EN JACOB

AGADA OF THE BABYLONIAN TALMUD

BY RABBI JACOB IBN CHABIB
REVISED AND TRANSLATED INTO ENGLISH

BY

RABBI S. H. GLICK
VOLUME I

COPYRIGHT 1916 BY RABBI 5. H. GLICK

PRINTED I N U. S. A.

Chr. ............................ Chronicles Dan. ................................ Daniel Deu. .......................... Deuteronomy Ecc. ............................ Ecclesiastes Est. ................................ Esther Ex. ................................. Exodus Eze. ................................ Ezekiel Gen. ............................... Genesis Hab. ............................ Habakkuk Hag. ............................... Haggai Hos. ................................ Hosea Is. .................................. Isaiah Jer. ............................... Jeremiah Josh. ............................... Joshua Judg. .............................. Judges Lam. ......................... Lamentations Lev. .............................. Leviticus Mal. ............................... Malachi Neh. .............................Nehemiah Num. ............................. Numbers Ob. ................................ Obadia P r . ................................Proverbs Ps. ................................. Psalms Sam. .............................. Samuel Zeph. ............................ Zephaniah Zech. ............................ Zecharib R. ............................ Rabbi or Rab b. ............................... ben or bar Ib. .................................... Ibid h i . (referring to the page of the Talmud). .Folio

Printed in the United States of America

Editor's Preface.
1

ih placing tcfore the public the first volume of the translatios of the Agada of tke Babylonian Talmud, a brief explanation of the purpose of this work will not be amiss. There can be no doubt that the Talmud has been the most important factor in Jewish life. Time and agzin, it has proven to be the fountain of life to the Jewish nation during its entire exile, so that it is impossible to think of Israel, without thinking of the Talmud. Its influence was wrought and exercised upon both young and old ; t o the former, it was a spring wherewith to qhench their mental thirst, and to the latter, a source of consolation and historical pride. Observation of the Jew in our free country, in so far as religion and Jewish education are concerned and more especially among the youth, leads to the conclusion that the lack of religion is, in great measure, due to ignorance. The main source of education, the Talmud, has remained a sealed book to them, and therefore, a s the years advance, religion declines and is forgotten. In order, therefore, to render some service to Israel and render accessible an important part of the Talmud in both the original Hebrew and English, the author has attempted this work, The translation treats with the part of Agada only, and has practically no relation to the Halacha (Law). The Talmud consists of two parts : the Halacha, which treats of all the laws concerning Jewish life, in every form and respect ; the second part, which treats of narrations, ethics, sociology, astronomy, and medicine, under the name Agada or as it is commonly known "The Homiletics of the Talmud", and among Jews, this portion is called En Jacob. In choosing the part of Agada, the advice of our sages has been followed who say, "He who wishes to become acqainted with his Creator, let him study the Agada." Special pains were taken to translate in sucli a way that the reader, in due time, shoufd be able to assimilate some parts in the original Hebrew ; a s for example, every word added in the translation, which has no equivalent in Hebrew, has been placed in brackets, so that the reader may distinguish the direct translation from the necessary explanatory words.

To translate the Iatter is dilllcult. First, because this part has not as yet been translated into English in its entirety ; i n fact, the Mesichta (treatise) "Berachoth" has never before been attempted evm by those who did translate some portions of the Talmud. Secondly. because none of those who have rendered translations 'heretofore, did so under the spiritual influence of an Orthodox Rabbi, who considers the Talmud not only secondary to the Bible but believes, as a Jew should, that the Talmud was given unto Moses oralIy on Mount Sinai together with the Bible ; a s the Talmud states (Volume I, page 12). In addition to the Introduction, which has been translated from the original Hebrew by the son of Maimonides, it is noteworthy to call the attention of the esteemed reader to the fact that the Tanaim and Amoraim, the composers of the entire Talmud, lived under the 111ost trying conditions, and under a strict censorship ready to oppress and punish rigorously the slightest criticism ; and for these reasons, some of the sayings and teachings of our sages, in certain portions of the Agada, under the cover of allegory, refer and allude to either their own condition, or to their oppressors, the Romans. As an illustration, let the reader consider the following (Ib. 2): regarding the Division of the Night ; this surely was intended to describe the sorrowful condition of Israel in exile a s is explained in the note therein. Thus w i l l be understood the manner in which the Talmud deals with the heathens of its age. It is not necessary to enumerate here all the persecutions which prevailed during the Talmudic period, for the details of such persecutions may be found in Jewish history. Wherever the reader shall come to a subject which he thinks i s dealt with severity, or whenever he flnds a subject which he cannot entirely comprehend, let him not forget for a moment the suffering of the Jewish people, subject to persecution and destruction for no other crime but that they studied and adhered to the teachings of their Torah and the tenets of their religion. It is sufEcie3t but to mention the inuman and brutal persecution of the scholar Rabbi Akiba and his colleagues (Ib. 94) and that of Rabbi Simon b. Jochal (Ib. 136). Tliere is no doubt that whoever will read this translation carefully n it an expression of the highest standard of humanity; he will find i will find that thousands of years ago Israel performed its charitable, social and philanthropical duties by reason of God's commandment and was therefore bound to such duties even more so than the civilization

rhe readei will find that the character of the ioble, as befitted such great scholars, and o follow their teachings ; this, by the way, uthor, for the Talmud says (Aboth 1, 17.) deed is the chief thing." study the Torah, it will endure and flourish r ; it wilt weather all storms and remain e world until1 its influence will penetrate tf darkness which envelopes to some degree the universe shall, without prejudice, ac'orah a s the true banner and Godly pillar

t acknowledge myself deeply indebted to and A. M. Sugarman, my brothers-in-law lephew A. L. Geilich, for their valuable 1 in the preparation of this work. Also to many of his beneficent suggestions. Credit se who aided financially, whose valuable t factor in making this work possible.
THE AUTHOR.

lNTRODUCTlON TO T H

By Abraham, son of Mose!

Translated from the I.

I . Let it be known that the greate h the Talmad or in the other books of tl. memories ! as the Midrash (Biblical expc 3x11 us ; and even they who wrote comml never made an attempt to fathom its mea ieacher, blessed be his memory ! contel lory commentary, as he mentions in his "Cl but refrained from doing so. And Moses as he says in the beginning of his Hamorr father's death, I devoted considerable energ regarding this subject, and I did not withc after all my study, I came to the conclusion My explanation shall, however, merely serv heart and thy thought so that thou shalt I hend the manner in which the sages spoke From my words,shalt thou be able to determ ings of their words, and I shall be thy prophc spokesman. Thus, thou wilt cause thy soul t denying the truth of the words of the sagc to refrain from thinking that the miracles are a s important as either that of the divic 14, 22.) which happened to Moses and Ir Egypt, or the miracle caused by Elisha an divided for them (I1 Kings 2, 1 4 ) . Such a you may take the so-called Derash literal: but there is sufficient evidence to indicate and Derashoth in which hidden meanings hterpretation patent to every one. And ho &and that from what my father, my teac has revealed in his book ! I intend to expl

1) A book of philosophy by Moars Maimonil

VII

and to show thee the subjects together with their illustrations according to their respective parts as I shall soon divide them for thee in this chapter. First of all, however, I must begin with a preamble. 1 1 . Know that it is your duty to understand that whoever propounds a certain theory or idea and expects that theory or idea to be accepted merely out of respect for the author without proving its truth and reasonableness pursues a wrong method prohibited by both the Torah and human intelligence. From the standpoint of intelligence, such a method is worthless for it would cause one to minimize the importance of those things which, after scrupulous observation and proofs, ought to be belived, and from the point of view of the Torah - because it inclines from the true path and from the straight, levelled road. The Lord, praised be He ! said : Thou shalt not respect the poor person, nor honor the great person ; ,I, righteousness shalt thou judge, etc. (Lev. 19, 15). And it also says, Ye shall not respect a person in judgment (Deu. 1 . 17). And there is no difference between him who accents an idea without any evidence a s to its integrity, and him who believes a person's statement simply because he respects the latter and therefore contends that his idea is undoubtedly true since it omanntes from a great man like Heiman, Kalkal or Darda 2 ) . For all this gives no evidence as to the merits of the subject in question fnd is therefore forbidden. According to this preamble, then, we are not in duty bound to defend the opinions of the sages of the Talmud, concerning medicine, physics and astrology, as right in every respect simply because we know the sages to be great men with a full knowledge of all things regarding the Torah, in its various details. Although it is true that in so far as knowledge of our Torah is concerned, we must Believe the sages arrived at the highest stage of knowledge, as it is said (Deu. 17, 11.) I n accordance with the instructions which they may instruct thee, etc., still it is not necessarily so concerning any other branch of knowledge. Thou canst see that even the sages themselves say very often of things which cannot be proved by discussions and arguments, " I swear, that even had Joshua b. Nun said it, I would not obey him." This beans that I would not believe him although he was a prophet since he cannot prove the reitson for ~ c cbbthing in accordance with the rules of the Talmudical construction The following evidence will be sumcient proof for it ond none will venture to dispute

2) See 1 Kinzs 6, '.I, 'a rrf-renrc t o t b s e Darner.

VIII it. Since we find that the sages themselves had said, concerning nledical knowledge that the opinion of such and such a Rabbi did not prove to be true, a s for instance, The eagle-stone (Sabbath fol. 66b), or other things mentioned. We infer from this that they did not arrive a t the true ultimate conclusion of everything outside of the Torah.
111. However, thou shalt take note that this rule has some exceptions and therefore, what the sages - blessed be their memories ! said, "When thou art hungry, eat ; if thou art thirsty, drink ; if thy dish is ripe, pour it out while it is hot," is undoubtedly true, because that theory is the main key to human health ; it has been proved by many physicians as well as by physical tests, that a man should not eat untill he is hungry, nor should he drink untill he is thirsty ; and when he feels the need of relieving himself, he ought not to delay such action.

W. And on the other hand, it would be wrong to argue thus : Aristotle, the father of all great philosophers, although he proved by indisputable facts, the supernatural existence of the Creator, praised be He ! as well as other things which are true ; nevertheless, since he approved the wrong theory that the world exists from time immemorial, or that the Creator, praiser be He ! knows not every detail, etc., therefore, we must declare him wrong even in his correct theories, contending that because he is wrong in one thing, he must therefore, be wrong in the other. This must not be so, but we, as well a s all wise and thoughtful men, must consider and ponder with all possible care, and then decide each thing upon its own merits ; to preserve that which deserves preservation and to destroy that which deserves destruction ; and to refrain from deciding such things that cannot be decided either way, irrespective of who says it. Just as we notice that our sages, blessed be their memories ! say : "If it be a tradition then we must accept it ; but a s to its inference, we havt a refutation." In a like manner, concerning those laws which they were unable to decide either way, they said Teiku, meaning the question remains unsolved. Similarly, we flnd that when they discovered that the opinion they held was wrong they retracted it frankly declaring a certain Rabbi changed his words. "The academy of I-Iillel. retracted their earlier decision and decided in accordance with the academy of Shammai". Furthermore, we flnd them so addicted to the truth that

they say (Erubim fol. 16, 104) 3) Raba empowered an interpreter to say in his name : "Tht: words which I have said in your presence were a gross mistake." Such are the countless events which cannot be understood except through undisputed eveidence, as my father, my teacher, blessed be his memory ! said in explaining the same ; and t h i s can easily b e understood by anyone who does not depend upon his own way of explaimng the thing. V. And after this preamble. I crave the help of the Almighty that I may comprenend the truth, and I shall proceed. The differen8 parts of the Derashoth or interpretations which are found to be the utterance of the Bages, biessed be their memories, whether in the Talmud or in any other book, may be grouped into flve parts or classes. VI. The ilmt part treats of such Derashoth or intrepretations as contain naught else but their literal meamngs. Although this part needs no illustration, yet I shall give thee one to be sure of your grasping its full meaning. It is like the one mentioned in Berachoth (Vol. I, 65) It is forbidden for a man to fill his mouth with laughter In this world ; for it is said (Ps. 126, 2), Then (when Messiah will come) shall our mouths be filled with laughter and our tongues with singing, etc. VII. The second part treats of such Derashoth or interpretations of passages, as contain both a figurative and a literal meaning. A s it was intended, because of frequent use, that the meaning should be unrevealed, they therefore constructed it in such a way that the literal meaning should represent just the opposite of its unrevealed and real meaning, as most of them have already been explainea iil the Hamore (111, 43.) a s well as in the "Commentary on the Mishnah." An example may be supplied f r ~ m me Talmud Ta'anith (Fol. 31) : "In the future , the Holy One, praised be He ! will take a dance for the righteous in the garden of Eden placing Himself in the centre, and every one will point at Him with his finger and say, (Is. 59, 9) 'Behold,
this is our God ; .we have waited for him ; .we will be glad and rejoice in His salvation.". The simplicity of this Derash will, of course,

prevent every religious and iboughtful man from believing in it literally : the &a1 object which R. Elazar aimed at, is that the reward of the righteous in the world to come will be in their obtaining from the Holy One, praised be He ! such things as were impossible of attainment
7 .

3) Bee also Berachoth 36, Sabbath 61

in this world. This is the highest and best reward ; he liken8 the reward, therefore, to a dance and the individual joy, to the pointing with their fingers at the Holy One, praised be he ! and thus he describes the whole situation in a brief manner. From this shalt thou form an opinion upon all other similar things. VIII. The third part treats of such Derashoth as contain none other but their simple meanings the plain and simple meaning is, however, so difficult that most do not understand it ; and if one does understand it, the arrangement of the essay is constructed so peculiarly that it often lacks, or is entirely without order, and in many instances, the reader will find a confusion of different objects or terms of words used therein which resemble the foregoing part and whose hidden meanings may even exceed the foregoing one. Therefore, it is urgent not to be hasty in determining its meaning lest one will em and thus be led astray from the right course. An example of this part is that of the Talmud (Vol. I, 11) : "Always shall a man provoke the YetZer Tob (good inclination) against the Yetzer Ra'a (evil inclination), as it is said (Ps. 4, 5.) Tremble, and sin not. If he overcome it then it is well, but if not, then he should read the Sh'm'a ; 4) if he overs well, but if not, then he should remind himself of the come it, it i day of death, as it is said, And be still Selah ( I b . ) . " Now, although it has none ather than its simple meaning, it is nevertheless difficult to comprehend this interpretation because of a lack of understanding of the terms "good" and "evilJJ inclinations, as well as of the causes which are mentioned. I shall, therefore, explain it a t length, so that thou shalt be able to compare all others belonging to this part with this particular one. Thus I say, The word, Yargiz (provoke) means to rule ; Yetzer Tob, means the wisdom of the man and Yetzer Ra'a means the passions and lust of the human body or something of that sort. And the real meaning of that statement is that a man should endeavor to rule by his intellect and knowledge over the physical lust and passions of the body ; and this he must always bear in mind. If this is sufficient to suppress his passions, it is well ; but if not, then let him add to the mere thinking, the action of his mouth, uttering certain passages which may cause the passion to subside by occupying hfs attentions -with other things, and therefore read the Sh'm'a. This particular chapter has been selected for two reasons ; first because

&I Hear 0 Israe the Lard our G o d ir one 6od (Dea6, 4).

or cne similarity of the two words, Beshachbecha (when thou liest down)
mentioned in the Sh'm'a and Mishkabcha (thy bed) mentioned in the quoted verse of Psalms. This rule is known in the Talmud as the rule of analogy. The second and more convincing reason is that in the Sh'm'a great stress is laid upon obedience to the Yetzer Tob, the socalled good inclination, the purpose thereof being to believe in everlasting and supremacy of God, to love Him, to serve Him, to believe in His reward and punishment, and the duty of subduing the so-called evil inclination while saying, Ye seek not after your heart and your eyes, etc., (Num. 15 30) and strengthening the so-called good inclination while saying, And be holy unto your God (Ib. 15, 40.). What is stated later: If he overcome him, it is well, etc. means that if the passion w i l l continue to overpower the wisdom and will fail to be subdued after all these remedies, let him mention the day of death through which he will subdue him, for the mere fact of mentioning the end of all human things, is sufficient cause to break down the pride of the socalled evil inclination as Akabia b. lvlahalalel said : "If thou wilt look upon these three things, thou wilt not approach any sin, etc." (Aboth 3, 5.). IX. The fourth part contains explanations of certain passages in a poetical style ; but their intention was not that every one should believe that this is the meaning of that passage, God forbid to think that, and this is meant what the sages, blessed be their memo0 ! said : "The plain meaning of the passage is a thing in itself." An example of this part can be found in the Talmud (Taanith fol. 9a) where R. Jochanan said : "What is meant by the passage (Ileu. 14, 22.) Asser Te'asser, Thou shalt truly tithe ? This is to mean : Thou shalt give tithes in order that thou mayest become rich." 5) as it is also explained there what is meant by Ad-beili-Dai ? Raba b. Chama, in the name of h b said : ''Until1 your lips will wear out saying enough." And think not like those who do not grasp the real truth that every simple Derash or so-called allegorial explanation of the passage uttered by the sages, was handed over by tradition, like the principal parts of the Torah, because the fact is otherwise; that the explanation of such passageswhich do not involve either a dogma of a religious principle or any lam of the Torah, has no traditional bearing, but was explained by the authors, merely according to their own knowledge and feeling. And many of
Asaer mean8 "tithem," Oaher, "rich." Both are spelled alike.

them are ~ s e d merely a s figures of speech In a poetical style, or are explained ill that poetical form. Thus I have no doubt that when R. Joshua 1 1 . And said (Zebachim fol. 116.) regarding the sentence ( Jethro heard. What did he hear ? R. Joshua said, "the war of Amalek." 6 ) This is merely an opinion, not a tradition and his bringing of evidence to support his opinion proves that it is so, for in a tradition we need no evidence ; furthermore, the fact that all other sages differ with him on this explanation proves this also. The same can be said regarding the explanation of (Ex. 15, 22.) And Moses caused Israel to depart from the Red Sea, i. e., He caused them to do so by talking unto them with soft words. And instances like this thou wilt find not clear in the Talmud in numerous places, where they are constructed in a poetical form. Only a fool or a n ignorant person will dispute this. They are constructed in different styles because each author has his own taste and, as with other poets, each wrote after his own fashion. X. The fifth part treats of such Derashoth or allegorical explanations as contain dxaggeration like the one of (Pessachim fol. 62.) Mar Zutra said : "Between Azel and Azel, 7) there are four hundred camel-loads of critical researches due to the presence of numerous contradictions." The first Azel is a t the beginning of the verse and the second is a t the end, And Azel had six sons, and these are their names,
Azrikam, and Bacheru, and Ishmael, and She'aryah, and Obdiah, and Chanan, all these were the sons of Azel. Even if we say, a s some

others explain it, that this refers to the Azel of the next verst, it still must be taken as an exaggeration ; for if in the whole book, there would not be four hundrtd camel-loads of 3erash explanation, how then could there be that many in two passages only? It must be, therefore, as others say, an exaggeration. And this part will become small after it will be subdivided into more parts as I shall do, for exaggerations are employed in parts of stories, and stories are to be divided into four respective parts. The flrst part consists of true stories told for the purpose of deciding a question of law a s to a precedent, like the one : (Succah fol. 3) concerning him who is sitting with his head and the greater part of his body within the Succah but with his table in the house. The academy of Shammai said it is not proper and the academy of Hillel said it is proper. The school
6) Ex 17, 8-14 7 ) Two passages in Chroniclea 8,

o f Wlei appealed to the Scbool of Shammai saying: "Did it not happen that the elders of Shammai's school and the elders of Hillel's school once visited R. Jachonan b. Haturani and they found him sitting with his head and the greater part of his body within the Succah but his table was within the house and they said nothing to him ? Hence we have a precedent that makes it proper ?" To which the school of Shammnai answered : "You cannot establish a precedent from this incident, because they did say to him, 'If thou hast always been uccustomed to do so, then thou hast never fulfilled the commandment of Succah.' " The same can be found in the treatise of Kethuboth and i n many other places. XI. Secondly, for the purpose of drawing a moral a s the one (Vol. I, 122) "Always shall a man be a s humble and calm as Hillel and not so pedantic as Sammai. It happened once that a man laid a wager with another, etc.," and Hillel did not become angry. The moral that we may draw from this is that every man should try to imitate the character of Hilel and not become pedantic or angry even when provoked ; for this is the best and most praiseworthy indication of character. Nany similar stories referring to this can be found in the Talmud. XII. Thirdly, in order to derive a religious principal as the one (Taanith fol. 31.) It happened once that Choni, the Ma'agel, was requested to pray for rain. He drew a circle around him and said "Sovereign of the Universe, Thy children have turned unto me, etc." This story shows the stability of the firmly established faith that the Lord Ustens unto the voice of His rigllteous servants and answers them when they are in distress, as it is said (Deu. 4. 7.) For what great nation is there that hath gods so nigh unto it, as is the Lord our God' at all times that we call upon Him ? And it is also said through the prophets (Is. 58, 9.) Then shalt thou call and the Lord will answer, and also (Ps. 91, 15.) When he calleth upon Me, I will answer him. A similar story is also told (Taanith fol 19) of Nakdimon b. Gurion. XIII. Fourthly, to call attention to a miracle or some wonderful incident, as the one (Yoma fol. 83.) concerning the story of R. Meier, R. Juda and R. Jose, who were travelling on the road when R. Meier guessed right regarding the honesty of the inn-keeper after he examined the name and its meaning. The same can be found (Megfiah fol. 16.) R. Juda the Prince of the Exile sent to R. Oshia, a thigh cut f'rom one of his best calves, and a jar full of wine. Whereupon

the latter answered him, Thou hast fulfillled the commandment o f

sending gifts to the needy. (Esther 9, 22.) Thereupon R. Juda sent him the whole of the calf with three jars of wine. The latter in return sent him a message saying, "Rabbi, thou hast fulffilled the custom And of sending portions one to another." (Esther 9, 22). Other similar incidents are recorded in the Talmud in great numbers, especially in the treatise of Gittin. After glancing over the opinions expressed by many on the fourth class of stories, it seems that every one belongs to one of the former three groups, but when you consider them and analyze them thoroughly thou wilt find they belong to a separate group ; hence I placed them in a fourth division. XIV. The second part of the stories consists of such stories as did not astually occur but were seen in dreams ; they speak of them as real stories, because they believed that no thoughtful man would ever mistake them for real facts ; as the one (Vol. I, 24.) We are taught (in a Baraitha) R. Ishmael said : "Once upon entering the holy of holies, to prepare incense, I noticed etc.," and many other similar stories. And the same is true regarding certain stories in which are mentioned the visions of the prophets, how God spoke to them, and also the stories of demons. The thoughtless observer who, for the sake of believing, thinks that these things occured exactly as stated though the facts are contrary to common sense, in doing so, is both foolish and ignorant of the laws of nature. For all the stories of miracles, told by the sages, blessed be their memories, are stated in language similar to that employed by the prophet, who told in plain language whatever they saw in their visions, just a s my father, my teacher, blessed be his memory ! explained it in "The Guide." XV. The third part consists of stories which actually occured, but were exaggerated in the belief that no thoughtful man would mistake their meaning, And the sages admitted using such a style, a s they say (Tamid fol. 29.) "The Torah spoke in exaggerated language, the prophets spoke in exaggerated language, and the sages spoke in exaggerated language ; the Torah - for it is said (Deu. 1, 28.) The cities are great and fortified up to heaven ; the prophets - for it is said (I King 1.) So that the earth was rent at their noise. The sageswhen they speak of the heap of ashes on the altar ; what the Mishnah says (Ib.) in regard to the vine which stood at the entrance of the Temple, and what they say concerning the curtain which separated the holy of holies from the Hechal!' These are but three instances in

the Mishnah, but in the Gemara, they are numberless. An illustration of this may be found (Megilia fol. 7b) : "Raba and R. Zeira were banqueting together ; during the banquet Rabba stood up and slaughtered R. Zeira. He craved to God for mercy and R. Zeira returned to life." The meaning of this is that Rabba beat R. Zeira and wounded him so severely that the latter was a t the point of death ; he uses the term "slaughtered him" because it was severe, or it might have been at the throat. And the word Achaye (made him return to life) means lit? became well. The word is frenquently used for that meaning. 8 ) Many similar stories are found in the Talmud. XVI. The fourth part consists of stories which actually occured; but they are told in parable form so that not every one is able to underrrtand them, unless he understands the real interpretation of such language. In some instances even an ignorant person will soon recognize that the facts are exaggerated, but he will take in IiteralIy, for the reason that he lacks a knowledge of the natural philosophy required to explain it. An illustration of this can be found in Succah. I have no desire to dwell a t length upon this particular subject. XVII. Thou shalt not wonder at the fact that the sages, blessea be their memories ! in their researches, use the parable and riddle word-style, and not plain, ordinary language ; this is due to the fact that they themselves explain certain passages of the Prophets in that atyle. See Berachoth, on the passage in which the sages explained it hl parable style although the prophets stated it in simple language as if there were no other meaning to it. Here I wish to emphasize however that I do not mean that those passages have any other meaning than that which the sages explained. If the style of the parable is applied to the words of the prophets, how much more then should this style be applied to the words of the sages which cannot be understood in any other way ? And concerning this, my father, my teacher, blessed be his memory ! has long ago called attention to this particular fact in his "Commentary on the Mishnah." XVIII. And we found a place in Talmud where it is openly admitted that the sages spoke parable style and that their words should not always be taken literally (Erubin fol. 63) "A disciple of R. Eliezer decided a lawful question in the latter's presence. R. Eliezer said to his wife, Ema Shalom, 'I wonder if he will live through this year ?' And he died during that year. 'Art thou a prophet ?' his wife asked
8 ) S-e I1 Kiuss 20, 7 and Isaiah 38, that the

word la used for "becoming well.

The disciple's name and his father's name," continued the Tdmud, "were purposely mentioned, that we should not construe it as a parable, but as a true fact." From this is clear that in many instances, their words were not taken literally, hut in parable form. Put this proof in thy heart and let thine eyes watch it, for it is a wonderful thing as well as important evidence. This was called to my attention by one of my wise disciples and this last part of the narration is very much like the second part, treating of the Derash or allegorial explanations (mentioned above). .They are both important parts, containing great aud wonderful events which could not be revealed to every one, and they have therefore spoken in parable style. Finally thou shalt know that there is one thing which thou must always remember which will be of great help to thee in determining the exact meaning of the story-. namely, that many stories contain a mixture of all these parts, of true stories, of parable, of dreams, etc. And if thou wilt attempt to explain the whole in any particular form, either in plain form or in any other way, thou wilt come to naught, an example of which can be found in Chagiga and in many other parts of the Talmud, only I cannot dwell upon it in detail because I am not allowed to go too deeply into the revelation of such secrets. And I trust that the explanations I have offered, will be sufficient for every thoughtful man ; and that henceforth it will be easy for every one to determine the exact part to which every Derash belongs. And through this, he will avoid spreading evil ieports like the Karaites and the fools did upon the words of the sages, blessed be their memories ; this will also prevent a man from going to the other extreme of believing foolishly in every impossible thing, thus causing him to think that the sages reported impossible things i m to and things which did not exist, and in this way, finally leading h deny the existence of the Holy One, praised be He ! XIX. Behold this carefully, for it is a great pillar and fortided wall against such things. And now come thou, blessed of God. Put this like a seal upon thy breast and like Tephilin (Philactaries) between thine eyes. Let this be an opening and an introduction for whatever thou wilt read or hear in the future of any Derash or story and cast thy lot among the true and virtuous scholars, but not among those who turn thlngs up-side down and who walk foolishly after all nonsense. And the Lord shall in His mercy lead you in the righteoue path SO that thy feet shall walk straight in His chosen path. Amen.
him.

CHAPTER ONE
ROM what time on may we read the Sh'm'al of the e ~ e n i n g ? "From ~ the
L e the priests enter to eat their Temmahs until the end of the first watch,"' said R. Eliezer. But the other sages Bay ''Until midnight;' and Rabban Gamaliel says "Until the appearance of the morning star." It happened that the sons of Rabban Gamaliel came [very late at night] from a banquet and told Rabban Gamaliel that they had not yet read the Sh'm'a, whereupon he said to them : "If the morning star has not yet appeared you must read it." (Gemara) Let us see: when do the priests enter to eat the Terumah ? Is it not when the stars appear? Let then the Mishnah say: "From the time the stars appear!" I n using this expression, he let0 us hear something bytheway; namely, that with the appearing of the stars, the priests are allowed to eat their Terumah, because the forgiveness-offering [which will be brought on the morrow] is not a hindrance, as we have been taught; "And when the sun hath set, he shall be clean (Lev. 22, 7.) i. e., the ~ a i t i n g for the setting of the sun prevents him from eating the Terumah, but not his forgiveness-offering." b) R. Jose said: "Twilight lasts as , long(Ib. as a twinkling; this one comes and that one goes, and it is impossible to determine its exact time." (Fol. 3a) "Until the end of the first watch," said R. Eliezer. Let us see: with whom does R. Eliezer .agree? If he hold that the night is divided into three watches, then let him say "until the end of the fourth hour"; and if he hold that the night is divided into four watches, then let him say "Until t h e end of t h e t h i r d h o u r ?" !He holds indeed that the night has
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three watches, but he intends to inform us that just as there exlst watches m Heaven, so there exist watches here on the earth; as we are taught that R. Eliezer says: "Three watches has the night; and at the beginning of every watch the Holy One, praised be He! s ~ t sand roars llke a lion, as it is said (Jer. 25, 30.) The Lord uiill roar from Heaven on high and from Uis holy dwelling shall He give forth His voice. Verily, He w i l l roar over H i s habitation. And the divisions of the night are recognized by these signs: In the first watch the ass brays; in the second the dog barks; and in the third the baby nurses from ~ t mother's s breast and the wife converses with her husband." How does R. Eliezer arrive at these conclusions? Does he apply the signs to the beginning or to the end of each watch? If he applies his signs to the beginning of each watch, then it is unnecessary to have a sign for the first, as nightfall itself is a sufficient indication for it! If, however, he applies his signs to the end of each watch then the sign for the last is unnecessary, for the dawn is then sufficient! He applies his signs to the end of the first watch, the beginning of the last and the middle of the second. And if you please, you may say that he applies his signs to the end of each match. I n answer to your question as to the necessity of a sign for the last, 1 say: I t is necessary for a man who sleeps in a dark place and does not know the time for reading the Sh'm'a; as soon as he hears the wife conversing with her husband, and the baby nursing from its mother's hreast, he mag begin to read the Sh'm'a. R. Isaac b. Samuel in the name of Rab said: "Three watches has the night and at the beginning of every watch the Holy One, praised be He! sits and roars like a lion and says Woe to the children that because of their sins I have destroyed my edifice, and burned my Temple, and exiled my children among the heathens.' " We are taught thl~t R. Jose Hays: "once upon, a time 1 was walking on a road and 6 entered one of the ruins of Jerusalem to pray. Elijah, blessed be his memory! came and watched me at the door until I finished my prayer. After I had finished, he said to me: 'Shalom, (peace, unto thee), my teacher,' C answered, ~ 'Shalom, my teacher to N ~ I I

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and ~ n i d e ) 2~ son? said he, 'why did you enter this ruin?' 'To pray,' I replied. 'You could have prayed on the road?' he said 'I was afraid lest I be interrupted by travelers.' 'You should then have prayed a short prayer.'" From this conversation, I concluded three things: First: It is not safe to enter a ruin. Second: One is permitted to pray on the road, and third: A man on the road [having no place to pray] has the privilege of saying a short prayer. He then said to me: m a t voice did YOU hear in this ruin?' 'I heard,' I replied, 'a Bath-Kol. (heavenly voice) which coos llke a dove, saying, 'Woe to the children that because of their sins I have destroyed my edifice, burned my Temple, a d exiled my children among the heathens.' 'My son,'said he again, '[I swear] by your life and the life of your head, that this occurs not only at that particular time, but thrice daily; furthermore, every time Israelites enter the Synagogues m places of learning and answer Let H b great name be praised, the Holy One, praised be He l no& His head, 7' and says, t~~~~~ is the king thus praised in his own house, but what aveileth it a father who hath exiled his children among the heathens? Woe to the children who have been exiled from their father's table ! '" Our Rabbis have taught: For three reasono shall no person enter a ruin; because of s w picion (of an immoral intention) ; because +he ruin may cave in; and on account of demons (dwelling in ruins). (Ib. b) Our Rabbis have taught: "The night has four watches," so says Rabbi. B. Nathan saFs "Three." XThat is R. Nathan's reason? It is written (Judges 6, 19.) Alzd Oidon, and the hundred m e n that were witit him, came the edge of the camp i n the beginning of the middle watcb. And we are taught that Tichon (middle) cannot be used unless something preceds and something follows it. But Rabbi disputes this and says that "by the middle is meant one of the two middles." R. Nathan says: "Is it then written one of the middles? Behold! ~t is -tten the middle!" What is Rabbi's reason? R. Zerika in the name of R. Ami, who speaks in the name of R. Joshua ben Lepi, said: "One passage says (Ps. 119, 62.) At midnight do I constantly rise to give thanks unto Thee, etc., and another passage says (Ib.ib. 148.) My
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and my guide-' 'MY@on,'said he, 'why did you enter this rum?' 'To pray,' I replied. 'You could have prayed on the road?' he said ' I was afraid lest I be interrupted by travelers.' 'You should then have prayed a short prayer.'" From this contersation, I concluded three t l n g s : I l n t : It is not safe to enter a ruin. Second: One is perm~ttedto pray on the road, and third: A man on the road [having no place to pray] has the privilege of saying a short prayer. R e then said to me: 'What voice did you hear in this ruin?' ' I heard,' I replied, 'a Bath-Kol, (heavenly voice) which coos like a dove, saying, 'Woe to the children that because of their sins I have destroyed my edifice, burned my Temple, and exiled my children among the heathens.' 'MYson,'said he again, '[I swear] by your life and the life of your head, that this occurs not only at that particular time, but thrice daily; furthermore, every time Israelites enter the Synagogues or placm of learning and answer Let H i s great name bs praised, the Holy One, praised be He l node His head, 7 and (Happy is the king thus praised in his own house, but what availeth it a father who hath exiled his children among the heathens? Woe to the children who have been exiled from their father'a table !' " Our Rabbis have taught : For three reshall no person enter a ruin; because of snspicion (of an immoral intention); because the ruin may cave in; and on account of demons (dwelling in ruins). (Ib. b) Our Rabbis have taught: "The night has four watches," so says Rabbi. B. Nathan says "Three." What is R. Kathan's reason? It is written (Judges 6, 19.) A n d Cidon, and the hundred m e n that were with him, came unto the edge of the camp i n the beginning of the middle watch. And we are taught that Tichon (middle) cannot be used unless something preceds and something follows it. But Rabbi disputes this and says that '%y the middle is meant one of the two middles." R. Nathan says: "Is it then written one of the middles? Behold ! It is written the middle!" What is Rabbi's reason? R. Zerika in the name of R. Ami, who speaks in the name of R. Joshua ben Levi, said: "One passage says (Ps. 119, 62.) At midnight do I constant7y rise t o give thanks unto Thee, etc., and another passage says (1b.ib. 148.) My
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eyes are m a k e before the night ~atches. How is this possible? At midnight; because The night is divided into four watches, [midnight is therefore after two watches.]" But R. Nathan explains it by the statement of R. Joshua; as we are taught that R. Joshua says: "It is the cuslom of kings to rise on the third hour of the day. [i. e.:, six hours of the night and two hours of the day togethet make two night watches of four hours each]. R. Ashi said : "One watch. and a half are also called watches (plural) . " Another thing said R. Zerikg in the name of R. Ami, who speaks in the name of R. Joshua b. Levi: "In the presence of the dead it is not proper to speak of anything except things concerning the dead." R. Abba b. Cahana said: "This refers only to affairs of the Torah, but worldly affairs do not matter." But some say that R. Bbba b. Cahana said: "This refers to affairs of the Torah and even more positively to worldly affairs." It is written (Ps. 119, 62.) At midnight do I constantly rise to give thanks unto Thee. Did David rise at midnight? Behold He arose at the begi~lning of the night, for it is said, (Ib. ib. 147.) 1 came before thee i n the twilight of night. And how do we know that the meaning of Neshef is the beginning of night? For it is written (Pr. 7 , 9.) I n the Neshef, in, the evening of day. R. Oshiya said: "Thus [said David], 'I never passed half 8 plight in sleep.' " R. Zerika said: "T;ntil midnight he slumbered like a horse, thereafter he strengthened himself [fought sleep] l i e a lion." R. Ashi said : "Until midnight _he was engaged in the study of the Torah; after that [he spent his time] in songs and praises.)' And do you say Neshef means the beginning of night? Why do we find it used as the dawn of mo~ning? For it is written (I. Sam. 30, 37.) And David smote them from tho Neshef eaen unto the evening of the next day. I s it not meant from morning until evening? "Nay, from evening to evening." If so, then let it be written Me-haneshef Ad Haneshef or instead of Me-ha'ereb Ad Ha'ereb! [Why are the two words Neshef and Ereb, used for the same idea?] "But," says Raba, "Neshef means originally, 'The transition of anything' hence, night ends and day comes, the day ends and night comes." But how did David know the exact time at midnight? Behold! If Moses our teacher did not know it, for it is written (Ex. 11, 4.) Thus bath the Lord
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said* about midnight, y [does he come to say J about midnight? m Should we say that he was told so by the Holy One, praised be He ! Is there any possibility of Cod being in doubt? We must therefore explain it that Moses was told At midnight [as it really happened] ;but M o m [on his own recognizance] said About midnight; consequently we infer that Moses was in doubt. And how did David know it? David had a sign [which indicated the exact time at midnight to him], for R. Chana b. Bizna said in the name of R. Simon the Pious that: a harp was hanging over David's bed and, as soon as midnight arrived, a northerly wind blew in upon the strings of the harp and caused it to playThereupon, David arose and studied the Torah until dawn. At dawn the sages of Israel visited David and said to him: "Our Lord, 0 King! Israel, thy people need a living!" "Go and support yourselves by dealing with one another," replied David. "But," said they, "a handful does not satisfy the lion nor can a pit be filled with its own earth ! [i. e., a community cannot live on its own resources]." Whereupon Davld said to them: "Go ye and stretch your hands out as a band [of warriors]. Immediately they held counsel with Achi'tophel and took advice from the Sanhedrin and inquired of the Urim and Tummim. O R. Joseph said: 'What is the passage [that refers to this] ? It is mitten ( 1 chr. 27, 34.) And after Achi'tophel (came) Johoryada, the son of Bena'yahu, and EbyaJthar, and the captain of the king's army was Joab, i. e., 'Achi'tophel' is the adviser; as it is said (I1 Sam. 16, 23.) And the council of & h i ' tophel, which he counseZed in thoge (Fol. 4a) days was as if a man had asked advice of the word of Cod; 'Jehoyada the son of Ben%'yahu,' refers to the Sanhedrin; 'Ebyathar' refers to the rTrim and Tummim; as the passage said (Ib. 20, 23.) And Bena'yahu, the son of Jeho'yada was over the gaveithi and Peleithi. But why are the Sanhedrin called 'Kareithi?' Because they cut their words clearly; and 'Peleithi?' Because their acts were wonderful [predestined]. And why was the name Urim given to the stones? lo Because they enlightened their words; 'Tummim?' Because they finished their words.'

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R. Zera said: "Moses, our teacher, knew very well [the exact time at midnight] and so did David; the harp was used not to tell him the time at midnight, but to awaken him from sleep. The reason for 3f0ses' statement About midnight is that he feared lest the astrologers of Pharaoh might err in the time and would afterwards say that &Ioses lied; as the master has said, 'Use thy tongue to say, I do not know lest you be found mistaken and deceived !' "

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R. Ashi said: "The time when Moses spoke was midnlght (between the thirteenth
and the fourteenth dav of Nisan) and thus he said to Pharaoh: 'The Holy One, praised be He! said, 'To-morrow, at this time, will I go out in the midst of Egypt.' " I ' [It is mitten] (Ps. 66, 1.) A prayer of Dauid, preserae m y soul, for I a m pious. R. Levi and R. Isaac both explain this passage. One said: "Thus said Davd before the Holy One, praised be He! 'Sovereign of the universe, am I not pious? Jt'hereas all the kings of the east and west sleep until the third hour of the day, I rise at midnight to praise Thee."'And the other said : "Thus said David before the Holy One, praised be He! 'Sovereign of the universe, am I not pious, whereas all the kings of the east and west sit companies in their glory, my hands are soiled in blood, membraneous-bag and after-birth in order to decide questions pertaining to family life; and moreover, whatever I do, I first consult Mephi-bosheth my teacher, saying to him: Mephi-bosheth my teacher, have I properly con~lcted? Have I properly acquitted? Have I properly declared pure? Have I properly declared impure? And I do not feel R. Joshua, the degraded [asking this]."' son of Ide, said : "What is the Biblical passage [that refers to this] ? It is written (Ps. 119, 46.) And I will speak of thy testimony before kings and wall not be ashamed." We are taught that his name (David's teacher) was not Mephi-bosheth but Ish-

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bosheth. Why was he called Mephi-bosheth? Because he insulted David during Halachic discussions;" therefore, [because David humbly accepted these reproaches,] David was rewarded and Kilab came forth from him and R. Jochanan s a d : "His name was not &lab but Daniel; l3 why then was he called Kilab ? Because he reproached Mephi-bosheth In matters of Halacha,14 and concerning him (Kilab) Solomon said in his w~sdom (Pr. 23, 15.) i v y son, if thy heart be wise, my heart shall rejoice, even mine. And ~tis also s a d (Ib. 27, 11.)Beconze wise, m y son, and cause m y heart to rejoice that I may give an answer t o him that reproacheth me." Why, did David call himself pious? I s it not wrltten (Ps. 27, 13.) Unless I had to see the goodness of the Lord in the land of life, and we are taught in the name of Jose, 'Why is the word Lulei (unless) dotted? l5 Davld said before the Holy One. praised be He! 'Sovereign of the universe, I assuredly trubt In Thee, knowlng that Thou wilt properly reward the just when the time shall come [ ~ the n future world], but I doubt whether I shall have a share in them,' [Hence we infer that David did not consider himself a pious man.]" H e was afraid because of the sin, as R. Jacob b. Ide said; for R. Jacob b. Ide raised the following contradictory question: "It is written (Gen. 28, 15.) And behold, I, ( G o d ) a m with thee, (Jacob), and will keep thee wifhersoecer thou goeth. And it is written (Ib. 32, 8.) And Jacob was greatly afraid and hr fell distressed. [Why was he afraid after the Lord promised to be with him?] Jacob said: 'Perhaps there is some cause of sin which will prevent the fulfillment o f His promise;' as we have been taught: 'It is said (Ex. 15, 16.) Till t h y people pass over, 0 Lord, till this people pass over, which T h o u hast purchased. Till t h y people p&~s ocer, 0 Lord; refers to the first entrance, [into the land of Israel] ; Till this people pass over which T h o u hast purchased; refers to the second entrance [in the days of Ezra]. From this, declared the sages, it can be inferred that Israel wae to be brought in [into thc land of Israel] during the days of Ezra by the same miracles through which thej entered the first time, in the days of Joshua +Jg vl,ln

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(Ib. b) We are taught: The sages made a fence to their words [to protect their ordinances], lest a man coming from the field in the evening, would say: '<Iwill go home, eat a little, drink a little, and sleep a while and then I wlil read Sh'm'a and Pray the evening service." In the meantime he will fall asleep and sleep through the whole night without having read the Sh'm'a or prayed. But [in order to prevent this they say :] "A man coming from the field in the evening shall enter the synagogue, and if he be accustomed to read the Scripture, let him do so; or if he be able to study traditional law, let him do that. After this, he should read the Sh'm'a and pray; then he can eat his meal and recite the Aftermeal Benediction. He who transgresses the words of the wise, deserves the penalty of death!' Why does the Baraitha use the expression here that "He who transgresses the words of the wise is worthy of the penalty of death," and not use it in any other place? If you wish, you may say, because here the force of sleep puts him beyond his own control [and if he is not strong1y warned against it, he may transgress the command even though he really desires to fulfill it] ; and if you please, you may say, because it is the intention [of the Baraitha] to reverse the opinion of those who say that the evening service is only optional it tells us, therefore, [by its warning,] that it is obligatory.
The master said [above] : "He reads the Sh'n~'a and prays (the evening service)" This is in support of [the view of] R. Jochanan, who was accustomed to say: "Who is sure to have a share in the world to come? He, who, immediately after the benediction of Geula, l7 says the prayer of the Eighteen Benedictions at the evening serR. Joshua b. Levi said: "The Eightvice!' een Benedictions were ordained to be said in the middle."18 On what do they base their difference of opinion? If you please, you may say on a Biblical passage, and if you please, YOU may say on common sense. As to reason, R. Joshua holds that the redemption (of Egypt) commenced on the evening (towards the fifteenth of Nisan) although the
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A pnayer for red&lon preceding the Bightepm Benediotions. Betwem the morning Sh'm'a and that of the evening, hence me evening prayer of the Mghteen Ben4iotions comes flrat, and then camas the evening Sh'm'a w i t b the benediotions 04 tho as-ula.

real redemption did not take place until the morning, [therefore the Ge-ula which indicates the redemption should be said immediately before the Eighteen Benedictions in the evening also] ; but R. Joshua b. lkvi holds that as long ae the real redemption did not take place until the morning then the redemption of the evening matters little. As to the Biblieal passage they differ in the interpretation of the passqge. (Deu. 6, 7.) And when thou lieth down, and when thou &eth up, (referred to Sh'm'a) . R. Jochanan holds: "We compare la Lying down [at evening] to arising [in the morning] for the reason that just as the reading of the Sh'm'a in the morning comes before the prayer, so, in the evening, the reading of the Sh'm'a comes first also, and then the prayer of the Eighteen Benedictions." R. Joshua holds: "We compare the reading of the Sh'm'a when lying d o m to the reading of the Sh'm'a when arising, for the reason that just as in the morning the Sh'm'a 1s read close upon rising so is the Sh'm'a of the evening read just before lying down." The following objection was raised by Mar b. Rabina : 'We have learned (in a Mishnah) 'In the evening, he says two benedictions before the Sh'm:a and two after the Sh'nt'a.' If the Eighteen Benedictions should be said immediately after Ge-ula, then the Benedictions of Hash-ki-benu, 20 prevents his having the Ge-ula, (the first one after Sh'm'a) closely after the Eighteen Benedictions?" Since the Rabbis ordained that Hmh-ki-benu is to be said [between Ge-ula and the Eighteen Benedictions] then it is considered as one long benediction; for if we do not say so, then in the morning how car we pay the Eighteen Benedictions immediately after the Ge-ula? Has not R. Jochanan said: W e should first say, 0 Lord, open Thou my lips, and my mouth shall declare thy praise (Ps. 51, 17), and then proceed with the Eighteen Benedio tions; and at the conclusion he should say, May the words o f my mouth, and the meditation of my heart be acceptable before Thee, 0 Lord, my rock and my redeemer, {Ib. 19, 15) . " But since the Rabbis ordained that the passage [0 Lord, open my mouth, etc. 1 be said, it is considered one long prayer (part of the eighteen benedictions), so in this instance also, since the Rabbis ordained that
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the Hash-ki-benu be said between Ge-ula and the Eighteen Benedictions, it is considered a part of Ge-ula. R. Elazar b. Abina said: "He who recites Te-hila PDavid (Ps. 145) three times a day may be sure of an inheritance in the world t o come." What is the reason? Shall I say because that particular chapter is arranged alphabetically? 21 Then why not prefer chapter 119 Ps., which has an arrangement of eight repetitions of each letter of the alphabet? Is it because it has the verse T h o u openeth T h y hand and sattisfieth the demands of all T h y creatures, [it influences men to be benevolent] ? ~f so, then why not the Great Hallel? 22 in which also is written (Ib. 136, 25.) He giveth food to all flesh. Because Tehila PDacid has the advantages of both; [is arranged alphabetically and influences men to be benevolent]. R. Jochanan said: 'Why is the letter Nun. missing in the [alphabet~cal course of] is used for Ashrei? Because the letter bad tidings. It is said (Amos 5, 2 . ) She i s fallen ( i V n f l ~ ) aq~d * ~ will not rise again, the virgin of Israel." I n Palestine they interpret [this prophecy of Amos as good tidings] thus: She is fallen and will not fall again! Rise! virgin of Israel! R. Nachman b. Isaac said: "Even so, David indicates [the prophecy of] the N u n for the PuVose of strengthening Israel, through a holy vision; for he says (Ps. 145, 14.) T h e Lord upholdeth all who are fallen ( X o f l i m )." R. Elazar b. Abina said further: "Much more is said [regarding the actions] of Michael than is said of Gabriel; for in describing Michael, it is written (Is. 6 , 6,) Then flew unto me one of the Seraphim. ,Whereas in describing Gabriel it is written (Dan. 9, 21.) The man Gabriel whom I had seen i n the vision at the beginning, came flying swiftly." 24 And whence do we know that the word Echad (one) [mentioned by Isaiah] refers to Michael? R. Jochanan said: "We derive it from the word Echad which occurs in both passages; it is written here (Is. 6, 6.) One of the Xeraphirn and it is written there (Dan. 10, 13.) But Jiichael, one of the chief princes, came to help me. [Just as in the latter case] the word Bchad (one) is applied to &Tichael, so also in the former case does
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them? i. e., the tablets of stone, refers to the ten commandments; the Torah, refers to the Bible; the commandments, refers to the Mishnah; which I have written, refers to the Prophets and Hagiographa; to teach them, refers to the Gemara; whence we infer that -all were giren unto Moses on Mt. Sinai.'' R. Simon b. Lakish said: "Whoever studies the Torah will prevent affliction from coming upon him, for it is said (Job 5, 7.), And the sons of fire take up their flight. By Uf (flight) is meant nothing else but the Torah, as it is said (Pr. 23, 5.) When thou letteth merely thine eye fly over i t (i. e., if you study the Torah by merely glancing over it with your eyes), it is no more, (you will easily forget it). And Reshef (fire) means nothing else but affliction, as it is said (Deu. 32, 24.) Decoured with evil s p i ~ its."*? "Aye,)) exclaimed R. Jochanan, "even the school children know this! for it is said, (Ex. 15, 25.) And he said, if thou wilt deligently hearken unto the voice of the Lord and wilt do what is right i n H i s eTle7, etc. But it means thus: Upon him who is capable of studying the Torah, but does not do so the Holy One, praised be He ! will bring repulsive suffering which will greatly disturb him; for it is said (Ps. 39, 3.) I was dumb i n deep dence, I was quite still even from speaking good, but m y pain greatly disturbed me. By tob (good) is meant nothing else but the Torah, for it is said (Pr. 4, 2.) For good doctrine do I give, etc." R. Zeira, and some say, R. Chanina b. Papa, said: "Come and see that the custom of the Holy One, praised be He! is not like the custom of mortal men. The custom of mortal men is that if a man dell a valuable thing to his fellow-man, the beller is sorry and only the buyer is happy; but the custom of the Holy One, praised be He! is not so. He bestowed the Torah on Israel and He rejoiced, for it is said (Ib. 4, $2.) For good doct~ine do I give thee? Raba, and according to others R. Chisda, said: "If a man see that troubles are coming unto him, let 1lm search his deeds, for it is said, (Lam. 3, 40) Let us search through and examine ways and let w return. umto the Lord. If he has investigated and found nothing wong, then let him attribute it to a neglect of the study of the Torah, for it is said (Pa. 94,12.) Happy is the man whom Thou admmkheth,

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0 Lord, and teacheth out of Thy Torah. But if he investigated and did not find [neglect of the study of the Torah] then it is known that his affliction is the cause of God's love, for it is said (Pr. 3, 12.) Because whomsoever the Lord loveth He admonisheth."
Raba, in the name of R.Sechorah, who quoted R Huna, said: "Whomsover the Holy One, praised be He I loveth, He afflicteth, for it is said (Is. 53, 10.) But the Lord was pleased to crush him through disease. We might think that, even if he does not accept the affliction with resignation. It is therefore said (Ib.) When his soul hath brought the trespass-offering, i. e., just as a guilt offering must come with his acknowledgement, so also must this be accepted with resignation. And if he accept it with love what will be his reward? Then shall he see (his) seed live many days, (Ib.) and moreover his learning shall endure with him, as is said (Ib.) And the pleasure of the Lord shall prosper in his hand." As to affliction, there is a difference of opinion between R. Jacob b. Ide and R. Acha b. Chanina. One holds that all such afffiction which does not prevent one from studying the Torah is one of love, for it is said (Ps. 94, 12.) Happy is the man whom Thou admonisheth, 0 Lord, and teacheth from Thy Torah; and the other holds that such affliction which does not prevent one from praying is one which comes from love, for it is said (Ps. 66, 20.) Blessed be Bod who hath not removed my prayer nor His kindness from me.
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R. Abba, the son of R. Chiya b. Abba, said: "Thus said my father (R. Chiya) in the name of R. Jochanan; 'Both of these aBctions are the kind which come from love, for it is written (Pr. 3, 12.) Because whomsoever the Lord loveth He admonisheth; But what do we learn [from the passage] Thou teacheth him of the Torah. Do not read Tlamdenu (that he should be able to study the Torah) ;but read it Tlamdainu (Out of Thy Torah, Thou teacheth us) i. e., we learn from thine Torah [that one who is punished by God should be happy] namely, through the rule of a fortiori 28 concerning the tooth and the eye; that if the loss of a tooth or an eye [stricken out by the master] which affects only one member of the human body, frees the slave, 2B how much more then

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are aSctions, which affect the whole human body, capable of cleaning one of evil.' " And that is meant by R. Simon b. Lakish, for he said: "It 1s said Convenant (Brith) in connection with the word salt, and it is said Convenant ( B r i t h ) in connection with the word aflictlon. Covenant by salt-as it is written (Lev. 2, 13.) Thou shalt not sufer the salt of the covenant ( B r i t h ) ! Covenant by affl~ction-as it 1s written (Deu. 28, 49.) These are the words of the covenant. (Brith) Just as the covenant of the salt was made to sweeten meat, so the covenant of aBction was made to cleanse man of all iniquities." We are taught that R. Simon b. Jochai said: "Three precious gifts the Holy One, praised be He ! bestowed on Israel, and none of them was bestowed without affliction. The gifts are, the Torah, Palestine and the world to come. How do we learn that the Torah was giren with afliction? It is written (Ps. 94, 12.) Happy is the man whom Thou admonisheth, 0 Lord, and from T h y Torah, Thou teacheth him. Whence do we learn that Palestine was given with affliction? It ia written (Deu. 8, 5.) Thou shalt consider in thy heart, that as a man chasteneth his son, so the Lord, thy God, chasteneth thee. Immediately following are the words For the Lord, tthy God, bringeth thee into a good Whence do we learn the world to land. with afliction? I t is written come was g i ~ e n (Pr. 6, 23.) For the conzmandmant is a lamp, and the Torah is a light, and the way of life is to administer correction." A disciple recited before R. Jochanan: "J\Tl~oever occupies hlmself with the study of the Torah and with the practice of loving kindness and (Ib. b.) buries his children [during his life] will have all his sins forgiven." "It is right," said R. Jochanan to him, "in the cases of the Torah and of charity; for it is written (Pr. 16, 6.) Through Icindness 6 iniquity atoned for. Chesed (Kindness) means the practice of loving kindness as it is aid (Ib. 21, 21.) H e that p r s u e t h righteousness and Kindness (Chesed) Emeth (Truth), means the Torah, for it is said (Ib. 23, 23.) Buy the truth (emeth) and sell it not, 31) but as to the one, who buries his children whence do we learn it ?" An old gentleman taught R. Jochanan, in the name of R. Simon b. Jochai :"We infer this [through the

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R. Jochanan said : 'Zeprosy and [burying] children are not to [be considered among] the aiffictionswhich come from love [of God]." And is not leprosy an d i c t i o n which comes from love? Have we not been taught: "\Vhoever is attlicted with one of these four forms of leprosy should deem it nothing else but an altar of forgiveness." 32 "Aye," R. Joachanan answered, "it is true &at it is an altar of forgiveness, but it is not an affliction which comes from the love of God; and if you wish, you may say that one statement refers to those who dwell in Babylon, and the other refers to those who dwell in Palestine ; and if you wish, you may say that one statement deals with leprosy in a hidden place, and the other deals [with leprosy] in an open place." And [death of] children, you say, is not from the affliction of love? How shall we construe this case? Shall we say that he had children but they died, then my objection is, that R. Jochanan himself said, "This is the bone of my tenth son vhom I have buried." [Should we then believe that the ailliction of such a great man as R. Jochanan was not affliction caused by the love of God?] But the statement of R. Jochanan refers to the case where there were no children born, and the latter deals vith a case where there were born, but died during the parents' lifetime.

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R. Jochanan once became ill, and R. Chanina came to visit him. "Do you love these afflictions?" R. Chanina asked him. "I desire neither them nor their rewards," he answered. R. Chanina then said "Give me your hand:' Thereupon R. Jochanan gave him his hand and he [R. Chanina] made him well. Why did not R. Jochanan make himself well without the aid of R. Chanina? [Did it not happen that] when R. Chiya b. Abba once became sick, he was visited by R . Jochanan, who asked him, "Do you love the afflictions," and when the answer came, "[I love] neither them nor their rewards," R.

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Jochanan asked for his hand and made him well. [Why could he not do the same for himself ?] I will tell thee. A prisoner cannot liberate himself from his prison. R. Elazar once became sick. R. Jochanan came to visit him and saw that he was sleeping in a dark room. Whereupon R. Jochanan uncovered his own arm and immediately the room grew light. 33 R. Jochssan then noticed that R. Elazar was weeping. "Why art thou weeping?'asked R. Jochanan. "Is it because thou hast not learned sufficiently of the Torah? Behold we are taught (in a Mishnah) S4 'No matter whether one [offers] much or little, only the intentions of his heart shall count for the sake of Heaven.' Is i t because you are in need and poor? [Do you know that] not everyone deserves two tables (in this world and the world to come). Is it because of trouble from your children? Here is a bone of my tenth son [whom I have buried-hence you are not the only one who has such troubles]." "I weep," said R. Elazar to him, "for that beauty which will decay in the earth." "For that," said R. Jochanan, "you really ought to weep," and both wept. "Do you love the afflictions?" R. Jochanan meanwhile asked of him. "[I love] neither them nor their rewards," answered R. Elazar. "Then give me your hand." R. Elazar did so and was made well. R. Huna had four hundred barrels of wine which had turned into vinegar. On hearing of his misfortune, R. Juda, brother of R. Sala the pious, accompanied by Rabbis, or as some say, R. Ada b. Ahaba, accompanied by Rabbis, came to visit him. "Let the master," said they, "investigate his affairs." 'What !" said he. "Do you believe me to have been guilty of wrong-doing ?" "Shall we then," responded they, "suspect the Holy One, praised be He! of executing judgment unjustly ?" R. Huna then said, "If you have heard aught against me [don't conceal it] telI it to me.)' So they said to him, 'We heard that the master allows his tenant no share in the wines [when they are pruned]." "Aye(' said R. Huna, "he has stolen ali the produce of my vineyards and has left nothing for me." 'There is a maxim.," they replied, "that whoever steals from a thief smells of theft." "If so," said he, "I promise to give him his share." Thereupon according to some the
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vinegar turned to wine again, and according to others, the price of vinegar rose to the price of wine. I t is taught that Abba Benjamin says: "I was always sorry for two things, that my prajer should be in front of my bed, and my bed should be placed between the north l and the south." y p ay b e i n f r o n t o f m y b e d . Whatis meant by 'in front of my bed'? Shall I say it means to pray near the bed? Has not R. Juda said in the name of Rab, and according to others if was R. Joshua b. Levi who said: "Whence do we learn that he who prays shall have nothing between him and the wall? It is said (Is. 38, 2.) T h e n did Hezekiah turn his face to the w a l l ~ and prayed unto the Lord." [Hence we see, that a man ought not to pray before his bed.] Do not say'Before the bed,' but say 'Immediately after rising.'36 And what does he mean by 'My bed shall be placed between the north and the south'? This refers to what R. Chama the son of R. Chanina and according to others R. Isaac said: <'Re who places his bed between the south and the north will have male children; as it is said (Ps. 17, 14.) And whose belly thou fillest with thy hidden treasury they will be satisfied with sons." Bab. Nachman b. Isaac said: "It will also prevent his wife from having a mis-carriage; for it is written here. Thou fillest their belly, and it is written there (Gen. 25, 24.) And when her days to be delivered were fulfilled." It was taught that Abba Benjamin says: "Two entered the synagogue to pray; one of them finished his prayer first and went out without waiting for his friend; mill his prayer be torn to pieces, as it is said (Job 18, 4.) H e teareth himself in his anger; shall for t h y sake the earth be forsaken? And moreover he causes [by his action] the Shechina to depart from Israel, as it is said (Ib. ib. ib.)' And shall the Tzur move away out of Hb place? And the word Tzur, refers only to the Holy One, praised be He! as it is said (Deu. 32, 18.) Of the Rock ( T z u r ) that begot thee thou wast unmindful." And if he wait0 for his friend what shall his reward be? (Fol. 6a) R. Jose the son of R. Chanina said: 'LHe will be worthy of the following blessings which are said (Is. 48, 18.) Oh, that thou ha& but listened to m y comrnand,nents! T h e n would have been as a river t h y piece, qnz as the waves of the sea, t h y prospflif~."

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We are taught that Abba Benjamin says: "The prayers of men are not heard [by Cod] save only when they come from the synagogue, for it is written ( I Kin. 8, 28.) T o listen, unto the song of T h y praise and unto T h y prayer, i. e., in the place where songs of praise are said, there should be the place of prayer." Rabin b. R. Ada said in the name of R. Isaac: "Whence do we learn that God frequents the synagogue? It is said (Ps. 8.2, 1.) Cod standeth in the Congregation of God; whence do we learn that when ten men are praying together the Shechina rests with them? It is said (Ib.) God standeth i n the congregation of God; S%hence do we learn that when three are sitting and discharging judgment, the Shechina rests with them? It is said (Ib.) I n the midst doth H e judge. And whence do we learn that when two are sitting together and studying the Torah, the Shechina is with them? It is said (Malachi 3, 16.) T h e n onv versed they that feared the Lord, one with another; and the Lord listened and heard it, and there was written a book of remembrance before him for those who feared the Lord and for those who reWhat should be underspect his nam.e." stood by the words, And for those who respect His name? R. Ashi said: "Even when one intended to observe a commandment but was accidentally prevented from doing so, it is credited to him as if he had actually observed it." And whence do we learn that even if one sits and studies the Torah, the Shechina is with him? It is said (Ex. 20, 24.) I n every place where I shall permit m y name to be mentioned, I will come unto thee and I will bless thee. Now let us see, since we know that the Shechina is even with one, why is it necessary to infer that it rests with two? Because if two study together the Shechina inscribes their words in the book of remembrances; for one, however, it does not inscribe his words in the book of remembrances. Since we know that when two study, the Shechina ie with them, why do we need any Inference for three? Because we should not think that discharging judgment is merely bringing peace and nothing else, and the Shechina therefore is not with them. It informs us then that discharging judgment is as important as the Torah; and since we know that the Shechina is with three, why do we
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need the inference concerning ten? Because in the case of ten people, the Shechina precedes, but for three, the Shechina does not 1 appear until the three are together. R. Abin b. R. Ada, in the name of R. Isaac, said: 'Whence do we learn that the Holy One, praised be He! lags Tephilin? It is said 62, 8.1 Sworn hat' the Lord by His 1.ighd hand and by the arm of His strength- BY His right hand, is meant the Torah, for it is said (Deu. 33, 2.) From His right hand, He gave a fiery law unto them; and by Htk strength, is meant Tephilin; as it is said (Ps. 29, 11.) T h e Lord will give strength unto His peo~le.How do we know that the Tephilin are a strength to Israel? It is said (Deu. 28, 10.) And all the nations of the earth shall see, that Thou art called by the name the Lord, and shdl be 'fraid of Thee; and we are also taught that R. gliezer, the Great, says 'This (the above verse) means the Tephilin of the head.'" R. Nachman b. Isaac said to R. Chiya b. Abin: "What is written in the Tephilin of the Sovereign of the universe ?" "It is written," he answered, "Who is like thy people Israel, the only nation." ( I Chr. 17, 21.) "And does the Holy One, praised be He! praise himself with the glory of Israel?fl for it is mitten (Deu. 26, 17.1 T h o u h a t this day aeknowledged the Lord, etc., and the Lord hath acknowledged thee, this day, i. e., the Holy One, praised be He! said unto Israel 'You have made me the only object of love in the world -as it is written (Deu. 6,4.) Hear, 0 Israel, the Lord our GO^, is one GO^; I will therefore make you the only object of love in the world-as it is written ( I Chr. 17, 21.) And who is like thy people, Israel the only nutioq:" R. Acha, the son of Raba, said to R. Ashi: "You may be right concerning one section of the Tephilin, what about the remaining sections?J,Sl ITn the remaining settions," [said R. Ashi] "are, FOTwhat great nation is there (Deu. 4, 7 ) ; And what great nation (Ib. ib.) ; Happy art thou, 0 Israel! (Ib. 33, 29) ;Or hath a God essayed, (Ib. 4, 34.) So that he may set thee, the highest (Ib. 26, IS)." "If so then there are more than four sections?" "But," [said he], "Or what great nation there, And what great nation, both being practically [in meaning] alike, are one section; Happy art

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thou Iflael, and Par what part of a nation, are another sect'ion; Or hath a God essayed, is the third section; and S o that H e may set thee the highest, is the fourth section; and all these verses are written and [put together into one section which is] placed also in the Tepiiilin of the hand. r Rabin b. R. Ada in the name of R. Isaac said: "Whoever frequents the synagogue [daily] and misses one day, the Holy One, praised be He! inquires about him; for i t is written (Is. 50, 1 0 . ) Wh,o i s among you, that feareth the Lord, that hearkeneth to the voice of His sercan,t? Though he has walked in dar7eness and had no light, let h i m trust in the name of the Lord; i. e., if he went to perform a meritorious deed [and was therefore absent from synagogue] there will be light unto him; but if his absence is due to persona1 business, then there will be no light unto him for he should have placed his trust in God." R. Jochanan said: When the Holy One, praised be He! enters the synagogue and does not find ten [men] prwent, His anger is immediately stirred, as i t is said (Is. 50, 2.) Why did I come and no m a n was there, did I call with. none to answer." R. Chelbo said, in the name of R. Huna: , :'The God of Abraham will help him who chooses a regular place for his prayers and when he &a,people will say of him, 'Woe, humble one! Woe pious! one of the real disciples of our father Abraham!' And whence do we h o w that Abraham had appointed n certain place [for his prayers] ? For it is mitten (Gen. 19, 27.) A n d Abraham rose early i n the ni0rnin.q t o the place where he ha,d stood before the Lord. And the word Omad (stood) refers to prayer, as it is said (Ps. 106, 30.) And Phineas stood and pra,p ed."30 R. Jochanan in the name of R. Simon b. Jochai said: "He who designates a certain place for prayer, win cause all his enemies to fall before him, for it is said (I1Sam. 7, 10.) I have procured a place for m y people, Israel, and I have planted them, that they may dwell & a place of their own, and be no more troubled; and that the children of wickdness shall not aflict t h e m any more ieretofore." R. Huna raised the following ''It is written (in "
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them), and it is written (Chr. 17, 9.) [of the same thing] Lechalotho (to destroy them). At the beginning the wicked merely afEcted Israel but later they tried to destroy Israel." R. Chelbo in the name of R. Huna said: "He who leaves the synagogue should not hurry." "This," says Abqe, "is only when he leaves, but on going to [the synagogue] it is meritorious to hasten, as it is said (Hos. 6, 3.) Let us know and hasten to serve the Lord." R. Zeira said: "At first when I saw the Rabbis hurrying to the session [of learning] on the Sabbath I thought to myself, 'The Rabbis profane the Sabbath.' But after I heard of what R. Tanchum said in the name of R. Joshua b. Levi : 'Always shall a man run to study, even though on the Sabbath, as it is said (Ib. 11, 10.) They shall follow after t ? ~ Lord e when, H e will roar Eke a Zion,' I , too, began to run." R. Zeira said: "The [chief] reward for attending a lecture lies in running" [to it, i. e., anxiety to hear it]. Abaye said: "The [chief] merit in attending the public lecture before a holiday [when the laws concerning the holidays are explained] lies in being pressed [on account of the crowd]." Raba said: "The [chief] merit for studying Halacha is in obtaining a full exalanation of it." R. Pappa said: '@he [chi&] merit of attending a funeral is the silence."40 R. Zutra said: "!@he [chief] merit for observing a feastday is charity."41 R. Shesheth said: "The [chief] merit of a funeral address is in the lifting qp [the voice in lamentation] ." R. Ashi said : "The [chief] merit in attending a wedding festival is the words [of entertanment] . " R. Chelbo in the name of R. Huna said: "Whoever prays with his back turned to the synagogue is to be called wicked, as it is said (Ps. 12, 9.) O n every side do the wicked walk."42 Abaye said: "This refers only to one who does not turn his face '0wards the synagogue but if he does turn his face towards the synagogue it does not matter even if his back is towards the worshipers."

