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Rabbi Jacob Ibn Chabib - Ein Jacob - Vol 1

Rabbi Jacob Ibn Chabib - Ein Jacob - Vol 1

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Published by Exequiel Medina
Ein Jacob
Ein Jacob

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Published by: Exequiel Medina on Sep 15, 2013
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Chr. ............................ Chronicles Dan. ................................ Daniel Deu. .......................... Deuteronomy Ecc. ............................ Ecclesiastes Est. ................................ Esther Ex. ................................. Exodus Eze. ................................ Ezekiel Gen. ............................... Genesis Hab. ............................ Habakkuk Hag. ............................... Haggai Hos. ................................ Hosea Is. .................................. Isaiah Jer. ............................... Jeremiah Josh. ............................... Joshua Judg. .............................. Judges Lam. ......................... Lamentations Lev. .............................. Leviticus Mal. ............................... Malachi Neh. .............................Nehemiah Num. ............................. Numbers Ob. ................................ Obadia P r . ................................Proverbs Ps. ................................. Psalms Sam. .............................. Samuel Zeph. ............................ Zephaniah Zech. ............................ Zecharib R. ............................ Rabbi or Rab b. ............................... ben or bar Ib. .................................... Ibid h i . (referring to the page of the Talmud). .Folio

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Editor's Preface.

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

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

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

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

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

ought to be belived. still it is not necessarily so concerning any other branch of knowledge." This beans that I would not believe him although he was a prophet since he cannot prove the reitson for ~ c cbbthing in accordance with the rules of the Talmudical construction The following evidence will be sumcient proof for it ond none will venture to dispute - 2) See 1 Kinzs 6. '.. Ye shall not respect a person in judgment (Deu.I. concerning medicine.because it inclines from the true path and from the straight. Kalkal or Darda 2 ) . Although it is true that in so far as knowledge of our Torah is concerned. praised be He ! said : Thou shalt not respect the poor person. righteousness shalt thou judge. 17. and from the point of view of the Torah . From the standpoint of intelligence. 17). For all this gives no evidence as to the merits of the subject in question fnd is therefore forbidden. And there is no difference between him who accents an idea without any evidence a s to its integrity. I would not obey him. in its various details. . as right in every respect simply because we know the sages to be great men with a full knowledge of all things regarding the Torah. after scrupulous observation and proofs. and him who believes a person's statement simply because he respects the latter and therefore contends that his idea is undoubtedly true since it omanntes from a great man like Heiman.I. that even had Joshua b.) I n accordance with the instructions which they may instruct thee. " I swear. etc. I must begin with a preamble. 11. First of all.VII and to show thee the subjects together with their illustrations according to their respective parts as I shall soon divide them for thee in this chapter. however. levelled road. According to this preamble. Thou canst see that even the sages themselves say very often of things which cannot be proved by discussions and arguments. 19. Nun said it. etc. . 1 . as it is said (Deu. 1 1 . physics and astrology. Know that it is your duty to understand that whoever propounds a certain theory or idea and expects that theory or idea to be accepted merely out of respect for the author without proving its truth and reasonableness pursues a wrong method prohibited by both the Torah and human intelligence. And it also says. 15). 'a rrf-renrc t o t b s e Darner. The Lord. nor honor the great person . (Lev. we must Believe the sages arrived at the highest stage of knowledge. such a method is worthless for it would cause one to minimize the importance of those things which. then. we are not in duty bound to defend the opinions of the sages of the Talmud.

and then decide each thing upon its own merits . This must not be so. concerning nledical knowledge that the opinion of such and such a Rabbi did not prove to be true. pour it out while it is hot. Since we find that the sages themselves had said. 66b). we flnd that when they discovered that the opinion they held was wrong they retracted it frankly declaring a certain Rabbi changed his words. the supernatural existence of the Creator. And on the other hand. Just as we notice that our sages." is undoubtedly true. etc. contending that because he is wrong in one thing. if thy dish is ripe. therefore. praiser be He ! knows not every detail. concerning those laws which they were unable to decide either way. The eagle-stone (Sabbath fol. a s for instance.VIII it. or other things mentioned. "The academy of I-Iillel. and to refrain from deciding such things that cannot be decided either way. 111. he ought not to delay such action. he must therefore. what the sages . although he proved by indisputable facts. thou shalt take note that this rule has some exceptions and therefore. eat . nevertheless. must consider and ponder with all possible care. that a man should not eat untill he is hungry. it would be wrong to argue thus : Aristotle. but a s to its inference. be wrong in the other. retracted their earlier decision and decided in accordance with the academy of Shammai". However. but we. we flnd them so addicted to the truth that . the father of all great philosophers. they said Teiku. irrespective of who says it. blessed be their memories ! say : "If it be a tradition then we must accept it . We infer from this that they did not arrive a t the true ultimate conclusion of everything outside of the Torah. to preserve that which deserves preservation and to destroy that which deserves destruction . we must declare him wrong even in his correct theories. because that theory is the main key to human health . W. nor should he drink untill he is thirsty . praised be He ! as well as other things which are true . it has been proved by many physicians as well as by physical tests. we havt a refutation. "When thou art hungry. or that the Creator. Similarly. since he approved the wrong theory that the world exists from time immemorial.. meaning the question remains unsolved. drink .blessed be their memories ! said. if thou art thirsty. Furthermore. and when he feels the need of relieving himself. as well a s all wise and thoughtful men." In a like manner.

31) : "In the future . It is like the one mentioned in Berachoth (Vol.we have waited for him . 126. And after this preamble. (Is. the Holy One.they say (Erubim fol. my teacher. Sabbath 61 .) a s well as in the "Commentary on the Mishnah. this is our God . . yet I shall give thee one to be sure of your grasping its full meaning. I crave the help of the Almighty that I may comprenend the truth.". VII. 59. as contain both a figurative and a literal meaning. 65) It is forbidden for a man to fill his mouth with laughter In this world . as my father. 9) 'Behold. praised be He ! will take a dance for the righteous in the garden of Eden placing Himself in the centre." An example may be supplied f r ~ m me Talmud Ta'anith (Fol. The simplicity of this Derash will. Although this part needs no illustration. they therefore constructed it in such a way that the literal meaning should represent just the opposite of its unrevealed and real meaning. A s it was intended. as most of them have already been explainea iil the Hamore (111. The ilmt part treats of such Derashoth or intrepretations as contain naught else but their literal meamngs. is that the reward of the righteous in the world to come will be in their obtaining from the Holy One. prevent every religious and iboughtful man from believing in it literally : the &a1 object which R. 43. and t h i s can easily b e understood by anyone who does not depend upon his own way of explaimng the thing.we will be glad and rejoice in His salvation. blessed be his memory ! said in explaining the same . VI. The second part treats of such Derashoth or interpretations of passages. because of frequent use. etc. of course." Such are the countless events which cannot be understood except through undisputed eveidence. Elazar aimed at. that the meaning should be unrevealed. biessed be their memories. for it is said (Ps. and I shall proceed. 16. The differen8 parts of the Derashoth or interpretations which are found to be the utterance of the Bages. and every one will point at Him with his finger and say. I. Then (when Messiah will come) shall our mouths be filled with laughter and our tongues with singing. 104) 3) Raba empowered an interpreter to say in his name : "Tht: words which I have said in your presence were a gross mistake. 2). praised be He ! such things as were impossible of attainment 7 . may be grouped into flve parts or classes. V. whether in the Talmud or in any other book. . 3) Bee also Berachoth 36.

11) : "Always shall a man provoke the YetZer Tob (good inclination) against the Yetzer Ra'a (evil inclination). the action of his mouth. or is entirely without order. and this he must always bear in mind. The third part treats of such Derashoth as contain none other but their simple meanings the plain and simple meaning is. but if not. it i day of death. it is urgent not to be hasty in determining its meaning lest one will em and thus be led astray from the right course. and in many instances. The word. . as it is said (Ps.in this world. but if not. From this shalt thou form an opinion upon all other similar things. therefore. to the pointing with their fingers at the Holy One. and if one does understand it. I. and sin not. " Now. explain it a t length. first because - - &I Hear 0 Israe the Lard our G o d ir one 6od (Dea6. then he should read the Sh'm'a . Therefore. If this is sufficient to suppress his passions. but if not. however. the arrangement of the essay is constructed so peculiarly that it often lacks. 5. therefore. Thus I say. 4) if he overs well. it is nevertheless difficult to comprehend this interpretation because of a lack of understanding of the terms "good" and "evilJJ inclinations. so difficult that most do not understand it . although it has none ather than its simple meaning. praised be he ! and thus he describes the whole situation in a brief manner. to a dance and the individual joy. This particular chapter has been selected for two reasons . it is well . then let him add to the mere thinking. This is the highest and best reward . VIII. And be still Selah ( I b . the reader will find a confusion of different objects or terms of words used therein which resemble the foregoing part and whose hidden meanings may even exceed the foregoing one. uttering certain passages which may cause the passion to subside by occupying hfs attentions -with other things. he liken8 the reward. 4). 4. I shall. ) .) Tremble. then he should remind himself of the come it. Yetzer Tob. And the real meaning of that statement is that a man should endeavor to rule by his intellect and knowledge over the physical lust and passions of the body . as well as of the causes which are mentioned. If he overcome it then it is well. An example of this part is that of the Talmud (Vol. as it is said. means the wisdom of the man and Yetzer Ra'a means the passions and lust of the human body or something of that sort. Yargiz (provoke) means to rule . and therefore read the Sh'm'a. so that thou shalt be able to compare all others belonging to this part with this particular one.

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

i. the fact that all other sages differ with him on this explanation proves this also. for if in the whole book.) regarding the sentence ( Jethro heard. it still must be taken as an exaggeration . how then could there be that many in two passages only? It must be. that this refers to the Azel of the next verst. . where they are constructed in a poetical form. like the one : (Succah fol. Only a fool or a n ignorant person will dispute this." The first Azel is a t the beginning of the verse and the second is a t the end. therefore. and Obdiah. And Azel had six sons. "the war of Amalek. for in a tradition we need no evidence . and Bacheru. and Ishmael. a s some others explain it. and Chanan. as with other poets.them are ~ s e d merely a s figures of speech In a poetical style. They are constructed in different styles because each author has his own taste and. as others say. Joshua said. not a tradition and his bringing of evidence to support his opinion proves that it is so. 15. e. each wrote after his own fashion. The academy of Shammai said it is not proper and the academy of Hillel said it is proper. for exaggerations are employed in parts of stories. Azrikam. 116. there would not be four hundrtd camel-loads of 3erash explanation. 22.) And Moses caused Israel to depart from the Red Sea. Even if we say. furthermore.. The school 6) Ex 17. 62. Joshua 1 1 . The same can be said regarding the explanation of (Ex. and these are their names. What did he hear ? R. and She'aryah. The flrst part consists of true stories told for the purpose of deciding a question of law a s to a precedent. all these were the sons of Azel." 6 ) This is merely an opinion. The fifth part treats of such Derashoth or allegorical explanations as contain dxaggeration like the one of (Pessachim fol. And instances like this thou wilt find not clear in the Talmud in numerous places. And this part will become small after it will be subdivided into more parts as I shall do. 8-14 7 ) Two passages in Chroniclea 8. And said (Zebachim fol. Thus I have no doubt that when R. an exaggeration.) Mar Zutra said : "Between Azel and Azel. He caused them to do so by talking unto them with soft words. 7) there are four hundred camel-loads of critical researches due to the presence of numerous contradictions. X. or are explained ill that poetical form. and stories are to be divided into four respective parts. 3) concerning him who is sitting with his head and the greater part of his body within the Succah but with his table in the house.

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

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

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

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

that with the appearing of the stars. he let0 us hear something bytheway.7 . but not his forgiveness-offering.g its Biblical order: When thou Zielh down 2) when thou riaeth. and it is impossible to determine its exact time. . because the forgiveness-offering [which will be brought on the morrow] is not a hindrance. Eliezer." (Fol.lnln nlYn . he shfm'a consists of .y D.3a j S )8inp n n i~ fi~1 WnVn 82. 41. 3a) "Until the end of the first watch.3. Eliezer . as we have been taught. .n . 4-9. UP ('Deu. V'haya (Ib.2 2 .) i. 6. 6. 16. namely."' said R. 1. or a s at the Creation: And it z ~ a sevening and Q was morning (Gen." (Gemara) Let us see: when do the priests enter to eat the Terumah ? Is it not when the stars appear? Let then the Mishnah say: "From the time the stars appear!" I n using this expression. + . o f f e r i n g .YDW -niip5 nnn y'>*v '53~ 89 n D 9 H P9333 'f3D '03 nNy nyvn 9 ~ n 3DV23lafi nnr nyan 3!317n3 ynttfn N? ilymlH 3 2 H H ~ ? DP'3313iI nNx nyttfn nnnn3 'S3N H P nn'H @'j33 +H. whereupon he said to them : "If the morning star has not yet appeared you must read it. y ~ TnlH n N 1n. e.1a ynv nH ~ D J bq. long(Ib. and if he hold that the night is divided into four watches. he shall be clean (Lev. 22.ln\ln> ?l%!~n 1 m a ~ n: fqy q ~ f i 3 nlwbtyn 1 ' 39 D 1 9 708 ( y v ) :l'?y 7lnyS H " R N ~Y I ~ mi ~ 1 3 1 1 2 .three seotions: Sh'm'a (Ow. then let him say "until the end of the fourth hour". the priests are allowed to eat their Terumah. 1 2 . ~t 1s called Ih'nt'a from the word with which it beglns.5n2 1x3.n3nl a'an .D? n5'lyS n l y ~'3 7y HDI? 83-he treatise Berachoth treats of Benedictions and prwsrs." It happened that the sons of Rabban Gamaliel came [very late at night] from a banquet and told Rabban Gamaliel that they had not yet read the Sh'm'a. 7).3yn H.n NS 15 \7DH iInWPiT nrlD i q f l 7lny n5y HS PH ~ i l ??DN.CHAPTER ONE ROM what time on may we read the Sh'm'al of the e ~ e n i n g ? "From ~ the L e the priests enter to eat their Temmahs until the end of the first watch.. The Mishnah beglns with the everuing Sh'm'a followfn.3ayr ~ J 7y jnnllnz )i.. Jose said: "Twilight lasts as ." said R.' and Rabban Gamaliel says "Until the appearance of the morning star. the ~ a i t i n g for the setting of the sun prevents him from eating the Terumah. then let him say "Until t h e end of t h e t h i r d h o u r ?" !He holds indeed that the night has I 3y.127 Z 3 l t b ! N V i h.i<. n>. ) and Peuomer (Nun to the two BenedioMon~sbefore the Sh'mra and the two ..2.Be~ledicticna sfit& a. 22.n. Let us see: with whom does R. But the other sages Bay ''Until midnight. '~ ~~ n ~"17 i l l l t 3 ~ ~E i ]l~ D 'TY ?y (2 qn v) g1 6 ~ n ' ?f i ~ q j n 7 1 .P r i e s t s who were rltwally unclean were to abmin fmbhe w a At saoerdotal i o o ~ w g p k t h e d themsehies i n the evening ((Lev. 5 ) : a until a) ~ ~ v .>.1 (23 ~ 1 3 1 1 )~ 9~n73 In153 ]*H1 iIDlln2 513H?~ ln23t.agree? If he hold that the night is divided into three watches.lnva 1311? 7:ny n j ~ ft. nnnvn qln '3 12Dp 7x1 n595n nnam ' 7 i2Dp niyw '7 n l l n m '3 l. this one comes and that one goes." b) R.1. "And when the sun hath set. 27. Q. Eliezer. as a twinkling. 11.) The term Sh'm'a refers 1) 4) % DOtB 6. .nWN3 qlD D. 6-T). 7. 77y'jH '2.D l v n v .

unto thee).>. the beginning of the last and the middle of the second.. R. moh"blh is as dark . Eliezer arrive at these conclusions? Does he apply the signs to the beginning or to the end of each watch? If he applies his signs to the beginning of each watch.) The Lord uiill roar from Heaven on high and from Uis holy dwelling shall He give forth His voice. and burned my Temple. for the dawn is then sufficient! He applies his signs to the end of the first watch. Jose Hays: "once upon.' C answered. y v x51 5 ~ n933 x 932'1 lm35 v"?q'13n5 nyn N3b3 .n9D nmnx mnwn r l l ~ >9wnp . and the baby nursing from its mother's hreast. in the second the dog barks. Eliezer says: "Three watches has the night.91?9?1 0l?l? Ink! 97VD 331' ?1j9n7 nllnwn ' 2 31 1 D X ~ X I D V'13 37 i1">pn 3Wl9 '1nmI 1nWP 5 1 . 1 say: I t is necessary for a man who sleeps in a dark place and does not know the time for reading the Sh'm'a.3 nl. ? i131vm mnwn q i ~ N ~ W Hnnq ~ n + p nn?yY)3H? ~ y 3317l7N inDVP njnn~ .513 9~ ~ . I n answer to your question as to the necessity of a sign for the last.nwn yn1H ~ " ~ 1 >DwD $3 5dJnp ~m n595. a time 1 was walking on a road and 6 entered one of the ruins of Jerusalem to pray.nBqH w"? 7nH . manner. Elijah.yDWn .P. he mag begin to read the Sh'm'a. blessed be his memory! came and watched me at the door until I finished my prayer.' " We are taught thl~t R. After I had finished.9Kf \ three watches. l~ 2 a~lwf m953ill 95398 F I X 9nblW1 W l ! n H 9n>lRYl :~93312 -73lyil 1 9 3 59 3 3 n~ 79nn *nq9il nnx C ~ D vr Y"' s93n 9nD3331 7772 m.pDn ~ W H 108 . then it is unnecessary to have a sign for the first. t h e 5) O W &Iffarent anatahen and *heir resgectlve e l a s are M e dark ~ e r i o d sof I ~ r ~ h exile 's *?id b d s s@&w. saCms Kith hn@ pmba dl aimIll@rstories are t o be intengrated in the . and exiled my children among the heathens.lnn nnx nn.(qnljly>w ~93359 1 8 l n ~q ~ .-. He w i l l roar over H i s habitation. 30. 25. Isaac b. however.39Vn3 nl7nWn qlD lnjl3 KD9X n'v3 ' H I 9xn5 7975 X S n ~ n n Nn9n ~ 931 In. ~ 'Shalom. And the divisions of the night are recognized by these signs: In the first watch the ass brays. as soon as he hears the wife conversing with her husband. Verily.-. he applies his signs to the end of each watch then the sign for the last is unnecessary. 17m 3319 9~ njnn i 1 3 1 W N 7 ~ " 7 39Wn3 inDVD 31s'n nrrur5a 9NB . he said to me: 'Shalom. my teacher to N ~ I I y. as it is said (Jer. praised be He! sits and roars like a lion and says Woe to the children that because of their sins I have destroyed my edifice.as nlght 60 ~snael. as nightfall itself is a sufficient indication for it! If.n?y> P y njnn 3'Wnp nl>nwb xnlln ' ) mSxJD'D nl?nwn q l D ' 8 N.rjy> p y m p ~ g3 ~ x 1 1113 . And if you please.j p D 1 1 3 1 3 jy 3 ~ 1 1 . praised be He! s ~ t sand roars llke a lion.r 9ln H 3 9 H I 9 ~3 y 7~ ~ nl7nwD 3 591 i1595i1 'lil nl'lDWD ~ 7 % ' 7PX3V q7N3 2XlW1 i1"2?. as we are taught that R. you may say that he applies his signs to the end of each match.2 n 1 3 7 3 cq H. but he intends to inform us that just as there exlst watches m Heaven. and in the third the baby nurses from ~ t mother's s breast and the wife converses with her husband.ny 59 9 5 7nwl 5"t 1 .n9?ylY 0'353 393%' -3'13 'llni'l il31WH> j-. Samuel in the name of Rab said: "Three watches has the night and at the beginning of every watch the Holy One. 5 ~ ilS9Sfi 1 b." How does R. so there exist watches here on the earth. (peace. and at the beginning of every watch the Holy One. my teacher. ( 9 ? ~ H>l 555nnS ~95~179 9nnllDw 1nNS qil?~n % l n ' 9 D V l y nnBn 15 ' m n u -37 r S y PISV ' 5 ' l n ~ 'nbn Acwrd9ng r t m ~ t w m e n t ~ 'the t ~ night ~ refers 'to !me exile.3i1 3V1' 7DVD1 in' lwy? DyDDI Jxw' DnDD " ('I' "'"") ~ .

mymbdlmlly.) At midnight do I constantly rise to give thanks unto Thee.nee ~ 5 IlKW 7773 qn7~5 by27 '2 llnn 9mn5 nyv . ~ 9311 . Second: One is permitted to pray on the road. burned my Temple..? .3997 ~ l u g . 7' and says.. The ~eieremeto God' i s abarm mada metbamiwnioarlly. But Rabbi disputes this and says that "by the middle is meant one of the two middles. came the edge of the camp i n the beginning of the middle watcb..3 n H 3?z5v 3n5 :onl3n l n 5 ~ 5yn 1 5 2 ~ 09~35 my q~anl twn pDf33 198 E+l37 i l W ? ~ 930B 1"n * f m nS1mn ~ .277 ~ " . . saying. said: "One passage says (Ps.? l D H +P9377 l13lY 931j31DP' K n W W7lil Hl+\nn mln3 nbn ~ 5 . '[I swear] by your life and the life of your head. 148.? . the Holy One. b) Our Rabbis have taught: "The night has four watches. and the hundred m e n that were witit him. etc.j n9il . and another passage says (Ib. And we are taught that Tichon (middle) cannot be used unless something preceds and something follows it. or by permlEiopition." R.' I replied.p nib18 B"J ~ 1 ' 1~ 1 532 1 N ~ H 73 n 1 n 1 ~ 9n2S ?+Dl31 5 ~ 1 nyWL ~ 9 HC?8 ~ 7252 17 BY1 i 1 8 1 ~ ' 1 ' f+ ~~ l y ln1w-m mL51 nllD33 1 ~ 1 ~ lwm 1 y 3 ~ ) j aU333 ~ 1713~ 517~3 m 1 liHl .mrp n5~n 550nn t i t 2 55~nnnw in~n5i 1 9 5 5 ~ nw7n51 ~ ~ n ~ l l n ?IlDDJ 9nTnK lr n311n3 nynw 5 1 ~ q 2 ' 5 7 D H nlt31H1 n3113 nD33nlV5i3 n3 . 'You could have prayed on the road?' he said 'I was afraid lest I be interrupted by travelers.. Nathan says: "Is it then written one of the middles? Behold! ~t is -tten the middle!" What is Rabbi's reason? R.nynv lnBIVl ln93'nnnn Dn1n1J:$2WnrlL? 9 l t 4 ~ D H .' and ~ n i d e ) 2~ son? said he. 'Woe to the children that because of their sins I have destroyed my edifice.' I replied. Ami. t~~~~~ is the king thus praised in his own house. 'why did you enter this ruin?' 'To pray.VL~ 9137 m3-r n515n mn nliin5 :pplrn ltn nllnwn '7 1"n (guy) l31 tly73 ~311('1 oiaglv) In3 1 . I concluded three things: First: It is not safe to enter a ruin.911. 5jann5 . who speaks in the name of R. He then said to me: m a t voice did YOU hear in this ruin?' 'I heard." so says Rabbi. 119.3'n3 n i13139n ("'3 ot5fin) 1PlK 7nK >In3 j"3'1 1 D H lpm +bean5y 75 ninn5 nipn 3595 nirn '3ly lD7? ( ~ ' 3 ruP) 7DlH 7nH 31n91 A e h h PML74T f~ W m b b Ao a# d p m . because of s w picion (of an immoral intention) ." XThat is R.ib.j ~ .P*:zyn p j 122 n H in+5.' 'You should then have prayed a short prayer. 62. Nathan's reason? It is written (Judges 6. and third: A man on the road [having no place to pray] has the privilege of saying a short prayer. a d exiled my children among the heathens. praised be He l no& His head. and on account of demons (dwelling in ruins).n ' N t ) n1113~n3w n3139n 3'n3 ' n f '71 ' D N 1 " 8..' 'My son. but what aveileth it a father who hath exiled his children among the heathens? Woe to the children who have been exiled from their father's table ! '" Our Rabbis have taught: For three reasono shall no person enter a ruin.nn.'said he again. 'a Bath-Kol.73 1nq33 lnlH nd~13yn 19D5pn~ 75~3 91b"K I. Zerika in the name of R.) My 'JJ '7) m ~ D 9D 33 55~nfi5 14 95 inn .1. (heavenly voice) which coos llke a dove. because +he ruin may cave in. but thrice daily.195393 n~ 7153 11 5 Y W 85 T W K l l'nl 779n ' l 2 15 .) Alzd Oidon. B. Nathan saFs "Three. Joshua ben Lepi.'" From this conversation. every time Israelites enter the Synagogues m places of learning and answer Let H b great name be praised. furthermore.. '3Q"B nwyw 1nlN In' Nlil i1313*nil nllL3WHil W 8 l nlnna nrinn5i nx?z n91~5w'w n5cc 1'1213'n 19n n1il3rnlw i(1139nn ID nRH ii313.31 7959 ~ l j v ln7DK 17 5211~5 nDal 15 ' n l t ) ~ 71'1. (Ib. 19. that this occurs not only at that particular time.

Kt &m&ra 1 l ) m e l&er Chof when pr$xed 60 a h t e mrd W t ~ o t h 5%9%~ means hem "Llke this mddzlf@lt. Zera said: "Moses.rr?~ynH? ?"5 1133 t~t9. saying to him: &lephi-boshethmy teacher. praised be He! 'Sovereign of the universe. 57. for I am pious.I'IMn 9 M 7 3 nnw yyl' W n 7nlj 7 1 1 ~ 5 7 ~ i5 n 1~95n-1 ~n71n H ~ ? P > 7nn 'vn 33 innnl \ 1D'37H " j 3 5 ~ 7 ~ nvn ~ 5? " " "3 spoke was midnight (between the thirteenth and the fourteenth day of Xisan) and thus K ~ ? ~9 N 3Z n595n nlxn3 inn? n">pn ?a# he said to Pharaoh: 'The Holy One. 46. K3n . am I not pious? %'hereas all the n5'5 nlxn ' M nlyv ' 2 ty D ' X " mynl kings of the east and west sleep until the third hour of the day.And after this. will I :n'wn 7in3 H W ~ VH go out in the midst of Egypt.H H?. VDS 71'1 7PH 13 7PX '1n PRY' '71 '15 '31 Levi and R. said: "What is the Biblical pasE m ) #?? ' H D q ? ' H 377 V 1 3 ytlrlil' 31 YDN sage [that refers to this] ? It is written (Ps." 873 'fin ~ v t ( 13 3 ~ x 1 37 in# .' a n d the other said : "Thus said David before the Holy One. but to awaken him from sleep.75 ( l o nj?nn) [It is mitten] (Ps. Joshua. One said: "Thus said Dav~d before the Holy n7in D?# $ 2 u~ 8 7'Dn N? ~ " ~ n"s?n 3 1 One. nW13Ton> . Ashi said: "The time when Moses .9nW13 N?1 9 n N D D iiD9 'n'lr'lb 9n73r son of Ide.) A prayer of David.jH nWIY 15 erly convicted? Have I properly acquitted? Hare I properly declared pure? Have I prop'nysn nh' 'n17 n p + '31 nwl3qbn erly declared impure? And I do not feel R. 3 H 1 9 75aS biblicalpasIsaac b." 17331 53fil niiy '7133 f1'37 m y '7 (13 D r w nwn y7' 7Dfl Ny'r filn 'nj .] Awake! my spirit.I will wake up the morning dawn! (Ps. Ada said: sage relates to this? [That the harp was hanging over David's bed.. and moreover. 119. as the master has said. iTSY3S nwH consult Mephi-bosheth my teacher. g). 'To-morrow. knew very well [the exact time at midnight] and 80 did David.lTnjwn . I do not know lest you be found mistaken and deceived !' " R. awake! my psalty and h a ~ p .1YVf . am I not pious. whereas all the kings of the east and west sit '3N n71333 nlvljfi nlflln D'3v1' 3lvnl companies in their glory. they applied 'io Joab. I rise at midnight to 73 TY'H1 -75 m ? n ? m ? H ' 3 ~ 5 f l? praise Thee.il v79 m. praised be He! m i n '35n ?>a '38 '1'Dn H? ~ " ~ il"33n 3 1 'Sovereign of the universe. my hands are soiled in blood. 5 0 3 .) And I will speak of thy testi+WUK ~ 5 ~ 1'3% 723 7 n 7 y 3 n277~1 (riff mony before kings and will not be ashamed. I first 9. our teacher. praised be He! said.7nw ]?'>I 7171 y7' n"YN mil yTqt3 R. whatever I do. 'Use thy tongue to say. membraneous-bag and after-birth in ? i r ~ ?9'13 ~ ' ? ~ i3 '~ 1v 3 1 073 nl3?315t9 9 7 9 order to decide questions pertaining to family life.' " l1 UH fyDn 9 3 9 W b 3 iilnW 7.l awn7 1 1 9 3 1 13Dp ilWD I'lw# llDH'1 ny18 q f * f l ~ S K ' lYD NDW 7198'1 . have I prop+3. at this time. the harp was used not to tell him the time at midnight.preserue my soul.rl."' . 66.l 7177 nun3 ~ D ' P ? 5"5 3. R. The reason for Moses' statement Bbovt midnight is that he feared lest the astrologers of Pharaoh might err in the time and would afterwards say that Moses lied. the degraded [a~king this]. Isaac both explain this passage. the king's captain." We are taught that his (David's n ~ 3 ~ 5 t (in^ nv131Bn~5 teacher) was not Mephi-bosheth but Ishai 26kr end alrout.nw iln 53W Hr. 1.

