EN J A C O B

AGADA OF THE BABYLONIAN TALMUD

BY RABBI JACOB IBN CHABIB REVISED AND TRANSLATED INTO ENGLISH BY

RABBI S. H. GLICK
VOLUME I1

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COPYRIGHT 1919 BY RABBI S. H. GLlCK PRINTED I N U. S. A.

TABIJE OF ABBREVIATIONS : Chr.

Dan. Deu. Ecc. st.

................................ Esther ................................. 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. ............................ Zecharlb R. ............................ Rabbi or Rab b. ............................... ben or bar m. .................................... Ibid
Ex. Foi. (referring to the page of the Talmud) .Folio

............................ Chronicles ................................Daniel .......................... Deuteronomy ............................Ecclesiastes

Printed in the Um'ted Statw of America

CHAPTER ONE (Fol. 3) R. Joshua b. Levi said: "A man should never bring forth from his mouth an unfit word, for the Scripture uses a circumlocution of eight [extra] letters in order to avoid an ugly word; for it is said (Gen. 4, 2 ) Of the clean beasts and of the beasts that are not c l e ~ n . " ~R. Papa said: "A circumlocution of nine letters is found in the Scripture; for i t is said (Deu. 23, 11) If there be among thee, any man that is not lean."^ Rabina said : "Ten letters [is the circumlocution] ; for in the same text there is a180 an extra letter, Vav." R. Acha b. Jacob said: "Sixteen extra letters are used [in order to avoid an unfit word], as it is said (I Sam. 20, 26) For he thought something hath befallen him, he is not clean, because he has not yet purified himself [in order to avoid the word impure]." At the academy of R. Ishmael, it was taught that a man should always speak in clean language, since the seat of a male zab4 the passage calls (Lev. 15, 9) saddle, and the seat of a female zab the passage calls (Ib.) sitting place. This principle is also supported by the following passage (Job 15, 6 ) So that thou choosest the language of the prudent. Also by another passage (Ib. 33, 3) And my lips utter knowledge clearly. Why does he cite all these passages [is not the first one sufficient] ? You will perhaps say that this applies only to Biblical matters, but for Rabbinical matters any Ianguage might be used. Come, listen; it is said, So that thou choosest a language of the prudent. And if you will say that this applies only to Rabbinical matters, but for secular affairs. any language might be used : Come, Listen to this passage : And my lips utter knowledge clearly. , (Ib. b.) There were two disciples sitting before Hillel, of whom one was R. Jochanan b. Zakai. According to others, these disciples were sitting - before Rabbi, and one of

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them was R. Jochanan. One said [while studying a Mishnah] : "Why must the grapes be cut according to the rules of levital cleanliness, while olives may be gathered even according to the rules of levitical defilement?" The other pupil said: "Why must the grapes be cut under the rules of levitical cleanliness, while the gathering of olives need not be made under the rules of levitical cleanliness?" "I am sure," remarked their teacher, "that this one [who used becoming words] will become a judge in Israel." It is said that before many days had elapsed he became a judge in Israel. There were three priests [discussing the portions of their priestly gifts] ; one said: "Mine was as large as a bean." To this the other responded: "Mine, was as large a?, an olive." The third one said: "Mine was as large as the tail of a lizard." I n consequence of that unfit expression, the last was examined as to his fitness to serve upon the altar, :nd they found in him a blemish of descent. Have we not been taught [in a Mishnah] : ''KO family records are searched beyond the altar":? [for he was certainly examined before he began serving upon i t ; hence how was this examination possible?] Do not say a "blemish of descent," but say [they found in him] "obscenity which made him unworthy of the priesthood." And if you please, you may say this instance differs, because he harmed himself Lby causing the investigation]. There was a certain heatlien who [nnder the guise of an Israelite] would come t o Jerusalem every Passover and partake of the paschal lamb. Once he came before R. Juda b. Bathyra and said to him: "It is written in your Torah (Ex. 12, 43) N o stranger shall eat thereof, and again (Ib. ib. 48) B u t no uncircumcised person shall eat thereof; nevertheless, I get to eat of the very best." "Have they given thee a piece of the fat of the tail?" remarked R. J u d a b. Bathyra. "Nay," answered the heathen. So R. Juda said to him: "The next time you go, ask of them to give thee a piece of the fat of the tail." The following year then, when he came to Jerusalem, he said to them: "Give me a piece of the fat of the tail." "What!" exclaimed they, "is not the fat of the tail sacrificed on the altar? Did anyone advise thee to ask for this ?" they questioned him. And the heathen

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answered: Juda b. Bathyra has advised me thus." "What does this mean?" said they to themselves. Thereupon they made an investigation and, discovering that the man was a gentile, punished him. They then sent a message to R. Juda b. Bathyra, saying: apeace unto thee, R. ~~d~ b. B ~ sitteth in yet net is cast i n Jerusalem." When R. Cahana became ill, the Rabbis sent R. Joshua, the son of R. Ide, with instructions to visit him and find out what his condition was. When he came, he R' Cabana dead' He tore his then turned them towards his Lack,' and returned weeping. "Is he dead?" they asked him. "You say it, 'I do not say it," was his reply, adding also (Pr. 10, 18) A n d he that spreadeth abroad a n evil report is a fool. (Fol. 4 ) When Hab, the son of R. Chiya's brother and s i ~ t e r ,came ~ to Palestine, Rab was asked by R. Chiya: "Is father alive?" "Is mother alive?" was his reply. Then R. Chiya asked him: "IS mother alive?" Rab answered again: "Is father alive ?" (Ib. b ) H. Elazar said: "Those who go on a religious mission, will not meet with evil either going to, or from, their duty." R. Elazar was in accord with the opinion of the Tanna, Issi b. Juda, who taught: "Since the Torah says (Ex. 34, 24) Y e t shall n o m a n desire t h y land, it is to be implied that the cow shall feed in the pasture and no beast shall harm it, the chicken shall dig in the rubbish and no weasel shall harm it." NOW, can this not be inferred a fortiori? I f , regarding the things which are exposed to injury, i t is promised that no harm will occur, how much the more so regarding things that are usually not exposed to injury? This conclusion 1 could only arrive a t with reference to protection while on the way to perform [a meritorious act]. Whence, however, do we infer that even on the return, no harm will occur? It is said (Deu. 16, 7 ) A n d t h o u shalt t u r n in the morning and go u n t o t h y tents. From this passage we may learn that T h o u w i l t go and find t h y tents in peace. Since even on the return [he will meet no evil], wherefore is i t necessary to mention [the
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protection] on the way going to perform the religious duty? We must therefore say this statement is necessary for the reference to hat R. Ami said: "Every man who has land is in duty hound to visit Jerusalem during the festivals, but a man who has no land need not visit Jerusalem during the festivals." R. Abin b. R. Adda said in the name of R. Isaac: "Why was there not Gennesar-fruit in the land of Israel? Lest those who visit Jerusalem during the festivals should say, 'Had we come here merely to enjoy of the CTennesar-fruit: it would have been sufficient.' Hence their visit would become not as a matter of duty." The same said R. Dastoe b. Janai: "Why are not the hot springs of Tiberias located in Jerusalem? For the simple reason that those who visit Jerusalem during the festivals, should not say, 'Were it for nothing else than to bathe ourselves in the hot springs of Tiberias that we visited Jerusalem, it would have been sufficient! Thus their visiting Jerusalem would turn out to be not as a matter of duty." CHAPTER TWO (Fol. 22b) We are taught that Simon others say, Nehemiah of of Amsuni,-and Amsuni,-was accustomed to interpret every word Eth.l When he reached the Eth of (Deu. 10, 20) Thou shalt fear the Lord, thy God, he refrained (did not interpret it). "Why, Rabbi," said his disciples to him, ' t h a t mill become of those "Eth's thou didst interpret ?" Whereupon he answered: "Just as well as I will be rewarded for making those interpretations, so will I be rewarded for refraining in this case." But when R. Akiba came, he interpreted: "The Eth [of Thou shalt fear the Lord, thy God] includes the scholars." (Fol. 2 5 ) R. Jacob said in the name of R: ~ochanan: "By every means, one may cure himself except by means of the tree devoted to idolatrv." To what case does he refer? If we assume that he refers to a case where there is fear of danger, then why not cure by means of the tr& devoted to idolatry? But if he refers to a case in

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which there is no fear of danger, then one is prohibited to be cured by means of any prohibited articles. Indeed, he does refer t o a case where there is fear of danger, nevertheless it is forbidden [to be w e d ] by means of a tree devoted to As we are taught in a Baraitha, R. Eliezer
says: "Since it is said (Deu. 6, 5) [Thou shalt love thy God] with all thy soul, wherefore is added, With all thy wealth? And since it is said, With all thy weaitll, wherefore is also added, With all thy soul9 This is to teach us that in case there is a man who loves himself more than his \vealth, for him it is said, With all thy soul. And if there is a man who loves his wealth more than himself, for him it is said, With all thy wealth. When Rabbi came [from the land of Israel] he said, quoting R. Jochanan: "One may cure himself by every means except by means of idolatry, adultery or murder." Regarding idolatry we have spoken above, and as to adultery and murder, as we are taught in the following Baraitha, Rabbi says: (Deu. 2Z, 26) For as when a man riseth against his neighbor, and striketh him dead, even so i~ the matter [of the damsel]. What relation has the incident of a murderer to that of the betrothed damsel? Behold, this case comes [as a teacher and turns out a learner].a We compare the bethrothed damsel unto a murderer, and the murderer a bethrOthed i. e., just as a betrothed damsel is given permission to kill [her assailant] in self-defense, so also is permission given to kill a murderer in selfdefense; and as concerning murder it is said, that if a man be told to transgress the law or be killed, [slay another or else you will be slain], he must accept to be killed and not transgress, so it is also concerning a betrothed damsel;-she should rather permit herself to be slain than be ravished by a man. And whence do we learn thus concerning murder? This is cominon beuse, as is shown by the incident of the wan who appeared before Raba, and said to him: "The governor of my city ha8 told me, 'Go and slay that man, otherwise I shall kill thee !"' Whereupon Raba said to hlm: "let them kill thee, but thou must not kill others; for who tells thee that thy

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CHAPTER TIIREE (Fol. 49) We are taught that R. Simon said: "A scholar is not permitted to partake of any feast that is not served in consequence of some religious duty." What kind of a feast does this refer t o ? B. Jochanan said: "It refers to a meal given at the wedding of a priest's daughter who is nlrlrried unto an Israelite, or the daughtvr of a scholar who is married unto an ignorant man," for R. Jochanan said: "The alliance of a priest's daughter with an Isrselite will not prosper." I n what respect will it not prosper? R. Chisda said : "The wife will become either a widow, a divorced woman, or she will be childless." I n a Baraitha, it was taught that either she or her husband will die [before the usual time], or it will cause him to be afflicted miti1 poverty. I s this so? Has not R. Jochanan said: "He who desires to become rich, shall ally himself with the descendants of Aaron, so much the more will the union of the Torah and the priesthood make him rich"? This is not difficult to explain. The latter case deals with a scholar who allies himself with a priest, while the former deals with an ignorant man [who is not fit company for a priest]. R. Joshua married a priestess and became ill. He said: "Is that Aaronite not content with having secured me as a son-in-law and that I should be connected with his descendants?" E. Ide b. Abin wedded a daughter of a priest and there came forth from them two sons who were ordained as Rabbis. They were R. Shesheth, the son of R. Ide, and R. Joshua, the son of R. Ide. R. Papa said: "Had I not wedded a priestess, I But R. Cahana would n c ' said: "Had I not married a priestess, I should never have gone into exile." "Wert thou not exiled to a place of the Torah?" he was asked. Whereupon he answered: "But I was not exiled voluntarily, as all scholars go into exile."l R. Isaac said: "Whoever partakes of a feast which is not
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served for any religious purpose will, at the end, incur upon hlmself [the punishment of] exile; for it is said (Amos ii, 4) and eat lambs out of the pock, and calves out of the midst of the stall, and immediately following, Therefore now shall they go into exile at the head of the exiles. Our Rabbis taught: "A scholar who indulges i n too many feasts a t every place, will, in the end, cause the destruction of his home, make his wife like unto a widow, and his children like unto orphans; he will forget his learning, become involved in various strifes, his words will be disregarded, he will defame the name of the Lord, as well as the name of his father and the name of his teacher, and he will cause an evil reputation unto himself and to his children and grand-children unto endless generations." What reputation may be implied? Abaye said: "People will call his child, 'the son of the stove-heater."' R Huna said: "The son of one who lays his cloak under and lies down at any place." , Our Rabbis rvere taught: "A man shall always sell all that he possesses to marry the daughter of a scholar. For even if he dies, or is exiled, he may rest assured that his scns will also be learned men; but he shall not take in wedlock a daughter ~ if he die or be of an A m H a ' a r e t ~ ; for exiled, his children will also be Amai Ha'aretz." Our Rabbis were taught: "A man shall always sell all that he possesses to marry the daughter of a scholar; and he shall also try to marry his daughter to a learned man. The latter act is likened unto clusters of grapes combined with berries of a thorn, u"nich combination is improper (Ib. b ) and unbecoming." Our Rabbis rvere taught: ('A man shall always sell all that he possesses to marry the daughter of a learned man. If he cannot find the daughter of a learned man, let him marry the daughter of one of the prominent men of his day. If he cannot find the daughter of a prominent man of his day, let him marry the daughter of one of the chiefs of the congregation. If he cannot find the daughter of one of the chiefs of the congregation, let him marry the daughter of a manager of a charity organization. If he cannot find the daughter of a manager of a

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or~ization, let him marry the daughter of a school master (teacher); but he shall not marry tho daughter of an A m Ha'aretz, for they are abominable and their wives, creeping things. Concerning their daughters, the passage says (Deu. 27, 21) Cursed be ha that lieth with any manner of beast. Our Rabbis were taught: "Six t h i n g are said respecting the Am Ha'aretz: NO testimony is to be intrusted to him; no testimony is to be accepted from him; no secret is to be disclosed to him; he is not to be a ~ ~ o i n t e administrator d 0 " ' the K u p p ~ h ;and ~ he shall not be used as an escort on a journey. Some say also that no public notice is to be given of his lost property." But the former Rabbi contends that he may happen to have good children, to whom the passage would apply (Job 26, 17) He may prepare, but the righteous will clothe himself [therewith]. (Fol. 50) And if shall come to pass in that day, that there shall not be light, but heavy clouds and thick darkness. (Zech. 14,6) What is meant by heavy clouds and thick darkness? R. Elazar said: "This means that light, which is weighty (rare) in this world, shall be lightly esteemed in the world to come.)' R. Jochanan says: "This refers to the part of Negaim and Ahaloth.' which are difticult [to be understood and taught] in this world, but shall be very easy to comprehend in the world to come." R. Joshua b. Levi said: "This refers to those men who are weighty [important merely on account of their wealth] in this world, but shall be lightly esteemed in the world to come," as happened with R. JOseph, the son of R. Joshua b. Levi, who once became sick and fell in a trance, and upon awakening, was asked by his father what he had seen [while in his apparently lifeless state] : and he answered " I saw a world reversed; the uppermost, below, and those below, uppernost.)' c6My son," said his father, "thou hast seen a rightly-conducted world! But how do we scholars appear there?" "Just as we are esteemed here, so are we esteemed there," was R. Joshua's answer. "And I heard also that it was there said, c~~~~~ is the man who

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bath brought his learning with him,' and further, I heard said, 'Happy are those martyrs who have been by the government; no creature can enter their abode."' Who are they [the martyrs]? Shall I say R. Akiba and his associates? Were they then accorded that place merely because they were martyrs and for no other merits? Nay, we must say this refers to the martyrs of L U ~ . ~ -{Zech. 14, 9) And the Lord will be king over a21 the earth; on that day shall the Lord be (acknowledged) One, and His name be One. I s He then not One to-day ? R. Acha b. Chaninah said: "This world is not like the world to come; in this world, when good tidings are received, a man says : Blessed be He who is good and beneficent and upon the information of bad tidings, he says: Blessed be He, the true Judge. But in the world to come, only the first benediction will be pronounced [for there shall be no more bad tidings]." His CIome shall be One. What means this passtrge? I s then His name not One even today? R. Nachman b. Isaac said: "Not as thie world is the world to come; in this world His name is written Yud, Hay, and pronounced Alef, Daleth: while in the world to come it will be pronounced as it is written, with Yud, EIU~."~Raba wanted to lecture [concerning the explanation of God's name] from the pulpit; so a senlor scholar warned him against it, saying: "It is written (Ex. 3, 14) [This is my name] Le'olam8 [hence you must not openly discuss it]." R. Abina raised the following contradiction: "It is written, This is my name, Le'olam (to de concealed), and then it is written, This is my memorial unto all generations [showing that it should be read without concealing it] ; " i. e., "Thus said the Holy One, blessed be He ! Not as My name is written shall it be pronounced: it is written Yud, Hay, but is prononced Alef. Daleth."

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CECAPTER FOUR

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fore the night following the Sabbath, or festival, or the Day of Atonement, or a t any time when there can be the faintest suggestion of a transgression, including even a public fast-day, shall never see a sign of blessing (will labor without success) . " Raba pointed out the following contradictory passages: "It is written (Ps. 108, 5) For great above the Heavens is T h y kindness, and it is written (Ib. 57, 11) For great unto the fleawens is Thy kindness. How can both statements be possible? The former refers to those who perform [their religious duty] for its own sake, but the latter refers to those who do [their duty] not for its own sake, as R. Juda, i n the name of Rab, said; for R. Juda, in the name of Kab, said: ('By all means let a man engage himself in the study of the Torah and i n meritorious deeds, even if not for its o m sake; because through the work of a selfish purpose, he will eventually arrive [at observing it] for its own sake." Our Rabbis were taught: "Whoever depends upon the earnings of his wife or upon the proceeds of a hand-mill, will never perThe ear n ceive the sign of blessing." i n g s o f h i s rv i f e , refers to a case when she goes around with a pair of scales t o hire out its use, and regarding t h e h a n d - m i l l , it is only meant if he hires it to others; but if he is engaged in the use of the hand-mill himself, or if his wife is actually engaged i n business, he may even be proud of her; for i t is said (Prov. 31, 24) Fine tunics she maketh and selleth them. Our Rabbis were taught: "Whoever is engaged in the proceeds of reeds or [earthen] pitchers, will never perceive a sign of blessing because such business occupies much space [yielding small profits] ." Our Rabbis were taught: L'Market-stand traders and those who raise small stocks of cattle and those who cut off fruitful trees [for wood] ; also those who [when dividing something with others] seek for the best share, will never perceive a sign of blessing, because people look a t them with ill-will." Our Rabbis were taught : "Four kinds of money never enjoy a sign of blessing: The wages of scribes; the wages of Methurgeman,inl; money of orphans [invested at half profits between executor and

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At the pulpit they used to have translators (called Mathurgeman) who explained the Rabble#

orphans], and the proceeds from trans-omanic trafic." It is quite understood in the case of the earnings of a Jfetkurgeman, because i t looks like taking wages u " for Sabbath work? it is also clear regarding money made from orphans, because thefare no{ able to forgive if anybody wrongs them;3 and also in the cas.. of proceeds from trans-oceanic traffic, because miracles do not happen every day [to cross the sea safely]. But as to the wages of scribes, what is the reason? R. ~ o s h a b. Levi said: "Twenty-four fasts were observed by the men of the Great Synagogue in order that scribes of the scrolls, TephilIin and i l l e ~ u z o t h ,might ~ not get rich, lest, if they should become rich, tEey might be tempted not to write any more." Our Rabbis were taught: "The scribes who write scrolls, ?ephillin and hfezuzotk, whether those that deal i n them or those that sell them to the people, and those who occupy tliernselves with religious work, including those who deal with YcheEeth,6 xvill never enjoy a sign of blessing from their profits. If, however, they occupy themselves with such work for its own sake [and not merely for pecuniary profits] they will indeed enjoy a sign of blessing." The inhabitants of Baishan as a rule did not travel from Tyre t o Sidon on the Their descendants eve of the Sabbath.e came to R. Jochanan and said: "Our fathers could afford to avoid the markets and were able to exist without them, but we cannot. Shall we go then on the Sabbath eve?" "Your ancestors," replied R. Jochanan, "had long taken upon themselves not to do this. Ye cannot do differently, for i t is said (Pr. 1, 8 ) Hear, my son, the instruction of thy father." (Fol. 53) We are taught that Rabban Simon b. Gamaliel says: "The presence of gall-nut trees indicates hilly land; the presence of palm trees indicates valleys; the presence of reeds indicates rivers, and the presence of sycamore trees indicates lowland." and althoueh there is no direct [Biblicalj proof foruthis theory, there >s a suggested allusion to it, for it is said (I 10, 27) And thesking rendered t i e silver i n Jerusalem like stones, and the

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Lectures are generally delivered on the Sabbath. Therefore one who deals with them must aiwaya give more to them even In the case of doubt. Phylacteries and the doorpost inscriptions. A purple-blue dye for the Tallth and Tzltzlth. To a market or a fair.-because they wanted to spend all day In preparing for the Sabbath.

cedars he rendered like sycamore trees that abound in the lowlands." T h e p r ese n c e of g a l l - n u t t r e e s , i n dicates hilly land, and palm t r e e s i n d i c a t e v a l l e y s . Practically, the distinction relates to the bringing of Bikurim,' for we are taught [in a Mishnah] that Bikurim should be brought only of the seven kinds of crop or fruit, but not of the palm trees that grow on the hilly land nor of the fruit that grows in the valleys. T h e p r e s e n c e of r e e d a This distinction in d ica t e E r iv er s may have a bearing on the Nachal Eithan.' T h e p r e s e n c e of s y c a m o r e s i n d i c a t e s lo w 1 a n d s . This distinction may have a practical bearing on business transaction^.^ Since we have found the last reason, we may as well say that all of the above indications will have a distinctive bearing on business transactions.

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-(Ib. b) R. Jose said: "Tudus of Rome instituted the custom among the Roman [Jewish] inhabitants of eating a G'di M'Kulla.slo on Passover night. So the sages eent him the following message : Wert thou not Tudus, thou wouldst have been put under a ban because thou makest Israel eat consecrated meat outside Jerusalem.' " HOW can they say consecrated meat? Rather say, "similar to consecrated meat." The following question was submitted by the members of the academy: "Was Tudus of Rome really a great man or was he merely a man of influence [and for that reason the sages rrere afraid to put him under a ban] ?" Come, listen! We are taught: And again, Tudus the Roman expounded: "What justified Chananyah, Misha'el and Azar'y&ll in suffering themselves to be thrown into the fiery kiln? [Since it is written in the Torah, And he shall live by it, (the Torah). and not die b y it.] They drew their justifiIf cation," said he, "through a fortiori." concerning the frogs, who were in no way obliged in like manner to sanctify the name of God, it is written (Ex. 7, 28) And they shall go up and come into thy house, and into thy sleeping chamber, and upon thy bed, and i n t o the house of thy
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First rtge fruits. See Deu. 26. 1-16. See Deu. 21. 1-9. and nothing else. 9) If one sells lowland, it must consist of sycamore tree0 l o ) Entire kid roasted, yith head, legs and ent~alls. see Ex. 12. 9, that this was the way 01 rosstlng the Paschal lamb which, like all other sacnflces, is forbidden outaide of Jerusalem. 11) See Daniel 3.

servant, and among thy P ~ o and P ~into ~ ~ thy ovens, and in thy kneading dough; (When is the kneading dough found in the ovens? Surely when it is hot!) and since the frogs did not take heed for their lives but went into hot ovens, how much more shall we (Chananyah,. Misha9el and Azar'yah) who are in duty bound and are commanded to sanctify God's name, do such a thing!" [Hence we infer that Tudus of Rome was really a great man.] R. Jose said: "The reason the sages respected Tudus was that he threw the ~rofits of merchandise into the purse of schoiars [in order that they might be able to make a living for themselves]; for R. Jochanan said: 'Whoever is accustomed to throw the profits of merchandise into the purse of a scholar [thus enabling the scholar to support himself], will be awarded the privilege of sitting in the Heavenly academy, as it is said (Ecc. 7, 12) For under the shadow of wisdom is he who is under the shadow of money.'" Ulla was riding on a donkey and was accompanied by R. Abba walking on his right and Rabba b. b. Chans on his left. Said R- Abba to TJlla: ''Is it verily true that you said in the name of R. Jochanan, that 'No benediction shall be aronounced on fire at any time save only oh the evening following the Sabbath, for the reason that fire was then first created?"' Ulla turned around and looked at Rabba b. b. Chana with dis~leasure. The latter said to R. Abba: " I did not tell it in connection with the above, but in connection with the following: A disciple taught in the presence of R. Jochanan that R. Simon b. Elazar says: 'When the Day of Atonement falls on the Sabbath [they say the benediction] even in those places where they do not, as a rule, light any candles on Y o m Kippur; but when this festival falls on the Sabbath they admit that the candles should be lit, for the sake of the honor of the Sabbath,' and R. Jochanan responded to this, 'And the Rabbis prohibit it (the benediction)."' "I admit that this is the interpretation," said Ulla. Thereupon R. Joseph applied the following passage (Pr. 20, 5) (Fol. 54) Like deep water i s counsel in the heart of a man; but the man of understanding will draw it out; i. e., "like deep water C counsel in f h heart of man, refers to Ulla [who a l t h o w knowing that

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it was wrong yet said nothing, but merely glared at Ilabba b. b. Chana] ; but the man of understanding will draw it out, refers unto Rabba b. b. Cliana [who imm~diately derstood the glare of Ulla and corrected the tradition]. But Ulla and Rabba, who seem to disagree with R. Abahu [concerning the benediction pronounced on fire], agree with R. Benjamin, who stated in the name of R. Jochanan, that the benediction over the fire should be recited at the close of both the Sabbath and of the Day of Atonement; and this is the prevailing custom. Was light, then, created during the night following the Sabbath? Have we not been taught?: Ten things were created at twilight on the first Sabbath eve. They are: The well [that accomynied Israel in the w i l d e r n e s ~ ~ ~ the ] , manna, the rainbow, the letters of the alphabet, the stylus, the Tables [of the Law], the grave of &loses, the cave in which Moses and Elijah stood,13 the opening of the mouth of Balaam's ass, the opening of the earth that swallowed the wicked.I4 R. Nehemia says on his father's authority, "Also fire and the [BaIaam's] mule [were then created]." R. Yashia, on his father's authority, says: "Also the ram which Abraham offered up in Isaac's stead, and the Shamier15 [were then created] . " R. Juda says : "Also a pair of tongs [were then creiried]." The same aid: "Tongs were made wlth the help of other tongs. But who made the first pair? Was it not a divine ~ r e a t i o n ? ~ ' Whereupon the sages said to him: "It is possible to form one pair of tongs in a mold without the help of another. Hence it might have been made by man." It is, however, mentioned here that R. Nehemia says that "fire also" [was among those things which were created before the first Sabbath; hence, it contradicts the Mishnah which says that it was created only on the night following the Sabbath]. This is not difficult to explain: One treats of ordinary fire while the other treats of the fire of Gehenna. Ordinary fire was indeed created only on the night following the Sabbath, but the fire of Gehenna was created during the twilight of Sabbath eve.
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-Then was the fire of Gehenna really created on Sabbath eve? Have we not been taught in a Baraitha: "Seven things preceded the creation of the world; they are: the Torah, Repentance, Paradise, Gehenna, the Throne of the Divine Majesty, the Temple, the name of Messiah. That the Torah [was created before creation] [we infer] from the following passage: (Pr. 8, 22) The Lord made me the beginniny of His way. As for Repentance, it is written (Ps. 90, 2 ) Before yet the mountains were brought forth, etc., and after it IU written " T h o u turnest m a n t o contrition, and sayest 'Return ye children of men.' As for Paradise, i t is written (Gen. 2, 1) A n d the Lord God planted a garden k Eclen (;lliSedem)l6 t o the eastward. Aa for Gehenna, it is written (Is. 30, 33) For already of old i s Tapeth made ready. As for the Throne of the Divine Majesty m d the 'I'emple, it is written (Jer. 17, 1 2 ) A Throne of glory, exalted from the beginning of time, i s the place of our Sanctuary. And as for the name of Messiah, it is written (Pr. 72, 17) I n the presence of the sun, his name shall flourish." [Ilence we see from the foregoing that Gehenna was created before creation. This contradicts the opinion of our first Baraitha that it was created on the Sabbath eve]. I will tell thee: There is no contradiction. The formation of its interior mas created before the creation of the world, but its fire was created or, the Sabbath eve. Then again [let us ask], was then its fire created on the Sabbath eve? Behold, we are taught that R. Jose says: "The fire which the Holy One, praised be He! created on the second day of creation will never be quenched, for i t is said (Is. 66, 2 4 ) And they shull go forth, and look upo n the carcasses of the m e n that have transgressed against m e ; for their worm shall not die nor shall their fire be quenched. And R. Bana'ah, the son of R. Ulla, said: "Why mas it not said Ki tob (that it was good) for the second day of creation?17 Because on the second day of creation the fire of Gehenna was created to which the term 'good' cannot be applied;" and R. E17azar said: "Although 'Xi tob' was not
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mid on the second day of creation, yet God included it in the sixth day of creation; for it is said (Gen. 1, 31) A n d God saw everything that B e had made, and behold it was very good. [Hence we see that the fire of Gehenna was created on the second day and not on the Sabbath eve, as said before.] We must therefore say thus: The formation of its interior was created before the creation of the world, but its fire was created on the second day of creation; ordinary fire was first thought of by God [as a necessity for the world] on the Sabbath eve, but was not created until the night following the Sabbath. As we have been taught in a Baraitha, R. Jose says: "There were two things which God first thought of creating on the eve of the Sabbath, but which were not created until the night following the Sabbath, when the Holy One, praised be He ! inspired Adam, the first man, with wisdom that resembled Him above, and he [Adam] brought two stones and struck them against each other, thus bringing forth fire; and the second thing [He thought of creating] was the mule." Our Rabbis were taught: Ten things were created during the twilight of the [first] Sabbath eve. And they were: The well [that followed Israel in the wilderness], the manna, the rainbow, the letters of the alphabet, the stylus, the tables of the covenant, the grave of Moses, the cave in which Moses and Elijah stood, the opening of the mouth of [Balsam's] ass, the opening of the earth to swallow the wicked (Korah and his clique). Some say also the rod of Aaron with its buds and blossomings.18 And, according to others, also demons; still others add (Ib. b), the garments of Adam.lg Our Rabbis were taught: Seven things are hidden from men: The day of death;" the daj of c ~ n s o l a t i o n ;the ~ ~ profundity of Divine judgment;22 [a man should not know] of what occupation one may make a living and what is in the heart of his fellow-man; when the kingdom of David will
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Tradition says that the garments of Adam were bequeathed to Nimrod. then to Eaau When Rebekah sent Jacob to receive the blessings of Isaac ( a n . 21, 6). It Is stated (verae 16). A n d ' ~ e b e k a h took the cholcert garments of Esau, referring to the garmenta here mentioned. See Rashi's conjecture that Eaau did not intrust them to his Wive*. 20) See Aboth 2 16 that R. Eliezer says: Repent one day before thy death,-hence a man should repent of hls sin every'da; lest he die on the morrow. 21) When Israel shall return to his land and the words (of Isalah) will be fulfllled. "For the earth shall be full of the knowledge Of the Lord a s the waters that cover the sea." Note here that the lalmud distlnguished this return from that of the kingdom of David as two separate things. . 22) Or future reward and punishment.

be restored to its place; and when the kingdom of Persia will fall. Our Rabbis were taught: Three things which God first thought of creating were bound to come late: even had Ge not thought of them at first : The dead should give forth a stench;" the dead should be forg~tten;~' and products should decay.26 Others say also. the coin as a means of currencv. (FOI. 56) Our Rabbis were taught: Hezekiah, the king, did six things; upon three the sages were agreed with him, and upon the other three the sages were not. He dragged the bones of his father (Ahaz) on a litter of ropes,Z8and the sages were agreed with him. He crushed the brazen serpent,Z7 and the sages were agreed with him. He hid the book of medicine,ts and the sages were agreed with him. He stripped the doors of the Temple and sent the gold thereof to the King of Assyria,t9 and the sages were not agreed with him. He stopped up the upper outlet of the River Gichon,ao and the sages were not agreed with him. He i n t e r c a l a t e d the month N i s a n , [making a mistake in explaining its law] and the sages were not agreed with him. Our Rabbis were taught: How did the people of Jericho recite the Sh'm'aQ They recited, Hear, 0 Israel, the Lord thy God is one God (Deu. 6 , 4 ) but did not pause (at the end of the verse).$l This is the opinion of R. Meier. R. Juda says: "They did pause [between the two verses], but they did not insert [between Sh'm'a (Hear, 0 Israel) and the next verse] the benediction, Blessed be H i s name, whose glorious kingdom t k forever and ever." And why do we add thie to the Sh'm'aPS2 As R. Simon b. Lakish explained it, for R. Simon b. Lakish said: '<It is written (Gen. 49, 1 ) And Jacob called unto his sons and said, etc.; i. e., Jacob wanted to disclose all that would happen to them in the latter days, but the Shechina departed from him and he began

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So that the famlly should not be able to keep it unburled and have the sorrow constantly be. fore them. So that the effect of grjef should not last long. 24) 25) T O Prevent Lweculation in foods. O show that he disrespected him because he was wicked. 26) T 27) (Made by Moses) (Num. 21, 9 ) . because People worshipped It. See II Kings 18, 4. 18) Peo le should not rely merely on medicine and forget the help of God. ~ndfcatingthat he did not rely upon God. See I1 Klngs 19. 28) 30) See I1 Chr. 32. sl) The word Echad, the last word of Hear, 0 Israel, should be lengthened fn utterance and Wclal stress should be put on the last letter. Daleth, hence a pause is required before starting the aext word. 02) Since Mosea did not use it. See Deu. 6, 4.
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to fear, saying: 'Perhaps, Gad forbid, my children have a defect as was the case with my grandfather, Abraham, of whom Ishmael came forth, and like Isaac, my father, of whom Esau came forth.' Thereupon his children said to him, Hear, 0 Israel, the Lord our God i s one God, i. e., 'Father, just as in thy heart there is but one God, so in our hearts, there is but one God.' Then Jacob, our father, uttered forth, Blessed be His name, whose glorious kingdom is forever and ever." So the Rabbis argued, what should be the form nowadays? To say the second verse, would make us a t variance with Moses, our teacher, who did not eay it; not to say it would be to disregard Jacob, who did say the verse. They therefore ordained that we say it as did Jacob, but inaudibly [out of respect to Moses]. R. Abahu said: "In Usha i t was ordained that the above verse should be said in a loud voice i n order that the Sadducees should not complain that we say a separate prayer; but in Nehardea, where there were no Sadducees, even unto this day the above verse is said inaudibly." (Fol. 5 7 ) It is taught that Abba Saul says: "There were sycamore trees in Jericho which the priests forcibly appropriated for their own use, in consequence whereof the onners consecrated them to the use of the Temple." It is concerning such priests that Abba Saul b. Batnith, in the name of Abba Joseph be Khanin, said: ''(Alas, for the house of Baythus! Alas, for their clubs! Alas, for the house of Khanin! Alas, for their whispers! Alas, for the house of Kathrus! Alas, for their pens! Alas, for the house of Ishmael b. Phiabi ! Alas, for their fiists! For they were all High-priests, their sons were the treasurers, their sons-in-law were the chamberlains, and their servants would beat the people with canes." Our Rabbis were taught: Four [depressive] cries did the Temple court utter: First, "Go forth from here ye sons of Eli who have defiled the Temple of God." The second cry the Temple court uttered, "Go forth from here Issachar, the man of the village Barkai, who honors himself but desecrated the holiness of God." What did he do? H e used to wrap silk around his hands and perform the divine service. Again the Temple court cried: "Raise your heads, 0

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ye gates and let Ishmael b. Piachi, disciple of Phineas, enter and serve as High-priest." Another cry the Temple court uttered: "Raise your heads, 0 ye gates, and let Jochanan, the son of Narbai, the disciple of Phinkai, enter and let him fill his stomach with the sacerdotal food of God." It is related of Jochanan. the son of Narbai. that he would consume three hundred calves in his meal, drink three hundred jars of wine, and devour forty Se'ahs of young pigeons as a dessert for his meal.8a It was related that never during the life of Jochanan, the son of Narbai, was any part [of the sacerdotal] meat left over. What was the end of Issachar, he of the village of Barkai? It is related that a t one time the king and the queen had a dispute as to which meat was better; the king said that the meat of s kid is better and the queen said the meat of a sheep. So it was suggested that a decision should be given by the High-priest, who ought to know because of the sacrifices [of every kind] made every day. Thereupon he appeared before them. "If a kid were the best," said he, waving his hand, "it would be used for the daily sacrifices, [and not l a m b s w h i c h are to be used] . " So the king said: "Because he showed no respect for the throne [in waving his hand so freely] his right hand shall be cut off." Isaachar, having bribed the executioner, had his left hand taken off, instead. When the king became aware of this, he ordered that the right hand be cut o f also [thus Issachar lost both hands]. "Blessed be the Lord," remarked R. Joseph, "who caused Issachar, the man of the village Barkai, to receive his due recompense in this world." R. Ashi said: "Issachar, he of the village Barkai, never learned our Mishnah, for we are taught that R. Simon sajrs: 'Lamb sacrifices are always preferable to other sacrifices of kids.' One might say so because lamb meat is better; therefore, after the kid offering is mentioned it is added (Lev. 4, 33) And if a lamb, etc. From this we infer that they are equal in taste." Rabina said: "He did not even read the Scripture, where i t is written ( I b . 3, 2) If a sheep or a kid is his ofering, i e., if he wants to bring a lamb, he may do so; and if he wants to bring a kid he may do so."
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Our Rabbis were taught: Once King Agrippa, being anxious to ascertain the number of the male population of Israel, instructed the High-priest to set a watchful eye on the paschal lambs arid take accurate note. So he took one kidney of each and every one, and it was found that there were sixty myriad couples [which indicated] double the number of those that came forth out of Egypt, not counting those that were levitically unclean* and those that were out travelling; and there was not a single paschal lamb or. whick less than ten were counted [so that the numbel represented over six hundred myriads of men]. And it was called by the people Pesach Me'ubim (the crowded Passover) because of its big population?

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(Fol. 66) Our Rabbis were taught: The follorving Halacha (law) escaped the memory of the sons of Batllyra. It once happened that the fourteenth [of h'isan] fell on the Sabbath day and they did not know whether the Passover sacrifice supersedes the Sabbath or not. They appealed to Lie sages, saying: "Is there a man who knows [the law], rvliether the Passover sacrifice supersedes the Sabbath or not?" And they were told that there was a man who had recently come from Babylon whose name was Hillel, the Babylonian, who had served [in the academy of] the two greatest men of that generation, namely, Shemaya and Abitalyon, and who ought to know whether the Passover fiacrifice supersedes the Sabbath or not. So they sent for him and asked him: "Have you any knowledge whether the Passover offering supersedes the Sabbath or not?" He replied: "Have we then only one Passover sacrifice during the year that supersedes the Sabbath? BeBold, there are more than two hundred Passover sacrifices that supersede the Sabbath!"= So they asked him: "Whence do you infer this?" Whereupon he said to them: "It is said (Num. 9, 3) B'mo'ado (at its appointed season) a t the Passover

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ye gates and let Ishmael b. Piachi, disciple of Phineas, enter and serve as High-priest." Another cry the Temple court uttered: "Baise your heads, 0 ye gates, and let Jochanan, the son of Narbai, the disciple of Phinkai, enter and let him fill his stomach with the sacerdotal food of God.)' It is related of Jochanan, the son of Narbai, that he would consume three hundred calves in his meal, drink three hundred jars of wine, and devour forty Se'ahs of young pigeons as a dessert for his meaLa3 It was related that never during the life of Jochanan, the son of Narbai, was any part [of the sacerdotal] meat left over. What was the end of Issachar, he of the village of Barkai? It is related that a t one time the king and the queen had a dispute as to which meat was better; the king said that the meat of s kid is better and the queen said the meat of a sheep. So it was suggested that a decision should be given by the High-priest, who ought to know because of the sacrifices [of every kind] made every day. Thereupon he appeared before them. "If a kid were the best," said he, waving his hand, "it would be used for the daily sacrifices, [and not l a m b s w h i c h are to be used]." So the king said: "Because he showed no respect for the throne [in waving his hand so freely] his right hand shall be cut off." Isaachar, having bribed the executioner, had his left hand taken off, instead. When the king became aware of this, he ordered that the right hand be cut off also [thus Issachar lost both hands]. "Blessed be the Lord," remarked R. Joseph, "who caused Issachar, the man of the village Barkai, to receive his due recompense 1n this world." R. Ashi said: "Issachar, he of the village Barkai, never learned our Mishnah, for we are taught that R. Simon says: 'Lamb sacrifices are always preferable to other sacrifices of kids.' One might say so because lamb meat is better; therefore, after the kid offering is mentioned i t is added (Lev. 4, 33) And if a lamb, etc. From this we infer that they are equal in taste." Rabina said: "He did not even read the Scripture, where it is written (Ib. 3, 2) If a sheep or a kid is his offering, i e., if he wants to bring a lamb, he may do so; and if he wants to bring a kid he may do so."
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20
CHAPTER FIVE
(Pol. 62 h ) R. Simlai came before B. Jochauan, and said to him : "Teach me the " "Whence Book of Records (Chronicles) . art thou?" asked R. Jochanan. "From Lydia," he answered. "And where dost thou reside? "I reside in Nechardea." Whereupon R. Jochanan said to him: "It is prohibited to teach to inhabitants of either Lydia or Nehardea the contents of the Book of Chronicles, and so much the more to thee who art both a native of Lydia and resideth at Nehardea." R. Simlai, however, compe'ed Re Jochanan to give him the instruction. "I wish that the master would teach me all the contents within three months," said R. Simlai. Whereupon R. Jochanan replied : "Behold ! If Beruria, the wife of R. Meier, the daughter of R. Chanan b. Teradion, who could learn three hundred traditions [of law] in one winter day from three hundred great men, was unable to master the contents of the Book of Chronicles after she had studied it for three years, how couldst thou ask me to teach it all to thee in three months? " R. Jochanan then took a clod of earth and threw it at him. While R. Simlai was running away, he said: "Rabbi, can you explain to me what the difference is between him who slays the paschal lamb for its actual purpose, and him who slays it not for its actual purpose [upon which the Mishnah declares the latter act to be invalid] ; and that between one who s l a p the paschal lamb for those who will partake of it, and him who slays it for those who may not partake of it [both of which the Mishnah declares are valid]?" 61So!Then thou art a young scholar," remarked R. Jochanan. "Come, and I shall teach thee." Rami b. Abin, in the name of Rab, said: ''From the day when the Book was forgotten, the power of the sages diminished and the light of their eyes became dim; for the master said between the passages (I Chr. 8, 3 8 ) From one Azel unto the other Azel, the sages had four hundred camel-loads of critical researches."' The Passover (Fol. 64) Mishnah: sacrifice was slaughtered for three successive divisions of men, as it is said (Ex. 12,
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6 ) And then the whole a s e m b b of the congregation of Israel shall slaughter it loward evening. A s s e m b l y , C o n g r e g a t i o n and I s r a e 1, [each stands for a divisionl. The first division entered and Temp1e court, the lof the Temple court1 were closed, and [the Shofar blasts] Tekiah, Teru'ah and Tekiah were ~ounded.~The priests then arrayed themselves in line. each uriest holding in his hand either a siher bowl [& which to receive the blood of the sacrificel or a golden bowl. The line which held silver bods had only silver and the line which held golden bowls had only gold; they were not permitted to mingle. These bowls had no stands at the bottom. lest thev [the priests] place them down [bile fufl of blood] and the blood become congealed. An Israelite performed the slaughter, the priest received the blood and gave it to his colleague [the priest] who in turn passed it to his colleague, each one receiving the full bowl m d reiur~ing the empty onev[theC0ntents of which had already been sprinkled]. The miest nearest the altar made one cont i n u o ; ~ sprinkling [opposite the base of the altarl. The first division then left and the second one entered; when the second division went out, the third one entered: in the same manner as the & s t hivision, so did the second and the third. The Hallels was recited [while the sacrifices were performed] ; if they had finished [the Hallel before the ceremony was completed] they commenced reciting it over again. They might even say it a third time. However, it never happened [that the work should last] for the duration of three recitations. R. Juda said: "It never happened that the third division read as far as the chapter beginning, 1 love the Lord, because H e hath heard my voice (Ps. 116), because the third section had few in number [and they performed it quietly]." (Ib. b) Our Rabbis were taught: It never happened that a man should be crushed in the Temple court, except on one Passover, in the days of Hillel, when an old man was crushed to death. The people called it Pesach Me'ucha (the Passover of the Crushers).

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Our Rabbis were taught: Once King Agrippa, being anxious to ascertain the number of the male population of Israel, instructed the High-priest to set a watchful eye on the paschal lambs and take accurate note. So he took one kidney of each and every one, and i t was found that there were sixty myriad couples [which indicated] double the number of those that came forth out of Egypt, not counting those that were levitically unclean* and those that were out travelling; and there was not a single paschal lamb OL whict less than ten were counted [so that the numbel represented over six hundred myriads of men]. And it was called by the people Pesach Me'ubin (the crowded Passover) because of its big p o p ~ l a t i o n . ~ CHAPTER S I X P o l . 66) Our Rabbis were taught: The following Halacha (law) escaped the memory of the sons of B a t h ~ r a . It once happened that the fourteenth [of Nisan] fell on the Sabbath day and they did not know whether the Passover sacrifice supersedes the Sabbath or not. They appealed to the sages, saying: "Is there a man who knows [the law], whether the Passover sacrifice supersedes the Sabbath or not?" And they were told that there was a man who had recently come from Babylon whose name was Hillel, the Babylonian, who had served [in the academy of] the two greatest men of that generation, namely, Shemaya and Abitalyon, and who ought to know whether the Passover sacrifice supersedes the Sabbath or not. So they sent for him and asked him: you any knowledge whether the Passover offering supersedes the Sabbath or not?" H e replied: "Have we then only one Passover sacrifice during the year that supersedes the Sabbath? Bel~old, there are more than two hundred Passover sacrifices that supersede the Sabbath!"' So they asked him: "Whence do you infer this?" Whereupon he said to them: "It is said (Num. 9, 3 ) B'mo'ado (at its appointed season) a t the Passover

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4) Who are religiously forbidden to take part in t h e paschal-lamb service. See Num. 9, 9-15. 5) Some of the later Rahhls explained the reason for this counting, that i t w?s because King Aprippa desired to flnd out the exact strength of Israel for military purposes. Fearlng to arouse the euspicions of the Roman Government he did i t by nkeans of the paschal sacrifice. 1) Referring to the continual morning and evenlng offering which are also any holy-day Offered, Lf it be on the Sabbath.

offering, and it is said (Ib. 28, 2) B'mo'ado at Yne perpetual dally offering; i. e., just as the B'mo'ado which is said a t the perpetual daily offering is intended to mean that it supersedes the Sabbath, so also the B'mo'ado of the Passover offering is intended to mean that it supersedes the Sabbath. Asiaw from this, that aecision can also be derived b j the rule of a fortiori; if the perpetual daily offering, for the neglect of which there is no Karath punishment,= supersedes the Sabbath, how much the more then shall the Passover sacrifice, for the neglect of which there is the Karath p ~ n i s h m e n t ,supersede ~ the Sabbath?" They immediately appointed him as their head (chief), whereupon he sat down and lectured the whole day upon the Halachas concerning Passover. Subsequently he began to reproach them (the sons of Bathyra) with words, saying to them: "What reason have you t o make me, who come from Babylon, your Nasi (prince) ? Only your idleness in not t a h n g advantage to serve the two great men of your generation, Sh'maya and Abitalyon." They then asked him another question, viz., "What is the law if a man had forgotten to bring the slaughtering knife or! Friday,l may he bring it on the Sabbath?" Hillel said to them: "This Halacha I have heard, but I have forgotten it. Leave this, however, to the Israelites themselves, for although they are not prophets, they are descendants of prophets [and evi" On the dently will know what to do] . morrow, whoever brought his sheep for the Passover offering had the knife thrust in the wool, and he who had a kid as his Passover offering thrust the knife between the horns. As soon as Hillel noticed this, he recollected the Halacha and said: "Such is the tradition I have from the mouth of Sh'maya and Abitalyon." (Ib. b) R. Juda said, in the name of Rab: "Whoever is arrogant, if he be a sage, his wisdorn will depart from him; and if he be a prophet, his prophecy will depart irom him. That his wisdom will depart from him, if he be a sage, can be inferred from the case of Hillel, for the master said [above], 'he began t o reproach them,' and immediately after, when they asked him a law, he said, 'I heard, but I have forgotten
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If he be a prophet, hirr prophecy w i l l depart from him; this may be gathered from the case of Deborah [the prophetess] ; for it is written (Jud. 5, 7 ) Desolate were the open towns i n Israel; they were desolate, until that I arose, Deborah, thus I arose a mother in Israel; and it is written (Ib. ib. 12) Awake, awake, Deborah, awake, awake, utter a song, [which signifies that the prophecy left her and she had to R. Simon b. Lakish awaken herself]." said: "A man who becomes excited, if he be a sage, will have his wisdom depart from him; and if he be a prophet, will have his prophecy depart from him. That his wisdom w i l l depart from him, if he be a sage, we infer from Moses, concerning whom it ie written (Num. 31, 41) And Moses war ezcited against the officers of the host; and [after this] it is written, And Elazar the Priest said, etc. From this it may be inferred that the law escaped Moses' memory and therefore Elazar had to say it. That his prophecy will depart from him, if he be a prophet, we infer from Elisha, concerning whom it is written (I1 Rings 3, 14) Were it not that 1 regard the presence of Jehoshaphat, the King of Judah, I would not look toward thee, nor see thee; and [after this] it is written, But now bring me a musician; and i t came to pass, when the musician played, and the inspiration of the Lord came upon him, [which shows that he had to seek the inspiration]." R. Mani b. Patish said: "A man who becomes excited will be removed from greatness even if it had been predestined for him by Heaven. Whence do we deduce this? From Eli'ab concerning whom it is written (I Sam. IT, 28) And Eli'ab's anger was incited against David, and he said, etc.; and when Samuel went to anoint a king, from among the sons of Jesse, concerning all others [who were rejected] it is written (16. 17, 8-10) This one hath the Lord not chosen [in the past tense]. But concerning Eli'ab, it is written (Ib. ib., 7) B u t the Lord said unto Samuel, 'Regard not his appearance, nor the height of his stature, because I have rejected him,' [in the present tense]. From which it may be inferred that I rejected him now although I had intended to cl~oosehim." (Fol. 68) What is the meaning of the passage (Is. 5, 17) Then shall the sheep

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feed according to their wont, and the ruins of the fat ones shall sojourners eat? & Menasha b. Jeremiah, in the name of Rab, said Kedabram (according to their wont), means Kimdubar Bum (as they were spoken of).4 What was spoken concerning them? Abaye said: "It refers to the end of the verse, And the ruins of the fat ones shall sojourners eat, which was explained by R. Joseph, 'The wealth of the wicked will be inherited by the just.' Raba then said to him: "This interpretation would have been correct had it been written Kharboth [in a coordinate way], but now that it is written V'charboth [as a compound], it must be different in meaning. Raba therefore said the passage is intended to mean what R. Chananel, in the name of Rab, said, for R. Chananel, in the name of Rab, said: "In the future,' the righteous will have the power to revive the dead; for it is written here, T h e n shall the sheep feed according t o their wont, and i t is written there (Micha 7 , 14) Let them feed i n Bashan and Giggal, as i n the days of old; i. e., Bashan refers to Elisha, the man of Bashan, as it is written (I Chr. 5, 12) Yanai and Shaphat i n Bashan, and it is also written (I1 Kings 3, 11) Elisha, the son of Shaphat, who poured water on the hands of Elijah; Qilead refers to Elijah, as it is said (I Kings 17, 1) And Elisha, the Tishbite, who was of the inhabitants of Gilead, said." R. Samuel b. Nachmeni, in the name of R. Jonathan, said: "In the future, the righteous will have the power to revive the dead, for it is written (Zech. 8, 4) Thus hath said the Lord of Hosts, Again shall there sit old men and women i n the streets of Jerusalem, and every one with his staff i n his hand because of their multitude of years. And it is written ( I 1 Kings 4, 29) Lay m y staff upon the face of the lad. [Just as in the latter place the staff revived a dead child, so also in the former case the staff will be for reviving the dead]." R. Chisda raised the following contradictory question: "It is written (Ib. 24, 23) And the moon shall be put to the blush, and the sun be made ashamed; and it is written (Ib. 30, 26) And the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as

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the light of the seven days [hence it will This is not difficult not be diminished]." to explain; the former sped8 of the mrorld to come and the latter of the &lessianic period. But, according to Samuel, there will be no difference between this world and the world to come, except i n the freedom from the yoke of government. What say you to this? Both passages refer to the world to come, nevertheless it is not difficult to explain them. One speaks of the Camp of Shechinah and the other of the Camp of the Righteous. Raba raised the following contradiction: "It is written (Deu. 32, 29) 1 alone kill, and I make alive; and i t is further written, I u~ound and I heal. Since he is able t,o make alive, how much the more is he able to heal? But thus said the Holy One, praised be R e ! 'Just as when I wound, I heal, so Our Rabwhen I kill, I will make alive.'" bis were taught [that, from the passage] I alone kill, and I make alive, we might think that He killetll one and maketh a l ~ v e another. It therefore states, I wound and I heal; i. e., as wounding and healing is performed in one man, so does death and life apply to one man. On this can be based the answer to those who claim that resurrection of the dead is not intimated in the Torah (Bible). I n another way the above passages can be explained: First I shall make alive what I killed and then I shall heal what I wounded.% (Ib. b) We are taught: R. Eliezer says: "A man shall do nothing else on a holyday, but either eat and drink or sit and study." R. Joshua says: "A man must divide the holy day, one-half to be spent in eating and drinking, and the other half [in learning] at the house of study.'' "Both," said R. Jochanan, "make their deductions from the same passages. One passage says (Deu. 16, 8 ) A solemn assembly t o the Lord, t h y God, and another passage says (Num. 29, 35) 'Have ye' a solemn assembly. [How can both of these passages be reconziled? I f it is to be solemn to 'the Lord,' then why say 'have ye'?] R. Eliezer, therefore, is of the opinion that this intends to suggest a celebration either for God or for yourself;" but R. Joshua is of the opinion that it means to divide the day, one-half for God
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"A11 agree that on the Shebouth festival,

B certain part should also be devoted JOT yourself, because it is the day on which the Torah rvas given [hence we ought to rejolce on that occasion]." Rabba said : "All agree that the Sabbath should also be devoted for yourself. The reason of it is (Is. 58, 1 3 j And thou shalt call the Sabbath rejoicing." R. Joseph said : "All agree that Purim should also be devoted for yourself; explanation is found in (Esther 9, 22) days of feasts and rejoicing." Mar, the son of Rabina, used to fast the whole year round except on Shebuoth (Feast of Weeks), Purim (Feast of Esther) and the day preceding Y o m Kippur (Day of Atonement) ; on Shebuoth, being the day Israel received the Torah; Purint, concerning which it is wrltten (Est. 9, 22) days of feast and rejoicing; the day preceding Y o m Rippur, because R. Chiya b. Rab, of Difthi, recited: (Lev. 23, 32) And ye shall aflict yourselves on the ninth day of the month. Do we fast on the ninth day? Behold it is only on the tenth that we fast! But this means to teach us that whoever eats and drinks on the ninth, Scripture accounts to his credit, as though he had &&ed on both the ninth and tenth days.

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CHAPTER SEVEN (Fol. 75') We are taught: The [High@est7s] golden plate, whether he wears it on his brow or not, effects pardon1 (makes the sacrifice acceptable). This is according to the opinion of R. Simon, but R. Juda says: "When it is yet on his brow it effects pardon, but when it is no longer on his brow, it does not effect pardon." R. Simon said to him: "The High-priest's serving on the Day of Atonement will support my opinion, for then he has not the plate on his brow and still it effects pardon." Whereupon R. Juda answered him: "Consider 2ot the [rules of] the Day of Atonement [which involve the entire community] ; for the law concerning levitical impurity is inoperative when applied to an entire community." (Fol. 86b) R. Huna, the son of R. Nathan, once happened to visit the house

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of R. Nacl~manb. Isaac. 'What is your name?" the vlstor was asked. "Rab Huna," he replied. "Let the master be seated on the couch," they said to him. He sat down. They otiered him a cup of wine, which he at once accepted [without being asked a second time], and drained it at two draughts without turning his face aside [to avoid the look of others when he drank]. "Why did you call yourself 'Rab Huna'? (using the title), they asked him. "Because," said he, "I was accustomed to it from my youth." "When we requested you to be seated on the couch, why did yon accept it ~mmediately?" "Because," replied he, "such is the rule. Whatever the host says, the guest should comply with." "When we offered you a cup, why did you accept it at the first invitation?" "Because," said he, "it is proper to decline an invitation when made by an inferior person but not when made by a superior person, but not when made by a superior perdraughts?" "Because," said he, "we have been taught: He who drinks off his cup st one draught is a glutton; in two draughts is the proper way; in three, he is considered as among the presumptuous." "Why did you not turn aside your face while you drank?" "Because," said he, "only a bride should turn aside her face, is the law we are taught in the bli~hnah."~ R. Ishmael, the son of R. Jose, once happened to visit the house of R. Simon, the son of R. Jose b. ~ ~ k H~ ~ was ~ i ~ a cup . of wine, which he at once [without being asked a second time] accepted, and drained at one draught. They said to him: "Does not the master know that he who drinks off a cup at one draught is a glutton?" "Oh," said he to them, "this was not said for thy small cup, and thy sweet wine, and for my capacious stomach? CHAPTER EIGHT (Fol- 87) Then Was I in His eyes as one that found praise (Songs 8, 1 0 ) . R. Jochanan said: "Like a bride who finds everything perfect in the house of her father-in-law and is anxious to go and inof that fact." (Hash. form her

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2, 8) And it shall be ofi that day, saith the Lord, that thou shalt call Me Zshi ( m y husband) and shalt no more call Y e Ba'ali ( m y Lord). R. Jochanan said: "These passages signify [that in the future Israel shall be] like a bride in the house of her fatherin-law [continually with her husband], but not like a bride in the house of her parents [sometimes with her husband and sometimes without him]."= (Songs) W e have a little sister, and she has yet no breasts. R. Jochanan said: "This refers to the province of Elam: which was destined to etudy but not to teach othersYa (Ib. 9) I a m a wall, and m y breasts are like towers. R. Jochanan said: "I a m a wall, refers to the Torah; and my breasts are like towers, refers to the scholars?' But Raba said: " I a m a wa22, refers to the Congregation of Israel; and m y breasts are like towers, refers to the synagogues and houses of study." R. zutra in the rime of ~ ~ 'what is the meming the Passage (ps. 144, 12), So that our sons may be like plants, grown U P i n their youth. This refers to the youth of Israel who never has experienced the taste of sin; (Ib. ib.) Our daughters, like corner pillars, refers to the virgins of Israel who forbid intimacy with their betrothed [according to strict religious ordinancesI4 and the same is meant by the Passage (Zech. 9 , 1 5 1 And they shall be filled like the basins, like the corners of the altar. And if you please, you may say this is inferred from (Ps. 144, 13) May OUT garners be full, furnishing all manner of store; our sheep bringing forth thousands and tens of thousands i n our open pastures. (Ib. ib., 12) Sculptured on the model of a Hechal (Temple) ; i. e., both these and those (the youth and the virgin) are worthy that the Temple should be built in their days." (Ib. b.) R. Jochanan said: 'Woe to (royal) authorit~,foritburiesitsPossessors, as there is not one prophet who did not outlive four kings; as it is said (1s. 1, 1) T h e vision of Isaiah, the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziyahu, Jotham, Achaz and Hezekiah, the kings of Judah." R. Jochanan said: "By what merit was

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answered him. Whereupon m l a said : "A b ~ g basket of honey for one Zuz, and still the Babylonian8 do not study the Torah [sufficlcntly]" A t night, [after he had eaten too many dates], i t proved injurious to him. Thereupon he said: "A whole basket full of poison for one Z u z , and still the B a b lonians study the Torah!" R. Elazar said: "What is the meaning of the passage (Michs 4, 2) And many nations shall come, and say, Come ye, and let u s go u p to the mountain of the Lord and to the house of the God of Jacob. The God of Abraham and Isaac, is not stated here, but that of Jacob; i. e., neither like that of Abraham, who described i t as a mountain, as it is said (Ex. 22, 14) O n the mount of the Lord i t shall be seen; nor like that of Isaac, who described i t as a field, as it is said (Ib. 24, 63) And Isaac was gone out t o mediate i n /he field; but like that of Jacob, who described i t as a house, as i t is said (Ib. 35, 7') And he called the name of that R. place Beth-El (the house of God)." Jocflanan said: "The day on which the reunion of the exiled will occur, will be as great as the day on which heaven and earth were created; for i t is said (Hos. 2, 2) T h e n shall the children of Judah and the children of Israel be gathered together, and they will appoint for themselves one head, and they shall go u p out of the land; for great shall be the ( Y o m ) day of Yisre-el. Behold, i t is written (Gen. 1, 5) And it was morning and it was evening one ( Y o m ) day." CHAPTER NINE (Fol. 03b) Prom dawn to t,hc sun's appearance i t takes as long as it ought to take a man to walk five miles. Whence do we derive this? From Lot; for i t is written (Gen. 19, 15) And as dawn arose, the angels urged Lot, etc. And it is further written, T h e sun rose over the earth when Lot entered indo Zoar. And R. Chanina said: "I myself have seen that place and the distance is five miles." (Fol. 9 4 ) Raba said: "Six thousand miles is the length of the world and the thickness of the heavens is a thousand miles." One of these two is known t o him by tradition and the other by logical conclusion. An objection was raised from the following TO-

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2, 8 ) And it shall be on that day, saith the Lord, that thou shalt call Me Zshi (my husband) and shalt no more call Me Ba'ali ( m y Lord). R. Jochanan said: "These passages signify [that in the future Israel shall be] like a bride in the house of her fatherin-law [continually with her husband], but not like a bride in the house of her parents [sometimes with her husband and sometimes without him]."= (Songs) We havs a little sister, and she has yet no breasts. R. Jochanan said: "This refers to the province of Elam: which was destined to study but not to teach othersFs (Ib. 9) I a m a wall, and m y breasts are like towers. R. Jochanan said: "1 a m a wall, refers to the Torah; and my breasts are like towers, refers to the scholars." But Raba said: " I am a wall, refers to the Congregation of Israel; and m y breasts are like towers, refers to the synagogues and houses of study." R. Zutra said in the name of Rab: 'What is the meaning of the passage (Ps. 144, 12), So that our sons may be like plants, grown u p i n their youth. This ref.ers to the youth of Israel who never has experienced the taste of sin; (Ib. ib.) Our daughters, like corner pillars, refers to the virgins of Israel who forbid intimacy with their betrothed [according to strict religious ordinances]' and the same is meant by the passage (Zech. 9, 15) And they shall be filled like the basins, like the corners of the altar. And if you please, you may say this is inferred from (Ps. 144, 13) May our garners be full, furnishing all manner of store; our sheep bringing forth thousands and tens of thousands in our open pastures. (Ib. ib., 12) Sculptured on the model of a Hechal (Temple) ;i. e., both these and those (the youth and the virgin) are worthy that the Temple should be built in their days." (Ib. b.) R. Jochanan said: 'Woe to (royal) authority, for it buries its possessors, as there is not one prophet who did not outlive four kings; as it is said (Is. 1, 1) T h e vision of Isaiah, the son of Arnoz, which he saw concerning Judah and Jerusalem in the days of Uzziyahu, Jotham, Achaz and Eezekiah, the kings f Judah." " o. R. Jochanan said: ' 3 y what merit was
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Jerobo'am, the sun of Jo'ash, king of Israel, counted among the kings of Judah? Recause he would not listen to slander directed against Amos the prophet." Where do we find that he was co-mted among the kings of Judah? It is written (Hos. 1, 1 ) The word of the Lord that came unto Hoseu, the son of Be'eri, i n the days of Uzziyahu, Jotham, Achaz and Hezekiah, kings of Judah, and i n the days of Jerobo'am, the son of Jo'ash, the king of Israel. And whence do we infer that he would not listen to any slander? It is written (Amos 7, 10) Then sent Amazyah, the priest of Beth-El, to Jerobo'am, the king of Israel, saying 'Amos has conspired against thee i n the midst of the house of Israel, fhe land is not able to hear all his words. For thus hath Amos said, By the sword shall Jerobo'am die, and Israel shall surely be led away into exile out of their own land.' Whereupon Jerobo'am answered: "God forbid that that righteous man should have said i t ; but if he did say it, v h a t can I do, he surely was instructed by the Shwhinah."' R. Elazar said: "Even when the Holy One, praised be He! is angry a t Israel, H e is imbued with mercy, as it is said (Hog. 1, 6 ) For I will not further have mercy upon the house of Israel [even in a misfortune He mentions the attribute of mercy]." R. Jose b. Chanina said: "This we infer from the end of the passage, For I will give them their full recompense." R. Elazar said further: "The Holy One, praised be He! exiled Israel among the heathens only for the purpose of acquiring more proselytes, as it is said (Ib. 2, 25) And I will sow her for me i n the land; i. e., for what purpose does a man sow a Seah6 [grain] ? I s it not to get back a t harvest many R u r i m Y S But R. Jochanan said: "We infer the above from the other part of the passage, And I will have mercy upon Lo Ruchama (she upon whom mercy had not been bestowed) ." R. Jochanan, in the name of R. Sirnon b. Jochai, said: "What is the meaning of the passage (Pr. 30, 19) Do not calumniate a servant unto his master, lest he curse thee, and incur guilt. And [immediately after] is written, There is a generation that curseth its father, and does not bless its mother. I s it because it rurseth its father and does

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not bles~its mother that you must not calumniate? We must therefore explain it as follows: Even in a generation that curaeth its father and does not bless its mother, s man should not calumniate a servant unto his master. Whence do we learn this? From H0sea.O R. Chiya was taught: "What is the meaning of the passage (Job 28, 23) God alone understandeth her way, and He know0th her place; i. e., the Holy One, praised be He! knoweth that Israel could not bear the tyrannical behest of the Syrians and Ishmaelites, and for that reason He exiled them into Babylon." R. Elazar said: "Tlie Holy One, praised be He ! would not have exiled Israel into Babylon but for the rea60n that Babylon is as low as the grave; as it is said (Hosh. 13, 14) From the power of the grave would I Tansom them, from death would I redeem them." R. Chaninab said: "[They were exiled into BabyIon] because the language there is similar to that of the Torah." R. Jochanan said: "Because He sent them into their native ~ountry."~This may be likened unto a man who became angry at his wife. Where does he send her? to her mother's home; and this is intended to mean, aa R. Alexander said, that three things returned unto their origin, viz., Israel, the Egyptians' wealth, and the Script of the Tablets. 'Israel,' as was stated above; concerning 'the Egyptians' wealth, as it is written (I Icings 14, 25) And it came to pass in the fifth year of King Rehoboam, that Shishak, the king of Egypt, came up against Jerusalem, and he took away the treasures of the house of the Lord and the treasures of the king's house, etc.; concerning the Tablets, as it is witten (Deu. 9, 17) And I broke them before your eyes. It was taught: The Table& were broken and the letters inscribed therein flew off. Ulla said : "[The reason why Israel was exiled into Babylon is) that they might be able to eat (Fol. 88) dates [cheaply bought] and thus easily study the Torah." Ulla once happened to come into Pumpaditha, and they brought him a basket full of dates. "How many such baskets could be bought for one Zuz?a "Three," they

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6) H e .poke in a reproachful manner of Iarael, because they were In 8lnful condition; nevertheless he was reprimanded by God. See text of Pesachlm in the Talmud. 7 ) Abraham rame from Ur Kashdim, which was part of Babylon. 8 ) A silver coin equal in value to twenty-flve cents

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answered him. Whereupon m l a said : "A big basket of honey for one Zuz, and still the Babylonians do not study the Torah [sufficlently]" At night, [after he had eaten too many dates], it proved injurious to him. Thereupon he said: "A whole basket full of polson for one Z u z , and still the Bahylonians study the Torah!" R. Elazar said: "What is the meaning of the passage (Micha 4, 2) A n d many nalions shall come, and say, Come ye, and l e t u s go u p to the mountain of the Lord and t o the house of the God of Jacob. The God o f Abraham and Isaac, is not stated here, but that of Jacob; i. e., neither like that of Abraham, who described it as a mountain, as it is said (Ex. 22, 14) On the mount o f the Lord it shall be seen; nor like that of Isaac, who described it as a field, as it is said (Ib. 24, 63) A n d Isaac was gone out to ~nedialein the field; but like that of Jacob, who described i t as a house, as it is said (Ib. 35, 7 ) And he called the name of that R. place Beth-El ( t h e house of God)." Jochanan said: "The day on which the reunion of the exiled will occur, will be as great as the day on which heaven and earth were created; for i t is said (Has. 2, 2) T h e n shall the children of J u d a h and the children of Israel be gathered together, and they u;iU appoint for themselves one head, and they shall go u p out of the land; for great shall be the (Yam) day of Y i ~ e - e l . Behold, i t is written (Gen. 1, 5) And i t was morning and it was evening one (Yom) day."

