A woman released from Leviratical marriage through Chaliza, mentioned in Deut. 25, 5-8, the issue of such 2 woman, as well as of any other w yoman whose marriage 1s prohibited to a priest, is called Chalal. ) ‘The word chulin (substance), of the text, is interpreted by Samuel's father to mean Chalal. 29 2py? Huna and asked him: “Shall I go or not?” R. Huna replied to him: “By right you need not go, because you are a greater man than R. Nachman; however, out of respect to the prince of the exile [to whom R. Nachman is a son-in-law], you should go and appear.” R. Juda thereupon went, and when he came to R. Nachman’s house he found him con- structing a fence on his roof. “Does not the master hold, as R. Huna b. Idi said, in the name of Samuel, ‘As soon as a man is appointed a chief over a community he must not perform work in the presence of three persons.” R. Nachman answered: “I am only making a part of a balustrade (fence) .” R. Juda said to him: “Why does not the master like to use the word Ma’ake, as it is written in the Torah, or Mechitza, as used by the Rabbis?” “Sit down, sir, on the Carpitta (couch),” R. Nachman bade R. Juda. Whereupon R. Juda said to him: “Why does not the master like to call it Etztaba, as the Rabbis do, or Saphsal, as people call it?” The host again said to the guest: “Let the master eat an Hthrugna (citron).” Whereupon the guest replied to him: “Thus said Samuel: ‘Whoever says Ethrugna possesses a third [portion] of haughtiness.’? Hither say Hthrog as the Rabbis call it, or Ethroga, as the people call it.’ The host said again to the guest: “Let the master drink Naphga (measure of wine).” Whereupon the guest remarked: “Why does not the master like to call As- paragus, as the Rabbis call it, or Anpak, as people call it.” R. Nachman then ordered that Donag, his daughter, should come and wait upon the guest . Whereupon the guest remarked: “One must not be waited upon by a woman.” “But she is a small child yet,” interrupted R. Nachman. The guest replied: “Samuel said explicity that a woman, whether she is big or little, should not wait upon a man.” Let the master ex- change a greeting with my wife Yalsa,” said R. Nachman. R. Juda again objected, saying: “Samuel said: ‘Hearing a woman’s voice is indecency, and is therefore pro- hibited].” “But you can send it up by a messenger,” remarked R. Nachman. Where- upon R. Juda replied: “Thus said Samuel : Tt is not proper to exchange greetings with a strange woman in any form!” R. Nach- man’s wife [having been informed of what was taking place in her house, sent word rea n> 77 SyDD 8? MD WS PPS S72 IW DPS Nip? DWP S98 OS $37 SIT Dw In? DPIppPT MNIWS SNS 72 DIP AN ws 237 S317 37 AST NN? 1D 15D 8? "8 Apyd DIND DIN AIDNsw yD PNIOW IDS OTN 7D 9“S /3 93D MDS7D NMVwys ToSX psn 7p ‘D O“S NITY SPT SW S0IIVIT SnD mynd AS SMMNND 3BHIT Apyo 3p 1 2S NODIPS WD 3°? 78 7337 TNT IONT 9DHD IN 7337 TIDNT NIYSN ND “DN 927 OS NAINA ID 71599 9S OWN mina SN Says WIN 7D Isiw AYAPID ANS IS ND? 2 OST SAM sw? O"N Swas SNONTD NINN IN 7335 MINPT DIIDDS NID MD 98 SadIs 1D IST NN O48 SwWOS MNT PDSIN IS 7329 PYDNwW PS WNinw IDS 95m FN ypwN DS OSIOW TOS WINDS NT AVP Aes. MPP PD M773 PD 99D AWS. Pwonwy "DS °Dn 9"8 SND NOowW ID 2 aTws3 mI OT Fy TWAS AMY MWD Tp Isiow TW DID DON PSs INDY IDS 9D ON SOT TIN A? aw mss mo amoy 555 28 Pe Ap n> from Tel-melach, Tel-Charsa.”’ Rabba b. RR. Adda said in the name of Rab: “Whoever marries a wife because of her wealth will have degenerate children, as it is said (Hos. 5, 7) Against the Lord have they dealt treacherously; for strange children have they gotten. You will perhaps think that the money for which such a man married will endure. It is therefore said in the same passage, One month shall devour them to- gether with their possessions. And, if thou wilt think that it refers only to his posses- sions and not to hers, it is therefore said their possessions. And if you will think that this might take a long time, it is therefore said during one month.’ How is one month to be understood? Said R. Nachman b. Isaac: “This means literally, that during the time when one month will come and one month will go their wealth will be lost.” Raba b. R. Adda said further, and according to others R. Salla said it in the name of R. Hamnuna: “Whoever marries a wife that is not suitable for him, Elijah binds him and the Holy One, praised be He, flogs him.” We are taught in a Baraitha: On every case above mentioned Elijah writes and the Holy One, praised be He, affixes His signature to the following: “Woe unto him who -disqualified his children and who discredited the reputation of his family through marrying a wife who is not fit.” And whoever disqualifies others is a dis- qualified person and he does not speak on the praiseworthy side of the world. Samuel adds: “That in whatever thing he disquali- fies others, from the very same thing comes his own disqualification.” There was a certain man who entered a butcher store in Pumpeditha and ordered meat. When they asked him to wait until the servant of R. Juda b. Ezekiel got his first and then they would attend to him; he remarked: “Who is he, Juda b. Jaskil, who is entitled to get meat before me ?” Some- body informed R. Juda of this. He felt embarrassed and announced that the man be put under ban. He was then informed that the same man had a habit of calling othres “slave.” Whereupon R. Juda an- nounced that he himself is a descendent of slaves. That man went and summoned R. Juda to appear before the court of R. Nach- man. He [also] brought unto R. Juda a summons to appear. R. Juda went to R. 99 (39) N35 IDS SNK 359 13 735 DN DPSY D3 17 NN Pop Ow? _Aws swun D3 %D W143 TD (0 yo) ‘Sw DIN (or) 2“ 25 71D AONN Now 1779 DT “OSn Sow) OPIN OS won W758) Any "DSN SOY OMpPIN 9’N API N71 IpeN 7on3s 1S yowd ND won 2’“n Aan jor? -T38 DON) S¥? WIN DIDI wn pny? 13 NID 37 WS 17 DS) NTN 39:12 739 DSI 3717 APSW AWS SwiuT 9D 83137 34 WS DID 7y NIN SIT “DPA IN] WIN 17 Spay D7 19 NN ONIN M’Dpm ANID WIS mwSs NwiII71 INN|wD MS OI at OS 72370 13S) MDA IDIBM 751 17 N33 NY 2 9D WIND INiw 7s) Dy Iw INDws NMYTDDIPD “MDD 937 FT $133 Sit Ty 703 799 OX NIWD °F 19n 1? ADS Swed INSPIM 7D ATID SAT Mypow Bpyrt DPT OSpo Nw 12 ATT ISD IDS 42 sn37 STITT 349 797 TWD IIS OND 7D Ppw't %9 Toy (WON MPT FAT m9 TDs AMnApY S133 NUTT AWS SA SDyT mI POs SPM 8M FONT DIT AP? 3979 Asses 9’ SIT DIT MOP? ATA 34 FS RMIT 31 Sas is not involved in this question, and will quote the same thing,” came R. Juda‘s re- sponse. It so happened that although R. Mathna was not seen in Nehardea for thir- teen years, on that particular day he ap- peared there. R. Juda then said to him: “Does the master remember what Samuel said when he was standing with one leg on the bank and one leg on the ferry?” Where- upon he answered: “Whoever says that he is a descendant of the Hasmonean house is 2 slave, for there remained from the entire house only a single girl, who ascended the roof and announced, ‘Who will say that he is a descendant from the house of Has- moneans is a slave,’ and at that moment threw herself down and died.” They then announced that the man was a real slave and on that day many marriage agreements were torn in Nehardea, [because of having revealed impure families}. When R. Juda left R. Nachman’s house, people went out with the intention of having him stoned, be- cause of his having revealed their family disqualification. He then said to them: “Tf you will keep silent, then it is all right; but if not, I will go and reveal everything I know about you, for Samuel said: “There are two kinds of families in Nehardea, one is called Be-yonah (the family of doves), and the other Be-urbetho (the family of ravens], one of which is a disqualified fam- ily. And as a sign to remember, you may infer that the one that has the unclean name (raven) is unclean; but the one that has the clean name (dove) is clean.” They dropped the stones [which which they had intended to pelt him] out of their hands, and a dam was formed in the River Malka. R. Juda said in the name of Samuel: “Pashur, the son of Immer the priest [re- ferred in Jer. 20, 1] had four hundred ser- yants and according to others four thousand servants, all of whom were involved in priestly intermarriages, and every insolent priest is the descendent of none else than of the above servants. This differs from the opinion of R. Elazar, who said: “If thou seest an insolent priest, do not think evil of him, for it it said (Hos. 4, 4) Thy people are as they that strive with the priest.” R. Abin b. R. Adda said in the name of Rab: “Whoever marries a wife who is not fit for him the result will be that when the Holy One, praised be He! will cause to rest exe 8? S17 3w D2 RPI? AY NP AND 34 SSINW ADNT OND 1D DT 9’ SONS NOD N1203 KPID SM SWS SYID $I Np dD SINwWN NID WONT 7D Winw WS 1D OS NOS TMI WNWS 877 NIT NTIY SINNP 82D SOT SW? KPIT XN Sn NI3yY NIN ONTIOWN M3N ART 7D ADs NIDYT M2y TADS AN) Sis AI]! sin NYTII3 SMI ADD FPIPS NOVY SAT Nin IN? ADS 7NI9N7 AINSN IPDS P*D3 NP %3 NIT ID 9y $3979 8? ON IP Nw IP Nw oN NIN SyTUI SDS SNYy TW NAN w“st NODNY (37 MP SM AY 27 Ap wy Ni? FYI TWN WD Sop Now 43% 2829D 132 ROWS OPI YTD SOM MInp /T INOW ADS ANT 39 DS Yo PO OTDyp DIN /T 7? ON) DOTY 951 MIND. WDD 71D) WS 72 TWNw5? NID) OND S78 WS OD Oy id ww p73 VPS FAD OST ON WyIs WNT UPN 7 Oy) (7 yoo) TOSIw PANS ATAN 3s nyo “syn 32°12 57° 9D8 TX S34 15 PSN 4 TON Mapnws 1 Ns APS AWS Swit 73 ps1 owawn 9D Yy Typ insow Awe 30 = a aa ae a to her husband: “Dispose of his case, so that he should not make you an ignorant man.” R. Nachman then said to R. Juda: “What has the master brought over here?” “The summons which the master sent to me,” came the response. R. Nachman then said to him: “If I don’t understand even the ordinary language of the-master, how is it possible that I should send a summons to the master?” Whereupon R. Juda took the order out of his bosom and showed it to R. Nachman, remarking: “Here is the man and here is the summons.” “Since the master came here already, let me take a hearing concerning the case, so that the world should not say, “Che Rabbis favor each other.?” He then asked him: “Why has the master put that man under ban?” “Because he troubled a representative of the Rabbis.” “Why did not the master rather convict him to stripes; for has not Rab punished one with stripes who troubled a representative of the Rabbis?” “I have done more than that for him.” “Why has the master pronounced that man a slave?” “Because he is accustomed to call people slaves, and we are taught in a Baraitha: Whoever columinates others is himself to be columinated; and such a man does not speak concerning the praise of Humanity. And Samuel remarked: ‘He columinates others with his own defect”” But Samuel merely said that we should be aware of such a man,” remarked R. Nachman, “but not that it is to be taken for granted that he is such a man?” While they were so discuss- ing, that man [the plaintiff] appeared from Nehardea. He then said to R. Juda: “You have called a slave one who is a descendant of the royal house of King Hasmonean.” Whereupon R. Juda replied: “Thus said Samuel, ‘Whoever says that he is a descen- dant of the Hasmonean house is surely a slave.” R. Nachman then said to him: “Does not the master hold to the opinion of R. Abba, who spoke in the name of R. Huna, who quoted Rab: ‘A scholar who de- cides a legal question and brings a support from someone else, if he give the support be- fore he rendered the decision, then the sup- port is to be accepted; but if after, then it is not to be accepted. [Hence the support that you brought from Samuel is not authorita- tive, since it was after you had rendered the decision].” “Why, there is R. Mathna, who ADT TONY IND 2S WIN ANWD BIw3 SSIS AD WW SNwYINT SpoY 2” NIT RPDD NIVDI N72? 1D7T SMW Snwn 2s SPOT PDS 1D? SIITWD RNUOINT ST OO’S D2 AINSI AMIN (2D SMUD $207 1D NON) PNT 28 NPY NMI #133 ‘IND 1097 N77 9D 9D MD pnw 8133 NITT2 AD NY OD 98 TTA 34 2 7338 JIT AD ATA DIT NNW ApS YT2Y TD FTYT J3317 AMY Ayyypt IXD 2S SWI STBYT Typ WD mss BD m9 QDI 9D NSM My ws MPT OTT ANIOW IOS) Dy Fw Inswd 7137p 139s) TDD wn? ISIDY DNT DN 7D IWIN3 NIT SOS ID) SATS TDS 8D Sy NING 397 39°F 13 SIT FS SpTIUNID AIT 7D MSD NDAST SIDY °F AMP 49 ATA ONT 73 ISTOw ADS [DF 9" NOID ONIOWN 89 9S NIT NTDY SINNP NTDwN MDT DS S37 39 TDS NSS 4ST NAD AD DD DS AIDS) $31 AIA AW m’n 9D 35 PS IS? ONT 172 PyoOw AIOX Awyo op SAND NPT AID 31 SDS 8 OOS 19 Pppiw 38 apy? the land of Israel; and the land of Israel is an Issah in comparison to Babylonia.” Rabba b. b. Chana said in the name of R. Jochanan: “The sages are permitted to inform their disciples of the Tetragramma- ton once in seven years, and according to others twice in seven years.” R. Nachman b. Isaac said: “The opinion is more likely to be like those who say once in seven years, for it is written (Ex. 3, 15) This is My name forever (Leolam); it is written le’alam, which means to be concealed.” Raba wanted to lecture [concerning the explana- tion of God’s name] from the pulpit, when a senior scholar warned him against it, say- ing: “Le’alam (to be concealed) is written.” R. Abina raised the following contradiction : “Tt is written: This is My name Le’alam (to be concealed), and then it is written, This is My memorial, [showing that it should be read without concealing it]; i.e., thus said the Holy One, praised be He: ‘Not as My name is written shall it be pronounced. It is written Yud, Hay, but is pronounced Alef, Daleth.” Our Rabbis were taught: At first the Divine name which consists of twelve letters was communicated to every one, but when the indiscreet persons increased, it was in- trusted only to the discreet of the priest- hood, and they would pronounce it hastily while the other priests pronounced the priestly Benediction. We are taught in a Baraitha, R. Tarphon says: “Once I went up together with my mother’s brother to recite the priestly Benediction, when I list- ened to the High-priest, and overheard him hurriedly pronouncing this name of twelve letters while the other priests were reciting the priestly Benediction.” R. Juda said in the name of Rab: “The Divine name which consists of forty-two letters is revealed only to one who is prudent and humble, who has reached middle age, is not prone to wrath, not given to drink, and not revengeful. Who- ever knows that name, and acts circumspect- ly in regard to it, and retains it sacredly, is beloved in heaven and esteemed here below; his inspiring fear and reverence will prevail upon men, and he will inherit both this world and that which is to come.” (Ib. b) Zeira kept away from the presence of R. Jochanan, because the latter would urge the former to marry his daughter. It happened one day when they were walking (ere) bd 7M? 939 AOS AIM 13 12 731 ADs WN ODD DDN NVIS ysis 73 ow D Dy) 7? DN) pisws ONS Dys oA DIN? 7"DD SIDNDD PN? 13 yoN3 34 AWS piswa sow mt (2 pir) DIT ylaw2 ANS ope SPIDD wT? 13D $37 3H Dy? pry? OI NYDN 1 DMD D7? SID ST 7s 89 ASpA WS MDT AT 3351 py AT 33nd 8" TD 938 3ND3 NAPS 3S 3NI3 NWI 29T YIND SII mnis Mwy ony 7D oY AWN. AN Dss1A WwW) OTS 757 IIs HMI Ww psyism TMNDSY OYyys? ins ODD WH DPMS MD ys. Ws Oy273p ATI soy ANN DOYS P| 1S Ny Os MD OSS OTS ANNA JIT? OOS NN TTS DIAN POS Mipsy3a ow psnw snypoaws TS AVMs 3p 7 ow 1s mtn 1s TOY Vy pusw 1? SOS ims Dp Dw IPS1 DAWN IST DPI ws WO) oN 2 TM yt 272 VnTD Fy Tye man? Tons) A27yN? SAS AIT. MpewamM DDTy snw ym AYIIA Fy Iw wo KN) :a"nypm ayn AT MPD MPNwWY XP A KHyr (3“v) TIM SP SAID 393 9 TON TTT YIN 32 [el fila a le, 34 His Shechina, He will testify to the worthi- ness of all the tribes but not upon such a man, as it is said (Ps. 122, 4) For thither go up the tribes of the Lord, as a testimony for Israel; i.e., when is it a testimony for Israel? At the time when the tribes may be called the tribes of the Lord.” R. Chana b. Chanina said: “When the Holy One, praised be He, will cause to rest His Shechina, He will do so only upon the aris- tocratic families in Israel, as it is said (Jer. 31, 25) At the same time, saith the Lord, will I be the God for all the families of Israel; i.e., it does not say to all Israel, but to all the families.” Rabba b. Huna said: “There is one great preference between an Israelite and a Prose- lyte. Concerning the Israelite the passage reads (Hz. 37, 27) And I will be their God, and they shall be My people, but concerning a Proselyte it is written (Jer. 30, 21) For who is this that has pledged his heart to ap- proach unto Me?” R.Chelbo said :“Proselytes are as bad to Israel as a sore on the skin ; for it is written (Is. 14, 1) And the stranger shall be joined unto them, and they shall attach (V’niss’pechu) themselves to the house of Jacob. It is written here [in the Text] V’niss’pchu, and it is written [con- cerning leprosy] the same expression (Lev. 14, 56) And for a swelling and for a rising (Sapachath) .” R. Chama b. Chanina said: “At the time when the Holy One, praised be He, (Fol. 71) will purify the tribes He will commence with the tribe of Levi first, as it is said (Mal. 3, 3) And He will sit as a melter and purifier of silver; and He will purify the sons of Levi, and refine them as gold and sil- ver, that they may offer unto the Lord an offering in righteousness.” R. Joshua b. Levi said: “Impure families who joined Israel through the influence of their wealth, will be purified, as it is said (Mal. 3, 3) And He will sit as a melter and purifier of silver. What does the passage (Ib.) That they may offer unto the Lord an offering in righteousness, mean? Said R. Isaac : “Righteousness has the Lord done with Israel that every family which was mixed up beyond recognition is considered pure.” R. Juda said in the name of Samuel: “All the other lands are Jssah* in comparison to 3.) yeast. Yy pww (Joep moon) ADNIw DP9y Dyp TNs sw? Ny A way DDsw “8 TM paw DwSswAwY jos INIw)? NITy DS WnysY Mwy A”’SspAwD N33N 13 NON asiweaw Mionya minawp 9 Sos mw MAS 7 ONT NTT Hys (6) ony) NI 737 Isnw m3 Ninbwn 999 DONS one YD DT Minbw 757 S98 INI N? Ixy? Dy? °9 we ATH N7yd W831 3793 739 DN W2 DN INWD IST DMI? INIW 7D 7 1 DM DNS? OA? sm (5 Sppim) MW SVT ID (> ow) BND O73 WN Dy py? 99 17) ‘7 OSD CON Mwad 139 ANS ay DWP 139M 939 TON .D TIS? OA? TAN OSNI 1773) (7) Over’) TONIwW ANM|DD Isnwe> on: $7 BND 3Apy? m3 Fy IN| oy 77 JN|D? Sw? (7 bop) OMA 351 IM|D3I (fy 47) A”DpPHwdD NIN 353 NON IN M7 wp 917 3w psy DwswA MS InDD FADD NMS) FWD «ws (2 ->hby) NIL 77 7 DAD OMS pp 9 933 FS IAD “HD FDI 9”3°9 AON .APISS AMID wD "8D FDS AMD) ANSD sw /e3w DONT Mwy API PMNs? 08 APTS. AMID sway 7 MYND NyHysw AN|wow Iiw) oy n”’apA DISANT 7D FSIDw ADS AT 35 ON 292339 ADY PNW PANT INT? PIN® ADI Suspected of containing alien mixture in their families like dough which is a mixture of flour, water and 37 apy ay 9 fied one to the Sanhedrion.” What is the reason? R. Joseph was taught that just as the judges ought to be pure in their per- fect conduct so also ought they to be pure in the blemish of their family relations. Said M’remar: “What is the passage to prove this? (Songs 4, 7) Thow art alto- gether beautiful, my beloved, and there is no blemish on thee.’ But perhaps this blem- ish means literally a bodily blemish, but not as to the genealogy? Said R. Acha b. Jacob: “The following passage will explain it (Num. 11, 16) And they shall stand there with thee; i.e.; with thee [just as Moses was perfect in every thing, so also were the sev- enty who qualified for the Sanhedrion].” But perhaps this is because of the Shechina. Said R. Nachman: “There is another passage (Hx. 18, 22) When they shall bear thee; i.e., in comparison with thee.” R. Chanina b. Antignos said: “Also one who was in the records of the kingly guards.” R. Juda said in the name of Sam- uel: “This refers to the bodyguards of David.” R. Joseph said: “What is the passage to prove this? (I Chronicles 7, 40) And being recorded according to their gen- ealogy for the army and for the war.” Why were they so investigated before they joined David’s army? Said R. Juda in the name of Rab: “So that the merits of their an- cestors should help them in the war.” But there is also (II Sam. 23, 37) Zelek, the Ammonite. Does this not mean a real Am- monite [hence he was not of a distinguished family]? No, this means that he was living in Ammon. But again it is mentioned (Ib.) Uriah, the Hittie. Does it not mean who was a descendant of the tribe of Heth? No, this means that he was living in Heth. And again there is mentioned Itthai, the Git- thaite; and if you will say that this also means that he was living in Gath, did not R. Nachman say, “Itthai the Gitthai came and destroyed [the idol to which the kings would serve] 2” Again R. Juda said in the name of Rab: “David had four hundred young children all of whom were the de- scendants of women who were taken in the war, whose hair was cut loose upon their forehead and their long flowing curls be- hind. And they used to ride in chariots of gold at the head of the army, who were called men of power, the mighty men of the house of David.” These were merely . “nd. 2ypo71 PATTON S71 .NPDD (3“v) PISS DP PT maw ow ADP 39 Nt ASIP osD ToD AOS oI 7p pun 4D NON .4D PS OW Wy A 77D (7 o”r) “OS Spy? 13 NOS 37 7S won Sow ow DIT. Joy Joy ow wy: (h 9373) KAP NP TOS JOM “Ss ADDY Dw xo77T1 47 3]? DDT. FNS swt (Pp pine) AN DIS DUIDIN JD NIM 937 NPD NTA 18 D1 SWIDOS2 INI Aw 35408 oT 3 7Y Men. Isiw ADS pwmnm (6) o”7) DNIT ASIP ND ADD TIT 37 IDS OND NpyD) Ayn. Na¥x2 pny oD ONISS Nid oni) SAnw 1D 1s SANT IN? OND YM P2¥ (ad 3“c) SD NAT UNS (OF) SDM poy. aT 83 ppys m2 NT 8? OND NST IN? OND: ANA aa nT 3A SON 9D) NAT AN ND NTN TUT ey? AID SD NAA NS poms 78 NT 9 PO OT MSD TAS ATA 35 DN DDN 07131 1 ANIM ADS 933 D711 779 peswy OND Wt m2. TaD DIP IOWA WNIT DIA YT sar Fw Asp. SINT TIT OD 7Y DIN Yy2 OF om :ND°y INp3a7 36 tena 4 said (I Sam. 3, 3) And the lamp of God had not yet gone out, while Samuel was lying down,” ete. (Lam. 1, 17) The Lord hath commanded concerning Jacob, that they who are round him should be his adversaries. Said R. Juda: “An instance of this may be taken from Humania and Pum-nahara.” (Ez. 11, 13) And it came to pass, when I prophested, that Pelatiah the son of Benayah died. Then fell I down upon my face, and cried with @ loud voice, and said, ‘Ah, Lord, eternal God!’ Rab and Samuel differ in the meaning of this passage. One explains that it was a bad sign; while the other one said that it was a good sign. The one that takes it for a good sign likens it to the incident that happened to the king of Meshan, the son- in-law of Nebuchadnezzar, who sent word to the latter to the effect: “From all the cap- tives which thou hast, thou hast not sent any to serve us!” Nebuchadnezzar was about to send Pelatiah b. Benayahu, when the latter said to him: “We Israelites who are re- spectful should better wait upon you, while your other servants should go and serve there.” The prophet then pleaded [with God in the words above mentioned]: “Such a man who has done a favor to Israel through his advice should die in the midst of his years.’ The one who explains that it was a bad sign applies from the following passage (Ib., ib. 1) And He brought me unto the east gate of the house of the Lord, etc. (Fol. 76) MISHNAH: The genealogy of priests should not be investigated beyond the investigation which is made on placing @ priest to serve upon the altar; and neither beyond the investigation made upon a priest- ly Benediction. Neither should one be in- vestigated beyond the investigation which qualified a man to sit in the Sanhedrion; also one whose parents were among execu- tive officers or charity collectors [in Jeru- salem] is known to be of distinguished birth, qualifying his children to be married unto priests without any further investigation. R. Jose says: “Even one who has signed him- self as a witness in the old court of Sep- phoris.” R. Chanina b. Antignos says: “Also one who was in the records of the kingl ards.” (ib. 5) “Neither should one be investi- gated beyond the investigation which quali- 2/12) DIY Fsiow) 7359 OAD ONIN 33 WAS Y393D 3Bpy? 7 MY (b o>) Sppmm) S13 DW? $3 PID Ws AN SIDS) FO WIS 7D WII ONI3ND TN (hy DAS (7 ANS AINSI 7173 71P3 SIPNI 3D Fy My? Ws TM 73? Ws IN PNmwi 34 MINN PLOT MTN ST NA 8D 7310? 1D NMDY ONT 91D 9? Mw MIT ASN3ITDIDIT SYD JOP? NPT Y?2 NITw 82 42 NST W33 3D WD7D 9" BswD m9 ITY? DN? 37393 PIDY] SIT Wp ps3 Pawn mio? Isnw? maw Awyw 1 S933 7DN} (fh dShpm) ant Ayr? tYp wo. osN3 TD|N No IPA /A A. yy Is ons KINI 2/131 ADP MIO ID SN? PPI PS sw (ww 97) PIID JD 877 T7071 JDITA 7D 871 Tyo D'S MW PISS Iprminw 957 A2yo%1 PITS? AS P71 ASD? PRWO APTY W331 SND ANY %D AK DIN *DT /9 OAT 290 OW NYEIDORD 39 apy ment and forgivenness; how much more so is it necessary for a man who wanted to eat swine meat and really did eat it!” Similar to this the following passage (Lev. 5, 17) And he know not whether he had incurred guilt, and so bear his iniquity. “If one who actually had intentions to eat fat that is permitted to be eaten, but it turned out that he did eat such fat which is prohibited, nevertheless the Torah says and he know not whether he had incurred guilt, and so bear his iniquity, how much more so is this ap- plied to one who intended to eat prohibited fat and did actually eat it!” Issi b. Juda says: “Upon the above passage, and he know not whether he had incurred guilt, should a man feel sorry his entire life?” (Fol. 82) MISHNAH: R. Maier says: “Always shall a man ‘teach his child a clean and easy occupation, and he should, at the same time, pray for mercy to whom all the richness and wealthiness belongs; for there is not a single trade in which both the rich and the poor are not to be found, hence neither richness nor poverty are the results of trade, but it depends upon the merits of the man. Simon b. Elazar says: “Hast thou ever noted the beasts of the field and fowls of the air, how easily their maintenance is pro- vided for them; and yet they were created only to serve me. Now should not I find a livelihood with even less trouble, for I was made to serve my fellow-creatures? But, alas! I sinned against my Creator, there- fore am I punished with poverty and obliged to labor.” Abba Guryon, the hunter, says: “A man shall not train his son in the following occupations: A driver, a shepherd or storekeeper, for their occupation is in- volved with robberies.” R. Juda says in his name: “The majority of the mule drivers are upright [because they travel through deserts and dangerous places, and have time for meditation and thoughts of God]. The majority of seamen are pious [because their daily peril makes them so]. The best doc- tors are deserving of punishment. [Because in their pursuit of knowledge they experi- ment on their patients, and often with fatal results]. The best butchers deserve to be rated with the Amalekites.” R. Nehorai says: “I will put aside all the worldly occupation and will teach my son only the Torah; for a man enjoys its bene- ieee! 0? Myr Win AWD MIS? PIoAsw %D AM IDI N3VPD 791 7D ONS Vy aM Aw? m3 DYN YTS? Nim (Oo bop) AIS ANS 1373 M7 AT Pipa? pd yp“ MNwD wy sw 13 AP2YI Pw PDS? pNsw MD 71 WDD NWI] OWS) YT? S87 SIT] AN ADS 39h 32M 17D A7YI DIM PDN? PNDNIw 9D iy NWT DIS ATT 2 DS ADI 7D Ans Fy 23 179 AT ADT Fy wy SWI OWS YI 8? 2 D077 TD?) D71Y? ADS VND 137 Iw (35 47) 90? 27BN1 APD1 APs NDS 12 NS OWS: M2 PSRw Nios PRY iw DoDI Awiyny N71 NUOINT JO AVIY Sow Arywyr nvsy Qw Uiat 35? 227 NOS OOINT 7D AM wy :D18 MM JOD OST WIS WIS 72 wea N?w DSDIT|ND) MMs Of ww AMY S81 WOW SIS INTIS 8? SIT ayssa INDY YS ADI SNP AS ways ons13 SIN] ys2 Sow DDMAND on ‘wow? DIARY PT IS IP MS wow? snsisw “AMD wyd NS wMypIAy SIS Ips Xow DW) WIN PTS WS TN SON SNDIND AN 903 780 133 AS OT8 WI 89 S19 RIS DOD? NIN PIDINY IM AY a WIP Dywo DIN ODN wwe ADS AT 9 TDN O51 SDA .o wd Dan Dp mnsyaw won .ITA? DSpMOY 31 > pony Sw Ipniw 9 SN AMD ADIN oS 355 NON 933 AS TID OTN) ODYSw Nps TPM AT DAYS AIDwWe IDN OTNwW ATNIN 38 to wistsp n? to bring terror into the world. [However, they did not go into war]. R. Maier was accustomed to scorn people who committed adulterous crimes. One day it happened that Satan posed before him like a@ woman, on the other side of the river where he was passing. When he saw her he desired to meet her, and not having a ferry to cross to the other side of the river he took hold of a rope [that was fixed for the ferry] and tried to pass the river by it. When he was about the middle of the river Satan exposed his identity, saying to him: “Tf not for the reason that there was an announcement in Heaven, ‘Beware of R. Maier and his Torah,’ I would have pun- ished you.” The same thing happened to R. Akiba. Plemo was accustomed to say every day, “T defy Satan.” One Atonement eve it happened that Satan appeared to him in the pose of a poor man. He came at the door and offered him a piece of bread. The poor man said: “On such a day when every man is inside shall I be outside.” When he brought him in and gave him the bread to eat, the poor man said again: “On such a day when everybody sits at the table, should I sit alone?” He brought him in at the table. Satan made himself full of pimples and tried to appear miserable in the eyes of Plemo. Whereupon Plemo said to him: “Please sit down gently.” Satan then asked for a cup of wine. When Plemo gave it to him he began to spit into it, and upon being rebuked by Plemo he feigned that he was dead. Thereupon a rumor was heard out- side that Plemo had killed a man. Plemo then ran away and hid himself in a toilet [outside the city]. Satan ran after him to find out what had happened, and when he saw that he was worried about it he re- vealed himself. Satan then said to Plemo: “Why shouldst thou say such a thing, Ti defy Satan’??? “What then shall I say?” Whereupon Satan said to him: “Let the master say, “May Heaven rebuke Satan [not to disturb me].” We are taught: (Num. 30, 13) Her hus- band hath annulled them; and the Lord will forgive her. R. Akiba, when he would reach the above passage, would cry, saying: “Tf one only had the intention to eat swine meat, and he actually ate lamb meat, never- theless the Torah says he needs an atone- mysy Mays psn MA VRP 35 ND} [TID SANS Ow 79? (HTS NIN XY Sy NP) SISD BPI 81 AW RX? TAIT ‘SIDS Mpa SIT NID ROD %D MINI 292 TIM yp Wy PMID NPT 18? ™ syo onins Jot? WynNw wn Vd Sn NOV Way MDys psi7ny MT Sa *py Mops S7P7 wD NNNND [OY i? DTS SOPTT $27D? NOD 9D MINI PD NPI N21? Rp PID Wy Pray IS? 38 DS Mpsaw SNIN> JI? PNw wn SI py 13 VAT :{yD NVI NOY 9D DD? 737 AT WD “V1DDT NOY Yo IN NOY N3wwT MI ys PAS NIDN SIP SMS N3YD 17 OTS TT NDI °91D NIP 1D NOY 28 NNBI 177 RMD TD MPT PY ISIDN SINT ANT NIST SDS SDIp 71D NITNT ID NOY 2S 89D Mm) SONS MSN AYNS wn? S59 TD Tay NPl My 1391 SIMW MWEI % ion ON ey 3n, G“y) 9S ND SDT JINS INVD 7D TY WIS ND 7197 137? KBD WD MOXP VAT mMynw mn Xpw m3 SINS NN NDIA MID wr Pry $133 7p m5 92 TyHsD. ANT AIM TD MOP 753 RD SDT NON MDT NTIS OD 24S AWS. 270W32 2 Ay» NAM AD NP? 7 9 mop) 71 DIA ws (5 9973) SIN TF NPD NA Ww A 9D Na py 39 sn ws 91989 PONY 9 ADT APN 953 TAD ADS IN MDS 15M Ww MP3 Ay 41 apy? child a clean and easy occupation, and he should, at the same time, pray for mercy to whom all the richness and wealthiness be- longs. For neither poverty nor riches actual- ly comes from an occupation, but it belongs to Him to whom the richness of the world belongs, as it is said (Hag. 2, 8) “Mine ts the silver and Mine is the gold, says the Lord of Hosts.” R. Simon b. Elazar says: “Hast thou ever noted, etc.” We are taught in a Baraitha, R. Simon b. Elazar says: “Since my early days I have not seen that a deer should dry figs in the field, a lion should carry bundles, or a fox should be a store-keeper, neverthe- less they support themselves without any trouble, although they were only created to serve me; I, who was created to serve my Creator, how much more should I be able to support myself without any trouble? But I have caused all this trouble through my evil deeds and therefore my sustenance has been affected, as the passage reads (Jer. 5, 25) Your iniquities have turned away these things,” ete. R. Nehorai says: “I will put aside all the worldly occupations,” ete. We are taught in a Baraitha that R. Nehorai says: “I will put aside all the worldly occupations and will teach my son only the Torah; for all other occupations are good for a man only during his youth, but when he becomes old, he is exposed to hunger when unable to per- form his duty, while the Torah is not so. She stands with the man when he is young and gives him a good and lasting hope in his old age.” “Concerning his youth, what does the passage say? (Is. 40, 31) Yet they that wait upon the Lord shall acquire new strength, they shall mount up with wings as eagles. And concerning the aged, what does the passage say? (Ps. 92, 15) They shall still bring forth fruit in old age; they shall be full of sap and richness.” END OF KIDDUSHIN. ty SD DOM WP 77) API Nii 132 NS OS 1m NVYp PRY ww ODI Wwiynw 17 ‘D2 NOS MUONT PO OVwy $71 N1aINT So) ADDN 9? (3 2p) TONY Yew awipny : INDY 7 DSN a 1D) Pow ST Wis $“3w 1 .SpD YUP (23 NST 8? OD WIS S“2wI NN Now DDIIPND OFM) 3M Vywi 73D NI SON] WOW? NIN INIDI N? OT Ipss IN1D3 NOW IPN 71 Ss1P OS wow? wNs123 8 PSD Sow DDN [wNW? Ss DIIDNSY PT IPN IP AS wow? nsw SAM_P) (wy MS Mp Iw SIs Ips. srw OA DDMy (2 ony) WNIw INDIID As. 20) 198 92 IN MID ADIN OSTA 9 USPD SIN TID WAN UST 79 893M 157 IN NON a OS TWO7D OPS] OMpow Nya 7D YY ATDY PSs oypsw mips %ow AN NUT UT NPT 9D Fs NTI 9a NIN Y AID 1D APS AM Fs aya Iw Mpnm mans 37 mami wns) ny O1N87 oy) TON ST Ap wnt? mys impr mys DWID TDN yy MD SN A Np (9 P59 Ty (35 odop) DIN NIA A wiupr ST? Ds Iw Dw. PwWITP MID P°7d 40 Y°wITp fit in this world and the capital remains for the future world. But other occupations are not so, and furthermore, when a person gets sick when he advances in age, or any misfortune should overcome him, on ac- count of which he could not work, then he is exposed to the pangs of hunger. But the Torah is not so, it protects him from all evil things. Concerning his youth what does the passage say? (Is. 40, 31) Yet they that wait upon the Lord shall acquire new strength; and concerning the aged, what does the passage say? (Ps. 92, 15) They shall still bring forth fruit in old age. So also do we find concerning Abraham, our patriarch (Gen. 24, 1) And Abraham was old—and the Lord blessed Abraham in all things.. We infer that Abraham, our patriarch, observed the entire Torah even before it was given [unto Israel], as it is said (Ib. 26, 5) Because that Abraham harkened to My voice, and kept My charge, My commandments, My statutes, and My laws.” Our Rabbis were taught: Whoever has dealings with women possesses all bad habits [and one should therefore keep away from him]. These are goldsmiths, dyers, pressers and cleaners of women’s cloaks, those who clean the hand-mills, peddlers, weavers, barbers, launderers, plebotomists, bathers and tanners. None of these are eligible to be a king or a High-priest. What is the reason for this? Not because they are of a disqualified descent, but because of their low occupation. Our Rabbis were taught : Ten things were said concerning a pleboto- mist: He walks lazily along; he is proud; he stops a while before seating himself; he has an envious and evil eye; he is a gour- mand, but he defecates a little at a time, he is suspected of incontinence, robbery and murder. We are taught in a Baraitha, Rabbi says: “There is no occupation which is not ever- lasting, nevertheless happy should be the one who sees that his parents are occupied in a praiseworthy occupation, and woe to the one who sees his parents occupied in an unworthy occupation. The existence of the world is impossible without perfumes and without tanneries, nevertheless happy is he whose occupation is perfumes and woe Is he whose occupation is tanneries.” R. Maier says: “Always shall a man teach hrs ia) 2 TS AVION 79 INW1 NIT Aya Nap 9792 INS APT 977 IN 71M OT? SI DINWI WO WDS27M3 piwy? 715° 33°81 PTD» INV SIS JD AS DNA 728 3y72 Ap Mpn ANS 1 Fs wyps. yr 7p WA MNP (9 over) ADIN WD wNyyID wp. Ty (35 OOD) ADIN WS w13pPTS MD 1D7n» IPSN OFISNS WIN NW JD) 7D°ws 71319 DSWD 71 131 PPT DAIS) (72 Mmrh 3) MS WIN OMS Awyyw ws 993 OTIS (yD 0b) ADS3Y FINS Sow Ty AINA 7D sMDwD Tw) 71P3 DAIS pow Ws Ipy DTA Opn nw 72D pr Md Dwi Dy ppyw 95 7“n pam AMP Opps aT 722m yramt opps ppp OTA 77D $71 70 S$? On Pay Px oN JT OW SIN S7IDDT DID IN? wD D173 IAD YI MOSS ONT 9" AAS SWPP IPS aw A231 MDI NM Ws Fy RYOP SSW ADIT IDS AY Wypr AAW wy miaaw Ir Iam I Aw yA Fy TwM DOT Masyw NUDIs 7? PS DIS 735 SN PYOIND PUA AS ASW 9D SW DY 1D MIDIS. PUA AS ARTW 997 19 AN AyD SPOTS $731 OWS $73 DMy? WWE ON ADD INIOINW 9107 19 S81 OWS INISDINY 9D WS: NID) DMDt NID OA? WWD °N PENS 9 19 NNT OMT Way MD MWe NIDP3 spo DY? ADIN VND 939 .M3PJ 35Y 43 apy? and we asked him a question; but he did not answer us until he got ready, washed himself, put on the Tephillin and recited the Benediction. Then he said that at pres- ent we even say he performed, etc., but we do not say he s.udied [that which is written in the Scrolls].” But did not the master say: “Study is great [even more than prac- tice], for study leads to practice?” This presents no difficulty. Over study privately practice has indeed a preference; teaching [to others], however, has a preference over practice. R. Jochanan said in the name of R. Simon b. Jochai: “What does the passage (Is. 32, 20) Happy are ye that sow beside all waters, freely sending forth the feet of the ox and the ass, mean? ‘Those who oc- cupy themselves with the study of the Torah with loving kindness will be rewarded with the inheritance of two tribes; as it is said (ib., ib., ib.) Happy are ye who sow. Sow- ing, refers to charity, as it is said (Hos. 10, 12) Sow then for yourselves after right- eousness, that you may reap [the fruit] of kindness. Water, refers to the Torah, as it is said (Is. 55, 1) Ho, everyone of ye that thirsteth, come ye to the water—will be re- warded with the inheritance of two tribes; ie., he will be rewarded with a canopy [of honor] as Joseph was, concerning whom it is written (Ex. 79, 22) Joseph is a canopy {of honor] . . . the daughters [of Egypt] run over the walls; and he will also be rewarded with the inheritance of Issachar, concerning whom it is written (Ib.) Issachar is a strong-boned ass. Others explain this to mean that he will overcome his enemies as the tribe of Joseph, concern- ing whom it is written (Ib., ib. 17) With them shall he push nations together to the ends of the earth—and he acquires under- standing as the tribe of Issachar, concerning whom it is written (I. Chr. 12, 32) And of the children of Issachar, those who had understanding of the times to know what Israel ought to do.” CHAPTER TWO. (Fol. 21) F. Sechorah, in the name of R. Huna, who in return quoted Rab, said: yr) 92 1 (© ove) ADS3Y ANN NOS oD MI OWIY yw NIN? ADI) OM 199 NOS HN 33 (vy prh3) Dnt ADS AyD HMI? AD Tw oy AIpy mya 12 AD NDS OUI Ton Dw (or) DDT Wwe MP2 DNIT ADD WIP? PID YIN’ ADR? MDW) PAS YDS WN M33) Dy (ad 0-37) 5D) (> h o”7) S3nDT ADwwD ADs my ma Hyt? pny? m2 {pty aww 71 ON IY PB FV TWD S317 37 ADS AND 55 DN (b> 47) PR INyYIO Sow Man asm. 71 35 Oe BABA KAMMA‘| NOD RDI CHAPTER ONE. (Fol. 15) We are taught, R. Nathan says: “Whence do we learn that one must not Taise a noxious dog, nor maintain a defective ladder in his house? It is written (Deut. 22,8) That thou shalt not bring blood upon thy house.” (Fol. 16b) (II Chr. 32, 33) And Heze- kiah slept with his fathers, and they buried him in the best place of the sepulchres, of the sons of David. R. Elezar said: “This means among the greatest of his own fam- ily—that is, David and Solomon.” Raba lectured: “What is the meaning of the passage (Jer. 18, 23) But let them be brought to stumbling before Thee, in the time of Thy anger deal Thou thus with them? Jeremiah said unto the Holy One, praised be He, ‘Sovereign of the Universe, even when they do perform a charitable act make them stumble by benefiting it to un- worthy persons, so that they should not be rewarded for it.” (II Chr. 32, 33) And they showed him honor at his death. Infer from this that disciples were placed on his grave to study to Torah. R. Nathan and the sages differ [as to how long it con- tinued]; one says it lasted three days (Fol. 17), the others say seven days; and still others say it lasted thirty days. Our Rabbis were taught: And_ they showed him honor. This refers to the thirty- six thousand shoulder-bared people who pre- ceded the coffin of Hezekiah, King of Juda. So said R. Juda. R. Nechemiah said to him: “Was not the same thing done upon the death of Ahab?” Whereupon R. Juda replied: “The great honor refers to the Holy Scrolls which were placed on his coffin, and it was announced: ‘This one [who rests in the coffin] has performed all [that is writ- ten] in these Scrolls.’” But do we not do the same thing at present? At present we only take the Scrolls out, but we do not place them on the coffiin; and even if we do place them on the coffiin, we do not say that he performed, ete. Rabba b. b. Chana said: “I was once walking along with R. Jochanan, NWS PAP DISS TPIS ROW PIO AIS JI 71 NIN (3"y w) DoD Tpy 981 IND INS YI 375 BIN 7729 Dwh SF (32 0°37) TSI WS WWM Yyt :23 DDT TNISN DY Wp saw (32 9“7) 3") 8/7 SON TIT 933 SP A2yp2 NIP 1133 IND) AMawsw Oyo WS A?yp3 PR (Poy) 37D 837 WIT AD IwI TNT. "ON OND mwy (TDN Mya Psp? ows mywa Yas ywor m“apn 3p? mp DNw DIN 333 DMwWIN APIS owipy s3Dy DMIy Wap? Iw TD ITD MpoD wn. 1 wy TW) (3) 3 9”7) M3 9D ND PI] AP Vy Ma we Iwi SONI TDN TM) (P97) 73 DS TH 3 MpIN AT nies wy T2D3 /N .Dwey 1? AND SIM AIS 9 YI? INSwW ATID 47D S559 D3 NIM TOMI D7 9S ATW A IT Sy AMIN IPD INW NON 1D Wy INKS NTPNAT AIS DNDw AD At Op ps1 nD 8D OMISN JPPHD PWN DT PTY D3 DMP [ID (D3 MIS SOW MYIN1 3D NIN MT MIM ID ID 729 ADS PION NP Oxy mit 9D NMypow Iw? pM 97 ATT 1.) First gate—treats of damages and injuries, with their reparation. 45 2Ppy? thus: ‘If concerning the Midianites who only came to help the Moabites the Scripture says [Num. 15, 17) Attack the Midianites, and smite them, how much more so should (Ib. b) it be applied to the Moabites them- selves ?? The Holy One, praised be He! then said: ‘Not as it struck your mind, did it strike Mine. Two good doves I have to bring forth from them; namely, Ruth the Moabite, and Naomi the Ammonite.’ Now is there not a fortiori conclusion to be drawn? If for two good doves the Holy One, praised be He! has saved two great nations and did not destroy them, how much more so would He have saved the life of the master’s daugh- ter if she were to be righteous and something good would have to come forth from her!” CHAPTER FIVE. (Fol. 50) Our Rabbis were taught: It happened to the daughter of the well-digger, Nechunia, that she fell into a large well. They came and informed R. Chanina b. Dosa of it. During the first hour he said to them: “Peace [to her] ;” and so also dur- ing the second. At the third hour, [when there was fear that she might have died], he said that she was out of the well. When the girl was asked who saved her, she said that a ram passed around the well led by an old man}, who saved her. When R. Chanina b. Dosa was asked whether he knew of her safety by prophecy, he said: “I am neither a prophet, nor the son of a prophet, but I thought to myself, Is it pos- sible that the children of that righteous man [Nechunia, who was digging wells to enable the pilgrims to drink water from them] shall die by the very thing he was taking so much pains [to prepare for the welfare of Israel] ?” Said R. Acha: “Notwithstand- ing this, his son died of thirst. The reason is, as the passage says, (Ps. 1, 3), And round Him there rageth a mighty storm, from which it may be inferred that the Holy One, praised be He! is particular with His pious, even on a hairbreadth.” R. Chanina says: “From the following passage (Ibid 89, 8) A God dreaded in the great council of the holy ones, and feared by all that are about Him.’ R. Chanina said: “Whoever says that the Holy One, praised be He, is lax [in dealing out justice], his life shall be let loose (ie., shall be outlawed, for he encourages people to sin), as it is said Ly no DS AUTyY? SIN ISD N2w 03D AD) ADs AS ANS (0) 23703) ANH ADS ssi DNsy DDNID (3“y) OMS on DM oD y"Ton hyT Ip AN2yws 8? n’DpM 2s joy 2D 8? 5 wo maid AD Nw wMyT Iy Any Mspyn AYyI) MINIDA HM HAD x30? ‘nw 35yw3 AD AIM 7p O37 87M mips ownw I AY“aspn on maw AMD» mw. OS 77 2Y IND JNA N71 INT Dns Fy 319 137 7IDD ASS? ANS NT :7n MAT AND AVS Wir PIB Maw Tw ADIN N93INI Fw Nl. Awya 7M (> 497) 9397 FAS ITT IND 7173 7139 APDIw pw Dw ON? TOS AWN ApY NDI 7D NIN pn? ON mowow pw on? TDN Tsu ow 123 On? AIDS Jy 1D 79 DN AN7y 99 TADS TID INS WP 99 pW ON 72 S71 9338 NDI 8? OND WS ANN N33 PTY ININW ADT INTOSN JD NON CDN NDS 9Y AS NNN TN Ip 1D 9w9 ON 12 Typos 7393D) (0 odon) ADNIY NOY 133 Nd 7D 1p TON DY PIPTa A“SpAw 79D IND ATYyws NOAD ADS SPIN 9 AIpwA wind IN NWN AD Owwsp Ww. prays I (yD or) MSPA ADINA 9D SPIN AWN DID 95 Vy IST (35) 0937) TNIW YR TT ST am 1.) The ram refers to Isaac and the old man refers to Abraham. 44 NDp 82a a mie) not pay any rent, because the non-occupa- tion causes damage, for it is said (Is. 24, 12) And the desolate house is smitten into ruins [therefore the owner of the house benefits from the occupation].” Said Mar b. R. Ashi: “I once saw [such a desolated house] wheih [was damaged and] looked as if gored by an ox.” CHAPTER THREE. (Fol. 30) Our Rabbis were taught: The former pious men used to bury their thorns and broken glass in their fields three spans below the surface in order that they should not interfere with the plough. R. Shesheth used to burn them. Raba would throw them into the [river] Tigris. Said R. Juda: “One who wises to be pious should observe the laws of damages.” MRabina said: “He should observe the teachings of Aboth.”? And according to other authorities, the laws of Benediction. (Fol. 32, b) And Issi b. Juda concedes that if it was on the twilight of the eve of Sabbath he is exempt, because he is per- mitted to run. What is the permission on the twilight of Sabbath eve? It is in accord- ance with R. Chanina, who used to say: “Come with us to meet the bridal queen.” And according to others, “to meet the Sab- bath bridal queen.” R. Janai would get up, enwrap himself and say: “Come bride, come bride!” [Hence it is a duty to run at twi- light of the Sabbath eve to meet the Sab- bath]. CHAPTER FOUR. (Fol. 38) When the daughter of R. Sam- uel b. Juda died, one of the Rabbis said to Ulla: “Let us go and console him.” He said to them: “What have I to do with the consolation of a Babylonian, for it may turn into a blasphemy, as they are in the habit of saying in such cases, What can be done? [against the will of God,] which means that if something could be done against His will they would, [and this is certainly a blas- phemy]. He then went alone, and he began his consolation on the following passage: (Deut. 2, 9) And the Lord said unto me. Do not attack the Moabites, nor contend with them in battle. Could it, then, even enter Moses’ mind to engage in war without the eonsent of the Lord. But Moses drew an @ fortiort conclusion for himself, saying (72 Oye’) TSS3w Dw Iw 19 Nyn? prs 9TT9 WH 373 1D TDS Typw HP Rw :NTIND M331 97 IN wesw Pb MIT Pps YT DWH oon "N (5 97) pantw FNS omnis oAsNysip Say) Sow TD DMD 73 ON? Dp Dyn IY NDT N13 12 Tw Owy 37 Awanan SPD? YT ND ANA AT 4/8 9973 1A? 979 TDN ND PP wT 29 O97 STON 27190957 99° 7? O81 NANT DI ATW 73 9D Ss ATNDI (3“y 3d 497) yaw 3D. TMD xinw niwewn po naw 3772 NDS mIwWID {ND w’ys mw 792 ONSIP? NY NID SIN WST SIN sND7D 17D Naw Ns1p? 77 S1 SHd7p 9813 179 ON1D TON) OND] AYND OND 9 2175 yr PB Aaaw “Nw m9 NDDY TTA 1D Isipw 35 (Pd 97) 3 DIP Nay? pan m9? DS NID nnon3 933 97 MS NO I? ADS AON; ‘7 WAN OND MONT NID NDITAT ONIDDT PIR TTD) Wy? i117 AWA NM Tay? 7 TOS (3 0737) 248 9999 ATI? SIT MON? D3 ANN WS SSID AS WN IS oN MOND Mwy? Awd Iw inyt I) A7y 951 WOSy3 WIM IP Aw Xw3 78 Niwas Row 1.) Name of a treatise of the Mishnak, containing sayings of Talumudic authorities. AT py? time this letter is used in the Scripture is in the word Job (good) [Gen. 1, 4] And God saw the light, that it was good (tob).” Another thing said R. Joshua b. Levi: “One who sees a funeral in a dream, it means that he was spared by heaven [and was not pun- ished]. This, however, reters only to when he saw the word funeral written [but not the actual procession }.” CHAPTER SIX. (Fol. 59) Eliezer the Little (Ib. b) once put on black shoes and stood in the market- place of Nahardea. When the officers of the Exilarch asked him for the reason [of his wearing such shoes], he answered that it was because he was mourning the destruc- tion of Jerusalem. They said to him: “Are you such a great man as to be worthy of mourning the destruction of Jerusalem?” And thinking that he was doing it in search of notoriety, they placed him under arrest. He, however, protested and said: “I am a scholarly man.” When asked to prove it, he said: “Hither you ask me some difficult question, or I will ask one of you.” They said to him: “You had better ask the ques- tion.” Thereupon he asked them: “One who destroys a young date-tree [on which the dates are not yet ripe], what amount of damages ought he to pay?” They answered : “He ought to pay the value of the tree.” “But there are already dates on it?” He rejoined: “Then let him also pay the value of the dates.” “But did he then take the dates with him; he only destroyed the tree?” he argued. “Well, let us then hear what you have to say to that.” Where- upon he answered: “The damage is ap- praised as to one in sixty.” They said to him: “But who agrees with you in that?” “Samuel is still alive,” came the answer, “and his college is in existence. They sent to inquire of Samuel and upon the verifica- tion of Samuel, they liberated him. (Fol. 60) R. Samuel b. Nachmeni said in the name of R. Jonathan: “No chastisement comes upon the world unless there are wicked ones in existence, yet its first victims are the righteous, as it is said (Ib., ib) Jf a fire breaks out and meet with thorns. When does a fire break gut? When there are thorns prepared for it. Its first victims, however, are the upright, as it 1s said (Ib., ib.) So that stocks of corn had ey ie) nop 25 8? TST AS OMI NI TY ION DYN TDA ANN 7 7D pwn 7“s) :NDNDD °F UIT WINTET Dawn yp wtp Ww OAS Oso DMD MIN (3“y) NYT Wy Is (> 97) WNDWS SPTUIT SPwd SPI MDs NDI “7 SIM ND 99 SIONT S72 wo DT 2" DAWN NIPIND NPT 117 Ws soD NANY TID DIwWis ANN? Sw T.% NIN 737 S133 177 WS WWM ANS SIT IY2 PINS IS IN? AON Py 83 m9 DN NID 1D (YDS NIN IS/NNID IND YPT INO ONT 11? ADS AN yd 1°79. 1D8 NDID (OT DIwY 77 ON DAW OND NTDID 179 DS STN DT O7w S78 99DN 17 NT ODS m9 TOS M39 DPyw ON IN? NT DS ND M9 Ts Dw 17 Ws ANS 7? IT MDT OM Isiw Sm wn? ADS Fn “by nN? DS Faw Map Tw o> SYTpaw) pwws 29 asp Insy WSs MS AD ONY IN (0 97) Dywtwy wD S78 OAp? ANA Nyy 7D PH TONN DP ISH WD SOS NINN APH) Op. DSP ANS) WS NYM 9D (32 pwr) ADSI 7 PSD DSIPAY WD ANS ws ono IW TONN DP TET a SIS NIM mI 6 xO? (Deut. 32, 4) He ws the Rock, His work ts perfect; for all His ways are just.” R. Chana, and according to others, R. Samuel b. Nachmeni, said: “What is the meaning of the passage (liz. 34, 6) Long suffering, (in the plural), and not (in the singular) ? Long-suffering towards both the upright and the wicked.” Our Rabbis were taught: “One shall not remove stones from his own premises to pub- lic ground. It happened once that one did so, and a pious man, who was passing by at that time said to him: “Thou ignoramus, why dost thou remove stones from premises not belonging to thee, unto thy own prem- ises?” He laughed at him. At a later date, the man was compelled to sell his land, and while walking on the public highway in front of his former land, he stumbled over the very stones he once piled up. He then exclaimed: “O how right that pious man was when he said to me, ‘Why art thou re- moving stones from premises not belonging to thee unto thine own premises.’ ” (Fol. 52) A certain Galilean lectured con- cerning R. Chisda: When the shepherd gets angry at his flock, he blinds the leading goat at the head of the flock [so that the leader falls and with him all the flock]. (Fol. 54) R. Chanina b. Egil asked R. Chiya b. Abba: “Why in the first command- ments is it not written, That it may be well with thee, and in the second commandments it is so written?” (Fol. 55) He rejoined: “Instead of asking me for the reason, you had better ask me whether it is so written at all; for, even this I do not know. You had better go to R. Tanchum b. Chanilai, who was frequently with R. Joshua b. Levi, who was well-versed in Agada.” So he went there. R. Tanchum said to him: “From R. Joshua b. Levi I heard nothing about it, but so told me Samuel b. Nachum, the brother of R. Acha b. Chanina’s mother, [according to others, the father of R. Chanina’s mother].” The reason is because the first commandments were destined to be broken. And if so, what of it? Said R. Ashi: “If this had been written thereon and subse- quently [the tables] had been broken, God forbid, ‘good’ might have ceased from Israel.” R. Joshua b. Levi said: “One who sees the letter Teth in his dream, it is a good omen for him.” Why so? Because the first a . 51a) NIN TN PHWD PINT 75 9D yb oN DIT OND 93DN3 13 WIDw 7 SDN) JIS AN JAW BND 891 DBS FAN (75 prc) > D pwr?) Dp Ts? DBS D377 Nw? Iniwad OTS %pp9 89 7A“n Dw? iniwan Ipod MAW INS DINS AwyD MD 35D AP 2“8 INN TDM INS O37 Vow myn? Tow ADSw Miwip Appp ANS mM oWITw WIN? Fs3s OM = pIy 3939 DnIsS 9v>D31 DDI My ims. 49ND MD JO OMT IS 97 TDS 75? IDS OYA 2 ew wa? 73w Assy miwiy Ippp ANS STON 377 Dy AS89993 SIAA wT (3 97) 2 NOVO NTI37 WIy Sy Jy Sy wad S379 MAY J SIM 937 IN (3“v 7 97) DIWSIT MMII AD HD XIN 1D NN q7) DSTINST MII 3 OFD ANI 7 SJONIY ANN’ Ty OS Dw on2 ADRS (o> 310 O73 IDN3 OS {39Nw 31D O73 IDNs 7D? ON. 310 O73 TOSI ON YIY Nw IND ON maw osm 1D MN | Oss 49D Nd MTIND P32 MAW NF FD yw 9 Oss Da TDS JD SON INyow 89 wp 9s 79299 Ds NOS 937 9Y IOS SMS DNs 12 Isinw 9 NON 9397 9Y IOS (D8 77 OST S393 3 }DID 9D} ANwA? yO] BSI N33N 413 19w1 DN WH DT ADS NT OND ASnwnd 2 MSW 1310 Apps rat} ty eh PP wing 930 DS NDS NOY OND 19 AD ja.D widn ny TMOASOND (7) OYE?) SOS DD dn Dwp NOS JIIONP 1’ IN Town NospDS PSP N93 ' T7w3 ANNI (b o>) DSU SIS MAYY PASS isd (3 or) NOW mewsiow InN Dw? sans 1D NAM 49 apy? one say that this refers only where there is no risk of life, but where there is risk of life, it is not so, hence the quotation, which is followed by (Ib., ib.) Now therefore come, and let us fall into the host of the Arameans; if they let us live, we shall live; and if they kill us, we shall but die. Our Rabbis were taught: When there is a pestilence in town, a person shall not walk in the middle of the road; for so long as the Angel of Death has received his permis- sion to rage, he does so high-handed. When there is peace in town, one must not walk on the sideways; for so long as the Angel has not the permission, he hides himself away. R. Ami and R. Assi were sitting before R. Isaac Napcha. One was asking him to say some Halacha (traditional law) and the other to say some Agada (story). When he began to say some Halacha he was interrupt- ed by the one [who desired Agada] and when he began Agada, he was interrupted by the other [who desired Halacha]. He then said: “I will tell you a parable: It is like unto a man who has two wives—an old one and a young one. The young one picks his gray hair and the old one, his black hair. The result is that he becomes bald-headed. I will tell you now, however, something which will be to the satisfaction of both of you, etc. (Agadah) It is written (Ex. 12, 5) If a fire breaks out and meet with thorns. This means, even if it should break out of itself. Yet he that kindled the fire shall surely make restitution. Said the Holy One, praised be He! I shall surely make res- titution for the fire I kindled in Zion, as it is said (Lam. 4, 11) He kindled a fire in Zion, which had devoured her foundation ; and, I shall also build it up again by fire, as it is said (Zech. 2, 9) For I, saith the Lord, will be unto her. . . a wall of fire round about, and will I be the glory in the midst of her. (Halacha)—why does the verse begin with the damage by one’s prop- erty, etc?” CHAPTER SEVEN. (Fol. 67%, b) We are taught that R. Akiba said: “Why did the Scripture say if the thief slaughtered and sold the animal that he must pay four and five fold? Because the sin was deeply rooted in him.” Raba said: “Because he repeated his sin [slaughtered after he had stolen].” zoey nd N? MWD PDD SINT SDT 738 NWS Pad JM DS DIN FIND 7S 175N 192 (or) wn YSOND DOIN 77 IS Wyd 1aIT 1’N AN yyosa. 2nd mon 4S7ow °35o JNA spp oSMIw1 mH? RDA WIT DTT DIT TED OWS FIT OS ys Dw TT? 23001 NIN Sand snws m9 MIT WD pms? 9397 ADP IDS a ‘os 37 3n! ?“S Tp snnyow 10 8°? 9S 1D NMS 83 NOTIN 10909 MND SNS WD ND pay S71 snnyow a9 mms ip pay 7370 70? Sw 059 7wes Dn IDS 7D. m7?) ANS ows nw 19 ww OTN? ADI mpr 91339 172 ApPI AI Apr ANNI TN21 {NID MIP Ss AMinw 19 naps SUWT SN7D 137 SONS (DT OS ono TOs ASS) WS NSM 9D (30 mr) isn DS Vysan Doe Dow Apsyo sx¥n oy MIylt OS BIws oy AY“3PA AOS Asn o>) TANIW PSI Ws INST SS UMNTypsAw TY UST TNT PSNI YS. WR YN (7 1? TVA UIST (3 D1) TONY WD AM9 IN. AAS M9577 D3D WS Ayn 27131 (ND 8prsd Dnsn. MA_ snnypy Yaw PD mM MD (BD NI*py AS NIN (3“y 1D 97) mT D12wn Dow 75D1 M3 ANN ATTOS Mwy %32D IDS $34 NON wainwsw wy oar) a 48 sD? been consumed. It does not say, it shall consume, but, had been consumed, to signify that the stack of corn (the upright) were consumed first.” R. Joseph taught: “What is the meaning of the passage, (Hx. 12, 22 And none of you shall go out from the door of his house until the morning? As soon as permission is given to the executioner he makes no distinction between righteous and wicked; and furthermore, he picks out his first victims from among the righteous, as it is said (Ezek. 21, 8) And I will cut off from thee the righteous and the wicked.’ R. Joseph cried, remarking: “To that ex- tent are they not considered?” Said Abaye: “Tt is to their advantage, as it is written (Isa. 57, 1) That the righteous is taken away from. the evil to come.” (That he shall not see the evil which will come in the future). Our Rabbis were taught: When pestilence is raging in town, stay indoors, as it is said (Ex. 12, 22) And none of you shall go out from the door of his house until the morn- ing, and it is also said (Isa. 26, 20) Go, my people, enter thou into thy chambers, and shut thy door behind thee; and again it is said (Deut. 32, 25) Without shall the sword destroy, and terror within the chambers. Why the citation of the two additional pass- ages? Lest one say that the first one refers only to nighttime but not to day time, hence, Go my people, enter thou into thy chambers, and shut thy door behind thee. And lest one will say that this refers only where there is no terror within the house, but when there is terror within the house, one might think that it is advisable to go out and associate with others, hence the last quoted verse, Without shall the sword destroy and terror within the chamber, i.e., although within the house terror reigns, yet without it is still worse, for Without the sword shall destroy. Raba in times of fury used to keep the windows shut, for it is written (Jer. 9, 20) For death is come up through our windows. Our Rabbis were taught: If there is a famine in town, do not spare your feet and leave town, as it is said (Gen. 12, 19) And there arose a famine in the land; and Abraham went down into Eqypt to sojourn there. And it is also said (II Kings, 7, 4) If we say, we will enter into the city, then the famine is in the city; and we shall die there. For what purpose is the quotation of the additional passage necessary? Lest 833 no PNT) SPN JONI NF WITT ODN wT SDN SIT ND AD 37 93M ADD INIw wets TY U3 NSD ws ISN 8? ON (3 or) PID US nwa? nw pnw pwd aps AnNDY NOS TY 8 DWI Dp Ty 72 SIM (P> Shp) TOS3w Ann op twn ip *D3 ONT 71D AD 37°23 yen pty Joy MII? NT SMD M38 2S POT PR? -P°TST FDS3 TYIT YA %D (9 ovr) NDT DIS DID" pay? (3"y) 31 IOS AT VK (> Dwr) TOSIY DD {D3 NY 3 995 P2 TY WN3 NED eS NSN ND ons} N? DMN) TONS 937 DID Wy. 437 4h OYE?) TOS) IP2 Ty IND NND woS sn THINT IYI PNT WII PAINS ‘wy 49 (> NDS BATH 390 22wn pany (35 037) 228 §99993 99D 3 NOUN D1 WON) OND TDI PAINS $2 spy 49 wn wd yop NDS $77 STO} oA ND 954 pn P53 92 AND ADS SST NDA ODN ONTID YD DY NOIYT SAND wa 9995 an FS NDS DIN) 3n Fown pny wn 837.2900 92Yn pind AOS OMAMDT 53 oy (> Oy) NIT ND ADD AA enn TDyD TH YY2 Sy 97h 33319nS mip My 35 PISS SyT A (> mrh93) ARI FSI4 (5 3") Seis] DY Na ADD DSN IT4% BY TNO} VY3 3p YyA x23 whos ox S97 SDT 3D OA NON 95) DIN) OND 51 2pPpy is human dignity! For an ox which walks on his feet, he pays five; but for a sheep, for which he (the thief) had to humiliate himself by carrying it on his shoulders, he pays only four.” (Fol. 82, b) Our Rabbis were taught: During the civil war of the Maccabees, Hur- kanoth was within and Aristobulos was without the city wall, end every day those within lowered dinars in a basket, from the top of the wall to those outside, in return for which the latter sent them up cattle for the daily sacrifices. Among the outsiders was an old man who was learned in Greek science, and he said to them: “So long as your enemies continue to perform the holy service [of the sacrifices] you will not sub- due them.” On the next day, when the bas- ket of dinars was lowered, they sent them up a swine. When the swine reached the centre of the wall he fastened his feet in the wall, and Palestine trembled for a dis- tance of four hundred square parsas.) At that time it was declared that cursed be he who raised swine and cursed be he who taught his son Greek science. Concerning this time we are taught that the omar was brought from the gardens of Zriphin and the two loaves from the valley of Hin Socher. (Fol. 83) But is then the study of Greek science prohibited —are we not taught in the following Baraitha that Rabbi said: “In Palestine there is no use for the Syriac language, which is not clear, when there are the Hebrew language and the Greek language;” and R. Jose said: “In Babylon there is no use for the Aramean language, for there are the Hebrew language and the Persian language?” [Hence the Greek language is permitted]. I will tell thee: The Greek language is one thing and Greek science is another. But is, then, the study of Greek science prohibited? Has not R. Juda said in the name of Samuel, who quot- ed R. Simon b. Gamaliel: “Concerning the passage (Lam. 3, 51) My eye affected my soul because of all the daughters of my city. There were a thousand young men in my father’s house, five hundred of whom studied Scripture and five hundred Greek science, and of all of them only two remained: I myself here and my nephew in Assia.” [Hence even Greek science was permitted] ? 1 Here again the Rabbis use an allegorical expression feet in Israel’s Sanctuary, causing Palestine to tremble. ty Si BND Sy IDA AW nm PID WNW Tw sSsIpwn MD sw Wh (3p 3 47) DIVO AN) D3DID DPI A AT Ip AT MPPs on? Dwewp WT oY 753) pnp pt ow MH ODN On? yo WI PT 72 On? ADS As NIN’ WlIp VAY Ins DOTS OMDDI PR ANSyD Ppoyw jor “IM DA? W2ymM) M_IPS prays www an? MDIND YIN|S pys ANNA sn? punw Wd 9) MOND MIND YIIS Irw pIs Ayyt 7S TDS TAyw AMIS. ADD MIND yas TN TO? DIN TAS DIM Ae BN TwyD w3w Ayw ANIN Fyi M3 NIN 132 AYPID OMNIA snwi PAI M33 Ay sav NNT POS 8D HMI Nom ADw Py SDTID yw? (a> 47) INAW? pIss 7 DN SDP T“S7 AAST TWIN WTP pw? IN MD? IN WIP pw? IS AD? ops pw? 7255 33) NIM THN? M3 TWF MOS sw pw 37 DST] SPOS °D MAN (MaSM sng (2 o>b) 3”2Y" DwD Iw ADS ANN Der) Fas My MID 9p waIF ASMy oy WN ATTN 1709 OAD MIND 7 SSS {D3 YA senws S71 me APM D> OAD MIND STON NDYI NIN UMN 731 ISD YN NON OND MINT MID? DAMP Yaw 39. MD NY referring to the Roman government, which fastened its 50 ee) (Fol. 69) We are taught in a Mishna: A vineyard in the fourth year of its planting [the fruit of which must be redeemed before using] would be marked with clods [of earth]. This means just as from the earth one may derive benefit after he has tilled it, so also may one derive benefit from the fruit of a vineyard in the fourth year, after re- deeming its fruit. In the third year of its planting, however, [in which the fruit must be destroyed] it would be marked with frag- ments of broken clay vessels, for a sign that just as from these fragments no benefit can be had, so also none must be had from the fruit. Graves were marked with limestone [to warn passersby not to step on them lest they become unclean], which is white, for a sign that therein were interred [human bones], which are also white; and the lime- stone was dissolved and spread upon the graves, to be more visible. (Fol. 79 b) The disciples questioned R. Jochanan b. Zakkai: “Why did the Scrip- ture treat more rigorously with the thief than with the robber?” To which he re- plied: “Because the robber put the honor of his Creator at least on the same level with that of His servant, while the thief did not do so, but, on the contrary, considered the eye and ear of Heaven as if it would not see and hear; as it is said (Is. 29, 15) Woe unto them that seek deep to hide thetr coun- sel from the Lord, and their works are in the dark, and they say, ‘Who seeth us? etc; and it is also written (Ps. 94, 7) And they say, ‘The Lord will not see; neither will the God of Jacob give heed; and it is also writ- ten (Ezek. 9, 9) For they say, ‘The Lord hath forsaken the land, and the Lord seeth not.’” Weare taught that R. Maier said : “The following parable was related in the name of R. Gamaliel: ‘To what is the above equal? To two persons who lived in one and the same town. One made a feast and invited all the inhabitants of the town, but not the princes; the other one made a feast and in- vited neither the inhabitants nor the princes. Whose punishment ought to be severer? Surely that of the first one.” Said Re Maier: “Come and see the greatness of labor: In case of stealing an ox which he prevented from laboring, the thief pays five ; in case of a sheep which does not perform any work, he pays only four.” R. Jochanan b. Zakkai said: “Come and see how great 8. 2 3 IMIS PIYSD YF ISI ID BN (vp 47) MOINS AD ADTS 3D $3. AOW Nips sw PDD °D °D3 ONT AS AD ANION NON NID°D FAYDINID AMY 9A AD wUTN? {STS 3D ASIN PRY MIN AD MIND NIDD TDI NMP 2w1 93D ANIA M3 7 TWIT DF 8D Sw Anny Nipsyd YN : DD SBD °NDT 7D YIN 937 AS TDI VN 7ON 777920 AN 3333. AN AVN AD 89 AN Wip T1259 Tay T135 Aw AT On? Py Mwy 71°35 inp T1259 Tay W355 MwA (OND TOD FW ITNT ANTI IDS 18D TDD 7 EYP DYN NT (p> over) WOSsY Hyoiw 7S AN ODwyD was mA Asp WND? “7D N71 7° AST 82 TN (75 odan) 395) BY TDS 8D (v Sppsm) BND Apy? ws PD? “SD VS SN AST 7 PS) PIs OS 77 93W9 ADIT ADT AD? x9 Dw Pwo YwD DS JOT INS Aw) wy Yyd Paw OTN 33 7D'? S27 TMS) [ROT 3D MS POT N21 Wypit 33 Tt ON [INA ID AS yO S71 VyT 33s ON 933 AS JD AP ADIs NA ADMD wa3y oD N3YND YS 9D 035 AN por 871 yr naw Tw MDN9D Iw AND 772 ADD ANN inoeoa Yee. Now Aw Awon indS7Hp AYISA WDD 7972 AD ANH ND “3 ADS /"F 53 apy? is not pardoned until he begs forgivenness of the plaintiff, as it is said (Gen. 20, 7) And now restore the man’s wife, etc. And whence is it deduced that if the defendant does not forgive he is considered cruel? From (Ib., ib. 17) And Abraham prayed unto God, etc. GEMARA: Our Rabbis were taught: All that which was said concerning disgrace is only for the civil court, [as to how much the plaintiff should receive] but there can be no satisfaction for the injury to the feelings, for which, if he would even offer all the best rams of the world, they would not atone for it, unless he begs forgivenness of the plain- tiff, as it is said, And now restore the man’s wife, for he is a prophet, and he will pray for thee. Is it only because she is the wife ’ of a prophet that she must be restored, but _ the wife of an ordinary person ought not be restored? Said R. Simon b. Nachmeni, in the name of R. Jonathan: [Read thus] “Re- store the man’s wife, whoever he is; [and] because he is a prophet, he will pray for thee. And as to your claim (Ib., ib. 4, 5) Lord, wilt Thou slay even a righteous na- tion? Said he not himself unto me. She is my sister? is of no avail; for if a stranger comes to a city, what is he usually ques- tioned? Is it concerning what he would eat or drink, or concerning his wife, whether she is his wife, or his sister? Infer from this that a descendant of Noah is punished even when he commits a crime through ig- norance, because he ought to learn and know. Said Raba to Rabba bar Mari: “Whence do we deduce the following people’s saying: With the shrub the cabbage is smitten (the good suffer with the bad)?” He answered : “From the following verse (Jer. 2, 29) Wherefore will ye contend with me? Ye all (including the righteous) have transgressed against Me, saith the Lord.” “You deduce it from this verse,” said he to him, “but I deduce it from the following (Ex. 16, 28) How long refuse ye to keep My command- ments,” etc. (Ye includes also Moses and Aaron). Rabasaid again to Rabba bar Mari: “Tt is written (Gen. 47, 2) And from among his brothers, he took five men. Who were the five?” He replied: “Thus said R. Jochanan: Those whose names were mentioned twice in the benediction of Moses.”* But is not iy 33 Anyi (> mch3) TosIw wm wpaw Ty 9np 89 ONY P31 7131 WNT AWS ae DATS S7aN (oc) Wow TDS NITY 17 2101 DIRT IS ‘7 Mpsw Ys 7D j3I31 Nn saa 8 9D NOT IDS ys 238 iwi DD wpa w Ty 1? Ins PS oriysw nvsa3 NUT N92) 0D LOST AWN own (or) IONIY TWN CUITN CYS 8923 AWN Tp. 77|nn SONI 1D WNimw 1S MUTANS Wy. 8? Ins DIpO 990 wes OwN swim ns 7 IOS Si NOT AN ps D3 an AAAS NPT SOS TIONS ST OI SW ST wns 9? TAS Sy Wy? NSIW INIDIN 17 7351 ST N33 ST “POY Py IN ININ PISIve MMW) MPN Yppy ST MINS ST AYR IMIS PONw NWS S09 89371099: 19 Aw ITIw M3 337 ISIE gn9D ST oNID MD 12 7997 $27 3" S’s NDND °P? NEWT MTD WIS TNT DNypws D275 78 1391N AD? (3 oN7) INIT NOS NINT OFA MIDS OS 7S 77 ONT 13 sw) DOMINO AN TY (sm pyr) Som SsnD 4D 1D 9207 $59 3" SANT ny Dwss mwoanm mp? Yas AYP? (1 mrp 3) PT 7 WS 9D TD AN AWN WIS TNE. SSpON DS TTI uminws VaINY Onis 3.) Deut. 43. They are Dan. Gad, Zebulun, Asher and Naphtali. 52 apy? R. Gamaliel’s house was an exception, be- cause of their association with the govern- ment, as we are taught in a Baraitha: He who cuts his hair in Roman fashion, imi- tates the ways of the Amorites, [which are prohibited, Lev. 18, 3]. Abtulmus b. Reu- ben, however, was allowed to wear his hair in Roman fashion, because he associated with the government people. The house of R. Gamaliel was also permitted to study Greek science for the same reason.” Our Rabbis were taught: No one should raise a dog unless he is kept on a chain. However, in a town adjoining the frontier, one is permitted to raise it. In the latter stance, he should keep it on a chain in the daytime and without a chain only in the nighttime. CHAPTER EIGHT. (Fol. 8%) We are taught in a Baraitha: R. Juda says: “A blind person has no sense of shame.” And so also did R. Juda re- lieve him from the performance of all the positive commandments contained in the Scripture. Said R. Shesheth b. R. Juda: “What is the meaning of the passage (Deut. 6, 1) And this is the commandment, with the statutes and the ordinances? Whoever is eligible to be ordained as judge, has the obligation of observing the commandments, but whoever is not eligible to be ordained? as judge, is exempt.” R. Joseph said: “First I used to say: If there should come one and tell me that the Halacha prevails according to R. Juda, who says that a blind person is exempt from the performance of the positive commandments, I shall make a feast for the Rabbis, because I, who am under no obligation to do so, still do perform them; but since I heard of what R. Chanina said, that there is more reward for him who performs a command- ment to which he has an obligation than for him who performs it without such obli- gation, I changed my mind, and I say that T shall make a feast if one should come and tell me that the Halacha does not prevail in accordance with R. Juda, for if I am re- quired to perform the commandments, the reward will be greater.” (Fol. 92) MISHNA: Although the de- fendant pays the pecuniary damage, yet he 2.) A blind person cannot be ordained as Judge. ey 23 DIDTDAS “NON WAT AT AT wp apa Ww %3BD °MIp ABD? 17 TAR j3Is1 13 NpsN3 |p? ww 39 3 Fw M17? sp 23139N? DIMpPY EO m3 “8 N98 32920 AS OTN 279 8? 4“N MINOT Vys Si Pa 78 wows Twp 2191 19973 VND OVD wip 1|DI Daw Pip 93 PS SOW DIS ATW 939 NN (sD 47) DSH 73D WAI] ATW 939 TF 7D) wis 19 307 93 Hwy 37 IOs AND Amps (7 0°37) SAP AOS AT DT YD AT wey 2D DAawAN opm Nnpr 7S IoNw 951 DPM Mp. ww) omaywys FD 39 TOS DPM Mss 33s OwaYDS NDID TDN "95 71977 3" SDS TIA wD 13377 NOH NOY NITDy Sp Myon yw Wp NNWIN MISO SIDIY SPI SIT PAD NOT BD M73 SPIN WNT NIN DIT NAD Pypowst TSO AWIY ANS DRY Op Awop ANA NOV NITSY ATMA IAD ADI PS 99 WONT NUS °F YS RIPP|D 8D pp 399 KOM sia > 10) 19 SMD PR 19 TS NINY BYR ABwD 55 2py? 25, 31) And when the Lord will do good unto my lord, then do thou remember thy handmaid.” Raba said again unto Rabba bar Mari: “Wherefrom the following people’s saying: ‘Although the wine belongs to the owner, thanks is nevertheless due to the waiter?” He answered: “From (Num. 27, 19) And thou shalt lay thy hand upon him; and also (Deut. 34, 9) And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him,” etc. (The whole credit is given to Moses). Raba said again to Rabba bar Mari: “Wherefrom the following people’s saying: “The bad palm will travel to meet a barren can (like meets like) 2?” He answered: “This is written in the Pentateuch, repeated in the Prophets, mentioned a third time in the Hagiographa, also learned in a Mishnah and taught in a Baraitha: Pentateuch, the following passage (Gen. 38, 9) And Esau went unto Ishmael ; Prophets (Jud. 11, 3) And then gathered themsleves to Yiphthach idle men, and they went out with him; Hagiographa (Ben Sira, 13) Every fowl associates with its kind and man with his equal; Mishnah, “All that is attached to an unclean article is unclean and all that is attached to a clean article is clean.” Baraitha: R. Eliezer said: “Not in vain did the gladiator go to the raven, be- cause it is of its kind.” Raba said again unto Rabba bar Mari: “Wherefrom the following saying: ‘If thou wilt lift the burden, I shall [also] lift (if you will share the responsibility, then I will lead) ; and if not, I will not touch it?” He answered: “From (Judges 4, 8) If thou wilt go with me, then I will go; but if thou wilt not go with me, I will not go.” Raba said again to Rabba bar Mari: “Wherefrom the following saying: ‘When thou hast called thy neighbor [cautioning him], and he would not answer, push down a big wall and throw it at him?” He answered: “From (Ezek. 24, 13) Because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more.” Raba said again to Rabba bar ‘Mari: “Wherefrom the following saying: “Do not spit in the well from which you drank water ?”?” He answered: “From (Deut. 23, 8) Thou shalt not abhor an Edomite ; for he is thy brother; thou shalt not abhor an Egyptian; because thou wast a stranger in Tey ms 2737 NDS AS HAD TS? 7 ST NNOD NT NID MD 13 7297 $37 7"N Mpwd Smid 71D? 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(29 0937) DINDT 28 NIP ID TWN 13D SPNN NI NW DMS 9D {DTS Synn SOT «79 «ODN OASIND OAT SIONT NMWD NT NID MD W 7? b4 SDP N33 13 Judah’s name also mentioned twice? Judah’s name was mentioned twice for another pur- pose, as R. Samuel b. Nachmeni said in the name of R. Jonathan concerning the pass- age (Deut. 33, 6)* Raba questioned Rabba bar Mari again: “What is the origin of the following people’s saying: ‘Poverty follows the poor’ (the man is always under disadvantage) .” He answered: “In the following Mishnah: The rich bring the first fruit in golden or silver baskets [and take the bas- kets back], while the poor bring it in wil- low baskets, and the baskets remain with the fruit for the priests.” “You find it in the Mishnah,” said Raba to him, “but I find it (I.b b) in the Scripture (Lev. 13, 45) And shall cry: Unclean, unclean. [It is not enough that he is afflicted, but he must him- self call it out].” Again said Raba to Rabba b. Mari: “Where is the origin for the Rabbis’ saying: Arise early in the morning and eat some- thing, in the summer because of the heat and in the winter because of the cold; and people say: Sixty men were running after one who used to eat early in the morning, and could not overtake him?” He answered: “In the following verse (Is. 49, 10) They shall not hunger nor thirst; neither shall the heat nor sun smite them.” Whereupon Raba said: “I find the origin in the following (Ex. 23, 25) And ye shall serve the Lord; this refers to the reading of the Sh’ma and prayer; And He will bless thy bread, and thy water, refers to the bread and salt and the pitcher of water one takes immediately thereafter; hence I will remove sickness from the midst of thee. Again said Raba unto Rabba b. Mari: “What is the origin of the Rabbis’ saying: ‘Tf thy neighbor calls thee an ass, put a sad- dle on.’” He replied: “Gen. 16, 8) And he said, Hagar, Sarah’s maid. . . . And she said, From the face of my mistress.” Raba said again to Rabba bar Mari: “Wherefrom is the people’s saying: ‘What blemish there be in thee, be the first to tell it?” He replied: “From (Ib. 24, 34) And he said, I am Abraham’s servant.” Raba said again to Rabba bar Mari: “Wherefrom is the people’s saying: ‘A duck while it keeps its head down, its eyes still look at a dis- tance??” He answered: “From (I Samuel, 4.) This is explained in Vol. 5. Ssipw WNT ODDNT NIT 97D? 2S 2D DIST IM? (25.0937) TD JI? V8 NOMI 13 7137 191 WD? 983 sNnoD NTN MD 15 7397 N37 9S Ss NOVY SA SY ID WIS MONT ont Sw min?7p3 O13 Ds OVYWY 73NF Map MIIy Sw Oss DD OM3y ADD Iw nme 9/8 os3mD9 mM. OID) O°7on hpy) Gy) NOMAD NOS NIN1 OTD. NDS ’ Sp? Noo Now (» NNO NA NID UD ID AI? NAT IS MoMA UPA ppd FID81 ODA 7327 ONT SOUT PUY WIS MONT TINT IED ATI NDT PID SWINT $1337 wa N71 Bw S5y OD) 891 NDS? NP Dy 8? (vy ovr) SPOS NIST DAND IOS MS 28 wow 3 ODNOS TAS ONT) (49 pwr) NOND 7 pop msi jon? AS Ws Wan) wp SOs) ND DO Fw PNpr mp2 nS Tmo AND SN DIPS An wn mo wo pson apy mond mow Sips mp7 meas md 7911 WT CDT NINN. AYeND 2D7NID oD Mw pp Naw NnoD NO ONID MU 1D 7397 NAT FS RODIN NWN PAP PIM wIs ST SON (1) chs) DIMNDT 28 wid W237 sw mp DSN) 139 “yw Hmby UT 131 N23 NN9D NT ONID MD 413 7397 N37 7S DP 2 St SPOT NID WIS MOST By TOS (72 mrh3) DNIT 37S MOS NITSID 7D 19 7399 N39 FS SDN OTIS NIN 1D NNT Daw owas MST SND (a> br) DMT 7 TOs P| wa wy 57 2Ppy? one intended to repent, when his wife said to him, ‘Good-for-nothing, if thou wilt do so, even thy girdle does not belong to thee; he consequently refused to repent. At this time the statement of the above Mishnah was made.” (Fol. 97, b) Our Rabbis were taught: What were the coins of Jerusalem? David and Solomon were engraved on one side, and Jerusalem, the Holy City, on the other side; and what were the coins of Abraham the patriarch? An old man and woman on one side and a young man and woman on the other side. CHAPTER TEN. (Fol. 117) A certain man desired to point out to the government [for confisca- tion] the straw of his neighbor. He was summoned before Rab, who warned him not to do it; but that man insisted and said: “I will show it.” R. Cahana was then sitting before Rab, and observing how that man re- fused to obey the order of Rab, tore out the latter’s windpipe. Rab thereupon applied the following passage (Is. 51, 20) Thy chil- dren have fainted; they lie at the entrance of all the streets, as a wild bull caught in a net; i.e., just as no mercy is shown to a wild bull, when it is caught in the net, so also is the property of Israel shown no mercy when it falls into the hands of an idolater. [Hence R. Cahana meted out the proper punishment to the man]. Rab then said to R. Cahana: “Formerly the rulers were Persians, who did not care about bloodshed [executing by the authorized court]; but now they are Greeks, who do care about bloodshed, and they cry, Rebellion! Rebellion! Better go away to the land of Israel, and as a punishment for your crime you should take yourself not to discuss any subject with R. Jochanan for seven years.” R. Cahana obeyed the order and went. When he came to Palestine he found that Resh Lakish was reciting with the Rabbis the daily lecture of R. Jochanan. He inquired where Resh Lakish was, and when he was asked why he needed him, he replied: “Concerning such and such a ques- tion: about this and that explanation.” The Rabbis went and informed Resh Lakish. Resh Lakish, in return, immediately went and notified R. Jochanan, saying: “A lion came from Babylon. Let the master pre- °y 33 DN AP NWR 1? ANOS AwH Niwy? V2w DN O33 IPaS ADWHN Awiy ANS TOS AypY Anis. AswN Avy si yspI Dapp PR wnaw m3 Wa P3714 mms ppm A PS ony 7apami oD 2D Dow Ow YIMD WPS WN (3"y 15 97) wip Wy DoW INS TD ADI TT TP? DN OMIDN Py ysoo MN INN. TED [TMS TW AND TN INS TWH APN STWY PAD DINAI Fat SIAN 8YD MAT S133 NAA (Pp 497) N? 2“8 397 MDP? SAS ASNT NINN 39 M9 83ND) NN 748 ANN $27 NNN Pp m3 Myip? Mow IT Mop Na 5D WNTD DIY ID (fh Over) AMYy 3a Saw 7D AT SIN AD WDD Kind Mywin Sw? Sw DsIDD AS T7y POND Ps Ils W's Poy Pom PS DIDyp TD Faw 75 SDD NIT ONDID TO NIN TY S3nD 35 SIPPT ONIN NOS SMW DOT MID |yK PD DP PMD PMD MONT OWT Miss|ws 23909 (WIN Sow Fy 757 MNnweT SyAN? wep? wn? MYMDWN IN Pow pow pM ADS 7ID09 NOWT RNIN DYDD NP? DAT 98 IND TDS OND 99 THs NDT 944 INF NPIS ONT NPIND ONT NWP ONT SowIP S's apo wen Tes wp wen? m9 Ds NADAYS AD Py? 935 Ay ms Fam a> 56 8D his land.” Rabba said again to Rabba bar Mari: “Wherefrom the following: When we were young, we were esteemed as men, now that we are old we are considered as chil- dren?” He replied: “In the beginning it is written (Ex. 13, 21) And the Lord went be- fore them . . and by night in a pillar of fire, to give light to them; and thereafter (Ib. 23, 20) Behold, I send an angel before thee, to keep thee by the way.” Raba said again to Rabba bar Mari: “Wherefrom the following: Behind a man of wealth chips are dragged along?” He an- swered: “From (Gen. 13, 5) And Lot also, who went with Abram, had flocks, and herds and tents.’ R. Chanin said: “Whoever surren- ders a case against his associate [to Provi- dence] will be punished first, as it is said (Ib. 16, 5) And Sarah said unto Abram, ‘My wrong be upon thee.” And it is also written (Ib., ib.) And Sarai said wnto Abram, my wrong, ete. R. Isaac added to this: “Woe to him who cries for such, even more than to him upon whom the judgment is called down.” We are also taught in the follow- ing Baraitha: Both are punished [by the Divine Court], only the one who calls down the judgment is punished first. R. Isaac said further: “Do not hold light the curse of a common man, etc.” R. Abahu said: “Always shall a man try to be of the persecuted bnt not of the persecutors, as there are no more persecuted birds than doves and pigeons, and yet Scripture made them fit for the altar.” CHAPTER NINE. (Fol. 94) We are taught in a Baraitha: R. Eliezer b. Jacob said: “If one had stolen a s’ah! of wheat and had ground, kneaded, baked it, and separated the heave of it, how can he make a benediction over it; it would not be a benediction but a blasphemy. Con- cerning such an action, the verse says (Ps. 10, 3) The robber blesses . despises the Lord.” (Ib. b) Our Rabbis were taught: Robbers and usurers, if they make restitution of their own accord, it should not be accepted; and of him who does accept it, the sages are not satisfied. Said R. Jochanan: “This Mishnah was taught in the time of Rabbi, for we are taught in a Baraitha: It happened that 1.) A measure equal to a bushel. § 33 3 NOWWPT SMAVT 1399 MI WI TD ws N T2107 (9 Pine) BND SAP yo 9s pT IT? 7999) JIT ONIN? yy Wy oo on3b7 (35 47) 39ND 410397 ON? VNAP we Noyps JIOwW? WIE? TSI Mw ID3s AIA (a> or) Fs ina i! NN70 NA ON3ID 7D 1D AB NaI ON 2S SPW 13S 93 7D. ND °wW3s MIDNT DIDN AS 7 199 Os (Y mrh3) DT ADIT 75 PIF 37 IN .O°9TS P31 ISS A DE) TONIY TONN wsy3 SIA Man Vy Pt Aa Py %DT DIN 98 Iw TDRN (1 Ww? TBD? DMN NB (a> or) BND SYISD NIT 799 OST FD om ANDI IN) .pys37d ANY pyrs? 19 MNS pny? as SON YOWOD PYSIT INS) pyisn Ins 2 PYSIA yO ANY py? omnpow BUTT ADI AW ON Dy? pny? a“ my MS %p Jp as MAY Prya nep 7? S10 AIA (> or) DSIY Ayrra ONpns $71 9300 MDD) BSA A? WS Op 1D 37 TT Ws °? HA TwoN Simw ms pepns} oy MTD OI. 47 ww Ns pms? jpt 3 AN (19 Or) BNDT Ap NT? DAY? WON AN INI YY pr 7 PSY DTT 7D S71 |WIN wm OW TVW F731) 9337 OMIA AN MDs ATT: 2MaIan 9237 ana Ww PIB OSy Bar Maw MT WIN Spy? 73 8“ NIN (75 97) BoM] = ANDS) mw? Any Pon ow AND NOS FIDO AT PX FADO WD ASN mwy YN3 JID YSI31 °C Oop) TWS3 AT Iy1 prin aa DS VTTw M9393 71 ps2 "Nn DDT WN PS OND 2pomM oA 7°75pr DPI 937 99S BIN 937 AON OA AM wpayv “INS OINS AYyDO INT AswN 59 elroy spay ately went to the cave wherein R. Cahana was interned. He noticed that (Ib. b) it was surrounded by a serpent, so he said: “Serpent, serpent, open thy mouth and re- lieve the cave, so that the teacher and his disciples may enter;” but the serpent did not open its mouth. “Let one of his associ- ates enter.” Still the serpent did not open its mouth. “Let a disciple enter unto his teacher.” The serpent finally opened its mouth. R. Jochanan prayed, and his pray- ers revived H. Cahana. “Had I known that this was the natural appearance of the mas- ter,” said R. Jochanan, “ I would not have become despondent. Now pray let the mas- ter come with us.” Whereupon R. Cahana replied: “If the master is able to pray that I should never die again, then I will go; but if not, then I will not go, for, since I went through such a time, I shall pass away.” R. Jochanan awakened him and made him stand; then he asekd R. Cahana all his doubtful traditions, and the latter explained them to him, and this is meant by R. Joch- anan: “I believed learning was yours (the Palestinians]; but it is really theirs (the Babylonians) .” R. Jochanan said: “One who robs his neighbor even to the value of a parutha (half a cent) is considered as if he would take away his life; for it is said (Prov. 1, 19) So are the ways of every one who is greedy of [unlawful] gain; it takes away the life of the owners thereof. And again there is a verse (Jer. 5,17) And they shall eat up thy harvest, and thy bread, they shall eat up thy sons and thy daughters. And again (Joel. 4,19) For the violence against the children of Judah. And again (II. Sam. 21, 1) It is for Saul, and for his bloody house, because he put to death the Gibeonites. To what purpose is the second verse cited? One may say that it refers only to his own life, but not to the life of his children; hence the other verse, The flesh of thy sons and daugh- ters. And still one may say that it refers only to a robber who does not pay for the robbery, but not if he does pay; hence the verse, For the violence against the children of Judah. [Violence means even when he gives money]. And, finally, one may say: This deals only when he actually did it with his hands, but not when he was only a cause of it; hence the last verse, Who has slain the Gibeonites; where do we find that Saul ae! p3 DID MND S3IDY NIDy 7’ NIDy 7°71 8177 3n D339 NND N71 THIN IX BIT DID 317) «9S TN7N DID? MND N71 73M ss Mit OS 94S APN) WM Ny. m9? Mp SSMyT SWIM S82 WT WT ITT Nip? sya. sD ON ON PITS WD on? Swi NIN? ONT NTN SIDIW 8? INT IN man Pom SMypw som WRIT NSS WD WW)T 9 TTT SPD 2D TD w TPIS TIT MON. PIDINT FIM AW“NT 13971 T9773 ha MAM, Mw MAN NS Man 7D pny 9 ADS DIMIN TD IDNIwW HD wNpws 713 17ND ADIN] «Tp? YIyD weI AX psd ysi2 7D 3233 WN? ON71 FR SP 2N1 (Oo ONY) WN TTI 32 DM (7 Spy) WS) PII. Sinw 98 (b> 3“c) ADIN] DSINS °p3 OT DY SSO DYIIT YO WN DDT 2 IN 32 WS I38 PS ANT was D1 ADIN) “D7 11331 33 Awl yow SNM oN? 11331 DIT SD FDS WIT DD SIT SDT FD 33T DT ID WS ATT 39 DoD wn 89 DT TAypT NIT 979 3 “D1 ONAN. %ps m3 O81 SY OX wYA SS? NOI FD8 OD IT OD) DysaT As Myon ws ODI 58 sp pare himself well for tomorrow’s lecture, for the visitor might interrupt with inquiries.” On the morrow they gave a seat to R. Cahana among those in the first row, in the very front of R. Jochanan. R. Jochanan ex- plained the first law, and no objection came ' from R. Cahana. He was immediately re- moved to the next row. R. Jochanan recited another law, and still R. Cahana did not question him, so they sat him in the next lower row, until R. Cahana was lowered seven rows, thus occupying a seat in the last row. R. Jochanan thereupon remarked to Resh Lakish: “The lion which thou spoke of became a fox.” R. Cahana then offered a silent prayer to God and said: “May it be Thy Heavenly will that the seven rows which I was lowered should be as an ex- change for the seven years during which Rab ordered me not to discuss any subject with R. Jochanan.” *Immediately thereupon he arose and asked R. Jochanan to repeat his lecture from the very beginning. As soon as R. Jochanan started to repeat the first law, R. Cahana raised an objection which R. Jochanan was unable to answer. R. Cahana was thereupon elevated one row. R. Jochanan explained another law, and again R. Cahana raised an objection, for which he was again raised another row, until he was thus returned to the first row. R. Jochanan was sitting upon seven pillows, but after he had explained the first traditional law, to which R. Cahana raised an objection, a pil- low was removed from under R. Jochanan, and they kept on removing pillows until R. Jochanan remained sitting on the bare ground. R. Jochanan was very old, and his eyelids were very long, thus preventing him from seeing well. He asked his disciples to have his eyelids lifted up, so that he might be able to observe the visiting scholar. His disciples raised his eyelids with golden pin- cers, and R. Jochanan glanced at R. Ca- hana. The latter’s lip was torn apart, so that it appeared to R. Jochanan as if R. Cahana was laughing at him. Whereupon R. Jochanan became despondent, and in consequence caused the death of R. Cahana. On the following morning, R. Jochanan re- marked to his disciples: “Did you see how the Babylonian was making a laughing stock of us?” Whereupon his disciples replied: “This was his natural appearance.” Realiz- ing his grave mistake, R. Jochanan immedi- py ae ns 8377 MDP NOP SID MSN WN? Anp27 snnyow °wPs S871 NnNyow IDs pny TY OT yaw NNN NMS WPS NW w/a9 pam? 27 9" WIND SIT WINNT 57 5D8 Iyiw Awys Nosy ms wp? 72 AID VW? MT paw TT NYT NT S315 TITS 9S ASPIDS OP 37 97 TST Pw yaw "DX TwpPNI Snnyow ws Sw. WD OP NW MOPIST Ty Mwpsi snnyow m9 pow (pAND. yIws nN AT NY 49 SYPNT SNNyOw’ IDS NING SpINds ST MMInd IPN SD 91D M99 °wlwT Ty mM? MT SBD NIDI PIM 939 NPIS INT Ty MIMS Wp 97 177 17 WS 33 DDT NDOIWT NIM NPDOT NMS. 9 197 NwoM MD Jsnmep wins Ip mMNnaY 2M AY AWS AMD? AWS M31 ANY m5 TWD Tay MT ANID? Inn 73357 (sy) MITT NIM NMAYH 9299 Fy ITT MIN CHAPTER ONE. (Fol. 19) Rabba b. b. Chana lost in col- lege a document of divorce [which he had to deliver to the woman as a messenger], and when it was found he said: “If you require signs to identify the document, I have them; and if I am trusted by you to recog- nize it, then I recognize it.” When it was returned to him he said: “I cannot tell whether they did it on account of the signs, hence they hold that signs is a Biblical law; or it was returned only by recognition, in which only a scholar is trusted, but not a common man.” CHAPTER TWO. (Fol. 29 b) R. Jochanan said: “He to whom his father bequeathed too much money, and he desires to lose it, shall dress himself in linens, shall use glass utensils and shall hire laborers and not be with them. He shall dress himself in linens; this refers to Roman linen garments [which are very dear and are ‘spoiled in a short time], and shall use glass utensils, refers to cut glass; and shall hire laborers and not be with them, refers to (Fol. 30) ploughers with oxen [left without superintending], who may do much damage [to both the oxen and orchards |.” (Ib. b) R. Joseph was taught: Concern- ing the verse (Ex. 18, 29) And thou shalt make them know, means how to make a liv- ing; the way, refers to loving kindness; wherein they walk, refers to visit the sick; in it, refers to bury the dead; and the work, means the exact law; which they do, refers to equity. The master says: Wherein they walk refers to visit the sick. Is this not included in loving kindness? It was nec- essary to name this separately, in case when the sick one was a ben gilo? and the mas- ter says [elsewhere] that by visiting a sick ben gilo, a sixtieth part of the sickness goes over to him, and notwithstanding this he must do so. But is not the burying of the dead included in loving kindness? It TRACT BABA METZ’ | s& | MTSE NDS | PWS Pi PITS Daw $1093 797 DIS NIM 13 13: 737 (y 77) a8 MD °F FPS NID OS IDS NWT 33 JDIDS SIIAS 12 97 YS SPy miyp3a NOITINN NIDD DIWD ON IVT S? IDS DWD IS NMOMVST PID MID NP 175793 SIS NPIT 9773 SAMIAS SPy Mmy33o NP? NO7PT WHS 728 jIzTID “IY? PTD FINS ISN Miyo PIS 17 Maw wD PITY °37 7S wwe ww» 33 w329 JIDN2 As A317 ADpy Dwe INT OpIB TDW MD1DT 9753 wonw SMD SIND. Pw] 3. was DpH Ww KNIYM SMI MDa 753 Past mins (5 97) NDIIN ONY sv 7s) 2 UTP Da mM on? nyt (mp pwr) FDP 37 33n 79>) .OTON mis AP JIT AS oon m2 MYYOM MN ATVNSP WA. . AM Wp. AT S7UT Tw) DS]? WT wy AWS PTT AT m3 1397 D71IN Nps At 1599 Ww ID TDN 1999 73 WD TONT 1793 732 SON D733 NF syoo 3D DST PIN Oww IMS F113 m3 $391 SSP IW AD $337 D7 199 1.) Middle Gate—treats of lost articles, bailments, contracts, usury and laborers. 2.) Born at the same hour (under the same planetary influence). 60 Sop kiss D had slain them? We must say, therefore, that because he has slain Nob the city of the priests, who had supported the Gibeonites with water and food, Scripture considers Saul as though he himself had slain the Gibeonites. Charity collectors may accept donations from them [women without their husbands’ knowledge] only in a small quantity, but not in a large one. Rabbina, [who was a treas- urer of charity] happened to be in the city Mechuza, and the women gave him for char- ity golden chains and rings, and he accepted. When Rabba Tosphah said to Rabina: “Are we not taught in a Baraitha that charity collectors may accept donations from them in small quantity, but not in a large quan- tity?” he replied: “For the people of Me- chuza, this is considered a small quantity.” END OF BABA KAMMA, TINO NIS Dyan OS Mw snw iso Dn? psp aD Mw DININ Wy a3 sInw 2J97T IRD NIA YIy AeyM 71101 DD 938 Dyid 137 OND Pp? API waa WS NTIND 957 Y2PS $ID ADMD TN? Sap wi 9935 Map ID7 NNND 37 ws $31) $3917 AN|DIN 735 999 Ws wD 87 938 Dy 137 OAD DVIpPy APIS N33 - py ADT NNN 9337 In O’S ANY 137 2 Ws Nop NID NID 7d 63 Sips plained to me the word Zuhkma with the word Listrun.” Our Rabbis were taught: They who oc- cupy themselves with the study of Scrip- tures are not to be blamed, but, on the other hand, are not to be praised. With the Mishnah, however, they are to be praised, and will be rewarded; but with the Gemara there is not a better custom. However, look to occupy thyself with the Mishnah, rather than with the Gemara. Does not the Barai- tha contradict itself? It states there is not a better custom than he Gemara, and im- mediately it states, Occupy thyself with the Mishnah (Ib. b). Said R. Jochanan: “In the time of Rabbi, the above Mishnah was taught; in consequence all the disciples left the Mishnah and started the Gemara; he therefore lectured again, Occupy thyself better with the Mishnah, ete., and subse- quently his above lecture was added to the Mishnah2’? What was the basis of the above- mentioned lecture? As R. Juda b. IIlai lec- tured: “What is the meaning of the passage (Is. 66, 5) Hear the word of the Lord, ye that tremble at His word: Your brethren that hate you, that cast you out for My name’s sake, have said: Let the Lord be glorified, that we may gaze upon your joy, but they shall be ashamed? Tremble at His word, refers to the scholars who study Gemara; your brethren, refers to those who study the Scripture; that hate you, refers to those who study the Mishnah; that cast you out, refers to the common people. But lest one say their hope has ceased, there- fore it is written: that we may gaze upon your joy. Perhaps one will say that Israel will be ashamed, the passage therefore says, But they shall be ashamed; i.e, the idolater shall be ashamed, but Israel will rejoice.” CHAPTER THREE. (Fol. 42) R. Isaac said: “Always shall a man keep his money ready on hand, as it is said (Deut. 14, 25) And bind up the money in thy hand; ice., although it is bound up, it shall nevertheless be in thy hand” R. Isaac said further: “Always shall a man divide his money in three parts, one of which he should invest in real estate, the second part he should invest in business, and the third part to remain always on hand [ready for profitable transactions].” I Yy 3D vid) yo"? xo TID ABS1 AID SPO. OPo IY 7337 wn pS Twn. Aw AY win Aw wp. mwa? pr Dey. we mem mT 4? TIDIND DIOS NwpP SPST WIA ya 7 Days) HDS WA Ww AMT AIM 7? PS 337 708 TOIT WD ANY Awe? ya MT “paw i maw n3ws 37 WD (3"y) pn? [Tn NTIOIN ANS WIST MIND Sp?y 71D oY Aw? pI Daye we wat 32 ATW 9D wT wht oS TwInn DPW) WYP TTI (p) OVE?) DHIT Wd WY oS DPWA °py? Tan onsSon spy? 271 muy On? Mwy3s niawy oN In TD 27n MyiTw PANT wy Ts on apy? 371 ATA 937 NT wT aw> On? niwys my Ton Hawy M27. Wit WT Wis DINDT IND INPINS DID ATW 937 WAT TT 198 WIDT 98 OTN TI IT Wymw (op or) Spd ys WS OD Ms Ms ONS yPDIN ‘Dy YR DDD Aw YY Ws DD Nw pNDD 9051 DISD TDN WANN Sow PANT "ONM NOW DNnnew. ASI 17 Th7N py wis) om WI? T2n wis? FAT simmw Asay wea sees PB PPAR JPDD NM OMY? PMs? 939 ADS (3n 47) mis) (7 0737) TDSsw ITD NN OTN Fe Dts wows py? Py? a’N1 TD ADA spp DS «wow yprapa ww pniyn MDI PS Py? 939 WS) AT Ann wow) 62 Yeh ae an 2 et ee was necessary to teach that even if he was a sage, and it is beyond his dignity, he must nevertheless do so in such a case. Which they must do, refers to equity; for R. Jochanan said that Jerusalem was de- stroyed because they insisted upon the ful- fillment of the exact law and never upon equity. (Fol. 31) A scholar said to Raba: “Let us say [concerning the verse (Lev. 10, 17) Hoche’ach Tochivach ‘rebuke, thou shalt re- buke’] that hoche’ach means rebuke once, and tochi‘ach means twice?” “The first hoche’ach means even a hundred times, and tochi’ach means that not only the mas- ter must rebuke his pupil [when seeing him acting wrong], but even the pupil must do so to his master.” (Fol. 33) MISHNAH: If one lost a thing as did his father before, his own has pref- erence. The same is the case with his teach- er. If, however, his father and his teacher have lost an article at the same time, his teacher has preference, because his father brought him only into this world, while his teacher, who taught him wisdom, brings him into the world to come; if, however, his father was a sage, he has the preference. If his father and his teacher were overbur- dened, he should unload first his teacher, and then his father. If both were in prison, his teacher has preference to be redeemed ; if, however, his father was a sage, he has the preference. GEMARA: Whence is this deduced? Said R. Juda in the name of Rab: “The passage says (Deut. 15, 4) Howbeit there shall be no needy. This means that yours has the preference always.” R. Juda said further in the name of Rab: “Nevertheless, he who always acts accordingly [prefers himself to others], will finally need the support of others.” Our Rabbis were taught: The master in question is meant one who has taught him the wisdom of Gemara, but not who taught him Scripture, or Mishnah.” This is the opinion of R. Maier. R. Juda says: “Only one who taught him the greater part of his wisdom is considered his teacher.” R. Jose, however, maintains: “That even if he en- lightened his eyes in only one Mishnah, he is to be considered his teacher.” Said Raba: “For instance, like R. S’chora, who ex- 3D WN TDD 9D? AN) IPT? KIS ADI NF IY 939 TOST PIT Nw OS]? WF pwy MUN PT 7D Tw Fy SIs DWI ADIN xo TDDyTY SOS N78 19T7 NNT IT NIN HNwWY 3? Way 871 AN Ps 9p O39" pq S392 32770 Sin 7? ADS (fd 47) MIN SIO SIN Nw (y Pp) RO wi DOYS AND 12°28 AD 9°? ADS Or “IN TDIN TWO2N? JT SIS 99 PS MDIN yowa > DIPO 750 MD MDF 117 TWIN 73 399 WNTIN YIN NTIN1 INTIS .3wa (25 97) DIS NYT iY 139 AIS INTs Np Tp IN93F. PANY NY TIP 135 Fy 139 NTAST PAS, 0m? INDO AMON Wow ian AM oy? HDTNpP VIS 9Y DOM VSS ON) NIM opr 137: 98 FAS ID MSW PRWY 17 PIL PA 131) YIN TT PSS Ow AN 3D 4D ANNI DS AND 4D INN 129 AS AT aw ms2 > INN1 YIN AS AT DOM YSN ON) PON 2739 AS AT 27: TON 99 TOS 99D 93 83D NID 7VIN 453 TT 8? 8D DES (wv 0-037) NIP IDNR 72 35 TOS “ONT OTS 95 99 OTD Tou 249 09 S82 AD ID Ipyys opan moon wow 339 MAY’ 139 7359 yh RD 235 MDT ABwWT SAPD Dow 159 N97 ‘DY? 939 NT INDIA AMY 75 ADI 4 NOS MWD SIS Y3y WNT RD SSS IDI FIIDNT AANND 37 PID N37 ADS 135 WT 65 2py? thy former acts. If one was a descendant of proselytes, one must not say to him, Re- member the acts of your parents. If a prose- lyte comes to learn the Torah, one shall not say to him, The mouth that hath eaten car- casses, etc., should utter the words of the Torah, which was pronounced by the mouth of the Almighty. To a person who suffers from chastisements, sickness, or burying his children, one must not say, as Job’s col- leagues said to him (Job 4, 6-7) Is not thy fear of God thy confidence and thy hope the integrity of thy ways? Remember, I pray thee, whoever perished, being innocent? Or where were the righteous cut off? Also, if drivers were looking for a place where to buy grain, one must not send them to any- one, telling them that he is a grain seller, knowing that he never was such. R. Juda says: “One must also not inquire the price of an article, having no money to pay for it, as all that refers to the heart, and in every- thing which refers to the heart, the passage says (Lev. 19, 14) Thou shalt fear thy God.” R. Jochanan said in the name of R. Simon b. Jochai: “Cheating in words is more rig- orous than cheating in money; for concern- ing the former, it is said, Thou shalt fear thy God, and concerning the latter, it is not said, Thy shalt fear thy God.” R. Hlazar says: “Because the former is committed with his body and the latter with his money.” R. Samuel b. Nachmeni says: “Because the lat- ter (money) can be returned, but the for- mer (annoyance of body) cannot.” A disciple has taught before R. Nachman b. Isaac: “He who exposes his neighbor to shame in public is considered as if he shed blood.” “Your statement is correct,” remarked R. Isaac, “for we see in the man who is exposed to shame in public that the red color of his face disappears and he be- comes white.” Abaye said to R. Dimi: “What is the thing which is strictly ob- served in Palestine ?” And he answered: “To be careful [not] to make pale the face (i.e., putting people to shame); for R. Chanina said that all descend to Gehenna, except three. All! Is it possible? Say thus: All who descend to Gehenna return hence, ex- cept the following three descend and do not return: An adulterer, one who exposes his fellowman to shame in public, and one who applies vile names to his neighbor.” But is hoy mo 7137 17 TOS? 98 D3 j2 TOS DYN MN 71079 $31 13 7 OS FNS AyD D°spw mip 11 17923 2DSw AD 12 WN) ON TWNDINA WDD ATDNSY AN 11977 Sa Dw OS WT ON WS P%y DOWD PUD? 1 OS 7OS) ON DID AN TDpod ATW Is Py oS. Son (7 3yb) SYN? 120 1? psy FAT 1? $3 TID? PDT DIN) WNIpN 472 4nASy ANION DwpPsd ON Yt ON TIN %p3 Dp D1 STW 7] ISS 197 ON? Was? 8? 13pp TINT 927 DPAyo WD Nw 13 yr ASIN PSY Myws Mpa Fy vsy TIM 8? Fs Ww IDNA ST 951 397 Tip ADT Ay ONT 19 :PATIN SW (v? hp) 12 WRI 39? OSMY TD pow 137 Owp JIT 937 Ws 7ON3 Mw POD MSTSO OMSDT ONS 7173 13 TOSI 82 AN PAIN MSA (o> ov) 13 TDD AT WIS ATFs 927) PAIS MSA TVS Mm Ww wos 12 Fsipy 71 I1pp2 :piawns ys 82 mn pawn? 9) pny? 12 3ON3 307 ADP SIN 33h DMT AW ISD O72 MIN IA Para Stns mo NIMT MIONp Paw m9 IDs 3OT DTP WIS M99 TS STMT IMS) SPD PDS MNMNS 1°97 TDS NT NDA SaIyds A PIN DITA PA 27 SINT 7 AST DS OUT? PTW 25 NON SPN TD 77 NOT TTS) DY OBST OT APY aD Pin Des TYIN D PDI WN Hwy Fy plop wT ms. MAN? yo py Asm 64 SyrTs 535 7D R. Isaac said further: “Usually blessing does not occur except upon a thing which is hidden from sight [the exact quantity of which is now known], as it is said (Deut. 28, 8) The Lord will command the blessing with thee in thy barns.” In the college of R. Ishmael it was taught that blessing does not oceur except upon a thing which is hidden from sight. Our Rabbis were taught: He who is going to measure the grain in his barn, should say, “May it be Thy will, O Lord our God, to send blessing in the labor of our hands.” When he begins to measure, he should say: “Blessed may be He who sendeth blessing upon this heap.” If, how- ever, he prayed after measuring, his prayer amounts to nothing, because blessing does not occur on things which are weighed, measured or counted, but on things which are hidden from the sight, as it is said, The Lord will command the blessing upon thee in thy barns. CHAPTER FOUR. (Fol. 49) It was taught: “Words,” Rab said, “[if they are not kept] cannot be con- sidered lacking in honesty.” But R. Joch- anan said that it could be considered [if not kept] as lacking in honesty. An objec- tion was raised from the following: R. Jose b. Juda said: “Why is repeated (Lev. 21, 36) Just hin, is this not included in the word, just ephah? But this is to teach thee that your Yea (hin) shall be just, and your Nay shall be just [hence we see that words must be kept]?” Said Abaye: “The cited verse signifies that one shall not talk with his mouth differently from what he thinks in his heart.” (Fol. 58 b) Our Rabbis were taught: Concerning the verse (Lev. 25, 17) And ye shall not wrong one another—the passage warns here against wrong of words. You say it warns against wrong committed with words; perhaps it warns against wrong committed with money? Since the passage says (Ib., ib. 14) And if thow sell aught unto thy neighbor, or buy of thy neighbor's hand; this is a warning against wrong com- mitted with money. Hence the above verse must be a warning against wrong committed with words. How so? If a person has re- pented one must not say to him, Remember Dr) TDONIY PyN pO NON 1373 NPIS AND NIN .PODN2D 7D73 NS NS /7 Ww? (p> NON. DNS ADIN PR Iynwe 347 37 oS) IDSIw 1 npw Py Pw 1273 42107 7339 NN 2.2083 D137 AS AS ISON 7 3_IN PIS A ADIN 1413 NS 71? DIS THD? Dn A Awyds ADS Newnw 2 INS) 779 AM D3 ADI HAW W3 MDA Pw %!? sw Han ArmA AVS $91 TITDA 1273 871 Apwr 1373 $7 AE ADSSY PYM PO NODA 1373 NIN 413NF 1370 > DONS 59057 FAN TAS. it 133 a Oe) aanne DiS PS WS 37 DDT WMS (vy 47) DT3 wo IDS JIMNY 571 AIDS MDIND DW 9293 (DD 9 ODD AIAN MDIND DwD PTs PA (~ Pop y) Wo? TWIN AD ATT Siow 47 1019 S78 SIT MDS 9793 PT NII IT YSN TOS Pw 72 S71 pts 4ow A 2393 TNS) TDD IMS 379 Now INS? (> Hyp) 7399 13M (3“y po 97) 9370 31N27 DST ANSISS INDY AS Los NOS IN WS DMNDT ANIIND ADIN ONS TIDpNn 951 (or) WIS SAWS Pood AN.N2 DNDN AT [YY WD MIP Is Ty? DDD WS WIN 8? DMpd 38 AD NM TDS PY 7 OS TS9D NA DDT ANSINS INsDy MS pwyo Nt 19 ADS? OS ATwh Fy> 1.) A barn is usually hidden and therefore its quantity is unknown. 67 apy listen to her advice.”” This presents no difficulty. Rab speaks about worldly affairs, and the people’s saying is about house affairs. According to others, Rab speaks of heavenly affairs and the others about worldly affairs. R. Chisda said: “All gates are closed for prayers except for him who cries of being cheated, as it is said (Amos 7, 7) Behold the Lord stood beside a wall of Anach,? and in his hand was an Anach.”’ Said R. Elazar: “All sinners are punished through a messenger, except the cheater, who is pun- ished by the Lord Himself, as it reads: And hte Anach is in His hand.’ R. Abahu said: “For the following three the petition of the Shechina is not shut [to conceal them]: Cheating, robbery, and idolatry. Cheating, as mentioned above—Anach in His hand; robbery, as it is written (Jer. 6, 7) Violence and robbery are heard in her; in my pres- ence there are continually disease and wounds; and idolatry, as it is written (Is. 65, 3) The people that provoke Me to anger to My face continually.” R. Juda said: “One should always be care- ful to have grain in his house; for quarrel comes often in a house about the lack of grain, as it is said (Ps. 147) He maketh thy borders peace; He giveth thee in plenty the fat of wheat.” Said R. Papa: “This is what people say, When the barley is gone from the pitcher, strife knocks and enters the house.” And R. Chanina b. Papa also said: “One should always be careful to have grain in his house, for Israel was called poor only because of grain, as it is said (Jud. 6, 3-6) And it was when Israel had sown, ete. . . . and another verse, And they encamped against them s and again it is written, And Israel was greatly impoverished.” R. Chelbu_ said: “Qne should always be careful to honor his wife, for the blessing in the house usually comes for the sake of the wife, as it is said (Gen. 12, 16) And he did well to Abram for her sake. And this is what Raba used to say to the inhabitants of his town, Machuza: ‘Revere your wives, for the pur- pose of becoming rich.’ ¢ We are taught in a Mishnah: Concerning an oven which was separated and then it was pasted together by using sand between 2.) Anach may be read Ona’ah if slightly changed. C'S 1D Sin09 SVD T (°O27DI ONT ND?yT 9D > NDT 97D NT NS wWT DIA NT NIN yin vyis oywn 92 NIDM 35 IDS 333 NT AM (5 Dy) TDSIY ANN “pw 990 TUYIS 937 TDS JIN. 17931 [3S Hin Fy (731 TONIW ANUS pm m2w TS yas DIDS FY3I3 TAT PS 3 WIS 1S IS (WD) DMNIT ANS AAT ATDyI 773) ANI you? Twi DdM 0 ony) BNIT Ia TIN mye) DMI AW ANSy Wan wp 7 73 :TAN SD Jy CIS DD YIN Dy (op Vt DIS NM oy? AT 33 IDS IND ANID AID PRw ws TN ANIINS "ONIY ANIDN (pDY Fy S78 DIN 2w wa Dan son pw 327193 OWN (imp o don) WIS MOST IT SDD 37 IDS pps NIV CONST wsps NWO Mypw prwe 1 NIP DIYS NPD 1D NIN 37 ANI .S8N33 INT N?w IND TN. ANIM Wot OS AONIY ANIIN $poy Iy NIN OT Save BND INT Yt SX MT () ovr) Say 911 (or) BND OM 7 MN (or) NIP DM? 137M 937 ADS pT SO TNO TMD ADD PSY NWS TWD Wot ON TONSY INWS 7933 N98 DIN 2Y wD TINS IVT AVNSyD Dy, ISI (3 Mmrh 3) 139w37 TPIS NND 9399 $39 1N7 AST STAYNANT %D 7 8D NIN PS Dn AS APs Inn ann 66 Soy sR SS ID applying vile names not the same as expos- ing his fellowman to shame in public? The former refers even when he was already used to be named so. Rabba b. b. Chana said in the name of R. Jochanan: “(Fol. 59) A man should rather commit adultery than expose his fellowman to shame in public.” Whence is it inferred? From Raba’s lec- ture: What is the meaning of the passage (Ps. 35, 15) But when I halt they rejoice, and gather themselves together; . . . they tear me, and cease not. Thus said David before the Holy One, praised be He! “Sov- ereign of the Universe, it is known and re- vealed before Thee that if they would tear my flesh the blood would not run. Even when they are occupied in the study of Negaim and Ahaloth! they say to me: ‘David, who is an adulterer, with what kind of a death must he be punished? And I answered them: ‘He is to be hanged: he, however, has a share in the world to come, but he who exposes his fellowmen to shame in public has no share in the world to come.” Mar Zutra b. Tubia in the name of Rab, according to others R. Chana b. Bizna in the name of R. Simeon the Pious, and still according to others, R. Jochanan in the name of R. Simon b. Jochai, said: “Tt is better that one throw himself in a burning furnace than expose his fellow- man to shame in public. Whence do we in- fer it? From the act of Tamar, concerning whom it is written (Gen. 38, 25) When she was brought forth, she sent to her father- in-law, ete.” Rab said: “One should always be careful not to deceive his wife; for she easily cries [and thus hastens punishment].” R. Elazar said: “Since the destruction of the Temple, the gates of prayer are closed, as it is said (Lam. 3, 8) Yea, also when I ery and call for help, He shutteth out my prayer. However, the gates of tears were not closed, as it is said (Ps. 39, 13) Hear my prayer, O Lord, and give ear unto my cry; Keep not silent at my tears.” Rab said further: “He who follows the advice of his wife falls into Gehenna, as it is said (I Kings, 21, 25) But indeed there was none like unto Achab, etc”? R. Papa said to Abaye: “Is that so? Do not people say: ‘If thy wife is little, bow thyself and 13:13 135 IDS JDws 93 WTT 33 2y AS DIN? 32 M3 (b> 47) JIMNY 935 TDS AN TWIT 335 71329 IN WSs NWN PDD Iy Now Dw) INIT ND N31 WATT 77 83 OID WOT S71 IAP 191 WEST Inpw pyPD1 (o> PIB? PIT 173 pws A“ 389 TIT DN nniw °pT TT 8? “wa pPypIpp wn oxy DYpDiyw Aywd IDS NOS Ty 8271 PAN? ws 7y 83 TIT 9? DDS NANI Dyas PINS IND OF ADS ONT ADS IND weN TWIN 3B P2707 238 San Dy? pon 19 wn 73 S701 1D IDS .3“Ny? pon 19 ps DID N32 3 NIM “SS 7? ONT 39 TDS ADD DvD AN 77 CUDN1 STD pyow 27 Ios Wsy P|’ OWN? 1? M13 NN ID pyow D312 VSN ID P39) IS WNT 735 TN? ASSO NT (> HrhI3) B3NDT AN 79 N3D 2PON OS ANIw NN DONSUNI WAT OW NT Dy? 35 TON ANSIs AND Ayo ww pnow inws :m3Mp wWIpPOT M2 JIN OVD WYIS °D5 ION 92 DA (2 5) TDS3Y APN pw Yy33 yw ob Fy AST NaN ony yiwei pyr SESIY VyI3 87 Myot myw idy33 Asan ADI INT NyIws iT MPN Ayow (vd odon) 2 Won OS onyot os 9513 INWS Nyy Ins Jn 55 35 ApS) SNMSD TT S9 P (b“> bn) -SIU Doda SYS SIDS NTT ONSN NAD 35 99 SoS 715) NTT WP OS? TD wInMy Pm. RB INNS 1.) Two difficult sections of the Mishnah which treat on uncleanliness. ‘69 ND B'S 1g ary no yer decided unanimously to bless him (to place him under the ban). The question arose, as to who should take the trouble to inform him. R. Akiba said: “I will go [and inform him our decision] lest one who is not fit for such a message go and inform him sud- denly, and he will destroy the world.” What did R. Akiba do? He dressed himself in black and wrapped himself with the same color, and sat at a distance of four ells from R. Ehezer. And to his question: “Akiba, what is the matter?” he answered: “Rabbi! It seems to me that your colleagues have separated themselves from you.” Immedi- ately thereupon, he (R. Eliezer) tore his garments, took off his shoes, and sat on the floor, and from his eyes tears began to flow. The world was then beaten a third in olives, a third in wheat, and a third in barley. Ac- cording to others, even the dough which was already in the hands of the women, became spoiled. A Baraitha states that he was so “great in that day that wherever R. Eliezer fixed his eye, it was burnt. And also Rabban Gamaliel, who had at that time been sailing, was in danger of being drowned in a stormy ocean, and he said: “It seems to me that this storm is because of R. Eliezer b. Hurkanus.” He then arose and offered the following prayer: “Sovereign of the Universe, it is konwn and revealed to Thee that neither for the sake of my honor nor for the honor of my father’s house have I done so, but for Thy glory, so that [single-handed] quarrels shall not increase in Israel.”” Whereupon the sea became quiet. Eima Shalum, the wife of R. Eliezer, was a sister of Rabban Gamaliel, and since that time she prevented her hus- banc from falling upon his face.* It hap- pened, however, on a day which was the last of the month, and she erred, thinking that this day was the first of the month [in which the falling upon the face is not customary], according to others, a poor man knocked at the door and she was going to give him some bread, that he fell on his face, and when she returned and found her husband falling on his face, she said to him: “Arise, you have already killed my brother!” In the meantime it was heralded by the house of Rabban Gamaliel that he was dead, and to the question R. Eliezer asked her: “Whence did you know this?” she answered: “I have DA? TOS pT 479} Ni W1II31 Ny IVSwW DIN 7) NOY F278 UN NDpy 37 1713 DAyF 25 DS Dn 8831 Wy! PNA Apna osinY wa? Nd py 21 Awy Ay 17 D8 DIOS “1 PTI. 35? 2awy Don 17 IDS DDO OY TO Sapy aps 137 NUT AS Yoo pT Wanw °2 Ap. 234 923 9y aw mon PIs PIM) WIID pap wow oy Ape miynt pay wet pip yy ppws ww) pn. ww) own 48 Sin .NDO MWS TPIY PSI AS DIN 1D paw oIpy Faw oA WIN. WT 773 TT OS PDD JIT ANT FAW ATS 37 Py ON 1a? whi P2y Thy MPD 82 ap 7s 027 Bawa SIs AT PSw 7 ATS 93 “wan INT PITT Ip Tay DIP 72 TIID9 NOL Mwy TMNID! SIw WI_? ym oy) Nw oTIDD? NON Mwy SIN 2 DOW NON Sap Dv m3 Ise. pin Ss53 IDIT MANNS AWyVN I3IT WINDT 799 Apaw NWS? [N81 Tw yd SUT WIT we NOY NUTT TES Fy 9m? arp 1377 SDN DM? SF PD 17 AIMS TT RMD NND 19 TP DS SIIN MP S33 NMS INST Dy? m9 MIS MDIN Ip IBIT MNNIwS 3/7 MID NVY PHS IMATS INS? Nowp: 42 799 TOS Nyt NID 7A? Ts BW DwT 3.) Te pconounce the prayer called Tachnun, after the Eighteen Benedictions. 68 SYD ses SD nc the lime sections. R. Eliezer declares it to be clean and the sages, unclean, (Ib. b) and this is the oven of a snake. What does this mean? Said R. Juda in the name of Samuel: “It intimates that they encircled it with their evidence as a snake winds itself around an object.” In a Baraitha it was taught that R. Eliezer used every possible argument, but they were not accepted. Then he said: “Let this carob-tree prove that the Halacha prevails as I state;” the carob was [miraculously] thrown off to a distance of one hundred ells, and according to others four hundred ells. But they said: The carob proves nothing. He again said: “Let, then, the spring of water prove that so the Halacha prevails.” The water then began to run backwards. But again the sages said that this proved nothing. He again said: “Then, let the walls of the house of study prove that I am right.” The walls were about to fall. R. Joshua, however, rebuked them, saying: “If the scholars of this college are discussing upon a Halacha, wherefore should ye interfere!” They did not fall, out of respect for R. Joshua, but they did not become straight again, out of respect for R. Eliezer. (They consequently remain to this very day in the same condition). He said again: “Let it be announced by the heavens that the Halacha pervails according to my statement,’ whereupon a heavenly voice was heard, saying: “Why do you quar- rel with R. Eliezer, whose opinion should prevail everywhere!” R. Joshua then got up on his feet and proclaimed (Deut. 30, 12) The Law is not in the heavens. What is the meaning of The Law is not in the heavens? Said R. Jeremiah: “It means, the Torah was given already to us on the Mount Sinai, and we do not care for a heavenly voice, since it is written in the Torah (Kx. 23, 2) To incline after the majority.” R. Nathan met Elijah [the Prophet] and ques- tioned him: “What did the Holy One, praised be He! do at that time” [when R. Joshua proclaimed the above answer to the heavenly voice]? And he rejoined: “He laughed and said, My children have over- tuled Me, My children have overruled Me.” It was said that on the same day all the cases of Levitical cleanliness, on which R. Eliezer decided that they were clean, were brought into the college and were destroyed by fire. And they cast a vote, and it was DNDN OMIM AWD Wyss 9 NIN? SSIDY OND UNITY IY AUN Si AN (3“y) D427 IM pnw Iipw ADS ATT 7s Dw DVT WIND N3N Wis) W NID Yap x71 oryaw mawn 75 Wy. 4 mr 3 oni. 7297 ON On? ADS NT ‘1581 ADS AND wiped 3nn Apy3s may MST PSD PS 17 OS AOS Maso 77 A ms) Dat APS OA? Ws1 WM 3NA yD pS oo? os oA? DA ApS Tan 71297 DS TON1 TIN DOT OND 7S PSD SSID IO INDY wan ma {NID wis “DS pw 939 OS ys 71|°9 won ns m AS AT OMNI OMIT TPMIN OS on? IT12D 35D 1753 8? 055°Y AM ONS ADIT 937 Fw ITIDD USD IPT S71 pwd 334 Ow DOM? MONT UM OTD) Po Pop Arps 2 ANS) DY Dwr yO ni. 759 OS MDIMw ApS 9D MSs HD9 AY AIDS 7p P2797 Fy Pw 937 Ty Dp 753 ww Dow $9 8D NT OWS 89 (5 07937) TDN [9D AND ANN ANI DY AN ASK NIN MUNN NIN 7DDwW Pip N33 PMRW) Is PS on? BSD MNS (a> pwr) 3D WS TS) SND 799 TDS WIN? [AI 835 NWS O81 JN Np m9 TDs SMypyw SAA. ADP (NIN DVT UN TDS 955 83IMES 933 IMSS $3037 DIBA Wyss D9 ATA Mn 99 =< wel apy? the paint and told him: “See, I am older than your father;’ and R. Papa read to himself the following verse (Pr. 61, 8) The righteous is delivered out of distress, and another cometh in his stead. CHAPTER FIVE. (Fol. 61b) Our Rabbis were taught; Con- cerning the verse (Lev. 19, 35) Ye shall do no unrighteousness in judgment, in mete- yard, in weight, or in measure. Meteyard refers to real estate; one should not measure with the same rope for two heirs, for one in the summer season and for the other in the winter [because the rope, if dry, is shorter]. In weight, means that one should not hide the weight in salt [which makes it heavy]; Or in measure, one should not fill up a Massura* in a manner to make foam ; and from this the following a fortiori con- clusions is to be drawn: If a small measure which contains only a thirty-sixth part of a lug, the Torah is particular that the liquid should not be measured with foam; how much more so should one be careful not to measure with foam a hin or a lug, or a half, third, or quarter of a lug! Raba said: “Why is the redemption from Egypt mentioned in the Scripture in conjunction with usury, Zizith (fringes) and weights? The Holy One, praised be He, said: ‘It was I who dis- tinguished in Egypt between a first-born and another one, and it is also I who will punish one who lends money upon usury to an Israelite with the pretext that the money belongs to a heathen ; and also him who hides his weights in salt, and finally him who puts fringes of imitation of purple-blue in his garment pretending that it is purple-blue, [prescribed in Scripture for the fringes ]® Rabina happened to come to Sura of Euphrates. On that occasion R. Chanina of the same place questioned him: “Why did the Scripture mention the redemption from Egypt in conjunction with the eating of reptiles?” And he answered: “So said the Holy One, praised be He! ‘I who have distinguished in Egypt, etc., will punish one who mingles the inwards of unclean fishes with the inwards of clean ones and sells them to an Israelite” And he rejoined: “What I do not understand is, why is here 4.) A small measure for liquids. ey SY FSD PS waIN “Ap PISO wwp NIST 2 (h den) AH prams PEM PIE TI TIPS Sy wwyn ws? (or) 1h Gy bp q7) DawHS. ATwpS] Vpwad MATa wawns TD) Sow YPrP NWI At Mpa iyawps pDawian mos Ink mann no. Ins? TMwysi nop. Pmypwp pow sow Spwns Mwy M1 DIM 9p ODT SIT MND New MPapA 392 Aww Dwewn Ts Nw moweows pr ssm pA? apm 2p AN Vy Mysn nN? wsm N71 PAT Mp sn PT MS's) NIDDM DNDT 9? 7? San Ws 2170 p“s) Mss 937 DED Ns? 273 sp sMonany SiN 38 T“SDpN WS .nvpwps Sw moNw Mb? TDS 7w Mb Po onysp2 minw opp. pup? TWnyw Sy ys W532 meaaD Fete? «MIs Mp1 M1532 Pmyp Tony spl mzas pm2pwr pow Dt 2NUT M9DN ADIN) 17333 778 SIP 355: 799 TDS MIBT N11? pI Ss 83°37 SnDT ANS) NDI? MDT SND 833N sos m9 ON 97 m9 Dosw 233 S3IDM 3195 Sw ADD PD SMINIAY Si Is AYapA SDD YI’ TINY Us WDD Fw ANY Maw? DT Ds DPS DNs OT {Ap Ayaw SYD SP MOYO NIN 19 TOS Me? TDI 5.) For in these three things people can easily be deceived. "70 SU Besa. y a tradition from the house of my grand- father that all gates are closed for prayers, except for him who cries upon annoying.” Our Rabbis were taught: He who annoys a stranger transgresses three negative com- mandments, and he who oppresses him transgresses two. Let us see. Regarding annoying, there are three negative com- mandments, (Ex. 22, 20; Lev. 19, 33 and 25, 17). If so, then there are three nega- tive commandments concerning oppression also (namely, Ex.'22, 20; 23, 9 and 22, 24) —which include also the stranger. We must therefore say that in both cases, he trans- gresses three negative commandments. We are taught in a Baraitha: R. Eliezer the Great said: “Why does the Scripture in thirty-six, according to others in forty-six places, warn concerning strangers? Because his original character is bad [into which ill treatment might cause him to relapse ].” Why is there added (Ex. 22, 20) For strangers ye were in the land of Egypt? We are taught in a Baraitha: R. Nathan says: “Do not reproach thy neighbor with a fault which is also thine own;” and this is what people say: “To him who has had a hanged one in his family, do not even mention hang up a fish.” (Fol. 60) MISHNAH: R. Juda says: “A store-keeper must not furnish little children with presents of nuts, etc., because he ac- customs them to buy all their needs at his place.” The sages, however, permit this. He also prohibits to lower the prices, for the above reason. The sages, however, say on the contrary people will be grateful for such an act. A store-keeper must not take off the shells of beans, in order to raise the price more than if they remained in the shells. The sages, however, permit it [as the buyer usually knows the difference of the prices}. They, however, agree that one must not do so with the top of the measure only, for he deceives the eye [as the buyer may think that the contents of the whole measure is so]. It is not allowed to embellish slaves, animals, or vessels. (Ib. b) It happened, one old slave painted his hair and beard and came to Raba that he should buy him. And Raba answered him: Let thy house be open for thy own poor. When he came to R. Papa b. Samuel, he bought him. One day he told him to bring a drink of water, and he washed away PIyB OMywi 22 SAS AS M3 3751pp APTS Mywp pin 7S? 339 Ay WA NS TSA f337 A “NIT TISD KA WD /33 Ty wM7 (> Pop ) MIN $7 Wi (92 pwr) PAS? Aww Dr) WS WIN &? DISINA 737 ONS WI 'D3 IMpy 7733 7 uyDy AS ws 131 871 (o> WSNIN 871 (32 Mync) "DN 71 I 13M? HiT 17 PN 823 (3D OL) YNZ 82 Wi (22 or) Tt INK) AY INS SS NIT 92D AWD van iD HD ADIN 77 WYy!S 3 NI D3 97 ps1 Mpipp 179 AN TWIT (or) NIT ND .YI Mow 93Ht 143 Naipa SIN OFT OI 9D WENN 871 73 87 Wt JIN? APRN OS Jaw op 7 7 pws NET 97 APPIT SSVI Pps WIN? 7°? ROI 8? NPI pom? $9 ADs ATW 9A WIN (Pp 47) Rinw UPON NIP wn? owas. HYIP syns WPS MST wit SND? $71 PWNY OMIM WEN 82? 7319 I? 89-31? Wt OMI DAM Ayn AS DVnd DDIM MSY SA MIT POA AS 3719 S78 IPS TID b“y TD Sow on AS 871 OTR NS S$? POMS PR Py ms 72°79 NS 87 AAI Myays MST SID STAY Siw (3“y) P37 28 RIT MAP? Ss MIP TH Atv 307 WNP? SN FMI 9 Osy WI 9’N pws OS TN NOY IIT Iipy TW Xba an 9's TIPTA mown? AT Ie SID 73 Spa eiy e shalt not be to him as a creditor.” R. Ami and R. Assi both said: “The debtor feels as if he were punished with two sentences [fire and water], as it is said (Ps. 66, 12) Thou hast caused men to ride over our heads; we went through fire and through water.” R. Juda said, in the name of Rab: Who lends money to anyone without witnesses trans- gresses the commandment (Lev. 19, 14) Nor put a stumbling block before the blind.” Resh Lakish adds that he causes a curse upon himself, as it is said (Ps. 31, 19) Let the lying lips be dumb which speak arro- gantly against the righteous." The Rabbis said to R. Ashi: “Rabina ad- hers strictly to all that the Rabbis ordained.” R. Ashi thereupon sent to him on one eve of the Sabbath: “Let the master send me ten zuz, as I have a chance to get a bargain.” And he answered: “Let the master appoint witnesses or write a note.” And R. Ashi sent to him: “Do you demand this also from me?” And he answered: “In much the more from you, master, because you are always engaged in your study. It can easily escape your memory, and I would draw a curse on myself.” Our Rabbis were taught: The following three cry for help without being heard: Who lends money without witnesses, who buys a lord to himself, and he over whom his wife rules. What is meant by “who buys a lord to himself?” Who assigns his posses- sions to his children while he is still alive. Other number among the cries for help which are not heard, also that of him who suffers in one city and does not try to find his livelihood in another. CHAPTER SIX. (Fol. 83) There were carriers who broke a barrel of wine belonging to Rabba b. b. Chana, while in his service, and he took their garments for the damage caused ; and they came to complain before Rab, who com- manded Rabba b. b. Chana to return their garments. And when the latter questioned him: “Does the law prescribe so?” he an- swered: “Yea; (Prov. '2, 20) In order that thou mayest walk in the way of good men.” Rabba b. b. Chana did so. The carriers, however, complained again: “We are poor, ome 4y wo FT SD WTI MAST UPS 31 WNP WIS NIDIII (CP Oop) TASIY P37 95 57 TDN ATT 31 WS .D°D2) ws. S2 Dy. S7Y ONIN Mem Myo i? ww 1D wn 8? Ty %3_71 (vy Hopy) Dwp Trp Wwsy? M99p DANI DS wp? wn MWID apy oocmpwy mo?sn (6> don) IDNIY :pPNHyY PIS 7p NIA NII OVP SP ws 377 7337 7? SN SSyot NUD YTD 9? Mw 7337 TWPST 72 2D CDTANT NT Awy 1D 99 TT? Snow STAD WD 8S 99 Nw 1D? NPAST NOP now 3 SIN IDS 19? Mow Sand 3nsI1 p11) CoM) SDWID TT AD wD >? sipsy? 1792p UT ST DyI O81 Opps 9 7337 hn Dy. S2w omis m1 Oya 1% wey Mn YOY NIWID INWRY D1 AOSY? PIN AIPM YDD3 T7IN TS NM OND Wwsy? PIS APA ss poma 329 Pos Sn IN 11535 sno? OS ST NNO ONT 972 wat 2: SN°nS wy PD PIMINT 93 99 ONDN ASM 1D 12 AD (a> 497) AN D939 Iw SANT NnvaN oN Tpyw NOT OR UOT IN? 3 9" 397 TDS ps B73 FIM yp? (3 den) Ps 98 9 Qo) PIN MSY 799 TS W973 A? 79 7.) Because when the debtor denies the claim people usually believe the debtor and will consequently curse the creditors for making a false demand. 72 Sy WSC Gy ey ay mentioned, who brought you up, which is not the case in the other place where the redemption from Egypt is mentioned?” Rabina replied: “We need this to what was taught by the school of R. Ishmael; for in the school of R. Ishmael it was taught: The Holy One, praised be He! said: “If the only reason why Israel should be redeemed from Egypt would be that they should not defile themselves with the consumption of reptiles, it would be sufficient?” “Is then the re- ward for not eating reptiles greater than that of the three mentioned above [to which the expression, I brought you up, is not used], R. Chanina asked. Rabina replied: “The question here is not about reward, as the Scripture means they were brought up in such a manner that they felt disgust to defile themselves with reptiles.” (Fol. 62) We are taught in a Baraitha: If two were on the road [in the desert], and one of them has a pitcher of water which is sufficient for one only until he may reach an inhabited place, but if both would use it both would die before reaching a village; Ben Pattira lectured that in such a case it is better that both should drink and die than one should witness the death of his comrade, until R. Akiba came and taught: (Lev. 25, 7) That thy brother may live with thee; (i.e., thy own life is preferred to the life of thy brother). (Fol. 70 b) (Prov. 28, 8) He that in- creaseth his wealth by interest and usury, will gather it for him, that will be kind to the poor. What is meant by the expression, that he will be kind to the poor? Said Rab: “For example, as the King Sabura, who col- lects money from the Israelites for the pur- pose of distributing it among the poor of the Persians.” (Fol. 75 b) We are taught in a Baraitha: R. Simeon says: “The usurers lose more than they profit [for they deny in God]; furthermore, they make Moses, our master, an unwise, and his law untrue, saying: ‘If he knew that usury brought great profit, he would not have written that it is prohibited.” When R. Dimi came from Palestine, he said: “Whence do we deduce that if one is aware that his debtor has nothing with which to pay, he must not pass him by? From the following verse (Ex. 22, 24) Thou ON NINN BDI A7yon $I Nsw ND 9? 937 DT SINT Wypow 37 DT 83ND? 119? Ds oof oS2n9s) “Spm APN Fsyow paw mr Ast Paws SIs Osa INw wos «2 TDS YT OsIwa PSppA 7S MiPPwn Ns s1 N31 YD! Ws SOND DD WIN WHS SIT Ips 119? 3 11397391? 7772 pay yaw o3w x3 (3p 47) mniv DS DD %Y TMP ond INN 731 aw? yea On. IMs ANiw Ds Donn ony IMD") OMsw inwew a SPOS 72 wat 27 Sow TY Sn AND. INS AN 78) JOM DY TMs om (O> Hyp) 1971 Sa py 2 Van YH? Pop maa Wws32 wit 73D (3“y v q7) DPT JIN? WW (po cn) SDP O77 71N? SNS Deas sn 7373 N70 Ws ww“ NIN (oy 77) POW RIS Ty S71 P Toa Pmimaw map 8 DMDIS) ADS wn) ON 3939 Aw) 899972 NY MAY WD Mw ypTY HT 213d SIN. WWII? PID TOS DT 37 SHN 9D TNOIN VIBI WDp? NOW 17 PRY p71 13D sO8 DT Tw. 19 TN 8? (39 pwr) WI? 6.) The expression in text is Hama’aleh (who brought you up), which means also elevated, or higher standing. 75 ei de al ny vestigated—perhaps he had done such labor that makes no noise. But if this man is nothing of this kind, he is surely a thief, and you may capture him.” This advice was heard in the king’s house, and it was decided that the one who dictated the letter be the carrier [i.e., he who advised should be the executor]. R. Elazar was thus brought and appointed to capture the thieves, and so he went on doing it. R. Joshua b. Karcha then sent word to him: “Vinegar son of wine (bad son of a good father), how long will you deliver people of the Lord for execu- tion?” He answered: “I only destroy the thorns out of the vineyard.” Whereupon R. Joshua sent to him again: “Let the owner of the vineyard (God) come and destroy his thorns.” One day R. Elazar was met by a washman, who called him “Vinegar, son of wine ;” and he thought, since he is so impu- dent, he must be wicked, and gave orders to capture him, which was done. When his wrath abated he tried to release him, but could not, and he applied to himself the verse (Pr. 21, 23) Whoso keepeth his mouth and his tongue, keepeth his soul from trou- ble. Finally the prisoner was to be hanged, and R. Elazar stood under the gallows and wept. Said the prisoner to him: “Rabbi, let it not be grievous to thy eyes, because T and my son have committed adultery on the Day of Atonement.” He then, placing his hand on his abdomen, said: “Rejoice mine en- trails! if cases in which you acted on doubts are so perfect, how much more perfect are your sure cases? I am sure that no worms of any kind shall have power over you.” He nevertheless did not rest until he committed an operation upon his body, and after it ‘ghowed by tests that no worm had any power over it, he applied the following pass- age to himself (Ps. 16, 9) Also my flesh shall rest in safety. The same case happened (Fol. 84) with R. Ishmael b. R. Jose, who was ordered by the government to capture thieves. Elijah met him and said: “How long will you deliver the people of the Lord for execution?” “What can I do? It is a royal appointment [which I cannot de- cline].” And Elijah rejoined: “Your father fled [from persecution] to Asia, flee you to Ladicia.” Re Jochanan said: “I am a remainder of the beauties of Jerusalem.” He who desires to see a beauty similar to that of R. Joch- ND9D 9D SNID PONwWS DSN NT 8333 8? SPIN 2 IDS SMUST SMP DS DAN Spi ppnow 213 WyIs 377 AYN POW AMP JD pei 7 2 Maw Msi 333 IAPS Pw wy MS IW ANS wp Ty 7 72 IDA 7D 7790 SN DSP 7 Mew IIT SIP AS APN DIT Fy2 Na m7 Now "2 poin MIP DID NTT 13 pIp Th SAY Wi Spw pYw ONT 971D ASNT DS 7 MNyT MIT WI? WND|ANI WID|N 71? ApS Sen) My MP SD S71 TP? WINS Is UMPPMawas NISp Wow ww) Pp Wow (b> S$ 9D m9 TS °DD Spl SH PT win op ADMUND Mp3 Vy ws Siw Pxys yr wey TAS) pyo I TP msm Ob os MINT) WD DDew NIP|D mp1 ww yn 33 D5 {38 maa ADD) ABD NNs WS Dl7w N39 °DT ISNT DZD MDW AyIM 77 PN MOL SMPWT SOD AY PwSs MNYT Sano POD YPaD WT MDD? IAP) Nwew-T SND? MOND Kwows ww) SINT pT pT 55 mp ND CDs DIN 9D ADD 871 INI SOM MDD paw IP Tw MD X? In Mp NP Pow Ipy ny SST 2a 7p AS powy wa AS (1 OOP) MWHIN SIP q7) Nw ID 13 PRyow? 937 AST wna? SDN TON MD PPS MT? Mwyp INT ID (7D sand nos SY oy IDI TNS snp Ty 797 HIT NDT NIP Taps sp m7 as SS °PTI9? PAY NS NON? PTY PIs 17 TON spay TNS NIN JIM 937 TS SOOT AID orm Cyt IND ONT Bye 74 Ny OA. sas y we were working the whole day, we are hun- gry and have nothing to eat.” And Rab told Rabba that he must pay them for their labor. And he asked again: “Is so the law?” And he answered: “Yea; (Ib., ib.) And ob- serve the path of the righteous.” CHAPTER SEVEN. (Ib. b) R. Zera lectured; according to others, R. Joseph taught: What is the mean- ing of the passage (Ib., ib. 20) Thow caus- est darkness, and it becometh night, wherein creep forth all the beasts of the forest? Thou causest darkness, refers to this world which is compared to the darkness of night; wherein creep forth all the beasts of the for- est, refers to the wicked that exist in this world, who are compared to wild beasts. The sun ariseth, they slink away and lie down in their den; the sun ariseth, for the righteous; they slink away, refers to the wicked who will go to Gehenna; and le down in their den, refers to the upright, for there will not be an upright who will not have a dwelling in the world to come, ac- cording to his honor. Man goeth forth unto his work, refers to the upright who are going to receive their reward; and to his labor until the evening, [refers to him] who has completed his work [while alive] until the day of death. R. Elazar b. R. Simon met the royal officer who was engaged in capturing thieves. “How can you capture them?” he asked him. “Are they not compared to wild beasts, of whom it is written: Wherein creep forth all the beasts of the forest.’ According to others, he quoted to him the following verse (Ib. 10, 9) He lieth in wait in a secret place like a lion in his den. “Perhaps you capture re- spectable men, and the wicked remain at large?” “What can I do?” replied the offi- cer. “I am so ordered by the king.” “If so, then I will instruct you how to proceed,” said R. Elazar b. R. Simon to him. “Enter a wine-house at the fourth hour of the day, and if you find there a man drinking wine, holding his goblet and slumbering, make an investigation concerning him. If he is a scholar he was certainly engaged in his studies at night; if he jis a day laborer, it may be that he performed his own work during the night; and if he was a night laborer, and it was not heard that he was working at night, still it must be in- 27 99 AON ITD 7? 1°71 7395) NOD 71D PS 28 (DT SIT 1? WS Was 1? 3a Town Dp Hiwis1 (or) wow PD DSpien 35 N37? ION NWT 3 wT (3“v) AN JwH AWN (7p odop) 3wnIT SD AD 1 Jw Aw Apo inn 75 wipan 13 179 worn 13 712992 Tow AIA Dp Ar 79 nn? poy iw yw is ap? inn 99 DMiyd 81 P_ON’ wawn min spay Dywn PEON DIP TS? wow min ps7 PI 95 47 PR PIV oNwiyy Is 377 YOY? OTS N¥9 171139 |? WI 19 PRw pty Sy Ty INNDy? paw 759 opty wy 2D50y “Ty INTIDy DIwhw Ms Nin? Nw pPyow 37D AWypIN D4 117 9959 D977 2“ 9233 DPN NPT NID 92 YANN 12 ND DNs PNY NVM WI odyon) M9? ASP SP NAD TS TY? INN n?pw NOT ADDI AMS AND! Ans? ¢ NIDA DPIys oN 7S Iw Mpswi py Ay Tayn "DT JAS SN FS Nin $DIDT Sw SPT WII NT ID NMIIN yy yoass SNw D331 SP) MTD ND Ps NP1 Sw SDPITPS OMI SVT BIW KIW os Ay Wy SP OW Kw yw ws pw Op S887 TUT MTT 899999. TNT Y ON AT 17 2? phan to me, I will give them their livelihood. She continued weeping. “Do pray, for my sake, that I am not left a widow.” And in an- swer he cited to her the end of the same verse, and thy widow must trust in me. Finally, R. Simon b. Lakish’s soul went to rest, and R. Jochanan grieved very much after him. The Rabbis of the college searched for a suitable scholar to go and comfort him. They decided that R. Elazar b. P’dath, whose decisions were original, would be fit for this task. He went to R. Jochanan’s college and sat before him, and when R. Jochanan said anything, R. Elezar b. P’dath would say: “There is a Baraitha which supports you.” R. Jochanan then ex- claimed: “Is it you who desires to replace bar Lakish? In his time, when I said any- thing, he raised twenty-four objections, and I had to make them good with twenty-four answers, so that the discussion became very animated. You, however, say to everything, ‘There is a Baraitha which supports you.’ Am I not aware that my saying has a good basis?” Finally R. Jochanan tore his gar- ments, wept, and cried: “Where art thou, bar Lakish? Where art thou, bar Lakish?” He continued crying until he became de- mented. The Rabbis then prayed for his death, and his soul went to rest. (Ib. b) Notwithstanding that R. Simon b. Eliezer said above that he was sure all his deeds were just, he was not satisfied, and prayed for mercy from Heaven, and invoked upon himself chastisements , and became so afflicted that in the night they had to spread under him sixty felt spreadings, and in the morning they removed from him sixty basinfuls of blood. In the morning his wife used to make sixty kinds of pap for him, which he ate, and was healed. His wife, however, would not allow him to go to the college, in order that he might not be trou- bled by the Rabbis. And so he used to say every evening to his afilictions, “Come, my brethren and associates.” And in the morn- ing, “Go away, for I do not want to be pre- vented from studying.” One day his wife heard him call the afilictions, and she ex- claimed: “You yourself bring these afflic- tions upon you! You have already ex- hausted the money of my father through your illness.” She left him and went to the house of her father. In the meantime it happened that sailors made him a present y3D0 ID Mp ANyT Aw Ty An ie 34 ty AOS CNIS Paws. AVY NS NS PON MwaI M3 INVIN yp PMyoINI (or) 17 135 TS NP TW wp? 3 pyow 277 S92 IND 327 TDS S31 IND pM NID yD WYIN 97 D3 AAMyI? man? NN7D 9D MDP DN DIS MBNNypow PINT TOS J? Sproat gn 9s 9 IDS TNT NDOS TTD SwIp2 4D Nw? 125 AS NID] SNvwp TD 97 wD. TT NNID MST SMyow Sm Si pp 7”D 199 EW NIPT? NS? IDS 2 SyMDNT NIN NDS SDN1 D3 NPL ATMIND PIP) PNP AIT SNP sump? 1D AS SDT Nwep? 72 AS Sw SP mint : mM] MIT 27y IM 193 TWYS 937 JOD 87 95 PDN (3“v) NMUND PND) My Dap AnyIs pyaw S333 STDS? sos pe 7 PI WT nD? = NDDI NOT O7D.wO Pow mnInD SON] STH? CD Pw wn aT m2 ATDy Pb? IAMDT A? ApPaw AI S21 421 117 ees |-= JTIpNI? NIT DT wD Swat %27 TDN SI_SD UNIS YT Ms IN? TDS SNS myow TA Say AIM Fw. 3b 97 117 Sn2y 177 MND Sp AS 9? TADS WNT 339 NS TTD SIS md Sw pp m5 m7 J) SSID Pw ST INS) IPD Nws 76 sy?3D 833 y anan shall take a silver goblet just out of the silversmith’s hands, which is still red- hot from the flame, and shall fill it with the germs of Roman scarlet, then put on its top a crown of red roses, and place it be- tween the sun and shadow; and this reflec- tion is but a part of R. Jochanan’s beauty. Ts that so? Did not the master say that the beauty of R. Cahana is similar to that of R. Abahu’s, the beauty of R. Abahu is similar to that of Jacob our patriarch, and the beauty of Jacob our patriarch was sim- ilar to the beauty of Adam the first ; where- as R. Jochanan was not mentioned among the beautiful? R. Jochanan was different, for although his complexion was beautiful, he had no beard. One day R. Jochanan was bathing him- self in the Jordan. When Resh Lakish saw him, he jumped into the Jordan and went after him. R. Jochanan said to him: “Your strength ought to be devoted to the study of the Torah.’ Resh Lakish answered: “Your beauty is fit for women.” Then said R. Jochanan: “If you will repent [and leave your profession], I will give you my sister, who is still more beautiful than I am.” Resh Lakish accepted this proposition, and when he was about to recross the river for his garments he could not do so.!_ R. Joch- anan then instructed him and made a great man out of him. One day there arose a dis- pute in college about the time at which dif- ferent new iron weapons, like swords, knives, etc., became subject to Levitical uncleanli- ness. R. Jochanan said: “From the time they are taken from the furnace,” while Resh Lakish said, “From the time they are taken out of the cooling water.” R. Jochanan remarked: “The former robber stands his handicraft.” Whereupon Resh Lakish an- swered: “And what good have you done me? When in my old profession, I was also called master, as in my new profession.” “I have done much good to you, as I brought you under the wings of the Shechinah,” said R. Jochanan. R. Jochanan was nevertheless de- jected, and Resh Lakish became ill. [The wife of Resh Lakish, who was] the sister of R. Jochanan, came to the latter and wept, saying: “Pray for his health, for the sake of my son.” And in response he cited the fol- lowing verse (Jer. 49, 11) Leave thine or- 9D) IPPD °DD NBDIT NDI °N3 73M $999 99 TTT NPD NININT PSD swow JD Man) Mow? Spo STUNT TINY DTT Mw Pyo AT ST. 8710? PYD NIT IIT AMY WD ANT 13s PPD WS (DIF TMWwI Ws IT Aw PYO WN 3Bpy WIAs spyyt AMDWw NO TIM 9D IST PSI DINT TW $9 DMD OVINT BM 59 sy 19? awnp 2m? S47 SITVD BIN %31 OND Sp A WwW Say O"s FMAM NIT Tw wp? wer MN DTT OS 98 9 Iw 2" STUN? 2 Sap OND NV|YT WNINN 4? NIB 72 TT 3D. SH IND MINN? TTD? Mya Toy TH SOW RDT SIDI Mw TINS Ap PVINAT POAT AMDT SVT 93 17a TT PIIPY IND sp WSp 731 7 741 NaN 7D2 OND ND) JNIN7D 1D3 Nyw ANniw 5) m5 Iw! IDS PIM 927 NINA TPAVOD22 AND? 248 DDD INIT wr Is Or 09 Np 8D DN 99 MMS OND) 2“ YT? NNN WDDIPST 7 NINN FN 99 TAP 229 wor My WIT Nyt won mp DwiT 33 m9 AION NDD SP TNMs ONAN YP? wT mary (vy opr) 19 Os 932 Baw. nwy 1.) Because he accepted the yoke of the Torah his strength became weakened.—Rashi. 79 Li I ae by latter exclaimed: “It may occur to you, as to your husband, who is not buried.” And when the Rabbis heard this, they said: “When this conduct goes to such an extent, it is an insult to the deceased.” According to others, R. Simon b. Jochai, his father, appeared to one of the Rabbis in a dream, and said: “There is my young pigeon among you, and you do not care to bring it to me.” The Rabbis decided to busy themselves with his funeral. However, the inhabitants of Akhbrin? would not let them remove R. Blazar from his attic, because during all the years that R. Hlazar slept in his attic not a wild beast had come to their city. On one eve of the Day of Atonement, when the inhabitants of that city were busily engaged, the Rabbis hired some men of the village of Biri, and they took the corpse with the bed and brought it to the Rabbis, who removed it to the cave of his fathers. They, however, found the cave obstructed by a snake, and said: “Snake, snake, open thy mouth, and let the son enter to his father.” And it did so. Rabbi then sent [a message to the widow] saying that he would like to marry her, and she answered: “Shall a vessel that has been used for a sacred purpose be used for an ordinary purpose?” In Palestine they quote this: “Where the owner of the arms (war- rior) hangs up his battle axe, should the shepherd, Kulba, hang up his bag?” Rabbi sent to her: “Let it be granted that he was greater than I in wisdom, but was he also greater than I in meritorious deeds?” And she answered: “You admit, then, that he was greater in wisdom than you, of which I was unaware. I am, however, aware that in meritorious deeds he was greater than you, for he submitted [with his good will] to sufferings.” Whence is it known that R. Hlazar was greater in wisdom than Rabbi? When Rabban Simon b. Gamaliel and R. Joshua b. Karcha were sitting in the college on benches, before whom R. Elazar and Rabbi were sitting on the floor while dis- cussing Halachic questions, the sages re- marked: “We are drinking the water of these two young men (ie. enjoy their study) and we let them sit on the floor!” They prepared benches for them, and they 2.) A town iu Upper Galilee. SSTI ONT 91D 4537 IDS ANP? js N2w INN 7D yo 21 TN NPIS MUS 18? pw? ANS MIND On? WS NOI 1? WN Sus °9SN NIN? DSI ONS WN] DI32 72 957 RYIDDY 3D. PAW N7 M3 IP Wy NS? 7527 N? My Pps pyow 12 8" Os WNIT SY NOD yD TN SOY WN? Ay AN Pr7D 893 9397 3339 ATTY I 1 AT DT MAST NNN? AYOONI MD IY? APN TIONS SNyo? 7°9 SINT S3Dy? NIWS PON SSN JD DID FD ONND NIDp N3IDy 7? 2179 AMM 995 9 New Inwsd 1979 937 now POS TON 7m 13 wane wip 12 wonwsy SI S375 WIT SIN SMD pT ANNA s3o0 9173 ANN DT AS A Mew SIN MN Mp M9 ANw IND 2173 °D ODI Dwyps 72s 938. S3pT? S$? JOD 7172 NAD AINSI PUD? MIy DIP MITT NST ow owyn 897) 329 8S WT ADT SY SSD AIS 937 NMP ISN) \D|DS AMP 72 yen IPIDD) WWPd SPAS %251 piynw e915 Typos 933 5) DSW OF Ow IS OTD MDs 3"3w9 9S IPPON YDSD IN? “ay pprpP 78 Sy? Pe HSS ny of sixty slaves, each of them having a purse with money; and the slaves prepared for him daily the sixty kinds of pap he used to eat. One day his wife said to her daughter: “Go and see what your father is doing.” She went. Her father then said to her: “Go and tell your mother that we are richer than her parents.” And he applied to himself the verse (Pr. 31, 14) She is become like the merchant ships, from afar doth she bring her food. Finally he ate, drank, became well, and went to college, and there he was ques- tioned about sixty kinds of blood of women, and he purified all of them. The Rabbis murmured, saying: “Is it possible that of such a number there should not be a doubt- ful one?” And he said: “If it is as I have decided, all of them shall bring forth male children; if not, then there shall be at least one female among them.” Accordingly, all of the children were born males, and were named Eliezer after him. We are taught in a Baraitha that Rabbi said: “Woe to the wicked government which prevented R. Eliezer from attending the college, and be- cause of this, prevented the multiplying of Israel. When he was about to die, he said to his wife: “I know the Rabbis are angry with me [for I have captured many of their relatives as thieves], and they will probably not attend my funeral as they ought to do. You shall therefore leave me in my attic, and you shall not be afraid of me.” R. Sam- uel b. R. Nachmeni said: “I was informed by the mother of R. Jochanan that she was told by the wife of R. Eliezer that no less than eighteen and no more than twenty-two years after his death she kept him in his attic. She used to ascend every day to ex- amine his hair, and found nothing. When it happened that one hair fell out, blood was visible. One day she found a worm in his ear, and she was dejected. But he appeared to her in a dream, telling her: ‘It is nothing to be dejected about, as this is a punishment for allowing a young scholar to be insulted in my presence. I did not protest against it, as I ought to have done!’ ” When two parties had a lawsuit, they used to come and stand by the door, and each of them would explain his case. Thereafter a voice was heard from the attic: “You, so-and-so, are unjust with your claims;” or “You, so-and-so, are just.” It happened one day that his wife was quarreling with a neighbor, and the TP? TIBYI IPIIN PW PZ 9D TBy Pw MIDS TW SOY WW? MIN NID? DD Pw NIDNST WIYP IND PSNI {pa M7 ANA AP 7173 32 JOS? Os 7 72 ADS SS HPISD AN (65 dey) MwaIS AP OnPwD P53 9733 Nw) PDS TAN? 83N pray amp NOT OD PY Map? INYVS Sw 139 n°? 1“ MIDNT JID1 III NP WW WIAD TT NW ND ON WW? ADS PAD IN ws D393 ANS A2pP3 AN IN? ON ODT DMD Tow Sy TTYIS 1n9 IP DN ODT OND YA MYWr M73 71 AAD ADD 937 ADS NN 1? TOS. W|I NOS NP AN 9D FSW It S71 OY OMPNTT D072 NIT NDT VN S721 SMI PINK Wa 2 ppp TOS 9 YAS 9303 1D ONY “8 OND VUVYIS 9377 WANS A? yn NT As 93477 3M S71 1D NND MIMD 8? pyow 73 3S NMOPYI MIS Pw PAIN PAwyp MA 9D AS 9 NIMYH 83P9D TAIN NDP NOT SAN TIT My NMS MND WON TPITIND PDI SPT WM NIN IN S17 1D 87 99 DS NDI 99 UMS OSMYT 87) 73370 S337 NMI opow am xpy N37 NN 9D IAN TT 9D 89 spat> oNND MND 1D NID 7D TDN NSN 9p IT 90 TS 935795 Ys TDS TIM My NIP pHs SSD SP TIT TA SO ONDT ANS NID we 9YS5 SAN 17 TADS ANID wy TAS NST 81 2Py? privy, and the sound of his ery [in pain] drowned their (the beasts’) voices, so that even the sailors on the seaboard heard him. Nevertheless, the afflictions of R. Elazar b. R. Simon were of more value than Rabbi’s for, while R. Elazar b. R. Simon submitted himself to them out of love, and they left him for the same reason; those of Rabbi’s came as the cause of an incident, and left him through an incident. They came as the cause of an incident, as follows: There was a calf which was about to be taken to the slaughter, and it ran away and put its head under the garment of Rabbi and cried. “Go,” Rabbi remarked to her, “because you are created for this purpose.” It was then said [in Heaven]: “Since he had no mercy [with creatures], he shall be visited with afflictions.” And it left him through an in- cident, as follows: One day, when his fe- male servant was sweeping the house, she tried to sweep out some weasels which were thrown there. Rabbi, noticing what she was trying to do, said to her: “Let them alone, for it is written (Ps. 145, 9) And his mer- cies are over all his works.” It was then said in Heaven: “Because he has mercy with creatures, let us deal with him mercifully.” During all the years in which Rabbi was suffering from his afflictions, it never hap- pened that the country was in need of rain. It happened that Rabbi came to the place where R. Elazar b. R. Simon used to dwell and asked whether that upright man had left ason. He was told that there was a son and that every prostitue whose price was two dinars paid him four dinars. Rabbi sent for him, or- dained him [as Rabbi], and delivered him to R. Simon b. Assi b. L’guinia, his mother’s brother. The first few days the youth used to say: “I will return to my place.” And his uncle, [trying to persuade him to give his attention to study], would say to him: “Peo- ple want to make you a scholar, and they spread over you a gold-trimmed cloak, [as sign of being ordained], and named you Rabbi; and yet you say that you will return to your former place.” He thereupon replied : “T swear that I shall never again mention it”? When he grew up he went to the college of Rabbi. When the latter heard his voice, he said: “The voice of this young man is similar to the voice of R. Elazar b. R. Simon.” And he was told that this youth was his son. Rabbi then applied to him the ae) RD m2 opewi w2p? Mp M9? Tayo 3 792 TTYIN WD TT VID? DFT VIDS NO? WITS 9372 TPIS 9D WANT DTT Ty pyow 59 9297 1297 AANND) IND FINAN pyow 7) 9y ADIN AwyDd T Cpl Ika Mwy oT SP NAT S2ay SINT ST OND Sl Twyp TPaIDD Mw SIN Os Tw? 77 WD. SIDS NII D7 9D Mr "8 12 Spi 17 Sy pip? my wm? ond Np S71 ANT Sw93D NP TI AN Nor 17 nwyp 7 ‘snes S35 Nw Ti SND %2I7T NN odop) DND WP Paw 7? Ws 117 NwWID Spi Om) SST MDS Pwyo %y Pom (onp SO aTpOS (DIT Mp sw 7D YY OI SST ID 3 PAD IT N72 WIS, Daw 35,12 737 WONT S70? ND7y PADIS. 87 ONT NDIT NOYD SWYT Noy Ap Nw SOM [IDI WI NO7Y? TST IN? 8 IDS “PY WT AD 8D DN 97 MIDI Wy 2S°D SYD ND SOP TA Swap S797 S302 YON DIT ANN? 937 pops 2 TDS PTS IN? JD wv 17? TDS pynw Ma iniDw ’33 MiDwsy Ay 753 73 1 we 72 Pyow 77 Ao7wN1 372 MIDS AYN SON TIT NOP 9D (DST TINS 8°31P2 72 DS. 3n) Way DDN 38 DPN RIS Np? AN 2 MP DN PI Iw KITT RNA Mapp om $4 DPR NIN UIP? Ns myow DT SMD. 3 972 9D NT “IPSS. (DTT PPP? OMT SIP NA IN 7p? MmSy MP NT AAD 79 MAS Pypw 2373 80 Sy?sD S23 +>] ascended them. Rabban Simon b. Gamaliel then said to the sages: “I possess only one little dove (only one son), and you want me to lose it, [lest an evil eye affect him].” And they caused him to descend to his for- mer seat on the floor. R. Joshua b. Karcha then said: “Is it right that he (Rabbi) who has a father, shall live, and he (R. Elazar) who has not, shall die?” They therefore caused R. Elazar b. R. Simon also to take his former seat on the floor. R. Elazar felt discouraged, saying: “They compare me to him (Rabbi).” Up to that time whenever Rabbi said anything, R. Elazar would sup- port him; but from that time on, when Rabbi used to say, “I have an objection,” R. Elazar b. Simon would say to him, “You mean to object to this and this; here is the answer to your objection. Now, you are surrounding us with a number of objections which are of no value.” Rabbi felt discour- aged and came to complain before his father, who answered: “My son, you should not be angry, for he (Elazar) is a lion, the son of a lion, and you are a lion, the son of a fox.” And to this Rabbi referred when he said [elsewhere]: “There were three humble men, my father (Fol. 85), the children of Bathyra, and Jonathan, the son of Saul. My father (Rabban Simon b. Gamaliel), as said above; the Beni Bathyra, as it is said* that they themselves have made him the chief and elevated him to the post of Nassi, which they were occupying; and Jonathan b. Saul, as he said unto David (I Sam. 23, 17) And thou wilt be king over Israel, and I will be next unto thee. But perhaps Jonathan b. Saul said so because he had seen that the whole world was sympathizing with David; and also the Beni Bathrya, because they could not answer the questions submitted to them; but as to Rabban Simon b. Gama- liel, he was certainly one of the humblest men of the world. Rabbi then said: “I see that sufferings are favored.” And he sub- mitted himself to suffering for thirteen years, six of them with a stone in the blad- der, and seven of them with scurvy. The steward of Rabbi’s house was wealthier than King Sabur. When he used to feed the ani- mals of Rabbi, the voices of the animals were heard for three miles. He used to do this at the time when Rabbi was entering the 3.) See Vol. II, page 22, DwpsD ONS) 059393 97 vw ANS AD 927 BT? ADS 9397 FINNS 3D AIDN? 11 DM 381? ww oD AMP 73 ypwin w'n3 892 9D3 AINNS 1D? 38 19 pPRw Ty nn 79? INSwn Xp ADS MNyT won YMDD 77 N79 939 AOS 71D SOY NAN 937 2S TT 9D F781 NSD waa 8“ m9 wat JD wn. 87 O'S aw? 97 ws MNaPA SAwn 4nDwn sn Ww awn? 49 Mnyt wan wood O42 PRw nian niawhn 7? YY IS 933 2" ISN? 2S NON 9357 ITT Pi 72° ANS) AS 72 SN Ninw q7) NOS DF VN TT psy /3 934 IST ST a’Dw9 TSW FD TI AVN] 9331 (oD WNID WIDwWi WD AOST APNS 32 FIDST TONPT MNw 7D WI Oy NWI? WD osiw) Iy TI2ON ANS) (a> bc) TW? m9 72 73 SOT NOD Ww)? 42 WAS UNI TWN 32 TT AND SO7y WAIT NNT TiN a3Y7 NOS WDD PIyT 79n7 wn os PUD PIA 9D IWS ANY ONT ONT NnWOsD Ow IY ADIN My Pap NNVODS2 yay m7 MONI SIV|yD. yaw “SHY MT 9359 NDT AAS SITES Dw NAYN? SMD D 91 WAT ID S$D9D Naw SPIT PND AT 99D AIMS SIP My AA DS) NDIA mes5 924 OMyT Snypw SNS 83 = his son and also his grandson are scholars, the Torah will not depart from his children for everlasting; as it is said (Is. 59, 20) And My words which I have put in thy mouth shall not depart out of thy mouth, nor out of the mouth of thy children, nor of the mouth of thy children’s children, sad the Lord, from henceforth—and unto all eternity.” What does the second, “said the Lord,’ mean? This means that the Holy One, praised be He, said: “I am the surety that so it will continue.” What does for henceforth and unto all eternity, mean? R. Jeremiah said: “From now on the Torah returns to its old inn.” R. Joseph fasted forty days, and he heard a heavenly voice: “It shall not depart out of thy mouth.” He fasted another forty days, and heard: “It shall not depart out of thy mouth and out of thy children’s mouth.” He then fasted forty days more, and he heard: “Also out of the mouth of thy chil- dren’s children.” He then said: “For the latter generations I have no more to fast, for the Torah usually returns to its old inn.” When R. Zera ascended to Palestine, he fasted one hundred days in order to forget the Babylonian Talmud, so that he should not become confused by it. Then he fasted another hundred days, that R. Eliezer might not die during his life, so that he would not have to bear all the troubles of the congre- gation. Then he fasted another hundred days, that the fire of Gehenna might not affect him. Every thirty days he used to examine himself by a heated oven, and the fire did not affect him. It happened, how- ever, one day, that the Rabbis gave their attention to this, and he burned his hips, on account of which he was named the “Lit- tle one with the burned hips.” R. Juda said in the name of Rab: (Jer. 9, 11-12) Who is the wise man that may understand this? And who is he to whom the mouth of the Lord hath spoken, that he may declare it; for what is the land destroyed? (Ib. b) The beginning of the verse was ques- tioned by the sages, but in vain. The con- tinnation of the verse was questioned by the prophets, also without any result, until the Holy One, praised be He, explained it Himself in the succeeding verse. And tke Lord said: “Because they forsook my ‘aw, which I had set before them.” R. Juda said in the name of Rab: “This signifies [that sats) a5 Wo NPoW AN Ps sw 1" 133 331 nn [N12 ANT UNI (>> yr) TDNIY DY? yur (po P|. wi? 8? 11 7 Was Onis NO DM Tl ANyd 1 IDs Ty yay %|DI Mt 1373 4? Dy US AY“ApPN WS 7 IOS JNDO MOND D7 IDS DAY TyI AnyD sp 2mow SDDS Jy NM. An FAN) MMAPNT NMIYN Pysis 3a AY 37 NDINS NMIYN 1 Bn) PSD wi v7 AND DN TY D1 P!D wi) 8? AAS) PD win? 8? MMPS) SIINN NNN PN) INDO TONS yA pa cv! Ty pi 29 NDI Py NUM ANN $3 ys 8? 357) Isiwst SPIN? p%7D 2D NW 37 3D ANI257 STDIN NIw77T NMIYN AND SMyyn Pp Dn WAI NIT DTT 1D M3WD WYIS DT DIV? NIT SHMYIINS SINS /P DM SNIT DAMP yp PI POY PMI 2D OIPIT SUI MI Brvws X77 Dm PD NWI Ww MwpI pt TT 3D7) IN NOY SDI AD ey AT 877 732 NOW) M9 MPT Mp DAMN IY 3337 73 spy Jan 3 (> oyy) 39 ADS ATT 3 OS 7D ADT AWS) AST AS 72 DONT won (3"v) AP IDT PISA ATSN TD Fy 7731 PAs NOL DONDS MIN TWD 871 DIN MDS apeiw IosypD M’spm wempw Ty www SANS Wwe NTN AS sty Fy 77 WS (or) saa NOwoD7 IOS ATA 34 pS Onn? 82 Rae SS. b>) passage (Pr. 11, 30) The fruit of the right- eous ts the tree of life, and the wise draweth souls to himself. The fruit of the righteous, refers to R. Jose b. R. Elazar, the son of R. Simon, and the wise, draws souls to him- self, refers to R. Simon, his uncle. When he (R. Jose) died, they brought him to the cave of his father, and found it encircled by a snake. The Rabbis said: “Achna, achna (snake), open thy mouth, and let the son enter to his father.” But it did not listen to them. They thought it was because his father was a greater man. A Heavenly voice went forth and said: “Not because the father was greater than the son, but because the father had suffered in the cave, and the son did not suffer in the cave.”* Rabbi once happened to come to the city where R. Tarphon used to dwell, and asked: “Has the man who used to swear by his children® left a son?” And he was told that he had left no son, but a grandson of his daughter, and that he was so beautiful that even prostitutes whose price was two dinars would pay four to him. He sent for him, and said: “If you will repent, I shall give you my daughter.” And he did so. Accord- ing to some, he married Rabbi’s daughter, but divorced her afterwards; and according to others, he did not marry her at all, so that people should not say that he repented only for the sake of this woman. But what was the reason that Rabbi troubled himself so much in such cases? R. Juda said in the name of Rab, according to others, R. Chiya b. Abba said in the name of R. Jochanan, and according to still others, R. Samuel b. Nachmeni said in the name of R. Jonathan: “He who teaches the Torah to the son of his neighbor will be rewarded with a seat in the heavenly college; as it is said (Jer. 15, 19) Behold, thus said the Lord. Thou shalt stand before me, and if thou bring forth the precious from the vile, thou shalt be as my mouth. And he who teaches the Torah to the son of an Am Ha‘aretz, even if the Holy One, praised be He, or- dained an evil decree against the world, He will abolish it [for the sake of this meri- torious act]; as it is said (Ib.) And if thou bring forth the precious from the vile.” R. Parnach said in the name of R. Joch- anan: “He who is a scholar himself, and also WI MP1 OM py PTY MD (hp ry) 1373 D1) 935 AT YM py pt Mp pon Mt DIM Mw]. Mp1 pyow 373 aryds AVOOS WS 3D 83? 72 DS 73 we SND? S32y 1? SW A MINT NMA? 238 73 DID" PD INNS NIDy NIDY 79 ON mw 1D17? DYT ONSDD OA? ANN] 89 pas Mw 35D 8? TION 7p 2 AMs) Aw O73 7 ON? AN Apo Tys3 AR A AM 93 27D ASD W1? TDS PHI 9397 ANN? 935 pops TIDE 133 AN MAPS ATW Py ams) 7D ws nDwsw Ast 73112 ws M2 7219 PS 72 17 8 2" MOP? AYNN ysIND nw 25 {8 792 TTT INNA 42 NID 4D NIA sow TD 99D ADDI No TN Aw ADs S87 71D 99 ADI Ar AM oF Sowa Ios NTT “S72 DN 397 DS TTA 35 TDNT fsiow TS 77 OS) PNY 4/8 NON TD TWIN 732 AS WIA 9D psv WN Ms I ONY Tyo Iw Apes Sw AD ATTN 72 TOYN 9357 JwSI DWN ON Cw ony) “SPT Y]S TN PINT DY 7D nS TDSon QD ony) TDN3Y 193w3 ASMsD AI ANS TTT 9D 99D AP) S9S1N OND 331 NN SHY 9D PIN A“ ISN WN 4.) See Vol. 1, pages 136-139, for the full story of the cave. S:) 1: Tarphon Was accustomed to swear: “ ay I bury my children if it is not so—and so.’ 85 apy? used to go to a city, taking five little boys, instructing each of them in one of the above books until each knew the contents by heart. I also took six other boys, and instructed each of them in a different section of the Mishnah, saying to the boys: ‘Until I re- turn, each of you shall teach the others the book which is known to each of you and not to the other ;? and so I have caused the Torah not to be forgotten in Israel.” And this is why Rabbi exclaimed: “O how great are the acts of Chiya!” R. Ishmael b. R. Jose said to him: “Are they even greater than yours, master?” And he answered: “Yea!” “Are they even greater than father’s?” And he said: “Nay, such a thing cannot happen in Israel.” R. Zera said: “Last night R. Jose b. Chanina appeared to me in a dream, and I questioned him: ‘Where are you placed in the Heavenly College?’ And he answered: ‘By the side of R. Jochanan.’? ‘And where is R. Jochanan placed? ‘By the side of R. Janai.” ‘And where is R. Janai placed? ‘By the side of R. Chanina.? ‘And R. Chanina?’ ‘By the side of R. Chiya.’? I then said: “Ts not R. Jochanan worthy of being placed by the side of R. Chiya?” And. he answered: “Into a place which is illumined and from which rays come forth, who will dare to bring the son of Naphcha?’?” R. Chabiba said: “I was told by R. Chabiba b. Surmacht, who saw one of the Rabbis to whom Elijah frequently appeared, that in the morning his eyes were beautiful and in the evening they were red, as if burnt by fire. And to the question, ‘Why is this so?’ he told me: ‘I have asked Elijah to show me the Rabbis while they were ascending to the Heavenly College.’ And he rejoined: ‘At all of them you may look, but at the carriage in which R. Chiya rises you must not look” ‘And what is the sign by which it may be recog- nized?’ I asked. ‘All the Rabbis are accom- panied by angels when ascending and de- scending, except the carriage of R. Chiya, which ascends and descends by itself. I, how- ever, could not refrain, and gazed upon if. Then two rays blinded my eyes. On the morrow I went to the cave of R. Chiya, fell upon it, and prayed, saying, ‘I am studying your Baraitha, O Master Y9 and I was cured.’ ” ic np Smow Spi Sw N3N wp Awpns TIPS SNS SIVA TY 7? SIS 17D. S27 NNT 72 TTDyl COTTA NN OUTTA Dos U1 DST en Ise nonwn spp 3D Fsyow od OS NM AwyP $821" 2“ SOND IMDS PS 248 TDD TDS :osque2 ASTD SAN m3 (DY 7997 AST Ws NW 1S 99 908 YIPN ANS 9D 238 12 WIS IVT 935 SSN 1D 28S FIN MDA FIN 931 PSN SDT SPIN 1D PSS 1D FR NWT? DT OND 9571 19 SND NM-M IDI ISS 91D OSS NIT DPIPIT ANND 97 WON 8? NT 37 PSS BIND NNDS 1D MYO JNO SWST PUyII Sst 32 NDS 30 99 CyNwS S$3°2N 78 jon? STDOs MDW ATT 3270 STA 1°? 3M Mpa TD NOUN TPP PW|Y wT SI|SIT 3 [87 OND 799 ION NWI PID TD POT 8 7327 99 CMS ON? M99 IDST 9? TAS mesp ws 99 WS ypPAT Sna NS 3p7D NOT SUM DTT SPAT 159 “M1 DNDN? WT SoN9D UN ITSIDD WIND SND 79D 72ND NYT DTT Spam «127 9nns1 1pop 9D SPIN? ONS N72 OMT PD MwaIOT SUIT UND MN US FD YPN SN UNWIN sma9 mayo IAD) S122 NA? AMD SOT NIDIND SPOS TAMYOS ONS 87TS SSDART SIND 9.) R. Chiya composed the Baraitha, just as Rabbi did the Mishnah. 84 Sy, 25 at) even when they did study the Torah], they did not pronounce the prescribed benedic- tion for it.’* R. Nachman said: What is the meaning of the following passage (Pr. 14, 33) In the heart of the man of under- standing resteth wisdom, but in the bosom of the fools it is made known; i.e, In the heart of the man of understand resteth wis- dom, refers to a scholar, the son of a scholar ; but [the little which is] in the bosom of fools is made known, refers to a scholar the son of a commoner.” Ulla said: “This is what people say: ‘A single coin in a bottle eries kish-kish,” (clangs).* R. Jeremiah said to R. Zera: “What is the meaning of the passage (Job. 3, 19) The small with the great is there, and the servant free from his master. Do we not know then that the great and small are there? It must therefore be interpreted thus: He who makes himself little for the purpose of studying the Torah in this world, will become great in the future world; and also he who hires himself for a slave to the Torah in this world, will become a free man in the future world.” Resh Lakish used to mark the caves of the Rabbis.§ When he was about to do so with the cave of R. Chiya, it was concealed before him, and he became despondent and said: “Sovereign of the Universe! Did I not argue on the Torah just as he did?” A Heavenly voice came forth and said: “Yea, thou didst argue in the Torah as he did, but thou didst not spread the teachings of the Torah as he did.” When R. Chanina and R. Chiya were quarreling with each other, R. Chanina would say to R. Chiya: “Are you quarrelling with me, who am able to renew the Torah, by means of my discussion, should it be for- gotten?” Whereupon R. Chiya would an- swer R. Chanina: “Are you quarrelling with me, who have caused that the Torah should not be forgotten in Israel? I did thus: I have sown flax, prepared nets from it, caught deer, made of their skins parch- ment, and with their meat I fed orphans. I wrote on the parchment the five books of the Pentateuch, each on a separate roll, and (7 en) "PD Jans 31 AX Aen ANNs 393 YTIN 0°99 34P31 ADIN Mish 7133 372 37p3) on’ 42 “nN A AMIN Man 733 SPY ION .PANT Dy 72 “nN Ar ytin o°9.p5 WP WP $3372 SNS WIS MONT 137. (a 3yh) TD SIT 9317 AI 9379 248 WP TOS .VPITTIND (WSN Tayi Sin ow M791 Wp OPO ID SIS NIT DY 917A OPT pH pT? NF 113 Nwys AM oy. ANN MsT Fy iwsyy 9727 2) Tay Idsy Dwr 751 NAN Dy? 2 S20 OMy? wAN Awys AMT DIy> ANN SOD 9D PDI Spo psp A 944 MWIN MDD SOW SYM DIT SN? ANID ANN 39ND] SN? p’wan AS Anyt N22] Ini ANN 19 AIS) Dp ms Any 28297 87 ini) ANN 9"S SMT IIT SIN IDA WY WT 3D MSIO XP MT TTD SM 9309 N33 84 nm? S39770 IsAwsD ATM AnINwr 8 1h IPT TAD SII IDI7 NT ID 9" OTDIDD PSI MAW N27 UNI Mayt Msp NP NPP NID RPTWI SPIN SITDyY ow WO ws NIDONOT MOQ NITYST 833 MWON N3DND SND KD Ny 910N9 spy WOM SPO) SND? 83p%D1 wwe 6.) The benediction before one begins to study the Torah is: Blessed art Thou, O Lord, our God, King of the Universe, Who hast sanctified us by Thy commandments, and commanded us to occupy ourselves with the words of the Torah. Through this Benediction the scholar accepts the truth that the Torah is a product of God, hence its re- spect and obedience. But, if the Benediction is withheld, it proves that the scholar considers the Torah on a par with all other science; then it loses its reverential importance, which is just as important as the Torah itself. 