Nathan says "Three. ~ j 15 pD33 7 ~ a n ~ rnSv ~ x 5yn 1 5 3 ~ ~ ~ nn5 3 p H P9137 3 ~ 'Jan 4 ~ 1"n nS ~ i~n 1 n ?fan1 tun ' J D ~ n3iin5 : 5 :yptn . But Rabbi disputes this and says that '%y the middle is meant one of the two middles. furthermore. 'why did you enter this rum?' 'To pray. 148.h m unable W pry &a w d p w .~lnl 1 'n351 nlcD12 ~ Y j~ y J n1 nn3?n 1113n j17~3 nr)l -73 ln931 lnlH ] ' D ~ ~ D 7 W5 ~ 3 *lW'N . but what availeth it a father who hath exiled his children among the heathens? Woe to the children who have been exiled from their father'a table !' " Our Rabbis have taught : For three reshall no person enter a ruin. saying. every time Israelites enter the Synagogues or placm of learning and answer Let H i s great name bs praised. . and another passage says (1b. the Holy One. (heavenly voice) which coos like a dove. 7) The rsbereme t o God' Is e b p F . u y .. ~ D L (. who speaks in the name of R.. I concluded three t l n g s : I l n t : It is not safe to enter a ruin. 513 nn 933 9 5 1 D H nnnJnvj I 3 n3 $nynw? j qn~ j~3195393 ' 1 R I 'nP1Vl ' n r 3 'A31nr'l P3ln:SlY3V ~'31.) My 0) nn 75 9jpt) 911 r j inn . Nathan says: "Is it then written one of the middles? Behold ! It is written the middle!" What is Rabbi's reason? R. and exiled my children among the heathens. Zerika in the name of R. And we are taught that Tichon (middle) cannot be used unless something preceds and something follows it. B. '[I swear] by your life and the life of your head.' I replied. nyv .' and my guide-' 'MY@on.' I replied. W e methaplwniwlly.~ M D SPI117 ' 2 1JDt3 9n7n5." What is R. 75 nnm5 o i p n595 ~ nlun 1PlH *37y 1P7p (m'? 7nK 11n3l A shmt ~mmr forD .19n3 ~ n3139n (0'3 015m) l D 1 H f n 8 31n3 5"39 yt3H W) iijrr wean 5t.) At midnight do I constant7y rise t o give thanks unto Thee. but thrice daily. because of snspicion (of an immoral intention).rylt)l 937 7959 ~ 1 5 ~ 55~nil5 15 'n1nK 11 Z171nj 7171 jjbnnj nrn $5 nDa3 ..53 li ii1t3t# H1'1' lrfiyl JllW17D -. said: "One passage says (Ps.' 'MYson.P7377 '1319 'fl?'Db9 NDW ' W i l H7"AD nnml . Ami. 62. praised be He l node His head. and the hundred m e n that were with him.. because the ruin may cave in.) A n d Cidon. 119." R.mup 7173 jjpn3j ij n. 19.'>y 9737 35953 yil nllnvn '7 1"n ( 3 " ) ) iioSw lnlw a'n37 Inf '71 o"D In3 '" . that this occurs not only at that particular time. and on account of demons (dwelling in ruins)..V n1137nn 113 nRH Z113'n W13 n1113'nzV n313'n >'n3 'n In' '11 + p7" ~ s N?'.13 m n i n ~ " n 3 i PI' ~ 533 8% 73 ninm ~ 5 1 3n35 19D33f ~ H ~ V ' ilyW3 W N'?N 11. and third: A man on the road [having no place to pray] has the privilege of saying a short prayer.' 'You should then have prayed a short prayer. 'a Bath-Kol.nn 93'11 T W H W'N 3 ~ py7a ~ 1 ~ 3 9 1('1 avusw) H Z ~ 3313'nil nllt3VHil VK1 iiJnn3 nrlnH51 nub5 v'v X S H i1313'n 1'8 n1J13rn3.ib." so says Rabbi. R e then said to me: 'What voice did you hear in this ruin?' ' I heard. came unto the edge of the camp i n the beginning of the middle watch. (Ib. 'You could have prayed on the road?' he said ' I was afraid lest I be interrupted by travelers. b) Our Rabbis have taught: "The night has four watches. etc.5 '18 ~ ~ ~ j+>j z y 3311 n 1153 17 ZyV 85 T W H l 79V 'J3 '5 . burned my Temple. 7 and (Happy is the king thus praised in his own house.nu? ~'??P~Pw V T P ~ I ~ 3 1 1 n j 190331 njpn j jbna 1173 j j p n n r ~c n ~j1 p % l l D H 1t i1171i73 nynV m D l N 1 ilJ1. 1 " '317 ~ n " .'said he.iN1 b"13pil nK iljAr'lW . mym'bdlimlty.n ' 5 ~'Klt.'" From this contersation. or by per~omdficsrtion. Second: One is perm~ttedto pray on the road. Kathan's reason? It is written (Judges 6.'said he again. Joshua ben Levi. 'Woe to the children that because of their sins I have destroyed my edifice.

4 n1>-I> 7 ~ l nl-. And how do we know that the meaning of Neshef is the beginning of night? For it is written (Pr. R.jn '7 7 ~ 9 3 :. as we are taught that R. the evening of day." R. nln 3 ~hllm. nilDwD . 62. [i.H95*5 NnNl 13937 ilWD HDB* RW2 3 % ytc 913 HnWn nB*H ~95957~ n'Pm) 3'n37 n l m 'il TnH 713 (" Y7' ." But how did David know the exact time at midnight? Behold! If Moses our teacher did not know it.ntil midnight he slumbered like a horse.qn>7 9 ~ qWl. 'I never passed half 8 plight in sleep." If so.S i ~ qm s i n H ~ V Nq v ." says Raba.]" But R. Ashi said : "Until midnight _he was engaged in the study of the Torah..t)W n I . Zerikg in the name of R. mvn 9 ~ . Joshua says: "It is the cuslom of kings to rise on the third hour of the day. Joshua b. 30. then let it be written Me-haneshef Ad Haneshef or instead of Me-ha'ereb Ad Ha'ereb! [Why are the two words Neshef and Ereb. Nathan explains it by the statement of R. 'The transition of anything' hence. and a half are also called watches (plural) . [midnight is therefore after two watches.' " R. after that [he spent his time] in songs and praises.) And David smote them from tho Neshef eaen unto the evening of the next day. six hours of the night and two hours of the day togethet make two night watches of four hours each]." But some say that R. for it is said. for it is written (Ex.5 ~ ni173 3 1 8 9 HBm H ~~ N 1 ~ 1 ~H3n3 ~ :~ n 5 y ' l nl>H ?I?*? nlYR (DL? atSM) 3Vl3 i3 n 3 ~*5*5'1 ~ 2 5 717 ~ 3 931 75 nlviil5 9nn7g ( p m ) . 1 - eyes are m a k e before the night ~atches. (Ib. 4. "Neshef means originally. used for the same idea?] "But. " Another thing said R. +t) 9 ~ ' 5 ' ~ 5% ~ n"73 ?yBH H'n3 7 3 H3n H3H . 147.vN . I s it not meant from morning until evening? "Nay. ib.7nH7 i13 n.a n l . Levi: "In the presence of the dead it is not proper to speak of anything except things concerning the dead.DH HlDYD ln5 'XB omm5 qW3ri1U 31m5 93il *H . 37. Joshua. Oshiya said: "Thus [said David]. e. 119. Sam.. Did David rise at midnight? Behold He arose at the begi~lning of the night.HMM ly1 HMlHD H5H 31yn vl 37Ynn qW3n Syl WD* HnHl ~1595 qv3 tin *BW3 'in 837 *D 7171 . Cahana said: "This refers only to affairs of the Torah. . from evening to evening.yn 3 1 qvjil~ ~331 (5 a"m) 3*n37 HS ~ * 5 * 5tVl ." It is written (Ps. night ends and day comes. 9.) Thus bath the Lord I) Sea Snceah Fol. 7 . How is this possible? At midnight. because The night is divided into four watches.nv n~ 7"~l :135 '13 m T n m *D) I ~ H 5"397 YDK *DH ?"H it 1 ° K nD 5V 1'137 H ~ H nD3 93P3 ]*7DlH . who speaks in the name of R. n5. Cahana said: "This refers to affairs of the Torah and even more positively to worldly affairs.t 1H3D DID> t33D3nD il*3 3595 9 1 H 3 13MD nS*S nlYn 79 1 D K 9VH 31 n17'w 75'Hl w n m l n '1373 ?DlY n'fi ~ l X. Ami.)' And do you say Neshef means the beginning of night? Why do we find it used as the dawn of mo~ning? For it is written (I.P.DH '3n 717 H W I N n9fi 75'~) n595 n l x n H1. but worldly affairs do not matter. Ashi said : "One watch. 11. thereafter he strengthened himself [fought sleep] l i e a lion. l ~ v ~ IJ~T yvlnv '73 nv 1 3 In1 ~ ' 1 1 5 ~ 3 '110~5 P*>~P 71'1 l>V nlyW W ~ 7y V 7DlK llil nDD"1 ' 7 n l ~ * 5 ' ? ln*V n v V ~ H15~1 illnVtP lnH . Bbba b. Zerika said: "T.) I n the Neshef.nin3vnt ~ y. in. . R. 26b." R.) 1 came before thee i n the twilight of night. Abba b.Yiwrti ~ 1 ~ 1~ 3 n 7 qtp3 1 ~ '~37 937 YPH 'tfi Dl* 37y3 qV13 (t 9 5 ~ 39il27 ~ ) '59 739 H5 ~ j l y n 7DH3 nlSn 7y .:. the day ends and night comes.) At midnight do I constantly rise to give thanks unto Thee.tN .

At dawn the sages of Israel visited David and said to him: "Our Lord. the son of Jeho'yada was over the gaveithi and Peleithi.) And Bena'yahu. praised be He ! Is there any possibility of Cod being in doubt? We must therefore explain it that Moses was told At midnight [as it really happened] .' refers to the Sanhedrin. 16. and 'Peleithi?' Because their acts were wonderful [predestined].said* about midnight.but M o m [on his own recognizance] said About midnight.n'nini D"ISH :5iN 7 n n x 1971n10 nr in913 1 3 $9 py'lnr lfi. e. t ) t ( ~~ ~ 9 n5 l x r3n ~ 3 8 ~ ~1 3 1 ~ 5 9 5 ~ N'Dw 'n? H?'BD X3'H n'YR3 iiu3?n 15 'Inn'1 N ~ N HnHl NnWn D nlYR3 7171 ii95 H3i3DD W ~ nlXn3 H laNl lil'K filn WD'D 713 N ' ( ?la I'YV~J~) .P r 1 ~ 10) MnraeM In the Urlm and Tmnmim and come lette~so f the Alnhabet whlch were eet in the Ophed wihb 9 W m e d b m m e Lnumlnated. And how did David know it? David had a sign [which indicated the exact time at midnight to him]. 9) 6ee next panampa in referenee t When lthg King or the p q l e ' w % W to know the L i t 5 of soll~ea a t l m l undertaking 6he I M g E . e.inwn ?lay n5yV '1y m i n 3 p l y 1 7niy ii'il 7lt) 195Kt3 13lD1 man Tiny niyv l 13t217N 15 C+lDlHl 1558 5 ~ 7 9D3K ~ 9 ID233 ~ 3 7DN 5 nD37D IY397Y 5 ~ 7 7t)y ~ 9 7593 YDl?ii 1'8 14 l7nfi fltD 3 7 IDflBn'l 135 inwjinn n5nnn T l R 1'81 '7Nn nN y13WD PvYYl' 'I'D '11121 P3'f' 1BWB1 135 nil? 7DK P971X1 1'5HlVl 1'7TnlD3 1 ' 3 5 ~ ~ 551n9nN3 1 *Uny) 3ln3'1 f i Q 'HD qblr 31 7118 d't31nl m ~ K ll'I'31 1 1 3 Y791R9 SblnW4 97nNl ~ 1 18~ y 1y l ~ ill jglnrnH >Xi9 75135 N 3 Y 7W1 D9?3'3 py' 7WN ' l B l n 9 n ~ nYyl ( ~ ~ ~ "?BIN w ) 2'T'lil' +P'n?Hn 7373 1 ' N SKW' ? W M .'nS~n jyl 7 Tnyjn . as it is said (I1 Sam." said they. 20. A. .l ( 2 DW) Hln 131 p g v H733 n n j l .) And the council of & h i ' tophel." Whereupon Davld said to them: "Go ye and stretch your hands out as a band [of warriors]. and EbyaJthar. 34. a northerly wind blew in upon the strings of the harp and caused it to playThereupon. which he counseZed in thoge (Fol. But why are the Sanhedrin called 'Kareithi?' Because they cut their words clearly. 0 King! Israel.) And after Achi'tophel (came) Johoryada. the son of Bena'yahu. Bizna said in the name of R. consequently we infer that Moses was in doubt." replied David. * I ..YV iilil ~ 7 7 ~ 1p"i 1 . 23. as the passage said (Ib.'nSDl ~ S D nii973-r e(5Y n9n713v lv 73 7ilH1 ' ~'NSDJDU' o l e g e niamaes.. a community cannot live on its own resources].. i. \See Yomua & I 73. 4a) days was as if a man had asked advice of the word of Cod. as soon as midnight arrived. 'Tummim?' Because they finished their words. for R. and the captain of the king's army was Joab. The readlng of thee Idtern gave the anewer. "But. y [does he come to say J about midnight? m Should we say that he was told so by the Holy One. And why was the name Urim given to the stones? lo Because they enlightened their words. B. Immediately they held counsel with Achi'tophel and took advice from the Sanhedrin and inquired of the Urim and Tummim. Simon the Pious that: a harp was hanging over David's bed and. "a handful does not satisfy the lion nor can a pit be filled with its own earth ! [i. 'Ebyathar' refers to the rTrim and Tummim. 'Jehoyada the son of Ben%'yahu. O R. ~ D H:i93 N 7 1 H l n 37 lDN7 11'31 717 3'5 5~ lnnnn nSyni 9 1 S n iicn ill3 13 n l l p l ~ nUlBY l n n H 3 nS9S nlvn y*lnV i ~ l.' fir5 .~. 27. 23. 'Achi'tophel' is the adviser. Joseph said: 'What is the passage [that refers to this] ? It is mitten ( 1 chr. David arose and studied the Torah until dawn. Chana b. thy people need a living!" "Go and support yourselves by dealing with one another.

"' son of Ide. membraneous-bag and after-birth in order to decide questions pertaining to family life. have I properly con~lcted? Have I properly acquitted? Have I properly declared pure? Have I properly declared impure? And I do not feel R. said : "What is the Biblical passage [that refers to this] ? It is written (Ps.??00bt5nn) 93~5 117 7 n 73 ~ i n 8 7n pnr9 '71 9 1 5 9 n n v n u5n 43a V H il595 nlrn *>HI 9 79~n XS y"mn n " q n niyw ' I ?y 093~93lyn1 111 ?nu 73 7'17~1 . the degraded [asking this]. praised be He! 'Sovereign of the universe. praised be He! 'Sovereign of the universe. awake! m y p s a l t y and ha.1 ~ 1 3' a 73~ 3 ~3*L/nl~ Xn71H ~ 1 5 l ~ n3 x 9WH 37 I f 7 N i l l 5 ~ 7 ~ 9 awn 5 ~798ir 9 2 3"ni R. Iit L € a m k u a m h o lr d Chqtzoth h .] Awake! m y spirit. I rise at midnight to praise Thee." We are taught that his name (David's teacher) was not Mephi-bosheth but Ish- w p nin n595n n1m3 7nt35 n"3pn T n N : D ~ Y Y D71n3 ~ ~ DH 1 9 \ 938 t u n 93 9we3 niow -I."'And the other said : "Thus said David before the Holy One.33 i n l y 71937 1 7 9 3 1 i sage relates to this? [That the harp was hanging over David's bed. preserae m y soul. but to awaken him from sleep. my hands are soiled in blood. n n w n n9i.And after this." R. 119. Zera said: "Moses. will I go out in the midst of Egypt.ID 5 3 ~ H ~ H 71y H 5 1 3 5 ~ 2 5 ZWH 15 .rp. The reason for 3f0ses' statement About midnight is that he feared lest the astrologers of Pharaoh might err in the time and would afterwards say that &Ioses lied. am I not pious. 57.i39rili mil ." nwn yf9 in8 ~ i 9 t '1 .75 nif1a5 ~ 1 3 ~ n?Tn 9 3 5 ~ 5 3 9~ J H ?' DK 1 3 ~ :~ H5 Y"V37 i["3?il ~ 1 niviaK x 3 n i f i s P Q W In ~y n 1 7aa5 972 ~ ' 5 ~ V 3B 1 W I I n73 n:352iSn 'r 93HW . I do not know lest you be found mistaken and deceived !' " .) And I will speak of thy testimony before kings and wall not be ashamed. Ada said: " m a t biblical pas- BY? 9 8 7 2 N T H 13 3nX9 37 1 P H . 'To-morrow.inw m 9 y H p r inn 1177 i-rwn-i f l u 1 7 2 ~ ?ilwn nlil ~1 1111 y 1 9 313 YIT9D 5"5 1133 R.*nwu ~ 5 -nHm i ilbr 9nmtll 383 9n9r cat) HT? wn Y N 311 a913 ywln9 3-17nu . 9).' " I ' [It is mitten] (Ps. as the master has said. 'Use thy tongue to say. 46. am I not pious? Jt'hereas all the kings of the east and west sleep until the third hour of the day. knew very well [the exact time at midnight] and so did David. the king% captain.1 n 1 ~ 931 i n w i ~ ~ n75nf 3 9 3 8 801 9n399il 309 'n37 Z 0 9 nwiy '31 nV139PE - . our teacher. One said: "Thus said Davd before the Holy One. 3 H 1 9 (1.1 75~5 n'5"") 11131 531il ?11. Joshua.) A prayer of Dauid. they applied to Joab.ynw5 nirn2 7nln5 5"5 p r nia i-rym n73nn ~Y~IPYC(' 1yw H n v 9~113 7nx-r . the harp was used not to tell him the time at midnight. saying to him: Mephi-bosheth my teacher. Isaac both explain this passage. I first consult Mephi-bosheth my teacher. and moreover. Ashi said: "The time when Moses spoke was midnlght (between the thirteenth and the fourteenth dav of Nisan) and thus he said to Pharaoh: 'The Holy One. for I a m pious. Isaac b. at this time. 66.W~IH ~ 5 n135n 1 123 l9nnp nm-rfli (ulr inv n v I W ~ N HS K inw n v i s P n HS Hl n mane bere 11)The l&er Chof when preflxed t o "Llke %is mddOi&km me a m lths nvesrmmp of 14Xe omd abwt. praised be He! said. whereas all the kings of the east and west sit companies in their glory. Levi and R.y"1.Iwn linx'i Hnw y?~' 911~ 7 1 3 1 57 ~ 1 7n5 ~ 5in . 1. I will wake up the morning dawn! (Ps. whatever I do. R.

Ide raised the following contradictory question: "It is written (Gen. I assuredly trubt In Thee.g13 tPIV N.) Till t h y people pass over.) And behold. knowlng that Thou wilt properly reward the just when the time shall come [ ~ the n future world].) Unless I had to see the goodness of the Lord in the land of life.''/yl 33532 nVl3'DD 7 1 t)j ~ '25 nDW9 725 'Dllti i119VH1 1 '1 ' PW 9 3 3 (23 YS~B) nnWl3J3 P > R ( ~ ~ ~ * ) ? D ~ H ~ *.1 3 9 ' t'?? bosheth. . 1 6 ) . [Why was he afraid after the Lord promised to be with him?] Jacob said: 'Perhaps there is some cause of sin which will prevent the fulfillment o f His promise.N 73 533 7'nlDVl 'IHD 2i)Y' (la lPY.) i v y son. I yny 11399 7. 0 Lord.Ifill (n. [into the land of Israel] . 23. Jacob b.771 . I. 32.33 3853 lfDD 8x91 717 i131 739~5 il3fil2 717 tnw 5 ~NSH ~ inw r ~ J Dn'53n 3~53 85 pn:* '7 YDNI n*nV 2 ~ 5 31DW N i p 3 iit351 . and cause m y heart to rejoice that I may give an answer t o him that reproacheth me. 15.. refers to the second entrance [in the days of Ezra].n933 1t 01) 712y 7y 17 A933 1 1 Py 7'3y' Ty illlWN7 ilk493 5Wlk" lVl P"lM7 D'M3iI IlDK 1H3D il'3W oausas Ishame.) And Jacob was greatly afraid and hr fell distressed.I ~515 ?Y 71?J 72 4x4 nl~i5 mJnnil ~ 5 1 5 (r3 nl5nn) n195 'Dl9 '217 g'n'm Nln1 Q9'n nwin y"on n"2pn '105 717 7nH 825 ' T ~ ~ I Y ~?* p * 71~ 1D ? 13W P S W D 3nHW . rneanmg " o f all". n. Jacob b.. refers to the first entrance." Why. Q3H >*A31 75n 1VN TDy C17V NDW ?DH N79"1 (35 nw) ' . 15.n3 ~ 2 7 1 9 ~~ ' ~~ D Jr7p S 93. And ~tis also s a d (Ib. and we are taught in the name of Jose. it can be inferred that Israel wae to be brought in [into thc land of Israel] during the days of Ezra by the same miracles through which thej entered the first time. my heart shall rejoice. m y son.r . Ide said. 1 .)Beconze wise. even mine. the ma-tcr of d l in wlmbm). 3. which T h o u hast purchased. 13. but I doubt whether I shall have a share in them. 8." ~ 9 )mPeph. From this. l3 why then was he called Kilab ? Because he reproached Mephi-bosheth In matters of Halacha. The word Luld ts dm* am~ding ito blw 'Messom 16) See Ezra 1-3.1n7 979~ 1 2 2i)y' '3772 Nunil Dl127 . Ab. 11. praised be He! 'Sovereign of the universe.] David was rewarded and Kilab came forth from him and R. 27. declared the sages. And it is written (Ib. i q n j '.]" H e was afraid because of the sin. in the days of Joshua +Jg vl. 13) 14) KiI. till this people pass over. Till t h y people p&~s ocer. ( G o d ) a m with thee.2) Nnw 'Dl 97." therefore. for R. (Jacob). ''that See I1 Sam 3. as R.' [Hence we infer that David did not consider himself a pious man. if thy heart be wise. did David call himself pious? I s it not wrltten (Ps. 0 Lord.ln L' n9i[vnv1. . 27. [because David humbly accepted these reproaches. 15.13. 16.14 and concerning him (Kilab) Solomon said in his w~sdom (Pr.2 . Jochanan s a d : "His name was not &lab but Daniel. 3 and I Ohr.' as we have been taught: 'It is said (Ex. Till this people pass over which T h o u hast purchased. "f%~herr" (i. 'Why is the word Lulei (unless) dotted? l5 Davld said before the Holy One. meaning "out of bhe rnau+3Y"' Boseth.vx. and will keep thee wifhersoecer thou goeth. e . Why was he called Mephi-bosheth? Because he insulted David during Halachic discussions. 'i7 TI%'> nlna) ~ ~ l n ~t r 3 ?nn 7t3y il>yq 7 Y . >. : ~ 5PN C3'3'2 Fjn '5 W' DN Y7T9 9'8 5 3 ~ . 28.nn3n3 finSv 7nN .

Levi said: "The Eightvice!' een Benedictions were ordained to be said in the middle. After this. and if you please. who was accustomed to say: "Who is sure to have a share in the world to come? He. let him do so. he may transgress the command even though he really desires to fulfill it] .inrD 3r*n 93np7 0318 W9H7 931hH5 Nt3. b) We are taught: The sages made a fence to their words [to protect their ordinances]. I ~ nlury95 ~ 2 (Ib. lest a man coming from the field in the evening. As to reason. you may say. then he can eat his meal and recite the Aftermeal Benediction.w5 5921 DHl N." In the meantime he will fall asleep and sleep through the whole night without having read the Sh'm'a or prayed. let him do that. YOU may say on common sense.)? 5y ~ 3 7 y n 531 533 HJV -p3nl lnb 531~1 55Bnnl i ~ . hence me evening prayer of the Mghteen Ben4iotions comes flrat. deserves the penalty of death!' Why does the Baraitha use the expression here that "He who transgresses the words of the wise is worthy of the penalty of death. because here the force of sleep puts him beyond his own control [and if he is not strong1y warned against it.. eat a little. and sleep a while and then I wlil read Sh'm'a and Pray the evening service.il>irn 5"t33 n7w-I n'my n 5 ~ n T"na pni9 '-15 n95 ywa 55enni a"? ~-113 -ID 7t3lDil 81 833 D?ly 13 lnrlK 'N'llt3H7 y3 yvlil* '33 n937y 5~ n 5 ~ nhw 5 ' f 5 H? ~ ~ 'Ha3 ~ Ou?n yYaN2 n15Bn .Dl*! 3yy3 1 p 9 ~ 1~ ~ la P ~ N N ~ V nnWH1 9 Ht)t3*? 3 5 3 1 w-5 ~ inhblnl 5 5 ~ n wu? ~ 1 H l ? H 3"nH1 Hya9? lt3 ~3 078 5 3 n595n ~ 53 fw9 ~xt33)3 3 9 ~ nn?? y1u3 5921 OH ~ " J n 3 5 a333 2 l y z n7Wn H.nnw n 3mn nwn 3-13? N3il HjV 'HI31 iln9t3 319n 857 Hn31f nlwt3 ~ ~ ny39H 9 8 . and if you please. l7 says the prayer of the Eighteen Benedictions at the evening serR.] that it is obligatory. R. Joshua holds that the redemption (of Egypt) commenced on the evening (towards the fifteenth of Nisan) although the 17) 18) :HDEI DUD HSH 111 j> ytvln* 9 973 ~397375 P D 1Wy P9P>il N93n (2"~) 758 -. you may say. would say: '<Iwill go home.' " xvy~v .H n9y2 -.ly n ben Nun. because it is the intention [of the Baraitha] to reverse the opinion of those who say that the evening service is only optional it tells us. Joshua b.m>~ ilWH A9y39H X13 3WH n9t)YN 7 1 ~ 22 1 ~ 9 ~ 35lt(j 73D 13nl9 9377 ~ nryyn NS Hn995yt3 n S 1 ~ fNSK illil 9t33 Hn71ND A pnayer for red&lon preceding the Bightepm Benediotions. and then camas the evening Sh'm'a w i t b the benediotions 04 tho as-ula. who. and if he be accustomed to read the Scripture. but Israel's sins prevented the fulfillment of this. . He who transgresses the words of the wise.p ~n >y y 9 t 3 9 3 DJ D . or if he be able to study traditional law. therefore. But [in order to prevent this they say :] "A man coming from the field in the evening shall enter the synagogue. The master said [above] : "He reads the Sh'n~'a and prays (the evening service)" This is in support of [the view of] R.DH .8 nia-13 p. [by its warning. drink a little.131 n31v nl. you may say on a Biblical passage."18 On what do they base their difference of opinion? If you please. Jochanan." and not use it in any other place? If you wish. Betwem the morning Sh'm'a and that of the evening. he should read the Sh'm'a and pray. immediately after the benediction of Geula.

since the Rabbis ordained that 1 20) I~U 3 3 5'3 ~ pain' ' m i xior -ry HSK 'in un$\Syn nSlr(3 ~1. so in this instance also. " But since the Rabbis ordained that the passage [0 Lord.' If the Eighteen Benedictions should be said immediately after Ge-ula. he says two benedictions before the Sh'm:a and two after the Sh'nt'a. Joshua b. and when thou &eth up. and my mouth shall declare thy praise (Ps.il (a* 3 ~ ) YD~H 818 qln351 nnon maw 1rn9 ~f'pnf 1 1 '9 3 onn HSN ' a ' i n n llx35 N ~ Y ~n H 5 ~ nnon n ~ *now ' a 7 ~ 9 p. 6. . Jochanan said: W e should first say. May the words o f my mouth. and then proceed with the Eighteen Benedio tions. open my mouth. the reading of the Sh'm'a comes first also. so. in the evening. 0 Lord. Jochanan holds: "We compare la Lying down [at evening] to arising [in the morning] for the reason that just as the reading of the Sh'm'a in the morning comes before the prayer. open Thou my lips. and the meditation of my heart be acceptable before Thee. for the reason that just as in the morning the Sh'm'a 1s read close upon rising so is the Sh'm'a of the evening read just before lying down. it is considered one long prayer (part of the eighteen benedictions). [therefore the Ge-ula which indicates the redemption should be said immediately before the Eighteen Benedictions in the evening also] . then the Benedictions of Hash-ki-benu. R. Joshua holds: "We compare the reading of the Sh'm'a when lying d o m to the reading of the Sh'm'a when arising. then in the morning how car we pay the Eighteen Benedictions immediately after the Ge-ula? Has not R. 15) ." R. 7.1it 3 l 9 ~ 5 ' y l 8n-r nbn5 H't31 Hn3'7N i151~23132'3Wii 7331 353Jl1 y V 2 D 9 5 D '3'il (82 BlSm) h97iTW '38 HD'n K? 9H-r 1niu ilSnn> pnt5 *31 i n H K. Rabina : 'We have learned (in a Mishnah) 'In the evening. (the first one after Sh'm'a) closely after the Eighteen Benedictions?" Since the Rabbis ordained that Hmh-ki-benu is to be said [between Ge-ula and the Eighteen Benedictions] then it is considered as one long benediction. 17). to in Ithe Mlsbnsh. and then the prayer of the Eighteen Benedictions. etc. 19.iSm >"nu1 w"3 a3'3w w'pn 1313 5 " ~ yv1n9 *>i nS~n72 nzuw q~ lnanS TlnD w"? iin-p nn nnqp5 ~ ~ 3 a'-12 1 7 1 t 3l 'n~ ln~n5 Tina a"? 'n. lkvi holds that as long ae the real redemption did not take place until the morning then the redemption of the evening matters little. for if we do not say so." The following objection was raised by Mar b. my rock and my redeemer. 20 prevents his having the Ge-ula. (Deu.$ion refem&. 1 be said. As to the Biblieal passage they differ in the interpretation of the passqge. n'~o5n*nw HiT 'HI n'inn5 n'nwi my> fi7PN ?I5182 1nD NP NS 7 1 ~ ~' y 5l 11'3 '?nN i ~ ~ 3 w .) And when thou lieth down.real redemption did not take place until the morning.1NS ~ N ~ B ~ NSN D qiil N?? 9 ~ 1 7 n 3n ~~ w m? i HD*H '31 7~1321 -pa> 0 nwn) z'n37 ~m-i pnl* at393 ?nNi at3 3~935 n 3 ~ w'pn v im w"p ' ~ 2 n a~w q~ . (referred to Sh'm'a) . 51. {Ib. 0 Lord.3 ~ 5 Rule ot Intmpwb%tlan by which mew lams are d e d d or the reemu o ( laws are establishad The k t benedic. and at the conclusion he should say. but R.