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There was one man who prayed with his back turned to the synagogue; Elijah happened to pass by. It seemed to Elijall that the man prayed in the manner of an Arabian merchant, and he said to him: "Art thou standing before thy Master as if there were two dominions?" Thereupon Elijah drew his sword and killed the man. R Jochanan and R. Elazar both said: "When a man must apply for help to his fellow-men, his face changes like [the worm called]Keru7n; as it is said (Ps. 12, 9.) Like a worm, so is the cheapness of the sons of men." What is Eerum? When R Dimi came he related that among the seacoast towns, there is a certain worm, the name of which is '.&rum', and when the sun shines upon him, he changes into various colors. R. Ami and R. Ashi both say: "He [who has to apply for charity] is as if two judgments were passed upon him those of fire and water, as it is said (Ps. 66, 12.) Thou hast cawed man, to ride on our heads; we entered into fire and into water." R. Chelbo in the name of R. Huna said further: "A man shall always be strict in the observance of the Mincha service, for Elijah, the Prophet, was answered only a t the Mincha senice, as it is said (I Kin. 18, 36-37.) ~~d i t came to pass at ( t h e time o f ) the offering of the perpetual eveningsacrifice (Mincha)4s that EEijah the Prophet came new, and said: Answer me, 0 Lord, answer me, i. e., answer my prayer that a fire descend from Heaven, and answer me that they shall not gay it was an act of magic." R. Jochanan said: "In the evening service also [shall a man pay heed], for it is said (Ps. 141, 2.) May m y prayers be valued as incense before Thee; lifting up of m y hands as the evening offering." R. Nachman b. Isaac said: "To the morning service also [shall a man pay heed,] for ~t is said (Ps. 5, 4.) 0 Lord, i n the morning do Tlbou hear m y voice." Further said R. Chelbo in the name of R. Huns: "He cheer the bridegroom, whose wedding feast he has enjoyed, transgresses against the five voices (the passage where voice is mentioned five times) (Jer. 33, 11.) The voice of gladness, the voice of joy, the voice of the bridegroom and the voice of the bride, the voice of those who say Praise ye the LOT^ of gosts." And

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if he does cheer him, what will his reward be? R. Simon b. Lakish said: "He will merit the Torah, which was given with five voices, as it is said (Ex. 19, 16.) And it came to pass o n the third day, when it was morning, that tliere were tl~unders, 4 4 and the voice of the cornet, etc., And the voice of the cornet was, etc., And God answered him with a loud voice." R. Abuhu said: TO cheer the bridegroom is considered meritorious] as if he brought a thanksgiving offering; for it is said (Jer. 33, 11.) Of those that bring thanksgiving offering unto the house of the Lord." R. Nachman b. Isaac said: "It is as if he had rebuilt one of tho ruins of Jerusalem, for it is said (Ib.) For I will cau.se their captivity to return, as at the first, saith the Lord." R. Chelbo in the name of R. Huna also said: ''Whoe~~er has fear of God, his words will be beard;" as it is said (Ecc. 12, 13.) T h e end of the matter is, let us sum u p the whole; fear God, and keep His commandments, for this is the whole [duty of] man." What is meaut by For this is the whole duty of man. R. Elazar said: "The Holy One, praised be Re ! said 'The whole world would not have been created if not for him [who R. Abba b. Cahana said: fears God]."' "This [fear of God] is equal in importance to that of the whole world put together." R. Simon b. Azai, and according to some, R. Simon b. Zoma said: "The whole world would not have been created if not for the purpose of being host to him (who fears " God) . R. Chelbo in the name of R. Huna further said: "He who knows that his friend is accustomed to greet him, shall try to greeb him first, for it is said (Ps. 34, 15.) Seeli peace and pursue it, and when one responds not to a greeting he receives, he is to be ca1Ied robber, as it is said (Is. 3, 14.) But, #a who have eaten up the vineyard; the pknder of the poor is in your homes." [What have the poor that they were plundered of? Nothing but their greeting.] a ') R. Jochanan said in the name of (Fol. ? R. Jose b. Zimra: 'Whence do we know that the Holy One, praised be He! prayeth? 45 It is said (Is. 56, 7.) Even these will I bring to m y holy mountain, and make them joyful in m y house of prayer. It does not say in
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their [house of] prayer, but in my [house of] prayer. We learn from this that the Holy One, praised be He! prays." What doeth Hc pray? R. Zutra b. Tubia, in the name of Rab, said : "[Thus He prayeth~ <&fay it be my will that my mercy overcome my anger; and let my compassion rule over my attributes [of Justicel that I may deal with my children in attributes of kindness: and out of regard to them may I overlook Judgment."' I t is taught that Rabbi Ishmael b. Elisha said: "Once, when 1 entered the Holy of Holies to burn the incense, I saw the Lord of all Hosts sitting on a high and exalted throne, and He said to me 'Ishmael, my son, bless me!' I replied, 'Sovereign of the Universe! may it be Thy will that Thy mercy overcome Thy anger, and Thy compassion may overrule Thy other attributes; let Thy conduct toward Thy children be with the attribute of loving kindness and enter inside the line of justice; and, out of regard to them mayest Thou overlook Judgment !' The Lord shook His head at me" [as a sign confirming my prayer]. By this R. Ishmael mrants to teach us that the blessing of a common man shall not be lightly esteemed. R. Elazar said in the name of R. Chanina: "Never shall the blessinp of even a common man be considered ins&ifieant in your eyes; for two great men of their generation were blessed by simple men and their blessings were fulfilled. They are: David and Daniel-llavid was blessed by Aravnah, as it is written (I1 Sam. 24, 23.) And Aravnah said unto the king, ;May the Lord tAy God receive thee favorably. Daniel was blessed by King Darius; as it is written (Dan. 6, 17.) May thy God whom thou dost worship continw ally, truly deliver thee."

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sand eight hundred and eighty-eighth part of an hour; and this is meant by the word Regga (moment) ;and no creature is able to determine that exact moment [vhen the anger arises] except Bilarn the wicked, for it is written (Num. 24, 16.) And knoweth the knowledge of the most High. How is it possible? If he did not know even the temperament of his animal, how could he acquire a knowledge of the Most High? We must therefore say that he knew how to determine the exact hour in which the Holy One, praised be He! is angry. And this is meant by the prophet who said to Israel (Micha 6, 5 . ) 0 my people, do but remember what Balak the king of Moab resolved in order Lo know t7~e gracious benefits of the Lord. What is meant by T h e gracious benefits of the Lord. R. Elazar said: "Thus said 'the Holy One, praised be He! unto Israel. 'Do but remember how many gracious benefits I bestowed unto ye, that I kept myself back from becoming angry during all the days of Bilam, the wicked; for my anger might have inflicted a great misfortune upnn them [in that generation].' And this is meant by Bilam vhen he said. (Num. 23, 8.) How shall I denounce, whom God hath not denouncrtZ? And how shall I defy, when the Lord hath nol defied?" A n d h o w long endureth His anger? A R e g g a ( m o m e n t ) . How long does a Regga last? R. Abin and according to some R. Abina said: "A Regga lasts as long as it takes to utter it." And whence do we learn that God is angry? It is said (Pa. 30, 6.) For His anger is nzomentary, ( b u t ) life rests upom his favor. And if you vish I say from this (Is. 26,20.) a i d e thyself but for about a moment, until anger pnsseth away. And when is H e angry? Abaye said: "During the first three hours of the day, when the crest of the cock becomes white and he stands on one leg." But the cock stands like that all the time? At all times it has red stripes [in the white rrest], but in that particular hour there are no red stripes whatsoever.
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A certain heretic was in the neighborhood of R. Joshua b. Levi, and annoyed him exceedingly, questioning him about various passages. One day R. Joshua b. Levi took a cock, tied it to hip, bed and watched it, thinking that as soon as he would notice the sign, he would curse the heretic. But before the time came, sleep overtook him.

So he said: "I learn from this [incident] that it is not proper to do such a thing: And he is beneficent in all His work, it is written (Ps. 145, 17.) and it is also written (Pr. 17, 26.) Punishment, even to the just, is not good." 47 It was taught in the name of R. Meier: "At the time when the sun rises and all the heathen Kings of the East and West, with their crowns upon their heads, prostrate themselves before the sun, thereupon the Holy One, praised be He! immediately becomes angry." Further said R. Jochanan in the name of R. Jose: "One chastisement in the heart of man (self reproach) is better than many lashes, as it is said (Hos. 2, 9.) And she will pursue her lovers, then will she say, '1 will go and return to my first husband; for it was better with me then than now."' Resh Lakish said: "It is better than one hundred stripes, as it is said (Pr. 17, 10.) A reproof penetrateth more deeply into a wise man than a hundred la-shes into a fool." Further, said R. Jochanan in the name of R. Jose : "Three things did Noses request of the Holy One, praised be He! and they were all granted unto him. He asked that the Shechina shall dwell in Israel and it was granted, as it is said (Ex. 33, 16.) IS it not in that because Thou goest with us? He asked that the Shechina might not dwell with heathens and it was granted to him, as it is said (Ib.) So shall we be distinguished, I and thy people. He asked that the Holy One, praised be He! make known His ways, and it was granted to him, as it is said (Ib, ib. 18.) And he said, let me see, I beseech Thee, Thy glory, i. e., he said before the IIoly One, praised be He ! 'Sovereign of the universe, why is there a righteous man who prospers while another righteous person suffers? Some wicked person prospers while another wicked person suffers?' He answered him: 'Moses! the righteous person that prospers is righteous himself, and the son of a righteous one; the righteous one that suffers is righteous himself but the son of a wicked one [he suffers for the sins of his parents] ; the wicked person who prospers is wicked himself but the son of a righteous person, and the wicked person who suffers is wicked himself and the son of a wicked one.'" The Master said above, "The righteous person that prospers is righteous himeelf and the son of a righteous one; the

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righteous one that s u E m is righteous himself but the son of a wicked one." Is t h i ~ so? Behold! It is written (Ex. 20, 5.) Visiting the iniquities of the fathers upon the children; and it is written (Deu. 24, 16.) Fathers shall not be put to death for the children, and we have asked the question as to the contradiction of these two passages, and answered; there is po difficulty. One pasgage refers to those who continue the [wicked] deeds of their parents, and the other passage refers to those who do not continue the [wicked] deeds of their parents. [Hence we see that a righteous man, even if the son of a wicked man does not suffer?] But we must say that He said thus to him: "A righteous one who prospers, is one who is perfectly righteous; a righteous one who suffers, is not a perfectly righteous one; a wicked one who prospers, is one not really wicked; a wicked one who suffers, is one rossly wicked." And this [saying of Rabbi fochanan] difTers from that of A. Meier, for R. Meier said: "Two request5 were granted to Moses and one was not granted, for it is said (Ex. 33, 19.) And I will be gracious to whom I will be gracious, although he does not deserve it; And I will show mercy to whom I will show mercy, although he does not deserve it." And He said: Thou canst not see my face. (Ib.) R. Joshua b. Barcha said: "Thus said the Holy One, praised be i l l i n g [to He ! unto Moses: 'When I was w reveal myself] thou wast unwilling (didst hide thy face) ;48 now when thou art willing [to see me] I am not willing [to reveal myself]."' And this differs from the opinion of R. Samuel b. Nachmeini who quoted R. Jonathan; for R. Samuel b. Nachmeini said in the name of Jonathan: "On account of three things Moses earned the merit of tho following three things; viz., for And Moses hid his face, (Ib. 3, 6.) he earned the merit of A shining face;4g for He was afraid (Ib.) he earned the merit of, And they were afraid to come nigh unto him (Ib. 34, 30.) ;and for To look up to God (Ib. 3, 6.) he earned the merit of, And the similitude of the Lord doth he behold (Num. 12, a)." [Hence it shows that he was rewarded for hiding his face and differing with R. Joshua B. Karcha]. And then I will remove my hand, and thou shalt see mu back: but mu face shall not be seen ( ~ ~ " 3 231. 3 , R. chams b. 48) See m. 3 . 9-8.
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Bizna in the name of R. Simon the Pious 5 s lwp awn? win 7173 wnpn nxlnv said: "This means that the Holy One, praised be He! showed to Moses the knot of : 1'59~n the Tephilin (Phlacteries) . " (Ib. b) R. Jochanan in the name of R. ]ipnw 9 2 7 PIWD p n 1 9 937 ?arc ( 2 " ~ ) Simon b. Jochai said: "Since the day the Holy One, prmsed be He! created the world ~ii Tn3 i wi-r?n mlw niw 9Hnv 12 there was no man who called the Holly One, praised be He! 'Lord' (Adon) until Abrawi-rpn5 v n p w n 1 nvn ~ 85 n57yn n H ham came and called him 'Lord,' for it is 1 1 ? H lHY?l P373H H 3 W ?y 117W W l i l 7 1 7 3 said (Gen. 15, 8.) -4nd he said Lord God, whereby shall I know that I shall inherit nn3 nyn5H n ik 4 in811 (in n+wxl>) ' ~ 3 1 it?" Rab said "Daniel also would not have been answered were it not for the sake 01 nsy3 HS 5~937 q~ 21 ?an .mwrn 9 3 y7H Abraham, for it is said (Dan. 9, 17.) And now listen, 0 our God! to the prayer of thy iinyi (B 5 ~ 3 3 7 )mwsw nm3n 592~38% servant, for the sake of the Lord;-'for Thy salre' he [Daniel] ought to have said? But :nni i9jijnn 5 ~ f 1 n y njan 5 n 1rn5nyaw [he prayed] for the sake of Abraham, who 73yn5 9nH ;yn5 pawn 7 ~ 7 3 5 ~~7 9 . ' ~ called you Lord." Again said R. Jochanan in the name of . ~ n7#~ 7 nn-13~ 3 ~ ]ynS n 5 ~ 3 9 5 9ya'ta R. Simon b : Jochai: "Since the day when the Holy One, praised be He! created the world, there was no Inan who thanked the Holy n13w ni'n 9"3w1 nivn pnl* 9 2 7 :an1 One, praised be He! until Leah came and thanked Him, aa it is said (Gen. 29, 35.) m;nw P?H n'ri 8 5 ia51p nx nU2p8 This time will I thank the Lord." What is the meaning of being calIed ~ D H J W in?lni nx5 nnlw : ,nn"pn5 Reuben?50R. Elazar said: "Leah said, 'See 7"n piny .'n n K nsln nyan ( ~ n 2' w ~ i 3 ) the difference between mv son and the son of nly father-in-law ( E S ~ U ) whereas my 1 3 5 9 2 3 1 9 3 nDl1NY ilk+? mt3H 7 7 ~ 5 ~ father-in-law's son sold his birthright to Jacob of his own accord, as it is written zj3t il9ny7n7 ~ " Y H 9nn 1 3 1 5 8 7 (Gen. 25, 33.) And he sold his right of nN 11JD91 (n2 I'n3'T n'n1l9335 first-born unto Jacob, yet what happened? As it is written (Ib. 2'7, 41.) And Esau hated Jacob, and it, is also mitten (Ib. ib. 36.) (" 1 ' 3'3 3'n3 'In 3?Y95 1n11J2 And he said, hafh he been therefore named I n K ' l (nw) 3rnJi 3py9 nH ltvy Dluwrl Jacob, because he hath supplanted me these two times; but my son, although it was 3 8 ISHI p ~ y t ) 9j>pvri 332)' ')nW Hl(73 9 against his will that Joseph Cook from him the birthright, as it is written (I Chr. 5, I.) t$~l* ~TSPW ilTi'i3 597 3 3 5y qN ' 3 3 But when he defi7ed his father's bed was his birth-right given unto the sons of Joseph; t S S n 3 1 (3 ~ " m ) YnJ7 il'PD ilm1'i9335 yet he never envied him, for it is written 3 n 9 31'=H 'YIYv Ij'BH W95WllJ3 n (aen. 3'7, 21.) ~~d ~~~b~~ heard it he delivered him out of their hands.'" Why ynCy,t (r5 n,ms,2) n93 mp9X ~5 was she named Ruth? R. Jochanan said "Be cause she merited that from her shall come .p-pp :nj9~91 131m n;? t ~ p (7% f " ' ) forth David, w 1 1 0 satisfied the Holy One, 1nl41w 7 1 7 njnn NYY im3V jjnl* ' l " ~ praised be He! with songs and praises." And whence do we derive that the name is the (ps. 46, NDWT 15 K ~ B I ninlwni nn9v3 fi"2vf cause? R. Elazar said : a ~ is t 9.1 Come, look at the a?eeds of the Lord, who ( ,, H71.) YE*, 71Yj* 3 ' , ,DX P . J , hafh made desolation on the earth Do not the luMne The Feasoll glving In \the Bible, (w.29 32.) expl&W Only the Enst paat SO) "to we," r u n d ~ s n ,"aom," w l k "betwaoa'' 81) Reu an-ing

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read it Shamoth (desolation), but read Shemoth (names)." ~urthe'r said R. Jochanan in the name of R. Jose: "Every utterance which came forth from the mouth of the Holy One, praised be He ! for good purpose even when upon condition, was nerer retracted." Whence do we derive this? From our Teacher Moses, as it is said (Deu. 9, 14.) Let me alone, and I may destroy them, and Blot out their names from under the heavens, and I will make of thee a nation. mightier and more numerous than they; and although Moses invoked mercy concerning this thing and succeeded in annuling that decree, yet it [the promise, .4nd I will make thee a nation mightier and more numero w ] was fulfilled to his children, as is said (I Chr. 23, 15-16.) The sons of Moses were Ctershon, and Eliezer, and the sons of EZiezer were Rechabyah, the chief, the sons of Rechabyah became exceedingly great in number, and R. Joseph taught they were more than sixty myriads. This is inferred from the two similar words, Rabu, Rabu: It is written here, They were exceedingly great in number (Rabu), and it is written there (Ex. 1 7.) They were fruitful and exceedingly great k number (Vayirbu). (lb. b) Further said R. Jochanan in the name of R. Simon b. Jochai: "A degenerate child in a man's house is worse than the war of Gog and J f a g ~ gfor , ~ it ~ is said (Ps. 3, 1.) A song of David, when he fled from befom Abshalom, his son. Immediately after this is written, Lord! How numerous are my assailants! How many that rise up against me, while of the war of Gog and Magog it is written (Ib. 2, 1.) Wherefore do nations rage and people meditate vain things? But How numerous are my assailants is not etated [in connection with the war of Ctog and Magog J ." A song of David, when he fled from Abshaalom his son (Ib.)It should have been said, A lamentation of Dacid? R. Simon b. Jochai said: "Unto what can David's incident be likened? Unto a man against whom a large note was brought forth to be paid; before he paid it he felt grieved and sorrowful, but after he had paid it, he rejoiced. So waa David-since t h e A ~ o l -one, y praised be He! said to him (I1Sam. 12,ll.) Behold! I will raise up against thee evil out of thy
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own house; he felt grieved, for he feared it would be a slave or a bastard who would have no mercy on him. But when he saw it was Abshalom [his own son] he was glad and composed a song." Wrther said R. Jochanan in the name o f R. Simon b. Jochai: "It is permitted to quarrel with the wicked in this world, because it is said (Pr. 28, 4.) They that forsake the Torah praise the wicked, but those who observe the Torah contend with them." We also have a Baraitha to the same effect. R. Dostai b. Mathun says: "It is permitted to quarrel with the wicked in this world; as it is said (Pr. 28, 4.) They that forsake the Torah praise the wicked, but those who observe the Torah contend with them; and if some one should whisper to you saying: 'Behold ! it is written (Ps. 37, 1.) Of David! Do n o t fret thyself because of the evil-doers.' Tell him that he whose heart smites him [who has no clear conscience] says so, for the real meaning of the passage is: Do not compete with the evil-doers, i. e., to be among evil-doers; And neither be thou envious against the workers of iniquity, to be like them. And it is also said (Pr. 23, 17.) Let not thy heart be envious against sinners, but i n the fear of the Lord (remain) at all times." Is that so? Behold! R. Isaac said: "If you see a wicked man upon whom fo;tune smiles, do not quarrel with him, for lt is said (Ps. 10, 5.) Prosperous are his ways at all times; and moreover, he always wins by law, as it is said (Ib.) Far aloof (remain) T h y punishments from him; and moreover, he sees [revenge] in his enemies, as it is said (Ib.) All his assailants, he pufeth at them." There is no difficulty [in understanding this] ;one deals with secular affairs and the other deals with divine affairs, and, if you wish, you may say both passqes deal with divine affairs and there is no difficulty; for one deals with a wicked man upon whom fortune smiles, and the other with the wicked man upon whom fortune does not nmile; and, if you wish, you may say both deal with a wicked man upon whom fortune smiles; yet there is m, difficulty,for one deals with a perfectly righteous man and the other with on@ who is not righteous throughout; for R. Huna said: "What means the passage (Habakuk 1, 13.) Wherefore wilt thou look upon those that deal treacherously; be silent when #he wicked stuallows u p him that is more

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righteous than he? How can it be possible that a wicked man should swallow up a righteous man? Behold! It is written (Ps. 37, 33.) The Lord will not leave him in his hand, and it is written (Pr. 12, 21.) No wrong can come unawares to the righteous! We must therefore say: "One, more righteous than he is, the wicked person does destroy, but he cannot destroy the perfectly righteous man." And, if you wish, you may say that when fortune smiles upon a man, it is different [and even one perfectly righteous should not fret at him]. Again said R. Jochanan in the name of R. Simon b. Jochai: "The obedience [to the law] is more important than the study; for it is said (I1 Kings 3, 11.) Here is Elisha the son of Shaphat, who poured water o n t71e hand of Elijah. Poured, is said, not Studied; from this we infer that obedience [to the law] is more important than the study." 8. Isaac said to R. Nachman: '(Why did not the master come to the synagogue lo pray ?" "Because I was not feeling well," answered R. Nachman. "The master should have gathqred ten in his house and then prayed," said R. Isaac. '(It was too hard a task for me," said R. Nachman. "If so," remarked R. Isaac, "then why did not the master direct the Sexton to infbrm him when the public pray? [so that he might pray at that time?]" "Why are you so particular about it?" asked R. Nachman. "Becnnsn." -, said R. Isaac, "R. Jochanan in the name of R. Simon b. Jochai said: (Fol. 8a) 'What is meant by the passage (Ps. 69, 14.) But as for me, I direct my prayer unto Thee, 0 Lord, in a time of favor. When is it a time of favor? It is when the community at large prays.'" R. Jose, the son of Chanina said: "We infer it from this, (Isa. 49, 8.) Thus hath said the Lord, in the time of favor have I answered thee." R. Chanina said: "We derive it from this, (Job 36, 5.) Behold, God is mighty and despiseth no one, 6S and it is written (Ps. 55, 19.) He delivered my sou2 in peace from the battle against me; for in multitudes are thev (contendino'l .with me." We have also a ~ a r d t h a to the same effect, R. Nathan said: "Whence do we know that the Holy One, praised be He I despiseth not the wavers of a communitv? It is written "
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&ly one occupies iumself with the study of
the Torah and the practice of loving kindness I consider as if he delivered me and my children from the nations.' " R. Levi said: "Whoever has a synagogue in his town, and does not go there to pray, is to be called a wicked neighbor, as it is said (Jer. 12, 14.) T h u s hath said the Lord against all m y wicked neighbors; moreover by his actions he causes exile to himself and his children, as it is said (Ib.) I will pluck them out of t h e 2 land, and the house I pluck out from the midst of of Judah them." They told R. Jochanan that there are aged people in Babylon, and he remarked wonderingly, <'Itis written (Deu. 11, 21.) I n order that your days may be multiplied, and tha days of your children i n the land which the Lord swore unto your fathers, but not outside of Palestine." But when he was informed [of the fact] that they come early to the synagogue, and leave it late, then he said: "Aye, it is this which helps them, as R. Jochanan b. Levi said unto his children, 'Come early and remain late in the synagogue, in order that you may live long.'" R. Acha the son of R. Chanina said: "From what Biblical passage [do we learn this] ? Happy is the man that hearkeneth unto me, watchcng day by day at m y gates, waiting at the posts of m y doors (Pr. 8, 34), and after this is written, For he who finds me, finds life." R. Chisda said: "A man shall always enter two doors to the synagogue." What does he mean by ('two doors"? He means that a man should wait as long as i t takes to walk the length of two doors, and then begin to PrayFM thiS shall every pious one pray .unto Thce at the time when Thou mayest be found (Pr. 32, 6 ) . R. Chanina said: "L-eth Metzo, (At the time when thou mayest be found) alludes [to the time when one is about to take a] wife, as it is written (Pr. 18, 22.) Whoso hath found a wife hath found happ& ness." 64 I n Palestine, when a man married he was asked Matzah (found), or Molzei (find). Vatzah, as it is written (Pr. 18,
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22.) Whoso hath found (Matza) a wife hath found happiness; Yotzei, as it is mitten (Ecc. 7,26.) And find (Yotzei) the woman more bittcr than death. R. Nathan said: "L-eth Metzo, refers to the Torah, as it is written (Pr. 8, 35.) For he who findeth me (the Torah), findeth life." R. Nachman b. Isaac said: "L-6th Metzo, means [the time death, as it is written (ps. 68, 2 1 . 4 ~ h ~ escape from death." We have also a Baraitha to the same effect: There are nine hundred and three kinds of deaths in the world, as it is said (Ib.) The escape from death (Totsa0th). The numerical value of the vord Totzaoth, amounts to nine hundred and three; the hardest of all deaths is croup, and the easiest of all is the divine kiss; croup is like a thorn in a ball of woo!. which [if one tries to tear loose] lacerates backward (in the opposite direction of the knots) ; others say as the gushing water at the entrance of a canaI [when the sluice bars are raised] ; the kiss referred to is like the extraction of a hair from milk. R. Jochanan said: "L-eth Ilfetzo, refers to the grave." R. Chanina said: 'Where is the Biblical passage to prove i t ? (Job 3, 22.) Who would rejoice, even to exulting, who would be glad could they but find a grave." Rabba b. R. Shila said: "Thus it is that people say: 'Man ought to pray for peace even to the last clod of earth thrown on his grave.' " Mar Zutra said: "L-eth Metzo, refers to the necessity of living in a place where there are sanitary conditions." The sages of Palestine [upon hearing all the opinions in explaining the above passage] remarked that Mar Zutra's opinion is the best of all. Raba said to Rafram b. Papa: "Speak to us, Master, of those excellent things you said in the name of R. Chisda in reference to the synagogue." "This is what R. Chisda said," s a d [Rafram] to him : (' 'What is the meaning of the passage (Ps. 87, 2.) The Lord loveth the gates of Zion more than all the dwellings of Jacob. The Lord loveth the gates that are marked with the signs of Halacha (laws) more than the synagogues and the houses of study.' 65 and this agrees with R. Chiva b. Ami who said, in the name of Ulla: 'Since the destruction of the Temple, nothing has remained to the Holy One, praised be He! in His world, but four cubits of the Halacha

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mla, that since the destruction of the Temple, nothing has remained to the Holy One, be He! in his world but four cubits of the Halacha, I never prayed but where I studied." R. Ami and RI. Assi, although they both had twelve synagogues in Tiberia, still did not pray elsewhere but between the pillars where they had studied. R. Chiya b. Ami, in the name of Ulla said: "A man shall always live in the same place where his teacher lives, for as long as Shimi b. Geira lived, solomon did not marry Pharaoh's daughter." 5e Behold, we are taught that a man shall not live in the same place with his teacher! This is not difficult to explain, for the former deals with a disciple who bends before (obeys) his teacher, and the latter deals with a disciple who does not bend before (obey) his teacher. Another thing said R. Chiya b. Ami, in the name of Ulla: "He who enjoys life through the labor of his hand, is greater than he who fears God, for concerning the man who fears God, it is written (Ps. 112, 1.) Happy i s the man who feareth the Lord; while concerning the man who enjoys the labor of his hand, it is written (Ib. 128, 2.) When thou eateth of the labor of thy hands: (then) wilt thou be happy, and i t shall be well with thee.-Wilt thou be happy, in this world. And it shall be well with thee, in the world to come; but concerning the one who fears God it is not said, And it shall be well with thee." (Ib. b) Raba said to his children (by way of advice) : "When you cut meat don't cut it on your hand."-Some attribute this to the danger in cutting into the hand and others to the spoiling of the meat. - "And you should not sit down on the bed of an Armenian, and do not pass behind the synagogue at the time the community ia praying." Regarding the bed of an Armenian, some say is meant not to go to sleep without the Sh'm'a which resembles an Armenian bed, and according to others, it means not to marry a proselyte. And, according to others, it means a real Armenian and refers to the incident that happened to R. Papa. R. Papa visited an Armenian and she brought him out a bed bidding him to sit on it. R. Papa

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refused and said to her: " I shall not sit on it unless thou wilt lift up the bed and show me what is under it." She did so and he noticed a dead child was under the bed. Since then the sages said: "A man shall not sit on the bed of an Armenian." "Do not pass the rear of the synagogue while the community is praying;" this supports the opinion of R. Joshua b. Levi, who said: "A man has no right to pass behind the synagogue while the community is praying." We are taught that R. Akiba says: "For three things do I admire the Medians: when they carve meat, they do it on the table; when they kiss, they do so only upon the hand; and when they keep counsel, they do so only in the field." R. Ada b. Ahaba said: "What Biblical passage indicates [that consultation should be held only in the field] ? And Jacob sent and called Rachel and Leah, to his flock (Gen. 31, a)." (Fol. 9a) R. Abba said: "A11 agree that the deliverance of Israel out of Egypt took place in the evening, as it is said (Deu. 16,l.) Did the Lord, thy God, bring thee forth out of Egypt by night; and [they also agree] that they did not leave [Egypt] before the next morning, as it is said (Num. 33, 3.) On. the morrow after the Passover sam'fice, the children of Israel went out with a high hand, but they differ as to the meaning of Chipazon (In haste, Ex. 12, 11). R. Elazar b. Azariah holds that Chipazon (In haste), refers to the Egyptians who [after realizing the plague of the first-born] hurried the children of Israel to leave; and It. Akiba holds Chipazon (In haste), refers to the Israelites [who were in haste to leave] . "We have also a Baraitha to the same effect: Did the Lord, th?j God, bring thee forth out of Egypt b$ night (Deu. 16, 1). "Did they really go out a t night? Behold! it was in the morning, for it is said (Num. 33, 3.) O n the morrow after the Passover sacrifice, did the children of Israel go out with a high hand. We must therefore say that the beginning of the deliverance w a s in the evening." Speak ( I beg thee) i n the ears of the people (Ex. 11, 2 ) . It was said in the school of R. Janai : "The word Nah,68 means nothing else but request; the Holy One, blessed be He ! said unto Moses, 'I pray thee go and tell them (Israel) that I request of them they shall ask from the Egyptians silver vessels

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(Abraham) shall not say, Aye, the decree, (Gen. 15,13.) And they will make them serve and they will afflict them, was indeed fuE filled for them; but [the other half of the decree] And afterwards shall they go ouB with great substance was not fulfilled.' [When Moses informed Israel of this] they said to Him: '0 that we might go out ourselves.' " This may be likened unto a man detained in prison, who when told by the people that he would be set free the next morning and would receive a large sum of money, said to 1 pray of YOU, take me out imthem: " mediately; that is all I wish." And they caused to give unto them what they required (Ib.). R. Ami said: We infer from this, that it was given to them against their will." Some say against the will of the Egyptians, and others say against the will of the Israelites; those who say against the will of the Egyptians, infer this from (Ps. 68, 13.) Y e t she that tarried at home (Egypt that tarried at home), divided the spoil; and those that say against the will of the Israelites, because of the burden of carrying them; And they emptied out Egypt. (Ib.) R. Ami said: "We learn from this that they left her (Egypt) like a net without grain," and Resh Lakish said: "They left her like a depth without fishes." 69 I will be that I will be (Ex. 3, 14).6O The Holy One, praised be He! said unto Moses, "Go and tell Israel that I was with you during this subjugation and I will be with you during the nest subjugation." So Moses said unto Him: "Sovereign of the Universe, is not the affliction terrible enough when it is really present [without telling of it beforehand] ?" Whereupon the Holy One, praised be He! said unto Jfoses: "Then go and tell, ' I will be/ sent nze unto you." Answer me, 0 Lord, answer me ( I Kings 18,37). R. Abuhu said: "Why did Elijah say twice, Answer me? We infer from this that Elijah said, before the Holy One, praised be He! 'Sovereign of the Universe, answer me that a fire shall come down from Heaven and consume everything that is upon the altar; and answer me, to remove from their mind that they shall not think it was the result of sorcery," as it is said (Ib.) Thou hast turned their hearts back again."

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%etns see :.Thc Fsssage (Ps. 19, 15.) May Be words ~f m y mouth be acceptable, can be q i d i n e d in the jast tense, and it may be explained in the future tense. Why then have the Rabbis decided to say it after the Xighteen Benedictions and not before? R. Juda, the son af R. Simon b. Pazi, said: "Because David did not say this verse until after he had said eighteen chapters, therefore did the Rabbis decree [to say it] after the Eightee~ Benedictions." Is it after eighteen? Behold! it is after nineteen? Aye! the first two chapters, viz., Happy is the man, and Wherefore do heathens rage, are only'one chapter, for R. Juda, the son of R. Simon b. Pazi, said: "One hundred and three chapters were uttered by David, and he did not nay Hallelujah until he had contemplated the downfall of the wicked; as it is said (Ps. 104, 35.) Let the sinners be taken completely out of the earth, and let the wicked be no more; Bless the L w d , 0 m y soul, Hallelujah! Instead of one hundred and three, we ought to say, one hundred and four? but we infer this, that Blessed is the man, and W h y do the heathens rage, are but one psalm. (3'01. 10a) As R. Samuel b. Nachmeini in the name of R. Jonathan said: 'Every chapter that was beloved by David, he began and concluded it with the word, Happy; It began with Happy is the man (Ps. 1, I ) , and ended with IIappy are all they that pt treir trust i n H i m (Ib. 2, lo).' [This proves that the first " two chapters are one] . There were some highwaymen in the neighborhood of R. Neier who annoyed him 06 much that he once prayed that they should die; but his wife Baruriah said to him: "HOW do you justify this? [such prayer?] Is it because, it is written (Ps. 104, 35.) Let sin be consumed [which you understand to mean that the wicked should be destroyed] ; behold is it then written T h e sinners? It is written sin! Besides, read the last part of this verse And the wicked will be no more. Pray, therefore [on their behalf], that they may be led to repentance and the wicked w i l l be no more." He did pray for them and thereupon they were led to repent. A Badduce once asked R. 14buhu: "It is written (Ps. 3, 1.) A psalm of Dazlid when he fled from his son, Abshalom, and it is written (Ib. 57, 1.) By Daqid a Michtam, when he fled from Saul. Let w see, which event oc-

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curred first? Was it not the incident with Saul? Why then is i t written last? "Aye," R. Abuhu said to him, "you, who do not recognize the rule of contiguous passages,"' find this difficult, but to us who recognize the rule of contiguous passages, i t is not at all difficult; for R. Jochanan said: "What is the Biblical proof for the rule of contiguous passage? It is said (Ps. 111, 8.) They are well supported forever and eternally they are framed i n truth and uprightness. Why is the story of Abshalom placed near the chapter of Gog and diagog? 62 If one should ask you, 'Is it possible that a slave (Gog and ~Wagog)shall rebel against his master is it possible that (God) ?' answer him : 'HOW a son shall rebel against his own father? Yet, i t did so happen (with Abshalom) ; so is this also possible.' " R. Shimi b. Ukba, and some say Mar Ukba, frequented the house of R. Simon b. Pazi:, who was accustomed to arrange Agadah before R. Joshua b. Levi, and asked R. Simon b. Pazi : "What is the meaning of the passage (Ps. 1 0 3 , l . ) Praise the Lord, 0 m y soul, and all that is within me (praise) His Holy name." "Come and see," said R. Simon b. Pazi to him, "how the custom of the Holy One, praised be He! differs from the custom of frail man! The custom of frail man is to form a shape on the wall but he can put into i t neither breath nor soul, nor entrails nor bowels, but the Holy One, praiaed be He! is not so. He forms a shape within a shape (creates a body within a body) and puts into i t breath, soul, entrails and bowels, and it is this that Hannah means When she said (I Sam. 2,2.) There is none holy like the Lord; for there is none besides Thee, and there is not any rock like our Lord. What is meant by Ein Tzur Keloheinu~ It means that there is no shaper like our Lord." An& what does i t mean by For there is none besides Thee? R. Juda b. Menassga said: "DO not read flin Biltecha (none besides Thee), but read B i n Lebalathecha (nothing could wear you out), for the nature of the I-Ioly One, praised be He! is not like the nature of frail man. The works of frail man wear out their maker, but the Holy One, raised he He! is not so, H e wears out his work." 'Yon did not quite understand my question," said R. Shimi b. Ukba to R. Simon b. Pazi,

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"what I intended to ask was this : Five times did David say Bless the Lord, 0 m y soul; in reference to what was it said?" "He said it," [replied R. Simon b. Pazi] "in reference to the Holy One, praised be He! and in reference to the soul, for just as the Holy One, praised be He! filleth the entire world, so does the soul fill the entire body; just as the 'Holy One, praised be He! seeth, but cannot be seen, so does the soul see, but cannot be seen; just as the Holy One, praised be He 1 feedeth the entire world, so does the soul feed the entire body; just as the Holy One, praised be Hel is pure, so is the soul pure; and just as the Holy One, praised be He! dwelleth in a place secret from all, so does the soul dwell in a secret place; therefore, let that (the soul) which possesses these five attributes come and praise Him, to whom these five attributes belong." B. Hamnuna said: ''What means the passage (Ecc. 8, 1.) Who is like the wise? And who knoweth (as well) the ezplanation of a thing? i. e., who is like the Holy One, praised be He1 who knorveth how to compromise between two righteous men, between (King) Hezekiah and Isaiah? Hezekiah said, Isaiah ought to come to me for we find that Elijah went to Ahab, as it is said ( I Kings 18,2.) And Elijah went to show himself unto Ahab; and Isaiah said Hezekiah ought to come to me (to pay me a visit), just as we find that Jehoram, the son of Ahab went to Elisha. e3 What did the Holy One, praised be He! do? He brought affliction on Hezekiah, and then said to Isaiah: 'Go and visit the sick,' as it is said (Isaiah, 38, 1.) I n those days Hezekiah fell sick unto death; and there came unto h i m Isaiah, the son of Amotz, the Prophet, and said to him: T h w hath the Lord said, Give thy charge to thy house for thou shalt die and not live." What ie meant by T h o u shalt die and not live? [if he win die, he will surely not live]. Thou shalt die in this world, and thou shalt not live in the world to come. 'Why so severe a punishment ?" asked Hezekiah. "Because," said Isaiah, "thou hast not married." "Aye," said Hezekiah, "it was because I foresaw through the Divine Spirit, that bad children will come forth from me." "What have you to do with. the secret of the Almighty? Whatever you are commanded to do, you ought to fulfill, and whatever pleases the Holy One, praised be

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He! let Him do." "If so," said Hezeliiah, "then give me thy daughter. Perhaps thy merlts combined w ~ t h mine will prole effective to bring forth good children." "But," said Isaiah, "it has already been decreed that you must die." "Aye, son of Amotz," exclaimed Hezekiah, ('finish thy prophecy and go forth! for thus have I a tradition from the house of my father's father (David) : 'Even if the sword already touches the throat, yet should a man not refrain from praying for mercy.' " It has been taught that R. Joclianan and R. Elazar both say, "Even ~f the sword already touches the throat, yet should a man not refrain from praying for mercy, as i t is said (sob 13, 15.) Lo, though he slay me yet will I trust i n H i m (Ib. b)." Soon after this it is said Then did Hezekiah turn his face toward the a r , and prayed to the Lord (Is. 38, 2 ) . What is meant by Kir? R. Simon b. Lakish said: "It means from the chamber of his heart, as it is said (Jer. 4, 19.) J f y bowels, nzY bowels! I a m shaken at the very citambers (Kiroth), of my heart." R. Levi said: "It means concerning the chamber; he (Hezekiah) said before the Holy One, praised be He! 'Sovereign of the Universe, if for the Shunamlth who prepared only one little chamber [for Elisha], Thou hast saved the life of her son, 6 4 then how much more [should you help me], for the sake of my father (Solomon) who covered the whole Temple vith silver and gold?' " 65 Remember now, that I have walked before Thee i n truth and with a n undivided heart and have done what is worthy in thine eyes (Ib.). What means And have done what is worthy i n thine eyes? R. Juda in the name of Rab said: "Re was always careful to say the Eighteen Benedictions immediately after the benediction of Ge-ula." B6 R. Levi said : "He hid the book of remedies [so that the sick should pray to God to invoke His mercy, and not depend merely on medicinal help]." R. Jochanan said in the name of R. Jose b. Zimra: "He who depends [for God's help] upon his own merita will [finally] be raised through the merits of others, but he who demerits v i l ~ [finally] be pends helped because of his own merits. Moses, who depended upon the merits of others, as i t is said (Ex. 32, 13.) Remember Abraham, Isaac , d ~ s ~ a eT lh , y senants, r a n raised because
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of his own merits, as it is said (Pa. 106, 23.) B e therefore spoke of destroying them, had not Moses, his chosen, stood in the breach before H i m . Hezekiah depended upon his own merits, as it is written (Is. 38, 3.) Remember now that I have walked before Thee, but was [finally] raised through the merits of others, as it is said ( I 1 Kings 19, 34.) And I will shield the city to save it, for m y own sake, and for the sake of David, m y servant." And this is [the interpretation] of R. Joshua b. Levi. For R. Joshua b. Levi said: "What is the meaning of the passage (Is. 38, 17.) Behold, for in peace I had great bitterness, i. e., even when the Holy One, praised be He! sent peace unto him, yet he felt bitter [since it was done because of the merits of others] . " Further said R. Jose, the son of R. Chanina, in the name of R. Eliezer b. Jacob: "A man should never stand upon an elevated place while praying, but upon a low place shall he stand and pray, as it is said (Ps. 130, 1.) Out of the depth have I called Thee, 0 Lord." We have also a Baraitha to the same effect: "A man should never stand either upon a chair or upon a bench nor upon an elevated place while praying, but upon a low place shall he stand and pray because pride cannot exist before the Lord, as it is written (Ib.) Out of the depth have I called Thee, 0 Lord, and it is also written (Ib. 102, 1.) A prayer of the afflicted, when he i s overwhelmed." 6T Again said R. Jose, the son of R. Chanina in the name of R. Eliezer b. Jacob: "He who prays should keep his feet straight (one near the other), for it is said (Ez. 1, 8.) T h e i r feet were straight feet." And R. Jose, the son of R. Chanina, in the name of R. Eliezer b. Jacob, said further: "What means the passage (Lev. 19, 26.) Y e shall not eat upon the blood? Ye shall not eat before ye pray on behalf of your blood (life)." R. Isaac said in the name of R. Jochanan, who spoke in the name of R. Jose, the son of R. Chanina, who in turn, quoted R. Eliezer b. Jacob: "Concerning one who eats and drinks, and then prays, of him the passage says: (I Kin. de hast thou cast behind thy 14, 9.) ~ n m back. Do not read Geivecha (thy back) but read it Geiyecha (thy pride), i. e., the Holy One, pralsed be He! said: 'Only after this one had become haughty [through eating] he took upon himself the Heanen11 Kingdom."'

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(Fol. 12b) Rabba b. Chinena, the Senior, in the name of Rab, said further: "Whoever is able to pray for mercy on behalf of his friend and does not pray, is to be called a sinner; as it is said (I Sam. 12, 23.) Moreover a s for me, far be it from me that I should sin against the Lord by ceasing lo pray in your behalf." Raba said: "If he who is the sick be a great man, his friend should pray for him until he himseif is worn out." What is the reason? Shall we say because it is written (Ib. 2 9 8.) And there is none who sickens for me nor inforrneth me? Perhaps this refers only to a King? But we learn it from this, (PB.35, 13.) But as for me, when they were sick, my clothing was sackcloth. Further said Rabba b. Chinena, the Senior, in the name of Rab: "He, who after committing a transgression, feels ashamed, will be forgiven of all his sins, as it is said (Ez. 16,63.) In order that thou mayest remember, and feel ashamed and never open thy mouth any more because of thy shame. When I forgive thee for all that thou hast done saith the Lord God." Perhaps a community [b which that refers] is different? But we learn from this, (I Sam. 28,15.) And Samuel said unto Saul, Why hast thou disquieted me P And Saul answered, I am greatly dktressed for the Philistines make war against me, and God has departed from me and hath not answered me any more, neither 6y the agency of the prophets, nor by means of dreams: therefore I have called thee, that thou mayest make known unto me what I shall do. And he fails to mention the Urim and Tummim; he was ashamed to mention these because he killed all the priests of Nob who performed that rite. And whence do we learn that his sins were forgiven by Heaven? I t is said (Ib.) And Samuel said unto Saul, to-morrow shalt thou and thy sons be with me, and R. Jochanan said: "With me, means in my abode." And the other Rabbis say from this [it is derived that God forgave his sin], (11 Sam. 21, 6.) And we will han,q them up unto the Lord in Gibas of Saul, the chosen o f the Lord, i. e., A Bath Bol (heavenly voice) went forth and said "The chosen of the Lord." ~t was taught that Ben Zoma said to the sages: "Is it truly 80 that the Exodus from Egypt will be mentioned [as a miraculous incident] after Messiah will come? Has not the prophet long ago said

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(Jer. 23, 7.) Therefore, behold, duys are coming, saith the Lord, when they shall no more say, as the Lord liveth, who hath brought up the children of Israel out of the Land of Egypt; But as the Lord liueth, who hath brought up, and who hath led forth the seed of the house of Israel out o f the north country, and out of all countries whither I had driven them." "This," said the sages, "is intended to mean, not that the memory of the redemption of Egypt will be removed from its place (entirely extinct), but that the latter redemption will be the principal consideration and the redemption of Egypt the secondary. Just as it is said (Gen. 35, 10.) Thy name shall not be called any more Jacob, but Israel shall be thy name. (Fol. 13a.) It means not that the name Jacob will entirely fall into disuse, but that Israel shall be the principal name and Jacob the secondary. And this is meant by the passage (Is. 43,18.) Remember not the former things, and ancient events regard no more- Re*ember not forner things, alludes to the present subjugation, and ancient events regard no more, refers to the redemption of Egypt." Behold, I will do a new thing; now shall it spring R. Joseph recited a Bafirth (1". ib. ) ' ' 1 raitha that this alludes to the war of Goa and ~ a ~ It ois likened ~ . ~ to a~man whb while walking on the road met a wolf from whom he escaped, and as he was exulting over the mirade of the wolf, he met a lion and also escaped him. He exulted over his escape from the lion, forgetting the miracle of the escape from the wolf. He then met a serpent and also escaped. He forgot all the former escapes and exulted over the miracle of the serpent. Thus it is wit11 Israel; the later troubles make them forget the earlier ones. Abram, Ihe same is Abraham. ( I Chr. 1, 27.) i. e., a t first he was the father (progenitor) of Aram but later he became the father (progenitor) of the entire world. And Sarai, the same is Sarah (Ib.), i, e,, at first she was a princess of her own nation but later she became a princess of the entire world. Bar Kappara recited : "Whoever calls him Abram instead of Abraham transgresses a positive commandment, for it is said (Gen. 17, 5.) But thy name shall be Abraham."

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R. Eiezer said: "Re transgresses the pr:hibitory law which says: (Ib. ib. ib.) Neither shall thy name any more be called Abraham." Rut according to this, if one calls Sarai instead of Sarah, would you also say [that he transgresses the positive law] ? Nay: I n this case the Holy One, praise be He! said to Abraham only: As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. But according to this, if one calls Jacob "Jacob" instead of Israel, should we also say [that he transgresses the positive Iaw] ? Nag : The latter is different because the Scripture itself repeats his name later as Jacob, f m it is vritten (Ib. 46, 2.) And God said to Israel i n the vision of the night saying "Jac3b, Jacob." R. Jose b. Abin and according to others R. Jose b. Zebida raised the fol!daing contradiction: Thou art indeed the Lord the (true) God, who didst choosr Abram (Neh. 9, 7 ) . [Hence he callr, him Abram] ? There the prophet reviewed the praises of the Lord by referrilrg to the past [when Abraham's name was ail1 Abram].
CHAPTER TWO B. Joshua b. Earcha said: "Nly is the
section of Sh'm'a recited before the section of V'hsya im Shamo'a? Because one should first take upon himself the yoke of the Heavenly Eingdom [Hear 0 Israel, the Lord our God, is one God], and then he can take upon himself the yoke of the commandments [referred to in the second chapter]. And why is V'haya i m Shanao'a recited before Vayomerft Because V'haya treats of meritorious deeds that are to be performed day and night, and Vayomer treats of [Tzitzith] a religious act that is to be observed only in da~time."~ (Ib. b) We have been taught that Sumchus says : "Whoever prolongs the utterance of the word Echad, shall have his days and years prolonged for him." R. Acha b. Jacob said: [He sklould prolong the utterance] of the Daleth [the D of Echad]. R. Ashi said: "But he should not hurry the utterance of the Cheth [the ch of Echad]." R. Jeremiah sitting before R. Chiya

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1) The Sh'm'a consists of three diE'erenlt chapters: Sh'm'a (Hear 0 Israel, &c. Deu 7. 4-11) ; V'hayah im dhamo2a (And ~t shall come to paw. Ib 11, 3 - 2 2 ) , and Vayomer (And H e aald, Num 15, 37-42) z \ The second chapter deal.; w ~ t h the Yezzlaah (the door-post inscription), and the study ol the Torah whieb a>e to be observed cootinually, hut the t h ~ r dchapter deals with Tzstzith (show-fninges). which n& mt be observed wt. n l b t . See Kedu~hln 29a. f o r t h e dlfferenm between thew two !oTIUs Of oomm@ndmen@. last word from HRar 0 Israel, the Lord our God i s OW. 31 One-The

b. Bbba noticed that he prolonged it (the Echad) considerably; so he said to him: "If you prolong it enough to acknowledge His Kingdom in Heaven and on earth and at the four corners of the world, it suffices; it is not necessary to prolong it longer than that." (Fol. 14a) Rab said: "Whoever greets his friend before he has prayed is considered as if he had built a heathenish altar, for it is said (Is. 2, 22.) IVithdraw yourselves from man whose breath 6 in h b nostrils; for what is he to be esteemed. Do not read Bameh (for what) but read Bamah (a heathen altar) ."" Samuel explains it, with what right didst thou pay thy regard to him [whom you greeted] and not to God? R. Shesheth raised the following objection: [We have been taught in a Mishnah] "Between the sections he may salute a resnectable man and answer." rand the sh'rn'aLis before the Eighteen ~enedictions and yet one is allowed to salute a respectable man]. R. Abba explained that Rab deals ~ i t h a man who visits his neighbor for the sole purpose of greeting & before he has prayed [therefore it is wrong, but the Mishnah refers to one who happened to meet hls neighbor]. R. Jonah in the name of R. Zeira said: "Whoever greets his friend before he has prayed [is considered as if he] has erected a heathen altar." Questioned by his disciples whether he realIy meant (a heathen altar,' he replied: "I meant that 'it is prohibited,'" as R. Ide b. Abin, who said in the name of R. Isaac b. Assian: '(It is prohibited to greet a friend and to go out to business before one has prayed, for it l is said (Ps. 85, 14.) Righteousness will go before him." Further said R. Ide b. Abin, in the name of R. Isaac b. Assian: "For him who prays first and then goes to his undertakings, the Holy One, praised be He! mil1 fulfill his desires, for it is said (Ib.) Righteousness will go before him, and will (level) the way by its steps." R. Jonah in the name of R. Zeira said: "He who passed seven nights [in succession] without dreaming, is to be called wicked, for it is said (Pr. 19, 23.) And he (that hath i t ) shall abi& satisfied; he shall not be uisited with evil. Do not read Sabea (satisfied) but read Sheba (seven)."" R. Acha, the son

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of R. Chiya and the grandson of R. Abb~, said to him, "Thus had said R. Chiya in the name of R. Jochanan: {He who goes to sleep after he has satisfied himself with the words of the Torah will never be the rec~pient of bad tidings, as it is said (Ib.) And he [that hath it] shall abide satisfied, he shall not be u&ited with evil.'" (Ib. b) Ulla said: "Whoeyer reads the Sh'm'a without wearing Tephilin, is like one who testifies falsely against himself!" R. Chiya b. Abba in the name of R. Jochanan says: "It is as if he had offered a burnt offering without the meal offering, or a sacrifice without the accompanying wine offering." s R. Jochanan said: "He who desires to take upon himself the yoke of the Heavenly Kingdom perfectly (Fol. 15a) must first ease himself, wash his hands, lay Tephilin, read the Sh'm'a and pray [the Eighteen Benedictions] ; this is the perfect acknowledgment of the Heavenly Eingdom." R. Chiya b. ,4bba said: "Whoever eases himself, washes his hands, lays Tephilin, reads the Sh'm'a a d prays [the Eighteen Benedictions], is considered as having built an altar and offered a sacrifice upon it, for it is said (Ps. 26, 6.) I will wash i n purity mine hands, and I will compass t h y altar, 0 Lord." Raba said unto him (R. Chiya b. Abba) : "Does not the master consider the washing of the hands just as if he bathed? For it is written I will wash in purity [which indicates for the whole body], and it is not written I wash m y handj." Further said R. Chama, son of R. Chanina : (Bol. 16a) "Why have Tents been placed near Streams? A s i s written (Num. 24, 6.) AS streams are they spread forth, as gardens by dhe Tiver's side, as tents which the Lord hath planted, etc. To teach you that just as streams render an impure man pure, so tents [where the Torah is studled] lift up man from the scale of guilt to the scale of merit." Our Rabbis taught: "Only three are called Patriarchs (Abraham, Isaac. and Jacob), and only four are called mothers (Sarah, Rebecca, Rachael, and Leah) . " Why is this so? Shall I say because we do not know l a i ~ e rthese1 whether one is 6 descendant of Reuben or of Simon: if so then as to the mothers: we also ao not k n o ~ whether one is a descendant of Leah or

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Rachael? But, it is because these are highly notable [and deserve to be called fathers and mothers], but those succeeding them are not so notable. (Ib. b) R. Elazar said: "What means the passage (Ps. 63, 4.) Thus I will bless Thee while I live; i n T h y name will I lift u p my hands? i. e., T h u s will I bless Thee, refers to the 8h'mJa, I n T h y name will I lift u p my hands, refers to the prayer of the Eighteen Benedictions; and for him who does so, says the passage (Ib. ib. 5.) A s with fat and marrow shall m y soul be satisfied, and moreover he will inherit both this and the future world, as it is said (Ib.) And with joyful lips shall my mouth praise Thee." R. Elazar after he had finished bis [daily] prayers made the following prayer: '%fay it be Thy will, 0 Lord, our God, that Thou shalt cause to dwell in our lot (midst), love and brotherhood, peace and friendship; and Thou shalt increase our territory with scholars; that Thou shalt cause us to realize into a prosperous end and into hopefulness; that Thou shalt establish onr share in Paradise, and direct us in this world by means of good associates and with a good inclination so that when we rise we shall find the inclination of our hearts to fear Thy name, and all the necessitiee [of our souls and the requirements of our well-being] shall appear before Thee." R. Jochanan after he had finished his prayer made the following prayer: "May it be 'I'hy will, 0 Lord, our God, that Thou shalt see our shame and shalt look uDon our misfortunes and shalt clothe ~ h ~ s i with lf Thy mercy and cover Thyself with Thy strength and enwrap Thyself with Thy pity and gird Thyself with Thy gracefulness and let come before Thee the attribute of Thy compassion and Thy meekness." R. Zeira when he had finished his [dailyJ prayer was wont to make the following prayer: '%fay it be Thy will, 0 Lord, our God, that we shall sin no more and we shall not be shamed nor reproached by our parents." Rab Chiya, after he finished his [daily1 prayer was accustomed to say the following prayer: "May it be Thy will, 0 Lord, our God, that your Torah shall be our occupation and that we shall not suffer with our heart nor shall our eyes become darkened!' Rab, when he had finished his [daily]

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tered; all are bound to die; happy is he who has been brought up to study the Torah and put his energy i n the Torah; and is a source of pleasure to his Creator; he shall grow with a good name and shall depart from the world with a good name." It is concerning such a man that Solomon said in his wisdom (Ecc. 7, 1.) A good name i s better than precious ointment. R. Meier was accustomed to say: "Learn with all thy heart and soul to know my (the Torah's) ways, and to watch upon the gates of my Torah; guard my learning i n thy heart and let my fear be before thy eyes; guard thy mouth from all sins, cleanse and purify thyself from all guilts and iniquities and I shall then be with thee i n all places." The Rabbis of Jabnai were accustomed to say: "I am a human being; so is my neighbor a human being. My work is in the city and his work is in the field; I rise early to my work and he rises early to his work; as he cannot excel in my work, so can I not interfere in his. Shall I say that I am advancing the cause of learning more than he? We are therefore taught 'Whether one [offers] much or little only the intention of his heart shall be for the sake of Heaven.'" Abaj-e was accustomed to say: "Ifan tjhould always be deliberate for the fear ~f Bod (consider in what manner he can serTe Him best) ;reply softly; try to pacify anger, and speak peacefully with his brethren, with his relatives and with every man, even with the heathen; so that he may be beloved i n Heaven and below (on the earth) and acceptable by men." It was related of R. Jochanan b. Zakai that never was he greeted first by any one, even by a heathen; for he always greeted people first. Raba was accustomed to say: "The end of wisdom is repentance and good deeds, lest a man read and study and speak with coniempt against his father or mother or teacher, or against those superior to him in wisdom or exceeding in number. For it is said (Ps. 111, 10.) T h e beginning of uiisdom i s the fear of God; a good understanding have all they ujho do God's commands. I t does not say W h o sfudy God's commands, but w h o do God's commands, i. e., to them wllo do i t for God's sake, but not to them who do it for their own sakes. And as for the man who does [study the Torah] not for its o m sake, it would have been more satisfact o q had he not been created."

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Rachael? But, it is because these are highly notable [and deserve to be called fathers and mothers], but those succeeding them are not so notable. (Ib. b) R. Elazar said: "What means the passage (Ps. 63, 4.) Thus I will bless Thee while I live; in Thy name will I lift up my hands? i. e., Thus will I bless Thee, refers to the Sh'm'a, I n Thy name will I lift up my haGds, refers to the prayer of the Eighteen Benedictions; and for him who does so, says the passage (Ib. ib. 5.) As with fat and marrow shall my soul be satisfied, and moreover he will inherit both this and the future world, as it is said (Ib.) And with joyful lips shall my mouth praise Thee." R. Elazar after he had finished his [daily] prayers made the following prayer: "May it be Thy will, 0 Lord, our God, that Thou shalt cause to dwell in our lot (midst), love and brotherhood, peace and friendship; and Thou shalt increase our territory with scholars; that Thou shalt cause us to realize into a prosperous end and into hopefulness; that Thou shalt establish our share in Paradise, and direct us in this world by means of good associates and with a good inclination so that when we rise we shall find the inclination of our hearts to fear Thy name, and all the necessities [of our souls and the requirements of our well-being] shall appear before Thee." R. Jochanan after he had finished his prayer made the following prayer: "&lay it be Thy will, 0 Lord, our God, that Thou shalt see our shame and shalt look upon our xisfortunes and shalt clothe Thyself with Thy mercy and cover Thyself with Thy strength and enwrap Thyself with Thy pity and gird Thyself with Thy gracefulness and let come before Thee the attribute of Thy compassion and Thy meekness." R. Zeira when he had finishcd his [daily] prayer was wont to make the following prayer: 'Way it be Thy will, 0 Lord, our God, that we shall sin no more and we shall not be shamed nor reproached by our parents.)' nab Chiya, after he finished his [daily] prayer was accustomed to say the following prayer: "May it be Thy will, 0 Lord, our God, that your Torah shall be our occupation and that we shall not suffer with our heart nor shall our eyes become darkened." Rab, when he had finished his [daily]

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prayer, would make the following prayer: "May it be Thy will, 0 Lord, our God, and the God of our fathers, that Thou shalt grant us long life, a life of peace, of good, of blessing, of sustenance, of bodily vigor marked by the fear of Heaven and the dread of sin; a life free from shame and reproach, a life of prosperity and honor, a life wherein shall dwell in us the love of the Torah and the fear of Heaven, a life i n which the desires of our hearts be fulfilled for good." Rabbi when he had finished his [daily] prayer made the following prayer: "May i t be Thy will, 0 Lord, my God, and the God of my fathers, to deliver me from arrogant men and from arrogance; from a bad man, from any mishap, from a bad associate, from a bad inclination, and from a bad neighbor, and from the adversary that destroyeth; from a severe judgment and from a severe opponent, whether it be a son of the covenant (Jem) or a son not of the covenant;" and although constables were at Rabbi'e disposal [yet he prayed to God for help]. R. Safra when he had finished his [daily] prayer made the following prayer: "May i t be Thy will, 0 Lord, our God, to make peace (Fol. I r a ) in the heavenly household (the angels) and the household here below on earth; between the scholars who study Thy Torah for its own sake and those who study, not for its own sake [but for selfish ends] ; and concerning all those who study it not for its own sake, may i t be Thy will that they shall begin to study it for the Torah's sake!' R. Alexandri when he finished his [daily] prayer was wont to say the follou,ing prayer: "&I.ay it be Thy will, 0 Lord, our God, that Thou place us in the corner of light [honorable position] and shalt not place us in the corner of obscurity and our hearts shall not suffer nor shall our eyes become darkened." Some say this was the prayer of R. Hamnuna, and R. Alexandri vhen he finished his [daily] prayer said the following: "Sovcreign of all universe! It is revealed and well known to Thee that our desire is to do Thy will. What prevents it but the leaven of the dough (evil inclination) and the subjugation of the exile? May it be Thy will, 0 Lord, our God, to deliver us from their

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hands, and we shall return to perforin the decrees of Thy will with a perfect llcart?' Mar the son of R. Huna, when he had finished his [daily] prayer, would make the following prayer: "0 my God ! Guard my tongue from evil and nly lips from speaking guile. To such as curse me, let my soul be dumb, yea, let my soul be unto all as the dust. Open my heart to Thy Torah, and let my soul pursue Thy commandments. Deliver me from any mishap, from evil inclination, from a bad wife and from evils which break fortl and visit the world. If any design evil again& me, speedily make their counsel of no effect, and frustrate their designs. Do i t for the sake of Thy name; do it for the sake of Thy right hand; do it for the ~ a k e of Thy holiness, do it for the sake of Thy Torah; in order that Thy beloved ones may be delivered; 0 save [me] with Thy right hand and answer me; may the words of my mouth and the meditation of before Thee, 0 Lord, my heart be acceptal~le my Rock and my Redeemer." Raba when he had finished his prayer made the following prayer: "0 my God, before I m a formed, I was nothing worth; now that I have been formed, I am but as though I had not been fornied. Dust am I i n my life, how much more so in my death! Behold I am bcfore Thee like a vessel filled with shame and confusion. 0 may it be Thy will, 0 Lord, my God, and God of my father, that I may sin no more; as to the sins I have committed, purge them in thine abundant conlpassion but not by means of affliction and sore disease." This was the confession (Vidui) of 1 1 . Hamnuna Zuta on the Day of Atonement. When R. Shesheth fasted after he had finished his usual prayer, he would say thc following prayer : "Sovereign of the universe, it is known to Thee that during the time the Holy Temple was in existence, if a man sinned he was to bring a n offering of which only its fat and blood was offered upon the altar, yet his sin was expiated ; and now I have been sitting in fast, thus causing a diminishing of my fat 'and blood ; may it therefore be Thy will that the amount of my fat and blood thus diminished shall be considered as an offering unto Thee upon the altar and acceptable as such." R. Jochanan, when he finished the book bf Job, would say: "The end of man is to die; the end of an animal is to be slaugh-

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tered; all are bound to die; happy is he who has been brought up to study the Torah and put hls energy i n the Torah; and is a source of pleasure to his Creator; he shall grow with a good name and shall depart from the world wlth a good name." I t is concerning such a man that Solomon said in his wisdom (Ecc. 7, 1.1 A good name is better than precious ointment. R. Meier was accustomed to say: ('Learn with all thy heart and soul to know my (the Torah's) wale, and to watch upon the gates of my Torah; guard my learning in thy heart and lct my fear be before thy eyes; guard thy mouth from all sins, cleanse and purify thyself from all guilts and iniquities and I shall then be with thee in all places." The Rabbis of Jabnai were accustomed to say: "I am a human being; so is my neighbor a human being. My work is in the city and his work is in the field; I rise early to my work and he rises early to his work; as he cannot excel in my work, so can I not interfere i n his. Shall I say that I am advancing the cause of learning more than he? We are therefore taught 'Whether one [offers] much or little only the intention of his heart shall be for the sake of Heaven.'" Abal-e was accustomed to say: ">fan should always be deliberate for the fear of God (consider in what manner he can serve Him best) : reply softly; try to pacify anger, and epeak peacefully with his brethren, with his relatives and with every man, even ~ 5 t h the heathen; so that he may be beloved in Heaven and below (on the earth) and acce~table men." It was of Jochanan b. Zakai that never was he greeted first by any one, even by a heathen; for he always greeted people first. Raba was accustomed to say: "The end of wisdom is repentance and good deeds, lest a man read and study and speak with conlempt against his father or mother or teacher, or against those superior to him in wisdom or exceeding in number. For i t is said (Ps. 111, 10.) T h e beginning of r ~ i s d o m is the fear o f God; a good understanding have all they who do God's commands. It does not say W h o study Cod's conlmands, but w h o do God's commands, i. e., to them who do it for God's sake, but not to them who do it for their own sakes. And as for the man who does [study the Torah] not for its o m sake, it mould have been more satisfactory bad he not been created."