7.) An ignorant man boasts of what little knowledge he has. 8.) Priests are prohibited from stepping on graves that they might not become unclean. 87 spy? enter the sanctuary of God and understand (Abina) what this future will be.” R. Cahana said: “1 was told by C. Chama, the son of Chassa’s daughter, that Rabba b. Nachmeni’s death was due to religious per- secution.” The Government was informed that there was a man among the Jews who prevented thirteen thousand Jews from pay- ing head-tax one month during the summer and one month during the winter. The government sent an officer to arrest him, but could not find him at home. Rabba mean- time ran away from Pumbaditha to the city of Akura, thence to Agina, Sh’chin, Triph, and Hina Damim, and from Hina Damim back to Pumbaditha. It happened that the officer [who went in search for Rabba] stopped at the same inn in which Rabba was concealed. ‘The inn-keeper set a table for the officer. After he had drunk two goblets of wine the table was taken away, and it happened that the face of the officer was turned about. The host came to Rabba, and appealed to him: “What shall we do [to cure him]? for he is a represen- tative of the King [and we might be held responsible] ?” Rabba ordered that a table be set again with one goblet of wine, and then the table taken away and he would be cured. They did so, and the officer was cured. Then the officer said: “I am certain that the man I want is here.” He searched for him and found him, saying: “I will go from here and report that I could not find you. Should they put me to death, I will not disclose it; but should they torture me, I will tell the truth.” He then took Rabba, locked him up in a chamber, and took the key with him. Rabba prayed [to God], and the wall fell [miraculously]; he ran away and went to Agma, sat down on a trunk of a tree, and began studying. In the mean- time there was a dispute in the Heavenly College about a case of Levitical purity, in which some decreed that it was impure and others than it was pure, and it was decided that Rabba b. Nachmeni should decide the case, for he used to say: “I am the only master in the treatise of Nega’im, and I am master in the treatise of Oholoth.”? They sent the angel of death for him, but he could not touch him, as he did not cease studying for one moment. In the meantime 1g pd 1D SDNINN? 73N 73 NOM 35 9? CYNYS SIND 353 OS M3 SIO’ 338 °3DN3 13 7397 SONI WAS NDS VIDS, ND 1D NUP 3 °7DN ws ‘BOS DIN 9O3D NpT ONTIND S13 1 NIN. NNW NOYPI SOW Iwaiwsp 133 NO9DT NPMDTD Ww N77 Sap NOVTDOIWD M1 PAY AM DwWS 821 TWANIS PMw) PNW? NDAND) NOIN? SIPND NPN? NOT SYD] SOT SY? KIMI) Ka 1s? NIT? SD9NT SPNOMD yIP ss snTDDw? JUNPWR MDP NIN IP ADIT SM|wini MDIWTID WIN APO SDN? AYITI 9D AN N23 797 Tay OND 97 TDN ANN? map? SON iP Ww? WS Si 82D "D7 MPM NINF AYIT) NOD TW WIpPwNI SIDIT NIPT? PTO TOs INN 8A 79? Way TMDWN1 TANSS WMD NT NIT NYS NPT SIDI SIN? WP py oN NAD NIN IDS TPN 839730 99 PTI STII ST N37. S87 TPDISD NDI? TPAD SITTIN? MI yp Mp? TT NOIN? FIN] PIy ROWS PID 1M Nps 37D SP DMS Spl S2P7T NTWAN 3 sypw? notip nant Os Sy {pat Snaps 7H 77D? NTP 72? yw os Sp 727 NAD ITD TAY ADIs A”apNm Pao 7134 MD ND IND MDS NOY MIS SypprT Tm) 38 9303 13 759 WST wYwoN 13. Mans mow tw MiSANS TM 3S DyI NOT DS Snpp? mipn 4S os ANN 87 ND? DWI YDATN ADI AMD PDS AT 11.) Treats of the laws relating to leprosy of men, garments and dwelling, according to Lev. 13-14. 12.) Treats of tents and houses conveying the ritual uncleanliness of the dead body, according to Num. 19, 15. 86 SPIT RAS » Elijah used to appear frequently in the college of Rabbi. On one of the days dur- ing new-moon, a bright day, Elijah did not appear; and when he was questioned there- after for the reason of his absence he said: “Tt takes time until I awake Abraham, wash his hands, wait until he prays, and bring him to sleep again, The same I do with Tsaac, and the same with Jacob.” Rabbi then questioned him: “Why do you not awaken all of them at the same time?” “This I am not allowed, as it is to be feared that if they should all pray together, they would bring the Messiah before his time.” And Rabbi asked him: “Is their equal to be found in this world?” And he said: “Yea! there are R. Chiya and his sons.” Rabbi then ordered a fast-day, and placed R. Chiya and his sons on the altar. When they came to the sec- tion [of the Highteen Benedictions], He who causes the wind to blow, a wind came; and when they came to the words, He who causes rain, rain came. When, thereafter, they were about to say the third section of resurrection, the world began to tremble, and in heaven it was questioned: “Who has revealed this secret to the world?” “Hlijah did it!” Hlijah was brought and was pun- ished with sixty fiery lashes. He then ap- peared [at the place where R. Chiya was praying], as an angry bear, and scattered them. Samuel of Yarchina was the physician of Rabbi. When Rabbi had sore eyes, he said to him: “I hsall inject some medicine into them.” Rabbi said: “I cannot endure it.” “T will smear some salve over it.” But Rabbi answered him: “TI cannot endure it.” He then poured some medicine into a tube, placed it under his head while he was in bed, and he was cured. Rabbi essayed to invest Samuel with the title of Rabbi, but never had the opportunity, and Samuel said to him: “Let the master not be so sorry, for I have seen the book which was submitted to Adam the first, and in there it is written: Samuel of Yarchina (Fol. 86) will be named a sage, but not a Rabbi, and Rabbi will be cured through him. It is also written there: Rabbi and R. Nathan are the last of the Tannaic period (the Mishnah) ; R. Ashi and Rabina, the last of the Amorite period.” The sign for this is (Ps. 73, 17) Until I NOY CDT Smaps maw mn WN "DS SNS 871 99 73 TIT SND wo In m9 ps D9 99 aI NDP OND 1°? sD) AT Nw OIDs? SPIN Ts WPOpP Apy*? 7D) pmy*? 751 7 S333 mM? one oma APN 12D TT TT mint pyyps post ws 3s M3 N73 Mw? 937-173-331 SYM 83D NTN A? TDs Vw) IDS P3278 9397 ANS SN NMNT DwaT TUN IDS NPT Sws1 nA NDIp wan DNA ND 1D? SND 9D NDS WON ND7y2 87 992 ISO ypyprza DY SDB PMY IYO WIS? IPN Ww 2Y STIT SDD 1? (OPS SON SIT SWAP TAN WNP wo AIT DTT ADS ANN Fs m7 TODS SDD J? °7DS 799 TOS AyD 934 $9 9 TDN TDwD 4? WwN 837959 ND 93°F SNI133 "3D A? DMI AI 837959 MIND? °371 YM Sp mA Cons) Sb Symes? $2 7°? TOS SN7D Sp snp AIA SF YN PWS DINT sho 99 orn ow AD 937 MPM DSN (op 97) ASM Minow 73 9977 939 WSN TT Fy SDT INT SIpN 8? ASW FD SPI Wwe 99 ASwH AND yy SN CWIPD ON NON TY (ay odor) BND 10.) The period of the Amoraim, the composers of the Talmud, extended to about six generations and they flear- ; ished between 219 and 500 of the common era. See Jewish Encyclopedia. 89 ay ip) i) standing that they should be fed; and when he came to his father, the latter said to him: “My son, even if you should provide them with meals like the banquets of King Solomon in his time, you are not sure that you have done your duty, as they are the children of Abraham, Isaac and Jacob.” (Fol. 83b) Shall we assume that the meals of Abraham were better than those of Solomon? Behold, it is written (I Kings 5, 21-13) And Solomon’s provision for one day was thirty measures of fine flour and three-score measures of meal; ten fat oxen, and twenty oxen out of the pastures, and a hundred sheep, besides harts, and gazelles, and roebucks, and fatled fowl. And Gurion b. Astyou, in the name of Rab, said that the fine flour and meal were only for skimming the foam, the dough which the cooks used to place over the pots; and R. Isaac said that each wife of the thousand, which Solo- mon had, used to prepare such a meal, think- ing that he might come to partake of his meal with her. And concerning Abraham it is written (Gen. 18, 77) And Abraham ran unto the herd, and fetched a calf tender and good.’ Whereupon R. Juda said in the name of Rab: “A calf is one; tender, two; and good three.” There Abraham took three oxen for only three men, [an ox for each man], but concerning Solomon all that is mentioned were for the many people of Israel and Juda, as it is said (I Kings 4, 20) Juda and Israel were numerous as the sand which is by the sea. What is meant by fatted fowl? Said Rab: “Stuffed fowl.” And Samuel said: “They were fat without stuffing.” R. Jochanan said: “An ox fed without doing any labor, and a hen that was not occupied with hatching.” R. Jochanan said: “The best of cattle is an ox, and the best of fowls is a hen.” Ameimar said: “This refers to a black hen which feeds her- self in the vineyard with the seeds of grapes and which cannot step over a seed (because of its excess fat).” (Gen. 18, 7) And Abraham ran unto the herd, etc. R. Juda said in the name of Rab: “A calf is one; tender, two; and good is three.” Why not say one, as people say tender and good? Then it should be writ- ten a good, tender calf. Why and good? To signify that it was another one. But then there are only two? As the words “and good” signify another one, so does also the Mees?) m5 32:1? TDS POS 738 Sawd niwirp on? noyw NTyDD on? Awny ANS ON Ds DADS 932 ONY NIN OT ASS? 8? Inywa 2D1 Apyn pny SNTIYyDT sD? (3”y » 47) SIDI b“n) DDT AN2wI7D S| Ty IN DIST 71D Dowow Ins DP? mApow on? wn (7 Ds API AWwy map ND owe np [28 PND 737 INS TNO YI APS D-wyi 72) 7 DS) DO DISS DDD Wan Don Iw 7p? 1977 JIT Mwy PPOs 7081 IP Ips? 179 aos pms? 4 NN) ANS 7D ADIws WT Dw Fs PMs? Now ANID WT SDypD Nd JD N23 1? ANwy TYID MISS SOW ANID 1 OYA Tyo APs 281 (PY ch I3) 39ND BAIS 933 17981 OV 381 3101 PI APS yD Np OAS. pa Apan 43101 73 JI INS APD 72 39 ps8 AT 999 SDM 133 SNIN? NN SNe onnA Spawn TTT (7 bn) TONY ATI FN DNDID OSH OT May 7p aws 71mD D7 qmD Sys ons DpjINY 37 7S oD1s 1 DIN OTD) DDIINY ADS IInw DSN NITD MspI WN OSI Ws pM S55 WOR NDS S?7TD AMPYSS AIT: MIpIysyv Ins Tw MipAysw Answ pNP "3 NMDDIN NAIM AWS WS Aun NID NIT My oD NM Snwet xnwws SN°SD SDD 39 408 ODDS pA PAT Is1 (p> mrhI3) SSI 7D FINN IPB. 3a DS SR STMT PDT WIeSs MINTD TM NNT NOW) TWIT? OY’ SDT WN 31 J 31nd? 88 iy 3S np a wind blew and rustled the trees of the for- est, whereupon Rabba thought that the offi- cers were after him and said: “Let me rather die than to be over-taken by the Govern- ment.” When he was dying, [he was ques- tioned about the dispute in the Heayenly College, and] he uttered the words, Tahor, Tahor (pure). Then a Heavenly voice went forth, saying: “Well is it with thee Rabba b. Nachmeni, that thy body is pure, and that thy soul left thy body while thou wast say- ing pure.” A tablet fell in the city of Pum- baditha, [upon which it was announced that] Rabba b. Nachmeni was taken to the Heavenly College. Then Abaye and all the Rabbis of the college went to occupy them- selves with his funeral; but they did not know where to find his body, and they went to Agma, and they saw a swarm of birds which made a shade under them, and they remained so, without moving. And the Rabbis understood that this was the place where the dead one was to be found. They lamented for him three days and three nights. Another tablet fell with the in- scription: “He who will separate himself [from here] will be put under the ban.” And they lamented for him seven days more. Then another tablet fell with the inscrip- tion: “Go to your houses in peace.” On the day when Rabba died, a storm arose and threw a certain merchant who was riding 2 camel on one side of the River Papa upon the other side of the river. Being astonished, he asked, “What is it?” He was answered: “Rabba b. Nachmeni is dead.” He then arose and said: “Sovereign of the Universe! The whole world is Thine, and Rabba b. Nach- meni is also Thine. Thou dost love Rabba, and Rabba loveth Thee—why, then, shouldst Thou destroy the world?” Subse- quently the storm abated. R. Simon b. Chalafta was a fat man. On one hot day he ascended to the top of a mountain to cool himself. He asked of his daughter to fan him, promising her there- for a talent’s worth of nard. In the mean- time a wind began to blow, and he said to his daughter: “How many talent’s worth of nard is to be given to the creator of this wind ?” (Fol. 83) MISHNAH. The following in- cident happened with R. Jochanan b. Mathia, who said to his son: “Go and hire laborers for us.” He did so, with the under- “DN SVT WIT S7313 TDD NYP 39D SYVUNI STS DD? S71 8133 NITNT Aw] IN Td) TON WHI NMI SP TT 9D SNID7NT 93 937 J UWS TDS] 7p 2 ASy? np "7M. NNW] ASS WAY Fwy 3oN3 S30M3 13 737 SMT. yp pry NPN 53 WWAID1 VAN IPI A2yo Iw Apw. wpans3 VAIN AMDT OPT VT 8? FD P DYN? 7339 pow IDS [Pi 979MNT SIDS iM aN? S271 DY SNIN wNT|D Sit on App 1132 Sm whe 7D NpMmD 953 smi999 D3°N2? 127 SPMD 753 wy Ayaw TAD NDyT PST W|I MIT NO Sint iw? S722. 3950 9D) Spy SAD aT 32> Aw NBD BT ND ONND MWS M3 79? INOS ONT OND TDN NOW N7ID op“wan PIA? TDS °3NN3 1D ADIT SI JOT NS 1D AD OSI PT Sey mM? MDIND SP oN8OS FIT AD ADT AS sNDYT OI ND7p9 NOY TIT Iw Fy3 SMI 73 pynw 234 NPWS DN PD AN 79 SpoN AN In $532 99y [D937 ND NIST 79 ADS SNOT Np Iw MATS TAIT PADD PINS INI 295°T S48D9 T4397 ODD ADD ADS NOND JD PIN 375 Mwy Aw (a> 97) PDD] JIT DYpIw 97 De NS 1339 TORY 91 3p) pect us to be Arabs who bow themselves to the dust of their feet? Thou hast already a son, Ishmael, who is doing so.’” And the Lord appeared unto him in the grove of Mamre. . in the heat of the day (Gen. 18, 11). What does in the heat of the day, mean? R. Chama b. Chanina said: “This day was the third after Abraham’s circumcision, and the Holy One, praised be He! came to inquire after Abraham’s [health]; and to _ prevent Abraham from troubling himself with guests, the Lord caused the day to be in- tensely hot, so that no one should go out.. Abraham, however, sent out his servant, Eliezer, to search for guests; and he went out but found none. Abraham said: ‘I do not trust you.’ That is what people say: ‘There is no trust in slaves.” He then went out himself, when he met the Holy One, praised be He, standing by the door. Thus it is written, Pass not away, I pray thee, from Thy servant (Ib). For when He saw that, he tied up [his wound] and untied it, He said: ‘It is not the proper custom to stop here’ and was about to leave Abraham. For that reason it is written, And he lifted up his eyes and looked, ete.—i.e., in the be- ginning they stopped, but when they ob- served his suffering they said, ‘It is not cus- tomary to stop here.’ Then, he ran to meet them.” Who were these three men? Michael, Gabriel and Raphael. Michael came to give the message to Sarah, Raphael to cure Abra- ham, and Gabriel to destroy Sodom. But is it not written (Ib. 19, 1) And two angels came to Sodom? Michael accompanied Gabriel, in order to rescue Lot, and there is also evidence from the passage (Ib.) And he overthrew, etc. And it is not written “they have overthrown.” What is the reason that concerning Abraham it is written: So do as thou hast spoken. And concerning Lot it is written (Fol. 8%) And he pressed upon them? (Ib. 19, 3) R. Elazar said: “In- fer from this that one may decline an offer from a person inferior to himself, but not from a superior one.” It is written: And I will fetch a morsel of bread; and after that it reads: And Abraham ran unto the herd. “Infer from this,” said R. Elazar, “that the righteous promise little and do much, but the wicked promise much and do nothing.” And whence do you derive the latter statement? From hay, RY 132 839 125 07°99 Pax? onnnwe onw > Isypow OV IND 31 7 YIN STN (P PhI3) MNS SPIN 2 NOT 937 ADS DVT OND wD. 7 DTS Ow TID Fw wey op on M3pPn SST OAS. Msw? A“apA NI PIS ws Map Sw TD APN Ayn PbS °N137 Pb? Ap IN? ATW oT TNT 11? SPIO MY 8? Ws NWS. S77 mn YS (0c) INIT WT NISS NPT A“apnA? WMS PBI YDy2 snus m7 jn ADS NPT NINT GYD PI2y Fyn spn Nz 137 SDT Op? SPAS MNS IS? ADS LN Twow AAT SM Vy Sw (or) anNl5 NIP YO DMS IP? pry S11 YIy ODs3 DwWIS Sys 2 TWAT IN 8D Ay WP InN JAYS IND NIT OP? NAS MUS IN? TON Now IND IS] MWe IND WIN 73 DADS AS OISD|I Saw INDI Aw As W237 Orb) B97) OID? MD|AN? MINT INTID2 SINT DIYS ANID DDSIan yw Iss (> DNIT 3 NPT O17 Taw? AIA OSD (DAM 33ND $71 INA OMyA AS Jp (or) MWYN 7D DNDT OASIS 9337 Sw IND Dp’ w q7) D3NDT WI 933 Sw INT NIST AWN TIYIS AN TN OD ASH (vy mrhos) (sp 299737 PDI PS) JOP? PawAw wo 5975) On? AD AMPS) (p> mrp) SnD NOD WYIS AS OAS pr Apa oN D yw ADA Dwys Py OAs Op Ty S30 DY PS wyp I|S1 MDqT OMNIS 90 Sa eae pe x word “tender.” Rabba b. Ulla (according to others R. Hoshia, and according to still others R. Nathan b. Hoshia) raised the fol- lowing objection: “Is it not written (Ib., ib., ib) And gave him to a young man, and he hastened to dress him {in the singular) ?” This means that each of them he gave to a separate man for dressing. And he took cream and milk, and the calf which he had dressed (Ib.); 1.e., each thing which was ready first, he placed before them. But why were three necessary, was not one sufficient ? R. Chanan b. Raba said: “He wanted a whole tongue with mustard to give to every one of them.” R. Tanchum b. R. Chanilai said: “A man should never conduct himself differently from the custom of that place where he abides, for Moses, when he ascended to heaven, did not eat; and the angels of heaven, when they descended to earth, ate and drank.” Ate and drank! How can you think so? Say: They appeared as if they were eating and drinking. R. Juda said in the name of Rab: “All that Abraham did for the angels by himself, the Holy One, praised be He! did for his children by Himself, and what Abraham did through a messenger, the Holy One, praised be He! did the same for his children through a messenger; i.e., and Abraham ran unto the herd, hence (Num. 11, 31) and a wind went forth from the Lord. He took cream and milk, hence (Ex. 16, 4) I will let rain for you bread from heaven. And he stood by them, hence (Ex. 17, 6) I will stand before thee. And Abraham went with them, hence (Ex. 13, 21) And the Lord went before them. Let a little water be fetched, hence (Ex. 17, 6) and thou shalt smite the rock, and there shall come out water from it, and the people shall drink. And Rab differs from R. Chama b. Chanina; for R. Chama b. Chanina said (according to some it was taught in the school of R. Ishmael) : “In reward for three things [which Abraham had done] his chil- dren merited three things: as reward for the cream and milk they merited the mannah; as reward for that he stood by them under the tree, his children merited the pillar of cloud; and as reward for let a little water, etc., they merited the well of Miriam. Let a little water, I pray you, be brought, and wash you feet. R. Janai b. Ishmael said: “The angels said to Abraham: ‘Do you sus- 2p mw? °M3 FV AWAIT? swim AN SON ON SYwWi 37 SON ONT Ny 12 734 WIN AIT ON FN NS PLIs 2 NI 25 HP JM ys? 93 TMi In 7D IMs my? $MDT NOP NOPT Ui WIN 721 39M ANON TDS M3. 930M SNP 97 771 YP? NS nwiw? 2 PON? 7D NI1 12 BN 34 Per da | a me 28 O21y? °N293N AD DININ 4s S71 DD? Ay Aw NY an3Dn 1p DIS YON1 AVN? ITT Nw S31 ond Ios VIDNW 1D INT SDS SIN TD YON ON? myyyw Ap 7D STS ATT AS nw wip mwy syd. Ow wN9n9 onN. DAIS AYyY AD 751 sys 339 sin WN: 1327 ST MD wpm Awy mow os oy DAIIN PI APA Ii (Pp MrhI3) Mow oT Sy ASP APN 7 ASD pos m1 (2373) 72 Bn? O29 WapD "33m (1 pe) 39M ob) ~yM Ann on ?y Tay sim Dawn 21M NST Fy Dw W3_9 AMY 33 (P 3207 11 (» dc) ONwS DDY 49In OATS med) (v or) OD Oyo SI MAP? oy op S77 $3995) OYA Aw) OD DD INS TWw3 SPIN 933 NOM 37 ANT S33N 2 NON ¥7 (DT 73 TDW ONpows 899 8DT NIN 7d THY ST 1Dw3 79 It 59m AXON Dw DYD XI MP Wwd jy Toy? 17 oop np? (p> mrh3s) op Sw mnNaS (Dr oD 9839 939 TPS DI99IN IMT OD Yyo v3 NTH says 95117 IDS Sspows 9555 93 ap y to Sarah, that her breasts opened like two springs, and she nursed all the children there. But it was still murmured and said: ‘As Sarah was ninety years old, it is pos- sible that she had borne a child; but Abra- ham, who is over a hundred years, how is it possible that he should be able to beget chil- dren?’ Then the face of Isaac at once changed, and resembled the face of Abraham, so that everyone proclaimed: ‘Abraham begot Isaac.’ ” Until the time of Abraham there was no mark of old age, and anyone who wanted to talk to Abraham spoke to Isaac, or vice versa, [since their appearance was the same]. Then Abraham prayed, and the mark of old age was visible, as it is said (Ib. 47) And Abraham was old. Until the time of Jacob there was no sickness [death occurred suddenly]. Then Jacob prayed that sickness should come before death; as it is said (Ib. 48, 1) Behold, thy father is sick. Until the time of the prophet Elisha there was no one who was cured of sickness. But Elisha prayed and was cured; as it is said (II Kings 13) Elisha was sick of the sickness where he had to die, which signifies that previously he was sick and was cured. Our Rabbis were taught: “Three times was Elisha sick; first at the time he discharged Gechazi from his service,’ secondly when he set the bears on the children,!* and the third time when he died.” CHAPTER NINE. (Fol. 107) R. Juda said unto Rabin b. R. Nachman: “My brother, see that you do not buy an estate close to the city, for R. Abahu in the name of R. Huna, quoting Rab, said: ‘A man must not stand and observe his neighbor’s field when the fruit is nearly ripe, because of an evil eye.” Is that so? Did not R. Abba meet the disciples of Rab, and ask them, “What has Rab to say to the fol- lowing verses: (Deut. 28, 3-5) Blessed shalt thou be in the city, blessed shalt thou be in the field. Blessed shalt thou be at thy coming in, and blessed shalt thou be at thy going out.” And they answered: “Thus said Rab: ‘Blessed shalt thou be in the city, means your house shall be near the Synagogue. Blessed shalt thou be in the field, means that 13.) IL Kings 5, 26-27. 14.) II Kings 2, 24. Peay ax YT PTY B25 AS Ap sm Msyo snws T2n Dywn sn Aw Os ODIs) O3370 DH AND2P HAI TW TW “Pp 72 ONS pI «Inn om3N? > PHS? AS 77 OAS (09 prhI3) TDNI mat pms wy Sy TINT JNO Apt MIN 8? oA Ty pny? (TD opnwn Ons NA pnw? DAIIN SAS OFS "NS {pnw pny? nD (72 mrh73) WON3w Apt AT wN {ys MA 8? Spy Tp DD ND Ppt ONIN MwaANn MT MAM XyD Apy? XMS xwin PON AIA AD? Was (Py mrh3) ADSIY TANS) went TTS? pwrIs Sst Ty 710 3“)) TONIY MANS WM ops pws SON 5550 13 FID AWS PIM AS TIN pwr (v DNS mow p27 IN SM ANs 9F7IN AIM yo smwa sma? IaMmw IMs pesos men 132 NAY INST NIP wND ODT AY ANNI 212 TID AWS PIN AS TIN ypwrrNi WDNIw “ww Pp Japan 39:73: P2702 AT 37 m7 AAS (ip 97) NNDD SD DT SPIN PDN NS? Ms PDI pons DIN? 12 VIDS 39 TOS N37 AS TDS “ST mipiyw myws man mw Fy Typ w SPDIN? SIS A IADMDWS NTS TPA 0737) CSIP 9372 3 WN OND 1? WS 347 112 TTIW ANS 431 Dys ANS WMI (p> m9 TIDS1 TANTS AMS 475) 48132 Ans 4m3 Nimw yd ANS FNS 34 WDs (DA Nw mw. OMS IMD npn m39 Jp 92 SUS PS cS) 38 Ephron (Ib. 23, 15) A land . . . four hundred shekels of silver current with the merchant. Hence they did not take any other money but such as was current with merchants. (Gen. 18) And they said unto him, “Where is Sarah?” ete. R. Juda said in the name of Rab (according to others in the name of R. Isaac): “The angels knew very well that Sarah was in her tent. Why did they ask for her? In order to increase her grace in the eyes of her husband.” R. Jose b. Chanina said: “For the purpose of sending her a cup of benediction.” It was taught in the name of R. Jose: Why are the letters Aleph, Yud, Vav of the word (Hlav) (unto him) dotted in the Holy Scrolls? The Torah teaches us a lesson in manners: that when one comes as a guest he should make inquiries of the host about the health of his wife. But did not Samuel say: “It is not proper to inquire about a woman?” Through her husband it is permitted. (Gen. 18, 12) After I am wazed old, ete. R. Chisda said: “After her body was wrin- kled, and the folds increased, the body was again smooth, the wrinkles of age were straightened out, and beauty returned once more.” It is written (Ib) My lord being old. And further it is written: I am old. Hence, the Holy One, praised be He! did not refer to Abraham, when he said this. Re- garding this the disciples of R. Ishmael said: “So great is peace, that even the Holy One, praised be He! changed her words for the purpose of peace, as it is said: She said my lord is old. And it is further written: And the Lord said unto Abraham. . ._ since IT am old.’ Who would have said unto Abraham. that Sarah should suckle her chil- dren? (Ib.) How many children did Sarah suckle? R. Levi said: “That day on which Abraham weaned Isaac, he made a great banquet; and his neighbors of all nations murmured, saying: ‘Behold, an old man and an old woman took a child from the market, proclaiming him for their own son. And this is not enough for them, but they are giving banquets, to convince the people that it is as they say.’ What did our father Abraham do? He proceeded to invite all the great men of his generation, and Sarah our mother, invited their wives, and every- one of them brought her child along, but without their nurses, and a miracle occured YAS PIN (> oc) DMD Sp yo jwyy yow™ (or) 39D AIpsi ADD Ipw mina AN Py? DADS Mpw Py IN ONIN PABIP Ne MIMD BMpw SPT aM? ADI 2S1D3P S2P9N? 1°? MPT NNT TI AW YS PIS TON (pr Ph 3) AYUS WYOS WwY yn? IAN. AIA IWS 137 SON) 37 DS ATW 39 AOS ANT OS Mwy Nw DSI YR Dy pny? ?y 7233N? 91D IANS OND SON TT IANA BID 1? 19w7 TD TON 72 “DI? 937 APS ?y TP AD? (wy 9 Dwp NIN ADD ow aswew PAS TAT AMIN AMID? PoONsw Ts PAN PS Wi TON Ww N%3DIND DIN 2 NY T7yD TT Fy 29D AwN Dw ITY 9? ANT 3732 MNS (Pp mrh3) 1 Ww A7an3w ANS Spon 35 Ds “STINT (Oc) ND AIP? * yA AM Dwpp; M3 WITPA BD NIT WPT 381 BND IP exyaw? 937 927 SIN PS ADNPID NIT TOSI 1D ADDY ADT aSw oowr o3 47 TSN 351 TPT ITS 131 AW Pnyni “PSN (P> Or) SN3Pt NI AN OAIN ON D°33 TDD AWW O32 APIA OAIDND 959 3D DAIS Maw DN NIN. 9-18 Tw AT DIDS 99 17 ANTS AT yp ny 132 Py" AS Mp TP? OMS BIN) oss oNyA S17 1332 DDS] PW 1D {DIDS INesNe Toyn? 72 AWD pwpw SOX TY 891 72 JO*1) 777 PIS DANS AwWY AD OAD DANI FS TIO OS Aw) ATT OoyTy ANP] Ay 732 ANI AMS) AMS 55) TTT INFO DS MWS DI wy ANS ND 95 apy? called Machla? Because it makes the whole body of man sick. According to others it is called Jachla, because there are eighty- three kinds of sicknesses of which the cause is only the gall,? and all these sicknesses can be avoided by consuming bread with salt and a pitcher of water early in the morning. Our Rabbis were taught: “Thirteen ad- vantages can be gained by taking the early morning meal—namely, prevention from heat, colds, winds, evil spirits, and it also brightens the fool; the winning of a law- suit; learning, teaching, his words are list- ened to, his learning is retained, his flesh does not give too much heat, and he does not lust after a strange woman, and the meal also kills the parasites in the intes- tines; and according to others it removes jealousy and substitutes love.” Raba said to Raba b. Mari: “Whence do we know what people say, ‘Sixty racers cannot reach the man who takes his meal early in the morn- . > 993 ing Raba b. R. Huna possessed a forest on the shore of a river, and when he was asked to cut it down he answered: “Let the for- ests which are before and behind miné be cut down, and then I will cut down mine.” But how could he answer so? Is it not written (Zeph. 2, 1) Gather yourselves to- gether. And Resh Lakish said: This means “Correct thyself first, and then others.” The forests before and behind him belonged to a governor of the Persians, Parzak (Fol. 108), and Rabba was aware that he would not agree to cut down his, consequently the carriers of the boats could not pass anyhow; and what would be the use of cutting down his own? Rabba b. R. Nachman was sail- ing a boat, and had seen a forest on a shore, and to the question, Whose is it? he was told that it was Rabba b. R. Huna’s. Rabba b. R. Nachman applied to him the verse (Hzra 9, 2) And the hand of the princes and the rulers hath been the first in this trespass, and ordered his people to cut it down. When Rabba b. R. Huna came and found them cutting, remarked: “He who has cut this, his own branches shall be cut off.” And it was said that during all the years of the existence of Rabba b. R. Huna Bye oe oy In NT DIS Fw ib 75 FIN Sw IND many Ab 07191 71D. P17 ASIN 35 27N7HSp OD Iw pnp m7n2 nw NPI WS3 OMIT 39 7327 13 yO) PP wT WO AIS pe. ANA je nso TN 71977 BTS ADWI AN Aman Pp yar TP. opny mp2 Dyows ya 70771 IS] NWS? ppt Fan APyo Mw2 Pst Dy DDw 732 NIT) DANS AWS? Minne DS D321 ANIPA AS NSD AS OD wy NTN3D 70 72 7377 $39 999 ADS AANA N77 OUT ODT Pw owas ST S72 239 JIONTD) 7131 JID SI|SOT $1337 1a .(221nit PAb p“a5 * NON ON 9 TA N37 37-93 «7129 (79 ADS 71D pips 7? MOS SIT STUN DDy DA SIS PIP 3 TTT ISHN NPY Iwip 2/481 WIpl wwip n (3 mp5) 39ND DA NIN OF DNS. piwp 7D ANNI psy wiwp NISMP SYP US IDS 77 NOB PIM DT 177 SND OST PIP NS CNN ISP N7 ONT SSNDD 87 87 ONT (Dp 97) 10? Yan I Iws NIM SDIND WISP AW poms 37 73 437 17 ‘Nin? TOS SUIT STS NPT S2N NT pry) WS NIT 37493 ADIT 7 Ds IND mn 2yp. ANT ossspm aw TM (v 39.73 ADT NAS ASP WIP 179 AOS AWA PIPN AYSPT IND TOS ppt MMIwWS SIT NIT 37 93 ADIT yw WAND NS Ds 2.) The numerical value of the letters Machla amounts to eighty-three. 3.) See above p. 54 for the full paragraph. 94 sas aS She ie at 5 fae a= TS your estate should be nearer to thy city. Blessed shalé thou be at thy coming in, means you shall find your wife and family ready to please you. And blessed shalt thou be at thy going out, means that your off- spring shall be equal to you.” And R. Abahu remarked: “R. Jochanan interpreted them differently—namely: Blessel shalt thou be in the city, means that the privy shall be near your house, but not a Synagogue, for R. Jochanan holds that there is a reward for each pace. Blessed shalt thou be in the field, means that your estate shall be grouped in three; one-third in grain, one in olives, and the other in wine. Blessed shalt thou be in thy coming in and in thy going out, means that your departing from this world shall be equal to your entering, as your entrance was without any sin, so shall be your departure.” [Hence we see that it is a blessing if the estate is near the city]? (Ib. b) This is not difficult to explain. The latter means when it is fenced in, but the former means when it is not fenced in. (Deut. %, 15) And the Lord will take away from thee all sickness. Rab said: “This refers to an evil eye.” And Rab be- lieved this theory, as it happened once that he was at the cemetery, and after doing some research work he said: “I see that ninety- nine of the dead were killed by an evil eye, and only one died a natural death.” But Samuel said: “All sickness is from the air,”* for Samuel believes in the theory that every sickness and death is caused by the air. But are there not some that were killed by the government? If not for the air, a medicine could be prepared that would restore those also.” R. Rose b. Chanina said: “This re- fers to sanitary conditions, for the master said that it is healthy if the filth of the nose and the filth of the ears are discharged in small quantity; but, in large quantity it is unhealthy.” Raba, however, said that that passage refers to a cold; for Raba said every- thing is in the power of Heaven (comes through no human fault) except sickness from cold, draft and heat, as it is said (Pr. 22,5) Thorns and snares are on the way of a perverse man; He that, etc. R. Eliezer said it refers to the gall; and so also have we been taught in a Baraitha: The word Machla refers to the gall. And why is it SOW NII ANN WMS Jy? DMP 7D2D3 175 7d JON ’3 Nyws 773 P| JWnws Nyon UID Pyd ONSS¥ Ww NSF. ANS WS MNS PID NS DT WS N? BIN 9 FN} 7aN J3n?w? JIND NDI AD Nw Wy. 72 DST My? 41 8? nD3DT ID D23 Ww ATW. ANS 4M. ow Mmyp pp wow DN. wow ANIDNS wow pwoiwo JASS32 ANS 711231 S133 ANS 473 333 Md OY? JNSD5 Dyn 7D JAS? KANnw DIT 7D TNS) JD SO 823 O19 JN mM? TIADT NT NWP N? (3“y) NON Nd stiw 99 TNO SOT NA NPM Nw :Spnn 27: 7DS (71 75 45ND A WAI (5-037) T2y MP 239 PD AAT My? a DY Ar AYT Py Aywn Dywn aos TypTt wo mt AT ADS Fsipw) PIS JIT INN m2 95 Few AST May? Sine 38 93 3 D9 C3 SDN NT ONIDw 5d) 9393. 9D YM AND I? Dy NT Nd DVN ANS AD IOST ANS WIS NIN “OS "9 FE) OOO AYP O59 NT ANTS) D3sD PIT Dw TD 995 19 WONT ATT Wpy ITI DMs OY (39 don) ANIW OM 70 TODS Wyss 9 OND pw wweps pw MOY S4P3 97) AD Wt TAIN {Dt Ds NIN 1.) See above that he cured Rabbi with a method similar to the most modern science. Here again Samuel holds the theory that the air is an important factor in physics. CHAPTER ONE. (Fol. 3) (Haggai 2,9) The glory of this latter house shall be greater than that of the former. Rab and Samuel, and according to others R. Jochanan and R. Elazar, differ in the interpretation of this verse. Accord- ing to the former it refers to the building itself; and according to the latter, it refers to the years of its existence. (Ib. b) In reality, however, it was both, for the latter was more beautiful and existed longer. Herod was a servant of the Hasmoneans, and there was a little girl among them upon whom he set his eyes. One day he heard a voice saying that a-servant who would rebel that day, would succeed. Thereupon he slew all his superiors except that little girl; and when she saw that he intended to marry her, she ascended to the roof of the house and announced: “If it happens that one shall claim that he is descended from the Hasmoneans, be it known that he is a slave, for all Hasmoneans were slain except myself, and I now commit suicide by throwing my- self from this roof.” She then jumped down and was killed. He took and preserved her in honey for seven years; according to some authorities he kept her preserved to make the people believe that he married a royal * daughtr. Herod then said to himself: “Who are likely to insist upon the fulfillment of the passage (Deut. 17, 15) From the midst of thy brethren shalt thou set a king, ete? Surely, the Rabbis, [who are the leaders of Israel].” He therefore slew all the Rabbis, and left only Baba b. Buta, with whom to take council [on important matters]. He put a garland made of skins of hedge-hogs around Baba b. Buta’s head, which pricked out his eyes [and he became blind]. One day Herod came disguised and sat before him, saying: “See, master, what the bad slave, Herod, has done. He killed all the Rabbis and he killed all the men in author- ity.” Whereupon Baba b. Buta answered: “What can I do to him?” “Let the master curse him,” remarked Herod. Baba b. Buta answered him: “It is written (Hee. 10, 20) | BABA BATHRA’ | 8 | S77 S33 | 2S PAS Paw MT MIA TID AA M773 (3 2p) (2 47) mm? (7081 Isis 37 Pw yO yMSA ON TM) 7322 TOS TH IM 2371 Wyss 234 2 NT? SOOS1 SI? SOS] DwIw. (3D) 73 MA OSWN MST STWByY pM S9D ND pow IN NOY Hpiwysn wig. psy nesn snwn TINT STAY 72 AIOSP nit MIS? Aw ANNA W171D7 wy7pP op 32 SPT Opsn san AM 7 psn MIDST SIP SOI SINS? 72 Sp 720307 NINNP ONIN ITN ADS1 NNT IND 7D SUT SIS WNID TNWS S77 SIT NTIy SnAwA nian) TaN Spi SAT Spy Dw yoy swaita m3pp AND) 7? M253 Ty 83 7D MIP NDS? TST TOY SITS m9 709 mop SDS? TD? MIS? M931? DDIT ow m9 PI_ywT WD wD IDM TWypN? 27pH «(2 0737) WAT IND TDS S37p 3 wisp oP ya. 77D W7y wh PMs ap? SwID ja NIB? AMIN 337 WD? soot 9995 92 TION (7 97) TDI Ty Mop DMM SMS IM NOY MDy? WI ps Sy OND SUMD NTDY ST 1 VT 1? TON smdi) Spr yD wD? wp OP 95 TON 99 TOYS OND 2 TDs MND Symp 63 (pop) 29> 197 ADS 1D TD 73 1.) Last Gate, treats of laws concerning real estate and commerce, also concerning heriditary succession. 96 NaVatese Ds a ae w the children of Rabba b. R. Nachman did not live long. (Fol. 114) Rabba b. Abahu met Elijah at a cemetery of idolators. “Is not the mas- ter a priest, a descendant of Aaron?” he asked Elijah. “Why then do you stand on a cemetery?” It seems that you have never studied the Section Taharot (purifica- tions),” remarked Elijah, “in which there is a Baraitha: R. Simon b. Jochai said: Graves of idolaters do not defile, for it is said (Ez. 34, 31) And ye, My flock, the flock of My pasture, are men, which signifies that ye are called men, but not idolators.” Rabba replied: ‘I can hardly afford to study the four necessary sections [Festivals, Damages, Women and Holiness], should I yet under- take to study six?” Elijah then asked, “Why not?” “Because,” answered he, “I cannot make my livelihood.” Elijah then took him to Paradise and told him to take some of the leaves lying on the floor in the garden, and he did so. While going out he heard some one saying: “Who else has con- sumed his share in the future world as Rabba did?” He then shook his garment and the leaves fell out. However, his gar- ment retained the smell of them, and he sold in for twelve thousand dinars; but he donat- ed them to his sons-in-law. (Fol. 115) Our Rabbis were taught: (Deut. 24, 10) Thou shalt not go into his house to take his pledge; i.e., in his house only you shall not go; you may, however, go into the house of the one who guaranteed, and so says the passage (Pr. 20, 16) Take away his garment because he has been surety for a stranger. And it is also said (Ib. 6, 1-4) My son, if thou hast become surety for thy friend, which means, if you were surety, then give him that which you have assured, and if you have no money, see some friend, who will ask him to favor you. END OF BABA METZIA. : OMS 37 13 A317 Kya m9? OM N? WIN? MIDS 1D 737 WMDWS (7p 77) 772 087 9"N DD Fw MMP M33 NPT 9 1O8 ANSPA 733 1D Np BD AD Sit Tos “SW SUNT NAY Ww wp 8? Sppim) Naw PROWD PN oO IDy 7v DAMP DMS DNS OTS WYYIAD INS WSS JNN1 (79 oS DIN PMP A Dy PS) BIN PMP SNON1 24S NSD NOWI NSD 8? TYIINI yea? Moy) AMIDT NID 9? SP nT 7s NBD ODID ND Mpw %DD 777 WIwa 2s SNP IND TDNT pow pps Min °D py YDS Wi TwW pb MAS 13 721 Mn? M337 NM 990973 OND 799747 AHS 137 DTSNVINN? WII] 3T WWI AIAN 58 N3N 8? (7D 0737) 7337 13 (Oyp 77) 938 DIDI ANS ON 19D? Ip May? 3 cn) TIN ST 7D1 Day Fw 10°37 D333 ANS 333 (1 OF) ADINT 19 AP Ay 2D 1730 AP (1 STDS2 NwpPis PHD TW? HypNn yr? Hay o8 S33 NIB MNT MWY PD MOND NID73 TS Sy DAT DPN 42 Ty FD2 NS3 3D E371 IN? OS) 7) ADD 17 WN 47D 17 w? pad DN 297 PIy TIT NYS NSDQ Nop po 99 Spy it can be seen that you are neither a king, nor a descendant of kings, but Herod, the slave who freed himself.” It was said that he who had not seen the new Temple of Herod had not, in all his life, seen a hand- some building. With what material did he build it? Raba said: “With ornamented marble stones of different colors, the stones being not in a straight line, but alternately projecting and receding, the gaps being in- tended to receive the lime.” He intended to cover it with gold, but the Rabbis advised him not to do so, because as it was it looked like a surging sea. But how did Baba b. Buta give Herod such advice? Did not R. Juda in the name of Rab, or in the name of R. Joshua b. Levi, say that Daniel was punished for giving good advice to Nebuchadnezzar, as it is writ- ten (Dan. 4, 24) Wherefore, O king, let my counsel be agreeable unto thee, and break off thy sins by alms giving, and thine iniqut- ties by showing mercy to the poor; if there may be a lengthening of thy prosperity; and it is written (Ib., ib. 26) At the end of twelve months, etc. If you wish you may say that it is different with a slave who him- self is bound to observe [certain] command- ments and is therefore considered an Israel- ite. And if you wish I may say that with the Temple it was different, for without the king it could not be rebuilt at all. And whence do we know that Daniel was pun- ished. He was thrown into the lion’s den. (Fol. 3b) And again how did Baba b. Buta advise Herod to destroy the Temple? Had not R. Chisda said that an old synagogue must not be destroyed until a new one is built? If you wish I may say that in this case it is different, because when a king gives a command it will surely be built; for Sam- uel said that if a king gives orders even to remove a mountain his order is always ful- filled. And if you wish I may say that Baba b. Buta noticed some cracks in the Temple and was afraid that it might cave in. Therefore, he had the right to order its destruction. (Fol. %b) There was a pious man to whom Elijah spoke frequently, but after he had built a gate to his courtyard [preventing the poor from entering], Elijah stopped speak- ing to him. R. Juda the Nasi, taxed the Rabbis with the expense of the fortified wall of the city. Viens. oy $309 NDT ONTT 17 NIDI TAYND NIIP STAY DV DIST (2.3 Spe) BNI NW SMI (bp mrh3) SDD X“yas ANID mwpi 77 732 TN Nw 1 TDS .JISN PI? INP 32 ONDD YN ANI PID AST SN? DITA 3J3N3 7S NIDID) Nw O83 735 IDS Tay Py] MEY PDS NDI) Swew 2m NITID AVywn? IID WD 7ap7T DT 8D NMDT WM Ww INIT A pPaw 7337 7°? DS > SDT SNITIN °D my 792 sw DT NID J2 8331 SOUR D7 Ws ATT 37 ASM pT “SBD ONT W3yYI MD VHD 7 J yw 24 2 (7 dio7) D°NDT 13371317 Asy sewn DID APTS. FM 77y BW "D9n NI sNews SDS TAN 1 Psy in. TNyys avy sin pr nysp71 (or) 2ns1 17 N“YINT MYND IVMST SBP NW S"yIs NID] SDID NID UD N27 pana wNw 347) :AVAS 2197 IND why wap NT 77 DITVN MSP MDDS 97 NDS 73 NID (3"y 82. STDM D1 TON) wIpaA m2? AND? NNwID ID DT Ty NMwssD OD WIS TN? TD NTT NOT SNIDID NY SYS TNS NTO SIAPY NMIDID TOS OW CONIDW IDNT 27D UM SADN S“YIS MP2 WT 871 apy NPT 237 TINT STON SUT (3"y 5 497) N71 yw oma 732 AID WN syne 2D opnws 7O8 PIDAN NUVWT NOD AN WI ATT 934 98 sinh 3 Even in thy thoughts, thou must not curse a king.” Herod said: “But he is not a king at all.” And Baba answered: “Even if he be only rich, it is written (Ib., ib.) In thy bed chambers, do not curse the rich.’ “But it is written (Ex. 22, 27) A ruler among thy people, thou shalt not curse, which means only when he does as the people of Israel do; but he, Herod, does the opposite,’ Herod argued. “I am afraid of him,” Baba an- swered, “lest someone report that to him.” Herod continued: “But there is no one who ean tell him, as only you and [I are here.” And Baba rejoined (Ib.) For a bird of the air can carry the sound, ete. Then, rejoined Herod: “I am Herod, and I did not know that the Rabbis were so careful. Had I been aware of this I would not have slain them; but now I crave your advice. Whereupon Baba said: “You have extinguished the light of the world. Go and occupy your- self in kindling the light of the world; you have extinguished the light of the world, the Rabbis, as it is written (Pr. 6, 23) For the commandments is a lamp, and the Torah is light; go and occupy yourself in kindling the light of the world, to build the Temple, concerning which it is written (Is. 2, 2) And unto it (The Temple) shall shine all the nations.” According to some author- ity Baba said to him: “You blinded the eyes of the world, the spiritual leaders, as it is written (Num. 15, 24) And if from the eyes of the congregation, etc. Go, therefore and occupy thyself in building the eye of the world, which is now the Temple, as it is written (Ezek. 24, 21) I will profane My sanctuary. . . the desire of your eyes. “But I fear the Roman government,” Herod said. Whereupon Baba said: “Send a messenger to Rome, whom it shall take a year to reach there, and let him remain there a year. Since his return will also consume a year, during the three years you can take apart this Tem- ple and build a new one.” Herod did so, and the answer was: “If you have not as yet taken apart the old one, let it remain so; if you have already taken it apart, do not build a new one; and if you have already taken apart and also rebuilt, such is the cus- tom of bad slaves; they seek advice after the thing is already done. If you still wear the armor [with which you have killed the Hasmoneans] and therefore feel proud, your record, however, is in our archives, in which x33 ny W770 OS? OND 1? TDS 279pN IN 47D (or) SNIT Wy NON NN? 17 TON Sn 2S Wey 79pn 78 JaDwp 77N21 mwiys WSN S? Wys s wai (a> pwr) WN SDN NPSNDD 1°79 WS Woy Awyo SOW 19? TOS 797 yt) PIN SID ypows 32 (¢ pdop) 97 TON 733 WN ND? ND S17 SIS 797 TON (217 AS P7Y DowH Ay TT S87 ONT 71D PYP IST NIT? AW OW $8133 SW7TT AMIPN OSD SNwi 137 NsDwp PIDY 2 OY Iw TS MDD NW 1? WS 737 Dy Iw ITN ADD SiN Oy Fw MINA 77) TS ANN My 73 °D (1 den) BND S57 wpa M2 Pay Iw MSD pry TOS 1D TS OMIT 7D YIN AA (3 Hyver) D3NDT 3329 Py 7w wy NOD Sin m9 SDPYD Py 779 ATA Dy DS) (aw 2373) 1337 (7> Sppmm) DNI7 wIpan mes py ow SDy Wnhd Dy Psa °wipy As 59nyp Tw 79 DS NMID7ND NB|NDY 79 7S smw s5y°7] NMOTSD Snw 79 smo 331 799 NAND 8D MATS SMw W779 8% IND $9 ON 99 IN?w SDM Tay m9 9331 AND OS 73IDN OS WIND OX TN|N 32)t DS POND PIDyT IND Rw NTDY DITNT $59 72 $71 KOT NP IND DD Ty 101 SiN) Ss ONS Np Juda said: ‘This refers to all kinds of taxes.’ ” . Rabbi opened his storehouses of grain in the years of famine, and announced that ad- mission would be given only to those who had studied the Torah, Mishna, Gemara, or Hagada, but no admission would be given to ignorant men. R. Jonathan b. Amram squeezed himself through and went in [dis- guised] and said: “Rabbi, feed me.” “My son, hast thou read the Bible?” Rabbi asked him. “No,” came the reply. “Hast thou studied the Mishnah?” “No,” came the re- sponse again. “Then why should I feed thee?” “Feed me,” [R. Jonathan b. Amram] appealed to him, “as people feed a dog or a raven.” He did so. Aiter the man went out, Rabbi felt sorry, saying: “Woe is me! that I have given my bread to an ignorant man.” R. Simon, his son, said to him: “Perhaps, father, this man was your disci- ple, Jonathan b. Amram, who never in his life desires to derive any benefit from the dignity of the Torah.” It was investigated, and they finally found that so it was. Rabbi then said: “My storehouses shall be open to every one, without exception.” Rabbi’s previous act, however, was in accordance with his theory that evil is inflicted upon the world only because of ignorant men [who do not desire tc study the Torah]. Aiphra Hurmiz, the mother of King Sabur, sent a purse with dinars to R. Joseph, saying: “This shall be used for the greatest charity.” And he deliberated what kind of ‘charity should be considered the greatest. Abaye then said to him: “Since R. Samuel said, ‘Orphans must not be taxed even for the redeeming of prisoners,’ it is to be in- ferred that redeeming of prisoners is con- sidered the highest charity.” (Ib. b) Raba said to Rabba b. Mari: “Whence do the Rabbis infer that redeeming of prisoners is ‘the greatest charity?” He answered: “From the following passage (Jer. 15, 2) Such as are destined to death, to death; to the sword, to the sword; to famine, to famine; to cap- tivity, to captivity, and R. Jochanan said: ‘All that is mentioned in this verse is the harder; as, for instance, to be killed by the sword is severer than to die a natural death. If you wish I will prove it by common sense and if you wish I will prove it by a passage: ‘By common sense: The one [who is put to death by the sword] is disfigured, and the S21 S7I713 ADD AT 173 Jan 3p Ar TID SNS Tt ASD) S33) ASS yeaa yo Awd yD Spo %7yS 135° DSI (DID) OS PANT “My 728 AIAN Vy. Tin?Nn SIDIID D7 79 WS DIDI Ay 73 HIT pnt mesw m9 1p 18? 7°97 ps Map 7 TS 4DIIDS ADS 7D ON 7°? WS IN? 7°? TDN TMDIND DVYD °3DIND 2755 %3DII_ 79? SDN WS TAN TPS Spl 237 ay) ssw nN? ws, IB? os PINT Dy? snp nn SUT [Pen owy JB ps Xow 27 73 {p12 Po ANN T3232 Ay ASN WS Ty? 929 2D 13D 937 WS INF) PINS S93w3 NIN DIY? AND NYT Ps 937 IST > PANT Dy TITY SD7D WDwWT TOs PTT NBS SU 99 AIS FW JIT WAP MTT PIAS MD P YO SPr APY 37 3 737 My? st SST YDS 97 WS SW IW 737 Tsp Sy APTS PPO! PS ATP Ia MwNipw 37 MSD 73D prow DMD PT]? 179s DIN NIT 9 AWS NW ONw yw! (3"y) 735 7327 TOST SND NT NID MI 13 7377 D7 9 TS NUT ONY PID 737 Mya N33 TIN PIN MIDNA CD ONT) Sano 35n? Ws ’5 ADS AD OFS NDS 925 TDN) Dw? Dw> Tw ByI? Dp? aw San MIND AwWP Ar pr}!D aAmisaMm 75 pM SU Sys NID S’ypss nian Awp Suyp 8? ONT 9199 ONT SID N”YIN 100 Sinlusnia Resh Lakish said to him: “The Rabbis did not need any guard, for it is written (Ps. 139, 18) Should I count them, they would be more numerous than the sand. Shall we assume that this refers to the righteous, since concerning all Israel it is written (Gen. 22, 17) As the sand which are upon the sea-shore. How can it be possible that the righteous should be more than the sands? We must therefore say that it refers to the deeds of the righteous which, if count- ed, would be more numerous than the sand. Now, if the little sands guard the sea, how much more should the acts of the upright, which are more than the sands, guard their performers?” When Resh Lakish came be- fore R. Jochanan, the latter said: “Why not say from the following (Songs 8, 10) J am a wall, and my breasts like the towers there- of; 1.e., am a wall, refers to the Torah. And my breast like the towers thereof; (¥ol. 8) refers to the scholars.” Resh Lakish, how- ever, explains the last passage as Raba did, namely: “J am a wall, refers to the congre- gation of Israel; And my breasts like the towers thereof, refers to the house of prayer and the houses of learning.” R. Huna b. R. Chisda taxed the Rabbis. R. Nachman b. Isaac said to him: “By this act you have transgressed the Pentateuch, the Prophets, and the Hagiographa. The Pentateuch (Deut. 38, 3) Yea, Thou also lovest the tribes; all their saints were in Thy hand; and they prostrate before Thy feet, received Thy words. Thus said Moses before the Holy One, praised be He: ‘Sovereign of the Uni- verse, even when Thou lovest the heathens, the saints of Israel shall be in Thy hand; (i.e., they shall be guarded by Thee). The prophets (Hos. 8,10) But even though they should be given among the nations, now will I gather them up; and they shall be humbled by reason of the burden of king and princes. And Raba said: “This verse was written in the Aramaic language, [the expression vitnu (given) should be read yishnu (to study) J; ie., if all the Israelites who are in exile should occupy themselves with the study of the Torah, the gathering of them would be at hand soon; but if only a few of them study, then they should be exempt merely from the burdens imposed by kings or prinees.” And the Hagiographa (Ezra 7, 24) No one shall be empowered to impose any tax, tribute, or toil, etc. And R. H9.'5 P) DIT SMW MDS X? W335 O”’aws 9 180? DIADS 7127) Find DIDDS (vp orden) W723 SOWA SIND wrt OPT? NON 7y WW 31m (32 mrh93) 14a DN INAw SON SIMD (UDI TD NNT Dp Ty Oc py PI) 71nd DI|DSY Op Ty Sw oMwyo ON OMwyo OT 2y pad wyinw din AD 1pI SNS 9D J’DSy DIAM Onw op TE Sy mm? SDN 8? NON 94 FIND DIT Apps 7732 TW ADIN US (Pp Pr) SIP NAD YS (P97) MTN. WA AT ADIN IS SS S327 W772 77 13D $i DSN oT Den 33178 273 TW Nw ADIT ADIN S312 STW NTON 377 AAD NIA 34 NYpID May pms? 12 7ON3 37 79 AWS 73558 NOMUNTIS .ODINITN O8D378 SAMUNIS PWiITp 72 OMY 321m AS (ab 0-37) DN TBS y"wI T"apr 389 Aw IDS TS PwrIp 22 TT) DDN Jano ANSY Ayws “ds ADI 37 93 7997 IDM om WS nyTaa Vy? Wyn of937 AS Pony swe? nat swe min 99) Ass SHIT OSI Opp Iv wists yn TMM SIP ANY O33 13ND o3 (Pp ve) Mt PIB $37 Tes OMY T9D swan pyp ANY O23 Nn O72 ON ANI MDS Tse. 77 SwWHD in ond HyD oN? OYSpH 12 TIO (5 Pov) DMT DNDN Ow ATW 35 7S) OMY SOI? M9" 89 T9A7 103 a Pye dren. Who, for instance, is meant? For in- stance, R. Samuel b. Shilath, whom Rab found once standing in a garden. He said to him: “Have you left your honorable po- sition [instructing children with devotion and honesty]? He said to Rab: “It is thir- teen years since I have last seen [this part of my property], and even now my mind is with my pupils.” But what [reward is men- tioned] of the Rabbis? Rabina said: (Jud. 5, 31) But they that love Him as the sun when he goeth forth in his might. (Fol. 9) R. Huna said: “If one comes to ask food, it may be investigated whether he is in need; but no investigation should be made of him who asks for raiment. If you wish I will prove it by a passage, and if you wish I will prove it by common sense. As to common sense, the one [who applies for raiment] would be put to disgrace, [if we investigate him], but that one [who applies for food] is not put to disgrace [by investi- gation]. As to the proof of the passage (Is. 58, 7) Is it not to distribute (paross) thy bread to the hungry. It is written parosh, with sh [which means investigate] and then give him. And immediately after this ft reads: When thou seest the naked, ete.; i.e., as soon as you see.” R. Juda, how- ever, maintains the contrary: “No investi- gation for food, but for raiment. If you wish I will prove it by a passage and if you wish I will prove it by common sense. As to common sense—he who requires food suf- fers the pangs of hunger, which is not the ease with him who asks raiment; and as to the passage, here is written paross, which means immediately, as the word is read (with ss); and concerning the naked it is written, And if thou seest the naked, etc. ; ie., he shall show you that he is BOs Wie are taught in a Baraitha supporting R. Juda’s opinion: If one says “Clothe me,” He should be investigated ; but if he says, “Feed me,” it must be complied with at once with- out any investigation. There was a poor man who begged from door to door, and R. Papa paid no attention to him. R. Samma b. R. Yiba said to him: “Tf the master pay no attention to him, then no one will mind him, and he may starve to death.” But did not the Baraitha say that if he begs from door to door the congrega- tion has nothing to do with him? This means that to him should not be given a big [ese ap now 13 Isiow 37 71D OND 73D Mpwn *NP MINT Nw 1D INiw 37? WMDwsS 377 m9 D8 4NwN? Npaw m9? Ws AANII3 SNNYT Os NNW ONT SPT Pw DIN NT (® OvPrr) NID AOS WO yan oN? :In232 wown ASS. yam PR MD? PPTID NIT 37 WLS (v 97) N1DD ON“YSN1 NU N“Y3N HDD? Pps 320 NP N27 ONT] DO NP ONT S1DD 8“yYas JON? SYA? DIN_ N77 (M2 Hyver) SIP S“yar: SnD OnM 7°9 3A. ATA wns Dn. 7ws N28? ARAN 9D INDI Hy ANA %D (oc) PPTID PSI MID? PPT. AX ATW? a1 N“YON NID N“YINI SIP S“yas 13107 NIYSD SP 87 8711799 SiS NP Wi S1w ByN? DIND N19M BND NIN NIP S“yay 17 ANN 8D ONT WPTD ANIN? DM) ION? 307 MD NIN 4 AN Vw MDD) oONy PR WIDIID PANN PPD 31D AOS AAW 2 PPM. NOST DMNA Sy TM) TT Sup Sinn 37 99 NDN 9°? P*PTID NP NOH IIT Mp? 89 7D SS NBD 307 Nos 397 7D NOD m2 PPT NI NDAINN was m9 Ppt Sy “IMT 83) AT ON NSN NT AD M19 PPPr TS m9 TN 19 Pppr PR omn|n 102 Spy? one [who dies naturally] is not disfigured. And if you wish it can be proved by a pas- sage (Ps. 116, 15) Precious in the eyes of the Lord is the [natural] death of His pious. And that famine is worse than the sword, if you wish I will prove it by com- mon sense, and if you wish I will prove it by a passage; as to common sense, this one [who dies of hunger] suffers long pain, and that one [who dies by sword] does not suffer long pains. As for a passage (Lam. 4) That happier are they that are slain by the sword than those slain by hunger. Captivity however, is harder than all of them, for in it all [the before-mentioned sufferings] are in- cluded.’ ” The masters said sbove: “No administra- tive body should consist of less than two.” Whenee is this inferred. R. Nachman said: “The passage reads (Ex. 28, 5) And they shall take the gold.” Only because its ad- ministration requires two; but as to the hon- esty, one is sufficient; hence this is a sup- port to R. Chanina, who said: “It happened once that Rabbi appointed two brothers as treasurers of the Kuppah.’? But, after all, what administration is there in collecting charity. It is as R. Nachman said in the name of Rabba b. Abahu: “One may take a pledge for charity even on Friday,” [hence it is administration]. Is that so? Is it not written (Jer. 30, 20) I will punish all that oppress them; and R. Isaac b. Samuel b. Martha said in the name of Rab that it in- cludes even the collector of charity. This presents no difficulty. One deals with a case in which the man is wealthy, and the other deals with a case in which the man is poor. As Raba pressed R. Nathan b. Ammi and took from him four hundred zwz for charity. (Dan. 12, 3) And the intelligent shall shine brilliantly, like the brilliance, ete. This refers to a judge who decides according to the equity of truth. And they that bring money to righteousness shall be like the stars, for ever and ever. This refers to the collectors of charity. In a Baraitha, how- ever, it is taught And the intelligent shall shine brilliantly, like the brilliance. This refers to both the judges and the collectors of charity. And they that bring money to righteousness shall be like the stars, for ever and ever, refers to the instructors of chil- Dy Sr) ANT FPP Ap? (up oop) NAP X“yIn N13D SYN DIND AWpP ayn wTDN? “YOSD NP ONT NID N“YIN NIP “YONI (7 d>>) SIP S“YINi Ayysy Np 8? ONT myp %y Sy °99np 39n 999 PH Pw 23 WINS wW712T P79 DING WasF Fy NAW Pwiy Ps 1D IDs Sp IOS fons 37 WS 97D IT NID DWH Dw a1 3A Hs inp? on) (p> pyc) 9 YYDO JOD OA NA Ty $oT SIT S27 ADD) Awyd $3 137 WNT SIM 8349 35 ONT SHAY OND AIPA Fy Ps ssw 2y PIswnnw %|? ANAS 13 731 ADS pn PNY) INIT IS IY Ayr W}s Ap wy 13 pms? 37 ps1 Psm? 95 Fy smipai 3 9833 Fy DDS 37 MawD SND 1S Ssinw 93) TOS NOT NT PONT NT Sw OND ApTy pw "DS 13 73 347 AMPS NIN NG SPIPTS9 SF ASD oT ToD AP IAT ATID AT OsSwyr (3° S47) (dc) APTS 88597 INOS NOS PT TTY PF S150 198 Ty) DM? D512 DIAN {psa eRe 2.) A communal fund for dispensing sustenance to the poor om every Friday. 105 apy? to a poor man is rewarded with six bless- ings; he, however, who encourages him with [comforting words] is rewarded with eleven. He who gives a coin is rewarded with six blessings, as it is written (Is. 58, 7) Dis- tribute thy bread to the hungry (Ib.) And then shall break forth as the morning dawn thy light and thy healing shall speedily spring forth, and before thee shall go thy righteousness, the glory of the Lord shall be thy reward. Then shalt thou call, and the Lord will answer. Thou shalt cry, and He will say, Here am I. And he who encour- ages the poor [with comforting words] will be rewarded: with eleven blessings, as it is written (Ib.) . ...and satisfy the af- flicted soul, then shall shine forth in the darkness thy light. and thow shalt be called,’ etc. R. Isaac said further: “What is the meaning of the passage (Prov. 2, 21) He that followeth after righteous and kindness findeth life, righteousness and honor? Is it because he pursues righteous- ness, he will find righteousness? We must therefore say it means that whoever pursues righteousness and charity, the Holy One, praised be He! will open unto him the ways of procuring money, in order that he may be able to practice charity.” R. Nachman b. Isaac said: “The Holy One, praised be He, will give him the chance to find men who need and are worthy of support, so that he may have the [full] reward for it.” By this he will be excluded from what Rabba lec- tured; for Rabba lectured: “What is the meaning of the passage (Jer. 18, 23) In the time of Thy anger deal Thow with them? Thus prayed Jeremiah before the Holy One, praised be He. ‘Sovereign of the Universe, even when they overrule their evil inclina- tions and are about to practice charity, Thou shouldst not give them the chance to sup- port worthy men, but unworthy ones, for which they will receive no reward’” R. Joshua says: “Whoever makes it his busi- ness to do charity, will be blessed with sons having wisdom, wealth, and who will preach Haggadah (morality). Of wisdom, as it is written (Ib.) (Fol. 10) Who find life; wealth, as it is written, zedaka (which refers to wealthy), and Haggadah, for it is written here honor. And it is also written (Prov. 3, 35) The wise shall inherit honor.” We are taught in a Baraitha, R. Maier says: “If a common questioner discusses, ‘If Wines np 7 NDI 83 PAIN O33 1Dy|pm oye) 337 AID 13 JAIN sy? AMA Ypa? tN (Or) 131 JEM? Syr? DITA S17 (P 4735? F271 HSH TWA AHIVNI TNs Aw YIN Ay? 71 SAPN TS ADS? 71 TaD PTE JIBNO ONDID WMS 191.337 AS WES Syn? Pani (or) 3nNIT M1312 N23 IDS) TUS. Jw man pawn msy3 wan HINSNy. yawn Wan 7 WN pans WT ID OMY MIDI pom 1331 7131 [was awh pI AT 2? STP) BDA AN FTN (b> dey) TD PAs? 7481 Naw? Mans Dw TDD) APIs OM SFO? TWwM APTS 73 72 DI? SON APTS S¥O? APTS FTI miwy? miyd i ssn A“apA APIs AN MSP 7DS poy? 72 poms 37 APTS on 2 Mwy? oI OTs 32 19 ND WITID *PIPN? Dw ony 7ap? 1D APTS Dw VN (Pony) TD 739 watt 724 3359 TDW Ws O1D Hwy JBN mya 73? mS Dwaiw mypwa wax ypYwan m”apr 9359 DOWN APIs Mwy? pws oy apy Wap) Sow [TD OMIT ONY DIN miwy? Ban 7D ADIN pw 937 oy swiy ya mean ya o307 AD APTS yr (97) D{NDT ADIN Yyr MIN Yy2 MIs (YD APTS DN ay ya on ON 351 TW5) NDA B3M5 7132) BNsT -Y9m3? DSM TWD (a bz} 9ya9 AB PINND we WS 937 AT NIN 104 Sana Sas Tp donation, but a small donation must be given to him. R. Assi said: “One must not refuse to give at least a third of a shekel yearly for charity, as it is said (Neh. 10, 33) And we established for us [as one of the] command- ments to impose on ourselves [to give] the third part of a shekel in every year,’ ete. R. Assi said further: “The virtue of charity is equal in importance to all the other com- mandments together, as it is said (Ib.) And we established commandments. It is not written in the singular, but in the plural.” R. Elazar said: “The collector of charity is considered more virtuous than the donor, as it is said (Is. 32, 7) And the work of chartiy (who causes others to give charity) shall be peace; and the effect of charity is quietness and security forever.” Raba said to the inhabitants of Mahusa, his city: “I pray you, see that there be concord among you, in order that ye shall have peace from the government.” R. Elazar said again: “When the Temple was in existence one gave his shekel,? and he was atoned. Now, when the Temple is destroyed, if people are worthy then they will deserve to (Is. 58, 7) Dis- tribute thy bread to the hungry; if not, the idolators will come and take away their goods by force, as it is said (Ib.) And the afflicted poor bring thou into thy house.” “Nevertheless,” said Mar Ukba, “even this is counted as charity in Heaven, for it is said (Is. 60 17) And thy compulsory [acts] will be considered charity.”* R. Elazar said: “He who dispenses charity in secret is greater than Moses our teacher; for concerning Moses our teacher, it is writ- ten (Deut. 9, 10) For I was afraid of the anger, and the indignation, but regarding him who dispenses charity secretly it is written (Prov. 21, 14) A gift im secret pacifieth anger.’ He differs, however, with R. Isaac; for R. Isaac said: “It (charity) pacifies only anger, but not strong wrath ; for it is said (Ib.) Anda bribe inthe bosom, strong wrath; i.e., although there is a bribe in the bosom (secret charity) [nevertheless] wrath is strong.” According to others, R. Isaac said : “A judge who accepts bribery causes strong fury to be brought into the world, as it is said, And bribe in the bosom, strong fury,” ete. R. Isaac said again: “He who gives a coin 3.) A coin approximately a half of a dollar. mne? 19 938. ADMD AND? 17 PPPs :myyia DS DIN ys? 98 DY? ON 37 DS 7DN3Y T3w. %pwn mwow nnn ipsy IWIy NN? Msp 9p wtpymM ¢ wnp) IAS MD HTNDy? Awd Iw noww isp 75 TID APTS AMpw sos 37 DSI DN PS MYO DIY 17y wy TWs3w MWYOA 7173 Wyss 137 TONS ISD S78 ISD MYWYD MM (3 over) TOSsY AwIyr jpn Mos) Ypwn APIA my) ow ApIwh NNINDI NIN 327 S307 11? Ws D7y Ip NOow NMNT IT ID TIAN way i maw jot2 WyIN 937 Is) WNNID7D. 12 Bnd VYpy jn OTS asp wipan myp) AD OMP wspan m3. PRw Pwoyi D’IDY PSD TDI S$? oN? syr? OM] S170 (5 DTN OMy Wssw yrs AMIS Pw 1? DWM3 JD B“YS NIP WD IDS nD S93 SAPTS Pwaiyi (oO ove) IDSIW APTS 3NDS APTS AwiyA M73 7yIs 937 IDS 39ND 13D AWS IST D7 AwoDd any 7°81 OMT ANT UDO III 9D (v 0-37) TDD ANDD yd (f> cn) DN APIs Awiy2 AS PMS? 937 ONT PMS? °377T N3°7b1 AS PND INI (Or) TONIW A_ID ws TAM AID “81 Ay MOM pn. Inww B“ys my Aen My Mon $2 TNw VuA pT 7D pms 1s JON) Fy) AN Pema Inv pss Dy? MIDI AD FABNY s3y9 MBM WIT ID pry 4.) The passage is here translated in a different way than lesser or the ordinary reader would explain it. 107 apy? be the members of thy own house.” It hap- pened so with R. Jochanan b. Zakkai, who had seen in a dream that his nephews would lose seven hundred dinars® in the current year, and he made them distribute this amount for charity. However, seventeen dinars re- mained with them, and on the eve of Atone- ment the government took them away from them. Then R. Jochanan said unto them: “Fear not; seventeen dinars still remained with you and they were taken.” “Whence do you know it?” “I have seen it in a dream,” came the reply. ‘Then why did you not inform us and we would have dis- tributed the entire amount to the poor?” “Because,” answered he, “I wanted that you should give charity for the purity of doing the Heavenly will.” R. Papa, who was once mounting steps, slipped, and nearly fell, and might have been killed. He said: “If this had happened, my enemies would have accused me of being a violator of the Sabbath or an idolater.’””® Chiya b. Rab of Diphti then said to him: “Perhaps a poor man called upon you and you paid no attention to him, for we are taught in the following Baraitha: R. Joshua b. Karcha said: ‘He who closes his eye to charity is considered as if he served idols; for it is written here concerning charity (Deut. 15, 9) Beware that there be not Beliyaal in thy heart; and it is written there {concerning idolatry] (Ib. 13, 14) There have gone forth children of Beliyaal. Just as at its former place Beliyaal refers to idolatry, so does it also in the latter place re- fer to idolatry.’ ” We are taught in a Baraitha that R. Elie- zer b. Jose said: “All acts of charity and benevolence done by Israel in this world are great peacemakers and intercessors between Tsrael and their Heavnly Father; as it is said (Jer. 26, 5) For thus hath said the Lord, Enter not into the house of mourning, neither go to lament nor to condole with them; for I have taken away My peace from this people, saith the Lord, yea, kindness and mercy. Kindness means benevolence, and mercy means charity (i.e. because those two were taken away, therefore has also peace been taken away).” We are taught in another Baraitha that R. Juda said: ——_ 5.) A coi iy tp 1? SIN iD ANS DT STD WPwy PAT AND psw pM wat xo7n3 TT ADI INIA WE APTS? YI 2pwi ADP °DT TTY DT NOT Y?yn Nop > VENT NP? WWD JD TINY 737 11? ADs wa Ipw TION IDVYD wyIpw 33 %39T AD|w NDOINS 199 WNSIN 8D IN? ADS Hy 830 1°? ADS WDNIT I NOS 8? OSS 7? IN 2 TOW? MSD WayNT DT WD SPDs 1717 DONAV NS NID PD SP Ai N|_B 34 SMT TON MNypT ws 7b? ya My rD minay °279nnD 7? DT INO AYIMN I> 37°92 SYN 9 ADS AW ANY AyD Nol TDP Sa yp Now NH 37? MpTD 95 TIN AMP FD pw 17 sat wp May Wy ws. APIA wp yyy orYyon MT 2 awh (wp 037) SIT aNd TT (y or) Bm snd Iya 4237 Dy 1T TM ATNSy yINF AD Fy73 33 OWIN ISS :iTt ATIDy JSD AS SDM APTS 9D wD 72 TWyN AS NIN Sa pw mm pay. pep INE Dpwsy DTPINI Is1w PD OTs POI MD $M OS 77 WS AD (pv en) TSI SMEDS 9D OM? TIN AS) TID? 49 2S1 WMD SDnT OS 77 O83 TIT Opn ASD sly os Dam oon nig7 AT TON Dan AS) MPTS ANT WAS ATT I NIN APTS See Kethuboth that such a death is the substitute of Skilah (stoning) as punishment for violating knowingly ene Sabbath or worshipping idolatry. 106 Sealine your God likes the poor, why then does He not sustain them?’ answer him, ‘for the pur- pose of saving us [through the charity] from the punishment of Gehenna.’?” The same question did Tarnusruphus ask of R. Akiba: “Tf your God likes the poor, why then does | he not sustain them?” And R. Akiba an- swered him: “For the purpose of saving us [through the charity] from the punishment of Gehenna.” To which Tarnusruphus re- joined: “On the contrary, for this you de- serve to be punished with Gehenna; and I will give you a parable from which you will understand why. A frail king who became angry at his slave and put him in prison, announced his desire that nobody should give him either food or drink. In spite of this, a person fed him and gave him drink. When the king becomes aware of it, would the king not be angry at that man? And ye Israelites are called servants, as it is written (Lev. 25, 55) For unto Me are the children of Israel servants.’ R. Akiba answered: “I will give you another parable, to which my previous answer is to be compared: A frail king became angry with his son, put him in prison, and commanded that nobody should give him either food or drink; in spite of this command, a man fed him and gave him drink. When the king became aware of it, would he not be grateful to this person and even send him a present? And we Israelites are called children, as it is said (Deut. 14, 1) Ye are the children of the Lord,” etc. Tarnusruphus, however, said: “You are named children and also servants; i.e., chil- dren, when you are doing the Omnipotent’s will, "and servants when you act against the Omnipotent’s will. And you will admit, that now you are acting against His will [since your Temple is destroyed and you are in exile]..”. R. Akiba answered: “With regard to this, the passage says (Is. 58, 10) Is wt not to distribute thy bread to the hungry and the afflicted souls with the members of thy house. The afflicted souls [you will admit] refer to us in our present circumstances, and nevertheless, it says there, Js it not to dis- tribute thy bread to the hungry?” R. Juda b. Shalum lectured: “Just as the yearly maintanence for man are determined [in Heaven] on each New Year, so are also his losses. If he is worthy then he shares, Ts it not to distribute thy bread to the hun- ary! but if not, then the afflicted souls, will see Pp DY3Y STIS OD 728 OS 4? W171 awa? PT 138 9S3I72 YTD 17 TWN JDIIDN 19S AD Ya asw Tosw wt pss. Sw aQto ons D778 DS N3py “1 DS ypwan DINO 1°? TDS JDIIDD 1S AD %3HD OM3y ITN TOS D3. IY AID OAD UN 2¥IN? TD 7? 7wrs D337 jan Ww ADWS 7 Dy IY OT Ww: 72M? ANIT ADIN MD? Iwo Sow DY Ta] OMIONT 33 wam way sy THS OTS IT unpwn? so wn NN? S97 7D. powws? wnpwmt nDNA bop) DNIT oO TDy Op ons PPy Dy N3°Py 37 1? WS OTSy Is1w 933 99 9D (aD Dylw 9? ADIT 1277 1D? wp 42 Twos Sw Ip TS) OMIDNA D2 wa 33 Jy TMS OTN 7m Inipwn? sowi 12:DNAg 7 awa 720m powws? inpwimi wD DNM O33 (7) 0937) TONY O33 OVP 81 NNT D352 OOP ONS 17 WS DIS 717 ONS IT OW ONNw yD oO TDy Ovmp pnst DAS PRY jor) O33 op opp 9” Pwo] OTD OMMpP DIPH Iw wns owip 37 Dwiy OMS PR om? Syn? DID SiN (p> ve?) ADS NIT 7717 WS DipD Iw 3 DTD OMY) “NDS AD 893M TMD OM 3p Sy? DINE S19 TWDNPi AT ytD SD Non jon? pniTpy ows ow 13 MTT 939 wot NBM 4D TW wD 17 DDISpP OW Ie Nom Dp Aw wep 19 DDSpP OTN 7Y $95 OTD Oy WD 8? JOM? 3y19 pw 109 2p. from death.’ What do the two tzedakas mean? One, that it will save him from an unnatural death; the other, that it will save him from Gehenna.” Which one speaks of Gehenna? The one in which the day of wrath is mentioned, as it is written (Zeph. 1,15) A day of wrath is that day, referring to Gehenna. And what kind of tzedaka saves one from unnatural death? (Ib. b.) If he gives, and knows not to whom, and he who receives it knows not from whom he gets it. Giving and knowing not to whom, excludes the act of Mar Ukba.7 “The receiver does not know from whom,” excludes the act of R. Abba.8 But how then shall one give charity? By giving through the charity collector. An objection was raised from the following Baraitha: What shall one do that he should have male children. R. Elazar says: “He should distribute his money among the poor.” R. Joshua b. Karcha says: “He should make his wife joyful.” And R. Eliezerb. Jacob said: “He shall not give a coin for the treasury of charity unless the treas- urer is like unto R. Chanina b. Tradion.” [Hence to a charity collector is not the best method?] The above Baraitha means also when the treasurer was of that kind. R. Abahu said: “Moses said before the Holy One, praised be He: ‘Sovereign of the Uni- verse, how may the horn of Israel be exalt- ed? To which he answered: ‘You should take charity from every one of Israel who is to be counted (Hx. 30, 12).’?” R. Abahu said again: “King Solomon b. David was questioned: ‘How great is the power of charity? And he answered: ‘Go and see how David, my father, explained this (Ps. 112, 9) He distributeth, he giveth to the needy: his righteousness endureth forever, his horn shall be exalted in honor.’”’ Raba, however, said from the following passage (Is. 33, 16) He shall dwell on high; rocky strongholds shall be his refuge; his bread shall be given him; his water shall be sure; ie., why shall he dwell on high, ete.? Be- cause he is sure that to the poor he has given his bread, and to the down-trodden his water.” R. Abahu said further that Solomon was questioned: “Who is supposed to be the man who has a share in the world to come?” And he answered [with the passage] (Is. Wed tp nosaw OMS) O33 Iw AID NPsow 2w ADID N2sow S37 TMS) Awa AnD o2p3) DNIT Wy AW2 AnNsT SIAN ow N7sow NT OS) ST OV my. oy (d 909 YT INT TIN (3p) Awa Ansys MINIT APD 9D YT ws Aw Aswni3 SIDI. IDID *PI_S? ANI 9D? yTY isI NOS 17D $PI|S? 171913 9D YAY 981 AI SIPTS 2w opIAS? Aan? Ty? °D 7 NIN) TPIS 77 32 19 PA DIS AwWy? AD MND AMP 72 pwr “7 Ovsy9 pmipo 75. ADIs TYP 937 FIN 1DTD NWS AS Mw? ADS {PITS JIN? ADMD DIN 19 $2 ADIs spy? 42 NIN AD Wy ANY 7D OS SIS APTS Iw SIN ID M7y ADOT PR ADNP 8D PTAN 4D MSP 1359 MWY IDS INS WS PTAN JD 3 9's. Fsaw FAP ODMN AD y’wast SY TT JD AN?w AS Wsw InaS ANT Swh MO IST IND O77 ADs APIS Fw AND yD D'SPIN? INI WD (sp odop) NON TIT we Sn TIDS5, DN) Wp wy may wnpTyS pow) ond Sit (d ove) SAD IN D'IONS PD [NS ION? Wawy DypIo ATTY DyIp Mise plows DDN NIN oye Ap 2 DYSON] Ta TAI wNndT Dw ID3wD TAPS TT 72 TDW AS Rw IN ANI T333W (79 ve) 73 ON? AS Son DYNA 33 .) See Vol. 3 .that he would slot four zuz underneath the door of a certain poor man 7 8.) See Ib 108 s1n5 “Great is charity which brings the redemp- tion nearer, aS it is said (Is. 56, 1) Thus hath said the Lord, ‘Keep ye justice and do zedaka (charity), for near is My salvation to come and My righteousness to be re- vealed.” He also used to say: “Ten things were created in the world. Rock is hard, but iron cuts it; iron is hard, fire fuses and softens it; fire is strong, water extinguishes it; water is heavy, yet the clouds bear it; clouds are strong, the winds scatter them ; the wind is strong, the body endures it; a body is strong, fear shatters it; fear is strong, wine dispels it; wine is strong, sleep dispels it; death is stronger than all of these ; however, area delivers from death, as it is said (Proven lOee)e) but (tzedaka) Re: will deliver from death.” R. Dushthai b. Yannai lectured: “Come and see how the custom of the Holy One, praised be He! differs from the custom of frail man! The custom of frail man is that when a human being brings a present to the king it is doubtful whether it will be accept- ed or not; and if it be accepted, there is doubt whether he will see the king or not. But the Holy One, praised be He! is not so! if a man gives a coin to a poor man, he is rewarded to greet the Shechinah; as it is said (Ps. 17, 15) As for me, with zedek (charity) shall I behold Thy face.” R. Ela- zar used to give a coin to a poor man before praying, quoting: As for me, with charity shall I behold Thy face. What does, I shall be satisfied, when I awake, with contemplat- ing Thy likeness, mean? R. Nachman b. Isaac said: “It means that scholars who keep off sleep from their eyes in this world, the Holy One, praised be He, will satisfy them with the Divine glory in the world to come.” R. Jochanan said: “What is the meaning of the passage (Prov. 19, 17) He that is gracious unto the poor lendeth most to the Lord? If this were not written, it would be impossible to conceive its concep- tion; for it appears as though it were possi- ble to apply to Him the passage (Ib. 22, 7) And the borrower is servant to the lender.” R. Chiya b. Abba, in the name of R. Jochanan, said: “It is written (Ib. 11 4) Riches profit not in the day of wrath; but tzedaka (righteousness) delivereth from death; and (Ib. 10, 2) Treasures of wicked- ness profit nothing; but tzedaka delivereth Shee: np M2 (9 ove) ADSI Awan ON Naapaw MIMP 1D APW wy) Dewo nw /A DS TIS PT SIT M2390? INpPIS) N37 wnyiws mvp WT Days wis Dwp ons7 Awy NWP WS IYDYHD ws Awp 2713 IDNNp 9113 mv731D OSyY DWP OD INIs PaDp Dw Aa Awp mn AW. nn wp Day nis TV oAwWP IND jw IN| AwWP ANA 310 MwP AND) INN Aw AwpP 7p BD En) TDNIW AMDA yO Nesp ApPTy1 py mind In APT ¢ S$2W ANT SD NT) DID ANNDIT D7 wT O71 143 70 071 wa 7D A“SspA nip) IMIS D73PD PAD 4270? 7173 NIT 893d IS N3DN DN NO WIN 09930 PS PhO 13HD 72707 35 ANT PSD 1309 Wis D°73Dpo An? 773 DW 3D IS A”3pT1 ANT IPS PAD TOSiy AYDY 35D 72pD1 AD yy? AYN D7 8" PIP TAINS PIS. 38 (Pr odon) PT¥2 °3N IND IOS 998 ATT sy? AMD OS JOIN pps ApIws sy Psp AMS PUY DIN TIN YS pv? 12 yan 39 Taw AYIA AM Pry. oAsyo Aw Tp TINY 38 Son Dy? ASW Py SIND APH NII 97 731 27119 WN? M1? TAY 715935 TION? TWN OS ND PIN 939 ADS NSN 1D NN 7S AT AWD (o den) PEN APT) MIY OVD PT Dypr ¥? (> or) PUI NSS By 8? (¢ or) 29ND) Mis ns 709 1997 Mmipts 72 Mia Bsn nips) 144 2py? Rabban Gamaliel responded and_ said: “Tzedaka exalteth a people, refers to Israel ; but the disgrace of nations is sin; i.e., all the tzedaka and kindness of the nations is sin for the nations, because if they do, it is solely to boast of it to other nations. And whoever boasts of himself falls nto Gehenna, as it is said (Prov. 21, 24) The presump- tuous and proud, scorner is his name, who dealeth in the (ebra) wrath of presumption. Ebra (wrath) refers to Gehenna, for it is said (Zeph. 1, 15) A day of ebra (wrath) is that day.” “For the right interpretation of this verse,” remarked Rabban Gamaliel, “we are still in need of the Modite; for R. Eliezer the Modite, interpreted it thus: ‘Tzedaka exalteth a people, refers to Israel; but the disgrace of nations is sin; i.e., all the tzedaka and kindness of the nation is only for the purpose of insulting Israel, as it is said (Jer. 40, 3) Now the Lord hath brought it .......because ye have sinned.” etc. R. Nechunia b. Hakana, however, re- sponded and said: “Tzedaka and kindness exalteth a nation, refers to Israel; to whom it is a grace as well, but to the nations it is considered a sin-offering.” Rabban Jochanan b. Zakkai [the teacher] then rejoined: “It seems to me that Nechunia’s interpretation is better than yours and mine.” “Than min!” Did he also say something in con- nection with this? If so, then what is it? As we have been taught in a Baraitha: R. Jochanan b. Zakkai said: “As a sin-offering atones for Israel, so does charity atone for all other nations.” (Fol. 11) We are taught in a Baraitha: It was said about Benjamin the righteous, who was a treasurer of charity, that at one time, during a famine year, a woman ap- peared before him asking him to feed her. And he told her: “I swear that there is nothing in the treasury of charity.” “But Rabbi,” she rejoined, “if you will not feed me, you will find a woman with her seven children dead.” He then fed her from his own pocket. At a later time he became sick and was almost dying, when the ministering angels pleaded before the Holy One, praised be He! saying: ‘Sovereign of the Universe, Thou hast declared that he who saves one soul of Israel is like unto him who has saved a whole world; and Benjamin the righteous, who has saved a woman with her han”! SP JOy> 11 DNIT Aw 178 113 OI APTS ANON DIN? TOM PINS IMN m2 ONTeY NUT ANON Pwiy oO’ DypAY TDM APIs 7D 53113 YN? New Pwiy Psw |? O17 Tr (b> den) WON3Y DIT. 9B AAT Misy PRI PT MIDya Avy ww yp? wi DV ATDy OY (6 m5) WONT DIT STS 939 {YTIO? US PINS POT 3/9 WS Sw YS 3 ODN APIS ADIN oy Wy DOIN? TDM 91 JOYS %1 DnsT Aw NOM Dwiy oO IDpNw Tom APIs 75 nson IMIS FIN? SPS Dwi PRw 2 On? si7 DT AND TT Wy SDM (yp Oy) WNIY 12 p29 mm Ips Onypow $9) 7? onREN 3D DN] MSP FD SINT Ay. A DTA D°DIN71 93 TOM MS Tw 128 13 DMN ApTy PTPOIN? WWDT JD PINT 729 on? ADs HSson 37D. TPA 42 NIN I AT Ps Sse? DMT APTS yy Sxinw o5°737N1 Sint 9950 D7) TOSPTd JANN ODI87) py> 137 AON NNT ST OND AOS oD TOM) ApIy FD Iw 7y aap msn DIM MIs 2y PDO MMW PSA POID Wy P7y TAS NIN FINNS OMS DYD ApPTy 9w Aap I Aso TDS NUWSD wD YI? AIDy) HHS Tes Sw ADIPD PS ATDpN 17 As wps1p 937 1? SIDSIDD ANS PS DS 93917 ADS D199 APTS MDI] Ty oN M32 Typos Aws NT ni? mys) PST ps. AIM oD Ww. TNS pws A”SDpr 3b? Mawn MDS7n DS WS Twp NNN wWaS ovpam 9D nS TWS MMW PsA pI) S20 op orp 118 sins 24, 23) and before His elders shall be golry, [i.e., who is respected in his old age for the wisdom which he gathered during all his life. As it happened to Joseph b. R. Joshua, who was in a state of catalepsy, and when he awoke his father asked him: “What have you seen in the other world?” And he answered: “I have seen a reversed world: he who is here highly esteemed is there considered of the lowest class, and vice versa.” His father rejoined: “Not a reversed world, but a rational one, have you seen.” He continued questioning: “And how are we considered there?” And he answered: “The same as in this world. I also heard a saying: ‘Happy are they who came here with their study in their hands.’ I also heard that those who were killed by the govern- ment, none of the creatures could approach them [because of their high standing].” Who is meant by those who were killed by the government? Shall we assume that R. Akiba and his comrades are meant? Is it then only because they were killed? (And not because they were the greatest men of their generation)? It refers to those who were killed in Lydda® We are taught in a Baraitha: Rabban Jochanan b. Zakkai said to his disciples: “My children, what is the meaning of the passage (Prov. 14, 34) Tzedaka ezalteth a people; but the disgrace of nations is sin?” R. Eliezer responded and said: “Tzedakah exalteth a people, refers to Israel, as it is written (II Sam. 7, 23) And who is like Thy people, like Israel, the only nation on the earth; but the disgrace of nations is sin; i.e., all the tzedakah and kindness of the nations, if they indulge in them only for the purpose of becoming great or gain- ing a good name, is a sin for them, as it is said (Hzra 6, 10) That they may offer sacri- fices of sweet savours unto the God of heaven, and pray for the life of the king and of his sons.” R. Joshua responded and said: “Tzedaka exalteth a people, refers to Israel; but the disgrace of the nation is sin; j.e., all the tzedaka and kindness of the na- tions is sin, for they do so in order that their kingdom shall endure for a long time, as it is said (Dan. 4, 24) Therefore, O king, let my council be agreeable unto thee, and atone for thy sins by perhaps thy prosperity may (thereby) endure long.” 9.) See Volume 2, page 194. ee =: Dp YW SIT AMD FOYT NA 9D TDD W3pr HUNT ND MAS ON WANs wen 7 73 ma? oO37y IS We op 9s 7S FST A Oy 3’ AIyn? osinnn NOT JIVST DTD O"N PIMIN 1D IN 1 WN DMDIS TY snyoe Onn nN DDN PTW NyNws7 17S TTDI IND? Naw mo7p 300 TIDY? 771D9 MID 7D PS Napy 939 NON 77393 IND [Ny NN. NO WE S713 17D A ow) wasn 8? D3 ODT NTS DDI Dwyd SDS NTT 2717 {307 SIS SSDt Ja ym 73 On? ApS sn (7 tn) SINIA ADSY WP 333 YIN M3Y3 NNO DIN? Tom 19 oon APIs ASIW? VS 93 ODN APTS AOS1 WUy99s 934 IMS 3 %saws Joys D1 (6 3’r) DN Jpn APTS 9 Nsom OWS? IDM pax pey psw ond sin Asan pwiy p“iDynw 709 °T (0 boy) TONsw 19 FTann? NIN on? PIs Naw AIS? Pmims Psp APTS AON Pwr 9 Ayr 1321 SD9y OSIw TOYS 91 DNIT INws 19s 43 oon MpPTS 72 NSOM DIN? TOM PASS IMs 3 °5? O79 SIT MSDN Pry DO“ Dyny Tom SDNY TID TWNw TD SIS Pw PNW TT 137 Ip ws 959m S59 WN (7 dH7) “DS1 989903 F9 ASys NNIws SOUS TIAA 113 2PYy tain!