13. it is written here (Is. . [is arranged alphabetically and influences men to be benevolent]. 21.m) 7nHlw 1'1133 nlT3 fi3nD1 71.PN n b ~ (fn j ~ r n y )y n ~ ~ 3 w 5 33 ~ vq ~y 7jpn 9nnn x3iyn3 .lt N3n .Whereas in describing Gabriel it is written (Dan. for he says (Ps. 145) three times a day may be sure of an inheritance in the world t o come. Nachman b. This ChaPtcr Is Jso oded Ashrei.. missing in the [alphabet~cal course of] is used for Ashrei? Because the letter bad tidings." I n Palestine they interpret [this prophecy of Amos as good tidings] thus: She is fallen and will not fall again! Rise! virgin of Israel! R. 6 . Jochanan said: 'Why is the letter Nun.r r. 136. 14. came flying swiftly.&he letter Nun ( X a f l a ) "plying.) He giveth food to all flesh.) But Jiichael. each word &an& tor one flfght .931ly? (1 ' ow) 3 5H3'n3 n3n 39n3 ins t n n ~ y v f i an.'~ 3 13 ~ l n w 15 n n a l n 8895 ~ n ' 3 KB~K 3 7 3 arn3.an ~ n s j l s 8 5 s 'BK y92wni H'fPn3 H'nNII 777 ln*Dn '7WK nK nniD ( o w ) 3'2 29n37 a:wr nylr ''n3 5 m n 553 un95 l l ~ ''n~ 535 (.5N7~9n 5 l n 3 Dlp qmln H? n51nl Plp Tly 51515 pi9Dln851 njD3 932 35 n " 4 ~3nY' 13 37 T ~ N . it is written (Is. 1 3 5. It is said (Amos 5. came to help me. 25.. I ~ (u 5~9jn) *Nn7 yEWn %Dl Fjyln ilSnn3 ]?Ti73 s9nn ?ml' In rnN 9 5 ~qy'? T n H 583'13 33. the virgin of Israel. Elazar b. 136 19 oalled 'Hallel Havgadnl' ( t h e Great Praise). 10.l yn>l ~ N3 Pl3lt'Hlil D ' l W 3 (ID) 24) Ps 145 h amanped alpbabetimlly.5mW (. which has an arrangement of eight repetitions of each letter of the alphabet? Is it because it has the verse T h o u openeth T h y hand and sattisfieth the demands of all T h y creatures.t the Hash-ki-benu be said between Ge-ula and the Eighteen Benedictions. swiftly." What is the reason? Shall I say because that particular chapter is arranged alphabetically? 21 Then why not prefer chapter 119 Ps. 145. Abina said further: "Much more is said [regarding the actions] of Michael than is said of Gabriel. [it influences men to be benevolent] ? ~f so. Abina said: "He who recites Te-hila PDavid (Ps. This b&ns mmtp.mp nr5. so also in the former case does 21) 22) 28) 3n'nv TDlHn t i ' 533 1231 13'3n7 11'3 : 'n3 n3n 'DT n5inn wn'l Nn31vn txmwn 53 HJ93H 1 2 7 7 ~ 5 ~ 7DH (. R.) One of the Xeraphirn and it is written there (Dan. d l ~ lnKf N5 iig yDg . Jochanan said: "We derive it from the word Echad which occurs in both passages. 6.. Because Tehila PDacid has the advantages of both. :t)15~lfn 535 5\71 H3'1K 5~~733 lnH3U' 3 'n Tala 13 ' I T ~ '2l ~ HlDN1 yn19 5 ~ 3 YnN30 ~ ~ 3 39n3 5 ~ 3 r n 1 1598-1 958 qy91 (1 niyw. [Just as in the latter case] the word Bchad (one) is applied to &Tichael.j nn5 :*nln a73 97WHl f .5? ow) n9KT nTwnK?N . David indicates [the prophecy of] the N u n for the PuVose of strengthening Israel." R. through a holy vision.) aq-.) Then flew unto me one of the Seraphim. then why not the Great Hallel? 22 in which also is written (Ib. one of the chief princes. 9. Elazar b. 2 . Isaac said: "Even so. ) She i s fallen ( i V n f l ~ ) aq~d * ~ will not rise again. 6. R. it is considered a part of Ge-ula.) T h e Lord upholdeth all who are fallen ( X o f l i m ).j in%l 5~1133 933 1 5 ~ 1~ 9 ~ 7 ~ 7nH 3 7 ~ 8587732 W ~ K . for in describing Michael." 24 And whence do we know that the word Echad (one) [mentioned by Isaiah] refers to Michael? R. 6.) The man Gabriel whom I had seen i n the vision at the beginning.rap o15nn) ~ ' n y w5w ~ n 7 5 n5nn ~ n y n9811) ~ 3 njly.. . Ps.

13PH1 (35 :9791~ 3 ~ i ) rpl l win51 m9p5 . i t is no more. " .D33352 17nH l D N 3 W iillnl p13p 1 ~ N f W"? v H 7 3 9 511 pl9 HS 98 3U\D lilY3 .) T h e exalted praises (of God) are in their mouths and the two-edged s ~ o r di n their han&. 24. he should then remind himself of the day of death. said R. - i[71n tn11373 n?'J'y Q 15H . By L7f (flight) is meant nothing else but the Torah. pnr9 . 6a) R.) Commune with your heart. P : . 7. R. Chama. if thou learneth the Torah superficially).) UP"-' Your bed. 5.nnjv . but during an epidemlc the mgel of death reaches [his destination] with one [flight] . And reshef (fire) means nothing else but evil spirits. ) p 1 5 ~ 'N~W il"~ jy ~U " Y ~D ~ H 1 9 2 7 9 n?l>j HS ' H I PH ." Furthermore. 7 n ~7 .J ~ w ~ 15 79371 85 9 ~ Z 1U l n 53 ) . let them sing aloud upon them beds. Isaac said: "Whoever reads the Sh'rn'a when on hls bed is considered [protected] as if he were holding a two-edged sword in his hand. 7 ljnD nni3:vn ~ . And be still Selah (to the end) . in their hands.7 imrD ' H D n"3 n. 4. a h bo the good > .P . " and it is written after this T h e exalted praise of God is i n their mouths and a two-edged sword. P ~ I V ~limn3 ? 7 ~ nlrnn. said R.n> aslnn nyWn nlinW3 yaw.lpn DJ1733 5y n.12. then it is well.1'3Y'I n'Vr7D 'WH 31 1232 D T D r i nsnl> 58 ntnnn nwsr v n x ~1133 5: 93. 5.1HDnn ?Hi li37 (7 .nlnl'l Upon their beds refers t o the Elh'm'a before going to s l e w 25) 28) m e passage Ie hhus explained "Davrrud W&UI sdrdlts.. Elijah with four and the angel of death 1~1th eight. as it is said (Pr.I II. Gabriel with two. with the law and the Cornmandments. If it goes amray. (Fol. Lahsh said: "At all times let man stir up his good inclination against the evil inclination).nH : . 32. which I have written to teach 5~yn -p.) Tremble." How does he infer thls? Mar Zutra and according to others. as it is paid (Deu. for it is written (Ps. Ashi. n j ~in171 -."'-%ferring m d the evil Incl~natiunsea lntmduatlon. for it is said (Ib. and sin not.. in the name of Simon b.Dt3.p H. but if not he should then read the Sh'm'a.) Let the piom be 7oyful in glory.. 24. Levi b.. (Ib.nDn Z y tnH3W W. cn . .$. for it is written. ~ Y JD H .) And I will give thee the tablets of stone. 8 mnnl 1 2 ~ 3 w9. l j j ninlS n H f S nmxi (72 n * n p ) yn:. 5. " R. If he Conquers it. said: "From the beginning of that passage (Ib. >?Y' t9Y jl27~2 l n r ? ~ blnw2 5~97 y nnH2 H ' EciLad apply to Mlchaell. will cause the departure of all em1 spirlts. then he should study the Torah. but if he does not.. for we read.D1 ni. then it is well." 28 Furthermore.. for it is sald (Ps.DH nnn . I f he conquers it (the evil inclination) it 1s well. evil spirits." In a Baraitha it was taught: "Michael [reaches his dee tination1 with one [flight] . ib. . for it is said (Job 5. P~ ~ Qn19~93 1 2lnl 7nH3v P'S"T3 1'3"n lncn 5s v"? 3"~) (23 NSH qlY 1 9 H l qly li19329 qLyl '331 (a '5wn) 1 1 3 H j W 13 f92'y q9j)nil inln 1PHJW ]+?+ID N S N qW7 1'HT . Levi b.nH Hnn .) Devoured with burning heat and with bitter deadly disease.r .na NYbl? 7 7 3 3yn:'I 'nH YDWn 5~ 1 3 2 7 9 n"D'D Hnln'H1 11?p 8. e. >. in ' the name of Resh Lakish: "What is meant by the passage (Ex.) W l ~ e n thou lettefh merely thine eyes fly over i t (i.) And the sons of fire take up their flight. 3 U 1 1 3 l D J 3 PH . 23. but if not. Isaac : "Whoever reads the Sh'm'a on his bed [before sleep].m. 149.nn rnlK 1)9H3 . Chama.

i13n? n -pqy q7ynn (22 inaw Ilniy 95~~) : qw-~ 9~inSi(25 n'. Sinai. refers to the Bible. then let him attribute it to a neglect of the study of the Torah. for it is said (Ib. let 1lm search his deeds.. for it is said (Job 5.nfw~ H it ftl5n iiixnni . Papa. refers to the Prophets and Hagiographa.." L therefore r&m . to teach them. as it is said (Deu. for it is said (Pr.) Decoured with evil s p i ~ its. for it is said (Pa. But it means thus: Upon him who is capable of studying the Torah. If he has investigated and found nothing wong. $2. And Reshef (fire) means nothing else but affliction.nl?n3i :mit nrv~n3 0 9 5 ~ ) ' H ~ W niin 7ia32 m m n * WBWD Reshet i s placed beheen "HuwW' lLnd " E M qlrita. 2. but does not do so the Holy One.a71 i w 3 nyn atn 1 3 1 0 P ~ P'TI K 1 1 3 $34 .nln N ~ H I l y ]'a1 . etc. 1 9 w y n > W B W D ~ 195y l9nl asn) inniw arn HSI 31) "~WH (BY .) For good doct~ine do I give thee? Raba. Zeira. 24. By Uf (flight) is meant nothing else but the Torah. praised be He! is not so. praised be He ! will bring repulsive suffering which will greatly disturb him. but m y pain greatly disturbed me. 15.iji Rim2 pi~yS 15 iaDaw 53 nwyn l97yun 1971" 195y H ~ n"qm P P D : ~1 3 9 ~ 1 9nn5ni (m5 nl5nn) inH1w IN 1~31(jtf 3 1 pa1 ~ . which I have written.) For good doctrine do I give. the commandments. praised be He! is not like the custom of mortal men. e. 25. 94. I ~ W 9n3n3 ~ W . 3. said: "Come and see that the custom of the Holy One. for it is said. Chanina b. 3. and according to others R. Simon b." R. the tablets of stone. it is no more. The custom of mortal men is that if a man dell a valuable thing to his fellow-man. 39. 40) Let us search through and examine ways and let w return. but the custom of the Holy One.F]lv lV31' EjWl qvi t q r n .i>l) p i i ~ 9 NSH 5 s n 1 3 1 1 9 n 1 5 9 ~an ~ 927 n 9 5 -InH 1 ~ ~ (10 7 nmm) 1 '1n~3w l n l H ?*y719127 n 9 3 1939y3 -1w9m7 ~ 'n 5 5ip5~ynwn ynw PH a 5 8 .nDw np151 ~xy via 1 7 9 2 1 7 5 yPn ~ D H ~ nnwi W nvn nnS 1 n 3p 139~ nUZpn u3-1 IYID~W (2 TDH .) I was dumb i n deep dence. (you will easily forget it). as it is said (Pr. said: "If a man see that troubles are coming unto him.12.mnd nt ~nmnS . the beller is sorry and only the buyer is happy. I was quite still even from speaking good. umto the Lord.) Happy is the man whom Thou admmkheth. .) When thou letteth merely thine eye fly over i t (i. if you study the Torah by merely glancing over it with your eyes). 5. Jochanan.). the Torah.in111 n35 9nn~ 2 1 9 n35 '3 P I 'N iin1-1 PH HiDn 2 7 wnwt . Chisda.) And he said. ' 1 1 1 n35 anqnvnl WT f1-m wnpn n7n3 a5w nmi a i l HDD 72 n7n .~uin2: nwy :9 1 D D ~WD? 13ilf P7131 nyin3 p ~ i y n 53 w9p5 11 llynw ' 7 9311 Y a k 4 I97lD' (a 21'N) ?DN31 13tllil f9597l lDH3V . 32.my2 91~31 I~DD 9nrwnn n9ni-r 9 n n 3 x a n35 93 a39317 937 ( 7 9 5 4 innw z i l n KSH '1 'mn . R. By tob (good) is meant nothing else but the Torah. 4. (Lam. 7. 23.'' R. 4. e. He bestowed the Torah on Israel and He rejoiced. Lakish said: "Whoever studies the Torah will prevent affliction from coming upon him.)) exclaimed R. refers to the Mishnah. "even the school children know this! for it is said. refers to the Gemara.to both.~13n .. for it is said (Ps. (Ex. and some say. refers to the ten commandments."*? "Aye. And the sons of fire take up their flight.them? i. if thou wilt deligently hearken unto the voice of the Lord and wilt do what is right i n H i s eTle7. (RBBM). whence we infer that -all were giren unto Moses on Mt. etc.

Jochanan. (Ib. 10.. 20. for it is said (Ps. But if he investigated and did not find [neglect of the study of the Torah] then it is known that his affliction is the cause of God's love. Chiya b. Jacob b.i~fn5n fminni n 9 a* 1fi~9n TVN. He afflicteth. i. there is a difference of opinion between R. . for it is said (Is. as is said (Ib. just as a guilt offering must come with his acknowledgement. Thou teacheth us) i.nu9 'a 33x9 T ~ n H H9 3 (2 '5m) ~ D W V fin 3 7 7nH nnnD 31 T D N ~ 3 7 7nK yan in 7113 vi-rpnv (~''3 1971~93 i x x n 1 3 5139 95nn 1~3-r ybn C H (am) in15 fin5n niy~c) in~v 1 5 9 ~ ~ nznxn l S l p ~5 1971~9 q~ ny'r5 CWH nn vn' .1'9 0 Lord. for it is said (Ps..Ql 0" .ivas OWN n9vn f i n * (aw) 112v nn nnxa (am) 19Sy n53p m i ny7S i7in5nv N S X ?iy 851 t-193 'n yans 791~1 y7t inww t-ru 0~3nn NnPf ' 1 1 9798 73 ~ n3n~ 5w (7% pr71~9 ? y r931 33 9 1 9 5 ~ n 5 x 9 7nx 7n m93n 73 nn I S N nlSnn) ~ P P I ~ m W i n 51a3 a9 nnS ~ ( H 53 V ~ l x n9 .) Blessed be Bod who hath not removed my prayer nor His kindness from me." As to affliction.Sechorah. We might think that. But what do we learn [from the passage] Thou teacheth him of the Torah. It is therefore said (Ib. He9 B . Acha b.) Happy is the man whom Thou admonisheth. for it is said (Pr.) and moreover his learning shall endure with him. said: "Thus said my father (R. we learn from thine Torah [that one who is punished by God should be happy] namely. e. and the other holds that such affliction which does not prevent one from praying is one which comes from love. 'Both of these aBctions are the kind which come from love." Raba. said: "Whomsover the Holy One. through the rule of a fortiori 28 concerning the tooth and the eye. who quoted R Huna. that if the loss of a tooth or an eye [stricken out by the master] which affects only one member of the human body. so also must this be accepted with resignation. 3. 94. C H I . 53. even if he does not accept the affliction with resignation. Chiya) in the name of R. e. 12. 0 Lord. Ide and R.) When his soul hath brought the trespass-offering.) But the Lord was pleased to crush him through disease. praised be He I loveth. 66. Abba. Do not read Tlamdenu (that he should be able to study the Torah) . Abba. Chanina. the son of R.) Because whomsoever the Lord loveth He admonisheth. One holds that all such afffiction which does not prevent one from studying the Torah is one of love. frees the slave. in the name of R. for it is written (Pr.) Because whomsoever the Lord loveth He admonisheth.1 3 1 ~ n3nw In 53 5v j 9 7 i D 9 V y17'3 HYD 851 ilLn .w ~ 53 f i m 5 ~ v j9ii~9an 1 5 l~ n T ~ nl i l f ~ 5 n 7minn1 111~9n W H 7173 OD DW) Y P H J W R. 12. And if he accept it with love what will be his reward? Then shall he see (his) seed live many days.but read it Tlamdainu (Out of Thy Torah. and teacheth out of Thy Torah. 3. and teacheth from Thy Torah. 12.*n~n itani n5~n 51~3 DPS T ~ H W m5an ~ a n N S Y W H n9n5~ iI95 H 3 H 73 H W 9377 3973 H 3 N 9 3 7 7 B H 5 V 1 9 7 1 D ' 1 5 ~ 1 5 H pill9 7°K N 3 H 7 D H 93iI 3389 1 W H fminni n K '3 (2 l5m) lDH3W 1 3 33ilH 7ni5 7in5n nn 8% 1~9319 ' i l 737 inn5n HSW i f ~ n 5 n ~ 7 p 5n n 28) Ian Tnini 5 p inn5n m y a m 5w irm~t3-rnN ~ i n v 19y1 na t'yi um5n 7mina nr a01 A %abucWeNIB of Biblloal interpretation (from Minm t o nmJDr2.) And the pleasure of the Lord shall prosper in his hand. 2B how much more then .

13.' " And that is meant by R." We are taught that R. with afliction? I t is written come was g i ~ e n (Pr.) Buy the truth (emeth) and sell it not.n 9717 358 (n2 ~ * l > ts ) n37 iinm n973 q~ 53 .H>n n5ipn .nlm :13 1 5 ." said R. capable of cleaning one of evil. 5. Jochai said: "Three precious gifts the Holy One. 23. for it is said (Ib. -piinDi psn 39 . Chesed (Kindness) means the practice of loving kindness as it is aid (Ib. n n D n99n : i ~ i n ninzin . the Torah. 12.. 6. and none of them was bestowed without affliction.) For the conzmandmant is a lamp. 21. rDn ?iy 1~139 nnHi t ~ n n99n H Y D ~? ~ n n i p x q-rn (82 ow) Tnwsv (a2 am) inHsw mn it nnH .) Through Icindness 6 iniquity atoned for. Immediately following are the words For the Lord. Palestine and the world to come. means the Torah. b.nSm 1'71~1 . thy God.) Thou shalt consider in thy heart. and from T h y Torah. so the covenant of aBction was made to cleanse man of all iniquities.ii 9 3 (n b w ~ ? ) Y n 3 t . and it is said Convenant ( B r i t h ) in connection with the word aflictlon. "in the cases of the Torah and of charity. Jochanan: "J\Tl~oever occupies hlmself with the study of the Torah and with the practice of loving kindness and (Ib. i ~ ii i m ~ i n i nlvn i ) ~ i y n 53 . 16. 49." "It is right. 3 . 31) but as to the one. tthy God. ] * i i ~ 9 3 iinHn 1931nn :P-IH j v i9niny W?W l D 1 H 'HRl9 13 llyPW 917 H 9 3 n NS PSi31 5 ~ 7 ~ 9 ni'3pn 5 In1 n i x a nunn /Jill Y7H .3 ni'/9n. 28.i 5y 15 p5mn ow) s n 3 7 nmn mn HnSw2. 23.) Thou shalt not sufer the salt of the covenant ( B r i t h ) ! Covenant by affl~ction-as it 1s written (Deu. The gifts are. Covenant by salt-as it is written (Lev. ~l17n5n -. Simon b. How do we learn that the Torah was giren with afliction? It is written (Ps. 23. 2.) Happy is the man whom Thou admonisheth. praised be He ! bestowed on Israel. who buries his children whence do we learn it ?" An old gentleman taught R. ~ > n a5iyni 5mv9 liwn ~ ~ 3 i3i~'n7 v ~ 71.) These are the words of the covenant.) H e that p r s u e t h righteousness and Kindness (Chesed) Emeth (Truth). 8." A disciple recited before R. Referldng t ot bT O & . Simon b. Lakish.-1i2.pn. 0 Lord.*~SH 'n 132. which affect the whole human body.7w3n nH npnnn n5n . Thou teacheth him. for he said: "It 1s said Convenant (Brith) in connection with the word salt.j"2. bringeth thee into a good Whence do we learn the world to land. that as a man chasteneth his son. 21. in the name of R. 5 m m 9 y i .p > n 79nSn ' n u . Jochanan to him.'ID~D .nvn> is 9 3 0 tfv~) 19n3-I .197l ~ D9 9 7 9 min 5y HSH .are aSctions. (Brith) Just as the covenant of the salt was made to sweeten meat. Jochai :"We infer this [through the 1 0 1 2 53 19i)70DW /WD9 i7171~5Pi[> HYI* 7 n m .i9nix".-. so the Lord. and the Torah is a light. chasteneth thee. and the way of life is to administer correction. Simon b. for it is written (Pr. Jochanan.31np7s P ~ S n Di 5 ~9n~ it 1 n W 72ip KSH ii:nn 5 ~ mi) i nnH f9Jn - iiynw '1 aiwn H ~ D Hinn 395 H 3 n 80) 31) The slving of the Rolv band Is thus oondltland-upon sluiieFinp. ns W ~ H 7~991 y i 5~ ~ . 6. Whence do we learn that Palestine was given with affliction? It ia written (Deu.* 331-1 1131 n H i3ipi tin19 (19 911 n9n3 H J n 'Jn niS*n.>i m i n 2 (2"~) omn i 1 9 5 inH .wlr i P m n973 ~ ~ H J n5n3 I pa 53 HS PSH 5w j"3v-1 nw ( I x ' l ~ i ? ) zm>t nSn3 n911 ~ D H J i'ii~'3 1971~91 n973 7 n ~ f 17971 i n5n n972 nwn ~ 5 1 nn n912.) buries his children [during his life] will have all his sins forgiven. 94.

nnn 1 3 9 ~i5jn n ? y f l niHin '7n 7178 1 3 3331-4 5v 1'11~1 . Jochanan refers to the case where there were no children born. Chanina came to visit him. Joachanan answered.rule of malogg] from the word. Why did not R. [Just as the former Avon refers to atones. "Do you love these afflictions?" R.I H " ~ H iiil NS 'H 'El '39il M? P'331 19-1 A4'Din83 Nili H Y l Y 3 nil7 fin19 '27 7 ~ ~ iinlni l i n95 ~ ~ 9 5 . and it is written (Jer. 5~ 1 ' 7 1 P ' ff'K 09131 P'Y23 w9v NSU 9~ 5: mn ~ n ct5 i n3yxi . Jochanan himself said." [Should we then believe that the ailliction of such a great man as R. "Do you love the afflictions. Chanina asked him. ?I95 llil N ~ I I H. that R. . Jochanan once became ill.nn'. and if you wish. "it is true &at it is an altar of forgiveness.l :inin1 895 i1il-r ~ i l 553 i wlln jil '1 n i x 5 jccy w5n pill9 '2-1 ( 2 " ~ ) \ 85 n95 ynw ." he answered. so does the latter]. 18. Jochanan gave him his hand and he [R. who asked him. and the other deals [with leprosy] in an open place. Abba once became sick. Chanina] made him well. It is written here: Through kindness and truth is iniquity (Avon) atoned for. 'iniquity' (Avon).-lnw n n m pyn 58 n . 2 ~ fly nSvni jlnl' '37 7nN R." And [death of] children. nlia Nil ~ " 3 ~ in5 1 ~ n 15 i H. but it is not an affliction which comes from the love of God.I 858 1 9 1 i[Nl'Wyf Ht37. 32. but died during the parents' lifetime.) I9hffliets the iniquities (Azron) of the fathers unto the bosoms o f their children after them." And is not leprosy an d i c t i o n which comes from love? Have we not been taught: "\Vhoever is attlicted with one of these four forms of leprosy should deem it nothing else but an altar of forgiveness. "[I love] neither them nor their rewards. Jochanan. you may say that one statement refers to those who dwell in Babylon. is not from the affliction of love? How shall we construe this case? Shall we say that he had children but they died." 7Pn3 N3il (35 3'n3 jly fly H'nH 'Nnl' fa nrniv) nnil 29nsli lly 7513' nnN1 . Chanina then said "Give me your hand:' Thereupon R." R.~TIDY 795y p m n n'5 im 7'19 9 5 >. Jochanan make himself well without the aid of R. Jochanan said : 'Zeprosy and [burying] children are not to [be considered among] the aiffictionswhich come from love [of God]. and the other refers to those who dwell in Palestine . "This is the bone of my tenth son vhom I have buried.IV 895 2 7 9 775 vn& 1 7 3 ~ nS1 39~525 flni9 ' 1 n9315 9nnNi n$npi#l lini' '37 39325 5 ~ w5n ~ n2n 1 73 w n 927 XS n95 inn 1971~' 795y 95 f w l n 3 9 5 wm i n 8 p>w ~ 5 fif 1 32) HS' 895 329 7'1' 3il n95 The amation i8 mr his belmflt." and when the answer came.I R. "I desire neither them nor their rewards. and R. Jochanan was not affliction caused by the love of God?] But the statement of R." 32 "Aye. R. Chiya b. and if you wish." R. you say. he was visited by R . . you may say that one statement deals with leprosy in a hidden place. Chanina? [Did it not happen that] when R.in 3953 nltn n%:. and the latter deals vith a case where there were born. then my objection is.