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CHAPTER NINE
(Fol. 93b) From dawn to the sun's appearance it takes as long as it ought to take a man to walk five miles. Whence do we derive this? From Lot; for it is written (Gen. 19, 15) And as dawn arose, the angels urged L o t , etc. And it is further written, T h e sun rose over the earth when L o t entered in,(.o Zoar. And R. Chanina said: "I myself have seen that place and the distance is five miles." (Fol. 04) Raba said: "Six thousand miles is the length of the world and the thickness of the heavens is a thousand miles." One of these two is known to him by tradition and the other by logical conclusion. An objection was raised from the following 2'0nDnn
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ssphta: "The size of E g n t is four hundred square miles; Egypt is a sixtieth of Ethiopia; Ethiopia is a sixtieth of the world; the world is a sixtieth part of the garden of Eden, and the garden itself i s but a sixtieth of Eden itself; and Eden is but a sixtieth of Gehenna; hence the world in proportion to Gehenna is but as the cover to a pot." [Thus the world is much larger.] The objection is finally sustained. Come, listen ! At the school of Elijah it was taught that R. Nathan says: "The whole earth is situated under one star, and proof thereof could be given that if a man should look at a star, no matter whether he goes towards the East or towards any other part of the world, the star would always appear in front of him. This is evidence that the entire world is situated under the space of one star [hence the sky must necessarily be more than one thousand miles]." This refutation is finally sustained. Come, listen to the following: The [constellation] Taurus is in the North; and Scorpion, in the South; and the entire world habitation is situated between Taurus and Scorpion; and the entire world habitation [has no more space] than it takes the sun, in one hour's travel, to travel her daily course. The following can be given as proof of this: that in the B t h hour [of the day] the sun is towards the East and in the seventh hour it is towards the West. For one-half hour after the sixth, and a half hour before the seventh, the sun stands erect over every man's head. [Hence the habitation of the world covers more than six thousand miles.] The refutation is [once more] sustained. (Ib. b) Our Rabbis were taught: The sages of Israel contend that the circle (wheel) of the Zodiac is stationary, and the planets make the circuit; but the other sages say that the circle (wheel) is constantly turning and the planets are stationary. So Rabbi said: "The following fact is an argument against the contention of those other sages. We have never found Taurus in the South nor Scorpion in the North [hence the position of the constellations does not change because the circle is stationary and does not move]." R. Acha b. Jacob raised the following question: "Perhaps the wheel is situated like the hole (socket) in the lower millstone [which the iron merely turns round], or like the door

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in its socket [which nwingg m11nd its & , so also does the Zodiac move but not the circle itself] . " The sages of Israel said: "During the day the sun moves underneath the sky and at night it recedes beyond the sky," while the other sages said: "During the day the sun moves beyond the sky and at night lt recedes beneath the sky." "The assertion of the other sages," said Rabbi, "seems to be more reasonable, for during the day springs are a l l cold, while at night they are all warm." We are taught that R. ~ ~ says: t 'qn h the summer tlme, the sun is in the zenith of the sky, and therefore the entire earth is warm and the springs are cool; but in the Winter, the sun moves in the bottom of the skies, and therefore the entire earth is cold and the springs are warm." Our Rabbis were taught: "The sun travels in four pathways. During [the months of] Nkan, I Y ~ ?and Sivan (Spring), her circuit is among the mountains, in order to dissolve the snow; during [the months of] Tamuz, Ab and Ellul (Summer), her circuit is over the inhabited parts of the earth, in order to ripen the fruits ; during [the months Tkhrei, Cheshvan and Kislev (Autumn), her circuit is over the seas, to make the waters evaporate; during [the months of] Tebeth, Shebat and Adar (Winter), her circuit is over the deserts, in order to protect the sown seed from being scorched." CHAPTER TEN (Fol. 104a) R. Jochanan said: "The son of holy descent said that only one subject [should be mentioned in the Habaalah],' but the people are accustomed to mention three."' Who is this "son of holy descentJ'? It is R. Menachem b. Simai. And why was he called "the son of holy descent"? Because he never saw a coin's looks. (Fol. 109) Our Rabbis were taught: It is the duty of every man to cause his household and his children to rejoice on a festival ; as it is said (Deu. 17, 14) And thou shalt rejoice on thy feast. Wherewith should a festival.
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TO make a distinction between holy and profane. between light and darkneae. between 2) and other nations

[cause his household to] rejoice? With wine. R. Juda said: "The male folks according to their manner and the female folks according to their manner." For male folks, the proper thing, of course, is wine; but what is the best that wornan likes to rejoice with? R. Joseph was taught: "ln Babylon, dyed (expensive) dresses and in Judea, pressed linen garments." It was taught: R. Juda b. Bathyra said: "When the Temple was in existence, there was no better thing with which to rejoice than meat, as it is said (Ib. 27, 7 ) And thou shalt slay peace-offerings, and eat them there, and thou shalt rejoice before the Lord, t h y God; but now, when there is no Temple, wine is the only thing to rejoice with, as it is said (Ps. 104, 15) And wine shall make joyful the heart of man." (Fol. 112) Our Rabbis were taught: The following seven precepts did R. Akiba command his son R. Joshua to observe : ''Do not, while you study, take a seat in the most populated part of the city.3 Dwell not in a city where its leaders are scholar^.^ Do not enter suddenly even into thine own house, all the less so into thy neighbor's. Do not withhold shoes from thy feet. Rise early in the summer time and eat before the heat comes, and in the winter before the cold reaches thee. Make thy S9bbath [meals] as plain as on a week-day, lest thou come to depend for support on others. Try to get into touch with the man on whom fortune smiles [because you may also become fortunate]." R. Papa said: "This does not refer to buying from, or selling to, him (the fortunate man) ;but to enter into partnership with him." But the explanation R. Samuel b. Isaac makes is: "The passage (Job 1, 10) T h e work of his hands hast thou blessed, i. e., whoever took a Pruta (small coin) of Job was blessed," refers even to selling and buying. (Ib. b) Four precepts did Rabbi, the Holy, urge upon his children to observe. Do not live in Shechantzib, because the people there are scoffers and might influence you to become scoffers. Do not sit down upon the bed of a Syrian female. Some say he meant by this not to go to bed rvithout reciting the S h ' r n ~ . ~ Others say he meant zot to wed a proselyte, and others again say he meant just what he said, on account
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Because of pedestrians. Because they will always study the Torah and will neglect to protect the town. A prayer which I s recited before going t o bed, containing the Sh'ms and mveral Psalmr

of what happened to R. Papa.O Do not shirk the payments of excise or tariff, because if you be found out, all your property will be confiscated. Do not face an ox when it comes up from the pool, because Satan sports betwixt his horns. Samuel remarked that this refers only to a black ox, and in the month of A'Csan. Three precepts did B. Ishmael, the son of R. Jose, prescribe Rabbi; viz., Do not make a blemish on yourself. What does he mean by this? He means that he should never bring a lam suit against three in one action, for they will make one, the plaintiff, and the other two, witnesses. Do not examine a purchase when you have no monev with which to buv. Live a strict famiG life. (Fol. 113) R. Joshua b. Levi transmitted three say;ngs in the name of the people of Jerusalem: Do not get accustomed to do your work upon the roof, because of an incident that happened once in that way; when your daughter reaches the age of puberty, [even] liberate your slave and give him to her [as a husband] ; be careful with thy wife in regard to your first son-in-law. What is the reason? R. Chisda said: Because of a too-near relationship." And R. Cahana said: "Because she spends all her husband's wealth on him." And both these things actually occur. It. Jochanan said: "Three persons will inherit the world to come. They are: He who dnrells in the land of Israel; he T V ~ O brings up his sons in the study of the Torah, and he who recites the Habdalah7 over a cup of wine on the evening following the Sabbath." What does he mean by the last one? He refers to one is economical with his wine the entire Sabbath in order to have it for Habdnlah. R. Jochanan said: "There are three persons for whose sake the Holy One, praised be He! sends out the crier every day [to announce their praise]; a bachelor who lives in a large city and does not sin; a poor man who restores to its owner a lost article that he has found; and a rich man who gives the tithes of his crop secretly." X. Saphra was a bachelor and he dwelt i n a large city. (Tb. b) A disciple once taught regarding the merits of such a man in the
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presence of Baba and R. Saphra, whereupon the face of 13. Saphra br~ghtenedu p wlth joy. So Raba said to him: "This does not refer to such a bachelor as the master is, but to such as R. Chanina and R. Oshia. They rvere single men, who occupied the trade of shoemaker and dwelt in Palestine in a street mostly occupied by harlots, for whom they made shoes; but when they fitted them on, they never raised their eyes to look a t their faces. They rvere so esteemed that when the harlots swore, they swore by the life of the holy Rabbis of the land of Israel." The following three the Holy One, praised be He ! liketh: He who is never excited; l ~ e who is never drunk; and he who does not iilsist on retaliation. Our Iiabbis were taught: Thret. classes of men does the Holy One, praised be He l hate, and they are: He who speaks one way with his mouth, but thinks otherwise in his heart; he who knows testimony [in favor of his neighbor] but does not testify; and he who, having seen his neighbor act indecently, appears as the only witness against him. Like the incident that happened to a certain Tubia, who had slnned, ancl Zigud appeared as the only witness and testified against him before R. Papa. R. Papa [ordered t l ~ a t ]stripes be glven Zigud. "Wha~," exclaimed he, "Tubia has sinned, and Zigud should be lashed?" "Yea," replied R. Papa, ''since you appear as the only witness against him, tt is merely with the intention of creating a bad repzrtation for him; for it is written (Deu. 19, 1 5 ) One zoitnens shall not rise up against a man." R. Nachman b. Isaac said: "It is, however, meritorious to hate such a man, as i t is said (Pr. 8. , 131 , The fear of the Lord .is to hate ;t~il." Our Rabbis were taught: There are -, three persons whose lives are no lives: The sympathetic, t,he quick-tempered, and the delicate. "And all could be found in me," remarked R. Joseph. Our Rabbis were taught: Threp love their fellows, and they are: Proselytes, slaves and ravens. Three kinds of creatures hate one another: Dogs, cocks and sorcerers. Some say also harlots, and some add also. the Babylonian scholars. There arc four things which the mind [of man) cannot endure, and they are: A poor man who is proud; a rich man who

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flatters; a lewd old man; and a leader who lords over the community to no purpose. Some add also he who divorced his wife once and twice and married her again. Seven are considered as if they were excommunicated by Heaven. and they are: A Jew who has no wife : one who has no children and refuses to divorce his wife; he that has sons but does not raise them up to study the Torah; he who does not every day wear Tephilin on his forehead and upon his arm and Tzitzis upon his garment, and has no Mezuzah on his doorpost; and he who does not wear shoes. Some say also he who refuses to dine at a religious feast [such as a wedding or a Brkth Milah]. (Fol. 117) R. Juda, in the name of Samuel, said: "The Bible song (Ex. 15) was uttered by Moses and Israel when they ascended from the Red Sea. But who recited the HallelP8 The prophets among them ordained that Israel shall say it on every momentous occasion ; and whenever trouble overtakes them and they are delivered [by God] from it, they should say it [as praise] for their deliverance." We are taught that R. Meier has said: "All the songs and praises which are uttered in the Book of Psalms were uttered by David, as it is said (Ps. 72, 20) Here are ended the prayers of David, the son of Jesse. Do not read Kalu (here ended) but read it Kal elu (all these are). And who said Hallel? R. Jose says: "My son, Elazar, holds that Moses and Israel uttered them when they were ascending the Red Sea. But his associates differ from him and say that David uttered them. And to me it seems that my son's opinion is more correct than that of his associates; for how is it possible that Israel could slay the Passover offering and take the palm branches (on Succoth) and utter no praise to God?" Our Rabbis were taught that R. Eliezer says: 'lAll the songs and praises which were uttered by David in tht Book of Paalms had reference to himself." But R. Joshua says: "David uttered them in reference to the community at large," while the sages maintain that there are some which he uttered in reference to himself and others which he uttered in reference to the community at large; viz., those which he uttered in the singular number are in refer8)

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ence to himself those which were uttered in the plural number were in reference to the commuity at large. The Psalms containing the term Nitzuach or Nigun8 were intended for the future world. The term Mmkil means to indicate that it was said through a Methurgenaan (interpreter). Unto David a song, signifies that the Shechina preceded the song and it o sing. A song unto David, caused hi111 t signifies that the song preceded the Shechina and caused it to rest upon David. This is to teach you that the Shechina does not rest on a person in a mood of idleness, nor in a mood of grief, nor in a mood of laughter, nor in a mood of levity, nor in a mood of jesting, nor in mood of idle t&, but in a mood of rejoicing caused by performing a meritorious deed, as it is said (I1 Kings 3, 15) B u t now bring me a mwician, and it came to pass, when the mwician played, that the inspiration of the Lord came upon him. R. Juda, in the name of Rab, said: "The same should be applicd to a good dream." Is it so? Has not R. Gidel said in t h e name of Rab: "Any student who sits before his teacher without dropping bitterness from his lips on account of respect will be burnt, for it is said (Songs 5, 13) His lips like lilies, droping with fluid of myrrh. Do not read ihoshanini (lilies), but read it Sheshonim (who study); and do not read MOT Ober (with fluid myrrh), but Mar Ober (bitterness).O1 [Hence we see that for Halacha a man must possess bitterness]. This is not difficult to understand. The former refers to the teacher and the latter refers to the scholar. And if you pleasc, you may say both refer to the teacher, and still there is no difficulty in explaining it; the former applies to the time before the lecture begins, and the latter applies to the time when the lecture has already begun. Just as Rabba, before he started his lecture, would preface his remarks with something humorous, causing the scholars to feel good, and then proceed with sacredness in his course OL Halacha. Our Rabbis were taught: Who is the originator of Hallel (the paean of praise) ? R. Eliezer says: "Moses and Israel said it
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when standing by the sea. They (Israel) said (Ps. 115) N o t for our sake, 0 Lord, no$ for our sake, but unto t h y name give glory, and the Holy Spirit replied (Ish. 48, 11) For my own sake, for m y own sake, will I do it," etc. R. Juda says: "Joshua and Israel said it while they gave battle to the kings of the Canaanites. Israel said, N o t for our sake, etc., and the Holy Spirit said, For m y own sake," etc. R. Eliezer, of Modai, says : "Deborah and Barak said it when Sissera waged war upon them. They said, N o t for our sake, and the Holy Spirit replied, For m y own sake," etc. R. Elazar b. Azariah says: "King Hezekiah and his colleagues said it when Sennacherib waged war upon them. They said, N o t for our sake, etc., and the Holy Spirit replied, For m y sake," etc. R. Akiba says : "Chananiah, MishaeI and Azariah said it when Nebuchadnezzar was about to throw them into the fiery furnace. They said, N o t for our sake, etc., and the Holy Spirit replied, For m y sake," etc. R. Jose, the Galilean, says: "lfordecai and Esther said i t when Haman the wicked rose up against them. They said, Not for our sake, etc., and the Holy Spirit replied, For m y sake," etc. The sages, however, say : "The prophets of Israel arranged that they should recite it on every momentous occasion, and whenever trouble overtakes them and they are delivered [by God] from it, they should say it [as praise] for their deliverance." Horn much of the IIalleZ is to be recited? The college of Shammai said: T i l l (Ps. 113, 9 ) T h e joyful mothers of children, etc., but the school of Hillel said: T i l l (Ib. 114, 5 ) T h e rock into a pool of water. (Ib. b) A n d I have made thee a great name, like the name of the great, etc. ( I 1 Sam. 7, 9). R. Joseph was taught: "This refers to what we say [in concluding a p a t of the Haftorah,ll 'The shield of David."' (Gen. 12, 2) And I will make thee a great nation. Resh Lakish said: 'This refers to the term 'God of Abraham' lused in the first section of the Eighteen Benedictions1." (Ib.) And I will bless thee, refers to the term, 'The God of Isaac,' A n d I will make t h y name great, refers to the tern, 'The God of Jacob.' I might assume that the conLIU:~~U [of tha sevtl(,ll :''I*J~] si,ould be
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made to embrace all three terms. Therefore it says (Ib.) And thou shalt be a blessing;, i. e., with thee should form the concluslon 01 the section, but not with them. (Fol. 118) Our Rabbis were taught: Before drinking the fourth cup [on Yassover night] the Hallel should be finished and the great Hallel should also be recited thereafter. This is according to the opinion of R. Tarphon. Others, however, say: The Psalm (23) The Lord is m y Shepherd, etc., should then be said. Whence does the groat IIallel oommencne ? R. Juda said: "From (Ib. 136) Give thanks, etc., until (Ib. 137), B y the rivers of Babylon." And why is this called great IIallel? R. Jochanan said: "Because [therein is mentioned that] the Holy One, praised be He! sits i n the uppermost heights of the world and thence deals out food for all of His creatures." R. Joshua b. Levi said: "To whom do the twenty-six times, For his loving kindness endurelh forever [mentioned in the great Hallel] refer? It refers to the twentysix generations existing before the Torah was givenz2 and which were maintained by His own grace." Again R. Joshua b. Levi said: "What is the meaning of the passage ( I b . 136) 0 give thanks unto dhe Lord, for He is good; i. e., Praise to God, who collects the debt of man out of the good bestowed upon him. The rich man is punished with the loss of his ox, a poor man with the loss of his sheep, an orphan with the loss of his egg, and a widow with the loss of her hen."

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6 ) Ye mountains, that ye skip like wethers,

Y e hills like lambs; the resurrection of the dead, as it is written (Ib. 116, 9) I will walk before the Lord i n the land of life; and the suffering during the Messianic period, as it is written (Ib. 115, 1) N o t for our sake, 0 Lord, not for our sake, etc. Upon which R. Jochanan said: "This refers to the subjugation in exile," and, according t o others, R. Jochanan said that this refers to the time of the war of Gog and lClagog.la R. Nachman b. Isaac said: "Because it contains the saving of the righteous souls from Gehenna [it is recited on a holiday], as it is said (Ib. 116, 4) 1 beseech thee, 0 Lord, release m y soul [ f r o m Gehenna]." Hezekiah said: "Because in it is mentioned that the righteous (Chananiah, Mishael and Azariah) were thrown into the fiery furnace and came out alive.14 N o t for our sake, 0 Lord, was said by Chananiah; B u t u n t o T h y name give glory, was said by Mishael; ID^ Por the sake of T h y kindness, for thc sake of T h y truth, was said by Azariah; but they all said the next passage, Wherefore should the nations say, where now is their God. And when they came out from the furnace, Chananiah said (Ib. 117) Praise God, all ye nations; Mishael said, Prazje Him, all ye peoples; and Azariah said, For His mercy is great towards us. A n d the truth of the Lord endureth forever, was said by all three. And according to some, Gabriel said the passage, A n d the truth of the Lord, etc.; for at the time when Nimrod, the wicked, had cast Abraham, our patriarch, into the fiery furnace, Gabriel said unto the Holy One, praised be He! "Sovereign of the Universe, let me, I pray thee, go down, and cool the furnace, and deliver that righteous one from that fiery furnace." Then the Holy One, praised be He ! said unto him: "I am One in my world, and he is one in his. It behooves that He who is one should deliver him who is one." But as the Holy One, praised be He! doth not deprive any creature of reward, He said to Gabriel: ' l o r this, thy good intention, thou wilt be privileged to rescue three of his grand-children"; as R. Simon, of Shiloh, expounded: "At the time when Nebuchadnezzar, the wicked, cast Chenaniah, Mishael aad Azariah into the fiery furnace
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Yurkami,'= the chief of the hail, said unto the Holy One, praised be He ! 'Sovereign of the Luiverse, let me, I pray thee, go down and cool off the fiery furnace, and rescue these righteous men.' Whereupon Gabriel interposed and said: 'The greatness of the Holy One,,praised be He! will not be demonstrated 1~ snch a way, for thou art the chief of hail, and everybody knows that water quencheth fire; but I, the chief of fire, will go down and cool the flames within (Ib. b) and intensify it without [so as to consume the executioners], and thus will I perform a miracle within a miracle.' Then the Holy One, praised be He! said to him: 'Go down.' Upon which Gabriel said, 'Verily, the truth of the Lord endureth forever.'" R. Nathan said: The verse, Veril y the truth of the Lord endureth forever, was said by the fish in the sea, as R. Huns said: "The Israelites of that generation [that went out of Egypt] were the wanting faith [of and as son in of Mari, expounded : "What is the meaning of the passage (Ps. 106, 'Y) But they reEelled at the sea, even at the Red Sea; .nevertheless he helped them for His name's sake. I t is intended to teach us that [at the time when God divided the Red Sea through and the Egypand Israel tians were drowned] the Israelites rebelled and said: 'Just as we ascend from this side so do the Egyptians ascend from another side.' Whereupon the Holy One, praised be Re! said to the angel of the sea: 'Spit them out upon the dry land.' 'Sovereign of the Universe,' the angel of the sea pleaded before Him, 'can there be found a servant to his master gave a present and who should later take it back from him?' 'Instead of this I shall give you one and a half,' the Lord said to him. The angel of the sea continued: 'Sovereign of the Universe! is it possible for a servant to summon his master before a court of justice?' 'The river Kishon shall guarantee for it,' was the Lord's reply. Immediately all of them were spit out and thrown upon the dry land. When Israel came to the place they saw them all dead and thus the passage becomes clear (Ex. 14, 30) And Israel saw the Egyptians dead upon the th.e sea. And how was it that the sea got one and a half in return? I n connection with the incident of Pharaoh it is written
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(Gen. 14, 6) SO 3tundred chosen chariots, with that of Sissera, it is written (Jud. 40) .Nine hundred iron chariots. And when Sisser a came upon the Israelites with iron chariots, the Holy 0% praised be He! sent forth upon them the stars in their paths, as it is written (Ib. 6 ) From heaven have fought the stars i n their paths, etc. As soon as the stars descended upon them, the iron chariots became hot and they went to the river Kishon to cool themselves [where they were consequently drowned]. Then said the Holy One, praised be He! to the river Kishon, 'Go and pay off thy guarantee which thou hast secured to the sea.' Instantly they were swept out by the river Kishon and thrown into the sea, as it is said (Jud. 5, 21) The stream of Kishon swept them away, that ancient stream. What is meant by Tho.2 ancient stream? The stream that became a surety from olden times. I n that moment the fish broke forth and said 'Verily the truth of the Lord endureth forever.'" (Ib. b) Raba expounded: "What is the meaning of the passage (Ps. 116, 1) I t is lovely to me that the Lord heareth m y voice, m y supplication. The congregation of Israel said before the Holy One, praised be He! 'Sovere~gn of the Universe! when do 1 feel that I am beloved by Thee?' At the time Thou heareth my voice, nzy supplication; (Ib. ib., 5) I was i n misery, and He helped me; i. e., the congregation of Israel said before the Holy One, praised be He! 'Sovereign of the Universe! although I am poor of religious and meritorious deeds, still I am for Thee and I am worthy of being helped.' u R. Cahana said: "When R. Ishmael, the son of R. Jose, became ill, Rabbi sent to him the following request: T e l l us the two or three things which you spoke of in the name of your father.' Whereupon R. Ishmael sent back word to him: 'Thus said my father: What is the meaning of the passage (Ps. 117, 1) Praise the Lord, all ye nations. How do heathens come to praise God? This is intended to mean: All the nations shall praise him for the power and the miracles He has done to them; how much more should we, Israel, praise Him, Since mighty 7.i Hifi kindnzss unto us.' R. Ishmael sent also the followine to him: 'In the future, Egypt will send'presents unto Messiah, who will hesitate whether to ac-

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cept them or not.' But the Fhly One, praised be He ! will say to Messiah, 'Accept it from them because Egypt was a place of hospitality for my children.:' (Ps. 68, 32) Soon nobles will Gome out of Egypt. Then i l l condude a fortiori, saying: Ethiopia w 'If they (the Egyptians) who treated them m slaves, fare thus, I (Ethiopia) who did not enslave them, will surely [be permitted to offer a gift to Messiah].' Whereupon the Holy One, praised be He! will say unto Messiah, 'Accept also of them,' and soon (Ib.) Ethiopia will eagerly stretch forth his hands unto God. Then the Aramites will conclude a fortiori, saying: 'If [acceptance of gifta was permitted] of these (Ethiopians) who had no family relations with Israel, how much more should a gift be acceptable of us, who are their brothers !' Whereupon the Holy One, praised be He! w ~ l lsay unto Gabriel (Ib.) Rebuke the wild beasts hiding among the reeds; i. e., rebuke the heathens and The create a community for thyself."1e above passage can be explained in another way, [reject with] rebuke the wild beast that lives among the reeds, as it is written (Ib. 80, 14) T h e bear out of the forest doth gnaw at it, and what moveth o n the field feedeth on i t . R. Chiya b. Abba said in the name of R. Jochanan: "The above passage means as follows, [reject with] "rebuke the beast (Rome), whose acts are recorded with the same pen [of tyranny]. (Ib. 68, 31) T h e multitude of bulls, with the calves of the peoples, refers to [the nations] who have slain the best [of Israel] like fat bulls; everyone submitted himself with pieces of silver; i. e., they stretch forth their hands to accept the silver [as bribes], and then refuse to do the givers' desire; H e scattere t h nations that are eager to become near; i. e., Why was Israel scattered among the nations? Because of his eagerness to become [near] very friendly with the nations." He also sent Rabbi the following: "There is a big city in the Roman Empire which contains three hundred and sixty-five streets, and in each street there are three hundred and sixty-five castles, and around each castle there are three hundred and sixty-five steps, and on each step there was sufficient wealth to feed the entire world."17 Whereupon R. Simon, the son of Rabbi, said

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to Em,and according to others, it was R.

Ishmael, the son of R. Jose, who said to W b i : "To whom nlll all this belong?" "To thee and thy associates and to thy associates' friends," was the answer, as it 1s said (Is. 23, 16) And her gain and her hire shall be holy to the Lord; i t shall not be treasured nor laid up, but for those that dwell before the Lord shall her gain be." What is the meaning of It shall not be treasured nor laid u p ? R. Joseph explained that I t shall mot be treasured, refers to his store-house [for grain] ; Nor laid up, refers to the treasury house [for gold]." But for those that dwell before the Lord shall her gain be, t o eat to fullness, and t o wear stately clothing. What is the meaning of Rut for those that dwell before the Lord? B, Elazar said: "This refers to one who mcognizes his colleague's place in the house of study [because of the former's frequenting it].18 According to others (Fol. 119), it refers to one who greets his d e a g u e in the house of study. What is meant by Stately clothing? This refers to one who covers (conceals) things which those of ancient days desired to be unrevealed; this is Xisrei T~rah.'~ According to others, this refers to one who discovers what was concealed by those of ancient days, and what is i t ? The reasons [of various laws] of the Torah. R. Cahana, in the name of R. Ishmael, the son of R. Jose, said: "What is the meaning of the passage (Ps. 19, 1) T o the chief musician, a Psalm of David; i. e., the word Lamnatze'ach means: Sing unto Him whosoever is happy even when victorious over Him. Come and see how the nature of the Holy One, praised be He! differs from the nature of frail man. The nature of frail man is to grieve if anyone gets defeated, but if the Holy One, praised be He ! is defeated, He is happy and rejoiceth, as it is said (Ib. 106, 23) H e therefore spoke of destroying thew*, had not Moses H C elect, etc. [Hence he called Moses His elect, although he appeased the Lord's anger]." R. Cahana also saic',, in the name of R. Ishmael, the son of R. Jose, and, according to the Rabbis, he said it in the name of R. Simon b. Lakish, who quoted R. Juda, the

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Nasi: 'What is the lneaning of the passage (Ez. 1, 8) And hands of man [were visible] from beneath their wings. It is written Yado (his hand, in the singular).
This alludes to the hand of the Holy One, raised be He! which is spread out beneath the wings of the Chayoth to accept those who repent and are rejected by the Divine attribute of justice."20 Juda, in the name of Samuel, said: "All the silver and gold of the world Joseph accumulated and brought to Egypt, as it is sald (Gen. 47, 17) And Joseph gathered u p all the silver that was found i n the land of Egypt. From this we infer that he accumulated only that of the land of Egypt; whence do we infer that he gathered uo the silver and sold of Canaan and all otger countries as '&ell? It is therefore said (Ib. 57, 41) And all the countries came into Egypt. And when Israel went forth from Egypt they took along all this wealth, as it is said (Ex. 12, 36) And they emptied out Egypt." R. Simon b. Lakish said they left her like a net without grain. All this wealth was i n Israel's possession until the days of Rehoboam, the son of Solomon, when Shishak, king of Egypt, invaded Jerusalem and took them away from Rehoboam, as it is said (I Kings 14, 25) And i t came to pass i n the fiftieth year of King Rehoboarn that Shishak. the kino o f came u p against ~emsalern. A& he took awa~tthe treasures o f the house o f the Lord, ana the treasures of the king's hbuse, yea, everything did he take away. And he took away all the shields of gold which Solomon had made. Then Zarah, the king of Ethiopia, invaded Egypt and took it away from Shishak, king of Egypt; later Assa, king of Israel, took i t away from Zarah, king of Ethiopia, and sent i t unto Hadrimon b. Tabrimon ;and when the Ammonites invaded Syria they took it away from Hadrimon b. Tabrimon. Again Joshaphat came and took it from the Ammonites, where it remained until the days of king Achaz, when Sancherib came and took it away from Achaz. When Ezekiah fought Sennacherib, he took i t away from him, and i t remained with the former until the days of Zedekiah, when the Chaldeans invaded JUdea and took it away from Zedekiah. The -

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49

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Persims later took it away from the Chal~vrp7dp 11'(1?hj!093!* IN2 . 0 9 1 T U I 3 H !i;lj~jl deans, and Greece took it away from Perl'l31D ]*71yl P1319t3 lill?~31 P**tll7 1K3 sia. Finally the Romans came and took i t away from Greece, and it is still hidden in %me." :*nil> R. Chama, the son of R. Chanina, said: nl,J1nDn w~w H3,3n Hnn ,nN "Joseph hid three treasures i n Egypt. One was revealed to Korah, and one to Anti.n>pj nj~n3 .D*TXnz q ~ l 9;9nbn nones, the son of Asurius, and the third iTt11A nnNl .DlVlDK 1 3 D13'31b3K? nnHl one is to be preserved for the righteous in the future [when Messiah will come] . " Resh Lakish said: (Ecc. 5, 1 % ) "Riches re7lnV 7Vly (;l n5W) .K35 Vny5 D * ~ ~ X S served for their owner to his own harm, rejw l T w y nt v*p5 W'7 7nN lny75 1'5y.5 fers to the riches of Korah." (Deu. 11, 6 ) A n d all the existence that followed them. ~ f i * j ~7 73 ~ t)lp$n 8 $3 n H 1 ( 8 ) p,Tay) R. Elazar said: "This refers to the wealth of a man that puts man on his feet." l-i*nynw DTN 5w ilinn i l ~ T ~ S K ui 7nH R. Levi said: "Three hundred white mules were required to carry the keys of Iiorah's nlHn V$V 918VD 9 1 5 937 1nK ,195il 5y treasury, and all the keys and locks were m 3 ?w 19i32 nlnnan irZ n1325 nlva made of white leather [SO as to be of llght weight] :87521 ~ ~ ~ 9795pti 5 3 1 lil5131 R. Samuel b. Nachmeini, in the name of R. Jonathan, said: ( P . 1 1 Z will In319,ttn 5KlnV 7nK thank Thee, for T h o u hast answered me, was said by David. The next passage, T h e (;~bnSl TylHn 152 7 ~ 7 W""IK ~ 2 ~ ~ ' 9~ ~ ) 9 stone which the builders rejected has become the chief corner-stone, was said by ;iylV95 9 5 mnl rjnrly 9 2 77th. (n*?ni5nn) Jesse [when David became king]. The it35 WHY? ilnril P9311;1 1DNP 738 . 7 1 7 7nK passage, From the Lord this is come to pass, was said by David's brothers, and the n ~ j ~ 89n 3 n8t ilnm 'n nHn .9w9 Y n X next passage, This is the day wh,ich Lord bath made, said by Samuel. (1b.I fij923 f f i nwy ~193 . l ~ n lyne ~ iy39y~ We beseech Thee, 0 Lord! Save u s now, was said by the brothers of David. (Ib.1 ~3 n y w m ';I H ~ K .$X~EW 7nK 1 3 nngvji We beseech Thee, 0 Lord! Send us now proeperity, was said by David himself. (Ib.) .il7 1nH 83 iln'5~il 'il K3K .l*nH nnK Blessed be he that cometh in the name of n93P P313313 .rV9 1nN 'il DV3 N3il l n 3 the Lord, was said by Jesse, and (Ib.) Ire bless you out of the house of the Lord, was . 1 5 1 3 1 7 P N 135 78'1 'il 5K . ~ K ~ P W 1 E H 'ii ( ~ b . )~~d is the ~~~d and said by samuel. H e giveth u s light, was said by all. (Ib.1 , p ~ n2rp;l n,f>i)79 Drni3y3 jn 1 7 P H Bind the fes2ive sacrifices with cords, was YDH l n n i ? ~ ~ S 77181 K fink4 9 5 ~.?KIDW said by Samuel. (Ib.) T h o u art m y God and I will thank Thee, was said by Dav~d, ~ $ 1 ~ 9 2 5113 9 3 Ti? 1713 D 5 3 11PN1 -717 to which they dl said, (Ib.) 0 Give thanks unto the Lord, for H e i s good, for unto :n D i l eternity endureth H i s kindness." (Ib. b) R. Avira expounded sometimes nS inw pjnrr ~ v i y 21 wy'r jn the name of R. Ami. and a t other times. i n the name of R. Assi: ' w h a t is the a'nwn 35 7nK f93n'tl 9nH 9 m i 1 9 3 W meaning of the passage (Gen. 21, 8) And the child grew and zcas weaned; i. e., in the 5 ~ 2 9 17573 $1391 ( 8 2 n!s#l>) 7% ?DL; Vl'r future, the Holy One, praised be He! will P ' P * ~ x S Z7lyD nlVy5 n"3iYil 7yRp make 8 banquet for the righteoue on t h ~ 3

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day He will show kindness unto the children of Isaac. After they will have eaten and partaken of drink, a cup of wine will be given to Abraham on which to recite the Grace, and they will say to him: 'Say the Grace.' Abraham's reply will be, 'I shall not recite the Grace, because lshmael went forth from me.' They will give it [the honor of reciting grace] to Isaac, and he will say, 'I am not fit to recite the Grace, because Esau went forth from me.' They will then give it to Jacob, who will refuse, saying, 'I am not fit to recite the Grace, because I married two sisters at one time, and this the Torah was destined to prohibit.' They will then apply to Moses, saying, 'You take it and recite the Grace,' but Moses will say, 'I shall not recite the because I did not merit to enter the land of Israel neither alive nor dead.' They will then say to Joshua, 'You take it and recite the Grace,' but he also will refuse, saying to them, ' 1 shall not recite the Grace, because I did not merit to have a son,' as it is written (I Chr. 7, 27) Nun, his son, and Joshua, his son.21 turn unto David and say to him, 'You take it and recite the Grace.' Whereu~o" he will say, 'Yea, I ehall recite the Grace and i t befits me so to d o , ' as it is said (Ps. 1 1 , 13) The cup of salvation will I lift up and on the name of the L o ~ dwill I call.'"

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CHAPTER ONE
(Fol. 2) Mishnah: Seven days before the Day of Atonement, the High-priest was removed from his house to the Palhedrin (counsellors') chamber, and another Highpriest was appointed to substitute him in case he should meet with such an accident [as would incapacitate him for the service of that day]. R. Juda says: "Another wife was also appointed for him lest his own wife should meanwhile die, whereas i t is said (Lev. 17, 11) And he shall make atonement for himself and for h b house; his house, alludes to his mife." "If this be so," the sages remarked, "then there will be no end to the matter [the other wife may also die1 ---J ." (Fol. 3b) We are taught i n a Baraitha: "Take thee, means 'from thine own'; make thee, from thine own. (Ex. 27, 20) That they bring unto thee pure olive oil, means from the congregation." This .is the opinion of R. Jashe. R. Jonathan, however, says: "Both, Take thee, and That they bring unto thee, refers to the Congregation. Why, then, does the Torah say Take thee? The Lord expressed the desire that He would welcome the offering from Moses himself more than that from the entire Congregation." Abba Khanan said in the name of R. Elazar: "One verse reads (Deu. 10, 1 ) And make thyself (Moses) an arb of wood, and another reads (Ex. 25, 10) And they ( t h y Congregation) shall make an ark of shittim wood. How can both passages be reconciled? The latter refers to the time when Israel performs the will of God; the former, to the time when Israel does not perform the will of God." (Fol. 4) We are taught (in a Baraitha) : Moses ascended in the cloud, was covered by the cloud, and was sanctified in the cloud, in order that he should receive the Torah for Israel in a state of sanctification, ae i t is said (Ex. 24, 1 6 ) And $no glory of
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1
the Lord abode upon Mount Sinai. This occurred on the day after the ten commandments were glven, which was the first of the follo~vingforty days. This is the opinion of R. Jose, the Galilean. R. Akiba, however, says: And the glory of the Lord abode upon Mount Sinai, occurred on the first d2.y (lb. b ) of the month [Sivan]; The cloud covered the mountain [not Moses] ; And He cnlled unto Moses, occurred on the seventh day [of Sivan] : And although Moses and all Israel were standing there, it intends to do honor to Moses [by mentioning specifically his name]." R. Xathan says: "The provisions and precautions [in the] entire verse above were made that he might be cleansed of all the food and drink in his bowels, so that he be pure as the ministering angels." R. Mathiah b. Kheresh, however, says: "The [precautions i n the] entire verse [regarding his seclusion] were made for the purpose of impressing him with the feeling that the Torah should be received with awe, fear, shivering, trembling and agitation, as it is said (Ps. 2, ll), ,Serve the Lord with fear, and rejoice .with drembling." What is meant by Rejoice with irembling? R. Adda b. Mathna said in the name of Rab: "Where there is rejoicing, there should be trembling." In what respect do R. Jose, the Galilean, and R. Achiba differ? They differ exactly as do the Tanaim of the following Baraitha, where we are taught: "On the sixth day of Sivan the Torah was given to Israel"; R. Jose, however, says: "On the seventh." According to him who says that the Torah was given on the sixth day, [it appears that] the Torah was given on the sixth and Moses ascended on the seventh; as it is wntten (Ex. 24, 1 6 ) And he called unto Moses on the seventh day; but according to him who says on the seventh, [it appears that] the Torah was given on the seventh day and Moses ascended on the seventh. R. Jose, the Galilean, agrees with the Tana, who maintains that the Torah was given unto Israel on the sixth of the month; and therefore, he says, The glory of the Lord. abode upon Mount Sinai, came after the day on which the commandments had been given. The clouds covered Moses six days, and on the seventh he called him from amidst the clouds to receive the entire TOrah. But R. Akiba agrees with the opin-

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ion of R. Jose, that the Torah was given unto Israel on the seventh day of the month. According to R. Akiba, the tradition is clearly comprehended that the tablets were broken on the seventeenth day of T a m m u z ; as there remain twenty-four days of Sivan and sixteen of Tanzmuz, to make a total of forty days during which Moses remained on the mount. He descended the seventeenth of T a m m u z when he broke the tablets. But as to R. Jose, the Galilean, who claims that the six days were spent in seclusion, add to them the forty days which Moses spent on the mount, and it will appear that the tabthe twenty-third lets were not broken u n t ~ l of Tammuz! R. Jose, the Galilean, would explain that the six days of seclusion were included in the forty days spent by Moses on the mount. (Lev. 1, 1 ) And the Lord called u n t o Hoses, and spoke unto him. Why was it necessary to call first, and then to speak? The Torah teaches proper conduct; that one should not impart anything to another before telling him that he wishes to speak to him. This is in support of R. Chanina, for R. Chanina said that one should not impart anything to another before telling him that he wishes to speak to him. (Ib.) Saying; R. Menasseh, the great, said: 'Whence do we infer that when one person imparts information to another, the person informed has no right to disclose it to any one without permission? From the text (Ib.) And H e spoke unto h i m from the tabernacle of the congregation ( L o m a r ) , saying.w2 (Fol. 8) Rabba b. b. Chana, in the name of R. Jochanan, said: "What is the meaning of the passage (Pr. 10, 27) T h e fear of the Lord increases man's days, but the years of the wicked will be shortened? T h e fear of the Lord increases the days, alludes to the first Temple, during whose existence of four hundred and ten years there were only eighteen High-priests. And the years of the wicked will be shortened, alludes to the second Temple, which existed four hundred and twenty years, but more than three hundred High-priests succeeded each other during that period. Deduct the forty years during which Simeon the Righteous ministered, and eighty years of Jochanan, the High-priest's, ministry, and ten years of Ish2)

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mael b. Favi, and -acmrding do others, also the eleven years of R. Eliezer b. Charsum, and computing, you will see that subsequently not even one High priest completed his year. R. Jochanan b. Turtha said: 'why did all of this happen? Because they were appointed to the priesthood through bribery [and not because of their merits], f r r R. Assi said: 'A Tarkabful of denarjm did Martha b. Boethus bring to king Jannai, until she succeeded in making him appoint Joshua b. Gamla [her husband], as the High-priest.'" R. Jochanan b . Turtha said further: "Why was Shiloh destroyed? Because two sins were committed there: adultery and the disgraceful treatment of sacrifices; as it is written (I Sam. 2 , 32) Now E l i was very old, and heard that his sons were i n the habit of doing unto all Isrzel, etc.; and although Samuel b. Nachme?ni, in the name of R. Jochanan, said: '<Whoever says that the children of Eli sinned, errs, because (Ib. b) they o3ly prolonged the confinement bird sacrizces ;nevertheless since Scripture tensures them in this way !by charging thcm with sin], we uuderttand that adultery prevailed. Mistreatment of sacrifices, as it is written (Ib. ib., 15) before the fat was And if the man said unto h i m : 'Let the fat . . for the m e n despised the offering of the Lord." Why was the first Temple destroyed? Because there were three [evil] conditions: Idolatry, adultery and bloodshed. Idolatry, as it is written (Is. 28, 20) For the bed shall be too short for a man to stretch himself oui on it; and the covering too narrow to wrap himself in. What is meant by The bed shall be too short to stretch himself out on it? R. Samuel b. Nachmeini, in the name of R. Jonathan. said: "This couch is too narrow for two lovers [God and the idol] to stretch tllemstlves on."3 And the covering too narrow t o wrap himself in, R. Samuel said in the name of R. Jonathan When B. Jochanan came to this verse, he would cry, saying : "The One, concerning whom it is written (Ps. 33, 7 ) He gather8th together like heaps the waters of the sea, yet should have too little space [because of an idol] !" [The Temple was destroyed because of] adultery, as it is writ-

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ten (Is. 3, 16) For as much as the daughters of Z i o n are fraudulent and walk w i t h stretched forth necks casting about their eyes, ujalking and mincing as they go, and making a tinkling with their feet, etc. [The Temple was destroyed because of] bloodshed, as it is written ( I 1 Kings 21, 16) Moreover Menmseh shed v e y much innocent blood, till he had filled Jerusalem from one end to another, etc. "Although they are all wicked, yet because they put their trust in the Holy One, praised be He!" refers to the people of the first Temple, as it is written (Mican 3, 11) Her chiefs judge for bribes, her priests teach for reward, and her prophets divine for money, and yet they will lea?^ upon the Lord, and say, I s not the Lord among u s ? Evil cannot come over us. For this, the Holy One,, praised be He l brought on them three retributions, for the three sins of which they are guilty, as it is said (Ib. ib., 14) Therefore for your sake shall Z i o n be ploughed u p as a field, and Jerusalem shall become ruinous heaps, and the mount of the house, forest-covered high places. And in the first Temple, you say there was no gratuitous hatred? Behold! It is written (Ez. 21, 17) brought together for the sword are they with m y people; therefore strike [your hand] upon t h y thigh. And R. Elazar said: "This alludes to those people who ate and drank together, but who would pierce one another with the swords of their tongues." [Hence gratuitous hatred prevailed also in the first Temple.] This [hatred] refers only to the princes of Israel, as it is said (Ib.) Cry aloud and wail, 0 son of man, for it cometh against m y people, etc. And we were taught about this one might think, Cry aloud and wail, refers to the entire nation, therefore it is said, I t comes against all princes of Israel, brought together for the sword are they w i t h m y people; therefore strike [your hand] upon t h y thigh. R. Jochanan and R. Elazar both said: "The sins of the prophet of the first Temple were public (they did not hide them), therefore the end [of their captivity] has likewise been revealed [through prophecy] ; but the sins of the people of the second Temple were not public, therefore the end [of their captivity], was also not revealed." R. Jochanan said again: "The nail of

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those who lived during the time of the first Temple was preferable to the belly (entire Of those who lived during the time of the second Temple." "On the contrary," remarked Resh Lakish to him, ''the latter were better off, for although they were subject to a foreign government7 nevertheless they studied and observed the Law." "The proof is in the Temple itself," rejoined R. Jochanan, "the first of which was restored, while the second one was not." R. Elazar was asked: "Who were greater, the people of the first Temple or those of the second?" He replied: "Take the Temple for proof." According to others, he said to them: "Your evidence indicates the [second] Temple [which was rebuilt] . " Besh Lakish was bathing himself in the Jordan, when Rabba b. b. Chana came to him and shook hands with him. "God detests you Babylonians," said Resh Lakish to him, for it is written (Song. 8, 9) If she be a wall, we will build upon her a palace of silver; and if she be a door, we will enclose her with boards of cedar. This means: If you were all strong as a wall, and went with Ezra, you would have been like silver, which can never rot; but since you did not, you were like an Erez (a cedar) which is subject to decay. What kind of cedar is it over which decay has power? Ulla said: Sasmagur [a sawing worm to which a cedar is subject to decay]. And why do we liken the period of the second Temple nto a Sasmagur? R. Abba said, this refers to a Bath Kol; as we are taught in the following Baraithrt: With the death of the last prophets, Hagi, Zecharia and Malachi, the prophetic spirit was withdrawn from Israel, but they partook of [acted under] the holy inspiration (Bath Kol). (Is it possible that Resh Lakish spoke with Rabba b. b. Chana? If Resh Lakish would not speak with R. Elazar, who was the principal man in Palestine, because it was a rule that to whomsoever Resh Lakish spoke in the street, any business could be entrusted without witnesses, should Resh Lakish, then, have spoken with Rabba b. b. Chana [an inferlor man] ? R. Papa said: "Substitute another person. Either it was Resh Lakish and Ze'ri, or Rabba b. b. Chana and R. Elazar.") When

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Resh Lakish came to R. Jochanan and related to him how he had explained the passage, R. Jochanan said to him: "This is not the reason [explanation]. If all had eome with Ezra, even then the Shechina would not have abided in the second Tcmple, since it is written (Gen. 9, 27) May God enlarge the boundaries of Japheth, and n a u He dwell i n the tents o f Shem (Fol. 10)"; signifying, that althougl; God enlirges the boundaries of Japheth, his Shechina can only dwell in the tents of Sheme5 And how is it known that the Persians are descendants of Japheth? Because it is written (Gen. 10, 2) T h e sons of Japheth: Gomer and Magog and llladai and Jaban and Tubal and Meshekh and Thirass; and R. Joseph has been taught that Thirass is Persia. R. Joshua b. Levi, in the name of Rabbi, said: "A time will come, when those who have destroyed the second Temple will fall into the hands of the Persians, as it is said (Jer. 49, 20) Therefore hear the counsel of the Lord, that He hath resolved against Edam; and his purposes, that He hath devised against the inhabitants of Theman. Surely the least of the pocks shall drag them awav: surelv He will devastate their i Ulla, however, raised habitation:'; ~ a b b. the following objection: "How do we know that the least of the flocks refers to Persia? Shall we assume that it is based upon the passage (Dan. 8, 20) The ram that thou hast seen, him with the two horns, signifies the kings of Media and Persia? Why not say that it refers to Greece, concerning whom it is written (Ib. lb., 21) And the rough he-goat is the king of Greece." When R. Abba came to Palestine, he told the objection of Raba b. Ulla to one of the Rabbis there, whereupon the latter remarked: "Only one who cannot explain the meaning of the verses could dare bring forth such an objection in opposition to Rabbi." What is meant by The least of the flock? The youngest of the brothers (that is, Thirass) ; as R. Joseph has said, Thirass is Persia. But, as for the second Temple, of which we are sure that did the Torah, adhered to religious duties, and loving kindness,-why was it destroyed? Because gratuitous hatred prevailed among them. From this we can infer that gratuitous hatred is
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During the period of the second Temple, Israel was under the jurisdiction of Persia, descend-

equivalent to all the three sins together: Idolatry, adultery and bloodshed. Rabba b. b. Chana, in the name of R. Jochanan, quoting R. Juda b. Ilai, said: "A time will come when the Romans will fall into the hands of Persia. We can infer this through the rule of a fortiori; if the Chaldeans fell into the hands of the Persians, because they destroyed the first Temple, which was built only by the children of Shem, how much more should it apply to the second Temple, built by the Persians themselves, that the destroyers should fall into the hands of the Persians !" Rab, however, said: "On the contrary, a time will come when Persia will fall into the hands of the Romans." Whereupon R. Cahana and R. Assi said (in surprise) to Rab : "The builders [of the Temple] should fall under the dominion of those who have destroyed it?"@ "Yea," answered he, "6uch is the decree of the king." Others say that he replied: "The Persians are also guilty of having destroyed a place of worship." We have also a Baraitha to the same effect: A time will come when Persia will fall into the hands of the Romans, first because the former destroyed a place of worship, and secondly, because such is the decree of the king: that the builders [of the Temple] should fall under the dominion of those who have destroyed it, for R. Juda, in the name of Rab, said: "Messiah, the son of David, will not arrive until Rome shall have had dominion over the entire world nine months, as it is said( Micah 5, 2) Therefore He %ill give them up until the time that she who travaileth hath brought forth; then shall the remnant of his brethren return with the children of Israel." (Fol. 11) R. Juda said: "It once happened that an inquisitor caught one Artibun in the act of examining Mezuzath in the upper market of Sepphoris and fined him Has not R. Elazar a thousand Zuzim." said: "Those going on a religious mission will not meet with evil?" I n cases where danger is certain, it is different, as it is written (I Sam. 16, 2) And Samuel said: HOW shall I go? I f Saul should hear it, he would kill me; and the Lord said," etc. (Fol. 18) MISHNAH: Senior members of the Beth Din were assigned to read

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before him [the High-priest] concerning the ceremonials of the Day [of Atonement].' and they would say to him, My lord, Highpriest, say it aloud, perhaps thou hast forgotten, or hast not studied this. On the morning preceding the Day of Atonement, he was placed at the eastern gate, where bulls, rams and sheep passed before him so that he should be able to distinguish them and become experienced for the service. During all the seven days he was free to eat and to drink, but on the eve of the Day of Atonement, at dusk, he was not permitted to eat much, because much eating induces drowsiness. GEMARA: It is quite right that they should say to him, "Perhaps thou hast forgotten." But that they should say to him: "Perhaps thou hast not studied," how can an ignorant man be made a High-priest? Have we not learned in a Baraitha: (Lev. 21, 10) And the priest that is highest of his brethren; i. e., he must be highest among his brethren in personal beauty, in physical strength, in wealth and in wisdom. Others say: "Whence do we know that if he is not rich, his brethren, the priests, must make him rich? Read the text, That is highest of his brethren; i. e., his brethren must contribute to make him highest." [Hence he ought to be a great scholar?] "This is not difficult to explain," replied R. Joseph, "for the latter case refers to the time of the first Temple, and the former case refers to the time of the second Temple"; as R. Assis said: "A Tarkabful of dinarim did Martha, the daughter of Baituth, give to king Jannai, until she succeeded in obtaining the appointment of Joshua b. Gamla [her husband] as Highpriest." "And bulls, rams and sheep passed before him." We are taught in a Baraitha: The he-goats were also passed before him. But why does not our Tana mention i t ? Because [according to the Mishnah], the he-goats were only for the atonement of sin; [they were therefore not passed before him lest] he feel discouraged. If so, then why were the bullocks passed since they also were for [the atonement of] sins and he might feel discouraged? Because the bulla

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were to atone for his sins, as well as for the sins of his brethren, the priests. He would not feel discouraged since, had they sinned, he would have been told of it, and he would have induced them to repent. But the he-goats were to atone for the sins of all Israel, so he could not know who had sinned. "This," said Rabina, "is what people say, 'If thy sister's son has been appointed a constable, look out that thou pass not before him in the street,' [for he knows thy affairs n d l and may blackmail thee]." (Ib. b ) MISHNAH: The senior members of the Beth Din left him attended by the senior members of the priesthood, who took him up to the house of Abtinas, where he was made to swear; then he took farewell, and went away. They said to him: "Ny lord, High-priest, we are delegates of the Beth Din (court), and thou art both our delegate and the delegate of the Beth Din; that thou shalt not alter one thing about which we have spoken to thee." He took farewell weeping, and they parted, weeping. If he was a scholar himself, he lectured; otherwise, the scholars read to him. It he was practised in reading, he read; if not, they read to him. From which book did they read to him? From Job, Ezra and Chronicles. Zechariah b. Kabutal said: "Many times did I read to him from Daniel." (Fol. 19b) He wept, and they wept. H e wept because he was suspected of being a Sadducee, and they wept because Resh Lakish said: "He nho suspects an innocent man will receive odily punishment." And why did they go to such an extent? Because it was feared lest he prepare the incense on the censer outside of the Holy of Holies, and then enter with the censer, as did the Sadducees. Our Rabbis were taught: That it happened with one Sadducee, who prepared [the incense] outside, and entered the Holy of Holies with it, that when he came out, he was rejoicing greatly. When his father met him, he said to him: "My son, though we are Sadducees, yet we must fear the Pharisees." Whereupon he replied: "All my years I was anxious to fulfill the verse (Lev. 16, 2 ) For i n the cloud will I appear upon the Kaporeth, and I said to myself, 'When will the day come in which I might do it?' And to-day, when I have

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had the opportunity, should I not have done it ?" It was said that it did not take long before he died, and lay amidst rubbish, and worms crept out of his nostrils. And according to others, he was smitten right there, while leaving the Temple. MISHNAH: If he began to slumber, the junior priests snapped $th their fingers Tz'reda, addressing him: "My Lord, Highpriest, rise and cool thyself once on the [marble] floor." And they entertained him [to keep him awake] until the proper tune for slaughtering the daily offering. We are taught in a Baraitha : "They did not entertain him with music of a violin or harp, but with their mouths, and they read to him from Ps. 127, 1, Unless the Lord do build the house, i n vain labor they that build it. The respectable men of Jerusalem forbore to sleep the whole night, so that the High-priest might hear their echoing noise and would not fall asleep." We are Abba Saul said: taught in a Earaitha: "Also in the border towns [of Jerusalem] they did it [forbore to sleep] in reminiscence of Temple usages, but it turned out to be a cause of sin." Abaye, and according to others, R. Nachman b. Isaac, said: "The remarks of Abba Saul refer to the Kehardeans." Elijah [once] said to R. Juda, the brother of R. Sala, the pious: " f i u ask why Messiah does not come? Today, although it is the Day of Atonement, nevertheless many adulterous acts have been ccmmitted in the city of Nehardea." "And what." asked R. Juda. "doth the Holv One. praiskd be He ! say tb that?" " ~ e "saith Pol. (Gen. 8, 7 ) S i n lieth at the door." 20) "And what says Satan to this?" in quired R. Juda again. "On the Day of Atonement he has no right to accuse." Whence do we know this? As Rami b. Chama said: "Hasatan by Gimatrias is three hundred and sixty-four, therefore only on that number of days has he permission to accuse; but on the Day of Atonement (i. e., on the three hundred and sixty-fifth), he may not accuse." (Ib. b) We are taught in a Baraitha, in accordance with the opinion of Rab: "What was the message of Gabini, the herald? 'Rise, priest, to your service; Levites, to your chanting;

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62

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and Israel, to your standing.' And his voice was heard at a distance of three parsaoth." It once happened that King Agrippa, being on the road, heard Gabinl's vole at the distance of three parsnoth' When he returned home, he sent him many gifts." Nevertheless, the voice of the High-priest surpassed in strength that of Gabini, the herald. Because, the master said, once it happened that the High-priest said, I pray Thee, 0 Lord, and his voice was heard at Jericho; and Rabba b. b. Chana, in the name of Jochanan, said that between Jericho and Jerusalem the distance is ten ~arsaoth,and this, despite the fact that on the Day of Atonement, the High-priest was weak from fasting, and that it was during the daytime [that he recited the prayers], whereas the herald used to make announcements only at night [when a voice is more audible]. For R. Levi said: "Why is not a human being's voice audible by day as as night?" Because the 'pherical sun sweeps through the sky as a carpenter saws cedars, and the sun motes are called La.lo I n reference to this, Nebuchadnezzar said (Dan. 4, 32) And all the inhabitants of the earth are regulated as naught (K'la) ." Our Rabbis were taught: "Were it not for the noise caused by the globular sun, the voice of the multitude of Rome would have been heard; and were it not for the voice of the multitude of Rome, the noise caused by the globular sun would have been heard." Our Rabbis were taught: "Three voices can be hesrd from one end of the world to the other: The sound emitted from the spherical sun; the hum and din of the city of Rome, and the voice of anguish uttered by the soul when it quits the body (Fol. 21)T Others add, the voice of a woman in confinement; still others, the voice of the Angel Ridia." The Rabbis prayed that the voice of the soul when departing from the body should be spared [of this torture], and they succeeded in having it suspended.12 R. Juda, in the name of Samuel, said: 'whpn Israel went UP to Jerusalem t@attend the festivals, they had to stand in the X'emple closely crowded together; yet when they were prostrated, there was a wide space
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fect; when Israel went, etc., and this was one of the ten miracles that occurred in the Temple, for we are taught in a Mishnah: Ten miracles were wrought in the Temple: No premature birth was ever caused by the odor of the holy flesh; the holy flesh never became putrid; no fly was ever seen in the slaughter-houses; no accident causing uncleanliness ever befell the High-priest on the Day of Atonement; no defect was ever found in either the Ome~,'~or the two waveloaves,'* or in the show bread; though the people stood closely pressed together, they found ample space to prostrate themselves; no serpent or scorpion ever injured a person in Jerusalem; nor did any man ever say to his fellov, The place is too straight for me to lodge over night in Jerusalem. How is it that the Mishnah began with the account of the Temple and finished with things that happened in Jerusalem? There are two other miracles which happened in the Temple, as we are taught in a Baraitha: The rain never quenched the fire of the wood-pile on the altar, and the column of smoke [that arose therefrom] could not be diverted from its course even by the strongest winds of the world. (Ib. b) R. Oshia said: "At the time when Solomon built the Temple, he planted there all kinds of golden fruit trees, and they bore fruit a t proper times; and whenever the wind blew on them, they fell down ripe, as i t is said (Ps. 12, 16) I t s fruits shall shake like the trees of Lebanon. And when the heathens had entered the Temple, the fruit-trees became withered, as it is said (Nahum 1, 4) T h e flowers of Lebanon wither. I n the future the Holy One, praised be He! will restore them, as it is said (1s. 35, 2) I t shall blossom abundantly and rejoice; yea, with joy and singing, the glory of Lebanon shall be given unto it.16 The Master said above: "The smoke arose from the wood-pile on the altar." Was then any smoke on the altar? Behold we have been taught in a Baraitha: "Five things have been said concerning the fire on the altar: It had the form of a l ~ o n , it was clear as the sun, it was palpable, it

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consumed moist thin@ it did dry ones and never emitted any smoke." The smoke was that of fire kindled by men, as we are taught in a Baraitha: (Lev. 1, 7 ) A n d the sons of Aaron the priest shall put fire upon the altar, i. e., although the fire descended from heaven, it was meritorious to bring fire from outside the sanctuary also. "It had the form of a lion." Behold, we are taught in a Baraitha, R. Chanina, the Began (Chief) of the priests, said: "I have seen it, and it had the form of a dog." No difficulty is presented; during the time of the first Temple it was like a lion, during the second, like a dog. Was there then any fire in the second Temple? Has not R. Samuel b. Inia said in the name of R. Acha: "What is the meaning of the passage (Hag. 1, 8 ) Go u p t o the mountain, and bring wood, and build the house; that I may take pleasure in it, and be glorified; it is written V'ekabed (and I shall be glorified) although we read it V'ekabdah. Why is the letter Hay missing? This is to suggest that five [the numerical value of H a y ] things were missing in the second Temple. They are: The ark, the Kaporeth, the Cherubim, the divine fire, the Shechina, the Holy Spirit, and the U r i m and T u m i m . [Hence we see there was no heavenly fire in the second Temple a t all.] I will tell thee: I t was there, only it did not assist in consuming. Our Rabbis were taught: "There are six kinds of fire: Fire that eats but does not drink; that drinks but does not eat; that eats and drinks; that burns up moist things as well as dry; fire that counteracts other fire; fire that supersedes fire; to wit, that eats but does not drink, refers to a common fire; that drinks but does not eat, refers to a fever; that eats and drinks, refers to that of Elijah; as it is written ( I Kings 18, 38) A n d licked u p the water that was i n the trench; that burns up moist things as well as dry, refers to fire on the altar; fire that counteracts other fire, refers to Gabriel;le fire that supersedes fire, refers unto the Shechina, for the Mastetr said God stretched out His finger among the angels and consumed them." And the column of smoke that arose on the altar could not be diverted from its course even by the strongest winds of the
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world. I s that true? Did not R. Isaac b. Abdimi say: "At the expiration of the Feast of the Tabernacles all looked on the smoke rising from the burning mass in the Temple; when it was inclined to the north, the poor rejoiced, and the wealthy felt down-hearted, for it showed there would be too much rain, and the fruit would rot [thus avoiding speculation]; but when it was inclined to the south, the poor felt down-hearted, while the rich rejoiced, for this was a sign there would be little rain, and the fruit would remain well-preserved [to speculate with]. When it was bent eastward, all rejoiced, and westward, all felt down-hcarted [hence we see that the smuke was swayed by the wind]. It was bent in a straight line, but i t did not scatter. The master said above that when it was bent eastward, all felt happy; but [when bent1 westw~rd,all felt sorry. And I raised a contradiction from the following Baraitha: "The easterly wind [blowing towards the west], is always good; the westerly, [blowing towards the east] is always harmful; the northern wind is good for wheat, after a third of the crop had already grown up; but it is harmful for olives when they are still in their blossom; the southern wind is good for olives, but harmful for wheat: and R. Joseph,-according to others, Mar Zutra,-said: "You may make these identifications by the following: the table [in the Temple, which signifies richness], was in the north; and the candelabra [signifying wisdom] was in the south.' Both the north and the south winds are good for something; one is good for one plantation, the other is good for a different plantation." LHence the nature of the winds is different from the above statement]. This is not difficult to explain; the latter refers to Babylon [which is low-land, and hence the eastern wind dries it] ; but the former refers to Palestine [which is hilly land, and therefore it needs a western wind].