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Rab was wont to say: 'The future world w i l l not be like this world. I n the future
world there will be neither eating nor drinking nor multiplying nor business nor envy nor hatred nor competition; only the right1 1 1 sit with their crowns upon their eous w heads and will enjoy the Divine Glory, as it is written (Ex. 24, 11.) And they saw God and they ate and drank." Our Rabbis taught: "The promise which the Holy One, praised be He! made unto women is much greater than that which He made unto men, for it is said (Is. 32, 9.) Rise up, ye women that are at ease, hear m y voice; Y e careless daughters, give ear unto my speech." Rab said unto R. Chiya: "Wherewith do women [who do not study the Torah] deserve Divine G r a ~ e ? " ~ "Because," answered he, "they bring their children into o learn and send their husbands to school t the house of study, and wait for their return." When the Rabbis departed from the academy of R. Ami, and according to others from the academy of R. Chanina, they were accustomed to say: "Mayest thou see (enjoy) thy existence during thy lifetime, and thy future [reward be reserved] for the life of the world to come, and thy only hope shall be [to endure] for everlasting generations. A ! a y thy heart reason with understanding, thy mouth utter wisdom, and thy eyelids shall direct thee straight forward in the Laws, and thine eyea lighten in the enlightenment of the Torah; may thy countenance shine like tke brilliant s'ky; thy lips utter knowledge and thy kidneys rejoice in uprightness, and thy feet run to listen to the words of the Ancient in Days." lo When the Rabbis departed from the academy of R. Chisda and according to some from the academy of R. Samuel b. Nachmeini, they were in the habit of saying: May our oxen be strong to labor (Ps. 144, 14). Rab and Samuel, and some say R. Jochanan and R. Elazar, [explain the above passage], One said : "Alupheinu (our oxen), alludes to the Torah and Messubalim (strong to labor), alludes to meritorious deeds ; " and the other said " A l u p h e k u alludes to both the Torah and meritorious deeds, and MessubaJim alludes to afflictions." (Ib. b) May there be no breach, (Ib.) i. e., that our following be not like that of Saul's company of whom

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Do'ag the Adomite was one." Nor land complaint (lb.), nor shall our following be like that of Elisha of whom Geichazi was one?? In our streets (Ib.), i. e., that we may not have a son or a pupil that disgraces his education in public. IIearken unto me, ye stout hearted, that are fur from righteousness (Is. 46, 12). Rab and Samuel, and according to others R. Jochanan and R. Elazar, explain the meaning of this passage. One said that this means that the whole world is supported only because of the Lord's righteousness, and those mentioned by Isaiah are sustained on account of their own merits; [hence Isaiah addressed himself to the righteous]; and the others held that the entire world is sustained according to its own merits ;and those [mentioned by Isaiah] even of their own merits cannot be sustained, as R. Juda in the name of Rab said: for R. Juda said in the name of Rab: ''~$ery day a Bath Kol (heavenly voice) goes forth from Mount EIoreb and says : 'The entire world is sustained by virtue of Chanina my son and as for Chanina my son himself, one Kab lS of Karob beans is sufficient for his maintenance, from one Friday to another Friday.'" And this disagrees with R. Juda, for R. Juda said: "Who may be called Stout hearted [referred to by Isaiah] ? The inhabitants of Gabaya, the fools." And R. Joseph said: "It may be proved by the fact that never was one of them converted to Judaism." R. Ashi said: "Those sons of Matha Mechasia may also be termed Stout hearted, for they obeerve the praise of the Torah twice a year, yet none of them mas converted to Judaism."

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CHAPTER THREE
(Fol. 18a) We are taught that, "A man should not walk in a cemeterv while wearing TePhillin (Phylacteries) on his head, or carrvins a scroll in his arm and readinp it: if hk duo so he transgresses against what is written (Pr. 17. 5.) Wh0S0 mocketh the poor, b~ud~hemeth h& Maker." Rachaba said in the name of R. Juda who spoke in the name of Rab: "He who sees the [procession of the] dead and does not take part in it transgresses against what is 11) 12) \a)

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written (Ib.) Whoso mocketh the poor, bias.iy>w nn in15 P H I rlilWlg qln a75 ayi5 phemeth his Maker." If he does take part nw) 7DlN 31mil 1 9 5 ~ 9DH '27 7t3H what will be his reward? R. Ashi said, "Of such a man, it is said (Ib. 19, 17.) He 51 I3lR 'n iI1'5n -11'3H pin l'r3391 (7' that hath pity upon the poor lendeth unto the Lord; and also (Ib. 14, 31.) But he 'In8 7DDnn 53 '15 1 3 win' '37 -In8 ( B ' 9' ) that is gracious to the needy honoreth Him." (Fol. lga) R. Joshua b. Levi said: "He ~ y h n )T n K f W n f ; l , j ~5013 n"n jw Inrr, who whispers [with disgraceful intentions] behind the biers of learned men will fall into 95ylt) n~ p n ~29519nnl5>jpy n9npm Cehenna, as it is written (Ps. 125, 5 . ) But as for fllose WJLO turn aside into their crooked 0 1 5 ayW3 ~ ~ 1 5 1 .~5 ~~ 3 ~5~ 9 ~ 1 IlHn 5 ~ ways, the Lord shall lead them forth with Hfn .flHa ' 5 ~ : bn H ' 3 03'51' jH7~' $9 the workers of wickedness; but peace shall be upon Israel, i. e., even when peace shall he upon Israel, yet shall the Lord lead them 13y' n'H7 "Pnw' a7 "7 forth with the workers of wickedness." HDW ~193i97nH 7 m n n 5~ iiS'c13 n793y Further, said R. Joshua b. Levi: "In twenty-four cases does the court-tribunal ex9~71 K?H Tnyt ~ 3 Hnw 5 ~.n>lWn nay communicate [a man] for not having paid due respect to the masters of the law [by 0'737 H?H IlnH 85 337 1nH .ii3lWn iiWZ) transgressing their ordinances], and all these .nvn'1 1l7nn'r ~y x3;nn3 528 1 ~ 1 2 3 ~ cases are mentioned in our ~ i ~ h ~11. ~ h 7nHi ? Elazar asked of him: "Where have they been '7t~1nlnlgn'7~133 5dd3,, ,113 j3 mentioned?" "Go and find," was the reply. Thereupon R. Elazar went out and sought 7ty5t~'37 395 7 ~ .13nlWn3 8 1 1 9 3 ~1 5 1 3 1 and found three. "He who whispers behlnd the biers of learned men; he who disre.Hn?n n3WHl 37 pB3 n3Vn 0 5 5% H39n gards the washing of his hands [before meals], and he who behaves haughtily toD7n3n 93qn5n 5~ Inan -InH m n n ward Heaven." "He who whispers behind 9~53 iny'r Dvnni n v n59o33 5t5rnni the biers of learned men." What does this mean? It is that which we are taught (in ~ 9 ~ yra5n 3 n j~ Inon TnH .n?ya a Mishnah) : "He (Akabia b. Mehallalel) also said that a female proselyte and a freed 85 ]'+pwtl 1niH ilril Hi3 1ln7 893 7 H n maid-servant are not given the bitter water1 P9133nl n77nlWDi[ n H H i 1 n7lq3?II l H and the sages say they are. The sages said to him, 'Did this not happen once to a certain Karkmith, a freed maid-slave in Jerun'n3"3 ilvyn -InH +l'?Wn salem, who was made to drink by Shmaya ilipwni ~95~1193 mlnlwn i l n w n n H and Abtalion?' He answered them: 'It was for show that they made her drink.' There. n l p ~ n~ ~ 1 1 ~ 7 9 l5 n ~ .11~jb3~1 n9ynw upon the sages placed him under ban, and when he died the court stoned his coffin." .I3178 n H 197 n93 15pD1 191'733 nnl In131 Where do we find the reference to one who disregards hand-washing [before meals] ? We YDH f3n7 H V l 9 8 1 3 D ' 1 ' n 5 ' ~ 3 35t5lnil are taught that R. Juda said: "God forbid il'71i1' n*[fnf5HSjnn 13 N9>pYw [to think] that Akabia b. Mahallalel, who among all Israelites, when the d ~ o r s of the SHYWW P'TH 53 59 njp33 mryn ~ H W Temple courtyard were closed, was unequaled in erudition, purity and piety, should ya D n~7'31 ~ illlilbll iln3n3 la ~ 1 3 ~ H have been excommunicated. But to whom then was it done? I t was R. Elazar b. Cha1 3 ITYSH n K 173 9 D n H H ~ H5H%~irD noch that was excommunicated for contesting ln?W nDW3l .P7V n?'b33 pBpBV Tl'n the rule of washing the hands [before

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the meals], and when he died, the court sent 8 stone to be put on his c o f i ; whence we learn that the cofi of him who ales whle mder ban is to be stoned." And what is he who behaves haughtily towards Heaven? We 8N taught that Simon b. Shetach sent [word] to Honi the Me'agel: "If thou wert not Honi you ~hould be excommunicated, but what shall I do with thee? since thou art petulant towards God and yet He forgiveth and indulgeth thee like a petted child who is petulant towards his father and is nevertheless forgiven and indulged? To thee may be applied the passage (Pr. 23, 25.) Let (then) thy father and thy mother rejoice, and let her that hath born thee be glad." (Pol. 20a) R. Papa asked Abaye: "Why is it that in the preceding generation miracles happened and no miracles happen to us? Is it because they studied more? Behold, during the years of R. Juda, all studied only the order of Nezikin (civil procedure, or damages) while we study all six orders? And when R. Juda reached in the Treatise Uktzin (Staks), [treating with the lam of1 'The woman who pressed vegetables in a pot', or, as some say [to the Mishnah of], 'Olives when pressed with their leaves are [ritually] pure,' he said: 'I notice here the argument of Rab and Samuel [which are beyond my mind].' While we are versed in the treatise of Uktzin in thirteen different ways, yet [when it comes to prayer] as soon as R . Juda had pulled off one of his shoes,3 rain immediately appeared, and though we afflict ourselves, and keep on crying [for God's help] yet none cares for us." "DO you know why? Abaye said to R. Papa, "because, the former generations were ready to sacrifice their lives to sanctify His name but we are not ready to sacrifice our lives to sanctify IIis name, as happened once to R. Ada b. Ahaba, V T ~ Osaw a Gentile woman wearing a red headgear-dress while walking in the market place. Believing her to be a Jewess he impatiently tore off her red headgear. It was found that she was a Gentile, and he was fined four hund~edzouzim, the value of the dress. He asked the woman what her name was. 'My name is %Iathan,' she answered him. 'Mathun, Mathun,' he rejoined, 'is worth four hundred zouzim."" (Ib. b) R. Avira expounded, sometimes speaking in the name of R. Ami, and at

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other times speaking in the name of R. Assi : The ministering angels said before the Holy One, Praised be He! "Sovereign of the universe, it is wr~tten i n Thy Torah (1)eu. 10, 17.) W h o shows n o favor to persons, and taketh no bribe. Eehold Thou showest favors to Israel, for i t is written (Num. 6. 26.) T h e Lord will show H i s favor unto thee." "Why shall I not favor Israel?" answered He, "for I wrote in my Torah which I gave to them (Deu. 8, 10.) A n d when thou hast eaten and are satisfied, then shalt thou bless. But they are so particular and careful that even if they eat only as much as the size of an olive or an egg, they also recite the aftermeal graceT5 (Fol. Bla) R. Juda said. "Whence do we \earn that the after-meil grace is a Biblical law? It is written (Ib.) A n d when thou hast eaten and art satisfied, then shalt thou bless the Lord, t h y God. Whence do we learn [that to say] the benediction before beginning the study of the Torahe is a Biblical laa.? It is said (Deu. 32, 3.) W h e n I call o n the name of the Lord ascribe ye greatness unto mr God." (Ib. b) R. Ada b. Ahaba said: "Whence do we learn that a single man must not say the KedushaBT It is said (Lev. 22, 32.) S o that I m a y be sanctified among the chitdren of Israel; i. e., everything holy should not be said by less than ten (men)." How does he prove this? Rahanai, the brother of R. Chiya b. Abba explained it: "We deduce it [first] from the words Toch, Toch; it is written here, S o that I may b~ sanctified Bctoch (among) the children of Israel, and i t is written there (Num. 16, 21.) Separate yourselves Mitoch ( f r o m the midst of) the congregation ( E d a ) ; [as in the latter rase the word Toch in connection with E d a refers to ten, so in the former case, the tvord Toch, although alone, also refers to ten]. Again we deduce [that the latter passage where Toch is mentioned in connection with E d a refers to ten], from the words, Eda, Eda; it is mitten (Ib. 14, 27.) Hozu lsng (shall indulgence be given) to this evil Edn (congregation), as that passage [where Eda is mentioned alone] refers to ten (the spies,

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who were and leb) so in the passage where Eda is Inentioned in connection with Toch, does it also refer to ten." (Fol. 24b) R. Abba tried to avoid the sight of R. Juda because he wanted to go to Palestine and R. Juda always said: "Whoever coes UD from Babylon to Palestine transgresses the positive law which says (Jer. 27, 22.) Unto Babylon shall they be carried, and there shall they remain until t h e day thal I think of them, saith the Lord." One day R. Abba said . I shall go and hear something from him and then I will depart. So he w*eGt and found a Tana reciting before R. Juda regarding cleanliness, while praying. (See text.) R. Abba then said, "Were it only for that single thing that I came to listen, it would be sufficient." We have a Baraitha coinciding with R. Chisda's opinion: "If one is walking in filthy alleys, he should not read the Sh'm'a; moreover, even if he were in the middle of his reading and should happen to find himself in a filthy street, he should stop." If he do not stop, what then? R. lfeyasha the grandson of R. Joshua b. Levi said: It is of him that the passage says (Ezek. 20, 25.) Wherefore I gave t 7 ~ e m also statutes that were not good, and ordinances whereby they could not live. R. Assi said from this (Is. 5, 18.) Woe unlo t71ose t i ~ a draw t iniquity with the cord of uanity. R. Ada b. Ahaba said from this (Num. 15, 31.) Because the word of the Lord hath he despised. And if he does stop what will his reward be? R. Abuhu said: "TQ him may be applied the passage (Deu. 32, 47.) And through this thing ye shall prolong your days."

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to the paace where he had stood before the Lord. Omad (stood) refers to nothing else but prayer; for it is said (Ps. 106, 30.) Then stood up (Vaya'amod) Phinehas and offered a prayer. Isaac ordained the afternoon service (Mincha), for it is said (Gen. 24, 63.) And Isaac went out 'Lasuach' i n the field towards evening. By the word Lasuach is meant prayer, for it is said (Ps. 102, 1.) A prayer of the aflicfed when he is overwhelmed and poureth out before the Lord his complaint (Sicho). Jacob ordained the evening service (Ma'arib),for i t is said (Gen. 28, 11.) Vayifg'a upon a certain place, and tarried there all night; by the word Vayifg'a, prayer is meant, for it is said (Jer. 7 16.) But thou-pray not thou in behalf of this people, nor lift UP entreaty or Prayer i n their behalf, nor make intercession to me ( T i f ga)." We are taught, coinciding with the opinion of R. Joshua b. Levi : "Why did [the Rabbis] say that the time for the morning service is until noon? Because the perpetualdaily-morning-offering had also its time limited to noon. R. Juda says: Until the fourth hour of the day." (Fol. 27b) We are taught that R. Eliezer 6ays: "He who prays behind his teacher, he who greets his teacher [without calling him h b b i ] , he who opposes his teacher's school [by organizing a separate academy], and who makes statements [in his teacher's name] that he did not hear from his teacher, causes the departure of the Shechinah from Israel." Our Rabbis taught: That once a disciple appeared before R. Joshua and said to him: "Rabbi, is the evening service optional or obligatory?" "Optional," answered R. Joshucs. H e then came before Rabban Gamaliel and asked the same question : "Is the evening service optional or obligatory ?" 'cObligatory," was Rabban Gamaliel's answer. "Behold! R. Joshua said to me i t is optional !" the disciple remarked. Whereupon Rabban Gamaliel replied, "Wait until the shield bearers (great scholars) enter the house of learning." As soon as the shield bearers entered the house of learning, the inquirer arose and asked, "h the evening service optional or obligstory?" "Obligatory," responded Rabban Gamsliel. "Is there any one here differing with a e on this subject?" inquired R&ban Gamaa)
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liei of the scholars. "No," came the answer

from R. Joshua. "Behold," interrupted Rabban Gamaliel, "it is said i n your name that the service is only optional. Arise Joshua! And let the witness testify against thee!" R. Joshua stood up and said: "Were I alive and he (the witness) dead, I would have been able to deny it, but now, when I am alive and he is alive, how can one living being deny another living being?" So Rabban Gamaliel continued his lecture while R. Joshua remained standing, until all the people moved in excitement and said to Chutzephith the Neturgeman,' "Stop!" and he stopped. "How long," said they, "shall we permit R. Joshua to he affficted and reproached? Last New Year Rabban Gamaliel afflicted and reproached h i m 5 I n Bechoroth, in the incident of R. Zadok, Rabban Gamalicl annoyed hime and now again he reproached and afflicted him; shall we allow such annoyance to be continued? Let us take steps to deprive him of his dignity (of being the Exilarch). But who shall be his successor? Shall we put up R. Joshua? H e is his chief opponent [and it would cause him too much aggravation]. Shall we put up R. Akiba? H e has no ancestral merits, and may be disposed to Heavenly punishment [through prayers]. Let us therefore choose R. Elazar b. Azaria for he is wise, rich, and the tenth descendant of Ezra. H e is wise, and therefore will be able to answer when questioned; he is rich and therefore, if ordered to attend the Emperor's court [of Rome], he urill be as well able to do so as Rabban Gamaliel; he is the tenth descendant of Ezra and has therefore ancesi l l tral merits, and he (Rabban Gamaliel) w not be able to afflict upon him Heavenly punishment." So they came [to R. Elazar b. Azarlia] and said to him: "Is the master willing to become the head of the Academy?" (Fol. 28a.) R. Elazar replied: "1'11 go and consult my household." H e went and consulted his wife. "Perhaps," said she to him, "they will also depose thee [and vou will be disgraced]." "There is a maxim," replied he. "'Use thy precious bowl while thou hast it, even if i t be broken the next day."'"But," said she, "thou hast not m y gray hair [and they will not respect thee] .)' At that time he was but eighteen years of age; thereupon miraculously eighteen of his locks suddenly turned gray. And this R.

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Elazar b. Azaria meant when he said: "Be hold! 1am a s a man of seventy years of age" but not aged seventy. We are taught that on that day the porter was removed from the door [of the academy], and admission was granted to all studeas, for, during the administration of Rabban Gamaliel, the anouncement was made : "Every scholar whose interior is not like his exterior (who is not pious), shall not enter the academy." On that day many benches were added in the academy. R. Jochanan said: "There is a difference of opinion between Abba Joseph b. Dvstoi and the Rabbis; according to one, four hundred benches were added and according to the other, seven hundred benches [were added]." When Rabban Gamaliel noticed the tremendous increase he became discouraged and said to himself, "God forbid, I have perhaps prevented so many from studying the Torah." I n a dream was shown to him ''white earthen pitchers filled with ashesT7 But this was shown to him only in order to calm him. We are taught: "On that day the treatise of Edioth was studied in the academy and wherever we find 'On that day,' it means the day on which R. Elazar b. Azaria became the head of the academy. There was no Halacha previously undecided in the academy which was not decided that day. Even Rabban Gamaliel himself, although deposed, did not refrain from attending the academy, as is shown from what we are taught (in a Mishnah) : 'On that day Juda the Ammonite, a proselyte, appeared in the academy and asked: 'May I enter the congregation [to marry a Jewess] ?' Rabban Gamaliel said unto him: 'Thou art not at liberty to do so,' but R. Joshua said, 'Thou art at liberty to do so.' Rabban Gamaliel then said to R. Joshua, 'Behold it is said (Deu. 23, 4.) A n Ammonite or Yoabite shall not enter the congregation of the Lord!" To this R. Joshua retorted and said, 'Are then these nations still in their native places? Did not Senacherib, the king of Assyria, transplant the nations? As it is said (Is. 1'0, 13.) 1 have removed the bounds of the people, and their laidup treasures have I plundered, etc., therefore, not knowing, we go according to the majority [and the majority are not Ammonites] . ' 'But,' replied Rabban &maliel, 'behold, it is said (Jer. 49, 6.) And aft&?wards I will b&ng again the captivity of the

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him, 'light of Israel ! the right pillar ! Why weepest thou?" He replied thus: "Were I to be brought before a mortal king, who is here to-day, but in the grave to-morrow; who may become angry with me, but whose anger is not everlasting; who may imprison me, but whose imprisonment is not forever; who may kill me, but kill only for this world; and whom I may bribe, even then would I fear; but now when I am led to appear before the Ring of Kings, the Holy One, praised be He! who lireth through all eternity; if He is wroth, it is everlasting; if He imprison me, it is imprisonment forever; if He kill, one is killed forever; and I can neither appease with words nor bribe Him with money; moreover there are two paths before me, one leading to Gehenna and the other leading to Paradise, and I know not in which I am led. Should I not weep?" They then said to him: "Rabbi, bless u s ! ' He said to them : "May it be His will that your fear of God shall be as great as the fear of man." "Rabbi," they asked, "is that all?" Thereupon he answered: "Oh that! For when a man commits a crime [he does it in secrecy] saying 'no man should see me.' Although God seeth him everywhere." When at the point of dying he said to them: "Cleanse the house of all vessels on account of levitical impurity,1 and prepare a chair for Hezekiah, the King of Juda, who came [to take part in my procession] ! ' Our Rabbis taught that "Simon Happekuli has arranged the Eighteen Benedictions before Rabban Gamaliel at Jamnia. according to their present arrangement. Rabban Gamaliel said to the sages: 'Is there not any. one who knows how to compose a prayer concernin~the Sadducees?' Thereu~onSamuel the juiior, came down and compo~ed it. The following gear he (Samuel the junior) forgot it (Fol. 29a) and for two or three hours he tried to recolIect [but did not succeed] ; still the congregation did not remove him [from the reader's place]!' Why not? Has not R Jnda in the name of Rab said: "If one errs in any part of the Eighteen Benedictions he should not be removed, but if he errs in the section referring to hereticsll he should be removed, in the apprehension that he ia a heretic." Samuel the junior is different, since he himself composed it [therefore he shows no why should we cause for suspicion]. B U ~

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Elazar b. AzRlia meant when he said: "Behold! I am as a man of seventy years of age" but not aged seventy. We are taught that on that day the porter was removed from the door [of the academy], and admission was granted to all studen,ts, for, during the administration of Rabban Gamaliel, the announcement was made : "Every scholar whose interior is not like his exterior (who is not pious), shall not enter the academy." On that day many benches were added in the academy. R. Jochanan said: "There is a difference of opinion between Abba Joseph b. Dustoi and the Rabbis; according to one, four hundred benches were added and according to the other, seven hundred benches [were added]." When Rabban Gamaliel noticed the tremendous increase he became discouraged and said to himself, "God forbid, I have perhaps prevented so many from studying the Torah." In a dream was shown to him "white earthen pitchers filled with as he^."^ But this was shown to him only in order to calm him. We are taught: "On that day the treatise of Edioth was studied in the academy and wherever we find 'On that day,' it means the day on which R. Elazar b. Azaria became the head of the academy. There was no Halacha previously undecided in the academy which was not decided that day. Even Rabban Gamaliel himself, although deposed, did not refrain from attending the academy, as is shown from what we are taught (in a Mishnah) : 'On that day Juda the Ammonite, a proselyte, appeared in the academy and asked: 'May I enter the congregation [to marry a Jewess] ?' Rabban Gamaliel said unto him : 'Thou art not at liberty to do so,' but R. Joshua said, 'Thou art at liberty to do so.' Rabban Gamaliel then said to R. Joshua. 'Behold it is said (Deu. 23,4.) A n Ammonite OT Nonbite shall not enter the congregation of the Lord!" To this R. Joshua retorted and said, 'Are then these nations still in their native places? Did not Senacherib, the king of Assyria, transplant the nations? As it is said (Is. 10, 13.) 1 have ~emoved the bounds of the people, and their lai& up treasures haoe I plundered, etc., therefore, not knowing, we go to the majority [and the majority are not Ammonites] . ' 'But,' replied Rabban GamaIiel, 'behold, it is said (Jer. 49, 6.) And afterwards I mill bl.ifig the captivity of the
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child~encf Ammo% so they must have already returned.' To which R. Joshua rejoined: 'Behold it is also sald (Amos 9, 14.) And I will bring again the captivity of m y peopls Israel. and these hare not returned as yet.' Thereupon the proselyte was immediately permitted to enter the congregation." Then Rabban Gamahel said to h~mself:"Since i t is so [that R. Joshua's decision was carried], I shall now go and effect a reconciliation with R. Joshua." He thereupon went. When he reached R. Joshua's house, he noticed that the walls of the house were black. "From the appearance of the walls of thy house," aid Rabban Gamaliel, "it is evident that you are a ~mith." R. Joshua replied: "Woe unto the age whose leader thou art! for thou knowest not of the cares with which the scholars are occupied and whence they derive their lirelihood!" "I have reproached thee, forgive me," Rabban Gamaliel pleaded, but R. Joshua ignored him. "Do it," he again pleaded, "for the sake of the honor of my father's house." R. Joshua then accepted his apology. ''Now," they said, "who will go and inform the Rabbis?" [that they had become reconciled.] "I shall go," said a certain laundryman who was there. So R. Joshua sent the following message [through him] : "He who wore the vestment, shall be dressed with it again, and he who has not worn the vestment shall say to him who wore i t : 'Take off thy priestly cloth, and I shall put it on.' As soon as R. Akiba was informed of the situation, he said to the Rabbis: "Let all gates [leading to the academy] be closed so that none of Rabban Gamaliel's subordinates shall come and afflict the Rabbis" [in a spirit of revenge for their stand against Rabban Gamaliel]. Meantime R. Joshua said to himself: "It will be much better that 1 myself Accordingly shall go and inform them." he went and [upon reaching the academy] rapped at the door saying: "Let him sprinkle who is a sprinkler, the son of a sprinkler (a scholar, the son of a scholar) ; he who is neither himself a sprinkler, nor the son of a sprinkler shall say to him who is a sprinkler and the son of a sprinkler, ~h~ water is cave waterg and thy ashes are plain ashes of a burned cane." 'qast tho,, been appeased R. Joshua?" said R. to him. TVhat we have done was onlyfor thy sake. If 80, then to-morrow you
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and I shall be a t his (Rabban Gamaliel's) door early." [And though everything was settled] K. Elaear b. dzarla was not deposed, but from that time on Rabban Gamaliel was to lecture two Sabbaths while R. Elazar b. Azaria lectured one Sabbath, and it is tlliis understood, when the master said: "Whose Sabbath was this? That of R. Elazar b. Azaria." The disciple [who asked if tha evening service is optional or obligatory] was R. Simon b. Jochai. (Ib. b) (Mishnah) R. Nechunia b. Hakana, upon entering and leaving the academy was wont; to make a short prayer. The Rabbis asked him what kind of a prayer it was? H e replied, "When I enter I pray that no stumbling shall happen because of me; and upon leaving, I give praise for my share." (Gemara) Our Rabbis taught: "Upon entering the house of learning what shall a man pray? 'May it be Thy will, 0 Lord, my Cod, that there shall be no stumbling through me and that we shall not stumble over a matter of Halacha, and that my associates shall find rejoicing i n me, that I shall not judge as levitically unclean, that which is levitically clean; or as clean, that which is unclean; nor shall my companions stumble over a matter of Halacha and I shall find rejoicing in them.' Upon leaving what ehall a man say? 'I give thanks unto thee, 0 Lord, my God, because thou hast placed my share among those who attended the academy, and hast not placed my share among those who attend the street; they arise early and I arise early [but there is a difference]. They arise early for idle talk, while I arise early for the words of the Torah. I toil and thev toil: I toil and hope to receive everlasting cimpensation, but they are working and will not receive everlasting compensation. I run and they run; I m n to eternity in the world to come, while they run into the pit of a ca~re.'" Our Rabbis taught: When R. Eliezer became ill his disciples came to visit him. "Rabbi," they said, "teach us the may of life so that we may deserve to inherit eternity in the world to come." H e said unto them: "Be careful to honor your comrades; know to whom you pray; restrain your children from frivolous thoughts, and set them between the knees of learned men; by these means you will deserve eternity in the world to come." When R.. Jochanan b. Zakai became ill his disciples visited him ; as soon as he saw them he burst into teare. "Rabbi," they said to

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him, "light of Israel! the right pillar! Why weepest thou?" He replied thus: "Were I to be brought before a mortal king, who is here to-day, but in the grave to-morrow; who may become angry with me, but whose anger is not everlastlug; who may imprison me, but whose imprisonment is not forever; who may kill me, but kill only for this world; and whom I may bribe, even then would I fear; but now when I am led to appear before the King of Kings, the Holy One, praised be He! who liveth through all eternity; if He is wroth, it is everlasting; if He imprison me, it is imprisonment forever; if He kill, one is killed forever; and I can neither appease with words nor bribe Him with money; moreover there are two paths before me, one leading to Gehenna and the other leading to Paradise, and I know not in which I am led. Should I not weep?" They then said to him: "Rabbi, bless us." He said to them: "May it be His will that your fear of God shall be as great as the fear of man." "Rabbi," they asked, "is that all?" Thereupon he answered : "Oh that ! For when a man commits a crime [he does it in secrecy] saying 'no man should see me.' Although God seeth him everywhere." When at the point of dying he said to them: "Cleanse the house of all vessels on account of levitical impurity,'O and prepare a chair for Hezekiah, the Eing of Juda, who came [to take part in my procession] . " Our Rabbis taught that "Simon Happe kuli has arranged the Eighteen Benedictions before Rabban Gamaliel at Jamnia, according to their present arrangement. Rabban Gamaliel said to the sages: 'Is there not any. one who knows how to compose a prayer concerning the Sadducees?' Thereupon Samuel the junior, came down and composed it. The following year he (Samuel the junior) forgot it (Pol. 29a) and for two or three hours he tried to recollect [but did not succeed] ; stiII the congregation did not remove him [from the reader's place]." Why not? Has not R Jnda in the name of Rab said: "If one errs in any part of the Eighteen Benedictions he should not be removed, but if he errs in the section referring to heretics l1 he should be removed, in the apprehension that he is a heretic." Samuel the junior is different, since he himself composed it [therefore he shows no cause for suspicion]. But why should we

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not apprehend that perhape he reconsidered it? Abaye s a d : "We have a tradition that a righteous person never becomes wicked." Is this so? Behold, it is written (Ez. 18, 24.) But when the ~ighteozcsturneth away from his righteousness. This is said of a man who was wicked in the beginning, but if one is righteous from the very beginning, it does not happen so. Is this so ? Are we not taught: "Do not rely upon thyself [that thou art righteous] even until the last day of thy death; for R. Jochanan the High Priest served in the High Priesthood for eighty years and at last became a Sadducee." Abaye said: "Janai (the King) and Jochanan are the same person" [hence he was wicked in his early years]. la Raba said: "Janai and Jochanan are two different persons; Janai was wicked from the very beginning, and Jochanan righteous from the very beginning." I t is quite right according to the opinion of Abaye, but according to the opinion of Raba [who said that Jochanan was righteous from the very beginning], how should the question be answered? Raba may explain that a righteous person from the very beginning should also [not be relied upon] lest he become wicked. And if so, then why did not the Rabbis remove Samuel the junior? With Samuel the junior it is different; for he commenced to say it, and erred in the middle of it. For R. Juda in the name of Rab, and according to some in the name of R. Joshua b. Levi, said: "The above quotation [of Rab regarding the suspicion] refers only to him who has not even commenced to say it, but if he commenced the benediction and erred in the middle of i t he may be allowed to finish it [without any " suspicionJ . (Ib. b) Elijah, the brother of R. Sals Chaeida, said to R. Juda "Do not get angry and thou milt not sin. Do not get drunk and thou wilt not sin. And when thou art about to go on thy way, take counsel first with thy Pasessor and then go out." What does it mean by, "Take counsel first with thy Possessor and then go out.)' R. Jacob said in the name of R. Chisda: "This refers to the roadprayer which a man should say before he goes on his way." (Fol. 30a) And how shall he make this prayer? R. Chisda said standing, and R. Shesheth said, even while walking. R. Chisda and H. Shesheth were once walking along the road. [Suddenly] R. Chisda stopped and began to pray. "What is R. Chisda do12)

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Pum-Nahara to the place called ('Between the Palm" in Babylonia. When they reached that place the latter said to the former: "Is it true, master, what people say that these palmtrees of Babylonia date from the days of Adam, the first man?" "Thou recallest to my mind," answered R. Cahana, "what R. Jose, the son of R. Chanina said: 'What is meant by the passage (Jer. 2, 6.) Through a land through which no man had passed and where no man had dwelt. Since no man has passed through it, how is it possible for any man to have dwelt in i t ? It means to teach us that whatever land Adam, the first man, decreed should become inhabited did indeed become inhabited; but whatever land Adam, the first man, decreed shall not become inhabited, remained uninhabited.'" Our Rabbis taught: He who prays shall direct his heart to Heaven. Abba Saul says: 'We find a hint to this (Ps. 10, 17.) Thou wilt strengthen their hearts, Thou wilt cause thy ear to li~ten."~ We are taught that R. Juda says: "This was the custom of R. Akiba when he prayed with the community; he used to shorten his prayer in order to keep UP with the assembly, so as not to trouble the assembly [to wait for But when he prayed privately, if One left him [praying] in one corner when he Started, he would be found [at the completion of his prayer] in the next corner, beand kneeling [during cause of his b o ~ n g his prayer] . " R. Hamnuna said: "How many important laws can we learn from the incident of Hannah? Now as for Hannah, she spoke in her heart ( I Sam. 1, 13). We infer from this that one who prays must concentrate his attention. Only her lips moved (Ib.) ; we infer from this that he who prays must speak with his lips [thinking does not fiuffice]. But her woice could not be heard (Ib.1 ; we infer from this that he who prays must not raise his voice loudly. Wherefore Eli regarded her as a drunken woman (Ib.); we infer from this that it is unlawful for a drunkard to pray." And Eli said unto her, How long, wilt thou be drunk?' (Ib.) "We infer from this, said R. Elazar, <'that if one notice (Ib. b.) an unbecoming thing in a friend it is one's duty to reprimand him." Hannah answered, and said: 'No, my Lord.' (Ib.) Ulla. and according to some R. Jose, the son of R. Chanina, said

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not apprehend that perhaps he reconsidered it? Abaye sald: "We have a tradition that a righteoua person never becomes wicked." Is this so? Behold, it is written (Ez. 18, 24.) But when the righteous turneth away from his righteousness. This is said of a man who was wicked in the beginning, but if one is righteous from the very beginning, it does not happen so. Is this so ? Are we not taught: "Do not rely upon thyself [that thou art righteous] even until the last day of thy death; for R. Jochanan the High Priest served in the High Priesthood for eighty years and at last became a Sadducee." Abaye said: "Janai (the King) and Jochanan are the same person" [hence he was wicked in his early years]. I2 Raba said: "Janai and Jochanan are two different persons; Janai was wicked from the very beginning, and Jochanan righteous from the very beginning." It is quite right according to the opinion of Abaye, but according to the opinion of Raba [who said that Jochanan was righteous from the very beginning], how should the question be answered? Raba may explain that a righteous person from the very beginning should also [not be relied upon] lest he become w~cked. And if so:, then why did not the Rabbis remove Samuel the junior? With Samuel the junior it is different; for he commenced to say it, and erred in the middle of it. For R. Juda in the name of Rab, and according to some in the name of R. Joshua b. Levi, said: "The above quotation [of Rab regarding the suspicion] refers only to him who has not even commenced to say it, but if he commenced the benediction and erred in the middle of i t he may be allowed to finish it [without any suspicion] ." (Ib. b) Elijah, the brother of R. Sala Chasida, said to R. Juda "Do not get angry and thou wilt not sin. Do not get drunk and thou wilt not sin. And when thou art about to go on thy way, take counsel first with thy Pasaessor and then go out." What does it mean by, "Take counsel first with thy Posaessor and then go out." R. Jacob said in the name of R. Chisda: "This refers to the roadprayer which a man should say before he goes on his may." (Fol. 30a) And how dm11 he make this prayer? R. Chisda said tand ding, and R. Shesheth said, even while walking. R. Chisda and B. Shesheth were once walking along the road. [Suddenly] R. Chisda stopped and began to pray. 'What is R. Chisda do-

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ing?" asked R. Shesheth of his attendant.la "He stopped and said a prayer," was the reply of his attendant. Thereupon R. Shesheth ordered his attendant to stop also and to pray, remarking, "If thou canst be good do not be bad." l4 Our Rabbis taught: "A blind man or one who cannot determine the direction,15 let him direct his heart towards his Heavenly Father; for it is said ( I Kings 8, 44.) T h e y will pray unto the Lord. If he is outside of Palestine let his heart toward Palestine, for it him d~rect is said (Ib. 48.) They will pray unto Thee in the direction of their land. If he stand in Palestine let him direct his heart towards Jerusalem, for it is said (Ib. ib. 44.) T h e y will pray unto the Lord in the direction of the city which thou h m t chosen. If he stand in Jerusalem then let him direct his heart towards the Temple, for it is said (Ib. ib. 33.) And they will pray and praise unto this house. If he stand in the Temple then let him direct his heart towards the Holv of Holies; for it is said (Ib. ib. 30.) A n d t i e y will p ~ a i towrads this place. If he stand in the Holy of Holies let him direct his heart towards the Ka~oreth.'~ If he stand behind the cover of the ark, let him consider it as if he were standing in front of the Kaporeth. Hence, if one is in the east, he should face towards west; in the west, he should face towards east; in the south, he should face towards the north; in the north, he should face towards the south. It is &us found that all Israel directs its heart towards one place [towards the Holy of Holies]." Where is the Biblical passage [to refer to this] ? T h y neck i s like the tower of Dauid built on terraces (Songs 4,4), i. e., a mound towards which aU turn. l7

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CHAPTER FNE.
Abaye was sitting before Rabba; the latter noticed that Abaye was very cheerful. Rabba said to him: " D not ~ the ~ ~ master agree with the passage (Ps. 2, 11.) Rejoice with treemblinge" To which he answered: "I have the Tephilin on."= R. Jeremiah was sitting before R. Zeira; the latter seeing that the former was very cheer-

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R Sheqheth was blind R shesheth aim adm~tsthat It 14 praper to recite the prayer standing but he holds that it may be =it& while waiklng. Hence he could be true to his oplnlon, relpeotlng h13 associmte's ieel~ngs. pnar~ bhe Blghteen E3enedictIons, he should tam trhe East where Jerusalem and the Tam wheD m e situated. I , , ) ~h~ cover of the Ark See Ex 2 5 , 17. ~ ~ l ( t~ e w x~ es) ~ when ~ dlvided t h in kao, Tel-p<yoth, means "the mound to which all turn." ~h~ ~ ~ ~ h signify ~ z $ n Mat I tear and acknowledge the ~?osreignty of the Almighty.
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ful, remarked to him, "It is written (Ps. 14, 23.) I n all painful labor there is profit." "I have Tepl~ilin on," R. Jeremiah ansluered. Mar, the son of Rabina, made a marriage banquet for his son; when he observed that the Rabbis were a t the height of their mera costly C U P riment he worth four hundred zouzim and broke it before them; and they grew sad. R. Ashi made a marriage feast for his son and when he noticed the Rabbis were at the height of their merriment (Pol. 31a) he brought m a costly cup made of white glass and broke i t before them; and they grew sad. At the wedding of Mar the son of Rabina, the Rabbis said unto R. Hamnuna Zuti: "Sing to us master." H e sang: "Woe, for we must die! Woe, for we must die!" "And what shall we respond to it?" asked they. "Sing ye," answered he, "Alas! where is the Torah [we have studied] and where are the meritorious deeds? [we have performed] to protect us?" R. Jochanan in the name of R. Simon is not permitted to a man Jochai said: to fill his mouth with laughter in this world, for it is said (Ps. 126, 2.) Then2 slzall our mouths be filled with lat~ghter, and our tongue wifh singing-when shall this be? At the time when-they shall say anzong the nations 'great things hath the Lord done for these.'" It is related of Resh Lakish that he never laughed from the time he heard this from R. Jochanan, his teacher. Our Rabbis taught: "It is not proper to start to pray i n a mood of sadness, nor in a mood of idleness, nor i n a mood of laughter, nor in a mood of low talk, nor in a mood of jesting, nor in a mood of idle talk; but only in a mood of joy caused through the performance of a meritorious deed. Thus also shall one take leave of his friend neither in the mood of low talk, nor of laughter, nor of jesting, nor of idle talk; but immediately after the study of the H a l a c h ~ (traditional law7); for thus we find with our first prophets; they also finished their prophesies with matters of praise and consoTation." And SO has R. Jfari, the grandson of R. Huna, the son of R. Jeremiah, recited la tradition] : ''A man shall not depart from his friend only immediately after reciting an Halacha; because by means of this his friend will always remember him." Just as it happenea to R. Cahana, who accompanied R. Shimi b. Ashi, from

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Pum-Nahara to the place called "Between 9 3 ~y ~ i D x ~ D D9 1 13 ~ 9 ~ 375 7 39rlSH ~ the Palm" in Babylonia. When they reached that place the latter said to the former: ' ~ 7 1 it) 5"s 0n85 HUB 9 3 5337 H ~ J ' X "Is it. true, master, what people say that these palmtrees of Babylonia date from the days \nJnlH 5337 Nn939Y 933 9vJ9N 9 l ~ m of Adam, the first man?" "Thou recallest to Im3fH n Y S inn .xnwn t y l IlWHln PTHD my mind," answered R. Cahana, "what R. Jose, the son of R. Chanina said: 'What is meant by the passage (Jer. 2, 6.) Through *Dl9 937 1DHf HY;n '13 'Dl9 9317 NnSV2 cs land through which no man had passed and 1 3 y ttb 7WH Y7H3 (2 h1'J17)7"t) Ul93n '13 where no man had dwelt. Since no man has passed through it, how is it possible for any HSW 1 n N D 921 .OW P7H 2W9 851 W9K ;13 man to have dwelt in i t ? I t means to teach us that whatever land Adam, the first man, decreed should become inhabited did indeed 113W Y l H 53 75 7 ~ 1 5 HSN 3 W 9 7 9 H 3 13y become inhabited; but mhatever land Adam, Y l H 531 il2W9n3 3 1 ~ ' S l1WHlir 078 ~ 9 5 the first man, decreed shall not. become inhabited, remained uninhabited.' " Our Rabbis taught: He who prays shall NS 31195 IlWN73 PfU Wft) 113 H?W direct his heart to Heaven. Abba Saul sags: :i l 3 ~ 9 n 3 'We find a hint to this (Ps. 10, 17.) Thou wilt strengthen their hearts, Thou wilt cause thy ear to listen."3 nH f'7'7Y P37 13n pje are taught that R. Juda s y s : 'LThis was the custom of R. Akiba when he prayed (1 prim) 1375 l n 9 D i n l n 5 1 8 ~ H ~ .~ynv5 N with the community; he used to shorten his prayer in order to keep up with the assembly, 9 3 1 i m H9Jn .73in 39wpn n>:, p n so as not to trouble the assembly [to wait for him.]. But when he prayed privately, if one H393y r7 jv 1333B n9n ;l,lilr left him [praying] in one corner when he started, he would be found [at the com~le';at) n5lt)l lrpn 113rn ny 5 5 ~ n ~ tion of his prayer] in the next corner, because of his bowing and kneeling [during lpyy 1935 1jr3 j j a n ~ n9;ra31 i l 2 y n l l a his prayer] . " R. Hamnuna said: "How many impor531 .ninH n9;73 IHxln 11 n y r 3 l n q n P ~ H tant laws can we learn from the incident of Hannah? Now as for Hannah, she spoke in .n,rlnnmnl nly973 9jpn 31 73 her heart ( I Sam. 1, 13). We infer from this that one who prays must concentrate y n m ~ 5 83-K Knln32 Hn35;1 irn3 NJ:jDil hi8 attention. Only her lips moved (Ib.) ; we infer from this that he who prays must 3 n127n ttyn 33nl ( N ~ " w )mn7 9 ~ 1 9Jna fipeak with his lips [thinking does not suffice]. But her voice could not be heard (Ib.1 ; .125 1 ~ 1 3 9-pix ~ 55ann5 IWD n25 % we infer from this that he who prays must not raise his voice loudly. Wherefore Eli =pn9a 55~nn5 I U ~ D n:y3 vnaw 3.1 regarded her as a drunken woman (Ih.); we infer from this that it is unlawful for 11DHW lH>n yn19 NS i15131 . i q n ~ w 3 a drunkard to pray." And E l i said unto her, How long, wilt thou be drunkP' 8ll3W5 9% n3wnll .In5anl 1513 ir922nS (Ib.) "We infer from this, said R. Elazar, '1~8'1 (am) .55ann5 11DH iuwna Irc3n "that if one notice (Ib. b.) an unbecoming thing in a friend it is one's duty to repri~ I ~ S '1H 1PH l913nVn VlD 952, 3958 mand him." Hannah answered, and said: 'no,my Lord.' (Ib.) TJlla, and according to 1133 13'W 1 3 7 113l73 ( 3 " ~ ) ilNi75 1H3D some R. Jose, the son of R. Chanina, said whm the Wart b strengthened [by atbention], then !Thou urllt cause thy ear to listen s)

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that Hannah remarked unto Eli, 'Thou art

not Judge in this matter nor does the Holy

spirit rest upon thee, if thou suspect me of such a thing." Others say that Hannah spoke thus unto Eli: "Thou art not a Judge in this matter. Are there not then the Skechina and the Holy Spirit with thee, that thou judgeth me as guilty and not innocent?9ost thou not know that I a m a woman of a sorrowful spirit but neither wine nor .tt~o.ong &ink have 1 drunk? (Ib.1 'We infer from this," said 3.Elazar, "that if a man is wrongly accused of anything he ought to infonn his accuser '3f it." Eslcem not thy handnzaid as a worthEess woman (Ib.) R. Eiazar said, "We infer from this that a drunkard who prays, is as if he were worshipping idols; here is written B8'%a'al (~orthless)+s a worthless woman; and it is also written there (Deu. 13, 14.) There have gone forth men, children of worthless (Beliya'al), just as in the later instance it refers to idolatry, so also does it refer to idolatry here." Then Eli answered and said: 'Go in peace.' (Ib.) We infer from this,)' said R. Elazar, "that he who wrongly accuses his friend must supease hinl and moreover must bless hip ,or it is said (Ib. ib.) And may the Gr2. of Israel grant thy request." (Fol. 32a) And the Lord spoke unto Moses, Go, get thee down! (Ex. 32, 7.) What is meant by get thee down? R. Elazar said: "The Holy One, praised be He ! said unto Moses, 'Come step down from your greatness, for would then greatness have been given to thee if not for Israel's sake? And now since Israel has sinned, there is no geatness for thee.' Hearing t h a e words, Moses instantly became so weak that he lacked the strength to speak. But when Moses heard God's further utterance (Dcu. 9, 14.) Leave me unto myself and I will destroy them, <0'remarked he to himself, 'it looks ss if this depends on me.' Whereupon, he immediately began to Pray, asking mercy for Israel." It is similar to the parable of the king who was beating his son: the king's friend mas sitting and observing it, being afraid to mediate and rescue the son; but as soon as he heard the king's remark, 'Were it not for my friend who is sitting here I would kill you," he said to him~elf,('This depends on me" : whereupon he immediately arose and rescued the son. R. Simlai expounded: "A man should always arrange the praises of the Holy One,

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praised be He! and then pray for what he needs. Whence do we derive this? From Moses; for it is written (Deu. 3, 23.) And I besought the Lord at that time. And it is written also (Ib.) Thou h u t begun to show Thy sercant thy greatness, and Thy mighty hand; for what God is there i n the heaams or on earth that can do aright ltke Thy works, and like Thy mighty deeds? And following this it is wrlttec Let me go ower, I pray Thee, that I may see the good land, etc." (Ib. b) R Elazar said: "Great is prayer, even more than good deeds; for there is none -bigger in the performance of good deeds than our teacher Moses, st111 he was answered through prayers onlg; as ~t 1s said (Ib. ib. 26.1 Let it sufice thee; do not continue to speak unto me any more of this matter; Immediately follorving it is said Get thee up unto the top of Pisgah." R. Elazar also said: I< Prayer is even more efficacious than sacrifice; for it is said (Is. 1, 11.) For what serveth me the multitude of your sacrifice? Saith the Lord, and it is written further, And when you spread your hands, I shall withdraw my eyes from you." R. Elazar also said: "Since the day of the destruction of the Temple, the gates of prayer were locked up, as it is said (Lam. 3, 8.) Also when I cry aloud and make entreafy, He shutteth out my prayer; and even though the towers of prayer were locked up still the towers of tears are not locked, as i t is said (Ps. 39, 13.) Hear m y prayer, o ~ o r d and , give ear unto my cry; at my tears Thou wilt surely not be silent." Further said R. Elazar: "Since the day of the destruction of the Temple, an iron wall separates Israel and the Heavenly Father, as it is said (Ezek. 4, 3.) Moreover take thou unto thyself an iron pan and set i t up as a wall between thee and the city." R. Channin in the name of R. Chanina said: "He who prolongs in prayer nil1 not return void (his prayers unfulfilled). Whence do we infer this? From our teacher Moses, for i t is said (Deu. 9, 18.) And I threw myself down before the Lord; and it is further written And the Lord hea~kened .unto me also at t h a t time." I s this so? Behold R. Chiya b. Abba in the name of R. Jochanan said: "moever prolongs in prayer and speculates on it (expecting ~ t fulfillment s as a rel~-ard for making i t long) will, at the end, come to a heart sickness; for i t is said (Pr. 13, 12.) Long deferred ezpectatiolt maketh

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iha heart sick. What is its remedy? Let him study the Torah, for close to it is said But a tree of life is a desire which is fulfilled; B y a tree of life is meant nothing else but the Torah, for it is said (Ib. 3, 18.) A tree of life is she (the Torah) to those who Zay hold on her." This is not difficult to explain;
the latter deals with staying long in prayer and speculating on it, and the former deals with one who stays long in prayer but does not speculate on it. R. Chama b. Chanina said, "illthough a man sees that his prayers are not answered, let him continue to pray; for it is said (Ps. 27, 14.) Wait on the Lord; be strong and let thy heart be of good courage; wait, I cay, on the Lord." Our Rabbis taught: "Four things require fortitude in their observance: The Torah, good deeds, prayer, and social duties." The Torah and good deeds, whence do we know? It is said (Jos. 1, 7.) Be thou strong and firm that thou mayest observe to fulfill all the Torah; Be stron,g, refers to the Torah, And firm, refers to good deeds. Whence do we infer that prayer needs fortitude? It is said (Ps. 27, 14.) Wait o.n the Lord, be strong and He shall make thy heart firm; wait, I say, upon the Lord. Whence do we know that social d u t i a require fortitude? It is said (11. Sam 10, 12.) B e strong and let us strengthen ourselves for our people and for the cities of our God. R. Elazar said: "Fasting is even more meritorious than charity for the former is performed with the body and the latter is performed only with money." Raba nerer ordered a fast on a cloudy day; for it is said (Lam. 3, 44.) Thou hast covared thyself u?ith a cloud that no prayer may pass through. And Zion said, the Lord hath forsaken and forgotten, me. (Is. 49, 14.) Is not forsaken and forgotten the same thing? Resh Lakish said : "The Congregation of Israel pleaded before the Roly One, praised be He ! etiying: 'Sovereign of the universe! Even a man who marries a second wife still bears in his mind the mcrits of the first, but Thou 0 J,ord has forgotten me!' 'My daugllter,' replied The Holv One, blessed be He! 'I have created twelve stations in the heavens, and for each station I have created thirty legions [of stars], each legion contains thirty routes, each route thirty cohorts, each cohort has thirty camps and i n each camp

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has been suspended three hundred and sixty. five thousand myriads of stars, equal to the number of days in the year; all these have I created for thy sake, and get thou ssyest thou art forsaken and forgotten.' Can a woman forget the suckling child so that she shall not have compasston on the son of her womb? (Ib. ib.) The Holy One, praised be He! said: 'Can I then forget the burnt offering of the rams and of the first-born which thou hast offered me, while you were in the desert?' Then again [the congregation of Israel] pleaded before the Holy One, praised be He! 'Sovereign of the universe! Since there is no forgetfulness before the throne of Thy Divine Majesty, then Thou mayest also not forget the incident of the golden calf? The Lord said: 'This can also be forgotten.' (Ib.) Again she pleaded saying: 'Sovereign of the universe! Since there is forgetfulness before Thy exalted throne, then Thou mayest forget the Sinai affair, also?' ' Y e t would I not forget thee,' (Ib.) replied the Lord." Thus we understand what R.Elazar, in the name of R. Oshia said : "ThG also can be forgotten (Ib.) refers to the golden calf; And yet u~ouldI not forget thee, refers to the Sinai event." Our Rabbis taught: Once a pious man, while praying on the road, was met by a prince who saluted him, saying "Peace to you!" But the pious man did not respond. The prince waited till the end of his prayer. After he had finished his prayer, the prince said to him: "Good for nothing! behold! it is written in your Torah (Deu. 4, 9.) Only take heed to thyself, and guard t h y soul diligently. It is also written (Ib. ib. 15.) Take ye therefore, good heed of your souls. When I saluted thee, why didst thou not answer me? I f I had cut off thy head with a sword, who would be able t o demand thy blood from my hand?" "Wait," the pious man said to him, "until I shall appease thee with s few words. If thou hadst been standing before a mortal king and one had saluted thee (Fol. 33a), wouldst thou have answered him?" "Nay," the prince replied. "And if thou hadst done so, what would [the king] have done unto thee?" "He would surely order my head to be cut off with a sword," replied the prince. The pious man then said nnto him; "Behold now! If this is what you would have .done if thou hadst stood before a m6fal lfa who is w i t h us here toand may be - grave to-morro~,how

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much more need I then tb be careful when standing before the supreme King of kings, the Holy One, praised be He! who liveth and endureth forever to all eternity!" The prince became appeased and the pious man went peacefully home. Our Rabbis taught: Once in a certain place, a wild ass used to injure the people; so they came and informed R. Chanina b. Dosa. "Show me the cave where the animal is hidden," said he to them. Whereupon they went and showed him. He then placed the sole of his foot on the hole, and when the animal came forth he hit it and the animal fell dead. R. Chanina then took it on his shoulder and brought it to the academy, saying to them: "My sons, see it is not the wild ass that kills, but sin kills." They then all exclaimed, "Woe unto the man who is met by a wild ass, but woe unto the wild ass when it meets R. Chanina b. Cosa." R. Ami said, "Great is knowledge, for it is the fird benediction in tihe week day's prayer." Further said R. Ami, "Great is knowledge for it is placed between two Divine names, as it is said (I. Sam. 2, 3.) A God of knowledge is the Lord. Mercy is to be denied to him who has no knowledge; for it is said (Is. 27, 11.) They are a people of no understanding, therefore he that maketh them will not have mercy on them." R. Elazar said: "Great is the Temple for it is placed between two Divine names, as i t is written (Ex. 15, 17.) Thou hast wrmght for Thee to dwell in, 0 Lord, the sanctuary, 0 LordP' R. Elazar also said: "Every man who possesses knowledge is considered worthy to cause the Temple to be built in his days, for knowledge is placed between two Divine names, and the Temple is placed between two Divine names." He was questioned bv R. Acha of Earchina: "According to your opinion, retaliation must also be of great value, for it is written (Ps. 94, 1.) 0 God of vengeance, Lofd!" "Yea," he replied, "when necessary it is of course of great value," and thus is meant by the saying of Ulla, "Why is the word vengeance repeated? 0 God of vengeance, Lord! 0 God of vengeance! One for a good purpose and one for a bad purpose; for good, as it is written (Deu. 33, 2.) H e shone forth from Mt. Paran; for bad, as it is written (Ps. 94, 1.) 0 God of vemgeance, Lord! 0 Qod of vengeance, shine forth!" - -dkkwu 6 ) T U tcmd, d e n d itw m

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scended before the ark in the presence of H Eliezer and made his prayer short; the other disclplea s a d to R. Ellezer: '.See how brief he is!" "Is he then briefer than Moses, our teacher," replied R. Eliezer, "as written (Num. 12, 13.) 0 God, do Thou heal her, I beseech Thee." R. Jacob said in the name of R. Chisda: "Whoever prays for hls friend need not mention the friend's name, as it is said (Ib.) 0 Cod! do Thou heal her, I beseech Thee, and he did not mention Miriam's name." Our Rabbis taught: "These are the blessings [of the Eighteen Benedictions] during the recital of which a man should bow; the blesskg the Ancestors (the first One, Or Aboth), at its beginlung and its end; the blessing of Achowledgment, (one before the last, or Jfodim), at its beginning and at its end; if one deslre to bow at the end and the beginning of each and every blessing, he is to be taught not to do so." (Ib. b) (Mishnah) It was related of a. Chanina b. Dosa that he was wont to pray for the sick and predict, "This one shall live, this one shall die." Whereupon the Rabbis once asked of him: "How do you know it?" " 1 notice," he answered, "when I pray; if the prayer flows readlly from my tongue, I know that it is accepted; but if not I know that it is torn." (Gemara) Whence do we learn this? R. Joshua b. Levi said: "The text reads (Is. 5'7, 19.) Creating the fruit of the lips,

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grea~ion; and Near to him,means he who wae 'close to a transgression' but turned away therefrom." Further said R. Chiya b. Abba in the name of R. Jochanan: "The prophecy of the prophets referred only to the period of Messiah, but as for the future world, N o eye has witnessed. 0 God, beside Thee!" And this disagrees with Samuel; for Samuel said: "There will be no difference between this world and the future one except in the subjugation of the Bxile, as it is said (Deu. 15, 11.) For the needy will not, cease out of thy Zand." Furthe sdd R. Chiya b. Abba in the name of R. Jochanan: "The glorious future of which all the prophets prophesied is only for him who marries his daughter to a TaInzid Chacham (Scholar), and for him who does business with a Talmid Chucham, and for him who bestows of his wealth upon a Talmid Chacham; but as to the scholars themselves, N o eye has witnessed, 0 God, bed d s Thee! happy .is he who waits (patiently) for it." What is meant by No eye has witnessed? R. Joshuah b. Levi said: "This refers to the wine preserved in its grapes since the six days of creation." R. Samuel b. Nachmeini said: "This refers to Eden which no eye ever saw. And if thou wilt ask, 'Where did Adam, the first man live?' It was only i n the garden [of Eden]. And if thou wilt say that 'Garden' and 'Eden' are the same, it is therefore said (Gen. 2, 10.) And a rivet went out o f Eden to water the garden [which shows that] 'Garden' and <Eden' are two distinct places." Our Rabbis taught: It happened once, that the son of Rabban Gamaliel took sick. The latter sent two learned men to R. Chanina b. Dosa asking him to beseech [the Lord] to have mercy on him. As soon 88 R. Chanina saw them coming he went up to the UPper chamber and besought [the Lord] to have mercy on the sick. Coming he said to the two learned men: "You may go home, for the fever has already left him." N A than ~ ~ a prophet?g' they asked him. "Neither a prophet, nor the son of a prophet? he answered them, ''but I have this tradition. If my prayer flow readily from I know fiat it has been accepted, but if not, I know that it has beell rejected." So they W K ) ~ down the exact hour when he told them [that the sick man was delivered], and when they c m to Rabban Gamaliel, he said &em: 1 mpo h t it happened neither

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w o r e nor after the hour, but exactly at the time you were told that my son was relieved; at that moment [the sick] asked u a for 6 drink of water." On another occasion it happened that when R. Chanina b. Dosa went to R. Jochanen b. Zackai to study the Torah the son of R. Jochanan b. Zackai took sick. The latter then said: "Chmina, my son, beseech [the Lord] to have mercy on my son that he may live." He placed his head between his knees and besought [God] to have mercy on his son. mereupon he got well. Then R. Jochanan b. Zackai said: "If b. Zacksi had kept his head between hie knees for the whole day, it would have been of no effect." 'Why," asked hie wife, '(is he greater than you?" "Nay," replied R. Jochanan, <'buthe is likened unto a servant before a k g [who can enter the king's chamber whenever he wishes] ;while I am as a prince before the king [who can enter only at certain times or by invitation] . " R. Chiya b. Abba said in the name of R . Jochanan: "A man shall not pray in a house where there are no windows, for it is said (Dan. 6,10-11.)Where he had open windows in his upper chamber, he kneeled upon his knees in the directim of Jerusalem and prayed three times every day." R. Cahana said: "I consider him insolent who prays in a valley [where people Pas3 by]." Further said R. Cahana: "I consider him insolent who mentions his iniquities [while repenting], for it is said (Ps. 32, 1.) Happy is he whose transgresion is forgiven, vhoss sin is covered."

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CHAPTER SIX
(Fol. 35s) How shall the Benediction on fruit be said, etc? Whence do me derive [that benedictions are to be said before eating] ? our Rabbis taught: All ifsfruit be holy for praises giuing unto the Lord (Lev. 19, 24). "We infer that a benediction is to be said before and a benediction after [eating] . "1 "From this, said R. Akiba, "we derive that it is prohibited to a man to taste anything before saying a benediction." Our Rabbis taught: "It is prohibited to enjoy an~rthingof this world without saying a benediction, and he who enjoys [the least thing] in this world without saying a benediction defrauds he Lord]. What shall his remedy be? Let him go to a learned man."

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Raba the son of Samuel said in the name of R. Chiya: "After every meal eat salt, and after every drink, drink water, and then millst thou not be hurt." We are also taught that "After every meal eat salt, and after every drlnk, drink water, and then wdlst thou not be hurt." Another [Baraitha] teaches: "If he ate every kind of food but salt, if he drank erery kind of drink but water, in the day he would worry because of an ill odor from his mouth and a t night he would worry because of croup." Our Rabbis taught: "He who [drinks so much water as to] cause his food to swim, will never be d~sposedto stomach disease." ITOW much shall one drink? R. Chisda said: "A kiton4 for each loaf of bread." R. Mari in the name of R. Jochanan said : "He who is accustomed to eat lentils once in thirty days will keep away sickness, but they are not to be eaten every day, because they cause a bad odor." Further said R. Mari in the name of R. Jochanan: "DIustard eaten once in thirty days drives out sickness but if eaten every day it is apt to affect the heart." R. Chiya, the son of R. Ashi, said in the name of Rab: "Re who is used to small fish will never be disposed to stomach sickneps; moreover small fish cause the strengthening of the whole body of a man." R. Chamba b. Chanina said: "He who is used t o black cumin will not be disposed to heart trouble." The following objection was raised; Rabban Simon b. Gamaliel said: ('Black cumin is one sixtieth of a deadly drug, and he who deeps at the easterly side of his threshing floor, his blood is upon his headns This is not difficult to explain. Rabban Simon b. Gamalie1 refers to smelling it, but eating it is indeed healthful. (Fol. 43b) One more thing said R. Zutra b. Tuhia i n the name of Rab: others say R. Chanan b. Bizna said it in the name o f : R. Simon ; still others say R. Jochanan s a d lt 1n the name of R. Simon b. Jochai: "It is better for a man to be thrown into a fiery furnace than be the means of bringing another to shame i n public. We infer this from Tamer, as is written (Gen. 38, 25.) She sent t o her father-in-law saying, 'By the man u ~ h oowns these, am I with child,' and shs said, 'Acknowledge, I pray thee, the owner-

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before nor after the hour, but aactly st the time you were told that my son was relieved;
at that moment Ithe sick1 mked us for a drink of water." On another occasion it happened that when R. Chanina b. Doss went to R. Jochanan b. Zackai to study the Torah the son of R. Jochanan b. Zackai took sick. The Iatter then said: "Chanina, my son, beseech [the Lord] to have mercy on my son that he may live." He placed his head between his knees and besought [God] to have mercy on his son mereupon he got well. Then R. Jochanan b. Zackai said: ' l f b. Zackai had kept his head between hie knees for the whole day, it would have been of no effect." 'Why," asked his wife, "is he greater than you?" "Nay," replied R. Jochanan, "but he is likened unto a servant before a king [who can enter the king's chamber whenever he wishes] ;while I am as a prince before the king [who can enter only at certain times or by invitation] . " R. Chiya b. Abba said in the name of R. Jochanan: "A man shall not pray in a house where there are no windows, for it is said (Dan. 6, 10-11.) Where he had open windowa i n his upper chamber, he kneeled upon his knees i n the direction of Jerusalem and prayed three times every day." R. Cahana said : "I consider him insolent who prays in a valley [where people pass by]." Further said R. Cahana: "I consider him insolent who mentions his iniquities [while repenting], for it is said (Ps. 32, 1.) Happy is he whose transgressiolr L fwgiven, uhoss sin iS covered."