"I promise to give him his share. R. "Let the master. R. Ada b. R.I N 3 9H71 8 7 55.iil9yinn i:n ~mw w S 1 18H? 295 -rcn 1'71~9-pjy . "that whoever steals from a thief smells of theft. Jochanan came to visit him and saw that he was sleeping in a dark room. Elazar. Whereupon R.318 . Ahaba. "investigate his affairs." they replied. "suspect the Holy One." "I weep." "If so." Thereupon according to some the 13) I141 198 921 vDt)H i1iw~35 inrn 1213951 .' Is i t because you are in need and poor? [Do you know that] not everyone deserves two tables (in this world and the world to come). "If you have heard aught against me [don't conceal it] telI it to me." responded they." 'What !" said he.12rnw4 135 191rw n3ir 1 2 7 ~ w ni~n5w 9nw5 9537 N>DlV wil5 5 " .n9~?i~ 8979 i 395 3 3 9 179 3 3n 5% Mlil 5 ~ 5 H7DITl . n i n aiwa *H 17933 83 ~ N D K '13531 ~ ' y ~ a i7l n ~ 1n s ~ n i l fnH 1393~ 53 85 93irn ~ 1 w n 9ni 197 933 aiwn . il'? ':ill la8 M u 2 H 3 Hl05." said they.3 nu2 395 T % I' ' ~ Y H . "for that beauty which will decay in the earth.1 m3 9 5 N ~ 3 9 H il95 Hil9il97 ? 1 ." "For that.Jochanan asked for his hand and made him well. Huna. Sala the pious." said R. ns vnn vnn wSn 'Iry5~ H n933 933 np illil7 mn7 nrn pni9 931 il93." said R. only the intentions of his heart shall count for the sake of Heaven. came to visit him. "Is it because thou hast not learned sufficiently of the Torah? Behold we are taught (in a Mishnah) S4 'No matter whether one [offers] much or little. 33 R. Elazar did so and was made well. 917 ilND 5.-I93 ~ ilHl9?Py7 HD7.f Hlil VPK ~ ~ Hn59a 9 5 39. s very bmchme. or as some say.)' So they said to him. A prisoner cannot liberate himself from his prison. accompanied by Rabbis. llOa. "Then give me your hand." and both wept..TOC~~BU m ~ Menachoth. "he has stolen ali the produce of my vineyards and has left nothing for me." said he. Jochssan then noticed that R. brother of R." answered R. "Why art thou weeping?'asked R. 1 97DH7 N R . "Do you believe me to have been guilty of wrong-doing ?" "Shall we then." 'There is a maxim." R.wx 31 . accompanied by Rabbis. Huna then said.T' 95 95y yqaw7 IHn Vb91H5 HV29W 1 D M?I 15 Y'DW H3 Nil n939D ''I'D 392V N3 'D lil? 1 f ) N 9 w ~ * nY .155xy n795a ~-1iil3 5031 my775 ~ D 3'5 1 D H 175. Elazar to him.197i~nilnun 1~x5. Jochanan meanwhile asked of him. Is it because of trouble from your children? Here is a bone of my tenth son [whom I have buried-hence you are not the only one who has such troubles]. "Do you love the afflictions?" R. praised be He! of executing judgment unjustly ?" R." "Aye(' said R. On hearing of his misfortune. 'We heard that the master allows his tenant no share in the wines [when they are pruned]. "[I love] neither them nor their rewards. R. [Why could he not do the same for himself ?] I will tell thee. Jochanan uncovered his own arm and immediately the room grew light. Elazar once became sick. Juda. Jochanan. See Eaba ?&t @a 84a . "you really ought to weep. Huna had four hundred barrels of wine which had turned into vinegar. ' 1 9 ~ ? 1 ~ 1 . D H ~ 1 3 ~397 1 9-InH i1'513 nayai a75 3932 J?'~ in? ynn Pya nn H33.?H '37 933 K3 m9!n nwax n511 .~n?i nvDn N ~ D 3-17 ninn 395 lV?n 1 '5 nnnr ' 1 il9315 91BH1 199y95 17PK 13371 33ilH 13 PnH 31 h'379Wn 1 '3 1 lil? 7DN il95D3 'ID 1 9 1 3 nm7ip 79mn a95 rn 395 ~'IDK 13r919y3 H S H 'K 137 ' I D 8 895 853 H3'7 'I'35. R. Jochanan. Elazar was weeping.

2." [Hence we see." ~ 5 .1~1pna31s Ofim) (7 pnyy l'nnn HI? PHI . ib.) And when her days to be delivered were fulfilled. mill his prayer be torn to pieces. Juda said in the name of Rab." Bab. ~ 9 5 ~n5an 3 1 n m H jrt~ 713~ pnyi 13 /. 18.nents! T h e n would have been as a river t h y piece.71~." y p ay b e i n f r o n t o f m y b e d . that thou ha&€ but listened to m y comrnand. 6a) R.nil75 ~ I D 1 Y9 3 ilnnJ Hnnv mat3 5yl inw 1 3 ~ 31 s ~ 9nbD V J D S . as it is said (Ps. 24. Jose the son of R. the price of vinegar rose to the price of wine. refers only to the Holy One.'36 And what does he mean by 'My bed shall be placed between the north and the south'? This refers to what R. and it is written there (Gen. H n n ~+ny~n 52) 5t) 1 D 1 H :l 1nHiil W D D 'nbn qbj ~ 0 1 5 1 mbD ~ 559nn5 t'fn 5"3~1HD'n'H1 31 1 D H 311il9 V H f V 5n1m 1'35 1. Chanina and according to others R.D p5nanv 33r3v5 t'wj iln>p3 ~ $ i 8 ir ." And if he wait0 for his friend what shall his reward be? (Fol.] Do not say'Before the bed.17 3?Y1 ?'Y t* 3131 ~ vinegar turned to wine again.9nuaS il? W D H 1 NlYJn '13 H P i 7 '31 7DHf P171? 1 1 P Y 1 ' 3 inOt3 In113 'I3 pRY1 931 1 D H cljnn) Y ~ W V ~'137 ~933 l~lllil~ l l f ? Inn3 37 l p l ~ pJa> c ~Snn -p. 4. Levi who said: "Whence do we learn that he who prays shall have nothing between him and the wall? It is said (Is. as it is said (Ib.1'2 Y Y l n 1311 Nil1 NSW 5~ ~ n 3 3b~ 5 ~ ~ qnn0 5jbn'l 1 9 ~ 3 j~ 1'33 1. Isaac said: <'Re who places his bed between the south and the north will have male children. m 5 5 n'nr 1 ~ 5 ~ 9 (a2 1 nrwxl2) ' H D??i 558ni15 1 D 3 3 3 W D ' l W 7DlH 19D'l> 1'bllb 1l13n?I'nD3 851 H X 1 l 558~35 PilD lvb3 qllb c1iw ) >"R) 7DH3V l'JD3 lnhn 15 HSH tiy 851 lnKJW y i 3ryn ~ pynSn IOH> jN7v. and according to others.lvn 7751 11s (35 'H~W NlVi7 '13 31 1nH '. and my bed should be placed between the north l and the south. Nachman b. 32.' but say 'Immediately after rising." It was taught that Abba Benjamin says: "Two entered the synagogue to pray. as it is said (Job 18. I t is taught that Abba Benjamin says: "I was always sorry for two things.nil 39n31 ~ 1 1 9 1 H?nn 7310x1 833 29n3 H I H W3n . Thou fillest their belly. shall for t h y sake the earth be forsaken? And moreover he causes [by his action] the Shechina to depart from Israel.) T h e n did Hezekiah turn his face to the w a l l ~ and prayed unto the Lord. 11399~~ D H T ~ 3 9 ~HyDn 1 P1131 ' 2 jn : H1Di71 '013 ]>?1H1 ?'nu> N3N H'fn '335 HnnW 'n?bn ?t) 'a' 53 7ybYD 'n1'3 .) Of the Rock ( T z u r ) that begot thee thou wast unmindful. Joshua b. Isaac said: "It will also prevent his wife from having a mis-carriage. Chama the son of R.) Oh. that my prajer should be in front of my bed. t h y prospflif~.)' And shall the Tzur move away out of Hb place? And the word Tzur. 14.UW~) q?) 1 1 3 W 15 (nn 'HW 1553 n13135 83lt '3'1 '121 ~ D > ? W1333 Vi191 'nlYt35 n3Wpil .~rl( 1 .) H e teareth himself in his anger. for it is written here. Chanina said: 'LHe will be worthy of the following blessings which are said (Is. and according to others if was R. 48. praised be He! as it is said (Deu.'nn 58 . 17. one of them finished his prayer first and went out without waiting for his friend.n 3~17(fi 8 1 p 1 ) 7 1 Hn' ~ H ~8 IlDY 1 1 3 nlin3 HnnW ~ H9 S . that a man ought not to pray before his bed. 18.'ill ~ ~ 3 81) -pit 51n3 lamuch mean# "nlC" OT " ~ & ! ' . qnz as the waves of the sea.) And whose belly thou fillest with thy hidden treasury they will be satisfied with sons. ib. 38. Whatis meant by 'in front of my bed'? Shall I say it means to pray near the bed? Has not R. 25.

28." Rabin b. since we know that the Shechina is even with one. for it is written ( I Kin. in the place where songs of praise are said. 1.) I n every place where I shall permit m y name to be mentioned. e. R. Since we know that when two study. w~W Jo&ua d iICluleb. 8. the Shechina is with him? It is said (Ex..) T o listen. why do we 35) 839'1 nn'n'5 inn . Ashi said: "Even when one intended to observe a commandment but was accidentally prevented from doing so. And whence do we learn that when two are sitting together and studying the Torah.) I n the midst doth H e judge. unto the song of T h y praise and unto T h y prayer. Now let us see. I will come unto thee and I will bless thee. it is credited to him as if he had actually observed it. however. reret-rlslg . and the Shechina therefore is not with them. 14. Eda (canaemMom)amlies foW men ss tt IS d d (Num. whence do we learn that when ten men are praying together the Shechina rests with them? It is said (Ib. the Shechina is with them? It is said (Malachi 3.2. why is it necessary to infer that it rests with two? Because if two study together the Shechina inscribes their words in the book of remembrances. Ada said in the name of R. And for those who respect His name? R. It informs us then that discharging judgment is as important as the Torah. 16. the Shechina ie with them. there should be the place of prayer.ens. were ten. 8. for one. S%hence do we learn that when three are sitting and discharging judgment.) T h e n onv versed they that feared the Lord. 24. it does not inscribe his words in the book of remembrances. one with another. ) H m o long shall thts evil Eda. and the Lord listened and heard it. and since we know that the Shechina is with three. who.Hlyza HnSn 'ln '%nT Co the WSP~W..) Cod standeth in the Congregation of God." And whence do we learn that even if one sits and studies the Torah. the Shechina rests with them? It is said (Ib. &. 20.e. why do we need any Inference for three? Because we should not think that discharging judgment is merely bringing peace and nothing else." stood by the words. Isaac: "Whence do we learn that God frequents the synagogue? It is said (Ps. W i n g dls agreed wbth 'tha oth. 2 7 .We are taught that Abba Benjamin says: "The prayers of men are not heard [by Cod] save only when they come from the synagogue. i. and there was written a book of remembrance before him for those who feared the Lord and for those who reWhat should be underspect his nam.) God standeth i n the congregation of God.

0 Israel! (Ib. 11." [said R. 'u ~ H T w ' 7ny3 'Dl . 4.'l 1'5y 73 q K7?J 'ii '> YYHil 'ay 7DlH jlffif 7 ~ t ) r 59~ 3 1 HDnl 31 ~ n'5 -. Abin b. Ada." "If so then there are more than four sections?" "But.'DK~ nlqr'( n 7 n ~ a nn (12 ~ ~ ' i 2 . the Holy One. Ashi] "are. Isaac. 28. e. ~ 5 i p nnn risen I'n3f (~nta.5 "~ l r n 3 7 P51~3 nn8 (7 n r i 2 ~ )j Hnx 5.v*ynv TnN ow) 39n21 ~ j l y 3 nnH ii39tIt1 P2nH ilVgH qlH1 Tnn 'il l ~ ' n ? X '2 . is meant Tephilin. but for three.Or hath a God essayed.In? 1nyS ny 'n lllnl ( n nP'127) ~ 3'Mf n'T 1 8 IJrnrt3 7nXfv (ma Dl5fifi) 5knVr5 O n tly 1'5'BnnW 53 lHT1 ln. R.. 6. 7'1VH 'jnn51 (fi bw) (13 h a ) '3 n*il?n nn3n 1~ 5 ~ 7 ~ 1 1195~ ) -lyt. 34. both being practically [in meaning] alike.3 . in the name of R. says 'This (the above verse) means the Tephilin of the head. 17. 8.. that Thou art called by the name the Lord. FOTwhat great nation is there (Deu. 26. Acha. said: 'Whence do we learn that the Holy One. I will therefore make you the only object of love in the world-as it is written ( I Chr. "Who is like thy people Israel.) "And does the Holy One.19 3 3 Y ' 1'9 . Tephllin of m e tbe handnbirne of *he u ~ l u dbh the &Y from the 'Bible wrlttpm on prrchdiffemnce C h & a11 four ChULptera are pkea L m .nn t m .N. 0 Israel. the son of Raba.BY His right hand." [said he]. 26. Nachman b. is meant the Torah. Chiya b.nvy . this day. is one GO^.) .Sl ITn the remaining settions. Happy art N.oouo d o % .nnl nl.ighd hand and by the arm of His strength.fnH '12 5H7w' 7DY3 'Dl (" x"m) 5"s f'x 5 8 ~ 1n'~n3v3 ' ~ il"3ip nlwn ?-. gliezer. the Shechina does not 1 appear until the three are together.How do we know that the Tephilin are a strength to Israel? It is said (Deu. are one section. And what great nation (Ib.) And who is like thy people. what about the remaining sections?J.H3 vn3 7 ~ nnc3 ~ 7n3 3 mqn 5173 '13 'Dl 5173 '13 (7 a w l 9~ 't) =. Israel the only nutioq:" R. the Great.n.1 Sworn hat' the Lord by His 1. 10.w ~njn PRY' -. and by Htk strength.3v t 5 ' need the inference concerning ten? Because in the case of ten people. the Lord our GO^. Abin: "What is written in the Tephilin of the Sovereign of the universe ?" "It is written. 9 3 N ~ H 'n3 eaah conbaddry e ChI@teT l n j 9v93J '33 m e he Tephilln of &e h d cad& of four 6&hw. 17. Happy art thou.'" R. r ) r~ln'wy nnn 5 ~ 7 ~ ilU>pil 95 nil? 7DX Pl9i7 n3nx ilwyn qfnl ~ 5 l y 3 nnn 33Wn i13'tIn ' l i n 9 w Dn. 17. He gave a fiery law unto them. said to R.) From His right hand." ( I Chr. the highest (Ib.DnlW '31 7DN NTH 31 7 3 1'38 '31 inn 1'5'~n n'ln ?f"' yl-.y3rn :' 3 ~ 7 79 n. etc. 29. and the Lord hath acknowledged thee. the Shechina precedes..Y. 4. (Ib. i. 33. praised be He! praise himself with the glory of Israel?fl for it is mitten (Deu.n . ib. "Or what great nation there. praised be He! said unto Israel 'You have made me the only object of love in the world -as it is written (Deu. and we are also taught that R. IS).) Hear. the only nation.dH . R.T=l ijqnr3 (25 ntiit) 1 ?'fa (2B fityw') yawl ' H ~ V. Isaac said to R. and shdl be 'fraid of Thee. Ashi: "You may be right concerning one section of the Tephilin. 7 ) . 29) .icy 'ID) j~-. And what great nation. n l n n j lfrnq ~ 19~1 1'j'~n ~ 5 ~ 8 l l y1 9 ~ 1 . as it is said (Ps. 33.." he answered.) So that he may set thee.) T h e Lord will give strength unto His peo~le. for it is said (Deu.. 21. t'xw i a j n 721 (1 ~ ~ l 7nN y > . 21..W~ZV pj*an ljn 1 i~j ~ n y ~3 l q n 13 nrrn 375 pny ( d " ' ~ i 3pllm l r a ~ a )lil2 3Vl3 ilD ~ 1 3 5 ~ 'Dl . 2.1 T h o u h a t this day aeknowledged the Lord.) And all the nations of the earth shall see. praised be He! lags Tephilin? It is said 62.4.

if he went to perform a meritorious deed [and was therefore absent from synagogue] there will be light unto him.) A n d Abraham rose early i n the ni0rnin. 2. praised be He! enters the synagogue and does not find ten [men] prwent. is the fourth section. Jochanan in the name of R. 1 0 . 106.313 753 I'l:Pn 73fj 15 r'l.people will say of him. humble one! Woe pious! one of the real disciples of our father Abraham!' And whence do we h o w that Abraham had appointed n certain place [for his prayers] ? For it is mitten (Gen. 19. 1 nlV7n ' i : P W nit335 ~ 15 31n-r plvts H D ~ D ~HD ~3 n"=pnv nyv3 lfni* 9 3 1 m u . and I have planted them." R. is the third section.nn> 851 ~ l 7 n 9 . that they may dwell & a place of their own.Hn93 y n 3 . and all these verses are written and [put together into one section which is] placed also in the Tepiiilin of the hand."30 R. His anger is immediately stirred. R. Or hath a God essayed.313 l'nf 1375 '3 nW3 n w 9 15 3213 I9H ~ 5 .) And Phineas stood and pra.a . and S o that H e may set thee the highest. then there will be no light unto him for he should have placed his trust in God. that feareth the Lord. e. i. and Par what part of a nation. none to answer.re ~equlred a m d u g b Mhtion t o m & a a @ ) Herre the word Omad is used In ooluneat.5. Ada in the name of R.q t o the place where he ha. for i t is written (Is. firn K S nnf33 ~ n733 W ~ H 1 3 ~ 1 9 n ~ 39 1 7 ~ (ow) 7 ~ ~ . ) Wh. did I call with.t? Though he has walked in dar7eness and had no light.r ~ a9n3 3 1n~ur 3 n Y 9 937 7bH HTH 31 7 3 1 9 3 1 1DN ( 2 " ~ ) TnN Dl' H 3 ~ 5 fin333 1 n935 H 3 5 59273 P33 9 D P'l2Vn (2 53 ~ ' u ' J " 7nHfV ) 13 ~ ~ H v3"3?3 D 7VK lf3fl 5133 PDlW '3 NT9 75il PH1 15 3.3 ~ yvl 3 : nlly 1 9 ~ 1 5'3733 53 HJln 3 7 1DH 135n '7 7DH .3y 'H 15 T97DlH nDV31 HSt3 1393H P1n3H1 .p ed.13'3H Pr'n3H 5~ Ein3H P3W91 (m' nrw*13) 3'n37 Pl?B . praised be He! inquires about him. the Holy One. and be no more troubled.) Why did I come and no m a n was there. and that the children of wickdness shall not aflict t h e m any more ieretofore. for it is said (I1Sam. Huna: . Jochanan said: When the Holy One.a0 n 1 3 7 3 J ~ 5\72 y 913 qnl thou Iflael.o i s among you. let h i m trust in the name of the Lord. 7. And the word Omad (stood) refers to prayer. as i t is said (Is. 50. Israel. 38) em men .) I have procured a place for m y people.~. 'Woe. win cause all his enemies to fall before him. :'The God of Abraham will help him who chooses a regular place for his prayers and when he &a. Jochai said: "He who designates a certain place for prayer. 50. Isaac said: "Whoever frequents the synagogue [daily] and misses one day. Wmh&end Kadiah far 7 c 3 e e fulio 21b.d stood before the Lord. 10. that hearkeneth to the voice of His sercan. but if his absence is due to persona1 business. as it is said (Ps. are another sect'ion.~. Chelbo said. P ~ ~ S nDj3 H 1H :i l 9 y i . 30.. 27.llTyl (n9n9) P372H 9358 ln55il5 Plpn 1~7~n5n T'Dn n *H 17." R.lonwith PIS=. 191vHHn+> T n 3 1195~ 7nn51 . in the name of R. Simon b.nay ~ n:." R. .'n (73 9JD nH PV TDY 7WH PlPPil 58 7 3 3 3 ~l)"") 'N~V n?Dn HSH ilT9ny I'Hl 7"H (nt 3703 1jnj 1 1 ~ ) 55B'l Dn3'B Tl'frl i n j o n j ni?n Y31?n j3 '"2E" 'nnwl (' ' " w ) 851 1'lnnn llrvl l'nnn 13n1' n'5B13 1'2'1H 13nyaJ1 5*1v' 'lay5 "?' 7WHd l n l j y 5 3 5 1 ~ 933 lB9Dl' H?I 712) 127' Bnwbu.Hn93 773 5173 913 . r Rabin b. Huna raised the following ''It is written (in " A Tn2 9 7 ~ n 5 p .

'The Rabbis profane the Sabbath. 11." says Abqe. Huna said: "He who leaves the synagogue should not hurry.the v i s l 9 m . Tanchum said in the name of R. began to run.. Zeira said: "The [chief] reward for attending a lecture lies in running" [to it.H?~:'T 853-1HVH HBB 31 1138 .HfU'ill (illnj inH . Zutra said: "!@he [chief] merit for observing a feastday is charity. Pappa said: '@he [chi&] merit of attending a funeral is the silence. even though on the Sabbath.. 10.) Let us know and hasten to serve the Lord. At the beginning the wicked merely afEcted Israel but later they tried to destroy Israel.'a n H w n n Hn2v2 H ~ ~ 'am D S #?-I1~315in? xn5 xrynw'1 j i a Hn3w j l n '55nn H? ~ 5 i y 57 1 5 13 ymin' 131 ins nlnm ~ 1 ' 1 lDHlW n2W3 :?"DH~ il3jil 13'15 D ? H Y119 'Dl H l H AHW' iI97H3 135' '3 '1nH (81 Q m ) X37D7 N T H H l V 927 7bH . i.them)." R." R. 3-9.) O n every side do the wicked walk. 3 Hnwu +n3 q:n~ 3jyn ~ ( 3 7 NTU 40) -1 qjn ~nv'f3 '15 i l w i~an ~ 5 Hnw913 1 refers to tM mourner to =-horn reward is due because he aWePtS the judgment of God alLh reslgnrt~an a s did h m n when hi5 sous were b n r d See Lev 10. 9." R.) They shall follow after t ? ~ Lord e when. ? ~ :9 $ 7 ~ nu 3'2D ylns (1' 55enni~53 wln n'15t fi. Huna said: "Whoever prays with his back turned to the synagogue is to be called wicked. anxiety to hear it]. 17. too.'. Zeira said: "At first when I saw the Rabbis hurrying to the session [of learning] on the Sabbath I thought to myself. 37 1nH n'$nn) 1DNY.j 8. 9.nm nyma ny'DD' 5~ 538 D"nn2n nirn 5y'aS nyq5 p~yn5 H S H ]inn xS ~1'1 '31 navu ny-t~i (r vwn) i n ~ l w uzinS ~l'ril ilia 9 3 orin ins . 6. as it is said (Ps."41 R..d I I the e n t m c e s to the Eahylonian synagogues were a t the East. Joshua b."40 R. 3. and it is written (Chr. as it is said (Ib.' But after I heard of what R. Shesheth said: "The [chief] merit of a funeral address is in the lifting qp [the voice in lamentation] . Chelbo in the name of R." R. If on e v e q ndq' [a man prays. "is only when he leaves." R. but on going to [the synagogue] it is meritorious to hasten.' I .H13D ~ 1 ~ 37 7 1ins n W W 31 993s HnyE87 . 41) 42) passage 1s thus expl<amed.nni>'nw s'na QT H T ~ H +Hnil'1XHnqlyn? H l J H ~Slyil '3'1 H7fH 'WL'H 37 ink$ +"15'1~ I ' I D D . Abaye said: "The [chief] merit in attending the public lecture before a holiday [when the laws concerning the holidays are explained] lies in being pressed [on account of the crowd]. e." Raba said: "The [chief] merit for studying Halacha is in obtaining a full exalanation of it. mamnly that d e n 0 0 is the main Part of condo~lence Others say this .J yW'1 mj73 n~13il inn 935 nTH '135 Dl33 1135nn' PyyW7 il'b~ i?nn 935 HS'I HSK ]ins H S ~ r 3 ~ 53s n 9 5 ~n. Is 58. H e will roar Eke a Zion. Levi : 'Always shall a man run to study. Ashi said : "The [chief] merit in attending a wedding festival is the words [of entertanment] . " R. Chelbo in the name of R. 3.. It 1s cuetomry to glve ehariiy tp the paor on fast d a ~ %Bee . 12." "This.HU~~T H l a H H31 ." 39n31 lnuy5 '9n3 9ni ~lln 31 nllwm3 : in1525 tji~3Si1nlljI5 n5nn2 7n1535 NYVil N313 3'1 1 D N 1 3 5 1 7 '31 1PN 793~ in8 .] 'the wicked do this' See I K1ng."42 Abaye said: "This refers only to one who does not turn his face '0wards the synagogue but if he does turn his face towards the synagogue it does not matter even if his back is towards the worshipers.) [of the same thing] Lechalotho (to destroy them). and see iunther folio 3 O h . as it is said (Hos. 6 0 that the rear vrall rek~ erslllm .

36-37. his face changes like [the worm called]Keru7n. i n the morning do Tlbou hear m y voice.] for ~t is said (Ps. and answer me that they shall not gay it was an act of magic. i. answer me." Further said R. as it is said (I Kin.) ~~d i t came to pass at ( t h e time o f ) the offering of the perpetual eveningsacrifice (Mincha)4s that EEijah the Prophet came new. 9.On P'BW3 nWpD IDH3W n'2ly nNWD 1 9 3 ~ 5 ma? inns 37 312.3 11'13 15983 ( 1 ow) ~ lIT"111A "1DH'I 'DH '3'11 'PN 1PNfW +P'n1 WH f'3"l 'nW3 - W H 3 13H3 1 2 ~ ~ 1WlfH 5 n33'1il :P'P31 n58n3 P'IN ~ 5 1 ~ M5' I 31 ~ 1DN nj~nN l ~ N nsyf H? l n ' h 'lfiw finsnn (h* #"a) iinsnn m 5 y ~ ~1 *'sly '3 'f3y '131 inmw fininn w ' l H'318 l n ' h wl'l 1'1t3Hq H ~ w 'Uyl P'PWil 1 0 WH 7lnW 'By nSDn3 q H 1 n H t3n19 '31 9n59n Il3n (#a? 0'5nh) . for it is said (Ps.) May m y prayers be valued as incense before Thee. 141. 8 9 5 ?SilH l i i ' j ~ :fi'5PP1 HTDDD I j Y W 7'113 9t33 li1'qliln ~ ~ D N '1 I 31933 n1mWn ~ ~ '371 1 5 I~ J~. the voice of the bridegroom and the voice of the bride. and when the sun shines upon him. answer my prayer that a fire descend from Heaven. the Prophet. 12. nnsn ~ D H ~ n"1nW W n5bn3 q N 1aH ?nu' '13 :9513 Y B W 1 ~g 3 '8 (n OW) i l ~ f i ~5 i 1 . Elazar both said: "When a man must apply for help to his fellow-men. 66. 12. lnww 5\31 Inn The HIncha mice .) Like a worm. Ami and R. for Elijah. lifting up of m y hands as the evening offering.) The voice of gladness." R. 11. 26b. and he said to him: "Art thou standing before thy Master as if there were two dominions?" Thereupon Elijah drew his sword and killed the man. 18. 33.1 . 2." And 5"H h4yllb1." R.. the name of which is '. Elijah happened to pass by. as it is said (Ps. Huns: "He cheer the bridegroom. the voice of joy.1'211. Jochanan said: "In the evening service also [shall a man pay heed]. there is a certain worm. he changes into various colors. l win 3 1 'Ins 135n m?i? In3 131)) Innwn l r n l 51? 331 i n ~ i ntlyan Inn nnnw 51?1 tlww 51? (A' n'm') 4s) inawn PHI +l'lln P+TPIW ?1? f n ~ h m .take3 the place of the p e r p e r t u @ n d n g s ~ r i f i ~ . It seemed to Elijall that the man prayed in the manner of an Arabian merchant.) 0 Lord. Ashi both say: "He [who has to apply for charity] is as if two judgments were passed upon him those of fire and water. as it is said (Ps. the voice of those who say Praise ye the LOT^ of gosts. and said: Answer me." R. transgresses against the five voices (the passage where voice is mentioned five times) (Jer. was answered only a t the Mincha senice. .) Thou hast cawed man. whose wedding feast he has enjoyed. Chelbo in the name of R. we entered into fire and into water. R. so is the cheapness of the sons of men.' '31 nlr>3? P'IH 77YJW 11'3 NnH '3 0173 '872 0% '335 nl?? Ply3 '831 1t3wl P'fi '3'133 ~ w' 'Ink4 qlp 1 D H 't3Y 3'1 ~ 78fint) 3 5 1'v n n l l t 3 D n W 11'31 Dl13 '3'1 .22 n 1 3 1 3 S1DIlP 13 173 33 There was one man who prayed with his back turned to the synagogue." What is Eerum? When R Dimi came he related that among the seacoast towns. 5. 0 Lord. 4. Huna said further: "A man shall always be strict in the observance of the Mincha service. Chelbo in the name of R. e. R Jochanan and R. Isaac said: "To the morning service also [shall a man pay heed.&rum'. Nachman b. to ride on our heads.