® a heart endowed with wisdom. And usually, who is dependent upon whom? The lesser is dependent upon the greater.” Abaye said: “This theory may be supported by the fact that one great man declares something new, and exactly the same has been said by another great man.” Raba said: “Why is it so difficult to understand such a thing? It may be that both of them are equel in wisdom. Therefore, said Raba, it happens frequently that a great man declares some- thing new, and afterwards it is found (Ib. b) that R. Akiba b. Joseph [who is hardly his equal] has already declared so.” R. Ashi, however, objected and said: “Why is it so difficult to understand such a thing? It may happen that in this one case he was equal in wisdom to him. “But,” said R. Ashi, “I can support this from the fact that it very often occurs that a sage declares a Halacha, and afterwards the same is taught from Moses as delivered on Mount Sinai.” And yet even then, it may be by chance, just as a blind man finds his way down from the opening of a roof. R. Jochanan said: “Since the Temple was destroyed, prophecy is being withheld from the prophets and has been given to lunatics and small children.” What is meant by lunatics? It so happened that Mar. b. R. Ashi, who was standing in the market of Mechuza, heard a lunatic say that the future head of the college in Suria would be he who signs his name Tabiumi. He said: “Who among the Rabbis signs his name Tabiumi if not myself? Hence I shall succeed.” Con- sequently he went to Suria. In the mean- time the Rabbis of the college intended to appoint R. Acha of Diphthi as their head. However, when they heard that R. Tabiumi had arrived they sent two of the Rabbis to him to consult with him, and he detained them. They then sent two others, and he again detained them, until ten of them arrived, when he began to teach and to lec- ture, [as were the customs of the head of a college]. The reason for his waiting until ten arrived is because one must not begin to lecture if there are less than ten persons present. R. Acha then applied to himself the saying of the sages: “He to whom harm has been done [by Heaven], good will not be done to him in the near future, and vice see! ap ADNT YIN VIS IDS 771732 7IN3 wp ADs N1237 Mow AIASNA NN M31 S138 WIP OSD NID ADS AMID SPINS 7D DS S78 17393 827 TN 932 AYN SpI7 MONND NN 737 $133 AST yIN Ns ADS NID FY 2 NIPY 1377 Taw (3“v) 72 87D NN? NSDOIT NWP OND WS 34 WS D1 ADS SIS NIT SD py %377 MoD M297 AANA) S27 7D $123 WST yA MIMNSD Sow HxoI7) AMID wp mw 7772 TDSP Soy 1871 wipan m2 Danw ove qm D7 ADS mpi? F331 ONT 1 ANID APs 43.407 ST OD S97 OSD Dw Apt Mynw STNDT SpNoO AD ISP AM ws: 37 ont SNDND wen IANSPT Aww Sinn? 7NO DS DN wyay Snwn spn sn. [T77 Dw NIN WPI PID wD. ow;n DS SOST Ty SMS OP Nnyw %2 sop NWI TINS? IN|TO NMOS DIT TY 7324 W339 3307 Nay Tw SMST Spay TD SDDS NI WTW wD IDy mM D7? NIN US OND A wy 02 pt Ty way Mwyy MINS AID3 POM Pyw |? wot (2 Pym 7D Twa IAP NAS 31 Mp N27) pawn 951 99 Paw AAS NO 10.) The text for obtain is Nabt, which is the same text for prophet, hence it is explained: A prophet has the heart of the wise. 112 sina seven children, shuold he die in his prime!” Immediately the adverse decree was torn. It was taught in a Baraitha that twenty- two years were added to his life. Our Rabbis were taught: It happened with the King Monbas, who had distributed his treasure and that of his parents, in the years of famine, that his brothers and the whole household murmured against him, saying: “Your ancestors saved [treasures] and increased the savings of their ancestors, and you distribute thine and that of thy ancestors.” And he rejoined: “My ancestors stored up treasures here below, and I store up treasures in heaven, as it is said (Ps. 85, 12) Truth will grow up out of the earth and righteousness will look down from heaven. My ancestors stored away [treas- ures] in a place which could be reached by a [human] hand, but I have stored away in a place that can be reached by no [human] hand, as it is said (Ib. 89, 15) Righteousness and justice are the prop of Thy throne; kindness and truth precede Thy presence. My ancestors stored away [treasures] which yielded them no interest, and I have stored away [treasures] which yield interest, as it is said (Is. 3, 10) Say ye to the righteous, that he hath done well; for the fruit of their doing shall they eat. My ancestors have stored away money in their treasury, but I have stored away the saved souls in my treasury, as it is said (Prov. 11, 30) The fruit of the righteous is of the tree of life; and the wise draweth souls to himself. My ancestors have stored away for their de- scendants, but I have saved for myself, as i is said (Deut. 34, 13) and unto thee shall it be as righteousness before the Lord thy God. My ancestors have stored away [treasures] for this world, but I have stored away [treasures] for the world to come, as it is said (Is. 58,8) . . . and before thee shall go thy righteousness; the glory of the Lord shall be thy reward.” (Fol. 12) R. Abdimi of the City Haifa, said: “Since the destruction of the Temple, prophecy has been withheld from the prophets and has been given to the wise.” Is it then impossible for a wise man to be also a prophet? He means to say, that although it has been withheld from prophets, it is not being withheld from the wise ones. Amemar said: “And a wise man is to be preferred to a prophet, as it is said (Ps, 90, 12) Ob- HarS 3p TD 199N Hipyio O3wa Mio) 132 Aysw1 3”) PNW 2Y IDI NIN 139T WI 1? Ap 7 DY waIaw 2M 1331p. AYyD 7339 YN 13M) HVS. 33w>2 PNISS NMVSINI YAMIN W332 PNISS 1? PS) PIS M31 VHS Pry niaita ANS) DNIDs ow Fy Ip DIN AMIS “M28 DA? ADS PMS NIN PNM M7yO? NSIS WrI3 3S) AN? HSIN W33 PTS) NMDSN PAXD HON (o> o don) IwSIW now Why ipo. 3a wNISS Apws Down Do mpw Tn PW DIpp. 733 38) 12 SINDD PDD Maw PTS (vp ov) ONIW NT MDD AYIy PSY Opp. W337 Miss (QQ myn) TDSIw AMD Ayipy IDT ont13 JPN) On79yO OND 9D 31 9D PTS Os DSIN 8 INT PND AMIS 737 Ms DM py PTS MH (h den) TOsw mwas 3381 DMN? 1733 °NIDS DIM mwa mpi Mian 71 (72 0-37) TaSIw %Msy? wr32 9733 INT ANT Dy? wa OMS Ap 33D? 2M) (p> mye) IMN3IY NIA Dy? 25POS? “1 TDD PI D7nw OY TDN WT TDN 1S (3 97) M3N31 LN SIN PO ANID AIDS wIpan ns “DNP 937 SIN $923 N79 DOM IS DDDN7 $89 DXDOMNA 7D ON DIN wD AImaw %}» Sy As “DSIY 89330 ATY OSM Ws Ios Als TDD T9M3 °D AN 3237 $9351 (5 Ordon) 115 Sipaven begin with a misfortune. But Ruth con- tains also a misfortune? Ruth, although its beginning is of misfortune, nevertheless con- tains a good end, for R. Jochanan said: “Why was she called Ruth? Because David who satisfied the Holy One, praised be He! with his songs and praises, came forth from her. And who wrote all the books? Moses wrote his book and the chapter of Bil’am (Num. 22) and Job. Joshua wrote his book and the last eight verses of the Penta- teuch. Samuel wrote his book, Judges, and Ruth. David wrote Psalms, with the as- sistance of ten elders, viz: Adam the First, Malki Zedek, Abraham, Moses, Heiman, Jeduthun, Asaph (Fol. 15) and the three sons of Korah. Jeremiah wrote his book, Kings, and Lamentations. King Hezekiah and his followers wrote Isaiah, Proverbs, Songs, and Heclesiastes. The men of the Great Assembly wrote Ezekiel, the Twelve Prophets, Daniel, and the book of Esther. Ezra wrote his book and Chronicles—the order of all generations down to himself. This may be a support to Rab’s theory, for R. Juda said in the name of Rab: “Ezra had not ascended from Babylon to Palestine until he wrote his genealogy.” And who finished Ezra’s book? Nehemiah ben Chachalyah. The master said above: “Joshua wrote his book and the last eight verses of the Pen- tateuch.” We are taught in a Baraitha in accordance with him who said that the last eight verses of the Torah were written by Joshua; namely (Deut. 36, 5) And Moses, the servant of the Lord, died, etc. For how is it possible that after Moses had died that he should have written that he died? We must therefore assume that up to this verse Moses wrote, and from this verse on Joshua wrote. This is the opinion of R. Joshua, and according to others the opinion of R. Nechemiah. R. Simon said to him: “Is it possible that the Holy Scrolls should not have been complete to the last letter, and nevertheless it should read (Ib. 31, 26) Take this book of the law, etc.? We must, therefore, say that up to this verse the Holy One, praised be He! dictated, and Moses repeated it and wrote it down; but from this verse on the Holy One, praised be He, dictated and Moses wrote with tears [but they were not repeated]; as similar to that which it is said further [concerning the ey WP Dens 99 SYST SMUyTNA AN My Ns TTT WO S39 NI DY SIPs 17 wast NSwini HVwWs Siw WS wpa? naw oy?7. 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Chisda who was sitting on the knee of her father, and Raba and Rami b. Chama were sitting op- posite him. “Whom of them would you like to marry?” “Both of them,” she answered. And Raba immediately remarked: “T shall be the second one.” [And so it was. Raba married her after the death of her first hus- band, Rami b. Chama]. (Fol. 14b) Our Rabbis were taught: The order of the prophets is as follows: Joshua, Judges, Samuel, Kings, Jeremiah, Ezekiel, Isaiah and the twelve Prophets. Let us see: Hosea (of the twelve Prophets), was indeed before Isaiah, for it is written (Hosea 1, 2) The beginning of the word of the Lord by Hosea. Is it a fact that the words of fhe Lord were first by Hosea? Be- hold! There were many prophets from the days of Moses until Hosea? And R. Joch- anan explained that it meant he was the first of the four prophets who prophesied at that period; viz.: Hosea, Isaiah, Amos, and Micah. If so, then why is he not placed before [in the order]? Because his book is arranged among Haggai, Zechariah and Malachi, who [on account of being[ the last of the prophets [were arranged the last]; therefore, this book is placed together with theirs. But why was the book of Hosea not separated, and placed first? Because it is small, and if it were placed first it might become lost. However, was not Isaiah be- fore Jeremiah and Ezekiel? Why is he then not placed first? Because Kings ends with the destruction of the Temple, and the whole book of Jeremiah speaks of the de- struction, and that of Ezekiel at the begin- ning speaks of the destruction and at the end of the consolation, while Isaiah’s entire book speaks of consolation. We place [the records of] destruction [next] to that of destruction, and that of consolation next to consolation. Our Rabbis were taught the order of Hagiographa is as follows: Ruth, Psalms, Job, Proverbs, Ecclesiastes, Song of Songs, Lamentations, Daniel, Scroll of Esther, Ezra and Chronicles. According to the one who holds that Job flourished in the time of Moses, why then was not the book of Job ar- ranged first? Because it is not proper to NYY Das ST SNID 187119 Py a Np. NT 9D ONT ONSD MIP SNP wT MSNT 195H3ID3 NSN A SIN 37 N37 iND 71? TON NOM AD 9D NDI DP 23Ny N33 NDS IAN 99 AIDS IID Nsys :S1N2 N3IN1 SDSDIY PWT? Ns 2 ITD IN (7 97) IN JDypw? Spin? JAI D9 .2N1Dw enn (hb yrio) DNTP pwin tp wy SINT FINN DT pwit oy D1 pwns A 137 337, TON) 1 DND3 TDD ypwin tpi wap INDINIW DS23 AYDIN? AInN Aww yn FID D1 DIDY Mywe yw OF INI PAP miss MANDI DWNT FWD Sw pwn? mNIP7) WT DN9DS FID WIN) WNIT aN 933 WPOTPA MTN 7935971 TAS 9 DwN Dp Myw> “TIO DOD AIT TN PD SW HIP? Asp mp7 NIDTIN 71D AOA NID ADD DDT Mywet SMOM3 MDI SIDI Aw IRINA §3ID9IN? «S3IDTN yD KXMan AyD :8nom37 Sno (Donn GAN .psInD 9y yD 4355 13N IIT MDP Dw Dy NAP .2wH DN 7ONT IND DOT MDT NS TWY NDS 7301 NWS SYR? MIP? TN AWD %D. By 363 AM PINND 8? NNN INNS alain aes Li b. Nachmeni said to him: “According to your theory then what is the meaning of the passage (Job. 1, 1) There was a man in the land of Utz whose name was Job.” But even according to your theory is not the fol- lowing passage (Sam. 12, 3) But the poor man had nothing, ete., a mere parable? The ‘same may be said concerning Job.” “If it were so,” responded R. Samuel b. Nachmeni, “why, then, his name and the name of the ‘country he came from?” R. Jochanan and -R. Blazar both said that Job was from among the Babylonian exiles; and his col- lege was in Tiberias. The following objec- tion was raised: “Job’s age was from the time when Israel came to Egypt until they left it.’ Read, as many years as the Israel- ites were in Egypt. (Ib. b)) Another ob- jection was raised. “There were seven prophets who have prophesied to the na- tions, viz: Balaam and his father, Job, Hli- phaz the Temanite, Bildad the Shuchite, Zophar the Na’amathite, and Elhu ben Barahel the Buzite.’ [Hence he was not from among the Babylonian exiles]. And even according to your theory, was then Elihu [just mentioned| not a Jew? Behold, it is written of the family of Ram, [which refers to Abraham. Surely you will say that the Baraitha means their prophecies were for the nations? The same can be said concerning Job. But have then the Jewish prophets not prophesied, for all nations ? The Jewish prophets prophesied to Israel mainly, and to the nations also, but the above-mentioned seven have prophesied ex- clusively for other nations. Another objec- tion was raised. A pious man was among the nations, and Job was his name; and he came to this world only for the purpose of receiving his reward. The Holy One, praised be He! however, brought chastise- ments upon him, and he began to blaspheme 5 the Holy One, praised be He! then doubled his reward in this world, so that he should have no share in the world to come. Hence Job was not a Jew? On this point the Tan- naim of the following Baraitha differ. R. Elazar said: “Job lived in the time of the Judges as it is said (Job. 2712) .- - deal in such vanities. Which generation was one en- ‘tirely of vanities? It was the generation of the Judges.” R. Joshua b. Karcha said: “Job lived in the time of Ahasuerus; as it is said (Job 42, 15) And there were not ye MP m9 DS WY IVS PI PIND NT WN. (P wad DS 0D 9D PS wI71 (3 3“c) AHyD Now NUT NOVY. Fw SON AT WD 7191 TIP NHS WOW JD OS 79 TON NIT NDIYD 7w1 93 DT TIDNT UPS VD INV 9 89 7? My ow wa) mM A Vyo says am SYS. Sw psy om a TT AIS INSw yw Tp Os? Msrws isIDIw Tywr ANDVw APY Ty iosD3w Hywnd Sows (3"y) D7YA NIOIN? INDINI ON II NyIw 3D. TI9D1 SOON TDN] DVN) VIN OY73 S$993 7D NDS SNDyIT A) SmMwn 3M NIDA INDID JD SPAS Popo MIA DIT nmawnp 2nd NT) TI AND NT WON DPT MIDIN? (DIS MINS NIN DIY MUDIN? WIINI S$? Mw WWD W715 9377 SLD UTMINNDT AP yy NDI W713 OM DD DAA NidIN? WIN ID y Doyo ND SPT IDW DPS) Day NIN. 7 Fm Snr yD? Py WI MDW 73p7 NIN 1D min DNs may n’apn 1? %bD ATA 997 SUNT NT ONIN NSIT MyM yo ww? TT DDI DIY DD SYS TWINS TWIN moo) OMI 07D ONS WA (19 3yh) ASI’ Dis 1 9a Ady AT AMS IAN 730 AT 72 WI MEW ww Iw MNT Ay SDN3Y TT WIM 99D IVS ADIN AMP SYR MYDD Mp) OW WIS X71 (3n or) 116 > tiene ale prophets] (Jer. 36, 18) Then said Baruch unto them, with his mouth did he utter clearly all these words unto me, and I wrote them in the book with ink. In accordance with whom, then, will that which R. Joshua b. Aba, in the name of R. Gidel, quoting Rab, said: “The last eight verses of the Pentateuch, when read from the Holy Scrolls, must be read by one person without any interruption.” Is it not in accordance with R. Juda, and contrary to that of R. Simon? It may be also in accordance with R. Simon; and the reason [for the excep- tion of these eight verses] is because, since there was already a change at the writing by Moses [as said above], the change should be complete, [in its reading]. “Joshua wrote his book.” But is it not written there And Joshua died? Elazar finished it. But is it not written there And Hlazar died? It was finished by Pinchas. “Samuel wrote his book,” but is it not written And Samuel died? The book was finished by Gad the seer and Nathan the Prophet. “David wrote his book with the help of the ten elders.” Why did the Baraitha not enumerate also Ethan the Bzrachite? Rab said: “Ethan the Ezrachite is Abraham, for it is written here (Ps. 89, 1) Ethan the Ezrachite, and it is also writ- ten (Is. 41, 2) Who waked up from the East (Mimizrach),” etc. It enumerates Moses, and also Heiman; did not Rab say that Heiman means Moses, for it is written here Heiman and it is written (Num. 12, 7) In all my house is he (Ne’eman) faithful. There were two Heimans. “Moses wrote his book, the chapter of Bilam and Job.” This verifies the statement of R. Levy b. Lachma, who said that Job lived in the time of Moses. aba, however, said: “Job lived in the time of the spies who were sent by Moses to investigate Palestine, for it is writ- ten concerning Job (Job 1, 1) Utz, and dealing with the spies, Moses also mentions a word similar to this (Htz, a tree). But how can you say that Utz and Plz are the same? Moses thus said to Israel: “There is a man whose years are as Numerous as that of a tree and who protects his genera- tion like a tree protects its branches.” One of the Rabbis who was sitting before R. Samuel b. Nachmeni said: “Job never existed; and is mentioned in the Scripture only as a parable”” Whereupon R. Samuel x23 mp 8 NIP POD BWI OFF ANN 0d ony) “PDN 9y SniD 338) AINA OMNIA 75 Hs NIN 1D pwin? 7ST NT NTN NOD LT MUNDY OpPws Aw 37 IOS 7793 347 DS NOT. SU AT 927 SOs TIS NUP WM PNT pyow %37 Non |S, pypw 1 SN) WIAD AND pwr ssnwes Uw NI VIN MPONT 131 pw? Mp1 (72 yr) MPONT ND PINS 72 WyIs1 (or) 35M : DMD. (p> b“r) snDT1 MAD 3nd INipw S337 FAI ANNA 13 PONT nD Asiows SWNT ospt Mwy MT I MD IND Wt NIT MVNA FOS D1 IDS TNT PS DS STUNT TYR (vp Oden) NIA IND DAIS PIs MWD Wyn (by ove) on 331 qo DWM Spi mw Dwn SP 17997 WS? TOA SI DN. Aw AT yo 31 WNT NT PONS WD 792 (9 737N3) ONT 3351 pyS2 MWD ISD IND Aw wn jo AN SONT NOMI ID 17 D027 TF ppd IVSI S20 ST mw 09D BS NON? 73 17 9 3yb) SDM DN AT DID 2 IVN AIDS DAR DN WwW IVS PI PpIs2 77 ws (P NOM py ONA WT Py mI ws (x 9373) smind swe OSTws? mw 17 “Np 2D Ply yy? Mons youww oTS :pyo 32 Osipw 397 Map W399 Siw an 8153 NO TNT SF SYS WPT IN 3M ay) SIP TOS PIy M9 os MT Fw NON yt Fy pari 119 apy? there is none like him and shunned evil. What does shunned evil, mean? R. Aba b. Samuel said: “Job was liberal with, his money; the custom of the world is if a la- borer has done some service to the value of a P’ruta that the employer [takes him to ths storekeeper] buys something for this coin, and gives the laborer one-half of what is due him. Job, however, gave him the whole coin for such services. R. Jochanan remarked: “That which was said con- cerning Job is more important than that which was said concerning Abraham, for re- garding Abraham it is written (Gen. 22, 12) Now I know that thou fearest God, ete. And regarding Job it is written (Job. 1, 1) And that man was whole-heearted and upright, and one that feared God and shunned evil.” Then Satan answered: Is it for naught the Job feareth God? . . . The work of his hands hast Thou blessed. What does the expression The work of his hands hast Thou blessed, mean? Samuel b. R. Isaac said: “Any one who took a coin from Job [for business] has succeeded.” And what does, And his cattle are far spread out in the land, mean? R. Jose b. Chanina said: “His cattle have changed the order of the werld. Usually wolves kill goats, but in this case the wolves were killed by Job’s goats.” (Ib. 11-19) But only stretch forth thy hand, ete. The oxen were ploughing, and the she asses were feeding beside them. How is it that the oxen were ploughing and the she asses were feeding besides them?! R. Jochanan said: “From this it is to be inferred that the Holy One, praised be Me! gave Job a fore- taste (Fol. 16) of the world to come.” (Job 2-5) Satan again answered the Lord: And Thou hast incited me against him. R. Jochanan said: “If this were not written it would be impossible for a human being to conceive it. The Scriptures speak of the Lord as if He were a human being who can be influenced through incitement.” We are taught in a Baraitha: Satan comes down and incites [to sin]; then ascends and brings charges [against the sinner]; then takes the order and takes the soul of him (Ib. 2, 4-7). Then the accuser answered the Lord, only take care of his life. R. Isaac said: “Satan suffered more than Job him- self. This might be compared unto a man Unde ae {UIND3 JANI IVS PNW 13. 838 7 TOS yqp MOND OSM PI DIN Day %w AID MN 273 NY 48 3 2wD AIM 3s 931307 OTIDN. ISIW TAD ANY 3S IDSI. 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The way the passage reads it appears as if the she asses were feeding of the things which grew through oxen's ploughing at the same time. 118 Reha Nuss np found such handsome women as the daugh- ters of Job, ete. And in which generation were handsome women searched for? ‘This was in the generation of Ahasuerus.” But perhaps it was in the time in David, of which the passage says (I Kings 1, 3) So they sought for a fair maiden throughout all the territory of Israel. There they searched only among the daughters of Israel, but in the time of Ahasuerus [it is written] in all the land. R. Nathan said: “Job was in the time of the Queen of Sheba, as it is said (Job 1, 15) When the Sabeans made an in- cursion.” The sages, however, say: “Job lived in the time of the Chaldeans, as it is said (Ib., ib. 17) The Chaldeans posted themselves,’ etc. Still others say: “Job lived in the time of Jacob and married Dinah, the latter’s daughter.” And all the sages just mentioned, except the last, hold that Job was an Israelite. How can you assume that they hold Job was a non-Jew, for how is it possible that the Shechina should rest on a non-Jew after the death of Moses? Behold! the master said: “Moses asked that the Shechina might not dwell with non- Jews, and his request was granted, as it is said (Ex. 33, 6) So shall we be distinguished I and Thy people.” R. Jochanan said: “What does the passage (Ruth 1, 1) And it came to pass in the days when the judges judged, mean? It was a generation that judged its judges. If the judge said to a person: ‘Remoye the mote from thy eye,’ he answered: “Take the beam out of thine own eyes” If the judge said to one: “Thy silver is become dross,’ the answer was: (Is. 1, 22) Thy wine is drugged with water.” (Job 1, 6-9) Now ié happened . . .that the accuser (Satan) also came in the midst of them, ete. Thus said Satan before the Holy One, praised be He! “Sovereign of the Universe! I have sped all over the world and found no trusty man like thy servant Abraham, to whom thou dost say (Gen. 13, 17) Arise, walk through the land in the length of it and in the breadth of it, for unto thee will I gwe it. And notwithstanding this, when he searched for a grave to bury his wife Sarah, and did not find one until he bought it for four hundred silver shekels, he did not mur- mour or bear anything against Thee.” Then said the Lord to Satan: “Hast thou directed thy attention toward My servant Job, for mip? Dws Iwpansw WNT Ms paXM 993 2393 NON) WW $Y TNT AT ADIs V?On HIN? wpsr? (6 b“n) M3 DIT WNT 793 S27 INw? 2133 993 Onn Ap mys S3Y 279 NS SYS WIN YN 7 LpaNA npn saw 71n1 (6 syh) TasIw nA (or) Tess M7 OTe O93 ODIs ODI 1292 OMDIN wo) ws Mwow sow ows °NIN IN7ID1 SwI Ipy? M2 As AN apy? 8° 137 AIT OND SPST IA? Sap 5vT IN A ODA WNyYT SPI ONT 50 D8 N71 D“IDy Vy APlw An w so Awe 7h Ody Ip APIw Aw Sow we wps 2 POyT 38 7H (ad pyr) Ws 19 1 (6b py) NT ONO PNY 7 IDs bw OS DaIwy TNT D Maw Dip wD P20 AUP 71 2S “Pw PIN OD p 71 9s 7S DPD? Vi ADD (b ove) 3s Woy 1 (b syh) .bH2 AAA INAD (or) 9y oynn? DNINM 33D NAN DYN a in) ah YIN. mwa 131 S3n PRD pown 8 723 (New yp’wan W357 IOS Al FIANAM J72y ONIN JOS3 WMNYO 871 1915 DPN PIS. Jan op (» mh) 19 AN pay mywsi MINS 727% AINA ADAN? TY MN3P? DO S30 89 AW AN Dp? ANN WIT N71 ADD Ipw misp 2 mapy now yawn Os ON (6 avd) pnt “DIAN 31 WTNOD PX 9D SVN My WN 499 ww ps NON 7 121 He and return it to them; and the heart of the widow ceased to sing for joy. If there was a widow whom no one wished to marry, he put his name upon her, saying that she was his relative, and then it was easy for her to marry.” (Ib. 6, 2) Oh, that my vexation could be truly weighed, and calamity, ete. Raba said: “Dust [should have been put] into Job’s mouth, for he makes himself a comrade of Providence.” (Ib. 9, 33) There is no one who can decide between us, who could lay his hand upon us both. Raba said: “Dust [should have been put] into Job’s mouth, for has ever a slave rebuked his master?” (Ib. 31, 1) A covenant had I made with my eyes. How, then, should I fix my look on a virgin? Raba said: “He had not looked only upon strange women, but Abraham had not looked even at his own wife; as it is written (Gen. 12, 11) Now I know that thou art a woman of handsome appearance, from which it is to be inferred that before that time he did not know it.” (Job 7%, 9) As the cloud vanisheth and pass- eth away, so will he that goeth down to the other world not come up again. Raba said: “From this we see that Job denied resur- rection.” (Ib. 9, 1%) He that bruiseth me with sarah (storm) and multiplieth my wounds without a cause. Rabba said: “Job, when blaspheming, used the word S’arah (storm- anger), and he was also answered with S’arah. He blasphemed with S’arah, as it is written: He that bruiseth me with S’arah (storm). He thus said before the Holy One, praised be He! ‘Sovereign of the Universe! Perhaps a storm wind passed before Thee and changed to Thee the word Iyob (Job) to Oyeb (enemy) ; and he was also answered with S’arah, as it is written (Ib. 38, 1) And the Lord answered Job from the S’arah.” “Do not gird up like a mighty man thy loins; and I will ask thee, and do thou in- form Me. So said He: “I have created many hairs on human beings, and for each hair I have created a separate pore; for if two should be nourished from one pore, it would blind the eyes of men; now from one pore to another, between these pores I did not make a mistake, and from Iyob to Oyeb [you say that I have made a mistake]. (Ib., ib. 25) What hath divided off water-courses, etc. There are many drops that I have cre- ated in the clouds, and for each drop there Tag ef Nop 33DI N27 TIDIN TINT SDV 7D PIAS 7309S () 0c) 77 °SD31 INS Ay Mw sw An A? NIBY NDT ADS 191 YDYyD Iw Mpw 19 (> or) S*OY °B7D SHMIN IVST 71D? TDS ID3w Fy 1 ws md wD wo 82 Tay ow DD SST ADI? SIDYyY S27 spy? snd Mm. (6> or) {35 AS MsDy MPT SIT SI IOS TINS Fy pDINS ADI N? TT 12S DADS IBDN 27ND NP 92 SHYT NI TIT (3 mrho3) aND7 7onoD Mi 8? Sp pot 99D AS ASW Mb! Aws 8? TINwW TAY ID WIM By MPD (1 3avb) -pw DN. VS IBSY I7D NAIL WwsS Ay Dn SYED ADA Pw Ayws AW (pv 3p) MYDS) FN Ayo. AVS $37 IDS pan MYR AWS INIT AVM AAyoS wmswn Myo MM Now y"wan PIE? Ts aw MAYDS DAN? DVS PD 47 HANI 3|? A ADy 72 JS HS 7 Ty (p> or) BND Dwr JONWS PSI DID SI TTS. WON 797 TAY DTN 9y WNT OND PD DIT OS 77 N7W WOSy 93D $1017 SNS$12 INST IMs 9D) 2 SoO78w ANS NOD MIpsy ow in av TPyY TSO AiwnD mms sow2 ops SYS 712 99 FIM 8? Now? NOW PD DIN Moyn Aw? 375 1D (p> or) 99 FINNS INN Md) TY 751 DSpD MSD Pw ADA 120 Sool rg) bh AEST! 2p who said to his servant: ‘Break the barrel, but save the wine,’” [without a vessel in which to save it]. R. Simon b. Lakish said: “Satan is himself the evil spirit [who tempts one to sin]; and he himself is the Angel of Death.” R. Levi said: “Satan and Peninnah both intended to please Heaven. Satan, who had seen the Holy One, praised be He! was fav- orable toward Job, said: ‘Shall, Heaven for- bid, Abraham’s love [of God] be forgotten, And Peninnah, as it is written (I Sam. 1, 6) And her rival also provoked her continually, in order to make her fret, (so that she should pray].” R. Acha lectured the same in the city of Papunia and Satan came and kissed his feet for this. (Job 2) With all this, did not Job sin with his lips. Raba said: “With his lips he did not sin, but he sinned in his heart.” (Ib. 9, 24) Is a hand given up to the wicked? ete. Raba said: “Job attempted to turn the dish upside down (to challenge Providence).” Whereupon Abaye said to him: “Job spoke only with regard to Satan.” On this point Tanaim differ. Is the land given up to the wicked? R. Elazar says: “Job attempted to turn the dish upside down.” R. Joshua then said to him: “Job spoke only with regard to Satan.” (Ib. 10, 7) Still it is within Thy knowl- edge that I am not wicked, and there is none that can deliver me out of Thy hand. Raba said: “Job wanted to exempt the whole world from punishment. He said thus: ‘Sov- ereign of the Universe! Thou hast created an ox with parted hoofs, and an ass with closed hoofs. Thou hast created Paradise, and Thou hast created Gehenna; Thou hast created the righteous (through the good in- clination) and Thou hast created the wicked (through the evil inclination). Who can prevent Thee?? But what did Job’s -col- leagues answer him? (Ib. 15, 4) Yea, thou truly makest void the fear (of God), and diminishest devotion before God; i.e., the Holy One, praised be He! has created the evil spirit, and He has created the Torah as a remedy against it.” Raba lectured: (Ib. 29, 13) The blessing of him that was ready to perish came upon me; and the heart of the widow I caused to sing for joy, i.e., The blessing of him was ready to perish came upon me. Job used to rob a field belonging to orphans, improve it, yoOw SIN wp? 13 Pyow WS 7 Ss Now) 2A S70 ST yyw AW) Sin NONI OMY Ow? AID Ow 17 "Ns SDN SYS ND ADs SPT N“apN? ANT pow DMANT MN? mM? NWI 1’ NDIT DYD DI ANS ANDY (p b“r) BN IT 7393p apy? 12 NMS 37 AIT AD yw Ways (3 3yb) JYPIDN Mpwn pow SMNi NID|2 N21 TOS TNA. IVS SOO 8? NNT 253 PAS (Oc) JSON 1373 728 SON N? PNaW2 SYS wPd 837 WS 11 pwn V2 ABN3 SYN IDT AN? MOS 748 MD Vy Typ WN? yw TD TAINS PAN NIND POW 733d NIN Sy MIYP PAN? IVS WPS ADIN WpIS 37 7332 NIN IVS DTN? PLD 7 7S MD > ow TTPO PRI PLAS 87 9D JHyT 2y ( 3yh) D7 9D AS TD? AVS wWPd $37 IDS Psp MIDI Tw ANID p"ws AOS PTT 7D 1713 MSD MP WIAD WON Asi. WNIpnp ASD DP TY ASW O33 ASI PTyp 73 9 TUIAS OND) UT Fy a5yp 3D Bye ANT) SN OMS ANT (sw or) DYSNT ASN PII AS) A’SPA ND IN 9359 AM w yrans :P23N ANN 17 KAD NBN 99y TDS MNI1D (v> or) N37 WaT MAY NIN YY TWIN NDAD .PIAN AIDIN 397 353 .On9 TINY) TMs DIN? TTw OMe 123 Spy garden three trees, each of which bore the name of one of the friends; and when they withered they knew [that an accident had befallen their friend]. Raba said: “This is the reason for the saying, ‘Hither to have colleagues like Job’s or death.’ ” (Gen. 6, 1) And it came to pass when men began to multiply—and daughters were born unto them. R. Jochanan said: “With a daughter comes multiplication into the world.” Resh Lakish, however, maintains that with a daughter strife’? comes into the world. Resh Lakish said to R. Jochanan: “According to your opinion, that multipli- cation comes with daughters; then why was not Job doubled with daughters just as he was with sons and with all his property?” He answered: “Although they were not doubled in number, nevertheless they were in beauty, as it is written (Job 42, 13-15) He had also fourteen sons and three daughters, And he called the name of the first Yemi- mah, and the second, Keziah, and the third Keren-hapuch; i.e., Yemimah because she was bright as the day, Keziah because her perfumery odor spread like that of cassia; Keren-hapuch, because, said R. Chisda, she spread forth a savor like garden comes, as it is written (Jer. 4, 30) Thou circle with paint thine eyes.” To R. Simon, Rabbi’s son, a daughter was born; and he became de- jected. His father said to him: “With thy daughter came multiplication.” Bar Kapara said to him: “Your father offered you a vain consolation, for we are taught in a Baraitha: The world cannot be without male and females. However, happy is he whose children are males, and woe to him whose children are females. The world cannot be without a spice dealer and a tanner; happy is he who is a spice dealer and woe to him who is a tanner.” On this point, however, the Tanaim of the following Baraitha differ. (Gen. 24) The Lord has blessed Abraham bakol (in all things). What does the word bakol mean ? R. Maier says: “He was blessed in not hav- ing any daughters.” R. Juda says: “On the contrary he was blessed in having a daugh- ter”? Acherim says: “He had a daughter by the name Bakol.” R. Elazar the Modai, said: “Abraham, our father, was an astrolo- ver; and therefore all the kings from the Wost and the East came to his door to ask 12.) Rtba, means multiplication, M’riba, strife. Ly a2? N30 IS WIS MONT DT N39 DN {yt :RNIND IS AYST MIND §3D SY 29 DINT ONT 2D AN (Eh I3) 997 TOS FIND 937 (OT? 199 0331 HINA DIY? AND MDD ADS 2”aw7 Dy? AN. DIY? AND FVD NIONT NT? 2P4aw 2's B“Ys 28 DN Iv 132 WDD 8? AD DD Dnt PS. WaDT Nwws WD New uo wee os. mys 19 AN (3n 3yh) my sp Own owl Ap OAS ow Spy No FOTY TMD? IN FP Mweown ow “VS PPT MP Ay sps ATs AN AW Ay sp n57D M32 Spw nt SpIN2D2 NIN yoy D7 PY TSI yapN %> (7 ovr) SWIM NP AT SND m9 SWAMI 9372 93 9°S [9 ATA ANIA MAS O'S My SINT PIN Wo %an ow poim3N SAP MN MDP $931 OMT N72 O71y? AWN OS ppt PISw wD MWS Maps w3aw 39 17 MN IPDIID NID3 ODI $2 OPM? AW] ow WMUDINY °D? MWS SPOTND INpINW 1D? :DD12 DADS AS BAD “A (79: ~Mmch3) ININD n209 AMT Noy ADIs DY 953 OND 752 pans onl. 9 Anny AS ATT 995 mow 9933 DAD? 9 ANA AD ODDS MATT MIYSIVSS WAL OPTI ApS 934 Saye mam 9299 Fw omnas? 19 ANT 122 Siealiianitels westeel sod is a separate place; for if two drops should go into one, they would make the earth too soft and it could not produce. Between this I did not make a mistake, and from Iyob to Oyeb [you say that] I made a mis- take! : And a way for the light- ning that is followed by thunders. Many thunders have I created in the clouds, and tor each thunder there is a separate path; for if two should go along the same path, they would destroy the world. Between these paths I did not make a mistake, and from Jiob to Oyeb [you say that] I made a mistake! (Ib. 39, 1)! Knowest thou the time when the wild goats of the rock bring forth? Or canst thou work when the hinds do calve? The wild goat of the rock is cruel towards its offspring, and when the time (Ib. b) of bearing comes she ascends to the top of the mountain, so that the off- spring should fall down and die. And I summon an eagle which receives it with its wings, and places them before her. This must happen at the exact moment, for should it occur a second earlier or a second later the children would die. Now between one and the other I did not make a mistake, and from Iyob to Oyeb [you say that] I did make a mistake. Or canst thow mark when the hinds do calve? The hind has a narrow womb, and when the time of bearing comes I procure a snake that bites her womb, so that she is able to bring forth her off- spring. This must happen at the exact moment, for if it occurs a second later the mother would die. Now from one second to the other I do not make a mistake; and from Tyob to Oyeb [you say that] I made a mis- take?” (Ib. 24, 35) Job hath not spoken without knowledge, and his words are with- out intelligence. Raba said: “From this it may be deduced that a man is not taken to account for what he speaks in his distress.” (Ib. 2, 11-13) When, now, the three friends of Job . and they met to- gether, etc. What is meant by they met to- gether? R. Juda in the name of Rab said: “They all entered at one time the gate of the city where Job lived; although a Baraitha states that each of them lived three hundred parsas apart from the other.” Who informed them? According to some, each of them had a crown on which was en- craved the picture of his three colleagues; and according to others, they had in their 32) DNY 1) N7w ANSy 3H DWT AY InN TMS DIST. ow NIDPSw IMs DIbTD PS HVS AWy 7S) PIs AS Divawap FPNNS INN? Sys 7D 99 FENN NP AD? AY MAP AIIM MAP ym qr (pd svp) .99 @2Y 12 INS 71pi Mp 951 pays nN DIVO DSP Nip ow wT Now Isp 93b2 PIMAND INS PIwy OW 3 IT DSW INS SPS [3 99 FINNS 8? AP? Ap pa ONpA NS oy) nt? My HywA (p> or) 29 ASNMs MND 2y HMDS WW T2y) Twn MAS In yop WS? TAY N97 (3"y) NyTDw Aywsai 32 1? Pom US] Man Mp Hany 1D 4An D°TPS N81 3]? 131 AIDS Wp ws: YDS INSD ONY IMS YI |S MND 13981 RNNS S$? pI? yn MA AND Wp INN yA DIAS 791M (Or) 297 FINNS DNF DVN 799. 99 my ysw Aywai aw Ay wr ADS pwn DMT M33 AWD PIPIT 77 pr 3s 1999 AMND IST YIN OTP NT NTI AND 7D THN YI INN IS pn DTP Os yar SYS 992 99 FINNS 8? yan? yar pa AnD aT HYID $2 Svs (75 oc) .97 FINNS DN DIN PNW INDO SI ADS Fw. $2 wat ys %y Dans AND 1 DVS pA MwIw syowe (3 or) 79D 37 ADS ATW 35 ADS TMS 95 73 SIN INN Ayws D71D IsD3w $5995 38 {YT TT S30 ADID IND 72 TNS TIM Tp TT wWST ND AP WT PS WNT IA? WT r. ‘whom it is written iol. The same three overruled the evil spirit, as the words Bakol, Mikol, Kol are written regarding them. Others add also David, concerning whom it is written (Ps. 109, 22) And my heart is deeply wounded, etc. The first Tanna, however, explains the last as a mere expression of pain. Our Rabbis were taught: “There are six persons over whom the Angel of Death did not dominate: Abraham, Isaac, Jacob, Moses, Aaron, and Miriam. The first three because of the words mentioned, and the latter because it is written (Num. 33, 38) By the order of the Lord, ete. But concern- ing Miriam these words are not written? R. Elazar said: “Miriam also died the same death, because we infer it through the anal- ogy by the word Sham Sham, and Scripture merely withheld it.’ Our Rabbis were taught: There are seven upon whom the worms have no domination: Abraham, Isaac Jacob, Moses, Aaron, Miriam, Benjamin ben Jacob; according to others, also David. The former six, because of the reasons stated above; and Benjamin, because it is written concerning him (Deut. 23, 12) The beloved of the Lord [is he], he shall dwell in safety, ete. There are four who died without sins of their own but [for the sin committed] through the instigation of the serpent; viz: Benjamin b. Jacob, Amram, father of Moses, Jesse, father of David, and Khiliab b. David. Concerning all of them we hold a tradition, except Jesse, the father of David, which is deduced from the verse, as it is written (II Sam. 17, 25) Now Amasa was the son of a man, whose name was Ithra the Israelite, that went in to Abigal, the daughter of Nachash, sister of Zerwah, Joab’s mother. Was she then the daughter of Nachash? Behold she was the daughter of Ithra as it is written (I Chr. 2, 16) And their sisters were Zeruiah, etc. We there- fore say that it means who died through the instigation of the serpent. CHAPTER TWO. (Fol. 21) R. Juda said in the name of Rab: “Truly, this man be remembered for blessing whose name is Joshua b. Gamla, for, were it not for him, Israel would have for- gotten the Torah, because in former times the child who had a father was instructed 125 | Sips pies np 3) DAD 2w NP -2..79 (5 Or) MD DDT WS DHIT APY PN DAIS oF YN yan DHIT WT AX DMS w1 95 2DN 7D3 SUI p“ni 3p. 99M 9391 (yp odon) 2137D NpT AMyy Mp7 TSlp on. p?w 8? Aww W337 wh 7D) FATS Aw 3py® pny? OANA OF DN .?2 22 223 W3 INIT Ay pny? oA ?Y (ad 23703) 12 BNF OND) FAAS AWD DN (7°) 29 7D AND SN? OD NTI NOST AND AP wIa OND AS ATyoN °34 73 TDN3 8? 70 YD SON AwoD ow oY TYIwW FID 3M 1? WITT ws3aw 7 8} Fy DNDN OF 178 AY7INI ANA OD AYIw Ss? Spy? 72 PNII1 OD FANN Aw spy pny? FIOSTD DD FAAS AWD App pny? oN 79293371 (25 0937) 793 BNIT Bpy 73 p33 DIDS Ww 7p maa? pws “iT TT ADS yaw? wa AS (© don) AD BNI TT AS 7327 IN Sy SPT SA ByoM p“ni ny37 Py? 72 PIS OF VS ws Sw Poy IND Tt 72 SN731 TIT ODN OWN NWP ODN DIDI SIP 792 WNT wD 199 Nas IND TNT NIN) Wow) WN 1D Nwoypl (P 3“c) DNDT DIS wns 2 DIAN OS 8D IWS YONI 2 S971 ST wns M2 251 SS Os AMY AMIS OMANI (3 6 0”7) BND NIA wy 2s Ow Paya Now 1 nD NON 53Y 95 NEM NS TSF DAS 37 ADS ATW 37 ADS (h> 497) wow S23 72 pwn 310d woN ins asawep ATTN oAmSnws Nin NopoRy 1 7AM 15D 38 19 AA oD Aonnaw 124 sans his advice.” R. Simon b. Jochai said: “A diamond was hanging on Abraham’s neck, and when a sick man looked upon it, he was eured. And when Abraham passed away, the Holy One, praised be He! sealed it in the planet of the sun.” Abaye said: “This is the reason for the statement: ‘When the sun rises the sick become better”” There is another explanation [of the word bakol] that as long as Abraham was alive Esau did not become bad. According to still others: “Because Ishmael repented in his days.” That Esau did not rebel in his days, as it is written (Gen. 25, 29-34) and Hsaw came from the field, etc., and it was taught in a Baraitha that on that day our ancestor Abraham died, and Jacob boiled lentils to offer consolation to Isaac. And whence do we learn that Ishmael had repented? As It happened when Rabipa and R. Chama b. Bizna were sitting before Raba while Raba was slumbering, Rabina then said to R. Chama b. Bizna: “Is it a real fact what you said in the name of R. Jochanan, that any death which is termed Geviah, re- fers only to a death of a righteous?” “Yes,” came the reply. “But the same expression is also written concerning the generation of the flood?” “Our reference is only when the word geviah (departed) goes together with Asipha (gathered).” But concerning Ishmael both expressions are used.” Mean- while Raba awoke from his slumber. He then said to them: “Children, thus said R. Jochanan, ‘Ishmael repented during «his father’s life, for it is written (Ib., ib. 9) And his sons Isaac and Ishmael, ete. And from the fact that Isaac is named first, al- though Ishmael was older, it is to be under- stood that Ishmael had repented and, know- ing that Isaac was better than he, he gave him the preference.’” But perhaps the verse counts them in accordance with their wisdom. Then the Scripture (Ib. 35, 29) And Hsau and Jacob, his sons, buried him, should also have said, Jacob and Esau, and not accord- ing to the age, as it is now. Hence, we infer that Ishmael had repented. (Fol. 17) Our Rabbis were taught: There are three to. whom the Holy One, praised be He! gave a taste of the world to come in this world; namely, Abraham, Isaac, and Jacob: Abraham—concerning whom it is written bakol; Isaac—concerning whom it is written mikol; and Jacob — concerning SI at TP M316 AID WIS Sw MND? Poswp nan 9w TSI3 ANN ODN? AN yO TSIwW Aywsi S|INI Wo AMS ANW DN TON 99733 ASIN A’apA A7D3 Ayn SDS NOY VUDN WIN MNT 7 YON mwypw ST POs wy WD Sw 8"T NYSP pO 2 wy TH N7w PO. Twn ISyow? NU) ATW yO Wy NIN (OD mcs) INIT IDDN DAIDN WD OVA IIS $31 7121 AEPy. Dwiy Sw Swan wss spy? Awyi Doiyn wo TDWwHN Isynw Aww 138 PMs? Ms O32 Wt N3793. 13 N41 NDIA NT OD 943 193 NDI FS $39 03030 SP) S3IT Map %3n? “97 MOWD INMADNT ONTI S3D 1D "I? TMD SOS APS Ay m2 qaNsw AMD 9D MD DNDT Naan WT NT FS Dp Ty Iw Ni] JIDSP AB DS) Apa ONS AY SOTTN «AD DN] Ap M3 DNlT INyows ON ODT OPTIT WN? As N31 WD AyNs POS YMD ADWN Awy Iwynw? yan 27 DMS? IMI MSP (o> Mrs) DWNT 33D Dns wwwp ONypow? "TIn PID MRyows mown pw SIs swe m9? Dwnpt wp JAT NOI APH pms’? MMITNI Ty Map (od oc) Anyo Xs Dwnp jnpsn pw NON DS IDA 3D Apyy wy wis TIDINID) MPO AMADIS NDTIS TDIPNTD 2 Way mawn ow M’apm yo rywn AwIw B27 UN (Pr 497) DIMSS OF WRI NIA OY Pyo nim ops (72 Mrhs3) 7D DNIT OAIAN .Apy pHs spy? 92D (s9 or) M3 WNIT pny? .733 127 ae pie cause an error impressed upon the mind of a child remains there forever, as it is writ- ten (I Kings 11, 16) For six months did Joab remain there with Israel, until he had cut off every male in Hdom. When he came before David and was asked (Ib. b) why he had done so, he said: ‘Because it is thus written (Deut. 25, 19) thou shalt blot owt each zachar (male) of Amalek? David said to him: ‘But we read zeicher (remembrance—meaning both—males and females).? And Joab answered: ‘My teacher taught me to pronounce zachar.’ He then sent for his teacher, and questioned him how to pronounce this word, and he answered thou shalt blot out zachar (male) of Amalek. So he took out his sword, and wanted to kill him. ‘Why? asked the teacher. ‘Because,’ answered David, ‘it is written (Jer. 48, 10) Cursed be he that doeth the work of the Lord negligently.’ And the teacher rejoined : ‘Let, then this man (myself) remain in this curse, and he answered him, quoting the end of the verse, ‘And cursed be he that with- holdeth his sword from blood.’ Some say that he slew him, and others say that he did not.” : (Fol. 22) R. Dimi of Nahardea brought dry figs in a boat. The Exilarch ordered Raba: “Go and see whether he is a scholar; then you may hold the market for him.” Raba said to R. Ada b. Ahaba: “Go and examine him.” He questioned him about something of the Law, which he could not ‘answer. So R. Dimi said to him: “Is the master Raba?” R. Ada tapped him upon his‘sandal [to silence him] and said to him: “Between Raba and me there is a great difference; but, neverthe- less, I am your master, while Raba is the master of your master.” In consequence of" this, the market was not held for him; and R. Dimi lost on his dry figs, and came to complain before R. Joseph, saying: “See, master, what was done to me!” And he an- swered: “The One who neglected not to take revenge for the wrong inflicted on the king of Edom shall not neglect to avenge for the wrong inflicted upon you.” [Con- cerning Edom] it is written (Amos 2, 1) Thus hath said the Lord, for three trans- gressions of Moab and for four will I not turn away their punishment, because they burned the bones of the king of Edom into lime. Consequently R. Ada died. Then R. Joseph said: “I have caused his punishment. Tey. tap y 7yT IPD SMway SDYD IND D7 NII SND ow Se? Down wy %D (fh b“n) anzT SNS 9D OVISD It 7D NIDA Ty Psa 953 HTBy Spy sp (3"y) 199 AOS TTT 7727 AS ANN (o> 0°37) BwWMDT 77? As DA SDS FIP At PIS NT? ADS Pray D7 m9? TS D772 Mw TPAPS ADT TT? m9 p7dy 1D} AS Anon m9 Ws PN ApS (Dn °SDN 797? TON MP 7NPH? Syd Spo! Ipw DDSI Awiy AMS (py Hy) DwNDT 199 ADS DIp71 $133 SIN? Mpsw m9 ApS M7 TA ysin Wisi (or) DN SA 79 ADS AMTNS TIN S?2 TSI 2OP WS OW 134n AMIN ANS Sy wT 34 (3D 47) “IM Pi $307 NNI73 wen M99 AN ADDO. 7197 TOS SPI 799 HPI SIT BDI NIVY WwW MIPIPN 197 AN Ft TAMAS 1a STS 37 $34, SD ADD yraw 95 Ms oy. IIS MP2 TMT 8? 1A Cpa m2 FT AS pM D8 99TIDD 7199 MB $39 WS AD 79 AN: “32 99 WD NDS SD 317 HT PD 19 17 MP3 8? AID? FSI AD NaN 7a Ns 307 MOP? SAS WMT MMIII ToD SPL 797 TON 93 TOY OND AD MM AD Ts ADD N27 DMNT SDIDT ANS AAW SIT IND “BS AD (3 Diny) DNIT NYS? Mow 8? AYDIN Fy AN opwe nwoy Sp oA M3 D9 OTN 49D Mipsy ipiw Sy ws wKS N38 TON FY S37 ASA AD NIK DIT TDS 126 i Dp by him; but the one that had no father did not learn the Torah at all. What passage did they interpret [to guide them in their decision]? (Deut. 11, 19) And ye shall teach (Otham) them to your children, i.e., literally (Attem.) ye yourselves. It was then ordained that schools with primary teachers should be established in Jerusalem. What verse did they interpret [to guide them in their action]? (Is. 2, 3) .. for out of Zion shail go forth the law, and the word of the Lord out of Jerusalem. Still then the child who had a father was brought to Jerusalem and received instructions; but the one who had no father was not brought to be instructed. It was therefore ordained that [schools with] primary teachers should be established in the capitals of each prov- ince; but the children were brought when they were about sixteen or seventeen years of age, and when the lads were rebuked by their teachers, they rebelled and went away. Then came Joshua b. Gamla, who enacted that [schools with primary teachers] should be established in all provinces and small towns, and that the children be sent to school at the age of six or seven years.” Rab said to [the schoolmaster] R. Samuel b. Shilath: “Until six years of age take no pupils; from six and upward take [the child] and feed him [with knowledge] as you feed an ox.” Rab said again to R. Samuel b. Shilath: “When you must beat a child, do so with a shoe-strap only! if this causes the child to be good, then well and good; if not, leave him in the company of his comrades, [whose steady progress he will see, and this will im- prove him].” Raba said: “If there is one teacher who can perform his duties well enough, but there is another who is still better, the former must not be discharged lest the teach- er may relax [because of the competition].” R. Dimi of Nahardea, however, said: “On the contrary he will become more diligent, for emulation among scholars increases wis- dom.” Raba said again: “If there are two teachers, one of whom is well versed [in the Bible} but who is inexact, while the other is exact but is not well versed [in the Bible], the one who is well versed although inex- act should be appointed, as the errors will be corrected by themselves.” R. Dimi of Nahardea, however, said: “On the contrary, the one who is exact should be appointed be- WT SD TN 1? 8? SN 17 TT NOw pn7H71 O33 NS ONIs OnwD?1 (fh 0737) DIN MDI Paw vw pn ons NEN JVRD °D (3 Over) WT OND Dwi ? nw op Psy) DYwinD 7 AST AT 381? TT SW ODI TOI Inyo AT aN PIwin PPw IPpnA jd Ay WT RP BIS [D350 47H1°47_ 722 Mp3 psp 12 DyId Py DyID ID4wd1 9 PBD1 tt 73D VPYW IPN S73 7D pwn? Say Ty SSM MID) 73D 733 MPN wp PD wip 7233 we 735 MIS OD 3D Vy) Wy 951 Ty Now 1D Isipw 377 37 199 ApS .yaw i? SBDNI PP FPN NID PIpN x? nw nw 13 INipw 379 35 m9 ADS) .STIND SMP ys SPs 999 smON 8? Kp? MIND 3D NNAUS 1797 -9P SIT MP MPT NISDDT :m3N SINT OMIT Py? MPD "NA NII AON m9 9p2DD 8? AID “DM OMIT NIMAINK DS SPT 90°F 35 871wWaANN? SAS NDT DIN AIAN DAD ANIp 2 OMIT Iw 7D 897 DI IN SPTAT APD 8AM 837 839 IDS DIT SUT DIAN HMI $71 PVT TINT PF NPDI XMOD NMwaw Noy ONO PT NI PTT ST JPINW IS SYTW7D oT aU 129 S Guia iss Bap [announcing the fulfillment of his duty], but Thy messengers report the fulfillment of duty at the very place to which they were sent; as it is said (Job. 38, 35) Canst thou send out lightnings that may go, and say unto thee, “Here are we.” It does not read that they come and say Here are we, but that they go and say it in the place to which they were sent. Hence the Shechina is all over.” And R. Ishmael also maintains the same; for at the school of R. Ishmael it was taught, whence do we learn that the Shechina is all over? It is said (Zech. 2, %) And behold, the angel that spoke with me went out, and another angel came out to meet him. It does not read after him (achrav), but against him (likrath) ; infer from this that the Shechina is everywhere. And R. Shesheth also agrees with his inter- pretation, for R. Shesheth [who was blind] would say to his servant: “You may place me [for prayer] in any direction except due East: not because the Shechina is not rest- ing there, but becaus the minim have de- cided that one must pray only towards due East.” R. Abahu, however, maintains that the Shechina is resting in the West; for R. Abahu said: “Why is the West called Uriya? Because the Divine air is there.” R. Juda said in the name of Rab: “What is the meaning of the passage (Deut. 32, 2 My doctrine shall drop as the rain? This refers to the westerly winds which come from the hind part of the world; my speech shall distill as the dew; this refers to the northerly wind, which causes gold to be- come cheap (it brings hunger, and that ren- ders gold cheap) and so the verse reads (Is. 46, 6) Those that lavish gold out of the bag; as heavy rains upon the grass, refers to the easterly wind that makes storms in the world; and as showers wpon herbs, re- fers to the southerly wind, which brings beneficient rain and causes the growth of grasses.” We are taught in a Baraitha that R. Eliezer says: “The world (Ib. b) is like a balcony (without a fourth wall) ; and when the sun arrives in the evening at the north west corner, it is diverted by this wind and ascends above the sky.” R. Joshua says: “The world is like a tent (which is fenced on all sides), and when the sun arrives in the evening at the northwest corner, it turns around and returns beyond the sky; as it pwn Dy pnanweyw oipn? pm>w Dpia m2wnn (p> syd) ossw oni ?w O83 8? TDS IN2) 1337 7? FAs 197 DIPO 753 APDwAY W271 NN 1379 SIN 1pm 222 AP DwNw ADD INpow 9 ASI 293 APDwWHhwW PID WWynw? 347 13T NINT 1343070 JS8?D 3m (3 O21) TN3Y DIpa S? PAINS NSP? SP INS JSI7O1 Nyy Dipd 723 AP DVAY TH7d INSIpP? SIs IDN3 99 ADST DIpD 793 Aw ASD nww 37 ANI 727 jOpIs NHN 759 mMynw? nww an SIN TDDw 7D OFT Dw) N71 NMTDD FPDY IID IIS 23471 N39 7D TT DWP 27 ANS TPIS OSD SS 9D WNT Dayo. (3) 07937) ‘TD 35 TAS TTA 3 IDs IPIYD ANIA Ms Ayo m1 Wt Np? apa. Ay? FSIS MW NAS FD 71n (or) .p7y Fw Qn OyD?) ADIN SIT TDI sain AS now Mm Sw Op Dyws .pDD Snr porn Vyw> pAym 3D ns AyoDy nmomrp Hayow Ment oI Swy Sp owes TpYS SDT SIN .DSwy MoT: aD8D4 TW AIT NIT AITDINS (3p) DAY apis Mp? Aya Apnws) MaD1py AS nsx MDT TAS OAT |p My|s rays 1.) Uriyo if divided in two would read avir-yah, (Divine air). 128 NO Sk eS nop I have cursed him.” R. Dimi said: “I have caused his punishment, for he had caused my loss on the dry figs.” Abaye said: “I have caused his punishment, for he used to say to the Rabbis: “While ye are nibbling bones in the college of Abaye, would it not be better for you to eat fat meat in the college of Raba?” And Raba said: “I have caused his punishment, for, when he used to go for meat, he used to say to the butcher: ‘You must give me meat before you give it to the servant of Raba, as I am better than he?” R. Nachman b. Isaac said: “I have punished him,” for R. Nachman b. Isaac was the head of the preachers in the days before festivals; and every day, before preaching, he reviewed his sermon together with R. Ada b. Ahaba. On that day, how- ever, on which R. Ada b. Ahaba died, R. Papa and R. Huna b. R. Joshua detained him, because they had been absent from the concluding lecture and they therefore asked of him that he should explain to them what Raba lectured concerning cattle tithe, and he repeated for them all what Raba said. Meanwhile the time for R. Nachman’s preaching arrived, and the Rabbis said to R. Nachman: “Why does the master sit? It is already dawning, and you have to go to preach.” And he answered: “I am sit- ting and waiting for the coffin of R. Ada b. Ahaba.” And, indeed, R. Ada’s death was soon announced. It seems, therefore, that R. Nachman was the cause of his punish- ment. (Fol. 25) R. Joshua b. Levi said: “We must be grateful to our forefathers for hav- ing informed us of the place where we are to pray; as it is said (Nech. 9, 6) And the host of the heavens, the sun and all other illuminaries which are in the east bow down before Thee towards the West.” R. Akiba b. Jacob opposed it, saying: “Perhaps they go backwards, as a slave does usually before his master ; and when they come to the West, they bow toward the East?” The objection remains. R. Hoshia, however, holds that the Shechina is all over, for R. Hoshia said: “Whence do we learn that the Shechina is all over? It is said (Ib., ib.) Thou indeed art the Eternal One alone; i.e., Thy mes- eengers are not like the messengers of frail man: for the messenger of frail man usually returns [when he has accomplished his task] to the place from which he was sent NSN TDS 19T 31 TO? SINT TNW ay TON VSS TT AVI WDSNT MN ay WIT Ty 73317 2s MAT Nw yy NIN 3 NDDYW NW 781 INN WIN 23D D3 SIS MI {DT AN wsy NSIS AON NI N35 N3S 17? NDS 717 S¥DIN Ipwn? Snay 937 NINT NDT Myow py sw pws N3S ADS PN¥? 13 7oONI 37 Mp NI|D TY ‘Op SOY 25 MA APD ws “aI DN ys 72 NTS 29 DIAS HID AA AID? Dy NOV SIN 1797 Dy aT Mnyow? ASN Pw? SAT MD NIA 3 NBD 347 W733 NOVYDS WT N7T DW) ADNAN AD NIN 399 awynt snnyow 37 72 Spx 9°? DN 9371 9577 177 ADS S25 WAI IBY 97 ANS pms? 13 yOm3 399 999 733 CDATN S39 DN Dn) 7? 39° Aa3I7 DIP 1°97 MDS 3330 NN 72 SIN DIT MDI? NINDS NP IT? ApS AD NTS DVT WS MIT SIP PPS MAIN AIAN 2PwsIp Pm 73 3”77 SIND) WANs 13 PMT NID NP JD pwn as (o> 97) Saw T7N DPD wy Tw Nias? 7Dw mpnp .onnwy 47 Dawh NI¥1 (vy Onn) DID 7O13Y TWYD NDS Apy? 1D NMS 37 17 —“ Sswp mMnmnwer wns? ann wD 835 TDNT DPD 925 AY .ww ADD SN ypwin “DSW «DPD 2723 Ay owhw psp sywiwr 8? mI7w 111 4727 “A NIA ANN (or) Dippy oT ws nye oT Ww %Miowd Sas opnim?w purnp pw? pmenwow 131 apy light (wisdom)—on the south.” R. Joshua b. Levi, however, said: “One shall always recite his prayers facing due south, for when wisdom increased one becomes, also rich; as it is said (Prov. 3, 16) Length of days in her right hand: in her left are riches and honor.” But did not R. Joshua b. Levi say that the Shechina is in the west? He also means that one should stand turning side- ways, as to face both sides. R. Chanina said to R. Ashi: “Ye who are located to the north of Palestine must recite your prayers facing due south, [in order to face Jerusalem].” And whence do we know that Babylon was situated to the north of Palestine? (Jer. 1, 14) Out of the north shall the evil break forth,” ete. CHAPTER THREE. (Fol. 56) R. Acha b. Ivya was sitting be- fore R. Assi, and said in the name of R. Assi b. Chanina, that a chazwba makes an inter- vention, in the estate of a proselyte. What is a chazuba? Said R. Juda in the name of Rab: “With it (the chazuba) did Joshua form the landmarks [among the tribes] of Israel.” R. Juda said again in the name of Rab: “Joshua counted [in the Book of Joshua] only the cities which were placed on the boundaries.” R. Juda said again in the name of Samuel: “All that the Holy One, blessed be He! had shown to Moses from the land of Israel was subject to tithes. (From the products growing in those places tithes must be separated according to the Bible).” What does it mean to exclude? The land of the Kenites, Kenizites, and Kadmonites (Gen. 15, 19). (Fol. 5%b.) And shutteth his eyes against looking on evil. R. Chiya b. Abba said: “This refers to one who does not look upon women when they are occupied in washing.” How is this to be understood? If there is another way to pass, and one passes by that way for the purpose of looking at them, then he is really wicked; and if there is no other way, what can he do, since he is compelled to pass them? Surely it refers to a case where there is no other way to pass; never- theless one must manage not to look upon them. MR. Jochanan questioned R. Bana’a; “What is the proper length of a scholar’s shirt?” And he answered: “Sufficiently to cover the whole body, so that no part of it 5 1D now Nop ma pny? aps 1? 2 pwn Doo 7S (adc) WNW Iwyn bonny 427 ONT 231 Why Asawa AD JBNT TDAS 8? DOD ADv 97? 72 pwn? 7D WN 377 NN 37 1? TON STNISS WUT. ONT SYINT ADS? INNINT PN SSIwW'T NPINT MIDS? 9555 23D) SDIN MyYIA HM|N Pps (b ony) awnsT sop PANT Mawr 97D Fy wesw Pb OTT pI S377 MOP NN 13 SMS 39 3H ( 97) 3 SDN DIT MO! TON) 230 IDS SIS SD WT YDDI2 P DAD NASH SIN ywin’ DMN iw 39 TOS Sti? 55 Ds AON ATT 37 TDS PANT Ss Be? an mwa? A“apA CASiny 9% Asin J3IP1 YP PIAS? OND OPIS? “wyns 2°70 TP3 DYE) PAD HSA Vey OBy (3“y 1 97) SDNDo, PNW AP NAS 1D SYN 87 aN (2d {D7 ADDON Vy HDI Pw Apws ows 8 NIT YW SPINS SOW NDT ON ODT NDT DIY? NT DUN SSNS SAT S997 DPD? SyDD SDT TWSSST NIAMS NTT DIST ANTI D4 FIM 935 DD ND Tw!I AN THD PRY 9D Te DOM Wen IY 180 SANS RSS 2p is said (Heel. 1, 6) Going toward the south, and turning around toward the north, the wind moveth around about continually; and around its circles doth the wind return again; i.e., toward the south during the day; and toward the north during the night. Moveth round about, etc.; i.e. it faces east and west, so that sometimes, when the days are long, it goes through them, and when the days are short, it goes around them.” R. Juda, aforementioned, therefore is in ac- cordance with R. Eliezer. (Job. 37, 9) Out of his chamber cometh the whirlwind. This refers to the southern wind; and that of the north, the cold, refers to the northern wind. From the breathing of God ice is given, re- fers to the westerly wind; and the broad waters become solid, refers to the easterly wind. But did not the master say that the south wind brings beneficient rain, etc? This presents no difficulty: If the rain comes slowly, it makes the grass grow; but if it comes down in torrents, it does harm. R. Chisda said: “What is the meaning of the passage (Ib., ib. 22) The golden light that cometh out of the north? This refers to the northerly wind, which makes gold cheap, as it is written (Is. 46, 6) Those that lavish gold out of the bag.’ Raphram b. Papa, in the name of R. Chisda, said: “Since the Temple was destroyed, the southerly wind has never brought rain, as it is written (Is. 9, 9) And he snatcheth on the right hand, and is yet hungry; and he eateth on the left hand, and is not yet satisfied; and it is also written (Ps. 89, 13) The north and the south—these hast Thou created,’ ete. Raphram b. Papa said further in the name of R. Chisda: “Since the Temple was de- stroyed, the rains do not come from the good treasure; as it is said (Deut. 28, 12) The Lord will open unto thee His good treasure, the heaven, to give the rain of thy land, etc., ie., when Israel did the will of the Omni- potent, and Israel was in his own land, the rain came from the good treasure; and now that Israel is no more in his own land, the rain does not come from the good treasure.” R. Isaac said: “He who desires to become a scholar shall recite his prayer facing due south; and he who desires to become rich shall pray due north; and a sign for this [ean be taken the fact] that the golden table was placed in the north [of the Taber- nacle] and the candelabrum, which gives 98 2101 |T IN IM (b ndop) ION HS 98 331) BND ONT ON 4PM .pDy 3) VS I MN IW 351 3510 .n755 D’DyST y25Dm yp pyy snyoi nmww VN 9397 ISON ADIN AT NIA nD DNNT TW A_ID SSN WMA pw (15 3y>) 1) OS Nowso MNP A AIP orp Mn ps1aa p. Sn Hayao nn wt mp D937 Hyp NaNT A Aw ANAT natD NBD SST NT SwpP 8? prswy moti ‘SO STOM 27 TOS .SMID*!wWD NT NNN. DIPS A WANS at P| (or) nT Qn (ovr) ADIS SVT 4D) SAT AS nope 37 D8 85 93 D755 ON .D!DD 3A Don Twin S$? wiper na snw ove xton PO? Jy ata (vy or) SsHADT Mp AN DOP) DMI) aw $71 INow Sy FN yp 3 DIET TDS) OMS7S ANS pO |S (vp wipe 3 JINw OD STON 35 ION NAD (D> 09737) TOSSY Si SIND Dsowa IT ND ANwew oD DA ys AS 49 mo nnp DTN OSSD sw op. Sw ams pwny PS OSSD Dew Pw yors. sw sayINo 2314 SIND OTT Swynty DIT? DONA? AYIA pny? 4s 937 OMIT AUNT PAYS INSw Fao. px 183 ay fey hi the cave], said: “I have seen the heels of Adam and they appear to me as two sun globes.” All are so inferior to Sarah [in ap- pearance] as an ape is [inferior] to man, and Sarah, in return, is as inferior [in ap- pearance] to Eve, as an ape is [inferior] to man. Again, Eve is as inferior to Adam [in appearance] as an ape is [inferior] to man, and the appearance of Adam [himself] is as inferior [in compari- son] to the Shechina as an ape is inferior to man. The beauty of R. Cahana is sim- ilar to that of Rab; and that of Rab is sim- ilar to that of R. Abahu; that of R. Abahu is similar to that of Jacob our Patriarch; and that of Jacob our Patriarch is similar to that of Adam, the first man. There was a Magus who used to dig among the dead [for the purpose of taking away their shrouds]. When he reached the cave of R. Tubi b. Mathna, he grasped him by the beard. Abaye came and requested him to leave it, to which he did. The next year the Magus came again to this cave, and Tubi again grasped him by the beard, and when Abaye requested he was refused, until scissors were brought and the beard was cut off. There was a man who said while dying: “T bequeath a barrel full of earth to one son, a barrel full of bones to another, and a bar- rel full of stuffings to the third.” And they did not understand what he meant. They came with this question to R. Bana’a. And he asked them if they possessed estates? They said “Yea.” Have you cattle?” “Yea.” “Have you also house furniture?” “Yea,” replied they. “If so,” said he, “this is what your father had bequeathed to you.” There was a man who heard his wife say- ing to her daughter: “Why are you not care- ful in your unlawful acts [to keep it secret- ly]. I have ten sons, and only one is from your father.” When he was dying he said: “T bequeath all my property to one son.” And as they did not know whom he meant, they came to R. Bana’a, who advised them thus: “Go and knock at your father’s grave until he comes and explains whom he meant.” The sons did so, but the one who was his real son did not go. R. Bana’a ac- cordingly decided that all the estates should be given to this one. His brothers then de- nounced R. Bana’a to the Government, say- le 22P NID FD AIYPyn Nw wp Ww Myp? 11 sswa NIDNDI NIN ANID 939 1S ANNA 99973 (SW) OMIT) WNIT DIN Iw Papy WwW DIN AD pd Aw | Fn ANH MPD OTN 352 TIN DIS 353 Aip> Mn 353 DTS (PD FIPD ADDY 3H DIN IS 353 37711 DAT AMDwW Pyp ss 3T AM|w ADIN DY T Pyo WAN °3IT WAS IT Pyp DINT WNIT DIST Pyo SN apps TmPDwT pyo pws NOD 1D Dy HN TINT kwuDN Sint IPT. MD|SN ANN 13 93 37 SN yN? 707 3D NNN. 197 ADS VAN SMS MDA SMX TT CONS Aw? mpay SOMST TY MpIw $71 MIS SMS WT 3p T2 2P3p 77 A SID} Sn? SIPYT SIVAN 1? IST S133 Sn NITINT SNDN 813 W7 WIIT NSN N13 INN 177 TONS OND OPT 1 NF S12 4? NPN 197 OS 177 AS ANID 9377 TDP? PS SNM 137 NWS Ww? ADS PS 17 TDS “ADNP °DT {DT ON PN PAN. 137 Ns SEY TDS SPT ANDI? Fyowst x33 swt NOMS FT NUD SD Hy ys SN? Wns 71739 TIDND 32 OMA ie NS SS Tey, N71 ND 77 9DDI 7D ADS 3 .Dw 2D IN NIN SON FIS3D 8ST TP? INS ANID AD opt? 99391 ONPT TY PIDISST SABP wisn 3797 37 PIDT NIA AAD ITs Paw 1939 77 159 YIN ANAT O°DD3 IT71D 17 WS WS 89 TIT SM S132 NDN TDN NDI 1D NETWp 175DN 132 Sariuonites may be seen.” “And what is the proper length of a scholar’s garment?” “Enough to cover the shirt so that even as little as a span should not be seen.” “How should a scholar’s table be set?” “In such a form that the table-cloth should cover two parts of the table, and the third part should re- main uncovered, whereon to place plates and herbs, and the ring should be outside.”? But have we not been taught that the ring must be inside? This presents no difficulty, for R. Bana’a speaks of a case when a child is sitting at the table, but the Baraitha speaks of a case in which there is no child at the table. And if you wish I will say that the Baraitha refers to a case where there is a servant and the ring must therefore be placed inside, not to be in the servant’s way, while R. Bana’a refers to a case where there is no servant. And if you still wish, I will say that both cases deal with a servant and yet there is no contradiction, for R. Bana’a refers to a day meal and the Baraitha refers to a night meal. What does the table of an ignorant resemble? A fire-place, surrounded with pots. What of the bed of a scholar? Nothing should be found under it except only sandals in summer-time and shoes in the rainy season ; and the bed of an ignorant looks like a store-room of mixed things, [under which you may find everything].” R. Bana’a used to mark caves of the de- ceased Rabbis. When he came to the cave of Abraham (the Patriarch) he found Eliezer, his servant, standing outside the door. “What is Abraham doing now?” asked he. “He sleeps in Sarah’s lap, and she looks on his head,” was the reply. R. Bana’a said to him: “Go and. inform Abraham that Bana’a is waiting at the door.” He communicated that to Abraham, whereupon the latter said: “Let him come in; for he knows perfectly well that the evil inclination does not exist in this world.” Bana’a then entered, took the measure of the cave, and went out; when he arrived at the cave of Adam, he heard a Bath Kol saying: “Thou hast been permitted to see the likeness of My image (Abraham), but My real image itself (Adam) thou canst not see.” “But I need to mark the measure of the cave,” protested R. Bana’a. “The measure of the outside equals the inside,” came the reply. R. Bana’a, [after he left $23 39) PRY 9D TD ON TIN Iw MVD nna DIN Iw INIw .Mee PANN ASW 17 Poyw N22 wren 273 Www sw TED ON NT pind wyspi Minsw AYP M112 NOST ST NWP N? DVYHSD INysp xn NIL NDS MyDN1 NPI NIT NT NP Npow NSD NT NT NWP N71 SP? $F NT NTI ST NODS MyDst Spo 8°97 N71 NOD NT N977D ST HWP S21 Spow Sw HANI AID? (p> 97) AT PASM oy Iw 93 439 DIN Won Fw As .AMINX Nip pyp Mant mips peso SoS ANON pS MOT PAS BY Iwi oowsat Mis | 9ys01 :DI23 TEIN? NOD 9D PIDIT NAY TYSD AA ANID 234 yp!98? MOWS DDS OASST snyns ND 772 TOS NID OP NPT OFS Tay Tw M_IDD NF M97 IDS OMIDS Typ m9? SOS 27 9? WS Mw. mo Soyo PD 171 Ty? 17 ADS KISS ONP ANI DDI MY Fy NDA NPY ITD PAN AST yo Tp ND ANS? PWS OWT SMIpo? go %D MOSy WYPVTD 3p MTD N7INps 19 AAR} NID XMAYY 3S? Nps $A PNnoN Os pons 72 T"p7) ADA NID 4D ANA 1.) They used te have a ring attached to the table with which to hang it up after the meal. 135 do not drink wine?” They replied: “How should we eat meat of which sacrifices were brought, or drink wine which was offered at the altar?” R. Joshua said to them: “Tf so, let us not eat bread, as the meal-offering is also abolished, for we can live on fruit?” Whereupon they replied: “Fruit was also [used in the Temple as] the first fruit offering.” But then let us eat only such fruits of which no Bikurim was brought? And again let us abstain from drinking water, since the custom to put water on the altar no longer exists?” And they were silent. Then said R. Joshua to them: “My children, come and listen to me. It would be wrong not to mourn at all, since it has already been decreed to mourn. But to mourn too much is also impossible, for we must not impose a restriction upon the pub- lic unless the majority of the public can en- dure it.” R. Ada b. Ahaba said: “Where is the passage to prove this?” It is written (Mal. 3, 9) With a curse to be cursed [have ye obligated yourselves to give tithes] and yet Me you rob, O ye entire nation, i.e., if the entire nation [accepted the curse] then it could be extended, but not for a part of it. Therefore, the sages said: “When one paints his house, he shall leave a little spot unpainted as a sign of mourning.” How much? Rab Joseph said: “A square yard.” R. Chisda added: “This should be opposite the door.’ One may prepare all that he needs for his meal, leaving out some little things as a sign of mourning. And the same is the case with a woman. She may dress herself with all her ornaments, leaving out some of the unimportant for that purpose, as it is said (Ps. 13%, 5) If I forget thee, O Jerusalem, may my right hand forget. May my tongue cleave to my palate if I do not remember thee; if I recall not Jerusalem at the head of my joy.’ R. Isaac said: “This refers to the calcined ashes [which it is customary to put on the head of the groom] on the day of his marriage.” R. Papa asked Abaye: “Where do they place it?” He replied: “They used to place it on their foreheads at the place of the phylacteries, as it is said (Ls. 6, 13) To grant unto the mourners of Zion to give unto them orna- ment in the place of ashes. And every one who is mourning for Jerusalem will be re- warded by seeing her joy. As it is said (Ib. 66, 10) Be highly glad with her, all ye y 5 Three np Ds [YY Mw DAS Ps) Ww D718. ONS NIDA 133 Fy DA PD wpNw awd 7DN3 17 135 7) DDDID NNW FY ANws1 72 ywoy) 89 ON? JD OS DN? TDS 73 Pwoyi marmn DDS .VD WN JD 1703 DD 7283 HIWSD WS ODS 1703 13DY 75N3 87 DA ids 173 7DDy ANws3 8? oy .oNMsS N2W DD? ADIN] IN1D 933 OT? IDX pnw M7 TWIT WDDW AW] OS AD y 7D 72aNnn? PANT PRY AWS AS. INT ANY 258n771 D713" WDSA. 3 7D OS N98 Mays Fy AW SIP OSD AION 13 SIN 37 Ws 73 Ty’? SINT DANI OAS ANOS. (2 °>Dhdy) ANT JN YD 12 NDS UW 17D NAT yap OHS NS OTN TD DIN VN FD N78 87 87 ON TDN MND Hyw ADT 7D AYw Tw wns 73331 STDM 37 OS ADS. 2y ADS AY 35 AD Ww) ATYD IIS 75 OTN Awiy .nN|T NIDIAT NDD NBD 35 DS ST OND Dy 157 YIN WT IY wl Mw 95 AWS ALY TBN3IY SPTS HD SHS\ 37 TOS NWT OND =e. are) patn Dwi INDwWNs Os (sp oon) 37 70s SAMY ws Fy ND. 7193 IDM? ws m2 D8 DIN wily 79pp ADS Ar pny DIPHS M99 ADS A? MID NDA YBS9 SPA 35 TVS 99DN2 Dw (pb ove’) TDNIW PAN ?y 2axnnn 957 ASS Ann AND on? nnd (9D OF) TSI TN MOwS ANSI AD Own 5D YAW TAS Iwey 127 Downs AS InDw 134 gna ing: “There is a man among the Jews who gives releases of money without witnesses and without any evidence.” And he was arrested. His wife then came complaining: “J had a slave. People came and cut off his beard, removed his skin, consumed his flesh, filled the skin with water, which they gave their-comrades to drink, and they did not give me any of the money or some other equivalent for it.” The officers did not understand her, and decided to question the wise men of the Jews; perhaps they would understand what it meant. They called R. Bana’a and he answered: “She is complain- ing about a leather-bag.” They then said: “Since he is so wise, he shall sit at the court and judge.” He saw, then, that it was writ- ten over the gates of the town entrance where the court was held. “A judge who was ever summoned to court [for non-pay- ment of his debts] cannot be named a judge.” R. Bana’a said to them: “If so, then any stranger may come and summon the judge (Ib. b) and annul his qualifica- tions for being any longer a judge. You ought to have it thus: ‘A judge who is found liable in the court, so that money is to be collected from him, is no longer qualified as a judge.” They then wrote [upon the gate] thus: “However, the sage of Judea main- tains that a judge from whom money is collected by a judgment is not quali- fied as a judge.” He saw again that there was written: “At the head of all death causes, am I, the blood; and at the head of all life-giving things, am I the wine.” And he said to them: “According to this, if one fell from a roof of a tree and died, did the blood kill him; and also, when one is dying, will he revive if you will give him wine? It ought to be written thus: ‘At the head of all sickness, am I, the blood; and at the head of all medicine am I, the wine, the cause.” And they corrected it thus: “However, the sage of Judea maintains that: ‘At the head of all sickness am I, blood, the cause, and at the head of all medi- cines am I, wine, the remedy. In a place where there is no wine medicine is needed !” (Fol. 61b) Our Rabbis were taught : After the destruction of the second Temple many abstemious persons who refused to eat meat or drink wine were increased in Israel. And R. Joshua approached them, saying: ‘My children, why do you not eat meat and ee 2p STAD N23 WINT SDD PSD. XPT NTI TION WNIT AAS WIN AVS TD N73) Tw? IPOD 99 AI IN NTBy $59 932 ih 2 19D Npl Aw WIN MSwn? wwd»r %9 03m) ND S71 NH I9N? MD pw ND 17? TIONP OND OY OS? TUN N71 DT Wp 8°77 ONT T SMD? ND MS DN 127 MON Nps Ws ANI 377 VV} SIS 3? ONT 87ND DSM) Bx 7VT 2D S7ONT NBDS DMD TT NIN NIT NOS 7 TDS POT My IN? PT? Apna mm? PotD) (G"y) NDIYD WIS SOS ON THyD 3D DID {DT DNS BF MD IN® 83°77 PPO) PT? MPN PT 29 PX Ok TNT 33NIT NIN PT MY WS? PI. Sop WD nN 9D wT DT NIN SMD 7D YN m3 NIDPSD IDIT ANYD N28 177 IOS DN NIN qND IN] MIP NOT MD) S2pID 7HsT Ny NOS OM SIM m9 iw non? ADIT DT SIN PPI 9D wes snD°p? sya % Dn 83D N15 95 13ND AON NIN FOS 9D wen BPD DT SIS PyID 7D wd DN ASTIN won Dh YF ANS ADM NIN BON 7D 139: M3wo MA sAnwy “Mn (Pp 47) minw? S21 Ww DN? Now INIweD Pw PS MD °3HD 933 9"N pw 9 DA? 2HMs 7 137 apy? tremble at My presence? Who have placed the sand for the bound of the sea, an ever- lasting ordinance, which it cannot pass.” Rabba b. b. Chana said again: “I have seen Hurmin bar Lilith (night demon) jumping on the top of brick-houses of the city of Mechuza and was running so fast from one to the other that a rider who was on horseback below could not overtake him. Once it happened that two mules were sad- dled for him on the two bridges over the River Ravg’nag (Ib. b). Although they were far from each other, he jumped con- tinually from one saddle to the other, while holding two cups of wine, pouring from one into the other continually without spilling one drop, yet this day was such a stormy one, as illustrated (Ps. 107, 26) They would mount wp to heaven, they would go down to the depths. Later the government took notice of him, and he was executed.” Rabba b. b. Chana said again: “I have seen the young of the gazelle of one day old, which was like the mountain of Tabur, which measures four parsas; and the length of its neck was three parsas and the space covered by its head one and a half parsas; and when it emitted excretion it stopped the Jordan.” Rabbi b. b. Chana said again: “I have seen a croaker as large as Fort Hagronia? which contained sixty houses. A snake came and swallowed it, and a large-tailed raven came and swallowed the snake . The raven then ascended a tree and sat there.” Come and see how strong was that tree! R. Papa b. Samuel said: “If I had not been there, I would not have believed it.” Rabba b. b. Chana said again: “At one time when on board a ship I noticed a fish into whose nostrils a mud-eater (worm) entered, from which it died. The sea tossed it about and it was washed out on land and sixty coast-towns were destroyed by its fall, and sixty coast-towns consumed its flesh, and sixty other coast-towns salted the flesh that was left; and from one eye they filled three hundred garabs of oil, and when I returned thither after twelve months T saw its bones being sawed into boards with which to restore the streets that were de- stroyed by it.” Rabba b. b. Chana said again: “It once happened that I was going on a boat and \ 3). A fortified town in Babylon. ory 1p 2 WIIIYy? 871 Dy pm or? 7793 POW 97 1M TT? AIM AD WD AD Tes STWT CPS BA Sp ANT 8737 42 “SMD N DID 237 9D SWAB DA NNT SN 9? JAAD ATT SIM Ayr 99 D9 si WW aa wa AS (3) PoYpr snvn NTOMT DD 1 P31 NT? STD) NT? ONTO $271 ONT? OSTD) ONT? NAD pT AT. odop) DVT ININT SPAS? N|W3 WD Says Hyow1 AMT AN Ws Dww yy (sp 2p SNIDI S2TUN MLM TT? AIM 1D 12 AD IDs “1 D2 WSN AA WSN AWAD AT AV 43 ‘DID NNN AANIST NDwWD 931 (pe Ysa NMBID ADT SABI ADD Mw SMYDID 2D) 2ST TDD SUT 7 IM TT7 AI 3.95 7D5 Tes SIPSI NIT SIPS 9D AIT SMPs SDIN SAS OND PAY AN ADD sINAT pryrD) S3N? p22) Nesp xn AydD SIPNT TIM WIS MND IM NN NID DMD DOT SITTIN? ON Isiow TD RDB DT DS 2307 NP MT SM NIA AIA 1D 7D ADA ADs} NIT SAD SIT Spm SMp|p2 sds SD TITS] AVDISD SI NDS Ad nD Pw AAD Dm sws9 wa PY MI i701 ino Pw mms 9Ds4 ASD NAM MDyT $2973 TM wsdyi oni NHY OND ID AN N39 AIA 8D) SAwD 323 SSN SNPS MII MDI NP MINT wn - SIND 3 W133 57 MA NM NIB MIT 7D 15 ADI wy) NOMT SD NTT BMT NMP. TSIND 136 Sha 9 = See te Dp that mourn for her.” There is a Baraitha: R. Ishmael b. Elisha says: “From that day when the Temple was destroyed it would be only right we should take upon ourselves not to eat meat and not to drink wine; but we must not im- pose a restriction upon the public, unless the majority of the public can endure it. But from the day that the Roman govern- ment put evil decrees upon us, suspending us from studying our Torah and observing its commandments, not permitting us to cir- cumeise and to redeem our [first born] sons, it would be only right we should take upon ourselves not to marry and have chil- dren, so that the children of Abraham would be destroyed by themselves; but leave Israel, let them do as they please, as it is better they should sin unintentionally than inten- tionally, (should this be ordered).” CHAPTER FIVE. Rabba b. b. Chana said: “Sailors related to me that the wave which threatened to sink the ship was visible by a ray of whitish light, and they struck it with clubs upon which is engraved, “I will be what I will be, Lord, God, King of Hosts, Amen, Amen, Selah” Then it became quiet.”! Rabba b. b. Chana said again: “The sailors related to me that between one wave and the other there are three hundred parsas and the height of each wave is also three hundred parsas. It once happened that I was on the boat, and a wave lifted me up to such a height that I could see the basis of a small star, which was as large as a space where forty saahs of mustard could be sown. If the wave had lifted me up higher, I would have been burned by the heat of the star; and I heard a voice speaking to the other, “My colleague, did you leave something in the world which thou hast not yet destroyed, that I may accomplish yet?’ And the answer was: ‘Go and see the might of thy master, as there is only one sand line that separates the sea from the land; and yet I could not step over it.’ As it is said (Jer. 5, 22) Will ye not fear Me? saith the Lord; will ye not Ty DYoNNoA pws 72 ONyoOws 9390 ADR NUN WY NI PT waar ms sinw ory 7? ANwWs Nwi awd 783 NIw oxy Sp DS N°N VSS Fy Mr PAN PRw Nos TMMOWSY OVO) 12 TWoy9 O71D* TaN 3M yD mwp mw 3%y Aanaw ons mp9p IMIS ANS PS) My) ANN wap nyysn1 PT Jam piws? 72 ps1 yam pws ps5°9 TTT] AWS Sw? Sow isp 9 TII3W NOS. OND 17D ONIN Fw yt Sse ODS a8) Paaw wpw si Few? ono man 2PM yt Win PD TPS AS Wie NDe NTI 97 WNYN 139 DN (av q7) SPSS 1D UTM SMSO? ypayot $73 on SNNIND 7? IND SWI SNAYM SWNT TS33 77 709 TORS Ws FAS Ay PYpnt 73M 13 13 729 IDS .n31 2D IDS TDS MND 2M $737 $23 2 NO wins °F Aw NIM No? (DID AND NIN NAT Sp Dw 93 JNNT TY N23 DIT NOUNS PPS TT PYDIN WAPI SINT Now $3197 Sys MT BD TPIT ONT OSOTINT SD oss NOIIN? SIP $273 1? SHOT NIIAD BSP SOT NO7YS TD Nps %p sian Ad AIR PID A? ADS ADIN SIs 33) AL NOT NOIN S705 WAST PAT TANS IN INT 82 ONIN (Oo Oy) TBNSW TDypTt m9 An on’ Ws TMM NS 83D ON 7 OND i y env’ i iv Yo doubt i h -called famous stories of Rabba b. b. Chana are surely enveloped in clouds of figurative speech. No dou aetie eed eminent Rabba was trying to picture Israel’s trials during its long and bitter exile . The ship of i man time over a terrific stormy ocean, and suffered, in many instances, shipwreck. Ce eet eset caicene in various countries, the light of freedom, but the consequence proved still more disastrous to them because Israel was either nearly swallowed up in the fish (natoins) wherein it made its abode, or at the end it drank the bitter cup of inauisition significant in the overturn of the fish mentioned in Rabba’s poets And thus Rabba goes on picturing Israel’s exiled life. Of course he could not have dared speak openly and plinly on account of the strict censorship of the Roman government, and he therefore chose the figurative manner in order to give vent to his pent-up mind, escaping, at the same time, the shrewd eyes of the government. 2.) A parsa is a Persian mile. 139 =] p = ing: ‘Hight parsas.’ Thereafter we gave him other earth to smell, and he said: “Three parsas.’ I changed the clods of earth, but we could not deceive him.” Rabba b. b. Chana said again: “An Arabian merchant said to me ‘Come with me. I will show you the corpses of the dead in the desert (at the time of Moses).’ I did so, and their appear- ance was as cheerful as if they had gone to sleep while drunk. (Fol. 74) All of them were lying on their backs. The knee of one of them, however, was in a standing position, and the merchant, while riding on the camel and holding a spear in his hand, passed be- neath it without reaching the joint of his knee. I took and cut off a corner of one’s Talith (coat) in which there were Tzitath (fringes) [in order to investigate the law concerning this], but neither we nor our cattle could move. The merchant then said to me: ‘Perhaps you have taken something of the dead, as I have a tradition that if one takes something from them he cannot move.’ ft went and put it back, and then we were able to move. When I came and told this to the Rabbis, they said: ‘Abba himself is an ass, and bar bar Chana is a fool. For what purpose didst thou take it? To know with whom the Halacha concerning Tzitzith pre- vails, whether with the school of Shammai or with the school of Hillel? Then thou oughtest to have investigated their Tzitzith by counting the threads and knots.’ ” Rabba b. b. Chana said again: “The mer- chant said to me: ‘Come and I will show you the mountain of Sinai.’ I followed him, and saw that it was surrounded by serpents. All of them were standing, and looked like white asses. I also heard a Heavenly voice, saying: ‘Woe is me that I have sworn; and now after having so done, who will absolve me from that oath? When I told this before the Rabbis, they said again: ‘Abba himself is an ass, and b. b. Chana is a fool. Why didst thou not say: Thou art absolved, thou art absolved”? He, however, did not do so, because he thought: Perhaps it means the oath against the flood, in reference to which it is written (Is. 54, 9) As I have sworn that the waters of Noah, etc. The Rabbis, however, were right in accusing him, as if it were about the flood, why then, woe is me? : Rabba b. b. Chana said further: “The game merchant said to me: ‘Come and I Te np T°? ODDS IDI] SNIN FIP ADT 7? Ws1 17 SOS I 13 12 727 Ost 9? 799 871 SOT IDTD WN 72 NNN NN SYyy si. 7 A (7 47) WDD NT JSOS OT) Wynn SMP WY TMT ADIT S| pr AIT PPS NB'pT] N72 DD 9D MII AWN Ey SIP NIM pod m2 yu sa mnan “DS 77 93ND AW S71 W139 TNT S77 VOIT TIS AMID MTD N7pw x77 19 SoIN M99 SIND NP? WHI MND DPpwt INOT Tap? NMS 8D 7? VND Wi TWNITAS IM ADD 7D) SIN SBS 73 17 Ws 73377 Ss pTD? 92 HN TBy Sn3577 NN? Sod‘ SYD ADD ON POINT 339? 7 wars wis5 27M 93ND? 7? SPMD SWF WS TIN 12 13 725 AWN 99 PUTAT NTO OFTN UAT NT 7? NNN 8 na wnypaw ony MM 9D Pap) py snyswsy Pwoyi wnysawsw wus MIpINw 3p 5 TDN PITT mMapy INNS °D 07 TD *D 49 MA NDDD AN 2 72 737 SIM SAK 73 aM 93 4D AD 49 7D 47 DID 7D nD? 38 PIN ISP M37 SNyIIwy SoO7T 7D 2707 US SSN NIN MPT {yi23 49 INN NN 9? Ts 138 Nido ROS np saw a fish upon whose back sand was gath- ered and grass was growing. We thought it was an island. We descended, baked and cooked upon it. When the back of the fish became hot, it turned over, and had the ship not been so near [to enable us to jump into it] we would have been drowned.” tabba b. b. Chana said again: “Once I was on board a ship, which was driven be- tween two fins of a fish three days and three nights. The fish was swimming against the wind and we were sailing with the wind, and lest one say that the ship did not go fast enough, when R. Dimi came from Palestine, he said that it went so fast that for the time it takes one to heat up a kettle of water the ship sailed sixty parsas, and an arrow shot by a rider at the same time could not be swifter than the ship. And R. Ashi said that this was one of the smallest sea fishes which has two fins.” Rabba b. b. Chana said again: “At one time while on board a ship I saw a bird which was standing in water that reached only up to its toes; its head, however, reached the sky. We thought the water was shallow, so we were about to bathe there, when we heard a Bath Kol: ‘Do not go down, for a carpenter lost an axe here seven years ago, and still it has not reached the bottom. This, however, is not only because of the great depth of the water, but also be- cause of the current which is so strong.” R. Ashi said: “This bird is the ziz, mentioned in (Ps. 50, 11) And the bird ziz of the field is with Me (reaches heaven).” Rabba b. b. Chana said again: “It hap- pened once, while in the desert, that I saw geese of which the feathers fell out owing to their fatness, and a whole river of fat was beneath them, and to my question, ‘ITave I a share in you in the world to come ?” one of them lifted up its wing, and one of them a foot. When I came and told this to R. Elazar, he said to me: ‘Israel will have to give account for them in the future, (as by their sins Messiah does not come, and the geese must endure their fatness).” Rabba b. b. Chana said again: “Once while in the desert we were accompanied by an Arabian merchant who used to take a clod of earth, smell it, and say: “This way leads to such a place, and this to such a place. And when we asked him: ‘How far are we from water 2 he smelt the earth, say- JP713_ ANDY Noas NOT 7248 SNIN 9 MIIN 7II7WI1 PDN) IPI SA NNws> N27PD TTT IN? 381 PAINS 7933 ON 71 2])ys0 TT SN3pD Naay mT 4. ae AA NNI|D NID] = NNY|DI IPAS TN SIN SI SPY SIN SIDDT Sw? 