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CHAPTER TWO
(Fol. 22b) R. Isaac said: "Israel must not be counted, even for religious purposes, 1 , 8) And he numfor it is said (I Sam. 1 b e ~ e dthem i n Bezek." R. Ashi raised the following objection: "Perhaps Bezek is merely the name of a

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ten (Jud. 1, 5 ) and they found Adoni-bezek i n Bezek. We must therefore say that the interference is from here: (I Sam. 15, 4) And fJaul ordered the the people to assemble, and he numbered them by means of lambs." R. Elazar said: "Whoever numbers Israel, violates a prohibitory law, which is said (Hos. 2, 1) Y e t shall the number of the children of Israel be like the sand of the sea, which m y not be numbered." R. Nachman said: "He violates two prohibitory laws, for it is said (Ib.) Which cannot be measured nor numbered." R. Samuel b. Nachmani said that R. Jonachan raised the following contradiction: "rt is written, yet shall the number of the children of Israel be like the sand of the sea [a definite number], and then i t is written, which cannot be measured nor numbered. This is not difficult to explain; for the latter passage deals with Israel when not doing the will of God; but the former refers to a time when they do God's will." R. Assi says: "There is no contrad~ctioni n it. Men can surely not count the sand, but in Heaven they can count it." R. Chanina b. 11%. in the name of Samuel. said: "As soon as a man is a ~ ~ o i n t e chief d of a cornmunity, he becomes'lich, for a t first [when Saul counted Israel] it is written he counted them with fragments of pottery and afterward it is written he did it with sheep." But perhaps with the sheep of Israel? If so, then what is remarkable about it [that the passage should inform us of the change] ? (I Sam. 15, 5) And he ( S a u l ) quarreled i n the valley, etc. R. Mani explained this to mean that he (Saul) had a quarrel concerning the valley; i. e., when the Holy One, praised be He ! said unto Saul (Ib. ib., 3) Go and smite Amalek, Saul [began to argue and] said: "If for the sake of one soul [that is murdered] the Torah ordered a heifer to be brought in to a wild valley where its neck should be broken [as atonement for the murder], how much more shall I have to suffer for so many souls [should I murder them] ? And again, if man sinned, why are the beasts to blame [that I should destroy them also] ? And again, if adults sinned, why are the little ones to blame [that I should destroy them also] ?" Immediately thereupon, a Bath-Kol went forth and said unto him (Ecc. 7, 16) Be not righteous over much. Later, when Saul

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gave Doeg the order (I Sam. 22, 18), T u r n thou round, and fall upon the priest and kill both men and women; another BathRol went forth and said unto him (Ecc. 7, 17) "Be not wicked over much." R. Huna said: "How little does he whom the Lord eupports, need to grieve or trouble himself. Saul committed only one sin and was discharged from royalty. David committed two sins, and yet retained it." "Saul cornmitted only one sin." What was i t ? That of Agag. But did he not commit another sin when he massacred the priests of Fob? Nevertheless only at the incident of Agag it is written (I Sam. 15, 11) I regret that I have set u p Saul as a king. "David conlmitted two sins." What are they? That of Uriah and his numbering of Israel.= But there is a third one? That of Bath Slieba? For Bath Sheba he was punished, as it is written (I1 Sam. 12, 6) For the ewe he shall pay fourfold. What were the four punishments? The death of Bath-Sheba's first child, the death of Amnon, the mlsfortune of Tamar, and of Absalom. If so, then, was he punished also for numbering Israel? As it is written (I1 Sam. 24, 15) A n d the Lord sent a pestilence in Israel from the morning even t o the time appointed. I n that case he himself was not punished, but in the instances we mentioned, he was personally punished, as R. Juda said in the name of Rab : "For six months David became leprous, and the Sanhedrin separated themselves from him, and the Shechina departed from him, as it is said (Ps. 119, 79) Let those that fear Thee return unto me, and those that knew T h y testimonies, and it is written again (Ib. 51, 14) Restore unto m e the gladness of T h y salvat i ~ n . " ~ But has not Rab said that David listened to slander? [Hence he committed more sins?] The former statement is in accordance with the opinion of Samuel who holds that David did not listen to slander. And Rab who holds that David did listen, ex~lains that David had also been ~unished for it; for R. Juda said in the name of Rab: "At the time when David said unto Mephibosheth (I1 Sam. 19, 30), T h o u and Ziba shall divide the field, a Bath-Kol went

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and said, IRechabam and Jeroboam will divide thy Kingdom."'a ( I Sam. 12, 1) One year old was Saul in his reign. R. Huna said: "Like a child of one year, so was he innocent of sin." R. Juda, in the name of Samuel, said: "Why did not Saul's dynasty last long? Because there was no stain on his whole family; for R. Jochanan in the name of R. Simon b. Yehozada, said: 'The chief of a congregation should not be appointed unless a heap of reptiles hang on his back [to whose ancestry some blemish is attached] so that, when he becomes overbearing, we can say to him, 'Turn behind thee."' R. Juda, in the name of Rab, said: 'Why was Saul punished? Because he permitted himself to forego honors due him, as it is said (Ib. 10, 2 1 ) But the worthless men said, i n what can this one help us? And they despised him, and brought him no presents, etc. And soon after this is written, T h e n came u p Nuchash, the Ammonite, etc.'> R. Jochanan, in the name of R. Simon b. Jochai, said: "A scholar who taketh no revenge or bears no grudge (Fol. 23) like a serpent, cannot be called Talmid Hacham (a scholar)." Behold, it is written (Lev. 19, 18) Thou shalt not avenge nor bear any grudge. This is written in regard to monetary matters, as we are taught in the following Baraitha: What is called revenge, and what is called bearing a grudge? Revenge: When one comes to the other, saying, "Lend me thy spade," and he says, "Nay." On the morrow, the second comes to the first, and asks of him to borrow his axe He answers, "I do not wish to lend to you, as you have not lent to me." This is called revenge. What is bearing a grudge? When one comes to another, saying, "Lend me thy sickle," and he says, "Nay." On the morrow the second comes to the first, and wants to borrow his spade. He answers, "I lend it to you, because I am not like you, who did not want to lend me yesterday." This is called bearing a grudge. And in cases of bodily pain, has not the Torah forbidden vengeance? Have we not been taught in the following Baraitha: Those who are insulted, and do not insult others; hear themselves reviled, and do not reply; perform their duties out of

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love, and accept with joy, afflict' ~ons, concerning them Scripture says (Jud. 5, 31) Those that love him are as the rising sun in his might. By the above is meant that one may bear a grudge in his heart. But has not Raba said: "He who passes over his retaliations (who forbears to retaliate), all his transgressions will be pardoned." The latter refers to a case when the offender asks to be pardoned and he complies with the offender's request. (Fol. 26) We are taught in a Baraitha: ('It never happened that a man has repeatedly offered incense." What is the reason? R. Chanina said: "Because the offering of the incense enriches." "Whence do we deduce this?" asked R. Papa of Abaye. "Shall we assume this, because it is written (Deu. 33, 10) They shall put incense before Thee, and immediately after this, Bless, 0 Lord, hk substance? Then it is not due to incense alone, since it is also written, and who burnt sacrifi upon Thy altar." He answered him: "A burnt-offering is frequent, but incense is not frequent." Raba said: "You will not find a young scholar who decides questions in Law, yet is not of the tribe of Levi or Isaachar." Levi, concerning whom it is written (Ib.) They (the tribe of Levi) shall teach thy ordinances unto Jacob; and Issachar, concerning whom it is written ( I Chr. 12, 32) And of the children of Issachar, those who had understanding of the times. But why not the tribe of Juda also, concerning whom it is written (Ps. 60, 9) Juda is my lawgieer? We refer to a scholar whose final decision should agree with the adopted practice [this belongs only to the descendants of Levi and Issachar]. CHAPTER THREE (Fol. 28b) R. Chama b. Chanina said: "Since the early days of our ancestors, they never ceased to attend the house of study. When in Egypt, they had houses of study, as it is said (Ex. 3, 16) Go and assemble the elders' of Israel. When they were in the wilderness they had with them houses of study, as it is said (Num. 11, 16) Gather unto me seventy men of the elders of Israel. Abraham our father mas rt scholar and atI)

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tended the house of study, as it is said (Gen. 24, 1) And Abraham was old. Our father, Isaac, was a scholar and attended the house of learning, as i t is said (Ib. 27, 1) And i t came to pass when Isaac became old. Our father, Jacob, was a scholar and attended the house of study, as it is said (Ib. 48, 10) Now, the eyes of Israel were d i m through age. Eliezer, the servant of Abraham, was a scholar and attended the house of learning, as it is said (Ib. 24, 2) And Abraham said unto his servant, the eldest of his house who was master over all that he had, upon which R. Elazar said: 'This means that he mastered his teacher's learning.' (Ib. 86, 5) Eliezcr of Damascus LCU, i. e., Ile drew and gave others to drlnkz of his master's teachings." Rab said : "AbraTorah, ham, our father, observed the e n t ~ r e as it is said (Ib. 26, 5 ) Because that Abrah a m obeyed m y voice." R. S111mi b. Chiya said to Rab: "Perhaps this refers only to the seven laws3 and no more?" And what about circumcision? Perhaps this then refers to circumcision and the seven laws?" Whereupon Rab answered: ' T f so, then, what is the meaning of m y commandments and my laws?" Raba, and according to others, R. Assi, said: "Abraham, our father, observed even the regulations of Erub Tabshilin,* for it is said, My learnings [in plural], i. e., the Rabbinical as well as the Biblical laws." Rafram said: "The glittering heat during a clouded day is worse than the solar heat itself. An example may be taken of a jar of vinegar [which emits a stronger smell through a slight opening than when wholly opened]. The dazzling2 sun-light comlng through cracks or breaks in the clouds is worse than the uncovered sun. An example may be taken of the following: It is more difficult to stand under a shower than to enter entirely into water. (Fol. 29) Sinful (obscene) imaginations are more injurious to the health than the sin itself. A similar case: The smell of wasted meat is more irritating than seeing the meat itself. The heat of the end of summer is worse than that of the summer itself (because it is The word Dameshek Is used In the acrostic

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method Dole (drew) umashke gave to drink. 2) justice; not to practice idolshe he hide^ have been commanded seven laws namely: ~ o ' d o 3) try. blasphemy, adultery, murder, robbery. also not to cut'off and eat Dart of a living animal. See Sanhedrin, fol. 56a. 4 ) To prepare meals for the Sabbath on a Holy Day which occurs on a Friday one must prepare a dish on Thursday and let it lie over unto the end of the Sabbath by which action 'a11 the cooking for the Sabbath which he does on the Holy Day (Friday) is mere]; a continuation of the preparation begun on Thursday. This is called Erub Tabshllln.

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easier to catch cold). A similar case is a heated oven tin whlch it is easy to kindle a fresh fire]. Fever is much worse in the winter than in the summer. A like case is: I n a cold oven much wood is necessary to heat it [hence if one has a high temperature in the winter, the fever must be great]. To study old subjects is much more difficult than a wholly new subject. A like case: Cement made of cement [is harder to be made than of sand]." R. Assi said, "Why is Esther likened unto the dawn? To inform you that just as dawn is at the close of night, so also was Esther at the end of all miracles." But there is Hanukah (Feast of Mecabees) which occurred later? We speak of miracles as are chronicled in a special Megilla. The one who holds the opinion that the scrolls of Esther (the Megilla), are perBut mitted to be written is quite right. how will he who holds the opinion that it is not permitted to be written explain this passage? He will explain the passage like R. Benjamin b. Jafeth, in the name of R. Elazar; for R. Benjiman b. Jaffeth in the name of R. Elazar, said: "Why are the prayers of the righteous comdpared unto a hind? Just as the horns of the hind diverges as long as they grow, so also are the prayers of the righteous; the more they offer it, the more they are listened to. (Fol. 33) Abaye arranged the order of the daily service in the Temple, according to tradition, in agreement with the opinion of Abba Saul. The [first] great arrangements of [wood] preceded the second arrangement of the incense; and the second order of incense preceded the ranging of the two pieces of wood [upon the altar] ; and the ranging of the two pieces of wood preceded the removal of the ashes from the inner altar; and the removal of the asnes from the inner altar preceded the dressing of the five lamps [of the candle~tick] ; and the dressing of the five lamps, preceded the sprinkling of the blood of the regular [morning] offering; and the sprinkling of the blood of the regular [morning] offering preceded the dressing of the two lamps; and the dressing of two lamps preceded the burning of the incense; and the incense preceded the off.ering of the members (portions) of the sacrifices; and the offering of the members (portions) preceded the mealoffering; and the meal-offering preceded the

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baked-meal offering; and the baked-meal ofPering preceded the drink offerings; and the drink offerings preceded the additional offerings ( N u s a f f ) ;and the additional offerings preceded the [two] spoons of frank incense; and the spoons of frank incense preceded the regular evening offering; as it is said (Lev. 6 , 5) And he shall lay the burnt offering in order upon it, and he shall burn thereon the fat of the peace-offering ( H a s h l ~ r n i r n he ) ~ shall therewith finish all the offerings of the day. (Fol. 35b) Our Rabbis were taught: When the poor, the rich or the wicked man shall appear before the Divine Judgment, the poor man will be asked: "Why hast thou not studied the Law?" If he answers: "He was poor and had to earn his maintenance [and therefore had no time to study], he will be answered, "Wast thou then poorer than Hillel the Elder ?" Concerning Hillel the Elder it was said that every day he went to work and earned a Tarpeik," of which one-half he gave away to the porter of the college [for admission], and by the other half he and his family lived. Once it happened that he did not earn anything, and the porter would not admit him. He ascended the roof and swung himself over to an opening where he sat down so that he might listen to the words of the living God, from the mouth of Shemaia and Abtalian. It was added that this happened on e. Friday, during the season of Tebeth (winter) and he was besnowed. When it dawned, Shemaia said to Abtalian: "Brother, why is it that every day light is visible in the academy at this time, and now it is yet They dark? Is it such a cloudy day ?" raised their eyes, and saw the figure of a man above the window. When they went up, they found on him a layer of snow three cubits thick. After removing the snow, they took him down, washed him, dressed him with oil, placed him before a fire, remarking: "Such a man deserves that even the Sabbath should be violated for his sake." When the rich man is asked: 'Why hast 'thou not stud:ed the Law?" if he answers: "Recause he was a rich man with many estates and had no time to study," they will answer him: 'Wert thou then richer than R. glazar b . Charsum?" Of R. Elmar b.
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Charsum it was said that his father had bequeathed to him a thousand towns of land, and a thousand ships on the sea, and he h m self used to put a bundle [containing his necessities] on his shoulder, and travel from town to town and from land to land to study the Law. Once his own servants found him, and put him to hard labar. He said to them: "I pray you, let me go to study the Torah." They replied: "We swear, by R. Elazar b. Charsum's life that we will not let you go before you work." He went and paid them a big sum of money in order that they should let him study, for he never saw his servants, but studied the Torah by day and by night. When the wicked man is asked: "Why hast thou not studied the Law?" if he replies that he was handsome, and was troubled by his inclinations, they will answer him and ask whether he was more troubled by his inclinations than Joseph the Righteous? It was said of Joseph, the Righteous, that every day Potiphar's wife used to try to seduce him by her talk. The clothes she used to put on in the morning [to attract his attention] she did not put on in the evening, and vice versa. "Listen to me; do what I ask of you," she pleaded with him, to which he answered, "No!" "I will impri~on thee," she threatened him, and he replied (Ps. 146, 7), "The Lord loosew eth the prisoners." "I will bend your loftiness," she warned him, his reply was (Ib.) "The Lord raiseth u p those who are bowed down." She said to him: "I will blind you." He answered (Ib. 8) "The Lord causeth the blind to see." She gave him a thousand talents of silver, but he was averse to her. Consequently Hillel will cause the conviction of the poor; R. Eliezer b. Charsum, the conviction of the rich, and Joseph, the conviction of the wicked man. (Fol. 36b) Our Rabbis were taught: How did the High-priest confess? "I have committed iniquities, transgressed, and sinned;" and so says Scripture regarding the scapegoat (Lev. 16, 21) And confess over him all the iniquities of the children of Israel, and all their transgressions, and all their sins. And this arrangement is also used 5y Moses (Ex. 34, 7) Forgiving iniquity and ,!ransgression and sin; so s a p R. Meir. The t ages, however, say, Iniquities (Auonoth) 1efers to intentional transgressions; and so says Scripture (Num.15. 31) That person

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shall be cut off, hi$ iniquity ( A v o n o ) iS upon him; transgressions (P'sha'im) refers to rebellion, and so says Scripture (I1 Kings 3, 7 ) T h e K i n g of Moab hath rebelled (Pasha) against me. There is also another passage (Ib. 8, 22) T h e n did Libnah revolt i n that time; sin (Chata'oth) refers to unintentional wrong (done in ignorance), and so says Scripture (Lev. 4, 2 ) If any person sin through ignorance ( Y e k h e t a ) . But, according to the sages, how is it possible that after he has confessed the intentional and rebellious sins, he will confess the unintentional? Therefore we must say that he said them in this order: I have sinned, committed iniquities, and transgressed. And so says David (Ps. 106, 6) lire have sinned together with our fathers, we have committed iniluity, we have done wickedly. And so also says Solomon (I Kings 8, 47; I1 Chr. 6 ) W e have sinned, we have committed iniquity, we have acted wickedly. So also says Daniel (Dan. 9, 5) W e haee sinned, we have committed iniquity, we have done wickedly, and we have rebelled. If so, then, why did Moses say (Ex. 34, 6 ) Forgiving iniquity, and transgression, and sin. Moses said thus to the Holy One, praised be He ! "Sovereign of the Universe, when the children of Israel will sin before thee, and then repent, consider their conscious sins as mere inadvertant acts." (Fol. 37) We are taught in a Baraitha, Rabbi said: (Deu. 32, 3) W h e n I call ota the name of the Lord, ascribe ye greatness unto our Cod. Thus said Moses to Israel: "When I mention the name of the Holy One, praised be He! ye shall add greatness to our God." Chananiah, the son of R. Joshua's brother, said: "From the following (Prov. 10, 7 ) , The memory of the just is blessed. Moses thus said to Israel, 'When I mention the memory of the righteous [ruler] of the Worlds, give ye blessings.' " MISHNAH: The king Munbaz made all the handles of the vessels that were used on the Day of Atonement, of Gold. Heien, his mother, made a golden candelabrum over the Temple-gate. She likewise made a golden table, whereon was inscribed the chapter concerning the Sotah (Num. 5, 1231). Miracles happened on the gates which

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Nicanor brought. They are all mentioned in token of praise. (Ib. b) We are taught in a Baraitha: When the sun rose, sparkling rays proceeded from it (the golden table) and all knew that it was time to read the Sh'ma. The following objection was raised: "Whoever reads the morning Sh'ma together with the divisions of priests, or with the division of Israelites, [assihting the priests on duty]; has not done his duty, for the former read the Sh'ma too early, and the latter read it too late, [hence the sign is not necessary for either one]. "The sign was necessary," said Abaye, "for all other people of Jerusalem." (Fol. 38) Our Rabbis have been taught: "What are the miracles that happened to his (Nicanor's) gates? It was said, after Hicanor had gone to Alexandria, in Egypt, to bring the gates,-on his way home, a gale arose against him which threatened to drown him; they took one of the gates and cast it into the sea [to lighten the ship]. The stormy sea did not, however, become restive. They desired to cast the second gate overboard also, when Nicanor arose, embraced the gate, and said to them: "Fling me together with it." Immediately thereupon the sea became quiet. He grieved for the other gate [that had been thrown into the sea]. When he came to the harbor of Acco,7 the gate appeared from under the ship.8 According to others, sonie beast of the sea had swallowed the gate, and afterward spit it out, and concerning this miracle Solomon said (Son. 1 , 17) The beams of our house are clear, and 06urwainscoting of cypress trees. Do not read it Brothim (cypress trees), but read it Brith Yam (the covenant of the sea). Therefore, all gates of the Temple were gilt, except Nicanor's, because miracles had happened to them, and they were therefore left as they were. Others say9 because their bronze was brilliant [like gold]. R. Eliezer b. Jacob said: '(It was of Corinthian bronze, which glittered like gold." MISHNAH: And the following were mentioned to their disgrace; those of the house of Garmu, who were unwilling to teach the art of making the show-bread; those of the house of Abtinas, who did not
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want to teach the art of preparing the incense; Hugras b. Levi, who knew a chapter in music whlch he was unwullllng to Instruct others in; Ben Kamtzar dld not want to teach the art of writlng. Of the first [who gave excusses] it is said (Prov. 10, 10, 7 ) Tile memory of the just is blessed; but of the rest i t is said (Ib.) But the name of the wicked shall rot. GEMARA: Our Rabbis were taught: The house of Garmu was skilled i n making the show-bread, but dld not want to teach it to others. The sages sent for professional bakers from Alexandria, who could bake as well, but could not remove it from the oven [unbroken]. They heated the oven from outside ,and baked i t outside, while the house of Garmu heated it inside and baked it inside; the show-bread of the former bakers became mouldy, while that of the latter never became mouldy. When the sages heard this, they said: "All that the Lord hath created, H e created only for His glory, as i t is said (Is. 43, 7 ) Rveryone that is called by m y name, I have created for my. glory. So the house of Carmu had to be lnvlted again to resume their post. The sages sent for them, but they did not come; so the sages doubled their wages whereupon they came. Prior to their return their wages amounted to twelve hundred dinarim a day, and henceforth they received twenty-four hundred dinsrim; this ststemenl is according to R. Meir. R. Juda, however, says: "Their previous salary was twenty-four hundred dinarim, and thenceforth, forty-eight hundred dinarim." The sages then inquired of them : T h y are you unR.illing to instruct others ?" They replied: "Our family knows by tradition that this Temple is destined to be destroyed and perhaps an u m o r thy person will learn it [to make the show-bread] and go and serve idols thereby." For the following their memory was praised; their children were never seen to use pure flour, lest they be suspected of taking it from the show-bread, They did it to fulfil the passage (Num. 32, 22) And ye be thus " quiltless before the Lord, and before Israel .* Our Rabbis have been taught: The house of Abtinas were skilled in preparing incense, but were unwilling to teach it. The
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sages sent for professional men from Alexandria of Egypt. These could mix the incense, but could not make i t so that the smoke should not bend, while the smoke of the incense prepared by tlie former rose straight, like a rod; the smoke of the incense prepared by the latter was divided and bent hither and thither. When the sages heard of this, they said: 'All that the Holy One, praised be He ! hath created, He hath created only for his glory, as i t is said (Pr. 16, 4 ) Everything 6alh the Lord wrought for its destined end.' Hence the house of Abtinas had to be invited to resume their post. The sages sent for them, but they did not come; so the sages doubled their salary whereupon they came. Prior to their return, their wages amounted t o twelve hundred dinarim a day, thenceforth they received twenty-four hundred dinarim; this is according to R. Meir. R. Juda, however, says that their previous salary was twenty-four hundred dinarim and theuceforth, forty-eight hundred dinarim.' The sages then inquired of them : 'Why are you unwilling to instruct others?' Whereupon they replied: 'Our family knows by tradition that this Temple is destined to be destroyed, and perhaps an unworthy person will learn i t and go and serve idols thereby.' For the follow~ng they received praiseworthy mention: Never did a bride walk out of their house perfum~d, and even when one of their house married a woman of another family, i t was on the condition that she would not be perfumed, lest people say that they used the incense wherewith to perfume themselves. [This stand they took] to fulfil the passage (Num. 32, 22) Al,d ye be thus guiltless before the Lord, and before Israel." We are taught in a Baraitha: R. Ishmael said: "I once met one of their grandchildren. I said to him: 'Your ancestors wished to increase their own glory and diminish that of the Lord; now the Lord's glory persists, but instead, He diminished their glory."' R. Akiba said: "The following anecdote was related to me by R. Ishmael b. Luga: 'Once I and one of their grandchildren went out into the field t o gather grass. I observed that he wept and rejoiced. I inquired of him: 'Why weepest thou?' He replied: 'I recalled the honor which my ancestors once enjoyed, and

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therefore wept.' 'And why didst thou rejoice?' 'Because I feel sure that the Holy One, praised be He! will restore i t to us.' I asked him: 'Why hast thou been reminded of i t just a t present?' Because,' said he, 'I see before me the grass called Ma'ale Ashan. which we used to mix [with the incense] t o make the smoke stright.' I asked him to point i t out t o me. He renlied: 'We are under oath not to show i t to anyone.'" R. Jochanan b. Nuri said: '<I once met an old man, who had a scroll on whlch was a list of the spices romposlng the incense. I asked him: 'Whence art thou?' H e replied: 'I am a descendant of the house of Abtinas.' 'And what do you hold in your hand?' 'The scrolls [containing list] of the spices,' answered he. 'Show i t to me.' I leaded with him. He sald: 'As long as our family was among the living, they have not shown i t to any man. But now [when they have all died, and the Temple itself no longer exists], I can give i t to thee, but be cautious wlth it.' When I came and related alJ this to R. Akiba, he said: 'Henceforth one need not blame them any longer."' "We learn from this," said Ben Azai, '<that by thy own name thou sl~alt be called and that people wlll finally seat thee in the place which thou deservest, (Ib. b) and thine thou wilt always recelve; for it is a rule that one man cannot touch that which ia designated for another, and one term of office does not touch upon its suecessor even by a hair's breadth.'' "We are taught in a Baraitha: When he [Hugras b. Levi] had ho render his voice melodious, he placed his thumb in hie mouth. and the index finger on the division line between the two parts of his mustache. When all his fellow-priests heard his voice, they bowed to the ground [for ecstasy]." Ben Our Rabbis have been taught: Kamtzar did not want to teach the art of writing. It was said of him that he would take four quills between his (five) fingers, and when he had to write a word of four letters, he wrote i t at once?0 When they inquired of him : "Why dost thou not teach i t to others?" although all the preceding gave an excuse, he found no excuse whatsoever. Therefore of the former it is said: The m.emory of the just is blessed; but of Ben Kamtzar and his associates, i t is said:
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The name of the wicked shall rot. What is meant by the name of wicked shall rot [how can a name rot ?] ? R. Elazar said: "Rottenness shall enter their name, for none will name their children after them." R. Elazar said: "The righteous is blessed through his own deeds, as it is written (Pr. 10, 7 ) T h e memory of the just is to be blessed, but the name of the wicked is cursed; even through his associates, as it is written (Ib.) And the name of the wicked shall rot."l1 R. Hamnuna said to one of the scholars who arranged the Agada for him: "Whence do we learn the saying of the Rabbis: 'The name of the just is blessed?"' He replied: "Why this is the passage (Pr. 10, 7) T h e memory of the just is blessed." "Whence do we learn the same from the Pentateuch? (Gen. 18, 17) And the Lord said, Shall I hide from Abrah a m what I a m about to do? And the next verse reads: Abraham shall surely become a great nation." "And where is the passage in the Pentateuch whence we learn that the name of the wicked shall rot?" "It is written," said he, "(Ib. 13, 1 2 ) And [ L o t ] pitched his tents close to Sodom. And immediately after this is written, T h e m e n of Sodom were wicked and sinners." R. Elazar said further : "From the blessings awarded to the righteous, one can infer what curses are bestowed on the wicked; and from the curses given to the wicked, one can infer thy blessings reserved for the righteous. From the blessings awarded to the righteous, one can infer what curses are bestowed on the wicked; as it is written (Ib. 18, 19) For I know him, that he will command, etc. A n d the Lord said, Because the cry against Sodom and Gamorrah is great. And from the curses given to the wicked the blessings reserved for the righteous can be inferred, as it is written (Ib. 13, 13) T h e m e n of Sodom weye wicked and sinners, etc. And the Lord said unto Abram, after that Lot was separated from him, etc." R. Elazar said: The righteous one even though he lives with two wicked persons, do not acquire their bad manners; but the wicked one, even when living with two righteous persons does not acquire from their deeds. "The righteous one, living," refers to Obadiah, "and the wicked one,
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living," etc., refers to Essau. R. Elazar said again: "Even for the of one righteous man the whole world was created, as it is written (Gen. 1, 4) And God saw the light, that it was good. And good refers only to a just man, since it is said (Is. 3, 10) Say to the just, that he is good." R. Elazar said again : "Whoever forgets some of his studies, causes exile to his children, as it is said (Hos. 4, 6 ) As thou h m t forgotten the law of thy God, so will I myself also forget thy children." R. dbahu said: "He will be removed from his high station, as it is said (Ib.) Because thou hast rejected knowledge, so will I also reject thee from o$ciating before me." R. Chiya b. Abba, in the name of R. Jochanan, said: "A righteous man does not depart from the world, till another righteous man like him has been born, as it is said (Ecc. 1, 5) The sun rises, the sun goes down; i. e., before the sum of Eli had been extinguished, the sun of Samuel of Ramah already shone." Again said R. Chiya bAbba, in the name of R. Jochanan: "The Holy One, praised be He! perceived that the righteous men were few, so He planted them in every generation, as it is said (I Sam. 2, 8) For the Lord's are the pillars of the earth, on which He hath set the world." Again said R. Chiya b. Abba, in the name of R. Jochanan: "Even through the merits of one righteous man, the world can exist, as it is said (Prov. 10, 25) The righteous is the foundation of the world." R. Chiya b. Abba said on his own authority: "We infer it from the following passage ( I Sam. 2, 9) He ever guardeth the feet of HG pious one." ~~t the ~ h dav (pious ones) are spoken of in the plural?" R. Nachman remarked: "It is nevertheless spelled in the singular." R. Chiya b. Abba said further, in the name of R. Jochanan: "When a man has lived the greater part of his life without having sinned, he will sin no more, for it is said (Ib.) He ever guardeth the feet [the end] o f His pious ones.u At the school of R. Shila it was said: "When a man has had occasion to commit a sin once and twice, and he escapes committing it, he will be guarded thereafter from sinning, as it is said (Ib.) He ever guardeth the feet of

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pious ones."lz Resh Lakish said: "hat is the meaning of the passage (Prov. 3, 34) If [it concerns] the mockers He will mock, but to the modest He ujill give grace; i. e., if one wishes to defile himself [with sin] the door is merely opened to him; but if one comes to purify himself, he is assisted." I n the house of learning of R. Ishmael it was taught: "This statement may be compared to the story of a merchant who sells both naphtha and perfumes (Pol. 39) ;when one arrives to buy naphtha, he saith to him: 'Measure yourself the quantity you need'; but if one arrives to buy perfumes, he says, Wait, we will both measure it, so that I may also inhale the odor."' The same disciples taught: "Sin dulls the heart of a man, as it is said (Lev. 11, 43) And ye shall not make yourselves unclean wilh them, that ye should be defiled thereby. Read not V n i t m e t h e m (you will be defiled), but Untamatam (you will become dull-hearted) ." Our Rabbis were taught: The passage, And ye shall not make yoz~rselees u n c l e a ~ ~ with them, that ye should be defiled, implies that, when a man defiles himself, a little, he will become defiled much; [when one defiles himself] here below he will be defiled from above; and when [he defiles himself] i n this world, he will be defiled in the world to come. Our Rabbis have been taught: Y e shall sanctify yourselves; and be holy. When a man sanctifies himself a little here below, he will be sanstified much above; and when he sanctifies himself in this world, he will be sanctified in the world to come.
CHAPTERFOUR Our Rabbis have been taught: The forty years during which Simeon the Just was High-priest the lot [for the Lordjl always came into the High-priest's right hand, but thereafter it sometimes came into his right and sometimes into his left hand; the crimson colored wool [during the time of Simeon the Just] always became white, but thereafter it sometimes became white and sometimes i t remained red; the westernmost light [of the candlestick i n the Temple] burned always, but thereafter, it some1)

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times burned and sometimes went out; the fire of the altar [during the time of Simeon the Just1 grew in strength, so that the priests never needed any .xtra wood on the altar besides the two pieces, which were there only to fulfil the command to have wood (with the sacrifice), but thereafter. the fire became weak so that it sometimes grew stronger and sometimes it did not, and the priests did not refrain from adding wood the entire day. During his hfetime a blessing was sent into the Omar? into the two loaves of bread; and into the show-bread: and a priest who obtained a share even as small as an olirle, sometimes became satisfied, and sometimes it even happened that some was left over; but since then a curse was sent into the Omar, into the two loaves of bread and into the showbread, so that every priest got snly the size of a bean, from which the conscientious priests withdrew altogether; but the gluttonous accepted and ate it. It once happened that a priest took his own share and his fellow's; he was nicknamed Ben Khamtzan (grasper) (Ib. b) till his death. Rabba b. R. Shila said: Which is the passage that proves this (that a Chamtzam is a disgraceful man?) It is said (Ps. 71, 4) O! m y God release m e out of the hand of the wicked, out of the grasp of the unrighteous and violent (Chametz) one. Raba said from here (Is. 1, 17) Learn to do well; seek for justice, relieve the oppressed. Our Rabbis were taught: The year in which Simon the Just died, he told [his fellow priests] that he was to die that year. They asked him: "How dost thou know it ?" He answered: "On the Day of Atonement I met an old man, dressed in white and coyered in white, with whom I entered and lelt [the Holy of Holies] ; but this year 1 met an old man attired in black and in a black turban, and he entered with me but did not go out with meT3 After the festival, he became sick for seven days and died. Thenceforth priests ceased to bless Israel with the Tetragrammaton, but used it in the simplified form.

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white, the westernmost light [of the candlestick in the Temple] did not burn, and the gates of the Temple opened by themselves, till R. Jochanan b. Zakkai uttered a rebuke, saying: "Temple! Temple! Why wilt thou be the alarm giver thyself [predicting thy own destruction] ? We know that thou art destined to be destroyed, for, regarding thee Zechariah b. Ide hath prophesied (Zech. 11, 1 ) Open thy doors, 0 Lebanon, and the fire shall eat thy cedars." R. Isaac b. Tubia said in the name of Rab: "Why is the Temple called Lebanon? Because it cleanses the sin of Israel."l R. Zutra said: "Why is the Temple called Ya'ar (forest), as it is written (I Kings 10, 17) and the King put the in the house of the forest of Lebanon? Just as the forest produces sprouts, so does the Temple produce sprouts; for R. Oshiya said (Ib. b.) : 'At the time when Solomon built the Temple, he planted there all kinds of golden fruit-trees, and they bore fruit at proper times; and whenever the wind blew on them, they fell down ripe, as it is said (Ps. 72, 16) Its fruits shall shake like the trees of Lebanon. And this served as a support for the priests, but when the heathens had entered the Temple, the fruittrees became withered, as it is said (Nahum 1, 4) The flowers of Lebanon wither. I n the future the Holy One, praised be He! will restore them, as it is said (Is. 35, 2) I t shall blossom abundantly and rejoice; yea, with joy and singing, the glory of Lebanon shall be given unto it.'"

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CHAPTER FIVE (Fol. 47) Our Rabbis have been taught: Seven sons had Kamchith, and all officiated as High-priests. When the sages asked her: 'What hast thou observed to merit such distinction." She replied, "The walls of my house never saw my hair." Whereupon the sages remarked, "Many women did so, and did not succeed [to any distinction]." (Fol. 51b) MISHNAH: He walked through the hall till he reached the place between the two curtains which separated the sanctuarv from the Holv of Holies bv the width i f one cubit. 'R. Jose said: "There was but one curtain, aa it is said (Ex. 27, 33) And the curtain shall divide,"
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etc. (Pd.62h) n f i nfi+,ef was folded towards the southern [wall] and the inner one towards the northern. He walked between them, till he reached the northern [wall] ; having arrived thither, he turned his face towards the south; he walked back with his loft, h n ~ ? t o the curtain unti.1 he reached the ark; reaching the ark, he placed the censor between the two staves and heaped the incense on the top of the coals, so that the whole house was filled with smoke. He departed in the same manner as he had come [facing the Holy of Holies and walking backward], and offering a short prayer in the outer sanctuary; but he did not remain long in prayer in order not to alarm Israel [by a long delay]. GEMARA: Of which Temple is it spoken? Shall we nssume of the first Tepple? then there was onoly a partition [before the ark, and not a curtain]. And if we assume it refers to the seconod Temple then, again, there was no ark in it. For we were taught: When the Holy Ark was removed, there disappeared with it, the bottle of manna;' the bottle of anointing oil; Aaron's staff with its decorations of almonds and buds,2 and the box the Philistines had sent as a gift to the God of Israel together with the golden vessels; as it is said (I Sam. 6, 8 ) And take the ark of the Lord, and place it into the wagon; and the articles of gold, which ye return h i m as a trespass-offering, ye must put i n a casket alongside of it, etc. And vho removed them? Joshia, king of juda. what was his reason for doing i t ? He foulld a passage (Deut. 28236) T h e Lord will drive thee and t h y king whom thou wilt set over thee; so he went and removed it, as it is said (I1 Chron. 35, 3) And he said unto the Levites that instructed all Israel, who were holy men unto the Lord: S e t the holy ark in the house which Solomon, the son of David, the X i n g of Israel, built; ye have not to carry if any more upon your shoulders. Now serve the Lord your God, and H i s people Israel. And R. Eliezer said: "We infer by rule of anaIogy of the three similar words Sha,ma (there), Doroth .(generations) and Mishmereth (preservatlons)8 [to prove that the ark was hidden then." Hence there was no ark in the second Tern1)

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ple]. Surely it [the Mishnah] refers to the second Temple. What is meant by "until he reached the Holy Ark," i. e., the place where the Ark stood during the f i s t Temple. But it is stated that he placed the censor between the two staves. Read it. where there should have been the two staves.' (Fol. 53) He departed in the same manner as he had come. Whence do we deduce this? R. Samuel b. Nachmeni said, in the name of R. Jonathan: "The passage says ( I 1 Chr. 1, 13) Then came Solomon to the high place that was at Gibeon in Jerusalem. How comes Gibeon to be in Jerusalem? We must therefore say that the passage means to compare his going out of Gibeon on the way to Jerusalem with his entering Gibeon on the way from Jerusalem. Just as when he entered Gibeon on the way from,Jerusalem his face was turned to the Barnah,' so also when he left it his face was still turned to the Bamah. The same applies to the priests after their service, to the Levites after their songs, and to the Israelites, who, after standing on their watch,5 did not turn their couontenances ot walk away, but they walked sideways. So also a disciple, when leaving his teacher, should not turn his countenance when departing, but should walk sideways; as R. Elazar did, when he used to part from R. Jochanan. When R. Jochanan desired to leave first, he bowed where he stood till R. Jochanan was out of his sight; when R. Elazar was to leave first, he walked backwards till he could see R. Jochanan no longer. Raba, leaving R. Joseph [who was blind], used to walk backwards till his feet struck against R. Joseph's threshold, causing them to bleed. (Ib. b) When this was related to R. Joseph, he said to Raba: "May it be the will of God to raise your head above the entire city." "Offered a short prayer in the outer sanctuary." What was the prayer? Raba and Rabbin, the sons of R. Adda, both said In the name of Rab: "May it be Thy will, 0 Lord, our God, that this year shall be a hot one, moistened with dew." Is then a hot year a blessed one? We must therefore say that he prayed thus: I f this year, be one in which the earth forms clouds [on account of the heat], tinen it should also be moistened with
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dew' b' B&ba,in the name of Juda, concluded the prayer as follows : "May no ruler cease from the house of Juda, and no ruler cease from the house of Juda, and may Thy people, Israel, not depend for livelihood on each other; and mayest Thou not prevention of rain]." R. Chanina b, Dosa happened to be on the road. When it began to rain, he said: "Sovereign of the Universe! the whole world rejoices [because of the rain), but Chanina is suffering." Thereupon i t stopped raining. When he reached home, he said: "Sovereign of the Universe ! the whole world is in anxiety [because i t stopped raining], only Chanina is cont ~ n t e d[having no fields]." Whereupon it began to rain again. R. Joseph remarked: "What availed the prayer of the High-priest against the prayer of R. Chanina b. Dosa?" Our Rabbis have been taught: It happened with one High-priest that he prolonged his prayer so that the priests decided to enter [the Temple] after him- When they were about to enter the Temple he came out. "Why hast thou prolonged thy prayer so much?" they inquired of him. He said: "Is this task too hard for you, when I prayed to the Lord for your sake that the Temple might not be destroyed?" They said to him: "Do not establish such custom, as we were taught, 'He should not prolong his prayer, lest he alarm Israel.'" &fISHNAH: From the time the Ark disappeared in the days of the first prophets there was a stone i n its place called Shethia (fountain stone). It was three fingers high above the ground, whereon he [the priest] placed the censor. GEMARA: The Mishnah says, When the ark was taken away, not when it disappeared. This Mishnah, therefore, agrees with the opinion which contends that the Holy Ark was removed to Babylon; for we were taught that R. Eliezer says: "The Holy Ark was taken in exile into Babylonia, as i t is said ( I 1 Chr. 36, 10) And with the expiration of the year did King Nebuchadnezzar send, and had hint brought to Babylon, with the precious vessels of the hoztse of the Lord (precious refers to tine ark)." R. Simon b. Jochai says: "We learn from the following passage that the Holy Ark was taken in exile into Babylonia (11 Kings, 20, 6) N o thing shall be left, saith the Lord. This refers to the ten command-

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one who says that the creation of the world began with Zion, for we are taught in a Baraitha: R. Eliezer says: "The world has been created beginning with the centre, as it is said (Job 38, 38) When the dust is poured out as molten metal, and the clods are made to cling fast together [first the center piece was created, then the other parts adhered to it]." R. Joshua said: "The world has been created beginning with the extremities, as it is said (Ib. 37, 6) For to the snow he saith, Be thou earth. Lilcerains of his ~trength."~R. Isaac said: "The wise to the pouring rain, to the pouring Holy One, praised be He ! threw a stone into the sea, in a spot whence the world was created, as it is said (Ib. 38, 6) Upon what are her foundation pillars placed at rest? Or who threw her corner stonel" The sages, however, said: "The world was created beginning with Zion, as it is said (Ps. 50, 1-2) A Psalm of Assaph, the God of Gods, the Lord speaketh, and calleth the earth, from the rising of the sun until its setting. Out of Zion, the perfection of beauty, God dazzleth forth; i. e., from Zion began to spread beauty to the whole world." We have been taught : R. Eliezer says : "(Gen. 2, 4) These are the generations of the heavens and the earth when they were created, on the day that the Lord God made earth and heaven; i. e., the luminous stars, etc., were created from the heavens, and all earthly things from the earth." But the sages say: "These and those [both] were created from Zion, as it is said (Ps. 50, 1) A Psalm of Assaph, the God of Gods, etc., and again (Ib.) Out of Zion the perfection of beauty; i. e., from i t (Zion) was created the beauty of the (entire) world." CHAPTER SIX (Fol. 66) They delivered it (the scapegoat) to the man who was to conduct it. All were eligible to conduct it, only that the priests established a usage and did not permit that Israelites should do it. R. Jose said: "Once it happened to be conducted by Arsala, who was an Israelite." An elevated walk had been constructed for him (who conducted the scapegoat), on account of the

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Babylonians, who used to pull (the conductor) by the hair, saying: 'Take [our sins] and go, take and go.' R. Juda, in the name of Samuel, said: "The tribe of Levi did not worship idols [the golden calf], as it is said (Ex. 32, 26) And Moses stationed himyelf at the gate of the camp, and said: IVhoever is on the Lord's side, let him come unto me. And there assembled themselves unto him, all the sons of Levi." Rabina was sitting and repeating this tradition, whereupon the children of R. Papa b. Abba raised the following objection: (Deut. 33, 9 ) [The tribe of Levi] which said [ i n the golden calf incident] of its father and its mother I have not seen him, [hence some of the tribe of Levi did worship the idoll. Rabina explained: 'Father, refers to the maternal grandfather, who was of Israel; brother, refers to a half-brother of the mother; and children, to the daughter's children, whose father was an Israelite." Take it [the scapegoat] and go. We are taught that the people would eav: "Whv does the scapegoat tarry when the sins of the generation are so many?" (Fol. 67) Our Rabbis have been taught: Formerly the tongue of crimson wool used to be tied outside the Temple-Hall door. When i t became white, all rejoiced; when i t failed, all felt grieved and ashamed. Therefore it has been ordained that it should be tied on the inside of the Temple-Hall door. However, they used to take a look at i t even then, and when it became white, they would rejoice; when it failed, all felt grieved and ashamed. I t was then ordained that half of it should be tied to the rock and the other half to the horns of the scapegoat. (Ib. b) Our Rabbis were taught: (Lev. 18, 4 ) Jly ordinances shall ye do. This signifies such ordinances which, even were they not written, ought to be observed as though written; they are, idolatry, adulterq; bloodshed, robbery, and blasphemy. (Ib.) And m y statutes shall ye keep, refers to things that Satan and others argue against; as, for instance, abstaining from pork, from wearing cloth mixed of wool and linen, Ghalitza,l purification of a leper; the despatching of the scapegoat and the Para Aduma?

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CHAPTER SEVEN (3'01. 69) The priestly garments are not permitted to be worn in the country at lawe. but they may be worn in the Templ< ahether during service or not, because it is permitted to derive benefit from priestly garments. And in the country at large, you say, their use is prohibited? Behold, we are taught in a Baraitha: The twentyfifth of Tebeth is called the day of Mount Gerizzim, on which no eulogy is allowed, because on that day the Samaritans petitioned Alexander of Ifacedon to have our Temple destroyed, and he permitted them to do it. What did [the High-priest] Simon the Just do when he was informed of i t ? He dressed and wrapped himself with the priestly garments and, accompanied by the respectable men of Jerusalem, with torches in their hands, they kept walkmg, one party towards, and the other away from, Jerusalem, until dawn, At dam, Alexander of Macedon perceived the Jews. He asked: "Who are these men?" And the Samaritans told him: "They are the Jews, who haye rebelled against thee?' -45 they reached the town Antipatris, the sun had risen, and they faced each other. As soon as A'exander saw R. Simon the Just, he descended from his chariot and bowed to Simon the Just. They said to him: ''Such a great king as thou art dost bow thyself to that Jew?" "His image? he replied, "I saw aglistening before me, whenever I gained a victory." He asked the Jews: "Why did you come?" They replied: "Is it Passible that the Temple wherein we pray for thee and for thy empire not to be destroyed, should, through misleading petitions, be allowed to be destroyed by these idolators?" "Who are those idolators," inquired the king. They replied : "These Samaritans who stand near thee." "I deliver them into yoLr hands," was his reply; "treat them as Jou please." They were soon dragged as far as &unt Gerizxim, when the latter [mount] was destroyed in the same manner in which

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they had intended to destroy our Temple. This day was made a festival. Hence we see that Simeon the Just went outside the ~anctuary in his priestly garments. If you wish, I should say, not the real priestly garments were meant, but they were fit to be priestly garments; and if you wish, I should say, this was in a case of urgency, as it is written (Ps. 119, 126) I t i s time to act for the Lord; they have violated T h y Law, i. e., when the time comes to act for the Lord, the Torah may [for the nonce] be violated [for His sake].
(Ib. b) Where mas the High-priest during the reading of the scrolls ? I n the Temple court. But R. Eliezer b. Jacob says on the Temple mount, as it is said (Nech. 8 , 3) And he read therein in the open place, which i s before the water-gate, from dayEight until mid-day, before the m e n and the women, and those that could understand; and the ears of all the people were directed unto Ihe book of law. Whereupon R. Hisda said: "He was then in the women's court [where all could sit]." (Rech. 8, 6 ) And Ezra blessed the Lord, the great God, and all Zhe people answered 'Amen, Amen,' with the lifting u p of their hands; and they bowed their heads, and fell down before the Lord with their faces to the ground. What is meant by Hagadol (the great) ? R. Assi said: "He then magnified Him by uttering the Tetragrammaton." R. Gidel said: "By reciting (I Chron. 16, 36) Blessed be the Lord, the God of Israel, from everlasting even unto everlasting." Abaye said to B Dimi: "Why not say because He was exalted through the utterance of the Tetragrammaton?" "Because," answered R. Dimi, "the Tetragrammaton must not be pronounced outside the Temple [and was therefore not used]." Is that so? Is it not written (Neh. 8, 4) Ezra the expounder stood upon a n elevated stand of wood? Whereupon R. Gidel said, [Elevated implies that] he then exalted Him by pronouncing the Tetragrammaton. I t was only on that special occasion and no more.

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(Ib. 9, 4) There stood upon the stairs of the Levites, Joshua, and Buni, Kadmicl, Shebaniya, Boni and Kanami, and they cried with a loud voice unto the Lord. What did they say? R. Juda, and according to others R. Jochanan, said they qid: 'Woe, woe, it

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is this (the evil inclination) that destroyed the Temple, burnt the Hechal, killed all the just men, and exiled Israel from their land, and still dances among us I Why hast thou given it to us? Is it not in order to give us greater reward for overcoming i t ? We wish neither this nor the great rewards.' Then a tablet fell down from Heaven, whereon Emeth (Truth)' was written. "We infer from this," said R. Chanina, "that the seal of the Holy One, praised be He! is Truth." They fasted three days and three nights, and then he (the evil inclination) was delivered into their hands. The result was that a flame in the shape of a young lion came out of the Holy of Holies. "Here he is, the evil inclination of idolatry," the prophet called to Israel, as it is said (Zech. 5, 8) This is the wickedness. While they were catching him, a hair was torn out of his mane; he issued a cry which was heard for a distance of four hundred parsas. They said : "If he cries so loudly, what can we do to him? Lest he be pitied in Heaven, what shall rve do that his voice be not heard?" They were then advised by the Prophet to throw him into a leaden boiler, as lead absorbs (deadens) sound. They put him iato a leaden boiler, which they covered with a leaden lid, as it is said (Ib.) And he said, this is the wickedness. And he cast it into the midst of the ephah, and he cast the weighty lead cover upon the mouth thereof. They then said: "Since it is a moment so favorable (to Heaven), let us pray against sensual desire." So they prayed, and it was delivered to them. The prophet said to them: ''Take heed. If ye kill this spirit, the entire world will be destroyed." They kept him imprisoned three days. In all Palestine they sought for a sick person an egg laid on that day, but it could not be found. They said among themselves: "What shall we do? If we kill him, the world will be destroyed. Shall v, prav for a part [that sensual desire should exist only in legal cases] ? We have a tradition that things are not given by halves from Heaven." So they rendered him blind in both of his eyes, and left him. The good result was, that since then he does not excite desire toward relatives.' In Palestine this is .what they learned:
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R. Gidel said in the name of Rab: "Great Implies that he (Ezra) used the Tetragrammaton." Mathna said: "It ?mans that he said, Our God, the great, the mighty, dnd the terrible," and R. Mathna's statement is in accord with R. Joshua b. Levi, who said: "Why were they ailed the men of the Great Assembly? Because they restored the old crown to its original influWhat does this to? Moses had said (Ded. 10, 17) God, the great, the mighty, and the terrible. Then mme Jeremiah and said: 'The idolators are dancing in His Temple. Where is His terribleness?' So he omitted terrible. Then came Daniel, who said: 'The idolators enslaved His children. Where is His might?' So he omitted mighty. Then came the men of the Great Assembly, and said: 'On the contrary, this is His might, and this His terribleness: His might because of his patience toward the wicked; and this His terribleness, for had not men felt His terror, how could such a small people [as Israel] have been kept alive among so many idolworshipping peoples?'" [Therefore they again introduced the phrase, the God, the great, the terrible, and the mighty.] But the Rabbis (Jeremiah and Daniel), how could they rely upon their own authority to abolish what Moses had established? "Because," said R. Elazar, ''they knew the Holy One, praised be He 1 loves Truth. So they did not wish to lie to Him, to tell Him what they did not think." (Fol. 71) I will walk before the Lord in the lands of the living (Ps. 116, 9 ) . R. Juda said: "This refers to the marketplaces [where food is purchased] " .8 (Prov. 3, 2) For length o f days, and years of life, acd peace, will they add for thee. Are there then years of Life, and years not of life? R. Elazar said: "These refer to the years of man when his circumstances change from bad to good." (Ib- 8, 4 ) U n t o Y O U , 0 men, I call. R. Brachiya said: "This refers to scholars, who are weak like women who sit in humbleness and perform feats as men do." R. Brachiya also said: "He who wishes to [be credited as though he would] bring a drink-offering on the altar, should let scholars drink [of his] wine." R. Brachiya said also: 'When a man observes that learning ceases from his sons, he should
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marry a scholar's daughter, for it is said (Job 14, 8-9) If even its root (Ib. b) become old in the earth, and its stock die in the dust, yet through the scent of water will i t flourish again, and produce boughs as though it were newly planted." He used to make a festival for his friends, etc. Our Rabbis have been taught: It happened to one High-priest, who on leaving the Temple had been accompanied by the entire populace, that the people, perceiving Shemaia and Abtalion, left the High-priest alone and accompanied them (Shemaia and Abtalion). Later, Shemaia and Abtalion came to take leave of him. He answered them: "May the children of the heathens7 go in peace." They replied: '?The children of the heathens may go in peace, because they do what Aaron the High-priest did [love peace] ; but the children of Aaron may not have peace, because they do not want to do what Aaron did." (Fol. 72b) R. Jochanan said: "There were three croms: that of the altar, that of the table and that of the ark. That of the altar (Priesthood) was merited and received by Aaron; that of the table (Royalty), was merited and received by David; that of the ark (Education), is yet to be bestowed, and whoever wishes to obtain it can do so. One might say this is the cheapest one, therefore it is said (Prov. 8, 15) Through me do kings reign." R. Jochanan raised the following contradiction: "It is written Zar (strange), and we read it Zeir (crown) ; i. e., if one is worthy, the Torah will be as a crown to him; if not, she will become estranged from him." R. Jochanan raised the following contradictory passage: "It is written (Deut. 10, 1) And thou shalt make a wooder, ark; and it is written (EX. 25, 10) And they should make an ark of shittim wood. This is to teach us that a scholar is to be supported by his townspeople." Within and without shalt thou overlay it (the ark). Raba said: "A scholar whose inside does not harmonize with his outside (who is insincere) is no scholar." Abaye and, according to others, Raba b. Ulla, said: "Kut only is he no scholar, but he might even be called corrupt, for it is said (Job 15, :Gj How much more abominable and corrupt is the man who drinketh wrong-doing like water."
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of the passage (Prov. 17, 16) Wherefore a s the purchase-money i n the hand of a fool to wquire wGdom, seeing he hath no heart; i. e., woe to the scholars who study the Law, and have no fear of Heaven!" R. Janai proclaimed : "Woe to him who has no court, yet makes a gateway for it (who possesseth erudition but no fear of the Lord)." Raba said to his disciples: "I pray you, do not inherit a double Gehenna." R. Joshua b. Levi said: "What is the meaning of the passage (Deut. 4,44) This is the law which Moses set; i. e., if he is worthy, it acts on him as a medicine of life; if not, it acts on him as a deadly drug." And this is the same that Raba has said: "To the deserving it is a medicine of life; to the undeserving it becomes a deadly drug." R. Samuel b. Nachmani said that R. Jonathan, pointed out the following contradictions : "It is written (Ps. 19, 9 ) T h e precepts of the Lord are upright, rejoicing the heart, and (Ib. 18, 31) The word of the Lord is tried (tried and rejoice are not harmonious) ;i. e., if he is worthy, he is rendered joyous; if not, he is molten to death." Resh Lakish said: "This we may infer from the same passages: If he deserves well, he is steeled for life; if not, he is molten to death." (Ib. 19, 10) The fear of the Lord is pure, enduring forever. R. Nechunia said: "This refers to a man who studies the Law in purity." What is meant by purity? When he first marries, and then studies. (Ib. 8) The testimony of the Lord is sure, making wise the simple. R. Chiya said: "The Torah itself is a trusted witness to testify on behalf of its students as to who practices what he studies and who does not." (Ib. b) MISHNAH: The High-priest ministers in an eight-piece costume, an ordinary priest in a four-piece costume: a robe and breeches, a mitre and a girdle. TO the High-priest are added the breastplate, the ephod, the coat and the t z i ~ t . ~ The Urim and T u n i m were inquired of only when ho was thus fully attired; even then inquiriqs were not made for a comman man, but for the king, the chief of the c o d , or for a person of whom the public is in need. (Fol. 73) Our Rabbis were taught: How
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inquirer had his face directed to him (the priest) was and the One consultcd (the priest) directed himself to the Shechina. The inquirer asks [as it is mentioned (I Sam. 30, 8)] "Shall I pursue this I succeed?" And the priest answers him: "Pursue! So hath the Lord said. Go and thou wilt succeed." R. Juda, however, said: "He need not say, 'So hath God said.' He has only to say, 'Go and thou wilt succeed.'" One must not ask in aloudvoice, as it is said (Num- 27, 21) And he shall ask of him (alone). Nor shouid hekeepthequestionmerelyinhismind, because it is said, He shall ask of him before the Lord. Hence he should ask as Hmnah prayed (I Sam. 1, 13) Now as for Hannah, she spoke in her heart. Two inquiries at a time should not be made, and if one makes inquiries at a time? One i' answered; the first one, as it is said (Ib. 23, 11-12) Will the men of Ke'ilah sur~endernze into his hand? Will Saul come down? etc. And the Lord said: He will came down. But you have said only the first question is answered? David asked (Ib. b) them not in the proper order, but he was answered in the proper order. Then, when David realized that he had not asked in the proper order, he repeated the beeond question: Will the men of Ke'ilah deliver me and my men into the hand of Saul? And he was answered: .They will deliver. When, however, two questions must be asked at once [without delay], then the two questions are both answered, as it is said (Ib. 30, 8) Shall I pursue after this troop? Shall I overtake them? And the reply was: Pursue, for thou zoilt surely overtake them, and certainly recover. And although the decision of a prophet can be revoked, the decision of the Urim and Tummim cannot be changed, as it is said (Num. 27, 21) The judgment of the Urim. And why were they called Urim and Tumim? Urim, bemuse they illuminate their Tumim, because they give a complete answer. One might ask: If so, then why did it not give a complete answer to Israel at Gibath Benjamin? Because the people did not think of asking whether they would be victorious or whether they would be defeated. They were answered, Go, and they were beaten;
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but later, when they understood how to inqu~re,tiley received a complete reply, as it is said (Jud. 20, 28) And Phineas, the son of El'azar, the son of Aaron, stood before it i n those day, saying: Shall I yet continue to go out to battle with the ~ , ~ i l d r e n of Benjamin, m y brother, or shall I forbear? And the Lord said: Go up, for to-morrow will I deliver him into thy hand. How did the priest receive the reply? R. Jochanan said: "The letters [constituting the reply] became urotruded." Resh Lakish said: "The letters [composing the -l.ords] came near pnx' c m 2 n 3nx7 92-135ninw 37 7nn "9% each other." Butxothe letter Tsade was not there. R. Samuel, son of R. Isaac, said: IDN nu% 2mI: H S nil1 .nw a m 3 lpy9l "The names of Abraham, Yitzshak and But was Jacob were also written there."" n ;nw9 9a3w 3 3 ~ 97 3 nnn 27 not the letter T e t h missing? The words Shibtei Jeshurun12 (the tribes of Israel) ns93wi w'lii)il n n 2 ~ a ~ n In3 w 53 r>'n*n were likewise there. n5yi 31'ru 5nm 9-Inw 13 n+niw 1959 mrw "Inquiries are not made except for a (ra adlw) 7an3w 15 n5y ~ 5 7n92n 1 Snvi 15 king," etc. Whence do we deduce this? R. Abahu said: "Scripture says (Num. 27, : li1"7;13 yyl9D Y9TDD'I .1nUK 5 ~ 9 1 21) Before Elazar, the priest shall he stand, 7 5 ~N 5 ~ b19lrn5 H Dn3 1 9 5 ~ Z9Kl ~ 3 H ? D W and he shall ask of him after the judgment of the Urim before the Lord . he and 959n 933 n3n 712xil tnrw 9n5i - i u 2 ~ 5 i all the children of Israel with him. He, re7 7 ~ $3851 5 ~ (13 327na) HT3 7 D W 1K fers to the king; and all Israel with him, refers to the priest anointed as the chap531 7513 ilt nix '131 15 5nwi yay9 znzn lain of the army; and all the congregation, nTyn 531 nnn5n niwn nr inn 5mw9 a2 refers to the Sanhedrin.