11.] a ') R. 3. 15.) T h e end of the matter is." R. let us sum u p the whole.See ?W%e7. as it is said (Ex. Abba b. 7. R.) But. for it is said (Ib. what will his reward be? R. 14. Huna further said: "He who knows that his friend is accustomed to greet him. Abuhu said: TO cheer the bridegroom is considered meritorious] as if he brought a thanksgiving offering.'la1 . his words will be beard. saith the Lord. he is to be ca1Ied robber. shall try to greeb him first. #a who have eaten up the vineyard. Chelbo in the name of R.'121 ni5ip 'nv 'la1 rw'5wn p 'n'l 5 1 3 3 iuyr nrn5rc. It does not say in 44) 46) n3nJw mrn5 nv3 m r l n3ir 5"3q I 'D H i73w n~ l ~ n ~nl5ip w In2 . 34. and keep His commandments. R. Isaac said: "It is as if he had rebuilt one of tho ruins of Jerusalem.KO? an.. Simon b."' "This [fear of God] is equal in importance to that of the whole world put together. for it is said (Ps. etc. Chelbo in the name of R. ? R. the pknder of the poor is in your homes. Azai.e mmtbned dn thiis oi d m . fear God.rpi or5w 15 l n . r ~ mat n m n'nnawr -mp '13 5 n nmlnvili m50n H ~ H ?nnf HS nn5~n ynkn f3 'bi' 931 d c h make the -1 Kozoth mwne two voices m d & ~ e el . 56.) Of those that bring thanksgiving offering unto the house of the Lord. 13. Simon b." [What have the poor that they were plundered of? Nothing but their greeting. praised be He! prayeth? 45 It is said (Is. as at the first." What is meaut by For this is the whole duty of man. Cahana said: fears God].) Even these will I bring to m y holy mountain.r n 1 5 1 3 ln1n m5ipn i~n3w n7in n p n 15'nlr ?Din in28 '27 ?3 lam 31 'n nnn P ' N ~ ~ (h D niait) (~9 nlnw) ni3iina nnn m3 i 5 w i ~ pnr' n ~ ~'?~179 n 1 3 W nH 3 W ' K 9 3 (ow) 'N3W :'a 'IDN2W 7l3H il2llN133 Y 7 N n WW' P'IH 53 N 3 1 32 7 lDH 1 3 5 R' 1lPH1 WyDW3 1 9 1 3 7 P'DW ilk479 1 3 53n 127 q i ~ (31 h5np) n'n5nn nu 'nn .own 5 3 nr 1 9 ?law r'nira nm rn' iIU>3.tin min p a nv3. Elazar said: "The Holy One." R.se their captivity to return. etc. 16. ' 1 2 1 i ~ i 5131 w .) And it came to pass o n the third day. Nachman b.. 12. Zoma said: "The whole world would not have been created if not for the purpose of being host to him (who fears " God) . and according to some. 5 5'21 ninw n u n 3 in~v?i 015w w33 (75 nlSnfi) YnnJw ni5w ~ n n ~ . which was given with five voices.T 5 3 i l l '2 9 3 7 nr 592~3 n5n NWJ n5 1513 n5iyn 5 3 ~5iyn 5 3 nn nr 5r3w ?an n~nh '13 n3n nbir 2 3 wl'i n 5 ' i ~ n wry l 1 3 w"'1 1 5 1 3 nrir5 nSn 8723 8 5 1 5 1 3 n5iyn 53 7 ~ 1 1 ~ :i l l 5 Y f l ' W 53 NJln 3'1 1DH 135~ '37 lDH1 o'.) For I will cau." as it is said (Ecc. Zimra: 'Whence do we know that the Holy One. as it is said (Is. And God answered him with a loud voice.) Seeli peace and pursue it. for this is the whole [duty of] man. Huna also said: ''Whoe~~er has fear of God. 19. and make them joyful in m y house of prayer. when it was morning. and when one responds not to a greeting he receives. 4 4 and the voice of the cornet. Simon b. R. Lakish said: "He will merit the Torah. for it is said (Jer. 33.T TDH iry5n '1 lDk4 P?H.ri :12'1 7piwn 5: nn Din17 nyn 531 (ow) sn3n1 'JW . Jochanan said in the name of (Fol. Jose b. m t h e .w ]5~ 8131 vrnn w5i 15 In1 nxi qayn n 5 r a ni3n only3 nnnr (a nlvwo 1 5 :03'n33 niw~ pmr '21 ?an (7 1%) (13 ow) TDKJW 555sna n"3pnw 1 9 . And the voice of the cornet was. praised be Re ! said 'The whole world would not have been created if not for him [who R." R. that tliere were tl~unders." R.if he does cheer him.

"' I t is taught that Rabbi Ishmael b. e. We learn from this that the Holy One. praised be He! said unto Moses. my son.) MY presence shall walk before YOU. 24. R. 6..75 9nlnlJill 1357 3 'D 5~ P'35 l12y1w TY nvn5 . ~ - 1nDlx lnlmi nnH P ~ D ~ )> 9 5ccynw9 5 ~ 121 arJ~5i VDS niiap i'apn5 ni H D ~5y 3 ~ 1 1 n1Hx ' i l3 1 5Hlln3H 1nlDH '3313 '31 5~)lDtL'l '5 7DH\ HWl1 n~ l'nm ny H?1 093135 iw23lv 713~Sn j l ~ i 9 8 1 15 m n n i i'ni7n Pi?? D33nl lWHl3 95 5y l'nm PlDiTlil 7il)JJl 151~91 nf53 7933 19?3 n71WD njp ai9tn n 3 i 3 931 8nn HSW 15 ynwn 9. and He said to me 'Ishmael.May the Lord tAy God receive thee favorably.35~n~ l i -pya l wnpnw 1 ~ ' n 9 31 i n n ni>lp 7 3 ~ y p : ? 31 :51Y1 'Dy3 nH 'nrn I V X ~ ~ CmSn .) 533 PYll ~nnq H39H 0 9 5 m ) 5 ~ (1 7 H93n7 )lH Hlil 7973 iayt an31 nil nwnnn mu y ~ nn3i i . 23. said : "[Thus He prayeth~ <&fay it be my will that my mercy overcome my anger." What doeth Hc pray? R. in the name of Rab.1'31y> al1-1~ n 3 i 3 n53 5~ n5iy5 uw ni3i> i n n 9 5 m l~w qinw 158 Dn313 5n1f71 717 lnH91 . 33. Chanina: "Never shall the blessinp of even a common man be considered ins&ifieant in your eyes. as it is written (Dan.) May thy God whom thou dost worship continw ally. bless me!' I replied.) And Aravnah said unto the king. 14. praised be He! prays. "my nrnw) il">pil Pyl sn3-1 my3 ~ 9 nym> nqn5 '5 ?*ma (15 1nH 5 . By this R. And a God who L angry every day (Ps. Jochanan in the name of R. and Thy compassion may overrule Thy other attributes. and will give thee rest. when 1 entered the Holy of Holies to burn the incense. Jose said: "Whence do we learn that we) must not attempt to appease a man at the moment of his excitement? I t is written (Ex.. 12). Daniel was blessed by King Darius. 7. as it is written (I1 Sam. for two great men of their generation were blessed by simple men and their blessings were fulfilled. 15x72 Ilyy 'D~V 73 their [house of] prayer.m HSV~ 7939y3 P'Ul97n inH i r y 5 ~ '31 inH . Elazar said in the name of R." . And how long does His anger last? For a moment. T a i t for me until my excitement shall subside and I shall then [h be ascribgive thee rest.24 n ~ ~ y : .lqn nilvD ~ ' 3 ~ P3 .( 5~937 .yji n913 ~i31nwinlHn n j l n ~ ~ l ' L I ~ nlinwi H ~121 5) Ilk41 YJl 8 1 3 1 1 1 3YV3 fiJlnW1 YtV7n P Y ? > ~yln '*nuT wmh. Ishmael mrants to teach us that the blessing of a common man shall not be lightly esteemed. They are: David and Daniel-llavid was blessed by Aravnah." wn . 393737 i ~ 717 31llH 97 H 7 ~ ? 'I 5 75 ~ ~ 35H 7 8 5 s 0 'IRQ'I) ~ n 3 ~ 735n ~1'1-1n u 1 1 7 :f~13tw' ~ i i ~ i 797n3 395 n ? ~~ J 15 TrHw 1 9 3 ~ 1 ~ 1 '31 1 nimn p n i l 137 i ~ n ~ R.L~ ~3387 ~ 1 3 ~ ~'nniiir 1 7 ~ 3 '33 OY ~ i 1 3 n ~m 1 l 7 ~ 5y 7 n s'p.'' nywn m l H j1135 i f % r preseruca. Zutra b.. Elisha said: "Once. but in my [house of] prayer. 'Sovereign of the Universe! may it be Thy will that Thy mercy overcome Thy anger.75 ~ 9 3 ~ 1 Nv71p7 ~vD. I saw the Lord of all Hosts sitting on a high and exalted throne. and let my compassion rule over my attributes [of Justicel that I may deal with my children in attributes of kindness: and out of regard to them may I overlook Judgment. 17. the Holy One.7Y7' an1'pn3? n ~ . let Thy conduct toward Thy children be with the attribute of loving kindness and enter inside the line of justice.=' edl to the Holy Onepraised be Re? Yea! As it is taught. . out of regard to them mayest Thou overlook Judgment !' The Lord shook His head at me" [as a sign confirming my prayer]. And how long lasts a moment? One fifty-eight thoura) Ponai has t o meanings. truly deliver thee. i. . and. Tubia.

(Num. the wicked. Abin and according to some R. praised be He! is angry. until anger pnsseth away. ~>. Levi took a cock. ( b u t ) life rests upom his favor." But the cock stands like that all the time? At all times it has red stripes [in the white rrest]. for it is written (Num.?a p52 ?ry5~ 927 Y n H 'n n i ? ? ~ny-r Iyn5 w w y mp-rr an3 ywln a5152 iy-r 5 ~ 7 n"3plf ~ 5 nn? 9n92 'noya HSW mny 95nS~w 51 ~ 1 ~ 9 5a nnrnliwn 799nw3 HS m y 3 by53 8 9 5 1~x317i399ni ~ nni 5 (12 m ~w 5~ 323 US 3 i p ~ nn inn>) p535 HS n ' ~ ' ncniH 53w ?nSn ' n nyi HS n i y r ~ 937 TnH y3-r nn3i . and annoyed him exceedingly. that I kept myself back from becoming angry during all the days of Bilam. whom God hath not denouncrtZ? And how shall I defy. R. . y m lnyr no31 . . bed and watched it. praised be He! unto Israel. 6.n2 i ~ y i 3 n"3pnw H3 131 9 D Y (1 nyw rp' 9Hn TnH fla'n) 5 ~ 1 ~ 9 8'33 5 'n nip7r r u y ~ rynS .) For His anger is nzomentary. And if you vish I say from this (Is. How long does a Regga last? R. nyt y-1191 (7. 24.1'11 sand eight hundred and eighty-eighth part of an hour.m1n -. One day R. for my anger might have inflicted a great misfortune upnn them [in that generation]. 26. when the Lord hath nol defied?" A n d h o w long endureth His anger? A R e g g a ( m o m e n t ) .rn>) 892 391737 11959 nyl yt9 nin HS inn33 nfl Nnwn nniH 19135 mi9 in5 n'nw fn5n HSN ytr tin 1nH-r l ~ n . Elazar said: "Thus said 'the Holy One. How is it possible? If he did not know even the temperament of his animal. And when is H e angry? Abaye said: "During the first three hours of the day.' And this is meant by Bilam vhen he said. Joshua b. how could he acquire a knowledge of the Most High? We must therefore say that he knew how to determine the exact hour in which the Holy One. What is meant by T h e gracious benefits of the Lord. do but remember what Balak the king of Moab resolved in order Lo know t7~e gracious benefits of the Lord. questioning him about various passages. Joshua b." And whence do we learn that God is angry? It is said (Pa. 23. And this is meant by the prophet who said to Israel (Micha 6. Abina said: "A Regga lasts as long as it takes to utter it.20. But before the time came. 5 .nyr I I A certain heretic was in the neighborhood of R. sleep overtook him. 'Do but remember how many gracious benefits I bestowed unto ye. when the crest of the cock becomes white and he stands on one leg. he would curse the heretic. 30. and this is meant by the word Regga (moment) .) a i d e thyself but for about a moment.) How shall I denounce. 8. 16.~i'?y n-. but in that particular hour there are no red stripes whatsoever.and no creature is able to determine that exact moment [vhen the anger arises] except Bilarn the wicked. tied it to hip. thinking that as soon as he would notice the sign. Levi.) And knoweth the knowledge of the most High. ) 0 my people.

) And she will pursue her lovers.?my 7n352 ~ 1 5 n( 2 5 nlbw) Inn n91313 rimy 97np 5y nr3w man w31 lay1 T D H ~ V 15 H 1~50~1 (am) inn3w 15 Inn n"1pn 5w 19377 ly97ljt5 lf131 1'1~5 7 D H .) Punishment.15 p YWl v*l 15 >?Dl yW> .So he said: "I learn from this [incident] that it is not proper to do such a thing: And he is beneficent in all His work.1317 n H N J 93y~lit ( D W ) 139'7% P 9 7 Y W91 15 31Dl W' i l D ?lB?3~ W9 5 5W 1 ~ . praised be He ! 'Sovereign of the universe. the righteous one that suffers is righteous himself but the son of a wicked one [he suffers for the sins of his parents] . the ii11P 'Dl' nn3n 937 PlWD Ifn19 '1 i B K 1 lnr n-rs 5v 1192 nnrw mtia n92il~nn N n ~ n (2 i ~ ~ 1 7nL)Nfw 3 ) n 1 9 ? 5 1 3 IlVHln 9 V 9 K 5 H il3lWN1 3 > 4 M m D H l 'XI1 Ym* ?an a935 w9il . praised be He! and they were all granted unto him. 10.?$-IS 13 ~ 9 7 % 15 m i 39111 nwn 15 YDH yv? 15 n a i y a y . 16. 9. I and thy people.) So shall we be distinguished. then will she say.1 ~ la 15 1 D N . and the wicked person who suffers is wicked himself and the son of a wicked one. I beseech Thee.yw7 11p * ~ x 47) ~ 9 ~ 3 (73 1 5y nizH ~ i y IS wm IB ra] "men ta the just exptetnd: 'lPunSshPnent" C b 0th- nat sxd" [tu be Sts ooam~. with their crowns upon their heads." 47 It was taught in the name of R. and it was granted to him. let me see. Jochanan in the name of R.15 YY'l . prostrate themselves before the sun. why is there a righteous man who prospers while another righteous person suffers? Some wicked person prospers while another wicked person suffers?' He answered him: 'Moses! the righteous person that prospers is righteous himself.. is not good. ib. 2. as it is said (Ib. as it is said (Hos. Jochanan in the name of R. 26. Jose : "Three things did Noses request of the Holy One.) and it is also written (Pr.?'-I3 13 yii 3 9 7 1 1 . 18. '1 will go and return to my first husband. as it is said (Pr. he said before the IIoly One."' Resh Lakish said: "It is better than one hundred stripes. as it is said (Ex. 145.15 Inn n1'3?n YlbSn nvn vp1 n'i17 'HW 15 tnii 5 ~ 1 S ~y '8 ~ 9 lnwnv 3 ~ vpz HSW wpz .'" The Master said above. and the son of a righteous one.) IS it not in that because Thou goest with us? He asked that the Shechina might not dwell with heathens and it was granted to him. 17. e.nnyn rrw ' 5 zla u my1 nnn ( 1 ) 1 4 ~ i ) n n w . Jose: "One chastisement in the heart of man (self reproach) is better than many lashes. i. y w ~1 1 p9-ruIS m i p 9 .pW 1 3 ?+-I% 15 nai pvs pi^ (3 n l ~ w )s n 3 rtni ' Y H : : m i n9iz 68 . Thy glory.) A reproof penetrateth more deeply into a wise man than a hundred la-shes into a fool. even to the just. "The righteous person that prospers is righteous himeelf and the son of a righteous one. praised be He! make known His ways. He asked that the Holy One. praised be He! immediately becomes angry. Meier: "At the time when the sun rises and all the heathen Kings of the East and West. the wicked person who prospers is wicked himself but the son of a righteous person. as it is said (Ib. He asked that the Shechina shall dwell in Israel and it was granted. 17." Further. thereupon the Holy One. for it was better with me then than now. 17. 33. said R.) And he said. .nrp?a nnnn :3 H D 5 9 D 3 n13ilP 19X3 aw5v mi9 ~i niwn pni* $31 ~ D H I . it is written (Ps." Further said R.yW> 13 yW1 15 y11 y W 1 .

) he earned the merit of.) R.194n (25 nvn 7nb'i nwjn im9ri5 n3t ~ 1'3 ' nJ1nni4 n3r b93nn nw) .) And I will be gracious to whom I will be gracious. 34. praised be i l l i n g [to He ! unto Moses: 'When I was w reveal myself] thou wast unwilling (didst hide thy face) .(>'a 7'77m~) n13N ]. chams b. a wicked one who prospers." And He said: Thou canst not see my face. And the similitude of the Lord doth he behold (Num. and it is written (Deu. is not a perfectly righteous one. 9-8.(a"? n'rl NS ' n ' ~ ~ t l l 3nvn5 iln3?il 5 " 1 ~3 $217 ~ 3 9 5 ~ . 19. 3 . for R. even if the son of a wicked man does not suffer?] But we must say that He said thus to him: "A righteous one who prospers. 48) See m. 30. Joshua B.) he earned the merit of. 16.ilY'il 1 '3'8 '3. Meier. although he does not deserve it. And they were afraid to come nigh unto him (Ib. Samuel b. and we have asked the question as to the contradiction of these two passages.'P71 % lnnll ]'lnlHV3 Nil H'V3 ]'liTlH 85 ]J33'Vt31. Samuel b. for R." [Hence it shows that he was rewarded for hiding his face and differing with R.) Fathers shall not be put to death for the children. [Hence we see that a righteous man.) he earned the merit of A shining face." Is t h i ~ so? Behold! It is written (Ex. although he does not deserve it. 20. there is po difficulty. 5.4g for He was afraid (Ib. 3.48 now when thou art willing [to see me] I am not willing [to reveal myself]. 33. a righteous one who suffers. Barcha said: "Thus said the Holy One. Meier said: "Two request5 were granted to Moses and one was not granted. Joshua b.34. 3 .Pil"l'2 Pil'Jll3H ilVYD 7 n ~ p' ~ i lNSN . Jonathan. a wicked one who suffers. And I will show mercy to whom I will show mercy.?It32 VVl l? y71 Y V l ~5 nnzcl 15 unJ n9nv VND 931 YVK ~ W nK -n:Jnl (15 nraw) 7 a ~ 3 w 15 un3 nH H rnanv Inn I J ~ N W'a 5y q~ 1lnK :j l X l lPHW D"yH PMH nrnv) *."' And this differs from the opinion of R. is one rossly wicked. for it is said (Ex. And then I will remove my hand. Nachmeini said in the name of Jonathan: "On account of three things Moses earned the merit of tho following three things.11?32 139HV 397X PU115 ~2'531 .B n~ n 7 ~ 7 5 531n HS 'IBH'I nmp jrr yoin* rmf ilmwn tun . R. and answered.) . viz. a). 12. is one who is perfectly righteous.and for To look up to God (Ib." And this [saying of Rabbi fochanan] difTers from that of A. b w 'n 21 7 t ) ~ 'ilnti nH n l ~ i 'a3 i n~ 'nn'oni Hnn in5a m'nn wU'l ~ P H ~ 3 t 9 3 73 P0n m. 24.) Visiting the iniquities of the fathers upon the children.nil9792 ~ n ' n 1 2 nvyn ~ 75 y-n 3973 nn2 pltr 15 ma1 p w 495 I 3 9 H W y W 15 31bl yV1 . 6. Karcha]. (Ib.177ilH 'Hl? ]'HV3 N n .. and thou shalt see mu back: but mu face shall not be seen ( ~ ~ " 3 231. 40) r3 . Nachmeini who quoted R.19Y righteous one that s u E m is righteous himself but the son of a wicked one. 3. is one not really wicked. (Ib. and the other passage refers to those who do not continue the [wicked] deeds of their parents. 29-a . One pasgage refers to those who continue the [wicked] deeds of their parents.WJD 7 n ~ 5 p 5 337 l m 7 3 ~ 3.7 '3 ilY11 ilnNV 1W3y lam Inn* 1% vnn3 7 3 ? ~ l n v i3w3 In319 921 7nH 1JnnJ 12 D ~ Y ? * Y ) ('2 L/NIDV (Y"'D2% nw) 7 3 ~ 2'35 n3r 1 3 ~ 3 . 6. for And Moses hid his face.

25. 8. ~ n7#~ 7 nn-13~ 3 ~ ]ynS n 5 ~ 3 9 5 9ya'ta R. 29. ]ipnw 9 2 7 PIWD p n 1 9 937 ?arc ( 2 " ~ ) Simon b. for it is said (Dan. .'n n K nsln nyan ( ~ n 2' w ~ i 3 ) the difference between mv son and the son of nly father-in-law ( E S ~ U ) whereas my 1 3 5 9 2 3 1 9 3 nDl1NY ilk+? mt3H 7 7 ~ 5 ~ father-in-law's son sold his birthright to Jacob of his own accord. praised be He! created the world. aa it is said (Gen.) t$~l* ~TSPW ilTi'i3 597 3 3 5y qN ' 3 3 But when he defi7ed his father's bed was his birth-right given unto the sons of Joseph.) m."aom. Jochai said: "Since the day the Holy One. NDWT 15 K ~ B I ninlwni nn9v3 fi"2vf cause? R. b) R. hafh he been therefore named I n K ' l (nw) 3rnJi 3py9 nH ltvy Dluwrl Jacob. Jochanan in the name of R. Simon the Pious 5 s lwp awn? win 7173 wnpn nxlnv said: "This means that the Holy One. H71.nw P?H n'ri 8 5 ia51p nx nU2p8 This time will I thank the Lord.) And he sold his right of nN 11JD91 (n2 I'n3'T n'n1l9335 first-born unto Jacob. 35. 1nl41w 7 1 7 njnn NYY im3V jjnl* ' l " ~ praised be He! with songs and praises.) expl&W Only the Enst paat SO) "to we. who 73yn5 9nH . ib. 21.'" Why ynCy. look at the a?eeds of the Lord. (w. and it. for the sake of the Lord." And whence do we derive that the name is the (ps. but my son. 3'7.) And now listen. as it is written zj3t il9ny7n7 ~ " Y H 9nn 1 3 1 5 8 7 (Gen. 0 our God! to the prayer of thy iinyi (B 5 ~ 3 3 7 )mwsw nm3n 592~38% servant. 2'7." r u n d ~ s n . Jochanan said "Be cause she merited that from her shall come .) And Esau hated Jacob. 41.p-pp :nj9~91 131m n. Jochanan in the name of .' for it is 1 1 ? H lHY?l P373H H 3 W ?y 117W W l i l 7 1 7 3 said (Gen. " (Ib. w 1 1 0 satisfied the Holy One. because he hath supplanted me these two times.t (r5 n." What is the meaning of being calIed ~ D H J W in?lni nx5 nnlw : .. for it is written 3 n 9 31'=H 'YIYv Ij'BH W95WllJ3 n (aen.) (" 1 ' 3'3 3'n3 'In 3?Y95 1n11J2 And he said. there was no Inan who thanked the Holy n13w ni'n 9"3w1 nivn pnl* 9 2 7 :an1 One.DX P . yet what happened? As it is written (Ib. I.) -4nd he said Lord God.mwrn 9 3 y7H Abraham. hafh made desolation on the earth Do not the luMne The Feasoll glving In \the Bible. praised be He! 'Lord' (Adon) until Abrawi-rpn5 v n p w n 1 nvn ~ 85 n57yn n H ham came and called him 'Lord. prmsed be He! created the world ~ii Tn3 i wi-r?n mlw niw 9Hnv 12 there was no man who called the Holly One. ' ~ called you Lord. 46.2) n93 mp9X ~5 was she named Ruth? R. although it was 3 8 ISHI p ~ y t ) 9j>pvri 332)' ')nW Hl(73 9 against his will that Joseph Cook from him the birthright. 'See 7"n piny . 15.nn"pn5 Reuben?50R. as it is written (I Chr. is also mitten (Ib.Bizna in the name of R. praised be He! showed to Moses the knot of : 1'59~n the Tephilin (Phlacteries) .) ~~d ~~~b~~ heard it he delivered him out of their hands. Elazar said: "Leah said. 71Yj* 3 ' .? t ~ p (7% f " ' ) forth David.1 Come.) YE*.-'for Thy salre' he [Daniel] ought to have said? But :nni i9jijnn 5 ~ f 1 n y njan 5 n 1rn5nyaw [he prayed] for the sake of Abraham. 17." Again said R. praised be He! until Leah came and thanked Him." w l k "betwaoa'' 81) Reu an-ing nD - .ms. whereby shall I know that I shall inherit nn3 nyn5H n ik 4 in811 (in n+wxl>) ' ~ 3 1 it?" Rab said "Daniel also would not have been answered were it not for the sake 01 nsy3 HS 5~937 q~ 21 ?an . J . Simon b : Jochai: "Since the day when the Holy One. t S S n 3 1 (3 ~ " m ) YnJ7 il'PD ilm1'i9335 yet he never envied him.29 32. 33. 36. who ( .yn5 pawn 7 ~ 7 3 5 ~~7 9 . 9. 5. Elazar said : a ~ is t 9.

he rejoiced. That m i a d 6s &en described . when he fled from befom Abshalom. as it is said (Deu. his son. mightier and more numerous than they.) Wherefore do nations rage and people meditate vain things? But How numerous are my assailants is not etated [in connection with the war of Ctog and Magog J . ) . and I may destroy them.tba.) A song of David. but after he had paid it. before he paid it he felt grieved and sorrowful. Jochanan in the name of R. I 1v2-. Jose: "Every utterance which came forth from the mouth of the Holy One. 1." Whence do we derive this? From our Teacher Moses. ~ it ~ is said (Ps.) They were fruitful and exceedingly great k number (Vayirbu). :131'1 lY1V'l 1 1 P PIwp "bvi iinrn (2 8:wtl jlnv '7 inN1 (3"~) in19 DTH 5w in93 Tina ny1 ~ ' 5 . the sons of Rechabyah became exceedingly great in number.Hi31 ~ 'Dn ilSynS qa19 21 m i l 39nJl nSyn5 137 wn m:. and it is written there (Ex." ~urthe'r said R. 7% .The war of Gog 1 1 1 1 human 3"W) 3"3pn 15 and Magog. Joseph taught they were more than sixty myriads.read it Shamoth (desolation). b) Further said R. This is inferred from the two similar words. (lb. So waa David-since t h e A ~ o l -one. 1 7. and Blot out their names from under the heavens. Simon b. which will ) 1 the coming of the M e I a h bhtory.. while of the war of Gog and Magog it is written (Ib. 15-16.)It should have been said.137 n m n jS N ~ D -13.Dm:. Rabu. m ) ' H ~ W2lani 312 n'imn nnn5nn ny~rfz z m ~113 f P~SV~w H n rm22 7175 '22 I S H I +p ~ + n 3 PQ? " I Y 137 iln ' . A lamentation of Dacid? R. 9. r l l l be t h t 6 e wmt h m b b w m 6-2) 5s y i ~ 2 nlDW jj PW IVH ' 3 :n i n v n15pBa l!n ?a> N X S mnp *73n 937 Piwn I j n l 3 a-.iic2i 3'21 ( n nlnW n 5 n. I . and R. when he fled from Abshaalom his son (Ib.as Cheblei N e s i a h (me p a d m oi .) Let me alone.) Behold! I will raise up against thee evil out of thy 1 1 1 m U w b 1 . praised be He ! for good purpose even when upon condition.71 . They were exceedingly great in number (Rabu).I* e'n~S10912 133 ~ 1 5 1 ~ *>on 3 ~in123 tl75 iwrn . the chief.u1 N S +Hln5 y 1 ~ 8 3 ~ 15138 n31~5nur)>n 11931 H Y 9 v 11.:ma '121 371 P I X Y '125. as is said (I Chr. and although Moses invoked mercy concerning this thing and succeeded in annuling that decree. Lord! How numerous are my assailants! How many that rise up against me. Jochanan in the name of R. 12.4nd I will make thee a nation mightier and more numero w ] was fulfilled to his children. lnlH nwytc: pow n N nSn31 NnSm n5y rnnl nvn 9yz7 j"ysi (33 ~ " f i ? ) 1DXJV il+y113i79C31H i l " ~ ~ nr3n-1 71~95 932 ~i'z~ 7ip5H1 PIP12 nvtl vni . 3. Jochai: "A degenerate child in a man's house is worse than the war of Gog and J f a g ~ gfor . yet it [the promise. ?In nnnHl P'lynWH1 qt9n 1'13 (a D ' Y : . an5 ( 2 D W ) 39172 2 1 3 ~ 1 a i j nnnSn s S (TY 131 nn 1 5 ~ 1pi :J. 2. Immediately after this is written." A song of David. was nerer retracted. and Eliezer. 1.) The sons of Moses were Ctershon. Rabu: It is written here. but read Shemoth (names). Simon b. Jochai said: "Unto what can David's incident be likened? Unto a man against whom a large note was brought forth to be paid. y praised be He! said to him (I1Sam. 23. and the sons of EZiezer were Rechabyah. -.'121 i15ynS 131 n'3m '331 '131 V H ~ .I+? ''1p3+a~ n 5n r p 31-15 iinrn PYHS nnn v ' l n nn4 P I S O ~ ~ H 13 tiynw 3 ~ il'n y ~ y l w 0713 3rn Taw 1 9 3 ~ wu+v YtSNV 11'3 717 j H 3 q H RtlW 1 p 1 D W l n ~ 5 795y P 9 p D 93171 b q A m d i n g 60 some tradf.n. and I will make of thee a nation. . 14.ll.

and moreover. if you wish. i. for lt is said (Ps." We also have a Baraitha to the same effect. 13. if you wish. and moreover.0 i l i l 53 ' i lnH793 DH 93 P(HDn3 OH iiywiiw y w i n'ul (9 pnr' 931 ian av5. 5." Wrther said R.03 n>n' mln nn~nn5i n l a -rnlN ]Inn 73 ym 177 155nr 035hn) m n ~ n YDHJV y n n n5ty3 31n3ni in15 n 7 7vn5 ~ nm o'y-m mnn 5n 7175 135~ 'n 15 *LIDH nvn5 n'ylaz lnnn 5~ n5n 13 ~ P I H1 ~ p i j nvn5 n5iy ilwl'y3 nlpn 5m n'y*Ln> 72." There is no difficulty [in understanding this] . as it is said (Ib. R. And neither be thou envious against the workers of iniquity. Mathun says: "It is permitted to quarrel with the wicked in this world.) Of David! Do n o t fret thyself because of the evil-doers. to be like them.5 HJpl Hill 'PR4 5W (2: 1DlHl ilhy aWly3 . he sees [revenge] in his enemies. 7 lDH7 7lDJ 13'HW w'7nn D ' U ~ rran na5 (m ??an) ~ .~ 159~3 ~ D H ~i W r ~ x ilsnw l HSI . 1. yet there is m. to be among evil-doers. and if some one should whisper to you saying: 'Behold ! it is written (Ps.one deals with secular affairs and the other deals with divine affairs. Jochai: "It is permitted to quarrel with the wicked in this world.) Wherefore wilt thou look upon those that deal treacherously. but i n the fear of the Lord (remain) at all times. 17. because it is said (Pr. 28. and. you may say both deal with a wicked man upon whom fortune smiles. And it is also said (Pr.m) ~ D H ~ 13 Wnlmn 5~ 15 npnwn n21rw HSH -173 n51 .) Far aloof (remain) T h y punishments from him. 37.) They that forsake the Torah praise the wicked. Huna said: "What means the passage (Habakuk 1. he pufeth at them. 28. but those who observe the Torah contend with them.tune smiles. 4. be silent when #he wicked stuallows u p him that is more 'H~V1 3 iaNw '?niv1 vui nivn pnv a?i D n l ~WDIT nrpvi> nm ~ 5 i y 3 n'ym3 nlmil5 lnln yv~ 15539 min '3rly (n: * j w ' 4 3 3 1 93il WJ ~'3n . as it is said (Pr. But when he saw it was Abshalom [his own son] he was glad and composed a song. Jochanan in the name o f R.) All his assailants. he always wins by law. and. difficulty. for the real meaning of the passage is: Do not compete with the evil-doers. 10.for one deals with a perfectly righteous man and the other with on@ who is not righteous throughout. but those who observe the Torah contend with them. for he feared it would be a slave or a bastard who would have no mercy on him.ny 533 IU?. HI? n'wp 85 . and the other with the wicked man upon whom fortune does not nmile.) They that forsake the Torah praise the wicked. Simon b.. he felt grieved.own house.' Tell him that he whose heart smites him [who has no clear conscience] says so. for R. do not quarrel with him.I? rtn *L!aJ p'wa ~a N'W? H S ~1 5 npnvo 3'%3 n 3 t 'W HJlil 2 . e. 4. Dostai b.) Let not thy heart be envious against sinners.on3 n w Hin nil HP'H 'Hl +N'DW7 '5903 Hi\ 851 H'PW ilywilw ym3 nil NW? '59na npnva iiywn 1 ' yw-13 ~ nil 15 npnwB ." Is that so? Behold! R. l y W i i W y M 3 Hill Nil HD'H n'p3 'Hl . Isaac said: "If you see a wicked man upon whom fo.) Prosperous are his ways at all times. you may say both passqes deal with divine affairs and there is no difficulty.i72fD f'DBM Ol'lD (ow) 7DNW 1973 53 (ow) n5~ my i37*~11 il979-1959~2. 23. for one deals with a wicked man upon whom fortune smiles. as it is said (Ib.