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CHAPTER SIX
(Fol. 35a) How shall the Benediction on fruit be said, etc? Whence do me derive [that benedictions are to be said before eating] ? Our Rabbis taught: All its fmit be holy for praises giving unto the Lord (Lev. 19, 2 4 ) . t q r e infer that a benediction is to be said before and a benediction after [eating]." clFrom this, said R. Akiba, "we derive that it is prohibited to a man to taste anything before saying a benediction." Our Rabbis taught: 'Tt is prohibited to enjoy anything of this world without saying a benediction, and he who enjoys [the least thing] in this world without saving a benediction defrauds [fie Lord]. What shall his remedy be? Let him go to a learned man."
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&'hat can a learned man do for him when he already has transgressed the prohibition? '%ut," said Raba, "let him go unto a learned man first; study the laws of benedictions that he may avoid sacrilege." R. Juda said in the name of Samuel: "He who enjoys [the least thing] in this world without having said a beriediction is considered as if he had enjoyed something of the things dedicated to Heaven: for it is said (Ps. 24, 1.) Undo the Lord belongeth the earth and all that filleth it." R. Levi pointed out the following contradiction: "It is mritten (Ib. ib.) Unto the Lord belongeth the earth and all that filletk it, and it is also written (Ib. 115, 16.) T h e Weavens are the Heavens of the Lord; but the earth hath He given to the children of man. It is not difficult to reconcile [these tx.0 verses]. The former refers to the time before he pronounced the benediction [it still belongs to Heaven], (Ib. b.) and the latter refers to the time after he pronounced the benediction [then it belongs to man]." R. Chanina b. Papa said: "He who enjoys [anything] in this world without saying a benediction is considered as if he has robbed the Holy One, praised be He! and the Congregation of Israel, for it is said (Pr. 25, 24.) Whoso robbeth his father or his mother and saith it is no tramgression, he is the companion, o f a destroyer. H i s father, refers to the Holy One, praised be IIe ! as it is said (Deu. 32,, 6 . ) Is H e not thy father who hath bought thee; Or his mother, refers to nothing else but the Congregation of Israel,, as it is said (Pr. 1, 8.) Hear, my 80% the instructions o f your father and cad not aside th.e teaching of your mother." What is meant by He is a companion of cc destroyer? R. Chanina b. Papa said: '<He is a companion of Jeroboam, the son of Nebat, who has corrupted Israel in their relation to their Heavenly Father."' R. Chanina b. Papa poinbed out the foIlowing contradiction: "It is written (Has. 2, 11.) And I shall take away my corn i n it9 lime. I t is also written (Deu. 11, 14.) That thou mayest gather in thy corn and thy wine and thy oil. ~t is not difficult to reconcile [these two verses]. The latter refers to the time when Israel is doing the will of God, and the former refers to the time when Israel not doing the will of God." Our Rabbis taught: That thou mayest

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gather in thine corn. (Ib.1 Why i s t h b commandment necessary? [Would not the people do i t as a matter of course?] Because, it is written (Joshua, 1, 8.) This b3ok of Torah shall not depart out of thy mouth. One may perhaps say that those words are meant literally ithat a man l~lust never cease studying], therefore it is written Thou shalt gather i n the season, thy corn, thy wine and thy oil, conduct yourselves in regard to them as is the custom of the world." This is according to R. Ishmael; but R. Simon b. Jochai says: "How is it possible, if a man plows in the plowing season, sows in the sowing season, reaps in the harvest season, threshes i n the threshing season, and winnows when there is a wind? What will become of the Torah? [For there will not remain any time to study]. "But said R. Sinlon b. Jochai, '%hen Israel is doing the will of God then their work is done through others, as is said (Is. 61, 5.) And strangers shall stand and feed your flocks. But when Israel is not performing the will of God, then their work is to be done by themselres, as it is said (Deu. 11, 14.) And thou shalt gather in thy corn in season; moreover the work of other people is done by Israel, as is said (Deu. 28, 48.) Thou shalt serve thine en,emies." Abaye said: "Many who conducted themselves according to the opinion of R. Ishmael succeeded, but many who conducted themselves according to the opinion of R. Simon b. Jochai were not successful." Raba [being the head of an academy] mas in the habit of saying to the disciples: "I beg of you, do not come before me [to the academy] during the days of Nisan (in Spring) nor during the days of Tishrei (in Fall), in order that you may not have any trouble in supporting yourselves during the entire year." Rabba b. Ghana in the name of RJochanan quotes R. Juda b. Elai : "Come and see the great difference between the former generations and the later ones; the former generations made the study of the Torah their regular engagement and their vocation a temporary profession, and both endured I with them. But the later generations made the study of the Torah their temporary engagement and their vocation a regular profession and neither endured with them." (Fol. 408) R. Juda said in the n a p e of Rab: "A person must not eat before he feeds bis cattle, as it is written (Ib. 11, 15.) And I toin give grass in thy field for thy ccattls,

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and it continues And thou shalt eat and be satisfied." Eaba the son of Samuel said in the name of R. Chiya: "After every meal eat salt, and after every drink, drink water, and then wlllst thou not be hurt." We are also taught that "After every meal eat salt, and after every drink, drink water, and then rvillst thou not be hurt." Another [Baraitha] teaches: "If he ate every kind of food but salt, if he drank every kind of drink but water, i n the day he would worry because of an ill odor from his mouth and at night he would worry because of croup." Our Rabbis taught: "He who [drinks so much ~ a t e r as to] cause his food to swim, will never be disposed to stomach disease." IIow much shall one drink? R. Chisda said: "A kiton4 for each loaf of bread." R. Mari in the name of R. Jochanan said: "He mho is accustomed to eat lentils once in thirty days will keep away sickness, but they are not to be eaten every day, because they cause a bad odor." F'urther said R. Mari in the name of R. Jochanan: "Mustard eaten once in thirty days drives out sickness but if eaten every day it is apt t o affect the heart." R. Chiya, the son of R. Ashi, said in the name of Rab: "Be who is used to small fish will never be disposed to stomach sickness; moreorer small fish cause the strengthenlng of the whole body of a man." R. Chamba b. Chanina said: "He who is used to black cumin wlll not be disposed to heart trouble." The following objection was raised; Rabban Simon b. Gamaliel said: "Black cumin is one sixtieth of a deadly drug, and he who sleeps at the easterly side of his threshing floor, his blood is upon his head."5 This is not difficult to explain. Rab'ban Simon b. Gamalie1 refers to smelling - it, . but eating - it is indeed healthful. f Fol. 4%') One more thing said R. Zutra b. ~ u b i a in the name of ~ a b b others ; say R. Chanan b. Bizna said it in the name of R. Simon; still others say R. Jochanan said it i n the name of R. Simon b. Jochai : "It is better for a man to be thrown into a fiery furnace than be the means of bringing another t o shame in We infer this from Tamar, as is written (Gen. 38, 25.) She sent to her father-in-law saying, 'By the man who owns these, am I with child,' and she aaid. 'Acknowledge, I pray thee, the owner-

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ship of these, the signet, the scarf, and the staff. A n d J u d a acknowledged it and said, 'Sha has been more righteous than I."' [Tamar thus preferred to be burnt rather than to disclose Juda's name for fear of bringing public shame upon him.] Our Rabbis taught: "Six things are a disgrace to a learned man: He shall not go out perfumed; he shall not wear patched shoes; he shall not walk alone at night; he shall not talk with a woman on the street; he shall not sit at the table with ignorant men; he shall not enter the synagogue late." Some add to this, "He shall not take long steps when walking, and he shall not walk with a proud unbending gait." H e s h a 1 1 n o t g o o u t p e r f u m e d . R.Abba, the son of R. Chiya b. Abba, in the name of R. Jochanan said: <'This refers to place6 whe~eimmorality prevails." R. Shesheth said it refers only to his clothes, but not to his body, as it is healthful. Regarding the hair [as to perfume], R. Papa says it is in the same class as clothes; others contend it is partofthebody. H e s h a l l n o t w e a r p a t c h e d s h o e s. This will support the opinion of R. Chiya b. Abba who said that it is a disgrace for a scholar to go out with patched shoes. Is it really so? Behold! R. Chiya b. Abba himself used to go out vith patched shoes. Mar Zutra the son of R. Nachman said: "This is prohibited only when there is a patch upon a patch, then only on the leather, not on the sole, and only during the summer and in the street; but, during the winter or in the house it does not matter. He shall not walk alone at night. Because of suspicion. He shall not talk with a woman on the street. R. Chisda said: "This refers even to his own wife." We have also a Baraitha to the same effect: "Even to his own wife, to his own daughter or to his own sister; for not every one is acquainted with his family." He shall not enter the synagogue late; for he may be called lazy; He shall not sit at the table with ignorant men, for he may adopt their bad manners. H e s h a l l n o t w a l k f a s t , because the master said: "Big steps take away one five hundredth of the light of a man's eye," [and if his eyes suffer] what shall be the remedy? Let him drink the cup of Habdala,e and he will become well. H e s h a l l n o t walk with proud, u n b e n d i n g g a i t:, because the master

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said, "He who walks even four cubits with a proua, unbending gait is considered to have spurned [with his haughty head] the feet of the rs7hechinal~;~ lor it is written (Is. 6, 3.) T h e whoie earth is full of H i s glory." (Fol. 44a) When R. Dimi came he told a story of a town belonging to King Janai, situated upon the royal mound. From that city there went forth every week six hundred thousand cans filled with fish, for the laborers who were busy collecting the trees there. When Rabin came he said: "King Janai has one single tree on the royal mound whence once a month they collected forty seahs of young pigeons of three different breeds." When R. Isaac came he told of a town named Gufnith in Palestine where there were eighty couples of brother priests who married eighty couples of sister priestesses and when the Rabbis searched in that neighborhood between Sura and Nehardea, they were not able to find husbands for the daughters of R. Chisda. These daughters were finally compelled to marry Rami and Ukba the sons of Chama although they were not priests. (Ib. b) R. Janai in the name of Rab said: "The egg is better than anything that equals the size of an egg." When Rabin came he said: "A soft-boiled egg is better than six ounces of fine flour." When R. Dimi came, he said: "A soft-fried egg is better han six ounces of flour, a hard fried one [is better] than four ounces [of flour], a soft, or hard boiled one, if it is as big as an egg, the latter is better, but not so with meat." Our Rabbis taught: "A milt is good for the teeth but not for the stomach; vetch is bad for the teeth but is good for the stomach: all raw vegetables make the face green, and all unripe things affect men; every living thing, if eaten alive, strengthens life; every part which is near the [source of] life (as near the throat) also strengthens life; cabbage is a nourishing food, beetroot is good for medicinal use. Woe unto the house where turnip enters I"

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washing of the hands], they are bound to say the after-meal grace in Mezuman (in company), etc. (Gemara) whence do we infer this? R. Assi s a d : "Scripture says (Ps. 34, 4.) Oh, y ~ magnify u the Lord with me, and let u s exalt His name together."1 R. Abuhu said: 'We infer from thls. (Deu. 32, 3.) When I will proclaim the name of the Lord; ascribe Ye greatness to our God." R. Chanan b. Abba said: "Whence do we infer that a man shall not answer Amen louder than the one that says the benedictions? It is said (Ps. 34, 4.) Oh, magnify the Lord with me, and let u~ exalt His name together." R. Simon b. Pazi said: "menee do we infer that the Methurgernan (Interpreter) shall not raise his voice louder than the reader? It is said (Ex. 19, 19.) Moses spoke and God answered him with a loud voice; it was not necessary to say with a loud voice, and what is intimated by saying a loud voice? Just as loud as the loice of Moses.', We have also a Baraitha to the same effect: "The Methurge man shall not raise his voice louder than the reader. If the Methurgeman cannot raise his voice equal to that of the reader, then the reader should lower his voice [in order that the Methurgeman should be heard]." (Fol. 47b) We are taught: Who is [to be considered] an Am-Ha'aretzPZ "He who does not observe tke law of levitical cleanliness in his food? so says R. Meier. Acheirim say: u~~ who does not tithe his fruit in accordance with the law"; The Samaritan6 practice the latter correctly; for it is a Biblical law; and the master said, "Whatever command the Samaritans have undertaken to observe, they fulfill it more accurately than the Israelites." Our Rabbis taught: "Who is [to be considered] a common man? He who does not read the Sh'm'a, (Hear 0 Israel, etc.), both morning and evening," so says R. Eliezer. R. Joshua says: "He who does not put on Tephilin (phylacteries)." Ben Azai says: "He who does not wear Tzitzis (fringes)." 2. Nathan says: "He who has no Mezuzah on his door post." R. Jonathan b. Joseph says: "He who has children and does not bring them up in the study of the Torah." Acheirim say: "Even if one has studied the Bible and the Mishnah, but has failed to be

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CHAPTER NINE
(P'ol. 54a) Our Rabbis taught: "He who sees the passages where Israel crossed the sea? the Jordan? the passage of the brook of A r n o n, the stones of the declivity of Beth Charan, the stone which Og attempted to throw upon Israel, the stone upon which Moses was sitting when Joshua fought Amalek, Lot's wife who became a pillar of salt, and the walls of Jericho which sank in their foundations, ' should give praise and thanksgiving to God." (Ib. b) The stone which O g King of Bashan, tried to throw upon Israel is delivered by tradition as follouw : "The camp of Israel [ I see]," said he, "extends three miles. I shall therefore u eo and uproot a mountain three miles in extent and throw it upon them and kill them." He went and uprooted a mountain three miles in extent, and raised it above his head. But the Holy One, praised be He! sent B host of ants to the mountain and they bored a hole in it causing it to fall oper his hean and rest on hls shouldrers. He tried to throw it oft, but his teeth protruding one into the other, had ri~etedit upon him and he was not able to throw it off. Thus is understood the Passage (pj. 3, 8.) 2 % ~hast broken -the teeth of i h s zuic7ced; and as R. Simon ben Lakish explained it, for R. Simon b. Lakish said: "Do not read it Shibarta (Thou hast broken) but read it Shirbabta (that became ramified), i. e., Thou hast caused to branch What was Noses' height? Ten o u t ! ' cubits; he seized an axe ten cubits long, sprang up ten cubits, and struck Og's ankle a mighty blow which killed him. R. Juda in the name of Rab said: "Four classes of people are in duty bound to return thanks to God. Those who have returned from a voyage at sea; those who have traveled in the desert; those who have rennslyni

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washing of the hands], they are bound to say the after-meal grace in Mezuman (in company ), etc. (Gemara) whence do we infer this? R. Assi said: "Scripture says (Ps. 34, 4.) Oh, y r ~ u magnify the Lord with me, and let us exalt H i s name together."l R. Abuhu said: "We infer from this'. (Deu. 32, 3.) W h e n I will proclaim the name of the Lord; ascribe ye greatness to our God." R. Chanan b. Abba said: "Whence do we infer that a man shall not answer Amen louder than the one that says the benedictions? It is said (Ps. 34, 4.) Oh, magnify the Lord with me, and let w ezalt H i s name together." R. Simon b. Pazi said : "Whence do we infer that the Methurgeman (Interpreter) shall not raise his voice louder than the reader? It is said (Ex. 19, 19.) Moses spoke and God answered h i m with a loud voice; it was not necessary to say with a loud voice, and what is intimated by saying a loud voice? Just as of &loses." We have also a loud as the ~ o i c e Baraitha to the same effect: "The Methurge man shall not raise his voice louder than the reader. If the Methurgeman cannot raise his voice equal to that of the reader, then the reader should lower his voice [in order that the Methurgeman should be heard]." (Fol. 47b) We are taught: Who is [ t o be considered] an Am-Ha'aretzf2 "He who does not observe the law of levitical cleanliness in his food," so says R. Meier. Acheirim say: "He who does not tithe his fruit in accordance with the law"; The Samaritans practice the latter correctly; for it is a Biblical law; and the master said, "Whatever command the Samaritans have undertaken to observe, they fulfill it more accurately than the Israelites." Our Rabbis taught: "Who is [to be considered] a common man? He who does not read the Sh'm'a, (Hear 0 Israel, etc.), both morning and evening," so says R. Eliezer. R. Joshua says: "He who does not put on Tephilin (phylacteries) . " Ben Azai says : "He who does not wear Tzitzis (fringes)." 2. Nathan says: "He who has no Mezuzah on his door post." R. Jonathan b. Joseph says: "He who has children and does not bring them up in the study of the Torah." Acheirim say: "Even if one has studied the Bible and the Mishnah, but has failed to be

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in attendance upon schdars (m a ddisciple), he also is considered an A m Ha'aretz." Further said R. Joshua b. Levi: "A man ahall always come to the synagogue early so that he may have an opportunity to be counted among the first tea8 Thous a hundred men come after the first ten, the first ten will be rewarded for all of the others." How call you imagine that the erst ten obtain the reward of all? But say rather that the reward of every one of the first ten will equal the reward of all the others together. (Fol. 48a) R. Nachman said: "A child who understands to whom the benediction is offered is persona grata, to be counted among the three who appeal to the partakers of a meal to say grace after the meal (Mezuman)." Abaye and Rabba, when small, were sitting before Rabba. "To whom do you pray?" Rabba asked them. "To God," both answered." "But where is God?" he asked them. Raba lifted up his hand and pointed towards the ceiling, and Abaye went outside and pointed towards Heaven. "Both of you," remarked Rabba, "will become Rabbis. It is as the people say: When the pumpkin is still small, you can tell from its bloss01118 how it will turn out."' King Janai and his queen were eating together, and since Janai had killed all the Rabbis, they had no learned person to recite for them the after-meal grace when they had finished their meal. 'Who can give us a man, to recite for us the after-meal grace?" the king asked of his wife. Whereupon she replied, "Swear to me, that if I bring thee a man, thou wilt not harm him." He swore to her, and she brought him Simon b. Shetach, her brother. The king gave him a seat between himself and his queen, saying : "Behold, how much I honor you." Whereupon R. Simon b. Shetach replied : "Not thou, but the Torah honors me; as it is written (Pr. 4, 8.) Exalt her and she shall promote thee; she will bring thee to honor, when t h w embraceth her." King Janai then said unto the queen: "See how they (the Pharisees) do not recognize (royal) authority." Finally he gave R. Simon a cup [of wine] with which to recite the grace. So R. Simon b. Shetach said: "How can 1 say the grace? Shall I say, 'Blessed is Re, because Janai and his associates have eaten of His (food) ?' '' There
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up0n he drank the contents of the cup; whereupon they gave him another one, with which he said the grace. R. Abba, the son of R. Chiya, s a d in the name of R. Jochanan, that Simon b. Shetach [who said the aftermeal grace on a cup of wme] did so according to his own opinion only; for thus has RChiya b. Abba said in the name of R. JochaDan: "Never can a man recite the after-meal grace for others unless he eats a piece of cornbread at least as large as an olive." (Ib. b) R. Nachman said: "Moses ordained Birchath Hazan (the grace of the food),6 at the time when the Manna had descended for Israel. Joshua ordained Birchath Ha'aretz (the grace of the land), upon entering Palestine. David and Solomon both ordained the grace of Bonei Jerwale:m (Build 0 Jerusalem) : Have mercy upon Israel, T h y people; on Jerusalem, T h y city; on. Zion, the residence of T h y g l o y , and of the great and holy house of David, Thy anointed, was ordained by David; and On the great and holy house which is called by Thy name, was ordained by Solomon, The grace of Hatob Vehameitib (who hath done good and caused goodness), was ordained by the people of Jabne, in memory of those killed in Bether, for R. &fathnasaid: "The very day on which those killed in Bether were permitted to be buried, the grace of Hatob Vehameitib was ordained in Jabne; Hiztob (who hath done good), for those who were killed caused no stench ; vehameitib (who caused goodness), that they were permitted to be buried." Our gahbjs taught: ('Whence do we learn that the after-meal grace is a Biblical law? i s is written (Deu. 8, 10.) IVhen thou hast eaten and art satisfied, then shalt thou bless the Lord, thy God. Whence do we learn that we must say a grace before we eat? It is written (Ib. ib.) Which he has given thee, i. e., as soon as he gives you, must yon say the grace." R. Meier said: ' m e n c e do we derive that as a man blesses God for good tidings, so shall he bless God for evil tidings? It is written (Deu. 8, 11.) Which he hath given thee, the Lord, thay Cod, i. e., He is your judge whatever the sentence He decrees upon thee, whther it be a good or an evil dispensation." (Fol. 51a) R. Jochanan said: "Re who is careful to recite a grace on a full cup of wine, will be given boundless inheritance;

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CHAPTER NINE
(~101. 54a) Our Rabbis taught: "Re who sees the passages where Israel crossed the sea; the Jordan: the passage of the brook

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A of Bcth ny the of which the declivity Charan,' the stone Og attempted to throw upon Israel, the stone upon which Moses was sitting when Joshua fought Amalek, Lot's wife who became a pillar of salt, and the walls of Jericho which sank in their foundations, should give praise and thanksgiving to God." (Ib. b) The stone which Og, King of Bashan, tried to throw upon Israel is delivered by tradition as follows: "The camp of Israel [ I see]," said he, "extends three nules. I shall therefore go and uproot a mountain three miles in extent and throw it upon them and kill them." He went and uprooted a mountain three miles in extent, and raised it above his head. But the Holy One, praised be He! sent a host of ants to the mountain and they bored a hole in it causing it to fall over his head and rest on his shouldrers. He tried to throw it oft, but his tecth protruding one into the other, had riveted it upon him and he was not able to throw it off. Thus is understood the passage (Ps. 3. 8.) Thou hast broken the teeth of the ruiclced; and as R. Simon ben Lakish explained it, for R. Simon b. Lakish said: "Do not read it Shibarta (Thou hast broken) but read it Shirbabta (that became ramified), i. e., Thou hast caused to branch out." What was Moses' height? Ten cubits; he seized an axe ten cubits long, aprang up ten cubits, and struck Og'a ankle a mighty blow which killed him. R. Juda in the name of Rab said: 'Tour classes of people are in duty bound to return thanks to God. Those who have returned from a voyage at sea; those who have traveled in the desert; those who have re-

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covered from, a serious illness, and those who are liberated from prison." Whence do we learn this concerning those that have returned from a voyage at sea? I t ia written (Ps. 107, 23-31.) They who go down to the sea in ships, etc. These have seen the wonders of the Lord. For he spoke, and he raised the stormy wind. They would mount up to leaven, they would go down to the depths. They would reel to and fro, etc. And they were rejoiced because they were silent. They shall therefore give thanks unto the Lord. Whence do we infer this concerning those who have traveled in the deserts? I t is written (Ib. ib. 4-8.) They wandered about i n the wilderness, hungry and thirsty. Then they cried unto the Lord, and he led them forth upon the right road. Therefore they shall give thanks unto the Lord. Whence do we infer this concerning those who have recovered from a serlous illness? I t is written (Ib. ib. 17-2.) Fools, because of their transgression. All manner of food their sou2 abhorreth. But when they cry unto the Lord, He sendeth his word and healeth them. T h e y therefore shall give thanks unto the Lord. Whence do we know this concerning those who have been liberated from prison? It is written (Ib. ib. 10-20.) Such as sit in darkness and in the shadow of death. Because they have rebelled against the words of God. And he humbled their hearts with trouble-But when they cry unto the Lord He bringeth them out of the darkness. They, therefore, shall give thanks unto the Lord. How shall they say the grace? R. Juda said: "Blessed art thou who bestoweth kindness." Abaye said: "It should be said in the presence of ten persons, as it is written (Ib. ib. 32.) And they must exalt him i n fhe congregation of people." e Mar Zutra said: "And two of the ten shall be learned men, as it is mitten (Ib. ib.) And i n the assembly of the elders must they praise Him." (Fol. 55a) R. Jochanan and R. Elazar both said: "As long as the Temple was i n existence, the altar was [the means of] atonement for Israel, but now [since there is no Temple], each man's table is [the means of] atonement." R. Juda said furth'er: "Tliree things may cause to shorten a man's days and years: Refusing to read the Torah when offered to him; refusing to recite the [cu?tomal~l grace over a cup [of wine], and leahng a domlnat-

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ing life. Refusing to read the Torah, as it

is written (Deu. 30, 2'0.) POT he ( t h e Torah) is t h y life and the length of t h y days. Refusing to recite the benedlctlon over a cup of wlne, as it is wrltten (Gen. 12, 3.) A n d I will bless t h e m that will bless Bee. And he who leads a dominating life, as R. Cham8 b. Chanma sad: died his brethren becaum he dominated them." R. Jochanan said: "Three things God Himself proclalmeth : Famine, plenty and s good chief of the community. Famine, as it is written (I1 Kings 8, 7 . ) T h e Lord hath called for a famine; Plenty, as it is written (Ezek. 36, 29.) A n d I will call for corn and increase it; A good chief of the community, as it is written (Ex. 31, 2.) Behold, I have called by name, Bezalel." R. Isaac said: "A chief of a community is not to be appointed unless the community be consulted first; as it is written (Ex, 35, 30.) And Moses said t o the children of Israel, behold Cfod hath called b y name Bezalel, i. e., The Holy One, praised be He ! said thus to Moses, 'Moses! is Bezalel worthy enough for you?' 'Sovereign of the universe,' replied Moses, 'if he is worthy in thine eyes, then he certainly is worthy enough for me.' Then said God to him: 'Consult then, the children of Israel.' Moses thereupon went and said thus to the children of Israel: 'Is Bezalel worthy of you?' They said, 'If he is worthy for the Holy One, praised be He! and for thee, then he is surely worthy enough for us.' " R. Samuel b. Nazhmeini in the name of R. Jonathan said: "The name Bezalel was given to him because of his wisdom; for when the Holy One, praised be He! said unto Moses, ' GO, tell Bczalel to erect for me a Mishkan, ark and vessels.' Moses went and told it to him in the reverse order - make ark, vessels and a Mishkan. [Upon hearing the order] Bezalel said: 'Moses, our teacher, the custom of the world is that a man first builds a house and then brings into it vessels, and thou sayest to me I should first make the ark, and then the Jlishkan; where shall I put the vessels if I make them first? Perhaps the Holy One, praised be He! said first $fishkan and then the ark and the vessels?' Thereupon Moses said to him: 'Perhaps in the shadow of God hast thou been that thou knowest." ' [Thus Bezalel means-Bezal (in the shadow), El (of God)]. R. Juda said in the name of Rab: 'CBezdel knew how to arrmge the letters with
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which heaven and earth were created, for it is written here (Ex. 35, 31.) And He hath filled him with the spirit of God, in wisdom (Ckachma) in uderstanding ( Bithbuna), and zn knowledge, and it is written (Pr. 3, 19.) T h e Lord hath founded the earth through wisdom (Chachma); He hath established the heasems through understanding (Tebuna). And it is further written B y His knowledge were the depths split open." R. Jochanan said: "The Holy One, praibed be He ! doth not give wisdom to a man unless he possesses some; as it is said (Dan. 2, 21.) Who givcth wisdom unto the wise, and knowledge to those who possess understand!ng." When R. Tachalifa of the west (Palesme) heard this he went and related it to R. Abuhu, whereupon the latter replied: '%'hat you infer from that passage, we derive from another; it is written (Ex. 31, 6.) And in the heart o f all that are wise-hearted have I put utisdom." 2.Chisda said : "Every dream is good except that of fasting." Further said R. Chisda: "Of a bad dream the worry is sufficient [to dissiwate itl, and of a good one the joy - - is &fficien( [to dissipate it] R. Joseph said: "Even to me [though blind] the humor of a good dream causes it to dissipate." Further said R. Chisda: "A bad dream is much better than a good one [because it mag result in repentance]." Further said R. Chisda: "Neither a good dream nor a bad one is fully fulfilled." Again said R. Chisda: "A dream not interrupted is like a letter not read." Rurther said R. Chisda: "A bad dream is more severe than being lashed, for it is said (Ecc. 3, 14.) And God hath so made ii that men should be afraid of Him, and Rabba b. b. Chana said in the name of R. Jochanan: 'This refers to a bad dream.' " T h e prophet that hath had a dream, bt him relate his dream; and he that hath received m y word, let him speak m y word of truth. What hath the straw to do with the corn? Saith the Lord (Jer. 23, 2 8 ) . What relation has corn and straw to a dream? R. Jochanan in the name of R. Simon b. Jochai said : "Just as it is impossible for corn to be without straw, so it is impossible for a dream to be without absurdities." R. Berachia said : "There may be a dream which thought in part fulfilled, yet is impossible of being entirely fulfilled. We can derive it from Joseph, for it is written

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(Gen. 37, 9.) T h e sun and the moon and the eleven stars-Shall we indeed come, I and thy mother, and thy brothers (Ib. b). And a t that tlme his mother was dead." R. Levi said: "A man should look forward to the realization of a good dream even for as long as twenty-two years; as it is written (Gen. 37, 2.) These are the generations of Jacob, Joseph was seventeen years old [when he had the dreams], and it is written also (Ib. 41, 46.) And Joseph w m thirty years old when he stood before Pharaoh. From seventeen to thlrty are thirteen years, to which add the seven years of plenty and the two years of famine, will make the total of twenty-two gears." R. Huna said: "To a good man bad dreams are shown, and to a bad man good dreams." We have also a Baraitha to the same effect: "During all the years of David he never dreamed a good dream, and during all the jears of tlchitophel he never dreamed a bad dream." R. Bizna b. Zabda, i n the name of R. kkiba, who spoke in the name of R. Panda, who, in turn, spoke i n the name of R. Kachum, who quoted R. Birim, said: "A venerable man by the name of R. Bana'ah had told him there were twenty-four places in Jerusalem for the interpretation of dreams; that once he had a dream and went to each one of these places; each one gave a different interpretation and each was fulfilled." This establishes is written: "Ehery dream is in accord with its interpretation." Is this a passage? Yes, as R. Elazar said, for R. Elazar said: "JVhence do we learn that every dream is realized according to its interpretation? It is written (Gen. 41, 13.) And just as he interpreted it, so it was." R. Jochanan said: "Three dreams are bound to be realized: that which is dreamed in the morning; that which is dreamed by one's neighbor; and a dream which is interpreted within a dream." Some add to this "A dream that is dreamed by the same person twice" : as it is written (aen. 41, 32.) And for that the dream was doubled unto Pharaoh. (Fol. 57b) Three things restore the mind of a man: melody, scenerv and sweet odor. Three things develop the mind of a man: a fine house, a handsome wife and elegant fur-

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niture. Five things have in them a sixtieth part of the five other things : fire, honey, the Sabbath, sleep and dreams. Fire [has] a sixtie& of Gehenna; honey [has] a sixtieth of Manna; l ' the Sabbath [has] a sixtleth of the world to come; Sleep ]has] a sixtieth og death, and dreams [have] a sixtieth of prophecy. (Fol. 58a) Our Rabbis taught: "He who sees Jewish troops or bands shall say the folfollowing grace: 'Praised be He who understandeth their secrets (the minds of men): for their knowledge is not equal to one another's .ust as their features are not like one anothlr!s."' Ben Zoma saw troops on the elevation of the Temple mound. He said : "Blessed is He who understandekh their secrets, and blessed is He who created them all to serve me." He (b. Zoma) said : "Behold, how much labor did Adam, the first man, have until he got bread to eat; plowed, sowed, reaped, heaped together in sheaves, threshed winnowed, cleansed, ground, sieved, kneaded and baked; only after all these was he able to eat; but I rise in the morning and find dl this done and prepared for me. And how much labor did Adam, the first man, have before he f ~ u n da garment with which to clothe himself ; he sheared the sheep, whitened the wool, dispersed it, spinned it, weaved, dyed, and sewed; only after [doing] all these did he find garments to clothe himself; but I rise in the morning and find everything done for me. d l nations are anxious to come to the door of my house., and I rise and find everything [preparedl for me." Ben Zoma was accustom~dalso to say: "What says a zood guest? 'The master of the house troubed himself so much for me; he brought so much wine for me; he brought so much meat for me, and he brought so many rolls for me; and all this trouble was on my account only.' But what says a bad guest? T h a t trouble was the master of the house put to. HOW little wine he brought, how little meat he brought. how little rolls he brought, and all this trouble was for the sake of his own wife and children only [not for me] ' Concernlng the good guest, the passage says (Job 36, 24.) R~flectthat thou shouldst magnify htk work, but regarding the bad guest it says (Ib. 37, 24.) Thereforc do men fear him." And the nlan was old in the &ys of Saul (I Sam. 17, 12.) Raba, and according to some R. Zebid, and according to others, R. Oshiya,
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said : "This is Jesse, David's father, who used to go out with troops and enter with troops, and lectured before a crowd." Ulla said: "We have a tradition that Babylon has no troops." I n a Baraitha we are taught: They are not called "troops" if less than sixty myriads. Our Rabbis taught: "He who Bees Kings of Israel shall say, 'Blessed be He who shared his honor with those who fear Him'; and if he see kings of other nations he shall say, 'Blessed be He who shared His honor with [one who is] flesh and blood.' Seeing wise men of Israel, he shall say, 'Blessed be He who shared his wisdom with those who fear Him' ; and if he see the wise men of other nations he shall say, 'Blessed be He who gave from his wisdom to [one who is] flesh and blood.' " R. Jochanan said : "A man should always try his utmost to go out to meet the Kings of Israel, and not only to meet the Kings of Israel [did the Rabbis urge], but also to meet kings of other nations, because if be will have merit [to see the King Messiahl he will then note the distinction between the Kings of Israel and the kings of other nations." R. Shesheth was blind, yet, when the whole community once went out to meet the king, he went out with them and was met by a certain heretic who laughed at him saying: ''All the earthen pitchers are indeed going to the stream [to draw water] ;whither do the broken vessels go?" "Come!" R. Shesheth said unto him, "I will show thee that I know more than you do." %hen the first company of troops passed by making a great noise, the heretic aslied, "Has the king passed?" "No," replied R. Shesheth. When a second group of troops passed, the heretic again asked whether the king had passed. Again R. Shesheth answered "No.'" A third company passed in a very quiet manner. The heretic asked: "Is the king coming now?'Whereupon R. Shesheth answered: "Yes." The heretic asked him how he knew this. R. Shesheth replied: "The kingdom on the earth is like the kingdom in Heaven, for it is written ( I Kings 19, 12.) After the ea~thquakethere was a fire, but the Lord was not in the fire; after the fire there w& heard the sound of a soft whisper." N%en the king approached, R. Shesheth began to say, "Praised be He, etc.;12 whereupon the heretic interrupted him saying : "Since you do not see, how can you bless?" What happened to that heretic? Some say his aaso-

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ciates pierced his eyes; according to others, R. Shesheth himself looked at him and he thereupon became a heap of bo~les. R. Shila lashed a certain man for having committed adultery. The man went over to the Government [of the Roman Empire], and informed them that there was a man among Israel who executed judgment without the permission of the king. The king sent a representative who, when he arrived, asked R. Shila: "\Vhy did you lash that man?" "Because," answered R. Shila, "he committed adultery." "Have you any witness who saw it?' the representative asked. "Yes," he r e n the image plied. Thereupon Elijah came i of a man and testified. "If so," said the representative, "he ehould be killed." "Well," replied R. Shila, "since the day we were exiled from our land, we have had no authority to exercise capital punishment; you may do as you please with him." While t h q mere deciding what to do with that man, R. Shila began to praise God, eaying Thine, 0 Lord, are the greatness and the might and glory, and the victory and the majesty, yea, all that is in the heavens and on the earth; Thine, 0 Lord, are tha kingdom, and thou art esaEted as the head above all ( I Chr. 29, 11). "What thou he was asked. qy,us I aid," he answered," "Praised be the all merciful who giveth the kingdom on earth just as the kingdom in the heaven, and who bestowed the rulership upon you who love justice." "Since you esteem the honor of the kingdom so highly let this man, therefore be the Judge who shall preside over all judicial affairs." He thereupon gave R. Shila a cane [as a token of a judge] saying: "Execute judgment." When he was through he said: "Since that passage was the cause of such a miracle I would explain it." Thereupon he went to the academy and expounded: Thine, 0 Lord, are the greatness, refers to the act of creation, as it is written (Job 9, 10,) w h o doth great things which are quite u n s ~ a r c h a b l e ;And ~~ fhe might, refers to the redemption of Egypt, and so says the passage (Ex. 14, 31.1 And Israel saw that g r ~ a tpower which the Lord hat& shown; And the g l o ~ refers , to the incident of the sun and the moon which Joshua stopped in their course; as is said (Joeh. 10, 13.) And the sun stood still and the moon stopped; And the sictory, refers to the downfall of Babylon, and so says the passage (Is. 63, 3.) And their blood was sprinkled on m y
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11
garments; And the majesty, this refers to the battle of Arnon, as it is sald (Num. 21, 14.) Therefore mention is made i n the books of wars of the Lord of Vo7~eb in Suph, etc.; Yea., all that is in the heaven and on the earth, this refers to the war of Sisra and so sags the passage (Judge 5, 20.) From heacen they fought; and Thine, 0 Lord, is the kingdom, refers to the war of Amalek, as is said (Ex. 17, 16.) And he said, Because the Lord hath sworn on his throne; And thou art exalted, this refers t o the war of Cog and Magog, and- so says the passage (Ezek. 38, 3.) Behold, I will be against thee, 0 God, the prince of Resh, iNeshech and Thubal; As the head above all, R. Chana b. Abba said: "This means that even a superintendent over the well [which is made to water the fields] is $SO appointed i n Heaven." I n a Baraitha we are taught in the name of R. Akiba: Thine, 0 Lord, are the greatness, refers to the miracle of dividing the Red Sea;14 T h e might, refers to bhe plague of the first-born (in Egypt) ; l T h e glory, refers to the giving of the Torah; And the victory, refers to Jerusalem; T h e majesty, refers to the rebuilding of the Temple may it be His will that it be built within our days. (Ib. b) Ulla and R. Chisda were once traveling together, when they came up to the gate of the house of R. Chana b. Chanilai; R. Chisda looked at it, became faint and sighed, "Why sighest thou?" asked Ulla; "since as Rab said, sighing breaks half of a body, for it is written (Ezek. 21, 11.) Sigh, therefore, 0 son of man, with the breaking of thy loins, etc.; and R. Jochanan said: 'A sigh breaks up the entire body, for it is said (Ib. ib. 12.) And it shall be when they say unto thee, Wherefore sighest thou? that thou s'halt answer, for the tidings, because i t cometh, and the whole heart shall melt,'" etc. To this R. Chisda replied: "How can I help sighing over this house, where sixty bakers used to be employed during the day., and sixty during the night, to bake bread for the poor and the needy; and R. Chana always had his hand in his purse, for he thought a respectable poor man might come along, and while he would put his hand in his purse [to take out a coin] i t might cause the poor man ha me Ifor being compelled to apply for charity] ; besides, he kept four doors open, one facing each direction, and whoever entered hungry
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went out satisfied. Moreover in time of famine he scattered wheat and barley outside, so that those who were ashamed to take help openly by day might come and take it by night; and now his house has fallen into ruin. Should I not sigh?" So Ulla said to him, "Thus R. Jochanan said: 'Since the destruction of the Temple it was decreed that the houses of the righteous shall become ruins, for it is written (Is. 5, 9.) Truly many houses shall become desolute. Yea, great and beautiful ones without a n inhabitant!' 'Still,' added Rabbi Jochanan, 'the Holy One, praised be ;He! will again people it, for it is wr~tten (Ps. 125, 1.) Those who t r m t i n the Lord are like Mt. Zion. Just as the Holy One, praised be ;He ! i s ready to rebuild Mt. Zion so will the Holy One, praised be He ! rebuild the houses of the righteous! " Ulla noticed that R. Chisda was still not comforted. He said to him therefore: "It is sufficient for the slave to have as much as his master [but not

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man that alw@/s fearetk." "Thie refers to the Torah" [was R. Ishmael's answer]. Juda b. Kathan was following R. Hamnuns and noticed that he groaned; Juda b.
Nathan said: "That man is inviting &iction8 upon himself, for it is written (Job 3, 25.) For the thing which I greatly feared, as come upon me, and that which I was afraid of is come unto me." Has it not been written also (Pr. 28, 14.) Happy is the man that always feareth? The last refers to the Torah. (Fol. 60b) R. Huna said in the name of Bab, who spoke in the name of R. Meier, and it is so taught also in a Baraitha in the name of R. Akiba: A man shall always be accustomed to say, "All that God doth is done well"; as it once happened to R. Akiba who was traveling over the country and had with him an ass, a rooster and a lamp. At nightfall he reached a village where he sought lodging for the night, and it refused. c'All that God doth is done ~vell,"said he. Be proceeded toward the forest where he resolved to spend the night. A lion came and ate up his ass; a cat came and. devoured the rooster, and the wind extinguished the lamp. "All that God doth is done well," he said. That same night a ravaging army came and captured the village, and then R. Alriba said joyfully: "Is not what 1 said true? All that is done by Heaven is done well'" [for the enemy passed through the forest where R. Akiba slept that night, and if the ass had brayed, if the rooster had crowed or if the soldiers had seen the light, he would surely have met his death]." (Fol. * 6lb) And thou shalt love thy Lord thy God with all thy heart, and with all thy soul and with all thy might (Deu. 6, 4 ) . We are taught that R. Eliezer the great says: "Since it is said W i t h a71 thy soul, why then is it necessary to say W i t h all thy might, and since it is said W i t h all thy might, why then is it necessary to say W i t h all thy soul. To teach that if there is a man to whom the soul is considered dearer than money, to him is said W i t h all thy s o d ; while for him who values money more than his life, to him is said And with all thy might." But R. Akiha said, W i t h all thy sou2 means, "Even when thy life is taken away from thee." Our Rabbis taught that the [Roman] Government once issued a decree forbidding Israel to study the Torah. What did R. Akiba do? He installed many congregations in

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public places and sat and lectured to them. Whereupon Papus b. Juda found him and said to him: "Akiba! art thou not afraid of this nation?" R. Akiba replied: ('Art thou Papus, called the wise? Listen, and I will relate a parable to thee. A fox, walking by the river side, noticed the fishes therein swimming to and fro:, so he said to them, 'Why are ye running?' 'Because we fear the nets that are placed for us,' they replied. 'Come t o shore then,' said the fox to them, 'and live with us just as my ancestors lived with your ancestors.' The fishes exclaimed, 'Art thou called the wisest of the beasts? Thou art not wise but very foolish. I f we are in danger in the element in which we live (in the water), how much greater would we be in danger in the element i n which we die (on shore).' So is i t with us; if a t the time we study the Torah, of which it is written (Deu. 30, 20.) It is thy life an,d the prolongation of thy days, we are in such fear of danger, how much greater would be the danger if we cease studying the Torah?" It is related that not many days elapsed when R. Akiba was arrested and imprisoned; Papus also was arrested and placed in the same prison. "Papus, what brought thee here?" asked R. Akiba; Papus replied: "Happy art thou R. Akibtz, that thou art arrested for studying the Torah ! Woe to me, Papus, that I was arrested because of v a n i t y !" When R. Akiba was led forth to execution, it was just a t the time of the morning Sh'rn'a. As they tore his flesh with iron curry-combs, he was devotedly taking upon himself the yoke of the Heavenly Kingdom with love, His disciples asked of him: "Rabbi, how long [wilt thou continue your prayers] ?" "0," answered he, "all my life I worried as to how I could fulfill the ordinance. [Love thy Cod] with all t h y soul, which means 'even if thy soul be taken from you'; I asked myself when would such an opportunity come to hand that I might fulfill i t ? And now when it finalIy came to hand shall I not fulfill it?" With a long-drawn out voice he mas saying the word Echad (One) [from Hear 0 Israel, the Lord our God is One]. when his soul departed. A Heavenly voice went forth and said "Happy ought thou be, R. Akiba, that thy soul departed with the word Echad." The ministering angels then pleaded before the Holy One, praised be He! saying: "Sovereign of the universe, is this the Torah's reward ? IS it not ssjd (pa.17, 14.) Lei! me die throwgh Thine

own hand ( a natural death) 0 Lord, af those W~LO die of age." "Their share shall be in life," was God's answer. Thereupon a Heavenly voice went forth and said, "Happy art thou, Akiba, that thou art chosen for the bliss of futunty." (Fol. 62b) If the Lord hath instigated thee against me ( I Sam. 26, 19). R. Elazar said: "Thus spoke the Holy One, praised, he He! unto David, 'Art thou calling me instigator? I will cause thee to stumble even with that which school children know'; for it is written (Ex. 30, 12.) When thou takest the sum of the children of Israel of those who are to be numbered, then shall each man pay a ransom for his soul [which means that Israel should not be counted unless a ransom is given for that act]. Immediately after this it happened (I Chr. 21, 1.) And Satan moved against Israel and enticed David. It is also written ( I 1 Sam. 24, 1.) He instigated David against them to say ' Go number Israel and Judah,' and since he counted them without taking a ransom from them, it is written immediately thereafter And the Lord sent a pestilence into Israel from morning even to the time appointed. V h a t is meant by From morning even, to the time appointed? Samuel, the senior, and son-in-law of R. Chanina, said in R: Chanina's name: "From the time of the slaughter of the perpetual-daily-morning-offering la until the sprinkling of its blood." And R. Jochanan said: 'Tntil noon," And He said to the angel, that destroyed among the peop7e great (Ib. ib. 16). What is meant by great? R. Elazar said: "Thus said the Holy One, praised be He ! 'Take me the greatest of them i n whom there is [merit enough] with which to pay their debts (sins). At that moment Abishai b. Zeruyah, who was the equal of the majority of the Sanhearin, died. But as he was destroying, the Lord looked on and bethought Himself ( I Chr. 21, 15). What did He see? Rab said: "He saw our father Jacob," for it is written (Gent 32, 3.) And when Jacob saw them (Ra'ah) he said, etc. l8 Samuel said: "He saw the ashes of Isaac, for it is said (Ib. 22, 8.) God wil7 show us the lamb for them." R. Isaac Naphcha said: "He saw the atonement money [which was donated for the construction of the Tabernacle], for it is said (Ex. 31, 16.) 2 n d thou shalt take the atonement money";

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and R. Jochanan said: "He saw the Temple, for i t is wntten (Gen. 22, 14) On the mount of the Lord it shall be seen." Upon the same point R. Jacob b. Ide and R. Samuel b. Kadiffer. One said, "He saw the atonemerit money:' and the other said "He saw the Temple." The following statements will prove the correctness of the opinion of the one who said that "He saw the Temple"; for it is said (Ib. ib.) As it is said to this very day, On the mount of the Lord it shall be seen. 20 (Fol. 63a) It was taught that Rillel the Elder said: "When people imbibe (learning), diffuse it; when they reject (learning), gather it in. I f thou see tliat the Torah is beloved by the generation, then, diffuse it [teach it even though there are others that teach them] ; for it is said (Pr. 11, 24.) There is a man that scattereth gifts and yet his wealth is increased, but if thou see that the Torah is not beloved by the generation, then gather it i n (do not teach it) ;for it is said (Ps. 119, 126.) I t is time to act for the Lmd; they have broken thy law." R. Kapara once preached : "If a thing is cheap, be quick and buy i t [for it will surely rise[. Where there is no man (leader) try t o be a man yourself." Abaye said: " 1 % infer from these words that in any gathering where there are enough men one should not try to make himself prominent." Surely ! This is more than plain! H e needs i t in the case of the stranger who comes and finds a man onlv his equal [the stranger should not try to do anything without the consent of the native]. R. Kapara expounded : "Which small section contains the essential parts of the Torah? I n all thy ways acknowledge Him and H e shall direct thy path (Pr. 3, 6)." Raba said : "Even i n matters of iniquity." R. Kapara preached: man dways teach his eon an occupation which is clean and easy." What is that? R. Chisda said, "Needle work." We are taught that Rabbi says: "Never shall a man try to acquire too many friends within his house, for it is said (Pr. 18, 24.) 2 man's many companions are hurtful to h i m . " We are taught that Rabbi savs: '<A man should avoid appointing a supervisor over his household for had not Potiphar appointed Joseph the supervisor over his household, the trouble [he had] would not have oecurrea?

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let them all deny Eternity and say we have no more a share in the God of Israel."' Immediately after they finlshed thls message, the people commenced to weep loudly and said, "God forbid such a thing. [Our sincere deslre is] to keep on having a share in the God of Israel." And why were the Rabbis so severe in their warning? Because lt is said (Is. 2, 3,) Out O f come forth the Torah and the words of the Lord out of Jerusalem. It could quite be understood had the two disciples declared unclean whatever Chanania declared clean, as this n~ouldhave been permissible, but how was it that what he declared unclean they declared clean? Have we not taught: "If one sage declared a thing [levitically] unclean another one has no right to declare it clean; if one prohibited a thing, the other one is not permitted to declare it allowed." They did it because the people should not be guided by him. Our Rabbis taught: Pihen our Rabbis entered the academy of Jabne, they found R. Juda, R. Jose, R. Nechemia, and 8. Elazar, the son of R. Jose the Galilean, there. They all began to expound in honor of hospitality to the stranger. R. Juda, the chief speaker in every place, began in honor of the Torah and peached. '[It is written (Ex. 33, 7 . ) And &loses took his tent, and pitched it outside the camp. Can we not conclude this from the rule of 5 fortiom'; that if the Lord's ark which mas at a distance of only twelve miles, the Torah says (Ib. ib.) Altd it came t o pass that every one who sought [instruction o f ] the Lord went out unto the Tabernacle of the congregation, surely, then scholars who travel from one town to another and from one land to another, should be called those who sought the Lord." And the Lord spoke unto Moses face to face. (Ib.) R. Isaac said: "Thus saith the Holy One, praised be He! unto >losee. 'Moses, let us cheer each other up in the Halacha by discussion.' " And some say: "Thus aid the Holy One, praised be He! unto Moses: 'Moses, just as I have been kind enough to thee, so be thou kind (forbearing) to Israel and return the tent unto its former place.'" And then he returned unto the camp, etc. (Ib.) R. Abuhu said: "Thus said the Holy One, praised be He! unto Moses: 'Now the people will say, The teacher (God) be angry, and the scholar (Moses) be angnS what will become of Israel? If thou wilt

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return the tent unto its place, it will be well, if not Joshua b. Nun, thy disciple, will serve instead of thee;' and thus 1s understood what is written [immediately after this], And he (Moses) returned unto the camp." Raba said: "Nevertheless, the words were not uttered for no purpose; for it is said And his servant, Joshuu b. Nun, a young man, departed not out of the tent. (Ib.)" [Showing that he remained there since]. R. Juda again opened i n honor of the Torah and expounded Be attentive, and hearken, 0 Israel, thC day art thou become a people. (Deu. 27, 9 ) . "Was the Torah then given unto Israel on that day? Behold! forty years had already elapsed. But this is stated for the purpose of inferring from it that the Torah shall always be as dear and beloved by its students, as if that very day it had been given on Mt. Sinai." R. Tanchum, son of R. Chiya, the man from the village of Adlm, said: "You may infer it from the following. A man who is accustomed to read the Sh'm'a, reads it every day, morning and evening; and if he miss but one evening i t seems to him as if he had never read the Sh'm'a." B e attentiae, i. e., organize yourself into a company for the purpose of studying the Torah, because the Torah can be acquired only if studied in company; for R. Jose, the son of R. Chanina, said: 'What is meant by the passage (Jer. 50, 36.) T h e sword G against the lying soothsayers and they shall become foolish, i. e., the sword is against the learned who sit alone and study the Torah in privacy. Moreover, they become foolish; for it is written here Veno'alu (and they shall become foolish), and it is written there ( u r n . 2 1 ) No'alnu (wherein we have acted foolishly). Moreover, they will commit sins; for it is said (Ih.) And wherein tue have sinned (No'alnu), and if you wish [I conclude] from this (Is. 19, 13.) The prince of Tzo-an are become fools (Mo'alu) ." We can explain in another way: Re attentiva and listen, Expose yourselves to being smitten over the study of the Torah, as Resh I~akish said: "1Thence do we infer that the Torah will be preserved with him only who is ready to die for her? It is said (Num. 19, 14.) This is the Torah, when a man dieth in a tent." We may explain in another way: Be attentitle and listen, 0 Israel; Be quiet, listen, and then explain it;@ as Raba said

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"What is meant by the passage (Pr. 30: 33). For the pressure of milk bringeth forth butter, and the pressure of the nose bringeth forth blood, so the pressure of wrath bringeth forth slrife? That is, In whom can you find the butter (the prime) of Torah? who has vomited the milk of his mother's breast on account of her (the Torah). And the pressure of the nose bringeth forth blood, i. e., every disciple who is silent when the provocation of his teacher is upon him the first time, will be rewarded with the knowledge of being able to distinguish between ritually purified blood and unpurified blood. 30 So the pressure o f wrath bringelh forth strife, i. e., every disciple who remains silent at the provocation of his teacher once and a second time will be rewarded with the knowledge of being able to distinguish between civil and criminal laws; for we are taught (in a Nishnah) that R. Ishmael says : "He who wants to become wise shalI study the civil laws for there is no store (of wisdom) in the entire Torah richer than this (civil law), which is like a flowing well." R. Samuel b. Nachmeini said: "What is meant by the passage (Pr. 30, 32.) If thou hast become degraded by lifting thyself up or, if thou h m t devised evil, put thy hand to thy mouth, i. e., He who lowers himself (exposes his ignorance) for the sake of learning the Torah, shall finally be raised; if he muzzle kis mouth (is ashamed to ask his teacher) he will have to put his hand t o the mouth [when he in turn is questioned] . " R. Nechemiah opened in honor of the one who exercised hospitality [toward strangers] and preached: And Saul said unto the Kenite, 'Go, depart, get you down from the midst of Amalekites lest I destroy thee with them, whereas ye a,cted kindly with the children of Israel at th,eir coming u p out of Egypt ( I Sam. 15, 6 ) . "Behold, can this not be concluded through the rule of a fortiori? If Jethro who did not come near Moses for angthing else hut his own honor was so rewarded, how much more then should a man be rewarded, who takes learned men in his house, feeds them, gives them drink and lets them enjoy of his wealth?' R. Jose opened in honor of the one who is hospitable and preached: Thou shalt not abhor an Edornite, for he i s thy brother;

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thou shalt not abhor an Egyptian, because thou wert a stranger in his land (Deu. 23, 8). "Can this not be concluded through the rule of a fortiori? If the Egyptims who came nigh unto Israel for their own benefit only, as is said (Gen. 47, 6.) And if thou knowast that there are among them men of activity, then appoint them rulers over my cattle, were so protected; how much more then, should he be protected who takes in a learned man and gives him food and drink and lets him enjoy of their wealth?" R. Elazar, the son of R. Jose, the Galilean opened in honor of him who is hospitable to the stranger: And the Lord blessed ObedEdonz and all h k household, (I1 Sam. 6, 11). "Behold, we can infer this through the rule of a fortiori; if keeping the house clean, in honor of the Holy Ark with the Tablet, which neither eats nor drinks, was blessed, how much more will he be blessed who keeps a learned man and gives him food and drink ~ I I permits J him to enjoy of h s wealth?" Of what did the blessing (of Obed-Edom) consist? R. J n i l l b. Zabida said: "It was that Chamoth and her eight daughters-inlaw each gave birth tu six at a time, as it is said ( I Chr. 26, 5.) Pe'ulthai the eighth because God blessed him, etc., sixty-two were all that Obed-Edom had." (Fol. 64a) R. Abin the Levite said: "He who forces time will in return be pressed by time; but to him who gives way to time (yielding patiently to circumstances), time will give way. [We h o w it] from the incident of Rabba and R. Joseph, for R. Joseph was called Sinai (Erudite scholar) and Rabba was called Okar Harim (Dialectician). One of them was wanted [to become the head of an academy] EO they sent into Palestine [to ininquire to w' ich one the office should be offered] : ';Sinai or Okar Harim, which one is the better?" Whereupon they were answered that Sinai should be preferred, because all need the possessor of wheat (versed in the Mishnah and the Baraitha). And yet R. Joseph did not accept, for the Chaldeans (soothsayers) foretold unto him, "Thou wilst reign only twelve years." So Rabba became the head and after reigning twenty-two years, R. Joseph became head for twelve and a half years. During all the v e m in whieh Rabba the head, R. Joseph [never conducted b s e l f in any manner of domination]. Not wm a barber did he call into his house. Again said R. Abin the Levite: "What

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is meant by that which is written (Ps. 20, 2.) May the Lord answer thee i n the day of distress. H e sAou7d strengthen thee, the God of Jacob; The God of Jacob and not the God of Abraham and Isaac? We infer from this that the owner of the beam must take hold at the thickest part of it [if he desire to re31 Furtller said R. move jt successfullyl.~ Abin the L e ~ i t e : "He who enjojs a meal a t which a learned man is present is considered as if he vere enjoying of Divine Glory, for it is said (Ex. 18, 12,) And Aaron came, with all the elders of Israel, to eat bread with the father-in-law of Bfoses, before God. Were they then eating before God? Behold i t was before &loses that theg ate? But we learn from this that whoever partakes of a meal a t which a learned man IS present, is consider ed to be enjoylng the Dlvine Glory." And further said R. Abin the Levite: "He who leaves his friend [after escorting him a distance] must not say 'Go in peace' but Go with peace,' for Jethro said unto &loses (EX.4, 18.) Go with peace. He went and succeeded, but David said to Abshalom (I1 Sam. 15, 9.) Go in peace. H e went and hanged himself ." Further said R. Abin the L e ~ t e :"He who takes leave of the dead body [after burial] must not say 'Go v i t h peace' but 'Go in peace,' for it is said ( G ~ 15, ~ . 15.) But thou shalt come to thy fathers in peace." R. Levi b. Chiya sald: "He mho goes out from the synagogue [after prayer] and enters the house of learning and studies the Torah will be permitted to wait on the Divine Presence, for it is said (Ps. 8% 8.) They go from strength to ~"'ngth; each of 'hem appear before God i n Zion." R. Elazar in the name of R. Chanina said: ''Scholars ad~ancepeace in the vorld, as i t is said (Is. 54, 13.) And all thy children shall be taught by the Lord and great shall Be the peace of thy children. Read not Ranaich (Thy Children), but read it Bonaich (thy builders)"; Great peace have they who love thy Tor*/& and there i s no stumb7ing for them (Ps. 119, 115). Peace be within thy rampart, prosperity within thy palaces (Ib. 122, 7). For my brethren and associates' gake 1 would fain speak peace concerning Thee (Ib.). For t h e sake of the house of the Lord our God. I would seek thy good. The Lord will giue strenqth unto his people; The Lord will bless his people with peace.
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CHAPTER ONE
(Fol. 3b) "Son of nobles," said R. Chiya unto Rab, "did I not tell thee that when Rabbi is engaged on this treatise, ask him not about a subject treated in another treatise, for he may not have the subject matter in his mind. If Rabbi were not a great man thou mightest cause him shame, for he rvould give thee an answer which might not be the correct one. I n this instance, however he gave thee the correct answer." (Fol. 10s) Raba b. R. Huna was wont to put on fine gaiters for prayer, saying: It is mitten (Amos 4, 12.) Prepare thyself to meet thy God, 0 Israel. Raba was accustomed to throw off his mantle and fold his hands when praying, saying: 'Zike a servant before his master [should a man stand]." R. Ashi said: "I have noticed that R. Cahana in time of trouble was accustomed to throw off his mantle and fold his hands while praying, saging: 'Like a servant before his master [should a man stand],' and in time of peace he clothed, covered and wrapped himself up and then prayed, saying: 'Prepare thyself to meet thy God, 0 Israel."' (Ib.) Raba observing that R. Hamnuna was prolonging his prayer, said: "They leave eternal life (Torah) and occupy themselves with transient life (prayer) . " But R. Hamnuna contends that a separate time is provided for prayer and a separate time for study. R. Jeremiah was sitting before R. Zeira discussing traditional law, [and as] it was becoming late for prayer, R. Jeremiah hurried [his teacher?, whereupon R. Zeira read to him the passage (Pr. 28, 9.) When one turneth away his ear
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R. Ami and R. Assi were accustomed to sit between the pillars [of the academy1 and eryry now and then to rap [the bolt of the door] and say: "Is there any one who requires adjustment of a dispute? Let him &me in." B. Chisda and Rabba b. R. Huna were

as not to listen to the Torah, even his prayer bccometh an abomination.

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holding court the entire day and were becoming weak. R. Chlya b. Raba of Dlfty recited to them the passage: And the people stood about Moses from the morning unto the evening. (Ex. 18, 8.) How can we imagine that Moses was hold~ng court the entire day? When did he study? We must therefore say that a Judge who, even for one hour, Passes judgment according to its true equity, is credited by Scripture as if he had become a partner of God in the creation of the world, for it is mitten here (Ex. 18, 13.) From the morning unto the evening, and it is written, And it was morning and it was evening the first day. [Hence You need not 0 '' con* the entire day.] Until when should the work of justice continue? R. Shesheth said: "Cntil mealtime." Rami b. Chama said: "What is the Biblical passage for it? Woe to thee, 0 Land. when thy king C low-minded, and when thy p~inceseat i n the morning. Happy art thou, 0 Land, when thy king is noble-spirited,and thy princes eat at the proper time for strengthening and not for gluttony (Ecc. 10, 16.) i. e., for strengthening of the Torah and not for the gluttony of wine." Our Rabbis taught: "The first hour [of the day] is the time when the Lydians eat; during the second hour robbers eat ; during the third hour (rich) heirs eat;2 during the fourth hour laborers eat; during the fifth hour the people in general eat." Is this SO? Has not R. Papa said that during the fourth hour the people in general eat? We must therefore say that "During the fourth hour the people in general eat; during the fifth hour laborers eat; during the sixth hour scholars eat; from this hour on eating is like throwing a stone into a skin-bottle (it has no effect)." Abaye said: "This applies only to a case where nothing was tasted in the morning; but if something were tasted in the morning then it matters little [how late he eats]." Hamnuns (Ib. b, This who said in the name of Ulla: "A man is forbidden to salute his friend with h'halom (peace) while in the bath-house, for i t is said (Jud. 6, 24.) And he called it 'Cfod i s Peace."' According to your c ~ n d ~ s i o the n word Hamnutha (faith) should also not be pronounced in a privy, because it is written (Deu, 7, 9.) The faithful God. And if thou
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wilt say that this is really the law, behold! Raba b. Mechasia i n the name of R. Chama b. Guria who quoted Rab said: "Hemnutha (faith) is permitted to be pronounced in a privy." I n the latter case i t is different b e cause the word (faith) is not used substantively but qualifiedly, for we explain it, The faithful God, whereas in the former case it is used substantively, as it is written He called it God is Peace. Raba b. Mechasia in the name of R. Chama b. Guria who spoke in the name of Rab said: "He who bestows a gift on his friend should let him know i t ; for it is said (Ex. 31, 13.) That ye may know that I am the Lord who doth sanctify you." We have also a Baraitha to the same effect: That ye may know that I am the Lord who doth sanctify you, i. e., The Holy One, praised be He! said unto Moses "I have a good gift in my treasury; its name is Sabbath; this I wish to bestow on Israel; go, and announce i t to them." "We learn from this then," said Rabban Simon b. Gamaliel, "that if one give a piece of bread to a child he ought to make it known to the child's mother." What shall one do [to inform the mother] ? Abaye said: "He should put some oiI around the child's eye or stain it with some dye" [so that his mother will ask him concerning it, and he will then tell her he also gave him bread]. Nowadays, however, when such is the a p an act of witchprehension of craft, what shall one do? R. Papa said: "He should put some of this very thing he gave to the child around his eyes." I s i t so? [that a gift should first be told of] ; has not R. Chama b. Chanina said : "He who bestows a gift on his friend should not let him know of it, for it is said (Ex. 34, 29.) And iMoses did not know that the skin of his face shone, bemuse He had spoken with him." This is not difficult to explain. The latter instance speaks of R, thing that may become known bp itself, but the former speaks of a thing that cannot become known by itself. Is not the Sabbath a thing that was to be known [anil yet God informed Israel of it] ? But the reward [for observing it] cannot be known. R. Chisda held i n his hand two priestly gifts a from the meat of an ox and said: "I will give these to the man who will tell me one new law in the name of Rab." Whereupon Raba b. llechasia said to him: 'Thus,

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has said Rab, 'He who bestows a gift on his friend should inform him of it, for it is said (Ex. 31, 13.) T h a t y o u may know that I om the Lord who doth sanctify you."' So R. Chisda gave him the gifts. "Art thou so fond of the teachings of Rab?" asked Raba b. Mechasia. "Yea," he responded. Whereupon Raba b. Mechasia said: "This is what Rab said, 'Garments are precious to those who are invested with them, [because they know the value of it]."' "Did Rab indeed say so?" ask$ R. Chisda, "Surely the last thing is better than the first one, and if I had other gifts I would bestow them on you." Further said Raba b. Mechasia i n the name of R. Chama b. Guria who spoke in the name of Rab : "Never should a man show preference for one child over his other children, because for the sake of two se7aim4 worth of silk which Jacob bestowed on Joseph in preference to his other sons, the brothers became jealous of him and brought about the migration of our ancestors into Egypt." Further said Raba b. Mechasia in the name of R. Chama b. Guria who spoke in the name of Rab: "A man should always try to make his residence i n a city of recent settlement; for being a new settlement it has few sins; as it is said (Gen. 19, 20.) Behold now, th& city is near to flee thereto, and it is little. What is meant by She is near. Shall I say it means i t is near i n distance and small in settlement? Every one sees that. But i t means its settlement is near (recent) and therefore its sins are not many." R. Abfn said : "What is the Biblical passage to support this? ~t is written (Ib.) 0 Let me, I pray thee, escape thither, i. e., the word Nah (I pray thee) aggregates by its letters fifty-one, and Sedom was in existence fifty-two years; (Fol. l l a ) twenty-six of yhich vere tranquil, as it is written (Ib. 14, 4.) Twelve years had they gedarlaomer, but thirteen years they rebelled. And i n the fourteenth year came Kedarlaomer," etc. Furthermore said Raba b. Mechasia in the name of R. Chama b. Guria who spoke i n the name of Rab: "Better to be under an Ishmaelite than unaer an idolater; better nuder an idolater than under a Charmer; better under a Charmer, than under a schola r ; better under a scholar than under an orphan or a widow." Rabba b. xechaca in the rime of R.