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: I'7filiD 11
CHAPTER EIGHT (Fol. 74b) It is written (Deu. 8, 16) Who hath fed thee i n the wilderness with manna; and it is also written (Ib. ib. 3) And He aflicted thee and suffered thee to hun::r. R. Ami and R. Asi both explained [of what such affliction consisted]. One said that you cannot compare a person who has bread in his basket with one who has none (i. e., the craving of him who lacks the opportunity of gratifying his hunger is much more intense then that of him who has the opportunity).' The other said that you cannot compare one who sees what he eats with one who does not see what he at^.^ "This
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8nggests:'said R. Joeeph, "that the blind are never satisfied." "Therefore," said Abaye, "lie who must eat, should eat only by day, and not by night." R. Zera said: "Where is the Biblical passage to prove i t ? (Ecc. 6 9 ) Better is what one seelh wilh the eyes than the wandering of desire." (Pr. 23, 31) When he gbnces into the cup, Ile drinks it down smoothly. R. Ami and R. Assi both explained this passage. One explained it: (Jiol. 75) "Whoevcr glances into the cup, to him the entire world appears common (he disregards other people's rights)"; and the other said: "W~iueverglances into the cup, to him all forbidden connections appear common (to which all have access)." (Ib. 12, 2 6 ) If there is care i n the heart of a man, he shall suppress it. R. Ami and R. Assi both explained this. One said: "This means that he should dismiss it from his mind." The other said: "He should speak it out to others." (Is. 65, 25) The serpent, dust shall be his food. R. Ami and A. Assi both explained this. One said this means: "Even if he eats the best things in the werld, he tastes the flavor of earth"; and the other said: "Even after eating the best things in the world, he finds no satisfaction until he eats earth." We are taught in a Baraitha: R. Jose said: "Come and see how the custom of the Holy One, praised be He ! differs from that of frail man. When one frail man provokes another, the latter tries to embitter his life; but the Holy One, praised be He! is not 80. The serpent is cursed by Him, ~ e it t climbs up the roof and finds its food; ~t then descends to the ground and finds its food there. Canaan was cursed. Nevertheless, he eats what his master eats, drinks what his master drinks. Woman was cursed, yet all run after her. The earth was cursed, yet the world is sustained by it." We are taught in a Baraitha: R. Jose says: "Just as the prophet disclosed to Israel all that occurred in the very nooks and fissures of their dwellings, so also did the manna disclose all the secrcts that were hidden in the very nooks and fissures." I n what manner? For instance, when two [litigants] came to Moses, and the plaintiff said: "He has stolen my slave," while the defendant said: 'You sold him to me,)' Moses would say: "In the morning we shall decide it." On the morrow, if the

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was found in the house of his first master, it became known that the slave had been stolen; but if the measure of manna was found in the house of the other, it was evident that he had bought him. And so also if one came and impeached his wife for adultery, and she counter-charged him with that crime; then Moses again said: "In the morning we shall decide it." If her measure of manna was found in the house of her husband, it was evident that he had sinned; if the measure of manna was found in the house of her father, it was plain that she had sinned." It is written (Num. 15, 9 ) When the dew fell upon the camp in the night the manna fell u.pon it; and it is written (Ex. 16,4) The people shall go out, and gather; and again it is written (Num. 1 1 , 8) The people went about, and gathered it. How are the three verses to be reconciled? As for the righteous, the manna came down at the door of their tents; the average man had to go out and find i t ; the wicked had It is to swarm around and gather it." written (Ex. 16, 8 ) bread from, heaven; and (Num. 1 1 , 4) made cakes of it; and (ib.) ground it. How shall these passages be reconciled to each other? For the righteous, it was ready bread; for the average man, it was cakes (unbaked); and the wicked had to grind it in a mill. (Num. 11, 8) Its taste was as of cakes mired with oil. R. Abahu said: "Just as the breast, in which the suckling, every time he touches it, finds a different flavor [according to what his mother had eaten], so also did the manna, as often as the Israelites ate it, contain all flavors." (Ex.16, 8) And Moses said: "When the Lord giveth you in the evening flesh to eat, and bread in the morning t o the full." It was taught in the name of R. Joshua b. ICarcha: (Ib. b) Bread [was given] because they had been reasonable in demanding it [only when they were hungry], they got it reasonably [right in the morning] ; but as for meat, because they had been unreasonable in demanding it, [having had many flocks], it was also given to them with the Same ~ m ~ ~ ~ o n a b l e n [late e s s at night so that they had not sufficient time to prepare it]. BY this, the Torah teaches a lesson in manners; viz,. that meat is to be eaten o d y by night. But did not Abaye once say:

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"He who has to eat a meal, should eat it only by day?" He meant while yet there is hght. R. Acha b. Jacob sald: "At first Israel were like hens, which constantly pick in the dunghill [so they ate at all tlrnes], till Moses came and set regular hours for their meals." It is written [the manna had the taste of] "bread, oil, honey." What does this signify? i. e., For the young it had the taste of bread; for the old, the taste of oil, and for the children, the taste of honey. Our Rabbis have been taught: (Ps. 78, 2 5 ) The bread of Abirim did m a n eat. R. Akiba said: "That means, the bread that angels eat." When this was told to R. Ishmael, he said to them: "Go and tell unto R. Akiba: Thou hast been in error. Do then angels eat bread? Behold it is written (Deut. 9, 9 ) Bread did I not eat, and water did I not drinkl" But how is the passage, bread of Abirim, to be explained? Do not read Abirim (angels), but Ebrirn (members) ; i. e., it was absorbed by all the two hundred and forty-eight members (no refuse was left). (Fol. 76) The disciples of R. Simon 6. Jochai questioned him : "Wherefore did not the manna descend for Israel all at once for the whole year?" He answered: "I explain it to you by means of a parable. Unto what may that be likened? Unto a frail king who ordered that his son's rations shall be supplied but once a year; the 80% then, came to see his father but once a year. The king got angry and ordered again that the rations should be supplied daily. Could his son do otherwise than to visit his father every day? So it was also with Israel. Whoever had four children or five, worried, and said: 'Perhaps no manna will descend to-morrow, and all my children will starve of hunger.' Consequently all Israel directed their hearts [daily] towards their Heavenly Father." According to others, the purpose was that Israel should have it fresh every day; and still others, that they should not have to carry it on the road. It was after R. Tarphon and the elders had been occupied for a long time discussing the section concerning the manna that R. Elazar of Modein, who was among them, answered, saving: "The manna which came down to Israel in the desert was sixty cubits high." Thereupon R. Tarphon said to

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him: "Moditel HOP long wilt thou rake words together and bring them up against us (what authority have you for your assertions) ?v f i ~ ~ banswered b i ~ he, L'I take my theory from the following passages (Gen. 7, 20) Fifteen cubits upward did the waters prevail, and the mountains were covered. Does this mean that the water was fifteen cubits above the valley or fifteen cubits above the mountains? Did then the water stand like walls [so that it could be measured] ? And besides, how could the ark ascend the mountains? Therefore, [we must explain it as follows], first of all apply the former passage (Ib. l l ) , . were all the fountains of the great deep broken u p , until they were level with the mountains; and then apply the passage, fifteen cubits upward did the water prevail, etc. Let us see which measure is larger, the one of Divine goodness or of evil dispensation? Surely the measure of Divine goodness is larger than that of evil dispensation. Now, concerning the measure of evil dispensation, it is said (Ib. ib. 11) and the windows of heaven were opened; and concerning the measure of Divine goodness, it is written (Ps. 78, 23) A n d the dowrs of heaven H e opened; and H e caused to rain manna unto thee; and we have been taught as to how many window spaces a door space contains; via., four windows to each door space. Hence there are eight window spaces: [and since at the evil dispensation when water came from two windows, it comprised fifteen cubits above the earth], therefore the manna [which came from eight windows] must have been sixty cubits high, [four times the amount]." We are taught in a Baraitha: Issi b. Juda says: "The manna which ascended for Israel was increased by itself in height till all the kings of the East and the West saw it, as it is said (Ib. 23, 15) T h o u preparest for me a table in the presence of m y assailants." "From this we infer," said Abaye, "that the [wine] cup of King David in the future world will hold two hundred and twenty-one quarts, as it is said (Ib. ib. b) My cup runneth over. The word cup ( K o s s i ) equals in numerical value the above number. But how can Rabbi Elaaar the Modite compare both things, since the flood lasted for forty days and the

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tib. She returned their purses to them7 and they went away. He (Kidor) then went and murdered his wifp And this is meant by the statement of m e Mishnah: "The failure to wash his hands before the meal caused a man to eat pork [for he was token t o be a gentile] ; and water, after the meal, caused one to obecome a murderer [refering t o Kidor]." Consequently all of them began to pay strict attention to the name [of a person]. Later when they arrived at an inn whose keeper's name was Bala, they refused to stop there. They said this must be a wicked man, for i t is written (Ezek. 23, 43) And Bala is a n adulterer. Our Rabbis were taught: Five things have been said respecting a mad dog: Its mouth gapes wide, i t drops saliva, its ears hang down, its tail is curled between its thighs, and i t slinks alongside the road. And others say, i t barks spasmodically. What causes a dog to become mad? Rab said: "It is caused by witches sporting with it." Samuel however said: "It is the cause of an evil spirit which rests upon it." Wherein do differ? To it means of a projectile [in order not to touch it]. (Fol. 84) We are taught in accordance with the opinion of Samuel: I t ( a mad dog) should be killed by an arrow, or other projectile, for whoever touches i t becomes dangerously ill, and whoever is bitten by him dies' What are the He whose clothes have been touched by the dog it should cast them off and run away, happened with R. Huna, the son of R. JOshua, who was rubbed against by a mad dog; he stripped himself, and ran away, saying: "I have fulfilled in my own person the verse (Ecc. 5') Wisdom giveth life to him who possesseih it." (Fol. 85b) MISHNAH: H e who says, "I will sin, repent, sin again, and repent again," will have no opportunity to repent. If cne says, "I will sin, and the Day of Atonement will atone for my sins," the Day of Atonement will bring no atonement for him. [Only] sins affecting the relation of man to ~ ~ the d D~~ , of *tenement atones for: but, sins affect,ing the relatioil of lnan to his fellow-man is not atoned for bg the Day of Atonement until he appeases his fellow-man. This R. Elazar expounded (Lev. 16, 30) From, all your sins before the Lord

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shall ye be clean; i. e. "Sins affecting the relation of man to God, the Day of Atonement atones for; but sins affecting the relation of man to his fellow-man, the Day of Atonment cannot atone for until his feilow-man has been appeased. "Happy are ye, 0 Israel," remarked R. Akiba: "Before whom do you cleanse yourselves, and who cleanses you? Your Father, who is i n Heaven! for it is said (Ez. 36, 25) There will 1 sprinkle clean water upon you, and ye shall be clean; and there is also another passage ( J . 7 13) T h e hope ( M i k v c h ) of Israel i s the Lord; i. e., just as a ritual bath of purification (Mzkvah) purifies the unclean. so also does the Holv One. praised be ~ e cleanse ! Israel." (Fol. 86) R. Mathia b. Cheresh asked R. Elazar b. Azariah of Rome: "Have yon heard of the four kinds of atonement, about which R. Ishmael expounded?" "There are only three," replied he, "for penitence, the fourth one, is comblned with each of them. When one has transgressed a positive commandment, and ~ e p e n t s before he leaves the place [of transgression] he is forgiven, as i t is said (Jer. 3, 22) Return 0 backsEding children, I will heal your backslidings. I f he has transgressed a prohibitive commandment, and offers repentance, his repentance causes the suspension of sentence, and penitence on the Day of Atonement forgives, as it is said (Lev. 16, 30) POT o n that day shall He make atonement for you, t o cleanse you from all your sins. If he has committed sins for which the penalties are Earoth, or death by B e t h Din, then Penitence together with the Day of Atonement suspends [the sentence in Heaven] and afflictions finish the atonement, as it is said (Ps. 89, 33)Then will I visit with the rod their transgressions, and with plagues their iniquitv. But he mho has on his conscience the defamation of the name of the Lord, penitence callr~otsuspend, nor can the Day i l l affliction of Atonement atone for, nor w end, his punishment ; but all three' together only suspend sentence, and death completes the atonement; as it is said (Is. 22, 14) And it was rez*cnl~rl in m,71ears brj the Lord of hosts: Surely this iniquity shall not be i e . " forgiven unto you, until ye d
What is called defaming the I~ord's name? "For instance," said Rab, "if I take meat from a butcher and do not immedi-

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ately pay for it." (He might say a great and religious man commits robbery.) Said Abaye: "This applies only where the custom is for the butcher not to come to collect, but not where the butcher comes to collect." Rabina said : "Matha Mechasia is a place where the butchers come around to collect." Whenever Abaye bought meat from a butcher who had a partner, he would pay both, and later would bring them together to straighten out the account. R. Jochanan said: "If I would walk four cubits without Tephilin, or without studying Torah, I sl~ould profane the Name of the Lord." R. Isaac b. Abdini said: "When a man's companions are ashamed of his reputation [the name is defamed]." I n what respect might this [statement] be true? When people say of a man, "0 God ardon him for his deeds." Abaye said:' :..[The statement] refers to the following Baraitha: (Deut. 6, 5) Thou shalt love the Lord thy God. This implies that the Divine name may be beloved through thee; that a man should read and study the Torah and wait upon scholars; that he should speak softly to people; that his purchases and presents should be fitting, and that his business transactions be honest. What will people then say of him? Happy is he who studied the Torah; happy is his father, who taught him the Torah; happy is his teacher, who has instructed him in the Torah; and woe to those people who have not studied the Torah! Behold, the one who has learned Torah, how beautiful are his ways! HOW aerfect are hjs deeds! Of him the passage reads (Is. 49, 3) And he said unto me, N y servant art thou, 0 Israel, thou on whom I will be glorified. But one who has even read the Bible, studied the Mishnah and served the scholars, but speaks not gently to people, or whose purchases and gifts are not fitting, or who deals dishonestly, what do people say about him? Woe to him who has read the Bible and studied the Mishnah; woe to his father, who has taught him the Torah; woe to his teacher, who has instructed him in the Torah! Happy ;s he who did not study the Torah! See the one who has learned the Torah! How evil are his deeds! How evil are his ways! Of him the passage reads (Ezek. 36, 20) They profane My holy name, because ihey said of

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them, these are the people of the Lord, and out of H i s land are they gone forth." B. Chanla b. Chanina said: "Penitence is great; for it brings healing to the world, as it is said (Hosea 14, 5) 1 will heal their It. backsliding, I will love t h e m freely." Chama b. Chanina raised the followi~~g contradiction: It is written (Jer. 3, 14) Return, 0 backsliding children; which seems to apply even to those who had formerly been backsliders; and it is written (Ib.) I will heal t h y backsliding, which seems to imply merely for the time being. No dificulty is here presented. The former case deals with one who repents out of love for God, but the latter deals with one who repents merely out of fear. R. Ami raised the following contradiction: It is written, Backsliding children, and elsewhere (Jer. 3, 14) For I a m become your master and will take you as slaves. No difficulty is here presented. The former case applies to repentance through love or through fear [they are their children]. But the latter applies only when they do i t through suffering [when they are considered merely as slaves]. R. Levi said: "Penitence is great. It reaches the throne of Divine Majesty, as it is said (Hos. 14, 2) Return, 0 Israel, R. Joeven u n t o the Lord thy God." chanan said: "Penitence is so great that i t supersedes a negative commandment in the Torah, as it is said (Jer. 3, 3 ) One could f a m a n sends away his wife, say, Behold, i and she goes from him, and becomes another man's, can he return wnto her again? Would not that land be greatly polluted? and thou hast played the harlot with many companions, and wilt yet return to me, saith the Lord." R. Jochan said: "Penitence is great that it will cause to bring the redemption, as it is said, And a redeemer shall come t o Z i o n and to t h e m that t u r n from transgression i n Jacob; i. e., why shall a redeemer come to Zion? Because of those that turn from transgression." (Ib.) Resh Lakish said: "Penitence is great, since it mitigates intentional crimes to the status of inadvertent acts. As it is written (Hos. 14, 2) For thou hast stumbled in t h y iniquity. Iniyuity, is inientional, and yet i t is called stumbling." 1s this so? Did not Resh Lakish himself say: "Penitence is so great, that intentional sins

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are accounted to him [who repents] as though they were merits. as it is said (Ezek. 33,13) ~ n when b the wicked returneth f r o k his wickedness, and executeth justice and righteousness, he shall surely live for them." This presents no difficulty. The latter deals with one who repents out of love, and the former with one who repents out of fear. R. Jonathan said "Penitence is so great that it causes man to live long (to prdong the years and days of man), k,' it is said (Ib. ib.) H e shall surely live." R. Isaac said that in the land of Israel, they say in the name of Raba b. Mari as follows: "Come and see how the custom of the Holy One, praised be H.?! differs from the custom of frail man. The custom of frail man is, that when he is provoked by his friend, it is doubtful whether he will or will not accept an apology; and should one even be sure to accept an apology, it is doubtful whether he will be appeased by mere words (without a fine). But the Holy One, praised be He ! allows Himself to be appeased even if a man commits a sin in secret, as it is said (Hos. 14, 3) Take with you the words, and return to the Lord. And not this alone, but He even gZveshim credit [for his sins], as it is said (Ib. ib.) Accept good; and not this alone, but the passage considers him [the repentant sinner] equal to one who has sacrificed bullocks. as it is said here. Let u s repay the steers with our Zips One might say that they will he regarded m steers of sin-oyering. It is, therefore, said (Ib. 5) 1 will heal their backsliding, I will love t h e m voluntarily [i. e., as a volunteer offering]." R. Zutra b. Tubia said in the name of Rab: "Repentance is so great, that even when an individual repents the whole world is pardoned together with him, as it is said: I will heal their backsliding, I will love them freely; for m y anger is turned away from us. It does not say from them, but from us,-from all of us." What do you call a repentant sinner? When he had an opportunity to do a sin once, and twice, but R. Juda, abstains from committing it. pointing out with his finger, said: "This refers only to when it [the repentance] happened in the same place, with the same person, and at the same time." R. Juda said: "Rab raised the followine contradiction: It is written (Pr. 28, 13'3 He that con-

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cealeth his transgressions will not prosper, and (Ps. 31, 1) Happy is he whose transgression is forgiven; whose sin is covered. It presents no d8culty. One refers to a sin publicly known [he ought to confess and repent] ; but the other refers to a sin not yet known [he ought to repent before it has become knomn]." R. Zutra b. Tubia said: "The former deals with sins committed toward a man; and the other deals with sins committed toward God." We are taught in a Baraitha: R. Jose b. R. Juda said: "When a man sins the first time he is pardoned; the second time, he is pardoned; the third time, he is pardoned, as it is said (Amos 8, 6) T h u s hath doned, as it is said (Amos 2, 6 ) : T h u s hath said the Lord: 'For three transgressions of Israel, and for four, will I not turn away their punishment.' And it is said (Job 33, 29) Lo, all those things doth Ood two or three times with man." What need for the second passage? From the first we might think that only a congregation is referred to, but not an individual. Come, listen: Lo, all these things doth God two or three times with man. Our Rabbis were taught : "The sins for which one has confessed on one Day of Atonement, need not be confessed again on the next Day of Atonement. This is the case if he has not repeated the sin; but in case the sin was repeated, lie should repeat the confession also. If, however, without having sinned again, he confessed again, then to him applies the verse (Prov. 26, 11) As a dog returneth to his vomit, so doth a fool repeat his folly." But R. Elazar b. R. Juda says: "So much the more may he be praised, as it is said (Ps. 51, 5) For of m y transgressions I have full knowledge, and m y sin is before me continually. But, how should the passage, As a dog returneth to his vomit, be explained? This refers to that which R. Huna said (for R. Huna said) : "When a man commits a sin and repeats it, it is permitted to him." HOW can you think so? We must say that he meant: It appears to him permissible. We are taught that R. Juda b. Baba says, "One must specify his sin [when he confesses], as it is said (Ex. 32, 31) T h i s people hath sinned a great sin, and lhey have made themselves a god of gold." R. &ba, however, says that one need not spe-

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cify his sin, as it is said (Pg. 3% 1) Happy i s he whose transgression is forgiven, whose sin is covered. But how shall the passage, And they have made themselves a god of gold, be explained? This is explained by R. Janai, for R. Janai said: Moses thus pleaded before the Holy One, pra~sed be He! "Sovereign of the Universe! the silver and the gold which Thou didst pour upon them, until they said enollgh, were the reason they made the golden calf." Two good leaders have arisen for Israel, Moses and David. Moses said: "Let my sin be inscribed," as i t is said (Deut. 32, 5 1 ) Because ye trespassed against llle i n the midst of the children of Israel at the waters of Meribath-Kadesh, i n .the wilderness of Z i n ; because ye sanctified me not i n the midst of the children of Israel. And David said: "Let my sins not be inscribed"; as it is said (Ps. 3'2, 1 ) Happy is he whose transgression i s forgiven, whose sin is covered. The illustration of Moses and David may be compared to two women punished in court: one, because she had committed a disgraceful sin; and the other, because she had eaten unripe dates of the Sabbatical year.5 "I pray thee," pleaded the second, "proclaim the cause of my punishment, so that it should not be said I am punished for the same sin as the other woman." Complying with her request, they took the fruit and suspended it on her neck, and proclaimed, "Be it known that she has been chastised for this." The evil deeds of hypocrites should be made public, to avoid the profaning of the name of the Lord; as it is said (Ezek. 3, 20) W h e n a righteous man doth t a r n f r o m his righteousness and doeth what is wrong, then will Z lay a stumbling-block before h i m so that he shall die. The repentance of the confirmed sinner causes delay of a calamity, and the dispensation is not executed, even after the decree has been sealed. The prosperity of the wicked ends in a snare (leads them to sin) ; and the high office buries its occupant (causes premature death). One enters the world naked, and naked he leaves it. 0, were he but as clean when he goes out as when he came in I Whenever Rab went to hold court, he said: "Of his own free will he [refering
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to himself] goes to meet death (divine punishment for wrong judgment), but the desire of his housetiold lie does not do (he neglects his own affairs) ; empty handed he comes to his home again. r'jaked, 1 entered the world, and naked I shall leave it. O! Were I but as clean when I leave as when I entered i t !" (5'01. 87) When he noticed a crowd escorting him, he would say (Job 20, 6-7) Y'hough his exaltation should mount u p to the heavens, and his head should reach undo the clouds, yet when he but turneih round uill be vanished forever; those who have seen him, will say: 'Ilhere is he?'" il'l~en the people on the first Sabbath of the season carried Mar Zutra, the pious, on a chair upon their shoulders, he would say (Pr. 29, 24) "For strength endureth not forever." (Pr. 18, 5 ) It is not good to favor the wicked person. [This passage signifies that] i t is not good for the wicked that indulgence is shown them (in this world by the Lord). It was not good for Achab that indulgence was shown him in this world by the Holy One, praised be E e ! as i t is said (I Icings 21, 29) Hast thou seen how Achab has humbled himself before me? ( P r . 18, 5 ) to wrest [!he cause of the] righteous i n judgment. [This passage signifies that] i t is well for the just that no indulgence is shown them by the Holy One, praised be He! in this world. Happy are Moses and Aaron, because no indulgence was shown them in this world by the Holy One, praised be He! as i t is said (Num. 20, 12) Because ye have not confided i n me, etc. But if you had confided in me, your time to depart from this world would not yet have arrived. Happy are the righteous; for, not only do they obtain divine grace for themselves, but they also transfer the same to their children and their children's children, until endless generations. More of Aaron's children were destined to be burnt like Nadab and Abihu,B as i t is said (Lev. 10, 12) Th,at were left. But the divine grace of their parents preserved them. Woe unto the wicked; for, not only do they attach guilt unto themselves, but they also cause guilt to be attached to their children and their children's children unto endless generations. Many sons belonged to Canaan who were worthy to b? relied upon as was Tabi, the servant of Rab-

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ban Gamaliel; but the guilt of their father prevented them from becoming so. Whoever causes a community to do good, no sin will come through him; and he who induces the public to sln, no t ~ m enor opportunity will be given him to do repentance. Whoever causes a community t o d o g o o d w i l l n e v e r be t h e c a u s e of s i n . Why so? Because he should not be in Gehenna, while his followers will be in Paradise; as it is said (Ps. 16, 10) For T h o u wilt not abandon. m y soul to the grave, T h o u wilt not suffer T h y pious t o see corruption; a n d 11 e w h o i n s p i r e s t h e p u b l i c t o sin, n o time n o r o p p o r t u n i t y w i l l be g i v e n h i m t o d o repentance,--so that he should not be in Paradise while his followers will be in Gehenna; as it is said (Prov. 28, 1'7) A m a n oppressed by the load of having shed human blood will flee even t o the pit: they shall not support him. "I will sin, the Day of Atonement will atone for." Shall we assume that our Mishnah is not in accord with Rabbi? For we are taught in a Baraitha that Rabbi said: For all the sins mentioned in the Bible, [whether one has repented or not], the Day of Atonement atones. The Mishnah may agree with the opinion of Rabbi, but if a person sins, relying [on the Day of Atonement to atone for him], it is different. R. Joseph b. Chabu pointed out the following contradiction to R. Abatm: We are taught that the Day of Atonement does not atone for the sins against men until he appeases them, for it is written (Lev. 16, 30) From all your sins before the Lord shall ye be clean. Behold it is written (Sam. 2, 25) If one m a n sins against another, God will forgive h i m when he will pray. The word Elohim (God) refers here to the judge. If so, then how will you explain the last part of the passage: If against the Lord a m a n should sin, who shall judge h i m ? [Cannot God himself judge him?] We must therefore say it means this: If one sins against a man, and appeases him, God forgives him; but if he sins against God, who can pray for him? Only repentance and good deeds. R. Isaac said: "Re who has provoked his neighbor, even bv words, must appease h i m as it is said (Prov. 6, 1) My son,

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if thou hast become surety for t h y friend, etc., go hasten to hint and urge thy friend; i. e., thou hast his money, open thy palm and restore it to him; if not, request some persons to ask him to forgive thee." 1 . Chisda said: "He must try to appease him three times, and among three circles of persons. H e then should assemble men around, and say, as in (Job 33, 27) I have sinned, and perverted that which was right, and it profited me not." R. Jose b. Chanina said: 'When one tries to appease another, he need not try more than three times, as it is said (Gen. 1 , 17) Oh, I pray Thee, forgive, I pray thee, the trespass of thy brothers, and their sin, for evil have they done unto Thee, and now And if the ofwe pray Thee, forgive." fended person is dead, he should bring ten persons to his grave and say: "I have sinned against God and against hlm who lies here, for I have wounded his feelings." R. Jeremiah had not been on quite intimate terms with R. Abba: he went to appease him. He sat down on the threshold. The servant-maid came out to empty dirty water, and bespattered R. Jeremiah. He said: I was made like unto mud, and applied unto himself the Passage (Ps. 113, 7) From the dunghill he lifteth up the needy. He abandoned hope and began to walk away. When R. Abba heard about this, he came out and followed him. Meanwhile R. Jeremiah, noticing that R. Abba pursued him, returned in the desire to approach and appease R. Abba, when R. Abba said to him: ,'Now, I have to ask forgiveness o f thee, as it is written (Pr. 6, 3) Qo, humble thyself, and urge thy neighbor." When R. Zera was on bad terns with any person, he passed him repeatedly, in order that the other might recollect and [try to] appease

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When the eve of the &Y of *tonement arrived, the butcher did not come to ask his forgiveness. 'If he does not come to me," said Rab, "then I shall go to him to ask forgiveness." On the road, R. Huna met him, and inquired of him: 'Whither goes the Master?" "I go to appesse that man? he said. "Abba (i. e., Rab) is on his way to kill a man," remarked R. Huna. When
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Rab came to the door of f i e butcher, who was cleaving a head of cattle, raising his eyes and perceiving Rab, he [the butcher] said: "Abba, is that thou? Go away, I don't want to have any dealings with thee." When he resumed the cleaving of the head, the axe slipt out of its hilt an dstruck his head, thus causing his death. Rab read before Rabhi a section from the Prophets (Ib. b). Meanwhile R. Chiya entered. Rab again read from the beginning. Then entered Bar Kapara. He began from the beginning again. Later came R. Simon, the son of Rabbi. He read from the beginning once more. Then came R. Chanina b. Chama. He said: "Shall I again begin from the beginning, after so many times?" and he did not do it. R. Chanina thereupon felt offended. Rab then went to him thirteen times on the eve of the Day of Atonement, and yet that man [R. Chanina] did not permit himself to be appeased. Why did he not do so? Did not R. Jose b. Chan~na say: "More than three times one need not try ?" Rab is different. Himself he treated more vigorously. Why did R. Chanina act in this wise? R. Chanina saw in a dream that Rab was hung on a tree, and there is a tradition: If one dreams of a man's being hung, he [that man1 will become a leader. So he thought to himself: "I shall send him off. If I will not permit myself to be appeased, he will go to Babylon and become a leader there; consequently I will not be pushed aside, [for I might then become " the leader here] .
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(Fol. 5 ) We have been taught in a Baraitha: R. Jose says: "Never did the Shechina come domnbelow [on earth], and Moses and Elijah never ascended to heaven; for it is written (Ps. 115, 16) T h e heavens are the heavens of the Lord, but the earth bath H e given t o the children of man." Then, the Shechina, you contend, never came don-a below? Behold, it is written Came down 19, 20) A n d the upon Mount Sinai. This was ten spans above the ground. But it is written (Zech. 14, 4 ) A n d his feet will stand o n that day u p o n the mount of Z e i t h i m (Olives). This was ten spans above the ground. Again, [let me ask], is it indeed a fact that wither Moses nor Elijah ever ascended to heaven? Behold, it is written(Ex. 19, 3) And Moses went UP u n t o God? This means below ten spans. But it is written ( I 1 Kings 2, 11) And Elijah went u p by a storm wind into heaven. This also means below ten spans. But it is written (Job 26, 9) H e lays hold of the face of H i s throne and spreads His over hin; and R. Tanchum said: "This means to teach us that the Almighty spread the brightness of the Shechlna and enveloped Moses with encouragement." This also refers to below these ten spans. However, it is written, he (Moses) lays told of t h e face of His throne [hence they were both together]. He brought down His throne close to ten spans, where Moses took hold of it. (Fol. 14) R. Elazar said: "Why is the prayer of the righteous symbolized by a s h o ~ e l ?As ~ the shovel turns the grain from place to place, so the prayer of the righteous turns the dispensation of the Lord from anger to mercy." CHAPTER TWO (Fol. 2lb) R. Acha b. Adda, in the namb of R. Hamnuna, who quoted Rab, said:

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1) Succah, treats of the laws concerning the feast of Succoth (Tabernacles). 2 ) Athar and Athlra are both of the same ongin. The former means a shovel, the latter, prayer. (See Qen. 25, 21).

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'whence do we learn that even the ordinary talk of scholars must be studied? It is written (Ps. 1, 3) And the leaf does not wither; [i. e., even a slight thing as a l e d is not valueless] . " (Fol. 23) Whose opinion does our Mishnah represent ? It represents the opinion of R. b i b a , as we have been taught in Baraitha: A Succah made on the toy of a ship, Rabban Gamaliel considered invalid; but R. Akiba considered i t valid. It once happened that both Rabban Gamaliel and R. Aklba were on a ship, and R. h i b a constructed a Succah on top of the ship. On the morrow a wind blew it off, and Rabban Gamaliel remarked to him : "Akiba ! Where is thy SuccahP" (Fol. 26b) Rab said: "One must not deep by day longer than a l~oire sleeps." How long is t h a t ? So as to enable sixty respirations. (Fol. 27b) Our Rabbis were taught: It once happened that R. La'yi went on a festival to Lud to pay his respects to his teacher R. Eliezer. "La'yi, a r t thou not of those who rest on the festival?" C. Eliezer asked him; for R. Eliezer used to say: "I praise the sluggards, who do not leave their houses on a festival, for it is said (Deut. 16, 14) And thou shalt rejoice in thy feast, etc." I s this so? Did not R. Isaac say: "Whence do we learn that a man must pay respccts to his teacher on the festival by visiting him? I t is written (I1 Kings 4, 23) Wherefore art thou going to him to-dot/? I t is neither new moon nor Sabbath? From this we infer that on a new moon and a Sabbath it is a duty for every one to visit teacher." This is not difficult to explain: the latter deals with a case where one can go and return the same day [when the teacher lives in the same city] ; and the former deals with a case where one cannot return on the same day [one should prefer the reunion with his family]. Our Rabbis were taught: It once happened that R. Eliezer spent his festival i n upper Gtdilee and was sitting in the Suecah of R. Jochanan b. La'vi in the city of Caesarea, or according to others, in Caesarean. When the sun reached the Succah, the host asked R. Eliezer: "Shall 1 spread a sheet on it to shield vou from the sun?" And he answered: "There was not One tribe of Israel which did not produce a

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judge." The meanwhile, reached the middle of the Succah, and the host again asked: "How about spreading a sheet on it?" And again he answered: "There was not one tribe of Israel which did not produce prophets, and the tribes of Juda and Benjamin produced kings a t the command of the P ~ ~ P ~ ~ ~ the ~ 'sun " reached the bottom part of the couch [where R. Eliezer was sitting]. R. Jochanan b. La'yi then took a sheet and spread it over the Succah; whereupon R. Eliezer fixed his cloak, threw it over his body, and went off. These [evasive replies of It. Eliezer] were made not because he desired to divert their minds by words, but because he never said anything which he had not heard from his teacher. (Fol. 28) Our Rabbis were taught: Once when R. Eliezer stayed over the Sabbath in Upper Galilee, he was asked thirty [Halachic] questions regarding the Succah. On twelve he answered: "So have I been informed." And on eighteen he answered: "I was not informed of them." R. Jose b. R. Juda says: On the contrary, to eighteen he answered, " I have heard," and to twelve, "I have not heard anything concerning them." "Rabbi," the inquirer said to him, "are all your decisions only from what you have heard?" Whereupon he remarked: "Now, you compel me to tell you one thing which I have not heard from my teachers; viz., never in my life did a man come ahead of me into the house of learning; I never slept in the house of learningneither a long nor a short sleep; I never left a man i n the house of learning when I went away; I never uttered profane talk, and I never decided a thing which I had not heard from my teacher." It was said of R. Jochanan b. Zakai: Never in his life did he speak in profane language; he never walked four cubits without studying the law and without wearing Tephilin; he never slept in the house of learning-neither a long nor a short sleep; he was never preceded by anyone in the house of learning; he did not leave a man in the house of learl~illgwhen he went away; he never thought of matters of the Torah while passing through unclean alleys; and he was never found to be sitting in silence, but he mas always studying the Torah; nobody else, except he, ever opened the door for his disci~les to enter; he ne-rer said a thing he had

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not heard from his teacher, and he never said it was time to leave the house of learning except on the eves of the Passover and the Day of Atonement. And so did R. Eliezer his disciple conduct himself after him. Our Rabbis were taught: Eighty disciples did Hillel have; thirty of them were worthy that the Shechina should rest upon them, as it did upon Moses, our teacher; thirty of them were worthy that the sun should be stopped for their sake, as it did before Joshua; and twenty were ordinary. The superior among them was Jonathan b. Uziel, the inferior among them was R. Jochanan b. Zakai. I t was related of R. Jochanan b. Zakai that he did not leave Gunstudied] the Bible, the Mishnah, the Gemara, the Halachoth (laws), the Agadoth (legends), subtle points in the interpretation of the Biblical laws, the special points in rabbinical enactments, the restrictive and non-restrictive rules, rules of analogy, astronomy, geometry, the whisper of the angels,' the whisper of the evil spirits, and the whisper of palm trees, foxes, fables, washers-fables, major affairs and minor affairs. Major affairs [refers to] esoterics and minor affairs the discussions of Abayi and Raba; all this to confirm the passage pro^ 8, 21) That I may cause those that love N e t o inherit a lasting possession, and their tremu~ies will I fill. And since the most inferior of all was so great, how much the more was the most superior of all? It was said of Jonathan b. Uziel, that when he studied the Law every bird that flew overhead was instantly consumed. (Fol. 29) Our Rabbis have taught: An eclipse of the sun occurs for the following four reasons: For not having sufficiently lamented the death of a chief judge; for not having helped a betrothed virgin when she called in town for help [to save her from ill treatment]; for committing adultery, and for killing two brothers on the same day. Because of the following four reasons both the sun and the moon are eclipsed: For committing forgery; for false witness; for raising sheep and goats in the land of Israel, and for cutting down fruitful trees. Because of four things the property of householders deserves to be transferred (confiscated) to the government: For keeping paid
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notes; for usury; (Ib. b) for not preventing certain evils even when having power to do so; and for charity promised the people, but not given. Rab sald: "For four reasons the property of house-holders becomes annihilated: For not paying the wages of laborers in time; for not [sufficiently] paying laborers; for robbing; for casting off obligations from oneself and placing then1 upon others; and for arrogance. Arrogance is the worst of all, but concerning the modest, it is written (Ps. 37, 11) b u t the humble shall inherit the land and shall delight themselves because of tha abundance of peace." CHAPTER THREE (Fol. 30) R. Jochanan, in the name of R. Simon b. Jochai, said: "What is the meaning of the passage (Is. 19, 8) For I, the Lord, love justice; I hate robbery with burnt-ojfering. Unto what may this be compared? Unto a frail king, who passed the custom-house and said to his servants: 'Pay the duty to the officers;' and the servants said to him: '0 Ki:lg, our master, why shall we pay duties? Are not all the duties thine !' Whereupon the king said : 'All the travelers shall take a lesson from me, and shall not try to smuggle their duty.' So said also the Holy One, praised be He! I, the Lord, hate robbery with a burnt-offering; i. e., of Me shall my children learn, and avoid robbery." We are also taught that R. Ami said: ''A dry lulab' is invalid because you cannot call it beautiful [as prescribed by Law], and a lulab acquired by robbery is invalid, because i t is a religious object acquired through a wrong deed [which is always illegal] ." (Fol. 41) Whence do we infer that we are supposed to do something to commemorate Temple usages? R. Jochanan said: "From the passage (Jer. 30, 17) For I 2021 restore health unto thee, and I will heal thee of t h y wounds saith the L o ~ d ;because they have called thee an 0utcn.t. ' T h i s is Zion. There is none that seekcth after her; i. e., There is non that seeliclh after her, infer from this that we are supposed to seek after
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that they had but one Lulab, belongmg to Rabban Gamaliel, who had bought it for a thousand Zuz? R. Gamaliel performed the ceremony of taking the lulab, and then made a present of it to R. Joshua; B. Joshua did the same, and gave it away to R. Elazar, who did the same, and gave it as a present to R. Akiba; and R. Akiba, after having fulfilled his duty, returned it to Rabban Gamaliel. For what reason do they tell us that R. Akiba returned it unto Rabban Gamaliel? Some things he lets us know incidentally by the way; that a present made [even] with the condition that it must be returned, is [legally] a present. As Ilaba ssid: "If one say: ' I present to you this Ethrog (citron) to perform the ceremony of "taking" an Ethrog on condition that you shall return it to me afterwards.' If the man returns it, he fulfills his duty; but if he fails to return it, he does not perform his duty."' And for what reason do they tell us that he bought it for a thousand ZuzP To inform us how beloved religious duties were to them. (Fol. 42) "A minor who knows how to shake." Our Rabbis taught: A minor who knows how to shake the Lulab is in duty bound to perform this duty. If he knows how to wrap himself in a cloak, he is bound to perform the commandment to wear Tzitzith;' if he is able to take care of Tephilin.' [not to go in unclean places], his father may buy Tephilin for him. As soon as he can talk, his father shall teach him the Torah and the S h m a . What is meant by Torah? R. Hamnuna said: The verse of Deuteronomy (33, 4) The law which Moses commanded us is the inheritance of the congregation of Jacob. What is meant by the S'hma? The first verse [Hear, 0 Israel the Lord, our God, is One God]. CHAPTER FOUR (Fol. 44) It was taught: R. Jochanan and R. Joshua b. Levi differ. One says that the basis for [the combination w~th] the willow is a tradition from the praphets, and one says that it is only a custom of the prophets. From the following we infer that R. Jochanan is the one who said that the
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basis ia a tradition from the prophets, because R. Abahu said in the name of R. Jochanan that the willow is a tradition from the prophets. The inference is sustained. (Fol. 45b) Hezekiah said, in the name of R. Jeremiah, who quoted R. Simon b. Jochai: "I could exempt the entire world from judgment from the time I was born until now (during my lifetime) ;I and if Eliezer, my son, would be with me, I could do it for all men from the time the world was created till now. And if King Jotham ben Uzziah were with us, we could do it for all men from the time of the creation until the end of the world." Hezekiah said again, in the name of R. Jeremiah, who quoted R. Simon b. Jochai: "I see that the greatest men in the world are very few. If they are a thousand, I and my son are of them; if they are a hundred, I and my son are of them; and if they are only two, they are my son and I." Is this so? Has not the master said that eighteen thousand miles extends the first line of those who come to greet the Holy One, praised be He!, as it is said (Ezek. 45, 35) A l l around it shall be eighteen rods. This is not difficult to explain; the former refers to such who contemplate [Deity] through a lucid speculum, but the latter refers to such who contemplate [Deity] through a dim speculum. Are really those who contemplate [Deity] such a small number? Has not Abaye said: "There are no less than thirty-six upright men in the world who are greeting the Divine Presence every day, as it is said (Is. 30, 18) H a p p y are all those that wait for Him; and Him is expressed by the word Lo, whose numerical value is thirty-six. This is not difficult to explain; the latter refers to such that enter only when permitted, but the former refers to such that enter even without permission. (Fol. 48) R. Zera, and according to others, R. Chanina b. Chalafta, said: "Come, see how the custom of the Holy One, praised be He ! differs from the custom of frall man! The custom of frail man is for an empty vessel to be receptive, for one filled not to be receptive [of more]. But the custom of the Holy, One, praised be He! is that a filled vessel is receptive and an empty [vessel] is not receptive, as it is written (Deut. 28, 1) If thou wilt hearken diligently;' i. e., if YOU
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did not hear it once, you can hear nothing!' Another interpretation of this verse is: If ou have given your attention to what you ave learned before, you can learn new things from it; but if you have turned away your heart from the old teachings, you cannot learn anything new. (Fol. 48) MISHNAH: How was the libation of water performed? A golden pitcher that held three Loosa was filled with water from the brook, ~ l l o a h . When they came with it to the water-gate of the Temple they sounded a plain note, a tremolo, and again a plain note. The priest then ascended the stair [of the altar], and turned to his left. Two silver basins stood there. R. Juda says: "They were of gypsum, and they become black only from the w-ine." Each was perforated [at the bottom] (Ib. b) with a small hole, like a nostril, the one [for wine] somewhat wider, the other [for water] narrower i n order that both might promptly become empty. The western one [basin] was used for water; the eastern one, for wine. But if the water was poured into the wine basin, or the wine into the water basin, it was considered legal. R. Juda says: "They poured out one Log on each of the eight days. And they said to him who offered the libation [of the water] : 'Raise thy hand;' for once it happened that a priest poured out the libation on his feet, and all the people pelted him with their Ethrogin." (Fol. 49) OEMARA: R. Jochanan said: "The Shittin4 have existed since the six days of creation, as it is said (Songs 7, 2 ) The roundings of thy thighs are like the links of a chain, the work of the hands of a skilled workman. [This implies that] the roundings of thy thighs, refers to the Shittin; like the links of a chain which, perforating, reaches until the depth; the work of the hands of the artificer; i. e., which are the skilled workmanship of the Holy One, praised be He!" I n the college 9f R. Ishmael i t was taught (Gen. 1, 1) Breshith ( I n the beginning). Do not read Breshith, but Bra-Sith. (He created the Sith)." We are taught that R. Jose says: "The Shitt i n extend way down to the bottom, and upon them did David begin to dig [the pits of the Temple] sixteen thousand cubits in depth, as it is said (Is. 5, 1) I will

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sing now for my beloved, etc. And He fenced it in, and cleared it of stones, and planted it with the choicest vines, and built a tower in its midst, and also a wine press He hewed out therein; i. e., He planted it with the choicest of vines, refers to the Temple; and bwilt a tower in its midst, refers to the altar; and also a wine-press He hewed out therein, refers to the Shittin." (Fol. 49b) Raba expounded: "What is the meaning of the passage (Songs 6, 2 ) How beautiful are thy steps in sandals. It means, How beautiful were the steps of Israel, when they made a pilgrimage to celebrate the festival. The prince's daughter, daughter of Abraham, our father, who was called a prince; as it is said (Ps. 47, 10) The princes of the people are gathered together, the people of the God of Abraham. [Why is] the God of Abraham [mentioned], and not the God of Isaac or Jacob? The God of Abraham [is mentioned, because Abraham] was the first proselyte." R. Aman lectured: (Songs 7, 2) The rounding of thy thighs are like the links of a chain. 'Why are the words of the Law likened unto thighs? Just as the thighs are in a hidden place, so the words of the Law must also be hidden." This was also interpreted by R. Elazar who said: "What is the meaning of the passage (Micah 6, 8) He hath told thee, 0 man, what is good, and what the Lord doth require of thee: nothing but to do justice, and t o love kindness, and to walk humbly with thy God; i. e. To do justice, refers to judgment; to love kindness, refers to loving kindness; and to walk humbly with thy God, refers to dowering the bride and escorting the dead to the grave." Is this conclusion not proved a fortiori? If things usually done publicly are to be done decorously, so much the more should things USUally done privately. R. Elazar said: "Great is charity, even more so than sacrifices; as it is said (Prov. 11, 3) To exercise righteousness and justice is more acceptable to the Lord than sacrifice." R. Elazar said again: "Loving kindness is worth more than alms giving; as it is said (Hos. 10, 12) Sow then for yourselves righteousness, that you may reap the fruit of kindness. If a man sows, it IS doubtful whether or not he will eat from his sowing; but if a man reaps, he is sure to !gat of it." R. Elazar said again: "Charity

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is rewarded only according to the kindness with which it is done; as it is said S o w far yourselves righteousness, that you may reup kindness." Our Rabbis were taught: "In three respects is loving kindness greater than charity: Charity is done at the mere sacrifice of money, while loving kindness is performed both with one's money and with one's person; charity is only for the poor, while loving kindness is for both the living and the dead." R. Elazar said: "One who does charity and justice is as if he filled the whole world with kindness; as it is said (Ps. 33, 50) H e loveth righteousness and justice; t h e earth is full of the kindness of the Lord. You might then say that every one who desires [to do charity] is given the opportunity [to do real charity] ; it is therefore said (Ib. 36, 8) How precious is T h y kindness 0 Lord! One may think that even a man who fears God is [given the opportunity]. It is therefore said (Ib. 103, 1 7 ) B u t the kindness of the Lord is from everlasting t o everlasting over those t h a t fear H i m . Again said R. Elazar: "What is the meaning of the passage (Prov. 31, 26) She openeih her mouth w i t h wisdom, and the law of kindness is o n her tongue? Are there then two sets of laws, one of kindBut this ness, and one of unkindness? means that, if one studies law for its own sake, it becomes a law of kindness; but if one studies the law for his o m interest, i t becomes a law of unkindness." According ,$o others: "If he studies the law to teach others, it becomes a law of kindness; but if he studies i t for himself, it becomes a law of unkindness." (Fol. 50) We ,lave been taught in a Baraitha: "Even if the water was strained, the law concerning uncovered water still applies to it." R. Nechemiah, however, said: "This applies only when the lower vessel was uncovered; but when the lower vessel was covered, though the upper one was uncovered, the law of uncovered water does not apply to it, because the snake's venom rises, like a sponge, which floats in its place."
CHAPTER FIVE (Fol. 51) MISHNAH : H e who has not witnessed the rejoicing a t the ceremony of the drawing of water, has never seen rejoic-

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ing in his life. (Ib, b) GEMARA: Our Rabbls were taught: "He who has not seen the joyous procession to and from the well, has not seen a real rejoicing in his llfe. He who has not seen Jerusalem in its glory, has never in his life seen a great beautiful city; whoever has not seen the Temple in its finished state has not seen a handsome building in his life." To which Temple does this refer? Abaye, and according to others, R. Chisda, said: It refers to the building of Herod (the second Temple). Of what materials wa; i t built? Rabba mid: "Of black and white marble;" and, according to others, of various colors. He made one tier of stones projecting outward, and one tier remaining inside. He intended to cover them with gold, but the sages said to him: "Leave it so, because it is more beautiful, having an appearance like the waves of the sea." We are taught in a Baraitha that R. Juda says: "He who has not seen the Basilica synagogue of Alexandria in Egypt, has not seen the glory of Israel. It is told that it was in the shape of a large basilica (semicircular), a colonnade within a colonnade. It sometimes had an assembly of sixty myriads, as many as those who went out of Egypt [in the Exodus], and according to others, i t contained double the amount of those who went out of Egypt. There were seventy-one gilt arm chairs, one for each of the seventy-one sages of the Great Sanhedrin, and each gilt chair was made of no less than twenty-five myriads of talents of gold;' and a wooden pulpit was built in the middle of the palace, where the sexton of the congregation stood, with a flag in his hand; and when [in the prayer] the time came for response, Amen, he raised the flag, and all the people said Amen. And they did not sit promiscuously, but separately; goldsmiths were separate, silversmiths separate, smiths separate. Artistic weavers sat apart from simple common weavers; and when a stranger or a poor man entered, he immediately recognized who his fellow-tradesmen were, and turned unto them, [so that he got work] to support himself and his family." Abaye said: "All these were killed by Alexander the Macedonian." Why were they so punished? Because they had trans gressed the passage (Ex. 14, 13) Ye shall
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not see them (the -7Jgy~tia.m) forevermore, yet they returned, and resided in Egypt. When Alexander came, he found them reading the passage (Deut. 28, 49) The Lord will bring up agaznst thee a nation, from afar, etc., and he said: I had to go ten days on board ship, and the winds blew and brought me here in five days [certainly I must have been meant by it]. Whereupon he fell upon them and killed them. MISHNAH: The evening following the first part of the Succoth festival, the populace descended into the women's compartment of the Temple Court, where a great improvement had been introduced. Golden candelabres were placed there, with four galden basins at the top of each; and at each candelabrum four ladders were placed, upon which stood four young priests holding jars of oil containing one hundred and twenty logs, with which they replenished each basin. The out-worn breeches and belts of the priests were torn into shreds for wicks [and put into the oil] by which the candelebras were lighted. There was not a court-yard in Jerusalem that Was not illuminated b~ the lights used at the ceremony of the water libation. The pious and saintly were dancing before the people with burning torches in their hands, and were singing hymns and praises before them; and the Levites accompanied them on harps, psalteries, cymbals, and numberless musical instruments. On the fifteen steps which led from the men's compartment into the women's compartment, corresponding to the fifteen songs of the Degrees,' stood the Levites, with their musical instruments, and sang. GEMARA: What were the great improvements ? R. Elazar said that [they were] similar to those which we have learned in the following Baraitha : "The women's compartment was formerly without a balcony, but they surrounded it with a balcony and ordained that the women should sit above and the men below." Our Rabbis were taught: Formerly the women were sitting inside the Temple court and the men outside; but thereupon some levity resulted, and it was ordained that the women should sit outside the Temple Court and the men within; but still levity arose, and it was ordained that the women sit above (upon a balcony) and the men below. How
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could they do go? Does not the passap say ( I Chr. 28, 19) All was put in writing from the hand of the Lord, who gave me instruction respecting all the works of the pattern. R. Joseph said: "They found another passage (Fol. 5 2 ) and interpreted lt. (Zech. 12, 12) And the land will mourn, every family apart by itself, the family of the house of David apart, and their wives be apart. And they said: 'Can this deduced through a fortiory, namely: If in the Messianic future, when Israel will be occupied in mourning, durlng which time the evil inclination is powerless of indulgence, it is, nevertheless, said that women and men should be separate; how much the more [should they be] in the Temple, where the people are occupied in rejoicing, where the evil inclination possesses the power of indulgence.' " What is the cause for the above mentioned mourning? R. Dosa and the Rabbis differ: One gves the reason that it [the mourning] is for the Messiah, the son of Joseph, who is to be killed; and the other gives the reason that i t is for the evil inclination, which is to be killed. It is quite comprehensible according to the one who holds that i t will be for the Messiah, the son of Joseph, as is said (Zech. 12, 10) And they will look u p toward me [for every one] whom they have trust through, and they will lament for him, as one lamenteth for an only son, and weep bitterly for him, as one weepeth bitterly for the first-born; but ing to the one who holds that it is to be be for the death of the evil inclination, why mourn ? On the contrary, i t should be cause for rejoicing! This could be interpreted by the lecture of R. Juda b. Layi who said: "In the future the Holy One, praised be He! will bring the evil angel and slaughter him in the presence of both the upright and the wicked. To the former he will appear like a high mountain, and to the latter he will appear like s thin hair. Both, however, will cry. The upright will cry, saying: 'How could we have overpowered such a, high mountain?' and the wicked will cry, saywe not have subdued such ing: (How And the Holy One, praised a thin hair?' be Re! will aIso join them in wondering, as it is said (Zech. 8, 6) Thus bath said the Lord of hosts: If it should be marvel-

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lous in the eyes of the remnant of this people i n those days, it should also be marvellous in N y eyesTa R. Assis said: "In the beginning, the evil inclination appears insignificant and thin as a cobweb, and finally he becomes as thick as a wagon-rope, as it is said (Is. 5, 18) Woe unto those that draw iniquity with the cords of falsehood, and as with a wagon-rope, sinfulness." R. Avira, and according to others, R. Joshua b. Levi, expounded: "There are seven names for the evil inclination. The Holy One, praised be He! calls him evil, as it ie said (Gens 8, 21) T h e imagination of man's heart is evil from his youth; Mobes calls him obduracy, as i t is said (Deut. 10, 17) Remove the obdurancy of your heart; and when he says a clean heart, it must be an unclean one. Solomon calls him enemy, as i t is said (Prov. 25, 21) I f t h y enemy be hungry, gice h i m bread to eat, and i ) he be thirsty, give h i m water to drink; for thou gatherest coals of fire Upon his head, yet will the Lord repay it unto thee. not read YeshaZem L'cha (repay thee), but read i t Yashlimenu L'cha (he will fnake him peaceful toward thee). Isaiah calls him stumbling block, as it is said (Is. 57, 14) And he will say, Cast ye up, cast ye up, clear out of the way, lift u p every stumbling-block out of the way of m y people. Ezekiel names him stone, as it is said (Ex. 36, 26) I will remove the heart of stone out of your body. Joel calls him Z p h o n C as i t is said (Joel 2, 20) And the host of the ( Z p h o n i ) north will I remove? Our Rabbis were taught: A n d the host of the north will I remove from you (Ib.), refers to the evil inclination which is hidden in a man's heart; and I u:ill drive it into a land barren and desolate (Ib.) ; i. e., [to a place] where men do not live, lest i t might tempt them; W i t h i t s advance towards the emtern sea (Ib.) [implies that] it set its eyes on the first Temple, and destroyed it, and killed the scholars that were there; A n d i t s rearufard toward the western sea (Ib.), [implies that] it set its eyes on the second Temple, and destroyed it, and killed the scholars that were there. (Ib,) A n d its stench shall ascend, and its ill savour shall come up, because he hath done
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great things [implies that] it leaves out the other hations and comes to tempt only the Israelites. (Ib.) He hath done great things, [implies, according to] Abayi, [that] "~cholars it tempts more than any one else." R. Isaac said: "The [evil] inclination renews its fight upon man every day, as is said (Gen. 6, 5) And that every intag& nation of the thought of his heart was only ecil all day long." (Ib. b) R. Simon b. Lakish said: "The evil inclination of man renews its fight upon man, and desires to slay him, as it is said (Ps. 37, 23) The tcicked looketh out for the righteous, and seeketh to slay him; and were it not for the help of the Holy One, praised be He! man would not resist it, as it is said further: The Lord will not leave him in his hand, and will not condemn h i m when he is judged." I n the college of R. Ishmael it was taught: "My son, if that ugly (the tempter) mett thee, drag it into the house of learning (overcome it through powder; and if it i~iron, it will be split to ~owder,and if it is iron, it will be split to pieces. I f a s t o n e , i t w i l l b e g r o u n d , as it is written (Job 14, 19) T h e water weareth aut stones; and by water is meant the Torah, as it is said (Is. 55, 1) Ho, everyone that thirsteth, come ye for water. A n d i f i r o n , i t w i l l be s p l i t i n t o p i e c e s, as it is said (Jer. 23, 29) I s mot m y word like as fire? saith the Lord, and like a hammer that breaketh the rock in pieces ?" R. Samuel b. Nachmeni said, in the name of Jonathan: "The evil inclination tempts man in this world, and bears testimony against him in the world to come, as it is said (Prov. 29, 21) He that delicately bringeth u p his servant from his youth, shall have him become at length (Manun) v w lent. And in the Atbach5 of R. Chiya, Sahada (witness) finds a substitute in Manun." R. ~ ; n a poi6ted out the following contradiction: "It is written (Hos. 4, 12) For the spirit of lewdness is i n their bosom; i. e., at first it causes to err, and afterwards it remains in the bosom." Rab said: In the beginning he is called traveler, then guest, and then man, as it is said (I1 Sam. 12, 4) And there came a traveler unto a

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rich man; and he felt compunction to take from his own flocks and from his own heads to dress for the guest that was come to him; and it is written further: And he dressed it for the m a n that was come to him. (Micah 5, 4) And in t h k [manner] there be peace: I f into our land; and i f he should tread in our places, then will we raise u p against h i m seven shepherds, and eight anointed men. Who are the seven shepherds? David in the centre; Adam, Sheth, at his right; Abraham, Jacob and Moses at his left. And who are the eight anointed men? Jesse, Saul, Samuel, Amos, Zephaniah, Ezekiah, Elijah and Messiah. (Fol. 53) Our Rabbis have been taught: There were among them [the visitors at the libation ceremony] people who said : "Happy is our youth which does not disgrace our age:' They were the pious and the saints. And there were among them people who said: ''Happy is our age that has atoned for our youth." They were the repentant ainners. Both used to say: "Happy are those who have not sinned at all; but he who hw sinned shall repent, and he will be forgiven." We are taught in a Baraitha: It was said of Hillel, the senior (the Prince) : When he rejoiced at the ceremoqy of Libation, he used to say: "If I am here, all are here; but if I am not here, who is here?" He was also accustomed to say: "To the places which I am fond of, my feet bring me; and so also says the Holy One, raised be He1 'If thou wilt visit my house, I will visit thy house; but if thou wilt not visit my house, I shall not visit thine'; as it is said (Ex. 20, 21) I n every place where I shall permit M y name to be mentioned, I will come unto thee, and I will bless thee."= R. Jochanan said: "The feet of the man are security for him; that where he is needed, thither they will bring him." Two Ethiopians named Elihoreph and Achiyah, the sons of shisha, were in the service of king Solomon as scribes. One day Solomon saw that the Angel of Death was sad, and he asked him for the reason; and he said: I< Because the two men are required by me." Solomon took the two men and gave them away to the demons with instructions to carry them off to the city of LUZ. When they
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reached the gates Of Luz? the two men died. On the morrow, he saw the Angel of Death very cheerful; and when he asked him the reason, the Angel replied: "To the place where I was commanded to take the lives of these two men thou hast sent them." Then remarked Solomon: "The feet of a man are his security; where he is needed, to that place they bring him."* We are taught in a Baraitha: It was said that Rabban Simon b. Gamaliel, when rejoicing at the ceremony of Libation, would take eight flambeaux in his hands, and throw them into the air, and catch them, and one would not touch another. When he used to prostrate himself, he pressed both of his thumbs against the floor, and bowed, and kissed the pavement, and then raised himself, [a feat1 which no creature can do. And this is what is called E i d a (falling on the face). Levi, in the presence of Rabbi, and showed the way Lto perform] became lame. Levi was also sporting in the presence of Rabbi with eight knives. Samuel tried to do so in the presence of king Sha'bur with eight goblets full of wine; and Abaye, in the presence of Rabba, with eight eggs; and according to others with four eggs. We are taught in a Baraitha: R. Joshua b. Chanania said: 'When we were engaged in rejoicing at the Libation procession (to and from the well) our eyes saw no sleep. How so? The first hour was devoted to the daily morning sacrifice; afterwards to prayer, and thence to the additional sacrifice; then [was recited] the additional prayer; afterwards we went to the house of learning; from there we went to eat and drink at home, and then [to recite] the Mincha prayer; and from the Mincha prayer we proceeded to the daily evening sacrifices, and from that time on we rejoiced at the Libation procession (to and from the well) until the morning." Is this possible? Did not R. Jochanan sag: "If one says: 'I swear I will not sleep three days,' he shall get stripes for a false oath, and shall go to sleep immediately," [because no man can live without sleep] ? We must, therefore, say that he meant, "We did not have a taste of real sleep," for they slumbered on each other's shoulders.

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that the Angel of Death was not permitted to enter the city of Lur. his parable may also be explained as refering to the spiritual life. Emphaafs 2 s here placed 8) the fact, that man has absolute control, himself of doing either good or evfl, an4 therefore p u n i s h m a or reward are the consequences of his own action.

R. Chisda said to one of the Rabbis who arranged the Agada (legends) before him: "Have you heard with reference to the fifteen songs of the steps (Ps. 120-135), to what purpose did David compose them?" "Thus, said R. Jochanan," he answered: "When David was digging the foundation for the Temple, the waters of the deep came on tsp and threatened to overflow the world; there he composed the fifteen songs of degress wherewith he checked it [the overflow] . " "If so, then instead of steps, it should have been called leading down?" R. Chisda then said: "Since you have mentioned it, I reminded myself that it was explained thus: When David was digging the Shittim (foundation) of the altar [to reach the watery depth of the earth], the waters of the deep came up and threatened to flood the world; whereupon David asked: 'Is there anyone who knows if it is permitted to inscribe the Holy name upon a piece of broken clay and drop it into the water?' No one responded. He exclaimed : 'Whoever amongst ye knows and abstains from answering, shall be choked.' Then Achithophel concluded a fortiori thus: 'If for the sake of bringing peace between husband and wife, the Lord has allowed His name [which is written in all sacredness] to be erased by water, so much the more so when the peace of the entire world is concerned.' Accordingly, he decided that it is permitted; David then (following this decision) dropped into the water a bit of clay upon which the holy name w a s written and the water went down sixteen thousand cubits. When David noticed that it went down so deep he said: 'The higher the water of the deep rises, the more is vegetation moistened.' He thereupon uttered the fifteen songs of the steps, wherewith he caused the deep to rise fifteen thousand cubits, leaving it one thousand cubits deep." "We infer from this," said Ulla, "that the thickness of the earth [down to the deep] i8 one thousand cubits." But we see that with very little digging water comes up. R. Mesharshia said: "This comes from the upper part (the source) of the Euphrates." MISHNAH: At the upper gate which leads down from the court of the Israelites to the court of the women, stood two priests with trumpets in their hands. When the cock

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first crowed, they blew a straight blast, a long note, and another straight blast. This they repeated when they reached the tenth step, and again [the third time], when they got into the Temple court. They went on, blowing their trumpets as they went, until they reached the eastern Temple gate. When they reached that gate they turned westward, with their faces towards the Temple, and said: "Our ancestors, who were in this place, turned their backs on the Temple of the Lord and their faces towards the east; for they worshiped the sun towards the east; but we lift our eyes to God.)' R. Juda says: They repeated again and again: "We belong to God, and we raise our eyes to God." (Fol. 55) We are taught: What songs did the Levites chant on the intermediate days (Chol Hamoed) ? The songs were as follows: On the first day they said (Ps. 29) Ascribe unto the Lord, 0 ye sons of the mighty; on the second, (Ps. 50) ; on the third, (Ps. 94) ;on the fourth, (Ib. 8) ; on the fifth day, (Ib. 81); on the sixth day they said (Ps. 82) All the foundations of the earth are moved. If the Sabbath falls on one of these days, the song, all the foundations of the earth are moved, [the last one] should be superseded. (Ib. b) R. Elazar said: These seventy bullocks, for what purpose were they offered? For the sake of the seventy nations [which existed then]. And for what purpose was offered the one bullock (Num. 29, 36) ? For the sake of the single nation [Israel]. This may be likened unto a frail king, who said unto his servants : "Prepare for me a little meal that I should have some benefit from yourself only." "Woe be to the nations," remarked R. Jochanan, "for they have suffered a loss, and do not even know what they have lost 1 When the Temple was in existence, the altar atoned for their sins [as above], but now who s h d atone for their sins?" (Fol. 56b) Our Rabbis were taught : It once happened that Miriam, the dazlghter of Bilgah, became an apostate, and was married to an officer of the Greek government. When the Greeks entered the Temple, she took off her shoe and pounded on the altar, saying: "Lucius, Lucus, hungry wolf, how long wilt thou destroy the money of Israel, and wilt not stand by them to help them in

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their trouble?" When the sagis heard thin, they fastened down their ring [on which they did their service] and blocked up the window; and, according to others, it was because the division of Bilgah was always late to come, and the order of Jeshebab, his brother, substituted Bilgah; and although the neighbors of the wicked are not always benefited, the division consisting of Bilgall's neighbors have benefited, because the Bilgah division always distributed [its shares of the show-bread] in the southern part of the Temple courts, and those of Jeshebab, his brothers were always in the northern part. This is quite right according to those who say that the whole division was late; therefore, the entire division was also punished; but according to those who Bay that it was because Miriam, Bilgah's daughter, became apostate, why should we punish the entire division on account of the daughter's sin? "Yea," said Abaya, "because people say, what a child speaks in the street it has heard either from its father or its mother." But why should the whole division be punished for the sin of her father and mother? Whereupon Abaye remarked: "Woe be to the wicked and woe to his neighbor; happy be the righteous, and happy his neighbor, as it is said (Is. 3, 10) Say ye to the righteous, that he hath done well, for the fruit of their doings shall they eat."
End of Tract Succah.

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BETZA
CHAPTER ONE

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(Fol' 4, The 'On of R' landlord, and, according to others, a stranger ,came before R. Papa with eggs which were laid on the Sabbath preceding a festival, and asked R. Papa if they could be eaten on the morrow (festival). R. Papa answered him: "Go away now and come to-morrow," because Rab did not use an interpreter from [after di~lnerof] the firsf day -f a festival up to the next day, on account of being sober [and unfit to render decisions]. When he [the inquirer] came on the nest day, R. Papa said to him (Ib. b) : "Had I decided the question forthwith, when I was a little sober, I would have erred, for I would have decided i t in accordance with the general rule that wherever Rab and R. Jochanan differ, the Halacha always reva ails according to the opinion of R. Jochanan, which however, in this particular case, does not hold, because Raba said, 'In these three cases [of which the above is one], the Halacha [law] is in accord with the opinion of Rab, regardless of whether its effect is lenient or restrictive.' "

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CHAPTER TWO
(Fol. 15b) Our Rabbis have been taught:

It once happened that R. Eliezer was sitting

the entire day on a festival and lecturing about holiday laws. When the first division of his audience arose and went out, R. Eliezer said: "These people are counting their wine by barrels, [and are i n a hurry to drink them]." When the second division went out, he said: "These people are counting their wine by jugs." Of the third part he remarked: "These people are counting their wine by pitchers." The fourth, he said: "These people are counting their wine by bottles.'' When the fifth arose, he said : "These people are counting their wine by goblets." When the sixth began to depart, he said: "These are the poor people
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who can afford neither social nor spiritual enjoyment." He then turned his attention toward his disciples and noticed that the color of their faces began to change. "My children, I did not mean you," he said to them. "I spoke only about those people who leave eternal life for temporary affairs." When his disciples started to go, he said to them (Nehem. 8, lo), Go your way, eat fat things, drink sweet drinks, and send portions unto him for whom nothing is prepared; for this day is solely unto our Lord: and do not grieve yourselves; but Eel the joy of the Lord be your stronghold. The Master said above: "They leave eternal life for temporary affairs." Is not enjoying the festival a meritorious duty? This is according to the opinion of H. Eliezer himself, who eays that enjoyment on a festival is only optional, for we are taught in a Baraitha: R. Eliezer says: "A man has nothing to do on a festival but either to eat and drink the whole day, or to sit " but R. Joshua says : "He must and study ; divide the day one-half for religious purposes, and one-half for eating and drinking." R. Jochanan said: "Both the above sages formed their opinions from the same Biblical passage: One passage says (Deut. 17, 8) On the seventh day shall be a solemn assembly unto the Lord thy God. Another passage says (Num. 29, 35) A n assembly shall be unto you. How can both unto God and unto you be explained? R. Eliezer explains it thus: "The whole day shall be either for you or for the Lord"; but R. Joshua explains it thus: "Divide the day, one-half for the Lord and one-half for you." Who is meant in the above passage, Send portions unto hint for whom nothing is prepared? R. Chisda said: It refers to those men who have not provided Erub Tabshi1in.l Others say: This refers only to one who did not have the food with which to provide Erub Tabshilin, but not for one who, through neglect, did not provide Erub Tabshilin. What is meant by Let the joy of the Lord be your stronghold? R. Jochanan said in the name of R. Elazar b. Simon: "The Holy One, praised be He! said to Israel: 'My children, borrow on my account and celebrate the sanctity of the day, and trust to me, I shall pay it! "
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R. Tachlipha, brother of Rabanai Huzanah, taught (Fol. 16) : "All the neceaeities of a man are definitely assigned to him by Heaven during the ten days between New Year and the Day of Atonement, except the expenses for the Sabbath, the festivals, and for educating his children; for these purposes, one who spends little is assigned little ; but one who spends much gets a big assignment." R. Abahu said: "Where is the passage to prove this? (Ps. 81, 4) Blow the horn at the new moon while it (the moon) is hidden on the day of our feast. What festival is that on which the new moon is hidden (seen only by a few) ? This is New Year's. Immediately following the above is the passage, For this is chok ( a statute) for Israel, an ordinance by the God of Jacob. How do we know that the word chok refers to maintenance? I t is written (Gen. 47, 22) And they ate their (chok) portion which Pharaoh gave them. Mar Zutra s a d : From here we learn it (Pr. 30, 8) Let me eat the bread Chuki (appointed to m e ) . We are taught in a Baraitha: I t is told about Shammai, the senior, that every day of the week he ate in honor of the Sabbath. When he found a good animal, he would say: "This shall be for the Sabbath." And when he found a better one, he ate the former, and left the better one for the Sabbath; but Hillel, the Elder, had another habit: Because all his deeds were for the sake of Heaven, as it is said (Ps. 68, 20) Blessed be the Lord! day by day. We are also taught so in the following Ba~aitha: Beth Shammai say: "Prepare from every day for the Sabbath," but Beth Hillel say: "Praised be the Lord day by day." R. Chama b. Chanina said: ('He who bestows a gift on his friend need not inform him about it, as it is said (Ex. 34, 29) And Moses did not know that the skin of his face." An objection was raised from the following Baraitha (Ib. 31, 1 3 ) That ye may know that I am the Lord who 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 Israd; go, and announce it t o them." "From this it may be inferred," f said Rabban Simon b. Gamaliel : "That i one gives a piece of bread to a child he ought to make it known to the child's

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mother." Hence it is 8 duty to inform about a gift. This is not difficult to explain, theformer instance speaks of a present that may become known by itself, but the latter speaks of a present that might not become known of itself. Is not the Sabbath a thing that was to become known, [and yet God asked Moses to inform Israel of it] ? Yea, its reward for observing is not to become known. R. Jochanan, in the name of R. Simon b. Jochai, said: Every commandment which the Holy One, praised be He! gave unto Israel, was given publicly with the exception of the Sabbath, which was given to them in privacy as it is said (Ib. ib., 17) It is a sign between M e and the children of Israel for ever. If so, then why should a non-Jew be punished for failing to observe it?= The Sabbath itself indeed He made well known, only the additional soul He left unknown, for Resh Lakish said: "An additional soul is given by the Holy One, praised be He ! to a man on every Sabbath eve, and on Saturday night He takes it away from him, as it is said (Ib. ib., ib.), H e ceased from work and rested; i. e., Vayinafash (and rested) means Vy-nefesh (woe soul).'' (Ib. b) There was a blind man who had classified the Mishnayoth before Mar Samuel; Mar Samuel noticed that he was once downcast. And he asked him: 'Why art thou grieved?" "Becau~use I have not provided Erub Tabshilin," was the answer. "You can rely upon mine," Mar Samuel said to him. The next year he saw him sad again, and upon receiving the answer that he forgot to provide Erub Tabshilin, Mar Samuel said : "Is that the case ? Then you are a transgressor (you did it intentionally) ;therefore, although every one may rely upon my Erub Tabshilin, you may not." (Fol. 21) R. Iviah, the senior, asked R. Huna: "What is the law in reference to slaughtering on a festival an animal, half of which belongs to a Gentile and half to an Israelite?" "It may be slaughtered," was his answer. "And what is the difference between this and voluntary or vow-offerings [that are prohibited on a festival] ?" Whereupon R. Huna said: "A raven fiew by." When R. Iviah was gore, Rabba, his son, said to him: "Was this not R. Iviah, the scholar, whom you praised to me as a
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great man?" "at could I have done with him?" replied R. Huna. "To-day I am weak, because of my lecture, and. need la8 Solomon says] (Songs 2, 5) lsomething to] strengthen me with flagons of wine, refresh me with apples; yet he asked me a tl ing of which the reason must be explained at length." It once happened to Simon of Teman that he mas absent one festival from the house of learning. On the morrow R. Juda. b. Baba asked him: "Why vast thou not yesterdag in the house of learning?" Whereupon he answered : "Reconnoitering troops invaded our town yesterday and were read! to seize the entire city; so we slaughtdred calves for them, and gave them to eat, and we sent them away in peace." "I wonder," rejoined R. Juda b. Baba, "whether your gain was not outweighed by your loss, for the Torah says: Unto you, mayst thou do work, but not unto strangers." (Fol. 23) Shall we assume that R. Elsear b. Azariah had but one cow? Behold, Rab, and according t o others, R. Juda, in the "Thirteen thousand name of Rab, said: calves were the yearly tithe of R. Elazar b. Azariah's herds?" We are taught that "the cow mentioned in our Mishnah was not his own but that of his neighbor's, and because he [R. Elazar b. Azariah] did not protest against such an act [of desecrating the Sabbath], it was, therefore, credited to him." CHAPTER THREE (Fol. 24b) Rab said: "A man should never absent himself from the house of study, even for one hour, because I and Levi both were in the college when Rabbi declared this Halacha (Law). I n the evening, however, he said: 'They1 are even permitted to be eaten;' while the next morning he said: 'They are ~ e r m i t t e donly to be received.' I, who was in the college in the morning, and heard his second decision, gave up the first; but Levi, who Was not, did not." ( ~ ~ 25b) 1 . We are taught in a Baraitha: <'A man shall not commence eating garlic Or onions, from the roots, but from the leaves; but if he did so, he is considered voracious. Likewise, a man should not empty his goblet he ia conone draught; but if he do sidered a drunkard."
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CHAPTER FOUR
(Fol. 32b) R. Nathan b. Abba said in the name of Eab: "Whosoever is dependent upon the table of his neighbor, to him the world is dark; as it is said (Job 15, 23) He wandel-6th abroad for bread, [saying], Where is i t ? he knoweth that there i s ready at hG hand the day of darkness." R. Chisda said: "His very life is no life at all. Our Rabbis were taught: There are three men whose lives are not worth while living: "He who depends on his neighbor's table; he whose wife dominates over him; and he who has bodily suffering."
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CHAPTERONE (Fol. 2b) 'When Aaron died, Sichon was still living (Fol. 3), as it is written (Num. 21, 1) And the Canaanite, the king of Arad, heard. What did he hear? He heard that Aaron had died, and that the "clouds" of glory had departed; and he thought that this was h, sign from Heaven that he was permitted to fight Israel. Thus the passage becomes clear. (Ib. 20, 29) And when all tlze congregation saw that Aaron was dead. Concerning this passage R. Abahu remarked: "Do not read it Vayir'u (and when all saw), but read it Vayira'u (and they became frightened) ; as Resh Lakish said; for Resh Lakish said: 'The work Ki has four meanings: if, perhaps (lest), but, becau~e."'~ But how can we make any such comparison, since in the one place it speaks of the Canaanites, and in the other of Sichon? We are taught in a Baraitha that Sichon, Arad and the Canaanites are identical; he was named Sichon because he was untamed, as a foal in the desert; he was named Canaan because of his kingdom; but his real name was Arad. Others, however, say: "He was named Arad because he was like a wild ass in the desert; he was named Canaan because of his kingdom; but his real name was Sichon." (Fol. 3b) R. Abahu said: "Cyrus was a worthy king, and therefore were his royal Year5 counted in accordance with those of the kings of Israel [beginning with Nissan]." R. Joseph raised the following question: If this be so, the passages would contradict each other, for it is written (Ezra 6, 1 5 ) And this house was finished on tibe third day of the month Adar, which was in the sixth year of the reign of Darius the king, etc. This is not difficult to explain; one passage refers to the time prior to his becoming wi~ked, and the other refers to the time after he had become wicked. R. Cahana raised the following objection: "How can we assume that Cyrus be-

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came wicked? Behold (Fol. 4), it is written ( l b . ~b.,9 ) , And that which they have need of both young bullocks, and rams, and lambs, for burnt-offerings t o the God of heaven, wheat, salt, wine and oil, according t o the wold of the priests that are at Jerusalem, let i t be given t h e m day by day without fail." Whereupon R. Isaac said to him: "Rabbi, I shall borrow from your own argument; [i. e., I will prove the contrary, from the very passage on which you base your inference]. T h a t they m a y o f e r sacrifices of sweet savour unto the God of heaven, and pray for the life of the king, and of his sons, hence he did it for his own benefit." But do you mean to say that if one acts in this way, it is not considered proper? Behold, we are taught in a Baraitha, that if one says: "This dollar shall go for charity in order that my son shall remain alive, or that I shall merit the reward of the future world," he is considered perfectly righteous. This is not difficult to explain. The latter deals w ~ t hau Israelite, and the former with an idolator. And if you please, I will say that although there is no difference between an Israelite and a nonIsraelite, it can be proved from the following passage that Cyrus became wicked (Ib. ib., 4) W i t h three rows of great stones, and a row of new timber, etc. For what purpose did he order it to be constructed in this way; viz., with timber? Was it not for the purpose that he entertained tLe thought: In case Israel will rebel against me, I shall put the Temple on fire. But has it not so been done also by Solomon? Behold, it is written (I Eings 6, 36) Of three rows of hewn stone and one row of cedar beams! Solomon inserted the wood in the upper part, where it could not be affected; but Cyrus set it in the lower part, which could be put on fire; Solomon also inserted it inside, while Cyrus inserted it outside the wall. And if you please, I say that Solomon covered the wood with cement, hence it became harmless; but Cyrus did not cover it with cement. (3'01. lob) We have been taught that R. Eliezer says: "In the month of Tishri the world was created ; in the month of Tishri the Patriarchs [Abraham and Jacob], were born, and in Tishri they died; Isaac was born on the Passover; on New Year's Day Sarah, Rachel and Hannah were visited
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[with the blessing of children1 ; on New Tear's Day Joseph was released from prison; P o l . 11) on New Year's Day the bondage of our fathers in Egypt ceased; in N b sun, however, they were redeemed [from Egypt], and in Tishri we shall again be redeemed." R. Joshua says: "The world was created in Nissan; in the same month the patriarchs were born, and in Nissan they died; Isaac was born on the Passover; on New Year's Day Sarah, Rachel and Hannah were visited with children. On New Year's Day Joseph was released from prison, and the bondage of our fathers in Egypt ceased on New Year's Day. I n Nissan our ancestors were redeemed from Egypt, and in the same month we shall again be redeemed." We are taught in a Baraitha that R. Eliezer says: "Whence do we learn that the world was created in the month of Tishri? It is said (Qen. I, 11) A n d God said, L e t the earth bring forth grass, herb yielding seed, and the fruit tree, etc. I n what month does the earth bring forth grass, and the trees a t the same time are full of fruit? We must say it was i n the month of Tishri; and [again it appears that] i t was at the time of autumn, when the rain descended and the fruits flourished, as it is said (Ib. 2, 6) But there went u p a mist from the earth," etc. R. Joshua says: "Whence do we learn that the world was created in the month of Nissan? It is said (Ib. 1, 12) A n d the earth brought forth grass, and herbs yielding seed, and trees yielding fruit, etc. I n which month does the earth bring forth grass [and, a t the same time, in which do] the trees bring forth fruit? We must say it was in the month of Nissan, at which time animals, domestic and wild, as well as birds, mate; as it is said (Ps. 65, 14) T h e meadows are clothed with flocks," etc. But how are the other Rabbis, who make other inferences, going to explain the follotving passage (Gen. 1, 12) A n d herbs yielding seed, etc. [which refers to flissan] ? This is written merely as a blessing for the coming generations. And, how are those that contend that the world was created in Misson to explain the passage (Ib. ib.) A n d a tree of fruit [which proves that it was i n the month of Tishri] ? This refers to what R. Joshua b. Levi said; for R. Joshua b. Levi said: '<All the works of creation were brought to being in full-grown stature, by

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their consent, by their own choice as to their shape, as it is said (Ib. 2, 1) Thus were finished the heavens and the earth and all their host. Do not read Tzeba'an~ (thelr host), but read it Tzib'yonam (their taste) ." R. Eliezer said further: "Whence do we know that the patriarchs were born in the month of Tishri? I t is said ( I Kings 8, 2 ) And all the men of Israel assembled themselves unto King Solomon at the feast, i n the month Ethanim. (strong; i. e., tile month in which (Ethanim),the strong ones of the earth (the patriarchs), were born." How do we know that the expression ethan means strong? It is written (Num. 24, 21) Strong (Ethan) is thy dwelling-place; and it is also written (Micah 6, 2) Hear ye, 0 mountains, the Lord's controoersy, and ye strong foundations, (v'ha'ethanim), etc. And it is also said (Songs 2, 8), Leaping over the mountains, skipping over the hills [implying that they were] leaping over the mountains for the sake of the patriarchs; skipping over the hills for the sake of our mothers [Sarah, Rebekah, Rachel and Leah]. R. Joshua, however, says: 'Whence do we know that the Patriarchs were born in the month of Nissan? It is said ( I Kings 6 , 1) 1%the fourth year, in the month Ziv (glory), which is the second month, etc.; i. e., in that month in which the glorious ones of the earth (the patriarchs) were born. But, how is the passage of Ethanim to be explained? This means that they (the Israelites) were strongly protected by meritorious deeds. But how will the one who holds that the patriarchs were born in Tishri explain the reference to the month of Ziv? He will explain it literally: I n the month when the trees are blooming, as B. Juda said: 'Whoever takes a walk in the month of Nissan and observes the trees sprouting forth, he should say: 'Blessed art thou who hast made thy world lacking in naught, but hast produced therein goodly creatures and goodly trees wherewith to give delight unto the children of men.'" According to the one who holds that the patriarchs were born in Nissan, they also died in &sun; and, according to the one who holds that they were born in Tishri, they also died in Tishri; for it is said (Deut. 31, 2) Moses said, I am one hundred and twenty years old to-day. He need not say to-day [if ~t

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has no special significaneel. ' We, therefore, infer that to-day implies that just that very
day have his days and years been completed. This is to teach that the I'Ioly One, praised be He! grants the righteous the fulfillment of the years of their life to the very month and day; as it is said (Ex. 23, 26) T h e number of t h y days will I make full. Isaac was born on Passover. Whence do we infer this? It is written (Gen. 18, 14) At the next festival 1 will return t o thce, and Sarah will have a son. What festival was it when he said this? Shall I assume that it was Passover, that he referred to Pentecost? I s it possible to bear children after fifty days' gestation? I f I assume that it was Pentecost, that he referred to Tiskri, then again the question is, Who bears children after five months' gestation? Shall I assume that it was Tabernacles, and that he referrtd to Passover, the same objection may be iaade: I s it possible to bear children after six months of gestation? We have been taught in a Baraitha [in answer to the last objection] ; that particular year was a leap year [and, therefore, it makes seven months]. But at all events the objection remains, for we must deduct the days of menstruation; hence less than seven months will remain. Mar Zutra [in answer t o this] said that although a child born after nine months' gestation is never born before the ninth month is completed, nevertheless a seven months' child can be born before the seventh month is complete; as it is said ( I Sam. 1, 20) A n d it came t o pass, Li't'kufofh2 H a y a m i m (when the time was come about) ; the minimum of T'kufoth are two2 and the minimum of yamim is also two (i. e., after six months and two days' gestation, child-birth is possible). Whence do we know that Sarah, Rachel and Hannah were visited on New Year's Day? R. Elazar said: We infer by cornparlng the expression, Zechiro, Zechiro (remember) and Pekidah Pekidah (visit) that appear in both places. Concerning the expression Zechira Zechira (remember), it is written of Rachel (Gen. 30, 32) A n d God remembered (Voyizkor) Rachel; and of Hannah, i t is written ( I Sam. 1, 19) A n d God remembered her (Voyizkor) ; this institutes an analogy be2 ) Blnce it is cntioned in Plural form. 180 days. or six months.