) But as for me. in the time of favor have I answered thee. Nathan said: "Whence do we know that the Holy One. 8.righteous than he? How can it be possible that a wicked man should swallow up a righteous man? Behold! It is written (Ps. 19. for it is said (I1 Kings 3.) Thus hath said the Lord. Poured.'iry> 19H." said R.B+3> 5~ tn5bn3 P N I ~3 " 3 ~ 3 La I ( m & w bxpbinad: KaBir hm5a "mi&t. 12.!ma p97r yw7 yyh3 vn3r tfr3 1 ~ 3 1 ~ N? 9 'n (15 nl5nn) 39n3ni 397~ nSn N"29N1 tin 53 p9." ((fiepraTer of) "~JMLT. not Studied. if you wish. it is different [and even one perfectly righteous should not fret at him]." 8. 8a) 'What is meant by the passage (Ps.ni>Y 95~137N. "R. said R. Nachman. Simon b.j 931 215 . 33." -. 0 Lord. "then why did not the master direct the Sexton to infbrm him when the public pray? [so that he might pray at that time?]" "Why are you so particular about it?" asked R. the son of Chanina said: "We infer it from this. Simon b. 49.5 2. God is mighty and despiseth no one." snd also "maw. Nachman." And.) He delivered my sou2 in peace from the battle against me. Nachman: '(Why did not the master come to the synagogue lo pray ?" "Because I was not feeling well.Dn inn ~5 Knye nij nnrS1 nn5a '5 nnqa i I 9 S l a n ." remarked R." We have also a ~ a r d t h a to the same effect. Again said R. 37. Isaac. Chanina said: "We derive it from this.y?13 1 1 9 8 71Df 3 l f Y y513 lft3t3 :9.) Here is Elisha the son of Shaphat. "Becnnsn." answered R. "The master should have gathqred ten in his house and then prayed. 14. 69. and it is written (Pr. Nachman. is said. 11. 55." said R. ~j 9." 63) The 9 - '=hold. Isaac. Jose. 21.t. When is it a time of favor? It is when the community at large prays. who poured water o n t71e hand of Elijah. 9 5 ~ 9 5 1 7n4 9y7951 m 9 5 EtI13Y'I nn95w5 ~ t 3 9 5 1 3 ~ H Dn95 inn . from this we infer that obedience [to the law] is more important than the study. Jochanan in the name of R. (Job 36. for in multitudes are thev (contendino'l . praised be He I despiseth not the wavers of a communitv? It is written " 7 A 311u y5n yw? 9 3 1 . Jochanan in the name of R. the wicked person does destroy. more righteous than he is. (Isa.) The Lord will not leave him in his hand.) No wrong can come unawares to the righteous! We must therefore say: "One." R. '(It was too hard a task for me. Isaac said to R. Jochai: "The obedience [to the law] is more important than the study." *paw. 6S and it is written (Ps.Wi92D 7PlN In1 '37 '27 '3il 'Dl Nlin In Y D H l W .~w15 npnva nyw D I pnp 991j nnvl. R. Jochai said: (Fol.'" R. you may say that when fortune smiles upon a man. sob d m & . Isaac. but he cannot destroy the perfectly righteous man. I direct my prayer unto Thee. "If so.ru5 mrn' NS (3' 1 5 ~ ) .) Behold.with me. in a time of favor. 5.

as it is said (Jer.. Acha the son of R. etc. 32. R.238 ( ~ m ) ln#jw 192351 15 n l j j nm9 .) I will pluck them out of t h e 2 land.n9ln 13 9 1 5 1 5 1 1 ~ 113' CTIll HnH .H? ~ 7 i ~ l ~ l5 n> 5 3 ~ 37113 i l ~ 7 ~ 2 7 h .. 14." But when he was informed [of the fact] that they come early to the synagogue. Chanina said: "From what Biblical passage [do we learn this] ? Happy is the man that hearkeneth unto me. and the house I pluck out from the midst of of Judah them.. finds life.52 n1373 37 not despise. <'Itis written (Deu. watchcng day by day at m y gates. Vatzah.[. or Molzei (find)." What does he mean by ('two doors"? He means that a man should wait as long as i t takes to walk the length of two doors. as it is said (Ib. Chanina said: "L-eth Metzo.) (Job 36. 18." 64 I n Palestine. Jochanan b. Levi said: "Whoever has a synagogue in his town.l 7 p .. 22. i171nl 3Diy3 53 il"3i~3 1nH -"J1' 5 27313 t b Holy One. but not outside of Palestine. as R.unto Thce at the time when Thou mayest be found (Pr. ! ) 7nHjw y l 1 3 ~ 9n5n3n lwn njm> P*yJll?iDry'ln l33V nl12V 8 5 ny ~ ~ 5 -5mw' 1 nn 'ny 5yn PvnIj 97nH . 'Come early and remain late in the synagogue.) I n order that your days may be multiplied. it is this which helps them. ~ (21 n l Q .. waiting at the posts of m y doors (Pr. 55. For he who finds me. (At the time when thou mayest be found) alludes [to the time when one is about to take a] wife. 8. e. and tha days of your children i n the land which the Lord swore unto your fathers. for i n multitudes. moreover by his actions he causes exile to himself and his children. 6 ) . is to be called a wicked neighbor.nng P y l y j H7bn HnlH n j 7 ~ " ~e9nnD ' 3 nDn3 n933 =. 34).'" R. 21.nlr) N Y n n w 8x13 ~ (m '5mt3) ' 8 3 ~ 17nH snnH ~ 1 3 139~3 ~ 9 3 #>7$jD2 ( n " ~ D 53 ~ 555n1 H P n 3V131 NYD NYln I N NYD '3ii 8'5 >*I737 WYlD . i.~nwi>> ~ 935 13wn~1 9n7jjn 115 n*? ~ Y D H T 1 3 yWln9 HnWlf3 1Yl 7DH73 l n j '1nHT 111'3 1131'1i) 1'335 13171n7 131n . as it is written (Pr. and he remarked wonderingly. in order that you may live long.illD YlnW? El' Hxn t3 lxxin 9 3 niin3 s n 3 i 1nnP P7H M. 18.e>Inn wins nj'J2 9D'1 n3> n H 1 nnntw "'") 7nH1 iinn 5332 l3D WIH pnl' '315 3'5 5Y 7 1 1 3 D31D1 "" lyn5 ('' . when a man married he was asked Matzah (found). 19." R. p. and it is written (Ps. 5. then he said: "Aye. and after this is written.. praised be He ! says: 'When &ly one occupies iumself with the study of the Torah and the practice of loving kindness I consider as if he delivered me and my children from the nations..) T h u s hath said the Lord against all m y wicked neighbors." They told R.' " R. l j Dw a 3 3 1llHl lVY3 nDJ3n 53 j y r. as it is written (Pr. and does not go there to pray. 11..nH -19n ~ 7 1s 1 (n~1 S w~ n) n ~ 1 3 1 N n H311ll Dl1 *mi757 $1. and leave it late. lDH :55~i11 73 7 i . 12. many H e doth lWD3 n15w3 375 >in31 DHD1 HS Y133 5s H s delivereth m y soul i n peace from the battls against me. -. Jochanan that there are aged people in Babylon. . and then begin to PrayFM thiS shall every pious one pray .''~r 3D11 31D fiwfi Mat%& 10 found 1 n every follodng m a @ .) Whoso hath found a wife hath found happ& ness. ynlv .) Behold God. Chisda said: "A man shall always enter two doors to the synagogue. 71i)w? l5 n. Levi said unto his children. st) The m r d n5yn lixn ny 5 5 ~ n n ln mn niSln231 ~"129 1 ~ 11351 3 ~ 15 9 3 ~ 7 1 ~5 ~ 3 lijy 138 :ni5taT n i 3 15 W I W 1B 5 1 "1 1nN ~733 5 5 g n .1 ~ D1 ~ '1D l i y ~ 775~ V nsr 5tl (25 n15fin) nws n snn ny5 won 7"s nro ny5 n.

" R. both aare spelled alike. 7. others say as the gushing water at the entrance of a canaI [when the sluice bars are raised] . Hyjn .. amounts to nine hundred and three. means [the time death. refers to the grave." s a d [Rafram] to him : (' 'What is the meaning of the passage (Ps.Wil KYD 'KY119 9 3 (n (no n7jan) 1 ~ 8 fi 1 n 9 1 ~ 3 it H ~ Y D ny5 ~ D N iinv 9 Ypnn ~ 933 9 ~ nvn 3 .tiN . findeth life.' " Mar Zutra said: "L-eth Metzo. even to exulting.nvn (to a'jrn) Y"' H ? D 37 ~ inN 933 295 33iK *appl n133wn 53n ll'x 'TYV ' 3 l3 'n3D 1 ' 3351'13 D93"1Ynn n91yv '31 7 D H T !f9'ill .7 5 3. The Lord loveth the gates that are marked with the signs of Halacha (laws) more than the synagogues and the houses of study.' 65 and this agrees with R. croup is like a thorn in a ball of woo!. Papa: "Speak to us..n 1 1.733 17 Hlyn N9n7 3i)9W3 .7353 3357 5 5 ) Zion and Ziun (sign). Nathan said: "L-eth Metzo. 4 ~ h ~ escape from death. but four cubits of the Halacha nlnn i n 93N H x l D l ( r n5nPl 39n3'1 m i n il rcixn ny5 ?DIN Ini 3nY9 13 lnR3 2.il (A N 7 3 1Wn 21 13 32.73? lNYn9 3 3 iv9w9 w939N 9~3959 w 3 9 ~ l l n H i3wn ~ ~ f 59.) And find (Yotzei) the woman more bittcr than death.~35nn ." R. who would be glad could they but find a grave." Rabba b.nlnxln nln? lnHlw ~ 5 1 ~ 18733 2 D51"v iTv? +iiln " n N"Pn923 3 NlT'i73 9 D 7 n3DH . in the name of Ulla: 'Since the destruction of the Temple. ~ 1 3 5 ~ ~nvin3 H ~ Y .i n93 17 H : . the kiss referred to is like the extraction of a hair from milk.5yn + 5 .) For he who findeth me (the Torah). 8. Chisda said." We have also a Baraitha to the same effect: There are nine hundred and three kinds of deaths in the world. ~ 93nn .26. Nachman b. 22.7 .ys P9nnL. as it is written (ps. R. as it is mitten (Ecc. as it is written (Pr. 2.) The escape from death (Totsa0th).7 7nN . 7 P H . the hardest of all deaths is croup. i l v ~ n nn 15wa) a7 22.nlVl'ln 3lRW y3lH P19D Njln 'nln1 nl'D33 i l i t 3 1 C 1 D 13 N9'n 5~ nlB* N ~ H 1~51~ fin3?75 2 15 I9N B"nfi2 iilil: W91n99% lnH1 . Jochanan said: "L-eth Ilfetzo. R. Chanina said: 'Where is the Biblical passage to prove i t ? (Job 3.niHrin n:n5 nlHxln .?it 3PY9 19Y pl . Master.) Who would rejoice.i?'Wl ~ 5 7 3 2 HI793 ~ 9 1 1 0 9 D 3 7% . of those excellent things you said in the name of R. as it is said (Ib.D 15 ND9r. The numerical value of the vord Totzaoth.Nnv9J3 939 959n3 H'IDn n.5 7 n ~ n7nH. 2 1 .Uwl 9D3 nyj T ~ ijnl9 W 21. R. Yotzei.. Raba said to Rafram b. nothing has remained to the Holy One." "This is what R. Chisda in reference to the synagogue. 35. and the easiest of all is the divine kiss.mV3 9ilnN57 NlD91 H33fN n933 3. refers to the necessity of living in a place where there are sanitary conditions. Isaac said: "L-6th Metzo. and the latter as an . Chiva b. refers to the Torah." The sages of Palestine [upon hearing all the opinions in explaining the above passage] remarked that Mar Zutra's opinion is the best of all.J ~ ny5 Y n N :l17?13~ HP?Y NTPlI 1D'I Nii Wn95 ~ 9 5 13 ~ 1 ~ 7 ~2.) The Lord loveth the gates of Zion more than all the dwellings of Jacob. 68. Ami who said. 87. which [if one tries to tear loose] lacerates backward (in the opposite direction of the knots) .J ~ 7~ T ~3lyn3 1ynH .) Whoso hath found (Matza) a wife hath found happiness.1 5 9 7 ~ ~ ~ ~ 7 ~ -. Nn.t(~2. the former is used aA a PmPer adjective. Shila said: "Thus it is that people say: 'Man ought to pray for peace even to the last clod of earth thrown on his grave.x) ~ 3 -. praised be He! in His world.

' said: "At first N ~ W ' J ~ 933 1 ~ ~ 9 5 ~ 1 Nnr3 31 ~3 W j D 9 1 3 9DH 13 Hlln ' 1 1 D N 7 I was accustomed to study in the house and pray in the synagogue. it means not to marry a proselyte. solomon did not marry Pharaoh's daughter. and i t shall be well with thee." R. . but since I heard what R." Regarding the bed of an Armenian. and the latter deals with a disciple who does not bend before (obey) his teacher. Ami. for as long as Shimi b. ~ .sttw3 nDnn n a vinn ii3yn 5 K l . 1. Assi. Ami said in the name of mla. 128. mery jew 1 9 obliged to toad the Sh'm'a before going .nw% 132n ' ~9 57 ~~ 7 3 . and according to others. R."-Some attribute this to the danger in cutting into the hand and others to the spoiling of the meat. some say is meant not to go to sleep without the Sh'm'a which resembles an Armenian bed. for concerning the man who fears God.Y9it $9 13nnn 5~ *n71t)8 51?5? nnt) 5y lawn 5n . it is written (Ib. . R.395 q ilt35~ HWl l p 9 2 9 D illillil 5\72 N?~Z)'I V D V D lDt4 13 3 9 n D p%Dv~9 9 3 2 . And it shall be well with thee. Chiya b.HDB 21'1 i l w P 1 W D l VDD n9D7H T i P D 15 ilN"3lil Il'DlN 3Vl9 '3'8 be.Hnyl93 1 3 D 3 n HST fun\ . Papa nn5 MyDW7 1\92 I9N m3Dfi n93 37nv 5~ niDH '7 D l D ' ~51~ 3'DWD 7 i135n HSn 1 ~ 5 1 ~ fi"33nS 3 15 ~395% ill3 ~ M 3 D 9 7 3 1 ' 8398 NSH n5 '1357 D 31 ~ . it is written (Ps."And you should not sit down on the bed of an Armenian. 112.'il 9 3 2 15~7 oinv xlrb 7n19 H 7 9 W9H 9ivH (393 3'n3 l y 9 3 ' D iIJj11 ~ nn 9 3 7933 y93' (n:? 3Til ~ 5 1 ~ 7 9 3 7 W H 85 WV24' ST' -75 31Dl 7'1t0H 5 3 ~ n '3151 'N3iI PSIYS T5 31D1 :75 3\01 n93 39n3 il9335 ~ 3 lily 1 ~ C ( H 2"~) 3 3 a93nln nnnw:. be He! in his world but four cubits of the Halacha. And. but concerning the one who fears God it is not said. I never prayed but where I studied.34 n i 3 i 3 " Abaye 75 [where it is studied].ilf)?D n' nn 9 9 3 ~ 5 ' Hit 1 n95 q997 H99n 931 1DHl . in the name of Ulla: "He who enjoys life through the labor of his hand.Qyf lli[y H 3 9 3 131 1113~3DqN 11'19 ~ 5 1 nSiy7 ~ 5 V D V D HS P993 Hl3 13 YDWV I D 15 3 Hit n'v? HS ?If9 5~ H93nill .f ~ l .) When thou eateth of the labor of thy hands: (then) wilt thou be happy." (Ib. Geira lived. Papa. nothing has remained to the Holy One. in the name of Ulla said: "A man shall always live in the same place where his teacher lives. in the world to come. it means a real Armenian and refers to the incident that happened to R. Another thing said R. Chiya b.) Happy i s the man who feareth the Lord. 5 1 ~ HBB 15 --sa) 5. according to others. in this world. Chiya b.) 35 YDH inn* See I B C i W 3. 2. R. is greater than he who fears God.-Wilt thou be happy. And it shall be well with thee." 5e Behold. b) Raba said to his children (by way of advice) : "When you cut meat don't cut it on your hand. still did not pray elsewhere but between the pillars where they had studied.sW 317 . Papa visited an Armenian and she brought him out a bed bidding him to sit on it. Ami. we are taught that a man shall not live in the same place with his teacher! This is not difficult to explain. although they both had twelve synagogues in Tiberia. that since the destruction of the Temple.. P1WD 7 ° K 5N1 .9 n 9~ ~7 n0D ~ jy 1 3 W n .w"? ~ $ 3 '335 . and do not pass behind the synagogue at the time the community ia praying. 5 ~li15 llm s n ~ 73 ~ 9 9 n931 f j j j ~ ~ D N 311 9 YlDy Y 9 3 N?H 1hD ~5 H913P3 H n W 9 3 3 7 t 3 H . while concerning the man who enjoys the labor of his hand. Ami and RI. for the former deals with a disciple who bends before (obeys) his teacher.jrSS~nowxnv .

) O n the morrow after the Passover sacrifice. 11. bring thee forth out of Egypt by night. blessed be He ! said unto Moses.il?? D973PD 933 1 ~ x 9nmn mnnn (fi 1 3 W ~ n r c ~ w Ivan nyw 5y p5n~ ." (Fol. 33." Speak ( I beg thee) i n the ears of the people (Ex. and when they keep counsel. Elazar b. the children of Israel went out with a high hand. but they differ as to the meaning of Chipazon (In haste. 16. Abba said: "A11 agree that the deliverance of Israel out of Egypt took place in the evening. "Did they really go out a t night? Behold! it was in the morning. Akiba holds Chipazon (In haste)." She did so and he noticed a dead child was under the bed. the Holy One. We must therefore say that the beginning of the deliverance w a s in the evening. "We have also a Baraitha to the same effect: Did the Lord. E w &e w d m g of " N o w . Ada b. did the children of Israel go out with a high hand. to his flock (Gen. th?j God.) Did the Lord." We are taught that R." . 3. as it is said (Num.) On.68 means nothing else but request. as it is said (Deu. " a.: ' 8 f ~ q ~ i~ i l ln1 i l lPN3W Pi93 H ~ X 1HS' 85 x5ni 1HS' i14953 sa) F&." this supports the opinion of R.5~1v9'1liran lirPn 'xn i 3 yl'ii ~ 131 8595 mixnn 1935t.nd "I P~Y. R. 11). It was said in the school of R. m 5y . 16. Since then the sages said: "A man shall not sit on the bed of an Armenian.an1 r> 5 ~ 7 ~ 9 PI93 N ~ H INS' u9wn7 ]:ran firm 'rn 7 3 y"3 ~ N"I'T x'jn . thy God. 3. Joshua b.refused and said to her: " I shall not sit on it unless thou wilt lift up the bed and show me what is under it. 2 ) . they do so only upon the hand. who said: "A man has no right to pass behind the synagogue while the community is praying. Janai : "The word Nah. refers to the Egyptians who [after realizing the plague of the first-born] hurried the children of Israel to leave. a). 9a) R. Levi. 12. Akiba says: "For three things do I admire the Medians: when they carve meat. Ahaba said: "What Biblical passage indicates [that consultation should be held only in the field] ? And Jacob sent and called Rachel and Leah." R. they do it on the table. and [they also agree] that they did not leave [Egypt] before the next morning. they do so only in the field. for it is said (Num. the morrow after the Passover sam'fice. Ex. a'nn N 533 H ~ H '1 lnx 0'137) (D rl?) y NSH 1 5 ~ ~HS 3 P97xnn 5 x 7 ~ 9 (rm 7PH3W 7 ' i l j ~ 'il x5 lNS9W3l . 33. 31." "Do not pass the rear of the synagogue while the community is praying. 1). and It. Azariah holds that Chipazon (In haste). when they kiss. bring thee forth out of Egypt b$ night (Deu. 'I pray thee go and tell them (Israel) that I request of them they shall ask from the Egyptians silver vessels i58nw:. refers to the Israelites [who were in haste to leave] .l.

pqy~ nn 153391 ( 3 9 T'KW i1'713D3 nlHwW 7D5D :PVT i13 ~ ' H W i 1 5 1 ~ ~ i3 l l ~ ?a8 ~ v jf"'pn 5"s iili1H 7WH 'nl'il '3% ~ K Y W ' ~ n 3 ~ y il'ntl i1'nH -(A nlaw) TlDH VHI nr f5 iW"&Q . before the Holy One. and those that say against the will of the Israelites.~T. because of the burden of carrying them.n n'IH5 c .*iwn PIWD 5~ivl-t n n i 3 5y3 7DH7 .6O The Holy One. that is all I wish. . was indeed fuE filled for them. who when told by the people that he would be set free the next morning and would receive a large sum of money.DH 5'71 . 0 Lord. praised be He! 'Sovereign of the Universe.IYDT 1 on73 5y3 Dn13 5t)2 19D -5K11'7 PI773 mil (nD % 3% ??nn n'2 (buv 1s) 3'n37 nmw) . 15.) Y e t she that tarried at home (Egypt that tarried at home). 14). 13." And they caused to give unto them what they required (Ib.733 n ~ - (Abraham) shall not say. lest that righteous one *(in 3773 lnlH 1DH' 851 3i11 f3 W H l (om) Pi13 P9'3 DnlH Uyl P173yl 15 flDH +Dn3 n"? NS 51'73 w1373 INS' wl. praised be He! said unto Moses. said to 1 pray of YOU.' " This may be likened unto a man detained in prison. Ami said: We infer from this.86 n 1 3 7 3 '531 q ~ 93 53 P " I ~ D 1 hlwNl3) 14 5 ~ ~3 nw.t by Moses: " l f the children o f Israel as% me who sent you unto ua. 68. but [the other half of the decree] And afterwards shall they go ouB with great substance was not fulfilled. Aye. are $ntePcban&ble amording to m ' ~ ~ 0 s ales.nlv 3j ~ 1 (am) nil5 117% 911y 'lil '23y 75 i1">3R 15 1DH . and others say against the will of the Israelites. answer me ( I Kings 18.b3'% ' 3 n 5 ~n'm ' 3 9 3 3 Y li195ti lt3H at35 9n3H 937 7DH ndl>pn 9 3 ~ 51395s ~ D H W 7 ~ . R.entways: f i ~ a t . D." Answer me. N. Answer me? We infer from this that Elijah said.' [When Moses informed Israel of this] they said to Him: '0 that we might go out ourselves. Abuhu said: "Why did Elijah say twice.P+DYD 5 ~ P'PWI'I ID WH 77nW 'fly PYlt) 5W 13137 '33Yl +n3TDa % 1WH 53 53Hn1 nil n.) And they will make them serve and they will afflict them. the decree. praised be He! said unto Jfoses: "Then go and tell. R.pw3 iiwn13t3~9 ~ 5 w973 pny? n9Dnv p>Cl - nH nl3qDil ilnH1 (Dm) lDH3W :n'ninw B 'DP." and Resh Lakish said: "They left her like a depth without fishes. those who say against the will of the Egyptians.37). and L. (Gen." 69 I will be that I will be (Ex.).13.DH 3l . and answer me.) Thou hast turned their hearts back again.. "Go and tell Israel that I was with you during this subjugation and I will be with you during the nest subjugation. (Ib. answer me that a fire shall come down from Heaven and consume everything that is upon the altar. TO the question pu.p7 i[> . 5 8 ) T ~ letters tore be changed to either Xetzula (depth) or Metztrda (net)." So Moses said unto Him: "Sovereign of the Universe.HWnw t1'15Df lml ft35D ." Some say against the will of the Egyptians.r r > y w ~ amp nrt ~ ~ 19~85 ~ ~ D~N ." and golden vessels. r l Natzlu ( m p t y ) an there. to remove from their mind that they shall not think it was the result of sorcery." as it is said (Ib.imYW3 (n' H''n) . divided the spoil. aecond.on73 5 ~ 2 71~~ . infer this from (Ps. what shall r 60) answer?" God answered in two diffe~. And they emptied out Egypt.I will be that I w6lZ be. Ami said: "We learn from this that they left her (Egypt) like a net without grain. ~ 1 5 3w 3 3 ~ V H l 7 % '31H'Yiil D15. 7 D ~ ~~ 5 9 ~ ~ 3 1 7"H .) R. is not the affliction terrible enough when it is really present [without telling of it beforehand] ?" Whereupon the Holy One. take me out imthem: " mediately. ' I will be/ sent nze unto you.DH 93. ~ ~ KP3W n~~ u3 15 0 1 3 ~ 1l'nl ~ ~ q l nq3 ~ ~ 75 n ~13nl31 P'llDNi1 n93D 7nD5 7nlH IrH'YID P3n ilWpZ3 035 1DHl It37n tlnn (31 n:nw) . that it was given to them against their will. Tell Cham 'I wtZZ be' sent w anto you. 3.

said: "One hundred and three chapters were uttered by David. 35. Simon b. Juda.%etns see :. Bless the L w d . 19. A Badduce once asked R. 104. I 9 1 1 3 nil3 n-Iinl 131 i n K 7 . and ended with IIappy are all they that pt treir trust i n H i m (Ib. can be q i d i n e d in the jast tense. 14buhu: "It is written (Ps.r93n nnya lxn . and he did not nay Hallelujah until he had contemplated the downfall of the wicked. Samuel b. that they may be led to repentance and the wicked w i l l be no more. which event oc- lixi5 19n' (ml aiinn) l ~ n win ~139yn ynvni qia35 ynvn 'P 9 . Jonathan said: 'Every chapter that was beloved by David. I ) . Neier who annoyed him 06 much that he once prayed that they should die. Let w see. when he fled from Saul.. one hundred and four? but we infer this. It began with Happy is the man (Ps. 35.n:3-. 57. that Blessed is the man. ? 3 7 1 .3 ?Din 53 9 1 0 s (= ow) 3*n>? . Happy. and it is written (Ib. are but one psalm. 10a) As R. Happy is the man.31 2 ~ 5 1W*Kil 11VH . as it is said (Ps. we ought to say. read the last part of this verse And the wicked will be no more. said: "Because David did not say this verse until after he had said eighteen chapters. 1. it is written (Ps. Pazi. Pray.) Let the sinners be taken completely out of the earth.Thc Fsssage (Ps. but his wife Baruriah said to him: "HOW do you justify this? [such prayer?] Is it because.1 ~ 8 7n~5 1n-1 . he began and concluded it with the word. the son af R. viz. and it may be explained in the future tense.x?grpn nmx5 cam '37'1 3111 37lZl 37 7DN VBW il5cn5 iljrx2 44liJlt)D 1 7 ~ 1 5 7 n K S e t 5 717 ~ i i n 851 ~ 51xin l t a 13 Tiynv ~ R Hj . Abshalom. therefore [on their behalf]. Why then have the Rabbis decided to say it after the Xighteen Benedictions and not before? R. and let the wicked be no more. for R. and W h y do the heathens rage.' [This proves that the first " two chapters are one] . Simon b. 0 m y soul.in9nS ls9y3? nlz*no ~ 5 nrjrn.3~wx3 n*lni 3 1 ~ x 2 nz ' 1 ~ x 3~ 1 1 ~. and Wherefore do heathens rage.) By Daqid a Michtam. Hallelujah! Instead of one hundred and three. 104.) May Be words ~f m y mouth be acceptable. .v w l i w x ( w n'5nn) sn3-I nnD -117 5y n31m rlTn9itv nwi3 :.. 15.i1115571 'n I l X %'Dl 9313 tll% 'Tly D * y V l l x5x i n i n 5 nxn 1:ii N-I~ ivm nn51 w*xn 9 i v ~n ~ ynv n '37 1 n X 3"3~17 (1 93) 1nNT +X*3 3VlB 53 pnv *~VHI nni 3 . 2. (3'01. Pazi. Nachmeini in the name of R. Juda.r 1 1r1z) ni3-13 mvy minv (wuw1nn .) A psalm of Dazlid when he fled from his son. 1. lo). l q p n p9Eh nlWlD n1Vy m1DV liavn ~ Y D 93cn 9 3 n 9 n 1 . behold is it then written T h e sinners? It is written sin! Besides. 3. 1.3 m w y nnnv Kfi7 D*l3 1V. are only'one chapter. the son of R. therefore did the Rabbis decree [to say it] after the Eightee~ Benedictions." He did pray for them and thereupon they were led to repent.) Let sin be consumed [which you understand to mean that the wicked should be destroyed] ." Is it after eighteen? Behold! it is after nineteen? Aye! the first two chapters. There were some highwaymen in the neighborhood of R.H'n N n v i B ~ j -117 i Ynx ni*v?o'31 nxn lra 12 1:ynv nryv7 5w 1njen3 nxiw r y nil552 7nx yi~n ln nrnm inn* ( ? B n15nn) i n ~ 3 v .