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Chama b. Guria who spoke in the name of Rab said iurther: "Rather any sickness than the sickness of the bowels; rather any pains than pains of the heart; rather any disorder than the disorder of the head; rather any evil than a bad wife." Further said Raba b. Mechasia in the name of R. Chama b. fluria who said in the name of Rab: "If all the seas were ink; all the reeds were ~roducineDens: the exvanse if hea~enwere ;sheets ofup'arch&ent, aGd a11 the children of men were scribes, yet it would not suffice to write the devices of political government." What is the Biblical oaseage Tthat refers to this] ? R. ~esharsgias z d (Pr. 25, 3.) AS the height of the heavens, and the depth of the earth, so is the heart of kin. s unsearchable. $2. Joshua the son of R. Ide havvened once to visit the house of R. Aehi. ~ h e prei pared for him a calf, the third to its mother,@ and they said to him: "Let the master taste ~omething." Whereupon he answered: " 1 am fasting." They aaked him: "Does not the maater hold with R. Juda who said: <A man can lend his fast (day) and-repay it later.'" "This." he answered. "is a fast on account of a (bad) dream, and Raba b. Meohasia in the name of R. Chama b. Guria quoted Rab, and said: 'Fasting is as good to avert a bad dream as fire to consume flax,' and R. Chisda said: 'It should be [kept] the same day,' to which R. Joseph added, 'That if a bad dream occurs it should be kept even on the Sabbath." (Fol. 12a) It was taught in the academv of R. ~shmdel:"A man-may go out wit& Tephilin on Friday when it is almost dark."l Why? For Rabba b. Huna said: "We conclude that a man must feel his Tephilin every now and then, by the rule of a fortiori (from minor to major), concerning the T z i t ~ If ; ~with respect to the Tzitz in which Cod's name is mentioned but once, the Torah says (Ex. 28, 38.) And it shall be upon his forehead always so that he shall not escape his attention from it; how much more should a man feel the Tephilin in which God's name is mentioned many times? Hence [by feeling it] he will remind himself of the time when he has to remove it." I t is taught that R. Chanania said : "A man must examine the
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Divine Presence rests above the head-side of the sick; as it is said (Ib.) The Lord will rw-lain trim upon the bed of painful diseuse." (3'01. 13a) At the academy of Elijah it was taught: "Once it happened that a scholar who read (the Scripture) to a great extent and studied a great part (of the Talmud) and devoted much of his time in attendance upon the scholars, died very young, and his wife took his Tephilin and went around with them to every place of worship and study saying to the audience: 'Behold it is written i n the Torah (Deu. 30, 20.) POT He it thy life, and the length of t h y days. My husband studied and read so much and (Fol. 13b) gave so much of his time to attendance upon the scholars; why did he die so young?' And there was none who could give her answer. I happened once to stop at her house and she told me everything that had happened to her. I said to her: 'My daughter, how did he conduct himself during the days in which you were a Xddah Y18 She answered: 'God forbid! He refrained even from touching my little finger.' 'And during the days when you were a Lebuna,14 how was his conduct towards thee?' I asked her again. Whereupon she answered: 'He ate with me, drank with me, and did not refrain from touching me.' I then said to her: 'Praised be the Holy One, who spared him not for the sake of scholarship, for the Torah says (Lev. 18, 19.) And a woman in the separation of her uncleanliness shalt thou not approach! " When R. Dimi came he said : "They were together in one bed [while in her Lebunal." I n Palestine it was said, in the name of R. Isaac b. Joseph, that she wore breech cloth [while with him in one bed]. Our Rabbis taught: 'Who wrote the scroll of Taanith ?"I6 They said : "Chananiah b. Hezekiah and his associates who cherished the memories of past troubles [because of the miraculoue redemption], wrote the scrolls of Taanith." Rabban Simon b. Gamaliel said: 'We also cherish the trouble [on account of its miraculous redemption] but what shall we do? If we were to record a11 the troubles, we would never be in a position to finish. It may also be said that a fool never feels trouble; or dead flesh feels not the pain of the knife" (i. e., We have grown indiffer-

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ent through the frequency of persecutions). Is it so? Behold! E. Isaac said: "Worms are as painful to the dead body as is the pain when a needle is stuck into healthy flesh, for i t is vcrntten (Job. 14, 22.) But his body on him feeleti~ pain." [hence we understand that a dead body feels painl." Rabban Simon b. Gamalicl must have meant this: "The dead flesh in a living body feels not the pain of the knife." R. Juda in the name of Rab said: "HOWever, we ahonld remember for good the memory of Chananiah b. Hezekiah. Had i t not been for him, the book of Ezekiel would have been suppresscd because of the contradiction^ it offers to the words of the Torah. What did he do? Three hundred garabs of oil [for food and light] were brought up to him in an upper chamber and he stayed there until he succeeded in reconciling all the contradictions." (Fol. 14b) R. Juda in the name of Samuel aaid: "When (King) Solomon ordained the rule for washing hands [before every meall a heavenly voice came forth and said (Pr. 23, 15.) ik1y son, if fhy heart be wise, my heart shall rejoice, and again (Ib. 27, 11.) Afy son, make my heart glad that I may answer him who approacheth me." (Fol. 158) R. Cahana said: When B. Iehmael the Eon of R. Jose took sick the Rabbis sent to him saying : "Rabbi, tell us the two or three things which you said i n your father's pame." He sent back word to them : "Thus said my father, 'One hundred and forty years before the destruction of the Temple, the idolatrous (Roman) empire began the invasion upon Israel; eighty gears before the destruction of the Temple, a decree was issued by the Babbis to the effect that all heathen territory and glassware Fere to be considered [levitically] unclean; forty years before the destruction of the Temple. the Sanhedrin were exiled and took their seat in chanuyoth.'" For what practical purpose was the last statement made [as the Sanhedrin had not been in existence since the destruction of the Temple] ? R. Isaac b. Abdimi said: "TO inform us that they abandoned the administration of mulct laws!' How can you imagine that it refers to mulct law? But say that they stopped administering capital laws; [they noticed that criminal acts happened so
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CHAPTER TWO
(Fol. 21a) %mi b. C h a m recited that those wicks and oils with which the sages laid that the Sabbath lamp should not be lit, are also forbidden to be lit in the Temple; for i t is written (Ex. 27, 20.) To cause a light to burn always. After he learned it, he explained its reason: "The flame shall burn by itself and not through any other cause." An objection was raised from the following Mishnah: "Wicks were made from the old clothes of the priests and from their girdles for the lamp in the Temple"; rand these were made of wool which is not permitted to be used for the Sabbath candles]. "The rejoicing of Succa is different." [was the explanation]. (Fol. 211b) Our Rabbis taught: "The proper observation [of kindling the light] at the feast of Chanukah is one light for the whoIe household; but those who are strict light a candle for each individual member, and those that are extremely strict light up eight candles on the first day, decreasing the number by one on each succeeding day. This is according to the opinion of the school of Shammai; but the school of Hillel says that we should light up one on the first day and on the remaining seven days the number of candles should be increased [by one each day] . " Ullah said: "There is a dispute between R. Jose b. Abin and R. Jose b. Zabida, two Amorites of Palestine, concerning this. One said, 'The interpretation of the school of Shammai is a reminder of the future days [which are always decreasing], and the in~ 9 j t ) v ln;59n~ ~ n2w3

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terpretation of the house of Hillel is for the passing days [which increase daily]'; and the other said, 'The reason of the school of Shammai is that just as the offerings of the best of the Tabernacles [was decreased dally],18 so are the candles of Chanukah, and the reason of the house of Hillel is that we may promote [a person or thing] to a higher grade of sanctity, but we must not degrade.' " Rabba b. b. Chana in the name of R. Jochanan said: "There were two old men living in Zidon; one acted in accordance with the opinion of the school of Shammai and the other acted in accordance with the opinion of the school of Hillel; one gave as his reason that the Chanukah lamps are to be lit in the same manner as the sacrifices of the feast of Succoth were offered [in a decreasing manner] ; and the other gave as his reason that we may pmmote [a person or thing] to a hlgher grade of sanctity, but we must not degrade." What is the origin of the feast of Chanukah? Our Rabbis taught: "On the twentyfifth day of Eislev, the eight days of Chanukah begin. During thls period no funderal address is to be made, nor are fasts to be held. W%en the heathens (Greeks) entered the Temple they defiled all the holy oil they found in i t ; but when the Ilashmonaim (Maccabeans) prevailed and conquered the heathens, they sought and found one remaining jar of oil, stamped with the seal of the High Priest [proving that it had not been defiledy. Though the oil contained in the jar would have sufficed for one day only, a miracle occurrea, and it lasted for eight days [during which time more oil was re pa red]. On the anniversary of this occasion a feast was instituted with the reciting of Hallel and other praises." (Fol. 22a) R. Cahana said that R. Nathan b. Minyumi expounded in the name of R. Tanchum: "What is meant by the passage (Gen. 37, 24.) And the pit was empty; there usas no water in it. Since the text says The pit was empty, do I not know that there was no water in i t ? And what is intimated by saying There was no water? Indeed there was no water but there were serpents and scorpions in it." (Fol. 23b) R. Huna said: "He who ie, acI)
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5ee Num. 29 13-34. The u r n 1 d&lamtlon o ! the sQnotih o i the &Y Over s cup of wine wbleh k abld &r B~W-o am t h e eve 4 marning of the @ebb& or any other f e a t l ~ n L

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customed to lighting many lamps (on the Sabbath, holiday and Chanukah) will have scholarly sons ;he who is strict i n the observance of the Mezuzah will be worthy of having a fine dwelling; he who is strict in the observance of the Kiddush [on the Sabbath and festivals] will be worthy of having jars filled with wine." R. Huna was wont to pass by the door of R. Abin, the carpenter; noticing that R. Abin was accustomed to light many lamps [on the Sabbath eve] he said: "Great men will come forth from this house," and so it was. There came forth from that house R. Ide b. Abin and R. Chiya b. Abin. R. Chisda was wont to pass by the door of the father of R. Sizbi; noticing that [R. Sizbi's father] was accustomed to light many lamps (on the Sabbath eve), he said: "A great man will come forth from here." And, in consequence, R. Sizbi came forth from there. R. Joseph's wife was accustomed to light the lamps late, so R. Joseph said to her: "We have studied in a Mishnah: 'He took not away the pillar of the cloud by day, nor the pillar of fire b y night. (Ex. 13, 22.) We infer from this that the pillar of cloud was finished up with the pillar of fire [that i t came ahead of time], and the pillar of fire was finishing up with the pillar of cloud [that also came ahead of time] .'" She then decided to light the lamps very earlv. She was then told by a certain old man: "We are taught in a Nishnah 'No one should do anything [whatever is to be done] either earlier or later than the time set for it.' " Raba said: "He who loves scholars shall have children that are scholars; he who respects scholars shall have sons-in-lam that are scholars; he who fears scholars shall himself be a learned man; and if he is not of such a class [because he did not study] then his words will be respected like unto those of learned men." (Fol, 25 b) R. Juda said i n the name of Rab: "Thus it was the custom of R. Juda b. Elaya to have a vessel with warm water brought to him every Friday afternoon. H e would wash his face, hands, and feet and then wrapping himself i n a linen garment in which were placed Tzitzis, he would sit like an angel of the Lord of Hosts." It is written (Lam. 3 7 . ) 2nd thou hast removed ~ n y soul from peace. R. Abuhu said: "This refers to the kindling

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of the Sabbath lamp," And I forgot happiness, (Ib.) "This," said R. Jeremiah, "refers to a bath-house." R. Jochanan said: "This refers to the v-ashing of his hands and feet in warm water." R. Isaac said: "This refers to a nicely fixed bed with comfortable bedding upon it." R. Abba said: "This refers to elegant furniture and an elegantly robed wife Our Rabbis taught: "Who is to be considered rich? 'Every one,' says R. Meier, 'who enjoys his riches [whether great or little] .' R. Tarphon says : 'Every one who has a hundred vineyards and a hundred fields with a hundred slaves to labor in them.' R. Akiba said: 'He who has a wife that is becoming in all her acts.' R. Jose said: 'He who has a privy within his house! " (Fol. 26a) R. Tarphon said: "The Sabbath lamps should be lit only by means of olive oil." Thereupon R. Jochanan b. Nuri stood up and said: "What shall the Babglonians do who have nothing else but poppyseed oil? And what shall the Medeans do who have nothing else but nut-oil? And what shall the Alexandrians do who have nothing else but radish-oil? And what shall the Kapadocian do who have none of these oils but naphtha? We therefore have no recourse but to accept the words of the sages who pointed out those oils with which i t is not permitted to light the Sabbath lamv rand claimed the others to be suitable for ihat purpose] . " (Fol. 28b) What remains of the discussion regirding the so-called badger (Tachash) which existed in the days of Moses? R. Elaya i n the name of R. Simon b. Lakish said: "R. lleier was wont to say that 'The badger which existed in the days of Moses was a creation of its own kind, and the sages were not able to decide whether it belonged to the domestic species or to the wild animal species ; i t had but one horn on its forehead; it was assigned at that time to Moses, who made t h e covering for the Tabernacle of its skin; after that it disappeared.' Since he says that i t had one horn on its forehead, we infer that it was a levitically clean species, for R. Juda said: 'The ox which Adam, the first man, sacrificed. had but one horn on its forehead, as it is written (Ps. 69, 32.) And this will please the Lord better than an O X or bullock having horns and cloven hoofs.' " Behold! the word used is Hakrin (horns) ! R. Nachaman

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(horns) the word really written is Makren, (horn, the singular) [Hence we learn that the one-horned beast is of the clean species]. Let us also decide from the same source that the badger was of the cattle species? [For it says, An ox or bull having a hornl. Since there is in existence the Keresh, (antelop) which is of the animal species and has but one horn, so I can say, that the Tachash was the very animal called Eeresh. (Fol. 30a) The following question was asked of R. Tanchum of Noy: "Is it permissible to extinguish the light on the Sabbath for the sake of a sick person?" He began his answer by saying: "0 thou King Solomon! Where is thy wisdom and where is thy understanding? Not only do the words contradict your father's words but [they are at variance with] thine own utterances also. Thy father David said (Ps. 116, 17.) Not the dead can praise the Lord, and thou sayest (Ecc. 4, 2.) Thereupon praise I the dead that are already dead, and again thou sayest (Ib. 9:,4.) For a living dog fareth better than a dead Zion. But this is not difficult to explain. When David said, Not the dead can praise the Lord, he meant thus: 'A man should always occupy himself with the study of the Torah and meritorious deeds before he dies; for, as soon as he dies, he becomes free from the obligation of [studying1 the Torah and [fulfilling] meritorious deeds and the Holy One, praised be He! accepts no praise of him.' This is what R. Jochanan said : What is meant by the passage (PS. 88, 61.) Free among the dead, i. e., as soon as a man dies he is freed from the obligation of [studying] the Torah and [fulfilling] meritorious deeds, And when Solomon says (Ecc. 4, 2.) Thereupon praise I the dead that are a7ready dead, he refers to the time when Israel sinned in the deserts. Moses stood up before the Holy One, praised be He! and offered many prayers and supplications unto Him but was not answered. However, as soon as he said (Ex. 32, 13.) Remember Abraham, Isaac and Israel, T h y servants, he was forthwith answered. Now, did not Solomon say properly, Thereupon praise I the dead that are al~eadydead." It may be explained in another way The usage of the world is that, if a mortal prince issue a decree, it doubtful whether it will be complied with or not; even if it be complied with while the princelivesit mag not be complied with

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when he is dead. But Moses, our teacher, has issued many decrees and established many ordinances and they endure forever and ever. Now did not Solomon say properly (Ecc. 4, 2 . ) Thereupon praise I the dead that are already dead! The passage, Thereupon praise I the dead, etc., may also be explained in another way, as R. Juda said in the name of Rab; for R. Juda in the name of Rab said: "What is meant by the passage (Ps. 86, 17.) Display o n m e a sign for good that those who hate m e may see it. Thus said David before the Holy One, praised be He! 'Sovereign of the universe, forgive me this sin [of Bath Sheba].' 'Thou art forgiven: answered the Lord. David then sald to the Lord: 'Shorn me a sign while I Ilve.' Whereupon He answered, 'During thy life I shall not make it known but during the life of Solomon, thy son, I shall make it known.' When Solomon had built the Temple he desired to place the ark in the holy of holies, but the gates had become fastened to each other [and they could not be 'pened1' sO1Omonthen offered twentyfour prayer-songs but was not answered. He then beganthe Prayer (Ps. 24, 7.) Your heads, 0 ye gates and be raised wide, ye everlasting gafes, and let the king of glory enter. Thereupon the gates ran after him and opened their mouths and wanted to swallow him up, saying: W h o i s the King of glory? ( 1 b . ) Solomon replied, T h e Lord, sfrong and mighty (Ib.). He then repeated Raise your e ye everlasting heads, 0 ye gates, and ~ a k up, doors, and let the K i n g o f glory enter. W h o i s the King of glory, the Lord of Hosts, He i s the X i n g of glory, Selah (Ib.). Still he was not answered; but as soon as he said 0 Lord God t u r n not away the face of t h y anointed, remember the pious deeds of D a d t h y servant, (11 Chr. 6 , 1 2 ) , he was immediately answered. At that moment the faces of David's enemies turned black like the bottom of a pot and then it was known to all that the One, praised be He! had forgiven David that sin. Therefore, did not ~olomon properly say, Thereupon, praise I the dead, etc. This is meant by the passage (I Kings 8, 6 6 . ) On fhe eighth day he dismissed the people; they b7essed the king and went unto their tents, glad of haart. because of all the good that the Lord had done for David his servant and for Israel his people, i. e., And they went unto their tents, meaning they found their wives levitically pure. Joyful, because of having enjoyed the Divine Glory; glad of heart, each

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to remove him from the sun?] And the dogs of my father's house are hungry, what shall I do?' They answered him: 'Cut up a carrion and place the pieces before the dogs. As to thy father, place a loaf of bread or an infant upon hls body and then you may carry it away from the sun.' Did not Solomon, therefore, say properly? POT a living dog fareth better tham a dead lion. And as to the question, which I have been asked in your presence, I say this: a lamp is called ZVer and the soul is called Ner; it is better that a human light (lamp) be extinguished than that God's light (life) be extinguished." R. Juda the son of R. Samuel b. Shilath in the name of Rab said: "The sages wanted to suppress (declare uncanonical) the book of Ecclesiastes because its words are contradictory; but why did they not suppress i t ? Because it begins and ends with words concerning the Torah. It begins with the words concerning the Torah, for it is written (Ecc. 1, 3.) What profit hath a man of all his toil which he toileth under the sun? Whereupon the school of Janai said, for a thing which [was created] under the sun he hath no profit, but for a thing which is beyond the sun (before creation) he will have profit. It ends with words concerning the Torah, for it is written (Ib. 12, 13.) The end of the matter is, let us hear the ulhole; fear God and keep H k commandments; for this is the whole ( d u t y o f ) man. What is meant by, this is the whole man? R. Eliezer said: "It means the whole world was created for the sake of him (who fears God)." R. Abba b. Cahana said: "This [fear of God] is equal in importance to the whole world put together." Simon b. Azai and, according to others, Simon b. Zoma, said: "The whole world would not have been created if not for the purpose of providing him (who fears God) with cempany." And what are the words which contradict each other? It is written (Ecc. 7, 3.) Better is vexation than laughing; and again it is written (Ih. 2, 2.) Of laughter I said, i t maketh ofie prakew~rthy;and it is also written (Ib. 8, 15.) Therefore do I praise joy; and again (Ib. 2, 2.) And of joy what doth this do? There is no contradiction; Bett e is ~ vexation than laughing, means that, the vexation which the Holy One, praised be

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two questloms having harmened Methm may refer to either the Interior pol!tial hrmbl~d ~ ~ ~ wen i n Dayid p dead the eruemies arow, to m u s e trouble to Ealomon. s) ~~f~~~ th* resti ion. See f&iher Fol. 89s. thatthe Torah araa in, existenca long before crwtion.

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He ! causeth unto the righteous in this world is better than the smile which the Holy One, praised be He! causeth unto the wicked in this world; Of laughter I said, it maketh one praiseworthy, speaks of the smile with which the Holy One, praised be He! nil1 gladden the righteous in the world to come. * Therefore do I praise joyfulness, refers to a rejoicing which is caused by a meritorious deed; And of joy what doth this do? alludes to rejoicing which is not the cause of a meritorious deed. We infer from this that Shechinah rests not upon a mood of indolence, nor a mood of grief, nor a mood of laughter, nor a mood of levity, nor a mood of jesting, nor a mood of idle talk, but upon a mood of rejoicing caused by the performance of a meritorious deed; as it is said (I1Kings 3, 15.) But now bring me a musician, etc, R. Juda said: "The same should be applied to the study of the Halacha (Laws) ."8 Raba said: "The same is to be applied to a good dream." Is it so? [that Halacha should be preceded by a cheerful thing]. Behold, R. Gidel in the name of Rab said: "Any disciple who sits before his teacher without dropping bitterness from his lips [on account of respect1 will be burnt, for it is said (Songs 5, 13.) His Zips like lillies, dropping with fluid myrrh. Do not read Jlor (fluid myrrh), but read it Mar (bitternem9 Do not read Shoshanim (lilies) but read it Si~eshonin (who study) ; [hence we see that a disciple must act n~ith deep respect, and not in a frivolous mood]. This is not difficult to explain: the former refers to the teacher and the latter refers to the disciple; and if you wish you may sag both refer to the teacher; and even then there is no contradiction; for the former refers to the time before beginning [the lecture] and the latter refers to the time after the lecture has begun. Just as Rabba did before he began [his lecture] before the Rabbis. He said something humorous which caused the Rabbis to be cheerful, and he then sat down with deep respect to expound the Halacha. The sages wanted to suppress (declare uncanonical) the Book of Proverbs also, because of its contradictions. Why did they not suppress it then? Thev said: " H a ~ ewe not scrutinized the Book of Ecclesiastes and found explanations of the contradictions? Let us

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mr~h the Book of Proverbs also, until we h d explanations." Wluch are its contradictory words? It is written (Pr. 26, 4.) Do not answer a fool according to his folly, and it is also written (1b.1 AnszLer a fool t o his folly. [After a study they came to the conclusion that] there is no contradiction; the latter refers to matters of the Torah and the former refers to secular matters. I n what respect can the subject of the Torah be explained? I n the follouring way: Rabban Gamaliel was once sitting and lecturing : "In the future women will g v e birth to children every day, as i t is written (Jer. 31, 7.) The pregnant woman and she that travaileth with child together." A certaln disclple sneered at him and sald : There is nothing new under the sun (Ece. 1, 9). MThereupon Rabban Gamaliel said to him: 'Come, I will show thee the like thereof i n this world." He went and showed him a hen. Again Rabban Gamaliel lectured : "In the future the trees will bring forth fruit every day, for it is said (Ezek. 17. 23.) And it shal7 produce boughs, and bear fruit, i. e., just as boughs are produced every day so also will fruit be brought forth every day." Again that disciple sneered a t him and said : There is nothing new under the sun (Ecc. 1, 9 ) . "Come," said Rabban Gamaliel to him, "I will show thee the like thereof i n this world." Whereupon he went and showed him a Caper-bush. Upon another occasion Rabban Gamaliel was sitting and lecturing: "In the future Palestine will produce ready-made cakes and fine woolen garments, as i t is said (Ps. 12, 16.) There shall be an abundance of corn i n the land." The disciple again sneered at him and said: There nothing new under the sun. "Come," said Rabban Gamaliel, "I will show thee the like thereof in this world." Whereupon R. Gamalie1 took him and showed him mushrooms and as to [something corresponding to] garments, as it said (Ps. 72, 16.) There shall be palm-shoot [which is covered in the form of garment] l Our Rabbis taught: A man shall always be as patient as Hillel and not as excitable as Shammai. Once it happened that two h another (Fol. 31a) men laid a wager ~ t one that whichever would succeed in putting Hillel out of temper should receive four hundred z ~ u z i r n "I ~ shall ~ go and put him out of temper." said one. It was on Friday after-

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therefore, a proselyte on condition that you teach me the written Torah only." Shammai rebuked him sharply and sent him away angry. The heathen then appeared before Hillel, and the latter made him a prosel.yte. On the first day, Hillel taught him the Aleph, Beth, Gimel, Daleth.13 On the morrow, Hillel reversed the order of these letters (beginning with the last letter). "Thou didst not teach me so yesterday," said the proselyte to him. "True;" said Hillel. "Dost thou not wly upon me? Why then dost thou not rely upon me with the oral Torah?" On another occasion i t happened that a heathen appeared before Shammai and said: "Convert me to Judaism but on condition that thou teachest me the whole Torah, while I am standing upon one leg." Shammai drove him off with the builder's cubit (measure) which he held in his hand. Then the heathen appeared before Hillel, and he made him a proselyte, and said unto him: "That which is hateful to thee do not do unto thy neighbor, this is the whole Torah, and the rest is merely its commentary." Again it happened that while a heathen passed by the rear of a synagogue he heard the voice of a scribe who was saying, And these are the garments which they shall make; a breast-plate and an Ephod and a robe. (Ex. 28, 4). "For whom are these?" asked t h heathen. "For the High Priest," replied the scribe." So the heathen said to himself: "I shall go and become a proselyte on condition that I be made a High Priest." H e came before Shammai and said to him: "Make me a proselyte upon condition that you make me a High Priest." Shammai drove him away with the builder's cubit which he held in his hand. The heathen then came before Hillel ; the latter made him a proselyte, and said to him: "Is it possible for one to be made R king unless he knows the court ceremonials? Go, study first the court ceremonials." The proselyte thereupon went and learned the Torah. When he came to the passage (Num. 3, 10.) And the stranger that cometh nigh shall be put to death, he asked: "For whom is that passage meant?" "Even for Dand, the King of Israel," Hillel replied. Then the proselyte came to the following conclusion: "If for Israelites, who are called the sons of God, and who on account of God's love shown to them. were called (Ex. 4. 22), My son, m y first-born, Israel, a warning is
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written, And the stranger that cometh nig7b shall be put to death, how much more does this apply to the mere proselyte who came with but his staff and traveling bag?" He went to Shammai and said to him: "Am I then eligible to be a High Priest? Behold! I t is written in the Torah, And the stranger that cometh nigh shall be put to death." He then to Hillel and said to him: "0 thou forbearing Hillel, may blessings rest upon thy head, because thou hast brought me under the wings of the Shechina." Later all the three proselytes happened to meet in one place and they said: "Oh, the impatience of Shammai could drive us out of this world, but the patience of Hillel brought us under L the wings of the Shechina!" Resh Lakish said : ' T h a t is meant by the passage (Is. 33, 6.) And the stability of thy times and the strength of thy happiness shall 6e wisdom and knowledge; the fear of the Lord is his treasure, i. e., T h e stability, alludes to the Order of Zerain." Of thy time, refers to the Order of Moed; T h e strength, refere to the Order of Nashim; Of thy happiness, alludes to the Order of Nezikin; Shall be wisdom, refers to the Order of Kadshim; And knowledge, alludes to the Order of Taharoth. And after all these, T h e fear of the Lord [shall be] his treasure." Rabba said: 'Then a man is brought to Judgment [after he dies] he is asked: 'Hast thou dealt honestly? Hast thou had regular time for the study of the Torah? Hast thou married? Hast thou waited for salvation (Messiah) P Hast thou been a searcher after wisdom? Hast thou [cultivated thy mind to] conclude (to bring out one thing from another) ?' And after all these if T h e fear of the Lord is his trecrsure, it (His Torah) counts; if not, it does not count. It is likened t o the man who said to his messenger: 'Bring up to the upper floor a Kur15 of wheat.' The messenger went and when he had brought it up the man asked of him: 'Hast thou mixed a Kab16 of the Sand of Chumta in it ?'16 -0,) answered the messenger. Whereupon the master said : 'It were better if thou hadst not brought it up altogether.' " It was taught in the academy of R. Ishmael that a man has the right to mix a Kab Chumtin in every Kur of crop and he

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need not worry [in fear of doing wrong, for the sand preserves the crop]. Rabba b. R. Huna said: "Whoever possesses knowledge of the Torah without having (Ib. b) fear of the Lord is likened unto a treasurer who has been intrusted with the inner keys [of the treasury] but from whom the outer keys were withheld." R. Janai announced: "Oh, for him who has no courtyard but makes a gateway for his court !" ls R. Juda said: "The world would not have been created by the Holy One, praised be H e ! if not for the purpose that people should fear Him, for it is said (Ecc. 3, 14.) And God Lath so made it that man shou7d be afraid of Him." R. Simon and R. Elazar were sitting; they noticed that R. Jacob b. Acha was walking and passing by them. "Let us stand up before a man who fears sins;" said one, to which the other replied: "Let us get up before a man who is a great scholar." Whereupon the former remarked to the latter: "I tell thee to get up before a man who fears sins and thou sayest to me to get up before a man who is a great scholar." It may be deduced [from the following] that the one who said "For a man who fears sins." was R. Elazar, for R. Jochapan in the name of R. Elazar said: "The Holy One, praised be He! has nothing [better] in His world but fear of Heaven, as it is written (Deu. 10,12.) And now, Israel, what doth the Lord t h y God require of thee, but to fear the Lord thy God. It is also mitten (Job 21, 28.) And he said unto the man, Behold, the fear of the Lord, that is wisclom. And in Greek Hen means one.18 The deduction is correct. R. UIla expounded : '%%at means the passage (Ecc. 7, 17.) Be not wicked too much? A man should not be too wicked, b u t he may be a 1 i t t 1 e wicked? [It means rather that] if one has eaten garlic causing him to have a bad odor, shall he eat again and let more bad odor come?"'@ Raba b. R. Ulla expounded: "What is meant by the passage (Ps. 73, 4.) For there are no deadly fetters for them; but their strength is firm? i. e., the Holy One, praised be He! said 'It is not sufficient that the wicked do not fear [for future punishment]

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nor feel any pangs concerning the day of nt (rn nm) Y"' 831 7 ~ 8 ' 1179iii 1 .P~;H: death,z0 but that their heart within them is nnqn5 nm'iw C ~ ~ D py719 T IDS 5 ~ 3 1237'1 becoming as strong as the vestibule and that also is meant by Rabba, for Rabba nnrw 7nKn xnw .nSa:, 5 p I-5n nn? wqi said: What means the passage (Ib. 49, 14.) T h i s is their way, their folly, i. e., the wicked 1x79 ~ 3 9 ~P 3~ Y ~ (ow) H I 5"n Inn ~ ' n know that their (wicked) path leads them to death, and their kidneys are becoming fat :3 5 ~ [without worrying over it]. Perhaps you will sag that this is the cause of their forgetninn nlws niwy w5w 5 p jn93nn ting it; therefore i t says (Ib.) And they keep Ihe future with pleasure in their mouth, nSnn nuI- nivn? ? ; ~ H w 5y jn?'? npw3 Selah.' " (Mishnah) For three sins, women die of : i l n n357nll childbirth: because they are not careful [in observing the lams1 concerning Widdah,La Challaz3and lighting [the Sabbath] candles. (Gemara) What is the reason for such punishment for Niddah ? R. Isaac said : "Because she committed corruption in the inner part of her womb, therefore should she be beaten in the inner part of her womb." This may be true regarding Ili'iddah, but what is the reason for Challa and the lighting of the candles? It is as a certain Galilean expounded before R. Chisda : Thus said the Holy One, praised be He! "One fourth of a Log of blood (15 rl7) .n>ns vnintn c-i 9 3 ~ y 59 13339nn3 did I put in your body; 24 concerning blood (menstruation) have I warned thee. (Fol. n'wwi s p y 5y c3nM (nmp n9oNi 32a) I have called ye the first product and i s a9113 n33 'nnlw nnvj . o m qmntn have charged ye concerning the first of your dough; the soul which I have put in you is called Ner (light) and I have charged ye P't3"3D CPiH PH .03nH 'n7;lTil 73 '?BY 551 concerning Ner (the Sabbath light) ; if you .n:nnws 5n11 v i n ~ N SP K ~I-bin nn:H observe these things then it is well, but if not I shall take your souls." And why just ~7in 58, n m 7nN ~ n v ' r npw3 HIW 'ml a t the time of childbirth? Rabba said: "When the ox has already fallen down. sharpHnnH Dn9n vim i n 8 9 9 3 ~ . X Y ~ P ? Y-IR en the knife for him." z 5 Abaye said: "Let the maid continue her rebellion., i t will go ~931 i n~s Hmn 37 .'in95 s w n n t n 3 under one rod." 2 5 R. Chisda said: "Leave the intoxicant alone, he will fall by h i n ~ s e l f . " ~ ~ Mar Ukba said: "The shepherd is lame and the goats are running away swiftly. [When they appear] a t the gate of the fold, there are words (bargaining), but in the stalls (where the sheep are delivered), strict account is taken." 25 R. Pappa said: "At the gate of business [you have] many friends, but a t the gate of disgrace, no friend." And when are the sins of men investigatn v f-. n r h o t h (fetters). f s divided i n two. cddlng a sumx to m e flrslt part and a pr&x to the seconrJ part. "", r h"hence reading Charad "fear". Etzeb "pain" Of the Temple wh~chwas wide and open. 21) 22) he m e n s t ~ a l flow 2 3 ) The separating of a, piece of dough when baking a n be swtdnd. &e Naair F o 4 52. Thls Is the minimum Portion of blwd W i t h whlch a human 9mdy c 24) XI) I . e r i t l ~ l=anent% s -A'S rdno are Iwati@tad.

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ed? Resh Lakish said: "When theV pass over a bridge." A bridge and nothing else? But he intended to say all dangerous places like a bndge. Rab would not embark on a ferry where there were any heathen; he said: "His time to be punished may happen to be due [while on the boat] and I may be seized with him." Samuel [on the contrary] would not embark on a ferry unless there was also a heathen abroad, for he said: "Satan has no power over two persons of different nationalities." R. Janai always examined the feny first and then he embarked on it. For R. Janai followed his own principle, and he said : "A man should never expose himself to danger expecting that a miracle will be wrought for him; for it may be that such a miracle will not be wrought, and even if a miracle be wrought for him, it will be deducted from the rewards due him for his merits." R. Chanin said: "What is the Biblical passage for this? I a m not worthy of all the kindness, and of all the truthfulness that Thou hath done unto thy servant. (Gen. 32, ll)." R. Zeira never walked under date-trees on a day when the Shutha wind blew. Our Rabbis taught: "For three sins women die of childbirth." R. Elazar says : "Women die prematurely" [instead of childbirth]. zE R. Acha said : "For the sin of washing the dirt of their children on the Sabbath"; and others say, "Because they call the holy ark, T h e c h e s t . " We are taught that R. Ishmael b. Elazar says: "For two sins common people die; because they call the ark, T h e c h e s t , and because they call the synagogue T h e p e o p l e ' s house.'" We are taught that R. Jose says : "Three breaches through which death enters were created for a Toman. Others say three causes of prematare death were created for woman; Niddah, Challa and lighting the lamps." One is in accordance with the opinion of R. Elazar and the other is in accord8nce with the opinion of the Rabbis. R. Isaac, the son of R. Juda, said: "A man should always pray (for mercy) that he may not become sick; for when one is taken sick he is told 'Bring evidence in your favor and then you will be acquitted [from the illness] .' " Mar Ukba said : ''What is the Biblical passage [to prove this1 ? That if the fallen fell from thence (Deu. 22, 8), i. e., from himself must come evidence [ as to

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his right to rise from his sickness]." In the academy of R. Ishmael it was taught: "That the fallen fell frons thencez7 i. e., This one was destined to fall off since the creation; behold, he has not get fallen and the passage calls him [already] Nofel (one who has fallen). This teaches that good is brought about through the agency of good persons, and evil is brought about through the agency of wicked persoi~s."~~a 0;r Rabbis taught: "He wbo becomes sick and is at the point of death, should be told to confess, for all those who were about to dieZrb had to confess. When a man goes to the market place, let him deem himself handed over into the custody of the officers [to be brought before court]. If he has a headache, let him deem himself fastened with a chain around his neck. If confined to his bed, let him deem himself brought upon the scaffold [to be punished] ; for when one ascends the scaffold [to be punished], if he has prominent interceders, he is pardoned, but if not, then he is not pardoned; and these are man's interceders [before divine Judgment]-repentance and meritorious deeds. Even if nine hundred and ninetynine plead against him and only one in favor of him he is saved; as it is written (Job 23, 23.) If there Be now about him one single angel, as one defender out of a tho* sand to declare his uprightness for any man, s He gracious unto him and saith, then i 'Deliver him from going down into his pit.'" Rabbi Eliezer, the son of R. Jose the Galilian, said: "Even if nine hundred and ninety-nine parts in that one angel are against him, and but one for him, he is still saved, for it is written Mailitz Echad (one defence) out of a thousand." We Hre taught that R. Simon b. Gamaliel says: "The laws concerning holy offerings, Teruma and tithes are the principal parts of the Torah and yet their observance was intrusted to the common ~ e o ~ l e . " (lb. b) We are taught that R. Nathan says: "As a punishment for not fulfilling vows, the wife of the man dies, as it is said (Pr. 22, 27.) If thou have nothino to pay, why should He take away thy bed from under thee?" Rabbi says: "For the sins of [unfulfilled] vows children die when still
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young, as i t is said (Em.5, 5.) S u f f e r not t h y mouth t o cause t h y body t o sin, etc. W h y should God be angry because of t h y voice, and destroy t h e wmk o f t h y hand? wYe must say that this refers to the sons and the daughters of man." There is a difference of opinion between R. Chiva b. Abba and R. Jose: one said: "The sin of not having ~ e z & o t h is the cause of children's death," and the other said: "The sin of being remiss in the study of the Torah is the cause of children's death." The one who laid the affliction to the sin of Mezuzoth, holds that, a passage can be connected with another one preceding it and thus explained, but not wifh a passage that comes before the preceding one; and the one that laid the affliction to the sin of being remiss in the study of the Torah. holds that Dassaee " can be connected even with one that comes before a preceding There ~ is also passage, and thus e ~ p l a i n e d . ~ a difference of opinion between R. Meier and R. Juda. One said: "It (the death of children) is due to the sin of Mezuzoth," while the other said: "It is due to the sin of Tzitzith." It is right according to him who said it is due to the sin of Mezuzoth, for it is written (Deu. 11, 20.) And thou shalt write t h e n upon the doorposts of t h y house, and immediately following is written I n order that your days and the days of your children m a y be multiplied; but according to the one who said it is due to the sin of Tzitzith, what is his reason? R. Cahann, and according to others, Shila Mari, said: "Because it is written (Jer. 2, 34.) Also on the end of t h y skirtsz9 is found the blood of the souls of the innocent needy ones." R. Nachrnan b. Isaac said: ('The one who says it was due to the sin of Jfezuzoth, derives his opinion from this (Ib.) N o t while brealcing in ( t h y house) didst thou find them, i. e., making the doors like a breaking in (without a ;llezuzah)." Besh Lakish said : 'Whoever observes carefully the precepts concerning Tzitzith will, as a reward, have two thousand eight to wait upon him; for it hundred ~ervants is said (Zech. 8, 23.) T h w said the Lord of Hosfd, ' I n those days it shall come t o pass that ten m e n out of all t h e languages of the
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nations, shall take hold--yea, they shall take Erl23 n l ~ l w 5 $ 3 ~~ 9 ~ 8;wy 1 8 lg9;n9 1 W N hold of the skirts of him that ks a Jew, saying, Let us go with you, for we have heard n 3 ~ y n353 ~ D N S 9-11~9 W ~ K 1333 ipyrnn! that God is with you."' We are taught that R. Nechemia says: PfR nW3W i l y 3 7DlK i1Wnl $31H93n .'I21 "As a punishment for gratuitous hatred, the penalty is strife at the home of that man; lnWNl P7H 5 W In93 11n3 i T 3 1 i1397t3 and his wife will have miscarriages; and Paw3 P9nD P1H 5~ l'Gll131 19111 ~ $ 5 ~ 1 the sons and daughters of that man will die prematurely." n5n iiy3 ~ M : Kn ~ i n * '73 i ~ ' 1y .o$~ ~P ~ J R. Elazar, the son of R. Juda, said: "The punishment for the sin of neglecting to p q y p 3 nnynva n-,~nr Dllzn3 n3.12 separate Challaha0 is an unblessed harvest gathering; a curse will be sent upon the * ~ P ' J ) 1PHfW 17531~ tl*?nXl Ply77 ]'Y71;1 prices of food; and they will sow, but stran~3'59 'n'T?Bi[l 035 AH1 3WZ*; 93H qH (12 gers will eat them up, as it is said (Lev. 26, 16.) Then will I also do this unto you; I ~ y l + nl5:b y nn1gn n ~ ~1 D R B n8 ~ Z nSn3 will inflict on you terror, consumption and fever that consume the eyes and came SOTl n 1 5 3 ~ 1 e3y-,T p975 nny-,!; vD1 n1397nr r m to the heart; and you shall sow your seed i n vain, for your enemies shall eat it up. p n l .n5n3 8 5 ;~ ~ j n >qjJn 5~ . C > r > $ l ~ Do not read Behala (terror) but B ' ~ h a l a ~ ~ (on account of Challah), and if the separan w m l (to 5*1.?n1)1 n ~ ; w)+31ann p n l j tion of Challah is observed, then, blessings .?n9>5* 33%. n'lz5 1335 13nn n39nlDlly will follow, as it is said (Ezek. 44, 30.) And the first of your dough shall you give to the o'lYV1 o'Dv nn.yyD1 n l n l l n 51a9> ilY> priest, to cause a blessing to rest ott t h y house." 138 13Will ni;n lj71Vil i t n i 5r5 tr-,lnja The punishment for the sin of neglecting laws concerning T e m m a h and tithes, py'jn 1981 InDnD 1nH i'yy C ~ H $33, is that the sky will withhold rain and dew; high prices [in food] will prevail; there :5w $0913 i 5 ~ f qn l n PI 3 9 (72 ~ >I**) 1 ~ ~ 3 0 will be no profits, and men will run about '31 9 3 ' 1 HJn ynwn YHn .1Han 5 1 1 ~ to earn a livelihood and will not succeed; as it is said (Job 24, 19.) Drought and heat rpcedily consume the snow waters; so doth n 1 n r 3 P3nH WlYW C9137 5 7 3 ~ 3 5~ynv9 the grave those who have sinned. What does n l n 9 3 2 5 'n'n ~ D3D 1jT2l P n r V y ~ 5 813nil 1 that prove? I n the academy of R. Ishmael it was taught that it means: "On account *2~5n) 1DHJW f9313nt3 irln12 PHl .P*DW:n of your failure to discharge the duties which 1 eomn~anded You '0 perform the ,391 7 ~ 1 479, ~ 3 jn lvynn 53 n H 1 ~ 7 3 n (3 summer you will be robbed during the snowwater winter." But if they do give [TerunlK=Y fa 7DH ,,*;> 9f13n31 ,n93, IllD mah and tithes] they will be blessed, as it is said (Malachi 3 , 10.) Bring ye all the ppw;: n13111~n~ ~ 3 5 n n 85 ~ CH ~ tithes into the storehouse that there may be i n m y house, and prove me but 9 5 3 i y 9 H n .97 9 5 3 'TZ) n313 ~ 3 $nliJqnl j herewith, saith the Lord of Hosts, if I will not open for you the windows of heaven, 1 5 2 ' ~ 7 9 31 Y n H 8nn 13 qni 'IDW 97 and pour out for you a blessing Aad b'li duy. What is meant by Aad b'li duy? 11519 'H312il 511 ilY3 .9f lDl?D n39nlngw Rami b. Chama in the name of Rab said: "Until your lips grow tired of saying it is Pii7f3 ' l W 3 l 7 5 3 1 ~ DllX 9331 ililn 3 ~ l n 1

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enough."s2 The penalty for the sin of robbery is an invasion of locusts; famine prevail% and people will be fed on the flesh of their own sons and daughters; as it is said (Amos 4, 1.) Hear this word, 0 ye COWS of Bashan, that are on the V o u n t of &ma&, who oppresseth the poor, who crusheth the needy. (pol. 33a) Raba said : "For instance, those women of Mechuza who eat but do nothing [they force their husbands to deal didhonestly and to rob] ; and it is also written (Ib. ib. 9.) I had smitten you with blasting and mildezu, etc., and your uineyards, your fig-trees and your olive trees did the caterpillar devour. It is also written (Joel 1, 4.) What the caterpillar left hath the cankerworm eaten, and that which the cankerworm left hath the crickets eaten; and it is also mitten (Is. 9, 19.) And he snatchcth on the right hand and is ( y e t ) hungry; and he eateth on the left hand, and is not ( y e t ) satisfied; every man shall eat the flesh of his own arm. Do not read Zero'o (his arm) but read Zaro (his children) ." As punishment for the sin of delaying sentence, perverting sentence, corrupting sentence, and neglecting to study the Torah, the sword [of an enemy], with its terrible preying system, pestilence and famine, will come. People will eat but will never be satisfied; they will eat their bread by weight; as it is written (Lev. 26, 25.) And I will bring ocer you the sword, avenging the q ~ r ~1 of m y covenant. And it is also written '(Ib. ib. 26.) When I break unto you the staf of bread; and ten women shall bake your Bread i n one ocen, and they shall deliver your bread by weight, and ye shall eat and not be satisfied, i. e., the word Brith (covenant) refers to the Torah, for it is written (Jer. 33, 25.) If m y covenant (Brith) were not by day and night, etc., and it is written (Lev. 26, 43.) Because even they despised m y ordinances. As punishment f o ~ the sin of swearing in vain, swearing falsely, defaming of the name of Ood, and desecration of the Sabbath, wild beasts multiply, cattle are destroyed, the people decrease, and the roads become desolate, as it is said (Lev. 25, 23.) And if, notwithstanding these things, Ye will not be reformed by me. Do not read (these things) but read it B'ala (swearing), and it is written (Ib. ib. 22.)
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And I will send out against you the beasts of the field, etc. [Hence we know that the abou-e punishment is for swearing falsely]. It is written concerning swearing falsely (Ib. 19.) .4nd ye shall not swear by my name falsely and thou shalt not thus profane fhe name of God (Ghilalta) ; concerning the defamatiop of the name of God it is written (Ib. 22, 12.) S O that they profane not m y IIoly name (T'chalalu), and concerning the desecration of the Sabbath, it is wrltten (Ex. 31, 14.) Every one that defiletk i t (Xe chalaleha) shall surely be put to death. We from the word, Cflillul (profanation) which appears in all three places [that the punishment for defaming God's name and desecrating the Sabbath is the rnultiplicat~~n of wild beasts, as it is in the case of swearing falsely]. As a punishment for the sin of shedding blood, the Temple is destroyed and the Shechina departs from Israel, as it is written (Num. 35, 33.) And Y O sha71 not defile, etc., and ye shall not render unclean the land which ye inhabit, in the midst of which I dulell, i. e., but if ye do render unclean the land which ye inhabit, then ye will neither inhabit i t nor will I live i n your midst. As a punishment for the sin of adultery, idolatry and for the neglect of the laws concerning land in the Sabbatical years and the years of Jubilee33 esile comes, and other nations come and occupy the places of those exiled; as it is written (Lev. 18, 2.) For all these abominations have the men of the land done, etc.. and again (Ib.) And the land became defiled, etc. Wherefore I have visited its iniquity upon it, etc. It is also written (Ib. ib. 28.) That the land ma?, not vcrnit you forth when ye defile it. Concerning the warning against idolatry, it is written ( I b . 26, 30.) And I shall cast your carcusses, etc. It is also written further And I will make desolate your sanctuary, ete. And ye will be scattered among the nations. Concerning the warning i n the matters of the Sabbatical year and the year of Jubilee, it is written (Ib. ib. 34.) Then shall the land satisfy its Hubbath, all the days of its desolation, when ye are i n the land of t h e onemies, ete. A U the days of its supposed desolation shall it rest. As a pnishment for the sin of lascilious talk, many oppressions and severe decrees

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are renewed, and the youth of Israel die, and orphans and widows cry and receive no answer as it is said (1s. 9, 16.) Therefore will the Lord have no joy i n their young men, and on their fath'erless ci~ildren, and on their widows will he lcave no nzercy; for every one is an hypocrite and an evil-doer, and e v e y moutlc speaketh scandalous words. all this anger is not turned away, but His hand still re~naineth stretched out. What is meant by And his hand still remaineth sfretched out? R. Chanan b. Raba said: "Everybody knows why a bride enters the nuptial 'hambe', yet he ~ " 0speaks about it with profane language, even if a divine decree granting seventy years of happiness were sealed for him, such decree would be changed to evil against him." Raba b. Shila in the name of R. Chisda said: "Whosoever defiles his mouth (by lascivious talk) has Gehennn made deeper for him; for it is said (Pr. 2,2, 14.) B deep pit for the rnoutl~ of strange words (immoral talk)." R. Nachman b. Isaac said: "Even he who but listens to such talk and remains silent will have the same punishment inflicted upon him; for i t is said (Ib.) And he that is abhorred of the Lord shall fall therein." R. Oshia said: "He who makes himself free [from all other thoughts] devoting himself entirely to sin, shall have bruises and mounds spread upon him, as it is said (Ib. 20, 30.) Tke bruises of a uloz~ndare a means of cleansing for the etriZ.J4 Jloreover he w-i!l be punished with dropsy, for immediately following is said And stripes (will reacl~) the inner chamber of the body. R. Nachman b. Isaac said: "The sign of an evil act is dropsy." Our Rabbis taught : "There are three sorts of dropsy: thick swelling of flesh, resulting from sin; round and smooth [filled with water] due to hunger; and swelling [with a feeble appearance of the body] due to sorcery." Samuel the junior suffered [with dropsy] ; he said': "Sovereign of the universe! w h o can determine its cause? [And I may be judged ~ ~ o n g l. " y ] Whereupon he became well. Abaye was afflicted with it, so said to him: "I know perfectly well that Wachmeinis' does not eat sufficiently [and hunger is its eansel.m Raba himself suffered with it. Has not B b a said : "More numerous are t]iose killed by the pot (by
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delay of discharge) than are those killed by ]DID .jz ]?;D~D" I p n un .nin73 jy3 starvation." [Hence it shows that with Raba it was caused by neither hunger nor the j 1 3 ~nln n H m j jam .jpn'n n r l y ? pot for he surely must have taken warning against it.] It is different with Raba because he was compelled to delay easing yln liw55 j n i ~.nrr>y nnn ni~25 ?nqn himself when he was lecturing and was not able to leave. wpnn 5y ~ S i y 5n3 ~ D ~ H "n . ~ D H Our Rabbis taught: "There are four signs [which disclose secrets] : Dropsy is a sign of sin; Jaundice is a sign of gratuin n 7nH .i"nS 5p in:n ~ 1 i3 3 i n"7 ( 3 " ~ ) tous hatred; Poverty is a sign of pride, and Croup is a sign of slander." ~Snm D : ( Q * ~ M ) nnip wn 5"377 N n * n w Our Rabbis taught: "Croup comes upon the world as punishment (Ib. b.) for the sin 93 13 yw;n 53 5 5 ~ 9c ' n 5 ~ 3 nnw? of not giving tithes."3E R. Elazar the son of R. Jose says: "It comes as punishment for slander." Raba, and according to others, B. '373 H"1 135 N'y39N .7?W 91317 9 P 73D9 Joshua b. Levi, said: "What is the Blblical passage [that proves this] ? But the king shall rejoice in God; everyone that sweareth 'ly qH IKt3597 1 K 7DHp Y7;1 I l W ? 5y qblv by Him,shall be stopped (PE.63, 1 2 ) . The following question was asked by the scholars: i;rnim IDJ:~W~ w l ' n .in~3 'DJ y7n 7 1 ~ 5 "Does R. Elazar the son of R. Jose intend tosay O n l y f o r s l a n d e r ? [differing with his contemporary on the whole $171 ~ " 1 1 3713' 721 P W 1'3 i133'2 ~'135 subject] or does he merely add slander to the previous one?" Come and listen to the foE lowing: When our Rabbi entered the academy of Jabnai, they found R. Juda, R. Elazar the son of R. Jose and R. Simon there. The following question was asked in their presence: "Why does this sickness (croup) begin with the bomels and end with the mouth?" Whereupon R. Juda the son of Elaye the chief speaker i n every instance, answcred and said: "Although the kidneys are the seat of deliberation and the heart understands and the tongue forms the sentenre, nevertheless the mouth finishes (makes it irrevocable)." R. Elazar, the son of R. Jose answered, and said: "Because they eat unclean things [committed by the mo~~th]." How can we imagine that croup is the punishment for eating unclean things? We must therefore say: "Because they eat unprepared things [not having given the tithes thereof]." R. Simon answered and said: "For the sin of nedecting the study of the Torah.'' The ~ a b b i s t h e n Laid to him": P,)D2nW .ln,31, n,WJ 15 .il,,h S1D93 "Women [who die of croup1 Drove the cont r a ~ ~ . '"'~ecause," '~~ saidL~ '~ . i r n o n ,"thev cause their husbands [to neglect the Torah1 . " P95U3n~ . l n ~ 0' l2~ ,313 9 7 2 1 Y . t n~~ see ~ u m 18, . 21. One tenth of Athe Crop must be net aside and glven to the Levite, end 38) e&es w $ ~ t sepapating the l e ~ i t i c a lshare, the penalty is premature death by Heaven. ses Kedushin 28a that women srw exempt from the cemmand to study the T , , , . & . 87)

marked, "be enough for the purpose?" "Nay," the old man replied, "one is in honor of Zachor (remember)40 and one in honor of Shamor (keep)." Thereupon R. Simon remarked to his son: "Behold! How dear are the commandments to Israel." Upon hearing [that they had gone out of the cave], R. Phinias b. Yair, R. Simon's son-in-law, went out to meet him; he took him into a bath-house, nrashed his entire body and tried to soften his flesh [which had hardenedthrough sitting so long in the sand]. JJ7hile he was cleaning R. Simon's body, he noticed that his skin was blistered and cracked; R. Phinias began to weep, and the tears which fell upon R. Simon's wounded body caused him sich severe pain that he also weet. "Woe unto me." said R. Phinias. '(that 1-see you in such condition." "Happi art thou,'' said R. Simon unto him. "that thou seest me in such condition, because, hadst thou ~ o seen t me so. then would I not have been what I am." Before this incident, when R. Simon b. Jochai asked a question of R. Phinias b. Yair, the latter would reply to it in twelve different ways; but after this incident, when R. Phinias b. Pair asked any question, R. Simon b. Jochai replied to it in twenty-four different ways. R. Simon then said: "Since a miracle happened to me, I shall therefore improve something." For [thus we learn from Jacob, as] it is written (Gen. 33, 18.) And Jacob came safely, upon which Rab said, "Safe with the body, safe with his wealth and safe vith his Torah"; And he encamped41before the city. (Ib.) Rab said: "He invented a coin for them,)' and Samuel said: "He established streets for them." R. Jochanan said: "He established baths for them." "Have you anything which lacks [religious] improvement?" R. Simon inquired. "Yes," they answered, "there is a place which is considered doubtful [and] unclean, (Fol. 34a) and it causes the priests annoyance because they have to go around that place."b2 He asked them: "Is there anyone who knows if that place ever had the status of levitical cleanliness?" An old man ieplied: "Here, I remember, b. zakai plucked lupines of Terumah." Whereupon R. Simon did likewise. Wherever the ground was hard [showing that it was not

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delay of discharge) than are those killed by starvation." [Hence i t shows that with Raba i t was caused by neither hunger nor the pot for he surely must have taken warning against it.] It is different with Raba because he was compelled to delay easing himself when he was lecturing and was not able to leave. Our Rabbis taught: "There are four signs [which disclose secrets] : Dropsy is a sign of sin; Jaundice is a sign of gratuitous hatred; Poverty is a sign of pride, and Croup is a sign of slander!' Our Rabbis taught: "Croup comes upon the world as punishment (Ib. b.) for the sin of not giving tithes."3E R. Elazar thc son of R. Jose says: "It comes as punishment for slander." Raba, and according to others, It. Joshua b. Levi, said: ''What is the Blblical passage [that proves this] ? B u t the king shall rejoice in God; everyone that sweareth by Him, shall be stopped (Ps. 63, 1 2 ) . The following question was asked by the scholars : "Does R. Elazar the son of R. Jose intend tosay O n l y f o r s l a n d e r ? [differing with his contemporaq on the tc-hole subject] or does he merely add slander to the previous one?" Come and listen to the following: When our Rabbi entered the academy of Jabnai, they found R. Juda, R. Elazar the son of R. Jose and R. Simon there. The following question was asked in their presence: "Why does this sickness (croup) begin with the bowels and end with the mouth?" Whereupon R. Juda the son of Elaye the chief speaker in every instance, answcred and said: "Although the kidneys are the eat of deliberation and the heart understands and the tongue forms the sentence, nevertheless the mouth finishes (makes it irrevocable)." R. Elazar, the son of R. Jose answered, and said: "Because they eat unclean things [committed by the month]." How can we imagine that croup is the punishment for eating unclean things? We must therefore say: "Because they eat unprepared things [not having given the tithes thereof]." R. Simon answered and said: "For the sin of neglecting the study of the Torah." The Rabbis then said to him: "Women [who die of croup] prove the contrar~."~ "Because," ~ said R. Simon, "they cause their husbands [to neglect the Torah]." see~ u m 18, . 21. One tenth of 'the crop must be

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"Gentiles who die from it disprove your n H P + B ~ D V .ln*>p nlpu'n . 5 ~ 7 ~ n~ 9 opinion." "Because they cause Israel [to neglect the study of the Torah]." "Infants pn;i I, nT2 5~ nl31,'n +nnq2H who die of croup wlll prove the contrary." "Infants die of it because they interrupt their 27 HD'n'N1 fl'lla ' 2 7 lnH'i 11'713 '2173 fathers [while studying the Torah]." They finally asked him : Children attending school [and having no time to interrupt their ' I D'?"iYnW In72 ?l'Z)DW 92 qDl' fathers] who died of croup will prove the contrary to your opinion." "Such cases," 7\72 P'pl7Y 1'H 7173 551 P'DBlll 0'391X replied R. Simon, "are as R. Gurion said; for R. Gurion, and according to others, R. 7 " .717;i ~ 451 n ' ~ ~ n 137 3 n93 5~ n;pl;rn Joseph b. Shemaye, said: 'As long as there are righteous people in a generation, they are I I ~ P W921 7 n n 35 'vyr -13 pnsr seized for [the sin of] their generation; but if there are no righteous people then the chilT~ 'VTn HS n H (' m"nw) H1? 'HE Hl'T1 T3 dren are seized for [the sin of] their generation.'" R. Isaac b. Zeira, and according to '1.11 THY3 '1py3 75 'HY D'W33 3D'iI others, R. Simon b. Nezira, said: "What is the Biblical passage [that explains it] '0' If thou knotvest this not, 0 thou fairest of SPW .P'vnil 551 P~f3VlnnnD 7 W pqlnH1 women, go but forth in the footsteps of the flock and feed thy kids around the shep.n'n ynw 1 ~ x yiil 3 1 1 ~ 5 5y n39n herd's dwellings (Songs 1, 8.) And we are told that it means the kids that are pawned 395 y,? 'HnKT 01pn 332 n'-,>ynn for the sins of the shepherd^."^^ We conelude from this that R. Elazar merely added dander. It is concluded. flt)13w WI 'DI* '371 37139 921 '3n't Why was he called the chief speaker in n-113' '37 nno in"2a n'ij 12 il'i~n' s n q 1 every place? For R. Juda, R. Jose, rind R. Simon were once seated together, and Juda 13?n 11 8nlH 5 W Pil'WyD n 9 H 3 ilD> 1BH1 b. Gerim was seated near them. R. Juda opened the conversation by saying: "HOW beautiful are the works of this nation! (the . n l x s m n 123n ~ 7 W 3 13pn P'i)llV 7 Romans). They have established streets and markets, built bridges across the rivers and 5, 7nK1 '~i-,,, 13 ~ " i7 ( 3 ~ 3 .pnW ' ~ 7 9 established baths." R. Jose listened to these remarks, but kept silent. R. Simon b. Jochai, 123n Inyy 7 7 1 ~ 4HSH ijpn HS lfpnw however, replied, saying: "Everything they have established is for their own benefit. They 115~5 n'IHYn1n sll317 0 3 3 3'Wl35 P'?I~W have opened the markets that they may place harlots there; they have established baths for -,jn .pa>n nnn 51~95 P " l t ~ j .lnry nil2 their own refreshment, and bridges [were built to enable them] to raise tolls." Juda b. Gerim thereupon went and disclosed their nl>jn5 iynw3l p;i9'\21 7lDl a-72 12 i171n9 conversation, and it reached the ears of the government. Whereupon an edict was issued ? n V v 'Dl' -n%n' n5'yW n7rn' rlcH [to the effect] that R. J d a , who had praised [the works of the Romans] should be pro~ l n $78 .27il* 3 l ' j W IlynW -'111)55 372' moted; [consequently he became the chief speaker in every place] ;that R. Jose who had remained sileilt, should be exiled to Sephoris; ,n,,p nlln Hn19 53 . H W ~ '2 ~P I W fi9731 ~ that R. Sirnon who had censured [their works] should be executed. Thereupon R. q 3 .Dl31 H'BY N1131 HnQ'1 'In"" Simonand his son hid themselves in a house ' ' @ a / ' sB) N4$ken0th means ~ d ~ ~ l lui sligbny ~ , ~ ~ehenged g b X s h k m a t h it maQs an?

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of study. Every day his wife brought them bread and a cup o f water, with which they
maintained themselves. Then the decree became more severe [to discover the condemned]. R. Simon said to his son: '%ehold ! Women are easy-minded; the Romans may cause her pain and then she %ill disclose our hiding place." So they went away [from the academy, without telling even his wife] and hid themselves in a cave. There a miracle occurred and a carob-tree and a fountain of water were created for them, They took off their clothcs and, absorbed in study, sat in the nand up to their necks38the whole day. At the time of service they would put on their clothes, but after they were through with the service, they again took off their clothes so that they might not become worn out. After they had been sitting thus for twelve years in the cave, Elijah came, stopped at the door of the cave, and said: '<who will inform the son of Jochai that the King has died and his decree has been annulled?" Upon hearing this, they left the cave. When they noticed some people plowing and sowing, one of them exclaimed: "Behold, these people are neglecting eternal life and occupy themselves with the transient life!" Upon whatever they fixed their eyes, a fire came and devoured it instantly, until a Bath-Kol (heavenly voice) came forth and said to them: "What! Are ye come forth to destroy my world? Get ye back to your cave." Accordingly they returned to their cave and sat there twelve months more. They then pleaded, saying: "Even the judgment of the wicked in Gehenna lasts no longer than twelve months [and therefore it ought also to be sufficient for our crime]."5s Upon which a Bath-Kol came forth and said: "Come ye forth from your cave." They finally came forth. Whaterer R, Elazar struck [with his look] was healed by R. Simon [also with his look], until R. Simon said to his son: "My son, it is sufficient for the world that you and I are learning the T ~ one ~ id^^ ~ afternoon ~ T they saw an old man hurrying along with two" bunches of myrtle in his hand. "Why dost thou need these?" said they to the man. "[To enjoy the smell] in honor of the Sabbath," was his reply. iWould not one bunch," they reas)
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marked, "be enough for the purpose?" "Nay," the old man replied, "one is in honor of Zachor (remember)40 and one in honor of Shamor (keep)." Thereupon R. Simon remarked to his son: "Behold! How dear are the commandments to Israel." Upon hearing [that they had gone out of the cave], R. Phinias b. Yair, R. Simon's son-in-law, went out to meet him; he took him into a bath-house, washed his entire body and tried to soften his flesh [which had hardened through sitting so long in the sand]. While he was cleaning R. Simon's body, he noticed that his skin was blistered and cracked; R. Phinias began to weep, and the tears which fell upon R. Simon's wounded body caused him such severe pain that he also wept. "Woe unto me," said R. Phinias, "that I see you in such condition." "Happy art thou," said R. Simon unto him, "that thou seest me in such condition, because, hadst thou not seen me so, then would I not have been what I am." Before this incident, when R. Simon b. Jochai asked a question of R. Phinias b. Yair, the latter would reply to it in twelve different ways; but after this incident, when R. Phinias b. Yair asked any question, R. Simon b. Jochai replied to it in twenty-four different ways. R. Simon then said: "Since a miracle happened to me, I shall therefore improve something." For [thus we learn from Jacob, as] it is written (Gen. 33, 18.) And Jacob came safely, upon which Rab said, "Safe with the body, safe with his wealth and safe with his Torah"; And he encamped41before the city. (Ib.) Rab said: "He invented a coin for them,)' and Samuel said: "He established streets for them." R. Jotbanan said: "He established baths for them." "Have you anything which lacks [religious] improvement?" R. Simon inquired. "Yes,)' they answered, "there is a place which is considered doubtful [and] unclean, (Fol. 34a) and it causes the priests annoyance because they have to go around that place."'2 He asked them: "Is there anyone who knows if that place ever had the status of levitical cleanliness?" An old man teplied: "Here, I remember, b. Zakai plucked lupines of Tewmah." Whereupon R. Simon did likewise. Wherever the ground was hard [showing that it was not

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dug] he declared it purified, and around the soft spots he made marks [so that priests should take heed not to cross them]. When he had finished, he heard the old man remark : "Ben Jochai purified cemeteries." "If thou wert not with us," said R. Simon, "or even hadst thou been with us but didst not agree, then thou mightst fairly say it, but now being one of us and having agreed, people will say, '0 since harlots paint one another [to look nice], how much more ought scholars [be regardful of one another's honor] ."' Thereupon R. Simon fixed his eyes upon the old man and the latter died instantly. As R. Simon went out upon the street, he noticed Juda b. Gerim (the tale-bearer). "0," said he, "does this one still live and exist in the world?" R. Simon fixed his eyes upon him and Juda became instantly a heap of bones. A man must say three things in his house on Friday when it is becoming dark: "Have you set ;side the tithes?jd3 "Have you put up the E r ~ b ? " and ~ ~"Light the [Sabbath] candles." Whence do we learn this? R. Joshua b. Levi said: "The passage says (Job 5, 24.) And tkou shalt know that there , i s peace i n t h y tent, and thou wilt look over thy habitation, and shalt miss nothing." Rabba b. R. Huna said: "Although the Rabbis said that a man must say three things in his house on Friday, etc., he must say them in a gentle way so that his family may accept them in good faith." R. Ashi said: "Although I never heard what Rabba b. R. Huna had said, yet I have alrvays done so as a matter of common sense." (Ib. b) What time of the day is called T w i 1 i g h t ? From the time that the sun sets Tandl as long as the eastern horizon is red [form the reflection] ;when the lower horizon is pale, but the upper horizon is not, it is st111 T w i 1 i g h t When the upper horizon is as dark as the lower one, night has set in. This is according to R. Juda. R. Nechemia says: "[The duration of twilight is] so long as it takes a man to walk half a mile from the moment the sun sets." R. Jose says: "Twilight lasts as long as a twinkling: this one comes and that one goes,

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(Fol. 41a) R. Zeira tried to avoid the sight of R. Juda because he wanted to go up t o Palestine and R. Juda had said: "Whoever goes up from Babylon to Palestine transgresses the positive law which says (Jer. 27, 2.) Unto Babylon shall they be carried, and there shall they remain until the day that I think of them, saith the Lord." We are taught: "If he eats but does not drink, his food will turn to blood and this is the beginning of stomach trouble. If he eats and does not walk four cubits, his food will rot and this is the beginning of the cause of the bad odor [from his mouth]. H e who must ease himself and eats before doing so, is like unto a stove which was heated upon its ashes; this is first to cause a bad smell [from the body]. Washing in warm water and not drinking anything, is like heating a stove without, and not within. Washing in warm water but not having gushed with cold water, is like an iron which was put into fire but was not put into the r a t e r afterwards [to harden it]. Washing without oiling oneself is like pouring water upon a barrel."

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(Fol. 19a) R. Janai said: "Tephilin reouire as clean a bodv as that of Elisha, the &an of wings." %hat does that mean? Abaye said : "It means that he must be careful to wear it on a clean body." And Raba said that i t means "He shouId not sleep while he wears the Tephilin." And why wae he called the man of wings? For the gov911 l939iS 1 9 5 9 8 1 7
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ernment of Edom had once decreed against Israel, that whoever would wear Tephilin on his head should have his brain crushed. Elisha put on his Tephilin and went out on the street. An inquisitor saw him and R. Elisha fled before him, beirlg pursued by the inquisitor. when he ass caught, R. Elisha removed the Tephilin from his head and kept them in his hand. "What have you in your hand?" the inquisitor asked. "Wings of a dove," replied Elisha. The inquisitor stretched out his hand to investigate, and he found them to be wings of a dove; therefore he, Flisha, was called Elisha, the man of the dove wings." Why did he say wings of a dove [and not of any other bird1 ? Because Israel is likened to a dove; for it says (Ps. with of the dove 68, 14.) The wings silvev and he? pinions shining with flaming gold, i. e., just as the dove defends herself with her wings [not with her beak], so does Israel defended itself with its Torah.