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tween the word remember (Zechira) used in these passages and Zechiro, used in connection with New Year's Day, whlch is written (Lev. 23, 24) A remembrance (Zichrow) of blowing of cornets. Again, we make an inference from the analogy of Pekido Pekido (visit) ; it is written concerning Sarah (Gel]. 21, 1 ) And the Lord visited (Pakad) Sarah as He said. Again, i t is written concerning Hannah (I Sam. 2, 21) And truly the Lord visited (Pokad) Hannah. By the rule of analogy, all these events took place on the same [New Year's] day. Whence do we know that Joseph was released from prison on New Year's Day? It is written (Ps. 81, 4-5) Blow on the new moon the cornet at the appointed time on the day of our feast; for this is a statute for Israel. And again (Ib.) As a testimony i n Joseph did he ordain it, when he went out over the land of Egypt. (Ib. b) On New Y e a f s Day the bondage of our fathers i n Egypt ceased. Whence do we know this? We infer it by rule of analogy of the word Sebila mentioned in two places. It is written (Ex. 6, 6) I will bring you out froin under the burdens (Sibloth) of the Egyptians; and i t is written (Ps. 81, 6) I removed his shoulder from the burden (Seibel) ; i. e., from the burden of Egypt on the day spoken of in the Psalm. I n Nissan they were redeemed, as previously proven. In Tisari we shall again be redeemed. This he deduces by analogy from the word Shofor (cornet), found in the following passages. It is written (Ib.) Blow the cornet on the new moon (i. e., on New Year's Day) ; and i t is written there (Isa. 27, 13) And on that day the great cornet (B'shofor), shall be blown [just as in the former case it means New Year's Day, SO does i t also in the latter].

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(Fol. 16) MISHNAH: At four periods in each year the world is judged; on Passover, in respect to the growth of grain; on Pentecost, in respect to the fruit of trees; on the New Year's Day all human beings pass before H i m (the Lord) as sheep before a shepherd; as i t is said (Ps. 30, 9) He who halh fashioned all their hearts understandeth all their works; on Tabernacles judgment is rendered i n regard to water (rain). GENARA: Which stage of the growing grain [does the Divine judgment affect on the Passover] ? Does i t affect the standing crops which are about to be reaped? What judgment could effect them, since they are in existence despite all the preordained accidents that the stending crops had to undergo [before Passover] ? The Mishnah does not refer to standing crops ready t o be reaped, but to such that were just sown. Shall we then say that only one judgment is passed upon grain [for the period from sowing until reaping] ? Have we not been taught in a Baraitha: If an incident or injury befall grain before the Passover, i t was the result of a decree pronounced on the Passover prior to the sowing season; but if such an incident happened after the Passover, then i t was the result of a decree that had been passed on the Passover immediately [preceding the sowing season] ; if an accident of misfortune befall a man before the Day of Atonement, i t was the result of a decree passed on the Day of Atonement prior to the accident; but if such an accident happened after the Day of Atonement, then i t was the cause of a decree passed on the Day of Atonement immediately preceding the accident. Hence there are several decrees passed upon. Said Raba : "Infer from this that judgment is passed twice yearly, a t sowing and before reaping." "Therefore," said Abaye, "when a man sees that the grain which ripens slowly is thriving, he should, as soon as possible, sow such grain as ripens quickly so that by the time of the next judgment the grain will already have begun to grow [thus avoiding one judgmz~t] . " With whose opinion does our Mishnah agree? Neither with that of R. Maier, nor with that of R. Juda, nor with that of R. Jose, nor with that of R. Nathan; for we are taught in a Baraitha that R. Maier
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says : "All are called to account on the New Year's Day, and on the Day of Atonement their sentence is fixed." R. Joshua says: "All are called to account on the New Year's Day, but each sentence is passed upon at its special time: on Passover in respect to grain; at Pentecost in respect to the fruit of the trees; a t Tabernacles in respect to rain; and man is called to account on the New Year's Day, and his sentence is passed upon on the the Day of Atonement." R. Jose says: "Judgment is every day passed upon men, as it is said (Job 7, 1) Thou rememberest him every morning." R. Nathan holds that men are judged at all times, as it is said (Ib.) Thou triest him [Hence our Mishnah every moment. agrees with no authority]. And if you should say that the Mishnah indeed agrees with the opinion of R. Juda, and our Mishnah refers to the passing of judgment, even so there would still remain difficulty about [the judgment of] men [for R. Juda Bays it is on the Day of Atonement, while our Mishnah says on New Year's Day]. Said Raba: "The Tans of oui Mishnah is in accord with the academy of R. Ishmael ; for it was taught in the academy of R. Ishmael: At four periods is the world judged: on Passover, in regard to grain; on Pentecost, i n regard to the fruit of trees; on Tabernacles, in regard to rain; but man is judged on New Year's Day and the final sentence is passed upon him on the Day of Atonement. But our Mishnah speaks only about the opening of the trial. Said R. Chisda: "What is the reason of R. Jose's opinion?" Did not R. Jose give as reason the passage (Job 7, 18) Thou rememberest him every moment? We must therefore say that R. ChisBa asked as follows: 'Why does not R. Jose, in support of his opinion, quote the same passage as R. Nathan? Because trying is not judging, but merely investigating." If so, then remembering is also not judging, but merely investigating the case]. Therefore, said R. Chisda, the opinion of R. Jose is based on the following passage (I Kings 8, 59) That God may maintain the cause of His servant and the cause of His people Israel every day. Another thiug said R. Chisda: "When a king and the people appear before justice, the king should be considered first; aa it is written (Ib.) To maintain the cawe of his servant

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(David, the king) ; and after this it saya, and the cause of H k people." Why so? If you wish, you may say because it would not be good ethics to have the king sit outside of the court during the trial of the people; and if you wish you may say, it [the king] before the court gets excited should be t r ~ e d with anger. Said R. Joseph: "According to whom do we nowadays pray for the sick and for the faint [scholars]? It is according to the opinion of R. Jose [who maintains that man is judged every dayj. And if you wish you can say it agrees even with the opinion of the Rabbis, as, for exampIe, with that of R. Isaac who said that it is well that man should cry for help b e fore as well as after, the divine decree." We are taught in a Baraitha: R. Juda taught in the name of R. Akiba: 'Why does the Torah command (Lev. 23, 10) a sheaf of the first fruits to be brought on the Passover? Because Passover is the season when judgment is passed with respect to grain, and the Holy One, praised be He! said: 'Offer before Me the first sheaf of grain on Passover, so that the grain on the fields may be blessed, unto you.' And why are the two loaves offered on the Pentecost ?3 Because Pentecost is the season when judgment is passed with respect to the fruit of trees, and the Holy One, praised be He! said: 'Bring before Me two loaves on the Pentecost, so that I may bless the fruits of the tree.' Why was the ceremony of the offer of Libation4 performed on the Feast of Tabernacles? Thus said the Holy One, praised be He! 'Perform before Me the ceremony of Libation that the rains shall fall in due season.' The Holy One, praised be Hel said further: 'Recite before Me [on New Year's Day] Malchioth, in which divine homage is alluded to; Zichronoth, [verses in which divine remembrance is alluded to] ;= and Shofroth [verses treating of the Shofar] : Malchioth, that you proclaim Me king; Zichronoth, that your remembrance for good may come before Me. And how [shall this be done] ? By the R. Abahu said : sounding of the cornet."' "Why is the cornet made of a ram's horn? The Holy One, praised be He! said: Sound before Me a cornet made of a ram's horn,

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that 1 may remember, for your sake, the offering of Isaac, the son of Abraham."" R. Isaac said: "A year which is poor (Israel appears humble) in the beginning, will be rich in the end (Israel's request will be granted). What is the reason for i t ? For it is written (Deut. 117 12) prom the beginning of the year even unto the end of the year; i. e., there are two parts in a year, the beginning and the end." (Ib. b) E. Isaac said again: "A man is judged only according to his deeds a t the time of sentence; as it is said (Gen. 21, 17) God heard the troice of the lad, as he then was." Another thing R. Isaac said : "Three things cause a man's record of sins to be recalled. Three occasions cause the sins of man to be brought to mind: a threatening wall, calculating during prayer, and one who appeals to the Lord for judgmellt on his neighbor; for R. Chanin said: 'Whoever appeals to the Lord for judgment on his neighbor is first punished; as we find i n the case of Sarah, who said (Gen. 16, 5 ) I suffer wrong through thee, may the Lord judge between me and ihee. And shortly after this we read (Ib. 23, 2 ) And Abraham came to mourn and to weep for her.' n7 Another thing said R. Isaac: "Four things cause an evil decree which is passed on man to be torn (annulled). are charity, prayer, change of name and change of conduct: Charity, as i t is written (Prov. 10, 2) Chari t y delivereth from death; prayer, as it i8 written (Ps. 97, 19) They cry unto the Lord when they are i n distress, and He saveth t h e m out o f their afiictions; change of name, as it is written (Gen. 17, 15) As for Sarai, thy wife, thou shalt not call her name Sarai, but Sarah shall her name be; and the text continues saying: Then will I bless her, and give thee a son also, because of her change of condnct; as it is written (Jonah 3, 10) And God saw their works that they had turned from their evil ways; and immediately foollowing: And God bethought Himself of the evil He had said He would do unto them, and He did i t not." Some add also the change of location; as it is said (Gen. 12, 1-2) And God said to Abraham, get thee out from thy land [and afterwards1 I u~illmake of thee a great nation. But the former authority claims that the
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latter one was on account of the merits of the land of Israel. R. Kruspedai said in the name of R. Jochanan: "Three books are opened on New Year's Day: one for the grossly wicked, one for the perfectly righteous, and one for the intermediate class of people. The verdict of the perfectly righteous is promptly written and sealed for life; the verdict of the grossly wicked is promptly written and sealed for death; the verdict of the intermediate class is suspended from the New Year's Day till the Day of Atonement, if they prove themselves worthy, they are inscribed for life, if not they are inscribed for death." Said R. Abahu :"Whence do rve infer this? From the passage (Ps. 69, 29) L e t t h e m be blotted out of the book of the living, and they shall not be written down with the righteous. L e t t h e m be blotted out, refers to the books of the grossly wicked; out of the book of the living, refers t o tne perfectly righteous; and they shall not be written down with the righteous, refers to the intermediate class." We are taught in a Baraitha: The school of Shammai says: "Three classes of people appear on the day of Judgment: the perfectly righteous, the grossly wicked, and the intermediate class. The sentence of eternal life is promptly written and sealed for the perfectly righteous; the sentence of Gehenna is promptly written and sealed for the grossly wicked; as it is said (Dan. 12, 2 ) A n d many of t h e m that sleep in the dust shall awake, some t o ezjerlasting life, and some t o shame and everlasting contempt. The intermediate class descend to Gehenna (Fol. IT), but they weep and come up again, as it is said (Zech. 13, 9) A n d I will bring the &ird part through the fire, and I will refine them as silver i s refined, and will try t h e m as gold i s tried; and he shall call on M y name, and I will answer him. Concerning this last class of men Hannah said (I Sam. 2, 6) T h e Lord causeth t o die and maketh alive, H e bringeth down t o the grave and bringeth u p again." But the school of Hillel says: "And He who abounds in kindness inclines [the scale of justice1 towards the side of kindness. concerning this third class of men David said (Ps. 116, 1 ) It i s EoveZy t o m e that the Lord heareth mu voice: in fact, David applies to them the entire

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chapter, including Thou hast del,ivered mY a w l from death (Ib. 8)." Jews who sin with their bodies as well as non-Jews who sin with their bodies: descend to Gehenna, and their punishment is to be in Gehenna for a period c f twelve months; after that time their bodie; are destroyed and their souls burnt, and the winds scatter and turn their ashes under th- soles of the feet of the righteous, as we read (Mal. 3223) And ye shall tread down the wicked, for they shall be as ashes under the soles of your feet; but as for heretics," informers, Epicureans (disbelievers) who deny the Torah or resurrection, or who separate themselves from the congregation, or those (rulers) who tyrannize the land of the living, or who sin and cause others to sin, as did Jeroboam, the son of Nebat, and his associates,--they all descend to Gehenna, and are judged there from generation to generation; as it is 'aid (Is. 66, 24) And they shall go forth and look upon the carcasses of the men who have Me; for their worm ~ransyresaed die, neither their fire be quenched. Even when Gehenna will be destroyed, they will not be consumed, as it is said (Fa. 49, 15) And their forms wmt.fh away i n the nether world. But, why to that extent? Because they laid their hands on the Temple; as it is said: "From their dwelling, M C ~ ) ~ ~ the ; word z l u l refers to the Temple, as it is said ( I Kings 8, 3) 1 have indeed built o dwelling place (z'bul) for Thee. It is said above: Concerning them said Hannah, The Lord causeth to die and maketh alive." R. Isaac b. Abin said: "Their faces are black like the eides of a caldron;" while Raba remarked: 'LThose who are now the handsomest of the people of Mechuzza will yet be called the children of Gehenna." Raba expounded what is meant by the pmSage (PS. 116, 1) It is lovely to me that the Lord heareth my voice. Thus said the congregation of Israel unto the Holy One, praised be He! "Sovereign of the Universe, when am I beloved of Thee? When Thou harkenest unto my voice of prayer. (Ib. ib., i. e.9 al6) I am poor, yet B e helpeth though I am poor in meritorious deeds, yet it is fair that Thou shouldst help me."
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Who are referred to by Jews (who are sinners) with their body? Rab said: "The Karkaphtha (the head of him) who puts no T'fillin on." And who are referred to by non-Jews who transgress with the body? Said Rab: "Those guilty of the sin [of adultery]." Who are referred to by those [rulers] who tyrannize the land of the livi n g ? R. Chisda said: "This refers to a ruler who imposes extraordinary fear upon the community not for the sake of God." R. Juda said in the name of Rab : "A leader who imposes extraordinary fear upon the community not for the sake of God, will never have a learned son; as it is said (Job 37, 24) H e n do therefore fear him, he respecteth not any that are wise of heart." I t is said above that the school of Hillel said: "He who abounds i n kindness inclines [the scale of justice] towards the slde of kindness." How does He do i t ? R. Eliezer said: "He presses on [the side containing the virtues], as it is said (Micah 7, 19) He will turn again, B e will have compassion upon us, T e will suppress our iniqzrities." R. Jose b. Chanina says: "He lifts up the scale of sins, as i t is said (Ib. 18) B e lifts up iniquify and forgiveth transgression." I t was taught in the school of R. Ishmael that He pardons one sin after the other before they are put on the scales; and this is the divine custom." "Nevertheless," remarked Raba, "the sin itself is not blotted out, so that if one be found with more sins, this one is added to the rest." He who overlooks retaliation [does not insist on retaliation], all his transgressions will be pardoned; as it is said (Micah 7, 18) He pardoneth iniquity and forgiveth transgressio~a. From whom does H e remove iniquity? From him who forgiveth transgression [committed against him by his neighbor]. "R. Huna. the son of R. Joshua, fell sick, and R. Papa went to visit him. Observing that the patient was in a critical condition, he said to those present: "&fake ready his provisions (shrouds)." Finally he recovered, and R. Papa was ashamed to see him. "Why did you consider him so sick?" said the family. "He was so, indeed," replied R. Papa, "but the Holy One, praised be He! said, that since he never insisted on retaliation, he shall therefore be forgiven," as i t is said: "He pardoneth iniquity and forgiveth transgression." From whom does He remove m-

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friend's transgression." E. Acha b. Canina said: "The end of the passage is like a fat tail [that of an Arabian sheep] with a thorn [stuck] through it [that wil stick those who lay hold of it.]" T h e remnant of H i s inheritance, and not all His inheritance; i. e., only those who conduct themselves (modestly) like a remnant. (Ib. b) (Ex. 34,6), And the Lord passed by before h i m and proclaimed. R. Joclianan said: "Had this passage not been written, it would have been impossible to think of it, for it teaches us that the Holy One, praised be He! wrapped Himself, as does a deputy of the con!Zregation?O while pointing out to Moses the regular order of prayer, and said to him: 'Whenever Israel sins, let them do [pray to Me], after this manner, and I shall pardon their sins.' " (Ib.) T h e Lord, the Lord; i. e., I am the same God before a man sins as I am after he sins and does repentance; a God, merciful and gracious. R. Juda said: "This means a solemn assurance was given that the invocation of the thirteen divine attributes will never be without effect, as it is said (Ib. 10) Behold I make a covenant." Ilpha pointed out a similar contradiction: "It is written (EX. 34, 6 ) abundant in goodness; and in addition it is written, and truth. How can both harmonize? I n the beginning [His attribute] is truth, but at the end it is goodness." R. Elazar points out a further contradiction: "It is written (Ps. 6 9 12) U n t o thee, 0 Lord, belongeth mercy; and again, T h o u renderest to every m a n according to his work; i. e., in the beginning Eie rewards every man according to his works, but in the end He is merciful." R. Huns points out a contradiction : it is written ( 1 4 5 1 T h e Lord i s just in all His ways; it is also written (Ib.) and kind in all His deeds; i. e., in the beginning Be i~ only just, but in the end He is kind." R. Jochanan said: "Repentance, is a great thing, for it tears (cancels) the [evil] decree against man; as it is said (Isa. 6, 10) Obdurate will remain the heart of this people, . nor hear with their ears, nor understand with their hearts, so that they repent and be healed." R. Papa asked Abayi : "Perhaps these last words have reference only to the time before the [evil] deCree has been pronounced?" "It is written? replied the latter, '$0 that they repented

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and be healed. Which [is the state of a] thing [that] requires healing? I can only say that such on which judgment had already been pronounced." An objection was raised from the following Baraitha: He who repents during the interval [between New Year's Day and the Day of Atonement] is forgiven, but if he does not repent, even though he offered all the rams of Nebayoth (the best), he will not be forgiven. [Hence no judgment is canceled after it had been decreed.] This is not difficult to explain; the latter case refers to [the sins] of an individual, and the former refers to [those of] a community. An objection was raised from the following Baraitha: (Deut. 11, 1 2 ) T h e eyes of the Lord thy God are always upon it, from the beginning, etc. I n some instances the purpose is good, and sometimes it is harmful. How can this be explained? For instance, if Israel on the New Year [when judgment is passed] were found to be grossly wicked, it was decreed as punishment that very little rain fall for them; nevertheless, they later repented. What could be done in such case? The quantity of rain cannot be increased since the decree had already been issued by the Holy One, praised be He l therefore, He causeth the rain to come down at the proper time, whenever it is necessary for the sole benefit of the earth. As for the purpose to do harm. Suppose Israel was found to be perfectly righteous on the New Pear; then sufficient rain was decreed them; but if in the end, they sinned, what could be done in such instance? The rain cannot be diminished, since plentiful rain had been decreed previously. The Holy One, praised be He! however, causeth the rain to come not in the proper season, or on land where rain is not necessary. Now, [according to your opinion that for a community a decree might be changed], then why not annul the former decree, and have the amount of rain increased to its necessary amount? This here case is different, because it is possible to get along with a little amount of rain. Come, listen, from the following (Ps. 107, 23-28) T h e y that go down to the sea
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MISHNAH: For the proclamation of six New Moon days, messengers are sent out: for Nissun, on account of the Passover; for Ab, on account of the fast (ninth of Ab) ;for Elul, on account of New Year's; for l'ishri, in order to arrange the dates of the [remaining] festivals; for Kislev, on account of Chanukah (the Feast of Maccabees) ; for Adar, on account of the Feast of Purim (the Feast of Esther). GEMARA: Why were they not also sent out for Tamuz and Tebheth [for the fasts]? (Ib. b) Did not R. Chana b. Gizna say, i n the name of R. Simon, the pious: "What is the meaning of the passage (Zach. 8, 19) Thus saith the Lord of hosts; the fast of the fourth, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth shall become i n the house of Judah joy and gladness, etc.; i. e., they are called fasts, and also days of joy and gladness ! We must therefore say that in peaceful times they shall be for joy and gladness, but, when there is no peace, they shall be fasts.)' [Hence they were always observed] "This is the neaning," said R. Papa, "when there is peace, these days should be for joy and gladness; in the time of persecution they shall be fasts; at times when there are neither persecutions nor peace, people may or may not fast, as they see fit." If that is so, why then [should messengers have been sent out] on account of the fast of Ab (during peaceful times) ? "The fast [ninth day] of Ab is different," explained R. Papa, "since many misfortunes occurred on that day; as the master said: 'On the ninth of Ab, the first and second Temples were destroyed, Bether was captured, and the city of Jerusalem was razed to the ground.' " We are taught in a Baraitha, R. Simeon b. Jochai said: "There are four mattem that R. Akiba expounded, but which I interpret differently. The fast of the fourth, means the seventeenth of Tamuz, on which the city was broken i n ; as it is said (Jer. 52, 6, 7 ) In the fourth month, in the ninth when the famine was severe, and further i t is written, The city was broken. And why is it called the fourth? BeThe cause it is the fourth month. fast of the fifth, means the ninth of Ab, on which the Temple of our Lord was burnt. And why is i t called the fifth? Because it is the fifth month. The fast of

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day on which Oedaliah, the son of Achikam, was slain. Who killed him? Ishmael ben Nethania murdered him. This is to teach that the death of the righteous is equal to the loss of the house of our Lord. And why is it called the seventh? Because it happened in the seventh month. The fast of the tenth, means the tenth of Tebeth, the day on which the king of Babylon set himself against Jerusalem. As it is said (Ezek. 24, 1, 2 ) And the word of the Lord came o e in the ninth year, in the tenth unto n month, in She tenth day of the month, sagbng: Son of man, write thee the name of the day, even of this self-same day. This selfsame day the king of Babylon set himself against Jerusalem. And why is it called the tenth? Because it occurred in the tenth month. Actually this last event should have been placed first [since it occurred first] ; but why is it placed last? In order to mention the months in their regular order. [This is the opinion of R. Akiba.] I, however, do not think so; but that the fast of the tenth refers to the a t h of Tebeth, on which day the news came to the exiles that the city was smitten; as it is said (Ezek. 33, 21) And it came to pass on the twelfth year of our captiwity, in the tenth (month), i n the fifth day of the month, that one that had escaped out of Jemsalem came to me, saying, 'The city is smitten.' They considered the day on which they received the news equal to the day [on which the Temple] was burnt. And I prefer my opinion, for I explain the first, first, and the last, last; while be explains the last, first and the first, last. Again, while I mention them in accordance with both, the order of the occurrences, as well as the order of the months, he mentions them only in accordance with the order of the months." (Fol. 19) On the twenty-eighth of Adar, the good news came to the Jews that they need no longer abstain from studying the Law, for the king [of Syria had earlier] issued a decree, permitting them neither to study the Law, nor to circumcise their sons, and compelling them to desecrate the Sabbath. What did Juda b. Shamua and his friends do? They went and took counsel of a certain matron, whose house the celebrated people of the city frequented. She said to them: "Go and cry aloud at night." They

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did as she advised and cried aloud: "Oh, heavens! Are we not all brethren ? Are we not all the children of one Father? Are we not all the children of one mother ? W$y should we be treated differently from all other nations, and from all other peoples speaking other language, inasmuch as ye issue such cruel edicts against us?" Whereupon the decrees were annulled, and that day was then appointed a holiday. (Fol. 21b) It is written (Ps. 12, 7) The words of the Lord are pure words, as silver refined in the crucible of earth, purified seven times. Rab and Samuel both explain it. One says : Fifty gates of wisdom mere ereated in the world and all but one were given unto Moses on Mount Sinai; as it is said (lb. 8, 6) Y e t T h o u hast made h i m but a little less than angels. Koheleth (Solomon) desired to resemble Moses, as it is said 1% 10) Koheleth sought to find out acceptable words. Thereupon a Bath K O ? (heavenly voice) went forth and said unto him (Ib.) " A n d that which was written uprightly, even words of truth; referring to (Deut. 34, 10) And there arose not a prophet since then in Israel, like u n t o ikfoses." And the other one explains it to have this meaning: Among prophets, indeed, none did arise; but among kings, like Solomon, [prophets like Moses] did arise. But how will the latter explain the above passage? Koheleth sought to find out acceptable words. This means that Koheleth sought to enforce decrees without the aid of witnesses or warning. Whereupon a heavenly voice was heard, saying (Ecc. 12, 10) And that which was written uprightly, even w w d s of truth; i. e., [where it is written] (Deut. 17, 6 ) Upon the evidence of two witnesses, etc., must a case be established. CHAPTER TWO (Fol. 23) R. Jochanan said: "Every acacia tree which the nations have taken from Jerusalem, the Lord will cause to be restored to her; as it is said (Is. 41, 19) I will place in the wilderness the cedar, the acacia and the myrtle, and the oil tree, etc. Wilderness refers to Jerusalem; as it is said (Ib. 64, 9 ) Z i o n i s become a wilderness, Jerusalem, a desolate place." Another thing said R. Jochanan: 'Whoever studies the Torah but does not teach it to others is likened unto 8 myrtle in the desert, from

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(EX. 84, 9 ) Moses, Nadab, Abihu, and seventy elders went up [ t o the Mount]. Why were not the names of the elders also speclfied? To teach us that every three men which are appointed in Israel to form a Beth D i n (judiciary tribunal), are equal to the Beth D i n of Moses." R. Joshua then took his staff and money in his hand, and went to Yamnia, to Rabban Gamaliel, on the very day on which the Day of Atonement xvould have been according to his computation. Then Rabban Gamaliel arose and kissed liim on his forehead, saying: "Enter in peace, my teacher and my disciplo ! My teacherin knowledge; my disciple-since thou didst fulfil my words." Our Rabbis were taught [concerning the passage] : A n d seventy of the elders of Israel. What is the reason that the names of those elders are not mentioned? Because one should not say: "Is so-and-so like Moses and Aaron? I s so-and-so like Nadab and Abihu? I s so-and-so like Eldad and Medad?" And it is also said (Sam. 12, 6) And Sanauel said unto the people the Lord that appointed Jfoses and Aaron; in the same connection it is said (Ib. 11) And the Lord sent Jerubaal and B'dan and Jephtha and Samuel; i. e., Jerubaal is Gideon. And why is he called Jerubaal? Because he incited a quarrel against Baal. B'dan is Sampson. And why is he called B'dan? Because he came from Dan. Jephtha, in its usual sense. (Ib. b) And it is also said (Pa. 99, 6) Moses and Aaron among his priests, arcd Samuel among those who callcd upon His name. Scripture regards the three smallest [leaders] in Israel's history equal to the three greatest; to teach us that Jerubaal was in his own generation like Moses in his; B'dan was in his own generation like Aaron in his; Jephtha was in his own generation, like Samuel in his. Infer from this that even the most worthless of worthless men, if once appointed a leader, should be respected as the highest of the nobilitv. And it is also said (Deut. 17, 9) And t h u shalt come unto the priests, the Levites, and unto the judges that shall be i n those days. Can you imagine that one could go to a judge who did not live in his days? This means that a man must heed the judge of his own generation. And it is further said (Ecc. 7, 10) Say not thou: 'How was it that the former days were better than thesel'

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He took his staff, etc. Our Rabbis were taught: As soon as Rabban Gamaliel saw R. Joshua, he got up from his chair and kissed him [R. Joshua] on his forehead, saying to him : "Peace unto thee my teacher and my disciple 1 My teacher, for yon taught me the Torah in the presence of all, and my disciple because I issued a decree and you fulfilled it like a disciple." Happy is the generation in which the leaders listen to their followers! Because of this example the disciples consider it so much the more their duty [to heed the teachings of the leaders]. CHAPTER THREE (Pol. 29) MISHNAH: (Ex. 17, 11) And i t came to pass when &loses held u p his hand, Israel prevailed, etc. Do then the hands of Moses cause war to be waged or to cease? But the passage means to teach this lesson : When the Israelites looked upward and pledged their hearts to their Father in heaven, they prevailed; but when they ceased to do so, they failed. We find a similar instance also in (Num. 21, 8) Make unto thee a fiery serpent and set it on a pole, and every one that is bitten, when he looketh upon i t shall live. Could, then, the serpent kill or bring to life? But the passage means to teach this lesson: When the Israelites looked upward for aid and pledged their hearts to their Father in heaven, they were healed; but when they did not, they perished. CHAPTER FOUR (Fol. 31) We are taught in a Baraitha: R. Juda said, in the name of R. Akiba: "What [song] did [the Levites] chant on the first day of the week? (Ps. 24) T h e earth is the Lord's and the fulness thereof, because W e [the Lord, in establishing the world] took possession and gave [His creatures] possession (invested them with life), and [became] the Sovereign of the world. What did they sing on the second day? (Ib. 48) Great is the Lord and greatly to be praised, because [on that day] He divided H ~ work8 R [the heavens from the earth] and reigned over them. On the third day they sang (Ib. 82) God standeth in the congregation of the mighty, because [on that day] He, in His wisdom, cause( the earth to be revealed and the world to be prepared for

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its o c c u p ~ ~ t sOn . the fourth day they sang (Ib. 94) U Lord, to whom retribution beEongeth, because Ton that day] He created the sun and moon, and in the future He will punish those who would worship them. On the B t h day they sang (Ib. 81) Sing aloud unto God, our strength, because [on that day] He created the birds and the fishes [which bring] praise to His name. On the sixth day they gang, (Ib. 93) The Lord reigneth. H e .is clothed in majesty, because [on that day] He finished His works and became sovereign over them. On the seventh day they sang (Ib. 92) A psalm, a song, for the gabbath day; i. e., for the day that is a perfect rest." R. Nechemia said : "What reason had R. Akiba to make distinctions among these sections, [for the last refers to a future event, while all the others refer to the past] ? We must therefore say that they sang that psalm on the Sabbath day, because He rested." This is contrary to the opinion of R. K'tina, for R. K'tina said: "The world will last six thousand years, and one thousand years it will be waste; as it is said (Is. 2, 11 1 A n d exalted shall be the Lord alone on that day."' Abaye, however, said: "Two thousand years it will waste; as it is said (Hos. 6, 2) H e w41 revive us after two days." R. Juda b. Idi said, in the name of R. Jochanan: "Ten journeys did the Shechina make [prior to its disappearance]. This we infer from Biblical passages, and a corresponding number of times were the Sanhedrin exiled. This we know by tradition. The ten journeys which the Shechina made are as follows : From the Kapporeth (cover of the Holy Ark) to the Cherub; from the Cherub to the threshold of the Temple; from the threshold of the Temple to the Temple-court; from the Temple-yard to the altar; from the altar to the roof (of the Temple) ; from the roof to the fortification wall; from the fortification wall to the city of Jerusalem; from the city of Jerusalem to the Temple mound; from the Temple mound to the wilderness, and thence it finally ascended heaven and occupied its place; ae it is said (Has. 5, 15) I will go Lfrom here] and return to my place." "Ram the Kaporeth to the Cherub, m d from the Cherub to the threshold of the Temple," as it is
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written ( E x . 25, 22) And I will meet with them there, and I will speak with thee from ab0c.e the Kaporeth; and it is also written ( E z . 9, 3) And the glory of the God of Israel ascended u p from the Cherub, wherefore it was to the threshold of the House. "Prom the threshold to the Temple-court," as it is written (Ib. 10, 4) T h e n the glory of the Lord rose upward from the Cherub toward the threshold of the House, and the House was filled with the clouds, and the court was full of the brightness of the Lord's glory. "From the Temple-court to the Altar," as it is written (Amos 9, 1) I saw the Lord standing upon the aliar. "From the altar to the roof," as it is written (Pr. 25, 24) I t is better to dwell in the corner of a roof. "From the roof to the Temple-mound," as it is written (Amos 7, 7 ) And behold, the Lord was standing upon a wull. "From the Temple-mound to the city of Jerusalem," as it is written (Micha 6, 9 ) The voice of the Lord calleth unto the city. "From the city to the Temple-mound," as it is written (Ez.11, 23) And the glory of the Lord went u p from the midst of the city, and stood upon the mountain. "From the Temple-mound to the wilderness," as it is written (Pr. 21, 19) I t is better to dwell i n a desert land, etc.; and it finally ascended to heaven and occupied its place; as it is said (Hos. 5, 15) I will go (from here) and return to m y place, till they acknowledge their guilt." R. Jochanan said: "The Shechina was delayed six months in the deserts, for Israel's sake, that they might repent; but they did not. The Shechina then said: 'Zet despair come upon them, as it is said (Job 11, 20) But the eyes of the wicked shall fail, and the means of escape will vanish from them, anal their (sole) hope siltall vanish out of their soul." That the Sanhedrin were exiled a like number of times, we know by tradition. The places were as follows: from the cell of Gazith [in the Temple] to the market-place, from the market-place to Jerusalem, from Jerusalem to Yamnia, from Yamnla to Usha, from Usha [back again] to Yamnia, (Ib. b) from Pamnia [back again] to Usha, from Usha to Shapram, from Shapram to Beth Shearim, from Beth Shearim to Sepphoris, from Sepphoris to Tiberias (and Tiberias was the saddest of them all; as it is

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said (Is. 29) A n d thou shalt be low, and shalt speak out of the earth). R. Elazar says they were exiled only six times, as it is said (Is. 26, 5 ) For he bringeth down t h e m that dwell on high; the lofty city he layeth low; he layeth it low even t o the ground; h e bringeth it even to the dust. "Thence," remarked R. Jochanan, "they will in the future be redeemed, as it is said (Is. 52, 2) Shake thyself from the dust; arise, and sit down, etc." (Fol. 3 2 ) Our Rabbis were taught: 'Whence do we learn that we are to recite Kin the Eighteen Benedictions], the section of Aboth (the Patriarchs) ? It is said (Ps. 29, 5 ) Ascribe unto the Lord, 0 ye sons of the Mighty. And n~hencedo we learn that we have to recite the section of Geburoth (the power of God) ? It is said (Ib.) Ascribing unto the Lord glory and strength. And whence do we learn that we are to recite the section of the sanctification of His name? It is said (Ib.) Ascribe u n t o the Lord the g l ~ r yof His name. And whence do we learn that we should recite the M a b chwth, Zichronoth, and Shophroth? Said R. Eliezer: From the following passage (Lev. 23, 24) in which it is written: Ye shall have a Sabbathon, a memorial ( Z i c h ron) of blowing cornets, a holy convocation. The word Sabbathon, refers to the consecretion of the day; a memorial, refers to the Zichronoth; blowing of cornets, refers to the Shophroth; a holy convocation, means the hallowing of the day in order to prohibit servile work. And whence do we infer that we have to recite Yolchiyoth? We are taught in a Baraitha: Rabbi says (Ib.) I a m the Lord your God, and immediately follows (Ib. b) In the seventh month, etc. What is the reason that no Hallel is recited on the New Year's? R. Abahu said: "The ministering angels said unto the Holy One, praised be He! 'Sovereign of the Universe! Why do not Israel recite Shira before Thee on the New Year's and the Day of Atonement ?' Whereupon God replied to them : 'Is it possible, when the King sitteth on the throne of Divine judgment, and the books wherein life and death are inscribed lie open, -how can Israel chant a song?'" End of Tract Ros!~ Hashans

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(Fol. 2) Re Jochanan said: "Three keys (sources of help) are in the hands of the Holy One, praised be He! which are not intrusted to any agent. They are: [Tb key] for [help in] confinements, for rain, and for the resurrection of the dead. The key for help in confinements, as it is written (Gen. 30, 22) And God hearkened (Ib. b ) to her (Rachel) and opened her womb; that for rain, as it is written (Deut. 28, 12) T h e Lord will open unto thee H i s good treasure, the heaven, to give the rain of thy land zn its season; and that for the resurrection of the dead, as it is written (El. 37, 13) And ye shall know that I am the Lord, when 1 open your graves and when I cause you lo Come U P out your graves> O my people. I n the West (the land of Israel) it was said: "Also the key of a man's support is in the hands of God Himself: as it is h i t t e n (Ps. 145, 16) Thou openest T h y hand. etc. Why did not R. Jochanan mention this also? Because R. Jochanan may explain that rain includes the means of maintenance. (Fol. 3 ) We are taught in a Baraitha: The sages did not make it incumbent upon man to make mention of dew and wind in the prayer; but if one desires to do so, he may. What 1s tile reason? "Because," said R. Chanina, "dew and wind are never withheld." Whence do we know that dew is never withheld? It is written ( I Kings It, 1) Then said Elijah, the Tishbite, who was of the inhabitants of Gilead, unto Achab, ' A s the Lord the God of Israel liveth, before whom I have stood, there shall tzof be i n these years dew or rain, etc.; and further, it is nritten (Ib. 18, 1 ) Go show t h y s ~ l f unto Achab; and I will give rain upon the face of th3 earth. But in the latter passage dew is not mentioned because it (Ib. b) was never withheld. If so, then why did Elijah swear that it [dew] would not fall? He

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said thus unto them: "Fructifying dew shall also not fall." Then, why did he [Elijah] not cause the return of fructifying dew ? Because there is no distinction [between fructifying and non-fructifying, hence its return was not felt]. And whence do we know that the wlnd is not withheld? Said R. Joshua h. Levi: "Because it is said (Zech. 2,10) For just as the four winds of heaven have I spread you abroad. What does the Holy One, praised be He! mean to say thereby? Shall I say that this is meaning: 'I scattered you over the four corners of the globe.' If so, then why does it siyy a s the four? It should say, o v e r the four. Rhould we assume that He meant to say, tinat He will assemble you from the four corners of the globe? If so, then He ought to say f o m the four corners. We must, therefore, say that this is meaning: Just m the world cannot exist without wind, so also cannot the world exist without Israel." R. Juda said: "The wind which comes after a rain does as much good as the rain itsllf; the clouci after a rain is as good as rain; the sun which comes after the rain does twice as much good as rain." What, then, does he exclude? The glow after sunset, and the sun appearing between clouds i n the sky. Raba said: "Snow on the mountains is as good as five downpours of rain on bhe grocnd; as it is said (Job 37, 6) for to the snow he saith, 'Be thou on the earth'; likewise lo the pouring rain, and to the pouring rains of his strength." Raba said again: "Snow on the moun tains is as good as vehement rain for the trees. A rain coming down softly is good for the budding fruits (Fol. 4), and the drizzling rain is good even to seeds under a hard cloud." Raba said again: "A young scholar is like a seed lying under a hard clod which, when i t has once sprouted, grows fat." Raba also said: "If a young scholar gets angry, i t is the [zeal for the] Torah that excites him, for it is said (Jer. 23, 29) I s not thus my word like the fire saith the L o r d Y R. Ashi said: "A scholar who is not as firm as iron cannot be considered a scholar; for the end of that passage reads : d n d like a hammer that shivereth the rock. What you derive from that passage," remarked R. Abba unto R. Ashi, "we infer from the passage

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here: It is written (Dent. 8 , 9) A land whose stones are iron. Do not read it, Ab'neha (its stones), but read it, Boneha (its builders) ." "Even so," remarked Rabina, "a man should train himself to speak calmly without anger, as it is said (Ecc. 15, 10) And remove anger from thy heart." R. k3amuel b. Nachmeni, in the name of R. Jonathan, said: Three men made an unreasonable demand (making their actions dependent on chance) ; two of them were answered desirably (Providence favored their ways), but one was answered according [to his unreasonableness]. They are: Eliezer, the servant of Abraham; Saul, the son of Kish; and Jephthah, of Gilead. Concerning Eliezer it is written (Gen. 24, 13) . and the daughters of the men of this city come out to draw water, etc. Now, such a maiden might have been blind or maimed, nevertheless he was answered desirably when Rebekah came [providentially] to him. Concerning Saul, the son of Rish, it is written (I Sam. 17, 25) And it shall be, that the man who killeth him, the king enrich him with great riches, and will give h i m his daughter, etc. It might have happened that a slave, or an illegitimate son, might accomplish the feat, nevertheless he was anawered desirably; and David came [providentially] to him. Concerning Jephthah i t is written (Jud. 11, 31) Then i t shall be, that whatsoever corneth forth of the doors I will offer it u p for a of m y house burnt-offering. An unclean animal might have come forth [which would not be a proper sacrifice]. He was therefore answered undesirably, for his own daughter came [providentially] to meet him. This is meant by the words of the prophet (Jer. 8 , 22) Is there no mcre balm in Gilead? Or, is no physician therep3 And further, it is orritten (Ib. 19, 5) Which I had not corn manded nor spoken, and which had not come into my mind,. i, e , which I had not rnanded refers to the son of Mesh&,the King of Moab, as it is said (I1 Kings, 3, 27) Then he took his eldest son that should have reigned i n his stand, and offered him for a burnt-offering upon the wall. And there came great wrath upon Israel; and they departed from him, and returned to their own h n d ; nor spoken, refers to the daughter of

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8) This 1s what the prophe.. meant by It: Was there then not Pin'has, the Hlgh-priest. in bllsd. who could have released Jephtah of his vow? But Jephtah was too proud to go to Pin'har.-Reshi.

Jephthah, the Gilodite; and which had not come into m y mind. refers to Isaac, son of Abraham." R. Berachia said: "The congregation of Israel also made an unreasonable demand, but the Holy One, praised be He! answered it i n a desirable manner, as it is written (Hos 6, 3) And let us know, eagerly strive to know the Lord; His going forth is sure as the morning; and H e skal2 come unto us as the ro.in, as the latter rain that watereth the earth. The Holy One, praised be He! said: 'My daughter, thou askest a thing which is sometimes desirous and sometimes superfluous, nevertheless I shall be to thee as a thing which is needed all the time; as it is said (Ib. 14, 6) I will be as the dew unto Israel. Another time did the congregation of Israel make an unreasonable demand, saying : 'Sovereign of the universe! (Songs 8, 6 ) Set me as a seal upon thy heart, as a seal upon thy arm.' Whereupon the Lord said: 'Thou askest me to do a thing which sometimes can be observed and sometimes an not;^ but I will set thee as a seal in such a place that you will always be observed'; as it is said (Is. 49, 16) Behold, upon the palms of m y hands have I engraved thee." (Fol. 5) MISHNAH: Till what time should the petition for rain be recited [in the ninth Benediction] ? R. Juda says, 'Tnti1 after the Passover." B. Jose says, "Till the month of Nissan is over; because it ie said (Joel 2, 23) And he hnth caused to come down for you the rain, the first rain, and the latter rain the first month." GEMARA: R. hachman said to R. Isaac: "Does the first rain then descend in the month of Nissan? Behold, it descends in Mar-Cheshvan. for we have been taught in a Baraitha: 'The first rains fall in MarCheshvan and the latter rains in Niqsan!" Whereupon R. Isaac answered, thus said R. Jochanan : The above passage refers only to the time Joel, son of Pethuel, where it IS k i t t e n (Joel 1, 4 ) That which the palmareorm hath, the locust hatk eaten; and that mhich the locust hath left, the canker-worm hath eaten. I n that year the month of Adar had already been passed, and the first rain descended in the month of Nissan. When the prophet said to Israel : Go and sow your seed, and they replied: "Should one who has a kab or two of barley or wheat eat it
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and live, or should he sow it and die [e'er the new grain become ripe] 1" And he s a ~ d to them: "Kevertheless, see that ye sow as much as ye can." Thereupon a mlracle occurred, that the grain which had been hidden in the walls and in the cracks, as well as in the caves hidden by the ants, was discovered. They then went and sowed their grain on the second, third, and fourth days of Nissan. On the fifth of iVissan the second rain fell, and on the sixteenth of that month they already offered up the Omar: which had ripened. It vas thus found that the grain which should have taken six months to ripen matured in eleven days; and the Omar of grain, usually six months in growing, was then brought of such as had been only eleven days in growing; concerning this generation Scripture says (Ps. 126, 5) Those that sow i n tears s1~allreap i n joyful song. Another thing R. Nachman asked of R. Isaac: "What is the meaning of the passage (I1 Kings 8, 1) For the Lord hath called for a famine, and it is also coming on the land for seven years. What did the people eat during these seven years?" Whereupon R. Isaac replied, thus said R. Jochanan: "In the first year they ate of what they had stored away in their houses; in the second year they ate of what they had stored away in the fields and vineyards ; in the third year they ate the flesh of [ritually] clean animals; in the fourth, the flesh of [ritually] unclean animals; in the fifth year they ate the reptiles; in the sixth year the famine was so severe that people had to eat their o m children; and in the seventh it reached a stage where some had to eat the flesh of their o m arms, and then the passage was fulfilled (Is. 9, 19) They shall eat every man the flesh of his own arm." Another thing R. Nachman asked of R. Isaac: What is the meaning of the passage (Hos. 11, 9 ) The Holy One i n the midst of thee, and I wzll not come into the city. I s it possible that because the Holy One was in their midst and yet did not wish to enter? 'Thus, said R. Jochanan," replied R. Isaac: 'The Holy One, praised he He! said that He would not enter Jerusalem on high, until he could enter the Jerusalem down below; (i. e., until the latter is rebuilt).'"Is there then a Jerusalem on high?" R. Nachman asked. "Yea," was the answer, "for it ie

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written (Ps. 122, 3) Jerusalem! w h k h art built as a city wherein all associate together; [i. e., Jerusalem is built as that Jerusalem which is connected (associated) with it. Hence there is another one]. R. Nachman again asked R. Isaac: 'What is the meaning of the passage (Jer. 10, 8) B u t at once they shall be shown to be brutish and foolish: it is a doctrine of vanities, it concerneth but wood." And he replied: "Thus said R. Jochanan : 'One thing will cause men to burn in Gehenna, and that is idolatry; for here the passage says, a doctrine of vanities, i t concerneth but the wood; and further, the passage says (Ib. 15) T h e y are vanity, the work of deception; in the time of their punishment shall they vanish.'" R. Nachman asked R. Isaac again: "What is the meaning of the passage (Jer. 2, 13) For, two evils have m y people committed. Are there only two? How about the remaining twenty-two [which are subsequently enumerated, in the same chapter], were they then forgiven?" Whereupon R. Isaac answered : "Thus said R. Jochanan : 'One evil (Ib. b ) is considered as two ; namely, idolatry, as is written immediately after. Me, have they forsaken, the source of living waters, to hew out for themselves cisterns, broken cisterns; and there it is also written: For pass over to the isles of the Kittites, and see; and unto Kedar send, and consider well; and see if anything like this hath happened. Hath a nation excl~angedits gods, which are yet no gods? And still m y people hath exchanged its glory for that which I n a Baraitha we are cannot profit.'" taught: "The Kittites worship fire and the inhabitants of Kedar worship water, and though knowing that water extinguishes fire, they nevertheless did not exchange their god, while m y people exchanged their God for that which cannot profit." Another thing asked R. Nachman of R. Isaac : What is the meaning of the passage (I Sam. 8, 1) And i t came to pass, when Samuel u~as old. Did he indeed become old? Behold, he was then only fifty-two years of age; for the master said elsewhere, "Whoever dies a t the age of fifty-two, is like Samuel of Ramathi (the prophet)." "Thus it was explained by R. Jochanan," replied R. Isaac: "He (Samuel) became old before his time, ae it is written (Ib, 15, 11) I t

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repented Me that I have set up Saul to bs king. Samuel said before Him: 'Sovereign of the Universe, you have considered me equal in importance to Moses and Aaron, as it is written (Ps. 99, 6 ) Moses and Aurora among His priests, and Samuel among them that call upon Hi< nam.e. Just as Moses' and Aaron's work had not been destroyed during their own hfe, so do also 1 wish that my work should not be destroyed during my life.' Whereupon the IIoly One, praised be He! argued with Himself, saying: 'What shall I do? Shall I cause the death of Saul? Samuel would not allow me to. Shall I cause the death of Samuel? Since he is so young, people will murmur that he was not righteous. Shall neither Saul nor Samuel die? This is impossible; for the Kingdom of David already reached its appointed time, and one reign cannot touch upon the other even by a hair breadth."' The Holy One, praised be He! thereupon decided to cause Samuel to become old before his time. Thus the passage becomes clear ( I Sam. 22, G ) Now Saul was sitting i n Gibeah, under t h e tamarisk-tree in Ramah. What relation has Gibeah to Ramah? The relation intends to inform: What caused Saul to sit in Gibeah two and one-half years? The prayer of Samuel, the Ramathite. Is one man displaced for the sake of another? Yea, for R. Samuel b. Nachmaini said, in the name of R. Jochanan : "What is the meaning of the passage (Hos. 6, 5) Therefore have I hewed t h e m by the prophets, I have slain t h e m by the words of m y mouth. I t does not say by their acts but it says by the words of m y mouth; this, therefore, means that one man is displaced for the sake of another." R. Nachman and R. Isaac were dining together, and R. Nachman said to R. Isaac: "Let the master say something." Thus said R. Jochanan," replied the latter: 'While eating, one should not converse, lest the food might enter the windpipe (trachea) in front of the gullet, and cause danger.'" After they finished their meal, he said: "Thus said R. Jochanan : 'Jacob, our father, never died."' 'Was it for nothing," rejoined R. Nachman, "that the mourners mourned him, the embalmers embalmed him, and the undertaker buried him?" "I make this asser. tion from the following passage, was R Inaac's reply; for it is said (Jer. 30, 10)

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Therefore fear thou not, 0 Jacob, my servfigither be dismayed, 0 Israel; for, lo, I will save thee from afar, and thy seed from the land of thew captzv ity; and Jacob shall again return, and be quiet and at ease, and none shall mate him afraid; i. e., Jacob is identified wltn his children; just as his children are stiu living so is he also a l i ~ e . " ~ When they were about to depart, R. Nachman sald to R. Isaac: "Bless me." And he answered: "I shall tell thee a parable. To which may this [incident of your request] be likened, unto [that of] a man who once went into the desert; and when he became hungry, thirsty, and tired, he found a tree bearing lusclous fruit and affording plenty of shade, with a spring of water running underneath. He ate of the fruit, drank of the water, and rested beneath the shade. When about to leave, he turned to the tree and said: 'Tree ! Tree ! Wherewith can I bless thee? That, thy fruit may be sweet? These you have. That a spring may be near thee? &en these thou hast. That thou shouldst afford plenty of shade,-also that thou hast. 'l'l~e one thing left me which I can wish for thee is, that all trees planted from thy seed may (Fol. 6) So it is be as fruitful as thou art.' with thee. Shall I bless thee with knowledge? This thou hast. Shall I bless thee with dignity? This thou also hast. Shall I bless thee with honor? Thou hast that also. Shall I bless thee with riches? That thou hast also. Shall I bless thee with children? Even children thou lackest not. Hence all I can say to you is this : 'May it be His will that thy children be as prosperous as thou art.' " (3'01. 7) R. Abahu said: "The day of rain is of great importance, even more so than the day of resurrection; for the day of resurrection is only for the righteous, while rain falls for a11 alike, for the righteous as well as for the wicked." This is different from R. Joseph's contention; for R. Joseph said: "The act of rain is just as important as the day of resurrection; it was therefore inserted in the benediction for the resurrection of the dead [the second section of the Amida] R. Juda said: "The day of rain is as great as the day on which the Torah was given; for it is said (Deut. 32, 2) My doctrine shall drop as the rain; doctrine refers
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to the Torah; for it is said (Prov. 4, 2) For good doctrine do I give you; m y law must ye not forsake." Rab said: "The day of rain is even greater than the day on which tbe Law was civen; for it is said (Deut. 32, 2) M y doctrine shall drop as the rain. Now, which depenrl3 upon which? Surely the smaller [the doctrine] depends upon the bigger thin: [the rain] ?!" Raba pointed out the following contradiction: It is written (Deut. 22, 2) M y doctrine shall drop as the rain, [which is not always good] ; m d further it is written, N y speech shall trickle as the dew, [which is always good] ; i. e., if the scholar is worthy, consider him as the dew; but, if he is not, turn your neck to him [as we do to rain] We are taught that R. Bannah says : "He who studies the Torah for its own sake makes his knowledge a medicine of life; as it is said (Proov. 3, 18) A tree of life is she to those that lay hold on her; and it is also said (Ib. 8) I t will be healing to t h y body; and further, it is said (Ib. 8, 35) For he who findeth me, findeth life; but, whoever studies the Torah, not for its own sake [but for his own benefits], his knowledge will become to him a deadly drug; for it is said: Jfy doctrine shall drop ( Y a e roph) as the ra:a, and this word [Yaaroph] is also uced for death; as it is said (Deut. 21, 4) And they shall break there the neck (V'arph~r) cf the heifer in the valley." E. Zera mid to R. Jeremiah: "Let the master come and teach us." "My heart 1~ weak, and I cannot," replied R. Jeremiah. "Then let the master relate some things fin? the Hnsada," begged R. Zera. Whereupon R. Jeremiah said: "Thus said R. JOchanaq: Whrk is the meaning of the passag' (Deut. 20, lq) T h e m a n is a tree of th.: field. Is then man a tree of the field? We mcst, therefore, say that it means to compare man unto the tree, just as the passage : ~ y sconcerning trees: For thou mayst eat of them, but thou shalt not cut t h e m d3~1'; and further. it says (Ib. 20) Only i5e frc ; [of which thou knowest that they are 9 3 t trees for food], [Sen thou mayest destroy and cut down. J T what respect s a man to be compared unto a tree? If the sc'.olar is worthy, then thou mayest eat flearn] from him and thou shalt not cut it
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down; but if he is not worthy, then thou shouldst avoiod him and cut off thy intercourse with him." R. Chama b. Chanina said: "What is the meaning of the passage (Pr. 27, 17) Iron is sharpened by iron? It means just as iron sharpens another iron, so also when two scholars study together, one sharpens [the intellect of] the other." Rabba b. b. Chana said: "Why are the words of the Torah compared to fire? As it is written (Jer. 23, 29) I s not this m y word like the fire? saith the Lord. They are to teach that just as fire cannot burn of itself [without having hold o i an object], so the words of the Torah can also not remain with one who is alone." And this is also meant by R. Jose b. Chanina; for R. Jose b. Chanina said: '"CChat is the meaning of the passage (Jer. 50, 36) The sword is against the lying soothsayers and they should become foolish. I t means that the sword is against the learned who sit alone and study the Torah in privacy. bIoreover, they become foolish; as it is said (No'alu) and they shall become foolish; nay, more, they will commit sins; for it is written here (V'no'alu) and they shall become foolish, and i t is written there (Num. 12, 11) Wherein we have acted foolishly (No'alnu), and wherein we have sinned; and if you wish I would conclude here from (Is. 19, 1 3 ) that The princess of Tzo'an are becoming fools (No'alu) ." R. Nachman b. Isaac said: "Why are the words of the Torah compared to a tree; as it is said (Pr. 3, 1 9 ) A tree of life is she to those that lay hold on her. This is to teach you that just as a small piece of wood kindles a larger one, so a lesser scholar brightens the wits of the greater one through his questions. This is what was meant by R. Chanina when he said: 'I have learned much from my teachers, more so from my colleagues, and most of all from my disciples.' " R. Chanina b. Papa raised a contradictory objection: "It is written (Is. 21, 14) Toward him that is thirsty bring water; and further it is written (Ib. 51, 1 ) Every one of ye that thir.~teth, come ye to the water; this implies that if one is a worthy scholar, the passage applies: toward him that is thirsty bring water [the teacher should even go to him]; but if he is not

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a worthy scholar, then the passage applies: every one of ye that thirsteth, come ye to the water, [only ~f he comes to the master should he be taught.]" R. Chanina b. Chama pointed out another contradiction: cllt is written (Prov. 5, 16) Let thy springs overflow abroad; and further it is wrltten (Ib. 1 7 ) They will be thy own only; implying
that if one is a worthy scholar, [his teachings should be allowed] to spread abroad; but if not, they should remain his own only." R. Chanina b. Idi said: 'Why are the words of the Torah compared to water? ~t is written (IS. 21, 14) Toward him that is thirsty bring water. This teaches that just as water runs down from a higher place to a lower one, so the words of the Torah can only he retained by one who possesses a humble mind [thinks of his shortcomR. Oshiya said: "Why are the ings]." words of the Torah likened unto the three liquids-water, wine, and milk? It is written (Ib.) Toward him that is thirsty bring water; and it is written (Is. Iv. 1 ) Yea, come, buy without money and without price wine and milk. This is to teach you, that as those three liquids can best be kept i n common utensils, such as wooden or earthen vessels, so the Torah can only be restrained by those who possess a humble mind." And i t is this that the daughter of Caesar once said to R. Joshua b. Chanania: uO how unbecoming that ugly vessel with glorious wisdom !" Whereupon he said to her: <<My daughter, in what doas the king, your father, keep his best wine ?" "In earthen vessels," was her answer. And he rejoined: "The common people keep it in earthen vessels, and your father also in earthen vessels, --how is that! L'In what, then, shall it be kept?" she innocently asked. "You, who are wealthy,') R. ~~~h~~ remarked, "ought to keep i t in silver and golden vessels!" She then told her father. and he cornmanded that his wine should be kept .in vessels of silver and gold. Consequently it became sour. When Caesar was informed of this, he asked his daughter: "Who told you to do so?" "R. Joshua b. Chanania," she answered. Thereupon the king sent for R. Joshua b. Chanania. "Why hast thou advised her FO?" he was asked. And i ~ e rejoined: "This was only an answer to the Question of the princess." "But are there

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not men who are handsome and a t the same time very scholarly?" Caesar asked. (Ib. b) "Believe me," said the Rabbi, "had they been ugly, they would have been still greater scholars." Another explanation may be given [why the words of the Torah are likened unto water, wine and milk]. Just as these three liquids, [unlike honey or oil, which, on account of its thickness, can easily be separated if anything falls i n to it], are apt to become spoiled through diverted attention [should anything fall into it], so also does the Torah become forgotten by diverting attention from i t (i. e., by neglect of study).