973D KW'l3 nli( ilW)U3 9il fl7yD2 5 1 8 ~ . Simon b. Pazi. entrails and bowels." "Come and see. Pazi : "What is the meaning of the passage (Ps.curred first? Was it not the incident with Saul? Why then is i t written last? "Aye. The works of frail man wear out their maker. H e wears out his work. 111. so is this also possible.i39a5~3 -11x19x1 7nS> 19n 1 9 9 ~3 '33 . but the Holy One.1w-13 i"3 nw 5y mru TI! I"> nm nva 9331 n931p nnwfi w1-13 ]9n (2 n n 13 59an5 5139 1 ~ x 1 ~"w) n ~ nimPrP? n l l l r n ~ . praised be He! differs from the custom of frail man! The custom of frail man is to form a shape on the wall but he can put into i t neither breath nor soul. and it is this that Hannah means When she said (I Sam. nor entrails nor bowels. Simon b. . Why is the story of Abshalom placed near the chapter of Gog and diagog? 62 If one should ask you.)>*. Shimi b. Simon b.~ l n ? n inH . 8. upon the sequence ol iBibllml ppsrssages . Ukba.' " R. and some say Mar Ukba. praiaed be He! is not so. for the nature of the I-Ioly One. Pazi:. for there is none besides Thee. 'Is it possible that a slave (Gog and ~Wagog)shall rebel against his master is it possible that (God) ?' answer him : 'HOW a son shall rebel against his own father? Yet. and all that is within me (praise) His Holy name. ) Praise the Lord. Levi." said R. l . raised he He! is not so.) There is none holy like the Lord. Shimi b. 0 m y soul. Simon b." 'Yon did not quite understand my question. Jochanan said: "What is the Biblical proof for the rule of contiguous passage? It is said (Ps. who was accustomed to arrange Agadah before R. He forms a shape within a shape (creates a body within a body) and puts into i t breath. soul.-in53 13 yipn 58 H ~ D S D13 n . Pazi to him. Ukba to R." R. What is meant by Ein Tzur Keloheinu~ It means that there is no shaper like our Lord.o+*Z)n 93 I~H 9nn . for R. 1 0 3 .2. Juda b. Abuhu said to him.i(Iil NSH 193H2 n i n v H2i)lP 1 D il? 9lDH1 X3p1y 7 3 'D9W 31 iliii~ 9 r ~ 13 ~ I ~ D '7-1 W n9n3 n w mil 5"X 9 1 5 1 3 ytUlil9 9 3 1 ' 1 39P3 Nn-IlH 77DD nx 9213 531 'n nx rv83 7373 (23 om) -I"D nU3pn n-m> n5w 5n13n 932 n x i i x3 5"n .IjN3 1993 7% I Y ~ S W 11I! . but to us who recognize the rule of contiguous passages. and asked R. but the Holy One. frequented the house of R. 2. Menassga said: "DO not read flin Biltecha (none besides Thee). "you."' find this difficult." said R.) They are well supported forever and eternally they are framed i n truth and uprightness. praised be He! is not like the nature of frail man.1"3 1153~ 19-11m y n I"> mn n-rn n"3pn il1'23i['l lnlN sn) 6- HfK i195 1 D H . but read B i n Lebalathecha (nothing could wear you out). Joshua b. who do not recognize the rule of contiguous passages. ~ w r i 3 3137395 ~ v i i3 i ~ i l51nv-1 iiwyt? x9vp 1"H-I o93lnn jin9wi-I 85-1 ]inn n95 i n x 15 H9V3 X? 09310D ]l*W1TI 1 l H 135 (M'? o w ) ' H ~ W ]'ln i n i n n ID 0 9 3 1 ~ pm* ~ na5 iw91 n a w n~9'iayn51p5 -1y5 0 9 3 1 ~ ~ ONW 113n1 211 nw185 n i 5 w 2 ~ nw% n3nnl qx 1312 m t i w n y wy 13 wq c153 P-IH 75 ?PHI 0153 15 1it)H ilnn :il1n '03 nail . "how the custom of the Holy One. and there is not any rock like our Lord. i t did so happen (with Abshalom) ." An& what does i t mean by For there is none besides Thee? R.-in1535 19x n-rm HSW H ~ H ~n53 f9n .l9E'yB n530 sl) A of interpretaaon based pkdn e a c h other. the p a a m dseed ahem eaah dbm ex- note 52. i t is not at all difficult.

" "Aye. 9HlD '?B3? W ' 1 1 3 i l n-rpam 'nn 75 an5 ~ 95 NX3n77 ~ 3 '7 3 33 n9n3 1 nnm 3 iin~ ' T ~ Y D 75 ~ '9% 32 xnwil a95 7nn . Simon b.) Who is like the wise? And who knoweth (as well) the ezplanation of a thing? i.fq3yS nin 7 9 x 1 ~ .n>n n5iyS nrnn n51 nin nhy3 ilnn n?Dy N* I T 1 1 3 '5 iir? 7 B H 8 5 1 nnn P1WD 3 9 57 t 3 H 'Hil '513 'HD 3 9 5 'Hitif DlWP 5 % . therefore." said Hezekiah. 38. so does the soul feed the entire body. just as the Holy One. in reference to what was it said?" "He said it. the son of Amotz. and just as the Holy One. praised be He 1 feedeth the entire world. "thou hast not married. e. so does the soul see. praised be He! seeth.qim 53 nn nn5~ nnw3 ilt3 m'nv i13'ni nnn nnw2 qn .) And Elijah went to show himself unto Ahab. so does the soul fill the entire body. praised be He! filleth the entire world." "What have you to do with. 7 i ' 3 7 1 n'lbI3 . the son of Ahab went to Elisha. the secret of the Almighty? Whatever you are commanded to do. 1. and whatever pleases the Holy One. praised be He1 who knorveth how to compromise between two righteous men.fn ?inn q n '373 ?N P?lYil 53 NSD ilN33iTiit3 . just as the Holy One. 0 m y soul. that bad children will come forth from me. 1. so does the soul dwell in a secret place. and thou shalt not live in the world to come. and Isaiah said Hezekiah ought to come to me (to pay me a visit). praised be Hel is pure. so is the soul pure. to whom these five attributes belong. but cannot be seen. who is like the Holy One." B. Hamnuna said: ''What means the passage (Ecc.' as it is said (Isaiah."what I intended to ask was this : Five times did David say Bless the Lord.. Thou shalt die in this world. but cannot be seen.n5inn nn i p 3 i 75 1n9yv95 15 inn? nln5 in'prn n5n nnn nrn'3 (n5 ncpvt) il3 7DH'l K'33ii YlPK 1 3 lil'yV' 195~ N2'1 nn 9 3 71'1'35 1 ' 3 nin2x '8 '~DN nn nrnn n51 iinn nn '3 'KD 'if1 n'nn inn .iiN7S lS'N1 n 3 r nnwl qn 1513 n5iyn 53 nn Ir n"3pn nDW3 qN 7lilP i1"33ii IfD lql3ii 5 3 ilk4 q~ n w n 97tn3 ~ W I ' n"333 nn . "it was because I foresaw through the Divine Spirit.95y~ ~ 5 f7 ql3.man 1 3 w w 'n HY nwnn 'i-in2 n3wv nnw3 nmn 1 3 WVP 9t35 n3w'i 1 5 S nn'u-r nmnn :1sSil P9137 njfi?) 3 9 n 3 7 inn #JIJB. 2 3 3 1 nnn nU23nnn . as it is said ( I Kings 18. praised be He! do? He brought affliction on Hezekiah. Isaiah ought to come to me for we find that Elijah went to Ahab. "Because. he will surely not live]. praised be He! and in reference to the soul.mnn SK nrmn5 1n95~ fS91 (n' "a) 7nww '3n7 'nlf irr'ptn i n 9 4 ?an ~nryw* .Inqym*S Inpin 7 I U 2 j 7 . let that (the soul) which possesses these five attributes come and praise Him.I 2'1 TDN n3nn3 9 n (n 1 ' 3 n'p'fx 9 3 v 1 9 3 mwa nivy? y 7 1 ~ ~ 1n'yw' n '9 5 TDN 1n93rn ." said Isaiah. Give thy charge to thy house for thou shalt die and not live. between (King) Hezekiah and Isaiah? Hezekiah said.ywSn 3 '3 5 5-THY 3 N t ' l N1 3D l 1 1 7 1 3 In3WH mprn 5y l'ii~' ~933 n"33n nwy nn iaww . 1 3 i 1 3 ' t 2 -737 7wa yZl'9 9t31 3 H R N 9x5 59l~7 lii15H3 In3WN '>?I? 9N32 . praised be He! dwelleth in a place secret from all. you ought to fulfill. just as the 'Holy One. and there came unto h i m Isaiah. the Prophet. just as we find that Jehoram. and said to him: T h w hath the Lord said. praised be 7 2 3 3 'WD3 n"3pn "il ' 1 3 75 N P P N H3 '3il vu M ~ N pnn 8 5 . 8. and then said to Isaiah: 'Go and visit the sick. 'Why so severe a punishment ?" asked Hezekiah.) I n those days Hezekiah fell sick unto death. e3 What did the Holy One.2." What ie meant by T h o u shalt die and not live? [if he win die. for just as the Holy One. Pazi] "in reference to the Holy One.iit)W3 7 ." [replied R.

38. that I have walked before Thee i n truth and with a n undivided heart and have done what is worthy in thine eyes (Ib.. 2 ) . .ns .nTnn-in n-.. . .lyp ~ ~HD . 7nH +.35a3. D (.nYP ylD.inxy 113r (" ynnfw lnYY ni3y3 IS 'Iin ?'i3y 64) a5) e6) See I1 X!nb's 4. 9371 pni? 921 9n3 inn-h' . Lakish said: "It means from the chamber of his heart.H.njDn5 fiSln2 Tnbw 37 :n i m m 7ao tnw l n n 973 '7 LnDt nl3t3 1.. though he slay me yet will I trust i n H i m (Ib. for the sake of my father (Solomon) who covered the whole Temple vith silver and gold?' " 65 Remember now. "Even ~f the sword already touches the throat.inn ~ :nYY 5~ . nzY bowels! I a m shaken at the very citambers (Kiroth).).f n ~ na-.nm. See Note 17.nln y o .m. I~JD ln73tn 97nn-r 0.l .895 . .1v3 nyln.n 7 5 .Y 2. 5~ PIIS ity5n rly nm1n nml.v (nS n l y w j ) . Levi said: "It means concerning the chamber.. .9n.) Lo. ~ l. 15. . 6 4 then how much more [should you help me]. praised be He! 'Sovereign of the Universe.nn7n . Jochanan said in the name of R.lX1ll In . d ~ s ~ a eT lh .nK.3.jaS . lD1' '37 Tfnr lDXY n1313 7"H 75 1'51n " nim :5 1'5m n'7nH n13t3 nSlnn 531 'n'lnn njn 'nn1v nyinn n i m %47E"51 pnY') ('P "5nn) nwn ." "Aye." R.5 njw n.3~31nn>nn~+y a5w 3531 nnna -pa5 9n35." exclaimed Hezekiah.' " It has been taught that R." R. yet should a man not refrain from praying for mercy. he (Hezekiah) said before the Holy One.3.jy n7tJ3 .l. Jose b. ] 2)3P.Hfn .nn .a A1273 t) He! let Him do. yet should a man not refrain from praying for mercy." said Isaiah. r a n raised because 7 .. $37 -.1~)-.wy . but he who demerits v i l ~ [finally] be pends helped because of his own merits. lpn l nnypn w ~ p 513 I : ~ D W 7 " . See I Kinga 7. . What means And have done what is worthy i n thine eyes? R.3i)Jl . 13. son of Amotz." said Hezeliiah. . Nn131Nn7J.. Moses. Simon b. ~ 1. Isaac . n. Joclianan and R." "But. Perhaps thy merlts combined w ~ t h mine will prole effective to bring forth good children.jyn7 ylnw tml .5n. nfi nrynn 33q7 773 " 5 ~ nnwj 3 ~ >.) Remember Abraham.. "it has already been decreed that you must die.. if for the Shunamlth who prepared only one little chamber [for Elisha].n a-." B6 R. as i t is said (Ex..?. y senants.p3 31pnl . as it is said (Jer. Thou hast saved the life of her son. "then give me thy daughter. b).n HYI . Zimra: "He who depends [for God's help] upon his own merita will [finally] be raised through the merits of others. Juda in the name of Rab said: "Re was always careful to say the Eighteen Benedictions immediately after the benediction of Ge-ula. 32.n ? j ~ n .f.l n H ~ j y 3 t(njniyw) >lam nn ni)nv ~ 3 98 .5 . 4. .. What is meant by Kir? R. . who depended upon the merits of others.'a 5~ nn93 n5.nn 5~ 15958 838 n93n qj531pn jw .) J f y bowels.nt2 .ill Fjb33 1j3 5317.aj1w nnl aj1y 5w u i . of my heart. and prayed to the Lord (Is." "If so. Elazar both say.mn 7wn . as i t is said (sob 13. 19." Soon after this it is said Then did Hezekiah turn his face toward the a r .yn (17 v n 7 . ) ~ ~ H "5 J V j9 . and not depend merely on medicinal help]. !ul 9.uy) . ('finish thy prophecy and go forth! for thus have I a tradition from the house of my father's father (David) : 'Even if the sword already touches the throat. Levi said : "He hid the book of remedies [so that the sick should pray to God to invoke His mercy. jn P T yw ~ ~-.

3. i. Joshua b. the son of R. 106.. stood in the breach before H i m .) Behold. ~ 3 n f52) 155annv '"3~7 ~:t5*$3 ~ ' 3 9313 n 31n3 9~1'9 3 inH pnr* 1'5y 55~nn 3"nXl 9 iinlvl 53188 53 (7' 5~ ." We have also a Baraitha to the same effect: "A man should never stand either upon a chair or upon a bench nor upon an elevated place while praying. This wfem to tbe prayer of the Eaohteen ~enedaot%ons alud the Kedusha. de hast thou cast behind thy 14. the son of R. the son of R. " Further said R.55pj-. Chanina. when he i s overwhelmed. said further: "What means the passage (Lev. even when the Holy One.) Out of the depth have I called Thee." 6T Again said R.) Y e shall not eat upon the blood? Ye shall not eat before ye pray on behalf of your blood (life)." R. Chanina. but was [finally] raised through the merits of others.) And I will shield the city to save it. 38. Hezekiah depended upon his own merits. 52) . 130. Levi. the son of R. Eliezer b. Isaac said in the name of R.) A prayer of the afflicted. as it is said (Ps. 0 Lord. Eliezer b. .) Out of the depth have I called Thee. i. Chanina in the name of R. and it is also written (Ib.) T h e i r feet were straight feet. 1.pn3 8 5 ~ 55an9l . and then prays.) B e therefore spoke of destroying them. Jochanan. who in turn.. 8.-pa 7nw5 1 n35vjl ~ ~ 'nlK1 ~ " n )inlw n"qn :O inlc .) ~ n m back. quoted R. 9. For R. had not Moses. as it is written (Ib.Dj . and for the sake of David. 1." And this is [the interpretation] of R. but upon a low place shall he stand and pray because pride cannot exist before the Lord. for in peace I had great bitterness. yet he felt bitter [since it was done because of the merits of others] . in the name of R.of his own merits. for it is said (Ez.113~ D'?nYnn 1nNfP D. praised be He! sent peace unto him. for m y own sake.?nn 'M5 nln>a ?'Nv '31 law1 . in the name of R. m y servant. Jose. Jose. 26. Jacob: "A man should never stand upon an elevated place while praying.sl 71nl n. e.pya 52) i j > ~ 85 n (mt '7 7 n 3n~9 ~ 937 ~ D H. but upon a low place shall he stand and pray. Eliezer b.mn n w D i p 1 ~ 5 tjlDlt2 1 9 2 2 52) ~ 5 W 1 D I '2." And R. Joshua b. Jose. as it is written (Is.) Remember now that I have walked before Thee. Eliezer b. e. 3 ~ 3 njn 7vlc n u n 15 15n 7 a ~ 59n25. Jacob: "Concerning one who eats and drinks. 38. of him the passage says: (I Kin. 34. Jacob. pralsed be He! said: 'Only after this one had become haughty [through eating] he took upon himself the Heanen11 Kingdom.~. Do not read Geivecha (thy back) but read it Geiyecha (thy pride). 1. 0 Lord.7'8f I N ~ H 711 373n 87) ~ n Wl 3 5 ~ l~jy 533 at ~ M ~ J V 88) when af8ldd a m m 0 1 w a ~ seeks a low anb3 not en devaned plaue. Levi said: "What is the meaning of the passage (Is. Jose. 17. 19. the Holy One. as it is said (Pa. as it is said ( I 1 Kings 19. 102. 23. Jacob: "He who prays should keep his feet straight (one near the other).3?W1 531 ~i1'5171 ~ l ? ~ 3qn>f l ) 'Nn 3p2)' f 3 1 ~ ~ 931 9 5PiWtj ~ ~ 7 1 31 5 3 ~ n 85 .la1 nrn3 nan 9515 n'l'~vn5inw9i NJ V T (nj n ~ c 39n37 ) in'iy n .lt32)9 9 3 ~ j y 353n j QP w ) 37n31 ' 3 79nkt-13 555nrn ' " x i nivn wllm '73 (I( 5x?mO 7 t l l c l ~ 1r?ll n~ j r l 3 ~7 1 7 ~ H19Jt! '73 'Dlr '37 i D K 1 . his chosen."' 393~n. Chanina. who spoke in the name of R.

Chinena. as it is said (Ez. his friend should pray for him until he himseif is worn out. the Senior. I am greatly dktressed for the Philistines make war against me. as it is said (I Sam. e.- 42 ns2qs a~ ~ ( 2~ "~ 1. to-morrow shalt thou and thy sons be with me. that thou mayest make known unto me what I shall do. And whence do we learn that his sins were forgiven by Heaven? I t is said (Ib." Perhaps a community [b which that refers] is different? But we learn from this. 12b) Rabba b.. my clothing was sackcloth. Why hast thou disquieted me P And Saul answered. and feel ashamed and never open thy mouth any more because of thy shame. ~ n5in ITHI (33 am) y n 3 7 H3nP HSH . Chinena.15. i. the chosen o f the Lord.9) 1 (Fol. 12. in the name of Rab.'n%'nn3 '35 P13YPlnl pnl' 7'n3 5 CN3 :'il 1 ~ i 3 n ~ 51p ~ n l 3 3ntt%* 1 nE)3f3 ~ ~ 931 D9t33Il5 HDll 13 Oil? 7BH H93n gee ~5711 R%'Dilnit)'? P97Yf3 FINYt' P"lVlf) n&e 10 fbr &hem d n b ei these Word#.) And there is none who sickens for me nor inforrneth me? Perhaps this refers only to a King? But we learn it from this. is to be called a sinner. and R.PVSH '71 O H 3 AVPy lt&+H 535 75 IDH91 'AlH n " ~ ) H33P H?W .) But as for me. far be it from me that I should sin against the Lord by ceasing lo pray in your behalf. said further: "Whoever is able to pray for mercy on behalf of his friend and does not pray. 21. means in my abode.) And we will han.PZ?Y~ 9 ~f 5 l 9 ~ '~ y ~ r~ ) . Further said Rabba b. neither 6y the agency of the prophets. Jochanan said: "With me. And he fails to mention the Urim and Tummim. he was ashamed to mention these because he killed all the priests of Nob who performed that rite.'fi qnn 13371 . 28.UTH n g 7 3 327 7 . When I forgive thee for all that thou hast done saith the Lord God. 13. 16. will be forgiven of all his sins. the Senior. (PB. 15 ~ W P N W53 377 2 137~1 3 ~ 03 ('a( nUw) ' N ~ W Hnln ~ 7 3 3 ~ jjpnn5 5nna '35 ~~ Hlnna 95 n59jn m H 797% ~ l i 03n l 0 1 ~ ~ 9 ~ j n ~ 3 1 .19jy l~yy n5n9w n513 pH1 Qq5r'ln) $59 bar.ilWYH i m 193Dl ." ~t was taught that Ben Zoma said to the sages: "Is it truly 80 that the Exodus from Egypt will be mentioned [as a miraculous incident] after Messiah will come? Has not the prophet long ago said ~ ~ P W HID D ~33rn73 337 1 ypan yy 09nnl wp:. 2 9 8.35. (I Sam. 6.Di3i133 Try 3135 395~37 P 1 w ~ WN9l 11'k41 (QW) 1 D H l W H9PW ID 395 1 5 9 ~ ~ -'Dy 7'331 ilnH I n P 5 1 5H ~ 5HlDt~ ~ H3nP .-. when they were sick. in the name of Rab: "He." What is the reason? Shall we say because it is written (Ib.?w ~ 9~135 1 0nl'/n> 9 3 (85 ~ '137 3Wly3 53 377 il'BWL3 H 2 D H339n 19n1319 53 59 15 195nlP 33 w9r2nal (1' 5n?rnl) ii193y ~ 5 1nW31 913m jgtB5 ' l D 3 3 TAD?> 7DHJW uBn 3s llnne 7ly 75 n'n* K D ~ T ." Raba said: "If he who is the sick be a great man.) Moreover a s for me.93NW 75D HD57 .) And Samuel said unto Saul. 23. nor by means of dreams: therefore I have called thee. and God has departed from me and hath not answered me any more. m .q them up unto the Lord in Gibas of Saul. (11 Sam.63." And the other Rabbis say from this [it is derived that God forgave his sin]. A Bath Bol (heavenly voice) went forth and said "The chosen of the Lord. who after committing a transgression.) In order that thou mayest remember. feels ashamed.'I ~5 P9t31nl P911H 15s~l.) And Samuel said unto Saul. 9 3 ~ l7 1 3 ~ ~ H ~ D W n15ynS 93nT37X nD5 51rttU 58 95 tlrnw5Bl 7HD 1Y 5 1 N W inn91 '131 7D '3l 92 7'2 03 71y '339 *N?l 'V97lil5 7DN? P~P~SJ 75 nCI7PHl nlB15n3 P3 P'N933.

23. 13a. the same is Sarah (Ib. as the Lord liveth. 1. And Sarai.r 27 'jn . but that the latter redemption will be the principal consideration and the redemption of Egypt the secondary.lW P ~ H S '1"nnj ->HI 8WYD 151ill 7 D D D 3'171 l1On 51'5'11 17131 mnn . . and ancient events regard no more. and who hath led forth the seed of the house of Israel out o f the north country. And this is meant by the passage (Is. I will do a new thing. e.nlr53 ." said the sages.Re*ember not forner things. at first she was a princess of her own nation but later she became a princess of the entire world.) Therefore. But as the Lord liueth. ib.) Remember not the former things.O*'lYD nH'y 1 '' 3wn . i. 7.IS 5Dn 3?y91 l p ' t ) 5 ~ 7 ~ N 9 ~ N l#lp~n nUlwN7 n 3 t n 5~ (am nqrwt) 7 ~ 813 1 ~ n l .. who hath brought up the children of Israel out of the Land of Egypt. 10.il i. (Jer. and ancient events regard no more. (Fol. "is intended to mean. for it is said (Gen. but that Israel shall be the principal name and Jacob the secondary. He forgot all the former escapes and exulted over the miracle of the serpent..) It means not that the name Jacob will entirely fall into disuse. He then met a serpent and also escaped.y~ Hmw ln1N ilnH 13 HY1Q . l v ~ 71 ~ 3 ~ 5~n lll12nn 78 m.-pyn 181 12 Y f P l 11'13 15nn il3. when they shall no more say. who hath brought up.l'. ( I Chr. 5. a t first he was the father (progenitor) of Aram but later he became the father (progenitor) of the entire world.31jn1 nnnjn 11 F. He exulted over his escape from the lion. alludes to the present subjugation. 35. behold. Joseph recited a Bafirth (1". Bar Kappara recited : "Whoever calls him Abram instead of Abraham transgresses a positive commandment.) Thy name shall not be called any more Jacob. the later troubles make them forget the earlier ones.D. not that the memory of the redemption of Egypt will be removed from its place (entirely extinct). e.18. Ihe same is Abraham.) But thy name shall be Abraham.43 3 3 9 ' 1'2 p ~~ l 9 n'n ~' 3 i l J i l (as n'mt) 913 30 1 ~ 8 739 . E ~ ~ ilny i l W l R Z W l y 'Xil (nw) ." n H il%il 1 W N ' i l ' R f l y 17PN' 851 '3 iijyil 1 W K i131a'5 'a 'n PN '3 D'7YD Y7NO 5~319 YlHn 5 ~ 7 n'3 ~ ' n N H93il 7WN1 13 1 l P K -PW D1nn'lil 1WN nlXlNil 3 3 ~ 1 8 ) ~ inipnn B 9 y m nNIJ9 7pynv 85 nH+xll lp'y nlqjn n-. forgetting the miracle of the escape from the wolf. ~ to a~man whb while walking on the road met a wolf from whom he escaped." Behold. now shall it spring R. Thus it is wit11 Israel. but Israel shall be thy name.ln-pl ullznn nl'2lc-p 213 .TnW V i P %lw+ . Just as it is said (Gen. Abram. refers to the redemption of Egypt.'-IN nwyn W R J nwyn 75131 i m n n'ni Pn93w nbvyn ninswa nili7nH n17x 5mw' T]M n3w :n131WN1il om285 mipn 53 map 73 vn ." "This.) i.1513 ~ 5 i y n TO) See Note 52. he met a lion and also escaped him.).cn 513'11 ' i 13 ~y j a 13nn 513'31 w m 13 YAP . 43. 17.. duys are coming. saith the Lord. and out of all countries whither I had driven them.1j ~ D P~ q f i ~ PN '3 3py' 719 TOW N7p9 2?9' ~5 (35 nwnla) Yp'Y'w X? V ) . ) ' ' 1 raitha that this alludes to the war of Goa and ~ a ~ It ois likened ~ . and as he was exulting over the mirade of the wolf. 27.