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(Fol. 53b) Gur Rabbis taught: It happened once that a man's wile died leaving him a nursing son. The man was so poor that he could not pay for nursing the infant. A miracle happened, and the man's breast spread open like that of a woman's and he nursed his son. R. Joseph said: "Behold! How great that man must have been that such a miracle was wrought for him." Abaye said to him: "On the contrary, behold how wicked that man must have been that the order of the Creation (nature) was changed for him [that he was not of sufficient merit to earn enough to pay for nursing] . " R. Juda said : ''Behold how difficult is the [providential] support for man that the order of the Creation had to be changed for him." R. Nachman said: "The fact could be proved that in many instances miracles happen and no support is created [for any one without looking for it]." Our Rabbis taught: It once h a p pened that a man married a woman of one hand, and did not discover that fact until tjhe died. Rabbi said: "Behold how modest that woman must have been that even her husband did not discover the defect in her nntil she died." R. Chiya said to him: 46'J'hat is nothing. I t is natural for a woman Ite hi& mch things] but see how modest

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that man must have been, if he did not discover it until her death." (Fol. 54b) (Mishnah) A cow belonging to R. Elazar b. Azariah would go out on the Sabbath with a rope around her horns, without the consent of the sages. (Gemara) Had he only one cow? Behold, Rab, and according to some, R. Juda in the name of Rab said that "Twelve thousand calves were the yearly tithes of R. Elazar b. Azariah's herds?" We are taught that <'The cow [mentioned in the Mishnah] was not his o m , but his neighbor's, and because he did not protest against such an act, it was therefore credited to him." Rab and R. Chanina, R. Jochanan and R. Chabiba, studied together, in the entire Order of Mo'ed (Festivals). Wherever this combination of authorities appears, some eliminate R. Jochanan and insert R. Jonathan. [They said :] "He who has the power to protest [against wrong1 in his house and does not do so, will be seized for [the sin of] eve^ one in his house. I n the city [where his protest would prevail] he will be seized for the sin of every one in his city. I n the entire world [if his protest would be heeded and he does not protest] he will be seized for the sin of the entire world." "Snd the princes of the exile," said R. Papa, "will be seized for the sin of all Israel, just as R . Chanina said : 'What means the passage (Is. 3, 14.) The Lord will enter into Judgment with the elders of His people and their princes. I f the princes sinned, (Pol. %a), what fault have the elders in i t ? Because the elders did not protest against the princes."' R. Juda was sitting before Samuel when a certain woman came in, complaining; Samuel paid no attention to her. R. Juda said to him: "1s the master unaware of the passage (Pr. 21, 13.) Whoso stopped & ears from listening to the cry of .dice poor, he atso will cry aimself, but shall not be answered." Whereupon Samuel said to him: ''Keen scholar, thy chief (I) &all be pnished with cold water, but thy chief's chief (the prince of the boiling Behold, Mar Ukba, the chief of the judges sits here [and it is his duty to attend], for it is written (Jer. 21,12.3 0 house of David thus bath 'Exercise justice e v e y mornthe Lord ingand delioer him, etc.' )only to those who have power to do justice1 ." B. zeira to Simon: "Let the

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master reprove those princes of the exile." JVhereupon R. Simon responded: "They mould pay no heed." "Even if they do not pay heed get the master ought to reprove them," said R. Zeira, "for R. &ha, the son of R. Chanina, said: 'Xever dld the Holv One, praised be He! issue a benevolent decree and reconsider it and substitute a bad one, except in the instance written (Ez. 9, 4.) And the Lord mid unto him, Pass through the midst of the city, through the midst of Jerusalem, and inscribe a mark upon tha foreheads of the men who sigh and who comp7ain because of a71 the abonzinations which are done in the midst of it, i. e., the Holy One, praised be H e ! said unto Gabriel, 'Go and set the sign T0v.l in ink upon the foreheads of the righteous, that the destroying angels may have no Power over them.' Whereupon the attribute of justice pleaded before the Holy One, praised be He! thus saying, 'Sovereign of the universe, what is the difference between these and the others?' 'These,' said the Lord, 'are perfectly righteous people and the others are grossly Nicked people.' Again the attribute of justice pleaded 'sovereign of the unirrerse, it was their duty to warn them [against wiclced actions] and they did not do so.' Whereupon God answered : 'It is revealed and knoun to me that if they warned them, they tc-ould not have heeded them.' Again Justice pleaded: 'Soverei,m of the universe, this was known unto Thee, but was it known unto them?' Therefore it is written [immediately following] T h e aged, young, and little children and uTomen shall ye slay and destroy, but come not near any nzan upon whom ye find the m a r 7 ~and from my sanctuary shall Ye begin. And i t is written (Ib.) Then they began with the elders who were before the house.'" R. Joseph recited [a Baraitha] "Do not read Nikdashi (my sanctuary) but Mimkudashai (those who are holy), i. a , they are the men fulfilled the whole Torah from the Aleph (the first letter) until the Tov (the last letter) ; soon [after thia is written 0 ) And behold! six men came from the north, and every man with his uleapon of destruction i n hand; and one man i n the midst of them was clothed i n linen, with the paraphernalia of a writer by his side, and placed himself beside the copper altar. Did then the c o p p e r a1 t a r ex<

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be He! s a d unto them: "Begln from the place where they used to sing before me [with copper instruments], i. e., from the Levltes." And who are the six men [mentioned in the above passage] ? R. Chisda said they are A n g e r , W r a t h , R a g e , Destruction, Devastation, and R u i n . Why was the letter Tov used? Rab s a d : "The letter Tov may be explained [as the initial] for both, to live, and to die."3 And Samuel said: "[The Tow means] Tama (the end), i. e., it has ended [the privilege of relying upon] the merits of our ancestors (Abraham, Isaac and Jacob)." Resh Lakish said the Tov in the last letter on the seal of the Holy One, praised be He! for R. Chanina said: The inscription on the seal of the Holy One, praised ~ Samuel b. be He! is Emeth ( T r ~ t h ) . " R. Nachmeini said: "The Tou refers to the men who fulfilled the whole Torah from the Aleph (the first letter) until the Tov (the last letter) . " Since when did [the privilege of relying upon] the merits of our ancestors end? Rab said: ''Since the days of Hosea b. Be'eri (the prophet) ; as it is said (Hos. 2, 12.) I will lay bare her disgrace before the eyes of her lovers, and no man shall deliver her out of m y hands." Samuel said: "Since the d q s of Chazel, as is said (I1 Kings 13, 27.) But King Chazel of Syria oppressed Israel all the days of Jehoachaz; and it is written further, And the Lord became gracious and had mercy On them and turned His regard unto them hecaws of His covenant with Abraham, Isaac and Jacob, and u,ould not destroy them, and he cast them not off from H i s presence even until now." R. Joshua b. Levi said: "Since the days of Elijah, as it is said (I Kings 18, 36.) And it came to pass at (the time o f ) the perpetual evening-offering, that Elijah, the prophet, came near, and said, ' 0Lord, God of Abraham, of Isaac, and of Israel, this day R. Jochanan said: let it be known, etc."' "Since the days of Hezekiah, as lt is said (18. 9, 6.) For the increase of the government and for peace without end, upon the throne of David and upon his kingdom, to establish i t and to support it tlbrough justice and
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righteowness, from henceforth and unto '1yi nnyta ;rp'1~n UBVD~ r?7$~51nnlH eternity, the zeal of the Lord of hosts will do this." :n~r nvyn n w s 'n nrcq n5ip R. Ami said: "Death does not come f*Nl XDtI kt53 iIn*D flH 'OH 2 7 -LDH except through sin, and afflictions do not come except through iniquity; death 2*n27 HPn ~ 5 iln1t3 3 I*N .]lY 853 I*mlD' doea not come unless through sin, as it is written (Ez. 18, 20.) T h e soul that sinneth, fin .nl"n N1n nHDlnn wbln (n' 5*?m') x . she alone shall die: afflictionsdo not come e cept through iniquity, as it is written (Ps. l n ' ~ p ~ ("0 1 n95nn) >in27 tly ~ 5 2 1171~3 89, 33.) Then toil1 I visit their transgressions with the rod, and their iniquities with 13'n% ( 2 " ~ow) .ally ~ 9 ~ 2 3 2 PYWD 1 ~ 3 ~ 3 plagues. (Ib. b.) The following objection was raised: "The ministering angels said benmWn ~ L I H ~1 D 7 ~ ~ 11127 il"3 ~1'131'1 fore the Holy One, praised be He! 'Sovereign of the universe, why hast Thou decreed n . [ ~ 521 nnln n ~ > ? n~ *ma n51y ?V death unto Adam, the first man?' 'Because,' said the Lord unto them, 'I gave him 7 3 ~ 1l l n l l ~ 353 mrt3 P ~ S llwmir one light commandment and he transgressed it.' They then said t o Him, 'Did not Moses IlhH1 awn ~ 5 3 1 5'5 1lnH . Z * ~ Y ?"'*?W and Aaron die although they fulfilled the entire Torah?' Whereupon the Lord an(b nin?) DP? 7 2 3 ~ inn1 nSi2 n l l n n 53 swered, 'There is but one chance for the righteous and for the wicked; for the good, Hl? L131 2 1 ~ 5~ ~ 1 ?'?x? 5 ; 'In8 ;17313 etc. (Ecc. 9, 2). [This is contrary to RAmi's opinion.] R. Ami said like the 7 ~ ~ 5 131 V"7 ~ S1lny H>n 'N? 9 7nN7 Tana of the following Baraitha; for we are taught that R. Simon b. Elazar said: 7BK3w I n n D H u ~ llnm ~ ?WD ?H 7 ~ 1 H "Moses and Aaron also died on account of their sins, as it is said (Num. 20, 12.) BeN 3 '131 '3 nn38Kil H? lt'* (> came ye had no confidence i n me, e t ~ . But if they had had confidence, then their time ID lDi)'5 PJJn1 y123 H? ]ll?y '3 MJCHil to depart from the world would not have come." Another objection was raised from the 15H1 WIT1 L/w 11Dy3 l n n '1 12*n1t2 . ~ ? l y n following: [It is taught in a Baraitha.] "Four died in consequence of the instigation 'W1l ilWB ' 3 H m n y l 3?Yr 13 ]lD133 17 of the serpent, viz., Benjamin, the son of Jacob; Smram, the father of Moses; Zesse, 135 mt32 li15131 '117 1 32~521 1 1 7 13N the father of David, and Chilab, the son of David. We know of all by tradition ex2 ' ' ~ ) Y n 3 1 Pn3 ily3 WVD7 '11'1 93H lWl13 cept that of Jesse, the father of David, which the Scripture explains, for it is 5y 3H1' nnn PlYV3H DV HWDY n#t ( t t written (I1 Sam. 17, 25.) And Abshalom placed Amassa instead of Jo'ab as captain '?m~*n H l n * 1nV1 V*H 1 3 HWZ)yl N 3 n over the army; and Amassa was the son o f ( I man, whose name was Yithra, the Israelite, illllY nlnH Wnl n3 5 1 2 1 3 ~ ?H N 3 1 W N had gone into Abigail, the daughter of Nachash, the sister of Zeruyak, Jo'ab's 1 W l n l ~ 5 i Wlil ~ i In3 Ill 3 1.>kt)' DN mother, Waa Abigal then the daughter of Nachash? Behold she was the daughter n i l l n i l n m (.'2 ' H n " ~ )> i n n HIln of Jesse, as is mitten (I. ~ h r 2, . 16. ~ n d il*n~ their (Jesse's sons) sisters weve Zeruyah and .Vi73 ?W 11DY3 nt3V *13 il3 XSR .51392~1 xbigail. We must therefore say that it means 'the daughter of him who died [.for the sin N 3 l H silt n7WZ ( J K ~ DKJn ~ HV'lW 13b through the instigation of the

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Nachmeini, in the name of R. Jonathan, said: "Whoever went to Far with David's army first divorced his wife, as it is said ( I Sam. 17, 18.) And these ten cheeses shalt thou bring unto the captain of i h s thousand, and inquire of thy brothers how they fare, and take away their pledge. What is meant by And take away their pledge? R. Joseph explained: It means that their marriage vows to one another [shalt thou take away through a divorcel.''"' And him (U7iah) hast thou slain with the sword of Amon, i. e., just a8 you will not be punished on account of Amon, so also will you not be punished for the death of Uriah. Why? Because he was a rebel, for he said (Ib.) And m y L o r d Joab, and the servants of my lord, are encamped in tho open field.1 Rab said: "After examining carefully the conduct of David, thou wilt find no fault in his conduct except that of Uriah, in 5 . ) Save ae it is written (I blings the matter of Uriah the Hittite. Abaye, the senior, offered the following contradiction : "Did Rab indeed say this? Behold Rab said that 'David listened to slander.' " The contradiction is sustained. This is the substance of that which is mentioned above : Rab said: "David lent an ear to dander, for it is written (I1 Sam. 9, 4.) And the King said unto him, Where is B e ? And Ziba said unto the King, Behold, he is in the house of Machir, the son of Ammi'el, from Lo-debar, and immediately following this, i t is mitten And the Kin.q David sent and had him taken out of this house of Machip, the son of Ammi'el, from LO-deban= Thus, when David found that Ziba was lying, regarding his statementll, why then did David give heed to Ziba's second accusation? For it is written (Ib. 16, 3.) ~~d the 1cing raid (unto Ziba) And where is thy master's son? And Ziba said to the King, Behold he remained at J e m a l e m , etc. And whence do we know that David lent an ear to thia slander? From this passage (Ib.) Then said ihe Rilzg to Ziba, Behold, thine shall be a21 that belongeth unto Mephibosheth. And Ziba said, I prostrate myself; let me but find grace i n thy eyes, m y Lord, 0 King." But Samuel said: "David did not lend an ear to slander. He himself noticed that about the

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conduct of Mephibosheth which corroborated and affirmed Ziba's accusation; as it is written (Ib. 19, 25.) A n d Mephibosheth, the grandson of Saul came down t o meet the: K i n g , and he had not dressed his feet, not. trimmed his beard, nor washed his clothes, etc., and further in the same chapter is written, And i t came t o pass, when he was c o n s t o Jerusalent to meet the King, that the K i n g said u n f o him, Wherefore didst thou not go with me, Mephibosheth? And he answered, M y Lord, 0 K i n g , m y servant deceives me, for t h y servant said, 'I will saddle for m e the ass, that I m a y ride thereon, and o with the R i n g ; because t h y semjant i s lame! (Ib. b ) A n d he slandered t h y servant unto m y Lord, the King, but m y lord, the K i n g tk like a n angel of God; do then what i s good in t h y eyes, etc. And the X i n g said unto him, for what purpose speakest thou yet thy ulords? I have said T h o u and Ziba shall divide t h e field. A n d Mephibosheth said unto the King, Y e a , let h i m take the tohole, since that nzy Lord, the King, i s como (back) in peace unto his own house. He (Mephibosheth) thus said to him, I have anticipated your safe arrival home with anxiety, and since thou acteth toward me in such a (strange) manner, I have nothing to complain of to you, but to Him who brought you safely back." And thus it corresponds to what is written (I Chr. 8, 34.) A n d the son of Jonathan was Meribba'al. Was then his name Merib-ba'al? Behold, it was Mephibosheth? But it is intended to mean that just because he had a strife with his master (David), a Bath-Kol (heavenly voice) went forth saying, "Thou quarreler, the son of a quarreler. 'Quarreler' as we mentioned above, 'The son of a quarreler,' as i t is written (I Sam 15, 5.) A n d Saul came t o the city of Amalek, and he quarrelled in the valley; R. Mani explains this to mean that he had a quarrel concerning the valley.12 R. Juda, in the name of Rab, said: "At the moment when David said unto Mephibosheth: Thou and Ziba ehall divide the field, a Bath-Kol went forth saying, Rechaban and Jerobom will divide thy kingdom." R. Juda in the name of Rab said: "Had not David listened to slander, the Kingdom of the house of David would never have been divided, neither

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would Israel have practiced idolatry, nor would we have been exiled from our land. Further said R. Samuel b. Nachmeini in the name of R. Jonathan: "He who says that Solomon sinned, errs, because it is written ( I Kings 1 1 , 4.) And his heart wus not undivided with the Lord, his God, like the heart of David, his father. I t is true that his heart was not as undivided with God as was hls father's, nevertheless he did not sin. ~~t how shall we explain the passage (Ib. 11, 1.1 And it came t o PW, at the time that Solomon was old, that his .zoives turned a t v a ~ his heart? This, R. Nathan explained, for R. Nathan raised the question of contradiction. It is written And it came to pass at the time when Solomon was old, that his wives turned away his heart (to sin). Behold, it is written in the same chapterHis heart was not like that of David, his father, nevertheless, he did not sin. [We must therefore say that] His Fi~~es tried to 'turn arvay' his heart toward idolatry, but he did not practice it. But it is mitten (Ib. 11, 7.) T h e n did Solomon build a high-place for Ke?nosh, the abomination of Mo'ab. This also nleans that h e o n 1 y w a n t e d t o , but did not build. But according to this, does the passage (Josh. 8, 30.) Then Joshua built an alfar unto the Lord, also mean that he wanted to but did not build? Surely we must say that in this case, it means he did build! Then why not the same in the previous case? But [the incident of Solomon] means, as it stated (in the Baraitha) R. Jossi says: And the high-places that wera before Jerusalem, which were to be right of tJle mount of JfGhcha which Solomon, the King of Israel had built for Ashtarta, the nbominntion of the Zidonians, etc. "Is it possible that neither King Assa nor Jehoshaphat had cleaned then1 out until Joshivahu came and cleaned them out? Did not Assa find Jehoshaphat cleanse the land of Israel of J1 the idols? But [it is intended rather] for the purpose of comparing the former (Solomon) to the latter (Joshiyahu) ; just as in the case of the latter, it is assigned to him although he did not destroy them [merely for having abolished those that were established after the death of Assa and Jeho~ha~hat]. The same rule is to be followed in the case of the former (Solomon) ; elthough he did not build, but since he did slot restrain [when done by his wives], the Mame is credited to him." But it is written

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mon should have restrained his wives and did not do so, Scripture credits him with having committed the deed himself. R. Juda i n the name of Samuel said: "It would have been better for that pious man (Solomon) had he been a slave in an idolatrous temple, only that it might not be written nbout him, And he did what is evil h the eyes of the Lord." R. Juda said in the name of Samuel: "When Solomon married the dau&ter of Pharaoh, she brought to him about a thousand different musical instruments. Each of these was used in the worship of the fieparate idols, ahich she named unto him, and yet he did not object to it." R. Juda said further in the name of Samuel : 'When Solomon married the daughter 09 Pharaoh Gabriel, went rdovn and stuck n reed into the sea, and i t gathered about it a bank on which the great city of Rome was built." I n a Baraitha we were taught that on the day, when Jeroboam introduced the two golden calves (as idols), a hut was built (on the site of Rome), and this grew to be Greek Italy. R. Samuel b. Nachmeiui in the name of R. Jonathan said: "He who says that Joshiyahu sinned, errs; because i t is said ( I 1 Kings 22, 2) And he did what u right in the eyes of the Lord, and walked in all the ways of his father, David. But bow shall we explain the passage (Ib. 23, 25.) And like unto him there was not a King before him, that returned? etc. [which means that he repented after he sinned]. A11 amounts paid through his kingly judgment from the time he was eight years of age [when he became king], Joshiah refunded to the owners. Will you say that he took from this one [to whom he had previously @en] and gave it back to the other rwhom he had before unjustly fined]? It therefore says (Ib. ib. ib.) W i t h all his wealth, i. e., he refunded from his private funds [Thus is meant by the Scripture H e r e t u r n e dl ." And R. Jonathan's opinion differs from Rab, for Rab said: "None is greater among repenters than Joshiyahu i n his generation, and onlv one in our generation. Who is he? Abba, the father of R. Jeremiah b. ~ b b a .And another relation refers t J l i ~ Ach, the brother of Abba, the father

(I S n g s 11, 6.) And Solomon did what is evil i n the eyes of the Lord. Because Solo-

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of R. Jeremiah b. Abba, for the master said: ' R . Abba and Acha were brothers.'" R. Joseph said: "There is one more in our generation." Who is he? Ukban b. Nechemia, the Prince of the Exile. And he is the same one called Nathan Tzutzitha. 'Once while studying," said R. Joseph, "I dozed off, and saw in my dream an angel stretching out his hands and accepting [Ukban's repentance] ."

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CHAPTER SIX

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(Fo]. 59a)

Nor with a golden city.'

What does A g o l d e n c i t y mean? Rabba b. b. Chana, in the name of R. Jochm a n mid: "A golden ornament on which the city of Jerusalem was engraved, such ae R Akiia made for his wife."a
(Fol. 60a) What is the reason for the prohibition against wearing an iron-riveted sandal [on the Sabbath] ? Samuel said: "It was the end of the period of persecution; a company [trying to escape destruction, while remaining true to the Jewish faith] hid themselves in caves, and they said that whoever desired to enter [the cave] could enter, but none should leave [lest their persecutors discover their hiding-place and kill them]. I t so happened that one of their number more his sandals reversed [and his footprints made it appear as if some one had left the cave]. Believing that some one had gone out, they feared their enemies might discover their hiding-place and would invade and kill them. Panic-stricken they began to push one another [in order to reach tLe exit]. They killed themselves in greater numbers than their enemies could have done." R. Elai, the son of R. Elazar, said : "The cause of the panic was that they h e a d a voice from outside the cave, and thinking that their enemies were coming, they began to push one another; thus more were killed than their enemies could have killed." Rami b. Ezekiel said : "While they were sitting in a place of study, they heard a voice from the back of the house, and thinking that their enemies were coming, they began to push and trampled upon one another with their iron-riveted sandals, so that they killed themselves more than their enemies could have

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killed." I n that hour it was decreed that a man should not go out [on the Sabbath] with an iron-riveted sandal. If so, then why not prohibit [the wearing of iron-riveted saudals] on week days also ? Because the disaster occurred on the Sabbath. (Fol. 61a) Our Eabbis have taught: "When one puts on hie shoes, he should first put on the right shoe and then the left one; when he takes them off, he should first remove the left shoe and then the right one. When one washes himself he should wash first the right hand and then the left one; when he anoints himself, he should first anoint the right side and then the left side. Whoever anoints the whole body, should first anoint his head, for the head is the king of all xrgans of the body." (Fol. 638) R. Cahana said: "When I was about eighteen years old, I was well versed in the whole Talmud, and did not know until now that a (Biblical) passage cannot be taken out of its literal sense." What does he intend to inform us by this statement? That a man must first study the diole Torah and then reason upon it. B. Jeremiah in the name of R. Elazar said: ''The Holy One, praised be He! will cause to prosper two scholars who [argue the law in order to] sharpen each other's mind in the law, as is said (Ps. 45, 45.) And thy majesty. Do not read it Vehadarcha (majesty) but read it Vechadadcha (thy sharpness). Moreover they will rise to distinction, for it is said further (Ib. ib.) Be prosperous ride long. One might say that this would be the case even if one studies the Torah, not for its own sake;= therefore the passage says further (Ib. ib. 5) For the cause of truth. One might say that this would include, even those who become arrogant and proud. It fays further (Ib. ib. ib.) And meekness and righteousness. And if they do so, they will be privileged to [the clear knowledge of] the Torah, which was given Kith the right hand [of God], as it is stated (Ib. ib. ib.) And fearful things shall thy right hand teach. R. Nachman b. Isaac said. "They will be privileged to the things which were said [to be in the possession of] the riqht hand of the Torah; for Raba b. Shila, and according to some, R. Joseph b. Chama in the name of R. Shesheth said: '<Whatis meant by that which is written (Pr. s) of eainlag a clear bOwWk0 for the mere SnIrpccv8 of

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3, 16.) Length of days is i n her right hand; Is it possible that in her right hand is only length of days and not riches and honor? But it is intended thus: for those who study the Torah in the right way (for her mke) there is longevity and aa a matter of course richee and honor, but for those who study the Torah in the wrong way (for their own sake) richea and honor may be given to them but not longevity.' " R. Jeremiah in the name of R. Simon b. Laki~hsaid: "The Holy One, praised be Be, hearkens to two scholars who quietly diacourse an Halacha (Law) between themselves, as it is said (Mal. 3, 10.) Then conversed (nidberu) th.ey that feared the Lord, one with the other, etc., and Dibbur applies to a modest conversation, for it ie said ( P r (47, 4.) He will lead (Yadber) people under w r F 4What means And for those who thought of His name (Mal. 3 10) ? R. Ami said: "When one only intended to fulfill a commandment, but was accidentally prevented and could not accomplish it, the Scripture credits him as if he bad actually observed
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R. Chanina b. Ide said: "Whoever executes a divine command as it has been ordained, will not be the recipient of bad tidings, for it is said (Ecc. 8, 5.) Whoso keepeth the commandments will experience no evil things." R. Assi, or, as some say, R. Chanina, said: "Even if the Holy One, praised be He! has already decreed an evil dispensation [against such a man], He will annul it; as it is said (Ib. ib. 4.) Because the words of a king are powerful, and who may say unfo H i m 'What doest thou do ?' And after it follows: Whoso keepeth the commandment will experience no euil thing." R. Abba in the name of R. Simon b. Lakish said: "The Holy One, praised be He ! hearkeneth to the voices of two scholars who patiently listen to each other in discussions of the Halacha (Law), as it is said (Songs 8, 13.) Thou that dwelleth in the gardens, thy companions listen for thy voice; Oh, let me hear it. But If they do not do so, they will cs,uuse the Shechina to deaart from Israel, as it is said (Ib. ib. 14.) fee away my friend," etc. R. Abba in name of R. Simon b. Lakish said: "Two scholars who discuss the Halacha (Law) with modesty mill deserve the love of the Holy One, praised be He! as it is said

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when they possess some knowledge of the law and also when there is no teacher in the town from whom to learn." Furthermore, said R. Abba i n the name of R. Simon b. Lakish: "To give on credit [to the needy] is more worthy than to give charity; and investing money [in partnership with the poor] is the greatest philanthropy] ." R. Abba in the name of R. Simon b. Lakish said also: "If thou seeth a scholar who is even revengeful and angry like a serpent, bind him around thy loins (be not afraid of him). But if an ignorant man looks to be pious, do not live in his vicinity, [for he knows not how to be pious and will thus malie a bad impression upon you]." R. Cahana, in the name of R. Simon b. Lakish, or, as some say, R. Assi in the name of R. Simon b. Lakish and, in the opinion of others, R. Abba in the name of R. Simon b. L a k i ~ hsaid: "Whoever raises a vicious dog in his house, withholds kindness from his house, for it is said (Job 6, 14.) As though I were one who refused (Lamas) kindness to his friend. (Ib. b). For i n Greek, they call a dog Lamas. R. Nachman b. Isaac said: "He even forsaketh the fear of the Lord, for i t is said immediately after this, And forsaketh the fear of the Almighty." A woman once entered a house to bake; a dog barked at her, causing her fetus to become loosened. "Fear him not," said the landlord to her, 'Yor it has been deprived of its teeth and claws." But the woman answered: "Take thy good-hearted advice and throw it over the hedge (it comes too late) : the embryo is already loosened [and abokion must fGllow] ." R. Akiba once tendered a banquet in honor of his son and upon each cup of wine brought he said: "Wine and health to the mouths of our teachers; health and wine to the mouths of our teachers and their disciples!'

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CHAPTER SEVEN
(Fol. 69b) R. Huna said: "If one is travelling through a desert and does not know what day is the Sabbath, he should count six days [from the day he realized

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his being at a loss] and obserre the seventh." Chiya b. Rab says: "He should first observe one day as the Sabbath and then count six days." What is the basis of their difference? The former is of the opinion that it ought to be in accordance with the creation of the world [in which the week days commenced first] ; the latter, however, is of the opinion that it ought to be in accordance with the creation of Adam the first man [who was created on Friday and observed the Sabbath first]. (Fol. 75a) R. Zutra b. Tubia in the name of Rab said: "He who pulls the thread of a seam on the Sabbath [bringing both ends closer together and preventing it from going asunder] is bound to bring a sin-offering [for his act] ; he who learns one thing [even a matter of law] from an Amgusha deserves to be punished with death; and he who understands the science of astronomy and does not make use of it, is not worth being spoken of." What is AmgushaP Rab and Samuel differ: one declares it to mean a s o r c e r e r , the other contends that it means a b 1 a s p h e m e r. I t may be ascertained that Rab is the one who said a blasphemer; for R. Zutra b. Tubia said in the name of Rab : "He who learns one thing [even a matter of law] from an Amgusha deserves to be punished with death," and if we assume that Rab said a sorcerer, then why should a man who learns from him deserve death? Behold, it is written (Deu. 18, 19.) T h o u shalt not learn to do, but thou mayest learn t o u n a e r s t a n d and t o j u d g e . l [We must therefore say that Rab declared it to mean a blasphemer.] The assertion is sustained. R. Simon b. Pazi in the name of R. Joshua b. Levi who spoke in the name of b. Kappara, said: "Concerning him who understands the science of astronomy and does not practice it, the passage says (Is. 5, la.) But the deeds of the Lord, they rcgard not, and the work of H i s hands they behold not." R. Samuel b. Nachmeini in the name of R. Jonathan said: "TVhence do we learn that a man is commanded to study the science of astronomy? It saya (Deu. 4, 6.) Keep therefore and do them; for this is your wisdom and your understanding before the eyes of the nations. What kind of wisdom and understanding is recognized in the eyes of the nations? It ia the wisdom of astronomy."

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(pol. 7%) R. Juda in the name of Rab said : "The Holy One, praised be He ! created pot one single thing in vain. He created the snail as a remedy for the scab (of the camel) ; He created the fly for the sting of a wasp, the gnat for the bite of a serpent, the serpent itself for curing sores of the head, and the ichneumon-fly for the sting of a scorpion." How should this remedy be applied? Let one bring a black one and a white one of the insects, boil them and place where required. Our Rabbis taught: "There are five sorts of fear: the fear of the strong for the weak; the fear of the lion for the mosquito; the fear of the elephant for the gnat; the fear of the scorpion for the ichneumon-ffy; the fear of the eagle for the fly-catcher; and the fear of the leviathan for the stickleback." R. Juda in the name of Rab said: "Where is the Biblical passage to prove i t ? (Amos 5, 9.) That causeth wasting t o prevail against the strong (Amos 5, 9)." R. Zeira once found R. Juda standing at the door of the latter's father-in-law's house in a very cheerful mood, and disposed to answer, if he was asked, concerning all the secret processes of nature. R. Zeira asked him: "Why is it that the she-goats take the lead [of the flock] ?' "Because," answered R. Juda, "it is in accordance with the creation; at first darkness, then light." R. Zeira asked him again: "Why are she-goats not provided with tails as are the sheep?" "Those who cover us are themselves covered and those that do not cover us are not covered." "Why has the camel a short tail?" "Because it feeds among thorns." "Why has the ox a long tail?" "Because it grazes in plains and must protect itself against the gnats." 'Why are the feelers of the locust flexible?" <'Because the locust swarms in fields; were the feelers inflexible, the locust would be blinded by losing them in knocking against trees, for Samuel said: 'All that is necessary to blind a locust is to tear his feelers."" "Why do the eyelids of the chicken close upward?" "Because it ascends at night upon elevated things and if the eyelids would close damward, the least smoke which comes from bek)w would blind the chicken's eyes." Our Rabbis taught: "Three living things grow stronger as they grow older. They are the fish, the serpent and the pig."

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CHAPTER NINE
(Fol. 82a) (Mishnah) R. Akiba said: "Whence do we learn that if one carries an idol, he is as r~tually unclean as a Iv.cddah?I I t is said ( I s 30, 22.) Thou wilt cast them away as a A'iddah, get thee hence, wtlt thou say unto him, i. e., just as a Niddah defiles him who carries her, so does an idol defile him w-llo carries it." (Ib. b.) (Gemara) Rabba said : "The passage, Thou uilt cast them away as a Niddah, means, Remove them from thee l ~ k e a strange (disgust~ng)thing. Get thee hence, wilt thou say unto I ~ i mbut C o m e i n shalt thou n o t s a y unto him." (Fol. 83b) We are taught: And they made Baal-b'rith for a god unto themselves (Jud. 8, 3 3 ) . T h ~ refers s to Zebub, the idol of Ekron. We learn from this that each and every one made an image of his idol [in miniature] and kept i t in his pocket; whenever he was reminded of it, he took it out from his pocket and embraced and kissed it. R. Chanina b. Akabia said: "Why did the Rabbis say that a ship of the Jordan is subject to the statute of levitical uncleanliness? Because it is generally loaded on the shore and carried into the water owing to its small size.;'2 R. Juda in the name of Rab said: "Never shall a man absent himself from the house of learning, not even for a while; for the above Mishnah (regarding a ship of the Jordan) had been taught at the house of study for many years, and not one knew the reason for it, until R. Chanina b. Akabia came and explained it." R. Jonathan said : "Never shall a man absent himself from the house of learning and of learned words, even though he be a t the point of death; for i t is said (Num. 19, 14.) This is the Torah, when a man dieth in a tent, i. e., even at the point of death shall a man study the Torah." Resh Lakish said: "The words of the Torah will not endure except with him who is ready to die for i t ; as it is mitten, This b the law, when a nzan dictli i n a tent." (Fol. 858) R. Chiya b. Abba said: 'What is meant by the passage (Deut. 19, 14.) Thou shalt not remove thy neighbor's landmark,

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t I ) The period of men7truation of a woman See Lev 15. 19-21, that she is to be u m l m durlng ~ t h p.erlod also ctapter 1, note 14 z) See Lev. 11, 32. All things mentioned in hhe pwmge thak are subject to the statute of levtical uncleanltness must be like a sack that can be carried both empty or fl11e& Anythin6 which oannot be earried when Elled or loaded 1s not swBjeot to i h e statute o f Iwitical u n c l e a ~ i n s a o

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which the people of old have set, i. e., Thou shalt cot go beyond what is limited by those of old." What have those of old limited? R. Samuel b. Nachmeini, in the name of R. Jochanan, said: "It is written (Gen. 36, 20.) These are the sons of Seir the Ghorite, who inhabited the land. Did the rest of mankind inhabit heaven? But [it means thatl they were experts in agriculture. 'This measure [of ground],' they would say, ' is adequate for [the planting of] olive trees ;this measure of ground for wines, and this measure for dates.'" What does V'chori mean? This means they used to smell tht earth.3 And wha,t means Ve'chivi? R. Papa said : "They tasted the earth [to know for what it would be adequate] as a serpent does." R. Acha b. Jacob said: "Chori means they became freed of their wealth [because they lost it]T4 (Fol. 86a) R. Ada b. Ahaba said: "lroses ascended [Mt. Sinai] early in the morning and descended early the [next] morning. He ascended early in the morning, as it is written (Ex. 34, 4.) And Moses rose up early zn the morning, and went u p unto Mt. Sinai; he descended early in the morning, as it is written (Ib. 19, 24.) Go, get thee down, and then shalt thou come up, thou, and Aaron with thee. We compare the Yerida (descent) to the Aliya (ascent); just as the ascent was made earIy in the morning, so also was the descent made early in the morning." (Ib. b) Our Rabbis taught: "On the sixth day of the month [Sivan] the ten commandments were given to Israel. R. Jose said: 'On the seventh day of the month.' " "All agree," said Raba, "that on the first day of the month the Israelites arrived at the wilderness of Sinai, for it is written (Ex. 19, 1.) On this day they came into the wilderness of Sinai; and it is written there (Ib. 12, 2.) This month (Niisan) shall be unto you the chief of the months. [We draw an analogy from the word Haze (this) used in both places] ; just as in the latter instance the word Haze (this) refers to the first of the month [as it plainly says], so does it also in the former instance refer to the first of the month; and furthermore all agree that the Torah was given to Israel on the Sabbath, for it is written here (Ex. 20, 8.) Remember the Sabbath day to keep il holy. and it is written there (Ib. 13, 3.) And Moses
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said unto the people remember this day, etc. [We derive by drawing an analogy from the words zachor (remember) used in both places] ; just as in the latter case, zachor (remember) alludes to the very day of their coming out of Egypt, so also does it allude in the former case to the very day of Sabbath. The Rabbis and R. Jose differ though as to what day was the first of that month. R. Jose is of the opinion that the first of that month was set on the first day of the week, and that on this day no commandlnents were given because the Israelites were tired from their long journey. On the second day of the week the Lord said to them (Ib. 19, 6.) And ye shall be unto me a kingdom of priests. (Fol. 87a) On the third day [of the week] He warned them to keep away from the mount; on the fourth, to keep apart from the wives [three days, until the Sabbath]. But the Rabbis are of the opinion that the first of that month was set on the second day of the week; that on this day no commandments were given them because the Israelites were tired from their journey. On the third day [of the week] the Lord said unto them (Ib. ib. ib.) And ye shall be unto m e a kingdom of priests. On the fourth, H e warned them to keep away from the mount. On the fifth, to keep apart from their wives [two days, until the Sabbath] . " The following objection was raised : And sanctify them to-day and to-morrow (Ib. ib.). This contradicts the opinion of R. Jose [who says that three days were set aside for sanctification]. R. Jose might explain i t that Moses added one day upon his own recognizance, as it is taught: "Three things did Moses do upon his own authority, and the Holy One, praised be He! sanctioned them : Moses added one day [of separation] upon his own authority; he separated himself from his wife, and he broke the Tablets." H e added one day upon his own a u t h o r i t y ; what verse did he interpret [to induce him to add one day] ? T o d a y a n d t o - m o r r o w , were in the Lord's commandment. T o d a y must be equal (in duration) to t o - m o r r o w ; just as t o - m o r r o w includes d a y a n d n i g h t, so also must t o - d a y include the d a y a n d n i g h t ; the night, however, having already p a ~ s e d ,so ~ another day (a third) must be a d d 4 in order to make up

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for the lost night. Whence do we learn that the Holy One, praised be He! agreed with him? Because the Shechina did not appear [on Mt. Sinai] unbl the Sabbath morning. And he separated himself from h i s w i f e , what rrerse dld he interpret [to guide him in his action] ? He applied the order given to Israel [to separate themselves from their wives] to himself, through the measure of the rule drawn from minor to major, thus saying: "If Israel with whom the Shechina did not converse but once at a certain time, is commanded by the Torah to separate themselves from their wives, I, with whom the Shechina converses constantly without having an appointed hour, should most certainly then separate myself from my wife." And whence do we learn that the Holy One, praised be He! agreed with him? It is written (Deu. 5, 27.) Go, say to them, return ye unto your tents: and immediately following, it is written : But as for thee, remain thou here with me. Bccording to others, the sanction of God is derived from (Num. 12, 8.) Alouth to mouth do I speak with him. R e b r o k e t h e T a b l e t s . Whatverse did he interpret [to guide him in his action] ? He said to himself: "If concerning the Passover sacrifice, which is only one of the t3ix hundred and thirteen commandments, it is said in the Torah (Ex. 12,43.) No stranger shall eat thereof, horn much more then should this be applied to the entire Torah considering that all Israel were apostates?" Whence do we learn that the Holy One, praised be He ! sanctioned this act? I t is said (Ib. 34, 1.) Which thou didst break, whereupon Reeh Lakish said: "It means 'Thanks for having broken it.' "7 Come and learn! Alzd they shall be ready for the third day (Ib. 19, 11). Is this not in contradiction to R. Jose's interpretation? [According to him, it should have been on the second day.] We have already explained that Moses added one day upon his own recognizance. Come and learn! We are taught: "The third (day) of the third month and on the third day of the week." Does this not contradict the opinion of the Rabbis? The Rabbis might say this Baraitha is in accordance with the opinion of R. Jose. We are taught: And Moses returned

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mg them t o I,!m wlbh &heir wives QmfLer. s) H e annulled the a ~ d e ra1 sancti6cdion pernutttl~ r) Asher (which) is read by Resh h k l s h Yasher ta mmn ' L ~ "

fhe words of the people unto the Lord (Ex. 19, 8.). It is also written (Ib. ib. ib.) And Noses communicaled the u ~ w d s of the people unto the Lord. "What did the Holy One, praised be He! say unto Moses? What did Moses say unto Israel? What answer did Israel make unto Moses? And what reply did Moses bring unto God? 'It was all concerning the setting of the boundary for the people (how far to approach &It. Sinai).' This is according to the opinion of R. Jose b. Juda; but Rabbi says: 'God at first explained the punishment [for those who transgress the Torah], as it is written (Ib. ib. ib.) And Noses returned, etc., i. e., words which chasten the mind of man [threats of punishment] And finally he explained its rewards ; as i t is written (Ib. ib. ib.) And Moses r e turned, etc., i. e., words which draw (attract) the heart of man like a lecture.' Some say: 'At first He explained to them its rewards, for it is written, And Moses returned; Yashab (returned) alludes to words which may quiet the mind of man; then He explained to them its punishment, for it i s written (Vayaged) And Moses told, i. e., words (of warning against punishment) which are as hard (distasteful) to man ae worm-wood.' "e Come and learn! From the following Baraitha: "The sixth, in the sixth day of the month and on the sixth day of the week." This is in contradiction to the opinion of the Rabbis [who say that it was on the seventh day of the month]. This Baraitha is also in accordance with the opinion of R. Jose [the Rabbis however, disagree with it]. What is meant by The sixth? Raba said: "The sixth of their encampment," and R. Acha b. Jacob said: (Ib. b) "The sixth day of their journey." And they differ regarding the Sabbath for which Israel mas commanded in Marah; for it is written (Deu. 5, 12.) Keep the Sabbath day to sanctify it, as t h e Lord, thy God, hath commanded thee. And R. Juda in the name of Rab said: As He commanded thee in Marah." R. Acha is of the opinion that in Marah the Israelites were instructed on the principal laws of the Sabbath, but not concerning the Sabbatical-walking limitsga; but Raba is of the opinion that Israel was also instructed concerning the Sabbatical walking limita."

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Come and learn! From the following Baraitha: "On the fourteenth day of the month of %{sun, during ahich (month) the Israelites went out of Egypt, they killed the Passover sacrifice, and on the fifteenth day they went out. On this eve the first-born (of the Egyptians) were slain." HOW can you think that the plague of the first-born took place the night following Israel's exodus? We must therefore say that it refers to the previous night [following the fourteenth]. "That day (the fifteenth) was the fifth of the week."1 Since the fifteenth of NGan was on the fifth day of the week, we must certainly say that the first day of Iyar (the following month), fell on the Sabbath;ll and the first of Siwan (the succeeding month) fell on the first day of thc week; this then is in contradiction to the opinion of the Rabbis [who hold that the first day of ~ "'z v a n of that gear occurred on the second day of the week]. The Rabbis might explain this that the month of Iyar was an intercallary month [thus making the first of Sitmn to be declared on the second day of the week]. Come and learn! And it came to pass in the first month in the same year, on the first of the month, that the Tabernacle was put up (Ex. 40,17). We are taught: "That day was crowned tenfold; it was the first day of the creation; the first of the days on which the first prince presented his offerings on the altar [at the dedication of the Tabernacle] ;I2 the first of the days on which the F'riests (Aaron and his sons) did their work in the Tabernacle; the first day on which the offering [of the congregational sacrifices] took place in the Tabernacle; the first day on which the Heavenly fire descended upon the altar [devouring the offerings] ; the first day on which the priests were permitted to eat the sacrifices in the Tabernacle; the first day on which the Shechina appeared in the Sanctuary; the first day on which the High Priest blessed the children of Israel in the Tabernacle; the first day on which sacrifices upon elevated places were prohibited; and the first day of the first of the month." Now, if the first day of Xisun of that year was on the first day of the week, we must conclude that the first Xisan of the preceeding
10) ?,mdyh~ysaye thst the Exodus took plalace 6% 'FhUrSday. On Fne p m v m SsDDam, une ~ s r a e ~ ~ r -~ e s c m e paschal lamb which was kept four days untll the eve of Wednesday, when r t Was slaughtered and eaten the u~lght between Wednesd%y and Thui.&ay, before the I s n a e l i a flnatly wemt out of Sgypt. % - r ha ~ ~ r a i s Y h ~ & P is in accnrdance wiUl bhe luwr systerm.

year fell on the fourth day of the week for thus have we been taught: "Acherim say that there can be no more than four days difference between the Feast of Weeks of one year and the Feast of Weeks of another year; 'between one New Year's day and an&herj and if a leap p a r should intervene, then there may be a difference of five days." According to this, we must conclude that the first day of the month of Zuar fell on the sixth day of the week, and the first day of the monti of Sivan fell on the Sabbath. Hence this conitradicts both the Rabbis and R. Jose. Aye, ,according to R. Jose, there were seven short /months [of twenty-nine days] (Fol. 88a) 'in that year [making a difference between 'that year and the previous one of but three I days], and according t o the Rabbis there were eight short months [consequently the difference between that year and the preceding year was a matter of but two days, and the first day of the month of Iyar of that year fell on a Friday]. Come and learn! We are taught in Sedar Olarn:13 "On the fourteenth dav of the month of nisan, during which 1s;ael went out of Egypt, they killed the Passover-sacrifice; on the fifteenth day they went out, and that day was Friday." Now, since the first day of the month of iVisan of that year had fallen on Friday, we must conclude that the first day of the month of Iyar (the follorving) fell on the first day of the meek, and the first of the succeeding month, Sivan, fell on the second day of the week; and this is contrary to the opinion of R. Jose. R. Jose might explain that the Sedar OZam is in accordance with the opinion of the Rabbis [he, however, kisagrees with them]. Come and learn, from the following R. Jose sags: "On the second day (of the week) Moses ascended [Mount 'Sinai] and came back, and on the third day, he ascended it and came back, but on the fourth day he came down but did not go up." Since he did not go up, whence did he come down? We must therefore conclude that it means thus: "On the fourth dav, he went up and came down [and then did not go up any more] ; on the fifth day he built the altar upon which he offered sacrifices, on the sixth day he had no time." Shall we assume that he had no time because on that day the Torah was given to Israel? [If so, then it will contradict the opinion of Raba, who saia

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that according to all opinions, the Torah was given on the Sabbath.] Nay, he had no time, because he was busy with [preparations for the Sabbath]. A certain Galilean lectured in the presence of R. Chisda: "Praised be the merciful God who gave a triple Torah (Pentateuch, Prophet and Hagiagrapha) unto a triple people (Cohanites, Levites and Israelites) through a man who was the third child of his parents (Aaron, Miriam and Moses) on the third day after being separated from their household and in the third month." We understand from this (after two days being separated) that the Galilean represents the opinion of the Rabbis. A n d they stood at the foot of the mountain (Ex. 19, 17.) "We learn from this passage," said R. Dimi b. Chassa, "that the Holy One, praised be H e ! arched the mountain over them like a tank and said to them: 'If you accept the Torah then it is well, but if not, there shall be your graves.' " R. Acha b. Jacob said: "This is a great protest against [the forcible influence] concerning the acceptance of the Torah." "However," said Raba, "at the time of Ahasuerus (King of Persia) Israel accepted it voluntarily, for it is mitten (Est. 9, 27.) The Jews confirmed it as a duty, and took upon themsel~es,i. e., they confirmed (the Torah) what they had taken long ago." Hezekiah said: "What is meant by the passage (Ps. 76, 9.) From heaven hast T h o u caused ( T h y ) sentence to be heard; the earth feared and became silent. [How is it possible for both these things to happen simultaneously ?I If it feared, it then trembled and was not silent? Or if it was silent, then it did not fear and t r h b l e ? We must conclude that it feared a t the beginning but a t the end it became silent." What caused the fear? As Resh Lakish said: What is meant by the a s eoening and passage (Gen. 1, 31) A n d it w it ulas morning the sixth day. The Hay (the article) of the word Hash,bhi (the sixth) is unnecessary."14 We infer from this that the Holy One, praised be R e ! made a condition with Creation and said unto it, 'If Israel will accept the Torah, you shall endure, but if they do not I shall return you a l l into emptiness and void.' " R. Simai expounded : "At the time when Israel in their eagerness first said W e will do,
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and We wit1 hear," there came down sixty myriads of ministering angels and they crowned each and every Israelite with two crowns, one for We will do, m d one for We will hear. But when later Israel sinned, there came down one hundred and twenty myriads of angels of destruction, and took the crowns off their heads, as it is said (Ex. 33, 6.) And the children of Israel stripped themselves of their OP naments at Mi. Ho~eb." R. Chama b. Chanina said: "At Mt. Horeb they crowned (angels put crowns on their heads), and at Mt. Horeb they were uncrowned (angels took their crowns off). At Mt. Horeb they were crovned, rn above; at Mt. Horeb the crowns were taken off,-as it is written (Ib. ib. ib.) And the children of Israel stripped themselves." R. Jochanan said: "A11 these crowns Moses merited and took them, as it is written immediately after this: And Moses pitched his tent." Resh Lakish said: "The Holy One, praised be He! will, however, in the future, return them to us, for it is said (Is. 35, 10.) The ransomed of the Lold shall return and come to join with songs and everlasting joy upon their heads, i. e., the joy they had upon their heads in the days of yore." R. Elazar said UAt the time when Israel in their eagerness preferred to say W e will do and then We will hear, a heavenly voice went forth and said, 'Who revealed unto my sons this mystery which only the ministering angels are practicing,' as it is written (Ps. 103, 20.) Bless the Lmd, ye, his angels, mighty in strength, that execute ZIis word, hearkening unto the voice o f Ria word, i. e., first to execute, then to hearken." R. Chama b. Chanina said: "What is meant by the passage (Songs 2, 3,) Like an apple tree among the trees of the forests? etc. Why has Israel been likened unto an appIe tree? Because as an apple tree produces its buds first, and then its leaves, even so Israel said first We will do and then We will listen." A certain Sadducee once noticed that Raba was studying with such eager attention that he held his finger between his knees and rubbed it so hard that blood spurted from the finger. He said to Raba : "Rash people ! Whose mouths preceded your ears. You still pemist in your impetuousness. Better had you listened first to learn whether you could or could not accept it." Raba thereupon anawered: "We who are upright men trust

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Him, ao it ie mitten (Pr. 11, 3.) T h e integrity of fhe upright g i d e t h him; only to those who walk in perverse ways, the other half of the passage: But the cunning of the treacherous destmyeth them, can be applied." (Ib. b) B. Samuel b. Nachmeini said: "What is meant by We passage (Songs 4, 9.) Thou hast ravtkhed m y heart, 0 my sister, thou hast ravished m y heart with one of thine eyes, i. e., at first [when thou hast received the Torah] it was [considered but] with one of thy eyes; but when thou didst obey it, it became with both of thine eyes." Ulla said : "Impudent is the bride who commit8 an act of prostitution immediately after her wedding."le R. Xari, the son of Samuel's daughter, said: "Where is the Biblical passage to prove i t ? (Ib. 1, 12.) While the king sat at his table, m y VaZerian rendeth forth their smell." Rab said: "IIowever, it speaks with courtesy about us (Israel), for it is written, Send forth [in a delicate language] and it does not say stench." Our Rabbis taught: "Those who are being humiliated by others, but do not humiliate others; who listen to their reproaches without even answering them; who perform their duties because of love for their duty, and rejoice in spite of all their pains [because of the reproaches], concerning them, Scripture says, But may those that love Him, be as the rising of the stin i n his miqht (Judg. 5, 31)." R. Jochanan said: "What is meant by the passage (Ps. 68, 12.) T h e Lord gave (huppy) tidings; they were published by the messengers, a numerous host? This is to mean that every single utterance which vent forth from the mouth of the Ahiighty was heralded into seventy languages." It was taught, in the academy of R . Ishmael: "Like a l~amnter that breaketh the rock i n (Jer. 23, 29), i. e., just as the hammer strikes the stone into multitudes of pieces, so was every utterance which pmceeded from the mouth of the Holy One, praised be He! heralded into seventy languages." R. Chananel b. Papa said: "What i 6 meant by the passage (Pr. 8, 6 . ) Hear! For of noble things zoiil I speak. Why are the words of the Torah compared unto a nobleman? Just as a nobleman has it in his power to dispose of one's death or life, so also have the words of the Torah that power." That is 4 5 0 meant by b b a , who said: "To those

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who study the Torah in the right way, it w i l l prove to be an elixir of life, but to those who study it in the left (wrong) way it will prove to be a deadly poison." The word Negidim (nobleman) may also be explained in another way, that every single utterance which came forth from the mouth of the Holy One, praised be He ! was provided with two crownlets.17 R. Joshua b. Levi said: "What is meant by the passage (Songs 1, 13.) Aiy uncle is as a bundle of myrrh that resteth on my bosom, unto me, i. e., the Congregation of Israel said before the Holy One, praised be Hel 'Sovereign of the universe, although my uncle (God) distresseth and embittereth18me, still He resteth on my bosom.1QA kopher-cluster is my uncle unto me i n the (Keremyards) of En-gedi, i. e., He, T T ~ O possesseth everything in the world, will forgive me for the sin of the kid (golden calf) which I piled " (stored up) for me (for future punishment) . What evidence is there that the word Zerem means piling? Mar Zutra, the son of R. Nachman, said: "For we are taught (in a Mishnah), 'The big board upon which the laundryman piles (Shekormin) all the clothes '"20 (to press them) . R. Joshua b. Levi said further: "What is meant by the passage (Ib. 5, 13.) His cheeks are as a bed of spices, i. e., every utterance that came forth from the mouth of the Holy One, praised be He ! filled the entire globe with an aromatic odor of spices. Since the world was filled with aromatic odor of spices arising from the first utterance, where could the aromatic odor of spices arising from the second utterance go? The Holy One, praised be He! sent forth the wind of His store-houses which wafted away the aromatic odors, one by one, as it is written (Ib. ib. ib.) His lips likiko liliss, dropping with fluid myrrh. Do not read Shoshanim (lilies) but read it Sheshonim (who were t6aching)."z' R. Joshua b. Levi further said: "Every sinde utterance that came forth from the moith of the Holy One, praised be He! caused the failing of the soul (death) of Israel, as it is said (Ib. ib. 6.) My soul faiL ed me when He was speaking. And since their souls failed them on the first utterance,
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how then could they hear the second utterance? The Lord sent down the dew, with which He is destined to revive the dead in the future, and revived them, as it is written (Ps. 68, 10.) Rain of beneficence didst Thou pour d m n , 0 God, whereby Thou didst truly strengthen thine inheritance when it was weay." R. Joshua b. Levi said also: "At every single utterance which came forth from the mouth of the Holy One, praised be He ! Israel receded twelve miles, but they were gently conducted back by the ministering angels; for it is said, The angels of hosts kept gently moving. Do not read Yidodun (they moved) but Yedadun (were kept moving) ."22 R. Joshua b. Levi said also: "When Moses ascended to heaven, the ministering angels said unto the Holy One, praised be He! 'Sovereign of the universe, what has one born of a woman to do among us?' 'He has come to receive the Torah,' was the Divine answer. 'Q1hat !' said they unto Him, 'Art Thou about to bestow upon frail man that cherished treasure which has been with Thee for nine hundred and seventy-four generations before the world was created? What is mortal man that Thou art mindful of him, and the son of the earth that Thou thus visiteth him? 0 God, our Lord, is not Thy name already sufficiently exalted in the earth? Confer Thy gloy upon the heavens! (Ps. 8, 2-5); The Holy One, praised be He! then called upon Noses to refute their objection. Whereupon Moses thus pleaded, 'Sovereign of the universe, I fear lest they consume me with the fiery breath of their mouths.' Thereupon God told Moses to take hold of the throne of His Divine Majesty; as it is said (Job 26, 9.) He lays hold of the face of H i s throne and i s cloud over him. Concerning thia spreads H R. Nachum said: 'This is intended to inform us that the Almighty spread the brightness of the Shechina, and beclouded Moses with encouragement.' Moses then said unto Him: 'Sovereign of the universe, what is written in the Torah which you are about to give me.' 'I am the Lord, thy God, who brought you forth out of Egypt' (Ex. 20, 2), was the reply. Noses then said to the angels: 'Did you go to Egypt and serve Pharaoh? Of what use can the Torah be to yon? Further, what else is written in i t ? Thou shalt not have other Gods before me (Tb. ib. 3).

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' h e YOU living among nations who are worshipping idols [that you need this] ? Furthermore, what else is written in i t ? Remember the Sabbath and keep it holy (Ib. ib. 8 ) . Are you doing any work that you need rest? Again what is written there? Honor thy father and thy mother (Ib. ib. 1 2 ) . Have you a father and a mother? And again, what is written in i t ? Thou shalt not murder, thou shalt not commit adultery, thou shalt not steal (Ib. ib. 13). Does jealousy exist among you? Does an evil impulse exist among you?' The angels at once confessed that the Holy One, praised be He! was right, for it is written (Pr. 8,lO.) 0 Lord, how excellent is T h y name i n all the earth, and no longer is written Confer T h y glory upon the heavens. Soon after this, every one of them became so befriended with Moses, that each of them disclosed to him some useful secrets, for it is said (Ib. 68, 19.) Thou hast ascended unto Heaven; thou captured the spoils; thou hast received gifts because they have contemptuously called thee, man, i. e., because they called you man hast thou taken presents as a reward. And even the Angel of Death revealed something to him, for it is written (Num. 17, 13) And he (Aaron) pt on the incense and made atonement for the people, and it is said (Ib.) And he stood between the dead and the living. If the Angel of Death did not disclose this secret unto Moses, how did he know [so that he could tell Aaron that euch a thing would stop the plague] ?" (Fol 89a) R. Joshua b. Levi said further: "When lfoses ascended before the Holy One, praised be He! Satan appeared before Him and said, 'Sovereign of the universe, where is Thy Torah?' 'I have given it to the earth,' answered He. So Satan went to the earth, saying to it, 'Where is the Torah?' 'God alone,' answered the earth, 'understandeth her way.' (Job 28, 8.) Satan then went to the sea and was told, 'She is not with me.' He went to the deep, and was told, 'She is not in me,' for it is said (Ib. ib. 14.) The deep sailh, not i n me is she, and the sea saith, she is not with me ( I b . ib. 24.) Destruction and death said 'We heard a rumor with our ears'. Satan then returned and said unto the HoIy One, praised be He ! 'Sovereign of the universe, I have searched throughout the earth for the Torah but could not find it.' Then said the Lord unto him, 'Go to the son of Amram (Moses).' Satan went unto Moses and said to him, 'Where is the

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Torah that the Holy One, praised be He1 gave thee?' 'Who am I that the Holy One, should give me the Torah?' replied Moses in a surprised tone. The Lord then said unto Moses, 'Moses, art thou a liar? 'SOVereign of the universe!' Moses ple?ded before Him, 'such a reserved treasure which Thou hast and art delighted with every single day, shall I claim the credit [of obtaining it] for myself ?' Whereupon the Holy One, praised be He! said unto Moses, &Becausethou hast belittled thyself, I will cause the Torah to be called in conjunction with your name,' as it is said (Malachi 3, 22.) Remember ye, the Torah of Hosar my sereant." Further said R. Joshua b. Levi: "At the time when Moses ascended to Heaven, he found that the Holy One, praised be He! was providing certain letters with crownlets.2s 'Moses, is there no peace in thy city ?' said the Lord to him. 'Is i t then proper greet his that a Moses replied. 'You should have wished me we11.'24 Immediately &loses said to Him And now I pray ~ h e e ,l e t the power of the Lords be great as Thou hast spoken (Num. 14, 17) ." R. J'oshua h. Levi said also: "What is meant by the passage (Ex. 32, 1.) And the people saw that Moses UJOS delayed? W e should not read Boshesh (delayed) but Ba-shesh (it came six),Z5 i. e., mhen Moses ascended to Heaven, he told Israel, 'At the end of forty days, a t the beginning of the sixth hour [of the day] I shall come.' At the end of the fortieth day, Satan came [to the Israelites] and brought a confusion into the world [so that it became dark and appeared to be late] and then said unto Israel 'Where is your teacher, Moses?' 'He went u p to Heaven,' they replied. 'But,' said Satam, 'the sixth hour, at which Moses promised YOU to return, has already come: They did not pay any attention to him. 'He died,' Safari said, and still they did not pay any attention to him. Finally he showed them the image of his bier; thus is understood what Israel said to Aaron: For of this man Moses, etc., we know not what became of him (Ib. ib. ib)." One of the Rabbis once asked of R. Cabana: ('Did you hear anything as to the

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meaning of the name of Mt. Sinai?" "The mount upon which miracles occured to Jmael? answered R. Cahana "It should then have been called Mt. Nisai (of miracles)." Whereupon R. Cahana replied: "A mountain on which a good omen was wrought for Israel." "It should then have been called Mt. Simnai," the Rabbi objected. Finallv that Rabbi said to R. Cahana: "Why dony; you frequently come before R. Pappa and R. Huna, the son of R. Joshua, who study the Aggada attentively, for R. Chisda and Rabba, the son of R. Huna both state: "Why is it called Sinai? The mount where hatred came dbwn to tho heathens,2B and this is intended by R. Jose b. Chanina who said: ' f i e names had Mt. Sinai: TCilderness of Tzin, because on it, the Israelites were commanded to observe the Torah;=' Wilderness of Kodesh, because, on it, the Israelites were consecrated to receive the Torah;2B Wilderness of Kedemoth, because preference was there given to Israel over all other nations;z9 Wilderness of Paran, because Israel became fruitful and multiplied about this mount;s0 (Ib. h.) Wilderness of Sinai, because enmity to the heathens thence came down."' This differs from the opinion of R. Abuhu, for R. Abuhu said: "The real name is Mt. Sinai and why is it called Mt. Horeb? Because destruction to the heathens came from

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it by the rule of analogy. Such an analogy was not received by tradition [to R. Juda b . B e t h ~ r a l . ~A similar case occured in the following incident: It is said (Ib. 12,
9.) And the anger of the Lord was kindled against them and H e went away. "We learn from this," said R. Akiba, "that Aaron also became leprous." R. Juda b. Bethyra then said to him: "Akiba! Whether your opinion be true or false, You will have to account for it at the time of Divine Judgment. For if your words be true you dlaclosed the name of a man whom the Torah desired to shield; and if your words are false, then you have slandered an upright man." But it is written And the anger of t k 8 Lord was kindled against them [including Aaron]. This mealis that Aaron was merely rebuked. We are taught that Aaron also became leprous, for it is written (Ib. ib. 10) And Aaron turned toward Miriam, ond beheld she was leprous. It is explained that this implies that Aaron cleansed himself of his lepr~sy."~ Resh Lakjsh ' c ~ who e suspects an innocent man will receive bodily unishment, for it is written (Ex. 4, 1 . ) ut, behold, they will not believe me. It was known to the Holy One, praised be He! that Israel would believe him and He said unto Moses, 'They are believers, the children of believers, but I know thou wilt finally not believe.' They are believers, as it is written (Ib. ib. 31.) And the people believed. The children of believers, as it is written (Gen. 16, 6.) And they believed the '0" Thou wilt finally not believe, as it is said (Nunl. 20, 12.) Because ye have not had confidence i n Me. Whence do we learn that he was punished? It is written (Ex. 4, 6.) And the Lord said furthermore unto him, 'Do put thy hand upon t h y bosom,' etc." Raba, and according to others, R. Jose, the son of R. Chanina, said: ''The measure of Divine Goodness comes more quickly than that of evil dispensation; for in the case of evil dispensation, it is written (Ib.) And when he took it out, behold, his hand was leprous, white as snow. As to the Divine Goodness, it is mitten (Ib.) And when he pulled it away fvom his bosom, behold, it has turned again as his other flesh, i. e., as soon as he pulled it away from his bosom,

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CHAPTER TVELVE
(Fol. 103b) We are taaght that R. Juda b. Bethyrs said: "It is said at the second day of the Succah's offering (Num. 29, 19.) Venis-keihem (and their drink-offering) ;l on the sixth day's offering, it is said (Ib. ib. 31.) Un-sache-ha (and its drink.offerings) ; on the seventh day, it is said (Ib. ib. 34.) Iiarnish'patam (after their prescribed rite). I n the first instance the last letter Mem is superfluous; in the second, the letter Yud is superfluous; and in the third instance, there is another superfluous Mem; these superfluous letters serve to hint that the tradition of using water at tha sacrifices of Tabernacles was a Biblical law [for tihe three letters, viz, Mem, Yud, Mem, comprise the word Mayim (water)]."
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CHAPTER THIRTEEN
(Fol. 105b) We are taught: ''W do the sons and daughters of a man die when young? Because he should be able to shed tears and mourn when an upright man dies? How is it possible to take a pledge for a sin which a man will commit later? It intends, however, to say thus: "Because he did not shed tears and did not mourn at the death of an upright man"; for whoever sheds tears and mourns at the death of an upright man will have his sins forgiven in return for the honor he gave to the deaa. We are taught that R. Simon b. Blazar said in the name of Chilpha b. Agra, wh* spoke in the name of R. Jochanan b. Nuri: "He who tears his garments while in wrath, or he who breaks his vessels while in wrath, 32 he who throws away his money while anger, shall be regarded in your eyes as one who worships idols, because such is the treacherous habit of the evil-inclination: today he says to one 'Do so' and to-morrow &Dosomething else' until he tells one to go and worship idols and the man obeys and

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worships." R. Abin said : %at ie the Biblical passage to prove this? There shall not be within thee a foreign. god; nor shalt thou bow thyself down to any strange god (Ps. 81, 10). What is the foreign god within a man's body? It is the evil-inclination." But if one [does so not because he really is furious but] desires to inspire fear in his household [to compel obedience to his orders] then he is permitted to do these things; as, when R. Juda wanted to show his disapproval of the acts of his family, he once pulled out the thrumbs [of his garment]; R. Acha b. Jacob used to take broken vessels and hatter them. R. Shesheth used to throw fish-brine upon the head of his male-slave [to impress upon him the necessity of obeying his orders] and It. Abba broke the cover of a pitcher. R. Simon b. Pazi said in the name of R . Joshua b. Levi, who spoke in the IlBliie of bar Kappara: "Whoever sheds tears upon the death of an upright person, the Holy One, praised be He! will number and store it in His treasure, as it is said (Ps. 56, 9.) My wandering hast Thou well numbered; put Thou my tears into thy bottle; behold they are numbered by Thee." Juda in the name of Rab said: 'Whoever is slow to mourn the death of a Chacham (scholar) is destined to be buried alive, as it is said (Jos. 24, 30.) And they buried him o n the border of h6 inheritance at Timnath Serach, which is on the mountain of Ephraim, on the north side of Yt.Ga'ask, i. e., Ga'ash (storm).-We infer from this that the mountain stormed at Them (Israel) and wished to destroy them [because they did not mourn the death of Jtlshua] . R. Chiya b. Abba in the name of R Joc5anan said: 'Whoever is slow to mourn the death of a scholar will not live 1ong.l Thin is a retaliation, as it is said (Is. 27, 8.) .tn measure, by driving him forth, thou 8trivmt with him." The following obiection was raised to R. Jochanan by R. cCdiys b. Abba: "And the peopk served the Lord all thg days of Joshua, and all the days of the elders that lived many days after Joshua (Judg. 2, 7.) [Hence they were not punkLeied.]" "Thou Babylonian!" said R. Jochanan t o him, "it says many days but

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not many years." According t o this interpretation, the passage (Deu. 1 1 , 21.) In order that your days may be multiplied, and the days of your children, would also mean days and not years. When it alludes to a blessing, it is different. R. Chiya b. Abba in the name of .R. Jochtlnan said also: "If one brother die^, all tlle remaining brothers should feel ious [examine their deeds]. If a member of a society should die, let the whole society become anxious. According to some, this is so only when the most important one among them should die, and according to others, only when the least important one should die."

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CHAPTER FIFTEEN
P o l . 113a) honor (Ithe l%f~bath) by not performing thy usual pursuits, by not following thine own business, and speaking (vain) words (Is. 58, 13). Honor it means that thy Sabbath clothes shall not be the same as that of the week days. R. Jochanan called his garments "my honors." Not doing thy usual pursuits, means that Sabbath walk shall not be as thy walk on weekdays; Not following thine own means that thine Own business may not be followed, but Heavenly business (charity, etc.) is permitted; And speaking (vain) words, i.e., the mode of thy speaking on the Sabbath shall not be like that on the v,eekdays speaking is prohibited, but thinking is permitted. All these are plain, but 4Yhat thy Sabbath walk shall not be as cthy walk on the week day" what does this signify? I t means the same as the cpestion which Rabbi asked of R. Ishmael, the son of R. Jose: "itfay one make large strides on the Sabbath?" R. Ishmael replied: '%ay one do so even on weekdays? For I say that a large step deprives one of a five-hundredth part of the light of one's eyes. A remedy for this is the drinking of the wine on which the Habdala benediction has been performed on the Sabbath evening." [Hence there is a different walk on the Sabbath.] (Ib. b.) R. Ami said : "Whoever eats from the earth of Babylon is regarded as if he were eating the flesh of his ancestors ;l according to some, it is as if he ate abominable and creeping things, for it is written (Gen. 7, 23) a n d it &pea' o f f every living substance, etc."
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kingdom of David, who also used the expres&:on, Hatom (hither), as it is said (11 Sam. 7, 18.) Then K k g David went in, and sat down before the Lord, and said, Who am I , 0 Lord Eternal? And what is my house I;al Thou hast brought me thither (halom) And dip thy morsel in the vinegar (Ruth 2, 1 4 ) . "We infer from this," said R . Elazar, "that vinegar is good for [relieving] heat." But R. Samuel b. Nachmeini said: "This was also an intimation to her, viz., it is destined that a son shall come forth from thee whose deeds will be as sour as vinegar (evil acts) and this refers to King Menashe."' And she seated herself beside the reapers. (Ib.) R. Elazar said: "She took a seat beside the reapers, and not between them; this was also an intimation to her, riz., the kingdom of David is destined to be divided." And he reached her parched corn, and she ate, etc., (Ib.) R. Elazar said: "She ate, refers to the days of David [when Israel bad already enjoyed rest]; Was satisfied, refers to the times of Solomon; And had some left; refers to the days of Hezekiah." Others say: "And she ate, refers to the days of David and Solomon; And was satisfied, refers to the daye of King Hezekiah; And Aad soma left, refere to the days of Rahhi; for the maeter said the officer of the stables of Rabbi was richer than the King Shabur (Persian Shah)." We are taught: "And she ate; refers to this world; And was satisfied refem t o the world to come; And had some bft, refers to the time of Messiah." And under I T 2 glory, shall be kindled a bumhg like the burning of fire ( I s . 10, 16). R, Jochanan said: "Under H i s glory, but not His glory itself [referring to His garments] ." R. Jochanan is in acord with his own opinion, for he called his garment "my honors." But R. Elazar said: "Under His glory, means His glory itself." R. Samuel b. Nachmeini mid: "Under His g t o y , has the same meanjng as that of the burning of the sons of Aaron;8 as in the case concerning the burning of Aaron's sons, their soul8 were burnt bnt their bodies remained unscathed, 80 the bnrning referred to in the above passage also means the burning of the soul, and not of the body." (Fol. 114a) R. Xcha b. Abba in the name of R. Jochanan said: "Whence do we learn that the changing of clothes [for

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epecial occasions] is Biblical? It is said (Lev. 6, 4.) And he aha11 take off his gwments, and put on other garments, and it was explained in the school of R. Ishmael, that 'The Torah teaches [incidentally] a leason in good manners, viz., that the garment8 worn while cooking for a master should not be worn when serving the master with a cup of wine at his table.'" R. Chiya b. Abba in the name of R Jochanan said: "It is a disgrace for a scholar to walk around with patched shoes." R. Chiya b. Abba in the name of R. Joch~nan said also : ILAscholar upon whotre garmmts a greasy stain is to be found, deserves to be punished with death; as it is said (Pr. 8, 36.) All those that hate me love death." Do not read Mesanai (those who hate me) but read it Masniai (things that cause others to hate me) .6 Rabina said that Rebad7 was read [in the above, instead of Rabab (grease-stain) ] and they do not differ save that the former refers to the over-garment [on which even a grease-stain is disgraceful] but the latter refers to the garment. Further said R. Chiya b. Abba in the name of R. Jochanan: 'What is meant by the passage (Is. 20, 3.) Just as my serzlant Isaiah hath walked naked and barefooted, i. e., naked, with wornout garments; and barefooted, with patched shoes." R. Jochanan said also: "Scholars are called 'Builders' because they are engaged in [the etudy of1 the preservation of the [mental and moral] world." R. Jochanan also said: "Who can be called a scholar sufficiently trustworthy that a lost article shall be restored to him on his identification from a general description [without describing particular marks of the A scholar who is so particular article) that, if he happens to put on his night-robe wrong-sided, he will take the trouble to take it off and adjust it properly." Further said R. Jochanan: 'Who is the scholar worthy of being made the chief of B congregation? The one who, when asked concerning a law bearing on any subject, knows exactly what to answer, even such a law as contained in the treatise of Kalah." R. Jochanan said also: 'Who is to be

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called a scholar deserving to have hie work performed by the people of his town? The one who neglects his own affairs in order to attend to religious affairs." This refers, however, only to the trouble of maintaining him and his family [which he neglects on account of his congregational duties]. R. Jochanan also said: "Who may be called a scholar? One who can give an interpretation of any law in whatever chapter it may be shown him." I n regard to what ~ractical difference is this stated? I n regard to this: If a man is familiar only with-the laws of one treatise, he may be competent to be the chief of only one community; but if he understands them all, he may be made the chief of the academy.