R. Chama b. Chanina said: "The day of rain is of equal importance with the day on which heaven and earth were created; as it is said (Is. 46, 8) Drop down, ye heavens, from above and let the skies distill blessing; let the earth open, and let them all be fruitful of prosperity, and let righteousness spring u p likewise I the Lord have created i t ; i. e., created t h e m [the heaven and earth] is not said, but created i t [referring to the rain]." R. Oshiya said: "The day of rain is so great that even prosperity is increased because of it; as it is written (Ib.) L e t the earth open, and let t h e m all be fruitful of prosperiiy." R. Tanchun b. Chanilai said: "Rain does not descend unless the sins of Israel are forgiven; as it is said (Ps. 83, 2 ) T h o u hast been favorable, 0 Lord, unto thy land [with rain, only after]; thou hast brought back the captivity of Jacob. T h o u hast forgiven the iniquity of t h y people; thou hast covered over all their sin. Selah." Zeiri of Dehobath said to Rabina: "This ye learn from the above passage. We, however, infer it from the following: ( I Kings 8, 34) T h e n hear T h o u in heaven, and forgive the sin, etc." R. Chisda said: "Rains are not withheld except for the sin of neglecting the duty of [giving] T'rumath and tithes; as it is said (Job 24, 19) Draught and heat speedily consume the snow waters." What does that prove? I n the college of R. Ishmael it was taught that this means: On account [of your failure to discharge the duties] which I commandea you to perform during the summer, you will be robbed during the winter of snow-water. R. Simon b. Pazi said: "Rains are not withheld except for such sin as slander; as

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it is said (Pr. 25, 23) The north wind bringeth forth rain; and a back-biting tongue on angry countenances." R. Sala said, in the name of R. Hamnuna : "Rains are withheld only on account of the sin of insolence; as it is said (Jer. 3, 3 ) Therefore the showers have been withheld and there hath been no later rains; yet hadst a harlot's forehead, thou refusedst to be ashamed." R. Sala said again, in the name of R. Hamnuna: "The man who is insolent will finally stumble into idolatry; as it is said (lb.) Y e t thou hadst a harlot's forehead." And R. Nachman b. Isaac said: "An insolent man must be considered as having already stumbled into idolatry; for the passage says, thou hadst, and not thou wilt have." Rabba b. Runa said : "An insolent man may be classed with the wicked; as it is said (Pr. 21, 29) A wicked man showeth impudence i n his face." And R. Nachman b. Isaac said: "It is even permitted to hate him; as it is said (Ecc. 8, 1) And the boldness of his face Yeshuna (is changed). Do not read Yeshuna, but YCanei (may be hated)." R. Joseph said: "We infer it from here [that rain is withheld on account of neglect to study the Torah] (Job 37, 21) Y e t men see not the Eight which is bright i n the skies, But the wind passeth along, and cleanseth them; i. e., light refers to the Torah; as it is said (Prov. 6, 23) For the commandment is a lamp, and the Torah is light; Which is bright i n the skies, was explained in the college of R. Ishmael: 'Even when the sky is full of clouds and dew, the wind will clear them away."' R. Ami said: "Rains are withheld solely on account of the sin of robbery; as it is said (Job 36, 32) H e covereth H i s hands with the lightning. His hands, refers to the robbery; as ~tis sald (Jonah 3, 8) And from the violence which is i n their hands; and light, refers to rain; as it is said (Job 37, 11) He spreadeth abroad the cloud of His lightning. What is its remedy? Increasing prayer; as i t is said (Ib. 36, 32) And giaeth it o charge B'mafgiah; and Mafgia refers to prayer; as it is said (Jer. 7, 1 6 ) Thercfore pray not thou for this people, etc., neither Tifga, (shall thou make intercession to M e ) ." R. Ami said again: W h a t is the meaning of the passage (Ecc. 10, 10) If the iron be blunt, and man do not whet the edge,

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then must he put t o more strength; but wisJom is profitable to direct. This signifies that when thou seest that the sky is as dark BS heaven and yet does not send down dew or rain, know that it is because of the persistent wickedness of the generation; as it is said, and man who did not whet the edge [of righteousness]. What is the remedy for such an evil? To make strong appeals for mercy; as i t is said: T h e n must he put t o more strength. But wisdom is profitable to direct, means so much the more will they be granted mercy if at the beginning their deeds were those of wisdom." Resh Lakish said (Fol. 8) "When thou seest a scholar to whom his lesson is as tough as iron, i t is because his study is not properly systematized in his mind; as it is said, Man do not whet the edge [of system]. The remedy for him is that he should devote more time to systematic study in the house of study, as i t is said, T h e n must he put t o more strength. B u t the passage wisdom t k profitable lo direct, implies that it is so much the better if one arranges his study systematically from the very beginning," as Resh Lakish would arrange his studies forty times to correspond with the forty days that it took Moses to receive the Torah, and then he would enter into the presence of R. Jochanan. R. Ada b. Ahaba would arrange his studies twenty-four times before entering into the presence of Raba, corresponding to the twenty-four books of the Scriptures. Raba said: "When thou seest a scholar to whom his lesson is as tough as iron, i t is because his teacher does not sufficiently explain the learning to him; as it is said, A n d he (the teacher) did not whet the edge. The remedy for his is to request his friends to intercede for him, [with the teacher for more explanation]. B u t wisdom b profitable t o direct, so much the more if the disciples' behavior from the beginning is proper towards the teachers." R. Ami said again: "What is the meaning of the passage (Ib) If the serpent bite before it is charmed, then the charmer halh n o addantage. This implies that if thou seest a generation over which the heavens are rust-colored like copper, so as to let down neither dew nor rain, it is because that generation is in lack of men who deliver silent prayers for rain. What is the remedy? Let the people go and find out one who can

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offer silent prayers and who would offer it [and have the curse removed] ; as it is written (Job 36, 33) Let his friends utter a silent prayer. Then the charmer hath no advantage, implies that, if one who is able to, but will not pray, what benefit will he derive from i t ? If however he did pray but was not answered, what then shall the generation do? Let them go to the most pious man of that generation and have him increase his prayers; as it is said (Ib) And eommandeth to Mafgia for him. The word Mafgia refers to prayer; as i t is said (Jer. 7, 17) Therefore pray not thou for this people, nor lift up in their behalf entreaty or Prayer, neither (Tifga) make intercession to me. If, after the pious person had prayed and was answered, he became too proud, he will cause wrath to be brought down upon the world; as it is said (Job 36, 33) The cause of storm is the rising tempest." Resh Lakish said: "What is the meaning of the passage (Eccl. 10, 11) If the serpent bite before it is charmed then hath the man that can use his tongue ( i n charming) any preference. This implies that in the future all the wild beasts will gather around the serpent and question him: 'A lion attaeks and eats, the wolf tears and eats [because each yearns for meat] but thou, what benefit dost thou derive from killing c r e a t ~ r e s ? ' ~ And his answer will be: 'Do evil tongues, then, derive any benefit ?' " R. Ami said: "The prayer of a man is not answered unless he puts his whole soul into i t ; as it is said (Lam. 3, 41) Let U S . lift up our heart with our hands unto God in the heaven." R. Samuel b. Nachmeni then appointed an Amora (interpreter) who expounded as follows (Ps. 5'8, 36) For they prayed insincerely to Him with their mouth, and ulith their tongue they lied unto Him. For their heart was not firm with Him, and with their tongue, they lied unto Him. Nevertheless, it says (Ib. 38) Still He, bein,g merciful, forgave the iniquity. Do these two passnges not contradict each other? No dificulty is hare presented One deals with a prayer uttered by a single mantn, [when he must put his whole soul into it]; but the other deals with a congregation in prayer. [when the individual is heard even if he does not pray devotedly]."
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B Ami said again: "Rain falls only for the sake of those who have faith in God; as i t is said (Ps. 85, 12) T r u t h springeth out of the earth and righteousness hath looked down from heaven." R. Jochanan said: "He who makes himself righteous (strives for righteousness) [here] below, is judged righteously (strictly) above; as i t is said: "Truth springeth out of the earth and righteousness hath looked down from heaven." R. Chiya b. Abin, in the name of R. Buna, made the same inference from the following (Ps. 90, 11) Which is like the fear of thee. Besh Lakish made the inference from the following (Is 64, 4) Thou acceptest him that joyfully worked righteowness, those that remembered Thee in T h y ways; behold, thou wmt wroth, and we sinned upon them have we stayed of old, that we might be saved? I n the days of R. Samuel b. Nachmeni the world was visited by famine and pestilence, and the sages said: 'What shall we pray for? Shall we pray both to cease? This is impossible ! We shall therefore pray for the abatement of the pestilence, and we put with the R. Samuel b. Nachmeni said to them: "Nay, let us Pray for relief from the famine; for if the Merciful One will give bread, he will surely give it to the living; as ii 1s written (Ps. 145, 16) Thou openebt thy hand and satisfiest the desire of every living thing [consequently the pestilence will have to cease]." Whence do we know that to pray for two things a t one time is not proper? From the following passage (Ezra. 8, 23) S o we fasted and besought our God for this, -for this, implies that there must have been some other infliction, [nevertheless only one thing was prayed In the of Zera the government issued an edict [detrimental to the interests of the Jews]. Another edict was passed that no fast-days should be kept. R. Zera then said to the people: "Let us take a fast-day upon ourselves now, and when the government shall have rescinded its decree, we will then fast." And they asked him: "Whence dost thou infer that this would be just as good?n "1 know it," answered he, "from the following passage (Dan. 10, 12) And he said unto me: Fear not, Daniel for from the first day that thou didst set thy heart to obtain understanding, and to fast before thy God, were thy words heard"

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R.Isaac said: '%en in a year of drought, as were the years of Elijah, if rain fall on the Sabbath eve, it can only be considered as a sign of calamity." This significance [is attached to the occurrence also by] Rabba b. Shila, who said: "A rainy day is hard as the day of judgment [because it prevents people from pursuing their vocations]," Amemar said: "Had it not been for its necessjt~ to the world, I would Pray His mercy to abolish it." Further R. Isaac said: "Sunshine on the Sabbath is a generosity for the poor; as it is said (Malachi 3, 20) But, there shall be rise unto you that fear m y name the sun of righteousness with healing i n its wings." Again said R. Isaac : "Great is the day of rain, for then even the coin in one's pocket is blessed; for it is said (Deut. 28, 12) T o give the rain of thy land i n its season, and to bless all the work of thy hand." R. Isaac said again: "Heavenly blessing does not occur but in things which are hidden from the eyesight [the exact quantlty of which is not known] ; as it is said (Deut. 28, 8) The Lord will command upon thee the blessing i n thy storehouses [where the exact quantity is unknown]." I n the college of R. Ishmael it was taught: "Heavenly blessings will not be frequent except upon things of which no eye can look." Our Rabbis were taught: L L H e who is about to measure the grain in his barn, should say: 'May it be Thy will, 0 Lord, our God, that Thou shalt send blessing to the labor of our hands.' When he begins to measure off, he should say: 'Praised be He Who sendeth blessings upon this heap.' If, however, he prayed after measuring, his prayer is in vain, because [heavenly] blessing is not frequent on things which are measured or counted, but on things which are hidden from the eyesight; as it is said: The Lord will command upon thee the blessing i n they storehouses [where the exact quantity is unknown]." (Fol. 9) R. Jochanan said: "Rain is not withheld except for such men as promise publicly to give charity and then do not fula 1 their promise; as i t is said (Prov. 25, 14) Like clouds and wind without rain, so i s he that boasteth himself o f a false gift." R. Jochanan said again: "What is the siRnifiCanceof the passage (Deut. 14, 22) Thou shalt truly tithe. [It signifies that than shalt] give tithes in order that thou

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mayest become rich." R. Jochanan met a child of Resh Lakish. "Tell me thy verse [which thou didst study today]," said he to the child. "Asser T'Asser" (thou shalt truly tithe) was the child's reply. "But what does Asser Tasser mean? the child then asked R. Jochanan. "It means," said R. Jochanan, "give tithes in order that thou mayest become rich." The child then asked : "Whence dost thou know this?" And he replied: "Go and try it, [and see if i t is not so]." "But is i t then allowed to try God," rejoined the child? "Behold i t is written (Deut. 6, 16) Y e shall not tempt the Lord thy God." Whereupon R. Jochanan said: "Thus said R. Hosea: 'In all other things [it is not allowed to tempt God] except in tithes; for i t is said (Mal. 3, 10) Bring ye all the tithes into the storehouse, that there may be provision i n my house, and prove me but herewith, saith the Lord of Hosts, if I will not open for you the windows of heaven, arid pour out for you 0. hl~.wing.until it be more than enough.'" "Had I come to that verse, [in my studies,"] remarked the child, "I would not have needed thee, nor R. Hosea, thy Rabbi." Once more R. Jochanan met the child of Resh Lakish, while sitting and reading the passage (Pro. 19, 3) T h e folly of man perverteth his way and against the Lord will his heart rage. R. Jochanan sat and wondered, saying: "Is there then anything written in the Hagiographa, of which there is not even a hint in the Pentateuch?" I s there not a hint of this in the Pentateuch?" remarked the child to him. "Behold it is written (Gen. 42, 28) And their heart failed them and they were afraid, saying one unto another, what is this that God hath done unto us? [and was i t not their own folly in selling their brother, that brought the sons of Jacob into their sad plight ?I" R. JochananB raised his eyes in a desire to gaze [in admiration] a t the child, when the mother ~1the child immediately took i t away, rem,xrking: "Go away from him, or he may do unto thee what he did unto thy father."1 R. Jochanan said regain: "Rain may descend even for the sake of one meritorious man; as it is written (I>eut. 28, 12) The Lord will open unto 'thee' his goad treasure, the heaven, to give rain, etc., hut general ,,, o) See Baba K a m a Fol. 117 that R. Jochanan's erebrc
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the Takhnun12 prayer] and overheard him pray: "May the Merciful One save me from the disgrace which I suffer at the hands of that Shimi." At that instant he resolved to be silent and not to trouble R. Papa with questions again. We are taught in a Baraitha: R. Eliezer said: "The entire world drinks of the water of the ocean [coming from below] ; as i t is said (Gen. 2, 6) B u t there went u p a mist from the earth and watered the whole face of the ground." "How can that be?" R. Joshua said to him. "Are not the waters of the ocean salty?" Whereupon he replied: R. "They become sweet in the clouds." Joshua, however, says: "The entire world drinks of the water that comes from above, as it is said (Deut. 11, 11) From the rain of heaven doth it drink water. But how is the passage : T'at there went u p a mist from the earth, to be taken? It means that clouds rise towards heaven, where they open their mouths like bags and drink in the water; as it is said (Job 36, 27) For he taketh away drops of water, which are purified into rain i n the mist; and the mist is porous like a sieve, through which the rain descends to the earth; as it is said ( I 1 Sam. 22, 12) Heavy masses of water, thick clouds of the skies, and the space from one drop to another is only the width of a hair. From this it may be inferred that the day of rain is as great as was the day of creation of heaven and earth; as i t is said (Job 9, 10) Who doth great things which are quite unsearchable; and it is also written (Ib. 5, 10) Who giveth rain upon the surface of the earth; and it is also written (Is. 40, 28) Dost thou not know? H m t thou not heard? T h e God of everlasting is the Lord, etc., unsearchable is his understanding; and again it is written (Ps. 65, 7) Who setteth firmly the mountains, etc. (Fol. 10) Our Rabbis were taught: "The land of Israel was created first of all and the rest of the world later; as it is said (Prov. 8, 26) While as yet he had not made the land and open. fields." Our Rabbis were taught: "The land of Israel is watered first, and the rest of the world is being watered by the residue within the clouds. This may be likened unto a man who makes cheese; he uses what is edible, and leaves the refuse. "The land of Israel is watered by the Lord Himself, while the rest of the world ia

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of the earth,, and sendeth out waters over watered by the drains of Eden; as it is said (Gen. 2, 10) And a river went out of Eden to wafer the garden and from there zt was parted and became four principal streams, I n a Baraitha we have been taught: <<The sap of a field of the capacity of a Kur12 of seed is enough to water a field of the capacity of a l'arkab12 (one-sixtieth) . " Our Rabbis were taught: Egypt measures four hundred square Par~ah,'~and that is one-sixtieth of the size of Mesopotamia; Mesopotamia is a sixtieth part of the whole world; the earth is one-sixtieth of the garden of Eden; the garden is one-sixtieth of Eden and Eden is i n turn only onesixtieth of Gehenna. Thus it follows that the whole Jvorl,j is but like the lid of a pot in comparison with Gehenna, and Gehenna itself is immeasurable. Others, however, maintain that Eden is immeasurable. (1'. b.1 (Gen. 42, 1) And Jacob said to his sons, W h y do ye look at one another. Thus said Jacob to his children: "DO not make i t appear unto Esau or Ishmael that you are sated, lest they envy you." Ib. 45, 24) See that ye fall not out by the way. R. Elazar said: "Thus said Joseph unto h~s brothers, 'Do not engage yourselves in Halachik discussions [while on the road], I s this so? because you may fall out."' Did not R. Ilai, the son of R. Berachia, say that when two scholars travel together on the road and no word of Torah is discussed between them, they deserve to be burnt; as it is said ( I 1 Kings 2, 11) And it came t o pass, as they went on, speaking as they were going, that, behold, there came a chariot of fire, and parted them both asunder. This is so only because they did speak, but if they had not spoken they would have been burned. [Hence on the road one should ~tudy the Torah!] This is not difficult to explain; the latter case refers to the narration of traditions and the former refers to deliberation. I n a Baraitha i t was explained t h ~ tJoseph's instructions had the following meaning: You should not march hastily, and bring the sun into town (enter

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before sunset ) ;i. e., you should not march 1'399 11~nn MHP wnnn tnN n5au nix hastily, for the master said: "Hasty steps take away one-five-hundredth part of a '5 xUr, n ~ n b a ) v y 5 nnn 1Dmn1 .D'IN 5w man's seeing; "and bring the sun into town" refers to R. Juda's saying; for R. TPH?37 1nH n'Iln9 31'13 ( H " v ~ W"Y D X J ~ Juda said: "A man should always leave 31b 933 D ? H H Y 05ly5 37 1PH iiflil' 31 and enter a town while it is still light; as i t is said (Gen. 44, 3) A s soon as the n o r n 13128 (la n ~ e u i 3 ) inK3w 933 DDV ing was light, the m e n were sent away." : 1n5lw arwinni T H (Fol. 11) Our Rabbis were taught: "When the community of Israel is in trouble u*i9ai7 ~ x p 3 n w '/mw~w jna 1331 un and one withdraws himself from them [refusing to share their sorroT], two minister19:'nm mvn 9 x 5 ~ 93w P9H3 nnt) 'In8 ing angels who accompany each man lay D'7nlHI 1 W H 7 5y Pn9'19 14 pnun1 a ' I ~ 515 their hands upon his head and say: 'The Baraitha we are taught: "When the com.7:3x nDI733 3Kl' 58 7135iI W1yDW fir munity when in distress shall not live to see the relief of the community.' " I n another 58 1YY3 ' n V V3Y;lW tDl3 779K K 9 3 n Baraitha we are taught that when the com~ 1 5 nnwK1 ~ 1 5x81 9n935 7 5 D'IH ~ 'ItlN9 munity is in distress one must not say: 'I will go to my house, eat, drink and make Tn1H mn3n 195y 1 3 n w ~ ynwi rvp3 7959 myself comfortable'; for concerning him the passage reads (Is. 22,13) And behold (there 133 Ann lrnnwl tlww mar a ncpwr) are) joy and gladness, in slaying oxen, and killing sheep, eating flesh, and drinking ma1 5 1 3 ~ 19' nlnw1 7w3 5 1 3 ~ IHY binwl wine; ' l e t u s eat and drink; for t ~ - ? ~ ~ o r r o w '31N3 il5.w ~ 1 n 39n3 3 nn nlnJ 7nn 9 3 we must die'; and immediately follows: Truly this iniquity shall not be purged from trnran ?y a35 nrn 1iyn 7~139 DH n m r In you till you die. But a man must suffer (deny himself enjoyment), when the comnam 139~2pv 7 1 1 ~ 8by P'IK 7 ~ x 9 N ~ H munity suffers; for thus we find that Moses afflicted himself when the community suf(1' n1a.z) 'HW ~ n x ~y n IDYY Y ~ Y W 11~1 fered; as it is said (Ex. 17, 12) B u t when the hands of Moses became heavy, they took Imnn rnwv 1 3 ~ l n p i P ~ V X nwn 9'191 a stone, and put it under him, and he sat thereon. Did not Noses possess a pillow 'TnK 13 nwn? 15 3'3 N? 331 ;195y 2Wrl or bolster upon which he could have sat nwn TDK 73 N ~ K n959 3w95 nnK n ~ IK 3 down? Yea; but Moses said thus : 'Since Israel lives in trouble I must therefore share ;i'ilH ' 3 H qH 7YY3 1 9 '1 1 ' W 5 ~ 1 ~ 5'818 ' l their woes.' And he who afflicts himself in sympathy with the community, will live nxr l o r n oy i n r y 1yrnn 531 1 9 ~ nnny 3 to see the relief of the community. One might perhaps say: 'Who will testify that 1'yD 'n P'IH 7DN' HDVl 113Y nDil33 ?IN111 I did not share the suffering of the community?' He should know that the stones D'IK 5w in93 n n p l o w 5w l n u ' 3 3 ~ 9 3 and beams of his very house will bear testimony to this fact; as it is said (Hab. 2, 11) 79i)D 138 9 2 ( 3 ?1?sn) 7DWW 13 I"lrf)D For the stone will cry out of the wall, and 97nH ~ 5 '37 9 73'7 ~ .n33y' yyn Dvn pyrn the beam out of the woodwork will answer it." I n the college of R. Shila it was said f w p n on D V H ~15 p15nn m w n D H ~ D' 3 that the two angels who accompany a man will testify against him; as it is said (Ps. nrr* 1 9 3 ~ 5 9 3 ~ ( x r n l S n n ) '1DK3W 195y 91, 11) For his angels v i l l be given charge concerning thee. R. Chidka says: "The w n D'IH 5 v mnvl 'ID* ~ p 931 ~ n .tS soul of man will testify against him; as it

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said (Micah '2 4) Keep the doors of thy mouth from her that lieth i n thy bosom." Still others say that the members of a man's body will testify against him; as it is said (18. 43, 10) Y e are m y witnesses, saith the Lord. Samuel said: "A man who fasteth is called a sinner"; for it is said (Num. 6, 11) And he shall make atonement for him, for that he sinned with his soul. Wherein did he sin with his soul? We must say that it refers to the sin of having abstained from wine. He holds the same opinion as we are taught in a Baraitha of the Tana, R. Elazar Hakapar the Great, who says: "Is this not an a fortiori reasoning? I f one abstains from drinking wine he is called a sinner; how much more should one be called a sinner if he abstains from everything (i. e., fasts)." R. Elazar, however, says: "On the contrary, he is called holy; as it is said (Ib. 5) H e shall be holy, he shall let the locks of the hair of his head grow long. Is this not proved a fortiori? If one who simply obstaius from wine is termed holy, how much more so should one who abstains from everything (i. e., fasts) be termed holy?" But how will Samuel explain the passage that calls such a man holy? This refers only to one who lets his hair grow. But R. the passage that calls such a man a sinner? This applies only to one who defiles himself. Did R. Elazar indeed say that fasting is a sin? Behold, R. Elazar said: "A man shall always think of himself (Ib. b.) as if sanctity rests within his entrails; for it is said (Hos. 11, 9 ) The Holy One is within thee."14 This is not difficult to explain. The latter refers to a case where one can endure the pains of abstinence, but the former refers to a case where he could not endure suffering. Resh Lakish said : "Such a man [who does not fast] is to be termed Chasid (pious) ; as it is said (Pr. 11, 1 5 ' ) He who takes care of his soul is a pious man." R. Jeremiah b. Abba said in the name of Resh Lakish: "It is not lawful for a scholar to fast, because through [wickedness of) fasting he diminishes Heavenly work." R. Shesheth said: "If a young scholar sitteth and fasteth, a dog may even eat his meal." [for he remaim without health to study the Torah]. .I ~ )=metext for .sdthin thee,, fs ~ ' k l p b a c h a ,which

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(Deut' 32, 4, The God *f truths and without iniquity. God of truth, i. e., just as the wicked will be punished in the world hereafter even for the slightest offense which they may commit here on earth, so also are the righteous to be held to account in this world even for the slightest transgression committed; And without iniquity; i. e., just as the righteous will be rewarded in the future world even for the least meritorious act, so also are the wicked rewarded in this world even for the least meritorious act. (Ib.) Just and right is He. They [Our Rabbis] say that when a man dies and comes illto the world beyond, all his deeds are laid open before him in detail, and he is told: "So and so hast thou done in that olace and on that day." Whereupon he ansGers: "Yea," and he is told to sign his name, which he signs, as it is said (Job 37, 7) He sedeth it on the hand of every man. And not this alone. but he also acknowledges the justice of the verdict and says: "You have judged me righteously," to justify the passage (Ps. 51, 6 ) I n order that thou mayest be righteous when thou speakest, be justified when thou judgest. (Fol. 14b) R. Elazar said: "A prominent man must not clothe himself in sackcloth [when in distress], unless he knows for certainty that his prayers will be answered, as was the case with King Jehoram, the son of Achab, concerning whom it is said (I1 Icings 6, 30) And it came to pass when the Ling heard the words of the woman, that he rent his clothes-now he was passing by the wall and the people looked, and behold, he had sackcloth within upon his flesh." R. Elazar said further: "Not everyone has the right to fall upon his face nor has everyone the right to rend his clothes, [as a sign of grief] ; only for such as Moses and Aaron does it behoove to fall upon their faces; but for men like Joshua and Caleb it is fitting that they rend their garments." Moses and Aaron fell upon them faces, as it is said (Num. 14, 5) And Noses and Aaron fell, etc.; Joshua and Caleb rent their garments, 3. Nachmeni, however, objected and said: and Kaleb the son of Jephune of those that had s p i ~ dout the land, rent their garments. R. Zera, and according to others R. Samuel b Nachmeni, however objected and said: "If it were said, Joshua and Caleb rent their garments, the statement of R. Elazar would

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them; otherwiee a scholar, even if he was younger, should address them; and if there was no scholar among them, then a prominent man should address them saying: 'Brethren ! Because neither sackcloth nor fasting causes [forgiveness], but repentence aand meritorious deeds; for thus we find in thecaseof theNinevites. It is not written that God regarded their having wrapped lhemsclvves in sackcloth and considered their fnstdays, but that God saw their works, that they had turned from their evil way."' (Ib.) And m a n and beast were covered with sackcloth. What did the Ninevites do? T h y separated the suckling animals from their mothers and said: "Sovereign of the Universe! If Thou wilt have mercy upon us then we will have mercy upon these; but if Thou wilt not have mercy upon us, wc will not have mercy upon these." (Ib.) And they called ul~toGod with might. What does w i t h might signify? R. Samuel maintains that they said : "Sovereign of the Universe ! If one is submissive, and the other is not; if one is capable of enduring, and one is not; a righteous, and a wicked; which should yield? (Ib.) And every one turned from his evil way, and from the violence which was in their hands. What does from the violence which was in their hands signify? Samuel said: "If a man had wrongfully appropriated a beam which he had used in building a house, he tore down the house and restored the beam to its lawful owner." (Fol. 18) We are taught in a Baraitha: On the twenty-eighth of Adar, the good news came to the Jews that they were no longer prohibited from studying the Law, for the king [of Syria had earlier] issued a decree, forbidding them to study the Law, and to circumcize their sons, yet compelling them to desecrate the Sabbath. What did Joshua b. Shamua and his friends do? They straightway took counsel with a certain matron, whose house the celebrated people of the city frequented. She said to them: "Go and cry aloud at night." They did as she advised and cried aloud: "Oh, heavens ! Are we not all brethren? Are we not all the children of one Father? Are we not all the children of one mother [earth] ? Why should we be treated differently from any other nation, and from all other peoples who speak other languages, for ye issue such muel edicts against us?" Whereupon the
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Once it happened that the Israelites came to Jerusalem for the festivals, and there was not sufficient water for them to drink. So Nakdimon hen Gurion went to a genera1 and said to him: "Lend me twelve wells of water for the pilgrims, and I promise you to return either the twelve wells of water or in lieu thereof twelve talents of silver, at a certain fixed time." As soon as the last day of the stated time arrived, the general sent word early in the mornlng to Nakdimon ben Gurion: "Send me either the [wells of] water or the money." Nakdimon replied: "I have still the whole day's time." At noon the same demand was made, and the same answer given. Late in the afternoon the general sent to Nakdimon demanding either the wells of water or the silver, and received the same reply: ''There is time; the day is not yet over." The g=neral laughed at the idea, and remarked: "The whole year had elapsed without rain (Fo]. 20), and now it will rain!" Full of

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confidence he went to his bath rejoicing [over the prospect of soon possessing the money due him]. At the same time that he entered his bathroom, Nakdimon, sorrowful, went into the Temple, wrapped himself in his cloak, and commenced to pray, saying: "Sovereign of the Universe l It is known and revealed to Thee, that neither for the sake of my own glory nor for my father's house have I done this, but for the glory of Thy name, that the pilgrims in Jerusalem should have water." Immediately upon this the sky became clouded, rain began to fall, and the twelve wells were filled to overflowing. When the general stepped out of his bathhouse, Nakdimon went out of the Temple, and they both met. Nakdimon said to him: "Refund me the amount for the water in excess of that which I borrowed from thee." The general replied: "I know well that your God caused the world to storm only for your sake, yet I can still demand the amount due me, for the sun has already set and the rain descended after the appointed time had expired." Nakdimon then re-entered the Temple, again wrapped himself in his cloak, and commenced to pray, saying: "Sovereign of the Universe ! Announce to the world that Thou hast favorites here on earth! And just as Thou hast wrought a miracle for me in the first instance, so do it only this time." Whereupon the clouds immediately scattered, and the sun again commenced to shine. The general, meeting Nakdimon afterwards, remarked: "Had the sun not reappeared, I should have had a valid claim for the amount of money due me." We have learned in a Baraitha: His original name was not Nakdimon, but Boni, and he was called Nakdimon because for his sake did the sun break through again (after having set) Our Rabbis were taught: "For the sake of each of the following three men the sun broke through (reappeared) : Moses, Joshua and Nakdimon ben Gurion." Regarding Nakdimon ben Gurion we have the above. I n the case of Joshua it is written (Jos. 10, 13) And the sun stood still in the midst of the heavens. But whence do we adduce that the sun reappeared for the sake 'of Moses? R. Elazar said: "This may be inferred through the rule of analogy, comparing the words Acheil. It is written XDeut. 2, 25) This day will I commence

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(Acheill to put the dread of thee, and (Jos. 3, 7 ) This day will I commence (Acheil) to make thee great. R. Samuel b. Nachmeni. in the name of R. Jonathan. said. "We 'infer it through the word T'eith. 1t is written (Deut. 2, 25) Will I begin to put ( ~ e i t h ) ' t h e drekd ~ f ' ~ o u and , it i i written (Jos. 10, 12) In the day when the Lord delivered up (Teith) the Emorites." R. Jochanan said: "It may be adduced from the passage itself (Deut. 2, 25) JVhoever will hew of thee shall tremble and shall quake because of thee. When did they tremble and auake? At the time when the sun remained'still for the sake of Moses." Our Rabbis taught: A man must at all times be yielding like a reed, and not unbending like a cedar-tree. It once happened that R. Elazar b. R. Simon went from the tower of G'dor, where his teacher lived, and as he was leisurely riding on an ass over the banks of the river, he greatly rejoiced and felt very proud because of the great knowledge he had learned [from his masterl. (Ib. b) On the way he met a man wLo was horribly ugly. "Peace unto thee, my teacher," said the latter to R. Elazar, to which R. Elazar did not respond, but merely rejoined : "Good-for-nothing, are all the people of thy town as homely as thou a r t ? How terribly ugly thou art! Are all thy townsmen as ugly as thou art?" "That I know not," replied the man; "but it would be well that thou shouldst go to the Architect who formed me and say to Him: 'How ugly is this vessel Thou hast made!"' Realizing that he had sinned against the man, R Elazar dismounted and prostrating himself before him, saying: "I have sinned against thee, forgive me, I pray thee !" But the man refused, saying: "Nay, I shall not forgive thee until thou shalt go to the architect who formed me and say to Him: 'How ugly is this vessel Thou hast made!"' R. Elazar, however, would not leave the man, and followed him on foot until they reached the city where R. Elazar dwelt. The inhabitants of the city [being informed of R. Elazar's arrival] went out to greet him, saying to him: "Peace be unto thee, our Rabbi, our Rabbi ! Our teacher, our teacher I" The ugly man who preceded R. Elizar asked them whom they were addressing with "Rabbi" and "Tesxher"? "The man who is following thee,'' they an~wered. He then

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sat down beneath an unsafe wall and ate their meal. Soon two angels appeared, and R. Jochanan heard one of them say to the other: "Let us throw the wall down upon them and kill them, for they are about to neglect eternal life (study), and busy them" But selves with temporary life (business) . the other angel replied: "Let them aione; for there is one of them whom the time will succor and who will shortly become great." R. Jochanan heard this, but Ilpha did not, and the former asked: "Did the master hear anything?" "Nay, I heard nothing," replied Ilpha. So R. Jochanan thought: "Because I heard it and Ilpha did not, in all probability I am the one to whom the time will succor." And he said to Ilpha: "I have considered it and will return to continue the study of the Torah, thus fulfilling another passage (Ib. 11) For the needy will not cease out of the land." Thus R. Jochanan returned to his studies and Ilpha engaged himself in business. By the time Ilpha returned [from a business trip1 R. Jochanan had become the chief of the college. The scholars afterwards said to Ilpha: "If thou hadst stayed here with us, [and had continued the study of the Torah], we would have made thee the chief of the college." [To prove that he is still the great scholar] he went, hung himself upon the mast of a ship, and said: "Let any one ask me a law from any of the Baraithas of IZ. Chiya and R. Oshiya, and if I do not show the Mishnaic origin of that law, I shall fall down from the mast of the ship into the water." An old scholar thereupon came and asked him, etc. It was said of Nachum, the man of GamZu, who was blind on both eyes, crippled on both hands, both of whose legs were crushed and whose whole body was covered with sores, and who was lying in a bed in a tottering house the legs of which stood in buckets of water so as to prerent worms from reaching his body, that when his disciples wanted to remove his bed first and then his furniture, he said to them: "My children! First take out everything contained in this house and then remove my bed; for ye can rest assured as long as I am in this house it will not fall." They did so, and after removing his bed the house caved in. His disciples then said to him: "Rabbi, since thou art such a perfectly right-

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eon3 man, why, then, ast thou $0 terribly afflicted?" "My children 1'' replied he, "I myself am the cause of it. I was at one time on my way to the house of my father-inlaw, and had with me three asses, one laden with food, another with drink, and the third with delicacies. In the course of my journey a poor man approached me and said : 'Rabbi, give me some food,' and I answered: 'Wait until I can unload my asses.' But before I bad done so, the poor man expired. So I fell on his face and said: 'My eyes, which had no consideration for thy eyes, may they become blind! My hands, which had no mercy upon thy hands, may they become crippled ! My feet, which had no pity upon thy feet, may they be crushed !' And I could not find any satisfaction until I had said: 'May my whole body become covered with sores."' Said his disciples to him: 'Woe is unto us that we must see thee in such a condition." And he replied: 'Woe would have been unto me had ye not seen me in such a condition?' Why was he called Nachum, the man of Gam-Zu? Because whenever anything happened to him hc would say: Gam Z u LeTobah (this also is for good). It once happened that the lsraelites desired to send a present to an imperial house. The question i u to who should go was discussed, and Nachum Ish Gam-zu was finally selected, for .he was accustomed to miracles. They sent through him a casket full of precious stones and pearls. When he arrived at hie quarters for the night, thieves became aware of his treasure, and they removed the valuables contained in the casket and refilled the casket with dry earth. When Nachum discovered the incident in the morning, he said : "This is also for good." Upon his arriving at the imperial palace, the casket was opened, and it being found full of earth, the emperor [becoming very wroth] determined to destroy all the Jews, for he said, "The Jews had merely mocked him." Elijah appeared, disguised as one of the councillors, and said : "Perhaps this earth is of the same earth which Abraham their father had within his domain, and which possessed the merit that when thrown [upon the enemy] i t turned into swords, and straw was turned into arrows, as it is written (Is. 41, 2) His sword maketh them as the dust. Bis bow as the driven stubble." There was one land which

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R. Nachman b. R. Chisda said to R. man b. Isaac: "Let the master come and settle among us [so that we may study together]." We are taught in a Mishnah, answered the latter, "Not the place in which he lives distinguishes the man, but the man marks the place. And thus we find that with respect to Mount Sinai, as long as the Shechina rested there, the Torah admonishes (Ex. 34, 3) Beilher let flocks or herds feed near the mount, but as soon the Shechina had withdrawn from the mount, it is said (Ex. 19, 13)' They may come up to the mount. A similar instance can be found with respect to the Tabernacle, which was erected in the wilderness, that so long as the Tabernacle was pitched the Torah warned (Num. 5 , 2 ) They send out of the camp every leper, etc. When the curtains [of the Tabernacle] were folded up immediately the lepers and Zab were allowed to enter the place." "If this be so," said R. Nachman b. R. Chisda "then I will go to the place where the master dwellest." Whereupon R. Nachman b. Isaac answered: "It is better that a Maneh son of a P'rm (half a Maraeh), i. e., a distinguished son of a less distinguished father-should come to be a Maneh son of a Maneh, i. e., a distinguished son of a distinguished father, rather than the contrary."

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I t happened that pestilence raged in Sura, but in the neighborhood where Rab resided the pestilence was not prevalent. The townsmen concluded that this was because of the especial merits of Rab; but in a dream they were told that this would be but a small object wherewith to demonstrate Rab's merits, and that this was so in consideration of the merits of a man who lends his hoe and other digging tools used for burials, without compensation. I n Darograth [the residing place of R. Huna] there was a great conflagration, but in the neighborhood where R. Huna lived the fire did not reach, and i t was thought that it was on account of the merits of R. Huna that the city was spared; but they were also told in a dream that this would be but a small recognition of R. Huna's merits, and that it was merely in consideration of a certain woman who would heat her oven and then place it at the disposal of such as desired to bake their bread, without remuneration. Abba the surgeon was accustomed to receive greetings every day through a Bath lCol from the heavenly s e s s i ~ n While ;~ Abayi received such a greeting only each Sabbath eve; and Raba would receive such a greeting only on the eve of the Day of Atonement. Abyi felt discouraged because of [the greater distinction conferred upon] Abba the surgeon and he was told: "The things that Abba does, thou canst not do." What did Abba the surgeon do that made him so renowned? First of all, when applying a remedy, he had a separate compartment for men and a separate compartment for women. Then he had a apecial garment for women with which he would clothe them, and which was split so that he could insert the instruments at any place without looking at the women. Then he had a certain place outside where his fee for bleeding was deposited, and the one that could afford deposited there while passing by, and those that had no means ~ ~ o u l merely d come in and sit down without the least cause for shame. If a young scholar happenea to come to him, he would not accept money, and in addition he would give him money, saying: "Go and strengthen thyself." One day Abayi sent two of his disciples to Abba, to watch his actions. Abba entertained them with meat and drink, and even laid down
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for them mattresses to pass the night (pol. 2 2 ) . On the morrow, the disciplzs folded UP the mattresses and carried them into the market to sell them. There they encountered Abba, and said to him: ''Let the master estimate the worth of these." "They are worth so much and so much," said he to them. "Perhaps they are worth more," they replied. And he answered: "I can P U ~ chase them for that amount." They then said him: "These are thine; we took them from thee. And now we pray thee, [tell us] what didst thou suspect us of ?" He replied: "I thought that perhaps some prisoners had to be ransonled, and ye did not ~ i s to h tell me what amount that would require last night. So ye took the couches." They then said to him: "Now let the master take them back." But he answered : "Nay; I have already made up my mind to devote them to charitable Purposes, rand hence I cannot take them back].)' Raba again felt discouraged over the greater distinction conferred upon Abayi. I n a dream I,e was told: "It ought to be sufficient for thee that the entire town is shielded by thy merits." Elijah would frequently appear to R. Beroka of while he (R. Beroka) was standing in the market of Be Lepht. One day he asked Elijah whether there was any one in the market who would have a share in the world to come, and Elijah anwered: "Nay." In the meantime there came a man wearing black shoes, and on whose garments no show-fringes (Tzitzith) were thrown (attached). "That man will have a share in the world to come," said Elijah to R. Beroka. R. Beroka called the man, who refused t o come near him; he ran up to him and asked him his occupation, and the man answered: "I have no time to-day. Come to-morrow." On the morrow, when he came, R. Beroka again approached and asked him "What is your occupation?" The man replied: "I am a warden of a prison; I keep the men and women prisoners in separate comparb ments, and my own bed stands between the two compartments. There I sleep alone, and take care that no evil acts are committed. If there is a daughter of Israel upon whom evil eves have been cast [by the higher officials], 1 do my utmost to save her even at a personal sacrifice." R. Beroka then asked the man: "Why do you wear black

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shoes ?" '?Because I mourn over Jerusalem," reolied he. "And why are thy garments without show-threads?" asked R. Beroka again. "In order that I should not be recognized as a Jew; for thus, if I hear of any plots that are formed against the welfare of my co-religionists, I immediately inform the Rabbis of it, so that they may pray to God to avert the impending calamity," was his reply. "And yesterday, when I approached and asked what thy occupation me to On the morrow?" "Because," answered the man, "I had heard a discussion pertaining to action to be taken against the Jews, and I hastened to inform the Rabbis about it, so that they might pray to God for mercy to s~lnulthe decree." At the same time two others were passing by, and Elijah said to R. Beroka: "These two shall also have a share in the world to come." R. Beroka approached them, and asked: "What are your occupations?" "Our occupations," they replied, "are to cheer and comfort all those who are downcast, and when we see two men quarreling, we make efforts to establish peace between them." "An alarm should be sounded on the sword, i. e., when armies are passing the country. " Our Rabbis were taught: Not only does the foregoing apply unto unfriendly armies, but also to peaceful ones [who have no intention of attacking the place, but merely desire to pass through to make war upon others] ; for there could not have been a more friendly army than the one which was sent by Pharae N'cho, king of Egypt, to Josiah, king of Judah, and still Josiah lost his life on their account, as it is said (I1 Chr. 35, 21) But he (Necho, king of Eg?ypt) sent ambassadors to him (Josiah) saying: 'What haoe I to do with thee, thou king of Judah? I come not against thee this day, but against the house wherewith I have war, and God hath commanded me to make haste: forbear thee from meddling with God who is with me, that He may not destroy thee! What God could N'cho have had with him? R. Juda said, in the name of Rab: "It was an idol, and for the reason that N'cho had confidence in the idol, Josiah thought that he could surely vanquish him in battle"; And it is written further (Ib. 23) And the archers shot at king Josiah; and the king said to his servants : 'Carry me away; for

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Simon b. Shetach then sent him word, saying: "If thou wert not Choni, I should have decreed the ban over thee; for were these years as those when Elijah said that no rain should fall, and when he had the key to rain, wouldst thou not have desecrated the Holy Name? But what shall I do with thee, since thou art petulant towards God, and yet He forgiveth and indulgeth thee like a spoiled child who is petulant towards his father and says: 'Father, bathe me in hot n'ater, bathe me in cold water, give me nuts, almonds, apricots, and pomegranates,' and he gives them to him. To thee may be applied the passage (Prov. 23, 25) Let ( t h e n ) thy father and thy mother rejoice, and let her that hath born thee be glad." Our Rabbis were taught: "Thus the Sanhedrin sitting in the chamber of marble sent to Choni Hama'gel after the occurrence. (Job 22, 2 8 ) And i f thou decree a thing, it will be fulfilled unto thee. Thou hast decreed below, and the Holy One, praised be He, ratified it above, and upon thy ways the light will shme, i. e., the generation which was in darkness thou hast enlightened with thy prayer." (Ib. ib. 29) For when men are brought low, thou wilt say elevate; i. e., a generation that were low, thou hast elevated through thy power. And those of lowly eyes thou didst help, i. e., a generation that was low on account of its sins hast thou helped with thy prayers. He will even deliver him who is not guilfless; i. e., a generation that was not guiltless hast thou delivered through thy prayer. And thou wilt be delivered by the purity of thy hands; i. e., through what were they delivered? Through the purity of thy hands. R. Jochanan said: All the life-time of this righteous man (Choni) he bethought himself concerning the interpretation of the passage (Ps. 126, 1) When the Lord bringeth back again the captivity of Zion, then shall we be lilce dreamers. He said: "HOW can a man sleep or be like a dreamer for seventy years?" Once he was travelling on the road, and he noticed a man planting a carob-tree. He asked him how many Years it would take before the tree would bear fruit. "Seventy years," the man answered. 'What I" said Choni, "Art thou, then, sure that thou wilt live seventy years?" And the man replied: "I found carob-trees in existence when I came into the world, con-

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sequently my ancestors must have planted them. Why should I not also plant them for my children?" Meantime Choni became hungry and sat down to eat [near the newly planted tree]. After the meal he fell asleep, and a grotto formed around him so that he disappeared, and thus he slept for seventy years. When he awoke, he observed a man gathering the fruit from the carob-tree. "Dost thou know who planted this tree?" he asked the man. "My grandfather," was the man's reply. Choni then said to himself, "Surely, I must have slept seventy years." He noticed that there had been born several generations of mules unto his ass. He then went to his home and inquired where the son of Choni Hama'gel was. He was told that his son was no longer living, but that his grandson was alive. He But then said: "I am Choni Hama'gel." they would not believe him. He went to the house of study and heard the Rabbis say: "This Halacha is as clear as in the days of Choni Hama7gel, who, when entering the house of study, would render a clear decision upon any questions put to him by the Rabbis." He said to them: "I am that Choni." But they would not believe him, nor would they accord him due respect. This discouraged him, whereupon he prayed to God that he might die, and so he died. Raba said : "This illustrates the current statement: 'Either give me the honor due me, or give me death.' "S Abba Chelkiya was a grandson of Choni Hama'gel. When the country was in need of rain the Rabbis would come to him, that he should pray for rain. Once the country was in need of rain, and the Rabbis sent s committee of two younger Rabbis to him, with the request that he pray for rain. They came to his but did find him. They went to meet him on the field, where they found him hoeing. They greeted him, (Ib. b) but he did not even turn his face towards them. Towards evening, while on his he brought some placing the wood and the hoe on one shoulder and his garment on the other. The entire journey he did not wear shoes, but whenever he came to water which he had to ford he would put them on. When he came to a thorny path, he would raise his garments. When he came to the city, his wife met him,
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dressed in fine apparel. When he reached his house, his wife entered first, then he, and the two Rabbis entered in turn. He sat down to eat and did not say to the Rabbis, Come eat with us. When he portioned bread to his children, he pave to the elder one Loaf and to the younger two. Then, turning to his wife, he said in a low voice: "I know that these Rabbis came on account of rain. Come, let US go up on the upper floor and pray for rain, and should it please the Holy One, praised be He! to cause it to rain, it will not appear as if it came about through us." They went up on the upper floor, and he stood in one corner, while his wife stood in another, and prayed. A rain-cloud finally appeared in the direction of the corner where his wife was standing. Coming down, he said to the Rabbis: "For what purpose did the Rabbis come here?" And they replied: "The Rabbis have sent us to the master that he may pray for rain." And he answered: "Blessed be the Lord, that He saved you from being in need of Abba, Helkyah's favor." They then said to him: "We know well enough that this rain came only on account of the master, only we should like to know the reason for several peculiar actions on your part. Why, when we greeted the master, did he not turn his face towards us?" He replied: "I hired myself for the day, and I thought I must not waste any time." "Why did the master carry the wood on one shoulder and the garment on the other?" [and not under the wood]. "Because I borrowed the garment to wear, but not to use as a pad for wood." '"A'hy did the master go barefooted all the way, and put on his shoes when coming to water?" "Because the entire way I could see what 1 was stepping on, but in water I could not." 'Why did the master raise his cloak when walking in a thorny path?" "Because, if my flesh should receive a scratch, i t will heal; but if the cloak should become torn, it could not be mended." "Why, when the master came to the city, did his wife come forth to meet him, dressed i n her best apparel?" "In order that I may not look a t any other woman." 'Why did she enter flrst, then the master, and we last?" "Because you were unknown to me [as to your honesty]." "When the master sat down t o eat, why did he not invite us to come and eat with him?" "Because there was not

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that i t commenced to ram, and hence thought i t unnecessary to go to the market for it, as i t can be had now anywhere." Again it happened that R. Mani, his son, was sorely troubled by the members of the house of the Nassi (prince) ; so threw himself on his father's graw, exclaiming: "Father, father, the men of the house of the Nassi are troubling me." One day several of the household of the Nassi were riding by the burial ground [where Jonah was interred], and their horses could not proceed until they vowed not to trouble R. Mani any more. It also chanced that R. Mani, a frequent visitor of R. Isaac b. Eliashib, told the latter that the rich members of his father-in-law's family were giving him much trouble. Said R. Isaac: "May they become poor!" And they verily did become poor. K. Mani then came again, and complained that now his relatives were poor, they were compelling him to support them. Said R. Isaac: "May they then become rich again!'' And accordingly they became rich. At another time R. Mani complained to R. Isaac that his wife was very ill-favored. "What is her name ?" R. Isaac asked. And H. Mani replied: "Hannah." R. Isaac then said: "May Hannah become handsome !" And accordingly she became handsome. Later R. Mani came again, and complained that since his wife had become handsome she had made life a burden to him by her vanity, and R. Isaac said: "May Hannah become ugly again !" And Hannah was transformed into her former u g l i n e ~ s . ~ Subsequently two disciples of R. Isaac b. Eliashib said to him: "Let the master pray to the Lord for us, so that we might become wiser and more capable of study." Whereupon he said to them: "I once had the power to do so; but I have abandoned that practice." ( 84) The c h a r i t a b l e collectors would hide themselves when they saw Elazar, the man of Birtha because (they knew) he would give away everything he had. One day he went out into the market to buy the wedding outfit for his daughter's marriage. The collectors of the charity perceived him, and hid themqelves. Re, however, pursued them swiftly, and said: "I cause vou to swear that you will tell me

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for what purpose ye are collecting." And they answered: "We are collecting money for the wedding outfits of two orphans who are about to be married." He said: " I vow that they have preference over my daughter." And he gave them everything he had, leaving one Zuz, for which he proceeded to buy some wheat and deposited it in his storehouse. When the mother came she asked her daughter: "What did father bring you?" And the daughter replied: "All that he brought he depos~tedin the storehouse." She then went to the storehouse, and tried to open the door. She noticed that the wheat was piled up high and that the storehouse was so full that the wheat forced its way through the cracks in the walls, so that she could not open the door. When her husband returned from the house of learning she said to him: "Come and see what thy Creator did for thee." Arriving at the storehouse, Elazar said: "I vow that all this wheat be devoted to the poor, and thou hast but a share in it equal to the other poor." R. Juda Hanassi once ordered a fast-day and prayed for rain, and not having succeeded, he remarked: "What a difference there is between Samuel, the prophet, and Juda, the son of Gamaliel ! Woe to the generation that has retrograded to such an extent, and woe to the Nassi (prince) who hath witnessed it." He became very despondent, and forthwith rain began to fall. R. Juda, the prince, once ordered a fastday of which no previous notice had been given to R. Jochanan and R. Lakish until the very morning (of the fast). "What shall npon the Nassi"; replied R. Jochanan. <We did not take it upon ourselves yesterday to fast to-day?" "We are dependent upon the Nassi;" replied R. Jochanan. "Hence it is not necessary for us to take it npon ourselves a day in advance." Again it happened that the house of the Nassi ordered a fast-day; but no rain descended. So Oshiya, the youngest of the college, taught: (Num. 15, 24) T h e n it shall be, if it be done in error b y the congregation it being hidden from their eyes. This might be likened to a bride [in the house of her fatherl-if she have beautiful eyes, there is no need of examining her body ; but if her eyes be bad, her entire body should be examined (i. e., if the Prince of the

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exile be a righteous man, the congregation need not be tried; but if he be wicked, the congregation itself must be examined). So the servants of the Nassi came to Mushiya, threw a cloth over his neck, and tormented him. The highwaymen then said to the servants: "Let him alone, for we also have annoyed him [because of his having offended us] ; but since we observe that whatever he does is for Heaven's sake, we let him have his own way; you also ought to act accordingly." Thereupon he was released. Rabbi once ordered a fast-day, but no rain descended. So Ilpha, and according to some, R. Ilpha, went up to the reading-desk to pray. As soon as he came to the sentence, H e causeth the wind t o blow, a wind sprang up; and when he said, He causeth the rain t o descend, rain began to fall. So Rabbi asked Ilpha : "What are thy merits?" And he answered: "I live amongst a very poor village for whom it is almost impossible to obtain any wine for the Kiddushe and the Habdalah7 on the Sabbath; but I go to great trouble to procure wine for Kiddush and Habdalah, so that they may comply with the requirements of the law." Rab happened to come to a certain place and ordered a fast-day, but no rain descended. The public reader (of the prayer) went up to the reading-desk and commenced to pray. Arriving at the sentence, He cnuseth the wind to blow, a wind sprang up ; and as soon as he said, H e aauseth the rain to descend, the rain began to fall. "What are thy merits?" asked Rab of him, and he answered: "I teach little children, and treat the children of the poor like the children of the rich. Those that cannot afford to pay, I teach without compensation; and I have also fish-ponds. I persuade those [children] who do not wish to learn to do so by giving them fish to take home with them." R. Nachman ordered a communal fast. He prayed for rain, which, however, did not come. And he said to the people: 'Take ye Nachman and throw him from the roof to the ground." He became downhearted, and rain commenced to fall. Rabba ordered a fast, he prayed, but no rain came. "Why," said his disciples to him, "when R. Juds ordered a fast, did rain oome ?" He replied : "What can I do ? As
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to the studying of the Mishnah, we are superior to them; for in R. Juda's time,
study was limited to the Orders of Damages, (Ib. b.) whereas we now teach the entire Talmud. And when R. Juda came to the Order of Taharoth (Purification), Tract Uktzin, concerning the law, 'When a woman put herbs in a pot,' or, according to others, concerning the law, 'If olives were pressed with their leaves, they are ritually clean,' R. Juda rvould say: 'I recognize in it the argument of Rab and Samuel [which is two deep for me].' While we have thirteen colleges which are studying the Tract Uktzin; nevertheless when R. Juda would pull off one shoe, the rain would come; and we cry the entire day, and there is nobody to listen to us. Shall we assume that it is because of R. Juda's fleeds? Then if there is any one here that k w n s we have done anything wrong, let him say so; but the true reason is, what can l:.o leaders of the generation do, when the generation itself is nct like the [old] good ,-eneration?" R. Juda once saw two men throwing bread at each other, and he said: "I see from this that there is plenty in the world." He fixed his eye upon it, whereupon a famine began. The Rabbis then said to R. Cahana, the son of R. Nechunia: "We have heard that the master frequently visits R. Juda to discu~s Halacha; persuade him to go into the market that he should become aware that a famine reigns." Accordingly he acted, and persuaded him so that he took him out into the market. Observing a crosrd of men, R. Juda asked: "What does this mean?" ''They are waiting to buy some spoiled dates which are on sale," he was told. Whereupon he said: "I perceive from this that "Pull off there is famine in the world." my shoes," he said to his s e r ~ a n t . IIe had pulled off but one of his shoes, when it began to rain. He was about to pull off his second shoe when Elijah appeared, and said to him: "The Holy One, praised be He! said 'If thou wilt pull off the other shoe, I will destroy the entire world!' " R. Mari, the son of the daughter of Samuel said: "At that time, when R. Juda had taken off his shoes, I stood on the bank of the River Papa and observed angels clad like sailors, who took sand, filled the ships theremith. The sand was turned to fine flour, and the whole world came to buy. I said to the persons

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not buy of it, for it of my household: 90 is only because of a miracle, [and I wish to derive no benefit from miracle^].^ On the morrow, ship:, laden with actual wheat arrived from Parzina, of which all bought." I t happened once that Raba came to the city of Hagrunia, where he ordered a fast, and prayed for rain, but no rain came. He said to the people: "Go ye all to bed fasting." They did so. On the morrow he said to them: "Is there any one who saw some. thing i n a dream?" R. Elazar, of the same city, related that he had been told the following words in a dream: "Good peace to the good master who received his knowledge from a good master, and who with his goodness is doing good to his people." Rab then said: "I infer from this that it is a favorable time." H e prayed again, and rain did come. I t happened that a man had committed a crime for which he had to receive stripes in a court where Raba was the chief justice. Raba had the penalty inflicted on him. He could not endure it, and died. When the government of Sabbor, the king, heard this, they decided to trouble Raba. Whereupon Ifra Ormuzd, mother of King Thapur, said to her son: "I advise you to have nothing to do with the Jews, for all that they request of their God, He grants to them." "What, for example?" asked he. 'Thy!" said she, "Whenever they pray to God for rain, it rains." "That is only," said he to her, "because they pray i n the season when it has to rain. Now, when it is Tarnuz (July); when i t ought not to rain, let them pray for rain, and you shall see that it will not come." Accordingly she sent to Raba, saying to him: "Direct thy attention to this, and pray to God to send rain." He prayed, and no rain came. Raba then pleaded, saying: "King of the Universe (Ps. 44, 2 ) 0 God, we have heard w i t h our earrs, our in i h e days fathers have told us of old, etc., but we, w i t h our eyes, have not seen it." Then it rained so much that all the fountains of Mechuza overflowed and the water spread in the streets into the River Tigris. His father appeared to him in a dream and told him: "Is there any other man who has troubled Heaven so much? Go, change thy couch, because of the anger thou hast caused in heaven." On the mor-

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MW he found traces of a knife with whid hie bed had been slashed. R. Papa also ordered a fast. No rain came, however. Meanwhile he felt so weak from fasting, that he took a spoonful of grit and continued to pray. Still, however, no rain came. R. Nachman b. Oshiya then said to him [ironically] : "If the master would partake of another spoonful of grit, then rain would surely come." This mortified him and he waa discouraged. He prayed once more, and finally rain came. R. Chanina b. Dosa happened to be on the road carrying a bundle of wood when it began to rain. He said: "Sovereign of the Universe, the whole world is happy, but Chanina is suffering!" The rain ceased. When he reached home, he said: "Sovereign of the Universe, the whole world is in anxiety [because the rain ceased], only Chanina is contented [having no fields]." Whereupon it began to rain again. Says R. Joseph: "What availed the prayer of the High-Priest against the prayer of R. Chanina b. Dosa? For we are taught that the HighPriest said a short prayer in the [outer chamber]. What was this prayer?" Raba and Rabbin, the sons of R. Adda, both said in the name of Rab: "May it be Thy will, Lord our God, that this year should be a hot one, and moistened with dew." Is then a hot year a blessed one? We must therefore say that it is to be taken in this manner. If this year will be one in which the earth forms clods [on account of the heat], then may i t also be moistened with dew. R. Acha b. Raba, in the name of R. Juda, concluded the prayer as follows: "May no ruler cease from the house of Juda, and may Thy people Israel not depend for livelihood on each other, and mayest thou not heed the prayers of travellers [who ask for the cessation of rainl." Said R. Juda. in the name of Rab : "Every day a heave& voice goes forth and says: 'The whole world is sustained merely through the merits of Chanina, my son, and as for Chanina himself, one Kaab9 of carobs suEces him from one Sabbath-eve to another."' On the eve of every Sabbath the wife of R. Chanina was accustomed to make fire in her oven and to throw twigs into the stove (Pol. 25) to prevent the disgrace of being exposed of her poverty. She had, however, one
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bad neighbor, who said: '-1 h o w that they have nothing to cook for the Sabbath, why does she make fire in her oven? 1 shall go HSd see?' She straightway knocked at the door. Chanina's wife, ashamed, retired to her bed-room. Suddenly a miracle occurred, for the oven became sled with bread, and the kneading-basin with dough. [The neighbor, noticing the bread in the oven], called to Chanina's wife: "Bring the bread-shovel, or the bread will be burned!" Whereupon the former replied: "I just went for it." We are taught in a Baraitha: Chanina's wife truly went into the next room for a shovel, because she was accustomed to have miracles happen to her. One day R. Chanina's wife said to him: "How long shall we yet be troubled k t h the want of our daily bread ?J' And he replied: "What can I do?" "Pray to God that He should give thee something," said she. He accordingly proceeded to pray. A hand came forth and gave him a leg of a golden table. Later his wife saw in a dream that in the future world all the righteous in heaven would eat on golden tables with three legs, while his (her husband's) table would have only two. She then said to Chanina: ('Wouldst thou then like it, that all should eat at a table having three legs, while we snould eat at one having only two? Pray to God that the golden leg may be taken back." He prayed, and the leg was taken back. We are taught in a Baraitha that this latter miracle was even greater than the former; for it is related that it is customary for heaven to bestow but not to reclaim. One Sabbath eye, Chanina noticed his daughter in a despondent mood. Upon his asking her what the trouble was, she replied: "I mistook the two vessels containing oil and vinegar, and poured the latter into the Sabbath lamp and lit it." "My daughter," said he, '<He who bath ordained that oil should burn can ordain vinegar should also burn." We are told (in a Baraitha) that the vinegar in that lamp burned all night and all day, till it was used to kindle the a&Zalah light. R. Chanina b. Dosa, who had several goats, was once that his goats caused damage to okhers. Said he: "If my goats do damage, may they be devoured by bears; but if they do not, may they each bring at the evening a bear That same impaled upon their horns." evening, each goad did indeed bring in a

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bear caught on its horns. The same Chanina had a neighbor who was building a house, the beams of which were found to be too short. She came to him, and said: "I have built my house, but my beams do not reach far enough." "What is Tour name?" he asked her. And she answered: "Aichu." He then said: "Aichu,lo may thy beams become longer." We are taught in a Baraitha: "The length increased so that it extended one cubit on each side." Others, however, say that pieces were conjoined with the beams so that they attained the required length. We are taught in a Baraitha that Plimo said: "I saw that house whose beanls were extenZsd through R. Chanina b. Dosa's prayer, and noticed that the beams protruded an ell on each side. And I was told that the h ~ u s ewas that one concerning which Chanina prayed to have the beams become longer."" R. Chama b. Chanina ordered a fast-day. He prayed for rain, but no rain descended. "Why is it," he was asked, "that when R. Joshua b. Levi would order a fast-day, rain would soon commence to fall !" He replied: "That was the son of Levi, and not I." And they said: "We meant to say, that we should again congregate, whole-heartedly, perhaps the community will then offer a heart-rending prayer and rain will come." They did so, and still no rain descended. He then said to them: "Do you really desire that rain should descend for your sake?" "Yea," they all replied. R. Chamah, turning then towards the sky, said: "Ye sky, cover thy countenance ! " Nothing, however, resulted, and he exclaimed : "How imprudent are the skies!" Whereupon they became covered, and rain commenced to fall. R. Elazar b. P'dath was in very poor circumstances. It happened once that he had blood-letting from his body and did not have anything to eat afterward. He found a peel of garlic, and as he put it into his mouth his heart became weak so that he fainted. The Rabbi [upon being informed that R. Elazar had fallen in a faint] entered to find out what his condition was. They noticed that he wept and laughed, and that a ray of light shone forth from his forehead. When he revived the Rabbis asked him: "Why did the master weep and laugh [in
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S e e introduction to Vol. I by Abraham, son of Maimonider

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one time3 and wllat caused the ray of light to ahine forth from your forehead?" Whereupon he replied : "I saw the Shechinah and I pleaded before it, saying: 'How long shall I be subject to such stress of poverty?' And the answer came: 'Elazar, my son, do you wish that I should destroy the world and create it again, perhaps you will then be created in an hour which is conducive of better prosperity.' I then pleaded: 'Sovereign of the Universe, is it so difficult that eren after a new creation you say perhaps?' I then asked him: 'What is the major part of my life-that which I have to live, or that which I have lived?' 'That which you have lived,' came the answer. 'If so, then I do not want any change.' He then said to me: 'As a reward for your decision that you desire no change, you will enjoy in the future world thirteen rivers filled with pure balsam.' I then said unto Him: 'Sovereign of the Universe, is that all?" Whereupon He replied: 'And what will be the reward of your associates?' I then pleaded before Him: 'Sovereign of the Universe, I want the share of those who will not obtain it in the future world." Hitting me with his thumb on my forehead [causing the ray of light to proceed from my forehead], He said to me : 'Elazar, my son, I shall loose my arrows against thee.' '*12 Levi ordered a fast-day, but no rain descended. Said he: "Sovereign of the Universe ! Thou didst ascend to the heavens, and didst sit down, but hast no compassion upon thy children." Whereupon rain descended, but Levi fell and became lame. R. Elazar said: Never shall a man use [in his prayer1 reproaching words against Heaven, for a great man used [in his prayer] reproaching words against Heaven and became lame as a punishment, and this refers to Levi. Was it this that caused Levi to become lame? Behold, it was the cause of a Kidda which he showed before Rabbil* that rnade him lame? Both things were the cause of it. R. Chiga b. Lolaini said: "I heard one to the other: 'Come, let us go cloud and pour out our waters on the lands of Ammon and Moab.' And I said: Savereign of the Universe! When Thou hadst gone to other nations, offering Thy Torah
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to them, they did not accept it. Thou hast then offered Thy Torah to Israel, who did accept it, and now Thou wouldst d o w the clouds to pour forth their waters on the land of Ammon and Moab.' [Turning to the cloud, I exclaimed] : 'Pour forth your waters on this spot,' and they did pour their waters on that spot." R. Chiya lectured: "What is the meaning of the passage (Ps. 92, 13) T h e righteous shall spring up like the palm-tree; like a cedar in L d a n o n shall he grow high. Why are both the palm-tree and the cedar mentioned? If the palm-tree only were mentioned, I would say that just as a branch of the palm-tree (Ib. b) which is broken off does not grow up again, so will it be with the righteous-he will leave no one in his stead; -[therefore a cedar is also mentioned, which grows up again]. And if a cedar only were mentioned, I might say that just as.the cedar does not bear fruit, so will it also come to pass that the righteous w i l l not bear fruit; therefore both the palm-tree and the cedar are mentioned." Our Rabbis were taught: It once happened that R. Eliezer ordered thirteen fastdays, but no rain descended. On the thirteenth fast-day, when the congregation began to leave [the worshipping place], he said unto them: "Have you prepared graves [that you are leaving here] ?" Whereupon they burst out in a cry and rain began to fall. Another time it occurred that R. Eliezer recited twenty-four benedictions at prayer, but he was not answered. R. Akiba followed him at the reading-desk, and said: "Our Father, our King ! Thou art our Father, Our Father, our King! We have no King but Thee. Our Father, our King! We have sinned before Thee. Our Father, our King! Have mercy upon us. Our Father, our King I Deal with us for the sake of Thy name." Re was immediately answered. The people then began to murmur, thinking that R. Akiba was greater than R. Eliezer. A heavenly voice came forth and said: "Not because R. Akiba is greater than R. Eliezer was his prayer answered, but because he always concedes his retailiations (forbearing), while R. Eliezer never concedes his retaliation (is not forbearing)." Samuel the Junior ordered a fast-day, and rain descended before sunrise. The people

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intended to praise the congregation [whose edorts caused the rain]. Whereupon Samuel said to them: "Let me tell you a parable. This may be compared to a case of a slave begging something of the master, and the master saying: 'Give it to him! For I do not care even to hear his voice.'" Again it happened that Samuel the Junior ordered a fast-day, and rain fell after sunset. The people then thought: Surely this merits the praise of the congregation [that after fasting and praying rain came]. Said he to them again: "Nay, this does not show that the congregation merits praise; for this can be compared to a slave begging something of his master, who says: Z e t him pray and betrouble himself for some time ere I give it to him."' What, then, does Samuel consider as praise of the congregation? If when the sentence is read, H e causeth the wind t o blow, a wind springs up; and when the sentence, He causeth the rain to descend, is read, rain commences to MISHNAH: It once happened that a fast-day was ordercl in Lud and rain came before midday, whereupon R. Tarphon said .to the people: Go, eat and drink and make a holy day. The people did eat and drink and made that day a grand feast and upon returning in the evening they sang the great Ballel. GEMARA: "In the evening they returned and sang the great Hallel." Let them say it beforehand? Abaye and Raba both say: ' H a l l e l is not to be recited except (Fol. 26) with a satisfied soul and a wellfilled stomach." Is this so? Has it not happened once when R. Papa came to the synagogue of Abi Gober, where he ordered a fast-day, rain descended before noon, when they sang the Hallel, and then ate and drank? With the inhabitants of Mechuza it is different, for they are generally drunkards [and might not say it afterward]. CHAPTER FOUR MISHNAH : The reason for the institution of the stand men (guards)' is because it is said (Num. 28, 2) Command the children of Israel, and say u n t o them: M y offering, my bread for my sacrifices shall ye observe, etc. How can an offering be brought for a person without his being
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preeelt [when it is sacrificed] ? Therefore did the first prophets institute twenty-four watches (divisions) ; each watch always had a section of standing men (guards), composed of priests, Levites, and Israelites, &ationed a t Jerusalem. When it became the turn of each watch to go up, the priests and Levltes then went up to Jerusalem. "And the Israelites who belonged to that watch assembled in (the synagogues of) their respective cities to read the story of creation. On Sunday they read (Gen. 1, 1-5) the first chapter; on Monday they read (Ib. 9, etc.) Let there be an expcpansion, and, Let the waters, etc. On Tuesday (Ib. 14, etc.) Let the waters, and Let there be lights, etc. On Wednesday (Ib. 20, etc.) Let there be forth, etc., and Let the earth bring forth, etc. On Friday (Ib. 2, 1 to 4) Let the earth forth, etc. and Let the earth bring forth, etc. On Friday (Ib. ii. 1 to 4) Let the earth bring forth, and Thus were finished, etc. The long section of the day mas read by two persons and the short by one; but at the afterrnoon prayers they entered (the synagogue) and recited the above sections by heart, even as the Gh'ma is recited. On Friday afternoon they did not go to the synagogue at all, in honor of the Sabbath." (Fol. 27b) R. Ami said: "If not for the prayer meeting of the standing men (guards), the heaven and earth would not exist; as it is said (Jer. 33, 25) If illy covenant be not with day and night, I would not appoint ordinances of heaven and earth. And it is also written (Gen. 14, 8) And he said, Lord God, whereby I know that I shall inherit i t ? Thus said Abraham before the Holy One, praised be He: 'Sovereign of the Universe ! perhaps if Israel will sin before Thee wilt Thou destroy them as the generation at the time of the Flood and of the Dispersion of Babel?' And H e answered: 'Nay.' 'Whereby will I know it?' Said Abraham. 'Take Me a heifer three years old,' answered the Lord [i. e., the sacrifices will forgive their sins]. Then Abraham said again: 'Sovereign of the Unirrerse ! this will be so long as the Temple exists, but what will happen after the destruction of the Temple?' And the Lord answered: 'I have therefore ordained the Order of Karbaneth to them [dealing with the sacrifices], and every time they read it, it will be considered by Me a s though they

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223 3 ? y ' had offered them, and I w i l l forgive them all their sins.' " Our Rabbis were aught: The men of the watch used to pray that the sacrifices of their brethren should be favorably accepted; and the standing men (guards) used to congregate in the synagogues and fast four consecutive days; Monday, Tuesday, Wednesday and Thursday. On Monday, [they would fast] on behalf of those who plied the seas; on Tuesday, on behalf of those who traversed the desert; on Wednesday, on behalf of the children that they might be saved from the disease of croup; and on Thursday, on behalf of the pregnant and nursing women, that the former might be happily delivered and the latter retain their strength to nurse their children. On the day preceding the Sabbath they would not fast, in honor of the Sabbath, and so much the more not on the Sabbath itself. Why did they not fast on Sunday? R. Samuel b. Nachmeni said: "Because that is the third day after man was created."' Resh Lakish, however, said: "Because of the additional soul that is given to man on the Sabbath, and which leaves him at the close of the Sabbath, for R. Simon b. Lakish said: 'An additional soul is given by the Holy One, praised be He! to a man on Friday and is taken back on Saturday night, as it is said (Ex. 31, 17) Resteth and ceased f~omhis work. 'Vayinafash' (ceased) means Vay-Nefesh (woe, soul) .' " (Fol. 28) Our Rabbis were taught: Who mere the family of Gonbei-Eli (those who stole the pastle) and Kotzey-Ketzi'oth (figs sockers) ? It was said that at one time the [Roman] government decreed that the Israelites should neither bring any wood for the altar nor the first fruit-offerings to Jerusalem, and guards were appointed to watch the roads in the same manner as Jeroboam b. Nebat appointed guards to prevent the Israelites from going to Jerusalem on the festivals. What did those shunning sin and the most righteous of that generation do? They would place a basket containing the first fruits at the bottom and cover it with dried fruits. I n addition to that they would carry on their shoulder a pastle, and when they reached the guards and were asked whither they were going, they would answer: "We go to make two cakes of pressed figs with the pounder and pestle that we carry
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That the other two calamities occurred on that day is also traditional. (Fol. 29) "And the site was ploughed up like a field." We are taught in a Baraitha : "When Turnus Rufus th.e Wicked destroyed the Temple, a decree was promulgated that Rabban Gamaliel (the first) should be executed. The commanding officer came into the college, and said that the man of the nose was being looked for [i, e., the most prominent member of the community]. Rabban Gamaliel understood that he was meant thereby, and hid himself. The commanding officer surreptitiously came to the place where Rabban Gamaliel was hidden, and asked him, 'If I should be instrumental in saving your life, would you assure me a share in the world to come?' 'Surely,' answered Rabban Gamaliel. He demanded that he (Rabban Gamaliel) swear to it, and Rabban Gamaliel swore. Thereupon the commanding officer ascended to an attic, threw himself down, and died. It is known by tradition that if one of the signerp of a death-warrant dies, the decree Lecomes null and void. Thus was Rabbar~Gamaliel saved. A heavenly voice then came forth, and declared: 'This officer is ready for a share in the world to come.'" Our Rabbis were taught: "When the first Temple was destroyed, groups of young prinsts, who had the kegs of the Temple, went up to the roof and said: 'Sovereip of the Universe! Since we were not privlleged to live and be trustworthy keepers of Thy treasure, we herewith return the keys.' With that they threw the keys up into :he air, and something similar to a hand was seen to come forth and grasp them, wllereupon the priests immediately threw t h e w selves down into the fire beneath. They were mourned by Isaiah the Prophet (Is. 22, 1) T h e burden concerning the Valley of Vision. W h a t aileth thee now, that thou are wholly gone u p to the housetops? Thou, that art full of uproar, a tumultuous city, joyous town? T h y slain are not slain w i t h the sword, nor dead in battle." R. Juda, the son of R. Samuel b. Shilath, said, in the name of Rab: "Just as we say that from the first of Ab participation in joyful events must be lessened, so is the tradition that a s soon as the month of Adar enters, joyous festivities should be increased."