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Juda of Mesoptamia used to tell: “Once while on board a ship, I saw a dia- mond that was encircled by a snake, and a diver went to catch it. The snake then opened its mouth, threatening to swallow the ship, when a raven came and swallowed the snake, and all the water around turned into blood. Then another snake came, took the diamond, put it on the carcass, and it be- came alive; and when it once more opened its mouth in order to swallow the ship, a bird came, bit off its head, took the diamond, and threw it on the ship. We had with us salted birds, and we wanted to try whether the diamond would bring them to life, so we placed the gem on them, and they became animated, and flew away with the gem.” Our Rabbis were taught: “It happened with R. Eliezer and R. Joshua, who were on board a ship, that R. Hliezer was asleep and R. Joshua awake. The latter became fright- ened, so that R. Eliezer awoke, and said: ‘What is the matter, Joshua? What have you seen that frightened you?? And he an- swered: ‘I have seen a great light on the sea” R. Eliezer rejoined: ‘Perhaps you have seen the eyes of the leviathan about which it is written (Job 41, 10) And his eyes are like the eyelids of the morning dawn.” R. Ashi said: “Huna b. Nathan told me the following story: ‘It happened once, while T was in the desert, and we had with us 2 leg of meat, that we cut it, made it kosher for eating, put it on the grass, and went to gather wood for roasting. When we returned, the leg had resumed the shape it had before it was cut; and we then roasted it. When we returned after twelve months, the coals upon which it was roasted were still glitter- ing.” When I came and told this to Amemar, he said that the grass was ‘samtrie’ (that had the quality of combining things which were previously separate), and the coals were of broom-brush (which when lighted remains burning for a long time).” (Gen. 1, 21) And God created the great sea monsters. Here in Babylon they trans- late this “sea gazelles.” R. Jochanan, how- ever, said: “It means leviathan—leviathan male and female, as it is written (Is. 27, 1) On that day will the Lord punish with His heavy and great and strong sword leviathan the flying serpent, and leviathan the crooked T°Yy SIP :UNT NDTY? MA STH Naor pnw ANIA AT 34 STITT S20 [DN SIT SPIN SN|OI SIS SAS TNS? STDS 1D AN 833N 77 SNS SNSD? yrap? wa Np NIN VTi SD IDDINS Mw? MpPp! NwIpwiw mn? Seon M2pw MIN NIN SHS NOT ST SM3DD? NYI2 SP SNS WIA ANSI JBN Si? S2pw wen? MPD] NS SHS. 7713 9097p CMS TIT SH|D? AY TY Sp 2TTTS IN? IND] MIpw Fy wpsanis PWT WDA Ay DID Hwy 3397 13n S377 JLo ATpYPs 9D TT AD|DA PRs yaw 8397 TIN pw 937 pryws ys yw Mm SPD yw Arp 1 ADS TINS “DS OS NST 77a FIND 17 AOS Hyrytrs (iy 3yh) DNIT ON WN? Pw ysy sow 17 sNw DySyD vs y NOT 73 13 FIT 97 TDS Ww 37 IDS NIW2DT SOWS OSIM HDI] NIN TT SIN SOW{YN NIMINT SIP] NINN no TIT 9D JT SDDS DIM {DY PNY IS 1019 WIN? WIN SMw wm AD AN Ana? DN ADDS TDP? SMS 9D YDNND NP nT “D1 IT TI NDD Nowy sin 9° 77 sont DIN OS DNs s13% (h mrp) qm 9359 NOT MTS WWI SIT DTT TNSpyY wns 7A) MD ws yn AT aN J20M3 77 TPH Siw OND (1 Hye) BIND Tt 140 Sana Naa Dp will show you the place where the children of Korah were swallowed up.’ And I saw iwo crevices in the ground from which smoke issued. I took a piece of wool, wetted it with water, put it on my spear, placed it in the crevice, and when I took it out it was singed. And the merchant said to me: ‘Listen! what do you hear? And I heard them saying: ‘Moses and his Torah are true, and we are liars.’ The merchant said to me: ‘Each thirtieth day of the month, Gehenna turns them over here, as flesh is turned over in the pot, and they say Moses and his Torah are true, and we are liars.’ ” Rabba b. b. Chana said further: “He said again to me: ‘Come and I will show you where earth and heaven meet.’ I followed him and saw it was made full of apertures. I took my basket, and put it on the window of the sky. After praying, I searched for it but could not find it. Then I said to the merchant: ‘Are there, then, thieves here?” And he answered: ‘It was the sphere of the Zodiac, which turns around. Wait until to- morrow at this same time, and you will find it.’ 994 R. Jochanan used to tell: “Once while on board a boat, I saw a fish which raised its head out of the water, and its eyes looked like two moons; water was pouring from both of its nostrils like the two rivers of Sura.” R. Saphra used to tell: “Once while on board a boat, I saw a fish which had horns, raising up its head from the water, and on its horns was engraved thus: ‘T am of the small creatures in the sea and measure three hundred parsas, and I am going into the mouth of the leviathan’ .R. Ashi remarked: “This is a sea-goat which has horns and digs with its horns (the ground of the sea).” R. Jonathan told: “Once while on board a boat, I saw a chest in which jewels were set surrounded by a kind of a fiish called karshah (Ib. b.), and a diver descended in order to catch it; but the chest made a mo- tion and threatened to break his leg. He, however, threw a leather bag containing vinegar towards it, and the basket sank. At the same time a Heavenly voice went forth and said: ‘What business have ye with this chest, which belongs to the wife of R. Chanina b. Dosa, who will deposit in it the NDD32 [pw SWI WI P/I TINT yrs NMDIIT NWI MIS) ND AMO) SIDyT SDTINN PUVS TW PS 231 OHA Ty PIOS NTT Myre) Nynw ON NSN 97 1S 55 99 7DN DYNTD OM NPS wn Aw 3wa> RDN? O33 17 STD Por PAH pm ADs INN AWD DT 7s) NN7p3 > DNT3 NPIS (PWIT SD 7? NNN SN 7 TDS ND ND WapT OSIM VIR COTTA SYP SyPIT NNNDD AWNATINT ONN7D? NNVIPL NON MIDS AMMDWS NI NNYD NPWS 303 TTT NT PIT $7373 97 WAS SIT 9333 2A? nmDwes Snwit 9D 7B? Ty PRON MIT NIM Nar oynwe pM 34 we PAST SAND SWAT PIM SH So simp ND sD pis Mpy MT] NOD 37 kT Mp MIND OANDIS MND IVS XP AT ST Nor nw Sie Tye PY!NT NID SVT JM SNIBo2 SID NIN IAMSY PPM wap m7 MN1 SOD sp1by NIDINT DID “Ye NINA DY T2p SI NDT NPY SUT WH DT TDS. TNT 2339p 77 Ni SWNT PPONP MAT SIM Sser oynwe p37 937 swIDD TAT NMSA SAT pm SHss|o2 90 79 MM API) Maw OSs m2 sWTDON ID G"y) MINI KWAD PHT AST Te) MADD MwOwsT ys wat) InN? WO 79 TON) S9P ND PEI NMI 2NT NPs NIT DTD AN DTT NYSP TT 137 IS ‘Ts? TD RNIN NIW? RPNYT SOIT j3 4.) .Here Rabba b. b. Chana gives a hint concerning the most advanced theory that the earth moves. 143 apy? cavern of iania, and flows lo the sca of Sipchi, of ‘Tiberias, until it reaches the ocean; thence it flows until it reaches the mouth of the leviathan, as it is said (Job 40, 23) He remaineth quiet, though a Jor- dan rusheth up to his mouth. Raba b. Ula raised the following objection: “Did not this verse speak of the cattle on the thousand mountains? ‘Therefore,’ said he, “this verse must be interpreted thus: When are the cattle in question sure that they shall remain alive? When the Jordan reaches the mouth of the leviathan (i.e., as long as leviathan lives, they are also sure with life) .” When R. Dimi came from Palestine, he said in the name of R. Jonathan, what is the meaning of the passage (Ps. 24, 2) For upon seas he hath founded it, and upon rivers he hath established it? i.e. the seven seas and four rivers which surround the land of Israel (Palestine), the seven seas are the seas of Tiberia, Sodom, Chirat, Chiltha, Sipchi, Aspamia, and the ocean; and the four rivers are Jordan, Jarmuch, Kirumyun, and Phiga.” When R. Dimi came, he said in the name of R. Jonathan: “In the future the angel Gabriel (Fol. 75) will go hunting for the leviathan, as it is said (Job 40, 25) Canst thou draw out the crocodile (levia- than) with a fishhook or cause his tongue to sink into the baited rope? And if not for the help of the Holy One, praised be He! he would not conquer him, as it is said (Ib.) He is the first in rank he that hath made him can alone bring his sword near to him.” When R. Dimi came, he said also in the name of R. Jochanan: “When the leviathan becomes hungry, he expels from his mouth a gas which makes all the waters in the deep boil, as it is said (Ib. 41, 23) He maketh the deep to boil like a pot. And should he put his head in paradise, not one of the creatures could withstand the bad smell of the gas, as it is said (Ib.) He maketh the sea like a seething mixture. And when he gets thirsty, he makes the sea hol- low like beds, as it is said: Behind him he causeth his pathway to shine.’ And R. Acha b. Jacob said: “The deep does not come to its natural way before seventy years, as it is said (Ib.) Men esteem the deep to be hoary and hoary is not less than seventy years.” Rabba said in the name of R. Jochanan: “The Holy One, praised be He! will make a banquet for the upright from the flesh i?y app 7130 2Y ADD) DD OY no. 49ND TY TV Fa7and1 FTAA OY? TAM 9993aNDI MB3> () syb) TAS3IY INN? Iw YD? pranw S21 13.837 77 EPND wD Fs TT mI) 9D 827 7DN8 SON BND APN IIA MADD Nn HIM. FPS MINI NipAD NDS Sty 72 2yNN2 2w Pb? IT many Apes 33ST IND FIT 7 ADS 1D°T 30 NS OD DTI 791 TTD? OD) Fy SIA 91D (7> oOdon) PS Pow NOVI PSAs OM pow WS 33159 ow 7m) DD) pay I WN) Aw pas ns ow Tp 2M Fy mo OD Fw Ap La 71747 DO NS DDSDN ON DND Ow AD ANN TVOIPI POW PTV NIA pss 7 1s TAY TAY AYN OT DL SAS 9D DI 70? DY Saw3pP (oy 97) Mwy? Msn23 72n31 ADMD yNN? Pwon (y srb) 7ass3w MIDIS Vy AAPA SIs) ws pspwn NNN 9D DIN wa wiyA (or) NI 4? SSD Iya PNY yw 4 7s MT 34 TDNIY T7NAY Mi 7D mMNWI WDD 7an JWST DIDO S7781 TIS WDD MM (or) IMD Ty? MPD M9 9D PR Py 73 mywal .Anpip> Dw O° (by ov) TN (oc) TDS3Y D°D DD7n DIN Ayy sasw DS Dy) ID NOX 37 IOS .3NI Ws PINs sDs3y Tw DYyIY Ty Ns? Tn DN TINS ADw PS) Aw? oN awn (or) Siw “yr M spn Ty pM %D1 WS AIA ADS yn? Ow wap Dp Ts? ATiyo niwy? 142 Hialeah" serpent, and He will slay the crocodile that ts in the sea.” R. Juda, in the name of Rab, said: “All that the Holy One, praised be He, created, was male and female, and also the levia- than—the flying serpent male, and the crooked serpent female; and if they should have intercourse they would destroy the world. What did His Holy One, praised be He! do [to prevent this]? He made the male impotent, and killed the female and salted it for the righteous in the future world, as it is said (Ib.) And He will slay the crocodile, ete. And also (Ps. 50, 10) the cattle upon a thousand mountains. He cre- ated them male and female, and if they should have intercourse, they would destroy the world. Therefore, the Holy One, praised be He! rendered the male impotent and rendered cool the female, and preserved it for the righteous in the future world, as it is said (Job 40, 16) Only see [how, great] is the strength in his loins, referring to the male, and his force in the muscles of his belly, referring to the female. But why did He not render cold the female of the levia- than also? Because a salted female has 2 better taste. And why did He not salt the females of the cattle in question? Salted fish gives a good taste, but salted meat does not. R. Juda said again in the name of Rab: “At the time the Holy One, praised be He! was about to create the world, He said to the angel of the sea: ‘Open thy mouth, and swallow all waters that are to be found in the world.” The latter answered: ‘Sover- eign of the Universe, is it not enongh that I swallow the water under my dominion? And he was therefore killed immediately, as it is said (Ib. 12) By His power He split the sea in pieces, and by His understanding He crushed Rahab.” 8. Isaac said: “Infer from this that the name of the angel of the sea is Rahab, and had not the waters of the sea covered its body [of the angel], not one of the creatures could remain alive owing to the bad odor, as it is said (Is. 11, 9) They shall not do hurt nor destroy . . - 4s the waters cover the sea. Do not read cover the sea, but cover the angel of the sea.” R. Juda in the name of Rab said further: “The Jordan’s course is from the cavern of Pania.” There is also a Baraitha to the same effect. The Jordan issues from the x33 2op 27 NN? Fy a1 AwpA MPR NADY AD 7D 37 ADS ATM 1S MAD Ws WAM? AN) OND M3IP3I DT ww 712 {MONT ONID MIpPI TDI PNIpy wns yn nwy mo OM ID Ns Psa snNDy MI? Ar Ppprs SINVO) ASPIA AS IAT WT AS DVD “apn Mm) (> Ove) WDNIW 832 Ty? opts? FOS UIT NIOAS ANT OD IWS PNT nS st? mt Pppr3 DWD n’apn Awy Ap prin 9D ns pany S9D98) OND 72p3s1 Tor DPS? WAL ADpP3IT NS 43S) WT HS {nD 83 73M (yp syh) «TONY 83? Ty? IMD N33 AIT wh. NIW2 INS TAD. MBps WDD MWD WISI WI AT PINs SOM Mp3? m33¥°7) It? MD ID? "3 Onn smwa Syp sm9 SIND 73P3I7 ANI? M3 :%9yo $2 Nm?D way mywd 37 D8 ATW 327 TDN po Sw awe o“S DIN ns 837 AYapT 2357 TDS Dysw Min’ 75 y231 Pa mn) wa 1D opyD wa Toysw Tt pews INNDND1 DM YM ND. (> 3vh) TSI Dp) ow aw mp pow pms? 1s 30 pn 95 PR INS DID OD NIN Iw 34 opr) IDNIW INN 83D Ty? M159 7M 99 (YD TA 95D mw 835 II NP (Ph Sy pyp>p O°) DDD 7A AS AyT PAN AS sppop oF ow awd Sos DYDD O°? “pn Myo NFY PTW 37 Tos ATMA 37 Ast DOD MAD RSW TT iT "D3 SIH DMS 145 >py? this? and they answered: ‘The Holy One, praised be He! will place them at the gates of Jerusalem.” And when he returned he said to R. Jochanan: ‘Lecture, Rabbi, for all you said is true, as I have seen it myself? And R. Jochanan said to him: ‘Ignoramus, if you had not seen it you would not have believed it? You are a scoffer at the words of the sages? He cast his eyes on him, and he became a heap of bones.” An objection was raised from the follow- ing passage (Ley. 27, 13) I will lead you Kom’miyuth. R. Maier says: “This means two hundred ells above the surface, double the height of Adam the first, who was one hundred ells.” R. Juda says: “It means one hundred ells above the surface, the size of the Temple with its walls, as it is said (Ps. 144, 12) So that our sons may be like plants grown up in their youth, our daugh- ters like corner-pillars, sculptured after the model of a palace.’ [Hence we see that according to both the height of the Temple will be one hundred cubits at least. Why, then, said R. Jochanan, only twenty in height]? R. Jochanan meant only for the apertures for the air. Rabba, in the name of R. Jochanan, said again: “The Holy One, praised be He! will make seven canopies (Chupas) for each and every righteous, as it is said (Is. 4, 5) And then will the Lord create upon every dwell- ing of Mount Zion, and upon her places of assembly, a cloud and smoke by day, and the brightness of a flaming fire by night; for over the glory shall be a covering (Chupa). We infer from this that the Holy One, praised be He! will make a Chupa for each and every righteous according to his dig- nity.” But why smoke for a Chupa? R. Chanina said: “Each one who looks with an angry eye upon the scholars in this world, will his eyes be filled with smoke in the future world.” And why fire [in the Chupa]? R. Chanina said: “Infer from this that each of the upright will be burned by the Chupa of his neighbor.” O for that shame! O for that disgrace! This is similar to the following passage (Num. 27, 20) And thou shalt put some of thy greatness upon him. But not all of it. The elder of that generation used to say: The appearance of Moses was like the sun and the appear- ance of Joshua like the moon. O for that shame! O for that disgrace! Pree! nibp 1277 MMP? SMS wm Mpwa pPoypn? TWWSD WITT? ASS 777939 WIT 9? Was yy DSI S798 AP 119? ADS UMN JD IDS 73 ANS oO MoN 137 Vy 3737 Hos N? :Miosy Iw 93 AwWyI 1D Psy AYNDIP BINS F781) (12 Pop) nw nioip wnw> ANS ONO ADIs WNP 7 MOS AND ADS FT 137 ws DS Iw WID (7p oOdop) ADNIW PEND 7557 7332 Miapind Awd wn. DPT Dy ID 837 "1D? JIN 935 TSP 1D 7D n33n :Np' m’“apA Ay pm 999 Ws AI ADSI TDNOW PTS) PIS 757 mi_in pow niwy? Jy) IPS AM isp 7D 2p “A S1a1 (7 wy) 199? TSN? ws Tas] Pwy) oa pp AS App MDM TDD 7D My 2D OND MAM W325 95 Fy 5D MIN F"DpPr 19 AVY INN] INS 2Dw 17D ND 3M 9D ADS 7? ADMD ywyi mad %5? DID OMIM PAINS Hy ys pw wm, 7D WNT NIT DM? wy pay miszond Am ANN [Dw 37D SIM 39 ADS AD? AND TUN? NR IN Fw SNM m1D3 INS) MAS 1273 SSD 7995 ANN? AD Ms1 AWAD 52 N71 Y9Y FTA ANNI (sD 23703) Wis 8355 TWO 3D TDS WIA MINDY D3pr TTT TIN? M9 MN 7329 PD pwn 3 Aon 2710999 AMIS? 77 Ms AyD 144 ee ee ae nt = of the leviathan, as it is said (Ib. 40, 30) Yichru alav Chaverim; yichru means a ban- quet, as it is said (II Kings 23) And he pre- pared (Vaytchreh) for them a great meal. Chavertm means scholars, as it is said (Songs 8, 13) Companions (Chaverim) listen for thy voice, etc. And the remainder of it will be cut in pieces, and be sold in the markets of Jerusalem, as it is said (Job 40, 30) Divide him among merchants.” Rabba said further in the name of R. Jochanan: “The Holy One, praised be He! will make a succah for the righteous from the skin of the leviathan, as it is said (Ib. 31) Canst thow fill his skin with Succoth. If the righteous merits he will have a booth; but if he does not merit he will get a little hut, as it is said (Ib.) And with fist spear his head; and if still less, then a necklace will be made for him, as it is said (Prov. 1, 9) And chains for thy throat; and if still less, an amulet will be made for him, as it is said (Job 40, 29) And lied him up for thy maidens? And the remainder of the skin the Lord will spread on the walls of Jeru- salem, and the brightness of it will shine from one end of the world to the other, as it is said (Is. 69, 3) and nations shall walk by thy light, and kings by the brightness of thy shining.” (Ib. 54, 12} And I will make of kadkod (rubies) thy battlements, ete. Samuel b. Nachmeni said: “On the earth, two Amo- taim differ and they are Juda and Hezekiah, the sons of R. Chiya; and in heaven Gabriel and Michael differ. One says it means shoham (onyx) and the other says it means jasper. The Holy One, praised be He! said to them: ‘Let it be as both say.’” (Ib.) And thy gates, etc. This is just as it happened with R. Jochanan, who was sitting and lec- turing: “In the future the Holy One, praised be He! will bring jewels and pearls the size of thirty cubits (yards) square, twenty ells in height and ten in width, and will place them at the gates of Jerusalem.’ And one disciple sneered at him: ‘We do not even find a jewel as large as the egg of a turtle dove and [you say] we shall find jewels of such sizes?’ Thereafter it happened that the same disciple was on a boat on the high sea, and he saw angels who sawed jewels and pearls the size of thirty ells square, boring holes in them twenty ells in height and ten in width. He asked them, ‘For whom is M73 PS) BIN YY D> ( or) ANI M3 OF? 715) ( 3“n) TDNIW ATID NON TN SIS OSM PS wwe WN M9173 DSN 343 Nswin (p c“or) ADN3Iw DDN DoPAYT INS DO PAIN ASW F7P? Oa wpp (» 3yh) TeN3w Dw *piws AININD 13 2D .3y3> p32 wisn mp WAY PN 137 ADS 7D DN) Tesi 71? IY yD Dp Ts? MID Mwy? V2 Pwiy ADt My Miwa KonA (y syd) (Oc) TPS3IY 989s 99 PwAy Mor NF ADIw 82 998 12 PWIY ADP IWS DIT OsoNDy DpP3yl (ph cen) TDNIW Psy 19 pwiy Aor PMY AI NF psy 19 Pry mor Fanmay PNMYI2 WAWPN) ( 3yh) TOSIY yp 9 IVT Dwi ADIN IY A“apA wT ANwh OYE) TDSIY IID TY) OMPpN App pap JOT 7432 HD71 FUN? Oa 19M (p TAS Miwa TID wnawi (72 Myr) SPINS INTIS AN 73 1999] M3 ID wa D°DN87 YN ST DT Fw 133 APM ATA TDN TT) DAY IDS TH IND) SDD yp AD (OE) .P731 PTD IN? A“SpA OA? AAS Raw? ITP 939 DN NT 8D MIPS 32879 Prpyy DID DISS $3N? T"SPA TY weit NPT DID Wy TTD Ppim wow ony mpssapy poy 3939 DVWIT MIywa oTnyn Mwy N? SNIV9ST NMY DD Sw TWIN nin MET DM JNIwWM ONT MID MDL “D3 NPT NAW YDN9D Nim DD insDpp 7y mwow ofw nmposipl min oysas APS OMwY DNS Awy wD pin owsy mapa oTnyw 799 MDs wed son AS 147 3py? remaineth in Jerusalem, shall be called holy—every one that ts written down unto life in Jerusalem.” Rabba said again in the name of R. Jochanan: “The Holy One, praised be He! will elevate Jerusalem three parsas, as it is said (Zech. 14, 10) And she herself shall be elevated, and be inhabited on her former site.’ What does former site mean? It means that it will be increased to its former size. And whence do you know that the size of the former Jerusalem was three parsas? Rabba said: “There was a certain old man who told me that he had seen the first Jerusalem, and the size thereof was three parsas.” And lest one say that it would be difficult to ascend, therefore the passage reads (Is. 60, 8) Who are these that are like a cloud, etc. R. Papa said: “Infer from this that the clouds are at a height of three parsas from the ground.” R. Chanina b. Papa said: “The Lord wanted to make a size for Jerusalem, as it is said (Zech. 2, 6) To measure Jerusalem. And the angels said before the Holy One? praised be He: ‘Sovereign of the Universe, there are many great cities that Thou hast created in Thy world, belonging to other nations, of which Thou hast not determined their length and their breadth. For Jeru- salem, upon which Thy name rests, where Thy Temple is, where the righteous dwell, shalt Thou determine a measure.” _Immedi- ately following the passage reads (Ib. 8) And He said unto him, ‘Run, speak to this young man, saying, Without walls shall Jerusalem be inhabited, because of the mul- titude of men and cattle in her midst.” R. Simon b. Lakish said: “In the future the Holy One, praised be He! will add to Jeru- salem one thousand times the area of Tefef® for gardens, one thousand times the area of Kefel® for towers, a thousand times the area of Litsuy®, containing county seats, and an area of one thousand and two times that of Shiloh, built with prominent mansions,’ and each of these above mentioned will be like Ziporias in her glory. And there is a Barai- tha which states that R. Jose said: “I have seen Ziporias in her glory, and there were one hundred and eighty thousand markets in which only spices for the ingredients for puddings were sold.” (Hzek. 41, 6) And the side chambers were three, one over an- 6). These are probably suburbs of Jerusalem. OED Tp 37 D8) 17 TOs wrtp pws ANT mwow Aaanw Dwi APNy pM 37 Ds MOST (7 OD1) ADNIw A2yo? MIND AD NOD) ANN NNN oS BAN Faw TON 739 TON ST DTD Away MAN ONT NMMOP DWI 99 NM OTT? SID NTT 19 DYy? ays ws TOSN Now IST AD SIM APNYN Syd Ms 3D (p Myr) Ww? TWIN SDID NIN ND*yp ONT 13D pow’ NBD 37 Ds 2°27 3 wItpn wpa SBD 13 833N 37 ADS o7o1) Tas3w AT. oMw As nn? sin 7207 ANS ASS 93 ADT S20 IS DN) (3 Mp. Ms owe AS Wo? 8s ADS 3159 Nw IDS87N DS ADIN AND) ASN NN13 DID AI y“wsat Sw WN wpa {DIS NID NONI N71 OAT Nw. 2w Wo? y2 qwipo) TDN. Jowy pwn Jan ADI 7D 77D 7D TNS ANS ADIN Dp ts ADIN} TON? 197 TIT ON IST PTT P28 TON (or) mans] OTS sD ow sen mim :mDn2 wiipn ny wep? 72 piynw 0 7S mab FPN pew Fy _PDINZ SiN 7M Ny3mws NSF FON DTI F|P FIN Mis3y7 S817 TANT TOS 957 FIND ID T7w I3w) APN SSS. DP DT IDS SUN LANwa ps2 DsIDw) AND AD PA AN ws Ty one sppim) .ATITP 8p Dw Fw oprnw Hos mewoen wow poy Os pos mpm (bn 7). The numerical value of Shiloh is three hundred and forty-five. 146 SIU NESTS wp R. Chama b. Chanina said: “Ten Chupas were made by the Holy One, praised be He! for Adam the first in paradise, as it is said (lizek. 28, 13) In Eden the garden of God didst thow abide; every precious stone was thy covering, the sardius, the topaz, and the diamond, the chrysolite, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold.’ Mar Zutra said: “Eleven,’—as he counts all the precious stones. R. Jochanan said: “The gold was Jess in value than all, for it is placed last.” What do the workmanship of thy settings and of thy sockets, mean? R. Juda said in the name of Rab: “Thus said the Holy One, praised be He! to Hiram, the King of Tyre: When I created the world, I looked at the land and observed that thou wouldst rebel, deeming thyself a god. I therefore created holes and apertures in men.” And accord- ing to others, He said thus: “I saw that thou wouldst rebel (Ib. b) and I have there- fore decreed death over Adam the first.” What do the words (Is. 4, 5) Upon her places of assembly, mean? Rabba, in the name of R. Jochanan, said: “Jerusalem in the future world will not be like Jerusalem in this world. In the latter every one who likes to enter does so, but in that of the future world only those who shall be in- vited will enter.” Rabba said again in the name of R. Jochanan: “In the future world, the righteous will be named with the names of the Holy One, praised be He! as it is said (Ib. 43, 77) Every one that is called by My name, and whom I have created for My glory, whom I have formed; yea, whom I have made.” Samuel b. Nachmeni said in the name of R. Jonathan: “The following three will be named with the name of the Holy One, praised be He—the righteous, Messiah and Jerusalem. The righteous, as said above; the Messiah, as it is written (Jer. 23) And this is his name whereby he shall be called—the Lord our Righteous- ness; and Jerusalem, as it is written (Ezek. 48, 35) And the name of the city from that day, ‘The Lord is there. Do not read shamah there, but shmah (her name).’® R. Elazar said: “In the future, ‘holy’ will be said before the righteous as now it is said before the Holy One, praised be He! as it is said (Is. 4, 3) And it shall come to pass that whoever is left in Zion, and he that MIN Wy NIN 1313 KON 137 ION 7ONIY TTY 33 PWS DIN? AYapA Awy mp qos 9D nn ODS 12 T1ya (p> dppim) DNAS IOS SI 1D 1971 AT! OTS ND10p 937 TDS DDD TP? 72S 9D IDNIW AIwy FNDD9 9? D wn SPT Snr OPIDAaw yrag pany 37 7DS8 42 2pP2 Pan NN (or) sD Wo. wpa wy 1s 21°08 ATA D’2p3 NSIS) °NPDNDS 43 NS WD oN? 2 Np %Dn MIDST SD°81 BIS. Dps DIS 9Y AND wpIpPr (3“y) wNIDND3 27 TOS ANAPY Fy) (7 ove) OND ws mT Dy Iw Dwind 8? FIM 935 ADS mn. Day 9y Dwi NOM Dy Iw oowin PSN NIT Dy Fw Ay Miyys AINA 9D DS 737 IOS) 7? DATO SPN A? Py mspn ow wy OSI DP TS pny 4 971397) (DOWD SPINA 7D (an ove) WwNsw NID’ 939 TOS wy AS PAIS DSS 2y ISTP? Awlw yn 929 IDS 3wpN3 7D DPT 77 YR SIA WS wpm lw wey Twp JOST NT DP Ty ow mw TOSTP? WS OW AN (2 OMT) BNI Vy Ov (py Sppipr) DINDIT DMwI wsPTy Tow 7 SOS Aw 7h ON Mw Tn ODD DMDINY Dp Ty PNY Wye "99 WS WITPA 3p? DADY JAD wtp Dm3b? 7VS3 NWI AM (7 ove’) IONIw SIA WN 5). Shamah (there) and S’hmah (her name), both are spelled alike. 149 apy and just weight, then shalt thou have (pros- perity). Our Rabbis were taught (Deut. 25) Thou shalt not have. Infer from this that weight and measure commissioners should be appointed for superintending the markets, but not for fixing prices. The Exilarchs once appointed commis- sioners for both measures and _ prices, whereupon Samuel said to Karna: “Go and lecture to them that commissioners should be appointed only for measures but not for fixing prices.” He, however, lectured that commissioners should be appointed for both to superintend measures and to fix prices. Samuel thereupon cursed him for this. But Karna did it in accordance with Rami b. Chama, who said in the name of R. Isaac: “Men should be appointed to superintend measures as well as to fix prices, because of swindlers.” (Ib. b) Our Rabbis were taught: The measure leveler must not be made thick at one end and narrow at the other, as it per- mits of cheating; one must not level [the measure] rapidly with one stroke because this would be a benefit for the buyer and a disadvantage to the seller; and also not [too slow] in several courses, which is a disad- vantage to the buyer and beneficial to the seller. Concerning this, Rabban Jochanan b. Zakkai said: “It is painful to me to de- clare it, and it is painful not to declare it ;” ie., “It is painful to me to declare the art of measuring [for this serves as a lesson for swindlers], and it is also painful not to de- clare it, for the swindlers would say that the Rabbis have no idea of the art of our profession.” Did R. Jochanan declare it finally or not? Samuel b. R. Isaac said: “He did; and on the basis of the following passage (Hos. 15, 10) For righteous are the ways of the Lord, and the just shall walk in them but the transgressors will stumble through them. (Fol. 90b) Our Rabbis were taught : Those who store up fruit for speculation, usurers, fraudulent measurers and food speculators, concerning them, the passage reads (Amos 8,5) When will the new moon be gone, that we may sell provisions? and that we open the corn warehouses, making the epha (meas- ure) small and increasing the shekel, and cheating with deceitful balances. What is written immediately after this? Sworn hath Lee Bap MD PTS) ATW TAS 72 A PTs Apew 32 3D2D 4? MA 8? (OD 0-37) F337 UN PRayoO PSi mM? DMIs pT Wnyow DOTS (OPIN AN ws (DT D yw? oats NIIP? MNinw 799 7s OMpw? Pa ni? pa PSI NMTD? DOTS PPNyN 7 3N pw 2 wat pas pMyw? DATS PTAyD Dyws pa Hi? P2 DoT PRnya SInp 797 PIN SIP JoOw Ay 5? ADS 43 9°07 TOST ST 9D 12D JNDD Simi Mpa 72 DDTAS DPNyo pms? 137 Ws son SD NDA HD omy? poi min? TTS DNA NS. Pwiy PS 737 13N G"y) DNS 133 Pind? $71 ISP IMS 7ys1 Tay IMs $97 Np077 ABN D107 yr AMS 22 pmianw 95107 51591 HP1?72 YAw 5D wy yd pias DS 99 MN OND 7D IN 731 IWS 77D Py DiS DS 92 MS IDS SN? OS 12 UN) ADIN DIS 8? DS 97 MS) DST 3D 171979 sDw DpIn PDA PS oOo MPS? Now DSN TION 87 IN TIONS .13T) Awypod psp Sap ONMD) TIAN pny? 35 72 Fsw D7 DPT) 77 IDNT Ow 9D (7 yoy) AIDS :D2 1w>> Dpwipl O3 157° 7D AMD MPIS 7337 13N (3"y 5 q7) D?y Dp yp pPami MDS spp) M3413 WIN NSyp 93ND 7S? (Pp py) ADIs Dn PUPA? 7D ANM|n Nawm ssw AVDw31 MQ TAI ISP Myr Iw Sta AS DS Spy pSI2 A ysws (oc) INK nD 148 81h 43 other, and thirty times. What does that mean? R. Levi said in the name of R. Papi, quoting R. Joshua of Sichni: “If there were three Jerusalems, each of them had thirty chambers on the top; and if there were thirty Jerusalems, each of them had three chambers on the top.” (Fol. 80b) Does not the root of a cedar tree reproduce branches? Has not R. Chiya b. Lulynil lectured: “What is the meaning of the passage (Ps. 22, 13) The righteous shall spring up like a palm tree, like a cedar? etc. Why are both trees mentioned? If it mentioned the cedar only, one might say that just as the cedar does not yield any products, so is the upright. Therefore it mentions the palm trees. And if the latter only were mentioned, one might say that just as a palm tree does not improve after being cut off, so is the righteous. Therefore, both are mentioned. Hence we see that a cedar does improve.” This speaks of differ- ent kinds of cedars which do improve; for Rabba b. R. Huna said: “There are ten different kinds of cedars, as it is said (Is. 41, 19). I will plant in the wildérness the cedar, the shittah-tree, etc. R. Levi said: “Robbing an individual is worse than robbing the altar, because con- cerning the first one the passage calls him sinner even before he derives any benefits therefrom, but concerning the latter he is called sinner only after he had benefited to/it.? Our Rabbis were taught: Whence is it de- duced that one must not make [the measure] level where the custom is to heap it; and heap the measure where the custom is to have it level? The passage reads (Deut. 25, 15) A perfect and just measure shalt thou have. And whence is it deduced that where the custom is to heap the measure, if one say: ‘I will make it level and diminish the price? or in places where the custom is to make it level, ‘I will heap and increase the price,’ that he must not be listened to? The passage reads therefore: A perfect and just measure shalt thou have,” (i.e., just refers not to make any charge). R. Juda of Sura said (Ib., ib. 14) Thou shalt not have in thy house. Why? Because [you practice] di- verse measures. Thou shalt not have in thy bag. Why? Because [you practice] diverse weights. But when you will practice a perfect $33 nop 9 1 7DS DOYS DWI wow IND DDyDH wow ON DDT pwitd 937 DW) YDB 71 Ts mwoy m3 wns) Ins 95 on pen S> on Down? OowIw ON A2yoO? OTD Tyo? DNI Aww TD we TNS) INNS WIT ST APIND IyTa PS ANI (3“y P47) SND MNwW3s ID T SOMDS 9399977 12 8 934 TIND MD Wand pts (3d odon) Dn D7 TIN TDN3 AD? WN IDN3 ON Maw 733372 TIN TDS] DS TDN TDS3 707 TAS WONI OSI AVY PR TUS 7D ADIN WMT IN WDN3 871 SONS D2 NDS Ay PS PTS AS MVD sn TS TOSS 877 7Dn IDSs OSI DN PS PTS AS -PInD iyta PS TDN 7 Wis 330) INWD ONT AS WsxI 757 pany i143 35D 329 TOST 8317 3793 A375 pAAS on eso MWY 37°3 DS SIT Mw MS ADA PHS (by over) ISIw WN wns ADy. DwsS pow pyr OTM -ADT STUN TAN 2137 IM NwsSM M33 FO ANY wean 93 NWP 17 3“N) Ryo OIA AN AVya? son opr mw : sn? PWNIY DIPOD PPMip PRY PID 7327 WN "2? oTIDIN Ppmow opp. Pw Psi 339777 WON DSW P31 MD7w ADS (o> 0°37) S71 DTA 7D NIN] Pwtiaw oIpps pmip DRY ODT Iy Pp Ppmiaw opps ww pisi mole APS an? TIN 17 Pyniw S933 2 TSF SND ATA TS 24? TD 37) TP 8? AES DS Owe OyD Ani wD8 ISN JAS) JAN DWP oy md 7b. 151 Dyes Shalam, the kinsman [referred to in Ruth 4, 1] and the father of Naomi all were the descendants of Nachshon ben Aminadab.” For what purpose was this said? To teach that even a man who has distinguished an- cestors to rely upon is not saved when he emigrates from Palestine. R. Chanan b. Raba said again, in the name of Rab: “The name of Abraham’s mother was Amthalai bath Karnebo, and the name of Haman’s mother was Amthalai bath Urb’tha, a sign may be applied [in order to remember it] the unclean for the unclean, and the clean for the clean.® The name of the mother of David was Natzebeth bath Edal; the mother of Samson, Z’lal- punith, and his sisters, Nashick.” For what purpose is this information? For an answer to the Epicurean. R. Chanan b. Raba said again in the name of Rab: “Abraham our father was imprisoned for ten years—three in this city of Cuthah and seven in Kada- ruth.” R. Dimi of Nahardea, however, taught the opposite (seven in Cuthah and three in Kadaruth). R. Chisda said: “The city Eibra-Zeira of Suthah is the city Ur Kasdim (mentioned in the Bible).” R. Chanan b. Raba, in the name of Rab, said further: “On the day when Abraham our father, departed from this world, all the great men of the nations stood up in a line and said: ‘Woe to the world that has lost (Ib. b) its leader, and woe to the ship that has lost its pilot.” (I Chron. 29, 11) And thou art exalted as the head above all. R. Chanan said in the name of Rab: “Even a superintendent of wells is appointed by Heaven; i.e., every earthly incident is de- ereed in Heaven.” * R. Chiya b. Abin, in the name of R. Joshua b. Karcha, said: “God forbid that we should incense Elimelech, for could they have obtained even bran-flour for use, they would not have emigrated. But why then were they punished? Because their duty was to pray for their generation, and they did not, as it is said (Is. 57, 13) By thy ery- ing thou canst be saved with all who are gathered with thee.’ Rabba b. b. Chana said, in the name of R. Jochanan: “This is taught only when money is cheap and the grain high; but if money is dear even when the price of four saahs is only one selah, one may emigrate from Palestine, as R. ean SIP JD PWWMI 32 DD WyI IDs WIS 231751 mint 9 ww op IPaNw "Dp OND DM apy PINT TO NSPY TAyws i? Ny As ns 2 pas? myn? MDS 37 7D8 NO3 12 PIT 37 TN TOT Mos 12372 N32 AS7ns OST NOD NOY WIND] SNIVy M2 w7nps now ONty ND N2¥3 WIT Mas WAY WD [No PwI TANNIN) MIDS wow Mos 35 O81 DTP DST Nswn? 7p Spas DTDs wns Pw Iwy 37 WS $37 73 43h °F S17 HTTPS Ayawi SMD. Tw Is NIDY NTON 37 TON RI wW UND SyTUwNIIN TIT 37 INT TWD TN AT NNIDT SVyT DTIDN TSIY DT IMs 37 Ws $37 12 maw win oa 92 Wy OMAP yD Ways TNT WTI (3“v) DSW Dp? 17 US TST (o> fp o”7) TID TINY MBO? 7? NDT 73M 37 AOS wR? 737 Nwanont sppID Sw WD NNT we W_S 37 TDS 27 PWT 134 AWS PIN ID NT 7 ADS RO PDID INS ISNL DW DM ANP 72 wpDd DM? mow Wwsys MD HD N81 INS) (o ov) TDRaw Iwps S71 DUNT Vy DON M3m 1D 9D ADT AS PSDP WAS» Tpyra MI ID My NOS Ww 8? TM 937 AOS MysIs My ISS APD Myo 78 APY NOTA MI 8D TORT PRET YIDI PRO 9). Karsebo means a lamb and Urb’the means a raven; the former is a clean animal, while the latter is uncleaa. 150 KIN N53 3p the Lord by the Excellency of Jacob, surely I will not forfeit to eternity all their deeds. Who are meant by those who store fruit for speculation? R. Jochanan said: “People like Sabbati. The father of Samuel used to buy grain at harvest-time, and sold it at the same price. Samuel, his son, however, used to store up the grain he bought in harvest until the price became higher, and then sold it at the same price as in harvest time.” And from Palestine the following message was sent: “The acts of the father are more esteemed than those of his son.” Why so? Because when the market becomes low (prices fall) it remains so [for the rest of the year, and this was the case of Samuel’s father]. (Fol. 91) R. Simon b. Jochai used to say that Elimelech, Machlon and Kilyon were the great men and the leaders of their gen- eration, and they were punished only because they emigrated from Palestine, as it is said (Ruth 1, 19) All the city was in commotion about them, and people said, “Is this Naomi?” What did they mean by their question, Zs this Naomi? R. Isaac said: “They wanted to see what had become of Naomi, who emigrated from the land of Israel?” R. Isaac said again: “The same day on which Ruth reached the land of Israel, the wife of Boaz died. This is why people say that before the deceased depart, the substitute for managing the house is al- ready prepared.” Rabba b. R. Huna, in the name of Rab, said: “Boaz is identical with Abzan.” For what purpose does he inform us? ‘To inform the other thing, which he (Rab b. R. Huna) said, viz: “One hundred and twenty banquets Boaz prepared for his children, as it is said (Jud. 12, 9) And he had thirty sons, and thirty daughters he sent abroad, and thirty daughters he brought in for his sons from abroad, ete. And at each marriage two banquets were given—one in the father’s and one in the father-in-law’s house—and not to one of them did he invite Manoah, saying: ‘What return can [ expect of this childless man?” And we are taught in a Baraitha that all his children died dur- ing his (Boaz’s) lifetime. And this is meant by the popular saying: “By thy life, the sixty (weaklings) thou begottest, what didst thou beget them for? Marry again and beget one as strong as sixty.” _R. Chanan b. Raba said again, in the name of Rab: “Elimelech, Pad HVA SS .ODwyn 72 e379 nows 212 WN ONNSY p19 3M 935 DS ND SHIN Sy 5? 11? Paw Psiows Mays Pam 5? wp W42 Csinw N|MIN 1D Bn in?w NBN Nyand S7DS syns 179 172 SPIN Dy OND SIDI SINT NID 2m ANS “DIS OSHY 7 pyoew 937 aA (6S 97) SDIV|T VT ATT PITA FYID1 P\InD 72D os YONTD NSW EO Wwsys Ap 3po1 PA WA Vy 73 DWNT (hb pn) AoN3w pax? pind SDYS NNT OSD CMyI HS ARN Woy PISND ANS w MpyI ONIN aS pny’ as IMS pny 4"s1 A? Any A pas? pin? MND MSW) PAN? Masi nn ANay on NOT TY CWS MONT IT pin. Sw nw 73 137 TOS 3 83D UN NBD Dy yowd Sp AS tyid At 7S38 35 Ds pny? 3a V3 737 JOST pms? 39-13 ADIT TPS pF Tyla AWy MIsnwp 3“p 37 OS pny? St D332 ow lw 17 1 (3 ovr) TDNIY 959 S27 Ni. wow TINA Now Ais Dwoes 33 MWY TMS) IMS 2573 999 pan yo yIaF YOO A933 IMS) PIS 33 Sms misAwy MPY SMITID IDS M3 NS por Se Soy BATT MM IND 77131 NIN 89 Xp OND mD? pnw Pw AIT Sens wIN MST PU PANY FDOT TT TAINT PBI NTT ND POW TMs 39 IOs NOS YN 3 ops 153 Sey. Ruth, who was a Mo’abite. And these are ancient things, means the Ancient of Days has decreed these things, as it is written (Ps. 99, 21) I have found David My servant. It is also written (Gen. 19, 15) And thy two daughters, that are found. These were the potters (hayozrim) and those that dwelt in plantations and sheepfolds. For the king’s sake, to do his work, they dwelt there. Ha- yozrim, refers to the children of Jonadab b. Rechab, who preserved the oath of their father. (Ib. 4) In plantation, refers to King Solomon, who was a plant in his king- dom. Vegidroh (sheepfold), refers to the Sanhedrin, who had fenced the broken par- tition of Israel. For the king’s sake, etc., refers to Ruth the Moabite, who lived to see the kingdom of Solomon, her great-grand- son, as it is said (I Kings 2, 19) And placed a chair for the king’s mother. Upon which R. Elazar said that it means to the mother of the kingdom. Our Rabbis were taught (Lev. 25, 22 Shall ye eat yet of the old harvest, 1.c., with- out need of preserving? How is this to be understood? R. Nachman said: “Without the grain worm.” And R. Shesheth said: “Without having the grain blasted.” We are taught in a Baraitha in accordance with R. Nachman: Shall ye eat yet the old harv- est. One might think that Israel would be obliged to wait for the new crop, because the old would already have been spent; therefore it is said (Ib., ib.) Until its harvest comes. in; i.e., until the harvest shall come by it- self (you will not hasten it).” And there is also a Baraitha in accordance with R. Shesheth: “Ye shall eat yet from the old harvest, one might say that Israel would have to wait for the new harvest because the old one became spoiled, therefore it is said, until its harvest come in; ie., the old will suffice until the new shall come in its natural way (without any need to hasten it). Our Rabbis were taught: And ye shall eat very old store. Infer from this that the older a thing is the better it is. We can infer from this only of things which are customary to be preserved, but whence do we know this of things which are not customary to be pre- served? It is therefore said: Yashan Nashan (twice repeated). (Ib., ib.) And the old ye shall remove because of the new. Infer from this that their granaries were filled up with the old crop and their barns hoe ey 1p pny 19m B37 pny DMI ATA TIT (NSD (vp odoep) DNIT PDS Hoy DINYOITA PMID WY (vr Mrs) BNI Ty WIT D yw ww OAS AA (b 7 9"7) DST mon .ow 13w9 INDN7M2 47NN oy ODN Nyy Ww3w 357 72 373Y 32 Ys mys? ApTwY mApIw At Dyas wi PONISI TAY PATTI. WAIT IDI. 7} Dy 1Dw° INDS7N3 47Nn oy .2sw oy 332 9D Apow min7p ANsiw Masia nn Os? SOD own (3 6“) TAONIW ID ID FL 2 IDI 2w AON? TTyIS 9D TDN T7DT MNIDNA yD ONIN1 (o> Hop) 7339 13N 7OM3 D7 PIN7D SID WM PID7D S73 TY S72 D8 Aww 371 SNN3S7 N25 1D MID SIN Mww SIT ANID NN S| TL 72 ONIN) JOS 377 AMID NIN YORI 377 won? PAS Asawe ws 91D) pws ASNT MANION Nid TY AW? WWI APD w yw 3H S07 PMID NIN PIND Ansan Ssany Ty Ssiw? im? 71D° yw) ASSN 7 ONS Awy sy oI? Tw27N pr pwew 3bD win? PEs 227 Nn .TYND SAnw Ty ANSIIN Siz TDM PWT Iw WIM pes pw ONIN WDITW OMIT SOS °F PST PAM AY ST Sr ps pws? FIT PSw OMIT IDs Fw? ASSN WT SD yw DPD 7am was yw Des7O NII Tw) OND NSIS Ww TWD 152 Sipe 33p Jochanan said: ‘I remember a time when there were four saahs of flour for one selah, and there were many lying swollen from starvation in Tiberia, for they did not have an issar with which to buy food’” R. Jochanan said again; “I remember that working people did not wish to take work on the east side of the city, as the smell of bread [which the west wind carried to them] would cause an increase in their ap- petite and would kill them.” R. Jochanan said again: “I remember when a child broke apart a piece of carob, from which a con- tinuous flow of honey poured out on his hands.” R. Elazar said: “I remember. when a raven would catch a piece of meat, a con- ainuous flow of fat would be seen dropping from the height to the ground.” R. Joch- anan said again: “I remember times when young girls of sixteen and boys of seventeen would walk together and did not sin.” R. Jochanan said further: “I remember when it was said in college: ‘He who assents to them (does not antagonize their errors) falls into their hands, and he who confides in them,—all that is his are theirs.’ ” Tt is written (Ruth 1, 2) Machlon and Chilyon, and in (I Chron. 4, 22) Joash and Saraph. Rab and Samuel differ. One said that their real names were Machlon and Chilyon. But why were they named Joash and Saraph? Joash, because they gave up hope of Divine redemption, and Saraph, be- cause they were doomed to be burnt. And the other says their real names were Joash and Saraph. And why were they named Machlon and Chilyon? Machlon, because they made themselves very common by their emigration, and Chilyon, because they were doomed to destruction. We are taught in a Baraitha in accordance with the one who holds that Machlon and Chilyon were their real names. What is the meaning of the passage (Ib., ib.) And Joachim and the men of Goseba, and Joash and Saraph, who had dominton in Moab and Yoshbei lechem. And these are ancient things. Joachim, refers to Joshua, who had confirmed the oath which was given to the men of Gibeon; and the men of Goseba refers to Machlon and Chil- yon. And why were they named Yoash and Saraph? Because they gave up hope of Divine remeption. Who had dominion in Moab, refers that they had married daugh- ters of Moab. And Joshbei-lechem, refers to SUMS VT] YDS PND AYIA Pop wi ID 9237 TON) TDS 77D NK NDOD JP MDs MIT? SY PUNY 7 8? TD NIWA NY NY 937 PS) PNY SMB AM SMAp T43 MiT1 SQN Spw ys2 An WD sss 337 IST TYAN PAN 2y swat spin Sw SIVNy 703 TW TD Sn pny SPINS TPT STUY wd SNwWNT SON TI NYO PIMOD 17 TD SIVAI TINY 934 TDNI yaw 73251 Mwy mw 13> xpiws smem NIV [3719 237 TS) .PSOM A SP Awy 73 10? TT Sw °3 PADS WI SPIT MAT Ip post pT. b o"7) BND 7751 PIN (6 py) BHD Tend WS TH Mew) 3 Aw) WN (7 WNT AI ws Dow SIPs MN Dnw 9D MD yw svnNnIw yw AMsan yD wns S1p3 771 Dew FAW) ws TOs Im DIN Pan BU wyw pens wy) nono onw iI8DD ONIN IPA? 19D Iaynnsw W95 SNS7T OSH aN Opw 719951 PND ANT TW ATW WNIT SIMD WSN DP (or) pny OMIT ON? 13w Ss? dys NYIA WIN? ApIow OpAY ywin Ar opy PWD IDtDW PySI WIS YS NIN wINr NUP2 AI TID) IMD WN Aw ws MINIT TO WSSNIY ws yw) wa poy Wys WWE .DIPR? Aw Isynnsw ANY DM? SSw51 ISIN OWS NWS TWN INOS On? M933 7pI33) ASwy MoKA AM 155 3p yp? taba b. Chanan said: “The passage reads, and he is Levi, which does not mean that he was a Levite, but that his name was Levi.” Tf so, how is the following to be understood (Ib. 17) I have obtained a Levite for a priest. There it is understood that he happened to get a man by the name of Levi? Was not his name Jonathan, as it is written (Ib. 18, 30) And Jonathan the son of Gershom. .. . were priests, etc. And according to your theory, was he then the son of Menashe? Behold, he was the son of Moses, as it 1s written (I Chron. 23, 15) The sons of Moses were Gershom and Eliezer. But you will have to explain this that it is written Menashe, because he acted (idolatrous) like Menashe, therefore he is called Menashe. In this instance you could explain like- wise that the phrase of. Juda is em- ployed because Menashe came from Juda. R. Jochanan, in the name of R. Simon b. Jochai, said: “From this it is to be inferred that every corruption is fastened to the cor- tupt (who originally started it).” You may infer the same from the following (I Kings 1, 6) And his mother had borne him after Abshalom the son of Maacha? We must say that because he acted like Abshalom, who also rebelled against the kingdom, the verse conjoined him with Abshalom. R. Elazar said: “Always shall a man join a respectable family, for we see that when Moses married the daughter of Jethro, Jona- _than [mentioned above] was the outcome, and when Aaron married the daughter of Aminadab, the outcome was Pinchas.” But was not Pinchas also a descendant of Jethro? Behold, it is written (Ex. 6, 25) #lazar took one of the daughters of Putiel for a wife, and she bore unto him Pinchas. Does Putiel not refer to Jethro, who used to fatten ani- mals for idolatry? Nay, this Putiel refers to Joseph, who conquered his passion at the incident of Potiphar. But is it not said else- where that the tribes spurned Pinchas, say- ing: See the descendant of Puti, whose grandfather had fattened calves for idols? (Fol. 110) We must therefore say that [both names are applicable. And] if his mother’s father was a descendant of Joseph, his mother’s mother was a descendant of Jethro; or if his mother’s father was a de- ecendant of Jethro, his mother’s mother was a descendant of Joseph. This can also be idee nap HDD ADSPT NF TOS 7 WT NIDA N7 97 FT ID 02 A Se 9D MYT Any (oc) 21? NWT SIDI 79? WIANT PSX WD? VA (™ Or) DDT ww PAI SIs ww 17 DI TH PID NT AwsID FD Dwss ja yawn 723 pyons A? Os wT paw? own b o"7) DNST Sin Aw = S271 ST AwIp TWYW TIN S28 Typos Dw Aw 32 (a> ‘M3 SOT AwWIN TNIT NIN Aws Awyo WW2N ATID AST TwIp nwys nwyy Jin 27 DWH FIN 939 WS ATMS Dns Mepepn OS PInw woo osny 73 pyow SOND IDS SPIN 1373 (wy 924 NpPSpys 7) INN TSH ANIN 3p NT DI (P b"n) DVWIs1 IN 72 PITS ST ovwas “ns TWyYw TIN SIs Twa [7p 19n Ns ADyo 72 SINS SIH «PIS. Taw owas Avy :D?wass DIS OTS PIs Ory9 ays 59 IDS TNT UND Ss* TN Al swsy mwe mnY DM3DI DMID WD S32 ITD oy NI ywaw As 2 Wyls1 O pwr) BMA As Many a5 *8D TWN? 1? FINI mga 19 mpd ns MF ATIAY? Dy OMY MND MNT WF Depow N77 S92 Was ADT ons NO 73 7T SEN_ 72 OMS OMS IMs PMD MIDST TIS US NON CD 97) IOS TDS OM DY MOST MIS ST IND TO ST NOS FDYD DNIT I SPT AWD AST SOW Tain 154 Rana 835 T3P were filled up with the new, and Israel would say: “Why should we remove the old crop for the new one?” R. Papa said: “Upon everything age is an improvement with the exception of dates, beer, and fish-hash.” CHAPTER SIX. (Fol. 98) R. Chiya b. Joseph said: “The fate of wine depends upon one’s luck, as it is said (Habak. 2, 5) And even the wine of a proud man rebels, whose house will not stand.” R. Mari said: “The one who is proud is not tolerated even among his house- hold, as it is written And even the wine of a proud man rebels, whose house will not stand.’ What is the meaning of Whose house will not stand? i.e., he is not tolerated by his household. R. Juda, in the name of Rab, said: “An ordinary commoner who dis- guises himself in the garment of a scholar will not be able to enter the habitation of the Holy One, praised be He! for it is writ- ten here (Naveh), will not stand, and it is written (Hz. 15, 13) Unto Thy habitation (Naveh).” (Ib. b) It is written in the book of Ben Sira: I have weighed everything on the scale and did not find a thing to be lighter than bran; however, a groom who resides in the house of his father-in-law is lighter than bran; and still lighter than he is a guest who brings with him an uninvited compan- ion; and still lighter is the one who answers before he has heard thoroughly the question, as it is said (Prov. 18, 13) When one re- turneth an answer before he understandeth (the question) it is folly unto him and a shame. CHAPTER EIGHT. (Fol. 109 b) But is not the name of the mother’s side also mentioned [in the rec- ord]? Behold! it is written (Jud. 17, 7) And there was a young man out of Bethtle- hem-Judah of the family of Judah, but he was a Levite, and sojourned there. Now, does not this passage contradict itself? It says of the family of Judah, from which it is to be inferred that they came from the tribe of Juda; and then it says he is a Levite, which means that he was of the tribe of Levi. We must conclude that his father was from Levi and his mother from Juda, and never- theless it is said of the family of Juda, 32D TT N91 PNA MDS Iw) YT won 729 NP*Ny yp 97D 737 NAB 37 ON Ar 283077) MDW any Www PAB HIV Wi N71D SION FV AD NT 371 ADS (75 97) TNS PTD ANT (3 pyp3P) TOS3w O93 TIT TNO ONT 99D 37 DS 9 871 WT 133 327 APN N? AWD WINS IPDS WT 133 7139 8? 71 8? ISD 71? $71 WT 134 mNanpA 9D 37 DS AT 35 ADS 219” PS DIN T7N 139s) DIN TWIN Mw ny. 7D wpm 9w ins¢na2 wis Po3sD 58 (1D mone) OAD 3°51 M39 S$? NIT BN 2 Wp m3 sN2pw 7D NID Ja ADDS 35 (3"y) PD1DD 771 PIIOD FP INNS N71 OS FI2 DID MVS AND 7p) won 933 WT Wn pow? oi. 157 Dw MND 7p) TS DTS pow? D3 IDT wp (mp oc) IDNIw 27D99D1 19 ST Sy Pb PS w Map APS OS ANMBwDI (3“y vp 77) Map ys ON (P ovPrc) SsndM1 AN|wD Sul 9 SW ATA AMpawep ATM On? MTT NM|wAD MIS S wp S| NT DY 7 9D NOIS NP STW NP ATW NOS MTN MDS) NID MAST IN? SIS INNP 73M 37 13 7349 AWS ATT HMSYRp WNP 157 apy? 20) Those who leave no changes fear no God. R. Jochanan and R. Joshua b. Levi differ. According to one a son is meant, and according to the other a disciple. We can infer that R. Jochanan is the one who holds that it refers to a disciple; for R. Jochanan said: “This is the bone of my tenth son [whom I have buried].” The infer- ence is sustained. Now, if R. Jochanan re- fers to a disciple then R. Joshua b. Levi refers to a son, if so, why do we find that R. Joshua b. Levi did not go to a funeral un- less the deceased was childless, because it is written (Jer. 22, 10) Weep sorely for him that goeth away, which R. Juda in the name of Rab interpreted to refer to one who passeth away without a son! It must be concluded that R. Joshua b. Levi was the one who said it refers to a disciple. Now since R. Joshua b. Levi is the one who holds it refers to a disciple, we must say that R. Jochanan is the one who holds it refers to a son. If so, then it means that R. Jochanan contradicts himself, [for above it was 1n- ferred that he held it referred to a disciple]. This is not difficult to explain, for one he said in his own name, and the other in the name of his teacher. R. Pinchas b. Chama lectured: “What is the meaning of the passage (I Kings 11, 21) And when Hadad heard in Egypt that David slept with his father, and that Joab, the captain of the host died. Why does the passage concerning David say Jay and con- cerning Joab say died? Because David left sons, therefore it says lay, but Joab did not leave any sons, therefore it says died. Did not Joab leave sons? Behold the passage says (Ezra 8, 9) Of the sons of Joab, Obediah. etc. We must therefore explain the above con- tradiction thus: David who left a son like himself, is referred to as merely lay, but Job did not leave a son resembling himself; therefore he is mentioned as died. R. Pinchas b. Chama lectured: Poverty is more difficult in a house even more than fifty lashes. R. Pinchas b. Chama lectured again: “If one has a sick pefson in his house, he shall go to a wise man and request him to pray for the sick one, as it is said (Prov. 16, 14) The fury of a king is like the mes- sengers of death; but a wise man will ap- pease tt. (Fol. 118) (Joshua 17, 14) And the chil- dren of Joseph spoke unto Joshua saying Kay, tp PWT IDI PIM 9°39 DIS WwW N71 197 “DS TM) [3D M30 Sw 7D WS IM MN? 73 S307 BMNDN .1DIN MID Sw 1D 7 NOV PT PN 939 WST PAN AST 3 7O8 JANY WII OMNDN WD AS VwyT ‘37 NM JD IDS 117 JD per 39 Ppa7n JND? N78 NYO 927 Dw 8? 7 JD pw (DS Ia Go ond) (ST Asa Na) Sw 7 823 [7107 39 IDS ATA 37 ADS 42107 DST SVT? JD pw 27 S78 157 72 837 DIN ADS 117 JD pwn? 137701 77 FINY YDITN FINY 9DTT SwpP J2 WS pM [TPIT NT TTT NT NWP NB b“p) DNDT OND Son 7D MID 127 wat PMISN DY TT Dw 8D DIS. pow T7w11 (h? JTIONS TITS AD 33D SII Ww INP Hp 33 Maw TIT AMD 13 MIDS 3Np31 AD lw TIDNS JD MST S7v IND ADDw 13 TINS [3 (p Poy) DNDN 72 MIT 8? BVM AND 313 Mow TT NOS FNM 12 TY ANT 32D Mat Now DNSY ADDw 12 AINSI MND. j2 2FIND 12 WISI wp> 72 IND NVIy WP Son 7D M3 937 wat nisd pwnd any DIS 7w Ins mon 1? ww 9D 7D NOM 73D oMsb 237 watt Dom YI wpa) OM ISS 42% 1nd 7s Pes) MD YDS7D 2p Nan (1p oben) ADSI 27ND) DIN SDRS pwn? MS AY 832 IT (Pp 97) 156 1h SS uP proved by the fact that the Putiel is spelled in the plural.” Raba said: “If one is about to marry, he ought first to investigate the character of the bride’s brothers, as it is said: (Ib., ib. 23) And Aaron took Elisheba the daughter of Aminadab, the sister of Nachshon. For what purpose is the sister of Nachshon written? Since the passage says that she was the daughter of Aminadab, is it then not evident that she was the sister of Aminadab? Hence this is an intimation that one who is about to marry should in- vestigate the brothers ef his prospective bride.” It was taught in a Baraitha that the majority of the children resemble the brothers of their mother. (Jud. 18, 3) And they turned in thither and said unto him who brought thee hither (halom), and what dost thou in the place and whom has thou there (Poh)? They said this to him: “Are you not a descendant of Moses, of whom it is written (Ex. 3, 5) Draw not nigh hither (halom)? Are you not a descendant of Moses, of whom it is written (Ib.) What is that in your hand (Ma ze)? And are you not a descendant of Moses, of whom it is written (Deut. 5, 28) But as for thee, remain thou here (Poh) ?” And he answered: “Thus have I a tradition from the house of my grand-father: A man should rather hire himself out to idolatry than to be dependent on men.” He thought it meant real idolatry, but in reality it means “for labor strange to him” (below his dig- nity), just as Rab said to Cahana: “Flay a carcass in the street [and earn a living if you are in need] and say not I am a noble priest, [and it does not befit me].” As soon as David saw that he was so fond of money he appointed him treasurer for the govern- ment, as it is said (I Chron. 26, 24) She- buel, the son of Gershom, the son of Menashe, superintendent of the treasuries. Was then his name Shebuel? Behold, it was Jonathan. R. Jochanan said: “This means that he repented to God with all his heart.” (Fol. 115) R. Jochanan said in the name of R. Simon b. Jochai: “He who leaves no son to succeed him, the Holy One, praised be He! is filled with anger at him, for it is written here (Num. 27, 8) Then shall ye cause his inheritance to pass (Haabartem), and it is written there (Zeph. 1, 15) That day is a day of wrath (Ebrah).” (Ps. 55, N30 (DN WD pow In 2s wb 33D qONiw oPNND PITDw PIs AWS Swit apy Ml ysw27s AS FANS Np (occ) 8 IDDy N3 WsIw yowny pwns ins Dans 101? TSN AY ST wns Minsw yy pray Wqse’ AWS Swi? jxDD pwns 2 DNF ONS? DIT O33 3 SIN NSS 9377 9D 1? TAS DY TDN (p> ov>Ic) VIDS .9B 4? 7D) ATS Ay ANS 71 DYN (2 Dwr) 193 DN TANS Sp AYN IN? 4 D>Nn5I7T NSP Aw iS? .o177 31pNM OS MNNpP MwNd IS? 72 AT AD (7 oc) m2 THy TY TH ANS) (0 0737) M3 DndT 4D DN? ADS AAT ATAy? Ww12 AwWyN pwsys DIS Way? oF1y2 SON WS M3 93721pp DD SIT YI? JAWS? S71 TT AT Ayp? isy Mit ANDY SOS SMT RM wood Mr ATM ay? $3 599 37 799 WONT DT AY ANDY NON ST SUN Mpwr Spws “M2733 wins nop OD NPT NIN SDT 87337 NIN NITD joy InVS P9y Dan popw TT msSIw PPD Sine (> p o”7) TONIw ASIN Oy 733 ey AVSINT Sy TA ws 7D Dw j2 qo? 8D TOS Woy FIT NT iw Isisw $197 793 °N? swe SSM yD ow“ pw pM! as (wp 497) QUT ID WIP wan 73 M3 IN 1D 7D (> 73773) SOM BND May Wy NID DY (6 ood$) OAT DND1 NIN As OMIay MIB PS AWS (o> don) ST OWT Ty 159 2py? have taken nearly all Palestine? [for the majority were murmurers]. Whereupon Abaye answered, “They refers to the mur- murers of the company of Korah.” (Fol. 119) R. Chidka said: “I had a col- league, Simon the Sikmoni, who was one of the disciples of R. Akiba. He used to say thus: ‘Moses our master was aware that the daughters of Z’laphchad were to inherit ; but he did not know whether they were en- titled to the [extra] share of the first-born, and the passage about the inheritance should have been written through Moses, even if the case of the daughters of Zlaphchad had not happened, but they merited by Heaven that this passage should be written through them. The same was the case with the wood-gatherer. Moses our master was aware that for the crime he committed there is capital punishment, as it is said (Ex. 31, 14) One that desecrated it shall surely be put to death, but he did not know by which of them he should be execut- ed; and the passage should have been writ- ten through Moses even if the case of the wood-gatherer had not happened. But as he was guilty it was written through him; and this is (Ib. b.) to teach us what good things are brought about through the agency of good men and bad things are brought about through the agency of bad men.” (Ex. 15, 17) Bring them and plant them. They did not say us, but then this was a prophecy, of which they themselves did not know what they were prophesying. (Num. 28, 2) And they stood before Moses and be- fore Elazar the priest, and before the princes and all the congregation. Is it possible that when Moses did not answer them that they were going to complain before the princes? We must therefore reverse the passage, so said R. Jashia. Abba Chanan in the name of R. Elazar said: “All of them were in the house of learning when they came to make their complaint.” In what point do they differ? One holds that even in the presence of a teacher a disciple should not be honored. hut the other one holds that in the presence of a teacher a risciple should be honored. The halacha prevails that he may or may not be honored; and it presents no difficulty. In case the master himself honors the disciple, honor should be given to him by others also; but if he does not, others should also not Uy wip 2] DSP MAP Ntysyw o33127nN 7? AON Ma pwr yaw SpIn 7s (wp q7) 937 FT DI SD py 937 SPAIN TaN 1? 1937 AYY WT YIP Wis “wnppPwn pyow YIP WT OS? 228 JT Miwa Iwn|a7s niulaw TT AMS WW? OS 77132 P7n M173 ON Ww Sos Twp oT Fy and? oie nwa NW WT YIM PT Py 7INI31 IN|Is i332 (6> mr) ADS3w AN DS weipanw ws IOSD PTY AT 8? Fas Nov mp MIN weipo NY ANT AMS Ap in Anya Ww pO D mnIwW SOS Aw T Fy Snonw mist pra7apw (sy) 327 WW? Fy Aan 29 OT) PY ADINI NDT OT Oy Hons (2 yn wssan (aw pwr) NON DN] NP SD9D ‘Osan INIDN OON33nNO AD D yy OSS) oS IInNpw “WUYIS IBA Mw 9359 ATBYyN (i> 73703) TIDY WES ATI 751 ONS ws 93D71 WoT “Wy?s 9357 DZD ADS S91 ID AwWH 9359 737 DON WIT IB? WTOy) DD ADS NOI TDN 9037 wT SPO DAD NOS ATpA VWY9S 95 DW ADIN JIN NSH we 9359 TIDY) IIT Dawe Vs wan msl TI3D PPM IID WD °39bD NP wp. DD PPA PS AID At 3 opas TIN? NWP PP AN PR SMI ppm xno mM? S9DT ST NWP ND SMDONS NMDA 219 9D 99 29] SOT NA Np? m4 158 Sano 35 nip Why hast thou given me but one lot and one part for an inheritance, seeing I am a great people, for as much as the Lord hath blessed me thus. This passage serves the purpose of conveying good advice to mankind; in effect, that one shall take care not to be afflicted by a covetous eye. And this is what Joshua said to the children of Joseph (Ib., ib. 85) “If thou art a numerous people, then get thee up to the wood country,” which means, Go and hide thyself in the forest that no covetous eye may afflict thee (Ib. b) But they answered: “We are the descendants of Joseph, whom a covetous eye cannot afflict, as it is written (Gen. 49, 22) A son of grace is Joseph, a son of grace even beyond the reach of an eye.” And R. Abahu explained thus: “Do not read it Aley ayin (upon the eye), but read it Olei ayin (above the fear of an eye).” R. Joseph b. Chanina said : “We infer it from here (Ib. 4%, 16) And let them grow a multitude in the midst of the earth; i.e., just as the fishes multiply in the water and no covetous eye may afflict them, so also shall the children of Joseph not be afflicted by a covetous eye. The shares of the spies, Joshua and Caleb inherited. Whence is this deduced? Ula said: “The passage says (Num. 14, 38) But Joshua, the son of Nun and Caleb, . . - remained alive. What is meant by remained alive? Sall we take it literally? For this there is another passage (Ib. 26, 65) Save Caleb and Joshua. We must then conclude that the first-cited verse means that they lived with their shares.” The murmurers and the congregation of Korah had no share in the land of Israel. Have we not been taught in a Baraitha that the shares of the spies, the murmurers, and the congregation of Korah, Joshua and Caleb inherited? This presents no difficulty. The Tanna of our Baraitha compares the murmerers to the spies, while the other master does not, as we are taught in the following Baraitha (Ib. 27, 3) Our father died in the wilderness, refers to Z’laphchad, but he was not of the company, refers to the spies; of those who gathered themselves, refers to the murmur- ers; in the company of Korah, literally. Hence one compares the murmurers to the spies and one does not. R. Papa raised the following objection to the above: Accord- ing to hina whe compared the murmurers to the spies, them Joshua and Caleb must {381 TNS 2721 THY 9913 79M3 97 ANNs yr7p ( vrim) “7 93993 AD Ty AWN Ty 31 oy WIN? 19? MpDNT 7? pownp 7a Ayy 7? TOSPT YA Nw NYO MITTIN? DS Ywin? OAK APN (or) DIT ywin 127 WW? TOS «Ay 4? Ay ANS 37 py p23 MWh S7w OMp. oSpsy issn SOT FDYT Spud JIN m9? 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PAs M157 INA 3951 prin Nos 161 bala ho yt Zebinah said: “Learn from this that he made a wedding ceremony, as if he were marrying for the first time; he placed her under a canopy, Aaron and Miriam sang before her and the minis- tering angels said (Ps. 113) The mother of the children shall rejoice.” Further the Scripture mentions the daughters of Zelaphehad according to their age, and here according to their wisdom. And this sup- ports R. Ami, who said: “In the college preference is given to wisdom [over age], but at a banquet, however, preference is given to age.” R. Ashi said: “This only re- fers to one who excels in wisdom and [con- cerning a banquet] only he who is of ad- vanced age.” In the school of R. Ishmael it was taught: “All the daughters of Z’lapchad were equal in wisdom, as it is said (Num. 36) And they were; i.e., all were alike.” (Fol. 121) There isa Mishnah Rabban Si- monb. Gamaliel said: ‘Never were there any more joyous festivals in Israel than the fif- teenth of Ab and the Day of Atonement, for on them the maidens of Jerusalem would go forth dressed in white garments—borrowed ones, however, in order not to cause shame to those who had none of their own. It is readily understood why the Day of Atone- ment should be a day of rejoicing, because that is a day of forgivenness, and on that day the second tables of the Law were given to Moses; but why should the fifteenth of Ab be a day of rejoicing? “Because,” said R. Juda in the name of Samuel, “on that day the members of the different tribes were per- mitted to intermarry.” What passage did they interpret to prove this? (Num. 36, 6) This is the thing which the Lord hath commanded concerning the daughters of Zelaphehad, etc., i.e., this thing should only apply for this generation, but not for later generations. Rabba b. b. Chana in the name of R. Jochanan said: “On that day (fifteenth of Ab) the members of the tribe of Benja- min were permitted to intermarry with the other tribes, as it is said (Jud. 21, 1) Mow the men of Israel had sworn in Mizpah, say- ing: ‘Not any one of us shall give his daugh- ter unto Benjamin for a wife.’ What pass- age did they interpret? The passage reads: Any one of us, but not our children.” R. Dimi b. Joseph in the name of R. Nachman said: “On that day the last of those who were destined to die in the desert perished ; Wrest RDP PIS. ADwin PMp? Awya 7? nwpy Dw so) 3_? PAW orp PATS yn? Ganpw O27 OS (yp odo) ONDIN {NON WAT SD} NTA FAT 3ns7 jN3p TDw'D ODS D1 ADNT ODN 377 997 yoo: 3DN APT ANS 2M AD oN. ASN ANS 477 DIT NIT ADIN. 3751T Si WR 31 TMaeS Nia ISypw 937 93T SIN TPIS TT AAT (> 23703) TosIw PAT Mapy 277197 HHS 72 pyow p21 AOS ONT YIN (hep 47) Twond Ose? paw OM WT 8? IN°Ds Siw? mya Dw OST OND) S32 WWy 3D MS WD? Now DOIN 727 9732 NINsy mm9p oy ob IT oY NpIw. 17 PSY SOS MINNA Mim? 32 Nsw ON TAN Ssiow TDS ATI 37 TDS NT OND IN2 1D WIT OND TD AT 81a? DASwA ninw oy NON IT NAY SF AP ADT ADA AP (9d 9373) pif pam 9349 WS AIM 12 13 73 At ANTS nT 9Npa x37 posys wow aAninw “DN? TPs. paws IAW wes (b> ow») WITT ND AWS? 199397 INS TN NF WO WN STDS ASW AD MT 39 13933 891 WDE Sy W TONT WAI 8M 12 Sw oO M3 160 STAD KAS bp honer him in the presence of his teacher. There is a Baraitha that the daughters of Zlaphchad were wise, understood lecturing, and were also righteous. They were wise, as their protest was to the point, for as R. Samuel b. R. Isaac said: “On that day Moses our master was sitting and lecturing about the law of Yibum.2 They then said to him: ‘Tf we are considered as a son, then let us inherit; and if we are not considered at all, then let our uncle marry our mother.” Im- mediately follows (Num. 27, 5) And Moses brought the case before the Lord. They understood lecturing, as they said: If we should have a son, we would not say a word. But is there not written in a Baraitha that they said if there should be a daughter in- stead of a son? R. Jeremiah said: “Strike out the word daughters from the Baraitha.” Abaye, however, said: “It is not necessary to strike it out, for they said, ‘If there should have been even a daughter from a son, we would not say a word”” They were upright, because they married only such that were worthy for them. We are taught R. Eliezer b. Jacob says: “Even the youngest of them was not less than forty years of age when she married.” Is that so? Did not R. Chisda say: “If a woman marries at less than twenty years of age she bears children until sixty. After twenty, she bears until forty; but when she marries after forty, she can no longer bear children?” We must say that because they were upright, a miracle happened to them, as it also happened to Jochebed, concerning whom it is written (Ex. 2, 1) And there’ went a man of the house of Levi, and he took a daughter of Levi. (Fol. 120) Is it possible that a woman of one hundred and thirty years of age should be named daughter? for R. Chama b. Chanina said: “This passage refers to Jochebed, whose mother was preg- nant while on the road to Egypt, and she was born between the walls (when they ar- rived in Egypt), as it is written (Num. 26, 59) Jochebed the daughter of Levi, whom (her mother) bore to Levi in Egypt.” And why is she named daughter? R. Juda b. Zebinah said: “Because the signs of youth returned to her. The body became smooth again, the wrinkles of age were straight- ened.” Why then does it read “he took?” It ought to be “he remarried.” R. Juda b. 1). Deut. 25, 27. nyawiat YR Ayn IWwNDpsy ns 83n TST Ayy blew PA NYININ VT NYIpPTy VT WA OVA IMs. pny? 39:93 2s1pw 35 ONT Vos Pow Mw. way sawp 1939 AWD IN? DN] JDD WD DDWN WN 73D ON 17 NN mW DPN (1 237n3) WO Os Dann DDS PAY VW Apswat vi 3b? jDawp 3s MD N31 wIDT 8? 72 17 TT IS ND 7 YSN TON YDN8 ND BND 9D 77 NOS NWI NW DT. NVIPTY .13137 S$? j27 20M? pan? IVP IPDS ADIN Ipy® JB WpIN “1 HIN SN TY DIINO AMINE NSw3s 8? Iw pwyd ANNA Axw3I SW 37 ANTI DYIIS TAT OIwy ns Dwy ty at SIND SOS NWP ADS Dw oOyss 3 39ND TDD D3 OA? Awys rH Hyp ww 9 3 8 Ap 7 ND wes 41 (3 pwr) 7 maw DWI AND ND WE~S (2p 97) 3 ONDM 97D NOM 7 ADST ND A? pI niin PS ANA JI. AnwAw 751 99 AMIN AT AWN (yD 9373) 39ND7 DMSD3 S9w ANT OAyp2 ANT? OMS NDT 1D ATM 37 IDS M3 7? Pp ONDsI Svan pA Ay) oD A? Wu np spas s|vT Tm DywnpPA wenn NPD ID TTT 31 ADS PF yas WT 163 apy? of Levi, of which the number was from thirty years.” But from any other tribe you say that no one entered into the land of Israel? Behold! Here is a Baraitha that Yair and Machir, the sons of Manasseh, were born in the time of Jacob, and did not die until aiter the entering into the land of Israel, for itis said (Josh. 7,5) And the men of Ai smote of them about thirty-six men, and we are taught in a Baraitha: Thirty-six men exactly, so is the opinion of R. Juda. R. Nachman then said to him: “How can you say so? Is it not written about thirty- six. We must therefore say that this refers to Yair b. Manasseh, who equalled the ma- jority of the Sanhedrin.” [Hence he entered the land of Israel]. R. Acha b. Jacob said: “Those who were less than twenty and more than sixty years old were not included in that decree.” The schoolmen propounded a question: How was the land of Israel divided? Was it divided into twelve parts for twelve tribes (each tribe getting an equal share), or by the heads of the men? (Fol. 122) Come and listen! (Num. 26, 56) According as they are many or few [hence it was divided among the tribes and not by the heads of men]. And there is also a Baraitha: In the future the land of Israel will be divided among thirteen tribes, while in the past it was divided only among twelve; and it was also divided according to the value of money, and it was also divided only by lot and by the Urim and Tumim, as it is written (ib. 55) By the decision of the lot. How so? Elazar was attired in the Urim and Tumim. Joshua and all Israel were standing by, and one urn containing the names of the tribes, and another urn containing the boundaries of the land, were placed there, and Hlazar, influenced by the Divine Spirit, would say thus: “Zebulun will now come out from the urn, and with him the boundary of Achu.” And then one of the tribe of Zebulon would put his hand into the urn and draw the name of his tribe, and then put his hand into an- other urn and draw Achu. And then again Elazar, influenced by the Divine Spirit, would say: “Now Naphtali will come, and with him the boundary Kinousar.” And so it was with each tribe. However, the divi- sion in the future world will not be equal to to the division of land in this world, as in this world, usually, the lot of one is a field whe! anp J2D paw 7 Fw Wwaw NS? AIO Aw j2 TS NNT 8? way ANwH) .owIW N71 Spy? 993 WAI AwsD J Wap) Aw3sa (5 DEI) TDNIW PIS? MSIw D3ID3Y Ty nd NUN Ws ww) Dw Iw pn w3Is OND 1593 37 9? AOS ATMA 925 IDT Wop wes 12 O83 87 S891 Wwe owsy WoN3 951 yOM3 MWID JD VS) AT SIS. Tween Dwlwd SIN NON 37 ON SIN PAID Iw ADMD Dpww 720 IND Vy 8? MW3 MMI NP Ipy? 12 IND 9y NS? Dowy 720 AN? 2y 871 oy eyo) Aw -o wy 7D DnsT oMwy 3 Moyo A2poi apa oww FID ANY Ip N29 (3 J3D MIM|D /D 42D ANY 7707 AD PI IS 3/D JDD NINO ’D 730 NY IND AS SDS DwIw? ONT PAN IN? NYDN ST (32p 97) 317D 8 133 APIP? NOT IW: SIN TY wyy? 39 P2 (> 3703) yow awy mwow? Pennnw IsTw pas ATMHy awy Dw? S28 APIMNIS? 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INN AMy poinn Fw 393 °7N|I m3 Mey) DwsY S97 Dw) WIw 9D 751 ID1I9A DIN W193 Ty NOT DRY Iw APN AM Oy Iw Apins Ww 19 PS PD! aw? we DIS ANT DaAyn 162 has hea ei 3D for the master said that as long as those detined to die in the wilderness were still alive, the Lord did not speak to Moses, (in a favorable manner), as it is said (Deut. 2, 6) And it came to pass, when all the men of war were spent by dying from the midst of the people, that the Lord spoke unto me, saying; i.e., unto me in particular.” Ula said: “On that day the guards, appointed by Jeroboam to prevent the Israelites from coming to Jerusalem, ‘were abolished by Hoshea, the son of Elah, who said: (Fol. 31) ‘Let them go wherever they choose.” R. Mathna said: “On that day permission was granted to bury the dead who were killed in battle at the city of Bethar;” for R. Nathan said: “On that day, when those killed at Bethar were permitted to be buried, the assembly at Yamnia ordained the section of the after meal benediction: Blessed art thou, God the good, that doth good. By the good is meant that the bodies were not left to putrefy and by doth good, that burial was permitted.” Rabba and R. Joseph both said: “On that day Israel would cease to cut wood for the altar, as we are taught in a Baraitha: R. Eliezer the Great said: “From the fifteenth day of Ab the heat of the sun is lessened and the timber is not longer dry, so they ceased to cut wood for the altar.’ ” R. Menashia adds: And it was called the day of breaking the axe. From that day on, he who adds the night to his day-study may have years and days added to his life, but to him who does not, it may not be added to his days. R. Joseph was taught that the last statement means his mother will bury him. Our Rabbis were taught: “Seven persons overlined the entire world—namely, Me- shushelach saw Adam the first; Shem saw Meshushelach ; Jacob saw Shem; Amram saw Jacob; Achiya, the Shilanite, saw Amram; Elijah the Prophet has seen Achiya, and is still alive.” But how can you say Achiah saw Amram? Is it not written (Num. 26, 35) There was not left of them one man save Caleb and Joshua? R. Hamnuna said: “The tribe of Levi was excluded from the decree [to die in the desert], as it is written (Ib. 14, 29) In this wilderness shall your carcasses fall, and all that were numbered of you, according to your whole number from twenty years; i.e., only those who were counted from twenty years, but not the tribe Dy NDT AT NF (3"y) TDI «ND 17D Nw 72 19 WD TN (3-037) WDNIW AWD 1? OD) DYNA 31po Nw? AyNIDA ows TDS N71 213777 7 878 TON? 998 7 1375 MINOT AS 72 pwn i Jo sw ov Vy Now DIDNT 2y 23 73 Dyas awinw IT W3N3w OY WS AND 34 7397 AxAw 31OF IA Tw AIB2 IPN ANSP? ans M37 ANSP? wN3w Jem inp No 12 DPDIY DY INN MAST ADI 33 TVYMS ID SINT AD yp? oxy nns9y MM Wwh INS 1D pany WD ApS STI ON ADH? Oxy OND YA S71 AON ow Jas) JSDO 2a SN DY mF wp) Awsp 34 FD? OSD PD FSD WNW ADI ADIT 27POS TISPN AD 37 33n 1D pyr 7D ASX WAP T7259 UN N?wAND ON AS OY OTN AN ANT NowinD py) AS ANT DIpy .Ow AN AN Spy TST DIX .DIDyY AS AST Iw Ans MOST YP NIT Py Sw ANN Q)> 3703) DINIAI DIDDY AX ANT ONSwr M15 73 395 DS 9D WX DAD AM Nd 13 7IAI 8? NIWOA ST AOS 713 73 pws MA DIDI (7 or) BNdDT 7 Sw awsy Sy 72D DST|DD 959 DD TPS 952 D535 Ips DwY JSD WTPaY oD ASOT mae OMY 165 =e yh o/h) session.” (Fol. 123) (Gen. 48) Which I took out of the hand of the Emorite with my sword and with my bow. Did he indeed take it with sword and bow? Is it not written (Ps. 44, 7) For not in my bow will I trust, and my sword shall not help me? We must there- fore explain it that with my sword, refers to prayer, and with my bow, to supplication. R. Chelbo questioned R. Samuel b. Nach- meni: “What is the reason that Jacob took away the privilege of the first-born from Reuben and gave it to Joseph?” You ask for the reason? Does not the Scripture state the reason When he defiled his father’s bed? “What I ask, is this: Why did he give it to Joseph?” and he rejoined: “I will tell you a parable to which this case is similar: There was one who had raised an orphan in his house. At a later period the orphan be- came rich, and thought, I will recompense my benefactor.” R. Chelbo said to him: “And how would it have been had Reuben not sinned? Then Jacob would have given nothing to Joseph?” R. Samuel b. Nach- meni replied: “Your teacher, R. Jonathan, did not explain it so, but as follows: The first-born was destined to come from Rachel, as it is written (Ib. 37) These are the gen- erations of Jacob and Joseph. But Leah was preferred by virtue of her prayers. Nevertheless, because of Rachel’s discretion, the Holy One, praised be He! returned it to her.” And in what consisted Rachel’s discre- tion? As it is written (Ib. 12) And Jacob told Rachel that he was her father’s brother, and that he was Rebekah’s son. ‘The brother of her father? Was he not the son of her father’s sister? It was thus: He asked her whether she would marry him. She said, “Yea, but my father is very shrewd, and you cannot persuade him.” And to the ques- tion: “What does it mean?” She answered : “T have a sister who is older than me, and my father will not give me to you while she is not married.” Then he said: “I am his brother in shrewdness.” She then asked him: “Is it, then, allowed to the upright to be shrewd?” And he answered: “Yea, as (II Sam. 22, 27) With the pure thou wilt show thyself pure, and with the perverse thou wilt wage a contest.” And then he furnished her with some signs, that when she should be brought to him he would ask her for these signs, and he might be sure that aay MDP a Ins DIw J? (NNT INI (4p 97) 31nd 4°51) (py Heho3) ~wpPD 9D5n3 12 (7) OOP) ANI 129 S771 np? inwprr HOS SI WIN N? DN NYSS sMwpPsr NP? sTwWpl Wo NWP A7|n Ww 20n 73 Now 9270 «139M 237 M3 Nps P2IN7O AND. Pwsw «Spy AST AD pM AW) VAS Ips 127M) (oO b o”7) ANT AD Qwr 2 Twos AD? TIN ANT AD NS pin? ?Taw mean 73? Apt ADIN 7? OS) DIN INS Pwyn 0? In. Jina IN? S117 TOS 9 DDIa MN Vy2? WITS N28 0D 871 HOW? MD &$? JDINT SOnt 7192 ANT AMIN ADS FD 82 459 AY 4 Mian APS (5 mchos) DNDT WNW Sy? IND) DMN. AS? Ano TpY RIS AD apy 2 0“3)n AN Ind 7 AM AY nip sy (p> or) 3°57 7073 7D ANT Hips sp TIPS 73 (DTS MDS MS 8D INT? Ay? TIM 1? TOS S?8 S817 MAS MINS 72 S37 Sit NSS 99 FON WD PS 97 AIS 97 IDs MAINO OSD 7? Was 79 NID) $77 AND N71 ND NWWPT NOMS 97 OS 799 AIS MINDID SIS POS 77 Was TMapD 97 3°p3. MINMID IDF YP Ty? WTF My 9197 797 TAN Spann wpy pyl ann 123 oy (32 3“) pS 164 eee gh i Ree IDD of grain, and of another, one of fruits; but in the world to come; everyone will have a share in the mountains, valleys and plains. As it is said (lzek. 48, 31) The gates of Reuben, one, etc.; every one the same, and the Holy One, praised be He! will Himself assign the shares, as it is said (Ib. 29) And these are their allotted division, said the Lord Eternal. We see, then, that the Barai- that states that in the past the division was twelve parts to the twelve tribes. Hence it was divided among the tribes and not sever- ally. The inference is sustained. The mas- ter said: “The land of Israel will in the future be divided among thirteen tribes.” Who will be the thirteenth? R. Chisda said: “The prince of Israel will be the thirteenth, as it is written (Ib. 19) And they that serve the city out of all the tribes of Israel, shall fill it’ R. Papa said to Abaye: “But per- haps this refers merely to public service?” And he answered: “This could not be borne in mind, for it is written (Ib. 21) And the residue shall be for the prince on the one side and on the other of the holy offering, and of «the possession of the city,’ ete. (Hence a real share is to be given to them by all tribes). And as to the value of money, as it is said, According as they are many or few. To what does this refer? Shall we assume that money was applied to the quality of the shares? Were they then so foolish as to take a bad field and money for it? But this refers only to quality of distance. We are taught (Num. 26) It was divided only by lots. Except Joshua and Caleb. What does this mean? Shall we assume that they did not take any land at all? Is it possible? If, as said above, they took the shares that were not theirs, how much more ought they take their own? It means they did not take by lots, but by the decree of Heaven. Joshua, as it is written (Joshua 19, 50) By the order of the Lord did they give him the city which he had asked— Timnath Serah on the mountains of Ephraim. And Caleb—as it is written (Jud. 1, 20)And they gave Hebron unto Caleb as Moses has spoken. But was not Hebron one of the cities of refuge? Abaye said: “It re- fers to the suburbs and village surrounding the city, as it is written (Josh. 21) But the field of the city and its villages they gave to Caleb the son of Yephunah for his pos- SIT OMy 73? Aw 17 PS OTD AW DMD M7DWI1 IND 1? PSY IMS) TWH 7D 47 PN SIMS TINA Te (pn dppim) TWNIw Pops 312 wip INS 117 Spe Ins ANA ayy M81 (Or) TON3Iw Wwsy3 WAP PrN sin 8? N2nnsw nM) np “7% BN3 Onipenyp mp pow OMI wy Ow? SIs ApInns3 NDNMyY W WS 7D pow m7 Ss onswI pDopaw wy mwows pannnw Wow? Pas, (Or) S97 NWI? STON 37 WS INO? TDS OS .287wo paw 7D ITTAy? Vpn Tym $8? SD27y2 1337 NON YIN? NBD 37 9 MID SWI? ANAT (or) DNIT WHyT Spr S71 SYA ANS? wpm mann? AM yD? 37 7D WNSIw OD. SIS APIs SOW WS ND] NI|IWI SDS WD? "37 ON3IND MPI AIMP? NIN PPpPoy DIN PWT 937 MyM ODDID ADIN AIS 2MYyn ypprps PWT) INS FANID IN (OD 2373) NIN nnwn 975 (9pw SOT NOD NDP 3951 Sow SOS NyDO WTTAT Aw wT IST BVNIT pw 7D My SPs Paras ps3 IWS DYT AS 17 133 7 8D Fy (yp yr) 395 (3"y) DDS 173 0 73pN AS INw MMNI WY 18 DAN (b owe) DND1 NID N81 PMID ANID 10377 DAND ANIV| 39> .DIMD 41DS71 PMD AInN. “pst “WSD JST AN 2959 13n (6 or) aNDT PIyn 332 Awow Os owD wos Awe 77 NTTVD VIS IS ONIN Y27PN Wy sn TASN AST Vy ATw AS) (b> voi) aNDT 2 NINN 3D9 72 3757 1w3N3 167 spp tiyah and Nearyah and Rephayah, and Uzzie, the sons of Yishi. And they smote the rest of the Amalekites that had escaped, and dwelt there unto this day. Rabba b. Shila thereupon said: “Yishi was a descend- ant of Manasseh, as it is written (Ib. 5, 24) and the children of Manasseh were Epher and Yishi.” (Fol. 133 b.) MISHNAH: He who be- queathed his estates to strangers, leaving his children without anything, although his act is valid, yet the minds of the sages find not pleasure in his action. R. Simon b. Gamaliel, however, maintains: “If his chil- dren were not going in the right way, he will be remembered for blessings.” (GEMARA). Joseph b. Joezer had a son of bad habits; and he had also a measure full of dinars. Because of this, he consecrated the dinars to the Temple. The son went and married the daughter of Gadil, the master of the crowns for King Janai, and when his wife had borne a child, he bought a fish for her, and found in it a pearl. His wife said to him: “Do not carry it to the court of the king, as they will appraise it cheaply and will take it from you. ‘Take it, rather, to the treasurer of the sanctuary, but do not mention any price for it, as if you should do so, you will have no right to change it thereafter, as there is a rule that dedication to the Lord [by word alone] is equal to de- livery in private transactions (and one had no longer right to retract).” He did so, and it was appraised by the treasurer at thirteen measures of dinars. The treasurer then said to him: “We have now in the treasury only seven measures of dinars, as the taxes are not yet collected.” And he answered: “Let the remaining six measures be consecrated to heaven.” And the treasurer recorded in his book: “Joseph b. Joezer brought to the sanctuary one measure, while his son has brought six.” R. Juda said: “Shrewd scholar, be not of those who unlawfully pass an inheritance from one hand to another not even from a bad son to a good one; and sure- ly not from a son to a daughter.” Our Rabbis were taught: It happened in the case of one whose children had evil habits, that he bequeathed all his estates to Jonathan b. Uziel; and the latter sold a third of them, consecrated a third, and the remaining third he returned to the de- ceased’s sons. And Shamai the Elder, came ty tDp DWNID yyw 933 IN YT AHI AMYy31 7751 sy Dy sw pany? mM7aA MANY NS TTWIND (DI pws Nw 13 739 AOS A DVT “BY TPN Awsp 9331 (2 b 9“7) BNDT ONS yw AS MIT DANS? YoODI anid wp DDN nn PR IN NWwy Awyw mp 32 DS TON 98703 JD Pymaw ja was M3 2317 VDT AWW) PIT W332 YT 8? TT SPW 7D 12 AT Ay 4D ADI ws op MPT SMDy M2 SIT ATW 3712 273 MD 39D} WD WS DDw? AwaIpsS 17 ONS VINIDT ADIN SDI INIT 9999D 9 AIDN NID 12 NWS Apap NN313 S7°7P (M73 Wop 7pwT SDI 927 TON 87 NOMWNM S71 SWIPD DT 73137 Twas FP SIS (OT PWT? ADD 71237 ADDST AS TDYIND AD Mw AMON WSs WIDE? $399 Mw NDS yaw m2 MDS MITT Ny Downpp OF IT wy °2 Inn poy in? ADs SMS DDT Uy 7D AY 19nd) py ow? mm 399 Osipw TON www DDT 1351 TDNT NMIDNS May WN S? Nw sap joe 951 Sam 812?) wo Sp :Nn129 $33 YT S9W TNS DISD AwWYd 7335 Nn 73 737 «ODI SAD Wy Aw 793713 wow DD ONY 72 GNIY Awy AD INNy poy ND wow ID9 eM wider wept 166 Pn ta > hee wp she was not exchanged for Leah. Thereafter, when Leah was about to be brought to him instead of Rachel, the latter said to herself: “Now my sister will be ashamed.” She went and confided the signs to her. And this is what is written (Gen. 29, 25) And it came to pass that in the morning, behold, it was Leah. From which it is to be inferred that until the morning he did not, know that she was Leah, because of the signs which Leah received from Rachel. Abba Chalipa Cruyah questioned R. Chiya b. Abba: “Of Jacob’s children who came to Egypt in the total sum, you will find only sixty-nine.” And he answered: “There was a twin with Dinah, as it is written (Ib. 46, 15) V’eth (with) Dinah their sister.” According to your theory there (Ib. b) was a twin with Benjamin also, for it is also written (Ib. 43) Hih Benjamin. Whereupon R. Chiya said: “A valuable pearl was in my hand, and you wanted to deprive me of it? So said R. Chama b. Chaninah: “This refers to Jochebed, whose mother was pregnant, and bore her within the walls, as it is said (Num. 26, 59) Whom her mother bore to Levi in Egypt; i.e., she was born in Egypt, but her pregnancy was not in Kgypt.’” R. Chelbo again questioned R. Samuel b. Nachmeni: “It is written (Gen. 30, 25) And it came to pass, when Rachel had borne Joseph, ete. Why when Joseph was born?” And he answered: “Because Jacob our father saw that the descendants of Esau would become submissive only to the de- scendants of Joseph, as it is said (Oba. 1, 18) And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Hsau stubble.’ R. Chelbo objected to him from (I. Sam. 30, 17) “And David smote them from the twilight even unto the evening of next day,’ etc. (Hence we see that they were submissive also to David, who was a descendant of Judah, and not of Joseph). Samuel answered: “The one who made you read the prophets did not read with thee Hagiographa, in which it is writ- ten (I Chron. 12, 21) And as he was going over to Ziklag. captains of the thousands that belonged to Manasseh.” [Hence they were submissive to the descend- ants of Joseph]. R. Joseph objected from (Ib. 4, 42, 43) And some of them, even of the sons of Simeon, five hundred men, went to Mount Seir, having at their head Pela- NSD 7827 7? MyDD Np %D PND 1? Dp no3 nA ONMNN “HDD NNW M371 API AN (v> MmrhI3) 3N5T mn NON ONT AS? IN? SMW TT 9750 AN? NUS gna 7M? Spy A? Apaw on D VN :NMyw ST Ty 7? yp TIT 8? 1879 SU ID Sp SDN NIN MID Sy3 {8 [D131 Dysw NsiI ANS 77723 NIN 13 mM? 008 ‘SN 1Dn D yaw Sos NyID ANN FN) (ny rh93) DwNDT AT DY ANT ADISh yO" OY ANA ApINN AnyH $s ws 737 3 POS POM. AX Gy or) GYy) aN AS) 3D ANT AD 99990 799 TOS IDS SDN /13 SON 4S 957 93ND AIBN? AN mown P2 An77 WAI. ANTNY Ws wv 9199 ADIN TT WS (OD 23703) TDs3w ASS ANAT PRI OAs. ANT? OAs. 33 oxiow °D0D «1D7m 937 Msp Sys M7 M729 Awss 1 (5 mrb13) BND YoNns “DS ADY T73NS. 9D Naw OND 7131 ADT ns “DDI Wy Iw Iya PSY Ds 3py* AS m7 TT (O73) TWNIW AY Iw yt Th SON wp? wy M931 7IN7 ADI M21 WS Apy? m3 Tyl Fwsnd TT DIN (5 bc) MAIN 13 SPIPN 87 SNIDS APS 'T 99 TOS 139 Day (9b3 29D°S IS INDI (3h 0”7) AsMDT DIND OND DI INP TSN MsTy Awan voy “WS DIN IWS SNPST SIMON Tar 935 3D Om) (7 or) AD 39 AND Aw? MIND WON Dwss Wye AN? 1D9n py 169 apy? more his sons who occupy themselves with the Torah. So is the opinion of R. Meir. R. Juda, however, says: “It is a meritorious act to support the sons, and so much the more to support the daughters, because of their humiliation [if they should have to beg].” (Fol. 145 b) We are taught: Who is con- sidered a wealthy man, who is considered well known? The one who is a master in Haggada. Who is considered like a banker or a broker [who does business at his home only and is not well known to the com- munity]? The one who occupies himself with argumentive dialectics, one who is a master in dialectics. Who is considered like one who makes his living by selling things which are to be measured, or like the one who gathers his money little by little, until it finally becomes a considerable amount? The one who gathers the decisions of the Rabbis, little by little, and finally possesses a great deal of wisdom. All are dependent upon the owner of wheat, which is the Gemara, [as only by the studying of it are we able to understand the Mishnayoth and the Baraithas]. R. Zera in the name of Rab said: “What is the meaning of (Prov. 15, 15) All the days of the afflicted are evil? This refers to the masters of Gemara [because they must find out how to decide the laws from the Mishnayoth, which always need an ex- planation]. “But he that is of a cheerful heart,” ete., refers to the one who is a master in Mishnah. Rabba, however, maintains the reverse. And this is what R. Mesharshia said in the name of Raba: “What is the meaning of the passage (Hccl. 109) He that moves stones will be hurt through them, he that cleaveth wood will be endangered thereby, i.e. he that moves stones will be hurt by them, refers to the masters of the Mishnah; he that cleaveth wood will be en- dangered thereby, refers to the masters of Gemara, because they do not always succeed in finding out the correct decisions.” R. Chanina said: “All the days of the afflicted, etc., refers to one who has a bad wife, but he who is of a cheerful heart, etc., refers to one who has a good wife.” R. Janai said : “And the days of the afflicted, etc., refers to one who is fastidious; and he that ts of a cheerful heart, etc., refers to one who has a good physical constitution.” R. Jochanan Ty, Bop MANS \PoOYT 9337 WDM) Pi NVI Hes 7177 [19 MID WIN ATW 37 WS 937 37 JOIN? SIT 1327 WIM 7p) D3 NS SDDID NY PODI WAY SIN (3“y onp q7) mM pip why pyr Why M7 Py. Ar 9y3 Int DDD ny nwp ny .nehe 2y2 V3 NOT NT ID? PDMS IT MyiMw :N1D3 oy) DNDT OND 31 TDS NV 37 WS 39 311 TIDSN Fy. Ar Dy By 1H) 73 (iw NODS TON SD wn Iy2 TPE Anwp NO NDIT Mpwd S wow 37 West wT YPID OAD ayy? O38 prop (° pop) INIT NBSM 937 TIM 87D YS OD JID Oy MYT MWS 1D why mt ops “ap op! 7D IDS TM AWS wow Ar Ton anwp 39 spt DSMO'S At Dyn Wy 79 95 AOS O83) 4 937 ABV nyIw Ar aN ANYD 37 st 311 JOM AP pyr say wy 9D IOs pm |- 168 Oak heer nop with his staff and began to rebuke him. He said to him: “Shamai, if you have the right to nullify that which I have sold and that which I have consecrated, because I am not the sole owner, then you have also a right to take away the property which I have re- turned to the children (Fol. 134). But if you have no right to do the former because you consider me the real owner, who can do with his property as he pleases, then you cannot nullify that which I gave to the son.” And Shamai exclaimed: “The son of Uziel has insulted and conquered me! The son of Uziel has insulted and conquered me !” CHAPTER NINE. (Fol. 140b) MISHNAH: If one says: “Tf my pregnant wife will give birth to a male child he shall take [inheritance] a mana,’ and she gave birth to a male, the mana is to be given to him. “If a female, she shall take two hundred zuz,” she takes two hundred. (Fol. 141) Shall we assume that a daugh- ter is better for him than a son (as the Mishnah says, “If a male one hundred, and a daughter two hundred)?” MHas not R. Jochanan said in the name of R. Simon b. Jochai: “The Holy One, praised be He! is full of wrath against the one who leaves no son to succeed him, for it is written’ (Num. 27, 8) And if a man die and leave no son, then shall you cause his inheritance to pass (wha’vartem) unto his daughter. And the word ’avarah has the meaning of evrah! (meaning wrath), as is written (Zeph. 1, 15) That day is a day of wrath (evrah) ?” Concerning inheritance, a male is_bet- ter for him [as he bears his name]; but as to comfort for the house, a daughter is better for him. Samuel explained: “The Mishnah treats of a woman who is pregnant with her first child.” And it is in accordance with R. Chisda, who said elsewhere: “If the first child is a female, it is a good sign for future children.” According to some, be- cause she will educate the sons; and accord- ing to others, that she should not be afflicted by a covetous eye. Said R. Chisda: “As for me, I always give preference to females over males.” And if you wish, it may be said that our Mishnah is in accordance with R. Juda, for we are taught in a Baraitha: It is a meritorious act for one to sup- port his daughters, and so much the 1). The words ‘avarah and evrah are spelled alike. TS ON UNDY 17 DS 179DIN1 17pp3 Now MNS WNW IPA ADI NDaw AD Nx? 7199 12 °9y MDA ADS UNTnAW AD N81n? 9199 SAN TY 2 Vy Mw Wry Wren pb riaw VW SWWS 7T79 DS ADIN .TIwE (n“D 97) Mp3 mp 271 ADT ATI AID 71M. ADT 2D ASD N73 ASPs ATW) DNSD qap 9? S| My MID S17? (hyp q7) NM J2 Nyy 137 Hwy pm 37 TAM SUT VIS Wrap we? 72 m3 kw 1 9D BMAD (19 3703) WNIY ANDY YIy Sop Misy S28 ADR PS 1n3d wns AS DIY? SVT OVA AMIBDy oO (h oops) TWONIw NEY AD ANAT Psy? m9 Ay 1D Aw 39751 JPY N7DIYS SFA ADS Www m9 MD? JOD AINND M2 SIN 35 ANT Nton NON) NONN? NDT MONT SDN O99 37 OS SW NPY MI LOIwW RIT MST MYDS 335 97 PS My AID wT9) ston MSP SINT ST ATT 935 33D NAT ROW 3p y? liked folding documents, and was angry at the writer. But as to the second case (when he said that the correct and nice writing was by Juda), this is in accordance with R. Dimi, the brother of Safra, who taught: “Man should not count up his netghbor’s good qualities, for he may be induced to speak of his shortcomings,” (very often blaming comes from praising). R. Amram, in the name of Rab, said: “From the follow- ing three transgressions one cannot escape every day sinful (obscene) imaginations, de- votion in prayers and slander.” How can you think that all the people slander one another every day? (Fol. 165) It means indirect slander. R. Juda said in the name of Rab: “The majority of men are suspected of robbery, the minority are suspected of adultery, and all of slander.” How can you think that all are suspected of slander? Say then: “and all of indirect slander.” (Fol. 176b) R. Ishmael said: “If one wishes to become wise, he shall occupy him- self with the study of Nezikin (civil law), for there is no richer section [of wisdom] in the entire Law than in it, which is like a bubbling spring. And those who wish to study civil law may take lessons of Ben Nanas.” END OF TRACT BABA BATHRA. fue RYP WO SDS PIT Pw oN SIT Ss yar STBD 357 TINS ODT 31 OUNT YT 37 snow 930 Fy 1313 BIS TAD! IN ary? 57: D8 DAY 37 ADS Anyt 797 83 nD DY 752 ond 7393 OTS PS Hay mwow yw? pan pw AV|n Py) AVAy WW p28 NOS NS (opp 97) WyT Spr yan $r43 JB 27 TON ATT 37 DS pat pw? Yat pw? pan pws Vm NMiys joy.) SYUT pw? Pasa SIS JHyT Spo Sxyow 927 TOs wD (3"y wp q7) 32 pPSRwW Misi TD Pippy? Do oMw AT YIU Pyod oF) omy any ANN. ppp ns wow misipd ws. piyw ATM : DIS y2 Piyow NN S33 N20 Pp" 17@ ~ said: “All the days of the afflicted are evil, refers to one whose nature is merciful, and who takes to heart everything which hap- pens to his fellow-men; but he that is of a cheefal heart, etc., refers to him who is merciless.” R. J. Joshua b. Levi said: “All | thts, etc., refers to one who is pendantic; but ke, ete., refers to him whose mind is ‘ worldly.” (Fol. 146) Our Rabbis were taught: The following three things did Achithopel charge his sons: “You shall not quarrel with each other; you shall not rebel against the kingdom of David; anf if the day of Pentecost be a clear one, you may begin to sow wheat.” Mar Zutra, however, said: “It was taught that he said: ‘If it should be cloudy.’” Nahardeans said in the name of R. Jacob: “Not exactly clear, and not exactly cloudy; even if it should be a little cloudy, with a north wind blowing, it is also consid- ered clear.” R. Abba said to R. Ashi: “We, however, do not rely upon the Baraitha quoted, but on what is said by R. Isaac b. Abdimi.” We are taught that Abba Saul says: “If during Pentecost the day is bright, than the entire season is apt to be a success- ful one.” R. Zbid said: “If on New Year’s day the weather is warm, the entire year is apt to be warm; and if cold on New Years, the entire year may be cold.” The reason for giving us such information is (Ib. b) in reference to the prayer of the High- priest. CHAPTER TEN. (Fol. 164b) There was a folded divorce document which came before Rabbi, and he said: “There is no date on it.” R. Simon, his son, remarked to him: “Perhaps it is in- serted between its folds?” He took it apart, and found the date. Thereupon Rabbi turned around and looked at him with displeasure. To which Simon said: “I was not the writer of it, but Juda the tailor’ And Rabbi an- swered him: “Omit the slander.” It happened in another instance that R. Simon was sitting before Rabbi reading a chapter of Psalms, and Rabbi said: “How correttly and nicely it is written.” To which R. Simon answered: “Not I, but Juda the tailor, wrote it.’ And also to this Rabbi remarked: “Omit the slander.” The reason for his telling him to leave out the slander im #ee first instance is clear, for Rabbi dis- Shon a Ra yp 9 JD pwns 9371 DS AT TON ANwy 3% Myp inyww Ar oy YY °° 79 DN Pam wy Ar an Anwy 39 311 My MDT AwIw 7337 WN (np q7) S81 mplnds YON 9S W332 NS 25inns 3a Nyy 2wv OM TT m3 1373 WN SUO8 TOMS 9192 OS Swit Ww BON wdd W413 WIS 8? apy IT Mow pts min 9192 YDS NON wood 7773 7173 NI 939: 799 IDS WD NW AT ww Mss TIN ID PAY? DIN YS WS 37? SIN 31) OY DIS NW SSS NI 7 PIN 357: D8 73wT 9D? AD. yap AD Msp Iw NOON OR SAY weit Sap Na WT Wt nny ND NIP OS NDMON NNW 8713 Sw InSan? (3“y) m3 NPAI °ND? NWP > 9172 JID SVwy PTD Diws 03 Mop? SMT Wwipo gw (3"y 7p q7) 999 D9 DN AID WOT PS 73 TOS 3T yprnip Sim wawp Pa sw 1377 9373 pyow SDN Mw DS DIT AND NIT TTT AM 75 NywYM TIN NIN TDND NIN IN? 19? smMD pum pws 475 797 Ws Ms3nS 9959 1D pypyw 937 DN ANT LIN S37 SONI SDT MDP DIAN ADDI NIT P*OHP) SON OND 9 TOR AT IMD Win ADS 934 5 D8 TDN XOVM ATT NIN MNINS Pwo SDS ONT KDW TD YAW yw 375 173 3py? arbitration is a meritorious act, as it is said (Zech. 8, 16) With truth and the judgment of peace, judge ye in your gates. How is this to be understood? Usually, where there is judgment, there is no peace; and where there is peace, there is no judgment. It must then refer to arbitration, which brings peace. The same must be explained about David, concerning whom it is said (II Sam. 8, 16) And David did what was just and charitable unto all his people. How can these five terms be reconciled? For a thing that is just is not charitable, and if charitable then it is not just. We must therefore say that it refers to arbitration, which contains both.” The first Tanna, however, [who said above that arbitration is prohibited], explains the passage thus: He, (David), judged in ac- cordance with the strict law—he acquitted him who was right and held him responsible who was guilty, according to the Law; but when he saw that the loser was poor and could not pay, he used to pay from his own pocket. Hence he did justice to one and charity to the other. Rabbi, however, pointed out the following difficulty, it is written, Unto all his people, and according to the above explanation, it ought to be to the poor. Therefore, said Rabbi: “Although he did not pay from his pocket, it was never- theless counted as justice and charity ; justice to the one, for having returned his money ; and charity to the other, for delivering the theft out of his hand.” (Fol. 7) All the Tannaim mentioned above differ with BR. Tanchum b. Chanilai, who said: “The above- cited verse (Ps. 10) was quoted in reference to the golden calf, of which it is said (Ex. 32, 5) And when Aaron saw this. What did he see? R. Benjamin b. Jepheth said in the name of R. Blazar: ‘He saw Chur, who was lying killed before him. And he thought: ‘If I do not listen to them, they will do likewise unto me, and will bring about such a condition as is said (Lam. 2, 20) Shall there be slain in the sanctuary of the Lord the priest and the prophet; for which there shall never be a remedy. It is better for them that I should make the golden calf, and for that probably there will be a remedy by repenting.’” [Hence the above passage}. (Ib. b) R. Simon b. Menasia says: “If two come with a case before you, prior to the hearing of their claims, and even there- after, but before you are aware which way eal , ayp Divw Maw) NON (Pp ms) ADNIw yisa> PS Daw wow Dipp3 S71 OD pws way TIPS SON DEW PSs Ow wow Dips Dew 21 ..YIS93 At TIS AT Dw 1D wow Dawn BAW Twiy T1777 (P 3“c) ADIN SA TNT NPIS PS Daw ww opp 95 7m Apt 13 wow DEW IPS SON Maw PS APTS DS [7 Pp"? INNS .yIsea Ar As Mn ApTy ANT INT NS DM ONITT AS AD PWT nt w3 Win 12 Baw pnd cy aynnsw BAY Tt? APTS AT? Maw Apts wawp ? Dawy mr? mApws1 po 19 anny mr Wy 737 ONT 9307 97 wD AND TN NOW “YS TDN 939 Nes 1? Spa ovay? Sw APTS) OSwp wt ins Jind 3 ow wip v7 TWIMAwY At? Maw mr? ADTs Ae (5 97) TD AND AM Sew AY APTS DININ AST ONIN 13. DININ 9377 N375I T3]3 N?8) AT SIPPY ADSI 8? OND 72°. TIAN SW (3d pwr) TWaNsy Jpn awye | 12 72 937 Was AS AD P39 nj {8 TON PIB? Misty TIM AST ATyIS 7 WN INS W2yTD 97 W2y Snwn wn? Ssypow SF 772 7 WIPO. AWM OS (3 o>) 93 OMpHY Sym Dp? SM3IPNM 3? NWT NF NIDD7 NOIPN TF ST WAS NIay9 Tp oT :Awns “DIN NDI TD Pypw 9 (3"y 7 497) yown sow sy opt> Ibo ssw pe YT TAS 38) O37 pownawy is ont SANHEDRIN Pri CHAPTER ONE. / (Fol. 5) We are taught in a Baraitha concerning the passage (Gen. 49, 10) The sceptre shall not depart from Judah. ‘This refers to the exilarchs of Babylon, who rule over Israel with their sceptres. And a law- giver, etc., refers to the grandsons of Hillel, who teach the Torah in public. (Ib. b) We are taught in a Baraitha: “A disciple must not render a law decision in the place where his teacher resides, unless three parsas distant from him—a size equal to the camp of Israel [in the wilderness.” (Fol. 6b) R. Eliezer, the son of R. Jose the Galilean, says: “A court is forbidden to attempt an arbitration, and the [judge] that makes settlements commits a crime; and he who praises the mediators despises the law, as it is said (Ps. 10, 3) The robber blesseth himself when he hath despised the Lord, but let the law cut through the moun- tain (justice under all circumstances), as it is said (Deut. 1, 17) The judgment belongs to God’’ And so said Moses our master: “Tet the law cut through the mountain.” But Aaron [his brother} loved peace, ran after it, and used to make peace between a . man and his associate, as it is said (Mal. 2, 6) The law of truth was in his mouth, and falsehood was not found on his lips, in peace equity he walked with Me, and many did he turn away from iniquity. R. Eliezer says: “If one had stolen a saah.of wheat and had ground, kneaded and baked it, and sepa- rated the heave (Challa) of it, how can he recite a benediction over it? For not only is it not a benediction, but it is rather a blasphemy! Concerning this, the passage reads (Ps. 10, 3) The robber blesses Nix despises the Lord.’ R. Maier says: “The passage, the robber, etc., refers only to Juda, for it is said (Gen. 37, 26) And Judah said unto his brothers, ‘What profit (betza) will it be if we slay our brother?’ And whoever praises Juda [for his advice] despises the Lord; and concerning him is said: He who blesses Botzea despises the Lord.” But R. Joshua b. Karcha said: “On the contrary TS PAB iis 3 YS ATNMD Hay Wb" 8? (oO 47) NN O33 ONWw" AS PTW 7332 073 ws 739 933 19S P7397 PDO Ppindi (yy meh 3) D931 AIM PIwInw 997 Iw 137 DIPHS ANY 98 TWO7N NIN (3“r) 7339 FIND wow DD pin 7 SSS :281w) ASND SDT D7 FY 1D Ay 937 (3D 9 47) TT OT YRIDT 751 YIS37 WON WIN 979937 YSID At IT ysian ms 7IINA 75) son 41 PRS FID sid Codon) INI AT Py 9D (6 0737) TONIY ATT AS PT 3p? Nos DIS TT Awd 1D) Sin DVIS? nawor Dew Sms FIN 938 37 AS PIT apy TWIN? OTS PD ow ow ow HTM 1). ANT nps nN (G3 -hd>n) TDSIw 27 VwIND) OVW WNW N3D3 8? TAP 1777 TDIS VPI D7 Yo Dwr DDT OAS WIHT) ANDS) TMD) DDN Iw AND Fray N28 JIDD AT PS BID WD AM Asp 2 PN JID Y¥I3) WOS3 AT Ip) pop MTT TID SIS YSIS WNIT SF WIS TS 7D YOS IS ATT WS (> mch 3) ADN3W DS JIA 957 IPMS AS WTR ID ys. J13 ysIds WOSs AT Ip psa Ar A ATA MYO IOI AMI 72 ypww %27 7 PRI 1). Supreme Council, treats of the courts and their proceedings, and of the punishment of capital crimes. 175 Spy R. Hamnuna said: “The first account for which a man is called to justice after he dies is concerning studying the Torah, as it is said (Ps. 17, 14) As one letteth loose [a stream| of water, so 1s the beginning of strife.’ R. Huna said: “Strife is likened to an inroad made by a burst [of water], once entering it, it widens more and more.” There was one who used to say: “Happy is he who hears [himself abused] and minds it not; he will escape a hundred evils.” Said R. Samuel to R. Juda: “This is written in the Scripture (Ps. 17, 14) As one letteth loose a stream of water so is the beginning of strife.’ There was another man who used to say: “A thief is not killed for stealing two or three times.” And Samuel said to R. Juda: “This is also written in a passage (Am. 2, 5) Thus hath said the Lord, for three transgressions of Israel, and for four, will I not turn away their punishment.” There was another man who used to say: “Seven pits are open for the righteous man [and he escapes]; but one for the evil doer into which he falls.” Samuel said to R. Juda: “This also is written in a passage (Prov. 24, 16) For a righteous man falleth seven times, and riseth up again; but the wicked stumble under adversity.” There was an- other man who used to say: “et him whose cloak the court has taken away, sing a song and go on his way.” Samuel said to R. Juda: “This is also written in the Scriptures (Ex. 18, 23) The whole of this people [including the loser] will come to its place in peace.” There was another man who used to say: “When she slumbers, the basket [upon her head] drops—i.e., laziness begets ruin.” Samuel again said to R. Juda: “This is written in the Scriptures (Ecc. 10, 18) Through slothful hands the rafters will sink,’ ete. There was another man who used to say: “The man on whom I relied lifted up his club and stood against me.” Samuel said to R. Juda. “This is written in the fol- lowing passage (Ps. 41, 10) Yea, even the man that should have sought my welfare, in whom I trusted, who eateth my bread, hath lifted up his heel against me.” There was one more who used to say: “When our love was strong, we found room to sleep on the broad side of a sword; now when our love is gone a bed of sixty [yards] is not sufficient for us.” R. Huna said: We find this in the Scriptures. At firet [when (hada yp Sw 1397 NINN PS S313 31 WLS (5 47) OW (Pon) TWONIw HT 2y SIN PII DIN NIN ONT ONT "RTO ws DD Mi MNT PND NOT SPIT S139s? SI DPT VD 87037 NTN37 87 TS SwwpP YAS > Op YoOwT Ma ANI ASP MAT SiH 397 Ssiow 9"8 ASD Anew. Mb wes) wen qT ws DD WD DAI NAP ATT SMUNS 38) TOSP AIT ST oT AND NTT D7 MWinw 3s 7p $2 $337 NI mwow oy “MT ADS MD (3 pny) AND Sp SIM 3D wWS 87 YSIS Py As1w? pws DIY? TM NID7W7 DD Dw PTS) ASP TT cn) BIND NAP ATMA 377 Wrow 7s wos SONP TINT NTT OPI PTS 715° paw % (75 Sop, at? MDI Wpw NIT DMT DTN ND SIP ATA 317 Fiow 7S sn. S2° IPD Fy AIM Dy 7D oO (pm prc) SOS ST PINT WSP TINT SIA .ows NP ATW 397 Fwinw Fs .Spw S77 0 pan Jo pnesys (¢ nop) and MY NIVNIT S$ID3 PN] WDSpP ANT sinh MTT D9 Msiow Fs DP AT? Aeotss WS DIY WS DI (hy odon) BND SIP [Spy 7p Da on? FDIS ID ony. MA PRAM 9D Bs ASP AAT Sin SOT NNW JD DW NWDADT NOMIBN NITY 8? TOT PAY MD SD PROM sry NAP YD DMD WIP NIT 31 AOS 77 sap 174 i the judgment will incline, you may say to them: ‘Go and arbitrate between yourselves.’ But after you have heard their case and are aware which way the judgment inclines, you must not [advise them to] go out and arbi- trate, as it is said (Prov. 27, 14). As one letteth loose [a stream] of water, so is the beginning of strife; therefore, before i be enkindled, leave off the contest; i.e., before it be enkindled, you may [advise them to] leave off, but after the contest had been en- kindled you must not [advise them to] leave off.” Resh Lakish said: “If two persons came with a case before you, one being mighty [who can harm you] and the other lenient, before you heard their case, or even thereafter, but before you are aware which way the judgment inclines, you may say to them, ‘I am not obligated to judge you,’ be- because of fear that if the mighty loses he will pursue you. But after you had heard their cases, and are aware which way the judgment inclines, then you must not say, ‘T am not obligated to judge you,’ because it is said (Deut. 1, 17) Ye shall not be afraid of any man.” R. Joshua b. Karcha said: “Whence do we infer that if a disciple were present when a case came before his master, and saw a point of defense for the poor and a point of accusation for the rich, that he must not keep silent? It is said (Ib) Ye shall not be afraid of any man.” R. Chanina said: “One must not withhold his words out of respect for any one; and witnesses also must be aware against whom they testify, and before whom their testimony is given, and who will punish them [for bearing false witness], as it is said (Deut. 19, 17) Then shall both the men who have the controversy stand before the Lord. And the judge must also be aware whom they judge, and before whom their judgment is rendered, and who will punish them [for rendering wrong judgments], as it is said (Ps. 82, 1) God standeth in the congregation of God; in the midst of judges doth He judge. And so also it reads (II Chron. 19, 6) Look [well] at what ye are doing; because not for man are ye to judge, but for the Lord. And should the judge say: ‘Why should I take the trouble and responsibility upon myself therefore it is said (Ib.) Who is with you in pronouncing judgment. Hence the judge has to decide according to what he sees with his eyes.” TYP NS ON? A? sw ANS Aw PI 7°77 qT? pIY ANS) AIT yownwy iy S31 INS OA? 17 NW ANS OS FT PTT 53571 FITS PWS DD TWD (P den) TNIw MAS Dan ypransw ONp wiws a7 yrann 915) AMS OS Dn praniwo wns? 715° SOS 779 INDW ONY TON wp? wend wI7 IN OST yown N7w Ty AwWP INS Pi PT JD? pT ANS ws oOMAIT yownwp D2? ppts (38 PS DA? Wi? NWI ANS ADI YOWNWp IWIN pin Xs31 prim syns Now TAS WS AMID PWT DN? PTY AAS O37 AONIY «DD? Ppa UN PS PT? 117 7159 2 WSs IED TIN 8? (bP 037) TOI? PID WIS AMP J2 yw 7 wy? MDIM UP? NID ANT 134 3H? aww ws UPD TIN NF TSI’ pine Kw PID PRN YS PD PIIT ODN &? PIM VSI Dn oD 3359) Oe DyO OF 1D AS Oy Ty (» dr) TDNIY OTD pra’? Ty 1 Oo Pyo 39 DT ON? WS DWIRT SY TDy) 93597] DST OF OD AS DIY DMT PAN “DOssY OND yprp? Why 9) O37 OF wD DNS DIPS ON NTI 333 ONIN (39 Odo) (~ 307) (DIN NIT AWAY 7D) ww 8595 Dey OMS MD INT OM|W? INN md PTT TOS? ROW 7 9D awn DIN? 4975 oSDy) (or) W197 TWIN AM Iys3 99 MIST PPY AD SIS PI 17 Px wawy 177 spy? the entire day? It means, if the thing which you decide is clear to you as the morn- ing, then do decide, but if not, do not.” R. Chiya b. Abba in the name of R. Jonathan said: “We infer it from the following (Proy. %, 4) Say unto wisdom, Thou art my sister, which means, if the thing is as certain to you as it is the law that prohibits you from marrying your sister, then you may say it, but not otherwise.’ R. Joshua b. Levi said: “If ten judges sit in court discussing one case, the responsibility rests upon every one of them.” But is that not self-evident? It means even a disciple who is sitting before his teacher [although he merely discusses without any result]. R. Huna used to gather ten disciples of the college when a case came before him, say- ing: “In order that each of us may carry off a chip of the beam” (all should share the responsibility). And R. Ashi, whenever a Trefah® came before him for his examina- tion as to its legality, used to gather all the slaughterers of the city, saying: “In order that each of us may earry off chips of the beam.” When R. Dimi came from Palestine he said: R. Nachman b. Cohen lectured: “What is the meaning of the passage (Ib. 29, 4) A king will through the exercise of justice establish [the welfare of| a land; but one that loveth gifts overthroweth it; if the judge is like unto a king, who needs not the favor of any one, he establishes the land; but if he is like a priest who goes around the barns asking for heave-offerings (support), he overthroweth it.” The house of the Prince had appointed a judge who was ignorant, so the Rabbis said to Juda b. Nachman, the interpreter of Resh Lakish: “Go and be his interpreter.” He inclined his ear to hear what he wanted to say for in- terpretation; but the judge said nothing. Juda then exclaimed (Hab. 2, 19) Woe unto him that saith to the wood, Awake! Rouse up! to the dumb stone, shall this teach? Be- hold, it is overlaid with gold and silver, and no breath whatever is in its bosom. And the Holy One, praised be He! will punish his appointers, as it is said (Ib.) But the Lord is in His holy temple; be silent before Him, all the earth. Resh Lakish said: “If one appoints a judge who is not fit to be such, he is consid- fee Typ JATIDSN 28 IS? OS) WIS AP33-137h7 47? (5 den) SDD JINY WS Sos 1D SVN 7 7277 497 1793 DS AS WNINS ADDN? TDs IS? ON] WD 4? TTS NNW WinND myy 17 72 yeu as sTIOSN ON NOW] TAD ANISD 17N A71p. PID paworw 2127 393? Dwi TIN? N7R SDT N2 F320 MOP? NT INS A WD 83 3 ‘27 °D SDS 37 3D 3330 Awy Ini Min 0D OWN 37 .NMwDD Now TD 7T (N91D9 17 ND) AND Mp? SN} I wns MYON ST IDA ID IDS SOND SHYT ony wT TDS DT 31 SMS 3D .STwdD Now DSwold 77D (v2 den) TW PID 13 jon3 34 7/7 ON AIDA NIpN wes pas Wy? PIs. Tay? IVD? PS wesw 72H? AIT DAD NAIA ADD ANpw 777 Ay ON1 TIONS W3 TI SPT SIT WPS AN WI DT yep> went MIND 3M 1D AIT? 79? N27 9". S891 PY PI OP STON T?y Dip: yy? TOS IN (3 ppp) Ws MMa oT SIT AIT AT SIA DDT JAN? MY AB pT THpi IAP] PS mM 7D1 FDI) sant wan Wt) (0c) TWANSY PT Dyad pb? A“apT :PINT 7D WIAD DT IwIp 259713 DST Fy PT Toy 7D wip we as 0737) TON3Y AIWS Yi ISD PT Sy 3). Trefoh is the term for an animal afflicted with a fatal disease, the discovery of which, after slaughtering, makes its use forbidden. 176 Ae ead aa eet Iyp Israel was good] it is written (Ex. 25, 22) J will speak with thee from above the cover. And we are taught in a Baraitha that the ark measured nine spans, and the cover one ; hence, altogether, it measured ten, and it is written (I Kings 6, 2) And the house which was built by Solomon unto the Lord was sizty cubits in length. And finally there is a passage (Is. 66, 1) Thus hath said the Lord, the heavens are My throne, and the earth is My foot-stool; where is there @ house that ye can build unto Me?” R. Samuel b. Nachmeni in the name of R. Jonathan said: “A judge that decides the law in accordance with the equity of truth causes the Shechina to dwell in Israel, as it is said (Ps. 82, 1) God standeth in the congregation of God; in the midst of judges doth He judge. And the judge who decides the law not in accordance with the equity of truth causes the Shechinah to depart from Israel, as it is said (Ib. 12, 6) Because of the oppression of the poor, because of the sighing of the needy, now will I arise, saith the Lord.” R. Samuel b. Nachmeni said also in the name of R. Jonathan: “A judge who causes [through his decisions] the transfer of money from one hand to another, con- trary to the law, the Holy One, praised be He! will collect from his own soul, as it is said (Prov. 22, 22, 23) Rob not the poor be- cause he is poor, neither crush the afflicted in the gate; for the Lord will plead their cause, and despoil the life of those who de- spoil them.” R. Samuel b. Nachmeni said also in the name of R. Jonathan: “A judge should always imagine that a sword lies be- tween his thighs, that Gehenna is open under him; (Ib. b) as it is said (Songs 3, 7, 8) Behold it is the bed which is Solomon's; sixty valiant men are around about it, of the valiant ones of Israel. All of them are girded with the sword, are expert in war; every one hath his word upon his thigh, because of the terror in the night—i.e., because of the terror of Gehenna, which is equal to the night.” R. Yashiya (according to others, R. Nachman b. Isaac) lectured: “What is the meaning of the passage (Jer. 21, 12) O house of David, thus hath said the Lord; Exercise justice on [every] morning, and deliver him that is robbed out of the hand of the oppressor. Is it then customary to judge only in the morning, and not during 3S NID ow 42 wNTpIN (o> Me) 35 MaD NID) ApwN PIS N3ni NIA Fyp ws mam (0) 6"n) 3351 AWwy IND DIN TDS D ww 7n?7 ADIw TEN M32 mpa71 andip ABS pwwi 13M Mwy) SNDD DWH /T ADS 7D (Cp Mv) IND 99 33 AWS MD AT NS 9935 DIT PINT RAP) OT 9D WNIY IWS ON 1D FNinw 1s SNwe. ADDY AW) IND? NDS PT Tw SS mya Sy3 OI (3D oon) TDNIY PT TT sw PT 231 ww? DMS Bp. osneem panony m35w? D3 NDS? NOS DPSS NPINO Oy Tw (3 oc) TDNIY 9303 13 Isiow “N17 TDN? DIPS Any 79 N31 AID PMY Mwy PT 7D Ws 7s “DNIW WAS ND 1313 “apr PID Sew 79D 991 ST FT 9D FT Fan IS (3D en) “S81 WBS OM yap Ms psp oa 4 3a ASD DAY? yas °D7 WS %3DN3 13 INinw PMID P2 12 ANID 3 ISD wsy pT o“r) TpN3w (3“p) ANN 17 mind oT 35D DIDS DwYy ADowow InHD AIA (4 TMOTY D3 7 ATMSD 19995 Wp 131 17 72 JONI 37 NOMI WS? 997 wrt 19979 SDN TD TIT MD (b> ony) DMNDT OND PAs? Pwiy TWO Mra Wes Sw p39 wT A 173 OS S78 PIT PS ONT 751 7IT APIA 9Dt 2). Hence in the beginning every space was sufficient, but at the end Shechinah found no place to rest. rie La Yi, 4 179 SpE ye judges at that time. R. Jochanan said: “This is a warning to the judges that they should be careful with the cane and straps.” Hear the causes between your brethren and judge righteously. R. Chanina said: “This is a warning to the court that it shall not listen to the claims of one person in the absence of his opponent, for although we read [in the text] Sh’ma (hear), it 1s never- theless spelled Shima (be heard).” R.Cahana said we infer this from (Ex. 23, 1) Thou shalt not receive (Thissa) a false report; read it Thasst—(cause to receive). You shall judge righteously. Resh Lakish said: “This means, you shall deliberate over the case carefully, and make it just in your mind, and only then may you give your de cision.” Between a man and his brother, and his stranger. R. Juda said:. “Even be- tween a house and its attic.” [The judge must not say what is the difference, if one takes without appraising the house and one the attic]? And his stranger—R. Juda says: “This means that between a stove and an oven [the judge shall not say, What is the difference, if I give him an oven or a stove]? Ye shall not recognize (favor) per- sons in judgment. R. Juda says: “This means you shall not favor him, even if he is your friend.” Accordingyto R. Hlazar, it means: “You shall not discriminate against him, [if he is your enemy ].”° The host of Rab had to try a case before him, and when he entered he said to Rab: “Do you remember that you were my guest ?” “Yea,” answered he, “but why did you come here?” He said: “I have a case to try.” Thereupon Rab said (Fol. 8) “I am not fit to be a judge for your case.” And he appointed R. Cahana to judge the case. R. Cahana, observing that he relied too much upon Rab, said to him: “If you listen to my decision, well and good; but if not, I will put Rab out of your mind” (ie., I will put you under the ban). The small as well as the great shall ye hear. Resh Lakish said: “This means you shall treat a case of one peruta with the same exactness as you would treat a case involving a hundred manas.” To ‘ what purpose was this said? Is this not self- evident? It means, if two cases come before you, one of a peruta and one of one hundred manas, you shall not say: “This is a small case, and I will see to it later.” Ye shall not ny BYP (Or) aT SAN Ap Fp W32 pny “Ns ‘37 IDS PTs ONp|aw? oD ns Ps pow PD 2y3 (13T pays Sow pst? TAS SIT PT 7y32 TAT MN PT AyD Saw op PT 9ys SDw OTN PT? WIT Dey? Sow SID 37 ODNN P32 pow m3 m2 Mp Wan WN OS? Sw OS? (aD pr) SOND DN PTS wp? wn ADS PIs On| (ph 0-37) P31 YS P2 JATIN 4D N81 4393 Pn AS P31 2y? M2 PD IDS ANT A“ YNs (Or) .D°N'D? TIN [3 IFAS ATA A"sS M13 S$? TDIS TTT 77 Daw. OY MDM No 21TIIIN S$? Aw Wyss 4 ITN 2S ST? TP? SMS BIT MID wwIN My2 OSD OS PS 28 OS UDM_WIN IN $397? J? SIPDB (P97) 24S 97 YN NIT ON MTT MIM MT PW NID IB? 35 7K NIP NS? ONT NYY NNYS oS PS D3 Pyowry MW7ID WPI (b 0737) .4SY 27 477 PTD FD Ow PT Py Dan Nw 94 ADS PY? NOMS SND wo? myo AND OW (Oc) .JTOIIPN? NOS NOW! MPD) MD DISH IS PIM 3 AOS wes ED MIM Sd 6). The text reads Thakiru, which means favor—however, if slightly changed to Th’naker, it means enstrange. 178 ho abaiiint eee) nyp ered as if he were planting a grove in Israel, as it is said (Deut. 16, 18) Judges and offi- cers shalt thow appoint unto thyself; and im- mediately after this it is said: “Thow shalt not plant unto thyself a grove—any tree.” R. Ashi added: “And if this were done in places where scholars were to be found, it is considered as if it would have been done at the altar; as it is said after this: Near the altar of the Lord thy God.” ,It is writ- ten (Ex. 20, 23) Gods of silver and gods of gold, ete. Is it only prohibited concerning gods of silver, and of wood is it permissible? R. Ashi said: “This refers to a judge who is appointed through the influence of silver and gold.” Whenever Rab went to hold court, he said: “Of my own free willI go to meet death, (Divine punishment for wrong judgment), but the necessities of my household I do not attend (I neglect my own affairs) ; empty handed I come to my home again. O! were I but as clean when I leave as when I entered it!” When he noticed a crowd escorting him, he would say: (Job 20, 6-7) “Though his exaltation should mount up to the heavens, and his head should reach unto the clouds, yet when he but turneth round will he vanish forever.” Mar Zutra, the Pious, when he was carried on the shoulders of his followers on the Sabbath before the festivals* used to say (Prov. 27, 24): For strength en- dureth not forever, nor doth the crown re- main for all generations.” Bar Kapara lectured: “Whence do we in- fer what the Rabbis said: ‘Be deliberate con- cerning judgment? From the following passage (Ex. 20, 23) Neither shalt thou go up by steps upon My altar; and the next verse is: These are the laws of justice.” R. Eliezer said: “Whence do we infer that the judge should not step upon the heads of all the people?> From the passage: Neither shalt thou go up by steps upon My altar. And immediately follows: These are the laws of justice which thou shalt set before them. It ought to be: Which thou shalt teach them.” R. Jeremiah and according to others R. Chiya b. Abba said: “This refers to the paraphernalia of the judges.” R. Huna, when he was about to hold court, would say: “Bring here the cane, the strap, the cornet, and the sandal.” (Deut. 1, 16) And I commanded your yyw 923 77 JAN pws ow (ip 21 7e8 yy 95 TIWS 7? YON 87 7197 WDD Map OSS II ISD “A ww DIipHs1 ws SnD SPIN 7 Maw 73S (dr) WxIw STON] FDD INS ON TWwyN &72 (> pwr) Nit TAY SIT NWT ST TINT DD TAS .TT S33 SDM MPN CWS D7 TON MY FINI PyT SN WT 1D 39 Ar aw S30 TIN ADS DIDI NIMP? “NWDI My ID ID ADS NIT 137 Mma? yp Day xi Mm? WMD SI SIM TA OD ANPS3D AND NAW N27 Py Toy? DS (> 3yH) TON TAMNIS MDT TDS 4D .031 TSS) W837 197392 93) Nw pw? NNSBwWS 7°72 (AND WT wD ON TDM SDT IDIN OM? $7 °D (19 dey) DT TONS N73 277 717? 7113 ONT D7 TONT NID NT NID NIBP 13 wat MyM S71 (> pwr) SNDT PID DN 171 AAW A281 (PD or) °9 Ob) Mi7yns SWS FY PDD) NIW PT? PID ATyAN AS pod) Niypp. Ayn 871 WNW wip oy DIDoN AWS DWN ws ODawOT TINT 7 SVT DT NOUN AT 9 TDS 799 SYD" N37 277 8A 8D DIA 97D NS NOS 1D “SND 97 IDPS 9D DN N37? PDs AIT oD Tw SSTIDT IN 3 OND) ONIN > Ys NT yD DDS Ww ON AMES1 (h 0°37) 4). Each Sabbath before the three festivals they used to preach festival laws. 5). The listeners, while at a lecture would sit on the floor. 181 Pye place, and every one, seeing R. Chiya leav- ing, did the same. On the morrow, R. Simon, the son of Rabbi, met R. Chiya, and questioned him: “Was it you who disturbed my father yesterday?” [having eaten garlic]. And he answered: “God forfid, [to think so]. Such a thing should not happen in Israel.” [I merely did it to ward off the disgrace from some one else]. And from whom did R. Chiya learn this? From R. Maier, as we are taught in the following Baraitha: The following incident took place with a woman who came to the college of R. Maier, saying: “One of you has be- trothed me, but I do not know who it was.” Then R. Maier arose and wrote her a divorce, and handed it to her; and after him, all the scholars in the college did likewise. And from whom did R. Maier learn this? From Samuel the Junior, [as above] and Samuel the Junior from Shechanyah b. Yechiel, who said to Ezra (Ezra 10, 2) We [including himself] have broken faith with our God, and have married foreign women of the peoples of the land; yet now there is hope for Israel concerning this thing. And from whom did Shechanyah learn this? From Joshua b. Nun, of whom it is written (Josh. 7, 10) Get thee up; wherefore liest thou upon thy face? Israel hath sinned. Joshua then said unto Him: “Sovereign of the Universe! who sinned?” The Lord replied: “Am I then an informer? Cast thou a lot and find out.” And if you wish you can say that Shechanyah learned it from Moses, of whom it is written (Ex. 16, 28) How long refuse ye [including Moses]. Our Rabbis were taught: Since the death of the last prophets, Haggai, Zechariah and Malachi, prophetic inspiration has left Tsrael; nevertheless they were still used to a heavenly voice. It happened once that they had a meeting in the attic of the house of Guriah, in the city of Jericho, and a heavenly voice was heard: “Among you there is one who is worthy that the Shechinah should rest upon him as it did upon Moses our teacher, but his generation is not worthy.’ And the sages di- rected their attention to Hillel the Senior. When he departed, they lamented over him. “Woe, pious! Woe, modest! O thou disci- ple of Ezra.” The same happened again when they had a meeting in an attic in the city of Yamnia, and the heavenly voice said: (ie REP NIT ANS 2S NN 47 23903 we" IND mtd STN 8? 1D TOS Sas? Nipsw VSD 9390 7? 703 ND NBN OND wad 792? NS2yv OOS AWS. TwyD s73nt 732 WIP ODD INS 93717 TAS DY Pw Woy 7? JA MIND 3 77 3nd) 2“ Wy m9 pa SDD 1 7? N31 WN. O15 7? 7D3 SD OPN Asinw) yapA Isinwy MIDwW Ty C hy) DNIT INN J2 M3DwN MIN NUp? WS 1 oy 330 osm 73 ‘Myo MMII OWI 3BwIs] ITN. W?7yD TMIDw MST Fp 2sqw? MIpp wo Ay) past DSnIT pwnd 7? Wy STD In 7 mt 70? 72 DIP Pw? PS 7 ADS (5 vr) PID? TDS Iw SoM PID 7p 7513 THs V2 8 TT D1 1? WAS NOM y"wa (so pyr) DNDT AWAD S“yasi M73 7 :DMINO TIS Tp SIN DSTINNT O23 Nowy 7327 Nn > S"BYST ISAWD PAT APIMDI 87191 TST PD1DD YT MNS OYS 7p 32 owenwe wn nD om oy AN IND SI MD NY7y3 miwnw NNSIW INS IND w? Dwi yo 7p SNOT TIT PNW NON WD Twos AY yoy Wows) iI 7M oA. y DMN NI 427 Ty Swen W3ay WT TDN AT Py Ts T3293 MID Prop VT ANS DyS aw SMS ISD we Dow yo AP a ony AsN31 180 | 44 be afraid of any man. R. Chanin said: “This means that the judge shall not with- hold his words out of respect to a man;” for the judgment belongeth to God. R. Chama b. R. Chanina said: “The Holy One, praised be He! said: ‘It is not sufficient for the wicked to take away money from one and give it to another illegally; but they trouble Me even to return the money to its owner.’ ” And I commanded your judges at that time. Further it reads: I commanded you at that time. R. Elazar in the name of R. Simlat, said: “This is a warning for the congrega- tion, that they should respect their judges; and, also, a warning to the judges that they should bear with the congregation.” To what extent? -R. Chanin (according to others R. Sabthai) said: “Hven as a nursing father carrieth the sucking child.” (Num. 11, 12). It is written (Deut. 31, 7) Thou must go with this people, ete., and it is written (Ib. 23) Thou shalt bring. R. Jochanan said: Moses said to Joshua: “You and the elders shall rule over them;” but the Holy One, praised be He! said: “Thou (alone) shalt rule over them, because there must be one ruler to a generation, and not two rulers.” (Fol. 10b) Our Rabbis were taught: A year can not be intercalated, (fol. 11) ex- cept by those who are invited for it by the Nassi. It happened that Rabban Gamaliel invited seven persons for the morrow in his attic, [for an intercalory purpose], and on the morrow when he came and found eight, he said: “He who was not invited shall leave.” Samuel the Junior, then arose and said: “I am the one who was not invited. I came here, however, not to take part in the intercalation, but to get experience in the practice of this ceremony.” “Sit down, my son, sit down,” responded Rabban Gamaliel, “all the years which have to be intercalated might have been done by you, but so was the decision of the sages, that intercalation must be done only by the persons who were invited.” In reality, the one not invited was not Samuel the Junior, but another person. Samuel, however, did so only to ward off disgrace from his colleagues. Similar to this it happened once when Rabbi was lectur- ing that he perceived the odor of garlic, and he said: “He who has eaten garlic shall leave.” R. Chiya then arose and left the Oo 3 Bp DTS? DWT ID (Or) .wN 3D 7157 N87 1’2PR DS NIN 1312 Son 1S sin Mt? BNI) AM ppp Dwuw oywr? pT POS WNT? ws PI IDoOW S2s PID srw DDSI NS MSN1 (b 0°37) BND .Y7y2? NTT HYD DIAS MSNi BNI SN Ayr SONY WS? TITS ONPow TS TTYyIN TS DS 7DDw PT? 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He then said to them: “My chil- dren, run away.” And to their question: “Rabbi, what will become of you?” he an- swered: “I shall remain before them as a stone which cannot be moved.” It was said that the enemy did not leave that place until they stuck three hundred iron spear heads into his body, making it as a sieve [Hence we see that even one person only is author- ized to give a degree]. There were some other persons with him, but they were not mentioned, because of the honor of R. Juda b. Baba. Was indeed R. Maier ordained by R. Juda? Did not Raba b. b. Chana say in the name of R. Jochanan that whoever says that R. Akiba did not ordain R. Maier is in error? Yea, R. Akiba ordained him, but it was not recognized, because of his youth. But when R. Juda ordained him it was acceptable. R. Chanina and R. Hoseah were the two whom R. Jochanan was anxious to ordain, but being unsuccessful, he felt very sorry. “Tet the master not worry,” said they to him, “as we are descendants of the house of Eli and are prevented by Heaven from being ordained; for R. Samuel b. Nachmeni said: ‘Whence do we know that a descendant of the house of Eli cannot be ordained? It is said (I Sam. 2, 32) And there shall not be an elder in thy house in all times. What is the meaning of an elder? Shall we.assume it means literally—an old man? Behold it is written (Ib. 33) And all the increase of thy house shall die as [young] men. We must therefore assume that it refers to ordination.’ ” R. Zera would hide himself so as not to be ordained, because R. Elazar had said: “Al- ways remain obscure (without an office) and live.’ But after he heard the other state- ment of R. Elazar that “One is not raised to a great authority unless all his sins are forgiven by Heaven,” then he placed himself within sight [to be ready for ordination]. When he was ordained, his followers sang for him thus: “Here is neither paint, nor polish, nor dye, and nevertheless he is a graceful gazelle, handsome and full of charm.” When the sages ordained R. Ami and R. Assi, the people likewise sang of them thus: “Such men—of such people—ordain Rabbis for us, but do not ordain from those who pervert the laws, or who clad themselves 7°y adp 3ST 32 ON? ADs DIN? WA OTS Ds 32297 Dn? WS PI7y Sn 7p 337 12 pS 8? TIRN DDE 1? PRY JAS. pina? Min INDI? 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When he departed, he also was lamented: “Woe, pious! Woe, modest! O thou disciple of Hillel!” He said while dy- ing: “Simon and Ishmael will meet their death by the sword and their associates [R. Akiba and R. Chanina] will be executed, and the rest of the Jewish nation will become a spoil to their enemies and great distress is destined to come over [Israel’s] world.” The same lamentation the sages wanted to express upon the death of R. Juda b. Babba, but the political condition was too much troubled (persecution prevailed), and no eulogy was delivered upon the martyrs of the [Roman] government. (Fol. 13b) Abaye said to R. Jose: “Whence do we infer that to ordain one as Rabbi three judges are necessary? Shall I take it from (Num. 27, 23) And he laid his hand upon him, etc., then let one be sufficient, as Moses was the only one person; and if you will say that Moses took the place of [the great Sanhedrin who were] seventy-one, then say that to ordain one as Rabbi, sev- enty-one are needed?” The objection is sus- tained. R. Acha b. Raba said to R. Ashi: “Ts it necessary to actually lay the hands upon the head of the man whom we ordain ie He answered: “We merely name him Rabbi and give him permission to adjudicate fines.” And one—you say—cannot bestow a de- gree? Did not R. Juda in the name of Rab say: Truly! This man be remembered for blessing! I mean, R. Juda b. Baba, because if not for his [self-denial] the law of fines might have been forgotten from Tsrael. For- gotten, you say. Let them study it and not forget! But (Ib. 14) say rather that it might have been abolished. Once the gov- ernment decreed that whosover ordained a scholar should be put to death, and the town wherein the ordination took place should be destroyed, and even the boundaries wherein the ordination was exercised should be torn out. What did R. Juda b. Baba do? He went and sat between the two suburban Jim- its of the cities of Usha and Sh’far’am—and he ordained there five senior scholars; and they were R. Maier, R. Juda, R. Simon, R. Jose and R. Elazar b. Shamuah. According to R. Avia, also R. Nechemia. When the m3D 2pp TT PS Ses ApIWw YIy Twnw wsiw Ssipws Op AX DIN WMI 4? Not Pap Pom PY Nps Nw [pt INND Nypws Ws SV AS 29 Iw DIN sop? AMIN Ss? Myowe pyow sD? PNY INI JPy) S22 Spy wsws 7D WO? WPI NID JI ATA yi .Npvy %y 717 Op PTD PRw yw M_WwWIY Xs 7399 92D ODD APY 377 Mas 28 ("yD » 97) (> 23773) DMI SYM 73D AwowI “D1 TNS DN {DA Ss Pay PT NS PD_" ‘ya? 9D ON SP TM) Dysw ope. wp NOW MID NMS 34 2" wp Im Oya PPIMD 28 797 FDOD Wop NTS WS Sag smi mo am a1 mM? Mp saws :MNDIP WT PWN? 39408 ATT 39 IDNT) PND 8? 7M 823 JD TTT 31? Wess UNS Wt Ot IDIP oT ANDNwWI NT NoINw wy 2 (7 97) SPS WDA INDNwI MND Mig AIT AMS Ops Iwoawe MpIp %3"T sam? ops 951 aA Io 7w ONL Vy popIow PoINni Dann mI Pow Wyk Jo SDD YD ATA I Awy AD py? oS Amy ssw PI ITI OT ww Ps sw RWIS PD Mowocmnn sy par mi ND “1 ITS) Dupri Dw Jap) py aw? yiow yD SAT PT pypw ma TTT omy 4D Mons 7 AN FYpID NM 3D 185 a ae modest, I will increase your grace.” And what grace was increased to them? All the seventy had prophesied once, and ceased ; but these two did not cease to prophesy. And what was their prophecy? They said: “Moses shall die, and Joshua shall bring Israel to his land.” Aba Chanin, however, said in the name of R. Elazar: “They pro- phesied about the quail, saying, ‘Come up, quail. Come up, quail.” And R. Nachman said: “They prophesied about Gog and Magog, as it is said (Ezek. 38, 17) Then hath said the Lord Eternal: Art thow (not) he of whom I have spoken in ancient days through means of My servants, the prophets of Israel, who prophesied in those days (Shanim) years, that I would bring thee against them?” Do not read Shanim (years) but Shnayim (two).* And who were the two who had prophesied at one period, with one and the same prophecy? Eldad and Medad. The master said above: “All the seventy had prophesied once, and ceased; but these two did not cease to prophecy.” Whence do we infer this? Shall we assume it from the following passage (Num. 11, 25) They pro- phesied V’lo yassoff, which means they never prophesied again. If so, then how will you explain the passage (Deut. 5, 19) “With a great voice V’lo yassoff?” Does this also mean that it was never heard again? [The Shechina was surely heard in later times]. We must therefore say Yassoff means “not ceased ;” if so, then the above inference is gone! We infer it from this passage: “And they prophesied [in the past] while con- cerning Eldad and Medad it is written, “are prophesying” [present tense]. In regard to the statement that their prophecy was “Moses shall die,” it is readily understood, for it is written (Num. 11, 28) My Lord Moses, forbid them. But according to him who said they prophesied about other things, why, then, should they be forbidden? Be- cause it was not seemly for them thus to prophesy in the presence of Moses, which appears as if a scholar decides a question in the presence of his teacher. What is meant by the words, forbid them? He said to Moses: “Throw upon them the care for the public, and they will cease [to prophesy] by themselves.” (Ib. b) We are taught in a Baraitha: In a city in which the following ten things do (lances nop pn? Spin ATA ADL pT Vy ANT INBINI OM IPDD) Wan 7D Dsanw nd AWD MOS IS2IN3I AN133 D1 IP! S1 PUN NIN .pas? Isiw? OS 32D yw Dn Pow sppy 9y Typos 9 Dw DIS “DIN pom) 27 Pow s2y pow %2y DNoIND SDNIY «=D NDIND WT 41 313 Poy 7y Si MAST OTIS 3 TON TD (Pd dSPprp>) SSDI MIDY TD DNTP OM. 3A Ws San? oosw On Dp. OSs Ise Dosw S78 DY IPN 78 1 DAY THis TNS PPD INDINIY D NDI DIY iT Ws TTD] TITAS TOS MT ANS ASi23 IPOD) INDINI 71D OSI 7D 1D IDS NDS IPD|AT 7? NID IPOD 871 IN33IN3 DT NON IBD. S71 ISDINN (o 237N3) AMDT NOT 3" FD S71 7173 Mp (do 0737) Anya 35ND NOT NIN NT POP N77 SIS ST ADIN DNDN PTY OSsDsIN Dn ONT ain In np mwp tp? snrwa .D71m 7? NIN DS7D AWD WITS ( 237N3) NDT MUS N77 OSID AW ITS ISP WAN 430 S59 ADIT AIDA TID 799 TNT Spas SMT NPN WIN Tp? Sp7ws 124 Mi mo Hp mwp Tn? SIs pn? wD (oc Som S“S DN9D OND MP WD SN? 77 NT SDIMIND O75 Om) WAY was Emap DDT wy TD Pw Wy 9D sn (3"y) 7). Shanim (years) and Shnayim (two) are both spelled alike. The only difference is in their punctuations. 184 tbl a oe = “Ep disrespectfully.” According to others: “Not from those who do not sufficiently explain the Torah, nor from those who are called (Turmission).” When R. Abahu came from college into the court of the Caesar, the mat- rons of the Caesar’s house would come out and sing for him thus: “Great man of his people! Leader of his nation! Bright light! (wise man) may thy coming be welcomed in peace.” (Fol. 17) Our Rabbis were taught (Ib. 11, 26) And there remained two men in the camp. According to some, it means that their names remained in the urn. For, at the time the Holy One, praised be He! said to Moses: Gather unto Me seventy men of the elders of Israel, Moses said [to him- self] : “How shall I do it? Shall I appoint six of each tribe? Then there will be two more. Shall I take five of each? Then there will be ten less. Shall I appoint from two tribes.” So he chose six from each, and each? Then I will bring jealousy among the tribes.” So he chose six from each, and brought seventy-two ballots. On seventy he wrote Zaken (elder), and two he left blank. After he had mixed them all up and put all of them into the urn, he said to them: “Go, each, and take your ballot.” To the one who drew the ballot on which “Elder” was written he said: “You are already sanc- tified by Heaven.” But to those who drew the blanks he said: “Since Heaven did not select you, I cannot alter it.” Similar was the following case (Ib. 3, 47) Thou shalt take five shekels a piece for the poll. Moses said to himself: “How shall I do it? If I should say to one, ‘Give the shekels,’ he may answer, ‘The Levite has already redeemed me.” Therefore he brought twenty-two thousand ballots and on each he wrote: “Leyi;” and on two hundred and seventy- three he wrote “five shekels,” mixed them, put them in the urn, and said to the people: “Draw your ballot.” ‘To the one who drew on which “Levi” was written, he said: “The Levite has redeemed you.” And he who drew five shekels was told to pay the amount and go.” R. Simon, however, said [ Eldad and Medad] remained in the camp ; for when the Holy One, praised be He! said to Moses: Gather unto Me seventy men of the Elders of Israel, they said: “We are not worthy of such a high appointment.” And the Holy One, praised be He! said: “Because ye were MT 9D WSS 9357 .Po ONY WD N71 Po oN 337 SNMDS [PPI TDP. 927 SHanpp Ss MpyT SD1 DT 9 wal «DN? “Dp 712 USVI NPsI2 ANIST §$3737D) :D2w? 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SON TOITT TING PMN IS PN TI) TIAN ppd °IM BSpsy onpynr MNT m“apr 187 spy your colleagues shall decide.” (Ib. b) Simon then turned to his right, but they cast their eyes down (were afraid to give their opinion). He turned to his left, and they also cast their eyes down. Simon b. Shetach exclaimed: “You are entertaining consideration [of fear] in your mind! May the One who knows [man’s] thoughts take revenge upon you.” Thereupon Gabriel came and smote them to the floor, and they died. At that time the sages decreed that a king should neither act as a judge nor appear before court; neither be a witness, nor can anyone testify against him. The disciples of R. Jose questioned him: “How did David marry two sisters while they were both living?” He answered them: “He married Michal after the death of Merab.” And R. Jose said so in accordance with his own theory, for we are taught in a Baraitha: R. Jose used to lecture about the following two confused passages: It is written (II Sam. 21, 8) And the king took the two sons of Rizpah, the daughters of Ayah, whom she had born unto Saul, Armoni and Mephibosheth; and the five sons of Michal, the daughter of Saul, whom she had borne to Adriel, the son of Barzillai the Mehollathite. But was Michal given to Adriel? Was she not given to Palti b. Lay- ish? as it is written (Ib. 25, 44) But Saul had given Michal his daughter, David's wife, to Palti, the son of Layish. Hence the Scriptures equalize the betrothing of Merab to Adriel to the betrothing of Michal to Palti b. Layish. Just as the be- trothing of Michal to Palti was a sin be- cause she was already the wife of David, so also was the betrothing of Herab to Adriel a sin because she was already David’s. wife. But what would R. Joshua b. Karcha say to the passage which reads: The five sons of Michat, the daughter of Saul? Did then, Michal bear them? Was it not Merab who bore them? R. Joshua will answer that Merab bore them and Michal merely brought them up, and therefore they bore the name of Michal. This is to teach you that the one who brings up an orphan is considered by Scriptures as if he bore the child. R. Chanina says: “This is inferred from (Ruth 4.17%) There hath been a son born unto Naomi, ete. Did, then, Naomi bear him? Was it not, in fact, Ruth who bore him? (fag es TEP PPPS OMIa war WN? M3_3 (3"y) WWI Dn? IOS ypupa HAD wad Ysaw? m3_3 9y2 S30 DNS Niawnn ya now 72 pyny yo2M) 7873 SI TW ODD yap) miwnp 77 8? 47D WS AYw AMIN. ini perp. DIMS PVD 871 DPD 8? TIS PIT N73 TIT SWI PNA ODY 1 AS YTpIN VSw ND ANS 99D. 77? TDs AYN AyMs ny SWITP DIN AMP 73 pw 9 .ANwI 35 NNT Mayo? oy 7-4 .a1N. 17 A mye DMD PAVYO Ms App sw ways 7 py 9a ND TPS1 333 IY OS 727 Np (p> 3"r) WS) oNOTS ON PSw? AT AWS iN WR TSW MD 75° 3 Nwan ON) AwiaDD ONITy? 9D wD NaN INTY? mT? OL) DNDT AN we 7a 07H? N27) AIN3 S959 TIT NWS IND 2739 AS YNI MNwW?1 (o> SNTTy? DID WIP wspp SIS 191 we? 72 39D) 959 (wWITP Mp) W272 Fp WIT? MVay. MATY? JID wWIIP AS Mdys MS (p> 3c) DMD M3 AMP 33 pww 7 mo 95 9D) TNW nD 759) 933 nNwen mo) Sa pw 9 42 as 7779 3D N77 Sow 771097 Mw Py NTP JIB? MIT 7D" SiIndn yey eyo inva TN. pin? Fait (7 py) SEND WS RIM TD WN says 3D TS ADS? bY Missw 19 AIsIpNi I> HIT SON TTP IT SIT TT79 Says 951 186 aaa 1p not exist, a scholar is not permitted to reside, and they are: A court with all the necessary persons to execute it; a treasury of charity which is collected by two and distributed by three; a synagogue; a bath-house, a lava- _ tory, a physician, a barber, a scribe, and a teacher for children. And in the name of _ R. Akiba it was added: Also several kinds of fruit, as the consuming of fruit enlightens the eyes. (Fol. 18) Our Rabbis were taught (Ex. 18, 21) And place these over them, as rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens—i.e., rulers of thou- sands, six hundred; rulers of hundreds, six thousand ; rulers of fifties, twelve thousand ; and rulers of tens, sixty thousand. Hence the total number of the judges in Israel was seventy-eight thousand and six hundred. CHAPTER TWO. (Fol. 19) “The king must not act as a judge, nor be summoned before court.” R. Joseph said: This is concerning the kings of Israel; but the kings of the house of David may act as a judge, and can be sum- moned before court, as it is written (Jer. 21, 12) O house of David, thus said the Lord: Dxercise justice on every morning. And if they were not be summoned before court, how could ao judge? Behold! it is writ- ten (Zeph. 2, 1) Gather yourself together. And Resh Lakish said: “This means first correct thyself, then correct others.”! Why then is it prohibited to the Kings of Israel ? Because of the incident which happened with the slave of King Janai, who murdered a person. Simon b. Shetach said to the sages: “Notwithstanding that he is the slave of the king, he must be tried.” They sent word - to the king: “Your slave has killed a man.’ And Janai sent his slave to them to be tried. Whereupon they sent to him: “You also must appear before the court, for the Torah says (Ex. 21, 29) Warning has been given to its owners—i.e., the owner of the ox must appear at the time the ox is tried.” He then came and took a seat. “Arise King Janai,” said Simon b. Chetach, “so that the Ww itnesses shall testify while you stand; yet not for us do you rise, but for Him who commanded and the world came into being, as it is said (Deut. 19, 17) Stand before the Lord.” And the king answered: “It must not be as you say, but as the majority of M3 ADIN WI? NWI DOM TWAIN PS 1797 333 APIS Iw MBP .pPwayi Poo PT 3) .ND3D AD) .AwIwsa Hpannni O3ws SDD) .1727) JOIN S| SOIT 31. wp AS OS NDpy W1 DwWw MIP SD PPT OS PUN NWA Wy SD NVE saw pm7y mow) (p> pwc) WN (Pp 47) nnwy wi own sw IND TY DDN DDIS AyY MIND Ww IND wy ODIs Tw new nawy sw Fes Awy oY Down Ww nyww) NiD7 Nysw Iw 37 INSDI 8134 7 MIND wey) DDS “aw PB FT WS ADIN PIT NT PTS? 770 NP (v 47) 558 ONTL ODID NIN Iw NS? ADI 37 1S (p> OMY) DMIF ANIS PIT PT WT M3 937 [81 DSWD IPS? IT 1 IDS TD TT M3 O95) DDADMIN WP 393 T 8? DIwPD wep? we TNT Iwspl weapnn (3 Spi 9D7D S78 DMINMS Divp 72 INS) JOSy NOT MIDI Mw mwyo DwD 8? pp maw 33 yoy in? IDS NWS Fp NI7p JIDy M9 Indy 1331731 12 DI sy 13M pwn? MIS SM A? now In? Mm ITw SWS Ip TUN AIDS P2733 Ty (b> myc) SI? 3S SAS Hw 2y Toy WwA Fy2 82° Sy TY WOT NI) Mw 73 Pyow i? as NON TDI TMS WIE? S71 7D My 47°74 TONY TDI ANS DPT TT TWNY 1D 939 S997 OF9 AWS. DWSNT WY TIDY) (v> 0°37) TDN yw ADD ROX ANS WNNwWd NR? “8 123 1). To be together means to be just, hence the Rabbis infer their inference. 189 apy 30) False is grace, and vain is beauty—i.e., False is grace, refers to Joseph; and vain is beauty, refers to Boaz. . . . that feareth the Lord shall indeed be praised, refers to Palti b. Layish.” According to others, False is grace, refers to the genera- tion of Moses, and vain is beauty, refers to the generation of Joshua. . . . that feareth the Lord shall indeed be praised, re- fers to the generation of Hezekiah. And according to still others, False is grace, re- fers to the generation of Moses and Joshua, and vain is beauty, refers to the generation of Hezekiah fear of the Lord shall indeed be praised, refers to the genera- tion of R. Juda b. Eli, when six disciples covered themselves with one garment [as they were very poor], and nevertheles occu- pied themselves with the study of the Torah. Our Rabbis were taught: In those places where it is customary for women to follow the bier, they may do so, and where it is customary for them to precede the bier, they may do accordingly. R. Juda, however, maintains that women must always precede the coffin, as we find in the case of David, who followed the coffin, as it is said (II Sam. 3, 31) And the King David walked behind the bier. But the Rabbis objected and said that this was done to appease the people. And they were appeased, because David went from the men to the women and from the women to the men [for this pur- pose], as it is said (Ib. 37) And all the peo- ple and all Israel understood on that day that it had not been the will of the king [to kill Abner]. Raba lectured: “What is the meaning of the passage (Ib. 35) And all the people came to cause David to eat food while it was yet day? It is written L’hachroth (to destroy), and we read Lhabroth (to feed)—i.e., in the beginning the people came to destroy him because of the death of Abner, but after he had appeased them they caused him to eat.” R. Juda in the name of Rab said: “Why was Abner punished? Because he ought to have warned Saul not to kill the priest of Nob, and he did not do so.2 R. Isaac, how- ever, maintains: “He did warn him, but was not obeyed.” And both infer this from the following verses (Ib. 33, 34) And the king lamented over Abner, and said, O that Abner had to die as the worthless dieth! Thy hands were not bound and thy feet were not ee bap 73 SV yl Ar AYA aM FAY AT nT inn Apwos’T we? 73 2D AT eennn NT wD IY WNT AT BY 22m1 ow WT AT wonton? 29nnn sn 0 AS .pwin Pw me Fy TT AT A pw ST pT ST TS PIN Fw ATT AT WT 7373 Dw Nps ID ATT 3 Iw at At 22mann DPD) Ons 7p. OpIN DTN Aww 21 ToT ANS ASs? ows Tw Dipa 1"Nn ADIN TTD 7 INSP TD 3b? ssi SD DW MISSY MNT 135? Dw] o71y7 3c) TONIY IN 9Y IneD INS Sew T1713 m9 IDS AMON ANS 47 TNT Fem CG (DMN DY AN DM!? S78 IDI WT NP P27 DID DwWINT PAD NSP TT Mn D'wWIN PD? DID DwIT PI. Ny OwasT N2°D ON? 7D1 OY 7D IM (or) IDSIY N30 WoT SDN MS mean? [oan ANT JI A AMIN? opm 7D sy (er) TD ANIA AeANs HINA? WIP) NMDA? an3 sans? 91D39) 33DN W3IyY3 MY 93HD 37 ADS ATT 1S ™ Amo xo Tswa min? 19 mw ap TMS SPH OM sw ApS S71 AM TDS PAs? DN “328 98 4G9OT WP (or) WT MIDS 8? FT WSS Mine 933 mina 188 Ween Son iba Be i) npp Therefore we must say that, though Ruth bore him, he was nevertheless brought up by Naomi, and therefore is he called after her.” R. Jochanan said: “From the follow- ing (I Chr. 4, 18) And his wife the Jewess bore Jered the father of Gedor, and Heber the father, etc., and these are the sons of Bithiah, the daughter of Pharaoh, whom Mered had taken |for wife]. Mered refers to Caleb, and why was he called Mered (rebel) ? Because he rebelled against the ac- cusation of the spies. And was he then born of Bithiah? Behold he was born of Joche- bed? We must therefore say that, though he was born of Jochebed, he was neverthe- less raised by Bithiah, and therefore he is called after her name.” R. Eliezer said: From the following (Ps. 77, 16) Thow hast with Thine arm redeemed Thy people, the sons of Jacob and Joseph. Selah. Were they, then, born to Joseph, and not to Jacob? They were born to Jacob, but Joseph fed them, and therefore they were named after him. R. Samuel b. Nachmeni in the name of R. Jonathan said: “He who teaches the Torah to the son of his neighbor, Scripture considers him as if he begot him, as it is said (Num. 3, 1) And these are the genera- tions of Aaron and Moses; and the following verse reads: And these are the names of the sons of Aaron, to teach you that Aaron begot [his sons] but Moses taught them, therefore they are recorded under his name.” (Is. 29, 22) Therefore thus hath said the Lord unto the house of Jacob, he who hath re- deemed Abraham. Where do we find that Jacob redeemed Abraham? R. Juda said: “He redeemed him from the trouble of rear- ing children? And this is what is meant by the passage (Ib) Not now shall Jacob be ashamed, and not now shall his face he made pale—i.e., he shall not be ashamed of his father and his face shall not become pale be- cause of his grandfather.” (Fol. 20) R. Jochanan said: “What is the meaning of the passages (Pr. 31, 29) Many daughters have done virtuously, but thou excellest them all—i.e., Many daugh- ters refers to Joseph and Boaz: That feareth the Lord shall indeed be praised (Ib. 30) re- fers to Palti b. Layish”? R. Samuel b. Nachmeni in the name of R. Jonathan said: “What is the meaning of the passage (Ib. pH 7 DY Py NPI JI? AIA cpp N12) WN INwN) (7 b o”7) NDT DN MPD N32 HN 933 APS 1917173 °S8 TRS WY Sips 7N71 395 Ar mp WWD Ap? AWS m7?) mn2 =H pap sya ww WD M31 AT TAS N78 AT TWD NIT TDS BpIs 9 now ?y Sips 4D"p? AIM apy? 933 Foy yrs HINA (sy odop) IAD $28 129 Spy? S771 799 FW 951 APD ADIN 2 1Ow 7) INTPI DH? 7929 ADIN 199 spy» TDI. 73 JAIY 18 93ON3 7D WSinw 3s W179) VSD DNA YIy Alyo AIIM Man 73 MYT PATS NIT APN (2 2373) ADNIe 37 1017 JAS 929 Minw APS) (or) DN OY 7Y ISTP3 4595? WH) Aw 19° FAAS WES Ipy? HI M8 71 TDN 1D JD? (v> ovr) MIBY IPy 3 1S JIT D1 OAIDN AS ATID D332 713 ASO INT|W AT “8 DAN 871 Dpy® wi? ANY XP (or) DNDT AY YIND Ipy? wis Ay $2 TIM Ys ANP [PAN SOND WIM 3b Ay X99 NDI (6d den) 1" B31) 939 ADs (> 97) 3S AID 9375 Fy Hy7y As Bn wy m3 375 Dy My Msi ty AY Ar Dn wy 3" 7On3S 93 Isinw As .w9 12 Ib AP “py pw 93m yn APY (or) TD yma 2). Although Abraham was promised by the Lord that he will multiply, it was fulfilled on Jacob. 191 spy? generation, it is to be inferred that the com- mandment relating to the king was first, because the word kissei implies nothing else but a king, as it is said (I Chr. 29, 23) Then sat Solomon on kisset (the throne) of the Lord as king. Still it was yet unknown which should be first, the destruction of the descendants of Amalek or the building of the Temple. But when the passage says (Deut. 12, 10) He will give you rest from all your enemies . . . and then shall it be that the place, etc., it is to be inferred that the cutting off of the nation of Amalek was to be first. And so was it with David, as it is said (II Sam. 7, 1) And it came to pass, when the king dwelt in his house, and the Lord had given him rest, etc., That the king said to Nathan the prophet, see now, I dwell in a house of cedar,” ete. Resh Lakish said: “At first Solomon reigned over the things above, as it is said (1 Chr. 29, 23) Solomon sat on the throne of the Lord; and finally he reigned over the things below, as it is said (I Kings 4) For he had dominion over all the region on this side the river, from Thiphsach even to Gazzah.” Rab and Samuel differ as to the explanation of this verse. One maintains that Thiphsach was at one end of the world, and Gazzah was at the other end of the world; while the other maintains that Thiphsach and Gazzah were nearby towns, and the verse intends to inform us that just as he reigned over Thiphsach and Gazzah, so also did he reign over the entire world. And afterwards he reigned only over Israel, as it is said (Ecce. 1, 12) I, Koheleth, have been king over Israel, etc., and afterward he reigned only over Jerusalem, as it is said (Ib., ib. 1) The words of Koheleth the son of David, the king of Jerusalem; and afterwards he reigned only over his house, as it is said (Son. 3) Behold, it is the litter of Solomon, and finally he reigned only over his staff, as it is said (Ecc. 1, 3) What profit has the man of all the toil which he laboureth under the sun; and it is also written (Ib. 2, 10) And this was my portion of all my toil. Rab and Samuel both explained the above verse. One said that the portion refers to his staff, and the other said it refers to his duster. Did he become king again? Rab and Samuel differ in this. One said he did, and the other said he did not. According to the one who says that he did not, he was a king rane ; R3P Dn? Tyne ADIs NN prays /1?2 AND o“7) TpsIw 72D NPS NOD PN) W2NN 72D Pp IN? 1 NDD Vy Mew awn (Ld P monn pray Fw ipa MD? OS pT Ss 0737) ADIN NiTw> mynan nea n337 oi DIpoA AAT 131 ODD 7p DI? mM (> Sw war MDA? AIS wT 1a) 7 ans) Aw (s 3 Spine) TIAN NI TTD 721 A2NN pry 39 ms TT ona. TIT 7pm aw 33 Ns ON VIDA ANN (Or) ANS 33C 213) DNAS MPID Dw 838 ANT $7337 Sy moow 42D Aynna wp? wy IDS Sy mow aw (vo pb o”7) TOsIY D2yT soxsw oo psinnnn 9 42m AIDa71 71 SDD MD|ND WN ADy 9D2 AWW NIT 8D (@ Hh“) MDD MDAN ADS TM Isp) 31 My Ty Myi MDAN X“m PAyM AID. Aryl Daypn moan Sy j7ow ows) wan? Wt TTT MTT mipad) wid Dy 9D Fy Fr 7D My ry1 *38 (pb pdop) TNIW INTW Fy NOS 77D N27 8? MDI 1a) TsIws YY JID.MT Np 2 NIN MDT TONIw DYwIY Vy SIS on Sy NOS ToD NS? AIpD7y DMwWIND 77D TIT moowey wwe mT (a cor) asi inp sony opp 9p S98 WO 8? ADDI 7 2959 921 ny 923 DIN Wn? Ap (h Mop) Syipwi 30 (Spy 90 3pIn AMT AT (3 or) STF 89 WS ITT TTI WS TMT 7p ADS TN ST 89 AON TIM TIT ADS TM Asipw 37 ‘ 120 Pa Von D sp put in fetters. . . . The one who said that he did not warn interprets it thus: Since thy hands were not bound and thy feet were not put in fetters, why then didst thou not warn? And therefore as one fall- eth before men of wickedness art thou fallen. He who said that he did warn, but was not listened to, interprets it thus: Oh that Abner should die as the worthless dieth! Thy hands were not bound. Since thou didst warn Saul. Why, then, as one falleth before men of wickedness art thou fallen? But ac- cording to the latter, he did warn—why, then was Abner punished? R. Nachman b. Isaac said: “Because he postponed the kingdom of David for two years and a half.”5 R. Jose said: “All that is said in the chap- ter (I Sam. 8) concerning a king, the king is allowed to do.” R. Juda, however, said: “The whole portion is said merely to frighten them, as the expression, to set a king over thee—i.e., that the fear of the king shall always be upon you.” And thus R. Juda used to say: “There are three posi- tive commandments which Israel was com- manded at the time they entered Palestine, viz.: They shall appoint a king; they shall destroy the descendants of Amalek; and they shall build a Temple.” R. N’hurai says: “The whole portion was said only be- cause they murmured against Samuel, re- questing a king, as it is said (Ib., ib. 14) And thou sayest, I wish to set a king over me,” ete. We are taught in a Baraitha: R. Eliezer says: “The elders of that generation rightly asked Samuel for a king, as it is said (I Sam. 8, 5) Appoint for us a king to judge us like all the nations. But the com- moners who were among them perverted the statement, as it is said (Ib., ib. 20) That we also may ourselves be like all the nations ; and that our king may judge us, and go out before us, and fight our battles.” We are taught in another Baraitha: R. Jose says: “Tsrael was commanded three positive com- mandments when they entered Palestine, viz.: They shall appoint a king; they shall destroy the descendants of Amalek ; and they shall build a Temple. But it was not known which was the first. However, from (Ex. 17, 16) And he: said, Because the Lord hath sworn on his throne that the Lord will have war with Amalek from generation to 3). See (II Sam. 2, 811); also (Ib, 4, 6-18). N? ONT JNO wait ow;nwns? 8? W771 PIT] NINN 8? WT) 1730 ToNp 927 AMD mnd 8? Noy UND Wait pNwNn3? N? S71 AMD 31 N73 M7iy 33 %3H? 7153 4338 mip? 933 Nie AN won A3y3 qwain Donwn3? 8? 497971 NOS 8? 4°79 933 9329 71bID OD MND Xp MND "WDD 37D ways O“D AND 71'D? N72 Ary sny sit m3 mis7D AnwY pny? 12 joON3 :msno1 ow 79D MWTDS TNA 7D WIN DI 937 TWD TDS) 8? WIS ATW 9 13 Nw 47D (© 037) TON3Y DM7yY DYN? TD NIN 7D P7y INS STW Tom Wey own ow Sy1w NOS3 MSD wow Wis ATM 935 AT msn 2m on? Toypn? pax? ynp323 myn ma On? 3371 pImy Iw ays NOS WP TWD TIONS 8? ADIN OST 935 MO WS MIDS) (or) TONY yNpywAN 71339 DPT TWN TWpPN 937 NIN 1a TID yp 137 TIN (Pp b“c) TDS3w YW pT TTY Yp7p aw PANT “py 78 Maw? 7D DN 75D MIS DIM (or) TDNSw 837 PDN NIN SH? NY DID WSL TND'3I5 ASW Ny Mwy wow ais opi Sw ayat meson) 49p ond ayn? pin? PT ISS) AYIA m3 on? missy popy Mm DD Sy 7995 ADS STW AINA AD APS 193 Pi eles y is said (II Sam. 13, 13) But now, O speak, I pray thee, unto the king; for he will not withhold me from thee. And if she were really his daughter, how could she say that the king would allow a sister to marry her brother? Infer from this, that she was one of the children born of one of the [above- mentioned] handsome women.” (Ib. 13, 3) But Annon had a friend . . . and Jonadab was a very shrewd man. Said R. Juda in the name of Rab: “A shrewd man to do evil.” (I Kings 1, 5) And Adoniah the son of Chaggith exalted himself, saying, I shall be king. R. Juda said in the name of Rab: “Infer from this that he attempted to fasten [the crown on his head] but it would not fit him.”> (Ib) And he procured himself a chariot and horsemen, and fifty men who ran before him. What is there exceptional in this for a prince? R. Juda said in the name of Rab: “The sheen of all of them was taken out [so that it should be easy for them to run], and also the flesh of the soles of their feet was cut off.” R. Juda propounded the following contra- diction (I Kings 5, 6) And Solomon had forty thousand stalls for the horses for his chariots, and twelve thousand horsemen; and again (II Chron. 9, 25) And Solomon had four thousand stalls for horses and chariots. How is this to be taken ?—i.e., if there were forty thousand stables,every one of them con- tained four thousand stalls; and if there were only four thousand stables, then each contained forty thousand stalls. R. Isaac pro- pounded the following contradiction: It is written (I Kings 10, 21) None were of sil- ver; it was not in the least valued in the days of Solomon; and again (Ib. 27) And Solo- mon rendered the silver in Jerusalem like stones. | Hence it did have some value]? This presents no difficulty. The first verse refers to Solomon before he married the daughter of Pharaoh, and the second after that time.” R. Isaac said: “When Solomon married the daughter of Pharaoh, Gabriel came down and stuck a reed into the sea, and it gathered about it a bank on which the great city of Rome was built.” Again said R. Isaac: “Why do not the Scriptures explain the reason for its laws? Lie asp TD ONT POD ‘3y3Id) 8? 9D IDA IS 83-137 S28 2 Y 71D TANS 8 DNs 2 Yr PUPS?) (Or) AT ASIN mb) na pw DN wes AA TNT ONS Ayow yD 37 ww yw? Dn ws 37 DS ATW 48 Twn 708? SwInd ON JD MIT (P b“n) 7O7D 37 4D8 AT 37 788 7S IN 35717 wy (or) INDIA N79 wind woae SNID7 OND PID? OS LS Dwi Ow SPIPM 71M 8713 77D 39 Ws ATT 37 Ws 217 09737 Mb moaow? a (oO b“p) 23ND 999 ATW 34 29ND) 1NDD107 ODI NWS APN OWS NAS DPI Hysas masw? ww (p 3 o”7) TT MIS7IDSS FON 7 OS THD NT ODD MIN DIS NYAS 12 WAT INN) IN 75 SON 73 17 MIN7203°8 DDIS NyYSIs OS} {7 PAS? 7 US APN DYIAS 12 YT IMS moow m3 Sswms ADD PX (or) ano ADIT AS Apew yA (hn) asn51 AINA? moow Swsw OTP ISD P"9 OMI Own no Ws npoy xwsw InN? IND AYID na AS NI nN pow Kwow Ayws pms as AyD Myr O88 AIP pps Fe I2 TAN Ap Ww s¢OMDw ITI FAD ms93 Wopr pw TINA dy W7ans 89 Ap 3H pmys 1s) 5). Because there was a golden rod running through the hollow of the crown from one end to the other, and this was to fit in a little cavity formed in the head, Adonijah attempted to fasten it, but it did not fit him. Thus it was evident that he was not destined to be the king of the houge of David. 192 yo De sAD 23p and a common man, and according to the one who said that he became king again, he was a king, a common man and then a king again. He (the king) must not marry more than eighteen wives. Whence is it deduced? From (II Sam. 3, 2-5) And unto David were born sons in Hebron; and his first-born was Ammon, of Achinoam the Zezreelitess; and his second, Chileab, of Abigail, the wife of Nebal the Carmelite; and the third, Absha- lom, the son of Maachah, the daughter of Thalmai the king of Geshur; and the fourth, Adonijah, the son of Chaggith; and the fifth, Shephatiah, the son of Abital; and the sixth, Ithream by Eglah, David's wife. These were born to David in Hebron. And the prophet said (Ib., ib. 12, 8) And if that were too little, then would I add unto thee so much more like these, and like these. Now let us see! The number of the wives mentioned in the Scriptures is six. Like this, is six more; and again, like this, is again six more, of which the total is eighteen. But Michal was also his wife, [and why was she not mentioned]. Rab said: “Eglah is the same as Michal. And why was she named Eglah? Because she was beloved to him just as a calf is beloved to its mother.” And so also reads the passage (Judges 14, 18) And he said unto them, if he had not ploughed with my calf, etc. But had, then, Michal children? Is it not written (II Sam. 6, 23) And Michal the daughter of Saul had no child until the day of her death? Said R. Chisda: “Prior to that incident she did have a child, but after that incident she did not have a child.” But is it not written (Ib. 5, 13) And David took yet more concu- bines and wives out of Jerusalem. Hence it is to be supposed that he married more? This was to fulfill the number of eighteen. What are wives, and what are concubines? R. Juda said: “Wives are married by be- trothal and marriage contract; concubines are wihtout both of these.” R. Juda said in the name of Rab: “Four hundred children were born to David by the handsome cap- tivest. They had long locks and sat in gold- en coaches. They were placed with the chief officers of the military, and were the men of power of the house of David.” R. Juda said again: “Thamar was a daughter of one of the [above-mentioned] handsome women, as it TODST IND) DY 2D II 8? ADNT IND 27a) py 47D AWN 3“r) Wasa 930 mn) Fy pws 17 Ta 8? JON M3 WN PND DID TW TAN (a DIN? IN2D WwW DYSprars opis MN? SIDA A ADyo 73 DWVwss wwIwint wWNDI131 JOIN 72 MMaY wn MIN ID WINN TNT? 1799 DIN THT WS T2739 DYN ww 7? TE DIN) DYD OSX (2 or) 3x51 WSN. 77 07 ew AID) Mw AIM AID AAD VW omay 37 48 99 MIT SAI sD oN p7y MDanw ay now sips mp7 Jp DAWN 712 (7 Ove) ADIN NW FDI TPayo 3c) DMDM 33 7D"? NA 1 ai wNPaya DY Ty 77107 AN? Nw Ma In (1 n? A Awyd ins Ty Son 39 7s AMD MPM (© oc) 35371 A? AT SF 4781 Nop 7909 DWI Bsws1 DwaMD Ty TT OS DWI, OND] OWS OND wy mw PwIIps) ADD. ws 34 ADS AT 34 MTT 7S .PwITP $731 ADIND S93 wary Fp) 9393 77131 7177 17 ANT Ot) 7 39 7S pswy 7711 YT M23 8FtaD) YA ASIN DF MID WWSID DD9AD) Ant Fw Miss TT WN TTT mS Fy PSTN yD DAT (y 3’c) TOSS¥ ANT ANI MA’ m3 7DN 4). See Deut, 21, 11 in reference to the handsome captive women. 195 ait characters and in the Aramaic language; finally the Assyrian characters and the Hebrew language were selected for Israel, and the Hebrew characters and the Aramaic language were left to the Hedyotim (ordin- ary class).” Who are meant by Hedyotim? R. Chisda said: “The Samaritans.” What is meant by Hebrew characters? R. Chisda said: “The Libunah® characters.” We are taught in a Baraitha: R. Jose says: “Ezra was worthy that the Torah should be given through him, had not Moses preceded him.” Concerning Moses it says (Ex. 19, 3) And Moses went up unto God. And concerning Ezra it says (Ezra 7, 6) This Ezra went up. Just as the term Aliya (went up) used here [concerning Moses] refers to receiving the Torah, so also does the term Aliya, used there [in connection with Kzra] refer to the Torah. Concerning Moses it is said— (Deut. 4, 14) And me the Lord commanded at that time to teach you statutes and ordi- nances. And concerning Ezra it says (Hazara %, 10) For Ezra had directed his heart to in- quire unto the law of the Lord and to do tt, and to teach in Israel statutes and ordi- nances. Although the Torah was not given through him, its characters were neverthe- less changed through him, as it is said (Fol. 22) (Ib. 4, 7) And the writing of the letter was written in Aramaic, and interpreted in Aramaic. And it is also written (Dan. 5, 8) They were not able to read the writing, nor to make its interpretation. Hence it was a new character that the Aramaic people could not read. (Deut. 17, 18) He shall write for himself (Mishnah) a copy of this Law. This signifies a change in the charac- ter of the writing in the future. And why are they called Assyrian? We are taught in another Baraitha: Rabbi says: “In the As- shurith character the Torah was given to Israel in the very beginning, but after they had sinned it was forgotten by them; and after they had repented, it was returned to them, as it is said (Zech. 9, 12) Return to the stronghold, ye prisoners of hope; ever to-day do I declare that I will render double unto thee. And why is it named Asshtirith ? Because it is praiseworthy in character.” R. Simon b. Elazar, however, said in the name of R. Eliezer b. Prata, quoting R. Elazar the Modai, that the characters were not changed at all, as it is said (Esther 8, 9) 6). The Asshuri ith character. “ 7 i°y nay YUYS BND INI BT? TVD DAS 71779 By 3n> mer? wm wp pw) STON 37 18 MYT ISD Mos pwr 3n> STON 37 IDS Ny 3nd ND NNid SUY AT NST TW DY 7 893M N39? WIP NIDIS PsIwe? TT Fy AIIM yninw ay Awa (yy mc) WIS SIT Awps AWD MY SVY SUT IIS Si Sp. DWNT Ww mM?) FN TIN ISD WN Ay AD 7a5p (70737) Is Awad ANN 73n? TwsSNA DPM BINS 7097 sn Hy 77 Ay wy Ny dD (6h Hoy) ADS SIT Sys owawyr miwya Pao 7 TN AS wt? 1359 pon TINT Sow _“yS1 BewHI pm INIwe? 