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CHAPTER SIXTEEN
(Fol. 11Sa) (Mishnah) All sacred scripts' may be saved from a fire [on the Sabbath] ; whether it be such a scripture which one is allowed to read or not to read [on the Sabbath].z And even though it is written in any other language [than Hebrew], and must be stored away [in a safe place]. Why are we not allowed to read some parts of the Scripture [on the Sabbath1 ? Because [were it permissible to read everything] it would lead to neglecting the duty of attending the house of learing [to listen to the sermonl. (Cfemara) R. Jose said: "It once happened that my father, Chalafta, went to visit Rabban Gamaliel, the Great, in Tiberius, and found him sitting at the table of R. Jochanan, the Nazuf, holding the book of Job written in Aramaic and reading it. My father, Chalafta, said to him: 'I remember at the time having met thy grandfather, Rabban Gamaliel, standing on the steps of the Templemound when the book of Job in Aramaic was brought to him and he told the builder to take the book and place it underneath the mound.' Thereupon Rabban Gamaliel ordered that his book be hidden also." (Tb. b) Our Rabbis taught: "The benedictions and amulets, although they contain letters of the Holy name and many passages of the Torah, should not be saved from a fire [on the Sabbath] but should be burnt up in their places, together with such letters and Dassages. - R o m this we infer that one who
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writes benedictions is consid~~,ed [in the same light] as one who is burning up the Torah." R. Ishmael was informed of a man in Zidon who used to rvrite benedictions and he went to investigate the case. When R. Ishmael was ascending the stair-case, the man discovered who it was and immediately took up a heap of written benedictions and threw them into a bowl of water. R. Ishmael said these words to him: "Your punishment for your latter act will be greater than that for the former one." Our Rabbis taught: "And it came lo pass, when the ark set forward, that Moses said, Rise U P Lord, etc. (Num. 1% 35). At the beginning of this chapter and at its close, the Holy One, praised be He! made signsa to signify (Fol. 116a) that this is not the proper place for the two passages. Rabbi says: 'This is not the reason for it, but it signifies that these two passages form separate books within themselves.' " I n accordance with whose teaching is that which R. Samuel b. Nachmeini spoke in the name of R. Jochanan "She hath hewn out her seven pillars (Pr. 9, I), i. e., these are the seven books of which the Torah is composed [and not five as we count]"? This is in accordance with the opinion of Rabbi [who says that the above two passages from two books in themselves]. Who is the Tans (sage) that differs with Rabbi? It is Rabban Simon b. Gamaliel, for we are taught that Rabban Simon b. Gamaliel says: "The chapter of these two passages will in the future, be removed and put in the proper place." Why then, nas it inserted here? I n order to make a separation between the first retribution and the second retribution. What was the second retribution? And it came to pass fhat a s the people complained, etc. (Num. 1 1 , 1). And what was the first retribution? And they set forward from the mount of the Lord, etc. (Ib. 10, 33). And R. Chama b. Chanina [in explaining it] said: "This is intended to mean 'that they departed from the ways of the Lord."' Where is the proper place for the two passages? R. Ashi said: "In the chapter of the Standards (Num. 10, 11-20)." We are taught: "Blank parchment and also the Sadducean books should not be saved from a fire [on the Sabbath]. R. Jose said: 'On the week days the Holy names should be taken out and preserved and the rest left to

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be burnt.' R. Tarphon said: 'May I burn my children, if I would not burn such books together with the Holy names they contain, should I obtain possession of them; for even when a man is pursued by a murderer intent n p n killing him, or followed by a snake aiming to bite him. he should rather seek for refugein a templsof idols than to enter the home of a Sadducee; for these [the heathens] serve their idols, unaware of God, while the Sadducees. however. know God, but deny Rim; and concerninithem, ~ c r i d ture says (1s. 47, 8.) And behind the door and the door-post hast thou placed thy (mark o f ) remembrance.' R. Ishmael said to R. Tarphon: 'Me may learn this from the inference drawn from the minor to the major; if, for the sake of bringing about peace between a man and his wife, the Torah says that the Holy name which was inscribed with sanctification may be erased with the (bitter) water, how much more then shall it be permitted that these hooks of the Sadducees which cause discord and enmity between Israel and their Heavenly Father, be eradicated or destroyed? Concerning them David said (Ps. 139, 21.) Behold, those that hate Thee, I ever hate, etc., with the utmost hatred, etc. And just as they should not he saved from a fire, so also should they not be saved from either a ruinous heap, or water, or from any other thing that may destroy them.' " The foll~wiugproblem was submitted to R.Abuhub~Josephb.Chanin: ''Maythe books, written by heretics, be saved from a fire, or not?" "Yea, and naj" (R. Abuhu replied sometimes affirmatively and sometimes negatively), because he really could not tell. Rab never went to a be-Abedan (the house where the heretics were accustomed to read their books and argue over them) and he particularly avoided the places of a certain idolatry called Nitzraphi. Samuel, however, did not go to the house of Nitzraphi, but did go to the be-Abedun. Raba was asked why he aid not go to the be-Abedan. He replied: "Because there is a big palm-tree on the road and it causes one hardship to pass it." 'Tell," said they, "we will uproot it." L ' N ~aFSwered ,~ Raba, <'the place will then become rough and torn UP and that will cause the same hard~hip."~

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Mar b. Josepli said: "I am of their society and do not fear them." Nevertheless, it once happened when he went there, that he was in danger. Ema Shalom, the wife of R. Eliezer, and sister of Rabban Gamaliel, encountered in her neighborhood a philosopher, who was dso a judge (Ib. b.) and had the reputation of not taking bribes. Rabban Gamaliel and his sister once wanted to put him to the test [and prove that he did take bribes]. So she brought the Judge a golden lamp as a present and appeared before him. "I wish to inherit half of my father's wealth," she said to him. Whereupon he said, " 1 will order that thou be given half of it." "But," said she, "in our Torah it is written that when a son is left, a daughter may not inherit?" The Judge replied: "Since you, Israel, were exiled from our land, the Law which Moses gave you has L e n revoked and new laws given you instead; in these new laws, it is stated that daughters may inherit equally with sons!' The next day R. Gamaliel came bringing him a Libyan ass as a present [and told him that he did not wish to have his sister inherit]. The Judge answered thus : "After thy sister left, I consulted our law a little further and found that it says 'I did not come to abolish or to add to the Mosaic law." So Ema Shalom [reappeared and] pleaded before the Judge saying: "May God make thy light as bright as a lamp [hinting at her bribe]." Whereupon R. Gamdiel remarked to her [in the presence of the Judge1 : "An ass came along and kicked the candle, thus extinguishing it." (Fol. IlYb) R. Chisda said: <'A man shall always rise early [on Friday] to prepare the necessities for the Sabbath; as it is said (Ex. 16, 5.) And it shall come to pass on the sixth day, when they prepare what they shalt have brought in, i. e., as soon as they bring it [early in the morning] it ought to be prepared [early] . " B Abba said: "A man must pronounce the fore-meal blessing on the Sabbath over two loaves of bread. for it is said. Double bread (Ib.) ." R. Ashi said: '1 noticed the manner in which R. Cahana used to do this. He would hold both loaves, but cut only one, giving as hie reason that only a t the gathering [of the Manna] is it written DoubZe, but not at the eating. R. Zeira* when pronouncing the

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benedictkn, used to cut off a piece sufficient for the entire meal." Rabina said to R. Ashi: "Does it not appear gluttonous to cut oo large a piece, at one time?> '"ince it was not his custom to do so on week davs. it does not appear gluttonous on the sib: bath," was R. Ashi's answer. Our Rabbis taught: How many meals must a man eat on the Sabbath? "Three." But R. Chidka says "Four." R. Jochanan said: "Both the Rabbis and R. Chidka interpret the same passage. (Ex. 16, 25.) And Moses said, Eat it to-day; for a Sabbath Is this day unto the L o ~ d ;to-day ye will not find it i n the field. R. Chidka is of the opinion that the use of the word Hayom (day) [mentioned in the above passage1 three times indicates three meals during the day excluding the evening meal; together with the Friday evening meal it malies four; but the Rabbis are of the opinion that the three meals include that of Friday night, hence there are but three altogether." (Fol. 1188) R. Simon b. Pazi in the name of R. Joshua b. Levi, who spoke in the name of bar Kappara, said: "He who fulfills the observation of three meals on the Sabbath, will be delivered from three evil dispensations, viz., from the pains of Messiah5, from the judgment of Gehenna, and from the war of Cog and Magog. From the pains of lfessiah, for it is written here (EX. 16, 25. Y o m (day) ; and it is also written (Mala i 3, 23.) Behold, I will send yozt Elijah, the pophet, before the coming of the day ( Y o m ) of the Lord, etc.; from the judgment of hell, here is written Y o m (day) and (Zephanin 1, 15.) A day of wrath is that day ( Y o m ) ; of the war of Cog an6 Magog, here is written ( Y o m ) (day) and it is writ(Ex. 38. 19.) On the daq ten - (.Y o m ) of Gog8s C O M ~ ~ . '" ~ Rabbi Jochanan in the name of R. Jose said: '"ro him who observes the Sabbath, w i t h enjoyments, will be given boundless inheritance, as it is written (Is. 58, 14.) Then shalt thou find delight in the Lord, etc., And I will cawe thee to enjoy the inheritance of Jacob, thy fatkar. Not such inheritance as was promised to Abraham, (Gen. 13, 14) Arise and walk through the land to its length and breadth, and not as it was promised to Isaac (Ib. 26, 3.) I will give thee all that this land contains, but as it was promised to

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Jacob (Ib. 28, 14.) And tkau shalt spread abroad, to the West, and to the Eas$ to the North, and t o the South." H. Kachman b. Isaac said: ' Z e witl be saved from the subjugation of exile; for it is written (Is. 58, 14.) And I will cause thee to tread upon the high places of the earth; it is also written there (Deu. 33, 39.) And thou shalt tread upon their high places." R. Juda said in the name of Rab: 'To him who observes the Sabbath, with enjoyment, will be granted his heart's desires, for it is said (Ps. 37, 4.) And delight thyself i n the Lord, and H e will give thee the wishes of thy heart. The word delight is not understood in its real meaning. Since it says (Is. 58, 13.) And if thou call the Sabbath delight; then me knew that it means delight of the Sabbath. R. Chiya b. Abba in the name of R. Jochanan said: "He who observes the Sabbath properly, according to its commandment, even if he worship idols, as did the generation of Enosh,l will be pardoned, for it is said (Is. 56, 2) Happy i s the man that ever doth thus, etc., by not violating it. Do not read it, M'chalelo (violating it), but read it Machublo (pardoned) him) ."B R. Juda, in the name of Rab, said: "If Israel had strictly observed the first Sabbath, no nation or race would have been able to dominate over them, for it is said (Ex. 16, 2'7.) And it came to pass on the seventh day, that there went out some of the people t o gather (the Manna) but did not find them. Immediately following is written: T h e n cams A'malek." R. Jochanan in the name of R. Simon b. Jochai, said: "If Israel would observe two Sabbaths, only, according to the strict requirements of the lam, they would at once be redeemed, for it is written (Is. 56, 4.) T h u s saith the Lord unto the eunuchs that keep m y Sabbaths, and immediately following is wriEen, Even them will I bring to nty hoEy mountain." R. Jose said : "0, that my lot fall among those who eat three meals on the Sabbath." Again R. Jose said: "0,that my lot fall among those who finish HallelQ every day." 1 6 it so? Has not the master said that he who finished Hallel every day is a scorner and a blasphemer? We mean that one should
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say it only as reciting the Psalms. Again R. Jose said :"0, that my lot fall among those who pray at dawn and sunset." R. Chiya b. Abba said in the name of R. Jochanan: "It is a meritorious act to pray at dawn and [evening] at sunset." R. Zeira said: 'What is the passage for this? It is said (Ps. 72, 5.) They shall fear Thee long as the sun shineth and in the presence of the moon throughout all generations." Again R. Jose said: "0, that my lot fall among those who die of stomach trouble." Again R. Jose said: "0, that my lot fall among those who die while performing a meritorious act." Again R. Jose said: "0, that my lot fall among those who usher in the Sabbath at Tiberia and dismiss it at Sephori." Again R. Jose said: "0, that my lot fall among those who cause the resumption of study in the house of learning but not among those who cause a cessation of study in the house of learning." Again R. Jose said: "0, that my lot fall among those who solicit charity but not among those who distribute it." Again R. Jme said: 6'0, that my lot fall among those who are suspected without cause." R. Papa said : "I was once suspectea without ~ause." Again R. Jose said: ''1 never said a word [about a fellowman] which I repudiated [when confronted by himl." Again R. Jose said: "I never acted contrary to the words of my colleagues. Although I. know I am not a priest, still when my colleagues had asked me to go upon the platform, I did so." Again R. Jose said: "I never said a thing that I afterwards repented having said it." R. Nachman said: c'hlay it be credited to me, that I fulfilled the obligation of three meals on the Sabbath." And R. Juda said: 'EMay it be credit to me that I fulfilled rthe duty of] devotion in my prayers." R. Huna, the son of R. Joshua, said : "Jfay it be credited to me that I never walked four cubits with an uncovered head." R. Shesheth said : "May it be credited to me that I fulfilled the commandment of Tephilin." And R. Nachman said: "May it be credited to me that I fulfilled the commandment of Tzitzith." R. Joseph asked R. Joseph, the son of Rabba, 'Which commandment did thy father obstrictly?" "The commandment serve of Tzitzith," was his reply; "for, one day when my father was ascending the staircase, 8 thread of his Tzitzith was torn off, and he

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did not leave the place until the thread was replaced." Abaye said: "May it be credited to me that whenever I noticed that a young scholar had finished a treatise of the Talmud (Ffll. 1198) on that day I gave a banquet for the Rabbis!' Raba said: "May it be credited to me that I always respected a learned man; whenever he came before me with a case, I never rested before I examined every posslble defence." Mar b. R. Ashi said: "I feel that I am unfitted to judge a learned man because I love him as much as I do myself; and no man, of course, can see himself unjust." R. Chanina was accustomed to wrap himself on the Sabbath eve and arising would say: "Come with me and let us go out to meet Queen Sabbath." R. Janai was accustomed to put on good clothes on the Sabbath eve and say: "Come bride, come bride." Rabba b. R. Huna once came as a guest to the house of Rabba b. Nachman. They placed before him three Sh'a of flour made into fat cakes. ('Didst thou know that I waa coming [that thou didst Prepare this] ?" asked R. Huna of his host. Whereupon the host answered: "Art thou then better than the Sabbath concerning which it is written, (Is. 58, 13.) And if thou calleth the Sabbath a delight 4 ~ ' R. Abba was accustomed to buy meat [for the Sabbath] for Girteen Istirithl" from thirteen butchers and [before they came] he placed their money at the door saying to them: "Deliver your orders quickly, deliver your orders quickly [in order to receive the Sabbath in time] ." R. Abuhu was in the habit of sitting on an ivory chair to make a fire for the Sabbath. B. Anan [on Friday, while preparing for the Sabbath] would cover himself with 13 duster [to protect his garments] ; for it wae taught in the school of R. Ishmael: "The garments which a servant wears while cooking for his master, should not be worn when serving the master with a cup of wine at hie table." R. Safra, himself, singed a cow's head [for the Sabbath]. Raba, himself, salted fish. R. Huna, himself, lit the lamps. R. Papa, himself, prepared the wicks [for the oil lamp]. R. Chisda, himself, chopped wood. Rabba and R. Joseph themselves, used to split small pieces of wood [into kindling
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wood]. R. Zeira, himself, lit the kindling wood. R. Nachman b. Isaac was accustomed to place the Sabbath clothes and other things on his shoulder and carrv them in. The things not necessary for-the Sabbath he placed on his shoulder and carried out, saying: "If R. Ami or R. Assi would happen to come to visit me, would I not carry such things for them on my shoulder?" Some say that R. Ami and Assi, themselves, placed things on their shoulders and carried them in and out saying: "If R. Jochanan would happen to visit us, would we not carry things for him in this manner?" Joseph, who honored the Sabbath, had a very rich neighbor. This neighbor was told by the Chaldeans (soothsayers) that all his wealth would eventually be eaten up by Joseph. The neighbor, therefore, sold his estate and with the proceeds bought a large diamond, which he fixed in his turban. One day, while crossing a bridge, a gust of wind blew his turban into the water and a fish swallowed it. This fish [being caught] was brought [to the market] on a Friday. "Who wants to buy fish to-day?" they inquired. They were told to go to Joseph, who honors the Sabbath and usually buys fish that day. So they brought the fish to him and he bought it. When the fish was cut up, the jewel was found and Joseph sold i t for thirteen purses of gold denarim. When that old man met him, he said to Joseph: "He, who lends to the Sabbath (incurring additional expenses in its honor) the Sabbath will repay . " Rabbi asked R. Islimael, the son of R. Jose, "What merited the rich people of Palestine who become so wealthy?" He nnswered thus: "Because they gave their tithes in due season, as i t is said (Deu. 14, 22.) Thou shalt tithe the tithe, i. e., give tithes, in order that thou mayest become rich."" What merited the rich of Babylon [where people are exempt from tithesl?" "Because," said R. Ishmael, "they honor the Torah." "And what merited the rich of other countries that made them so wealthy ?" "Because," said he, "they honored the Sabbath; for R. Chiya b. Abba said: 'I sojourned once with a wealthy man in Ludki, and I saw that they brought before him n golden table carried by sixteen men, and having sixteen silver links depending from it; in these links
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Were fixed bowrs, cups, pitchers and dishes, all filled with various kinds of victuals, and all sorts of rare fruits and spices. When setting the table, they said: Unto the Lord belongs the earth with what filleth it (Ps. 24, 1). And when they removed the table, they said T h e heavens are the heavens of the Lord; but the earth hath he given to the children of men (Ib. 115, 16). I said to him a6y son, how have you merited this prosperity ?' He said to me: ' I was formerly a butcher, and I always selected the finest cattle to be slaughtered for the Sabbath.' I then said to him: 'Happy art thou for being so merited and bIessed be the Lord who hath rewarded thee with all this."' The [Roman] Emperor once asked R. Joshua b. Chanina: "Why have the Sabbath meals a special taste?" "There is," he answered, "a certain flavor in our possession, called Sabbath, which we throw into it and this gives it its taste." "Give it to us," he begged of R. Joshua, whereupon R. Joshua said: "Only him who keepeth the Sabbath, doth it help, but i t doth not help him who 130th not keep the Sabbath!' The Resh Galuthalz said to R. Hamnuna: 'What is meant by the passage (Is. 58, 13.) T h e holy day of the Lord honorable. What does the word honorable signify?" R. Hamnuna said to him: "This refers to the Day of Atonement, on which there is neither eating nor drinking, hence the Torah says that thou shalt honor it with clean clothes!' And thou shalt honor it (Ib.). Rab said: "This is intended to signify that on the Sabbath eve, the meal time shall be earlier than on the week days? Samuel said, however: "On the contrary it is intended to simifv that the meal time should be later tGn ;su~~." The sons of R. Papa b. Abba questioned such as we are, who him : "Born shall have meat and wine every day of the week, distinguish the Sabbath day?" R. Papa replied: "If you are accustomed [to dine] early [on the week days] eat later [on the Sabbath] and if you have your usual meals late. have them earlier Ton the Sabbath~.'~ ' R. Shesheth, in the summer, would cause the Rabbis [who came to listen to his Sabbath lectures] to sit where the sun shone earliest [in order that they might become
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warm and leave early] and in the winter would seat the Rabbis in the shadow, so that they should become cold and very soon rise [to have their meals earlier].ls (Ib. b) R. Hamnuna said : "He who prays on the Sabbath eve and recites the prayer Vayechulu14 (Gen. 2, 1-3) Scripture adds to his credit as if he had been a collaborator with the Holy One, praised be He! in the creation of the world; for it is said (Gen. 2, 1.) T h w were finished, etc. Do not read Vayechulu (were finished) but read it Vayechalu (they kished it) ."I5 R. Elazar said: "Whence do we learn that speaking is equivalent to doing? It is said (Ps. 33, 6.) By the words of God, were the heavens made." R. Chisda said in the name of Mar Ukba: "He who prays on the Sabbath eve and says Vayechulu, mill be escorted by two ministering angels who will put their hands upon his head and will say to him And thy iniquity forgiven (Is. 6, is departed, and thy sin 7):' We are taught that R. Jose, the son of R. Juda, says: "Two ministering angele escort every man on the Sabbath eve to his house. One of them is an angel of good and the other an angel of evil. m e n the man comes home and finds the lamps kindled, the table set and the bed in order, the angel of good says: 'May the coming Sabbath be even as the present,' to which the angel of evil reluctantly is obliged to say Amen! But if all be in disorder, then the angel of evil says: 'May the coming Sabbath be even as the present,' to which the angel of good reluctantly is obliged to say Amen!" R. Elazar said: "A man should alwaya arrange his table for the Sabbath eve, even though he may not be hungry and eat no more than [a morsel] the size of an olive." R. Chanina said: "A man should always arrange his table for the Sabbath eve, even though he need no more than [a morsel] the size of an olive." To drink warm water and to wash on the night following the Sabbath are wholesome. Warm bread on the night following the Sabbath is wholesome. R. Abuhu was accustomed to have prepared for him a fat calf, of which he ate the kidneys (on the night following the Sabbath). When his son Abimi grew up, he said to his father: "Why should you waste
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11.) Woe unto those that rise up early i n fihe morning that they may run after strong drink, etc., And there are harp and psaltery timbrel and flute and wine and their drinking feasts, but the deeds of the Lord, they regard not. Therefore, are m y people led into exile, for want of knowledge." R- Etamnuna said : "Jerusalem would not have been destroyed but for the sin that they ceased to teach small children, for it is said (Jer. 6, 11.) Pour it out over the child in the street. Why pour it out? Because the child i s in Qhestreet [and not in school]." R. Ulla said: "Jerusalem would not have been destroyed but for the sin of being devoid of shame, as it is said (Jer. 6, 15.) They should have been ashamed, bemuse they had committed an abomination; but they neither felt the least shame," etc. R. Isaac said: "Jerusalem would not ha1.e been destroyed but for the sin of making no distinction betnreen great and small, as it is said (Is. 24, 2.) And it shall be with the people as with the prhsl, etc; immediately following which, is written, Empty, emptied out shall be the land." R. Amram, the son of R. Simon b. Abba, in the name of R. Simon b. Abha, who spoke in the name of R. Chanina, said: "Jerusalem would not have been destroyed but for their sin in failing to admonish one another, as it is written (Lam. 1, 6.) Her princes are become like harts that have found no pastur8, i. e., as the harts in a herd walk, one's head between the other's rump, so Israel of that generation pressed their faces into the ground and did not dare to admonish each other." R. Juda said: "Jerusalem would not have been destroyed but for the sin of spurning scholars, as it is written ( I 1 Chr. 36, 16.) B u t they had mocked at the messengers of God, and despired IIis words, and scorned His prophets, until the fury of the Lord arose against H i s people, till there was no remedy." What is meant by Till there was no remedy? R. Juda, in the name of Rab, said: "It means this: 'moever spurns a scholar no for his affliction'" Juda, in the name of Rab, said: "What is meant by the passag (Ps. 105, 15.) Touch not m y anointed, and do m y prophets no harm, i. e., ouch not m y anoirted, reefers to the school children,lTand Do nzy prophets no harm, refers to the scholarq."

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Resh Lakish in the name of R. Juds the Nasi said: "The world would not be amtained if it were not for the breath of [praise coming forth from] the school children." ' T h a t about mine and thine?" said R. Papa unto Abaye. Whereupon Abaye replied: "The breath [of praise] which comes forth from one who might have sinned is not like the breath [of praise] that is uttered by one who is incapable of committing sin." Resh Lakish in the name of R. Juda the Nasi said further: "School children should not be withheld from school even by reaaon of the building of the Temple." Fksh Lakish said to R. Juda, the Nasi: ''Thus have I a tradition from my ancestors, and according to others, from your ancestors: 'Every town which has no school for children will eventually be destroyed! " Rabina said [the tradition was] : "It shall be placed under the ban [until a school is provided]." And Raba said further: "Jerusalem would not have been destroyed were it not because men of faith ceased to exist, as it is said (Jer. 5, 1.) Roam about through the streets of Jerusalem and see now, and notice, and search in its broad places: and i f ye can find one man, i f there be one that ezdcufeth justice, that searcheth for truth, then I shull pardon it." I s it so? Has not R. Ketina said: "Even at the period of Jerusalem's downfall (of her moral decay) men of faith did not fail her, as it is said (Is. 3, 6.) When a man will seize his brother i n the house of his father [saying] thou h a t a nice garment, thou shalt be OW ruler, (Fol. 120a) i. e., things which cause people to hide themselves under cover, like a garment, seem to be well under thy hand (thou art a scholar). And let thC stumbling be under t h y hand, (Ib.) i. e., things of which a man never gets at the true sense unless he first stumbles over it (the Torah) let this be under thy hand; (I'isa) He will lift up his hand on this day, saying I will not be a chief, etc., (Ib.) i. e., the words, H e will l i f t u p his hand, apply to nothing else but t o swearing and so it says (Ex. 2'0, 7.) Thou shalt not lift up t h y hand to rwew in the name of Qod. T .zuin 6e a chief, (Ib.) i. e., I will not be confined in the house of study. And i n my house is neither bread nor clothing, i. e., I master neither Scripture nor Mishnah nor Demara," [Hence it shows that they were

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truthful]. Perhaps in that case, it is different, because if he would say '1 did learn,' people might ask him, 'Tell us what you know?' [Therefore he is bound to tell the truth]. But he might say that he learned and forgot it. [Thus no one will be able to contradict him]. Why does he say that he never knew a thing? [We must therefore, say that they really were trustworthy]. This ic; not difficult to explain. Rab deals with trustworthy men in business affairs and R. Ketina deals with men faithful in affairs of leaming. (Fol. 121a) Our Rabbis taught that a flre once broke out in the court of Joseph b. Simai, at Beth-he'an, and the military camp of Sephoris sent men to extinguish it hecaufie he was the treasurer of the royal administrator. But Joseph did not allow them to do SO on account of the Sabbath.lBBy a miracle it began to rain, and the fire was extinguished. That evening Joseph sent to each man [who came to help him] two Selaim.'o When the sages heard of this thing, they said : "It was not at all necessary to stop them from doing it, because we are taught (in a Xishnah), '\$%en a non-Jew comes to extinguish fire, the owner need not tell him either to extinguish or not to extinguish, because there is no commandment compelling a non-aew to keep the Sabbath."'

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CHAPTER EIGHTEEN
(Fol. 12Ya) B. Jochanan said : "Great is hospitality even more than early attendance at the place of learning, for the Mishnah teaches us: 'For hospitality and for the attendance at the house of study,' putting the two on a par." The Nehardaen and R. Dimi said that hospitality is a greater virtue even than to visit a place of study, for the 31ishnah mentions "hospita1ity'"rst and then "attendance at the place of study." R. Juda, in the name of Rab, said: 'TIospitality ie a greater virtue than receiving the SheclCim, for it is written (Qen. 18, 3.) And he said, TJy Lord, i f now I have found favor <n thine eyes, pass not away, I pray Thee." R. Elazar said: "Come and see, that the nature of the Holy One, praised be He! is unlike that of frail man! The nature af a frail man is that an insignificant person would not dare say to a great man 'Stay here until I return,' whereas to the Holy One, praised be He! Abrham said, My Lord, i f

198
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wages and asked him: When I told thee that I had not the money to pay thy wages, what didst thou suspect me of?' The man aaid: 'I thought perhaps thou hadst come across a bargain and hadst paid out all thy ready money.' 'And when thou asked me to give thee thy money's worth in cattle and I answered thee that I had no cattle, of what didst thou suspect me then?' 'I thought perhaps thou hadst leased it to others and couldst not touch it.' 'And when I said to thee I have no fruit, of what didst thou suspect me then?' 'I thought perhaps thou hadst not vet paid the tithe^.^ 'And when I said to ihee that I have no furniture, of what didst thou suspect me then?' 'I thought perhaps thou hadst dediccited all thy possessions unto Heaven,' Then said the master: 'I swear to thee, that such was really the case; I had made a vow to give away all my possessions because my son Hurkanius did not want to study the Torah. Afterwards, when I came to my associates in the South, they released me from my vow. And as thou didst judge me with favor, so may God judge thee favorably." (Fol. 129b) R. Kachman b. Isaac in the name of Rabba b. Abuhu, who speaks in the name of Rab, said: "All that is mentioned in the chapter of reproof3 may be done for a woman in confinement on the Sabbath, as it is said (Ez. 16, 4.) And as for thy birth, on the day thou was2 born, thy navel was not cut nor wasf thou washed in water to be cleansed, and thou vast not rubbed with salt, ROT wrapt in swaddling clothing, i. e., And as fw thy birth, on the day thou wast born, from this we may infer that one may assist in the birth of a child on the Sabbath; Thy navel waa not cut, we infer that the navel may be cut on the Sabbat.h. Nor wast thou washed in water, we infer from this that a child just born may be washed on the Sabbath. And thou wert not rubbed with salt, we infer from this that a child just born may be rubbed with salt on the Sabbath. Nor wrapt in waddling clothes, we infer that a child just born may be wrapt in clothes on the Sabbath.

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CHAPTER NINETEEN
(Fol. 130s) We are taught that Rabban Simon b. Gamaliel says: "Every commandment which Israel took upon themselves with joy as for instance, circumcision, concerning which it is written (Ps. 119, 162.) I anz rejoiced oaer Thy promise, is still observed with joy; but all such commandments which were received with discord, as for instance, the law of incest, concerning which it is written (Num. 1 1 , 10.) And Moses heard the people weep accor_ding to their families, i. e., on account of the family establishments (intermarriages), is still observed reluctantly; for there is no marriage contract at which the parties do not quarrel." C ' Ve are taught that R. Simon b. Elazar said : "Every commandment for which Israel was ready to die [when a prohibitory decree was promulgated for its observance] as for instance the decree of idolatry and Milah (circumcision) are still punctually observed ; but all those commandments for which Israel was not ready to die, as for instance Tephilin, are but feebly observed nowadays; for R. Janai said, 'Tephilin requires a clean body such as Elisha, the man of wings, possessed."' What is meant by a clean body? Abaye said, "It means literally a clean body." But Raba said, "Not to become drowsy while wearlng the Tephilin." And why vas he called the man of wings? The government of Edom had once decreed against Israel, that whoever would wear Tephilim on his head, would be punished by piercing out his marrow. Elisha put on his Tephilin and went out on the street. A Quaestorl saw him [wearing the Tephilin] and Elisha fled before him. The officer pursued him. When he was caught, R. Elisha removed them from his head and kept the Tephilin in his hand. "What have you in your hand?" was the Quaestor's question? "Wings of a dove," replied Elisha. The Quaestor stuck out his hand to investigate and he found them to be wings of a dove; therefore he was called 'Elisha, the man of the dove wings.' Why did he choose to say wings of a dove? Because Israel is likened to a dove, as it is said (Ps. 68, 14.) The wings of the dove covered with silver and her pinions shining with flam6ng gold, i. e., just as the dove defends herself with her wings [not with

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her beak] so does Israel defend itself by its Torah. (Fol. 133b) We are tacght: He L my God and I will beautify Him (Ex. 15, 2), i. e., beautify yourself before Him with commandments; make a beautiful Succah, a beautiful Lfulab (palm tree on Tabernacles), a beautiful Sophar (kornet), beautiful Tzitzith and a beautiful Torah, and write the Torah with good ink, with a good pen, with an artistic scribe, and wrap it around with handsome ribbons. Abba Saul said: "I will beautify IIim, means just as H e is merciful and gracious, so shalt thou be merciful and gracious." (Fol. 134a) Abaye said: "'Eily mother told me that if an infant appears red all over his body, it is a sign that the blood is not absorbed within the organs of the body, and hence circumcision should be postponed until the blood be absorbed within him. If an infant has a yellow or greenish appearance, i t is a sign that he is impoverished of blood and circumcision should be postponed until he becomes richer of blood, for it was taught that R. Nathan said: 'I once went to the sea towns and there appeared before me a woman whose first and second sons both had died in consequence of circumcision. She brought to me her third son and when I looked at him, I noticed that he was quite red. I told her to postpone [the circumcision] until the blood should be absorbed within him. She did so and then circumcised him, and the child lived. The child was then named after me 'Nathan, the Babylonian.' At another occasion, I came to the country of Cappadocia and there appeared before me a woman whose first and second sons both had died in consequence of circumcision. And the third she brought to me. Noticing that he had a greenish appearance, I looked a t him and said that he did not have [sufficient] blood for circumcision, so I told her to wait until the child should have sufficient blood. She did so, and the child was circumcised and lived. She named him after me and called the child 'Nathan, the Babylon-

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CHAPTER TWENTY
(Fol. 138b) Rab said: "There will be a time in the future when the Torah will be :orgotten by Israel, as it is said [Deu. 28,

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9 . 2'hen will the Lord 9.ender wonderful thy plagues. I do not know what the word Hafla'ah (wonderful) means. But when it is said (Is. 29, 14.) Therefore, behold, I will do yet further a marvelous ulork with the people doing wonder on wonder (Haflei Vafele); so that the wisdom of their wise men shall be lost and the understanding of their prudent men shall be hidden. I understand that Ilafla'ah refers to the Torah." Our Rabbis taught: When our Rabbis entered the Kerem (college) of Jamnia, they said: 'There will be a time when the Torah will be forgotten by Israel, as it is said (Amos 8, 1 1 . Behold, days are coming, saith the Lord God, when I will send a famine i n the land; not a famine for bread, nor a thirst for water, but to hear the words of the Lord. And they will wander about from sea to sea, and from the North even to the East, they word of the Lord; will roam about to seek t7~e but they shall not find it. T h e words of the Lord, alludes to Halacha (laws) ;The words of the Lord, refers to the end of the exile (Messiah) ; by T h e word of the Lord, is meant Prophecy." We are taught that R. Simon b. Jochai said: "God forbid that the Torah be forgotten by Israel, for it is said (Deu. 31, 21.) For it shall not be forgotten out of the mouth of their seed. How then can the previous passage, They will roam about to seek the word of the Lord, but they shall not find it, be upheld? It means they shall not find a perfect uncontested Halacha; nor a Mishnah beyond refutation any longer in one place." (Fol. 139a) We are taught that R. Jose b. Elisha said: "If thou seest a generation in which many troubles come, go and inoestigate the Judges of Israel, for it is said (Micah 3, 9 . ) Hear this, I pray you, 0 ye heads of Jacob, and ye princes of the house of Israe2, that abhor justice, and make crooked all that is stmight. And it is further written; They built u p Zion with bloody guilt, and Jerusalem with urrong. Her chiefs judge for bribes, and her priests teach for reward, and her prophets divine for money, and yet will they lean upon the Lord, etc. They are all wickea, yet they all lean upon Him who created the world with his command. Therefore will the Holy One, praised be He! bring upon them three misfortunes for the three sins of which they are guilty; as it is said (Ib. ib. 12.)

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T h a 8 f m for Your sake, shan Zion be ploughed u p as a field, and Jerusalem shall become ruinous heaps, and the mount of the house, forest-covered high places. And the Holy One, praised be He! will not cause the Shechina to rest in Israel until such wicked judges and officers shall be destroyed from Israel, as it is said (Is. 1, 25.) A n d I will turn m,y hand against thee, and purge away as with lye thy dross, etc. And I will restore t h y judges a8 at the first, and t h y counse2lors as at the beginning." Ulla said: "Jerusalem will not be redeemed except through righteousness, as it is said (Ib. ib. 27.) Zion shall be rdeemed through justice, and her converts through righteousness." R. Papa said: "When the haughty w i l l cease to exist, then the magicians (Sadducees) will cease; when the corrupt judges will cease, then also will the bribed officers cease to exist. When the haughty will cease, then will the magicians cease to exist, as it is said (Ib. ib. 25.) A n d I will purge away, as with lye thy dross etc. When the corrupt judges will cease to exist, then also will the bribed officers cease, for it is written (Zeph. 3, 15.) T h e Lord hath removed t h y punishment, he hath cleared away t h y enemy? R. Malai, in the name of R. Eliezer, the son of R. Simon, said: "What is meant by the passage (Is. 14, 5.) Broken hath the Lord the staff of the wicked, the sceptre of rulers? T h e staff of the wicked, refers to the judges who make themselves a staff (of support) to their sextons; T h e sceptre of rulers, refers to the learned men that are in the families of the wicked judges."= Mar Zutra said: "This refers to teachers who give instruction in communal lams to ignorant disciples, who afterwards become judges [incapable of judging rightfulljr] . " R. Elazar b. Malai, in the name of Re& Lakish, said: "What is meant by the passage (Is. 59, 3.) For your hands are defiled with Blood and your fingers with iniquity; your lips have spoken faTsehood, and your tongue uttereth deception? For your hands are defiled with blood, refers to the judges. A n d your fingers with iniquities, refers ta the scribee of the judges [who write false documents] Y o u r lips have spoken falsehood, refers to the attorneys [who teach people to plead falselyl. And your tongue uttereth deception, refere to the litigants themselv~e."
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R. Malai, in the name of R. Isaac, said further: "Since the day when Joseph departed from his brothers, he tasted no wine, as it is written (Gen. 47, 26.) And on the crown of the head of him who was separated from his brothe?." R. Jose b. Chanina said: "The brothers of Jc-seph also did not taste wine, for it is said (Ib. 43, 34.) And they drank and were merry with him. We infer that without him they did not drink." But the former (R. Malai) ho:ds this refers to being dmnk but not to tasting. R. Malai further said : "As a reward [due to Aaron] for, And when he sees thee, he shall be glad in hC heart (Ex. 4, 14), he was given the Choshen Eamishpat2 on his heart."

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CHAPTER TWENTY-TWO
(Fol. 145b) R. Chiya b. Abba and R. Assi were once sitting before R. Jochanan, while R. Jochanan took a nap. R. Chiya b. Abba asked R. Assi: "Why were the fowls of Babylon so fat?" R. Assi answered him: "Why? Go to the desert of Aza (in Palestine) where I will show thee still fatter ones." Again asked R. Chiya b. Abba: "Why are the Babylonians so joyous during the festivals?" "Because," answered he, "they are poor.'" "Why are the disciples of Babylon so we11 dressed?" inquired R. Chiya b. Abba again; "Because," said R. Assi, "they are not so well versed in the Torah as are the Palestinian scholars [and are therefore well dressed to command respect]." "Why do the Babylonians appear to be filthy ?" "Because," answered R. Assi, "they eat abominable and creeping things.'j2 At that moment R. Jochanan awoke and said to them: "Youngsters! Hare I not warned you [to keep in your mind the assa age] (Pr. 7 ' , 4.) Say unto wisdom, thou art my sister, which means, if a thing is as certain to thee as the fact that thou canst not marry thine own sister, then eay it; otherwise, thou shalt not say it." "Let then the master explain to us some of the above matters," said they. Whereupon R. Jochanan said: "The reason why the fowls of Babylon are so fat is, because they were never driven away from their homes, as it is said (Jer. 48, 11.) Mo'ab was never
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2 ) The brem.tpl&er of J u d g l m d (Bee Ex 28, 29) I) During &he enltlne year they h o e llttle to eat or drink but haqe to work hard, while during the festlvais they eat and drink and rest, and therefore bhey take adnamt%!e of it. 2) All thlngs w h ~ h are ritually unclean ~f eaten affmt strongly a h t e cluaraoter as well a s the aPPB&mnce, rn fs written ['Lev. 111. And ge shall not m a k e yourselves wnctean ~ 4 t h them, that you shall Be &Pled thereby.

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from youth, and he was resting on his lees, and was not emptied from vessel to vessel, and had not gone into ezile. And whence do we know that the fowls of Palestine were driven from their homes? We are taught that R. Juda said: 'For fifty-two years was the land of Judea isolated so that no man passed through it; as it is said (Ib. 9, 9.) For the mountaim will 2 taka up a and waiziltg, etc', but the fowL the heavens and the earth are fled; they are gone away, i. e., the numerical value of the word Beherna (beast) is fifty-two.' R. Jacob, in the name of Jochanan said: 'All of these came back [to their homes] except only the Caiias (tunny fish,' for Rab said that the places of Babylon furnished the water for En-Eitam [by underground pipes and all the fish returned through these pipes] but the tunny-fish, because of its soft backbone, was not able to swim uphill." "The reason that the Babylonians are so joyous during the festivals is because they were not included in the curse which Hoshea pronounced, (Hash. 2, 13.) And I will cause to cease all her her festivals, her new moons and her Sabbath and all her appointed feasts~~d it is written (Is. 1, 14.) Your new moons and your appointed feasts m Y soul hateth. They are become a burden unto me!'' What is meant by They are become a burden unto me? R. Elazar said: "Thus said the Holy One, praised be He ! 'It sufficeth not that Israel sins so much against me, that they trouble me to tell them which hard punishment I should inflict Upon them.'" R. Isaac said: 'There is not a single festival in Palestine in which reconnoitering troops did not come to Sephoras [and therefore enjoyment was difficult]." R. Chanina said: "There is not one single festival in Palestine in which a general with his suite and strapbearer [of the Romans] did not come to Tiberia." And the reason that the Babylonian scholars are well-dressed is because they are all strangers. This is what people home my name [will give me my ,y, position] ; abroad, my dress."' (Pol. 146a) I n the future, shall Jacob yet take root; Israel shall bud altd bloosom (1s. 27, 6). R. Joseph recited a Baraitha that this refers to the Babylonian scholars, who fashion

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blossoms and flowers for the Torah (revive learning) .' (Fol. 147b) R. Chelbo said: "The wine of the land Perugitha4 and the baths of the Lake of Dimsith ruined the ten tribes of I~rael."~ R. Elazar b. Arach once happened to be there, and he indulged in those luxuries to such an extent that he forgot his learning and upon his return, he wanted to read the verse (Ex. 12, 2.) Hachodesh Haze Lachem (this month shall be unto you), instead of which, he read Hacharash Haya Libam (deaf were their hearts).O The Rabbis prayed for his return unto the Torah, and EO i t was. This is meant when we are taught that R. Nehorai said: "Go into exile only in a place of Torah; say not that the Torah will follow thee, or that thy colleagues will preserve it for thee. And do not-depend upon thine own acquired knowledge." It is taught that his real name was not R. Nehorai but R. Nechemia, and according to others, R. Elazar b. Arach, and the reason he was called Nehorai is because he enlightened the eyes of the sages with [his methods of explaining] the Halacha.

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CHAPTER TWENTY-THREE
(Fol. 149 b) R. Jacob, the son of R. Jacob's daughter, said: "He who causes his friend to be punished on his account, will not be permitted to enter into the abode of the Holy One, praised be He!" Whence does he learn this? Shall we assume that it is from that passage ( I King 22, 20.) And the Lord said, Who will persuade Achab, that he may go up and fall at RamotbGilead. And one said, i n this manner, and another said, in that manner. And there came forth a spirit, and placed itself before the Lord and said, I will persuade him, etc. And he (the spirit) said, I will go forth, and I will be a Eying spirit i n the mouth of all his prophets. And He said, Thou wilt persunde him, and also prevail; go forth and do so. It was asked who the spirit was, and R. Jochanan answered: "It was the spirit of Naboth, the Yizre'elite? And what is meant by go forth [which the Lord said to the spirit] i. e., go forth from
~hts suDports the apinfon of 22. Joehsnan who said *hat the schdars of Bslbylan were real seholans dres,sed is because of being in .a d n p g e place. for being r) A in Northern Palestine known for xts gwd wine. ,ten trlhes gp& B-use indm,lging in muah pleasure ds detrimmtsl to spintnd weIfam mad a) thdr 'time in suoh plt?asUres He forgot ithe ~i1pLabet ,and t h e r e f m m d a DaZeth far a Reish, and 5 Beith for a Cheth. s) 71 See 1 K l n p 2 1 .

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my abode [because of the punishment caused to Achab]. Is it not possible that the reason for expelling the spirit was because it was a false spirit, as it is written (Ps. 191, 7.) H e that spealceth falsehood shall not succeed before nzy eyes. We must therefore say ihat the opinlon is derived from this passage (Pr. 1'7, 26)) T Opunish [through him] even the just [who is only the cause] is not good.' What is not good is certainly evil, hence it is written (Ps. 5, 5.) For thou art not a God that hath pleasure in wickedness; evil cannot abide with Thee, i. e., since Thou, God, art right, evil cannot remain in Thy abode. (Fol. 150a) Is then speaking of things [other than business] prohibited on the Sabbath? Behold, R. Chisda and R. Hamnuna say that we are allowed to bespeak charity disbursements on the Sabbath; R. Elazar said, in the name of R. Jochanan: "It is permissible to decide upon the amount of charity, to be distributed among the poor." R. Jacob b. Ida, in the name of K. Jochanan, said : "One is permitted to remove debris on the Sabbath in order to save a life, or for the benefit of s community, and we may assemble on the Sabbath in the synagogues in order to watch over the public affairs." And R. Samuel b. Nachmeini, in the name of R. Jochanan, said: '<One is allowed to visit the theatres and circuses and exchanges on the Sabbath if it is to protect the community's welfare." At the school of R. Menashe, it was taught: "Betrothal of daughters may be discussed on the Sabbath, and the advisability of schools and a profession for a child may be deliberated on the Sabbath." [Hence it is permitted.] The passage says (Is. 58, 13.) By not fob lowing thine own business, and speaking ( v a i n ) words, i. e., thine own business you may not discuss on the Sabbath, but the business sanctioned by Heaven, may be discussed. (Ib. b) Our Rabbis taught that it happened once that the fence of a field belonging to a pious man broke down, and when he was about to fix it, he recollected that it was on Sabbath; so he left it [unmendedl. A miracle occured and a caper-bush sprouted forth in the field out of which the pious man and his household derived their maintenance. ( ~ 0 1 . 151b) It was taught in a Baraitha that R. Simon b. Elazar said: "As long as thou hast with whom to practice

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charity; as long as thou hast the opportunity and as long as it is in thy power, do it! For Solomon in his wisdom said so (Ecc. 12, 1.) But remember also thy Creator in tibe days of thy youthful vigor, while the evil days are not yet come. This refers to old age; And those years w i l l draw nigh of which thou w i l t say, I have no pleasure in them, refers to the days of Messiah when there will be neither rewards nor punishment." This differs from the opinion of Samuel, who said that there is no difference between the present world and that of the time of Messiah, except the subjugation of the exile which will not then exist, for it is said (Deu. 15, 11.) For the needy will not cease out of the land. We are taught that Rabban Gamaliel, the Great, said: "JJ'hat is meant by the passage (Deu. 13, 18.) And He will grant thee mercy, and will have mercy upon thee? It means to imply that whoever has mercy upon creatures, mill be granted mercy from Eleaven, but whoever has not mercy upon creatures, will not be granted mercy from Heaven." We are taught that Rabban Simon b. Gamaliel said: "For a baby, one day old, if it fitill have life, it is allowed to violate the Sabbath if necessary, for the Torah said, 'You may profane one Sabbath on his behalf, in order that he may be preserved to keep many Sabbaths.' No one is however allowed to profane the Sabbath for the sake of David, the King of Israel, if dead; for as soon as a man dies, he is freed from the commandments." This is in accordance with the saying of R. Jochanan: "It is written (Ps. 88, 6) Free among the dead, i. e., as soon as a man is dead, he is free from all commandments." Again it was taught that R. Simon b . Elazar said: "A live baby, even but one day old, need not be watched for fear of an a 6 tack by a cat or a mouse; but Og, the King of Bashan [although the largest man in the world] if dead, must be watched for fear of an attack by a cat or a mouse, for it is said (Gen. 9, 2.) And the fear of you and the dread of you, shall be, i. e., as long as a man (sllall be) his fear will be thrown upon the beasts, but when dead, the fear of him

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unless the man looks like a beast, For it is aaid (Ps. 49, 21.) Nevertheless man i n (his) splendor endureth not; he is like the beasts (that) perish." (Fol. 152s) Rabbi said to R. Simon b. Cha. Iafh: "Why were we not permitted to see you on the festival day, as mv ancestors were accustomed to receive thy ancestors ?"lo Whereupon he answered: hillocks became mountain~us.~~ Those that were intimate and friendly, have become e~tranged,'~ twohave become three." And when the doors on the streets will bd locked, while the sound of the mill becometh dull, and man riseth u p at the voice of the bird, and all the daughters of song are brought low (Ecc. 12, 4). And when the doors on the streets will be locked, refers to the organs of the extremities; While the sound of the mill becometh dull, i. e., when the stomach fails to grind; And man riseth up at the voice of the bird, i. e., when man becomes so weak that even the sound of the bird's voice disturbs his sleep; And all the daughters of song are brought low, i. e., when even the loud voices of the singers and songstresses seem to him but as a whisper. Barzilai, the Giladite, also said the same unto David (I1 Sam. 19, 36.) I a m eighty years this day; can I discern between good and evil? From this, we learn that the mind of a very old man changes [and cannot distinguish]. Or can thy servant taste what I cat or what I drink? (Ib.) From this, we learn that the lips of the old become lax (to taste). Or can I listen yet to the voice of the singers and songstresses? From this, we learn that an aged ear can barely hear. Rab said: "Barzilai, the Giladite, was a liar; for there was a male servant at the house of Rabbi, who was ninety-two years old, and would taste all the dishes [prepwed for the house]." Raba said : C'Barzilai, the Qiladite, was excessively ~rofligate,and whoever is excessively profligate becomes old rapidly." It was taught that R. Ishmael, the son of G. Jose, said: "The older the disciples of
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Tbts refers to old aga The road looks like 8 steep hill. inlends beccrms &ran&,&. and the CI. t& must be msisted by a staff. 12) ~ h l srefers to either the m l y that beaome estranged when age appeans, or to the p~ file. rappear -ally m i b L e when nvpn i s Young, but which a P m 1naaceasibl.a when old, because W n ( 1 1

the wise grow, the more wiodom they acquire; for it is written (Job 12, 11.) So is with the ancients, wisdom; and with length of days understanding. As to the ignorant, the older they grow, the more foolish they become; for it is said (Job 12, 20) He removeth the speech from t m t y speakers, and taketh away the intelligence of the aged." Also when men will be afraid of e v e y elevation (Ecc. 12, 5), i. e., even a hillock appears to old men a mountain top; And are terrified on every way (Ib.). When they (the old) walk on the way, their hearts are full of fear; And the almond-tree will blossom (Ib.). This refers to the coccyx that gives way on account of age; And the locust will drag itself slowly along, refers to the rump of old men [which feels heavy] ; And the desire will gainsay compliance, refers to the lust which dieappears in the aged. R. Cahana was arranging collections of passages before Rab and when R. Cahana reached to the above passage, Rab gave a longruffering sigh, R. Cahana remarked : 'We understand from this that Rab had lost the feeling of youth'' (and coming to this passage, he felt everything applicable to himself and therefore groaned). R. Cahana said: 'What is meant by the passage (Ps. 33, 9.) For He spoke, and it came into being. This refers to a wife; He commanded, and it stood fast, refers t o :hildren." Atso when. men w01 be afraid of e v e y a7eoation (Ecc. 12, 5 ) , i. e., even a hillock looks to him (the aged man) like the highest mountain. And are terrified on e v e y way (Ib.); when he walks on the road it (the road) becomes for him full of terrors. Because man goeth to his eternal home. (Ib.) R. Isaac said: "This teaches us that to every righteous person will be given a awelling in accordance with his merits in the wcrld to come; this may be likened to 8 mortal king who enters a city with his servants. When they enter, a l l are compelled to pass through the same gate, but when night comes, each one is given a berth in accordance with his raLk." R. Isaac said further: ''The worm is as painful to the dead body as a needle in sound flesh, as it is said (Job 14, 22.) Bub his body on him, feeleth pain." R. Chisds said: UThe soul of a man mourns for him the first seven days after his death, as it ie

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said (Ib.) And X O sod will moarfi for him; and it is written (Gen. 50, 10.) And he made for his father a mourning of seven days." R. Juda said: "If a man dies and leave8 none to mourn his death, ten men shall go to his place [where he died] and sit there [seven days]." I t once happened that a man, in the neighborhood of R. Juda, died, and left none to mourn his death; so R. Juda went there every day with ten men and sat in the place where he died. After seven day8 [the spirit of the dead person] appeared to R. Juda in a dream and said to him, '%&Yest thou be as comforted as thou didst comfort me." (Ib. b) R. Abuhu said: m a t e v e r is said in the presence of a dead body, he knows until the closing of the tomb." Concerning this there is a difference of opinion between R. Chiya and R. Simon, the son of Rabbi. One said that the dead knows "until the closing of the tomb" and the other said, "until his body is consumed." The one that said until the body is consumed derives it from the passage (Job 14, 22.) But his body on him feeleth pain [proving that as long as the body exists i t feels]. The other who said, until the closing of the tomb, derives it from the following passage (Ecc. 12, 7.1 When the dust will return to the earth as it was [showing that as soon as it is buried, knowledge ceases]. Our Rabbis taught: "And the spirit will return unto God, who gave it (Ecc. 12, 7), i. e,, return [the soul] to Him just as He gave it to you. He gave it to you, purified; return it purified. This may be likened unto the mortal king who distributed clothes to each of his servants. The wise among them folded and put them into a box. The foolish among them put them on and performed their daily work in them. On a certain day, the king demanded the return of these clothes. The wise men returned their clothes clean and premed, but the foolish returned them in 8 dirty and worn condition. The king was pleased with the action of the wise men, but was full of fury at the fools. He thereupon ordered that the clothes of the wise be stored a d that they themselves depart in peace, but the clothes of the fools were to be laundered and they themselves be sent t o primn. So doeth also the Holy One, praised be He! Concerning the bodies of the righteoue, He saith (Is. 67, 2.) He shdz come (to hG Father) C peace; they shall repose

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i n the;?. resting ptace; and concerning their souls He saith ( I Sam. 25, 29.) Y e t will the soul of m y Lord be bound i n the bond of life with the Lord, thy God. Concerning the bodies of the wicked, He saith (Is. 48, 22.) There is no peace, saith the Lord, unto the wicked, and concerning their souls, He saith (I Sam. 25, 29.) And the souls of thy enemies will He h w l away, as out of the. sling." We are taught that R. Eliezer said: "The souls of the righteous are reserved underneath the throne of the Divine Majesty, as it is written (Ib.) Y e t will the soul of my Lord be bound in the bond of life, while the souls of the wicked are becoming more and more greasy, as it is said (Ib.) And the soul of thy enemies will He hurl away, as out of the sling." Rabba asked of R. Nachman: "How is it with the souls of the average persons?" R. Nachman replied: " I might have died without telling you this thing. Thus said Samuel: 'The soula of both, the average and the ~ i c k e d are given over to the angel Dumah; the former, however will have rest while the latter will have no rest at all."' R. Mari said: "In the future, the bodies of the righteous will turn to dust, for it is written (Ib.) Where the dust will return t o Ihe earth as it was." m e r e were grave-diggers who dug in the earth belonging to R. Nachman and were rebuked by R. Achai b. Yashia [whose grave the diggers molested.] They came and said to R. Nachman: "We were rebuked by a man." R. Nachman went there and asked him: ",Who are you, master?" He responded: Y am Achai b. Yashia." "Has not R. Mari said that, 'In the future, the bodies of the righteous will return unto dust?'' said R. Nachman [and why therefore, is your body preserved]. 'Who is Mari? 1 know him not," said the dead one. '3ut," again said R. Nachman, "this is the passage, When the dvst will return to the earth as it was." The dead responded : "He who read with thee Ecclesiastes did not, however, read with thee Proverbs, where it is written (14, 30.) But jealovsy is the rottenness of the bones, which means that [only] he who has jealousy in his heart, his bones shall rot after death," Thereupon R. Nachman tried to fee1 rthe substance of the dead bodvl and he found it to be a real substance. R. Nachman then said to him :".bt the m ~ t e r go

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to his home." The dead responded, saying: "Thou shoviest that thou hast not even read the Prophets, for it is written (Ez. 37, 13.) And ye shall know that I am the Lord, when I open your graves, and when I cause you to come u p out of your graces, 0 m y people." "But," said R. Nachman, "it is written (Gen. 3, 19.) For dust thou art, and unto dust shalt thou return." Whereupon the dead explained to him, saying: "This is meant for one hour before the arrival of the final resurrection of the dead [that all dead will return t o clay] . " (Fol. 143a) There (in the Mishnah) we are taught that R. Eliezer said: "Repent one day before thy death." His disciples asked R. Eliezer: "Does a man know on what day he will die (in order to repent before that day) ?" Whereupon R. Eliezer said to them: "So much the more let him repent today, lest he die to-morrow; doing thus it will be found that he will repent every day of his life." Thus a!so said Solomon in hie wisdom, (Ecc. 9, 8.) A t all times, let thy garments be white, and let oil not be wanting on thy head. R. Jochanan b. Zakai said: "This mag be likened unto the king who invited his attendants to a banquet, but did not set an exact hour. The wise among them dressed themselves and stood ready in front of the palace, for they said: 'In a king's house, nothing is missing, [we might be called any moment].' The fools, however, went about their business saying, 'Can then a banquet be given without preparation for it?' Suddenly the king called in his attendants. The wise went in attired becomingly, but the fmls entered wearing their working clothes. The king being well-pleased with the wise and angry at the fools, said: 'Those that are properly attired for the banquet shall sit down at the table, and eat and drink; but those that are not properly attired, shall stand and look on.'" The son-in-law of R. Meier, in the name of R. Meier, said that if they were waiting on those who were at the table [there would be no shame]. "But," eaid he, "both parties will sit down at the table, and while one wi!l eat, the other will hunqer; while one will drink, the other will be thirsty, as it is said (Is. 65, 13.) Thus hath the Lord Eternal said, 'Behold, my servants shall eat, but ye shall be thirsty; behold, my servants shall rejoice, hut ye shall be _made ashamed."' The passage can be
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explained in another way: at all times let thy garments be white, refers to Tzitzith, and let oil not be wanting on thy head, refers to Tephilin.

CHAPTER TWENTY-FOUR of the house of the Prince of the Exile:

(Fol. 155%) R. Jonah expounded in front

"What is meant by the passage (Pr. 29, 7.) The righteous considereth the cause of the indigent, i. e., the Holy One, praised be He! knoweth that a dog has not enough food and therefore ordained that the food shall remain in his stomach (undigested) for three days." (Fol. 156a) It was written in the memorandum of R. Joshua b. Levi: "He who was born on the first day of the week, will be a man in whom not one thing will be found." What does "not one thing will be found" mean? Shall I say [that it means] he will not possess one good thing? Has not R. Ashi said: "I was born on the first day of the week," [and he surely possessed many good things]. Shall I say, on the other hand that there will not be found one bad thing in him? Behold, R. Ashi said: "I and Dimi b. Kakuzita were both bcrn on the first day of the week, yet I am a chief [of an Academy] while he is a chief of thieves!" We must therefore, say [that he means this] : He will be either entirely good or grossly bad, because light and darkness were created [on the first day of creation]. He who was born on the second day of the week, will be a quarrelsome man, for on the second day of the week, the division of water took place [which shows disagreement]. He who was born on the third day of the week will be rich and of a voluptuous disposition, because all grass came forth on the third day of creation [which are abundant in number but without distinction]. He who was born on the fourth day of the week, will be a scholar and a bright man, because on this day the luminaries were hung up in heaven. He who was born on the fifth day of the week, will be 8 charitable man, because on this day the fishes and the fowls were created [which do not work for their maintenance, but are supplied by God]. He who was born on the Sabbath eve will be a zealous man and R. Nachman b. Issac said: "He will be zealous in the execution of religious duties" [because on the Sabbath eve everybody works in honor of the

Sabbath]. E e who was born on the Sabbath will die on the Sabbath, because the Sabbath was violated on his account when he was born. Raba b. Shila said: "He will be called the great and pious man." R. Chanina said [to his disciples who recited this before him] : "Go and tell the son of Levi that not the day's ~ l m e [has t influence1 but the constellation of the hour [of birth].' He who was born during the hour in which the Sun serves, will be a bright man; he will eat and drink of his own [like the sun which encroaches upon none] ; he will not be able to conceal his secrets, neither will he be successful in stealing. He who was born during the hour in which the planet Venus serves, will be rich and of a voluptuous disposition, because to that planet the fire was attached [and this man will also be of hot temper]. He who was born during the hour in which the planet Mercury serves, will be an intelligent and wise man, because that planet is the secretary of the Sun. He who was born during the hour in which the Moon serves, will be burdened with sickness; he will build and destroy, destroy and rebuild; he will eat not of his own and drink not his own [like the Moon which has no light of her o m ] and he will be able to conceal his secrets. He will be successful also in stealing. He who was born during the hour in which the planet Saturn serves, will meet disappointment in all of his expectations; and according to some, whatever others will plan against him, will turn to naught. He who was born during the hour in which the planet Jupiter serves, will be a righteous person.9 Ahd R. Nachman adds: 'He will be righteous in religious duties.' He who was born during the hour in which the la net Mars serves, will be a man whose occupation is to shed blood." R. Ashi said: [He will be] "Either a sergeant or a thief, or a butcher or a Mohel." Rabba said: "I was born during the hour in which the planet Mars serves." Abaye said to him: "The master indeed is like one of them, for thou punisheth those who violate thy orders." R. Chanina said: r'According to the destinies is a man's wisdom and according to the destinies are his riches and Israel is not dependent on nativity."

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CHAPTER ONE

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(Fol. 2s) me find that the Temple is sometimes called Jfishkan and that the Tabernacle is called Mikdash. It is quite right that the Temple is sometimes called Mishkan, for it is written (Lev. 26, 11.) And I will set m y Mishkan (Tabernacle) among yo^.^ But whence do we infer tlmt the Tabernacle is called Ilfikdash? Shall we assume it from this passage (Num. 10, 21.) And then set forward the Kehathites, the bearers of the Nikdash (Temple); and the others set up the Mishkan (Tabernacle) until they come. This referred only to the ark [and not to the Temple]. But this we learn from (Ex. 25, 8.) And they shall make me a Mikdash and I will dwell i n the midst of them, [referring C o the Tabernacle]. (Fol. 38) People say: "A pot that belongs to partner8 is neither cold nor warm." (Fol. 13b) R. Acha, the son of R. Chanina, said: "It is revealed and known to Him who spoke and created the world, that there was none like R. Meier in his generation [in wisdom and learning] ; why then did they not determine the Halacha (Law) according to his opinions? Because his associates were unable to fathom his ultimate conclusion; for he could say of a thing levitically unclean, that it was clean and give reasons that made it appear so; and of a clean thing, he would say it was unclean and give reasons which We are taught that mde it appear "His name was not R. Meier but R. Nehoraja8 Why wae he called R. Meier? Because he caused the eyes of the wise to brighten with his words." Rabbi said: "The reason that I am more acute [in wisdom] than my fellow-students is because 1 have seen R. Meier in the back, [when he mas lecturing]. Had I seen him face to face, 1 would have been still lnors

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1 ) =he treatise of rubi in dwdls upan Community lawe end cantinuihr liu3itwtion.s: Walkin% an tbe sabbath the city limats 1s not pembted t~ exceed m n l a than 2,000 yards on any slde unless an Erub, w n s ~ s t ~ n g oi certain edibles is depsltad beiam the Sabbath to remain in that piece aver (the nemt day, by w h ~ c h aot one M m his abode t o tohad place, and his moveaaemts on the Sabbath are measured from that dmosntory as the mgalding m m u n l t y limiltatdom see Cba;pher two,N o t e 6 . $ . e &turn tense The Tabernaole bad already barn $a exd5Wuce liut $bat Itrime, it thWefoIW @JustrelBt s) te the T m l e 8 Nellora msalurP "brigbh"

Sabbath]. R e who was born on the Sabbath will die on the Sabbath, because the Sabbath was violated on his account when he was born. Raba b. Shila said: "He will be called the great and pious man." R. Chanina said [to his disciples who recited this before him] : "Go and tell the son of Levi that not the day's planet [has influence] but the constellation of the hour [of birth] .l B e who was born during the hour in which the Sun serves, will be a bright man; he will eat and drink of his own [like the sun which encroaches upon none] ; he will not be able to conceal his secrets, neither will he be successful in stealing. He who was born during the hour in which the planet Venue serves, will be rich and of a voluptuous disposition, because to that planet the fire was attached [and this man will also be of hot temper]. He who was born during the hour in which the planet Mercury serves, will be an intelligent and wise man, because that planet is the secretary of the Sun. He who was born during the hour in which the Moon serves, will be burdened with sickness; he will build and destroy, destroy and rebuild; he will eat not of his own and drink not his own [like the Moon which has no light of her own] and he will be able to conceal his secrets. He will be successful also in stealing. He who was born during the hour in which the planet Saturn serves, will meet disapand pointment in aU of his expe~tations,~ according to some, whatever others will plan against him, will turn to naught. He who was born during the hour in which the planet Jupiter serves, will be a righteous person.= Ahd R. Nachman adds: 'He will be righteous in religious duties.' He who was born during the hour in which the planet Mars serves, will be a man whose occupation is to shed blood." R. Ashi said: [He will be] "Either a sergeant or a thief, or a butcher or a Mohel." Rabba said: "I was born during the hour in which the planet Mars serves." Abaye said to him: "The master indeed is like one of them, for thou punisheth those who violate thv orders." R. Chan%a said: 'According to the destinies is a 5,n 7C,x Hl,m ,? ,nnW .5,Di)l v,iY ,DI man's wisdom and according to the destinies are his riches an&Israel is not dependent on nativity." 1 .5~7w955~ wll iwyn 5ra norm I) we Bemzhoth 50, that there are m e n " ~ a l l t l phane'ts" ~~ which serve constantly, each o w am

h a , . and in a wutinuad rOt&tion. The mmes o f the planets are Sun, Mars, Venus, Wemry, Moon, Saturn a d Jluptter. 2) m e word Mum .In geanenn iar Sabthai whlch meams ''hlludw." 8 ) Jupiter In Rebrew is Teeddek which means "aiqhkous."