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(Fol. 30b) MISHNAH : Rabban Simon b. Gamaliel said: "Never were there any more joyous festivals in Israel than the fifteenth of Ab and the Day of Atonement, for on them the maidens of Jerusalem would go forth dressed in white garments-borrowed ones, however, in order not to cause shame to those who had none of their own. These clothes were also to be previously immersed, and thus the maidens went out and danced in vineyards, saying: 'Young men, look and observe well whom you are about to choose; regard not beauty alone, but rather look to a virtuous family, for false is grace, and vain is beauty; a woman who only feareth the Lord shall indeed be praised (Pro. 31, 30) ; and it is also said (Ib. 31) Give her of the fruit of her hands, and let her own works praise her i n her gates. Furthermore, it is also said (Songs 3, 11) Go forth and look, 0 ye daughters of Zion, on King Solomon, with the crown wherewith his mother hath crowned him on the day of his espousals, and on the day of the joy of his heart; i. e., on the day of his espousals, refers to the day on which the Law was given; and the day of the joy of his heart, refers to the day when the building of the Temple was completed. May it soon be rebuilt in our days !''' Rabban Simon b. Gamaliel said: "Never was there any more joyous festival than the fifteenth of Ab and on the Day of Atonement, etc." It is readily understood why the Day of Atonement should be a day of rejoicing, because that is a day of forgiveness, and on that day the second tables of the Law were given to Moses; but why should the fifteenth of Ab be a day of rejoicing? "Because," said R. Juda in the name of Samuel, "on that day the members of the different tr~bes were permitted to intermarry." What passage did they interpret to prove this? (Num. 36, 6) This is the thing which the Lord hath commanded concerning the daughters of Zelaphehad, etc.; i. e., this thing should only apply for this generation, but not for later generations. Rabba b. b. Ghana in the name of R. Jochanan said: "On that day (fifteenth of A b ) the members of the tribe of Benjamin were to intermarry with the other tribes, as it is said (Jud. 21, 1) Now the men of Israel had sworn i n Mizpah, saying: * ~any~ onet of us shall give his daughter
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shame those who had none of their own." "These clothes were also to be immersed." R. Zerika in the name of R. Elazar said: "Even if the clothes were folded and laid in a chest, they were also to be immersed." "The maidens went out and danced," etc. We are taught in a Baraitha: Those that had no wives would go there [to procure a spouse]. Saying: "Young men, Iook and observe," etc. Our Rabbis were taught: The pretty ones among the maidens would say: "Regard but beauty alone, because a woman is made only for beauty." Those among them who were of good family would say : "Rather look to a good family, for women are but made to bear children [and those of good family produce good children." The rich ones would say, "Rather look to a rich family." The middle class and the poor ones among them would say: "Xake your selections only for the glory of Heaven, but provide liberally for us." R. Chelbu, in the name of m a , who quoted R. Elazar, said: "In the future the Holy One, praised be He! will arrange a chorus for the righteous, and He will sit among them in the garden of Eden, and everyone will point to Him with their finger^,^ as it is said (Is. 25, 9 ) And m a n will say on that day, Lo, this is our God, for whom we have waited that H e would help U S ; this G tho Lord, for whom we have waited; we will be glad and we will rejoice in H i s salvation."

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229

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CHAPTER ONE.

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(Fol. 2b) R. Jeremiah and, according to others, R. Chiya b. Abba, said: "Mantzfacha were indited by the Seers (Prophets)." How can you understand that it was indited by the Beers and not by Moses? I s it not written (Lev. 27, 34( These are the comnzandrnents; [from which we infer] that no prophet has the right to enact from that time hence. And furthermore, did not R. Chisda say that the letters Alem and Samech, on the tablets [of the Ten Commandments], were susperlded only (Pol. 3 ) by a miracle? Indeed they were a [Mosaic] tradition, but i t was not known previously which letter must come in the middle of the word and which at the end; so that the Seers prescribed that the open one should be a t the middle and the closed one final. But even that much had they then the right to do? I s it not written (Ib.) These are the commandments; [from which we infer that] no prophet has the right to enact a new law from that time hence. Therefore we must say that it was forgotten and the prophets only restored them. Again said R. Jeremiah and, according to others, R. Chiya b. Abba: "The Targum (Chaldaic version) of the ~~~~h was cornposed by Onkelos, the proselyte, by dictation of R. Eliezer and R. Joshua; the Targum of the Prophets was composed by Jonathan b e Ezziel by ciictation of [the prophets] Haggai, Zechariah and Malachi. At that moment the land of Israel quaked [as if by earthquake] four hundred Parsaoth (miles) square, and a heavenly voice went forth saying: 'Who is the one that has revealed My secrets to man?' Thereupon Jonathan b. Uzziel arose and said: 'I am the one who hath revealed Thy secrets to man, but it is known and revealed unto Thee that not for my honor, nor for the honor of the house of my father,
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Scrolls, treats of the readins of the Book of Esther on the feast or' Purim. A vox memorialis for the five letters, Mem, Nun. Tzadlk, Pel, and Chaf; they have separate forms at the end of wards.

252

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daily offerings; for it is said: I came now; i. e., for that of to-day. [Hence we see that the study of the Torah is greater than sacrifices.] This is not difficult to explain, the former deals with community sacrifices, and the latter with individual sacrifices. (Fol. 4) R. Joshua b. Levi said: "It is obligatory for women to hear the reading of the Megilla, because they also benefited by the same miracle." R. Joshua b. Levi said again: "One is obliged to read the Megilla in the evening, and to repeat it in the daytime [on the morrow], as it is said (Ps. 22, 3) 0, m y God! I call in the daytime, but T h o u answerest not, and in the night I Fad His disciples concluded from this no rest." that he meant to read the Megilla in the evening and study [the tract Megilla] in the daytime. Whereupon It. Jeremiah said unto them: "I have been told by R. Chiya b. Abba that he meant just as people say, 'I will peruse this section and repeat it."' We have also been taught so in the name of R. Chelbo b. Ulla Biraa: "A man is obliged to read the Megilla in the evening and repeat it in the daytime (on the morrow), as it is said (Ib. 30) S o that m y glorious soul may ~ i n g praise to Thee, and never be silent, 0 Lord m y God! Forever will I give thanks unto Thee." (Fol, 7, b) Raba said: "A man is obIiged to intoxicate himself on Purim, until he should not be able to distinguish between 'cursed be Haman' and 'blessed be Mordecai.' " (Fol. 9) R. Juda said: "Even though our sages permitted the use of Greek they referred merely to the translation of the Pentateuch, but not to anything else. And this was also allowed only because of what occurred to Ptolemy, the king." What was i t ? We are taugh: It happened that Ptolemy the king took seventy-two elders from Jerusalem, and placed them in seventytwo separate chambers, and did not inform them for what purpose he had brought them there. He afterward visited each chamber, and said to them: "Translate me the Torah of Moses, your teacher, [by heart.]" The Holy One, praised be He! sent into the heart of each of them a counsel which caused them to think as one mind, and [instead of, I n the beginning God created the world]

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CHAPTER ONE.
(Fol. 2b) R. Jeremiah and, according to others, R. Chiya b. Abba, said: "Manlzfach2 were indited by the Seers (Prophets)." How can you understand that i t was indited by the Seers arid not by Moses? I s i t not m i t t e n (Lev. 27, 34( These are the cornmandments; [from which we infer] that no prophet has the right to enact from that time hence. And furthermore, did not R. Chisda say that the letters Mem and Samech, on the tablets [of the Ten Commandments], were suspended only (Fol. 3 ) by a miracle? Indeed they were a [Mosaic] tradition, but it was not known previously which letter must come in the middle of the word and which at the end; so that the Seers prescribed that the open one should be at the middle and the closed one final. But even that much had they then the right to do? I s i t not written (Ib.) These are the cornmandrnents; [from which we infer that] no prophet has the right to enact a new law from that time hence. Therefore we must say that i t was forgotten and the prophets only restored them. Again said R. Jeremiah and, according to others, R. Chiya b. Abba: "The Targum (Cha1da.i~version) of the Torah was cornposed by Onkelos, the proselyte, by dictation of R. Eliezer and R. Joshua; the Targum of the Prophets was composed by Jonathan b. Uzziel by ciictation of [the prophets] Haggai, Zechariah and Malachi. At that moment the land of Israel quaked [as if by earthquake] four hundred Parsaoth (miles) square, and a heavenly voice went forth saying: 'Who is the one that has revealed My secrets to man?' Thereupon Jonathan b. Uzziel arose and said: 'I am the one who hath revealed Thy secrets to man, but it is known and revealed unto Thee that not for my honor, nor for the honor of the house of my father,
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have I done this, but merely for Thy glory, to prevent controversies in Israel.' He intended to reveal the l'argum of the Hagiographa, when a heavenly voice went forth and said: 'Enough for thee!' Why so? Because therein (in the Hagiographa) are contained intimations about the Messianic period [the Book of Daniel]." And the T a r g u m of the Torah, you say, was composed by Onkelos, the proselyte? Behold! R. Ika, in the name of R. Chananel, who quoted Rab, said: "What is the meaning of the passage (Neh. 8, 8) S o they read in the Book, in the law of God distinctly, and exhibited the sense; so that they [the people] understood what was read; i. e., so they read in the Book of God, refers to the Biblical text; distinctly, refers to the Targum; and exhibited the sense, refers to the division of the verses; so that they understood what was read, refers to the signs of punctuation, and according to others, it refers to the Masso70th.~" Hence the T a r g u m existed already in the days of Ezra? It was forgotten and Onkelos merely restored it. Why was it that at the translation of the Pentateuch, the land of Israel did not tremble, but at the translation of the Prophets, it did tremble? Because in the Pentateuch everything is explained; but in the Prophets some things are explained and some are not sufficiently explained; as for example, (Zec. 12, 2 ) On that day will the lamentation be great in Jerusalem, like the lamentation at Hadarimmon i n the valley of Megiddon. And R. Joseph said: "Were it not for the Targum, I would not have understood the meaning of this passage." How does the T a r g u m translate i t ? "On that day will the larnentation in Jerusalem be as it was over Ahab ben Amri, that was killed by Hada-rimmon ben Tabrimon in the city of Ramoth Gilead, and as they mourned over Joshia ben Amon, who was killed by Pharaoh, the lame one, in the valley of Megiddon." (Dan. 10, 7) And I , Daniel, saw alone this appearance, but the m e n that were with me did not see the appearance; nevertheless a great terror fell upon them, so that they fled to hide themselves. Who were these men ? R. Jeremiah and, according to others, R. Chiya b. Abba, said: "They were Haggai,
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Zechariah, and Malwh'i. They ranked higher than he, and he ranked higher than they; i. e., they ranked higher than he, because they were prophets; and he, Daniel, was not a prophet. Yet he ranked higher than they, because he saw it, and they did not see it. But since they did not see it, why were they suddenly seized with fright? Because although they themselves did not see it, their guardian angels did see it." We are taught: Even if the priests are engaged in their Temple service, the Levites in their songs and Israel in their Ya'amad (division), they should stop and come to listen to the reading of the Megilla (Book of Esther). The house of Rabbi (the Nassi) found a support from this for their opinion that it is proper to neglect the study of the Torah in order to go to listen to the reading of the Megilla. We conclude the proof with the syllogism of the service [in the Temple] ; if it causes the suspense of the Temple service, which is restrictive, how much more should it suspend the study of the Torah? And the Temple service, you say, is preferable to the study of the Torah. Behold! It is written (Jos. 8, 13) And it came to pms when Joshua mas b y Jericho . and he said, No; for as a captain of the host of the Lord, am I now come; and Joshua fell on his face to the earth, etc. How could Joshua do so? Did not R. Jochanan say: "One must not greet a stranger, with peace, in the middle of the night, because he might be a demon, and so much more he must not bow before him?" There it was different, as he said, I a m a captain of the Lord. But perhaps he lied? We have a tradition that even the demons do not pronounce the name of the Lord in vain. And then the angel said to him: "Yesterday you abolished the daily eveoffering, and to-day you abolished the studying of the Torah." And to the question, "For which of the two [transgressions] hast thou came?" the angel answered, ''I now come; i. e., for that of to-day." Immediately after this we read (Ib.) And Joshua want that night into the midst of the valley, and R. Jochanan said (Ib. b.) : ''From this it ie to infer that he (Joshua) spent the night in the depth [of study] of the Law; and Samuel remarked that the study of the Forah is greater than the sacrifices of the

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daily offerings; for i t i8 said: I came now; i. e., for that of to-day. [Hence we see that the study of the Torah is greater than sacrifices.] This is not difficult to explain, the former deals with community sacrifices, and the latter with individual sacrifices. (Fol. 4) R. Joshua b. Levi said: "It is obligatory for women to hear the reading of the Megilla, because they also benefited by the same miracle." R. Joshua b. Levi said again: "One is obliged to read the Megilla in the evening, and to repeat it in the daytime [on the morrow], as i t is said (Ps. 22, 3) 0, my God! I call i n the daytime, but Thou answerest not, and in the night I find no rest." His disciples concluded from this that he meant to read the Megilla in the evening and study [the tract Megilla] in the daytime. Whereupon R. Jeremiah said unto them: "I have been told by R. Chiya b. Abba that he meant just a s people say, 'I will peruse this section and repeat it."' We have also been taught so in the name of R. Chelbo b. Ulla Biraa: "A man is obliged to read the Megilla in the evening and repeat it i n the daytime (on the morrow), as i t is said (Ib. 30) So that my glorious soul may sing praise to Thee, and never be silent, 0 Lord my God! Forever will I give thanks unto Thee." (Fol. '7, b) Raba said: "A man is obliged to intoxicate himself on Purim, until he should not be able to distinguish between 'cursed be Haman' and 'blessed be Mordecai.' " (Fol. 9) R. Juda said: "Even though our sages permitted the use of Greek they referred merely to the translation of the Pentateuch, but not to anything else. And this was also allorved only because of what occurred to Ptolemy, the king." What was i t ? We are taugh: It happened that Ptnlemy the king took seventy-two elders from Jerusalem, and placed them in seventytwo separate chambers, and did not inform them for what purpose he had brought them there. He afterward visited each chamber, and said to them: "Translate me the Torah of Moses, your teacher, [by heart.]" The Holy One, praised be He! sent into the heart of each of them a counsel which caused them to think as one mind, and [instead of, In. fhe beginning God created the world]

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they wrote God created the world in the beginning; [instead of, Let us make a man, they wrote] I will make a man in an image; [instead of, And it was finished, they write] And God finished on the sixth day, and rested on the seventh day; [instead of, He created them, they wrote] Created him; [instead of, Let us go down, they wrote] Let Ye g o down; [instead of Sarah laughed within herself (Ib. 18, 12) they wrote] And Sarah laughed among her relatives; [instead of (49, 6) For in their anger they slew a man, and in their self-will they honged an ox, and in their self-will hanged a fatan ox, and in their self-will honged a fattened ox; [instead of (Ex. 4, 20) Set them on a donkey, they wrote] Set them on a porter (man-carrier) ; [instead of (Ib. 12, 40) Dwelt in Egypt, they wrote] Dwelt in Egypt and in other lands was four hundred and thirty wears; [instead of (24, 5) And he then sent the youth, they wrote] The respectable men of Israel; [instead of (Num. 16, 15) I have not taken one ass of them, they wrote] Not one precious thing I took away; [instead of (Deut. 4, 19) Which the Lord thy God hath assigned unto all nations under the whole heaven, they wrote] Assigned t o light for all nations; [instead of ( I . 7 , 3 ) Which I have not commanded, they wrote] Which I have mot commanded to worship; [and instead of (Lev. 11, 6) The Arnebeth (the hare) they wrote], The sbnder footed, because Ptolemy's wife was named Arnebeth, and they were afraid lest he say that the Judaeans laughed at him by inserting his wife's name in the Torah. MISHNAH: Rabban Simon b. Gamaliel says, etc., R. Abahu, in the name of R. Jochanan, said: "The Halacha prevails according to Rabban Simon b. Gamaliel." And R. Abahu said again: "What reason does Rabban Simon b. Gamaliel advance? Because it is written (Gen. 9, 27) May God enlarge the boundaries of Japheth, and may he dwell in the tents o f Shem; i. e., the most beautiful thing which Ja heth has-(the Greek language) shall dwee in the tents of Shem." (Fol. 10, b) And it came to pass in the days of Ahasuerus. R. Levi, and according to others, R. Jochanan, said: "There is a tradition among us from our ancestors [who ~ ~ i c eit v from] the men of the Great
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days of, there a misfortune surely took place. There are five expressions, I t came to pass i n the days of, viz., in the days of Ahasuerus, the Judges, Amraphel, Ahaz (Is. 7) and Yehoyakim (Jer. 1 ) [and i n every instance there was troublel. R. Levi said again i n the name of R. Jochanan: "We have a tradition handed down by our ancestors that Amoz and Amaziah were brothers." For what purpose doea he inform us of this? To teach us the same lesson which R. Samuel b. Nachmeni, in the name of R. Jonathan, taught: "A bride who is chaste i n the house of her father-in-law, will be rewarded that kings and prophets will descend from her." Whence do we infer this? From Tamar, concerning whom it is written (Gen. 38, 15) And Judah saw her and thought her to be a harlot, because she had covered her face. Because she had covered her face did he think her a harlot? [Is it not to the contrary ?] R. Elazar said that this means, "She had covered her face when she had been in his house, hence he &d not know her.'' therefore she was rewarded that from h e r descended kings and prophets--kings from David; and prophets, as R. Levi said: "We hold a tradition from our ancestors that Amoz and Amaziah were brothers, and i t is written (Is. 1, 1 ) This is the prophecy of Isaiah, the son of Amoz who prophesied." R. Jonathan would begin [his Purim lecture] with this passage (Ib. 14, 22) I will cause to rise u p against them, etc., And I will cut from Babylon name and remnant, and son and grandson, saith the Lord; i. e., Name, refers to the art of writings; remnant, refers to their language; and son, refers to the kingdom; grandson, refers t o Vashti. R. Samuel b. Nachmeni [when he came to lecture] would begin with the passage (Is. 55, 1 3 ) Instead of the thorn shall come u p the cypress, and instead of thd brier shall come u p the myrtle; i. e., instead of the thorn, instead of Haman the wicked, who made himself an idol, as it is written (Ib. 7, 19) And upon all thorns. Shall come u p the cypress (Brosh); i. e., Mordecai, who was the essence of all the spices, as it is said (Ex. 30, 2 3 ) And thou, take unto thyself the chief (Rosh) spicr;., of flowing myrrh; this is translated in the Targum Onkeles Mordecai; and instead of the brier, i. e.,

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Vashti the wicked, the grand-daughter of Nebuchadnezzar, the wicked, who had burnt the house of God, concerning whom it is written (Son. 3, 10) I t s cover-lid is gold; shall come u p the Hadassa ( m y r t l e ) , referring to Esther the upright, who was called Badassa, as it is said (Esther 2, 7 ) And he had brought u p Hadassah, that C Esther; and it is also written (Zech. 1, 8) And hr was standing among the myrtle-trees; (Ib.) And it shall be unto the Lord for a name, refers to the days of Purim; (Ib.) For a sign of everlasting that shall not cut off, refers to the reading of the llegilla." R. Joshua b. Chanina based his lecture on the following passage (Deut. 28, 62) A n d it shall come t o pass that as the Lord rejoiced over you t o da you good, and to multiply you, so will the Lord rejoice over you to bring you to nought, and to destroy you. Let us see. Does the Holy One, praised be He! indeed rejoice over the downfall of the wicked? Behold, it is written (I1 Chr. 20, 21) A s they went out before the armed array, and said, Give thanks unto the Lord; for unto everlasting endureth H i s kindness. Whereupon R. Jochanan said: "Why are the words for he is good, not inserted here? Because the Holy Dne, praised be He! rejoices not in the downfall of the wicked." And R. Jochanan said again: "What is the meaning of the passage (Ex. 14, 20) And the ono came not unto the other all the night? This means that the angels of Heaven wanted to sing the usual song, when the Holy One, praised be He! said unto them: 'My creatures are drowning in the sea, and you want to sing songs !' " [Hence God rejoiceth not in such cases]. Said R. Jose b. Chanina: "He Himself does not rejoice over it, but He causeth others to rejoice over it. This could be proved by the above passage, which is written Yassiss (He will make rejoice other), and it is not written, Yassuss (He Himself will rejoice)." R. Abba b. Cahana based his [ P u r i m ] lecture on this passage (Ecc. 2, 26) For to a m a n who is good in His presence H e giveth wisdom and knowledge and joy, this refers to Mordecai, tha upright; but to the sinner he giveth employment to gather up and to bring together, that refers to Haman; that he m a y give 3 to h i m that is good before God, refera

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to Mordecai, concerning whom it is written (Est. 8, 2) And Bstker a.ppointed Yordecai over the house of Haman. Rabba b. Uphran based his [ P u r i m ] lecture on the following passage (Jer. 49, 39) And I will set u p m y thro,wn in Blarn, and I will destroy thence kings and princes; i. e., kings, refers to Vashti, and princes, refers to Hanlan and his ten sons. R. Dimi b. Isaac based his [ P u r i m ] lecture on (Fol. 11) this passage (Ezra, 9, 9 ) For. we. are bondmen; yet in our bondage hath our God not forsaken us, but hath extended unto u s kindness before the kings of Persia. When did He extend unto us kindness ? I n the time of Mordecai. R. Chanina b. Papa based his [ P u r i m ] lecture on this passage (Ps. 66, 12) T h o u hast caused m e n to ride over our heads; we went through fire and through water; but T h o u didst bring u s out unto abundance, i. e., through fire, refers to the time of Nebuchadnezzar, the wicked ; through water, refers to the time of Pharaoh. B u t T h o u didst bring u s out unto abundance, refers to the time of Haman. R. Jochanan based his lecture on this passage (Ib. 98, 3) H e hath remembered H i s mercy and H i s faithfulness to the house of Israel; all the ends of the earth have been the salvation of our God. When did all the ends of the earth see i t ? I n the time of Mordecai and Esther. Resh Lakish based his lecture on this passage (Prov. 28, 15) A s a roaring lion and greedy bear, so is a wicked ruler over a poor people. A s a roaring lion, refers to Nebuchadnezzar concerning whom it is written (Jer. 4, 7 ) T h e lion i s come u p from his lair. Greedy bear, refers to Ahasuerns, about whom it is written (Dan. 7, 5) ,And behold, there was another, a second heast, like a bear. Concerning which R. Joseph was taught that this refers to the Persians who eat and drink like a bear, and are fleshy Like a bear, and let their hair grow like a bear, and have no repose like a bear; wicked ruler, refers to Haman; over a poor people, refers to Israel, who were then poor in meritorious deeds. R. Nachman b. Isaac based his lecture on this passage (Ps. 124, 2) If i t had not been the Lord who was for us, when men rose u p against us. Men,not a king (referring to Haman). Raba based his lecture on this passage (Prov. 29, 2 ) W h e n the righteous are i n authority, the

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people will rejoice; but when the wicked rule, the people groan; i, e., when the righteous rule, refers to Mordecai and Esther, [then] the people rejoice, as it is written (Est. 8, 15) And Mordecai went out from the presence of the king, etc. And the city of Shushan was glad and joyful. But when the wicked rule, this refers to Haman, [then] the people groan, and so says the passage (Ib. 3, 15) And the king and Haman sat down to drink, but the city of Shushan was perplexed. R. Mathna preached with the following passage (Deut. 4, 7 ) For what great nation is there that rhath God so nigh unto i t ? R. Ashi recited with the following passage (Ib. ib. 34) Or hath God essayed to go to take himself nation from the midst of a nation. And it came to Pass i n the days of Ahesuerw. "Woe, woe," remarked Rab, "it was then that the prophecy in the Torah was fulfilled (Ib. 28, 68) And there ye will offer yourselves for sale unto your enemies for bondwomen without anyone to buy you." But Samuel explained: "(Lev. 26, 44) I will not cast them away, neither will I loathe them, to destroy them utterly; i. e., I have not cast them away, refers to the times of the Greek government; and I have not loathed thern, refers to the time of Vaspasian, the Roman emperor; to destroy them, refers to the time of God and Magog."' I n a Baraitha it was taught: I will not cast them away, refers to the times of the Chaldeans, as in that time I set up for them Daniel, Hananiah, Mishael, and Azariah; and I have not loathed them. refers to the time of Haman when I raised'for them Mordecai and Esther; to destroy them, rejers to the Greek, when I gave them f!hm~nthe Just and Mattathias b. Jochanan the High-priest and his sons, the Hasmoneon (Maccabias) ; to break MY covenant, refers to the time of Rome when I gave them the House of Rabbi and the sages of that generation; for I am. the Lord their God, refers to the Messianic future, when no nation or people will dominate over them. R. Levi based his [Purim] lecture on the following passage (Kum. 33, 55) And if vou will not drive out, etc. R. Chiya based'giis lecture on the following: (11;~)
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And it shall come to pdss that as I proposed to do unto then, so will Z do unto you. And it came to pass in the days of Ahasuerus. R. Levi said: "He was the brother of a head and the coeval associate of a head. The brother of a head, i. e., the brother of Nebuchadnezzar, the wicked, who was called head, as it is said (Dan. 2, 38) Thou art the godhead. And the coeval associate of a head-what Nebuchadnezzar had done, he had intended to do. Nebuchadnezzar had killed, he had intended to kill; Nebuchadnezzar had destroyed; he had the intention, and so reads the passage (Ezra 4, 1) In the beginning of the reign of Ahasuerw, they wrote slanders on the inhabitants of Judea and Jerusalem." Samuel said : "[Ahasuerus has the meaning of black i. e.] in his days the faces of the Jews were black as the bottoms of pots." R. Chanina said: "[Ahasuerus has the meaning of 'woe to his head' (Ach rosh). Whoever mentioned his name said 'Woe to his head.'" R. Jochanan said: "[It has the meaning of 'poor' ( ~ o s h )His ] taxes were so heavy that men became poor, as it is said (Est. 9, 1) And King Ahasuerus imposed a tribute upon his land." (Ib. 1) The same Ahasuerus; i. e., he was the same in his wickedness from beginning to end. (Gen. 36, 43) This is Esau; i. e., the same in wickedness from beginning to end; (I1 Chr. 28, 22) He, King Ahaz; i. e., the same in wickedness always; and so is meant (Num. 26, 9 ) These are that Dathan and Abriam. And so it is also with the righteous ( I Chr. 1, 27) Abra-the same is Abraham; i. e., Abraham was the came in righteoueness from the beginning to the end; (Ex. 6, 26) These are that Aaron and Moses; i. e., they were the same in righteousness from beginning to end; (1 Sam. 17, 14) And David was the youngest, that means he conducted himself from beginning to end, as in his youth; as in his youth he humbled himself before one greater than he in order to learn the Torah, 80 also when he was a king he was modest before a man superior to him in wisdom and tried to learn the Torah from him. (Ib.) Who reigned. Rab said: '?ie was a self-made king." Some say, it waa in his praise, there was none so fit to be a king as he; and some say it to his disgrace-he was not fit to be a king, but he

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had much money, and the money made him king. Our Rabbis have been taught: Three kings ruled over the e n t ~ r eworld-Ahab, Ahasuerus, and Nebuchadnezzar. Ahab, son of Amri, as Obadlya said unto Elijah (I Kings 18,lO) As the Lord thy God liveth.. he causeth that kingdom and nation to take an oath . ; and ~f they were not under his dominion, how could he cause them to take an oath? Nebuchadnezzar, as it is written (Jer. l',,8) And it will come to pass that the nation or kingdom which shall not serve Nebuchadnezzar, king of Babylon, and not place its neck under the yoke of the king of Babylon. Ahasuerus, as stated in Sanhedrin. (Ib. b.) Are these all? Was not Solomon also king of the whole world? Solomon was not a king until the end of his life. This is right, according to those who hold he was first king and then a common man; but according to those who say he was a king, a common man, and then again a king, then why not count also him? Solomon was an exception, for he reigned or7er the beings above and below, as it is said ( I Chr. 29, 23) Solomon sat on the throne of the Lord. [He is therefore not counted among the kings that reigned over the entire world]. But there is Sannacherib concerning whom it is written (Is. 46, 19 and I1 Kings 18) Which of all the gods of the lands haae saved their countries from thy hand? There mas Jerusalem, which was not subject to him. But there is Darius? As it is mitten (Dan. 6, 2 6 ) Darius the king wrote to all peoples, nations, and tongues that exist on the whole earth. Your peace shall be great. There were seven countries not under his dominion; as it is written (Ib. ib. 2) I t pleased Darks> and he raised over his kingdom one hundred and twenty satraps. But there is Cyrus? As it is written (I1 Chr. 36) So said Cyrw, King of Persia: All the kingdoms of the earth the Lord Lath given unto me. It is he only who thus glorified himself. When the king sat, and further it is stated, I n the third year of hzs ~ e i g n . Do these passages not contradict each other? Raba said these mean when he became firmly seated on the throne. (Fol. 1 2 ) When he showed the riches and the glory of his kingdom, etc. R. Jose, the son of R. Chanina, said: "You can infer from this that Ahasuerus attired himself

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in the priestly garments and stood with his guest, for it is written here, And the glory of his greatness, and it is written [concerning the priestly garments] (EX. 28, 2) For glory and ornament." (Est. 1, 5 ) And when these days were completed. Rab and Samuel differ on this point. One said that he was a wise king, and the other, that he was a foolish king. The reason for the statement that he was a wise king, can be derived from the fact that he had made the feast first for the remote subjects, because for his townsmen he could make it at any time; and the other said he was a fool, for he should have made it first for his townsmen, so that should the others rebel, they at least would defend him. The disciples of R. Simon b. Jochai asked their master: "By what sins had the Israelites incurred the decree of Haman in that age?" "Tell me your opinion," said he. They said : "Because the Israelites enjoyed the feast which Ahasuerus the wicked man made." "If so, then only those of Shushan should have suffered. Why did those of all provinces suffer?" They said to him: "Let then the master explain to us." "Because," answered he, "they kneeled to the image." "If so," his disciples asked, "they were then actually guilty; why were they not killed?" And he answered: "They bowed to the image not because they wanted to, but only for the sake of outward appearance; so the Holy One, praised be He! also made the decree against them for appearance [and it was not carried out]." And this is the meaning of the Passage (Lam. 3, 33) H e doth not afflict of His own will. (Est. 1, 7) A n d the royal wine was in abundance. Rab said: "We infer from this that he gave to each to dring wine that w a s older than he." (Ib. 8) And the drinking was according to the order. What is the meaning, According to the order? R. Anan said, in the name of I$. Meier : "It was according to the order of our Torah. As in our Torah eating exceeds drinking [in the Temple] so he also gave more to eat than to drink." Without compulsion. "From this," said Raba, "it can be learned that everyone was given to drink of wine that grew in his own country. (Ib. b) On the seventh day when the heart of the king was merry with wine? And till then, what did he do? Was 39n3

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his ancestors, but are his own. The son of Yair,? the son who caused to enlighted the eyes of lsrael with his prayer;the son of Shimi,' the son whose prayer God heard; the son of Eish,' the son who knocked at the gates of Jfercy, and they were opened to him." It is written, A Judean man, and then, A Benjamite. What was he? Rabba b. b. Cahana, in the name of R. Joshua b. Levi, said: "His father was a Benjamite and his mother was a Judean." The sages, however, said: "The tribes disputed with each other. Juda said, 'Through me Modrecai was born, for if David had killed Shimi ben Geras he could not have been born'; and Benjamin said, 'He belongs to me, because he is of my tribe."' Raba said: "On the contrary, the Congregation of Israel said, 'See what Juda did to me, and see what the Benjamites have done to me; Juda (Fol. 13) because David did not kill Shimi? he made possible the birth of Mordecai, of whom Haman became jealous; and because Saul did not kill Agag,l0 Haman, who caused troubles for Israel, was born.' " R. Jochanan said: "He was indeed a Benjamite, but why is he called a Judean? Because he did not want to worshop idols, and every Israelite who rejects idols is called a Judean, as it is said (Dan. 10, 12) There are certain Judean men T h y gods they do not worship." (Ex. 2, 6) Who had been carried away into exile from Jerusalem. Raba said: "He had not been exiled, but came of his own free will. And he had brought up Hadassah, s , Esther." He calls her Esther and that i then Hadassah. What was her real name? We are taught in a Baraitha that R. Meier said: "Her real name was Esther, but she was called Hadassah, merely becauw all the upright are called thus, and so says the passage (Zech. 1, 8) He was standing among the myrtle-trees." R. Juda said: "Her real name was Hadassah, and why was she called Esther? Because she concealed her wordsll and so says the passage (Ib. 10) Esther told nothing of her birth nor of her nationality." R. Nechemiah said : "Her real name was Hadassah, but why was she

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called Esther? Because the nations called her for her beauty 'Ist'har' (corresponding to Venus)." Ben Azzai said: "Esther was neither tall nor short, but of moderate size, like a myrtle." R. Joshua b. Karcha said: "Esther was of an olive complexion, but a chord of [divine] grace was strung upon her." For she had neither father nor mother. And when her father and mother were dead, iClordacai had taken her to himself as a daughter. Why this superfluous repetition? R. Acha said: "To tell us when the mother became pregnant her father died, and when shee was born her mother died." (Ib.) Yordecai had taken her to himself as a daughter; we are taught in the name of R. Meier: "Do not read Bath (daughter) but Bayith (house) and so says the passage ( I 1 Sam. 12, 3 ) But the poor men had nothing, save one little ewe, etc., of his bread it used to eat, etc., and it was to him as a daughter. Because it ate of his bread therefore it became to him as a daughter? We must therefore read it, 'like a house' B'bayith. The same is also here 'for a house,' L'bayith." (Ib. 9) And the seven maidens who were selected to be given to her. Raba said: "We may infer from this that with them she counted the days to know the Sabbath [by giving each the name of a day]." (Ib. b.) And Esther still did not tell her nation. R. Chama said: What is the mean ing of the passage (Job 36, 7 ) He withdraweth not his eyes from the righteous. I. e., as a reward for her modesty, Rachel merited that Icing Saul descended from her; and as a reward for Saul's modesty he merited that Esther descended from him." Wherein was Rachel modest? It is written (Gen. 29, 12) And Jacob told Rachel that he was her father's brother. Was he then her father's brother? Indeed, he was the son of her father's sister! This means, he asked her: "Will you marry me?" "Yes," she answered, adding, "but my father is a trickster, and he mill deceive you." To this he answered: "I am his brother in trickery." And she asked him: "Are righteous men permitted to walk in the mays of deceit (to deal fraudently with a deceiver) ?" "Yes," ansewered he, "for it is written (Ps. 18, 27) W i t h the pure Thou wilt show Thyself pure, and with the perverse Thou wilt wage a contest." He then asked Rachel: "How can he

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cheat me?" And she replied: "I have an elder sister, and he will not let me marry before her." SO he confided some signs to him by which he could distinguish her. And when Leah was brought in her stead, Ehchel said: "My sister wi!l be put to shame." So she confided in return the signs to her. And this explains the Passage, And it came to pass that in the morning, Behold, it is Leah; i. e. Until the morning he knew it not, because Leah knew the sign which Jacob had confided unto Rachr 1 , which she told to him. And therefore Rat he1 was rewarded that Saul descended frc h her. And what was Saul's modesty 7 I is written (I Sam. 10, 16) And Saul said unto his uncle, he told m e that asses had been found, but of thQ matter of the kingdom, whereof Samuel had spoken, he told h i m not. For this he was rewarded that Esther descended from him. Rsaid again in the name Chanina: "When the Holy One, praised be He! decrees greatness for a man, it is for him and his descendants to the end of all generations; as it is said (Job 36, 7 ) H e doth establish them forever, and they are exalted. But if he becomes proud, the Holy One, praised be He! will lower him, as it is said (Ib. 8) If they be bound i n fetters, and if they be entangled in the cords of affliction." (Est. 2, 21) I n those days, while Mordecai was sitting in the king's gate, Bigthan and Theresh became wroth. R. Acha b. Abba, in the name of R. Jochanan, said: "The Holy One, praised be He! causes masters to be wroth against their servants, in order to do the will of the just, and He also causes the wrath of slaves against their masters, in order to do the will of the just." The wrath of the masters against their servants, as it wroth is written (@en. 41, 10) Pharaoh w i t h his servant; to do the will of the just, as it is written, And there was with us a Hebrew lad. etc. And he makes slaves wroth against their masters, as it is written (Ext. 2, 21) I n those days Bigthan and Theresh became wroth. To do the will of the just. This refers to Mordecai, as it is written, And the thing became k n o u n to Mordecai. R. Jochanan said Bigthan and Theresh were Tarsians, and spoke their own language. They spoke between themselves : Since Esther has come into the court, our
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eyes have not seen any sleep; let us put .jrson into the king's drink, in order that ile should die." And they knew not that Mordecai was a member of the Great Sanhedrin, every one of whom knew seventy languages. Then Bigthan said to Theresh: "But my hour of duty is not the same as yours-'' "I will watch for You, too," answered Theresh. Then we understand the passage, And the thing was inquired into, and found true, to mean that he had not been at his post. (Ib. 3, 1) After these events. What events? Raba said: "After the Holy One, praised be He had created [by the preceding incident] a cure i n advance to their trouble which would follow, for Resh Lakish said, 'The Holy One, praised be He! afflicts not Israel before He has prepared the cure for them i n advance. As it is said (Hosea 6, 11) Should I desire to heal Israel, then would the iniquity of Ephraim be laid open." But with idolatrous nations i t is different. First He smites them, then He heals them, as it is said (Is. 19, 12) And the Lord will thus smite Egypt, striking and healing."' But it appeared too contemptible in his (Human's) eyes to lay his hand on Mordecai alone. Raba said: "In the beginning he wanted to lay hand on Mordecai alone, and later on the people of Mordecai, which refers to the scholars, and later on the Jews." Some one cast the P U ~ J that is the lot- We have been taught in a Baraitha: When the lots fell on the month of Adar, Haman rejoiced very much, for he said: "It is the month in which Moses died." But he did not know that on the seventh of Adar Moses had died, but had also been born. And Haman said unto the king: There in one people. Raba said: "There was no man who could calumniate so well as Haman. He said to the king, 'Come, let us fight them.' And the king answered: 'I am afraid because whoever has tried to fight them was called to account by their God.' 'But they have been lazy in the performance of good deed; Haman pleaded. Whereupon the king said: 'Nevertheless they have among them numbers of Rabbis who will pray to God for their mercy.' Haman then said: 'They are one people [and are all the same; no one observes]. And if thou shouldst think that I may depopulate thy empire [by the extermi-

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nation of the Jews] thou must know that they are scattered among different nations [and it would not be perceptible]. And perhaps thou wilt say, thou derivest a benefit from them. Know that they are like mules, that are unproductive. And if thou shouldst imagine that there is one province in which they dwell together, know that they are scattered in all the provinces of thy kingdom. And their laws are diferent from those of every people; i. e., they do not eat with us, drink with us, nor intermarry with us. I t does not profit the king to tolerate them, because they eat and drink in a manner to disgrace the king.' " If it be pleasing to the king, let it be written to destrov them. and ten thousand talents o f silver w i l i we;& ~ out. h s h Lakish saia. 5 was revealed and known to Him, who $:' a: And the world came into being, that 9 man would, at some future day, pay she& s (talents) for the destruction of Israel, :.->refore He caused that their (Israel's) shekelslz should precede his [Haman's] shekel's, and this is the purpose of the Mishnah which teaches us: On the first of Adar a public announcement is made concerning the contribution of the half-shekels." And the king said to Haman 'The silver is given to thee; that people also, to do with them as it seemeth good to thy eyes.' Said R. Abba b. Cahana (Fol. 14) : "To bvhat can the incident of Ahasuerus and Haman be compared? Unto two men, of whom one had a mound in his field, and another had a trench; he, who had the mound said, when passing the trench, 'I wish some one would give me his trench in my field,' and the one that had the trench, 'I wish some one would give me that on my field.' Then it chanced +hat they met, and he who had the trench aid: 'Sell me the mound to fill up my i-ench.' 'I wish you would take it for othing,' replied the other." And the king irew o f his signet ring from his hand. R. Abba b. Cahana said: "The authority given by transfer of the ring had a greater effect than forty-eight prophets and seven prophetesses, who preached to Israel they should better their ways; because the prophecy of forty-eight prophets and seven prophetesses did not cause Israel to become better, yet this incident really made them better."
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Our Rabbis were taught: Forty-eight prophets and seven prophetesses preached to Israel, and subtracted or added nothing to our Torah, even not as much as one letter, save the reading of the Megill&, which was instituted by the prophets alone. What basis had they for that? R. Chiya b. Abbin, i n the name of R. Joshua b. Karcha, said: "They drew a fortiori conclusion: If when Israel was delivered merely from slavery to freedom, they sang, how much more ought they do se when they were saved from death to life! If "9 then do Ive not say Ballel on Purim? "Because," said It. Isaac, "we do not say Hallel for the miracles that But the happened outside of Palestine." exodus from Egypt was also a miracle outside of Palestine? The reason for saying Hallel then is explained in the following Baraitha: Until Israel entered Canaan, they said praises for all miracles, but after they had occupied Palestine, they sang praises only for miracles in Palestine. R. Nachman b. Isaac, however, said: <'The reading of the Megilla, is equivalent to the Hallel." Rab said: "There, when they went out of Egypt, i t was right to say Hallel, because it is said, Praise, 0 ye servants of the Lord, and not Pharaoh's; but how could they say on Purim, Praise, 0 ye servants of the Lord. Were they not still the slaves of Ahasuerus?" And the seven prophetesses that prophecied to Israel, who were they? Sarah, Miriam, Deborah, Hannah, Abigail, Huldah and Esther. Sarah as it is written (Gen. 1 1 , 29) The father of Milcah and the father of Yiscah. And R. Isaac said: "Yiscah refers to Sarah, but why was she called Yiscah? Because that signifies seeing, and she was a seer through the Holy Spirit and this is derived from the passage (Ib. 21, 1 2 ) W'hatever Sarah tells you hearken to her voice. Miriam, as i t is written (Ex. 15, 26) Then took Miriam the prophetess, the sister of Aaron. Was she then Aaron's and not Moses' sister." "This means," said R. Nachman, in the name of Rab, ''that she had proohecied even when she had been only Aaron's k e r [before Moses' birth] saying, 'In the future my mother will give birth to a child that will deliver the Israelites.' Finally,. when Moses was born, the whole house was with light, and her father arose, and &ed her on her head, and saying to her,

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Afterward, when he was cast into the river, her mother rose, saying to her, 'My daughter, what has become of thy prophecy ?' And thus we understand the passage (Ib. 2, 4) A n d his sister placed herself afar off, to ascertain what would be done to him, to mean to know what would be the outcome of her prophecy." Deborah, as it is written (Jud. 4, 4) Now Deborah, a prophetess, the wife of Lapidoth. R. Isaac said: "This means that she prepared wicks for the lights in Mishkai. Hannah, as it is written ( I Sam. 2, 1) And Zannah prayed and said, ' M y heart i s glad n the Lord, m y horn i s exalted through the lord.' M y horn i s exalted, and not m y fEmLsk. ?his refers to David and Solomon, who were anointed with oil taken from a horn, their dynasty endured; but Saul and Jehu, who were anointed with oil from a flask, their dynasties did not endnre. (Ib. 2) There is none holy as the Lord; for there i s none besides Thee; Neither is there any rock like our God." R. Juda b. Manassia said: "Do not read, Ein Biltecha [none besides Thee] but read E i n Lebalathecha [nothing could wear you out]. Come and see that the nature of the Holy One, praised be He! is not like the nature of frail man. The work of frail man exhausts its maker, but the Holy One, praised be He! is not so; He exhausts His work." Neither is there any rock like our God; Do not read E i n T z u r (rock), but read Ein Tzayer, (there is no sculptor like our God) for the custom of the world is to form a shape on the wall, but he can put into it neither breath, nor soul, nor entrails, nor bowels, but the Holy One, praised be He! He forms a shape within a shape (creates a body within a body) and puts into it breath, eoul, entrails and bowels. Abigail, as it is written ( I Sam. 25, 29-31) And the soul of my Eord will be bound in the bond of life with the Lord t h y God. When she departed ,the said to him, And when the Lord will do (yood my Lord. She prophecied that he vould be king. R. Nachman said: "This is he meaning of the current statement, 'A Roman handles the shuttle while she talks,' a r 'the duck bends its head down in walking, and its eyes look all around (it follows two pursuits at the same time."' Huldah, as it is written ( I 1 Rings 22, 14) A n d Chilkiyahu the priest, and Achikam, and Achbor and

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Shaphan and Assahyah went unto Huldah the prophetess, the wife of Shallum the son of Tikvah. But how did Huldah prophecy in the place where Jeremiah lived? At the school of Rab it was explained that Huldah was a relative and therefore he was not particular about it. But why did King Joshiyah himself ignore Jeremiah and send a committee unto Huldah ? R. Shila said: "Because women are compassionate." R. Jocbenan said: "Because Jeremiah was not there, for he went to bring the ten tribes back [from the exile]." And whence do we infer that he did bring them back? It is written (Ex. 7, 13) For the seller shall not return to that which k sold. It is possible that the prophet should prophecy the suspension of the jubilee law when the law had already been abolished?13 We must therefore say that Jeremiah had caused the return [of the ten tribes] and Joshiyah b. Amon reigned over them. Whence do we infer this? It is written (I1 Kings 23, 17) What king of monument is that which I see? And the men of the city said to him, " I t is the grave of the man of God, who came from Judah and proclaimed these things which thou hast done against the altar of Beth-El.' What had Joshiyah to do with the altar of Beth-El? From this we infer that Jeremiah returned [the ten tribes] from captivity when he began to practice the jubilee law and Joshiyah was king over them. And Esther, aa it is written (Est. 5) Now it came to pass on the third day that Esther put on her royalty. It should be written, royal apparel. "Infer from this," said R. Elazar, in the name of R. Cahnina, "that she clothed herself in the Holy Spirit. Here it is written Vatilbash (she put on) and there (I Chr. 12, 18) A spirit, labsha (invested) Amassai. [Just as in the latter place the word Labsha ia employed to signify the Holy Spirit, so here also Vatilbash signfies the Holy Spirit]." R. Nachman said: "Pride does not- fit women. Two women were proud, and they both had unlovely names; one was call Bee (Deborah) and the other was called Cat (Huldah). Of Deborah it is written (Jud. 4, 6) And she sent and called Barak but she did not go to him, and of Huldah it is written (I1 Kings 22, 15) Say
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unto the m a n that bath sent YOUto me; and she did not say, tell the king." (Fol. 15) And Mordecai ascertained all that had been done (Est. 4, 1). What had been done? Rab said: "That Haman had persuaded Ahasuerus." (Ib.) T h e n called Esther for Eathach. Said Rab: "Hathach is Daniel.
but why was he Hathach? Because he severed connections with his high position." Samuel said: "On the contrary, he had the office, and his name signifies that all laws were decided bv him." A n d oave h i m a change for Moriecai to know Ghat this was, and why this was. R. Isaac Nafcha said: "Thus sent Esther to Mordecai. Perhaps they [Israel] transgressed the five books of the Torah concerning which it is written (Ex. 32, 15) On the one side and on the other were they inscribed."'* And they told Mordecai the words of Esther (12). But he (Hathach) himself did not come to her? "From this," said R. Abba b. Cahana, "we infer that one need not go back [to his sender] to bring bad news." A n d Mordecai went about.15 Rad said: "This means that he transgressed by fasting on the first day of Passover"; and Samuel said: "It means that he crossed a pool of water [to assemble the Jews of the other side] . " R. Elazar said in the name of R. Chanins: "Never shall the blessing of even a common man be considered insignificant in your eyes ; for two great men of their generation were blessed by simple men and their blessings were fulfilled. They were David and Daniel. David, as it is written ( I 1 Sam. 24, 23) A n d Bravnah said unto the king, 'lllay the Lord thy God receive thee favorably.' Daniel was blessed by Xing Darius, as it is written (Dan. 6, 17) May t h y God, whom thou worshippest continually, truly deliver thee." R. Elazar said again in the name of R. Chanina : 'Never shall the curse of even a common man be considered unimportant, for Abimelech cursed Sarah, saying (Gen. 20, 16) 'This is to thee a covering to the eyes, and it was fulfilled through her children as it is said (Gen. 27, 1) A n d Isaac's eyes became dim." Again said R. Elazar, in the name of R.. Chanina: c'Come and see how the custom of the Holy One, . praised be He! differs

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from the custom of frail man! A frail man sets the pot [on the fire] first and then pours water into it, but the Holy One, praised be He! poureth the water first into the pot and then sets it on the fire, to sustain the passage (Jer. 10, 13) At the sound when he gioeth a multitude of water." Another thing did R. Elazar say in the name of R. Chanina: "When the righteous is lost (dies) it is 8 loss to the generation only [not to himself]. This might be compared with a diamond which was lost by a man, wherever it is its name is there, the loss is merely to its owner." Again said R. Elazar i n the name of R. Cllanina : "What is the meaning of the passage (Ib. 5, 1 3 ) Yet all this profiteth me nothing. Infer from this that all treasures of that wicked (Haman) were engraved upon his heart, and as soon as he saw Mordecai sitting in the king's tower he said, Yet all this profiteth me nothing." I s it really because he (Haman) saw Mordecai sitting in the king's tower that he said this? Yes, as R. Chisda explained it: "The latter [Mordccai] had come as a member of the Prosbul and the former [Haman] had come to court as a member of the Prosbuli" (Ib. b.) ;i. e., Buli signifies the rich, as it is said (Lev. 26, 1 9 ) I will break the pride of your power, and R. Joseph explains that this refers to the rich of Juda; Buli signifies poverty, and so reads the passage (Deut. 15, 8) Thou shalt surely lend him. R. Papa said: "Haman was called 'the slave that sold himself for a loaf of bread.' "la R. Elazar said further i n the name of R. Chanina: "In the future, the Holy One, praised be He ! will put a crown on the head of every righteous man, as it is written (Is. 28, 5) On that day will the Lord o f hosts be for a crown of glory and a diadem o f beauty. What is the meaning of a crown o f glory and a diadem of beauty? It is for those who do His will, and hope for His glory. One may think that this will be for all of them? Therefore it is said, Unto the residue of his peopld; i. e., for those who are so modest that they consider themselves like the remnant of the people.17 (Ib. 6) And for a spirit of judgment; i. e., to him who sitteth in judgment-and does justice. And
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i m who overcomes for strength. It is to h his inclination. T o those that drive back the battle, this refers to those who debate over the Torah. T o the gats, refers to the scholars who arise early to go to the gates of the houses of prayer and learning, and remain late there. The divine attribute of justice pleaded before the Holy One, praised be He ! saying, 'Sovereign of the Universe 1 Wherein is the difference between this (Israel) and all other nations [that Thou art honoring Israel so much] ?' Whereupon the Holy One, praised be He! answered 'Israel studied the Torah, and the idolaters did not.' To this the attribute of Justice replied (Ib. 7 ) But these also are now stumbling through wine, and reeling through strong drink-they are ( P a k u ) unsteady in giving judgment. Paku (unsteady) refers to Gehenna, as it is said (I Sam. 25, 31) That this shall not be a cause of offence; and Pliliya [judgment] refers to the judges as it is said (Ex. 23, 21) And they shall pay this by the decision of (Phlilim) the Judges." (Est. 5, 1) And placed herself i n the inner court of the king's house. R. Levi said: "As soon as she reached the house of idols, the Shechina left her; so she began to say (Ps. 22, 2) My God, my God, why hast thou forsaken me? Doth thou hold guilty one who does a thing unintentionally as though she did it intentionally, and what one is compelled to do as if she did it voluntarily?" (Ib.) And it happened when the king saw Esther the queen. R. Jochanan said: "Three angels came to her help at the same time; one angel raised her head [that the king might see her] ; one, who strung a chord of grace (protection) around her, and one who stretched out the sceptre which the king handed out to her." How far did it stretch? R. Jeremiah said: "Its usual length was two cubits and it became twelve cubits long"; and others say it stretched to sixteen. R. Joshua b. Levi said: "To twenty-four." R. Chisda said: "To sixty." So also we find that it happened with the arm of Pharaoh's daughter; and thus also it happened with the teeth of Og, as it is whitten (Ps. 3, 8) The teeth of the wicked Shibarta, and Resh Lakish said: "Do not read Shibarta (hast thou broken) but read it

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Shibabta (that became ~arnified).'~~ Rabba b. Uphran, in the name of R. Eliezer, who had heard it from his master, who quoted his master, said: "It became longer by two hundred ells." (Ib. 45) And Esther said, Let the king and Haman come this day unto the banquet. Our Rabbis were taught: For what purpose did Esther invite Haman to the feast? R. Elazar said: "She spread for him a net, as it is said (Pr. 69, 23) itlay their table become a snare before them." R. Joshua said: "She !earned it in her father's house, as it is said (Prov. 25, 2 1 ) If thy enemy be hung ~ y give , him bread." R. Meier said: "So that Haman should not learn of the matter and cause a revolution." R. Juda said: "So that it should not be noticed she was a Jewess." R. Nechemia said: "So that the Israelites say not, We have a sister in the king's court, and they should not [meanwhile] dismiss from their minds the idea of praying for mercy." And R. Jose said: "So that he should be near, if she wanted him." R. Simon b. Menassie said: "So that He above should notice [how she was forced to flatter her enemy] and should perform a miracle." R. Joshua b. Karcha said: "She intended to make herself agreeable to Haman, so that the king might become jealous, and should kill both him and her [whereby Israel would be saved]!' Rabban Oamaliel said: "Ahasuerus was a fickle-minded king [and therefore did Esther invite Haman so that if she obtained permission to execute him she could have him nearby ready to kill him before the king retards] . " Again said Rabban Gamaliel : "After all, we must still hear what the Median has said, as we are taught in the following Baraitha: R. Elazar of Media said: 'She had intended to make Haman jealous of Ahasuerus, and Ahasuerus jealous of Haman."' Rabba said: "[To uphold] the passage (Prov. 26, 18) Before downfall goeth pride." Abaye and Rab both said: "She intended to do as it is written (Jer. 51, 39) When they are heated I will prepare their^ drinking feasts and will make them drunken." Rabba b. Abahu once found Elijah the prophet, and asked him: 'What did Esther intend to do when she
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invited Haman?" and he answered: "As all Tanaim and all the Amoraim explained." (6) I n that night sleep fled from the king. "He thought," said Rabba, "'what could be the meaning of Esther'~ invitation to Haman? Perhaps they conspired against me to kill me ?' Then he considered and said: 'If this should be the case then someone would be found who would have mercy and inform me of that.' But then he said: 'But perhaps there are men who have done kindness to me, and I have not rewarded them, therefore people do not care to inform e about it.' As soon as this idea struck him, he ordered that the Chronicles be brought to him, and they were read by themselves, i. e., that place in the Chronicles turned up accidentally." And it was found written (Kathub) past participle. I t should be Kathub (passed perfect) ? R. Isaac Nafcha said: "You may infer from this (Fol. 16) that Shamshai (the king's secretary) had erased the incident concerning Mordecai, but Gabriel [the Angel] wrote it in, thus the context of the passage can be understood." R. Assi, in the name of R. Chanina b. Papa said: "R. Shila of the village Tamratha lectured: 'If what is recorded in favor of Israel here below is not erased, how much more so what is written about them in Heaven above [will not be erased] ?" And the king said: "What honor and distinction have been done There to Mordecai for thatP" etc. . hath nothing been done with him. We are taught: They said so, not because they loved Mordecai, but because they hated Haman. And Haman was come . which he had prepared for him. We are taught: This means, which he had prepared for himself. And the king's young men said unto him: 'Behold Haman is standing," etc. And Haman came, etc. Do t h k to Mordecai. And Haman asked: "Who is Mordecai?'' "The Jew," the king answered. "But," said he, "there are many Jews by the name of Mordecai." And the king answered: "The one that sits at the gate of the king." "For this man, remarked Haman, "it will suffice if thou wilt give him a village, or the tolls Whereupon the king said, of a river." "'Leave out nothing of all that thou hast spoken, and do it to him." And Haman then took the apparel and the horse, etc., i. e., he came and found disciples sitting before

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Mordecai discussing the Law concerning K'mitza; as soon as Mordecai saw that Haman came to him on the royal horse, he trembled, and said to his disciples: "This wicked man is coming, I fear me, with a n order to execute me. Go away from here, lest you are burnt by my fire.'' Immediately Mordecai clothed himself, and stood up to pray. When Haman asked Mordecai : "What was your occupation when I entered?" H e replied: "When the Temple was in existence, God ordered us that if anyone offers a Mincha (meal-offering) one handful of meal from that offering must have been offered upon the altar which was to atone for his sin [so we deliberated concerning the handful]." "0 !)' exclaimed Haman, "Your handful of which you have been discussing has outweighed the ten thousand talents that I had proposed to the king for your destruction." "You wicked man," said Mordecai to him, "if a slave buys anything, to him who owns the slave belongs also the wealth, and you are my slave." Then said he to Mordecai : "Put on the royal apparel and mount the horse, for the king wants you." Mordecai said: "I must not put on the royal garments until I wash myself and cut my hair." Esther, however, had ordered that all the baths and barber shops be closed, so that Haman himself had to take Mordecai into a bathhouse and wash him; he himself had to bring a pair of scissors from his house and cut his hair. While Haman was peaforming all this work he moaned bitterly, whereupon Mordecai asked him: "Why art thou moaning?" "0 !" answered Haman, "such a great man that I am, has become a washer and a hair-cutter." "You wicked one," Mordecai replied, "were you not a haircutter a t the village of Kartzum." We are taught that for twenty-two years Haman was a hair-cutter in the village of Kartzum. Then, he bade Mordecai mount the horse. He replied: "I cannot; I am too weak from fasting." So Haman stooped and helped him to climb the horse, by permitting him step on his back. (13) And Haman related to Zereth his wife and to all his friends. And then i t is written: Then said unto him his wise men and Zereth his wife; first they are called friends, and then wise men? R. Jochanan said: "A man, even of any nation, who sags an intelligent thing only should be termed wise (Chacham). If Mor-

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1'9
decai be of the seed of the Judeans; i. e., they said: "If Mordecai is descended from other tribes, you will get the better of him; but if he be descended from one of these tribes-Juda, Benjamin, Ephraim, Menasseh-then you cannot overcome him; from Juda, because i t is written (Gen. 49, 8) T h y hand shall be on the neck of thy enemies; and the other three, because i t is written (Ps. 80, 3 ) Before Ephmim, Benjamin and Menasseh, awaken thy might." But thou will surely fall before him. R. Juda b. Ilal taught: "What is the meaning surely fall [doubled in the text] ? Infer from this that they said t o him thus: 'This nation (Israel) resembles earth, and resembles stars; when they sink they sink to the dust, and when they rise they rise to the stars.'" (Est. 6, 14) They were yet speaking with him when the king's chamberlains arrived, and they hastened. From this we infer that they brought him in a hurry. For the adversary regardeth not the damage of the king. She said to him: "This enemy is not worth the damage he causes to the king; when he became jealous of Vashti, he killed her, and now he becomes jealous of me, and wants t o kill me too." And the king arose i n his and when the king returned. fury From this we may infer that just as he had gone out in a fury, so he returned in a fury; he went to his garden and found that angels, in the form of men, were uprooting the trees of his garden and throwing them away. Upon his inquiry as to why they were doing it, he was informed that Haman had ordered them to do so.19 When he returned to his house he found Haman was fallen upon the couch, etc. It is not written, fell [active case], but, was fallen [passive case] ; i. e., infer from this that an angel came and pushed him. And the king said: "Woe from inside, and woe from outside." And the king said: "Will he even do violence to the queen before me i n the house?" T h e n said Harbonah, one of the chamberlains, etc. R. Chama b. Chanina said: "Harbonah the wicked had also been among those who had given the advice t o make a gallows for Mordecai; but as soon as he saw that his plan was not fulfilled, he deserted Haman and went over to Mordecai's friends, and this interpretation is derived from the passage (Job 27, 22) And will cast upon him, and have no
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pity; out of his hand will surely escape. And the fury of the king [Shachacha] was appeased. What does the double (appeasing) stand for? One refers to the King of the Universe and the other refers to Ahasuerus. Others, however, say that one refers about Vashti and one about to the anger " Esther." It is written (Gen. 45, 22) T o each of t h e m he gave changes of raiment; but to Benjamin he gave . . five changes of raiment. I s i t possible that that which gave trouble to Joseph's father (Ib. b) proved a stumbling block to Joseph? For Rabba b. Mehasia quoted R. Chama b. Curia, who said in the name of Rab : "On account of two Selaim worth of silk which Jacob bestowed on Joseph i n preference to his other sons, the brothers became jealous of him, and brought about the entrance of our ancestors into Egypt." "This was a hint that from him would descend a man who would wear five royal garments," said R. Benjamin b. Jepheth, in the name of R. Elazar. Who is he ? blordecai, concerning whom i t is written (Est. 8,15) And Mordecai went out in a royal apparel of blue and white, and with a great crown of gold, and with a cloak of fine linen and purple. (Gen. 45, 14) And he fell upon his brother Ber.jaminJs necks.20 How many necks had Benjamin? R. Benjamin b. Jepheth, in the name of R. Elazar, said: "He wept for the two Temples, that were destined to be in Benjamin's land and were doomed to destruction." And Benjamin wept upon his neck; i. e., he wept for the Tabernacle of Shilo, that was designated in Joseph's part of the land, and was destined to be destroyed. (Ib.) A n d behold, yoxr own eyes see, and the eyes of m y brother Benjamin. "This means," said R. Benjamin b. Jepheth in the name of R. Elazar, "that he (Joseph) said to them, 'Just as I have nothing in my heart against Benjamin, who took no part in my sale, so have I nothing against you, who sold me."' (Ib.) I t i s my mouth the best things of E g y p t ? R. Benjamin b. Jepheth, in the name of R. Elazar, explained this: 'What I speak with my mouth, I think i n my heart." (Ib. 23) A n d to his father ha sent after this manner with the best things of Egypt. What is the meaning of that speaketh unto you. R. Benjamin b. Je~heth, i n the name of R. Elazar, said: "He