177 q7) TOS3w SnDA “yp Anws TT Fy ANA MYO DN PNwIA IND (7 6 Huy) (39 Pam N71 (© dho7) Dn) AAS pn T7270 ND7D7 ApTN?- SWI Spo? sand MS 2 3nd) (P 0on37) JN OVA wmisay mnwn? Nsw 3nd AST ANA AY SVWNd ony AIypw AWS NSIps np? ASIN? TTI 7383 At IND3 ADIN 937 Ny P13 TINw PPD pyr? WA? T|MD sn 1D W337 Ww (vy or) TDNSw A? Mena 3° SWS AIwWO TD OY O32 TPN “NYDN | ans Nwinow MWS now Sips mDe “PRY NOW 72 TPIS 9 Dw TDN pyny MINwWI 8? AT SMD yA ATyIN “A DID DTT 281 (Pp opph) ADNIw “py oD 194 Lied hieteeD TEP Because the reason of two laws were ex- plained, and the greatest man of a genera- tion stumbled over them. It is written (Deut. 17, 17) He shall not acquire many wives. And King Solomon said: ‘I shall take many wives, and my heart shall not be turned away.’ Whereupon it is written (I Kings 11, 4) And it came to pass - that his wives turned away his heart. And it is also written (Ib.) Only he shall not acquire for himself many horses. And Solomon said: ‘I shall acquire many, and shall not return to Egypt.’ Whereupon it is written (Ib. 10, 29) And a chariot-team came up and went out of Egypt,” ete. MISHNAH: The king must write the Holy Scrolls for himself; when he goes to war he must bear them with him; when he enters the city they must be with him; and the same when he sits judging the people; and when he takes his meals they must be placed opposite him, as it is said (Deut. 17, 19) And it shall be with him, and he shall read therein all the days of his life. GEMARA: Rabba said: “Even if his an- cestors left one a scroll, nevertheless it is a meritorious act for him to write the Holy Scrolls at his own expense, as it is said (Deut. 31, 19) Now, therefore, write this song.” Abaye objected [from our Mishnah]: “He shall write the Holy Scrolls for himself,” and must not be satisfied with those of his parents. And this speaks only of a king, but not of an ordinary man. Our Mishnah treats of two Holy Scrolls, as we are taught in the following Baraitha (Ib. 17, 18) He shall write for himself a copy of this law— i.e, He must write for himself two Holy Scrolls, one which he must carry wherever he goes, and one which shall remain in his treasury. The one he has to bear with him he shall write in the form of an amulet, and place it on his arm, as it is said (Ps. 16, 8) I have always set the Lord before me. How- ever, he must not enter a bath or a toilet with it, as it is said (Ib., ib. 19) And it shall be with him and he shall read; i.e., it shall be with him in those places where it is per- mitted to be read, but not in those places where it is not permitted. Mar Zutra (according to others Mar Ukba), said: “Originally the Torah was given to Israel in Hebrew characters and in the Hebrew language; then it was given again to Israel, in Hzra’s time, in Assyrian }73 9wo) DpyD 124an3 MINApa sny “nw Dw3 17 M3 8? (P 0-37) IND OAyA 7173 b“n) 39ND) DN 871 ADIN IN ADIY OS 1337 DS IO ws MDW H3apr Hy? 7 (h DN) DDI 17 7379 87) (7 0737) 33ND) Cb“) DND1 SWS N71 ADS IN ADI 7131 FDD MIND wws Oo ypD ABI7D NSN NSP 1DW? AN TAD 37 SMD 47D AL 77D Sw Wy ST) 0353 wy Nim Ap? ( 0°37) TONIY 17332 NT 3D wy NT 21 9° 73 13, 8aP1 wy AN V2 imsmy 3) oY AS 7D ADS .N1D3 Yow 31ND? MyN AN ADP PISS DIN? swt AS O57 nD Anyi (6> or) AON3Iw DS 7D ow? “pb 17 ANDI VIS MDS nmin nw? SPS AD IY 8? S82 pv Ww? 3nd 131. 73wd AS 1? SND N3NTD Wy nds) NSsY ANAw nns nn sw DNSYY AMIN P33 99323 19 Any ns} Nani yap POD ANI Awiy wy mp3 973997 TON w (sp odon) IDNIw syns F937 71D D353 IS DiS 73 9399 9D TN (Pr 0737) TON3Y NDON 39 87 pres 213 AMP? NSA DIP 13 NP) wy ANA MINAS SIP WD KOMINT SW WD ISL WTP Tw My SND5 Is1ws9 ATI AN FNS SNDD Ny %O°D OP AN AVN 197 =) je) 3eh the people in the morning, my wife died at evening; and (Ib. 21) I will profane my sanctuary, the pride of your strength, the desire of your eyes.” KR. Alexandrai said: “To him whose wife dies, the world around him is dark, as it is said (Job 18, 6) The light becometh dark in his tent, and his lamp will be quenched above him.” R. Jose b. Chanina said: Also his steps become short- ened, as immediately it reads: The steps of his strength shall be narrowed. And R. Abahu said: “Also his advice is no more of use; as the end of the verse cited reads: And his own counsel shall cast him down.” Rabba b. b. Chana said in the name of R. Jochanan: “Joining couples is as difficult as the divid- ing of the Red Sea, as it is said (Ps. 68, 7) God places those who are solitary in the midst of their families: He bringeth out those who are bound unto happiness. Do not read Motz Assirim (bringeth out those who are bound), but read it K’motzi Assirim (like bringing out those who are bound). Do not read Bakosharoth (into happiness), but read B’chi V’shiruth (weeping and sing- ing) ; i.e., at the Red Sea they wept first and then sang.” Is this so? Has not R. Juda said in the name of Rab: “Forty days before the embryo is formed, a heavenly voice goes forth and says: “This and that daughter to this and that son.?” This is not difficult to explain. The latter deals with the first mar- riage, and the former with the second mar- riage. R. Samuel b. Nachman said: “For everything there may be an exchange, but not for the wife of one’s youth, as it is said (Is. 54, 6) And as a wife of one’s youth that was rejected.” R. Juda taught to his son, R. Isaac: “One can find pleasure only in his first wife, as it is said (Prov. 5, 18) Thy fountain will be blessed ; and re- joice with the wife (Ib. b) of thy youth.” “Whom do you mean?” his son asked, and he answered: “Your mother.” Is that so? Did not R. Juda teach to R. Isaac his son (Ece. 7, 26) And I find as more bitter than death the woman whose heart is snares and nets, ete? And the latter asked him: “Who, for an example?” He answered: “Like your mother.” True, she was irascible, but was easily appeased with a word. R. Samuel b. Unya said in the name of Rab: “A woman [unmarried] is an unfinished vessel, and she makes a covenant with [cares for] none but him who made her a vessel; as it is said Py TSP DINYy PINs WTP OS 79ND 337 (or) DN DIN 72 ONTT3DD78 18 .OD"y TON nassw Wy. 4wn pay yoo inws mAnaw VD vy WAS. WM Ts (Pp 3vp) DVSpPnN wy op WS S3y3m 7D op DIS WS 937 IS ys My¥° (or) 7DS3Y insy WD 7whi (Or) ADSIw NDI wnysy Dar? AWP pny I“N IN 1D 42 7D WS DTS (Pp OOM) TMS FID Oo My mp yw. OVS N81 AND ON aww DPOS NYIDD N28 O VON NSD MPN IS N19 MIDI D2 S78 NNwWIDD “pn ON DT} OF OYSIS 37 Ws ATW 55 DN 83175 2 DADS HSsP 7p 3 7717 ns IVI NT PWN AND NT S wp NP 9317H9 Yin man we 757 7yoM3 1D Asiw a"s aw Dey NWS) (72 Hyver) Tassw OMys AwsD M73 PMs? 397 ATMA 35 7? Md DNDN %D InwWSI NPS TI ANP Ss OTN PX S12 JPY oA (9 oben) TDS3Y AWS gh pad 7s Psys (3p or) AYND now MTN 35 797 Pp NT oS 5Ds ese sar HID 1 3S Sw (6 pop) AAD Prys 349 o"S) DIT OTD ST AWS AWN NS “T13y) SEPM FPN Jos pA IS IND NID MDW SIS ID Iw As 8s, MID N28 M02 AND AS) SA ON AwS ST IIS 1D (72 HyEr) TWANIW 99D ASwyy ond 196 een And to the Jews according to their writing, and according to their language, i.e. Just as their language was not changed, so also was their character not changed. But if so, then what is the meaning of “He shall write (Mishnah) a copy of this Law, [which signi- fies a change in the future]? This refers to the two? copies of ithe Holy Scrolls which a king has to write; one of which is kept in his treasury and another with which he goes out and comes in. The one with which he goes out and comes in should be in a minia- ture form attached to his arm, as it is said (Ps. 16, 8) I have always set the Lord before me. But he who maintains that the char- acter of the writing was.not changed at all, what does he infer from the passage just cited? He uses it for that which was said by R. Chana b. Bizna in the name of R. Simon the pious: “He who prays should al- ways imagine that the Shechinah is opposite him, for it is said, I have always set the Lord before me. R. Shaman b. Aba said: “Come and see how difficult it is to obtain a divorce, for they (the sages) permitted Abishag to be with David and did not allow him to divorce one of his wives in order to marry her.” R. Eliezer said: “He who divorces his first wife, even the altar sheds tears because of him, as it is said (Mal. 2, 13) And this do ye sec- ondly, covering the altar of the Lord with tears, with weeping and with loud com- plaint, so that he turneth not any more his regard to the offering, nor receiveth it with favor at your hand. And immediately after that it reads: Yet ye say, Wherefore? Be- cause the Lord hath been witness between thee and the wife of thy youth, against whom thou hast indeed dealt treacherously; yet is she thy companion, and the wife of thy covenant.” R. Jochanan (and according to others, R. Elazar), said: “The wife of a man does not die [frequently] unless he is requested to pay [his donation] and has not to pay, as it is said (Prov. 22, 27) If thou have nothing to pay, why should he take away thy bed from under thee?” R. Jochanan said again: “To him whose first wife dies, it is as if the Temple had been destroyed in his days, as it is said (Ezek. 24, 10) I will take away from thee the desire of thy eyes, ete., and (Ib.) And when I had spoken unto 3D Wp FN manws 8? Dw? A oswD1 O3NnI5 WS OYpd 338 A XS MINwWI 8? DIN Ans Amn nw? msi AN AYP mano? Anpay Ans) wy No3IN ANs hw TIS AVY WY NDI OSsyw AMIS 1133 (sp OdOn) AONIY IIIS 17 ANI yp P10 SSO ONY ONT TNT TON 97332 Tne 33 SIM 3075? 7°? Syd) Sw WS. wt 1s P9anaT NTN pypw IS SIMS “pS3Y «TTD APDw ISD IDsy ASW 2T8on 97339 7m Rw Mp MDD ASN NID SIS 13 yaw 37 1s nm N91 mF 12 AA TIT? Aw Dwr MWS NWS AS was 79 848 .wI? 1? shh) TONIY MIYHT PIy TD Mat aS nary WS AyoTt mpd wyn nsw ANN (3 SUT I TD 7Y BNIDN (Or) 34757 a1 iT yeas ws nan SNWS DS WUPIS (D1 SOMNT PTY 1S ‘DO Wad PwpPId ON NPS AND OS 7 pow? 79 PS OS (30 cn) TONIW 17 PSI 55 NY 7 “81 SPN J22wp Mp mp? m2 Dn YS AWS INWS ANDY OTS DIS 32 (7> Shp) TONSw POs wIpen TOM 89 MDS Sy TaN Joo mp1? 9337 (oc) ND) Nyt X3n 831 ADDN NI Sys ows Mani p32 OY I TDTNT 7). Mishnah means “double;’ if slightly changed, it means “change.” 199 aie ka power] and haughtiness [to the weak], which came to Babylon.” Did then haughti- ness come to Babylon? Behold the master said elsewhere: ‘Ten measures of haughti- ness came down upon the world of which nine were taken by Elam and the one meas- ure was given to the entire world.” Yea, their intention was to go to Babylon, but they were dragged along to Elam. You can also infer this from [the expression] of the passage to build (intended) a house in the land of Shinar. The explanation is sus- tained. Is then haughtiness not frequent also in Babylon? Behold the master said: “The symptom for haughtiness is poverty and [nine out of ten measures of] poverty went to Babylon.” The poverty mentioned here refers to the Torah, as it is written (Songs 8,5) We have a little sister, and she has yet no breasts, whereupon R. Jochanan said: “This refer to Elam, which merited to [have cholars to] learn, but not to teach others.” What is the meaning of the word Babel (Babylon)? R. Jochanan said: “A mixture of Scripture, Mishnah and Tal- mud.” (Lam 3, 6) In dark places hath He set me to dwell. R. Jeremiah said: “This tefers to Babylon” [where the scholars are not agreeable to one another]. R. Chiya b. Zarnuki and Simon b. Yeho- zadak went to intercalate a year in Assia, and they were met by Resh Lakish, who joined them, saying: “I will go with them to see how they do it.” In the meantime he saw a man who was ploughing in the Sab- batical year, and he said to them: “This man is a priest, and tills in the Sabbatical year!” (They answered: “He may say: ‘T am merely an imperial servant in the estate.” He again saw a man who trimmed his vineyard, and he said: “He is a priest, and trims the vineyard!” They answered: “He may say: ‘I need the twigs to make a bale for the press.” Whereupon Resh Lak- ish remarked: “The heart knows whether it is done for E’kel (a legitimate purpose), or out of akalkaloth (perverseness).” They then said: “He is a troublesome person.” When they came to their place, they ascend- ed to the attic and removed the ladder [that Resh Lakish should not join them]. Resh Lakish then came to R. Jochanan and ques- tioned him: “Men who are suspected of transgressing the Sabbatical year, are they fit to intercalate a year?” After deliberating, Le psp Pap AAwWy IW Ws Ns 733? mF Awaz 72 TNS) Dy 173 HywN oriyp? 4° mp3 NIT DIDS NN 7337 PS 2D oripT n? 1337 DN2IT D3 SPT ODy? 2a1nwNT TANTS? 7339 Nip .O“w AyIw pana 3 7237 AVY? AYIY nT nip? yo. 7D bYdr) DNIT ANT Vy AYsy ND AM | TON1 17 PS Dw ADP 37 NINN (Pp 7099 AND 871 71099 ANaw oMy aw pM M7193 Napa. AND yn AN 753 OND Downes (2 oh) TWINS 7995 Aawes NTIDIN AT Moy Ws Op ond 3D wit :723 7y PTS JD Pyow 1 pyar 7D Nn 934 Y7 172 ypab NDYyS Aw Ay? sp 17 SST IMDS DMN TDS WP TAD Fs wsp? 3°75 SpT $133 S177 WIM Say Ty api 9159 «19 «ADS WANT WD 7? As $123 SiN? AVI AN ADINA USN PMS 12 T2D8 en PAD 19 Ws {1D3 ADD ANT DN? DS POS O38 THT AD Ipy? a1 915° TADS Np py> OX FPY? OS YTD 3IT NAPS? SPD ONT? Wd 9D PT SIA STD FIN 8397 TDP? SAS TAIN Sat) Mp ly Pw) Mypswn Yy PWN DIN 32 9s Mint TD 89 NWP S72 TON TT Aw Dy? 198 hea (Is. 54, 5) For thy husband is thy master,” ete. There is a Baraitha: No one feels the death of a man more than his wife, and no one feels the death of a woman more than her husband. No one feels the death of a man more than his wife, as it is said (Ruth 1, 3) Thereupon died Elimelech, Naomi’s” husband; and no one feels the death of a woman more than her husband, as it is said (Gen. 48, 7) And as for me, when I came from Padan, Rachel died by me. CHAPTER THREE (Fol. 23) It has been taught in a Barai- that: Thus was the custom of the pure- minded people of Jerusalem; they would not sign [their name as a witness] to a docu- ment unless they were aware who were to sign with them. They also would not sit down to judge unless they were aware who were to be their colleagues, and would also not go to a banquet unless they were aware who were invited with them. R. Oshiya said: “What is the meaning of the passage (Zech. 11, 7) And I had taken unto me two staves; the one I called Graciousness (No’am), and the other I called Concord (Choblim); i.e., No’am re fers to the scholars of Palestine who are polite to one another while discussing halacha. Choblim, refers to the scholars of Babylon who wounded [each other’s feel- ings] while discussing halacha.” (Ib. 4, 14) Then he said to me: ‘They are the two sons of Yizhari (clear oil), that stand by the Lord, ete. (Ib., ib. 3) And two olive trees are naer it’ R. Isaac said: “This refers to the scholars of Palestine, who please each other during halachik discussions like olive oil; and the two olive trees near it, refer to the Babylonian scholars who enrage one an- other with bitterness during halachik dis- cussions,’ just as an olive tree is bitter.” It is written (Ib. 5, 9) Then did I lift up my eyes and looked, and behold, there came out two women, having the wind in their wings, and they had wings like the wings of a stork ; and they lifted up the Ephah between the earth and the heaven. Then said I to the angel that spoke to me, ‘Whither are these bearing away the Ephah? And he said unto me: ‘To build a home for it in the land of Shinar’ RR. Jochanan said in the name of R. Simon b. Jochai: “These two women refer to cringing submissions [to 3D nsp NOS FD UN PN NIN Wow Minas i pwry YN PS 77D? N78 AND AWS PN) INws? q2n28 HD (b py) DNS NWN? S28 ND TDNIY N2YD7 SIN AND AWS PN] yl Ws 2207 92) AND PID 8132 3381 (Py Mmrh 3) wesw PD Wi nym ps sown 2Y Damn V1 8) Peny DYwisy in “qe pha (GE) Gr) N91 Day OMIM °D DT NT 7D ON NOW SYP DY TY TT "8 SIS PTD Paw V7 TD DON SN ATIYDI DIDI VW N71 ENDy sDMDy 3D) °p OYyT psi ( on>5) BANDIT OND Sypwis 1“S SHANI IMS71 Dyis “MASI IMS? Mi2pp say 97 m poyspyw say mn ws py o°721n peony 93352y nN Vs DIN NDIA. i? S33 TON MPN ON (7 OF) 1992 AT? Ar ans? Moy Dns Dw AI OMIA AST mo ar pnp 2252y n’n Vs pms? 1s SANT DY SYST (o> dr) BND ND 7372 MIND] PP|IS NT MSs ws nw mM PAST PD MEST AIwNI ATM 9B3ID> O"!33 Mo 93 TSDITA S59 OS DIN) Dwr P21 mes m5 mind Sos TS" NANT OS M5971 9 pyow 9 pwe pny WH AyIw PIs Sooo sw omom ominn mpun mr ayn 201 3Ppy? is written here: He will roll you up (A’ate) as a bundle, and it is written [concerning a leper] (Lev. 13, 45) And he shall cover (Ya’ate) himself up to the upper lip. (Ib) He will roll thee up as a bundle, and [toss thee] like a ball unto a country of ample space.” It was taught in a Baraitha: His (Shebna’s) desire was to disgrace the house of his master, and therefore he himself was put to shame; for when he came out to Sancherib with his party, Gabriel shut the gate in the face of his party. And whep Sancherib questioned him: “Where is thy party?” he answered: “They have rebelled and retracted.” ‘Are you making sport of me!” Sancherib exclaimed, and they bored holes in his heels, tied them to the tails of their horses, and dragged his body over thorns. (Ps. 11, 3) For [if] the foundations be torn down, and what would the upright do? R. Juda and R. Hina differ. According to one it means: “If Ezekiah and his party would have been destroyed, how could [the promise of the Lord] be fulfilled?” And according to the other: “If the Temple would have been destroyed by Sancherib, [in accordance with the advice of Shebna], what would have become of the wonderful miracles of the Lord?” And according to Ulla this refers to the thoughts of that wicked (Shebna): “If they would not have been destroyed, what would have become of the righteous Hezekiah?” The interpreta- tion of the one who explains that the pass- age for the foundation be torn down refers to Shebna’s thoughts, is readily understood, as it is said (I Sam. 21, 13) And David laid up these words in his heart. 'The interpreta- tion of the one who explains the word foundation to mean the Temple, is also evident, as we are taught in a Mishnah that a stone was placed in the Temple from the time of the first prophets, with the name Shethiha (foundation). But he who ex- plains the passage to mean Hezekiah and his party, where is it to be found that the word foundation refers to the righteous? From the following passage (I Sam. 2, 8) For the pillars of the earth are the Lord’s, and He hath set the world upon them. [Pillars, are the righteous, on which He hath set, the foundation]. And if you wish I will say from the following (Is. 28, 29) Wonderful is He in counsel, and excellent in His wise i ese st 7y) (2 9p) BAR 31 Ay Joy xn WT3 ADS F|IB? FY (3> ove) .mpy? Daw niwy? wpa NT NIN OT Asn pas 98 573 4D9!? YIITN M93? P2p1 wsy? ANT3 M8132 SON WS PDs AI %D Ip? 13D S788 (3"y or) TNVAWY WAND SVT TINS VIDS 92 TTA) TID 748 SDT Aw 99 PIPPI WIP3s 72. HDND Np 2D 3“ 597 29 IIS PID YT) OMDw 5373 WTSI 2 DPA Fy) OPA mo pts pow minwA %D (fh odoan) MPIN YS WS TIM Sy BW ATW 39 .2y5 YS TOS TM) Ip AM PTs Po wnyrt AON STP YD AD py DI woporA ns NIDA OPS pwr unis Iw Pawn YS pmiswnd ws To? Sp?wo Ib AD PTY NOW Minwh 9D WNIT AT pws ns 7 ns owt ow (b> b"r) TON Iyow> WUT D3 P“wMD T4171 137 Vs MONT OMIT DSIWNIT ODS Mo ow ANT jas AMY DI DpIn TW"? S78 MANIPS ANA NL DAIT MINY MP ST Ip Ty INDwWS SDT 7an omy Mwy pas pw m2 95D (3 oF) Soa ABY NT (p> over) SIA S"pays) 200 ai a shake a) 4 however, he said: “It presents no difficulty to me, as they may be compared to the three keepers of cattle upon whose calculation the Rabbis once relied.’ Afterward, however, he said to himself: “But there is no similar- ity, for over there [concerning the three keepers of cattle] the Rabbis met afterward and did the intercalation, but here they themselves did it, and they are only a coun- cil of wicked men, and a measure passed in a council of wicked men does not hold.” “That is the trouble, that thou callest them wicked,” remarked R. Jochanan. When the above-mentioned Rabbis came to R. Joch- anan, complaining that Resh Lakish called them keepers of cattle and the master did not say a thing to him,” he answered: “Even if he would have called you shepherds, what could I do to him?” To what does a council of wicked men refer? To the following: Shebna, would ex- pound [in his college] with thirteen great men, and Hezekiah would expound with only eleven. When Sancherib came to attack Jerusalem, Shebna wrote a note and shot it with an arrow [into Sancherib’s camp]. The note read: “Shebna and his party are willing to make peace, but Hezekiah and his party are not willing to make peace, as it is said (Ps. 11, 2) For lo, the wicked bend their bow, they arrange their arrow upon the string.” And Hezekiah feared, since, perhaps the inclination of the Holy One, praised be He! would be towards the majority, whose desire was to deliver themselves to the ene- my, that he would also have to deliver him- self to them. The prophet then came to him saying (Is. 8, 12) Say ye not a conspiracy, concerning all whereof this people do say: A conspiracy; i.e., they are only a council of wicked men, and [a measure passed in] a council of wicked men does not hold. He (Shebna) went and hewed out a cave for a grave for himself amongst the graves of King David’s house, and this is why the prophet said to him( Ib. 22, 16, 17) What hast thou here? and whom hast thow here, that thou hast hewn out for thyself here a sepulchre ? Behold, the Lord will hurl thee up and down with a man’s throw. Rab said: “From this is to be inferred that the sufferings of homelessness are harder for a man to bear than for a woman.” R. Jose b. Chanina said: “From this we infer that Shebna was punished with leprosy, for it OD WMIBWINN IN API Oy wows 27 OS Wi OA 27 8? Ws WN Sin Dyw wp Soa snyw sin? Ay) NT JIN AS PIT 1D Ss yw wpr SIP m9? TWAS PIM IT Mp? INS 3D NPS WP WS YTD NI ID 28 871 IP. ¢yy 77 2719 (1D8 OND JSS pT 197 7p ow NDNS WIT TIT Naw yw Twp ND 8) SMNII AD IND wet AN MPN SMI N3IDw SnD Dwi A7y Wi DNID NHS Mow Ny) NIsY NWI STW NPN (P odon) TSW ID Iwi SS? INyD) Mp SY OSM 3D Nwp PIT Hywat mun Dn NDOT TOS MpiIn %~ANDD Sp AT 1M 7VD SQM WD APT ANyT AYps ow HDS SD MOND D3 WIS MDA ANT awis 959 Twp PIONN 8? (P over) 17 TNT NIT Dw wp 1175 TWP iNT Dy DN 7 D13N? 477 PING ID BS yw Wr (32 OF) 17 TANT $923 $3 TT ND MSPs 13)P “Dp Mb 9 MyM 9D AA 47 D1 AD 7? 7 S919 31 IOS 133 T9NI! FIpIMD 77 TIT “8 Mpy Wy (or) -SMNASTO AwWP 1337 35ND NyIs 12 ANDY WI SIT 73 3D 203 lapel ae fore be interpreted, fathers should not die by the testimony of their children, and chil- dren shall not die by the testimony of their fathers. And children, you say, should not die by the sin of their fathers? Is there not a passage (Ex. 34, 7) Visiting the iniquities of the fathers wpon the chil- dren? That passage refers to children who hold in their hands the deeds of their fathers, (follow their fathers’ example), as we are taught (Lev. 26, 39) And also through the iniquities of their fathers shall they pine away with them; i.e., when they hold in their hands the deeds of their fathers. But perhaps this refers even to those who do not follow the examp!e of their fathers? Since the passage reads (Deut. 24, 16) For his own sin shall every man - be put to death, it includes even those who follow the deeds of their fathers. And when they do not follow the example of their fathers you say they cannot be punished ? Indeed it is written (Lev. 26, 37) And they shall stumble one over another. Infer from this that all (Israel) are responsible for one another. That deals with a case when they had an opportunity to protest [against the evil] and they did not, [they are therefore responsible]. (Fol. 29) How were the witnesses frightened? R. Juda said: “Thus it was said to them” (Pr. 25, 14) Like clouds and wind without rain, so is a man that vaunteth falsely of a gift. Raba said: “This is no frightening, as they may think that accord- ing to the popular saying, Seven years of famine do not pass the gate of a man with a profession.” “Therefore,” said Raba, “it was said to them (Ib., ib. 18) As a maul, and a sword, and a sharp arrow, so is a man who beareth false witness against his neighbor.” R. Ashi, however, maintains that even this is not sufficient, as they may think, even in time of an epidemic one does not die before his time. Therefore said he: “I was told by Nathan b. Mar Zutra that it was said to them that false witnesses are dis- graced even by their own employers, as it is written (I Kings 21, 13) And there came in two men, sons of Belial, and seated them- selves opposite to him, and testified against him, saying: Noboth has blasphemed God and the King.” Fol. 30) It has been taught in a Barai- tha: R. Nechemiah said: “Thus was the ty bin) MSN Fy wi S$? 0333 O32 Ny Py O32 SIT 8? MIN Py. oa Mss Anys cn O32 °Y MSN Py TWPw (7 pwr) MINI ONT. OMNIS Avy prmawo pe’ DNS onias Miny2 AN 2 pop») TDIS ANS OF2 OTDNIIN ALYY PrmNwd SUIWD PITIN PWD SPN IDN IN PMTINwd “WT I ISDN ws (72 0737) WIN PSY] ODD OVNIIN Ayyo prmixws wes w21 (2 bopy) anni Ss? PMs D3 OVIDw 77D YON py. wos PND 2D $71 Ind? OPS AY ONT Ar nT JPIOS DT MYT IY PoOwMNa (vr 47) (o> rn) 117 JAS DA OAT A“ nd nas 777ND wos PS gwar mM ows NIB TT aw Sy 9 9959 839 ADS apy N27 DN S98 AT 8? NIDINT NIONI wes psy ym 3am pao (oc) WW? BN 919? 9959 ws 37 TOS TpPY Tp prs Any DSW NS? 3Y NID WIST SIND TIT sw ay - N17 1D 13 73 97 TAS WS 35 ADS NON DIT OT TASS Spy mp we DS ITA Pp9I3 33 DwsIS Ow iwi (b> bn) 2 J2D1 DTI NID WN? WATT OW JIT3D TT ID WIS AM 7 NIN 202 ,°57M3D oy deeds. R. Chanina said: Why is the Torah called Yushiya? Because the study of it weakens the strength of man. Others ex- plain: Because it was given in silence be- cause of Satan. Others, again, explain it that they are mere words, and yet the world is built upon them.? (Ib. b) R. Juda said: “A shepherd of ‘ whom it is not heard that he leads his flock into strange pasture is nevertheless dis- qualified [to be a witness], but a collector of duty of whom it is not said that he takes more than he ought to, is qualified.” The father of R. Zera was a collector of duty for thirteen years, and when the governor would come to that city when he would see a scholar he used to quote (Is. 26, 20) “Go, my people, enter into thy chambers.” And also to the other people, when he saw them crowded in the streets, he used to say: “The governor will come in town, and pres- ently he will slaughter the father for the son, and the son for the father.” (i.e., he will exercise extortions), (Fol. 26) where- upon all used to hide themselves. And when the governor came, he used to say to him: “You see that there are very few people in this city. From whom, then, shall we col- lect so much duty?” When he departed, he said: “There are thirteen maes which are tied in the sheet of my bed; take and return them to so and so, as I took them from him for duty and did not use it.” Ulla said: “Trouble [about sustenance} affects the memory, even for the words of the Torah, and makes one forget what he studies, as it is said (Job 6, 12) Who frus- trateth the plans of the crafty, so that their hands cannot execute their well-devised counsel.” Rabba said: “If, however, he oc- cupies himself with the Torah for the sake of Heaven, it will not affect him, as it is said (Prov. 19, 21) There are many thoughts in a man’s s heart ; but de ee of the Lord alone will stand firm; i.e., study which is for the sake of Bee no matter in what circumstances one is, remains forever.” (Fol. 2%b) (Deut. 24, 16) Fathers shall not be put to death for the children. . . ~ for his son’s sin, ete. For what purpose is this written? If only to teach us the mean- ing of it taken literally, we know this from the end of the verse—for his own sin shall every man be put to death. It must there- 1). Tushiya, has several meanings if slightly changed. SDD TWIN AY SIPs AN? PIN 4s wn Mvin AMS 137 DIN ?v Ind nwnow MwiIn ANS 137 POW PO oswns Ans :Dm7y NNW DAyry nN Fw ONS MDB AYN OND ATM 35 AOS (3’y or) NNVS3 IBY SVT IT MSs Ww N33 OND SND? SU WI SAN AW OD Paw DIN ‘DY 42 (QD vr) 12 WS 7329 MN AW 3D we DN NNT WIS NM AT OD PAIN. SS DID? SDN DID] SINT SND? SAS SW NOPy 07D 173501 (9 97) NDS DD? $131 $13 TWH NMS 9D SDI NOD 797 TDS INS 3D SN39TDD 97 CAMST Oyo ADIN pW 9's S71 IND INDNZwWT 83757 799 WAM 299 IDDSN ns? as Hyd AawnD Sy AOS 871 DDMy Mawnp 1D (© 3yh) ADSIw D’pipy ON ADI IDS Aen On ADwyn mia (w cn) WwsIw ny AS Tw? My DIPM A vn yy) wes 292 mown :D719 DIPM SA 7 127 AD wy 0°737) B33 I) MIDS wi &? (3"y 1 97) NYS MSs inp X7v 127 Os 9"N AD (75 (or) TO83 135 97 AN PyS O33) O33 Sy MISS Indy 8? NPS wi INYNI wx 205 NT expression may be used for many arguments, but one and the same argument must not be deduced from different biblical expressions. It was taught in the academy of R. Ishmael (Jer. 23, 29) Like a hammer that breaketh the rock in pieces; 1.e., just as the hammer strikes the stone into multitudes of pieces, so also may a biblical passage be interpreted for many arguments. (Fol. 37) (Songs 7, 3) Thy navel is pro- tected like a round goblet which lacketh not the mixed wine. Navel refers to the Sanhedrin. And why were they called navel? Because they used to sit in the cen- tre (navel)? of the world. Is protected—ie., it protects the whole world. Round goblet— i.e., the Sanhedrin sat in a circle. Which lacketh not the mixed wine—i.e., if one wished to leave, it must be seen that there would remain twenty-three, corresponding to the number of the small Sanhedrin; then he was able to leave. But if there were less, he could not leave. Thy body is like a heap of wheat fenced about with lies; i.e., just as from a heap of wheat all derive benefit, so all were pleased to hear the reasons given by the Sanhedrin in their discussions. Fenced about with lilies—i.e., even a fence of lilies was not broken by them to go out of it. This is what was said by a certain heretic to R. Cahana: “Your law permits a man to stay alone with his wife during the days of her menstruation. Is it possible that flax and fire should be together and should not burn?” And he answered: “The Torah has testified for us, fenced about with lilies—i.e., even a fence of lilies is sufficient for us—and it will never be broken.” Resh Lakish said: “This is inferred from (Ib. 6, 7) Like the half of the pomegranate is the upper part of thy cheek—i.e., even thy lowest are full of meritorious acts—like the pomegranate.” R. Zera said: “From (Gen. 27, 27) And he smelled the smell of his gar- ments, ete. Do not read b’gadav (garments), but read bogdav (his transgressors).” There were insolent fellows in the neighborhood of R. Zera, who nevertheless associated with them and showed them respect, so that they should repent. The Rabbis, however, were not satisfied with this. When R. Zera died the insolent fellows said: “Hitherto there was the little man who prayed for us, but now who will do so?” Whereupon they re- ty nt 37 DISD ADDO NYP IAS Dy Psi YID pSib? wad (a2 ony) NIN Asynw NPD FAS NIS1393 NDI? penny At wwe 7 :DOyh D7 SSP INS DM? 2 ADA AS JAW (6 c“or) (55 47) mow Sips mo? Pr wv PNY 19) aan ps oy Iwmaps awry saw jw sw WDA 17D oAypR 7D 7p AyAD saw SNS JUST Dw stom DM 28 7D? nD V773D 7333 4"D we DS DST ONS? on 43m. (Or) NSP IDS IS? DST Ss AP MIND PINs 7A DMN Np Ay AD Don Hp 7y AND, FPoyMD Psq3s 7M PTI AS I) SS? owiwa AND ANwW Dwi | NID 307 SPD SIT P87 TNS OF. WN IWS S1D3 TTD TI? Mw TTI Is App ANA 2s Nanay AS Hy32 Oswiws MID IaNW DMwIw. AID y c“or) SDD AOS 3” NISI yD Wa 8? Jay psp Ia FNP pw Iw M25D (s NITD DN NW DT PAD My Osx79 PM IS TID MI AS AA (1D mrh3) wo DADwY OFT. DST PID SIS YI SDT AMIIIwW} PAT AS WIA. oS TMT DT 8D A? Bapyp ANT Sr 7 AWE M3 9D 7339 MHP 1A ADwhs PY PAIN SPO TIT SIDA Tp MN Nr SO 77Y OPS JNO NNW NM Ty ys. TNT 2). See Tanchuma Vayikro 18, 23, that Palestine is the Centre of the world. 204 elie ba at ee i custom of the pure-minded in Jerusalem. They let the parties enter, listened to their claims, and thereafter let the witnesses en- ter, listened to their testimony, and told all of them to go out, and then discussed the matter.” (Fol. 31) Our Rabbis were taught: “Whence do we know that one of the judges, when leaving court, must not say: ‘I was in favor of the defendant, but my colleagues were against me, and I could not help it, for they were in the majority?’ The passage, therefore reads (Lev. 19, 16) Thou shalé not go up and down as a tale-bearer among thy people. And another passage says (Prov. 11, 13) He that walketh about as a tale-bearer revealeth secrets.’ There was a disciple concerning whom there was a rumor that after twenty-two years he disclosed a secret thing which was taught in the college. R. Ami drove him out of the college, and announced: “This man is a revealer of secrets.” CHAPTER FOUR. (Fol. 32b) Our Rabbis were taught (Deut. 17, 20) Justice, only justice, shalt thow pur- sue. This means that one shall follow after celebrated judges, after R. Elazar at Luda and after Rabban Jochanan b. Zakkai at Brur Cheil. We are taught in a Baraitha: if one saw many lights in the city of Burni, it was understood that the ceremony of cir- cumcission took place; and if one saw many lights in Brur Cheil, he undersotod that there was a wedding banquet in that city.”? We are taught in a Baraitha: Justice, only Justice, shalt thou pursue; ie., you should always do your best to follow after the sages in assembly, as, for instance, after R. Elazar at Luda; after Rabban Jochanan b. Zakkai at Brur Cheil; after Joshua at Pekiein; after Rabban Gamaliel at Jamnia; after R. Akiba at B’nei B’rak; after R. Matia at Rome; after R. Chanina b. Tradion at Sichni; after R. Jose at Sephorius; after R. Juda b. Bathyra at N’zibin; after R. Joshua, in exile (at Pumpaditha); after Rabbi at Beth-Sh’arim; and [when the Tem- ple was in existence], after the sages at their chamber in the Temple.” (Fol. 34) (Ps. 62) Once hath God spoken, yet twice have I heard it; i. e., one biblical 1). During the times of persecution these were the s other ooccasions. PIT ya? Po*3n Doers ym ps3 Pypiwi QW Pow3spi oA pyniws PII PSWI PIN? OMNIS PRS) O37 acl ‘38 TDN) NOW SEW? 1930 1M (hd 97) “VINY AWYS AD 2738 PI~nD aM ADD Joys 7°37 79M 82 (vo bop) 9“N 9p 13 NUTT TD N73 239 FAT (h den) ADINI TDMST S79 9937 SID T9y PIT STDIN PY PAIN PAwy 13 OS 9377 NwITD 33 My PID) SWI "3D {DS 237 FP|NI 2 NUT NT 973. OF wr PAB Hae 3s We TAS 27 AFNTAN PIs Pry (” 037) 1n BAY /7 ANS 3777 Aty78 834 INNS AD! 43 31133 DN MAP NIN .27 TID? Kar 43 iM W733 137 WS .D’ yan yiow wn pow oy anwe ow An DDSn ANS 4F2T FNTAN pws pis on BAY 737 ANS 1177 Ap OS “7 IMS AD wd PY P|? pwns 397 ANN Bn 71739 wor 73 5337 S3°Py 9 ANS 73399 ON*9Ds 734 INN NDIN 937 ANS 9A? NIM 237 ANN prs TINS SBS SY 9 ANN 9359? TIN 73 PWT 935 IMS P2339 AND 3 ATA A DPN AMS | myy 59 M5 ans Ad 2m nw DAY OTN IDT ANN (3p odon) (75 97) D*pyd M57 SP SMS $1 191 sMyow 9° igs by which Jews were invited to celebrate their weddings and 207 =py. said (Prov. 11, 10) When the wicked perish, there is joyful shouting. GEMARA: Our Rabbis were taught: What is the meaning of a supposition? The court says to them: “Perhaps you saw that one ran after his companion to a ruined [house] and you ran after them, and found in the hand of one a sword from which the blood dripped, and you saw the slain strug- gle? If [you saw] this, you saw nothing [as long as the slain was not killed in your presence |.” There is a Baraitha: Simon b. Shethach said: “May I see the consolation of our peo- ple as I did see one who ran after his com- panion to a ruin. And I ran after him, and saw a sword in his hand from which blood dripped, and the slain was struggling, and I said to him: ‘You wicked one, who has slain this man—I or you? But what can I do that your blood is not legally in my hands, for the Torah says (Deut. 17, 6) Upon the evidence of two be put to death. But he who knows the thoughts of man shall take revenge on this man who has slain his companion.’” It was said that they did not leave that spot until a snake came and bit the guilty one, and he died. But was this man liable to be killed by a snake? Did not R. Joseph say, and so also it was taught at the college of Hezekiah: Since the Temple was destroyed, although the court of the Sanhedrin has ceased, never- theless, the punishment of the four kinds of death prescribed in the Scriptures did not cease. How can you say that it has not ceased, when we see that they are indeed abolished? We must therefore say that it refers to the Divine judgment, which takes the place of the form of capital punishment, has not ceased; for he who is liable to be stoned finds his death by falling down from a roof or by being trodden down by a wild beast, which equals stoning; he who is liable to be burned finds likewise his death by fire or by the bite of a snake; he who is liable to be slain by the sword falls either into the hands of the government, [where he is slain], or [he meets his death] by murder- ers; and he who ought to be hung finds his death either by drowning in the river, or by diphtheria. [Hence a murderer is not liable to the bite of a snake]. This man was liable to be burned for another crime; and the master said elsewhere that he who is guilty Lite! n Dw TION3 WON3 125 $A Ar Ow ITD 2m 8DY ON? DIS TDIND Ty°D 1“M ws1D3 DMS 737IN? Ws ANS pry ons 4D IIIT FSMD WT) 1D AY DANS Pans 2 D172 ON!N1 8? OS 7D Os 71D MDMID ASIN mow 72 pyow IOs HIN AINN7 WSN ANS pAw INN ws 8? OS FMDAD WT) 13 AD ONS PANS ons m7? 307 9D yen 09 ants) AID 3M JOT PRY AYYS AD 738 ANN IN US ON %® Fy (P 0°37) AI AIS Aw TD TDD yp? miswne yoy eA nay ony oy WS? TDS In AS nw wT ImMND :np1 wes wns Saw Ty pwD 721 FD 39 ONM SIN wns 1D ONT B“ys wIpan M3 Dany Ov Api %DT fn 172 N71 172 87 an “7 Patp Ally a9nnsw °D 1763 82 IND 7 PT NIN 3 WNDVT A IN 337 YD 7513 Is ADpp WHI IN API PIN A_IwW aynnswy i270? 1Dds IS AMA Snnsyw wD wD IW PIN DSnnIw %D PIy O82 DW? IS SOM SUT MPS 953103 HD Is W733 ys Ww JVMAHIY WD TW WAST 793 TIT ONANS 206 ade Oi ee " _pented and became righteous. MISHNAH: How were the witnesses awe- struck in criminal cases? They were brought in and warned: Perhaps your testimony is based only on a supposition, or on hearsay, or on that of another witness, or you have had it from a trustworthy man; or perhaps you are not aware that finally we will in- vestigate the matter by examination and eross examination. You may also be aware of the fact that there is no similarity be- tween civil and criminal cases. In civil cases one may repay the money damage and he is atoned; but in criminal cases the blood of the person executed, and of his descendants to the end of all generations, clings to the instigator of his executions, for thus do we find in the case of Cain, who slew his brother, concerning whom it is said (Gen. 4,10) The voice of the blood of thy brother is crying unto me from the ground. Blood is not mentioned in the singular, but in the plural (bloods), which means his blood and the blood of his descendants. According to others, the bloods of thy brother—i.e., his blood has scattered over all the trees and stones. Therefore the man was created singly, to teach that he who destroys one soul of a human being is considered by Scriptures as if he had destroyed the whole world, and he who saves one soul of Israel, Scripture considers it as if he had saved the whole world. And also in order to preserve peace among creatures, so that one should not say: “My grandfather was greater than yours ;” and also that the heretic shall not say: “There are many creators in heaven.” And also to proclaim the glory of the Holy One, praised be He! For a human being stamps many coins with one stamp, and all of them are alike; but the King of all the kings, the Holy One, praised be He! has stamped every man with the stamp of Adam the first, and nevertheless not one of them is like the other. Therefore every man may say: “The world was created for my sake, hence I must be upright, just,” ete. Should the witness say: (Ib. b) “Why should we take so much trouble upon ourselves?” Be- hold it is written (Lev. 5, 1) And he ts a witness, since he hath seen or knoweth some- thing; if he do not tell it, then he should bear his iniquity. And should you say: “Why should we testify to the disadvantage of that man’s blood?” Behold, it has been MDW IWSy) W393 NAAN “TY 9y DIY OS POND TD wD Dm7y POD) OMNIS ODN VI Nw “py (Dd Ty Ayiowy: WIND MpNN sow UIDIDY DT ONS 8 NOW IONS OTS %5D1 NOW PPT VAY PII AWTS OAS prt? DIS MOD 39T NWI 3 MwyID 3D DT) INT MWS 39T 19 ABSMp pod 73 (HsD OW PAYN ND Ty 12 PIN wy 7p (7 mrb73) TDSIw POS AS ww Ppr SON POS DT IOS IN D Pps PMS 7 {HS WT RT WY OT) IT POs (OT DIAN Il oO xspr Iy wT Twin MAY TONDO Yow IDI? YPM OTS N13 435? PND DIN PIy A27yo FRIweD OMS ws MOS wes OvVpymt 751 N7O Dy TS DIY OMpP IRD DNA YY Apo Iw Dp DIN TON Now oman ow 3935p) «87D DOT Pao Nw INO M77 SIS w3N? INIT WNT) Dw. AYwI A317 ADIs DNIND MIysHD MoD paw ONY A“apn ow pD9on 89D W711 AI AY PaIT 71D INS DIN 9Y IONIND IMS] INS 75 yIo "apn Db? YIN? AIT OAD INS PR) PWS DY $133 933 TI? JVM INN INS 79 897 AISI) 139 AD (3"y or) DSN Now YT I ALT AS TY Rw (o Hop) “WsI 135 Sind 339 AD TION Now 731: 792 817 OS 209 3Py? were sitting at a banquet before Rabbi [the Nassi] and did not utter a word. The Rabbis remarked: “Let the wine get the bet- ter of the youngsters (let them become a lit- tle merry), so that they shall say some- thing.” As soon as they were filled with wine they began saying: “Ben David will not come until there will be an end to the two families (dynasties), that of the Babylonian Exilarchs and that of the Princes of Pales- tine, as it is said (Is. 8, 14) And he will be for a sanctuary; but also for a stone of stumbling, and for a rock to fall over unto the two houses of Israel.” Whereupon Rabbi exclaimed: “Children! you are throwing thorns in my eyes!” “Rabbi,” remarked they “Yayin (wine) amounts numerically to seventy, and the word Sod (secret) amounts to seventy, hence as soon as wine enters the secret goes out.” R. Chisda lectured: “What is the meaning of the passage (Dan. 9, 14) Therefore was the Lord hurried to bring the evil, and He brought it wpon us; for the Lord our God is righteous; i.e., 18 it because the Lord our God is righteous that He hurried to bring upon us the evil? No, this means, the Holy One, praised be He! did charity with Israel in that He caused the exile of Zedekiah to come while those of the exiled of Yechanyah were still alive; as it is said concerning Yechanyah (II Kings 24, 16) And the craftsmen and the locksmiths a thousand; i.e., Cheresh means if they opened a question all became deaf, and Massger (locker) if they closed the ar- gument of a thing none could reopen rhe And how many were they? A thousand. Ulla said: “The charity consists in that the Holy One, praised be He! made the exile earlier by two years indicated through the word V’noshantem.’? R. Acha b. Jacob said: “Infer from this that ‘quick’ means eight hundred and fifty-two years to the Omni- potent.” Our Rabbis were taught: Adam the First was created singly. Why? So that Minim (disbelievers) should not say there were many creators in heaven, Another reason is because of the righteous and the wicked, that the righteous should not say: “We are the descendants of a righteous man;” and the wicked should not say: “We are the descend- i Mare? a 891 MIDNP 17 871 DTT MP SN TNYoOI 95977 9D OPTTTS SION-T1238 1? IDS TD PS TION) IND DIN YYD SND 1177 Ssiwon MIDs IND nw Ww Ty S23 TT 73 7223” Say SWI MIT WS TT VN Fas JBN owipo? mM (Pp ove) TDS 333 DD TOS OSTwe wna Iw? Mw Ty USN 7 OSs Uys DDD ONS Os1p JIDI MYMUIN Dyaw> BI PP PIy2 pr 7s ON TID NSP? DIDI AVNIN Dysws Ns 37: WDS8 17 D81 SIPIY 1D IDS son aly Tw (v dpo7) TD WO 13 1D WIT STN IAIN TT PT 1D 2y ANIM AYA Fy 71 AND AIT Fy A Tpw A Pst Dwp osay py m“SDpm Awy API NIN wy Mp M329 N13 Ty) MpIs mi73 opAw 33pm wan (7D 3p) mx3D2 1739 Dnt PwWaAND IWwys Pom Pony wD wan FeN PHM PS Dw MA. Pay wD Wwpp Dosw ony OPA IDS SPIy Aes IT TDD) mind p“w spy) 12 SOX 37 IDs 0n3w1317 ST PAINT Pwanml AND DN SpP7y DT [A Sow MD MHD NADI TM OTS WH 8S Dawo Aw ADIT DDS Dp TT Now OD yw §3pO) oP TT aD DIDS Dwar PTS 33 WS OMS Opts 4). This word is used in Deut. 4, 25, meaning And ve shall remain long; its numerical value aggregates 852. The verse thus refers to 852 years which Israel will ‘dwell in Palestine with the Temple, the actual years, however, were with two less. 208 i a ee | ni of two crimes should suffer the severer penalty. “You shall be aware,” etc., R. Juda b. Chiya said: “Infer [from the verse cited in the Mishnah] that Cain made wounds and bruises on the body of his brother Abel, as he did not know by what member the soul departed until he reached his neck.” R. Juda said again in the name of R. Chiya: “From the very day when the earth opened its mouth to receive the blood of Abel, it has not again opened, as it is said (Is. 24, 16) From the edge of the earth, etc. Hence it reads from the edge, but not from the mouth. Hezekiah, his brother, however, raised the following objection (Num. 26, 32) And the earth opened her mouth, etc. And he answered: /It opened for a bad cause, but not for a good cause.” R. Juda said again in the name of R. Chiya: “Exile atones for every thing, for it is said (Ib. (Gen. 6, 14) And I shall be a fugitive and a vagabond on the earth, and at last it is writ- ten: And he dwelt in the land of Nod (only a vagabond).” R. Juda said: “2zile atones for three things, as it is said (Jer. 21, 9) He that re- maineth in this city shall die by the sword, or by the famine, or by the pestilence; but he that goeth out and runneht away to the Chaldeans that besiege you, shall remain alive, and his life shall be unto him as a booty.” R. Jochanan, however, said: “Exile atones for every thing, for it is said (Ib. 22, 30) Thus hath said the Lord, write ye down this man as childless, as a man that shall not prosper in his days; for no man of his seeds shall succeed to sit upon the throne of David, and to rule any more in Judah. And after he was exiled it is written (1 Chr. 3, 17%) And the sons of Yechanyah: Assir, Shealthiel his son. And there is a tradition that Assir and Shealthiel is the same person; he was called Assir, because his mother became pregnant when she was im- prisoned ; Shealthiel because he was planted by God not in the ordinary way of those that are planted [in prison]. In another way the name, Shealthiel, may be explained, con- cerning whom the Almighty asked an abso- lution upon the vow; who was planted in Babel. What was his real name—Nehemiah b. Cha’chalia. Juda and Hezekiah, the sons of R. Chiya, 3). Because his father was born impotent. avons PWS 33 NinD WT 37 ADS 131 PT WT .NPoD YRS 7303 Pp Awyw W27p Sen 777 793 Mn Nw Mp xe Mmyspa nism Aman Nis? puny Ty OXY Aows jo yIw MIMSY DVO NT IIT TID ATW 7NI S27 Siw 937 9Y INT? IN73p1 PS AS past Nia PANA F350 (72 Over) DSIw ANN PINT %DD 871 PANT ADD pT? %a¥ ypow PINT MADNI (ip 23703) PHS MpPIn MDS MOND S$? 7D? ANNM|D Ayr? 2“s mM) ns 75D 173 $9 8377 7S ATA 39 ADSI sm) (7 mrh93) BND Sap yo py Ayn 2T3 PASS Iw 39ND 71371 TW ys DST 73 NIBDD Nia ATM 37 4S VyYD 2WTh 7 ADS AD (b> ony) DSI 28 NSIT 13737 3p 131 34na Aw. Ayw my 7m 29w9 iwas 19 ANIM Ow (3> 0b) TDN3IY 9Dn Fy mpl ni73 488 733 Sy AI wes AS 1DND 77 WS AD Swi) was IAD MPS) 82 9D YD MIs? NF MIT AND ATS Ty Iwai WT NDD Fy ISNINW 13 TDN M9359 9331 (2 b7) 33ND DONA maa es INDyw PON 133 PewnwIT JWTD S7w IS Nww IsnINw OS Ins Fy Iwi IsnINwW INN DT 72 mons WY AD) 7252 yaw 225m :1ow m99n som) ONT 7 83D PIM AT att py dom hath built her house. This refers to the nature of the Holy One, praised be He! who has created the whole world with wis- dom. Seven pillars, refers to the seven days of the creation. Killed her cattle, etc., refers to the seas, the rivers, and all what was necessary for the world. She hath set in order her table, refers to the trees and grass. She sent forth her maidens, refers to Adam and Eve. Upon the top of the highest places: Rabba b. b. Chana pro- pounded a contradiction: It is written On the top of the height, and it is also written (Ib. 14) On the chair in the high places, i.e., first they were placed on the top, and thereafter on a chair, (Ib. 9, 16) Who 1s thoughtless, let him turn in hither, and as for him who lacks understanding. The Holy One, praised be He! said: “Who made a fool of Adam the First? The woman who told him, etc., as it is written (Ib. 6, 32) Who so committed adultery with a woman lacketh sensc.” JR. Maier used to say: “The dust of which Adam was made was collected from all parts of the world, as it is said (Ps. 139, 16) My undeveloped substance did thy eyes see; and it is written, (Zech. 4, 10) They are the eyes of the Lord, that run to and fro through the whole earth.” R. Oshia said in the name of Rab (Fol. 60b) “The [earth for the] body of Adam was taken from Babylon, [for] his head from Palestine, and [for] all other mem- bers, from all other countries;” and [the earth for] his rump, R. Jochanan said: “It was taken from Akra of Agma.” R. Acha b. Chanina said: “A day consisted of twelve hours. The first hour the earth for his body was gathered; the second hour it became an unformed body, and in the third his limbs were shaped; in the fourth the soul entered the body, in the fifth he arose on his feet, in the sixth he named all the beasts and ani- mals, in the seventh Eve was brought to him, in the eighth there went to bed two persons, and four persons came out of it; in the ninth he was commanded not to eat of the tree, in the tenth he sinned, in the eleventh he was tried, and in the twelfth he was driven out of the Garden of Eden, as it is said (Ps. 49, 13) And Adam though in his splendor endureth not.” R. Juda said in the name of Rab: “At the time the Holy One, praised be He! was about to create man, He created a division ries 4 J onn3s2 Mmpsn 713) SPH ABnnyps ANw YD ONypN 99 NS Sw Asp Iw ain so) nyaw is Aysaw ANY ayn ADIN. mo 18 A ADDY ANI ANID .nwNIs NS TINPw MD yp AS .O7Iy IDAs 71 HAN mt SPN AMnMys ANIw LNW TT NPN 33°12 ADI MIP wD %53 7p .TM DIN APNND SPD Vy 3°51 953 Fy 33ND HI AN 73 VID AND °D .SDD Fy ADAM Dr Vy mws mt? SMA °D m“apn ON 37 DN 209 IDM AWS ANI (den) DNDT 1? AIDS 920 WHIT OTS TWIN WS 937 FT NIN (psp odon) ADSI MAY WE 71D DryNH AoA iY (7 or 25) BND Py IN 7a 2 PANT 733 DADIWh NWSW OTS DIT Mow Spwis 37 oN ONTw? PISD WHT 7220 1 (3"y D 77) pov WS Pay ISIN AWD PIDs Daw NIN 2D NON 1S .NOINT NAPSD 33310 AWS Ayw on 3 Mmyw Mwy PADS INNS Mwy O13 Awys mMIw MY oan Sp Tey Mews Apws 13 APA Ny mn Ans mys mip Sip myw AYA TN oY AD? Yy maw Mewy PONT ID 28? S7w Ms] My wh 3ON3Y 17 7TH 3” FT SY MID 2799) 93 4p3 DIS (vy odor) vpsw Ay 33 WH ATT 3D DN ov ANS OD 813 DIST Ae M37 mpm 210 P°1IN3ID 7 ants of a wicked man [hence we are not to be blamed].” There is another reason: Be- cause of families, that they should not quar- rel, saying: Our parents were better than yours. As we see that when only one man was created there are quarrels of rank, how much the more if many original Adams had been created! Still another reason is: Be- eause of robbers and extortioners. Since, now, when he was created singly, there are robbers and extortioners, how much the more would there be robbers and burglars if they were of different parents! To show the glory of the Most Supreme King, the Holy One, praised be He! A human being stamps many coins and all are alike, but the Holy One, praised be He! has stamped every man with the stamp of Adam the First, and nevertheless not one is like his neighbor, as it is said (Job 38, 14) She is changed as the sealing clay; and all things stand as though newly clad. And why are not the faces of men alike? Because one might see a nice dwelling or a handsome woman, and say: It is mine, as it is said (Ib. 15) And from the wicked is their light withdrawn, and the high-raised arm 1s broken. We are taught in a Baraitha: R. Maier used to say: “In three things man differs from his neighbor—in voice, in face, and in mind: in voice and in face, because of adultery; and in mind, because of robbers and extorters.” Our Rabbis were taught: Adam was cre- ated on the eve of Sabbath, and why? In order that the Minim shall not say that he (Adam) was a partner to the Lord, in the creation of the world. Another explanation is, if he becomes overbearing, it may be said to him: “The mosquito has been created be- fore thee. ” Still another explanation is that he should enter immediately [after be- ing created] into a meritorious act [the Sabbath]. According to others that he shall partake of the Sabbath meal immediately. This may be likened unto a frail king who built a palace. After he finished it, he pre- pared a banquet and then he invited the guests, as it is said (Prov. 9, 1-4) Wisdom hath built her house; she hath hewn out her seven pillars. She hath killed her cattle; she hath mingled her wine; she hath set in order her table. She hath sent forth her maidens; she invited [her quests] upon the top of the highest places of the town. Wis- S?w DIN|WAN YD INS 137 yw 33 US ywoy AD) Ww 1 AAD Minawp wn VOSY DY 8133 OX NIND Tn SDs” PWIY 7D) DYDNNA 13D) 039A sap NT D3’ IN133 ON ODI O9Ta MM NID > WONY D7 37D 49D Fw indy Tandy} THY DNINS Niysey ApS yaw DIN A“spn DTS 7D yaw A“Spr Fay Ar? Ar oT 771D3 ADT OND TMS PS) WS OW Sv ionins ONIN Win. A|ANN (pd>-syb) aos3w wsn9 POT PSA PSX AD 3H) wi? wD ws9n ASI TWN TSS AT OTS AND Now AD Ar Dywai ysn (or) TDN3w SIN {ow DN VSD 1 AT SIN wn ADT yan oS 71p3 12nd ANwy) OTS DDT AwIwSd ADIN AMY wD AXIS) 7p .ny73) ANID. :D°SDONT D393 aD AyTd) N?w 7D {JEDI Naw Dy $133 OW 7"n m’spn? 12 7A AMIw DIN OD P2y NYT mi Osw ST .MwSID Awyns ST TVW. AwWyd. HIP wins 1? Dis TY? DIDwW TD ST TD MND? DID OTD 777271 PADI] AIaw OT) ws 790? Swe TD “DSIY DMN DIT SAS AyD Ppnm AM ARID ANI 131 ANID MII (v den) 218 apy” Akiba. R. Elazar b. Azaryah then said to him: “Akiba, how do you dare to make the Shechina so common? It means one chair for Divine judgment and one for Divine righteousness.” Did R. Akiba accept R. Ela- zar’s answer, or did he not? Come and lis- ten: from the following Baraitha: R. Elazar . b. Azaryah said to him: “Akiba, what hast thou to do with Aggada? Give thy atten- tion to Negaim and Ohaloth. One is a chair and one a footstoll, the chair to sit upon and the footstoll to put the feet upon.” RK. Nachman said: “He who knows how to give a right answer to the Minim like R. Aidith may discuss with them, but he who is not able to do so, it is better for him not to dis- cuss with them at all.” There was a Min who said to R. Aidith: “It is written (Hx. 24,1) Come up unto the Lord. It ought to be, Come up to Me. [And when God said to him: Come up to the Lord, there must be one lord more].” And he answered: “That is the angel Mattatron, who bears the name of his master, as it is written (Ib., ib. 21) Because My name is in him.” “If so,” re- joined the Min, “let us worship him.” It reads (Ib., ib.) Al tamer bee (Do not ex- change Me). Hence Thou shalt not ex- change him for Me.” The Min said again: “But does it not read he will not pardon your transgression?” And Aidith answered : “Believe me, that even as a guide we refused to accept him, as it is written (Ib. 33, 15) If thy presence go not [with us], carry us not up from here.’ A Min asked R. Ishmael b. R. Jose: It reads (Gen. 19, 24) And the Lord rained upon Sodom and Gomorrah brimstone and fire. From the Lord, ete. From the Lord! It ought to be from Him [hence there was one more Lord]? And a certain washer said to R. Ishmael: “Let me answer him. Jt reads (Gen. 4, 23) And Lemech said unto his wives, Adah and Zel- lah, Hear my voice, ye wives of Lemech, ete. Wives of Lemech! My wives, it ought to be. You must then say that so is it customary in the language of the verse, the same is the case here.” And to the question of R. Ishmael to the washer: “Whence do you know this?” he answered: “From the lec- tures of R. Maier. As R. Jochanan used to say that R. Maier’s lectures consisted always of one part Halacha, of another part Aggada, and the rest of parables.” R. Suchanan said further: “R. Maier had three Lee a ™ 19 TON ND PY 1D MDT TT? TNS 1? on APDY ney ANS wn Tp NDpy oo WW PID APDIP APIS? TNN1 PT? INS SIs SON] PT? TOS SINT wn MD T27ap N2 12 Wy98 1 IDS NDPy 1131 APIs? 988 42 23 MIAN ISN 2 7A Sapy Wary FIBAW? INST SDI? INN S28 N7TN1 Dyas “"s 997 DIN? ATI PIy sw? NDS FYTS B13 932 MINIS? PTT IND ONT ONS 399 $39) NTT TDS 21709: 87:8? S81 TTT"? My aos nwo Ii (7> Me) BND HTS eID Ar 28 Mm sya YAS Ny 1 IS (DIPS ww °%D (a> Or) ANT 17 Ow InwY S$ 19. TDN 9S (Qs) BND 9? N73 DT ON 5 mp? DDypwA? Sw. 8? JD BS 12 31h $9 13 NPINIDD IPDPNT PPD Su T 7s O78 DX POS TON (0D Or) BIMIT MI73p Sypow 19 8D SUT 28 7191 DDT PI DTD Jy wor A} (yy mch 3) BND DY 13 sy3°D INSD TT AND wT NI Ty oy To NOVI NIN TPIW IID NTT Ps 77 Toy1 TTY wws? Wo? WS (7 or) INIT NON MO spa wws FO? ws IP Tyow Sy Som SIP cpnwp 3" 82 SIP synywe “ST 99 enw SD IT pI. NIT 7? 83D WNT PT PADS WN 7 wT TT 8D PST Sonp SmON NMATsS SNON Snyow “nn 827909 DT Dp °7w MING 2 MY Ts 212 aati in ata He | 35 of ministering angels, and said to them: ‘Would ye advise Me to create man?’ And they said to Him: ‘Sovereign of the Uni- verse! what will be his functions?’ And He related before them such and such. They then said before Him: (quoting Ps. 7, 5) “Sovereign of the Universe, what is a mor- tal, that Thou rememberest him, and the son of man, that Thou thinkest of him?’ He then put His little finger among them and they were all burnt. And the same was with the second division. The third one, how- ever, said before Him: ‘Sovereign of the Universe! the first angels who protested, what did they accomplish? The whole world is Thine, and all that it pleases Thee Thou mayest do.’ Thereafter at the flood and the generation of dispersion whose deeds were criminal, the same ministering angels said before Him: ‘Sovereign of the Universe, were not the first angels right in their pro- test ?? And He answered: (quoting Is. 46, 4) ‘And even unto old age I am the same, and even unto the time of hoary hairs will I hear’ ” R. Jochanan said: “Every place where the Minim gave their wrong interpretation, the answer of annulling it is to be found in the same place—i.e., they claim from (Gen. 1, 26) Let us make man. [ Hence it is in the plural] ; however, in (Ib. 27) it reads: And God created in His image (singular) (Ib. 9, 7) Let us go down [plural).] However, (Ib., ib. 5) And the Lord came down [singular]. (Deut. 4, 7) For what great natoin is there that hath gods so nigh unto it? However it reads further on, as is the Lord our God every time we call upon Him. (II Sam. 7, 23) Whom God went? [plural]. However, (Dan. 7, 9) I was looking down until chairs were set down, and the Ancient of days seated Himself [singular]. But why are all the above-mentioned written in the plural? This is in accordance with R. Jochanan ; for R. Jochanan said: “The Holy One, praised be He! does not do anything until he consults the heavenly household, as it is said (Ib. 4,.14) Through the resolve of the angels is this decree, and by the order of the holy ones is this decision. However, this answer is for all the plurals mentioned, except the last one, the chairs. Why are they in plural? One for Him and one for David, as we are taught in a Baraitha: One for Him and one for David, so said R. (> mrp13) DONS ON? Tas Nw N7D mp yp“wo7 3p? OS woes3 OTN Awy3 3B? ON PwWYD 421 JD On? WS pwyn DIN 721 DIN 9D WN MD (Pp odop) y"“war DMD AIPA ASN Ww wUIP|N 73D? AIDS Owe2w HD M3w HD 7D) D| ww 92 yi MD F352 ONY Dw Y"wot m1 AMSY AD 9D Ni Ww WD payn Soon W179 pram iD Awy Jo Mpa niwy? TON DYPMpPN OM wyny AA7| TT WIS) PIB? DWNT MOS AY 8? p“wr 135? TY) SVT OIN APT Ty) Oy ove) OT? IDS :710D8 US Tw Dspwsn Mppy opp 75> pny 7 7s (3D9SD OTS Awys (b mcbhos) JTS. ;ADwN DE): 1D9S2 DIN NS OMS SID (Oc) 711 J7 (or) anpw ow A720 AMT Na ( 93 (od or) Suan AS) Dy AN Dis? SMIN DYN IN? (or) OMINT YIN 1733 Dw 19 We 9972 919 1 8D (7 0737) ANS OS NIP 922 AIS MD VIS DIP OMS PINS INN 3 WwW WYyD 11 (1 3"r) PON (s Sho7) .oy? 17 N15? DIS 19 197 WS 7 IT DN POW pyNyr wor POI 8T Ty MWY MIP PS JIN WNT PIM 93ITD 9? sONIy moyD Sw 8°7NDD 7703 "NS NON 137 PWTP TWONDIT NOINS PWy mW32 (7 or) ¢ND POI POI YT Ty NM. MINA NNINw SMS S37 TTF TINS 17 TNX 1D? SI 215 ae Caesar asked Rabban Gamaliel to count the stars, and R. Gamaliel answered him: “Can you tell me how many teeth are in your mouth?” He put his hand in his mouth and began to count them. When R. Gamaliel re- marked: “If you are not aware of the num- ber of teeth in your mouth, how can you claim to know what there is in heaven!” The Caesar said to Rabban Gamaliel: “He who created the mountains has not created the wind, and He who created the wind did not create the mountain, for it is written (Amos 4, 13) He' that formed the mountains and created the wind.” And he answered: “Tf so, then concerning a man, of whom it reads (Gen. 1, 27) And God created, and (Ib. 2, 7%) And the Lord God formed, should also mean that he who has formed has not created, and vice versa. There is in the human body one span square, in which two holes are to be found—[one in the nose and one in the ear]. Will you then say that he who created one of them did not create the other, for it is said (Ps. 94, 9)/ He that hath planted the ear, shall He not hear? Or he that hath formed the eye, shall He not see?” And the Min said: “Yea, I am of this opinion.” “How is it,” rejoined Gamaliel, “that when death comes, are then both cre- ators agreed, [to kill their creation to- cether]?” A magician said to Rabban Gamaliel: “Thy upper half belongs to Ormuzd, thy lower half to Ahriman.” “Tf this be so,” answered he, “why does Ahriman allow Ormuzd to let the water pass through his dominion, to the ground?” The Caesar said R. Tanchum: “Let us unite and be a people of one and the same creed.” And he answered: “Very well; but we who are circumcised cannot be like your people. However, ye are able to be like us if ye will circumsize yourself.” And the Caesar answered: “Your answer is right. However, it is a rule that he who conquers the king must be thrown in the vivarium to be devoured by the beasts.” He was thrown into the vivarium and was not harmed. “Do you know why they did not devour him?” remarked a Min to the Caesar, “because they were not hungry.” They then threw [the Min] in the vivarium and he was devoured. The Caesar said to Rabban Gamaliel: “You say that among every ten Israelites the Shechina is found. How many Shechinas have you then?” Rabban Gamaliel then (eae: ws p22 09 NOMS 39 2" 1DDID 97.93 DP 2"N “3D NPL DW? AT Sw WT ms pr wi NDNXT Nyt N82 DID NIST 7S 117 :nyT Sppria 89 DOWN NIDY OD 9N°7DI J3I7 Wp 7°s | 7ON3Y DT N13 87 7 Saw 2D? 7 81S mnyD SOS mI SNIP (7 piv) 3A ASM SDN (3: MrhI3) BNIT OW 3 wo map Sy Ma Ar 81D 8? Ar Nw wD mr osisw oD 13 we DSp3s uw DISS 13 WN YOWT (73 Odop) WONIW AT SID 8? ys ONS DD NIT Py IP ON yow? NT Sinn OR IDVWANS DMD AND Nyws 2“x PptnT oseyps [a7pO DN? Swix Daw NDT DS ON POWANT NNN? 437BD STPPAND ND MayR? POW? PNWAN 197 1D ws NM DMN °37? Wp 7s TSO SP TPMT [IN wD YN? 248 TH NY? S/8 INN VAT ANPAD PINST DAN 1D? ND5Do °DIT 49D OTD «OMADNpP WY ADD Ss mISDN N91 D932 Aw 19939 AY Tee? PID NIT DW) MIDS STAT ONT NID RTT M919 ADP IN AYPNT ITT? TY UNIT moD Nw NMDDY Mwy %D 75 InN DS mnp mypw? AMP NDS NNW 214 apy’ hundred fox parables, but we have only three. (Fol. 39) (Ezek. 18, 2) The fathers have eaten sour grapes, and the teeth of the children have become blunt; (Lev. 19, 36) Just balances, just weighs, and (Prov. 11, 8) The righicous is delivered out of distress, and the wicked cometh in his stead. The Caesar said to Rabban Gamaliel: “Your God is a thief, as it is written (Gen. 2, 21) And the Lord God caused a deep sleep . . . and he slept; and he took one of lis ribs.’ “Let me answer him,” said Rabban Gamaliel’s daughter to him. And she said to him: “Would you give me a duces to assist me?? “Why?” asked the Caesar. “Because,” said she, “we were visited by thieves last night who stole from us a silver pitcher; however, they left a golden one in- stead?” And he said to her: “I would like that such thieves would come to me every day.” Then said she: “Was it not better for Adam that one bone was taken from him, and in its stead a woman was given to him who shall serve him?” 'The Caesar said: “I mean, why could He not have taken it from Adam when he was awake?” She then asked him to order a piece of meat, and it was given to her. She placed it under the grate in the ashes and when roasted she took it out and offered it to him to eat. “It is repulsive to me,” he remarked. Whereupon she said: “Eve would also have been repul- sive to Adam should he have seen how she was formed." The same Caesar said to Rabban Gama- liel : “I am aware of what your God is doing, and where He seateth now.” R. Gamaliel sighed deeply. And to the question: “Why are you sighing?” he said: “I have a son in one of the sea-towns and I am anxious con- cerning him. Can you inform me of his whereabouts.” “Whence shall I know this?” replied he. Whereupon Rabban Gamaliel said: “If you do not know what is in this world, how can you claim to know what is in heaven!” At another time the Caesar said to Rabban Gamaliel: “It is written (Ps. 147, 4) Who counted the number of the stars, ete. What prerogative is this? I also can do this.” R. Gamaliel took grain, put it in a sieve, and while straining them told him to count the grain. And he replied: “Let the sieve stand, and I will count it.” R. Gamaliel said then to him: “The stars are always moving.” According to others, the ry ™ Sopp) (vd 47) 2 SIN 137 PS RT RD AAPM O32 wi ADIs WYO Missy (mp ( cn) PIS 338 PTS IND (vr hop) PANNA pwn S31 pons Ary psy WF 332 DITIN INDI 739 Dp 2s 9Y APTN MAS 7 951 (3 mrh3) WNIT NINT MPIwW MND 99 TAS Fw DNA TMS DIDI 92 1 99 AAS m9 sD Wy IS3 OD? 1°? AIDS 77 7H? 79 WN 132 WIT] ADD Fw pNP wp 1p API 223 13°7Y SW NII 1? TDs Snr Ow pnp Yaw PWS OTN? 19 mn mA 851 op “OS Www? ANY 17 N31 Ns pox pa iP? AION NTT M9pwsy SPosp vn AP MIMS 7? MMS SIWDT NIN 99 sw SSD 7IDS 9 TIPS AND DS Swna “nin VWS1N DIN 9? AIDS °9 NDND 79 ADS 117 NOSD TT SD XMPwY MIT ON {Ds ADVTS NYT I8N3 7277 ADP ON SS MINN] TIS DN) PDT) Ty Sp OND ws) DT 99993 99 we IMs 72 IDS ONT SRD 9's 17193 97 DINO T Spr VIy Pypiwys > NS? NPIND SST 38 193 SDT Nay oy a7 SDP FS nyt? S8Nw2 NIST My °88 0995199 WApD AND (ip ofop) aMD SAYRE BSD MM NINO NIL BNI 288 009 “TAD Spi SPINS Ite oN S271 TY ST DT DI NYP OY TADOpt 217 Spy? And he answered: “A prophet of your own nation has testified concerning us (Ib. b), for it is written (Num. 23, 9) And among the nations it shall not be reckoned.’ R. Elazar raised the following contradictions: “It is written (Ps. 145, 9) The Lord is good to all, and it is also written .(Lam. 3, 25) The Lord is good unto those that hope in Him. This question may be likened to one who possesses a fruit garden. When he waters it, he waters all of the trees, and when he covers up the roots, he does so only to the best of them.” (1. Kings 22, 36) And there went a rinah (song) throughout the camp. R. Acha b. Chanina said (Prov. 11, 10) And when the wicked perish there is rinah; i.e., when Achab, the son of Omri, perished, there was rinah. Is this so? Does then the Lord re- joice over the downfall of the wicked? Be- hold it is written (II Chron. 20, 21) As they went out before the armed array and said: Gwe thanks unto the Lord; for wnto ever- lasting endureth His kindness. And R. Jochanan said :“Why is it not said here He is good?* Because the Holy One, praised be He! does not rejoice over the downfall of the wicked ;” for R. Samuel b. Nachman said in the name of R. Jochanan: “What is the meaning of the passage (Hx. 14, 20) And the one came not near unto the other all the night; i.e., at that time the ministering angels wanted to sing their usual song be- fore the Holy One, praised be He! but He said to them: ‘My creatures (the Egyptians) are perishing in the sea, and ye want to sing.’” R. Jose b. Chanina said: “He Him- self does not rejoice, but He causes others to rejoice. This can be proved from the follow- ing passage (Deut. 28, 63) And i shall come to pass that as the Lord rejoiced, etc. It is written Yasiss (cause others to rejoice) and not Yassus, will rejoice Himself.” (I Kings 18, 3) And Achab called Obadiah, who was the superintendent of the house. Now Obadiah feared the Lord great- ly. What was their discussion? R. Isaac said: “Achab said to Obadiah: “Concerning Jacob, it is written (Gen. 30, 27) The Lord hath blessed me for thy sake, and concern- ing Joseph it is written (Ib. 39, 5) The Lord blessed the Egyptian’s house for the sake of Joseph. 1, however, keep thee in my house, yet I am not blessed for thy sake. (Uy m DWN) $2 OID (45 237N3) (3"y) AMDT 727 77 31D (op odo) 3° 981 WpIN 7 wow DIS? [wd PIP? 7 3 (a o>h) SMDi Sinwd 1713 DS Apwy Apwn sinws DIN» 12 :DADw DDI NPS WT sx ATI NOS 79 TDS FIND. AIAN Nay (2 b“n) TID82 FIN Dywi TINA (fh den) NIM 7 SIT PID NWT PIM 81 37 My 72 INTs DS3. (> 3"07) Bnd yw Iw jn7|p2 TIDN DAMyY? 1D 7 ITT BIN) Pin 1352 °3 1 ASTID DSI 89 AD 3b PNY 7s} Dywo 7y IN7bn. Mow M”Spn Psy 35? a1 pyc) TD BAY A“S PONS AD ANww 1ST TYw ANISD 17977 9D AT AS AT Dap N21 (7 mop Ib? AVY AOI? Nw wasp IWwps DAN) DD DYDD 8 Awys n“apn 77? aS NIT N33 ID ID As 9b? AVY DDN 3°27 {3 SPT wswy ONS Is ww ss wows 3D 1/7 wy WWD AM (p> 0-37) :O"w wie? oD N91 WPI IS SSMS SIP (Pp b"n) and SND. DS SVN Wy Man Fy as Spyya 28 937 PMs? 939 TS TANP OND 2732 7 93393 MMwn (> mcd) Dn moons 7 13% (vd dE) SID FDIS 8? S123 SWNT N31 ADY F792 ony 7). See Ps. 98, 1, where it finishes with the words “Heis good.” 216 Walia Wis ita ae t=) 17 called the servant of the atheist, struck him on his neck® saying: “Why didst thou per- mit the sun to enter the house of your mas- ter?” His master, however, answered: “The sun shines over all the world.” Rabban Gamaliel then remarked: “If the sun, which is only one of the hundred million servants of the Lord, can shine all over the world, how much more can the Shechinah of the Lord Himself!” A Min said to R. Abahu: “Your God is a jester [makes sport of the prophets]. He commands Hzekiel (Ez. 4, 4) Lie on thy left side and then (Ib.) lie on thy right side.” At the same time a disciple came in and questioned him: “What is the reason of the Sabbatical year?” And R. Abahu answered: “JT will now say something which will be an answer to both of you. The Holy One, praised be He! said to Israel: “Till the earth for six years and rest the seventh, in order that you may be aware that the earth is mine.’ However, they did not do so, but sinned, and were exiled. It is the custom of the world that if a country has rebelled against its frail king he kills all of them if he is a tyrant, and half of them if he is mer- ciful. But if he is very merciful, he chas- tises the leaders only; so also the Holy One, praised be He! chastised Ezekiel in order to cleanse the sin of Israel.” There was a Min who said to R. Abahu: “Your God is a priest, as it is written (Ex. 25, 2) Bring Me a the’ruma. Now when He buried Moses where did He dip Himself ?® You cannot say that He did so in the water, because it is written (Is. 40, 12) Who hath measured in the hollow of His hand the waters.” And he answered: “He dipped Himself in fire, as it reads (Ib. 66, 15) For behold, the Lord will come in fire.” “Ts it legal to dip in fire?” the Min asked. “On the contrary,” replied R. Abahu, “the principal dipping is in fire, as it is written (Num. 31, 23) And whatsoever doth not come into the fire shall ye cause to go through water.” There was a Min who said to R. Abina: “Tt is written (II Sam. 7%, 23) And who ts like Thy people, like Israel, the only nation on the earth? Why do you pride yourself over it? Are you not mingled among other nations, of whom it reads (Is. 40, 17) All the nations are as naught before Him?” 5). Others explain that he struck him with his ladle 9“S NIVDD NWOY 7Y ONDS 2S MpPNaNI swow 7D) 28 S3 SD7y 7IDS NwoOw NW TIP WOWT 71137 {DIN NDIN JD IN Sint SWTPT SMP NO?7y 7198 NMI NIT ND :VD8y NT PIS qona ODS WIN 77 S32 NTT 2s Sy saw (7 dppim) INPrM? 99 ADNPT Sit 33 9p maawi (or) and) Sewn Ts S’S NVDIN NTT SMS 351 WATS 3H NNOD IDI NDS SNw Is Snyp wy v"o spur ose? “Spm ADS IDMIIN? NWT ow pINMy itn TD yow mewn wy IW W921 ISHN SIS JD wy S$? OM Sin mp Py mAmpy oT ws 47 Dy 7 NIT JOM Of [71D NS ANT ST MTS OS 5DYD SVT DON N72 YOM OS PSM INA m’apn 4D AS oD! OAaY DITA OS ow omnisiy pip? °TD INpIM? Ms ADD :oNTw WIS 77 83D Sw 24s 9) mOMN 97 INP (o> Pwr) DNIT NWT SDD NOM 9D) Ba OND AWN? AAP 77> OD 7s Ss DD yw TDD (np ove) an WND 71 MIT ID (ip or) BNDT 73 NAYS ADIN 98 HID SNIP NPI 101 141 $39 (65 23703) D*MNDT SW SWI SMP ap y "71 WD TPSYN WD S39 WS IT 7D D9 TYSYM WD S39 8? WS 251 (s 3“c) 39ND PDN 77 ND NTT OS SFI OND PANS INN "19 ISI TyD 11 95 (9 ove) SMIT PD Mj y 93 FINS PY YOMDS PID ON ATA PSD OT 6). See Lev. 22, 6, that a priest must take a legal bath if he became unclean. 219 apy? the nations ye have acted. And he himself answered: You did not do according to the good usages among them, but according to these corrupt usages.” CHAPTER FIVE. (Fol. 41, b) R. Acha b. Chanina said in the name of R. Jochanan: “He who pro- nounces the benediction of the new moon in its due time, is considered as if he were greeting the Divine presence. It is written here (Hx. 12, 2) [Concerning the new moon] this month (Hazeh). And it is also written (Ib. 15, 2) He (Zeh) ts my God and I will declare His praise.” In the school of R. Ishmael it was taught: “If Israelites were permitted to greet their Father in heaven only once a month, it would be sufficient.” “Therefore,” said Abaye, “we must pronounce the above bene- diction standing.” Mreimar and Mar Zutra used to stand shoulder to shoulder, pro- nouncing this benediction. R. Acha said to R. Ashi: “In the West (land of Israel) they used to pronounce the following benedic- tion: Blessed be He who renews the moon.” And he answered- “Such a blessing our woman also pronounce.” We, however, have [adopted] that which was composed by R. Juda: “Blessed be He who with His words has created the heavens, and with the breath of His mouth all their hosts, which He gave order and time, that they should not change His command; and they rejoice and are happy in doing the will of their Creator. They work truthfully, and what is done through them is truth, And to the moon He commanded that she renew herself every month, and that she should be a crown [and a guide] to the people who were selected by Him from their birth. It is a symbol to them (children of Israel) that, finally, they also will be renewed like her (the moon), and they will praise their Creator, His name, and the glory of His Kingdom. Praised be Thou, Eternal, who dost renew the moon.” (Pr. 24, 6) For with wise council thou shalt make war. R. Acha b. Chanina in the name of R. Assi, quoting R. Jochanan, said: “With whom can you fight a war of the Torah? With him who possesses bundles of Mishnayoth.” R. Joseph, who was a master in Mishnayoth, applied to himself (Ib. 14, 4) But the abundance of harvests is [only] through the strength of the oz. wy he) onay spines ony a1 awa (P> :DMwy onaY OprIpo> aN onwy 8? Ww PIP PN. MH PNY V8 SIN 712 SMS 37 TDS (3y 97) “Sp 9apo WAND BAI won %y InN 7 SnD1 mn win (3 pwr) SIT 3. ADDY D7 NIN WINS TT (Cy or) Dhan Sapn? NOS INT? ITN? NII INyow? 3ON PT wom won 7D Daway TTS 3B sm WT AD Try WII jI7T Vas swe D9 NMS D9 9" 937301 OTTTIS NSD wh OON DWI wind 4712 %373n Sj yps ONT TTT DITD SIN DDD WI TTT ws NID TIDNDS WS 71 ANS FN AN 34 DM? WN3s yor Pm ONY 7D YS M731 oypnw my? pm ww OTPaN NS iw Ni2w M299) NON NPY Nos yp ONp Ts > wo. oDIDy? NASAN Mwy wonnny AON pisp9 AND AMD wonnn? puny ww wind 1 AMS WD 17D TWD pw oy DD wIN mondy 79 AwYN Mi7aMNI °D (79 cy) 8OD pM Ts MN A“ NIT 2 SON TS TD wow ops TN Iw ANNI ssp ANS OL) MWESN ADI 37 Mp Aw Sw Mion TW MD. MISisn 371 (7 —s 218 Perhaps thou art not fearing God?” There- upon a heavenly voice was heard, saying: “Obadiah fears the Lord greatly, but the house of Achab is not destined for bless- ings.” Raba said: “What is said of Obadiah is of greater significance than what is said of Abraham, for about Abraham it is not _ Written ‘greatly,’ and about Obadiah ‘great- ly’ is added.” R. Isaac said: Why did Obadiah merit to be rewarded with pro- phecy? Because he hid one hundred pro- phets in a cave, as it is written (I Kings, 8, 4) And it happened when Isabel cut off the prophets of the Lord that Obadiah toox a hundred prophets, and hid them fifty in one cave, and provided them with bread and water.” Why fifty?” R. Elazar said: “He learned this from Jacob, as it is said (Gen. 32, 9) Then the other band which is left may escape.’ R. Abahu, however, said: “Because the cave could not hold more than fifty.” (Ob. 1,1) The vision of the Lord . . . concerning Edom. And why did Obadiah prophesy concerning Edom? R. Isaac said: “The Holy One, praised be He! said: ‘Let Obadiah, who lived among two wicked peo- ple (Achab and his wife) and did not learn their custom, come and prophesy to Esau who lived among two righteous people (Isaac and Rebecca) and did not learn their ways.” And Ephraim of Kasha, a disci- ple of R. Maier, said in the name of R. Maier: “Obadiah was an Edomite proselyte. And this is what people say: ‘From the very woods shall it go to the hatchet [as a handle to cut the woods].’” (II Kings, 3, 27) Then took he his eld- est son that should have reigned in his stead, and offered him for a burnt-offering upon the wall. And there was great indignation cgainst Israel. According to Rab, he offered him to Heaven, and according to Samuel, to en idol. It is readily understood, according to the one who says to Heaven, The passage (Ib.) And there was great indignation egainst Israel. But if to an idol, why was there great indignation against Israel? This is in accordance with R. Joshua b. Levi; for R. Joshua b. Levi raised the following con- tradiction: “It is written (Ez. 5, 7) Ac- cording to the ordinances of the nation have ue not acted; and again it is written (Ib. 11. 12) But according to the ordinances of Te T Tins ns D3 DRS) 817 DIS SYN? NOY IID NP T8D TS SY AT Tay. AMON. Np ND1 IDS 79939 yO IS SNM OY Ind Tpsww ADD ON AT. INI 9173 IND 39ND NP DAIDND PNT DN OFIND Dt 7D °3HD Py? 1K) ND DN ATyI DSS) AND NOMA bo NIw39 Ay 73P8 ITI AN (m by) 33nD7 Apps D323 ASD ATDY AP. /A SD AS w'd AYN. wes DWN Owen osSn TDSIY 1D? 2p Dp WpIS 1S OWN own 7 70959 ANWIT AINA AMT (35 mrhy3) Pind Myon AA S?w 3b? saps wsyx 708 DWN In DTS TDS TD Ty MIN (6 Hay) POs? 7" OVS? ATTY SY OND OTN myw sw PS Ww PTY 82° A“apF Ios Ps Ww wy 2y saan omwyop I> x5 DES TDS OMwyn To? No pp Ty sy bs owe VND 9 ow Ippon ANwpp WIR MNT WT AT TN AI ATI 28373 793 29 SOS AD ADD Wp) WR NDIA 2 AS APN (2 3p) aNiDwT 37 AINA Sy AMy wsy wonn so?w3 ty Ow? TDS Im Oey ow Ips oh ASP 1 (OF) INIT IA ow ows T!n9 WON ry Dw? TD? SON Sse Sp S173 VT 2 73 pwn TD Ose Sy SyT3 yxp SBBWI) (9 Shp) 39ND 97 9"3 yen dr) 33) OM wy 89 DDNID DD AWS ONAN 221 SEO i.e, this day art thou troubled, but not in the world to come. However, if the guilty one does not know how to confess, he is told to say: “May my death be an atonement for all my sins.” R. Juda said: “If he knew that he was innocent of his crime, he might say: ‘May my death be an atonement for all my sins, with the exception of this one.”’” But the Rabbis told him: “If it were so, then all those who were to be executed would say so in order to acquit themselves.” Our Rabbis were taught: The term na, used in Joshua’s talk to Achan, means, “I pray.” At the time the Holy One, praised be He! said unto Joshua (Josh. 7%, 11) Israel hath sinned, Joshua said before Him: “Sovereign of the. Universe! who has sinned ?” To which the Lord answered: “Am I then a talebearer? Go and draw lots.” He went and drew lots, and the lot fell upon Achan. Achan said to Joshua: “Joshua, do you accuse me because of a lot? Thou and Elazar, who are the greatest of this generation, if I were to draw lots be- tween you and him, to one of you the lot would fall”? And Joshua rejoined: “I pray thee, do not discredit the decision of the lots, as the land of Israel will be divided by lots, as it is said (Num. 20, 55) Through the lot shall the land be divided. Make confession !” Rabina said: “He won him over with per- suasive words. He said to him: ‘Do we want of you more than a confession ? Confess and you will be free.’ ” (Josh. 7, 12) And Achan answered Joshua, and said: “Truly, I have sinned against the Lord, the God of Tsrael, and thus and thus have I done.” R. Assi said in the name of R. Chanina: “Infer from this that Achan had committed a sim- ilar crime thrice—twice in the days of Moses and once in the days of Joshua, for it is said: And thus and thus I have done.” R. Joch- anan in the name of R. Elazar b. Simon said: “Five times—four in the time of Moses and once in the days of Joshua, as it is said: I have sinned, and thus and thus have I done. “But why was he not punished until the last crime? R. Jochanan said in the name of R. Elazar b. R. Simon: “Because for crimes committed in secrecy Israel was not punished until they passed the Jordan.” On this point the Tannaim differ. (Deut. 29, 28). The secret things belong unto the Lord our God, but those things which are publicly known, belong unto us and to our roy 827 Dy? Ty ANS US WY ANS AM oT IOS 17 DDS DITA? py Ps ON) San TTD DA nny 7D 2y wna oN smn SMN ADS DVD Siw yy 7 OS Ws TION AT yo pin wiry 2D %y mnipD a) aha) SIOSY. NDI? YTD 7D ADIN OTS 7D 17> DS“ 1? DOSY mwps pw? SON NI PS NI O1“N WNW SOM (6 pri) pwn? A“apm m9? 331 n“apn 94S NOM OD y“wai 3B? Os nmyrna Bam IA NA | 477 38 W77 FINS F192 pwn Dy 2s yop Fy Pa 7531 TTT FT uw DT atyIs1 Ans 7) sa pod Ins 2p 9712 DD 7p PDD UN DOS ONS Sy Ty? N°SIN IS JOD Awpra 2"s 2513 Ni $1132 PonNnnw IoIws pas ATWAyw 127037, 7 PANT pInN 7133 IN (> 33703) ADSI os 593 TINY UTM 83937 AOS TIN M71 37 J AST S28 Joo wplaa 3s 17D ON PWT MS PY Pp (6 yr) TW|T DSTDI IN1w) SAIS 77 SNM IDS TIN “Son NDIN WS ADM AS Mwy NTI mw D8. Ow DDIM wows joy 7yDw NID] NTDT WON3Y pwn? 9D.D INN 9973 TPIS TO wWD TS YN 7 Mwy 373 INN AWD OD AYIAS Awon pwn WANTD] CMSDM DIN (or) TON3Iw yen WIS NS? OY SNwM Tp Mwy ONT 3»? Pypow MD Wyes 7 Bwe pM 1s ASN OSsaw) ayyw Ty Amnon Fy way Sov 2qTT MAIN AD NMNDIA (v> 0737) ONIND Sy Tips MN? Op Ty 1999397 32 HiPaINnt 220 peaTtHA3D bh They were not permitted to drink wine, ete. And why not? R. Acha b. Chanina said: “Because ef the passage (Ib. 31, 4) Nor for rosnim (Princes) strong drink, 1.¢., those who occupy themselves with roset (secrets) of the world should not drink strong drinks.”? CHAPTER SIX. (Fol. 43) R. Chiya b. R. Ashi in the name of R. Chisda said: “The one who was going to be killed, they used to give a grain of frankincense in a cup of wine to drink in order to benumb his senses, as it is said (Prov. 31, 6) Give strong drink unto him that is ready to perish, and wine wnto those who have an embittered soul.’ And we are taught in a Baraitha that the wine and the frankincense was donated by the respec- table women of Jerusalem. (Ib. b) R. Joshua b. Levi said: “He who mortifies his evil inclination [after he has sinned], and confesses before Heaven, is considered by Scripture as if he glorifies the Holy one, praised be He! in both his world and the world to come, as it is writ- ten (Ps. 1, 23) Whose offereth thanksgiving, glorifieth Me.’ R. Joshua b. Levi said further : “When-the Temple was in existence, if one brought a burnt-offering he received the reward for a mere burnt-offering; a meal-offering, he was rewarded for a mere meal-offering ; but to him who is humble the Lord accounts it as if he had offered all kinds of sacrifices, as it is said (Ib. 51, 9) Sacrifices of God are a broken spirit. Furthermore, his prayer is never despised, as it is said (Ib.) A broken and a contrite heart, O God, wilt Thou not despise.” MISHNAH: When he (the guilty one) was far from the place of execution—a dis- tance of ten yards (cubits)—he was told to confess, as such is the custom of all who were about to be executed. For, who- ever confesses has a share in the world to come. And so also do we find with Achan, to whom Joshua said: Myson, gwe .. . and make confession.’ And (Ib., ib. 20) Achan answered Joshua: “Truly, I have sinned, and thus and thus have I done.” And whence do we know that he was atoned after his confession? It is said (Ib., ib. 25) And Joshua said: “How hast thou troubled us! So shall the Lord trouble thee this day,” 1). Rosnim, means princes, and Roses, secrets “Dp PY) 151 DY 7D PP PMw Ww NT (p> den) SIP ADS $330 13 SHS VS NP 8 Dy IW WD PpPoIpA Ww os O37107) :onw Wi? OTB PUT W333 TDS (WS 39°42 Nm 37 ADS (an 47) ow Pp INN Ppwd 310°? SVT SIN 35 ONIW NYT ANY TD B9 Fw pid5 739197 WHI D2 PP WIS? Aw NM (hd den) MISTING VT DYwrsyw Ap? ows SIMI 7 MN ’201 maw 25°12 13 pwn a“s Gy or) (ORD DNA YIy Aya yy ATANDI Ty! AS a“myai mys pory wws A”“aspn? WD (DONT UITDD? ATIN Mat © odon) BndT 9359 MIA 9D1d3 07173 ADD AST 83 7“395 SPO DIN OY wipan meaw yr. A”Spi ID AMID WwW AMID 9D Ay sw Ay JOND DINIA Poy Mapp MIDw inyTw nD 7s (b>) odon) Nsw 7719 Nya pA 72 apt PRwW NOS TY S97 TDWI NN OMS Mt M731 TDWI 39 (or) ADN3w Moses wnz|Nn :73n 8? OMI swy> APPA map PIM WT Awe pnp 99 JIT jw ATINA 17 DIS Ns qow a“my? pon 1? we ATInen 7Y PTS pow 32 (s poi) yw 2"Nw Ty ws AS 7TH 17 TH Bsws TIS /42 TID N3 SAND DSN AIDS WS pw AS Py Ty (or) TOSIwW WITT I? TDSy 4837 137 ANTS FIT DVT FT FD? UND 7D pwr pss 223 S pips —as oxen and other cattle—were stoned.” (Ib., ib. 21) I saw among the spoil a hand- some Babylonish mantle, and two hundred shekels of silver, Rab said: “It was a cloak of fine wool.” And Samuel said: “A cloak dyed with Alum.” (Ib., ib, 23) And he laid them out before the Lord. R. Nachman said: “Joshua laid them down closely upon one another before the Lord, saying: “Sovereign of the Universe! were these little things of such great importance that the majority of the Sanhedrin should be killed on account of them?’?” As it is written (Ib., ib. 5) And the men of Ai smote of them about thirty and six men; and there is a Baraitha: Thirty-six men were slain. So said R. Juda. R. Nechemia said to him: “Is it then writ- ten thirty-six men? It is only written about thirty-six men. This refers to Ja’ir b. Me- nasseh, who was equal to the majority of the Sanhedrin, that was put to death.” R. Nachman said in the name of Rab: “What is the meaning of the passage (Prov. 18, 23) The poor speaketh entreatingly, but the rich answereth roughly. The poor speak- eth, refers to Moses; and the rich, etc., re- fers to Joshua.” What is the reason [for such an interpretation]? Shall I say be- cause it is written (Josh. 6, 21) And he laid them out before the Lord? And R. Nach- man explained this that he laid them down closely upon one another [and pleaded with Him], etc. Did not Pinchas do the same? As it is written (Ps. 106, 30) Then stood up Pinchas, etc. It ought to be written, va-yithpalel, which means, and he prayed, instead of va-ye phalel (debated). R. Ela- zar said: “Infer from this that he had de- bated with his Creator. He cast them be- fore the Lord, saying: ‘Sovereign of the Universe! were these so worthy that on ac- count of them twenty-four thousand persons of Israel should fall?—as it is written (Num. 25, 9) And those that died in the plague were twenty and four thousand.’ ” And if you infer it from the passage (Josh. %, 7) Wherefore hast Thou caused this peo- ple to pass over the Jordan?—did not Moses say similar to this (Ex. 5, 22) Wherefore hast thou let so much evil come upon this people? We must therefore say, because Joshua said (Jos. 7, 7) Would that we had been content, and dwelt on the other side of the Jordan. (Ib., ib. 10) And the Lord said unto Joshua: Get thee up. R. Shilla lec- toy 337 DNS ayp3Iw NIN 77wD S1N1 (or) .AApo? NNIDT NPOSS IS 37 ADD Op OMNI DIPS (or) S| IST N739D TAS ANiaw DIPOM 3_? WIM $3 ya 37 AMS 77 33]? ow Aan FAN VS %y ypwar P35? 7s {yi owsIs OND 1D (or) INIT PINAID WD Twe Twow NIN) wos Mew) Owe Dowow TDN3 951 TNS 9 28 TTT 9 37 Mwy Dwows NOS ISI 82 8771 wes TwE 31 7333 Ppww MwID 73 VN AT NIN wos :PITID Iw (m den) 7’ 39 DN jon 31 Ds DssnN Nip Ay? Wwyr wa wT own PW Ar My Asyo Pwyi mw Ar wa 7379 (s voi) D957 pIwe NOs Noy IND S3B9 TO2M1 S32 JONI 34 WS) 77 357 DIS oop) DNDN DA TWSDy 8? OMI Is Opa “81 ABH Ispmi 795% DMI_D TIDY (yp Tmo (D9EN SIN ONS 87 775N TTYpIS DIPOM 3H? WIM SD IP oy M775 Hwyw ros oD Yb. VN PY yp“wan 1357 IDS Dna wa (a> 37n3) Dnt FAAwsD mpd (s yom) SDT NINT AIS TD MI. 3 TWD PT OS Dy AS Payn myn mm py? miyan mp? (© pwr) ADS 1D) Jay Dwi IS 1 (s yr) NOMAD NIN wot 72 Dp peu Is A aS (or) PVA 222 habe i ie a 337 children for ever, to do all the words of this law. Why are the words unto us and to our children and the letter Ayin of the word ad dotted? This is to teach that for crimes committed in secrecy, Israel was not punished until they passed the Jordan. This is the opinion of R. Juda. R. Nechemiah said to him: “Were then Israel ever punished for crimes committed in secrecy? Behold! It is written [in the above passage] for- ever. Say then that just as they were not punished for secret crimes, so were they not punished for crimes which were done pub- licly until they passed the Jordan. (Fol. 44) But why was then Achan punished, [since his crime was in secret]? Because his wife and children were aware of it.” (Ib.) Israel hath sinned! R. Abba b. Zabda said: “Al- though he had sinned he was still called an Israelite.’ R. Abba remarked: “This is what people say: ‘A myrtle, even if it stands between willows, is still a myrtle by name, and people call it a myrtle.’” (Josh. 7, 11) Yea, they have even transgressed My coven- ant which I commanded them; yea they have even taken of the devoted things; and have also stolen, and dissembled also, and they have even put it among their own stuff; R. Iai said in the name of R. Juda b. Mas- saparta: “We infer from the above passage, that Achan had transgrassed all that is written in the five books of the Torah; for the word Gam (also) is mentioned five times in the above passage.” The Exilarch said to R. Huna: “It is writ- ten (Ib., ib. 24) And Joshua took Achan the son of Zerach, and the silver, and the mantle, and the wedge of gold, and his sons, and his daughters, and his ox, and his ass, and his sheep, and his tent, and all that he had; and all Israel were with him, and they brought them up into the valley of Achor. If, he had sinned, what was the crime of his sons and daughters?” He answered: “Ac- cording to your theory, ask, if he had sinned, what was the fault of Israel? For it is written, and all Israel were with him. Hence it was only to warm them. The same answer could be given [regarding his sons and daughters].” And all Israel burned them with fire and stoned them with stones. Were they, then, punished with both? Rabina said: “Those things which were fit for burn- ing—as silver, gold, and garments—were burned, and those which were fit for stoning wiy N?w TID Tpaw zy yi 1393371 137 TT AS Wiws Mayw ty nmnosn Fy 9y wsy 0D) MMs 71 FS ATT 939 NT S28 DIY Ty WDN3 135 S771 OMY? NNDIA 9y way 8? 4D nino 7p wsy sow ows T7717 AS Iw? Maypw ty N7IDw Pwaiy . TTT DIWD Wyss BD JOYS (77 97) NOW @N1w NOM (t yr) .1931 INWN 7D 8p 9303 ONPT NDS CWDS ONT IT NIK AS Sy 03) 7 MP RON Wow NOX DAN 72 INP? Os ONIN ONY Ws INT AS “"8 079993 wow Da wd D3 1333 D3 DANA: “n7 NOTBDD 13 ATT 7 Ow SPIN ONIY ATIN Owain Awon %y py Taypy 703 DOYS AwWoN (s pram) 33ND S35 377 SNI73 ws ON FANT 3D FANT 91 HA 7D Ty OS yw np SNOT 1D 11333 P33 SON ST ON 191 YAS Seay) 95 NOM SIT ON PoyDs m9 ADS SOS DY Wow 753 (or) DNT Nn AD spaws (or) MIT TD 83 DA yn? “D8 ONS O58 OMS Po WS ONIN mp? NSA Aa Ww? A_IwS MNT 3934 225 Spy thus: “At the time the Holy One, praised be He! said to Ezekiel (Ezek. 16, 3) And thou shalt say thy father was an Emorite and thy mother was a Hittite, the arguing spirit (Gabriel) said before the Holy One, praised be He! ‘Sovereign of the Universe! If Abraham and Sarah would have come and stood before Thee, and Thou wouldst have said this to them, they should become ashamed. Carry on Thy cause with Thy neighbor; but lay not open the secret of another.” Had he then (Gabriel) a right to say such a thing? Yea! as R. Jose b. Chanina said: Gabriel has three names—Pis- kon, Itmon, Zigoron. Piskon, because he argues before Heaven for Israel’s sake; It- mon, because he covers the sin of Israel; Zigoron, because after he concludes [his de- fence for Israel without effect] none [of the other angels] would reopen it.” (Job 36, 19) Hast thou prepared thy prayer before thy trouble came? R. Hlazar said: “Always shall a man anitcipate with prayer before trouble comes. For, if Abraham had not anticipated with prayer [while he was] between Beth-El and the city of Ai, not one of Israel would have remained alive [when the trouble happened in Joshua’s time].” Resh Lakish said: “He who con- centrates his energies for prayer down be- low will have no enemies up in heaven.” R. Jochanan said: “One should always pray for mercy, that all should strengthen his power [of prayer] and that he should not have any enemies to accuse him in heaven.” It is also written (I Chron. 2, 6) And the sons of Zerach—Zimri and Ethan, and Heman and Calcol and Darda, in all five. What does in all five, mean? It means all five have a share in the future world. Here it is written Zimri, and in Joshua he is named Achan. According to Rab his real name was Achan. Then why was he called Zimri? Because his acts were similar to those of Zimri [of the Pentateuch]. And according to Samuel, his real name was Zimri. And why was he called Achan (cir- cle)? Because he encircled (caused) the punishment of Israel’s sin. To the end that he should clear himself. Why not let him clear himself? He could cast suspicion on the court and the witnesses who convicted him. Our Rabbis were taught: It happened with one who was going to be executed, that he said: “If I am guilty of Po m7 53 28 ANS TID) JT AS 3 43 YI (i dopmm) ONpIM? A“apA sw Tyws MPO A AIS ANN OS NST PAS Tw) OAIDN IND? BN y“war m“sapm 1b? DMIs DYDD) ON AIS ANS 3b? Ty soi 99m OX IMS TID] Jy As 39 73 5D ODT ANT DS ONT OF1ID NNW 1? 8 13D POOS Ppa 1) we niaw wew S33 DOINY PIDDS Myp 97D OST powY PpoS aw apy yD yD Ww Ow OMMy 2AM Is TPIS WS ISI 82 Ty Fy 0) 3h) SO NODINY AIS? NIDN OTs OTP? ory? spr pai O8 ma p. A7|n oATIs opr 751 Tay Sepa Sw yess Tsnws 8? TS MND MND wWsy poxDn 75 IDs 274 wpa? pay? ADS Ny 7 APyo7D ony 17 Ss1 IND AS DSOND 750 Wow O97 OS 2myoID Oy 17 Ww TOT PST MOT Mr 331 (3b o“7) 33nd D9 mwpnM DoD ND Awan O29 pTAT 7992) pry) 335) Mr 3D a“my? of Awan ms ww PDY TDS IM Pow 37 Jy (5 SOS TM MT Awyp Awyw mor iw S1p3 yw yy ww Spr Ap ww MT 2 swe Jw omnisiy STD IDSY AN API) Wsy Mp3? .Spp*s Dy Syl Det wna Sy rp? ssi? Now wo ON WS IT Sey Ins. Awyp "Nn 224 en We ea w24 tured: The Holy One, praised be He! said to him: “Thine [transgressions] is worse than theirs, for I have said (Deut. 27, 4) And it shall be as soon as ye are gone above the Jor- dan, that ye shall set up these stones, but ye went a distance of sixty miles before ye did this.” After Shilla went away, Rab ap- pointed an interpreter and lectured (Jos. 11, 15) As the Lord commanded Moses His servant, so did Moses command Joshua; and so did Joshua; he left nothing undone of all that the Lord commanded Moses. But why is it written, Get thee up? It means that the Lord said to him: Thou thyself hast caused all the evils, [because thou didst declare as accursed the goods of Jericho]. And this is meant by the passage (Ib. 8, 2) Only its spoil and its cattle shall ye take for booty unto yourselves. (Ib. 5, 13-14) And it came to pass, when Joshua was by Jericho. And he said, No, for as a captain of the host of the Lord, am I now come. And Joshua fell on his face to the earth, etc. How could Joshua do so? Did not R. Jochanan say: “One must not greet a stranger with peace, at night, for fear lest he might be a demon?” There it was different, because he said: I am a captain of the Lord, I come now. But perhaps he lied? We have a tradition that even the demons do not pronounce the name of Heaven in vain. (Ib. b) The angel then said to him: “Yetserday you abolished the daily eve-offering, and today you -abolished the studying of the Torah.” Joshua asked him: “For which of the two [transgressions] hast thou come?” He answered: “I am now come; i. e., for that of to-day.” Hence it reads (Ib. 8, 18) And Joshua lodged that night into the midst of the valley. And R. Jochanan said: “Infer from this that he had occupied himself the whole night with the intricacies of Halacha.’ Samuel b. Unya in the name of Rab said: “The study of the Torah is greater than the sacrifices of the daily offerings, as the angel said: I came for that of to-day.” Abaye said to R. Dimi: “How do the peo- ple of the West (land of Israel) explain this passage (Prov. 25, 8) Do not proceed to a contest hastily, lest [thou know not] what thou wilt have to do at its end, when thy neighbor has put thee to confusion. Carry on thy cause with thy neighbor; but lay not open the secret of another. And he answered 8 ONIWO AwP Taw “spn ON Now TTA NS DDDy3 AA (1 037) AIDS EIT INS 3D OwY DAPM AN1 ip AWND (f Drm) WIT %7y SNOS 37 BPs PWT) OS wy My 7D May Awa ns 7 Ty TS WS 79D 137 WOT N71 pein Awy 7D) TNS 28 42 Dp 2“n AD 3“S Aw DS 7 mwyl (Pp or) {ys NPT wm on? now PI mD27 IYI Mwy IwsD 727071 sy? 302? Wish ANNs A77w SW UTD PWD NTI WAN (o yore) NOY WW UN 9D NP TDN 1 STD Psy ASS PIP IW yw | 1 MSD Ay 7 7 OS PNY WNT ODA Pay ° 7 nA sow pow 12°93 5N? Dw Iw OTN? A SDS IW OSS 2 NPT ONT NY NIT Tw py °paD NOT DI WPwp NO7T1 NS. Ty pnons wos 98 (3"p or) 7s? oonw nn ons pwoyl Ds pT Pa 9w Tan TD CAND Thy “8 MND OND AMS Fy 9's ““S1 ppp IND Sw 7793 pw 7 ™ IDS nD9n Fw Apo. 72w TW? BNP snp n’n 903 307 Dw SMS ID NID SAND Ay AS3w Poon Nj pp NOWYD NIP ONT OT 37 YIN 74S 3995 NSN OO (od den) M97 INP NA> TOs DTD AMAMSS AwWyN md 75 Wy 227 Byte) soh0 right place. And the relatives came, and greeted the judges in peace, as well as the witnesses, as if saying we bear no grudge against them, for the judgment was just. (Ib. b) The relatives also did not lament for him loudly, but mourned in their hearts. We are taught in a Baraitha: R. Maier said: “There is a parable. To what can this be compared? Unto two twin brothers, re- siding in one town, one of whom was selected for a king and the other became a robber, and was hung at the command of the king. Now, people who saw him hung would say that the king was hung, and therefore the king commanded the corpse to be taken care off.”? R. Jochanan, in the name of R. Simon b. Jochai, said: “Whence do we learn that if one leaves a dead body over night he violates a prohibitory law? It is said (Deut. 21, 23) Thou shalt not leave over night his corpse on the tree.” R. Jochanan said again in the name of R. Simon b. Jochai: “Where is to be found in the Torah an intimation for burying a dead body. It is said, But thou shalt surely bury him.” Wing Sabur ques- tioned R. Chama: “Whence do you deduce from the Torah that one must be buried?” And the latter remained silent—without an answer. R. Acha b. Jacob said: “He is de- livered into the hands of fools. Why did he not answer from the above-cited verse?” Be- cause the above is to be explained to mean that a coffin and shroud are to be prepared for him, and the doubling of the word Kabor he thinks does not refer to anything. But let him say: Because all the righteous were buried. This is only a custom, and not a command of the Torah. And why not say: Because the Holy One, praised be He! buried Moses? It may be said that this also was not to change the custom. Come, listen! (I Kings 14, 138) And all Israel shall mourn for him, and bury him. This also, was not to change the custom. But is it not written (Jer. 16, 4) They shall not be lamented for; nor shall they be buried? Jeremiah cautioned them, that with them there will be a change of custom. The schoolmen propounded a _ ques- tion: Is the memorial prayer in honor of the living or for the deceased? And what is the difference? If one says: “I do not wish to be lamented.” Or, on the other hand, 1). Man was created in the image of God. ry 74 DNIwWI DISD OD aNpPm) opp. oniN pew api OTN pws DVI py 871 Gy or) DNIT HAS PTW BD7y 13273 NIN MIDIN PSY DUS Jos o2aNnND 7370 7D? 9wh 12wD VSD “8S N93N .273 THS ANS Wy. DDISN OMS %3w9 ADT on My nyweDI7 Sy? INS) 49D wip 9n J?oT ADIN IMs ASTIN 9D Sem SUNDA VIA Ay PID SMD J3 Pyow 35 Diwe pn is 7esiy Awyn S22 PIy ADiyy Ind nS PI? Dw TS) py 2y 1233 9 8? (b> 0-37) 922° 30 ANT PO ANP? m7 aw4 MU 72 ANI? oO JRDD apn sp NOUN WAP STON 3779 N59D Taw $s 37 3"S 91D 871 TOS 871 PNW 159 Sap SNWEDT TD NO?) ADDN Spy? 1D NMS TMS 79? Ty IT Wap °D ADM? 79 yD SP TS WAPI NO) 197 yowrD 8? IDPH NOT Nw? NOM MIDPRID NOS NaNID 92 19 TED (7 6“y) w“n Samp san? sony? SITIDD NOT ININ TID) Sw UnwIT WASP. SF MADY NS? (Pp on) : NamIND NIP) IN YMT NIP STH INF NH yD MIDDN NN? TONT O”3 OND? NIT DY wn OND DWYD 9PIPS? 38 N1D2 NIN? 226 ca ee ule b= D4 this erime, then my death shall not atone for all my sins, but if I am innocent of this crime, then my death shall atone for all my sins, and I have nothing aganist the court and all Israel; but as to the witnesses they shall never be forgiven.” When the sages heard this, they said: “It is impossible to bring him back, since the sentence had al- ready been rendered; he therefore shall be executed, and the responsibility shall rest upon the witnesses.” Is such a man trust- worthy [to cause suspicion upon the wit- ness]? In this case the witnesses retracted from their first statement. But even then, what did their retraction amount to? Since [there is a rule that] after a witness had once testified, he cannot etstify again to the contrary. In this case they gave a good rea- son for their retraction, but nevertheless they were not hearkened to. So did it hap- pen with the custom collector Bar Mayon. (Fol. 46) MISHNAH: “How was one hung?” ete. And should he be left [hang- ing] over night, he transgressed a negative commandment, as it is said (Deut. 21, 23) Thou shalt not leave his corpse on the tree over night, but thou shalt surely bury him on that day [for he that is hung] is a dis- honor to God, ete. This means as much as people [would say] Why has this man been hung? Because he is a blasphemer. Hence the name of Heaven is dishonored. R. Maier said: “When a man suffers punishment, what does the Shechina say? I am lighter than my head, than my arm; (i.e., my head is heavy, it grieves me). Now, if the Omni- potent grieves so much over the blood of the wicked which is shed, how much more so doth He grieve over the blood of the up- right! And not only of him who was exe- cuted was it said that he should not remain over night, but even anyone who leaves [unburied a corpse] over night transgresses the negative commandment. However, if he left it over night for the sake of its honor, as for instance to prepare a coffin or shroud for it, he does not transgress.” The one executed was not buried in the cemetery of his parents, but two cemeteries were prepared by the court, one for those who were executed by the sword or by strang- ulation, and one for those who were executed by stoning or burning. After the flesh of the corpse was consumed, the relatives gath- ered the bones and buried them in their My 72 7p AAD {NN NAN 8? ArT iy 2 93 2) ANB ONMYD SAN AT Py 3D PS ON} DTPA PpPwo Pre 991 PT MDI wMiny DNSn iyowws py? AND On? NTN 8? Mas WDDY IWA)N OS TINA? ps 199377 DTPA MNISS NIN AMP NAM IW SIN 77113 831 “TAD 1713 4 Spt ADS 8? Md 9D IWS Dw Daw YD NMA OND WD TA [379 Spt 3”) AST TAD S$? Tao ANN SyIT AwWyO SNA 9D NIN? xoyy :NDDD BS) 137 WIN P71N TWD AWD (an 47) (P> 0°937) TOSIY AWYN S893 Py ADIy } 13 INAPH NIP °D pyr 7p 1n723 PIN NF 38D 10179 191 42N DAIS Np %D sin bY S331 DWH OS Jay bp NEN AT AD DISY Mywa WND 937 ION .22nnD Dw SWNID °37P NADIS Pw? 7D AYDw rayoye Dnt IY AyMSO DIPOA 7D OX YpmD 39p Dp Ty 7Y DONT Fy 1D Tawsw yw oy IND ON P70 7D NOX WS 7393 AT NTN TN 17: $2377 171997 9A AwWYyN XID Ay :P7y TDy Is DD NI N28 YSN AMSP2 IMIS PDP YT NI ns 3’39 pspind YR AMP ws nw Pp IwI71 P9PIP ANN Ppsm371 ps? PsP) NwsyA AN Pepy awsn Joyns3 229 apy? saw the band; and they cast down the man into the sepulchre of Elisha; and as the man came and touched the bones of Elisha, he revived, and rose wpon his feet.” R. Papa said to him: “Perhaps this was done to ful- fill what is mentioned (Ib. 1, 9) Let there be, I pray thee, a double portion of thy spirit upon me.” [And as Elisha restored only one man, so did Elisha also restore one while he was alive; and the second was restored after his death]. And he answered: “If it were so, why, then, does a Baraitha state that the restored only stood upon his feet, but did not go home. If it were for the pur- pose mentioned above, he should have re- mained alive?” But if, as you say, [because he was wicked], how was the request, J pray thee, a double portion of thy spirit—to be fulfilled? R. Jochanan said: “This was ful- filled with the cure of Na’aman from his leprosy, for leprosy is equal to death, as it is written (Num. 12, 12) Let her not be as a still-born child. And just as it is not al- lowed to bury an upright person with a wicked, so also it is not allowed to bury a grossly wicked with a minor wicked.” (Fol. 48b) Our Rabbis were taught: Those who are executed by the government, their estates belong to the government; and those that are executed by the court, their estates belong to their heirs. R. Juda, how- ever, maintains that their estates belong to the heirs even when they are executed by the government. The sages said to him: Is it not said (I Kings, 21, 16) And tt came to pass, when Achab heard that Naboth was dead, that Achab rose up to go down to the vineyard of Naboth, the Vizreelite, to inherit 19 And he replied: “Achab was his brother’s son and was a legal heir.” “But had not Naboth sons?” Whereupon R. Juda caid: “He slew him and his sons, as it is said (II Kings, 9, 20) Surely I have seen yesterday the blood of Naboth, and the blood of his sons.” The Rabbis, however, main- tain that the expression sons refers to those who would come from him had he remained alive. He who says that the estates belong to the government is correct, because it is written (I Kings, 21, 13) Naboth hath blasphemed God and the King. But why was it necessary for him who said the estates belong to the heirs to add and the King? And according to your theory that [they belong to the heirs], why was God ey mon DST OS Iw TTT AS INT TIT ws 2" 91 YIIT Fy BP IN a pws Wp. M13 S37 (Or) YP? NO7TI SHH 37 (2 DL) S%3NT 3 DT OS 28 78 Dw 2D NIT SIN TITS? IND Toy Y2397 Fy 7? 008 AYONT 1? HmDw 3D Bw 3 No. H7ipw snw yoys Ny IS S| rw pny 9 PRY OWD1 MDD WAN NI IS (3° 9373) INIT yun PIDP PS JD py Ws pwr pap 2?) pwn Iss Ten DDS MIDI IIT “nN (3“y py 47) “9 IDS Dw? oF DdI 33 9300 4707 MiD3 D153 AINA (b> b"“p) ADSI 135 SIT PIN ONS 7D ON? Ws wnwa? ow TT AWS. MDT SFT 1? TAs ANT way? st aT 377 32 AS INIS WAP 7s 7 PA oS AS) 133 OT AS 8? DS (vb 3 or) WSIY DUST O32 ST IN WS 32 wT (30 W987 OF DDS TN? NOW? wD Ny? NIN IDI DIS M133 JID (h> h or) 3*Ndt poy?) 21 97 mp? mwa? pipe) TD? "D3 NDT NTN WIN? NIN 99 AD? DTN 228 bso cape ie! > if his heirs do not want to pay the mourner, [if it is an honor for the deceased, then only he can give orders; but if it is for the living, then can they only change it]. Come, listen! (Gen. 23, 2) And Abraham came to mourn for Sarah, and to weep for her. Now, if this were only an honor for the living, should the body of Sarah have been kept till Abraham came, for his honor? Nay! Sarah herself was pleased that Abraham should be honored because of her. Come, listen! All Israel shall mourn for him and they shall bury him. Now, if it is for the honor of the living, were, then, the people of Jeroboam worthy to be honored ? The upright are pleased that any human being should be honored on their account. Come, listen! They shall not be mourned for and buried? It is quite right if we assume it is in honor for the deceased, but if it is in honor of the living why not mourn him to give honor to the living? Because the righteous do not wish that they shall be honored because of the wicked. Come, listen! (Jeremiah 34, 5) Thow shalt die in peace; and with the burnings of thy fathers, the former kings that were before thee, so shall they make a burning for thee; and they shall lament thee, ‘Ah Lord’ Now if it is to the honor of the living, what good can this do to Zedekiah? The prophet said to him thus: “Tsrael shall be honored because of thee as they were honored because of thy parents.” (Fol. 47) Come, listen! We are taught (Ps. 66, 4) The despicable is despised; this re- fers to King Hezekiah, who bore the remains of his father on a bed of ropes. Now, if it is for the honor of the living, why did Hezekiah do so? In order that his father should have an atonement. But has he a right to remove the honor of Israel because of the atonement of his father? The people themselves were pleased to relinquish their honor, because of the atonement of Achaz. Come, listen! Rabbi said [in his will]: “Ye shall not lament me in the small cities, but in the large ones.” Now, if it is for the honor of the living, what is the difference in what town? He thought: “Let the people be more honored because of me.” R. Acha b. Chanina said: “Whence do we know that a wicked person must not be buried with a righteous one? It is written (II Kings 13, 32) And it came to pass, as they were burying a man, that, behold, they 7113391 AAW? TBD? DAIS NIN (a2 rh 3) NIP) DWP ST VT SIP? owe NIN NS NM3 ABI Aw Aw? 7? Ww OTST (TaD) Ww" DAISN 72 AP WIT DT 9D A? Diwd MIS 381 NIN Mp1 Iw? 7D 1 12 NMI WI SIP? 32 ST YNT Sp JTaD) 89 wn OWI TD Mp wns %p Ts? “bY (DDwWT IP) Dw) NAS ON Mp" 871 NIP) MIDS ON NIN WTI NIP? 3D 187 9377 W729 NANT NDT 8D TTD? °D3 NT SIT YT VIP VNIT SPATS? NMI 8? wI? SIP? “omen ow. (7 ony) pow sm sens A DWNT ODT PNAS Mipiwns 38D SIT YT SIP) DIOS OS 11 PTS WT Sue a pwn? m9? pit m3 Mm? SP_s yow SNM (19 97) JNSAN2 MP MNT DT 9D 20 MpPIn AY DNS PHYD ADI (w oda) Sw mds POs 2v pnipsy Taw ATT Tay OD SUT VOT SAP? AAS ON) O°7SN TDD DW) PIN? ADD TNT DWwp 97 Sse Snes 957 Np? M9 NW MINT wr ma39 TAP? YnT INF SM3 WNW DIDS UST AIMS NSTT|DN 98 937 109 WS “SDP M3 199 NPI OND NIT MTT Np? yow SM SMD SD Fsaws 92 MPN? 234 "pd Py sw mo? Ay jap AWS TAs 7 TOMY IS TIPS N91 IEDS $9 np AND INN? Int ines Jy opr ows Pw Is INT Dw NIT NoDwT Sp) O"w mm? m5. psp PW PADIP PRY PID SINT ID SMS 1S DIP an ns (y 3“p) BNIT PTS IN 231 Spry covenant, to make it known to them. Fall- eth by a sword—[was fulfilled] on Josiah, as it is written (II. Chron. 35, 23) And the archers shot at King Josiah; and the King said to his servants, “Carry me away, for I am sorely wounded.” And R. Juda said in the name of Rab: “They made his body like a sieve.” Lacketh bread—fell on Jechonyah, as it is written (II Kings, 25, 30) And his allowance was a continual al- lowance, etc. R. Juda said in the name of Rab: “This is what people say (Fol. 49) Be cursed rather than cursing.” Joab was brought before the court to justify himself for the killing of Abner; and he answered that he was the revenger of the blood of Asahel.2 But was not Asahel a Rodeph? [Hence Abner had the right to kill him in self-defense]. _And he said: “He could have saved himself by injuring one of the mem- bers of his (Abner’s) body.” And to the question: “Perhaps he could not do so?” he answered: “Since he was able to determine to strike him exactly in the fifth rib, as it is written (II Sam. 2, 35) On the fifth rib, to which R. Jochanan said, where the bile and the liver are attached, how could he not do so with another member?” The court then said: “Let us not consider Abner. But why did you kill Amassa?” And he an- swered: “He was a rebel to the king, as it is written (Ib. 20, 5) So Amassa . . he remained longer that the set time.” And he was anewered: Amassa was not a rebel, as he had a good reason for his delay because of their study. But you are indeed a rebel, because you were inclined to Adoniyahu against David’s will, as it is written (I Kings 2, 28) And the report came to Joab; for Joad had turned after Adoniyahu, though he had not turned after Abshalom. Why is though he had not turned, men- tioned? R. Juda said: “This means that he was inclined to turn, but did not.” And why did he not finally turn? “Because,” said R. Elazar, the vitality of David was still hearty.” And R. Jose b. Chanina said: “Be- cause the active force of David were still in their strength, as R. Juda said in the name of Rab that David had four hundred children, and all of these were born to him by handsome captive women. They had long locks and went with the chiefs of the armies. 2). See Numbers 35, 19. ,°Y 877 3.0"7) DMT WHwND 31ND 213 .oy TN? TTD 37 WONT Pw? F702 BIT TIN (od 3D" DN? WDM .AIDDD 1D 7D wyw r“s AMS INN) (32 oN) oD 3"p) IWDT ONT I WS ATID 18 1? Ans TaN NODID NTN S71 NOD NTN (vy 97) WIS AIBN7 NPP OY 348 MINT? INV? TVS FT INA ONT INTWYT DTT IN 2S "8 PIDND INNS 12307 17 7 2S AW mewsn JT. snwn 24s 99 959 MTN? SIMNND TDN WD (3 3"c) BNIT AY? PD Mew TTD PNY “81 wont IS 3M TY IND IMS 13 09M 151 AApy pips p/m gas 993) m9 TDN mF 7959 NP D9N2I7 AA M1373 TD 2"s NWP? MN 0p wes ms 09 pyr Sway? 72707 WN (> 3"r) Pyne swoy Ja a1 pw nwow ATM SWDY MP MOS 120 IN AT WN AS TPPDT INF ITDMDWN WaT PPT PIs AWN 9D) (pb pom) 39D WS Aspp. Nn? [ws 929 JIDT AS yows 871 WE OS 771 pr (or) 2"n “tT? Wax 7159 Np wisn TTT MIDIND TD 8733 SINT NPS PON! prt 9) SNY TY AND Apiowm (3 b"n) ansT 89 DOWIS CNN) MIIIN MINN AHI INP nios> wpa mT 48 7s 8? OND ADs Pp ApS A’ ADIN? "D1 ADI NT NIN AD DY Asp TIT Ow Memon PONT POP TIT FY SIS PTY TOS W139 799797 YT ONT 34 WON TTT P2971 WT ANID 997901 YA ASIN AB 932 3). Pursuer who wants to catch one with the intention to kill him. 230 sii Vee hae 1) ra) mentioned? You may say it was done to increase the anger of the people. For the same reason and the king was also men- tioned. He who says that it belongs to the government is justified because it is written (Ib. 2, 30) No; but here will I die—which means: I do not wish to be counted among those who were killed by the government, so that my estate should belong to it. But according to him who says that it belongs to the heirs, what difference did it make to Joab? To remain alive a little longer. (Ib., ib. 830) And Benayahu brought the king word again, saying: Thus hath Joab spoken, and thus he answered me. Joab said to Benayahu thus: “Go and tell the king: You cannot do two things with me. If you wish to slay me, you must accept for yourself the curses with which your father cursed me. And if you will not accept them, you will then have let me live.” (Ib.) Then said the king unto him: Do as he hath spoken, and fall upon him, and bury him.” R. Juda said in the name of Rab: “All the curses with which David cursed Joab fell on the descendants of David. They were (11 Sam. 3, 29) And may there not fail from the house of Joab one that falleth by the sword, or that lacketh bread, or that hath an issue, or that is a leper, or that lean- eth on acrutch. The first fell on Rehoboam, for it is written (I Kings 12, 18) There- fore King Rehoboam made speed with all his might to get up into his chariot (Mer- kaba), to flee to Jerusalem; and it is writ- ten (Lev. 15, 7) And what sadadle (Mer- kaba) whoever has the issue may ride agon shall be unclean. Leprosy on Uzziyahu, as it is written (II Chr. 26, 9) The leprosy even broke out on his forehead. Or that leaneth on a crutch—on King Assa of whom it reads (I Kings, 15, 23) Nevertheless, in the time of his old age he became disseased in his feet.” And R. Juda in the name of Rab said: “Podagra caught him (gout in his feet).” Mar Zutra b. Nachman said to R. Nachman: “What kind of a sickness is this?” And he answered: “It pains like a needle piercing in raw flesh.” Wherefrom did he know this? If you wish, I say that he himself suffered from this sickness. And if you wish, I say that he had it by tra- dition from his teachers. And if you wish, I say (Ps. 25, 14) The secret counsel of the Lord is for those that fear him; and his 20? pmDD3 TD? NOIWI NNN WS? 1 278 IS BS DIN (3 hy) 3NI7 $9 TON) (Or) 3°51 NawA Hips prs 88D Dow? DDI TN? SON Nias ADD Aypw wn? m3. 199 SpbI “ON? 127 [700 AN 33 2wN (3 b“n) 99 SOS 77 278 33Y 71 IN DT AD 97 NIP ON NADI NIT. Wayn &? wnan Mpay S$? oS] PIN MsoneT Nw? Map ADS (or) PIs AIT AMI. opt INI3pP) 132 ypabl WT Ws Hwy yn 1? TIT 22pw ni72p. 99 37 TON ATT 35 WS SS) (2 3"c) TIT Pw wars WypN2 ISP AN S2b2 pnd) yy) 2t osy nssp nD MNT oyanid 3st On? “pM DANI 753+ (> bn) 99 (» bopy) S351 pew pi? A573: nivy? yposnt pysnd 47nm PUSH Now 3 Ply S509 AWN st TY 129 733 Inpnsi (> 3.9“7) ANT IAyL 7 9397 ON ND PAIN TD Jyo mnwn? (er) 39n51 nigpm naw oY cappry NDND IDI pend Ansa. AN Hypasny Y9S0 AS NIN Nspr Hy? py (Qw bn) ant S"8 STITID WONW 37 ADS ATT 59 TNT 8OT DT POMS 397 Jos 397 ANA Sit 7D WMD N”“YON pT? S3p "nA TWwad ns 9"N 79 D2 FIA PDN S“YIN) AS wen A A131 YSV9 TT TID (oD OOP) N“pINr 233 spy. wilderness? R. Juda said in the name of Rab: “Like a wilderness it was ownerless, and everyone who wishes can derive a bene- fit from it, so was the house of Joab.” Ac- cording to others: As a desert is free of robbery and adultery, so was the house of Joab. (I Chr. 11, 8) And Joab repaired the rest of the city. Said R. Juda in the name of Rab: “Even brine and hashed fish he used to taste and give it to the poor.” CHAPTER SEVEN. (Fol. 52) We are taught in a Baraitha R. Maier used to say: “What does (Lev. 21, 9) Her father doth she profane, mean? This means that if, until that time he was treated like a holy man, from that time on he was treated common; if until that time he was honored, from that time on he would be disgraced. People would say: ‘Cursed be such a man who begot such a daughter; cursed is he who has brought her up; cursed is he who has such an offspring.” R. Ashi said: “In accordance with whose opinion do we act when we name a wicked person, wicked the son of a wicked, although his father was a righteous? It is in accordance with the above Tanna.” We are taught in a Baraitha that Aba Jose b. Dusthai said: “Two fire cords came out from the Holy of Holies, and were divided into four: two of them entered the nostrils of one, and two the nostrils of the other, and burnt them (the two sons of Aaron).” But is it not written (Lev. 10, 2) And consumed them? [Hence something was left]. Yea— them, but not their garments. Once when Moses and Aaron walked, and were followed by Nadab and Abihu, who were followed by all Israel, Nadab said to Abihu: “When will the two old men die, and you and I be the leaders of Israel?” To which the Holy One, praised be He! said: “Time will show who will bury whom.” R. Papa said: “This is what people say: “Many old camels are laden with the hides of the young ones.’ ” R. Elazar said: (Ib. b.) “How does a scholar appear in the eyes of a commoner ? At first acquaintance he (the scholar) ap- pears to him like a golden pitcher. How- ever, upon holding conversation with him, he appears like a silver pitcher; upon ac- cepting a benefit from him, he appears like an earthen one, which, once broken, cannot be mended.” ho By 395; SSP Sw In AS 759 APH 137 7D W375 Min 137 7D AN 137DD S"T 757 ApPEID MPD INV Iw MD AS Hwy) 2730 App sv 8 aM ssw (bp 9“7) A yi 21a PND YDS 31 WS ATW 37 WS Vyt 2107 DMA DyD XHITs) paw Pp iN Yas bap) 94 718 WAN 4 NT 3 (3 97) Pams YT OsSY 99M NT MIs NS (b> WVtD 1D PAI T132 71N 1 Pans wtp 13 3S 23 Ww AS 779 Ww AN DIS PMP INDD (WH 31 TOS PS7nD WANS wW NETS TD Nw? i|s1 yw 1D Syw7 USMDIT JD DY NIN NIN ONIN INT IND "WIP MDD INS? ws FY DWI UY TIS Sw wowins ow i391 779 Pes) DwIpT (or) S3N IT) Ow Iw AT Aw wins ON" mt :DTID ST] ONIN .ONIS 2ONMI 593) JIIS OD97D FANT Aw WT 1351 DTINS ONIe 2751 OAVANS PI7M SVPISI DPT Ny IM) IND S SVPIN? 273 7"S 3n9 DS NT AN aT AST 387 1277 UM SPH IS 1 MN ADP 1 ANI T"apiT SW WT DD 972 WWIEI WIS YONT 232007 S359 ADIT nN mDe (3“y oc) TTpIs Vs amt Sy pimp? 12 Apt Aon. past oy 93D MIMI ADD Sw pp? V7 MIT Wy IAD sw apway ye pam Fw pnp? 7 AT 2PM 17 ps 232 [ela eat Re =| 379 And these were David’s men of power.” All the Amoraim mentioned above differ with R. Abba b. Cahana who said: “If not for Joab, David would not have been able to occupy himself with the Law; and if not for David, Joab would not have been able to wage the war, as it is written (II. Sam. 8, 16) And David did what is just and right unto all his people. And Joab the son of Zeruyah was over the army; i.e., why was David able to do what is just and right? Because Joab was commander of the army. And why was Joab successful with the army? Because David did what is just and right.” (Ib. 3, 26) And Joab went out from David and he sent messengers after Abner who brought him back from the well of Sirah. What does well of Sirah mean? R. Abba b. Cahana said: “The well refers to the pitcher of water which David took from under the head of saul (I Sam 26, 12) 3 and Sirah (thorn), refers. to the piece of cloth which David cut off from the garment of Saul (Ib. 24, 27), which were good rea- sons for Abner to reconcile Saul with David, if he should have cared. (Ib., ib. 27) Joab took him aside in the gate, to speak with him in private. R. Jochanan said: “He was convicted after a real trial as if before the Sanhedrin. Abner was asked: “Why have you killed Asahel?” “Because he was a Rodeph.” “But you could have saved your- self by having struck him merely in one of his limbs [warded him off you]?” Joab asked Abner. Whereupon he answered: “TI could not have done so.” “But if you were able to determine to strike him exactly in the fifth rib how could you not have done so to any other member?” “To speak with him privately.” R. Juda said in the name of Rab that he spake with him concerning the shoe [of a Yebama]. And he smote him in the fifth rib. R. Jochanan said: “In the fifth rib where the bile and the liver are at- tached.” (I Kings 2, 32)And may the Lord bring back his blood guiltiness upon his own head, because he fell upon two men more righteous and better than he. More righteous? Because they were commanded verbally [to kill the priests of Nob] and did not listen, and Joab was commanded in a letted to kill Uriah, and he listened. (Ib., ib. 34) And he was buried in his own house in the wilderness. Was then his house in the 4). The well and the pitcher caused Abner’s death. STVT Ow PETS Y27~3 J TT ID wR 32 NDN WNT N3ITD ID NBS IT 751 mony SN Avy 8? TT 87078 NID 3SMD71D WN. TWIT poy N? SN N7P7NI 959 APT) Waw Mwy WT WN (P 3"c) DEW Twp TIT OD NIST Fy aN Ip pp SDA SY BNWT OW iy 957 APTS MaWH ALY TWIT DW Sasi IY IND Now TT yD SNWY SBM (2 Oc) .TPTS MAIDA VDD INN Iw DN MINS DDN7D 42 SDN 1 DS AIDA ND AD YTS? TIT (oc) anmw AN? WII ADI NS N35 Sowo INNS 1377 pwn Tin OX SSP WD pm’ SS. PUTID PTD ww pM! As 39 A TIT ATI ONMwy INNwy? MnP NnwiT m9 8399D9 NP? PADD IMND 17937? PADD IND 799 MINDS Mw TTS SON TTD 18 wa Ins 1979 199 M959 8? nw wd") (or) Ww poy 7y INS 1377 34 DIpO NM wn PITS PNY 71 WS Won WS mS 7 awit (3 6“n) 13 ONIN 7351 AY DP TS OWIS WI ya TWN WS 2p DT PON IWIT OAw O31 3901 BoD O3101 891 TBD Ow DIP TS wat X? Sw Ppa RI Swoy (> 3c) Ay NUS. Si Wy 553 TDS AN 7137 SND TD WH DN Inw JON IDIDS NDS ADP" (3 6“) wh NIw 35. 908 ATW 37 AWN OST 13 7b nS 235 apy? ie., but not the beasts to you. However, after the descendants of Noah came, he per- mitted them, as it is said (Ib. 9, 3) Every moving thing that liveth shall be yours for food; even as the green herbs have I given you all things.- And lest one say that they may be eaten while still alive, it reads (Ib.) But flesh in which its life is, which is tts blood, shall ye not eat.” We are taught in a Baraitha that R. Simon b. Menassia says: “Woe that a great servant was lost to the world, for if the serpent had not been cursed, everyone would have had two ser- pents in his house, one he would have sent to the South and the other to the North to bring him beautiful gems, precious stones and pearls and all other valuable things of the world, against whom no creature could have stood; and furthermore, they could have fastened a strap under its tail with which to pull out mud into his garden or onto the dump.” The following objection was raised. R. Juda b. Bathyra said: “Adam the First was sitting in the garden of Eden, and the angels served him with roasted meat. When the serpent looked in and observed his honor he became jealous.” [Hence he was allowed to eat meat]! This refers to meat which came from heaven. But is there then any meat which came from heaven? Yea! As it happened to R. Simon b. Chalafta, who, being on the road, met lions, which were stirred against him; and he remarked (Ps. 104, 21) The young lions cry after their prey. Thereupon a miracle occurred, and two legs fell from heaven, one of which the lions consumed and the other remained. Simon took it, brought it into the college, and questioned: “Is this of a clean animal or of an unclean?” ‘They answered him: “An unclean thing never comes from heayen.” (Fol. 65b) Also about this, R. Akiba was questioned by Turnusrupus: “Why is this day (of Sabbath) distinguished from all other days?” To which R. Akiba answered: “Why is this man (Turnusrupus) distin- guished from, all other men?” “Because it is the will of my master (the king),” an- swered he. “Sabbath is also distinguished because it is the will of the Lord of the Uni- verse,” said R. Akiba. “You misunderstand me,” remarked he. “My question is: Whence do you know that this day is Sabbath?” R. Aliba said: “From the river of Sabbation reas) 27 DT? DNA M3 933 18351 OD? PANT An 871 AS 057 °NN3 3swy PWD (v mrhI3) TONIY. (oc) 2“N 13 3713 (NF Jo TDS NT S82 7159 25 wi S330 13) 7D8N NP? WT Wwa)ID Ws Ts 7 Tasw 7173 wow %y 274m DIN N°DID 73 INS) INN 75 wns 27pn3s NeDIsyY OoryR DD Downs {sy 17 DID Po AWD N93? ONT? Tw TOSI P|S? Twp IMs TY S71 M13 AYIA Ow O9313973D 1? Ss IIT AMA Apis 19 Pawpaw Sows MTT 937 ND wNDNNA ANA? AY 12 TTY 922 ID PWS DIN IIs Non PD Psst Ww) 1? PIs Nw DRI yA AA 12 N3IPN3I TID ASW wns 12 prs ps 49 awa SDS 991 Down yD TW awls onn 72 Plyow °D7T NT OD PS Dawn po TAA 737 PD AB SMS. BS Sp TMT NaN (7p Odon) AAS MDSI AI SP AIT SAAS smmys onan wnins Aq? ossiw ost 927 SMNT INS TIpIY SM M78 son 427 IS TT SIT NOD AIT Ay wl. yw SDOWT ID TU Na ADT PS O's Tn DS DIBTIDIST Mw it TIN AST (OD 97) pan 922 71 248 Di OD mM 9s yo m9 TOS 93S DT Ds naw wy MT ON 2"8 DIY SIDNAT WD 1 47 SONP DN Sw Tap may Ds yD mo yysIoD aM —a 234 (Fol. 56) Our Rabbis were taught: Seven commandments were given to Noahides (human race) and they are: Concerning [civil] courts, blasphemy, idolatry, adul- tery, bloodshed, robbery, and that they must not eat of the member of a body while the animal is still alive.’ R. Chanina Db. Gamaliel says: “Also of the blood of an ‘ animal still alive.’ R. Chidka says: “Also of impotency.” R. Simon says: “Also of sorcery.” R. Jose says: “Of all that is writ- ten in the chapter of sorcery (Deut. 18, 9, 22) a Noahide is commanded to obsreve.” R. Juda says: “Adam was commanded as to idolatry only, as it is said (Gen. 2, 16) And the Lord commanded the man; i.e., the Lord commanded him concerning the law of God.” R. Juda b. Bathyra said: “Also as to blasphemy.” And there are some others who say also concerning civil courts. (Fol. 58b) Resh Lakish said: “He who raises his hand [with the intention of strik- ing his neighbor], although he has not as yet struck him, is called wicked, as it is said (Ex. 2, 13) And he said to the wicked one, wherefore smitest thou thy fellow? It does not read, why hast thou smitten, but why smitest thou. Hence he is called wicked even if he merely raises his hand to strike.” Ziri said in the name of R. Chanina: “He is called sinner, as it is said (I Sam. 2, 16) If not, I will take it by force. And immedi- ately after this is written. The sin of the young men was very great.” R. Huna said: “(If one has the habit of raising his hand against man], his arm may be cut off, as it is said (Job 88, 15) And the -high-raised arm should be broken.” (And R. Huna acted according to his theory). R. Elazar said: “There is no remedy for such a man but burial, as it is said (Ib. 22, 8) But as for the man of a strong arm, for him is the land.” R. Elazar said again: “Only one who has a strong arm may obtain land, as it is said: But as for the man of a strong arm, for him is the land.” Resh Lakish said again: “What is the meaning of the passage (Proy. 12, 11) He who tilleth his ground will be satisfied with bread? When one en- slaves himself to the earth, he may be satis- fied with bread but not otherwise.” (Fol. 59b) R. Juda said in the name of Rab: “Adam was not permitted to eat meat, as it is written (Ib. 1, 29) To you it shall be for food, and to every beast of the field; ext inla iad! 327 PHT NS 33 Noss Mya Ft 1" 0 47) DDT MID |W AY N71 typi Ow M373) 13 NINH SG (3"y OL) ONT ID ANI 771 SPT 1 ONT yD BIT 2y AS TOs 989703 oy FN IDS pPyow 7 DIDNT 7y AS ADIs FWD NWS TWPNA 75 ADIs DP won “3yD J2 N89? (— or) P2y AN M3 42 TOS S$? PWN WT OTN WS ABW 7 27133: 133 TSM (3 MrhI3) TWoSIw 7373 t’y Fy NIN AS IDS SVN 3 TTT 9 INT Py OTN PPT Fy AS “Ow nD13 Fy By iT? DIMA ID wp? we AN (p> 47) Dwr) /-N3Y PW NPI ADT Now |“ys 3h D83 87 DT Ty AN An? pwr? ras (3 Tyr PWT SIPS WIT Now |“YSR TIN NS Ds) (3 6’c) TOS3IY NDIN SII NIN AS NBN AN (or) 29ND) Ap. snnp? 8? “ON NIT 35 77 35 WS TN 727773 OMYy3IN Wn mM prin (p> syh) TON3w TT pspn TPN IF PS WIS WYIS TST PP N3W 34 9% yt west (32 oc) TONIY ANAP NIN S5y39 S78 YPIP 7INI 8? 8" TNT PANT 5/9 ON) .PINT 17 prot ws) TNIw My DS ON? yaw? INnDTIN TWiyp (> ben) TD DN) ON? YI? MDIN? TIyD Ipsy nwiy ON 20m? yaw 8? IN? DIS 37 ADS ATW 39 ADS (3"y ov) S57 mPDN? ws 19 Inn 8? pws PISA MT 97591 TDN? TT OI9(b mrh3) 237 sp} > “Tt is the Sabbath eve,” [which is a sign for good or bad]. Our Rabbis taught: The same is the case with those who enchant with cats, birds, fish and stars. Ziri happened to be in Alexandria of Egypt, where he bought an ass. When he came to a river to let the ass drink. It dis- appeared (the charm was broken), and there stood a landing board. And he was told: “Tf you were not Z’iri, your money would not be refunded, as there is no one who buys something here and does not try it first on water.” Janai happened to stop at a certain inn, he said to them: “Give me a drink of water.” And they offered him Shettitha (water mixed with flour). He noticed that the woman who brought it mumbled. He poured out a little and a serpent came out of it. And then he said to her: “I drank from your water, now you may also drink from mine.” She did so and became an ass. He then rode upon her to the market. And her associate, who recognized the witchcraft, released her, and then every one saw that he was riding on a woman. (Ib., ib. 2) And the frog came up. R. Elazar said: “It was only one frog which multiplied over all Egypt with its off- spring.” On this point Tannaim differ. R. Akiba says it was only one frog which multi- plied with its offspring all over Egypt. R. Elazar b. Azariah said to him: “Akiba, what hast thou to do with Aggada (Homoletics) ? Quit your words and go to [study in the difficulties of] Negaim and Ohaloth. It was only one frog to whose croaking all other frogs were gathered.” (Fol. 68) We are taught in a Baraitha: - “When R. Eliezer became sick, R. Akiba and his associates came to call upon him. He was sitting under his canopy while they were sit- ting in his dining room? That day was the eve of Sabbath, and Hurcanos, his son, en- tered to take off his phylacteries* His father rebuked him, and he went out as if he had been under ban, remarking to his colleagues: “It seems to me that the mind of my father is not clear, [on account of his low condition].” Whereupon R. Eliezer re- sponded: “I think that the minds of both his mother and himself are unsound, because they neglect to attend to things which in- volve capital punishment), like making fire Pad °°: 177. Ss PD wn 8? 1" Si naw ows :D°33193) DID Mwy. AWN Owns. qt OSD Iw SIUTIDION? IPS MDYT N70a8 OP “WP SD MIpws? Spo 9D S14 7 89 ON MDYIT WS? OS 28 NMIPDST 871 NDT UPD PIT NDS 8D 4? TTD NODS SUTP PIP NS WI NWS 7 PTI In SMA mF DP 8° JYPwWS 117 78S sw OAnpy ywmiD Sp MAT SNNS 817 NAY NIN 117 WS (DIpy 17 3D SN Din AVPwS CT TD nw D3 PS) 17 TD NWS ANIIN SMS Spw? pr7D N3ID7 SIN (0c) .NPwWS SONSS DDT WIS wm Ay PIS Ups WS 1a DIN) PIAS Cyn Dp SD pS 72 AYN7N1 AS wn ANT Ons 55 ANID ANT ANS PTS Wis pT NIN} SD py AMAry Ja AyIs 937 2s DM PIs Ses Jor pms 72D nan Iss i? 7D DN? API ANT AMS PTI_S HTN Dyss 2183 Ont IDID3 VPS °D MIMWI NIM (Pp 47) pm ow ApS aw si Mpa? waam ps mt wy DVT AMIN Tw prs Dwi NSW ID TYT WDM PIIN? 133 DYPIA 03233 snyTy 38 ADT WIN? ON? Ws A] ww. SON MYT UNyT 7 DS Ab NaS FU PPD) AAPD NOW PMID PNT AAI 2). See above pp. 67-69, that he was under ban all that time. ; 3). On Sabbath phylacteries are prohibited because one should not forget and go out with them on a public road. 236 727TH I3ID 279 [which rests on this day]; and it may also be proved from Ob [he who occupies himself with bringing up the dead cannot do his work on the Sabbath]; and also the grave of your father may prove that the smoke which comes out of it on all week days does not come out on the Sabbath.” Thereupon Turnusrupus said: “You have disgraced, shamed, and insulted me.” We are taught in a Baraitha (Deut. 18) Inquire of the dead. This refers to one who undergoes privation and goes and spends the night in a cemetery, in order that the spirit of impurity (unholy inspiration) may rest upon him. And when R. Akiba used to read this passage, he would ery, saying: “Tf one who undergoes privation for the pur- pose that an impure spirit should rest upon him, is successful that the spirit in question rests upon him, how much the more ought a man be uccessful if he undergoes privation for the purpose that the pure spirit may rest upon him.” But what can we do if our sins cause that our desire shall not be reached, as it is said (Is. 59, 2) But your iniquities have ever made a separation between you and your God.” Raba said: “If the righteous would take care to be clean from any sin whatsoever, they would be able to create a world, as it is said: But your iniquities have ever made a separation.” Raba created a man! and sent him up to R. Zera. The latter spoke to him, and he did not answer. R. Zera exclaimed: “I see that thou wast created by one of our colleagues. It is bet- ter that thou shouldst be returned to the earth from which thou wast taken.” R. Chanina and R. Oshia were accustomed to sit every eve of Sabbath studying the book of creation, and create a calf like that of the third offspring of a living cow, and they used to consume it [on Sabbath]. Our Rabbis were taught: An enchanter is he who says: “My bread has fallen from my mouth to-day, and it is a bad sign;” or, “My cane has fallen from my hands;” or, “My son called me up from my back;” or, “A robin is calling me;” or, “A deer has crossed my way;” or, “A snake is on my right, a fox is on my left,” [which is a sign concerning my journey]. (Fol. 66) Or, if one says to a collector: “Do not begin with me ;” or, “It is early in the morning ;” or, “To-day is the first day of the month ;” or 1.) See Rashi that he did it by means of Kabbalah. Ins 7S Nawsd [Wy T7yo Nw md YIN 2n?2p1 nw m pn WS watt (pm 037) SIN 19 ANIA N32 771 Fai Iwsy Bayt yap py“ MAW ANDI nM yoy Awnw 1D SY Dyn AN A212 At Spy? nvoyop mw Aspw on pay Awhw min P2y Aawhw TD iwsy Dyan ANDw OI Nw AYys 1D 7s Woy 77D YT DDNNy ON 2D (p> over) TDNIY 13? $$ SOW ADS DDS P37 D3 DTD VR DDNy ANIw NOI 2 op sys i> Mop? ATW $123 813 S37 DPD SP MA ST ATA Cpnwp Sp mn SVT “| Jy? WT Ss San WD 9s 9 WIAD SHaw yp 7D {N91 Swit DT S73 NNPM NIY 117 S139) AVS? TAD Ippys $i? W2DN1 Pd PPD 1753 IN] AINA AT wos In YY STP Dy MANNS 17 Np 132 ITD 7753 PXDWD FyIwi1 OD wns JIT Ip p|T ys sin 7 SIT Meany °2 Snnn 98 (1D 497) 239 3Ppy? Joshua wounded his body until blood flowed to the ground. He then began to deliver his eulogy while standing in line, and said (II Kings 2, 12) “My father, my father, the chariot of Israel and their horseman. I have many drafts for exchange, but have no banker who should exchange them for me.” CHAPTER EIGHT. (Fol. 69b) Whence do we know that the first generations produced children at eight years? This is to be inferred from the fol- lowing: (Ex. 35, 30) Bezaleel, the son of Uri, the son of Chur, of the tribe of Judah; and it is written (I Chron. 2, 10-20) And when Azubah, the wife of Caleb, died, Caleb took unto himself Ephrath, who bore unto him Chur. And Chur begot Uri, and Uri begot Bezaleel. And when Bezaleel was en- gaged in building the Tabernacle, he was at least thirteen years old, as it is written (Ex. 36, 4) Every man from his own work which they were doing; and one is not called a man before the age of thirteen. And there is a Baraitha: The first year Moses prepared all that was necessary for the Tabernacle, and in the second year he erected it and sent the spies. And it is written (Joshua 14, 7) Forty years old was I when Moses the ser- vant of the Lord sent me, etc. Behold, I am this day eighty and five years old. Now, de- duct fourteen, the age of Bezaaleel, from the forty of Joshua, when he was sent as a spy, and there remained twenty-six; deduct two years for the three pregnancies with Uri, Chur and Bezaleel, and there remain twenty- four. Hence each of them produced at the age of eight. (Fol. 70) R. Chanan said: “Wine was created for nothing else than to comfort mourners and to compensate through it the wicked for any good thing they do in this world, as it is said (Pr. 31, 6) Give strong drink unto him that is ready to perish and wine to those who have an embittered soul.” R. Isaac said: “What does the passage (Ib. 23,31) Do not look for wine when it looketh red, mean? You shall not look for wine which makes the faces of the wicked in this world red, and makes them pale (puts them to shame) in the world to come.” Raba said: “You shall not look for wine because its end js bloodshed.” R. Cahana raised the follow- ing contradiction: It is written (Pr. 104, jae! pon nn pas? aniw ity Ty mwas Ap 7 Sst? 259 SS [DN (3 3"n) TON Tw YIy *sn7iw 9) psi? we Sy AI yey 2ynis3n? Daw PAB TN WD 33 DDD VT OWS NNT (3"y vp 77) INPS31 (0) PINE) NIA 230 Dw AINw 32 pb o"7) DMD ATA AY? Tn 7a MUN 72 Ds 3273 17 WP 375 NWN ADaTy Hani (3 WWD INI¥D Ty 251 TIN NS 1? TWN NS DON LON DNDT WY D7 13 IN ADD 73 my S33 DY AA AWN INdN7ED jDVD DPA mw yw Awe Awy TWN DIYSIIS JD (7 yom) BNI OAD nw TIT AY 1 7 Ty Tw mows (38 Tw $7 ADD Tw ow won 72 OT DIN wp ONOSD MINT IDS FT D ys 17? sTDy SNONT Iw NAN FT Mw pawy 37? :TAS OND WM IW IT NInw NON DDD PY SIDI NF JIT 9 WS (v 97) Sen) NOW DYpw? Dw Dow DVDs on? Omy) A/S WHS 9 PT TIS? Dw isn (p> PSN OS OTN 9D PY SIN WS (22 OF) TD poopi rmys pywa lw ony oTsDY 9 SIN OS ADS NID WO“mMy? oD NID DT OT NANSY 7 SIN FS DWH WS TWYys TIT WI FIT Wa aS 4 238 POA tT 3.0 na and cooking), and occupy themselves with such things [as taking off phylacteries], which might involve a crime of a mere Sh’buth.’”* When the sages saw that his mind was clear, they entered [the canopy] and cecupied seats within four cubits (yards) from him.5 He then asked them: “For what purpose have you called?” “We came,” they answered, “to learn Torah from you.” And to his question: “Why have you not come until now?” they replied, “Because we had not time.” He then exclaimed: “I won- der if these people will die a natural death !” “And what will be my lot?” inquired R. Akiba. And he said: “Yours will be still harder than theirs.” He then took his two arms, put them on his heart, and said: “Woe to ye, my two arms, which are as two parch- ments of the Holy Scrolls, of which nothing can be read when they are rolled together, [referring to the time after his death]. I have studied much and taught much. I have studied much, yet I have not diminished from [the wisdom of] my teachers even to the extent of what a dog licks out of the sea, I taught much, yet my disciples have not diminished from my wisdom—even as the painting pencil takes out from the tube. And not this only, but I have learned about three hundred Halachoth on the subject of plagues, of which no one ever asked me any- thing. And not only this, but T have learned three hundred and according to some three thousand Halachoth, as to planting cucum- bers, of which no man even questioned me anything concerning them except Akiba b. Joseph, when it once happened that I was on the road with him, he said to me: ‘Rabbi, teach me the laws concerning the planting of cucumbers.’ I said something and the entire field became filled with cucumbers. He then said to me: ‘Rabbi, you taught me how to plant them; now teach me how to re- move them.” And I said something and all were gathered in one place.” They then asked him a question in Taharoth, and he an- swered that it is pure, and with this word his soul departed from him with purity. R. Joshua then stood up and said: “The vow is released, the vow is released.” On the night following the Sabbath R. Akiba met R. Joshua [carrying the dead body] between Carsarean and Lydda, and he found that R. snyiy psn sw wYD Mow Now YIIS PIN 3H? 13w% 133 Wy Naw T1099 12 IOS ONND 7D? OF? ApS Nips 89 AD? PwoyY Ty) O17 WS S32 TN DA TOS ONIB 137 7 8? 17 DS ONNS sy yn O'S TOSy MND win? BS 38 TDN pmiyt 3 93 PAIw Awp rw 2S np paw smiyit “3 029 NS IDS 137 Py 73) snd? AN ADI P27a3w MTN M|D 3wd NOT ONTO? AN ADA NT? AN 73 DT 7D ppean 3955 ys INIA wN7oN NOS UPDIN (TON N71 NT? AN AW TW SY SIS TY S71 MWK. PnIp5 sy DIN TT S71 Ip NaI. Nien -w oy TW NW SIS TY 871 O71 137 OnS mon pos nwow 7? NT MDI DAD ISI OTS MT S71 PSwp mip ws “IMS DYD FDY 72 NDpPyo pin oryo 137 95709 9 99 TDS IID D D7 IT ST IS MANION INS WT UNIS PSiwp Myns2 TNy ws NT? 939 99 TOS NWP ATW 9D 71D IIPNS INS IDT INAS PAVpPy: 937? 41 ND DONA WIDT 1P MOS INS DPD? “Oy MIN. Inpws AMS WAH On? As Sm TT nA WONT PII Sy yw 9 199 Dp 793 "1 13 YI Naw NSD? IIT 4). Term for Rabbinical prohibitions—hence no capital punishment is involved. 5). See Note 1 241 apy they were impaired (sinned), as it is writ- ten (Gen. 3, 7) And they sewed fig leaves together.” (Prov. 31, 1) The words of King Lemuel, the prophecy with which his mother instruct- ed him. R. Jochanan, in the name of R. Simon b. Jochai, said: Infer from this that his mother tied him to a pillar, saying (Ib.) What hast thou done, O my son? and what, O son of my body? and what, O son of my vows? i.e., O my son—all are aware that thy father was God-fearing, and now [seeing you go in a wrong way], they will say: ‘It was caused by his mother.” The son of my body; i.e., all the wives of thy father never saw the king after their pregnancy, but I have troubled myself to see him even after pregnancy. The son of my vows; i.e., all the wives of thy father offered vows [to the sanctuary] praying I wish I would have a son fit for the throne, but I offered vows and asked: I wished to have a son who should be healthy, a bright student, and should be powerful in the Torah, and fit for prophecy.” Not for kings, O Lemuel, not for kings [is tt fitting] to drink wine, not for princes [ros- nim] strong drink! She said to him: “What hast thou to do with kings who drink wine, become intoxicated, and say: JLama-HI (why do we need God)? And to rosnim (strong drink) ie., is it right that he to whom all the mysteries of the world are re- vealed should drink wine to intoxication ? According to others: He, to whose door all the princes of the world are hastening, shall he drink wine to intoxication?” R. Isaac said: “Whence do we know that Solomon re- pented and confessed to his mother? From the following passage (Ib. 30, 2) Surely I am more brutish than any man, and have not the understanding of a common man; ie., I am more brutish (M’Ish) than any man means more than Noah, as it is written (Gen. -9, 20) And Noah, who was (Ish) a husbandman, began his work, and he planted a vineyard. Of a common man (Adam), re- fers to Adam.” (Fol. 71) R. Zera said: “He who sleeps in a house of learning, his wisdom will be rent to pieces, as it is said (Pr. 23, 21) And drowsiness clotheth a man in rags.” We have been taught in a Baraitha R. Juda says: “If his mother was not like his father in her voice, in her appearance and her height, he cannot become a ben Sorer oe} 87 IBN (2 chs) TSW UpNs 13 Wp Ipw 2A Ny ws Sw o429 Isp? aT «(fd den) Tord “aw4 Dw ny Is Ws wD Md (or) 17 TIS) Tinyn Fy Ips INN|DY 990 13 AD 173 13 AN 302 13 ADI AS TTBS? Pwoy A ow Np Posy pyty ea Ow pws 95 933 13 AM 1? AAS IDS 3D DIST OS sw Nmaynaw 7D PsN 72°? Sw 87D INDI NPN IN) PDA non oy pws 75 973 13 ADT PaI mrp Pat 72°07 SA AMS HIT YA PIS TT 72°? SA) ANN UNITS ST DPD? oS .I8%33? PANT ANN. SA 71D p57? IS po Nw O57? Os Ssine nop? yy Piwy 590 Oss 49 Ap 32 19 AIDS 1S D3TI71 98 39 Ap? ODINT DAI po mw? 172 ps py sm Sow wn Sy PO Dw oy 3 Jw ow TS SDN 73D pms? 9 ADs Mw ps Amys wns 93 ( or) 39n57 ION? ATM ADoy amy Ty2 9D 9% OTS 392 Nl w ND DN pS Mi 9M (vp MrhIs) DNIT MSD WIND DIN DIN At 8) DIS AD N87) ADINT woN 2 WNT” maa fw 25 SIT 7 DN (by 497) on) Tas3Y DIP 19 Mewys win wot 27713 won Dyas (2. JOS AT 8? DS IDS ATI 77 S33sM MWYI ISN TWIPI1 ANID WPS Yas? mw 240 Poa a | rom 15) Y’shamach (waste), and we read Y’samach (rejoice) ; i.e., If he merits (takes care) it will cause him to rejoice; if not, it will cause him ruin, and this is meant by Raba who said: “Wine and good odor made me wise.” R. Amram, the son of R. Simon b. Abba, said: “What does the passage (Ib., ib. 26, 30) Who hath woe? Who hath sorrow? Who hath quarrels? Who hath complaints? Who hath wounds without cause? Who hath red- ness of eyes? They that tarry late over the wine; they that become sick for mixed drink, mean? When R. Dimi came from Palestine, he said: “It was said in the West that he who tries to explain the passage above from the beginning to the end is correct, and he who tries to explain it from the end to the beginning is also correct. Eubar the Galilean lectured: Thirteen vavst are enumerated concerning wine. (Gen. 9, 20, 25) And Noah, who was a husbandman, began his work and he planted a vineyard. And he drank of the wine, and became drunken, and he uncovered himself within his tent. And Ham, the father of Canaan, saw the nakedness of his father, and told it to his two brothers without. And Shem and Japheth took a garment, and laid it upon the shoulders of both of them, and went backwards, and covered the nakedness of their father; and their faces were turned backwards, and they saw not their father’s nakedness. And Noah awoke from his wine, and discovered what his younger son had done unto him. And Noah began his work, and planted a vineyard. R. Chisda in the name of Ukba (according to others Mar Ukba in the name of R. Zakkai), said: “The Holy One, praised be Me! said to Noah: ‘Noah, why didst thou not learn from Adam the First that all the troubles he had were caused by wine?” This is in accordance with R. Maier, who maintains that the tree of whose fruit Adam partook was a vine; for we are taught in a Baraitha: R. Maier says: “The tree of whose fruit Adam partook was a vine (Ib. b) as there is no other thing which brings Jamentation upon man except wine.” R. Juda says: “It was wheat, since a child is not able to call mother or father before it has tasted wheat.” R. Nechemiah says: “It was a fig tree, for they were mend- ed (restored) by the same thing by which odop) SAD °D N31 ww Awys mt 8? Mat 8? InpwH AD My pp now? (7p 11 SIH 830 AWDST WT pew 7D NON 13 wT AMD OIDy Is .Pmpp 9D? DID 90? NIN D7 MN 7 (49 dE”) my MiIP79N 7? DIN DSH 1? mw 8) odd NPN? OND9 PT Fy oMNND? SIP ONT NDWYND MOS IDS {DT 37 NNN reap «map? Mee 9 wet IND ANS92 AD wat wet meen? ApIDN wes m3 IAN (~ mchs) PD TNT 3" S31 Dw PA yD Mw OI py TINT SON AMY AS TID 028 On SI TIAN TNS AS Ma oY mp pins PMs 3w? 7255 DSTIMS 1D94) Ow Ow Fy wwe Twit M3 pp a) OME) OMIS Ay MS 13 Say OPM 3 19 Awy AWS AS yy WD SDN STON 37 TDS DID YON ADINT we MS ‘DN N3PIY AD TDS 77 MONI Nap 37 1099 [2 MTN? M3 39 Ap ON Wot IMIS TDD PY S78 12 O73 S9Y PWS DIND Rv 728 SINT MT II PWS DIN yop ? (DO PWT DOIN PNw 778 ININ ADIN D4 DIN? S3pw TDT 47 PSw (3"y) iNT 72 PRY AAT AYN ADIN ATW 9 PP NIN 1707 Dippy Ty SON] NON NAP? Ys pwn D735 TT FAIS DIS Mani “7 AT Dy 1). Vay is the sixth letter of the alphabet, correspondingto the “v’” and is used as conjunction “and.” 243 =P y* of the wicked is a benefit for them and a benefit for the world, while for the righteous it is bad for them and bad for the world.” CHAPTER NINE. (Fol. 76) You shall not profane your daugher (Lev. 19, 29). R. Eliezer says: “This refers to one who marries off his [young] daughter to an old man.” R. Akiba says: “This refers to one who leaves his daughter unmarried until she enters the age of womanhood.” BR. Cahana in the name of R. Akiba said (Ib. b) Who is to be consid- ered poor and shrewd-wicked? He who has left his daughter unmarried until she enters the age of womanhood.” R. Canaha said further in the name of R. Akiba: “Be careful of him who counsels you for his own benefit.” R. Juda said in the name of Rab: “He who marries his daughter to an old man, and he who marries his minor son to a woman of age, concerning him says the passage (Deut. 29, 18, 19) In order that the indulgence of the passions may appease the thirst for them, The Lord will not pardon him.” (Fol. $0b) Samuel said to R. Juda: “Genius! (Fol. 81) do not express yourself in such terms to your father, for we are taught in a Baraitha: If a son saw his father iransgressing what is written in the Torah, he must not say to him, ‘Father, you have transgressed the law; but, ‘Father, so and so is written in the Torah,’ and he himself will find out his mistake.” R. Acha b. Chanina lectured, what is the meaning of the passage (Ib. 6) Upon the mountains he eateth not? i.e., He does not live upon the reward of his ancestral mer- its; his eyes he lifteth not up to idols; i.e., he never walked overbearingly; and the wife of his neighbor he defileth not; ie., he never tried to compete in the pecial trade of his neighbor; unio a woman on her separation he cometh not near; i.e., he never tried to derive any benefit from the treasure oi char- ity—and to this it is written: He ts raght- cous, he shall surely live. Rabban @Gama- liel, when he came to the passage above, used to weep, saying: “Only he who fulfilled all of these is considered righeous, but not he who has done only one.” R. Akiba then said to him: “According to your theory, the passage (Lev. 18, 24) Do not defile yourself ees,y fe mM ANI On? ASI oye? ww pry? yr Dy? pu OA? yn Opts D717 wn PIS Paiwsat fopy) AI? 7N2 NS 77N IS (ay q7) ip? WD SLA AT IDIS APIs 327 (S ~ N32 7°S FUND Wn. Awa At AMS ys m Ony pen By wes Gy) ya Dwp “71 9 DID 83D 7S TI 1 Anwan DOS AT VS ATT 8? sypen jo war qQp U27 HAYS swan pr ina DiS Dns YY py? WAS Winn 8? MANDSi OS AT ND Fyn? (o> 0-37) 277 M2D “7 ADS? Na’ WTA 377 Aine 7°s ("yp > q7) 7 NNT UD FIN? 9°97 SON SN? (PD 47) N28 97 WON? 87 nT Fy Ay PIs my 72 NOS 17 TDS NOS TIN MDT 7y My 99 ADIN S98 FT BN AID sD AND nd 22 MNN2 332 N7py Sas (> dpm) TD SI 12 SHS 37 wa TMS MistD 958 87y IDN 87 DAN WS 77m Soe Ite mes 99173 Fs NIN? TsyYt Now NOD N? INI NYS AS) AAP Ap. 27p° 8? ATS WAYS Asi Tan numN? 7 PTs (Or) DN APTS Se App Ans Sw mt Sapo? yw3p 9 Aw TT mH NT “NT NW W797 TIYT IND ION ADS Ts MNyO SOX ys 98 wT 8? IAD NIN ‘OS NOM I 952 INDEN IR (Pm fopy) 242 de ie eater Bh) 205 and Moreh (a rebellious son), because it is said (Deut. 21, 12) . . . To our voice. Since we see that their voices must be alike, the same is the case with the appearance and height.” R. Simon said: “We are taught in a Baraitha: Does the law indeed dictate that because this boy consumed a pound of meat and drank half a lug of Italian wine that his father and mother shall deliver him to be stoned? We must therefore assume that such a thing neither occurred nor eyer will be, and it is merely written for the pur- pose to interpret it and be rewarded for it.” R. Jonathan, however, said: “I myself have seen such, and have even sat on his grave.” According to whom is the following Baral- tha: A town that has been misled never oc- curred and will never be—and it was merely written only for the purpose to interpret it and be rewarded for it? In accordance with R. Eliezer, who said in the following Baraitha: A town said to be misled in which there is to be found even one Mezuzah,? can- not be condemned as a misled town, because it is written (Ib. 13, 17) And all its spoils shalt thou gather into the midst of the mar- ket-place thereof, nad thow shalt burn them with fire. And as there is a Mezuzah which cannot be burnt, for it is written (Ib. 12, 4) Ye shall not do so unto the Lord your God.” R. Jonathan, however, said: “I have seen such and I myself have even sat on its heap of ruins.” (Fol. 72) We are taught in a Baraitha, R. Jose the Galilean says: “Ts it possible that because this boy ate a tartemar? of meat and drank half a lug of Italian wine he shall be stoned? But the Torah fore-shadows the final thought of the rebellious son, for at the end when he will not find how to accomplish his desire he will proceed to rob people in the street. Therefore the Torah said: He shall rather die while he is still innocent than to be put to death because of his sins, for the death of the wicked is a benefit for them and a benefit for the world, while to the righteous it is a misfortune for them and a misfortune for the world. But rest for righteous is a benefit for them and a bene- fit for the world. Wine and sleep for the wicked, is a benefit for them and a benefit for the world, but for the righteous it is bad for them and bad for the world. Separation 371p3_ (> 0°37) «NSW ANID AWD 72 1Py3 "D3 ADP) ASI Pw Wy. Mpa mt 9ONw 3B 921 pyow aN NN py TSS PPO NT 79 217 SN Aw ws AD DAN $21 TT S82 NI8 2PD? NIN PS ID INT Dw 93p1 wnt and3 AA AYA? TWHy TNOD SP FY Nsw PONT SS TIP “8 871 TNT 8? HN Vy S3NT NT NWT 72Y 22p1 WNT AaNs3 771 AVA? Any m2 ww Dy 7 SST NNT Wp IN 7D ONT VY Mwys 7s OOS AN |S a8 plapn m??w 75 AS (» 037) anDT $2 TN NNT PPD WSS NAW" ADIN An 1? 9D pwyN 8? (@ or) BNDT TWAS 79 °N3WN TANT SS PNY TS DDN 279n 831 DIS 999997 8D 937 NIN (3p 97) 279 OS ANY Awa Ap DAN Ar PNw sap SON 22D "32 NE TTIN ADS IPI NSA Pp M1 WN 7D Fw yt AD? AN Aya IDS) ITN? wpsn) PON *pD3 Aap IDipw DN oMp7n DDI Awa? Ne ND A781 OSDT Dw Sip AT ADS AMA Dn? ANT Dye ow ynmy sen mio’ D7y? yu on? ys Dp Ts?1 Dy ANIM Dp twa pay? yr on? yo D yw? ppw Dywa? Aw ps .O7y7 ANIAT ON? ANIT end yr pps; ot? mANsnt On? ANIT 2). A slip of parchment, containing Deut. 4-9, fastened on the doorpost. 3). A trieus. t 245 head while leaving [the house] (is very mod- est), and studies the Torah, and does not be- come proud thereof.” The Rabbis there- upon directed their attention to R. Ula b. Abba [who possessed all these qualifica- tions]. Our Rabbis were taught: There are three [in connection with prophecy] who are to be sentenced by court; viz., he who prophesies what he has not heard—e.g., Zedekiah ben Kenaanah, of whom it is written (II Chron. 18, 10) Made himself horns of tron, etc. But why was he guilty? Did not the spirit of Nabeth make him err, as it is written (Ib., ib. 19-21) And the Lord said, Who will per- suade Achab, the king of Israel, that he may go up and fall at Ramoth-gilead? And one spake saying after this manner, and another saying after that manner. Then came forth . a spirit, and placed himself before the Lord, and said, I will persuade him. And the Lord said unto him, Wherewith? And he said, I will go forth and I will become a lying spirit in the mouth of all his prophets. And he said, Thou shalt persuade him, and also prevail; go forth and do so. What is meant by go forth? R. Juda said: “Go out- side of My compartment as a har cannot remain in it.” And to the question: What spirit? R. Jochanan said: “The spirit of Naboth Ha-Israeli.” [Hence it was not Zedekiah’s fault, as he was deceived by the spirit] He ought to have given his atten- tion to what was said by R. Isaac: “The same watchword [divine oracle] is passed to many prophets, but no two prophets pro- phecy under the same watchwords (use the very same expressions) ; e.g., (Ob. 1, 3) The presumption of thy heart hath beguiled thee. (Jer. 49, 16) Thy haste hath deceived thee —the presumption of thy heart. Here, how- ever, it reads (II. Chron. 18, 11) And all the: prophets so prophesied, saying, Go up against Ramoth-gilead, ete.” Hence, as all prophesied in identical language, he ought to have known that it was not a true proph- ecy. But perhaps Zedekiah did not know what was said by R. Isaac. There was Je- hoshaphat, who told him that, as it is writ- ten (Ib., ib. 6) Is there not a prophet of the Eternal besides? And to the question of.Achab: Are not all these who prophesy in the name of the Lord sufficient? Jehosha- phat answered: “I have a tradition from my grandfather’s house that the same watch- Aspe jak 7D 13) Pw]? SMIDD pM ¥2 SIN nat SIN 12 Say 392 Wy p35 SI3NNT OTS 8S [AND mw sy 47399 Nn M3y3D jD APIS PD 1D) yaw Kew Ap M3y3D JD MPI 1? wy (39 b"n) NIT N33 IN Ty? 999 TI NSD FAD Ip TS AND) 1D 7 IS (or) DNIT Myyys Mas Ss TI wD | Fy Iso MN|N IN NDS. 338 WN 77 IP? Ty S¥ OSD ATI AS FD Awyl S¥ 2D1N on 2w ont TnY A“ AM OSD ws nD Ss PMs? 93973 PID? M9 MI SIkyaA M123 D’s’D3 AND? Ap INS PID PNys? a“NT JINN JUIDD BSIIND ONss 3Y Ps TT NWT D2 BT (@ aw) IOS ATI 29 JIT DIS Sw TS2aN (yy ony) IDS py. IN? O"wW TTT W71D MPNpPTA %3T) DMs? VT SA? 9? PT TTS? NIT SNP p"p) DNDT WN? ASP) OA AT payin m9 TY N1D3 AD PRA Baw AN (30 mend 3939p 4D 9S 33 95 NON NT OOS 244 task with all of these things, also means with all of them, but one of them is allowed? Hence it means to say with any of them. The same is to be explained here: If one does one of the things mentioned above, he is righteous.” SHAPTER TEN. (Fol. 88b) We are taught in a Baraitha R. Jose said: “Formerly there was no quar- rel in Israel, but the [high] court of seven- ty-one was situated in the Temple treasury, and two courts of twenty-three, of which one sat at the gate of the Temple-mound and one at the gate of the Temple-court, and the same courts of twenty-three were estab- lished in every city of Israel; and if there was a matter necessitating inquiry, they used to inquire at the court of their own city. If they had a precedent in that case, they de- cided it accordingly, and if not, they brought it to the court of a near-by city; and if that court had a tradition regarding the question involved, they decided it accordingly ; if also they could not decide it, they brought it be- fore the court which was at the gate of the Temple-mound and thereafter to the Tem- ple-treasury where the judges sat on every week-day from the daily morning offering until that of the evening offering. And on the Sabbaths and on holidays they used to take their place in the chamber of the sur- rounding wall, and the question was laid be- fore them. If they had a precedent in that cease they told them so; and if not, they took a vote. Ifthe majority voted that it was im- pure, it was declared impure; and if the ma- jority voted that it was pure, it was declared pure. However, since the disciples of Shamai and Hillel, who did not wait upon scholars sufficiently, were increased in num- ber, differences increased in Israel, and it seemed as if the Torah became like two To- rahs. From the court of the Great Sanhedrin they used to write and send to all the cities of Israel: Whosoever is wise, modest, and is well liked by his people may be a judge in his own town. And thereafter, if he deserved it, he was advanced to the court at the gate of the Temple-mound; and farther on until he reached to be a member in the court of the Temple treasury.” A message was sent from Palestine: “Who is the man who surely has a share in the world to come? He who bends his head while entering [the house] and bends his T7 Seas i—— nns NON S? TMD NMI PS W732 278 920 ANNS °D3s 927 AIS 72D “wy PB PPI WT IS YN? FINN DP VS NIN (3“y DP 97) mysy Iw TD S78 Isiwes Np Psp PHT ND sw aT N2w72 Daw Ins Sons ad obey She cere ww i an Mn 9) wy IMS pywy 93 ASW Ay OND Fy swy msi ssn oxae cnsy 293 paw aD 2M PT DS Tpyaw 12D Isiw Sw? DTT Ps sjopy m9 OSD IN? BS) On? ps iyay mt? O83 IN? DST ON? TDs lyn Os Ty? now? OSD Ty 151 0930 Wn Nne Iw Ten Ty Inw Iw Trond Dwr owy nT Des OMS) Ainswai os yn 2 7 iynw Os TIES Tosw Wesws 2m. paw PDO 127 PID? PID IS? ON) OT? TS sepeN Dw Ne Pawan 127 wep npynp w4 yD 7D wow Sow Vm oNDw pyp AMIN owNwD ANAT Mwy INIws3 ginw °D 9D Mipipp 793 Paw pPsnid NTP ONT AM AIST yt FAS 7w oan pvp Mean AAD IMIS PIyp oOwD Mys pT 2a NIwI9 Ow My? Spwi ynwsy 3“miy 73 mt os ony inty NMMTND BMI P31 Fw Joy How 79 247 apy? whence did they know this? From (Amos 3, 7) For the Lord Eternal will do nothing, unless He has revealed His secret unto His servants the prophets. But perhaps the de- cree was changed by Heaven? If it were so, all the prophets would be notified. But was not such the case with Jonah, who was not notified [that the decree was changed] ? There was the prophecy: Nineveh will be overthrown, of which he did not understand whether it means to good [to be turned over from evil to righteousness], or to bad [it will be destroyed]. He who disobeys a prophet from mere soft-heartedness. But whence is one aware [that he is a true prophet], that he should be punished? In case he gives him a sign. But was not Michah punished for disobeying the prophet, although he did not give any sign? With him who has long been recognized as a true prophet it is different, [it does not require a sign], for if the case were not s0, how could Isaac have trusted his father [that his prophecy was a true one], and also, how could they rely upon Elijah on Mount Car- mel, [who commanded them to sacrifice out- side of Jerusalem, which was prohibited by the Scripture]? Hence, because they were recognized prophets, it is different. (Gen. 22, 1) And it came to pass after these things, that God did tempt Abraham. After what? R. Jochanan said in the name of R. Jose b. Zemra: After the words of the Satan concerning which is written (Ib. 21, 8) And the child grew, and was weaned, ete. Satan said before the Holy One, praised be He! “Sovereign of the Universe, Thou hast favored this old man with an off- spring at his hundredth birthday, and from all the great meals which he prepared for the people he did not sacrifice for Thee even one dove or pigeon.” And he was answered : “Does he not prepare all this only for the sake of his son? If I would tell him to sac- rifice his son to Me, he would do it immedi- ately.” Hence God tempted Abraham. And he said: Take (na), thy son, etc. R. Simon b. Aba said: “The expression na means 2 request. This is similar to the fable of a frail king who had to fight many wars, and who had one hero who was victorious in all of them. Finally a war was declared against the same king by a king with a very strong army, and he said to the hero: ‘I pray thee be victorious also in this war; people shall aya) D7 8709D (4 Diny) DNIT VIN IS {YT Sip NDOT] TTD 193 DS 9D 1ST DTN 7 wy? WW OPITS 3 TTT SNS OS 3 I $897 PD TTT Aa) NTT PSID3 T7192 (yTD JOS 9S NINI M3 SIP ye TIP WyTs S137 Py ANNA YI? OS Tw? ON YT 8? N11 DIS 7°? TT WIN T YT? NO N33 PIMNIDT SD WIS) DIN 97 3? $77 AID TDA TD OFISS ODT NON 8? UST UN S77 IOI AND WIS .pms? m9? yow DT NOU SINS pI MIN m2 MTSy1 M7 Dd : SSW PITIDT TN BAD AMS AN (32 Mr 3) PNY W48 INS OSD OFISN AS 7D) DTNTT yow Iw PIDT ANS sit 72 wor 4 wp yew IDS 23a TT Pa (p> or) BNIT maw /p? INIIN Ar PPT pws Map °b7 wn 1? 7 ON? Hwyy ATiyD 72D ys 7H DiyD ON PIP? DPA? INNS Ma IS IMS nat 19 ADIN SN ON 133 23W3 NON Ay D3 ONT TW Ina WO 93)? 42 AS. pyow 18 433 NS 83 Op IOS OTIS AS 390? 2wD AwpPs iw? NIN NI PS SIS 12 39331? A ADA Mian yoy mpyy 13 Mpin Aonoy yoy Atay on? ins IMs now UF Mpn?D. °9 Ty JOO Awpss oN 246 WATT ban) word [divine oracle] is passed to many prophets, but two prophets cannot prophesy under the same watchword using the very same expression.” He who prophesies what was not said to him—e.g., Chananyah ben Azzur, for he found Jeremiah standing in the upper mar- ket saying (Jer. 49) Thus hath said the Lord. . . . behold I will break the bow of Elam, Chananyah drew an a fortiori con- clusion: If concerning Elam, who merely came to assist Babylon, nevertheless, the Holy One, praised be He! said (Ib. 49) Thus hath said the Lord . . . behold, I will break the bow of Elam, how much more should it be aapplied to the Chaldeans, who themselves came to destroy the kingdom of Juda? Thereupon he went in the lower market and said (Ib. 28) Thus hath said the Lord. . . «. I have broken the yoke. R. Papa said to Abaye : “But this illustration does not apply, as such a prophecy was not given to any one?” And he answered: For if such an a fortiori conclusion were to be drawn, it is equal to its having been said to someone else; however’, it was not said to him directly. He who prophesied in the name of an idol—e.g., the prophets of Baal. He who does not proclaim the prophecy— e.g. Jonah b. Amitthai. He who disobeys a prophet out of mere soft-heartedness— (Ib. b) e.g., the colleague of Michah; as it is written (I Kings, 20, 35, 36) And a cer- tain man of the sons of the prophets said unto his companion, by the word of the Lord, smite me, I pray thee, but the man refused to smite. Then said he unto him, For as much as thou hast not obeyed the voice of the Lord. And a prophet who acted against that wherein he himself was instruct- ed by Heaven—e.g., Edah the Prophet, of whom it is written (Ib. 13, 9) For so was it charged me by the word of the Lord; and (Ib., ib. 18) And he said unto him, I also am a prophet like thee. And further it is written: So he returned with him, ending: And when he was gone, a lion met him on the way and slew him. A disciple taught in the presence of R. Chisda: A prophet who suppresses his proph- ecy (being afraid to proclaim it) has to re- ceive stripes. R. Chisda said to him: “Should one who ate dates from a sieve re- ceive stripes? Who warned him? Abaye replied: “His colleagues, the prophets.” And PNT D833 ADI? AMY INN P15AD NAS O38 SIMS PIAS ONIIND DNS we 73 MIN B19 7 WN Sow np Sana yy) TWNPi P2yT pws MM XPT TITY poy 90 nwp MS 13 937 7 IPS 13 (by AND Now Dy ADI Isyr ip msn KwI saw 9337 ASP DN 939 NN Wy? Ns Os SAN WOSy Osy DTws Day nwp ns m™ "O88 AD (p> or) TSX PNnnnn piwa SSON9 NDP 35 OO" 929 42D Ay OS saw DYNST YD 28 WNIT 87 9A3 TaN? ONT 93 ST TF TM ST NBD wT? Ip 3993 PD rp ows sano .1? “ON3 899 SMYDS PD BY P39 INNA NS wasn .2yan DoT man (3"y) pas $933 Ty Anny SON DN'D37 350 THN wast (> b"n) DNF So TWH Ty? 17 TON (or) SIND Wy MW TTY PD Wwsy MIT FY Tyw S33) .Nyow DMD) NS MS FD 9D (w or) WNIT $337 (or) S951 Pd $923 IS BI 17 WX (or) TTPIS SANS FI (or) awn IMs 3w7 mS ws SION 307 Ppp SIN IN RPSIND MM MOST IND 9" AID InN SH923 MISH VSS IDS 73 AND IND *p?2 248 p.UTMT3ID nod not say that the former wars were not worthy of consideration.’ So the Holy One, praised be He! said to Abraham: ‘I proved thee with many temptations, and thou withstood all of them. I request thee withstand also this temptation, in order people shall not say that the former were not worthy of consid- eration.” Thy son. But Abraham said: “I have two sons.” Thy only one. But Abraham said: “Both of them are the only ones to their mothers,” whom thow lovest, “but I love both of them,” even Isaac. And why so many words? For the purpose that he shall not become insane from such a sudden command. Satan preceded him on the way, saying (Job 4, 2-6) If we essay to address a few words to thee, wilt thou be wearied. Behold, thou hast (ere this) corrected many, and weak hands thou wast wont to strength- en. Him that stumbled, thy words used to uphold, and to sinking knees thou gavest vigor. Yet now, when it cometh to thee, thou art wearied; it toucheth even thee, and thou art terrified. And Abraham answered him (Ps. 26, 11) But as for me, I will walk in my integrity. And Satan said again (Job. 4) Is not then thy fear of God a stupidity? And Abraham answered: (Ib.) Remember, who ever perished being inno- cent. When Satan saw that Abraham did not listen to him, he said to him: (Ib. 12) But to me a word came by stealth. “TI have heard from behind the [heavenly] curtain that a ram will be for a burnt-offering, but not Isaac a burnt offering.” Abraham re- marked: “This is the punishment of liars, that even when they tell the truth, nobody believes them.” R. Levi, however, said: [“The above-cited verse, after these things, means| after the exchange of words between Ismael and Isaac. Ismael said to Isaac: ‘T am greater than thee in performing the commandments of the Lord, as I was cireum- cised when I was thirteen years of age, and thou when thou wert only eight days.’ To which Isaac answered: ‘Thou art proud against me because thou hast offered only one member of thy body; if the Holy One, praised be He! should command me to sac- rifice my whole body to Him I would do it immediately” hence, and God tempted Abraham.” END OF VOLUME FOUR. n’“apn AS wed OAD PS oOWwRIT TN Ny) NN} WH23 NDI OAIIN? 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