R. Jochanan said that Israel does not come under the fate or influence of stars,' and R. Jochanan said: "Whence do we infer that Israel is not dependent on planetary influence? It is said (Jer. 10, 2.) Thus hath the Lord said, 'Do not habituate yourself to the way of the nations, and at the signs of the heavens be ye not dismayed'; although the nations should be dismayed at them, i. e., other nations should be dismayed by them but not Israel." Rab also contends that Israel does not come under the control of stars for R. Juda said in the name of Rab: "Whence do we learn that Israel is not dependent on planetary influence? It is said (Gen. 15, 5.) And he brought him forth abroad, i. e. Abraham said before the Holy One, praised be He I 'Sovereign of the universe, One born in my house will be my heir!' (Ib. ib. 3.) To which the Lord answered, 'This one shall not be thy heir but he that shall come forth from thy boweb.' (Ib.) He again pleaded: 'Sovereign of the universe, I have searched my constellation and have found that I am incapable of having a son.' 'Cease thy astrological speculations,' said the Lord to him, 'for Israel stands not under planetary influence. Why do you think so? Is it not because the planet Jupiter stands in the West (i. e., thy planet is on the point of declining) ? I shall cause it to return to the East.' And thus is meant by the passage (Is. 41, 2.) Who woke up from the East the man whom righteousness met on his steps." (Ib. b) And from Samuel it is also understood that Israel is not subject to nativity; for Samuel was once sitting with Abalat (the astrologer) while some persons passed by on their way to the field. ('This man," said Abalat to Samuel, "is going away but will not return, for a serpent will bite him and he will die." ('If he is an Israelite," remarked Samuel, "he will return." WhiIe they were sitting, that man returned. Abalat rose immediately and examined the man and found in his pack a serpent cut in two. "What [meritorious] deed has thou performed to-day?" inquired Samuel of that man. The man answered: "We are accustomed to make every day a collection of everyone's bread, and eat that in company. To-day we had a man among us, who, [ I knew] had no bread, and seeing that he would be put in an embarrassing position, 1 said to the company, 'I will make the col-

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lection to-day.' When I reached that [poor] man I made it appear as if I took a portion from him [but in reality I gave away my own share] and thus prevented the poor man from becoming embarrassed." "Thou hast fulfilled a meritorious deed of charity," Was Samuel's remark. Thereupon Samuel went out and expounded, "But righteousness will deliver from death (Pr. 11, 4 ) . Not duly will it deliver from an unnatural death, but also from a natural one." And from Akiba, we also learn that Israelites are not subject to destiny, for R. Akiba had a daughter of whom the Chaldeans predicted that on the day on which she would enter the garden, a snake would bite her, and she would die of the effect. This prediction caused R. Akiba much worry. One day his daughter took off her head-dress in the garden and as she stuck the sharp side into the fence, she happened to pierce the eyes of a snake who was then at the fence, and it was killed. The next morning when she took her head-dress, the dead snakYe was dragging after her, so her father asked her: "What meritorious deed hast thou performed to-day that thou wast saved from the snake?" She told him: "One day late in the afternoon, a poor man appeared at the door. The whole family were busy at their meal and none heard him but I; upon hearing him, I took the portion which was given to me and gave it to the poor man." "Thou hast performed a meritorious act of charity," remarked R. Akiba. Thereupon R. Akiba went out and expounded : "Charity delivered from death (Pr. 1 1 , 4 ) , and not only does it deliver from an unnatural death but also from a natural one." And from R. Kachman we learn also that Israelites are not subject to destin for R. Nachman's mother had a predickon from the Chaldeans that her son (R. Nachman) would be a thief. So she elways watched him that he should not be left bare-headed, saying to him: "Alway8 keep thy head covered that thou mayest have the fear of the Lord, and pray to Him for mercy." He never understood what she referred to. One day he was sitting and studying underneath a date-tree, when it happened that his hat fell off his head. He lifted up his eyes and saw the fruit on the tree. His inclination overwhelmed him and he climbed up the tree and cut off a branch of fruit with his teeth. [Hence it shows that while craving God's mercy, a man can escape all de~tiies]

T E D B l N l D OR SABB&PH

CHAPTER ONE
(Fol. 2a) We find that the Temple is sometimes called Yishkan and that the Tabernacle is called Nikdash. It is quite right that the Temple is sometimes called Nishkan, for it is wrltten (Lev. 26, 11.) And I will set my Mishkan (Tabernacle) among y w a But whence do we infer that the Tabernacle is called Milcdash ? Shall we assume it from this passage (Num. 10, 21.) And then set forward the Iiehathites, the bearers of tile Jfiiidash (Temple) ; and the others set up the Mishkan (Tabernacle) until they come. This referred only to the ark [and not to the Temple]. But this me learn from (Ex. 25, 8.) And they shall make me a Hikdash and I will dwell in the midst of them, [referring to the Tabernacle]. (Fol. 3a) People say: "A pot that belongs to partners is neither cold nor warm." (Fol. 13b) R. Acha, the son of R. Chanina, said: "It is revealed and known to Him who spoke and create& the world, that there was none like R. Meier in his generation Tin wisdom and learning] ; why ihen did t&ey not determine the Halacha (Law) according to his opinions? Because his associates were unable to fathom his ultimate conclusion; for he could say of a thing levitically unclean, that it was clean and give reasons that made it appear so; and of a clean thing, he would my it was unclean and give reasons which made it appear so." We are taught that "His name mas not R. Meier but R. Nehorai? Why was be called R. Lfeier? Because he caused the eyes of the wise to brighten with his words." Rabhi said: "The reason that I am more acute [in wisdom] than my fellow-students is because 1 have seen R. Meier in the back, [when he was lecturing]. Had I seen him face to face. I would hare been still more

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acute; for it is mitten (Is. 30, 20.) But thy eye shall see thy teacher." R. Abuhu said in the name of R. Jochanan: "R. Meier had a disciple named Sumchus, who used to assign to each levitically unclean thing forty-eight reasons for its being unclean; and to each clean thing forty-eight reasons for its being clean." We are taught that there was once a pious disciple in Jamnia who could prove a reptile to be clean by one hundred and fifty [sham] reasons.' R. Abba, in the name of Samuel, said: "The schools of Shammai and Hillel were at variance for three years: the one party contending that 'the Halacha is in accordance with our views,' and the other party contending likewise, 'the Halacha is in accordance with our views! Then came a Bath-Kol (a Heavenly voice) and said 'Both, these and those are the words of the living God, but the Halacha is according to the school of Hillel."' Since both these and those were the words of the living God, what was the merit of the uchool of Hillel that the Halacha should be lixed according to their opinions? The reason was that its disciples were gentle and nubmissive [for while they rested upon their own decision], they also studied those opinions maintained by the school of Shammai; and moreover, they even mentioned Lhe words of the school of Shammai before inentioning their own words. As we are laught (in a Mishnah) : ''When one sists with ilia head and the greater part of his body within the Succah but has his table within iJs house, the school of Shammai says 'It js wrong'; the school of Hillel says 'It is proper.' The school of Hillel said to the school of Shammai, 'Did it not happen once, that the elders of the school of Shammai and the eldcrs of the school of Hillel visited R. Jochanan b. Hachoranith and they found him sitting with his head m d the greater part of his body within the Suceah, but his table in the llouse? Hence we have the precedent that ~nalresit proper.' To which the school of Shammai answered: 'You cannot use this incident as evidence because they did say 10 him, 'If thou hast always been accustomed do so then thou hast never fulfilled the commandment of Succah.' " [During this conversation the Hillelites mentioned the U m e of Shammai before mentioning their words]. This teaches us that he who

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liumbles himself, the Holy One, praised be He! will raise; and whosoever exalts himself, the Holy One, praised be He! will abase. Whoso pursueth greatness, greatness will flee from him; and whoso fleeth from greatness, greatness will pursue him. And whoso forces time, will, in return, be forced by the time; but to him who gives way to time (yielding patiently to circumstances), time will give way. Our Rabbis taught: QFor two and a half years the school of Sharnmai disputed with the school of Hillel. One side claimed that it would have been much better had man not been created, and the other side claimed that 'It is far better that man has been created than if he had not been created? At the end of that period, they counted the number of opinions; it was found that the majority held that it would have been much better had man not been created, but that since he had been created it behooved him to examine his actions, and according to others, to be careful of his actions," (Fol. 14a) Our Rabbis taugbt that: 'The sea which Solomon made6 was as large as one hundred and fifty Mikva~th."~NOW, let us see what the size of a Mikva is? Forty Seah,l as we are taught, T h e n shall he bathe his whole body in water (Lev. 15, 16), i. e., I n water of a Mikva; H i s whole body (Ib.), i. e., so much water shall be used that it shall cover the whole body. How much does that require? A square cubic by three cubics in height. And the Rabbis have estimated the quantity of the water in a Mikva to be forty

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CHAPTER TWO
(Fol. 18b) B. Jeremiah b. Elazar said: "Only a part of a man's praise should be said in his presence, but the entire praise in his absence." Only a part of the praise [due h ~ r n should be said] in his presence, as it is written (Gen. 7, 1.) For thee I have seen righteous before me i n this generation; and the entire praise in his absence, as it is written (Ib. 6,9.) A just, perfect man in his generac tion. R. Jeremiah b. Elazar said further: "What is the meaning of the passage (Gen. 8, 11.) And lo! a plucked olive leaf was her moutaf The dove said unto the Holy
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One, praised be He! 'Sovereign of the universe, let my food be even as bitter as the olive leaf, but direct from our hand, and not from the hand of a morta man, although it may be as sweet as honey."' How do we know that the word Teref (plucked) indicates food? For it is here written, Teref (plucked) i n her mouth, and it is written there (Pr. 30, 8.) Hatrifenil (let me eat) the bread appointed to me. R. Jeremiah b. Elazar said further : "A house, where the words of the Torah are heard even at night shall never be destroyed, it is said (Joh 35, 10.) But the man who filleth the light with song, saith not, 'Where is God, my maker.'" R. Jeremiah b. Elazar said further: "Since the destruction of the Temple, it is &cient for fthe men the to use only two letters2 [of the Holy Kame, instead of four], as it is said (Ps- 1507 6.) Let eueY thing that hath breath, praise the Lord Hallelujah." R. Jeremiah h. Elazar said further: 'Vhen Babylon was cursed, ~t was a curse to its neighbors also; but when Samaria was cursed the neighbors were blessed because of it. When Babylon was cursed, it was a curse to its neighbors also, as it is written (Is. 14, 23.) I will abo make it a possession for the hedgehog, and pools of water; whereas when Samaria was cursed, its neighbors were blessed, as i t is written (llicha 1, 6.) Therefore will I change Sumaria into stone heaps on the field, into plantations of vineyards [that could be put to use]." (Fol. 19a) R. Jeremiah b. Elazar said further: "Gehenna has three entrances: one in the desert, one in the sea, and one in Jerusalem. I n the desert, as it is written, (Num. 16, 33) And they went down, they, and all that appertained to them, alive into fhe pit.3 In the sea, as it is written (Jonah 2, 3.) Out of the depth of the grave have I cried, and Thou hast heard m y voice.4 In Jerusalem, as it is written (Is. 31, 9.) Who hath a fire i n Zion, and a furnace i n Jerusalem." I n the academy of Ishmael it was taught that a fire in Zion refers to Gehenna. And are there no more entrances to Gehenna? Has not R. Muryun, in the name of R. Joshua b. Levi, said, and according to others, Rabba

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b. Muryun taught, in the school of R. Jochanan b. Zakai: "There are two palm-trees in the valley of Ben Hinnom from which a saoke arises; and this was meant when we are taught that 'The palm-trees of Mt. Barzel are properly used [for the Lulab on the Tabernacle festival], and at this place is the gate of Gehenna.' [Hence there is another gate besides the three previously mentioned.] "It must be the same one that was mentioned as the gate of Jerusalem." R. Joshua b. Levi said: "Gehenna has seven names$ Grave, Place of Destruction, Dungeon. Horrible Pit, Miry Clay, Shadow of Death, and Subterranean Land. G r a v e, as it is written (Jonah 2, 3.) Out of the depth of the grave have I cried. P 1 a c e o f D es t r u c t i on, as it is written (Ps. 88, 12.) Shall thy kindness be related i n the grave, i n the place of destruo and thy righteoz~sness tion? D u n g e o n, as it is mitten (Ib. 16, 10.) For T h o u wilt not abandon my soul to the grave; Thou wilt not suffer thy pious to see dungeon. And H or r i b 1 e P i t, and M i r y C 1 a y, as it is written (Ib. 40, 3.) And he brought me u p out of the holrible pit, and of the m i r y clay. S h a d o w o f D e a t h, as it is written (Ib. 107, 10.) Such as sit i n darkness and i n the shadow of death; and it is known by tradition under the name of S u b t e r r a n e a n Land." Isthereno other name [for Gehenna] ? Behold, there is also Gei HinomP This means only ra valley which is as deep as Gehenna and to which people go to practice lewdness. There still remains the name, Topheth, as it is written (Is. 30, 33.) For already of old i TophetF, made ready. This means that whoever is persuaded by hie evil impulse, wilI fall in there. Concerning the locality of Paradise, Resh Lakish said: "If it is in Palestine, its gate must be in the city of Beth Shean, [since it yields the best fruits] ; If Paradise is situated in Araby then its gate is in the city of Beth Gerem [the post productive spot]. And if it is between the rivers it must be in Damaskanun." I n Babylon, Abaye would praise the fruit growing on the other side of the Euphratee and Rabba would praise the fruit of the City of iHarphania. (Fol. 21a) R. Chisda said that Mari b.

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d The names of Ciehenna mentioned here may have the mean4ng that the failures o f man are t5e mad't G 6) various causes.Tbe passages which fnd4cate tbe varlous nsrmss, refer indirectlv to the different tailures t 3 whlch a m i t r s is subjeot t o . Tbte same mesnlng may be applfed to the next paragraph treating oi P m d i s e .

Mar expounded: "What is meant by the passage (Jer. 24, 1.) T h e Lord cau.wd me to see, and behold, there were two baskets of figs, like the figs that ripen first; (Ib. b) and the other basket had very bad figs, which could not be eaten, they were so bad, i. e., the good figs represent the truly righteous and the bad figs represent the grossly wicked. You will perhaps say, that their [the grossly wicked] prospect [of returning to God] is gone and their outlook is frustrated, therefo~e it is said (Songs 7, 14.) T h e mandrakes g i ~ eforth their smell, i. e.: these and those are destined to give forth a good smell." Rabba expounded: "What is the meaning of the passage (Ib. ib. ib.) T h e mandrakes give forth (their) smell? This refers to the youth of Israel who have not sinned; And a t our doors are all manner of precioua fruits, (Ib.) rcfers to the virgins of Israel who inform their husbands when they approach the period of their menstruation, or, who are very modest and live respectably before their marriage; New and also old; 0 my friend, these have I laid up for Thee (Ib.), i. e., The Congregation of Israel said before the Holy One, praised be He! 'Sovereign of the universe, inany restrictions did I impose upon myself beyond those which Thou hast imposed upon me, and have observed them carefully." R. Chisda said to one of his disciples who feviewed before him the Agada according to its orders: "Hast thou not heard what is meant by the passage (Ib. 7, 14.) New and also old; 0 my friend, these have I laid u p for thee." The disciple answered: "It refers to both kinds of commandments; those that are easy and those that are diEcult to observe." Are we to assume that the Torah was given in sections, at different periods [that it refers to new and to old] ? "But," said the disciple, "one refers to the Biblical ordinances and the other refers to the Sopharic (Rabbinical) ordinances." Rabba expounded: ''What is the meaning of the passage (Ecc. 12, 12.) But more than all this. m y son take warning to thyself, the making of many boo7cs would have no edod?This means: My son, be careful in the observance of the Sopharic ordinances even more than the Biblical ; for while the Biblical commandments are merely positive and prohibitive lamPS [without any special punishhbkt for their transgressionl, the SopkavCc

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commandments, if neglected, involve capital punishment. One might say perhaps, that if it be true that these are so important, then why were they not put down in writing? The passage therefore says [in answer] (Ib.1 The making of many books would have no end." Our Rabbis taught: "It once happened that R. Akiba was confined in a prison and R. Joshua Hagarsi was his attendant. Every day they brought in water with a measure. One day the keeper of the prison finding very much water said to R. Joshua: 'What a lot of water thou hast brought to-day? Dost thou need it to soak the walls of the prison?' He poured out one-half and left the other half. When R. Joshua reached R. Akiba, the latter said to him: 'Joshua, dost thou not know that I am old and my very life depends upon thy life?' R. Joshua then related what had happened. 'Give me water to wash my hands,' said R. Akiba. 'Why,' answered R. Joshua, 'there is barely sufficient water to drink, let alone with which to wash the hands.' Then R. Akiba said to him: 'What am I to do? He who neglects to wash his hands is guilty of a sin involving capital punishment by Heaven. It is better for me that I should die by my own act [from hunger] than to act contrary to the opinion of my associates.' I t is related that he did not taste anything till they brought him water and he washed his hands. When the sages heard of this incident they said: 'If he was 60 strict in his old age, how strict must he have been when young? and if so strict in prison [where it was hard to obtainl, how much more strict must he have been in his own home?' " R. Juda said in the name of SamueI: ' m e n Solomon ordained the law concerning Erubina and that of washing the hands before meals, a BatkKol' (heavenly voice) came forth and said My son, if thy heart be wise, my heart shall rejoice, even mine. (pr. 23, 1 5 ) . Become wise my son, and cause my heart t o rejoice, that I may give an ansurer to him that reproacheth ms (Ib. Raba expounded: ' m a t is meant by the passage (Songs 7. 14.) Come, my friend, let us go forth into the field, etc? Thus snid the Congregation of Israel before the Holy One. praised be He! 'Sovereign of the universe, judge me not, like the inhabitants
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them rapine, llcentlousness, swearing ~n vain, and false swearing. But come out into the field, and we shall show Thee many scholars who study the Torah although they are in very poor circumstances'; let us spend Ihe night in the villages; (Ib.) do not read Bakfarim (in the villages), but read it Bakefrim (who disbelieve 1n Thee). This means 'Come with us and we shall show Thee, the children of Esau upon whom Thou hast showered Thy blessings and who st111 disbelieve in Thee.' Let us get up early to the vineyards> (Ib.) refers to the houses of Prayer and the houses of study; Let u s see i f the vine has blossomed, (Ib.) refers to those who lead the Holy writ; Whether the y o m g grapes have opened, refers to those who study the Mishnah; Whether the pomegranates have budded, refers to those who study the Tatmud; There will I give thee m y love; i. e., there I shall show Thee my honor and the worthiness of the praise of my sons and daughters [who adhere to Thy religion.]" R. H a m u n a said: 'What is the meaning of the passage ( I Kings 5, 12.) And he spoke three thousand proverbs and his songs were a thousand and five. It is intended to teach that Solomon uttered three thousand proverbs for each and every word of the Torah; and for each and every word of the Sopharim (Rabbinical), he assigned a t h u sand and five reasons." Rabba expounded: "What is the meaning of the passage (Ecc. 12, 9.) And in addition to the fact that Boheleth W a s wiaa. he also continually imparted knozcrledge to the people, i. e.. he supplied the Holy writ with Massoritic text and he explained the :different forms by means of exampIes and provers; Yea, he gave good heed, and sought out, and set in order many proverbs. Ulla, in the name of R. Elazar, explained it: "Previous to the time of Solomon the Scripture was like a basket without handles, that cannot be grasped; and when Solomon came, he a f i e d the necessary handles." His 20~7;sare like waving foliage (Son. 5, 3 . ) . R. Chisda. in the name of Mar Ukba, said: (<Weinfer from this that from every stroke of the letter [contained in the Torah] a mass o : laws and ordinances can

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be derived; Black as a raven, i. e., with whom

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do you find the beauty of the Torah? (Fol.

22a) With him who arrives early and stays late m the house of study."? Rabba said: "With him who blackens bmself as a raven." Raba sald: "\4Tlth h ~ mwho becomes as hard-hearted toward his family as a raven is toward its young." An instance of this is that of R. Adda b. Mathna, who wanted to go to the house of study to learn; and when he was asked by his wife, "what shall I do with the little ones ?" he answered: "Are the water-plants in the marshes all gone [wherewith they could support themselves]." And repayeth those that hate Him, to his face, t o destroy him, (Deu. 7, 10). R. Joshua b. Levi said : "Were it not for the passage. ~tmould be impossible to make such an assertion; for this is as if the Lord is like unto a mortal who carries a heavy burden and wants to throw it away [in order to be rid of it]." He will not delay, to him who hateth Him (Ib.), R. Ela said: "To His enemies he delayeth not punishment, but he delayeth the reward to the strictly righteous, and this is what is intended by R. Joshua b. Leri. who said: What is the meaning of the passage (Ib. ib. 11.) Which I command tlrce this dull to do them. i. e., to-day it is to be fulfillea, but to-morrow it could not be fulfilled; to-day it is to be fulfilled but the reward shall be paid to-morrow [in the future world].' " R. IIaggai, and according to others. R. Samuel b. Nachmeini said: '"&%at is meant by the passage (Ex. 34, 6.) Slow to angers (in the plural). It should have been slow to anger, i. e., Slow to anqer t o t h e i c ke d and slow [to pay the reward] t 0 t h e righteous."

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CHAPTER THREE
(3'01. 41a) It is taught that after the death of Rabban Gamaliel, R. Jo-hua came snd sought to nullify the former's decrees. R. Jochanan b. Nuri then arose and enid: "We see that the body always follows the head; as long as Rabban Gamaliel lived, me followed his decisions, now that he is dea8, thou wanteth to repeal his words. Joshua! We will not listen to thee! The Halacha has been fixed long according to the - ago 137 50 l n 7 * ~ 3

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opinion of Rabban Gamaliel [and so it must remain]." And there were none to contradict him. [Hence we see that the decree of Rabban Gamaliel was accepted and not that of R. Joshua.] I n the generation of Rabban Gamaliel, his opinion was followed. but in the generation of R. Joshua? the opinion of R. Joshua prevailed.

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CHAPTER FOUR
(Fol. 41b) Our Rabbis taught: 'Three things cause a man t o disregard his own sense and the will of his Creator, viz.. idolatry, an evil spirit, and the stress of poverty." For what purpose do the Rabbis tell us this? I n order that we shall pray to God to deliver us from such evi1s.l Three classes of people will never see Gehenna: viz., those who suffer from the stress of poverty; those who suffer from stomach troubles, and those who suffer from creditors. According to some, there is also another group. including him who has a bad wife. But the first Tana holds that a bad wife could be divorced. The second Tana, however, contends that the last may happen in spite of his desire to divorce, either because the return of dowry is demanded and he cannot pay it, or because of their chiE dren [whom he does wish be disgraced]. For what purpose do the Rabbis tell us this? I n order that one should accept such troubles with resignation. Three classes of people are likely to die suddenly; via.. he who has stomach disease; a woman in confinement, and he who suffers from dropsy. For what purpose do the Rabbis inform us of that? I n order that we may prepare the death garments for the sick.a (Fol. 43b) We are taught that Rabban Gamaliel had a tube, through which, when he looked, he could distinguish objects at a distance of two thousand cubits, upon land as well as upon sea. Whoever desired to find out the exact depth of a valley, looked through his tube and ascertained its exact depth. Likewise if one wanted to ascertain the height of a palm tree. he would use this tube, by measuring its shadow and cornparing it with the shadow east by a man, whose height is known.

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(Fol. 45a) R. Juda, in the name of Rab, said: "If heathens besieged a town inhabited by Israel, the latter were not permitted to meet them with war implements on the Sabbath." We have also a Baraitha to the same effect: "If idolaters besieged," etc. I n what case do these words apply? When the enemy came because of monetary matters; but if their coming involve human lives, they should be met [even on the Sabbath1 with implements of war. If the enemy invaded towns near the boundary [of Palestine] they should be met with implements of war [on the Sabbath] even if the invasion does not involve danger of life, but involves the robbery of even such a common article as straw." R. Joseph b. Minyuni said in the name of R. Nachman: "Babylon is considered [in respect to meeting an invasion with war implements on the Sabbath] as a city near the boundary."-This refers only to Neharde'a. R. Dostai of Biri expounded: 'What is meant by the passage (I Sam. 23, 1.) Then they told David, saying, 'Behold, the Philistines are fighting against Kc'ilah, and they are plundering file threshing-floors' ? We are taught that Ee'ilah was a city sihated near the boundary and the invaders came solely for the purpose of seizing straw and hay, as it is written They are plundering the threshing-floors; it is also written (Ib. ib. 8.) Thereupon David as7ced counsel of the Lord. saying, ;Shall I go and smite among these Philistines?' And the Lord said unto David, 'Go and smite among the Philistines and deliver Ee'dlah.' Now, what did David ask of the Lord? Shall we assume that he asked whether he was permitted to go out against the Philistines or not? This should have been asked of the court tribunal, at that time sitting in Ramathi and of which Samuel [the ~rophet] was the head. We must therefore conclude that he asked of the Lord whether he would succeed or not. This conclusion can also be proved from [the reply given them] which is written there, Go and smite among the Philistines and deliver Ke'ilah. [This indicates that the Lord meant to secure David's success.] The conclusion is therefore accepted.

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CHAPTER FIVE
(Fol. 538) Rab and Samuel give different explanations for the cave of Machpelah. One said: "It was called so because it was built as two houses. one within the other"; the other said: "Ftis built like a house and an upper story." I t is quite right according to the one who said it was built like a house and an upper story, that it should be called Machpelah [which means double] but as to the other who savs that it was built of a house within a hoise, why then should it be called Jfaehpelah? Because our couples are lying there, viz., Adam and Eve; Abraham and Sarah; Isaac and Rebecca; Jacob and Leah. [Therefore it is called Machpelah]. Unto Mamrei the city of Arba (Gen. 25, 29.) R. Isaac 'said: "The city of four coGles." R. Jochanan said: "For eighteen days I lived with R. Oshiya, the great and learned nothing from him except one thing concerning this Mishnah, namely: the Mishnah should be read Keitzad Ne'abrin (how shall the boundaries of a town be extended), Is this so? Did not R. with an AZef." Jochanan say, "Twelve disciples had R. Oshiya, the great, and during the eighteen days I lived with them, I became thoroughly acquainted with the hearts of each and every one of them, and also the wisdom of every one." [Hence he learned more than one thing.] If you wish, you may say that he learned the hearts and the wisdom of each and every one, but he learned nothing in the Talmud; and if you wish. you may say that from the disciples he did learn many things, but from R. Oshiya, he learned only the one thing mentioned. If you wish, also, you may say he means that he learned but one thing concerning the Mishnah, but aside from that, he learned many other things. R. Jochanan said further: "When we were studying the Torah with R. Oshiya, the we sat four in number, four to - - meat. u one cubit? Rabbi said: "When we were studying Torah with R. Elazar b. Shamua, we used sit six in number, six to one cubit." It. Jochanan said further: "R. Oshiya, the great, was as great in his generation as was R. Meier in his generation. Just as the associates of B. Meier's generation could not
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fo~etel.?his fbal decision [regarding any lHalacha,] so also the associates of R. Oshiya, the great, could not foretell his final decision." R. Jochanan said also: "The hearts of the first sages were as broad as the gate of the Ulam;l and that of the latter sages were as broad as the gate of the A e i ~ h a l ;but ~ our hearts are as narrow as the eye of a very h e needle." Who are called the first? R. Akiba [and all mch as he] ; and the last sages? R. Elazar b. Shamua [and all such as he]. Others say: "The first sages are [like] R. Elazar b. Shamua, and the last sages [like] R. Oshiya, the great; and we are as narrow as the eye of a very fine needle." Abaye said: "It is like driving a peg into a hard wall; thus are we, so far as the knowledge of the Talmud is concerned."3 Raba said: "We are like a finger pushed into a cake of wax so far as reasoning is concerned."' R. Ashi said: "And it is as easy for us to forget what we learn as it is to put a finger in the opening of a cave." R. Juda, in the name of Rab said: "The Torah endured with the Judeans, who paid strict attention to the exact language which they received from their teacher; but with the Galileans, who paid no atttention to the exact language as they received it from their teacher, the Torah did not endure." Does this depend upon paying strict attention to the exact language? It means that because the Judeans quoted the exact words of their teachers, they were enabled to ma:te signs and marks on every Iaw, and thus preserve it. The Galileans, however, who did not quote the exact language of their teachers, were unable to place signs on the laws and conf you please, you sequently forgot them. I may say that the Judeans studied from one teacher and therefore remembered what they learned; but the Galileans had many teachers and consequently did not retain anything. Rabina said: "The Judeans studied the treatise [FFith others, after they knew it themselves], and therefore they retained them. But the Galileans did not study the treatise with others, and in consequence, forgot it; David [the King] studied with others, but Saul did not study with others. Of David. who studied with others, it is writ-

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h m t t h w not withheld, Selah, i. e., when hast Thou given him the request of his heart? If the request was not withheld by his lips, Selah." k a b a raised the following contradictory question: 'Tt is written (Ib. ib. ib.) T h e longing of his h e a r t hast Thou given him; [even without praying] ; and immediately following, And the request of his 1 i p s hast Thou not withheld, Selah. And he answered thus : If the man has merited it, the longing of his heart is given him without requesting it; but if he has not merited it, he must first request it before it is granted to him." I n the school of R. Eliezer b. Jacob it was taught: "Wherever we find Netzach, Selah, W e d , forming the conclusion of a passage, it signifies that it will be forever, xivithout interruption." As for N e t z a c h, it is mitten (Is. 57, 16.) For not to eternity will I contend, neither will I be wroth (Lanett a t h ) forever.ll As for S e 1 a h, it is written (Ps. 48, 9.) A s we have heard, so have we seen, in the city of the Lord of Hosts, in the city of OUT God; God will establish it forever, 'Elelah; as for V a ' e d, it is written (Ex. 15, 18.) The Lord will reign forever, and ever ( Va'ed ) R. lazar said : 'What is the meaning of the passage (Pr. 1, 9.) And necklace around thy neck, i. e., just as a necklace is loose around the neck and is not seen, a11 the time [as when the wearer is bending down, so is it with a man. If he is not constantly seen in the streets or markets, but sits at home and studies] he will retain his learning; but if otherwise, he will not retain his learning." R. Elazar said: ' T h a t is meant by the passage (Songs 5, 13.) His cheeks are as a bed of spices, i. e., if a man makes himself as a garden bed upon which every one treads [extremely modest], and just as the spices give enjojment to others [so he teaches others], then his learning will endure with him; but if otherwise his learning will not endure with him." R. Elazar said also: "What is meant by the passage (Ex. 31, 18.) Tables of stone? i. e., If a man makes his jaws as [untiring in repeating lessons as] a stone that cannot be defaced when trodden upon, his lewning will then endure with

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ten (Ps. 119, 74.) Those that fear Thee will see me and be rejoiced. But of Saul, who did not teach others, it is mitten ( I Sam. 14, 41.) And uiheresoecer he turned himself, he caused terror." (Ib. b) R. Jochanan said further: "Whence do we know that the Holy One, praised be IIe! Forgave Saul [for the sin of killing the priests of Nob] P5 It is said (I Sam. 28, 19.) A n d to-morrow shalt thou and thy sons be wilh me, i. e., with me i n the same abodeTe R. Joshua b. Chananjah said: "During my life I was frustrated once by a woman, once by a boy and once by a little girl. What was the instance with the woman? A t one time I resided a t the house of a woman. A$ the table she set before me a plate of beans; the first time, I ate the entire portion, leaving nothing [on the plate]. The second time, I also ate it all up and left nothing. The third time, she made i t too salty and after tasting it, I stopped and left it untouched. llThereupon the woman said to me: 'Rabbi, why dost thou not eat?' I replied, 'I have already eaten during 'Thou shouldst have eaten less the day.' bread,' she remarked to me, and continued, 'Rabbi, perhaps because thou didst not leave any Pe'alti the first tlme? For have not the sages said that Pe'ah should not be lelt in the pot [with the cook] but it shall be left in the plate when the mess is served? [ Y o u therefore, left i t now to include all three occasions.]" F h a t was the incident with the girl? I was once walking on a road near a field and seeing a trodden path which ran across the field, I took that path. A IittIe girl who stood nearby said to me: "Rabbi, art thou not walking in a meadow?' To which I replied: 'Is this not a trodden path?' Yea, cried she, 'such robbers as thou art have made i t a trodden path.' What was the incident with the boy? Once I was walking on the road and noticing a boy sitting near the cross-road I asked him: 'Which road leads to the pity?' And the boy answered: 'This road is a long road, nevertheless a short one; but that one is a ahort road, and a t the same time, a long one.' I took the short road, which was at the same time, a long one. nTllen I came near the
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Since he was 1 1 the same abode with Samuel the Drophnt. hls sin muet h a w been forgiven by m. sftr L ~ V . 18. 9, t h a t i f one reap the harvest he must boare la wruer of his field unreaiped for the poor. T h i ~

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city, I found it so surrounded, at its entrance, by gardens and parks, that I had to turn back to the place whence I had started. I said to the child: '&Iy son, hast thou not said that this road is the short one?' Whereupon he answered me: 'Rabbi, did I not also tell thee that it was, at the same time, a long one?' I then kissed him on his head and said: 'Happy art thou, Israel, that all thy children are wise, large and small." R. Jose, the Galilean, was walking on the road when he met Beruriah (the wife of R. Meier), and he aked of her: "Which way must I take to the city of Lud?" She replied: "Thou Galilean fool! Did not our sages say 'Thou shouldst not converse long with a woman'? Thou shouldst have asked 'Which is the way to Lud?'" Beruriah once found a certain disciple wbo studied in silence (Fol. 54a). Scornfully, she said : ysit not thus written (11 Sam. 23, 5 . ) Set in order z ~ S h alZ and preserved, i. e., If set in order with all, the two hundred and forty-eight gembers of the body-it will be pfeserved 1n the heart." We are taught that R. Eliezer b. Jacob had a disciple who studied in silence. but that after three years he forgot all that he had learned. .We are taught that R. Eliezer b. Jacob had a disciple who was judged by God as deserving of being burnt, but the sage said: 'Zet him live, since he was an attendant to a great man." Samuel said to R. Juda: T e e n scholar, open thy mouth vhcn thou readeth, open thy mouth when thou studieth, so that thou mayeth live long and the Torah will endure with thee; as it is said (Pr. 4, 23.) For thev are life .unto those that find them, and to the whole body a healing; Tea{ not Lemotza'eihem (that finds them) but read it Lemotzi'eihem (who utters them) with the rn~uth."~ Samuel said to R. Juda: "Keen scholar, snatch and eat, snatch and drink for the world which we are to leave is like a wedding banquet [ which passes q~ickly]."~ Rab said to R. Hamnuna : "My son, if thou hast means then live according to them, for there is no enjoyment in the grave; and death does not linger, [it may come suddenly]. If thou wilt say 'I shall leave the means for mv children,' who will tell thee in the

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grave? Children of man are like the grass of the meadow; some are blossoming and others are fading." R. Joshua b. Levi said : "One who walh on a road and has no companion, shall study the Torah; for it is said (Pr. 1, 9.) POT a wreath of grace are they; if a man have a headache, let him study the Torah, for it is said (Ib. ib. ib.) Are they unto thy head; if a man have a sore throat, let him study the Torah, for it is said (Ib. ib. ib.) And necklaces for thy neck; if a man have stomach sickness, he shall study the Torah, for it is said (Ib. 3, 8.) I t will be healthy to t h y body, if a man is sick with rheumatism, he shall study the Torah, for it is said (Ib. ib. ib.) And marrow to thy bones; if a man is sick in all or any part of his body, he shall study the Torah, for it is said (Ib. 4, 82.) And to the whole body a healing." R. Juda, the son of R. Chiya, said: "Come and see how the nature of the Holy One, praised be He! differs from that of mortal man. The nature of mortal man is that if a man prescribes a remedy, it may benefit one and injure another; but the Holy One, praised be He! gave the Torah to all Israel, as a remedy for all, and for the whole body, as it is said (Ib. ib. ib.) And to the whole body a healing." R. Ami said: "What is meant by the passage (Ib. 22, 18.) For it is a pleasant thing if thou keep them within thy bosom, if they he altogether firmly seated upon thy lips, i . e., when are the words of the Torah a pleasant thing? If thou keepeth them within thy bosom. And when canst thou keep them in thy bosom? If they are firmIy seated upon thy lips."10 R. Zeira said : "We know from the following: (Ib. 15, 23.) A man hath joy by the answer of his mouth; and how good is a word spoken at the proper time! i. e., when has a man joy? If his mouth is able to answer [a question]." R. Isaac said: "We deduce the above from the following (Deu. 30,14.) But the word is very nigh unto thee, i n thy mouth, and i n thy heart, that thou mayest do it, i. e., when is the word nigh unto thee? I f it is in thy mouth and in thy heart to do it." Raba said : "We deduce the above from the following (Pe. 21, 3.) T h e longing of his heart hmt Thou given him and the repuest of his lips

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longing of his h e a r t hast T h o u given him; [even without praying] ; and immediately fnllowing, And the request of his 1 i p s h m t Thou not withheld, Selah. And he answered thus : If the man has merited it, the longing of his heart is given him without requesting it; but if he has not merited it, he must first request it before it is granted to him." I n the school of R. Eliezer b. Jacob it was taught: "Wherever we find Netzach, Selah, Va'ed, forming the conclusion of a passage, it signifies that it will be forever, without interruption." As for N e t z a c h , it is written (Is. 57, 16.) For not to eternity will I contend, neither will I be wrot71(Lanetruth) forever.ll As for S e l a h, it is written (Pa.48, 9.) As we have heard, so have we seen, in the city of the Lord of Hosts, in the city of our God; God will establish it forezter, Belah; as for V a ' e d, it is written (Ex. 15, 18.) The Lord will reign forever, and ever (Va'ed). R. ~ ~ a zsaid a r : "What is the meaning of the passage (Pr. 1, 9.) And necklace around thy neck, i. e., just as a necklace is loose around the neck and is not seen, all the time [as when the wearer is bending down, so is it with a man. If he is not constantly seen in the streets or markets, but sits at home and studies] he will retain his learning; but if otherwise, he will not retain his learning." R. Elazar said: ' T h a t is meant by the passage (Songs 5, 13.) His cheeks are as a bed of spices, i. e., if a man makes himelf as a garden bed upon which every one treads [extremely modest], and just as the spices give enjoyment to others [so he teaches others], then his learning will endure with him; but if otherwise his learning will not endure with him." R. Elazar said also: ' m a t is meant by the passage (Ex. 31, 18.) Tables of stone,lZ i. e., If a man makes his jaws as runtiring in repeating lessons as] a stone that cannot be defaced when trodden upon, his learning will then endure with

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him; otherwise, his learning will not endure with him." R. Elazar said further: "What is the meaning of the passage (Ib. 32, 16.) The writing of God, engraved upon the tables, i. e., if the first tables had not been broken, the Torah would not have been forgotten by Israel."13 R. Acha b. Jacob said: "No nation on the earth could have had power over him; for it is said 'engraved upon the tables.' Do not read Charuth (engraved) but read it Cheiruth (liberty.") Ri. Mathna said: "What is meant by the passage (Nnrn. 21,18.) And from the wilderness of illathanah, i. e., if a man makes himself as a wilderness, upon which everybody treads, his learning will endure with him; otherwise his learning will not endure with him." Raba, the son of R. Joseph b. Chama was not on good terms with R. Joseph. Upon the approach of the Day of Atonement, Raba said: "I will go and appease him." So he went to R. Joseph, and found R. Joseph's attendant preparing a cup of wine for his master. "Give it to me and I shall prepare it," said Raba to the attendant. The latter gave the cup to Raba who prepared the wine. As soon as R. Joseph tasted it, he said: "This prepared wine tastes just as if it were prepared by Raba, the son of R. Joseph b. Chama."'4 ''It was I who prepared it" esplained Raba. R. Joseph then said to Raba: "I shall not permit you to sit down unless you will explain to me the meaning of the following passages (Ib. ib. ib.) And from the wilderness to Mathanah, And from Nathanah to Nachaliel; and from Nachaliel to Bamoth. And from Bamoth to the vaL ley. Raba said to him: "[This means that] if a man make himself just as the wilderness upon which everybody treads, the Torah will be given to him as a gift. Since the Torah was given to him as a gift, the Torah will remain with him as an inheritance, as it is said and from Mathanah to Nachaliel. Since the Torah will remain with him as an inheritance, he will rise to distinction, as it is raid and from Nachaliel to Bamoth.15 But if he exalt himself [with his learning] the Holy One, praised be He! will lower him, as it is said and from Bamoth io the valley;
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R. ~oseph was hlindfiqiped he therefore *iaCOWed i t o n 8 after he hrM,>asted the wine. mathonah mans "gilt, Nachaliel "inberltance," Bamoth "an e b a i t o n .

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and if he reconsiders his conduct the Holy 'WW IiI'31D il"3 V l f ? i l 13 7lll'l W4l One praised be He! will raise him again, ss it is said (Is. 40, 4.) Every oaEley hall be :KVP 893 '53 (a n'vw') vaised." R. Huna said: "What is the meaning V'n ( n ~ nlsnn) 3 m - r inn u31n 37 inw of the passage (Ps. 68, 11.) T h y assembly dwelt therein; Thou didst prepare it with T h y goodness for the afflicted people, 0 God! o'wn nu o'nSu v y 5 f n 3 i b z n3 UW* If a man make himself as a wild beast, which devours its prey immediately after killing, 9lPKI nj31K1 nD7llW 1 ) V i l 3 IDYp P'IN so also will the scholar repeat his teaching immediately after he hears it from his teach1793 n'9pnn 1 ~ i n S n nS31u1 nmDaw n5 er until he knows it; or as others explain it, like a wild beast which eats even when in the nwiy ow1 .IT*> 0993nn 17lnjn 19s INS #XI mud, so mill the scholar humiliate himself (gv) 'UlW 1DV2 il7lE)D 15 3Vly ii1'>?ii 13 for the sake of study; thus he will retain his learning, otherwise he will not retain it. If he does so, however, the Holy One, praised 7 3 n*9n 7"u .09nSs 91y5 f n a i b 3 pan be He! HimseIf will prepare a meal for him 7 ~ 1 3(7: $ 5 ~ 0 ) 39n3'1 'un ].lni* 7% ~ 3 u as is said immediately following,le T h o u didst prepare it utith goodness for T?hy afflicted, 0 God." m i n 9'1~7 15wns iln5 V-ID S ~ H * mun R. Chiya b. Abba, in the name of R. P-IHW Inr 53 ( 2 " ~ow) IT nun na n ~ n 3 Jochanan said: "Tlrhat is the meaning of the passage (Pr. 27,18.) Whoso guardeth the ii-~in ' i 3 - 1q~ o w n nz K Y nz ~ vnvtYDB fig-tree, will eat its fruit. Why are the words of the Torah likened to a fig-tree? (Ib. b) Just as a fig-tree yieIds its fruits as often :ova ln3 u r i n Inz m l n a7xw Inr '13 as one searches for it, so does the Torah yield new reasonings as often as a man utters it." n 7 2 SHIDW 1 -IDK R. Samuel b. Nachmeini said: "What is the meaning of the passage (Ib. 5, 19.) n p 531 f l i i ' ' I (n D W ) 3*n31 Let her bosom satisfy thee abundantly at all 77 m 7-15 m i n 9-13? 1 5 & ~ 1 nnS times. Why is the Torah compared unto a bosom? Just as the breast supplies milk as z5n 13 u r l n 13 wrvnn p1Yna ~ D T 53 ilr often as the suclcling touches it, so it is with the Torah; as often as a man utters it K r i n ln2 n x n 07uw ]nr 53 n i i n *inq9" he finds taste [new reasoning]." W i t h her love he thou rauGhed conti~ualZy(Ib.). This 911 1 1 " , m n nawn n3nn3 .nyp 1n2 refers to R. Elazar b. Pedath; for it is said of IS. Elazar b. Pedath that when he was n?B 13 u"i 59 195y nnrt .ntD 13 1rySu studying the Torah in the lower market of Sephoris, his linen garment was lying in the p o y ~*?IDS f w yinnnn piw3 3wl9 nqnw upper market [and he did not even miss it because he was so preoccupied with his . * ~ I D Y 5w 1195yi1 3 1 ~ 2 5a1n u * 7 ~ n 1n n 3 study]. R. Isaac b. Eliezer said: "Once a man attempted to steal [the clothes of R. -rn~ mu u3 H"E, iry5u 13 pnr* ' i i ~ u Elazar b. Pedath] but found a serpent ?ping on top of them." 119 33 927 w n .rSy q i w wnl N Y D ~ 15~95 In the school of R. Anan it was taught: 'What is the meaning of the passage ( ~ G d ~ e 5, 10.) H e that rides o n white asses, etc. n171nY CIUlnH '331'1 (n 7% This refers to the scholars who travel from '2311 .1R9W 717 5y '351;11 I97P 5y '2Wl'. one town to another town, and from one

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country to another country to teach the Torah and explain it until it is as clear as noontime. Y e that sit in Judgment, (Ib. ib. ib.) refers to those who sit and give verdicts that are really just; And ye who talk, (Ib. ib. ib.) refers to those who are versed in the Bible; 0%the way, (Ib.1 refers to those who are versed in the Mishnah; Utter paise, (Ib.) refere to those who are versed in the study of the Talmud and whose entire conversation ie devoted to the Torah." R. Shizbi said in the name of R. Elazar, b, Azaria: "What is meant by the (Pr. 12, 27.) The indolent roasteth not that which he hath caught i n hunting. He will not live nor last long, the cunning indolent [who strives to study superficially without " R. Shesheth said : repeating his learning J . "On the contrary, the cunning indolent will live and last." When R. Dimi came, he said : "This may be likened unto an indolent man who catches birds; if he pinions the wings of each fowl [immediately after he has caught it], he will retain them, otherwise he will not retain them." Raba, in the name of R. Sechora, who quoted R. Huna, said: "What is meant by the passage (Pr. 13, 2.) Wealth gotten by vain deeds will be diminished; but he that gathered by close labor will increase it. If a man studies in mass (too many subjects at a time) his learning will decrease; but if he gathers it slowly (subject by subject) his learning will increase." "This," said Raba, "the Rabbis have studied rand know it] and get they transgress it.)' R. Nachman b. Isaac, however, said: "I acted accordingly and retained my learning." Our Rabbis taught: 'What was the method of learning the traditional Torah in the days of Noses? Moses learned it from the mouth of God, then Aaron entered and Moses taught him the chapter; when Aaron had finished, he left the seat of study, taking a seat at the left of Moses, and then his sons entered. Moses then taught them the chapter. When they finished, they +parted, Elazar assuming a seat at the left of Moses and Ithamar at Aaron's right. R. Juda says: 'Aaron was always at the right of Moses.' The elder then entered and Moses taught them the same chapter. When the elders were through, they departed and the people entered and Moses taught them the chapter. Thus it is found that Aaron studies the c h a ~ t e four r times, his sons, three times, the

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elders twice, an&the people once. Moses then departed and Aaron studied the same chapter with them all. When Aaron finished, he departed, a c I his sons studied the chapter with them; after the sons finished, they departed and the elders studied the chapter with the people. It is thus found that every one repeated the chapter four times. 'From this,' says R. Eliezer, 'we leartithat it is the duty of a man to repeat a lesson with his disciple four times.' For if Aaron who learned it from Moses and if Moses, who learned it from God Himself, had to repeat the chapter four times, then, surely, an ordinary man who learns .from another ordinary man, should repeat it much more frequently." R. Akiba said : "Whence do we infer that a man must learn the lesson with his disciple until his disclple knows i t ? It is said (Deu. 31, 19.) And teach it the children of Israel. Whence do we know that he must teach him until he knows it? It is said (Ib. ib. ib.) Put it i n their mouths. Whence do we infer that the he must show him the reasons for every law? It is said (Ex. 21, 1.) And these are the laws which thou shouldst place before them." Why should not all enter and learn directly from Moses? I n order to show honor to Aaron, his chidren and the elders. If that be so, then why should not Aaron enter and learn it from Moses, Aaron's children from Aaron, the elders from Aaron's children, and the people from the elders? Because Moses learned from the Almighty, he was therefore more capable of explaining the Torah. The master said above : R. J u d a s a y s 'cAar~n was always s i t t i n g t o t h e r i g h t o f M o s e s . " Inaccordance with whose opinion is the following Baraitha? "When three men are walking on the road the teacher shall walk in the middle, the junior disciple to his right and the senior to his left." Is this not in accordance with R. Juda [who says Aa~on was sitting at the right of Moses] ? We can say it is in accordance even with the opinion of the Rabbis, yet Aaron occupied his seat to the right of Moses in order to save him trouble [as he occupied the seat at the right of Moses in the beginning, so he remained]. R. Preida had a pupil to whom he had to repeat a lesson four hundred times before he comprehended it. One day the Rabbi was called to perform a meritorious deed, and he repeated his lesson as usual, but this time,

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the pupil failed to learn it. "Why Is it different to-day from any other time P" he asked his yupl. *'Because," replled the pupil, "from the moment the master was summoned to discharge another duty, I diverted my attention and every now and then I said unto myself, Soon the master will get up, soon the master will get up [and I was not able to learn]." "Well, then," said the Rabbi to his pupil, "pay attention and I shall teach it to you again." He then repeated the lesson seoond four hundred times and the pupil knew it. Whereupon a Bath-Kol came forth and said R. Preida: "What reward do you want? You may add four hundred years to your life or you and your generation may be merited for the future world." "I wish that I and my generation shall be merited for the future world," responded R. Preida. Whereupon the Holy One, praised be He! said, "Give him both rewards." R. Chisda said: "Knowledge of the Tor& can be acquired only through means of $ g r ~ s ; lfor ~ it is said (Deu. 31, 19.) Put it wz their mouth. Do not read it Sima (put it) but read it Simana (its signs)."ls When R. Tachlipha heard this in the West (Palestine), he told it to R. Abuhu, who said: "Ye derive it from that passage, but me derive it from the following (Jer. 31, 20.) Set thyself up waymarks, i. e., set up waymarks to the Torah." Whence do we know that the word Tziyun means marks? For it is written (Ez. 39, 15.) Then when anyone peeth a human bone, h e will set up a 'Tziyun' around it." R. Elazar said: "[We know it] f r o m the following, (Pr. 7, 4.) And call uluh t a n d i n g thy kinswoman, i. e., make a kinswoman of the Torah." Raba said: [This means] "Set a fixed regular (2'01. 55a) time for the study of the Torah." This also is intended by R. Abdimi b. Dosa, who spoke thus: "What is meant by the passage (Deu. 30, 12.) It is not in heaven, neither is it beyond the sea. It is not in heaven means that even if it mere in heaven, one would have to ascend to reach it; neither is it beyond the sea, i. e., even if it were beyond the sea. me would have to cross the sea to reach it." Raba said: "It is not in heaven, meano that knowledge cannot be found in him who exalts himself [in wisdom] as high as the

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CHAPTER SIX

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tree on the Sabbath. Rabina admonished the man but the latter paid no attention to him, whereupon Rabina said: "Thou art under ban for this." Rabina then said to R. Ashi: "Can this action of mine be regarded as disgraceful?" [Because I have done it in the presence of you, my teacher.] R. Ashi answered: "There is no wisdom nor understanding nor counsel against the Lord (Pr. 21, 30), i. e., whenever the desecration of the name of the Lord is threatened, no regard muet be paid to a teacher." Raba said : "In the presence of his teacher, it is prohibited [for a disciple to decide e legal question] and it involves capital punishment; but in the absence of his teacher [if B disciple does so] it is, of course, prohibited but no capital punishment is involved." And in the absence of his teacher, you say, it does not involve capital punishment. Behold ! It is taught that R. Elazar says : "The sons of Aaron did not die for any other sin than that they decided questions of law in the presence of their teacher, Noses. What verse rlid they interpret? [without asking Moses their teacher:] And the sons of Aaron the priest, shall put fire upon the latter (Lev. 11, 7 ) . Thus they said to themselves: 'Although fire is to descend from heaven [upon the altar], it is nevertheless, a virtuous act to bring common fire.'" There was a disciple of R. Elazar, who decided legal questions in the presence of the latter. mereupon R. Elazar said unto Ema Salmon, his wife: "I

R. Ashi observed a man tying an ass

'(Fol. 63a) Rabina, while sitting before

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wonder if this disciple will live through this 3 H51 9 3 3 N NU3 NS i i ? 7 P K .nnK H 9 3 3 1 year." And the disciple died within that year. So his wife said to R. Elazar: "Art 3 ~ n35n ~ 3 minn 5 3 9353'pn 73 HS~H WH thou a prophet?" "Neither a prophet nor the aan of a prophet," was his answer, "but I have a tradition that whoever decides a 7 " n3n ~ -13 13 nm TDN; .nnm 2 9 9 n 131 legal question in the presence of his teacher is guilty of capital punishment." And Rabba b. Chana aid that this disciple was Juda ilvij IDW ~'-112 1 3 minr ?%5n lniN l j n r b. Guriah and he was three miles away from his teacher, R. Elazar. [Hence it shows that Hm nln 1 9 3 0 3 .nlHDlD V?W 13DD ? I l l > even in the absence of his teacher, deciding legal questions involves capital puishment.'] It was in his teacher's presence. But R. tmny~51 7nnp ninma w5w unn 3 1 m Jachanan said he was three miles avay from his teacher! And according to your own 5wn vrtn n5w NSH nnS 192~ nw'l law opinion [is there not an objection to be raised] ? Wherefore was it necessary to state the disciple's name and his father's name? minn 53 fin19 7"s N ~ 73 H ~99n 7"s .n'n We must say (that these names are given) that we should not construe the above story as a mere parable. [Therefore it stated all 7n~;w an2 iwan5 ~i 131 9 3 0 3 n~Sil the facts and it was indeed decided in the presence of B. Elazar.] TnH91 9i13n 5~313 1 3 ~11'195~ ly91 (25 ar9N R. Chiya b. Abba, in the name of R. Jochanan, said: "Whoever decides a legal question in the presence of his teacher, de9n5ni I:, 5y n9wrwq nnHi nw5 *AN ~ y y eemes to be bitten by a serpent, for it is said (Job 32, 6.) And Elihu, the son of Barache!, TnSnr ~ : n3rn3 . n x N 9y.r mtnn rnw the Buzite, commenced, and said: 'Young arm I in days, and ye are very old; therefore I hesitated and feared to show you what I .yay 9Snii nnn ny (25 ali:.~) enn s n 3 r know.' It is written here uachaZdi (I feared). and it is written there (Deu. 32, 24.) W i t h the power of serpents (Zochalei) that crawl '353 Tnnlw s b ~ n ~7pf Hivn 1"s q9yi i n the dust." R. Zera said in the name of R. Chanina: "He is to be called sinner, as ~n3nn 71 .15 Harm 8 5 lyn5 7 n 1 9 ~ n J m it is said (Ps. 119, 11.) I n my heart have I treasured up thy saying, i n order that 1 may sot sin against thee." tn1nt)K *n3ax 9353 (7713 n h n ) 2sn3 *p> R. Humnuna raised the following contradictory point: "It is written (Ib.) I n my 1x3 .>-I 5;ii)z 37s 9mwz (a 04 lqn2t heart, have I treasured u p thy saying, and it is written (Ib. 40, 10.) I announce T h y righteousness i n the great assembly"; and he ~ N W tnr3 n'93 'wvn mqyw pa himself explained it: "The former was said when Ira, the Yairite [his teacher], was living, [therefore David did not teach others] ; 53 ~ . n t72 K ~ N 1"~ . n 9 9 3 vrn9n ~ s y and the latter refers to the time when Ire. ~~, the-~airite, mas dead."^ n5iy5 3yi an TnN 7 3 3 5 vnunn uwan R. Abba b. Zabda said: "He who sends his [priestly] gifts unto one priest will bring a famine into the world, for it is said (I1 1 3 3 8 9 3 979N9ii m y nal (J 3 " 3 ynHjw Sam. 20, 26.) and Ira, the Yairite, was ra priest unto Dauid, etc. Was he a priest unto KS un5y '5135 ln3 'in7 8 1 37 1 7 5 .'ul 7 1 7 5 David only? Behold he was a priest unto
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BU Israel also1 We must therdore my that it means 'All the priestly gifts mere giwn rwto him by David. m d immediately following tbis it i s written (lb. 21, 1.) And there ?urn
famine fop three years the of David." It. Elazar $aid: "He [who decides a legal question in the presence of his teacher] mill be deposed from his honorable position, as it is anid ({Nurn. 31, 21.) And Elazar, the p&st, said unto the men of the army,)) etc. And although he said that the law waa taught to his uncle and not to him, still he was deposed from his honorable position, as it is written (Ib. 27, 28.) And before Elacar, the priest, shall he (Joshua) stawd and he shall ask of him after the Judgment of the Urim before the Lord, etc. We, how ever, do not find an instance where Joshua over availed himself of 331m&ripJs help.% R Levi said: "Whoever aeudes a 1estion in the presenoe of his teacher, will childless, for it is written (Num. 11, 28.) 4nd Joshua hen Nun> the servant of Moses frwm youth, answered and said: 'My Lord &loses, forbid them,' (Ib. b ) and it is wrib ' ( I . Chr. 6, 27.) Nun, his son, Joshua> @ & sw [showing that Joshua had no chile &en].'* This is in contradiction to the opinion of R. Abba b. Papa, for R. Abba "a. Papa said: "Joshua would not have 5een punished had it not been for the sin that he neglected his family duties for one night, as it is said (Jos. 5, 13.) And it came to pass, when Joshua was in Jericho etc., and it is written (Ib. ib. 14.) And he said, No; for I am a captain of-the host of the Lord; now am I come, i. e., the angel said to him 'Yesterday you neglected to bring the perpetual afternoon offering and now you are neglect%g the study of the Torah.' So Joshua asked the angel, 'In regard to which one did come?' Whereupon the angel said, 'Now come' [i. e., for the neglect of this moment]. Immediately following And Joshua lodged that night among the people (Ib. 8, 9) ;and if is also written (Ib. ib. 13.) And josh^ went that night into the midst of the valley; and R. Jochanan said: 'We i n f e [from the e ~ e s s i o n'of the vallefl that Joshua lodged within the profoundness a% the law [he studied over night]. And we have a tradition that whenever the holy ark and the Shechina rest without its proper place, the Israelites are forbidden to live t o Q

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H e r with their fsmilieg. [Hence the sin of neglecting family duties.] Samuel b e *via> i n the name of Rab mid :"To study the Torah is a virtue greater than the oEering of the perpetual sacrifices, o u , I am come [showing he for it is said s came on account of the latter's sin which was the neglect of studying the Torah]." (Fol. 64a) R. J u d g in the name of Barnuel, said: 'TIe who drinks one-fourth of a Lug1 of wine should not decide any legd question." "This tradition is not a good one," said R Nachman, '<for I know that unless I do drink a quarter of a Lug of wine, I feel that my head is not clear.'' "Why," d Raba to him, '%hould the master express himself so? Has. not R. Acha, the eon of R. aanina, saidy 'what is mesnt by the passage (Pr. 29, 3.) But he that keepeth company with harlots will lose (his) wealth.' Thie means that whoever says one Halacha ( b w ) is beautiful and that the other Halado is not beautiful will lose the wealth of the Torah (he will forget it)." "I take it back," R. Nachman said to him. Rabba b . R. Huna said: "One who ie tipsy should not pray; but if he does pray, his prayer will nevertheless be acceptable. If one is intoxicated, he d ~ ~ u not l d Pray; and if he does pray his prayer shall be considered an abomination." When can one be tipsy and when intoxicated? This we learn from the incident of R. Abba b . Shumni, and R. Xenashia, the son of B . Jeremiah of Diphti, who were taking leave ~f one another when they were an the boat which crossed the river of Yuphthi. They agreed to let each one say an Halacha which should be new to the hearer; for R. Mari, the grand-son of R. Huna b. Abba, said, "A man must not leave his associate otherwise than with a word of Halacha; by which be may remember him." So one began thus: "When can one be termed tipsy and when intoxicated? If one would have enough sense to speak to a king, he is merely tipsy; but one who mould not have enough sense t o converse with a king is called intoxicated?' The other replied and said: What shall he who takes possession of the estate of a proselyte [who has no heirs-in-law] do [with the wealth] in order that it may endure with him? Let the possessor buy a Torah (a scroll)."

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(Ib. b, We are taught: 'qt once happened that while Rabban Gamaliel was traveling between Achu and Chezib, mounted on anass, and R. Ilai was walkink behind him, the former saw some loaves lvine " on the. road, and said: Ilai, pick upUthese loaves from the road. Afterward meeting a Gentile, Rabban Gamaliel said to him: 'Mabaeai, take the loaves away from Ilai.' ~ h e < g Ilai became acauainted with the Gentile. he asked him: 'Whence art thou?" he Gentile answered, " I am from the cities of Burganin." "And what is thy name?" "Mabagai, is my name." "Does R. Gamalie1 know thee P" "No," replied the Gentile. F r o m this we understand that Rabban Gamaliel knew the name of the Gentile by Divine Vision, and that three things may be inferred, first, that bread must not be passed by; secondly, that we are guided by the legal status of the majority2 of wayfarers; and thirdly, the leavened bread belonging to a Gentile, even if it remained over the Passover, may be made use of by Israelites after the Passover. Upon his arrival at Chezib, a man came to Rabbm Gamaliel and asked him to nullify a vow. Whereupm R. aamaliel said to his companions: "Have wo drunk one-fourth of a lug of Italian wine?" And they answered: "Yea, we did." "If so," said R. Gamaliel, "then let him follow ug until the effect of the wine shall have passed away." And the man followed bhcm for three mies until they reached a big mountain. As soon as they reached this mountain, Rabban Gamaliel dismounted from the ass, wrapped himself, sat down and nullifie4 the man's vow. From these actions we learn many things, namely: one-fourth of a Jug of Italian wine intoxicates a man; that when a man i~ intoxicated, he must not decide any legal questions; that walking on the road causes the effect o f the wine to paes away; and that a vow may not be nulliiiecl while riding or walking or standing but only sitting. R. Shesheth said, in the name or R . Elrizar b. Azaria: (Fol. 65a) "I can (by my plea) release the entire world (of Israel) from Divine Judopent, since the destrcti011 of the Temple to this very day, for it is eaid (Is. 51, 21.) Therefore hear now this, 0 thou afflicted, and dmnken, but not, with w k e . [Hence if all are drunk then
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they are n o t ~es~onsible.1 An objection Was made from the following: 'A drunken man's purchwe is a valid purchase; his selling is a valid sale; if he has committed a crime which involves capital aunishment. he should be executed; if b e his cornmitt& a crime involving punishment by straps, he &odd be given lashes; as a general rule, he is, in all respects, considered a sober man with the exception that he is to be free from prayer." h hi his is in contradiction to the opinion of R. Shesheth, who said in the name of R. Elazar b. Azaria, that a drunken man cannot be judged]. R. Shesheth will say that his statement, 'I can exempt the world from Divine Judgment', also meens 'Judgment caused through prayer.' R. Chanina said: "All the above is said concerning a man who is not as drunk as was Lot? but if he is as drunk as Lot was, then he is exempt from everything!' R. Chiya b. Ashi, in the name of Rab, said: 'Whoever has his mind not thoroughly at ease, ehould not pray, for it is said, In his affliction shall h e not judge."' On a day when he was in a bad humor, R. Chanina would not pray, saying: "It is written, I n his affliction shall he not judge." N a r Ukba would not leave for his judicial chamber on a day when a hot southerly wind was blowing. R. Nachman b. Isaac said: "To decide legal questions, one needs a mind as clear as the day when a north wind is blowing!' Abaye said: "When my mother asked me to bring her a certain mess only, she would confuse me the entire day [and prevent me from studying]." Raba said: "Even if a flee bit me I could learn no longer." The mother of Mar, the son of Rabina, made her son seven suits of garments, one for each day. R. Juda said: "The night was created, only for sleep?' But Resh Lskish paid: "The night was created only for studying the Torah." The Rabbis praised R. Zeira because his teachings possessed a s p e c 3 brilliance, and he replied: "It is because they were all studied during the day." The daughters of R. Chisda said to their father: "Why does not the master take a nap for a

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while?" And R. Chkda replied: "Very long days will yet come when they will be short for study, but long for sleep." R. Nachman b. Isaac said: "We are all daylaborers." R. Acha b. Jacob would borrow [hours from the day] and repay them [at night.] R. Elazar said: "Whoever comes from the road, should not pray for three days for it is said (Ezra 8, 15.) And I gathered thew together t o the river that runneth into the Shaua and we encamped there three days; and I looked about among the people. [Only after three days, was he able to look about among the people].'' The father of Samuel upon coming from a journey would not pray for three days [because his mind was not sufficiently clear[. Samuel himself, would not pray within a house where there was beer, [for the smell of it would confuse his mind]. R. Papa would not pray within a house where there was a mess made of a certain fish [that gives forth a liquid smell]. R. Chaniua said: "A man who becomes appeased when under the influence of wine, possesses the qualities of his Creator, for it is said (Gen. 8, 21.) And ths Lord smelled the sweet flavor," etc. R. Chiya said: "Whoever remains clearminded when drinking, possesses the qualities of the seventy sagesT5 The word Yayin (wine) aggregates the number of sericnty and Sod (secret) aggregates also the number seventy, i. e., 6s soon as wine enters, the secrets escape. R. Chanan said: "Wine was created in this world for no other purpose than to comfort the mounrners, and wherewith to pay the wicked their reward for any good deed8 they may have done, as it is said (Pr. 31, 6.) Give strong drink unto him that is ready t o perish, and wine unto those who have an embittered soul." R. Chanina b. Papa said: "Any house where wine is not poured like water, cannot be classed among those that are called blessed houses, for it is said (Ex. 23, 25.) And he will bless thy bread and thy water. Bread and water are placed on a par; just as b e a d mentioned here can be bought with money belonging to the Tithes, so also the water should be of the same kind that can
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R. Ilayi said: "On three occasions a man's character can be recognized; by his wine-cup (when he drinks) ; by his purse (dealing honestly) ; and by his anger (seldom getting excited), and according to others, by his laughter also." (Fol. 85b) Buneis, the son of Buneis, once called on Rabbi. "Make way for one worth one hundred manehs,"' exclaimed Rabbi. Presently another visitor came in and Rabbi said: (Fol. 86a) "Make way for one worth two hundred manehs." So R. Ishmael pleaded with him saying: "Rabbi, the father of the first-comer, owns a thousand hips at sea and a thousand towns ashore!" "Well," replied Rabbi, "when thou seest his father, tell him not to send his son around the next time with such poor clothes." Rabbi honored the rich and so also did R. Akiba honor the rich. As Raba b. Mari once preached: "May he abide forever before God; ordain $hat kindness and truth may guard him. (Ps. 61, 8). When May he abide forever before Cod? At the time that kindn e s s and truth may g w r d them:'

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THE END O F EHUBIN.

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See Dmbfni 28b. that all Hnds oi det& mw be hughit with tbe p m e e d s of t h e seoond adea (lfafk 8) nhen4) exoept water and sakt. 7) , A & P w@bt of Silver amwunUng Q one hundred denarim