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sent him old wine, which strengthens the minds of old when they drink it." (Ib. 50, 18) And his brothers also went and f e l ~ down before him. R. Benjamin b. Jepheth, said again, in the name of R. Elazar: "It is this that people say, 'When the fox has his day, bow to him."' With what was he (Joseph) inferior to his brothers [that you call him fox] ? We must say that if these remarks were made,. they " were made in reference to the following (Ib. 33, 31) And Israel bowed himself upon the head of his bed. Whereupon R. Benjamin b. Jepheth said in the name of R. Elazar: 'Tor this reason people say, 'When the fox has his day, bow to him."' (Ib.) And he comforted them, and spoke kindly unto them. R. Beniamin b. J e ~ h e t hsaid in the name of R. blazar: ''1nier from this that he (Joseph) told them such things which comfort the heart; i. e., if ten lights could not extinguish one, how much less could one extinguish ten !" (Esth. 8, 16) For the Jews there was light, and joy and gladness and honor. R. Elazar, in the name of R. Juda, said: "Light, refers to the Torah, rtnd so says the passage (Prov. 6, 23) For the commandment is a lamp, and the law is light. Joy, refers to a holiday, and so says the passage n (Deut. 16, 14) And thou shalt rejoice i thy feast; gladness, refers to circumcision, and so says the passage (Ps. 119, 162) 1 a m rejoiced over thy promise; honor, refers to Tephilin, and so says the passage (Deut. 28, 16) And all the nations of the eart.5 shall see that thou are called 6y the name of the Lord, and they shall be afraid of thee. And we are taught in a Baraitha: R. Eliezer the Great said: 'This refers to the Tephilin on the head."' (Esth. 9, 7 ) And Parshandatha R. Adda, of the city of Japhe, said: "The names of the ten sons of Haman, together with the word Assereth (ten), must be read in one breath." Why so? Because their souls left their bodies all a t the same time. R. JOcbanan said: !'The [letter] Var of Vai'zatha must be made longer, that it should resemble a gallows, for all ten were hanged on one gallows-tree." IVords of peace and tmcth. R. Tanchum, and according to others, R. Ashi, said: "We may infer from this that i t Phould be written

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similarly t.0 real aords of the Torah; written on ruled parchment.]" And the order o f Esther confirmed this Purim. 18 it only the words of Esther and not the fasting and prayers ? R. Jochanan said : "Read together the former verse with this: The matters of the fastings, the prayers, and the order of Esther confirmed this Purim." (Ib.) For Yordecai the Jew was second in rank after the king Ahasuerus, and great among the Jews, and acceptable to the multitude of his Brethren. R. Joseph was taught: To the multitude, but not to all? From this we infer that a part of the Sanhedrin turned away from him. R. Joseph said: "The study of the Law is greater than the saving of lives, for before [becoming popular with Ahasuerus] Mordecai was mentioned the fifth, but later the sixth. Before he was mentioned the fifth, as it is written (Ez. 2, 2) Who came with Zerubbabel, Jeshua, Nehemiah, Serayah, Roalyah, Mordecai, BaL sha; and later it is written (Neh. 7, 7 ) Who came with Jeshua, Nehemiah, Azaryah, Raamath, Nachmeini, Mordecai and BaL shun." R. Ashi was sitting [and studying] before R. Cahana when the latter was waiting for the arrival of some more scholars, but none of the scholars came. "Why did not the 'Rabbis come to-day ?" asked R. Cahana of R. Ashi. "Perhaps they are busy with the Purim dinner," came the reply from R. Ashi. "Could they then not serve the Purim dinner in the evening [and not waste a day of study] ?" remarked R. Cahana. H a s not the Whereupon R. Ashi replied: " master heard what IZaba said, that if the Purim dinner is served at night, it has not fulfilled its purpose?" "Indeed, did Raba say so?" inquired R. Cahana. "Yea," came the reply. Thereupon R. Cahana studied this law forty times, and it was to him [the law] as if lying in his pocket [ready t o recite]. (Ib. b.) Rab, and according to others R. Samuel b. Martha, said: "The study of the Law is of more importance than the building of the Temple; for so long as Baruch ben Neriah lived [and taught with Ezra] he did not return to the land of Israel." Rabba b. Chana said, in the name of R, Isaac b. Samuel, the son of Martha,

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who quoted Rab: "The study of the Law is more important than the honoring of parents; for during all the years that Jacob assed with Shem and Eber and atudied the aw he was not punished [for his having failed to honor his father and his mother.]" CHAPTER TWO Whence do we know that the Amida (Eighteen Benedictions) shall be read in accordance with its arrangements? From the following Baraitha : Simon Happekuli instituted the Eighteen Benedictions before Rabban Gamaliel in Jabnai, according to their present arrangement. R. Chiya b. Abba said, in the name of R. Jochanan, and according to others it was taught in a Baraitha: One hundred and twenty elders [of Israel], of whom there were many prophets, instituted the prayer of the Eighteen Benedictions in accordance with this arrangement." Our Rabbis were taught: Whence do we infer that we should mention the Patriarchs [in the prayer of A m i d a ] ? I t is written (Ps. 29, 1) Ascribe unto the Lord, ye sons of the mighty.= And whence do we infer that we should mention [in the Amida the power [of God] It is written (Ib.) Ascribe unto the Lord glory and strength.= And whence do we infer that the K'dusha [His HolinessIs must be mentioned? It is written (Ib. 2) Ascribe unto the Lord the glory of His name; bow down to the Lord in the beauty of holiness. And what reason had they for placing the Benediction of Wisdom [fourth] after the Benediction K'dusha? Because it is said (Is. 29, 23) T h e n will they sanctify the Holy One of Jacob, and the God of Israel will they reverence; and immediately follows: T h e y also that were erring in spirit shall acquire understanding. And what reason had they in placing the Benediction concerning Repentance after Wisdom? Because it is written (Is. 6 , 10) Lest his heart understand, and he will repent, t ? - and be healed. If so, a ought then to mention the section treating with Healing after Repentance [the sixth, instead of the eighth benediction] ? This you cannot assume, for it is written (Ib. 55, 7 ) And let h i m return unto the Lord,
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not possibly think so, became it is written:

Whoso ofereth the thanksgiving glorifieth Me. And why did they desire to rely on this [verse], and not rely on the former? Because common sense teaches that service and thanksgiving are the same thing. And what reason had they for placing [the Benediction concerning] Peace after the Blessing of Priests? Because it is written (Num. 6 , 27) And they shall put m y name upon t h e children of Israel and I will bless them; i. e., the blessing of the Holy One, praised be He! is peace, as it is said (Ps. 29, 11) T h e Lord will bless H i s people with peace. [Hence the arrangement of the Amida or Eighteen Benedictions.] Now [let us see], if one hundred and twenty elders, among whom there were many prophets, have arranged the Eighteen Benedictions in accordance with their orders, why was it necessary that Simon of Peculi should rearrange them? They had been forgotten, theruefore he reintroduced the order. Beyond these Eighteen Benedictions one must not tell the praises of the Holy One, praised be He! for R. Elazar said: "What is the meaning of the passage (Ps. 106, 2 ) W h o can utter the mighty acts of the Lord? W h o can publish all Ilis praise? This means, Who is fit to utter? He who can publish all His praise; [and as 110 one can do so, only the prayers that have been ordained should be said]." Rabba b. Chana said in the name of R. Jochanan: "He who speaks too much in praise of God will be removed from the world, as it is said (Job 37, 20) Can all be related of H i m when I speak? Or if a m a n talk even till he be swallowed up?" R. Juda, of the village Geboriah, acl cording to others of Gibor-Chail, taught: "What is the meaning of the passage (Pa. 65, 2) For Thee praise is silent. This means that silence is the cure of everything." When R. Dima came from the land of Israel he said that in the West they say: "A word is worth a sela, and silence two." R. Acha said in the name of R. Elazar: 'Whence do we learn that God called Jacob El? (similar to God's name). It is said (Gen. 33, 20) A n d he erected there a n altar and called it E l , the God of Israel. HOW can one possibly think that Jacob called the altar El? If so, it oiight then be written ~ n Jacob d called it El (not him). We

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and he will have mercy upon him: and unto our God, for He will abundantly pardon. The section of Pardon is therefore arranged after Repentance. But why did they desire to rely on this [verse], and not rely on the former? Because there is another passage to the same effect (Ps. 103, 3 ) Who forgiveth all thy iniquities, who healeth all thy diseased, who redeemeth from the pit thy life. This means to say that both redemption and healing come after forgiveness. But there is a passage (Is. 6, 10) He will repent and be healed? [Hence healing follows repentance] ? This healing, however, does not refer to disease, but to forgiveness. And what reason had they in arranging the prayer for Redemption in the seventh Benediction? Said Raba: "Because Israel is destined to be redeemed in the seventh (Sabbatical) year,' it was therefore designated in the seventh benediction. But has not the master said that in the sixth [of the Sabbatical years], there will be different rumors, in the seventh year of the Sabbatical years [great] wars will break out, and at the clase of the seventh year Mesiah b. David will appear? Hence in the seventh will there be war and not redemption. War will mark the beginning of the redemption. And what reason had they for arranging the prayer for Healing in the eighth Benedictions? "Because," said R. Akiba, "circumcision takes place on the eighth day, and requires healing; it was therefore designated in the seventh Benediction." And what reason had they for arranging the prayer for the Blessing of the Year in the ninth Benediction? "This prayer," said R. Alexandri, "is against those who raise prices, as it is written (Ps. 10, 15), Break Thou the arm of the wicked, etc. And David also said it in the ninth chapterT5 And what reason had they for arranging the prayer for the Reunion of the Exile after the Benediction of the Blessing [of the harvest] of the Year? Because it is written (Ezek. 36, 8) But ye, 0 mountains of Israel, ye shall send forth your boughs, and your fruit shall ye bear for my people Israel; for they are near at hand to come. And as soon as the reunion of the exile will take place, there will be the punishment of the wicked,
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as i t is said (Ts. 1, 2 5 ) I will t u r n my hand against thee, and purge away as with lye t h y dross. And further ( 2 6 ) i t is written: I will restore t h y judges as at the first, and t h y counsellors as at the beginning. After the judgment of the wicked there shall no more exist any sinners. This includes the arrogant, as i t is said (Ib.) B u t destruction shall come over transgressors and sinners together. And those that forsake the Lord shall perish, and when sinners will cease to exist, the strength of the righteous is exalted; as i t is written (Ps. 7 5 , 11) A n d all the strength of the wicked will I hew off, but the strength of the righteous shall be exalted. Righteous proselytes are included among the righteous; as i t is said (Lev. 19, 32) Before the hoary head shalt thou rise u p , and honor the old man. And immediately i t follows: If a stranger sojourn with thee, ye shall not vex him. And where will their horn be exalted? I n Jerusalem; as i t is said (Ps. 122, 6 ) Pray ye for the peace of Jerusalem; may those that love ye prosper. And as soon as Jerusalem will be rebuilt David will come (Fol. 18) as it is said (Hos. 3, 5) After that will the children of Israel return and seek for the Lord their God and David their king. And together with David will come prayer, as i t is said (Is. 57, 7 ) Even these will I bring to M y holy mountain, and make t h e m joyful in 1Wy hozise of prayer. And as soon as prayer comes, service in the Temple will come with it, as i t is said further: Their burntofferings and their sacrifices shall be accepted upon 1$1y alfar. And as soon as service comes, there will come a thanksgiving, as i t is said (Ps. 50, 23) W h o so offereth thanksgiving glorifieth Me. And what reason had they for placing the Blessing of the Priests after the Benediction of Thanksgiving? Because it is written (Lev. 9, 22) And Aaron lifted u.p his hands toward the people, and blessed them, and came down after he had offered the sin-offering and burnt-offering and peace-offering. Why not say that he blessed them before the service? You cannot possibly think so; for it is r had offerrd written: ZIe crtme doion ( ~ f t ehe -it 1 s not wr~ttento offer, but after offering. Then why not say i t immediately after the Benediction concerning the [restoration of the Temple] Service? You can-

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lwt poeaibly think so, because it is written: Whoso olfereth the thanksgiving glorifieth Me. And why did they desire to rely on this [verse], and not rely on the former? Because common sense teaches that service and thanksgiving are the same thing. And what reason had they for placing [the Benediction concerning] Peace after the Blessing of Priests? Because it is written (Num. 6, 27) And they shall put m y name upon the children of Israel and I will bless them; i. e., the blessing of the Holy One, praised be He! is peace, as it is said (Ps. 29, 11) T h e Lord will bless H i s people with peace. [Hence the arrangement of the Amida or Eighteen Benedictions.] Now [let us see], if one hundred and twenty elders, among whom there were many prophets, have arranged the Eighteen Benedictions in accordance with their orders, why was it necessary that Simon of Peculi should rearrange them? They had been forgotten, therefore he reintroduced the order. Beyond these Eighteen Benedictions one must not tell the praises of the Holy One, praised be He ! for R. Elazar said: "What is the meaning of the passage (Ps. 106, 2) W h o can utter the mighty acts of the Lord? W h o can publish all T i i s praise? Thls means, Who is fit to utter? He who can publish all His praise; [and as no one can do so, only the prayers that have been ordained should be said]." Rabba b. Chana said in the name of R. Jochanan: "He who speaks too much in praise of God will be removed from the world, as it is said (Job 37, 20) Can all be related of H i m when I speak? Or if a m a n talk even till he be swallowed up?" R. Juda, of the village Geboriah, acl cording to others of Gibor-Chail, taught: "What is the meaning of the passage (Ps. 65, 2 ) POT Thee praise is silent. This means that silence is the cure of everything." When R. Dima came from the land of Israel he said that in the West they say: "A word is worth a sela, and silence two." R. Acha said in the name of R. Elazar: ''Whence do we learn that God called Jacob E l ? (similar to God's name). It is said (Gen. 33, 20) A n d he erected there a n altar and called it E l , the God of Israel. HOW csn one possibly think that Jacob called &e altar El? X I so, it ought then be written And Jacob called it El (not hint). We

1'0
muet therefore say that this means and Jacob was called El. Who called him so? The God of Israel." CHAPTER THREE (Fol. 21) MISHNAH : Whoever reads the Megilla standing or sitting has fulfilled his duty. GEMARA : We are taught in a Baraitha: "It is not so with the reading of the Torah, [which can be read only while the reader is] standing. Whence do we infer this? R. Abahu said: "The passage says (Deut. 5, 28) But as for thee, stand thou here by me. F ~ o mthis we infer that the reader should stand, and the congregation sit." R. Abahu said again : "Whence do we know that the master should not teach the disciple when he slts on the bed, and the disciple on the floor? Because it is written But as for thee, stand thou here by me. (Just as I stand so you should stand.)" Our Rabbis were taught: From the time of Joshua till Rabban Gamaliel the Torah was studied standing. When Rabban Gamalie1 the elder died, sickness became prevalent, and they began to study sitting. And this is the meaning of the Mishnah: "Since Rabban Gamaliel the elder died the dignity of the Torah has ceased." One passage says (Deut. 9, 9) I sat om the mount forty days and forty nights; and another (Ib. 10, 10) I stood on the mount. Said Rab : "He stood when he studied, and he sat when he repeated." R. Chaninah said: "He was neither standing nor sitting, but bending." R. Abba, however, said: "Sitting means nothing else but abiding, as it is said (Deut. 1 , 46) Y e sat in Kadesh [which means dwelt]." Raba said: "The easy things he studied while standing, and the difficult things while sitting." (6.b) "On ind days, Thursdays and on Sabbath at Mincha, three men are called to read from the scroll." To what do the three correspond? R. Assi said: "This corresponding to the Torah, the Prophets, and th; ~aai&raDha." Raba said: "It corre~pondsto the priests, Levites, and Israelites." And that which R. Simi taught: "One must not read in the house of prayer
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less than ten versea [of the Torah] ; and if one of them consists of the words, And God spoice to Moses, it is counted among the ten." To what do these ten verses correspond? R. Joshua b. Levi said: "It corresponds to the ten men at leisure for attending the synagogue." And R. Joseph said: "It corresponds to the ten commandments given to Moses on Sinai." R. Jochanan said: "It corresponds to the ten Divine orders?" The word Breishith (in the beginning) counts also for one, as it is said (Ps. 33, 6) By the word of the Lord were the heavens made; and by the breath of His mouth, all their hosts.

CHAPTER FOUR
(Fol. 27) Bar Kapara lectured: "What is the meaning of the Passage (I1 Iiings 25, 9) And he burnt the house of the Lord, and the king's house; and all the houses of Jerusalem, even every great house, burnt he will fire; i. e., the house of the Loid, refers to the Temple; the king's house, refers to the king's palace; and all the houses of Jerusalem, is taken literally. Even every great house." R. Jochanan and R. Joshua b. Levi differ as to the meaning of this phrase. One said this refers to a house of study, and the other said that it refers to a hot~~t! of worship. The one who contends that it refers to a house of study bases his theory on the following passage (is. 42, 21) T o make the teachings great (Yagdil) and gloraous. [Hence great is employed in connection with study.] But the one that contends that it refers to a place of prayer, bases hi8 theory on the following passage (I1 Kings 8, 4) Tell me, I pray thee, all the great things that B ~ i , l ~ u dune, And Elisha wrought wonders through prayer. The following will prove that R. Joshua b. Levi explains the above "a place of study," Levi explains the foregoillg "a place of study," for R. Joshua b. Levi said: "A congregation may be trailsformed into a house of study." [Because the latter is greater, hence g ! .ut is applied to the last.1 (Ib. b j The disciples of R. Zakkai asked him: <Whereby have you merited to live so many years?" He replied: "I never let water within four ells from a prayer-place; I never called my associates nicknames; I never neglected [the Kiddush] to Pronounce
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the morning benediction of the Sabbath over a goblet of wine. It happened once I had no money to purchase it, and my old mother sold the cap from her head and brought me wine for Kiddush." It is taught in a Baraitha: When she died she left three hundred bottles of wine, and vvhen he died he left to his heirs three thousand bottles of wine. R. Huna stood in the presence of Rab, girdled with a piece of rubber gum. And Rab asked him: "Where is thy girdle?" He replied: "I had no wine for Kiddush, and pawned my girdle to get it." Rab thereupon remarked: ''&lay it be God's will that you should be wrapped in silk." At the marriage of his son Rabba, R. Huna, who was not tall, went to sleep in a bed and his daughters and daughters-in-law threw their silken clothes upon him, and he was wholly hidden. Thereupon R. Joseph commented when he was informed of it. When Rab heard of this [that it was fulfilled], he was sorry, and said: "When I blessed you, why did you not answer me: 'And the same to the master ?' " The disciples of R. Elazar b. Shamua asked him: "Whereby have you merited to live so long?" He replied: "I never used the house of learning as a short-cut passage; I never strode over the heads of the holy people (never forced my way to reach my place through the students while they were sitting on the floor) ; and I never raised my hands [as priest] to bless Israel without [pronouncing first] the benediction." The disciples of R. P'reida asked him : "Whereby have you merited to live so long?" He told them: "It never happened that any man should come to the house of learning earlier than I; (Fol. 28) I never ate of an animd of which the priestly gifts had not been separated; and I never pronounced a benediction at a meal in the presence of a priest." Is then the last praiseworthy? Did pot Rabba b. b. Chana say in the name of R. Jochanan: "A scholar who is preceded by a priest, even a high priest, but who is an ignorant man, to pronounce a benediction deserves death, for it is said (Prov. 8, 36) All those that hate (the Torah) loue death? Do ,not read Mesanai (who hate me), but read it Massniai (who cause to hate me)." He only referred to a case when the priest was equal to him [in scholarship]."

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The disciples of R. Nechunia b. Hakkana asked him: "Whereby have you merited to live so long?" He answered: "I never tried to elevate myself at the expense of my neighbors; I never went to bed with the curse of my neighbor, and I was liberal with money." "I never tried to elevate myself at my neighbor's expense," etc. As it happened with R. Huna, who carried a pickaxe. R. Chana b. Hanailai took it away from him with the intention of carrying it. R. Huna said to him: 'If it is your custom to carry such a thing in your town, do so; but otherwise, if 1 will be honored by your disgrace, I do not want it.'" "I never went to bed," etc., as Mar Zutra, when going to bed used to say: " 0 Lord forgive every one that may have Insulted me." "I was liberal with my money," as the master said that Job was liberal with his money; that is, he allowed the storekeepers larger profits than were necessary. R. Akiba asked R. Nechunia the Great: 'Whereby have you merited to live so long?" The latter's servants came and beat R. Akiba [for such a question]. R. Akiba fled from them, and ascended the top of a tree, and said: Rabbi, since it is said (Num. BS, 4) Sheep [in singular], why should one be written in addition to i t ? He said to him: '<To signify [that it should be] the best of the flock." [Turning to his servant] he said : "He is a young scholar, permit him to go." As to the first question, he said: " Inever in my life accepted any presents, as it is written (Prov. 15, 27) He that hateth gifts will live. And I never insisted on retaliation; as Raba said: "He who passes over his retaliation, his sins will be passed over (be forgiven), as it is said (Micha 7, 18) Pardoniqg iniquity and forgiving transgression; i. e., to whom does God pardon iniquity? To him who pardons the wrongs of his neighbor toward him." R. Joshua b. Karcha : "In reward of what have you lived so long?" He answered him: "Does it grieve you that I live so long?" He replied: "Rabbi, it is a study, and I want to learn it from you." He replied: "I never in my life looked into the face of a wicked man; for R. Jochan, in the name of R. Simon b. Jachai, said: "It is prohibited for a man to look in the face of a wicked man, as it is said (I1 Kings 3, 14) Burely,

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were +t not that I regard the presence of Jehosaphat the King of J u & / , I would not look toz~ardthee nor see thee.'" Raba said: "From here (Prov. 18, 5) I t is not good t o favor the countenance of the wicked." When R. Joshua b. liarcha was dying, Rabbi asked him: "Bless me !" He said to him: "May it be His will that you should reach the half of my age." "And not your whole age?" said Rabbi to him. Whereupon he replied: "And what wdl your sons do? Will they tend sheep?"= The disciples or E. Zera and, according to others, the disciples of R. Adda b. Ahaba asked him: 'Whereby have you merited to h e long?" He answered: "I never was angry in my house; I never walked in front of my RUperior, I never thought of Divine subjects in unclean alleys; I never walked four cubits without studying the Torah nor without Phylacteries; I never slept in the house of learning neither a sound sleep nor a nap; I never rejoiced when my neighbor was in misfortune, and I never called my fellowmen by nicknames." We are taught that R. Simeon b. Jachai said: "Come and see how the Israelites me beloved by the Holy One, praised be He l Wherever they were exiled the Shechina accompanied them. When they were exiled in Egypt, the Shechina was with them, as is said ( I Sam. 2, 27) Did I rveal Myself unto the house of t h y father, when they were in Bgypt? When they were exiled into Babylon the Shechina was with them, as is said (Is. 43, 14) For your sake I was sent to Babylon. And in the future, when they will be redeemed, the Shechina will also return with them, as is said (Deut. 30, 3) T h e Lord t h y God will return t h y captivity, and have mercy upon thee, V h e s h i b (He will bring back you) is not said, but 'V'Shzb (He will return). We infer from this that the Holy One, praised be He! will return with the Israelites from the exile." (Ezek. 11, 16) Y e t will I be to t h e m as a minor sanctuary. R. Samuel b. Isaac said: "This refers to the houses of study that are in Babylon." R. Elazar said: "This refers to the house of our master who is in Raba lectured: Babylon; i. e., Rab]." What is the meaning of the passage (Pa.
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90, 1) Lord, a place of refuge hast thou been unto us. That refers to the prayer- and learning-houses." Abayi said : "Formerly I used to learn at home, and pray at the house of Prayer; but since I heard what 2zvid said (Ps. 16, 6) Lord, I love the site of thy house, I began to study in the prayer-house also." J n a Baraitha it was taught, R. Elazar ha-Kapar said: "The prayer- and learninghouses outside of the land of Israel will in tile future be established in tile laud of Jsrael, as it is said (Jer. 46, 18) A s Thabor i s among the mountains, and as Carmel i s by the sea, so shall IIe come, etc. Can this not be inferred through a fortiori conclusion? If Thabor and Carmel, at which only occasionally the Law was studied, are deemed within the land of Israel, how much more so will the prayer-houses and schools, at which the Tlrw is studied, be established in the land of Israel ?" Bar Rapara lectured: "What does this passage mean (Ps. 68, 17) W h y watrh ye enziiously, ye many-peaked mountains? This means: A heavenly voice went forth and said to the mountains: 'Why should ye be jealous of Mount Sinai? Ye, all great mountains, are blemished in comparison with Sinai; for it is written Gabnunim in connection with mountains, and the same analogy of expression is used (Lev. 21, 20) A Giben (crook-backed)." .From this," said Abajre, "we may infer that a man who is haughty is to be considered as blemished." (Fol. 31) R. Jochanan said: "Whenever you find in the Scripture a description of the greatness of the Holy One, praised be He! you find also a description of His modesty. This is written in the Pentateuch, repeated in the Prophets, and mentioned a third time i n the Hagiographa. I n the Pentateuch i t is written (Deut. 10, 17) For the Lord your God is the God of gods, and the Lord of Lords; and immediately follows, W h o executeth justice for the fatherless and the widow. It is repeated in the Prophets (IS. 57, 15) T h u s hath said the H i g h and L o f t y One, who inhabiteth Eternity, whose name is Holy; and after this i t is written: Y e t also with the contrite and humble in spirit. The third time in Hagiographa (Ps. 68, 5 ) Extol h i m who rideth u p o n the heavens. i s name; and after this T h e E v e r h t i n g is H

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the judge of the widows." (Fol. 32) R. Shephatia said again i n the name of R. Jochanan: "Whence do we know that we may avail ourselves of a Heavenly voice? It is said (Is. 30, 21) Thine ears shall hear a thing from behind them, saying. When is this true? When one perceives a male voice in town, and a female voice in the country, and also when it says: " An'Yea, yea,' or 'Kay, nay' [in double] . other thing said R. Shephatia in the name of R. Jochanan: "Whoever reads without sweetness, and chants while reading Talmudic lessons, of him s y s the verse (Ezek. 20, 25) And I also have given unto them laws that are not good and ordinances whereby they could not live." R. Mesharshia raised the following objection : "Shall I say because one cannot sweeten his voice, ordinances whereby they could not live should be applied to him?" Therefore we must say that it refers to what R. Mesharshia said: "If two scholars are in one town, and derive no pleasure in discussing Halacha, to the the passage, And ordinances whereby they could not live is applied." (Lev. 23, 44) And Yoses spoke of the festivals of the Lord to the children of Israel; i. e., he told them the merit of reading the portions of the Torah each in its season. Our Rabbis were taught: Mosee ordered Israel to discuss and lecture on the subject of the day; the Halachas of Pmsover on Passover, the Halachas of Pentecost on Pentecost, and the Halaches of Talaernacles on the Feast of Tabernacles.

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CHAPTER ONE P o l . 5 ) "And tombs may be marked on the Illo'ed." R. Simon b. Pazzi said: "Whence do we find an intimation [in the Scriptures] that tombs should be marked? It is said ('Hzek. 39, 15) When any one seeth a man>'s bone, there'shall be s e f u p a sign by it."' "But whence do we infer that tombs were marked prior to Ezekiel?" asked Rabina of R. Ashi. Whereupon R. Ashi replied: "According to your argument, how will you explain the saying of R. Chisda, that the following law was not derived from the Bible until Ezekiel ben Buzi (the prophet) came and taught us (Ezek. 44, 9) N o son of the stranger, uncircumcised in heart or i n flesh shall enter into m y sanctuary. [Wilt thou also ask in this case] 'How do we know this prior to Ezekiel?' We must therefore say that this [fact] was known by tradition and Ezekiel merely supported it by referring it to a [particular] verse. Reasoning accordingly we can explain in this instance that the origin [of the marking of tombs] is known by tradition and Ezekiel merely supported it by referring it to a [particular] verse." R. Joshua b. Lzvi said: "One who weighs his ways in this world will be rewarded to see the salvation of the Holy One, praised be He ! for it said (Ps. 50, 23) And to him that ordered his course aright will I show the salvation of God. Read it not V'som but Y ' s h ~ m . " ~ A pupil of R. Janai who was accustomed to ask questions of the latter whenever he was lecturing, would refrain from doing so on a Sabbath or on a holiday. [Because of the multitude of people that gathered he feared that he might put R. Janai to shame through his inability to answer his questions.] (Ib. b.) R. Janai referred the passage, And to him that ordered his course aright will I show the salvation of God, to him.

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I ) Minor feasts, treats of laws caneernin the intervening days between the first, and the last, two days of Passover and Tabernacle, generally called ~ h o $Hamoed, or Moed. d ~ or Som T h c letter Shln when dotted right way reads sh; but when dotted left i s read ss. The ~ 3 r Shorn 2) have different m e a n i ~ r

(Fol. 8b) MISHNAH: No marriages may take place during the festival week, neither of virgins nor of widovs; nor may one marry a Yebama [the childless widow of his deceased brother], as i t is a cause of joy to him. But one may remarry his own divorced wife. GEMARA: And even if it is a cause of joy to him, what of i t ? R. Juda said in the name of Samuel, and so also did R. Elazar say in the name of R. Oshiya, and according to some in the name of R. Chanina: "Because you must not mix one joy with another." Rabba b. Huna said: "Because he might neglect the enjoyment of the festival on account of his rejoicing over his wife." "The statement of Rabba R. Huna," remarked Abaye to R. Joseph, "was originally made by Rab; for R. Daniel b. K'tina said in the name of Rab: 'Whence do we learn that it is not permitted to marry during the festival week? I t is said (Deut. 16, 14) And thou shalt rejoice on t h y feast; i. e., Over thy feast thou shalt rejoice, but not over thy wife."' Ula said: "The reason is, because there would be too much trouble [to prepare for the wedding]." R. Isaac Nafcha said: "The reason is, in order that all marriages should not be postponed until a festival." (Ib. 9) But whence do we learn that one joy must not be mixed with another? Said

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his feast until the festival; for then the seven

days of the festival would have served for both?"

R. Parnach, in the name of R. JO-

thanan, said : "In that year the Israelites had

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not observed the Day of Atonement and they were perturbed over the sin that mil- rause them destruction. Whereupon a heavenly

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voice came forth and said unto them: 'All of you are destined for the future world.'" And whence do we learn that they were pardoned for that sin?

R. Tachlipha waa

taught ( L e Volume One, page 118, line 9).

R. Jonathan b. Achmai and R. Juda b. Gerim had been studying the chapter concerning vows before R. Simon b. Jochai. I n the evening they took leave of him and departed. On the following morning they returned and asked leave again. Whereupon R. Simon b. Jochai said unto them: "Did you not take leave of me last night ?" They answered him: "Has not our master taught us that a disciple who takes leave of his teacher and remains in the same place over night must take leave again? For it is written (I Kings 8, 66) On the ninth day (the twenty-second da3 of the seventh m o n t h ) he dismissed the people, and they blessed the king; and it is again written (I1 Chron. .I, 10) And on the twenty-third day of the seventh month he dismissed the people. We infer from this that a disciple who, after taking leave of his master, remains over night in the same place, must take leave again." [Hence both dates are correct.] He then said to his son: "These are worthy (scholarly) men. Go and let them bestow a blessing upon you." His son went, and found them discussing the contradiction of the following passages (Prov. 4, 26) BaF ance well the track of thy foot, and let all thy ways be firmly right; and it is written (Ib. 5, 6 ) S o that she cannot balance the path of life; her tracks are unsteady and she knoweth it not. This presents no difficulty; the latter passage refers to such a commandment that can not be performed by others (Ib. b) and the former passage has reference to such as can be performed by others. [When it should be preferred to study.]

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They again ~ r o ~ o u n d ea d question: I t is written (Ib. 3, 15) She is more precious than pearls, and all the valuable things are not equal unto her. Hence, Heavenly things are equal; and it is wr~tten (Ib. 8, 2 ) And all the things that men wish for are not equal to her; hence even Heavenly things are included? And this they also explained that the one refers tc such case which may be performed bj- othzs, while the other refers to such a case which cannot be performed Other' Then 'IJrned t~ him (the son) and said. "Wherefor hast thou come to us?" "Father sent me here to receive your blessing," was his answer. Whereupon they said to him: "May it be His will that thou sowest and never reapest; thou shalt bring in, but never carry out; thou shalt give forth but not bring in; thy permanent house shall be waste and thy temporary dwelling shall be inhabited; thy table shall be confused, and thou shalt not see a first year-" when he returned unto his father he said: "Not only did they not bless me, but, on the contrary, they caused me grief with their words !" "What did they say to YOU?"asked his father. He recited the above. "All there are blessings 1" exclaimed his father, "vix: Thou shalt sow and not reap means [allegorically] that thou shalt bear children and they shall not die. Thou shalt bring in and not give forth means that thou shalt bring in thy house wives for sons, and thy male children shall o leave not die, so their wives will not need t thy house. Thou shalt give forth and not bring in means that have daughters and their husbands shail not die, so that they shall not be compelled to return to thy house. Thy permanent house shall be ruined and thy temporary dwelling shall be inhabited-for this world is only a ternporary dwelling and the world to come ie the real house, as it is written (Ps. 49, 12) Their inward thought is, that their houses are to be forever. Do not read Kirbam, (their inward) but Kivrom (their graves). Thy table shall be confused, on account of many children. And thou shalt not see a first year means thy wife shall not die, so that thou shalt not be compelled to marry another." R. Simon b. Chalafta took leave of Rabbi, and the latter said to his son: "Go to him

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that he may bless yon." R e Simon Pronounced the following: "May it be the Will that thou shalt not cause shame to others and others shalt not cause shame unto thee." When he returned to his father he said: "He did not bless me, but only advised me." And his father replied: "Nay, it is a blessing; and it is the same, as the Holy One, praised be He! pronounced over Israel, as it is written (Joel 2, 26) -4nd ye shall eat in plenty, etc., and M y people shall not be ashamed unto eternity, etc. And ye shall know that I am in the midst of Israel, etc., and My people shall not cause shame unto eternity,"

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CHAPTER THREE
(Fol. 16) It once happened that Rabbi ordered that disciples should not study in the public streets, for he expounded the passage (Songs 7, 2 ) The rounding of thy thighs; just as the thigh is concealed so ale0 should the Torah be studied in a privacy. R. Chiya disregarded the order, and taught to Rab and Rabba b.b. Chama, his two nephews in the public street. When Rabbi heard of it, he became angry. Subsequently R. Chiya appeared before him, and Rabbi said to him : K I ~ see ~ who ~ , is calling you outside." R. Chiya understood the hint, and he rebuked himself for thirty days. On the thirtieth day Rabbi sent a message to him to come; and a short while after he sent him another message not to come. What did he think at first and what was his final decision when he revoked the previous order? At first he thought that a part of a day is considered the whole [hence R. Chiya was called on the morning of the thirtieth day] but his final decision was that a part of a day is not considered the whole and therefore ordered him not to come. R. Chiya finally came. Rabbi then asked him: "Why didst thou come?" "Because," replied R. Chiya, "the master sent for me." "But did I not subsequently send thee not to come?" Rabbi asked him. Whereupon he replied: "The first message I received, but the seconc? one I did not." Rabbi then applied to him the following passage (Prop. 16, 7) When the Lord receiveth i n favor a man's ways, he maketh even his enemies t o be at peace with him. 'Why did the master transgress my order?" Rabbi asked. "Because," rnswered R. Chiya, l'it is written

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(Prov. 1, 20) Wkdorn cries loudly without." Then Rabbi said to him: "If thou hast read ,(studied), thou hast not repeated it, and if thou hast repeated it, thou hast not reviewed it a third time, and if thn hast done so, then your teachers did not explain it to you, because the passage, Wisdom cries loudly without, means as Raba explained it; for Raba said: 'Who studies the Torah insiae (in privacy), him will the Torah proclaim [as a scholar] outside."' But there is also another passage (Is. 48, 16) Newer from the beginning have I spoken i n secret?" R. Chiya rejoined. "This refers to lectures," explained Rabbi. But what will R. Chiya do with the above passage, The rounding of the thighs, [which indicates secret study] ? R. Chiya explains that the last passage refers to charity and loving kindness. R. Zutra b. Tubiah was once arranging Biblical passages before R. Juda. When he came upon the passage (Sam. 13, 1) And these are the last words of David, he said to him: "If these were the last, what were the first words of David?" R. Juda remained silent. But when Mar Zutra repeated the question, R. Juda said: "Art thou of the opinion that if one cannot explain this he is not a great man?" Mar Zutra understood that R. Juda was angry, and he rebuked himself for one day. But the question remains still unanswered. If these are the last then there must be the first. What are the first? They are (Ib. 22, 1) And David spoke unto the Lord the words of t h k song, on the day that the Lord had delivered him out of fhe hand of all his enemies, and out of the hand of Saul. This means that the Holy One, praised be He! said unto David: "David, thou singest songs over the downfall of Saul; as thou livest if thou wert Saul and he were David, I would annihilate many a David for his sake." And therefore says the passages (Ps. 7, 1) A Bhiggayon ( a n error) of David which he sang unto the Lord, concerning the affairs of K w h ( t h e Ethiopian) the Benjamite. Was then his mane Eush? Behold it was Saul ! But as an Ethiopian is distinguished from others by the color of his skin, so was also Saul distinguished from others by his good deeds. I n a similar manner we may explain the following (Num. 12, 1) O n account of the Ethiopian woman whom he had married.

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Was then her name Ethiopian? Behold her name was Ziporahl This is to teach you that as an Et~liopianis distinguished by the color of his skin, so also was she distinguished by her kind deeds. Similarly we explain the following (Jer. 38, 7) And now when the slave of the king, the .Ethiopian, heard it. Was then his name Ethiopian? Indeed his name was Zedekiah? But this is to teach you that as an Ethiopian is distinguished by the color of his skin, etc. In a like manner we may explain the following (Amos 9, 7 ) Are ye not like the children of the Ethiopians, 0 children of Israel? Was then their name Ethiopians? Behold Israel is their name! This teaches you that just as the Ethiopians differ from others in the color of their skin, so does Israel differ frore all idolaters with their good deeds.

R. Samuel b. Nachmeni said: "What is the meaning of the passage (I1 Sam. 23, 1) The saying of David the son of Jesse, and the saylng of the man raised on high (Oel). This means: The sayings of David the son of Jesse, had raised the yoke of repentenceT3 (Ib.) The God of Israel said,
the Rock of Israel spoke to me: 'Ruler over men shall be the righteous, even he that rubth i n the fear of God.' What does this mean?" R. Abahu said: "David means thus: Unto me spoke the God of Israel saying: ' 1 rule over men, but who ruleth over me? The righteous, for I pass a decree and the righteous annnl it through their prayers.'" (Ib. 8) These are the names of the mighty men whom David had: Josheb-basshebeth a Tach-Kernonite, chief of the three. He wus the same Adino the Etznite who [lifted u p his spear] against eight hundred, whom he slew at one time. What is the meaning of this passage? Said R. Abahu: "The passage means thus: These are the names of the mighty men whom David had. Joseb-basshebeth; i. e., who were sitting with David in the house of study. When David sat in the house of study he sat upon neither mattresses nor pillows, but on the floor [as an ordinary disciple] ; for, as long as Ira the Jairite was living he taught the Rabbis while he was sitting upon mattresses and pillows; but after Ira's death when David resumed the teaching he sat neither on mat8)

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tresses nor pillows, but on the floor. When the Rabbis pleaded with David to sit on mattresses or p~llows,he refused to do so. A Tach-ICemonite; i. e., The Holy One, praised be He ! then said to David: "Smce thou hast belittled thyself so, therefore must I make thee equal to Me, for when I will make a decree thou shalt be able to annul it. The chief among the three; i. e., the chief among the three Patriarchs; the same was Adino the Etznite; i. e., who when sitting and studying the Torah, would make himself flex~blelike a worm; the Etznite, however, when he went to war he would stiffen himself like a tree; against eight hundred i n one time; i. e., when he threw his spear he slew eight hundred a t one time, and yet he used to groan for [the missing] two hundred, coilcerning whom the passage says (Deut. 32, 30) How should one chase a thousand. Whereupon a Heavenly voice would come forth saying to him (I Kings 15, 5) Save only i n the matter of Uriah the Hittite." (Pol. 17) There was one young scholar concerning whom evil rumors were current. "What shall be done in this case?" asked R. Jnda. "Shall we put him under the ban? The Rabbis need him. Shall we not? It will cause disgrace to Heaven's name." "Do you know anything about such a case?" he asked Rabba b. b. Chana. Whereupon the latter answered him. Thus said R. Jochanan: "What does the following passage mean (Mol. 2, 7 ) The priest's lips are ever to keep knowledge, and the law are they t o seek from his mouth, for he is the messenger of the Lord of hosts. If the master is equal to an angel, Torah may be sought from his mouth, but if not, then it should not be sought from his mouth." Thereupon R. Juda put him under the ban. Subsequently, R. Juda was taken ill and the Rabbis came to visit him, among whom was also that young scholar. When R. Juda glanced a t him, he smiled. "Is it not enough that you have put me under the ban," said he to R. Juda, "but you also make sport of me?" "I do not laugh a t you," replied R Juda, "but I feel happy that I shall be able to say proudly, when I come to the future world, that I was not biased even toward so great a man as you." When R. Juda finally died, the young scholar came to the college and a.sked to be absolved from the ban, and the

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Rabbis answered him: "There is no man here, equal in esteem to R. Juda, who can absolve you. Go to R. Juda the Nasi and he may absolve you." He went to him. "Go and examine his case," said K'. Juda to R. Ami, "and if found favo~ablc,absolve him." R. Ami did so, and wr; about to absolve him when R. Samuel b. Nachmeni arose and said: "Even when the maid-servant of the house of Rabbi the Holy declared one under b e ban the sages did respect it for three years, how much the more ought we respect a ban of Juda our colleague?" "What does this (sign) mean?" exclaimed R. Zera, "that this old man came to-day to college after an absence of several years? I t is a token that the young scholar ought not to be absolved." They finally agreed not to absolve him. He left, and as he mas walking and weeping he was stung by a wasp and died. They tried to inter him in the cave of the pious, but he was not accepted; a serpent had wrapped itself around the grave and prevented admission.-Rishi. Then they tried in the cave of the Judges, and he was accepted. What was the reason for this sign? Because he acted as R. Ilai said, for we are taught R. Ilai the elder said: "If one feels that his passion threatens to make itself master over him, he shall go to a place where he ir, not known, and let him put on black clothes and wrap himself in dark clothes and do as he pleases, bnt he shall not profane the name of Heaven openly." But have we not been taught: "EIe who selects a secret place for committing a sin, is considered as though he pushed away the feet of the Divinity (denies the omniscience of God)." (This is not difficult to explain for the one deals with a case in which the person can conquer his passion and the other deals with one who cannot conquer his passion. What happened with the maid-servant of the house of Rabbi? The maid-servant of the house of Rabbi once saw a man beating his grown-up son, and she said to him: "Let that man L: under ban, far he has transgressed the commandment (Lev. 19, 14)

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Thou shalt not put a stumbling-bloc:; before the blind, and we are taught in a Baraitha that at tho college of R. Ishmael it was ex-

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Resh Lakish was watching an orchard when a certain man came and ate of the figs. Resh Laklsh shouted to him to stop, but he paid no attention to him. "Let this man be put under ban," said Resh Lakish. And the man answered him: "On the contrary, let that man be put under the ban; if I am indebted to you for any indemnity, am I then liable to be put under ban?" When Resh Lakish came to the college, he was told: "His placing you under the ban is valid, but yours is not." How can i t be collected?" asked Resh Lakish. "Go and ask him to have you absolved," the college answered him. "But I do not know where to find him." And he was told: "You have to go to the Exilarch in order to be absolved, as we are taught in a Bairaitha," etc. (Fol. 18b) R. Juda said in the name of Samuel: ('Every day a Heavenly voice comes forth and says: 'The daughter of so and so, will be [married] to the man of so and so.'" R. Juda said further in the name of Rab: "Forty days before the creation of a child a Heavenly voice comes forth and says: 'The daughter of so and so, mill be [married] to the man of so and so; the field of so and so, will belong to so and so; the house of so and so, will belong to so and so.'" (Fol. 25) When R. IIuna died, the Rabbis intended to place the Holy Scrolls on his bier. Whereupon R. Chisda said to them: "Shall we do a thing unto him when he is dead, which he opposed when alive? For R. Tachlipha said: 'I myself saw that when R. Huna wanted to sit down on a bed on which the Holy Scrolls were lying, he would remove the mattress on the floor and place the scrolls upon it and then sit down.' Hence he was of the opinion that one must not sit on a bed upon which the Holy Scrolls are placed." They were not able to remove the bed [with the body] through the door and the Rabbis contemplated to remove i t through the roof, ~vhereuponR. Chisda remarked: "We have been taught by him that the due respect for a deceased scholar demands that he be removed through the door opening." They then wanted to place him on a smaller bed, but R. Chisda again remarked: 'We have been taught by him that the respect for a deceased scholar demands that he be removed in the bed upon which be died, for R. Juda said in the name of

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Rab: 'Whence do we infer that a scholar is to be removed in his original bed? It is said ( I 1 Sam. 6, 3) And they conveyed the ark of God i n a new wagon,' " etc. They finally broke away the door posts, and carried him out. R. Abba then began the following eulogy: "Our Rabbi was worthy that the Shechina should rest upon him, but Baby(R. Nachman b. R. lon prevented it. Chasda, and some say Chanan b. R. Chasda, thereupon raised the following objection (Ez. 1, 3) T h e words of the Lord ( H a y a ) came expressly unto Ezekiel. [Hence Babylon did not prevent the visitation of the Shechina?] Whereupon his father tapped him on the foot, saying: "Have I not warned you not to intrude with your questions? Whe word Haya [used i n Ezekiel], means it had been some time ago but not any more.") When his body arrived in the land of Israel, R. Anli and R. Assi were informed that R. Runa had arrived. And [assuming that he came alive] they remarked: "When we w-ere in Babylon we could not raise our heads on account of him [for his great learning], and now the time has come when he has followed us here!" They were then told that his coffin had arrived. R. Ami and R. Assi went out [to pay their respects], but R. Ila and R. Chanina did not go out. They then began to deliberate where to place his remains, and concluded to place i t alongside of R. Chiya. For they said: "R. Huna diffused the Torah among Israel as much as did R. Chiya." The question then came up as to who should do the interring. R. Chaga said to them: "I will do it, for I wae his disciple since the age of eighteen. I always kept myself ritually clean, and I have served him since then and knew his ways; [I even remember] that once it happened when the strap of his Phylactery [of the head] turned over, and he fasted forty days." When R. Chaga brought in the coffi into the arch, he noticed that [R.] Juda was resting at the right of his father and [R.] Hezekiah a t his left. He heard [R.] Juda saying to his brother: "Rise for it would not be proper to leave R. Huna outside of the arch." When he arose, a pillar of fire arose with him. R. Chaga became frightened and, lifting up the cob of R. Huna, he left the arch. And the reason why R. Chaga was not injured was because he

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lifted up R. Huna's coffin [which protected him]. When Rabba b. R. Huna and R. Hamnuna died [in Babylon] their bodies were carried to Palestine. (Ib. b) At the arrival of a narrow bridge [where two could not pass at once] both camels that were carrying the coffins remained standing. An Ishmaelitic merchant, who was present, happened to see this and in surprise asked the reason for the camels' stopping. He was told that each of the deceased Rabbis wished to give the other the right of way. "If I were to give my view of the mrtter," the Arab said, "I should decide in favor of the one who is himself great and the son of a great man." The Arab had hardly concluded his remarks when the camel bearing Rabba b. R. Huna passed over the bridge. At that instant the molars and the front teeth of the Arab fell out. A young disciple declaimed the following eulogy. "A learned scion of an ancient race Upward to Sacred Palestina draws, And bears unto illimitable space The code of battles, the great Book of Laws. The cormorant and hedgehog nightly gloat Upon destruction spreading far and wide; Por God His wrath upon the earth has hurled, And from our midst recall our pious learned. The omnipotent delights when from the sinful world An innocent bright soul has Home returned."' When R. Abina died, the funeral orator held the following oration :
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"How can the lowly hyssop still survive, When with devouring flames the cedara strive ? When Leviathan be the angler's prey, What have the fishes of the pond to say? If in deep torrents dry the &her's hook, How fares it with the wclters of the brook?" Ba'r Abin said to him: "God forbid that net and flame be used in orations over the "Weep for the losers but not for the lost (deceased), for he passed into rest but we into grief." R. Ashi felt discouraged over their expression, and the result was that the orator's feet turned upward so that when R. Ashi died, neither one of the orators was able to come and hold orations. And this is what Rabbi Ashi meant when he said: "Neither bar Abin nor bar Kipuk would be bound to perform the ceremony of Chalitz~."~ When Raba came to the river Tigris, he said to bar Abin: "Pronounce an [appropriate] prayer," and the latter began: "The major part of Israel went through water; remember the covenant and have mercy. We went astray from Thee as a woman goeth astray from her husband; do not cast us off, for it may have the same meaning as that of the bitter-~ater."~ R. Chanin, the son-in-law of the Exilarch, had been childless for a long time; he prayed and was answered. On the day of the circumcision, the father died. The funeral orator on this occasion declaimed the following eulogy : "Parental joy was changed to hopeless pain; Where bliss had entered, grief was doomed to reign; For in the moment of his hope fulfilled, n'he joyful beating of that heart was stilled."

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day is as grievous to Israel as the day in which the sun would set at noon; for it is written (Amos 8, 9) And it shall come to pass in that day that I will cause the sun to go down at noon, upon which R. Jochanan said that it refers to the death of the king Josiah." When R. Jochanan died, R. Ami observed the seven days (of mourning). Whereupon R. Aba the son of R. Chiya b. Abba said: 'a. Ami did so on his own authority, and it has no precedent; for so said my father in the name of R. Jochanan: 'Even over a teacher of whom one has acquired the greater part of his widom, one need not sit in mourning more than one day.'" When R. Zera departed, the funeral orator delivered the following eulogy: "In Babylon this noble sage was born; I n Palestine he was adorned and cherished, Woe unto me,' doth Redeth sadly mourn, %or my most precious jewel now has perished.' " When R. Abahu died, the pillars of Kisri shed tears;T when R. Jose died, the gutters of S e ~ ~ h o r were i s Overrun with when R. Jacob b. Acah died, the stars were seen in the daytime;l when R. Assi died, all the trees were rooted when R. Samuel b. Isaac and also when R. Chiya died, stones of fire fell from heaven;T when R. MJnachem b. R. Simai, all the images became and as emooth as if passed upon with a r01ler;~when R. Tanchum b. Chiya of the village Aku died, all the impressions upon the images were e f f a ~ e d ; when ~ R. Isaac b. Eliashib, seventy burglaries were committed in Taberia;T when R. Hamnuna, hailstones fell from heaven;T when Eabba and R. Joseph died, the bridge-arches of the Euphrates collap~ed;~ when Abayi and Rabba, when the bridge-arches of Tigris colla~sed;~ R. Mesharshia died, the trees brought forth thorns [instead of fruit] .7 (Fol. 26) Our Rabbis were taught: The following F r i o t h s should not be mended, a K'riah over the death of parents, over the death of one's teacher who instructed him in the Torah; over the death of a Prince of the Exile, or chief of the court; over ill tidings; over blasphemy; over the Holy Scrolls which

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were burnt, etc., aver m e Temple, and over Jerusalem. Whence do we infer that one is obliged to tear K'riah over the death of his father, mother and teacher who studied with him the Torah? I t is written ( I 1 Kings 2, 12) And Elisha saw it, and he cried: My father, m y father, the chariots of Israel and the horsemen thereof; i. e., my father, my father, refers to father and mother; the chariot of Israel, refers to the teacher who taught him the Torah. How does he derive this inference? As R. Joseph explained it, quoting the Targum8 of the above passage. "My teacher, who with his prayers was even better to Israel than chariots and horsemen." And whence do we infer that the K'riah should not be mended? It is written (Ib.) And he (Elisha) took hold of his own clothes, and rent them i n two pieces. Since it is said He rent th.em i n two, is it not self-evident that it became pieces; why then should the word pieces be used? From this we infer that they remained pieces forever. "But Elijah is still alive," objected Resh Lakish to R. Jochanan. [Hence how do you draw your inference?] Whereupon R. Jochanan replied: "Since it is written, And he saw him no morz, he is just as if he were dead for him." And whence do we infer that it is a duty to tear K'rriah over the the death of a Nasi or the elder of the court and upon receiving bad tidings? It is written (I1 Sam. 1, 11) Then David took hold of his clothes, and rent them; and likewise all the men that were with him. And they tcailed, and wept, and fasted until evening, for Saul, and for Jonathan his son, and for the people of thd Lord, and for the house of Israel; because they were fallen b y the sword. This is esplained as follows: For Saul, hence for a Nasi; Jonathan, hence for the Elder of the court; for the people of the Lord and for the house of Israel; because they were fallen by the sword, hence upon receiving evil kidings. Raba b. S'ba said to R. Cahana: "Perhaps this is only applied when all these things happened together ?" The Iatter answered : "The coordinate conjunction At ( f o r ) , which is used in this passage means that it should be applied even for individual cases." And whence do we infer that K'riah should be torn over a Holy Scroll which was
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burned? It is written (Jer. 36, 23) And it came to pass, etc. R. Juda said in the name of Rab: "Whoever mourns too much over a death, the result will be that he will mourn for another death. There was a certain woman in the neighborhood of R. Huna who had seven sons. It happened that one of them died, and the mother did not stop weeping after him. R. Huna send her word not to weep so much, but she did not heed him. He sent her word again, saying: 'If you will listen [and stop weeping] very well; but if not, then prepare the shrouds for another son.' But she kept on weeping until her seven sons died. R. Huna sent her another message : to prepare the shrouds for herself. She finally died." (Jer. 22, 10) Weep ye not for the dead, neither bemoan him. This means, Weep ye not for the dead too much; neither bemoan him, not more than the [usual] measure. How much ought it be? Three days for weeping, seven days for eulogy, and thirty days to abstain from dressing in fine laundered clothes and taking haircuts. After that period the Holy One, praised be He! sayeth: "You need not have mercy on him more than I." (Fol. 28) R. Ami said: ''Why has the Torah arranged the incident of lfiriam's death near the instructions concerning the Red cow (Num. 19) ? To teach you that just as the Red Cow atones for Israel so also does the death of the righteous atone [for Israel]." R. Elazar said: "Why has the Torah arranged the incident of Aaron's death near to the priestly garments (Num. 28) ? To teach you that just as the priestly garments atone for [Israel's sins], so also does the death of the righteous [atone for " Israel's sin] . Our Rabbis were taught: One who dies suddenly, he is said to have died an abrupt death; if the death was preceded by one day's sickness, it is a hastened death. R. Chanina b. Gamaliel, however, says: "The latter case is termed a plague-death, as it is said (Ez. 24, 1 6 ) Son of man, behold, I will take away from thee the desire of thy eyes by a sudden death (plague) ;and it is written sgain (Ib. 18) And when I had spoken unto the people in the morning, my wife die&in the evening." When one has been sick

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for two days and dies, it is considered a hnrried death; after three days, it is considered a rebuked death; after four days, it is a frowned death; but if one dies after having been sick five days, it is considered an ordinary death. Said R. Chanin: "What is the Biblical passage to prove this? (Deut. 31, 14) And God said unto Moses, H e h n Karbu yamecha lamuth (Behold, t h y days approach that thou must die). H e h n means one in Greek; karbu (in the plural) is two; yamecha (in the plural) is also two, which make a total of five." Death at the age of fifty is Kareth;lo at fifty-two, isthe age at which Samuel of Ramah died; at sixty, an ordinary death. Said Mar Zutra: "Whence is this deduced? (Job 5, 26) T h o u wilt go in a ripe age, u n t o the grave; the word Bakelach (ripe age) equals the number sixty." Seventy is called an old age; eighty, an age of uncommon vigor, as it is written (Ps. 90, 10) Our days are seventy years, and i f by uncommon vigor they be eighty. Rabba, however, said: "From fifty to sixty it is Kareth; and the reason why this is not stated in the Baraitha is because of the honor of Samuel." When R. Joseph arrived at the age of sixty, he gave an entertainment to the Rabbis, for he said: "I have paased the years of Kareth." Said Abaye to him: "It is true that the master has passed the years of Kareth, but has then the master already passed the days of EarethP" Whereupon R. Joseph answered him: "Be content with one half in your hand." R. Huna died suddenly, which caused the Rabbis great worry. A couple of sages of Hadaeb taught them: "It was stated [regarding a sudden death] that only when the deceased has not reached the age of eighty; but if he has, it is, on the contrary, considered a death caused by a kiss." Raba said : "Longevity, fertility, the maintenance do not depend on virtue but rather on nativity. This is illustrated by the case of Rabba and R. Chisda, both of whom were great and righteous men so that either of them could bring down rain by their prayers; and still R. Chisda died at the age of ninetytwo, while Rabba at the age of forty. I n the house of R. Chisda there were sixty marriages, while in that of Rabba there were sixty deaths. I n the house of R. Chisda
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there was fine wh'ite bread that even the dogs did not care for, while in that of Rabha there was not sufficient barley-bread for human beings." Raba said again: "Three things I prayed Heaven to grant me. Two were granted, the third one not: [I prayed for] the wisdom of R. Huna and the riches of R. Chisda, which were granted to me, but the modesty of Rabba b. R. Huna was denied to me." R. Se'urim, the brother of Raba, was sitting a t the bedside o~ Raba when the latter was breathing his last agonies. The latter said to the former: "Let the master urge him (the angel of death) not to cause me any pain." Whereupon the former replied: "Is, then, the master himself not a friend of his?" To which Raba responded: "Since my fate was already referred to him, he will not care for me any more." R. Se'urim then said to the dying man: "I ~ ~ o u like l d that the soul of the master should appear before [When it was so], R. me [in a dream]." Se'urim asked him: "Had the master felt any pain? [at the time of the separation of the soul from the body]." "As much pain as if pinched with the lancet," came the answer. Raba was sitting a t the bedside of R. Nachman when he was breathing his last agonies, and the latter said: 'Set the master urge him (the angel of death) not to cause me any pain." And he said to him: "Is not the master a prominent person? [to tell him so himself]." To whicl~ R. Nachrnan replied: "Who is esteemed, or worthy, or who can contend [at such a moment]?" He then said to the dying man: "Let the master's soul appear before me [in a dream]." When it appeared before him, he asked him: "Had the master any pain?" And he answered: "It was as easy as to remove a hair from milk; and yet, if the Holy One, praised be He! would command me to return to the world I was in, I would pray permission not to do it, because the [supposed] fear [of the angel of death] is too great." R. Elazar was eating T'rumah (heave-offering) when the death angel appeared before him, and he said to the angel: "You see that I am now eating T'rumah, is it not sacred?" The angel withdrew; meanw h i l e ths appropriate moment passed by. He presented himself to R. Shesheth in the market. The former said to him: "Do you

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Wish to take me when I am in the market, as if I were an animal? Come to my house." When he presented himself to R. Assi in the market, the latter said to him: "Extend my time thirty days, so as to enable me to review my studies, as ye say: 'Happy is he who comes here with his studies in his hand."' On the thirtieth day he appeared again, and R. Assi said to him: "Why such punctuality?" And he answered him: "You interfere with R. Nathan, and no regency must interfere with another, even as much as a hair. (R. Nathan cannot become the head of the college so long as you are alive.)" However, R. Chisda could not be overpowered Lby the angel of death], for he kept on studying all the time, so the death angel climbed up and hid liimself in a cedar in front of the house of study. When the cedar broke down, R. Chisda interrupted his study for a moment, R. and was immediately overpowered." Chiya was inaccessible [to the angel of death]. One day he transformed himself into a mendicant, and knocked on the door and asked for a slice of bread. When R. Chiya handed him what he asked for, the angel said to him: "Does not the master have mercy on a poor man? Why not have mercy on this man?" He revealed himself to R. Chiya, and as proof, he showed him the fire-rod. R. Chiya then delivered himself to him. (Ib. b) MISHNAH: On the Yo'ed women may sing the dirge but must not clap with their hands. GEMARA: what did they (the SPY ? Rab said: 'Woe to him who went away. Woe to those who are left behind." Rab said: The women of Shechanzib used to say: "Woe to him who went away. Woe to those who are left behind." Rabba said again: The women of Shechanzib used to say in their dirge: "The pitcher has strayed away from the tent, and we must take water in the bow1."12 Rabba said again: The women of Sheo hanzib used to say in their dirge: "The grave is like a Melotion (silken) raiment for the pious man, who comes fully provided with provisi~n."'~
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Rabba said again: The women of Shechanzib used to say in their dirge: "Overspread and cover yourselves [with darkness], ye mountains, for he was the descendat of great men."14 Rabba said again: The women of Shechanzib used to say in their dirge: "Our brethren, the merchants, are searched at the toll-gate." Rabba said again: The women of Shechanzib used to say in their dirge: "He ran and fell, and now at the ferry (the grave), he must borrow the passage-money." Rabba said again: The women of Shechanzib used to say in their dirge: "His death was like the death of others, but his sufferings were a heavy burden."I6 Our Rabbis were taught: "Upon the death of R. Ishmael's children, the four senior Rabbis, R. Tarphon, R. Josi the Galilean, R. Elazar b. Azaria, and R. Akiba, entered [to comfort him]. R. Tarphon said to them, [while on their way] : "Remember that R. Ishmael is a great scholar and is familiar with Agada. None should fall in while one will speak." "And I shall be the last," remarked R. Akiba. R. Ishmael himself began the eulogy and said: "His sins were so many, he was therefore surrounded with mourning and had to trouble his teachers, time and again." R. Tarphon responded and said: "(Lev. 10, 6) But let your brethren, the whole house of Israel, bewail the fire which. the Lord hath kindled. Is this not a fortiori reasoning? If concerning Nadab and Abihu, who only performed one meritorious act, as is proved from the following passage (Is. 9, 9) And the sons of Aaron presented the Rabbi, who performed so many good acts be how much more should the children of our Rabbi who performed so many good acts be treated?" R. Josi the Galilean then responded and said: "(I Kings 14, 13) And all Israel shall mourn for him, and burg him, etc. Is this not a fortiori reasoning? If upon the death of Abiya the son of Jereh a m , who only committed one good act, it is written (Ib.) Because there hath been found i n him some good thing, is nevertheieos treated 80, how much more should the thildren of our [Rabbi who performed SO ?r,.p~1yacts] be treated?" What is the mean-

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ing of some good thing? R. Zera and R. Chanina b. Papa both explain it. One mid that he left his position [as patrolman to guard Israel they should not visit Jerusalem], and went himself to Jerusalem; the other says that he suspended the watchmen [who were placed by his father to prevent Israel from visiting Jerusalem on the festival]. R. Elazar b. Azaria responded and said: "(Jer. 34, 5) I n peace shalt thou die: and as fires were made, for t h y fathers, the former kings, etc. I s this not also a fortiori reasoning? If concerning Zedekiah, king of Juda, who performed only one meritorious act, namely that he took out Jeremiah from the pit of lime, nevertheless shares thus, how much more so should it be the case with the children of our Rabbi?" R. Akiba answered and said: "(Zech. 12, 2) On that day will the lamentation be great in Jerusalem, like the lamentation at Hadadrimon i the valley of ~uegiddon. And R. J-oseph said: 'Were i t not for the Targum, I would not have understood the meaning of this passage.' How does the T a r g u m translate i t ? 'On that day will the lamentation in Jerusalem be as it was over Ahab ben Amri, who was killed by Hedadrimon ben Tabrimon in the city of Ramoth Gilead, as they mourned over Joshia ben Amon, who was killed by Pharaoh, the lame one, in the valley of Megiddon.' Now, is this not a fortiori? If upon the death of Ahab bar Amri, king of Israel who merely performed one good thing, as it is written ( I Kings 22, 36) A n d the king was stayed u p i n his chariot against the Syrians: but he died in the evening, nevertheless shared thus, how much more so ought the children of our Rabbi be treated?" Rabba said unto Rabba b. Mari: "It is written concerning Zedekiah (Jer. 34, 5) In peace shalt thou die, and again we find a passage (Ib. 39, 7 ) A n d the eyes of Zedekiah did he blind. [Do you call this in peace?]" Rabba b. Mari replied: "This [in peace] refers that Nebuchadnezar will die in his days." Another thing asked Raba of Rabba b. Mari: "It is written concerning king Josiah ( I 1 Eings 22, 20) Therefore, behold, I will gather thee u n t o t h y fathers, and thou shalt be gathered u n t o t h y grave in peace. And again it is written (I1 Chron. 35, 83) And

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the archers shot at king Josiah; and R. Juda, in the name of Rab, explained this, that they made his body [perforated with arrows] like a sieve." [Do you call this a peaceful death?] Thue explained R. Jochanan. The latter replied : "This means that the Temple was not destroyed in his days." R. Chanina said: "The departure of the soul from the body is (Fol. 19) like a h o t t e d rope passing through a loop-hole in the mast." R. Jochanan said: "Like ropes pulled through loop-holes in the board of a ship." (Fol. 2 9 ) R. Levi b. Chitha said: "He who takes leave of a dead body after burid shall not say, 'Go with peace,' but 'Go in peace.' However, if one takes leave of his living friend he should not say, 'Go i n peace,' but 'Go with peace'; i. e., when one takee leave of a dead body he shall not say: 'Go with peace,' but 'Go i n peace,' as it is said (Cfen. 15, 15) But thou shalt come to thy fathers i n peace (Beshalom) ;but when one takes leave of his living friend he should not say, 'Go in peace,' but 'Go with peace'; for Jethro, who said to Moses (Ex. 4, 18) Go w i t h peace (Leshalom), Moses went and was successful; while David who said to Abshalam (I1 Sam. 15, 9 ) Go in peace, the latter went and hung himself." R. Levi said again: "He who goes out from the synagogue after prayer and entera the house of learning tc study the Torah will be rewarded with permission to wait on the Divine Presence, for it is said (Ps. 84, 8) T h e y go from strength to strength; each of them will appear before God in Zion."

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END OF VOLUME TWO

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COPYRIGHTED IN FIVE VOLUMES BY RABBI S. H. GLICK 5704-14TH AVENUE BROOKLYN, N. Y .

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