I ~ H n7n3 ~ 7wx n'nSxil -Iton rxn 9 4 1 ~ m i nw3w5 ~p'1 xi3 x93s :H l ~ ~ y31.R. last word from HRar 0 Israel. 3 . the Lord our God. Num 15.>pyl >py* '3 nln n r l ~ (73 n'an3) ~793. V'hayah im dhamo2a (And ~t shall come to paw." R. praise be He! said to Abraham only: As for Sarai thy wife. P . thou shalt not call her name Sarai. Eiezer said: "Re transgresses the pr:hibitory law which says: (Ib. Ashi said: "But he should not hurry the utterance of the Cheth [the ch of Echad]. See Kedu~hln 29a. Jose b. the Lord our God i s OW." R. n l b t . shall have his days and years prolonged for him.O-I>X mix lty95x '3-1 . 7 ) . b) We have been taught that Sumchus says : "Whoever prolongs the utterance of the word Echad. would you also say [that he transgresses the positive law] ? Nay: I n this case the Holy One. Deu 7.~DJ~ 3 i7 l~ ma5 w (am) om3x5 YDX x1. ib. w ~ t h the Yezzlaah (the door-post inscription). but Sarah shall her name be. f o r t h e dlfferenm between thew two !oTIUs Of oomm@ndmen@. if one calls Sarai instead of Sarah. f m it is vritten (Ib. 31 One-The ." R. and then he can take upon himself the yoke of the commandments [referred to in the second chapter]. hut the t h ~ r dchapter deals with Tzstzith (show-fninges).) Neither shall thy name any more be called Abraham. ib. Jeremiah sitting before R. Joshua b. Ib 11."~ (Ib. 73 'DI~ 27 nnil n i i n x . &c. Abin and according to others R. Chiya 1~52 %iy .1 ~XSI 1 (ow) 7 ~ x m13n nnyn f i x 3 ~ onn ." Rut according to this. should we also say [that he transgresses the positive Iaw] ? Nag : The latter is different because the Scripture itself repeats his name later as Jacob. 9. 2. R. But according to this.57 ll 'fW jJ73 UIIljJ r'lSI'I 1) The Sh'm'a consists of three diE'erenlt chapters: Sh'm'a (Hear 0 Israel. him Abram] ? There the prophet reviewed the praises of the Lord by referrilrg to the past [when Abraham's name was ail1 Abram]. And why is V'haya i m Shanao'a recited before Vayomerft Because V'haya treats of meritorious deeds that are to be performed day and night. who didst choosr Abram (Neh. 4-11) . and Vayomer (And H e aald. Acha b.2 2 ) . if one calls Jacob "Jacob" instead of Israel. CHAPTER TWO B.. and Vayomer treats of [Tzitzith] a religious act that is to be observed only in da~time. Earcha said: "Nly is the section of Sh'm'a recited before the section of V'hsya im Shamo'a? Because one should first take upon himself the yoke of the Heavenly Eingdom [Hear 0 Israel.5 7173 witpn . and the study ol the Torah whieb a>e to be observed cootinually. Jacob. which n& mt be observed wt. Jacob said: [He sklould prolong the utterance] of the Daleth [the D of Echad]. Jose b.) And God said to Israel i n the vision of the night saying "Jac3b.nm3x p v I n s nx my x .~DW m w9 3~ T W ma n x xign HS v a n nnyn n5x ~JXW . Zebida raised the fol!daing contradiction: Thou art indeed the Lord the (true) God. [Hence he callr.9~3 ~ i l 2 p yapyl5 l Hyipn (10 ow) ~ n xi3 ~ i1'7-13~ t mnt nnfi -IDXY n 5 q S n n1x7o> 5mal5 n'n5x -IDXY xwn9xi p x 13 9 ~ 1 1 '37 >inn . 46. is one God]. 37-42) z \ The second chapter deal.

praised be He! mil1 fulfill his desires. for it is said (Is. R." Questioned by his disciples whether he realIy meant (a heathen altar. Zeira said: "He who passed seven nights [in succession] without dreaming. Jonah in the name of R.Yl T?P en 4) 6) 8% '77 n973 H"il '311'1 71'71 N n H '7 am& and B m h . Abin. 19. R."" R. the Holy One. for it is said (Pr. Zeira said: "Whoever greets his friend before he has prayed [is considered as if he] has erected a heathen altar. for it l is said (Ps.Yl Hlp3 3'5 7 D H N S H y?y 'lpn 5 H . the son . Assian: "For him who prays first and then goes to his undertakings.) And he (that hath i t ) shall abi& satisfied. is to be called wicked. 14a) Rab said: "Whoever greets his friend before he has prayed is considered as if he had built a heathenish altar. 14.) Righteousness will go before him. Jonah in the name of R.3qpn1 1 p l5j a ~ 53 8797 131 1nH mil 937 7nn 1in~ . so he said to him: "If you prolong it enough to acknowledge His Kingdom in Heaven and on earth and at the four corners of the world. 22. Do not read Sabea (satisfied) but read Sheba (seven). Isaac b.lnnay ~ 395 H 3 H 737 ~t337n . Assian: '(It is prohibited to greet a friend and to go out to business before one has prayed." Further said R." (Fol. and will (level) the way by its steps.b.'" as R. 8 Sabea Pavt Sheba are spelled allka . it is not necessary to prolong it longer than that. Isaac b." rand the sh'rn'aLis before the Eighteen ~enedictions and yet one is allowed to salute a respectable man]." R.H39nRp 7 1 135 ~ 1nN ~ . Do not read Bameh (for what) but read Bamah (a heathen altar) .YnyB 7179 0V31 7539 7775 HS111 55Bnnii 53 ]H'VK 73 pnX9 1"N 7539 1-355 815 ' M J V l%Dn 15 nVly 3 " q n : 1wya 7775 nm7n '&) nwv 87'.) IVithdraw yourselves from man whose breath 6 in h b nostrils. in the name of R. 85. Bbba noticed that he prolonged it (the Echad) considerably. for it is said (Ib. 2. but the Mishnah refers to one who happened to meet hls neighbor].' he replied: "I meant that 'it is prohibited. he shall not be uisited with evil. Ide b. Abin.i[n> i8%vY 5 5 ~ n l WP f l p 1792n? 2773 . who said in the name of R. 9 3 1 7nN ilJ1' 931 7nkZ ( N W ~ B DW"Y ~ 1 NS3 5 ~DlD' np3W 158 53 53 1'5' Y3Wl (a) 'jwn) 7nN3W . &re milled allke m e M l s h n a refem to the Sh'm'a during the reading of ~ h 1 0 h oh man 1s nah ellowed b Comveme. Acha. for what is he to be esteemed.) Righteousness will go before him. blEl when oomfon such &s dated here arises he is permlksd to CVILTeme."" Samuel explains it. 23. Shesheth raised the following objection: [We have been taught in a Mishnah] "Between the sections he may salute a resnectable man and answer.nTnNi) at)= -."K ] Y ~ N 11 97'~ 37 1 ~ 192~ ~ 13 1 979s lrliQnnlwpj n T N 3 1 j 1 1 1 ~ ~ 9 ~7 ~28 pnyr 11355 p ~ x(fie ~15nn)7nHiW Sianyv P?ip 1931N 13 9 7 l~ "N1 . it suffices. with what right didst thou pay thy regard to him [whom you greeted] and not to God? R. Ide b. Abba explained that Rab deals ~ i t h a man who visits his neighbor for the sole purpose of greeting & before he has prayed [therefore it is wrong.

Chiya b.5n 53 11nl9 9 w"i) n 55an. as gardens by dhe Tiver's side. wash his hands. Rebecca.'7C/N5k? I9H 1331 13n ]'lip nlnDn I'CM ~3 f>lMin 9 8 1f~y79 857 plwn ~ ~ 9 5 9 8 . and only four are called mothers (Sarah. Abb~. said to him. is like one who testifies falsely against himself!" R. is considered as having built an altar and offered a sacrifice upon it.'1X YE1 P9YirH3 l n l 95y nll2J 19BJ P95R33 7 2 1 ~ )3qn3f nHn1bn p7Hn 0'5t)B p95n3 qJn n?xn nH ~ 9 5 y n n95nrz 75 lnly q s nlna7 :n 1 3 q35 il3ln il~%'? . snd ~e~ shall be ee inanU& behaa my eym referria to the Te?n"E". Chama. 6. I b&h p l a w if elbher is nularring the ~acrlflcsi s null &ad d o i d ." Further said R.my7 n n i w 3 lniu :y l T?P* H53 yna . ~'8 p9p1 HS 'DJ par the Sh9m'cc wsd9: And thou daLt bind a sign upon thy hand. and I will compass t h y altar. 3 n8'lp mlgn 93 8 5 1 1nH ~ (~''p) 19590n . 15a) must first ease himself. 0 Lord. 24. Rachael.pmprl n9lni 5~111 3183n 5 5~ 5 ~0n ~ l 8 2 13 ~ H 9 c n 1 " s np5w 1959Bn 19'19 H7131 n3tD a23 159H3 3iil3n 1 9 5 ~ ~ ymH (12 ~95") i n ~ ~ 1373 w 1959 397pnl n95 lt3s! .1j 7 3 ~5 ~ ~ 2 ym~ :953 Y m H s i l 3 ~ 5 1 11 9 ? ~ 1 1 13Dbl .nw n1. as it is said (Ib.[D? (1. "Thus had said R. 6. Chiya b.) And he [that hath it] shall abide satisfied. read the Sh'm'a and pray [the Eighteen Benedictions] .D93DJ ~ 5 n3ll 3 iinlt) H y 3 E'DW n135D 51y 1 ' 5 ~533'~nXl12 pi717 1959~n w19l 1 9 51~'t ~ i13~9 (la H9il 11) ~D?W p." s R. . To teach you that just as streams render an impure man pure. so tents [where the Torah is studled] lift up man from the scale of guilt to the scale of merit. Jochanan says: "It is as if he had offered a burnt offering without the meal offering. Abba in the name of R. and Jacob). " Why is this so? Shall I say because we do not know l a i ~ e rthese1 whether one is 6 descendant of Reuben or of Simon: if so then as to the mothers: we also ao not k n o ~ whether one is a descendant of Leah or 52 tJnl9 '37 1aH Hwn 931 qn Y93WDIII l9lti13?2 ] 9 H 151 311n 913fD 53 1759 y3wi iaww .lJqnH Hi) 11)lDWD 9U tJ~AU nN5t2 *N 115nN N 3 5 n ." R. ' . Isaac. lays Tephilin.n nH n 3 3 1 ~ ~ 91 ~ 119331 3 5 3 159~3 ~ 1~ . he shall not be u&ited with evil. Chiya b.. NJ'Jll '13 H D n 937 1DRl n9ymy .lnry. nli[DH 93il .'" (Ib.4bba said: "Whoever eases himself. lay Tephilin. b) Ulla said: "Whoeyer reads the Sh'm'a without wearing Tephilin. Jochanan said: "He who desires to take upon himself the yoke of the Heavenly Kingdom perfectly (Fol. 26. 1 7n3.b'ln HSK nl3H 19113 n12H . and Leah) .>.) AS streams are they spread forth. and it is not written I wash m y handj. Chanina : (Bol. . Jochanan: {He who goes to sleep after he has satisfied himself with the words of the Torah will never be the rec~pient of bad tidings. washes his hands. as tents which the Lord hath planted.of R. Chiya in the name of R. Abba) : "Does not the master consider the washing of the hands just as if he bathed? For it is written I will wash in purity [which indicates for the whole body]." Our Rabbis taught: "Only three are called Patriarchs (Abraham. or a sacrifice without the accompanying wine offering. Chiya and the grandson of R.r tr~.) I will wash i n purity mine hands. etc.pc j n ~ (rr? 47) . this is the perfect acknowledgment of the Heavenly Eingdom. for it is said (Ps. 16a) "Why have Tents been placed near Streams? A s i s written (Num. lpw nl'rj: 7r3D 15983 1 3 ~ 1 99 3 1 H ~ 13 H Hy9n *n 1DH . reads the Sh'm'a a d prays [the Eighteen Benedictions]. son of R." Raba said unto him (R.

b) R. when he had finished his [daily] NS ma . but those succeeding them are not so notable. that Thou shalt see our shame and shalt look uDon our misfortunes and shalt clothe ~ h ~ s i with lf Thy mercy and cover Thyself with Thy strength and enwrap Thyself with Thy pity and gird Thyself with Thy gracefulness and let come before Thee the attribute of Thy compassion and Thy meekness.. T h u s will I bless Thee.n3iai urn33 n7rp .n5sn la3 7373H 1 3 lr . peace and friendship." R.'WBJ ywn lvti 'laHJw ~ 3 n5lyn." Rab Chiya. Jochanan after he had finished his prayer made the following prayer: "May it be 'I'hy will. that Thou shalt establish onr share in Paradise. and direct us in this world by means of good associates and with a good inclination so that when we rise we shall find the inclination of our hearts to fear Thy name.137nl n97nN 'n 793ssn 1 l n nlnH1 . love and brotherhood. i n T h y name will I lift u p my hands? i." R. 63. 0 Lord." R.) Thus I will bless Thee while I live. e. and for him who does so. that Thou shalt cause us to realize into a prosperous end and into hopefulness. and all the necessitiee [of our souls and the requirements of our well-being] shall appear before Thee. (Ib.) And with joyful lips shall my mouth praise Thee. says the passage (Ib.939wn 'an 79 N ~ N . 5. after he finished his [daily1 prayer was accustomed to say the following prayer: "May it be Thy will. and moreover he will inherit both this and the future world.?D 5539 in8 nyni5u n ~ 9 ~ n 7n3 f uqn58 pwnw . Zeira when he had finished his [dailyJ prayer was wont to make the following prayer: '%fay it be Thy will. Elazar after he had finished bis [daily] prayers made the following prayer: '%fay it be Thy will. 0 Lord. our God.Rachael? But.pnN np :wwn (n ~ $ 5 ~ 39n37 1 ) *NO 71958 937 7DN (3"~) . I n T h y name will I lift u p my hands. that we shall sin no more and we shall not be shamed nor reproached by our parents.r n nm n5:yn .) A s with fat and marrow shall m y soul be satisfied. refers to the 8h'mJa.TXIN 933 niy'il n15w ~111~3 '1131~ n93rnl n\-ryajn3 ]7y p3 u5u2 73~1 5 1 n 9 1 illpnl 79335 up5n nlwnl nipni >la nN H S D J ~~ ' 3 ~ 1 71 ~51~ ma 2 7x91 x3nl 7nw n m 1 5 13335 D ~ ~ D Di' n T3 pnv a 7 .yaw ~ nwi? 2 1 t (w 7ain mn3n 195y I:.933 NWH 7 ~ . our God. Elazar said: "What means the passage (Ps. 0 Lord. our God. our God.73738 f 3 n 1 B 3H W K 7DW3 ' ' I 7 3 . that Thou shalt cause to dwell in our lot (midst). nwy PHI 35n in~lw n5n ~ y n5i . 4. refers to the prayer of the Eighteen Benedictions. that your Torah shall be our occupation and that we shall not suffer with our heart nor shall our eyes become darkened!' Rab. ib.@9a51p ~ J W nun 9nwr (am) 7fySn 937 in9 . 0 Lord. and Thou shalt increase our territory with scholars. it is because these are highly notable [and deserve to be called fathers and mothers]. as it is said (Ib.

'" Abaj-e was accustomed to say: "Ifan tjhould always be deliberate for the fear ~f Bod (consider in what manner he can serTe Him best) . but w h o do God's commands. i. try to pacify anger.n5iyn PV :la In >la nwl 7ua.~ PY 1 5 ~ ~ 1 5y '531pn ~ i nan5 i ~ mm1 n5yn5 21nki +H>T 13 f-lnii I n 5y r 5 p nnH . e.Ran '71pw51 ui?ntt i i v n 7911~ '7121 7153 m?in V . with his relatives and with every man.1'751. he shall grow with a good name and shall depart from the world with a good name. it would have been more satisfact o q had he not been created. cleanse and purify thyself from all guilts and iniquities and I shall then be with thee i n all places.I ~ ynar 11~1 PV 53n 7% i l n a . I t does not say W h o sfudy God's commands.tipi navn 5 3 7 3 7nYy 7% ill3'f 1111'7 139'DlD3 ~ 5 2 7 . so that he may be beloved i n Heaven and below (on the earth) and acceptable by men. For it is said (Ps. so can I not interfere in his. and is a source of pleasure to his Creator.7y5 nnan n9wm (N*$ n*Siln) ntniy 1n5m nnqwry 535 0i~*wiy5H S H 'lt3~ NS ~ ~ 5 m 1 w 5 n'wiy5 . for he always greeted people first.1n2~5n5 n93wn .r t3iy i59an niiyn oi5w DTH 1n'fpn HSW n953n ~37'78 9 ~ 1 ~ ~3 ? ~ l . Meier was accustomed to say: "Learn with all thy heart and soul to know my (the Torah's) ways. to them wllo do i t for God's sake.1 r-19 ni+n ninn ol*l 21u ~ n ~ n ngnS V D l $331 7325 533 71D3 ~ " 7 ' 7 VD153 ymin yn5'7 5y .PYH 53 nyi SWBI 19m3 31~1 ow13 '73. My work is in the city and his work is in the field. U ~ Y C n Hlnl 33113 918 1PHn H B w 7353 alyann t n ~n i nnn 135 793~7 i19nia3 ~ $ 1 1 n~ 71 '7nn ns nlyn m s 3 nl?y PTH HV 051y5 by1 i y n ~ oy ni5w (~"a*? wNul ~ * b t > i i D"D) ? ~ n 1iton . guard thy mouth from all sins. as he cannot excel in my work. Shall I say that I am advancing the cause of learning more than he? We are therefore taught 'Whether one [offers] much or little only the intention of his heart shall be for the sake of Heaven. 10.mHv 531 7ny n9nrs 3 1 ~ 1. even with the heathen. a good understanding have all they ujho do God's commands.:nmSnt31. R. and speak peacefully with his brethren.' W K * J H 73 + n 3 ~ 5 n z in: i3'lV j9:3"# . 7. 171ni. I rise early to my work and he rises early to his work.i nn nvl 5 u l 195~1 (r n5n~)i n n m 3 iIn5v T E H ~ 5 n n. guard my learning i n thy heart and let my fear be before thy eyes. 13nn :la 53w 'it nHi9 nn7tn:55 .31v> in ~9~313 H~IW 973 n'7u HV HSV 0~31~3 nwyni . so is my neighbor a human being. happy is he who has been brought up to study the Torah and put his energy i n the Torah.tered." It is concerning such a man that Solomon said in his wisdom (Ecc. even by a heathen." nriq5 n i l nnl nwiy1 m i n 3 tSay1 m i n 3 . Zakai that never was he greeted first by any one.ivy> i 9n3~5n n H .) T h e beginning of uiisdom i s the fear of God. Jochanan b.n'7v3 ln3n5n i v n n IWH X~.PljYD ~ ~ i n . 1.?3iwn n n ~ n 51tllw ~ 3 3 1H 1312 1H lDH31 1'3Hl by121 i111V1 Nll? 7nHlw l9m3i i1n3nt31. Raba was accustomed to say: "The end of wisdom is repentance and good deeds. 111." The Rabbis of Jabnai were accustomed to say: "I am a human being. or against those superior to him in wisdom or exceeding in number. And as for the man who does [study the Torah] not for its o m sake.reply softly.'IV ow3 . all are bound to die.nl172.nil> ' i l n i n973 *n:nSn5 nuwn 9 3 ~." It was related of R. but not to them who do it for their own sakes.) A good name i s better than precious ointment. and to watch upon the gates of my Torah. lest a man read and study and speak with coniempt against his father or mother or teacher..

w 55n9 n i x i maw1 (Dm) 'Ins n'nl5Y O'*DD? 'In3 iry'ln csi pvnv ls9ilS~ ' i l l'sa5n ]in 9 3 9 un i l 3 i n i nty'ii at5v ntnHi n3nN i ~ i i f ) ~ ) nq7nN 1 ~ 3 1n95~ni ~ i~3?nt a'vn5ns 1~513~ 71ipnt ~ s y 733 ~ 3 n 1law vpjn own1 NYPlI C'3Wl1 7 ~ 5 1 ~ 3lb 3 7391 31b 7 3 M f'i05 O'YDD'~ 7na nn nmrS ]Jnv '37 ." R. r i 3517 nail oSiyni ntn ianlw nStyn . 0 Lord.ornSty 9fv ." Rab. 0 Lord. 4. 0 Lord. says the passage (Ib.inimup 9 ~ n5w i ~ i l S 'il ~7 11Yl ~ 5 '3' ~ '3. love and brotherhood.903 HVH law3 p i 3 p ~ n 5 ~ nir in3 inilw . e. our God. 63. that we shall sin no more and we shall not be shamed nor reproached by our parents. peace and friendship.'w~)f p v n p .1 1238 931 . in Thy name will I lift up my hands? i. our God.) Thus I will bless Thee while I live. that Thou shalt establish our share in Paradise. our God. that Thou shalt see our shame and shalt look upon our xisfortunes and shalt clothe Thyself with Thy mercy and cover Thyself with Thy strength and enwrap Thyself with Thy pity and gird Thyself with Thy gracefulness and let come before Thee the attribute of Thy compassion and Thy meekness. after he finished his [daily] prayer was accustomed to say the following prayer: "May it be Thy will. Elazar said: "What means the passage (Ps. and direct us in this world by means of good associates and with a good inclination so that when we rise we shall find the inclination of our hearts to fear Thy name. refers to the Sh'm'a. and moreover he will inherit both this and the future world. Elazar after he had finished his [daily] prayers made the following prayer: "May it be Thy will. b) R. it is because these are highly notable [and deserve to be called fathers and mothers]. that Thou shalt cause us to realize into a prosperous end and into hopefulness.) And with joyful lips shall my mouth praise Thee.902 nvn laws . when he had finished his [daily] v n HS 90b .yaw n~913ir on1 (nw) ?PIN 3tn3n t95y 1 3 nwy HSH ' l ~ y H S ~. i ~ n i 3 ~0533 n 871 vt33 nSt nanf 8"n -pj~Sn71x1 933 'IDH 9 5 % ~ '7na ~ n179 5ni l3nilrx8 Tnyin Hanw uWn 'n r>vn?5m 1125 1nH nqniSy i n 2 21 . but those succeeding them are not so notable.7311~ 7 3 . Jochanan after he had finished his prayer made the following prayer: "&lay it be Thy will. and for him who does so. and Thou shalt increase our territory with scholars. our God." R. and all the necessities [of our souls and the requirements of our well-being] shall appear before Thee.m) 39n3'1 * H D ity5~ 937 in^ (9"') 99nl ..pnn np : 9s'vn ( B n15.?'Y Rachael? But.) As with fat and marrow shall my soul be satisfied. that Thou shalt cause to dwell in our lot (midst).u919y . (Ib. 5. I n Thy name will I lift up my haGds." R. refers to the prayer of the Eighteen Benedictions. ib. a m ? 13335 Sin99 1 ~ m i~? 3 1 3 ~' i 5l-poSn ~ ] i x v n * ~l a i8lnmt5r 1 ~ n v 3 3y9Ynv vs5nnt Tni. Zeira when he had finishcd his [daily] prayer was wont to make the following prayer: 'Way it be Thy will. that your Torah shall be our occupation and that we shall not suffer with our heart nor shall our eyes become darkened. as it is said (Ib. Thus will I bless Thee.)' nab Chiya. 0 Lord.939vn 937179 NSH .r'Dn2 -pib wni5r i ~ n y i 3m n t qaynni l n y 3 iln3nni 19nn7s 7'155 N3nl ~ n i ~ t n itwnnt s n'7n O ~ ~ D B~ -T nn l ? rsi ~ .

and concerning all those who study it not for its own sake. and from a bad neighbor. 0 Lord. m 1733 ~ i m n y n w irnSu ' 3 79305~ 1:r? ?Hi 1335 nil9 5u1 n3wn 1133 i n n y n 5m Xll3n. R. my God.ing prayer: "&I.nS i 95x12 i 131YlV 7'1~5yl79l '153 o't)?lt. Safra when he had finished his [daily] prayer made the following prayer: "May i t be Thy will. may i t be Thy will that they shall begin to study it for the Torah's sake!' R. I r a ) in the heavenly household (the angels) and the household here below on earth. from any mishap.i 21 Hil 'IDH7 N S K . Hamnuna." and although constables were at Rabbi'e disposal [yet he prayed to God for help]. from a bad inclination. Alexandri when he finished his [daily] prayer was wont to say the follou.t(V7 1191nun1 i ~ * i ~ Syq33ntf a .ll*39Y i f l n t i n 8 n'ni5Y i n 2 97tlD358 ~ ~. to make peace (Fol. What prevents it but the leaven of the dough (evil inclination) and the subjugation of the exile? May it be Thy will. would make the following prayer: "May it be Thy will.ay it be Thy will. from a bad associate. our God. of sustenance. 9173~35 921 ~ . to deliver us from their lnnw is9nS~ ' n n a i v V i I n99n n3in 5 v n99n D l 5 ~ 5w n99n n93iix yl5n 5 v n99n nDna 5 v n99n n>i> 5w nu191 n'nw nm9 on:. to deliver me from arrogant men and from arrogance. Alexandri vhen he finished his [daily] prayer said the following: "Sovcreign of all universe! It is revealed and well known to Thee that our desire is to do Thy will.l. our God.prayer.1 nnqy3v iiuw 33yn 9ni 'n9 731x7 n i w S i19n5~ '3 7vaSn ] i n niwy5 3iwli . 0 Lord. a life i n which the desires of our hearts be fulfilled for good. a life free from shame and reproach. 0 Lord. and the God of our fathers. that Thou shalt grant us long life.'ii 1131 +'3. of bodily vigor marked by the fear of Heaven and the dread of sin. that Thou place us in the corner of light [honorable position] and shalt not place us in the corner of obscurity and our hearts shall not suffer nor shall our eyes become darkened.i ~ w p 5: n H 135 u5nnw w n n1nv n H s ! :nna5 i n 5 m5~vn n9qn 135 psi y7 Y3DD1 '33 inn n r n i S ~ Ynz 937 l 1 5 ' ~ n ll'n13H ~ 935~1~Y." Rabbi when he had finished his [daily] prayer made the following prayer: "May i t be Thy will.unnw n9in ti:. of blessing.I?H '3 ~ * J D ? D Yl D7KD 0'15 nlY$lnl CIJD 91yD nqnwnn lawn1 yl pva y-\ i r r n y7 i m c n9-n 13 Nina 192 w p 197 5y2ni nwp l97n Y'Si'S? l n 9 9 p ~ a2 5y q ~ ni w p 1 1 9 193' ~ ~ 1 ii9il15~ P19DPl 7n3 H l D D 31 . and R. our God. and the God of my fathers. from a bad man. 0 Lord. and from the adversary that destroyeth. 0 Lord. a life of peace. our God.ir 93n 7nu 5w ~ 1 5 n s n n j y n 5w u15n~2( 7 1 17) ni5v 193 7 n ~ i n z n r p i y n 09-rrnSnn 1 9 3 nan 531 nnw5 NSW nrpbly 1 9 1 n ~ w 5 P~?D'IY i h n i v 79~aSn 11x1 9 3 9 mwi NSV y p ~ i y i l :nav5 y 3 ~ 1 y 9. wiw n"n n i n r y 5v n99n fin9531 nwi2 on3 19uw n$+nunn m n nann i ~ : . whether it be a son of the covenant (Jem) or a son not of the covenant. from a severe judgment and from a severe opponent. of good. n 1 9 5 3 'Tl:. not for its own sake [but for selfish ends] . a life of prosperity and honor. a life wherein shall dwell in us the love of the Torah and the fear of Heaven.9lrn 'iPn il9ni5r in:." Some say this was the prayer of R..93l'T 395~ nswnw i ~ n 5 u 'n ~ D S D 11x1 9. between the scholars who study Thy Torah for its own sake and those who study.

hands. from a bad wife and from evils which break fortl and visit the world. it is known to Thee that during the time the Holy Temple was in existence. If any design evil again& me. Open my heart to Thy Torah. 0 Lord. Shesheth fasted after he had finished his usual prayer. would make the following prayer: "0 my God ! Guard my tongue from evil and nly lips from speaking guile.I 1137 933 7 D N s i p a i Rain inti i35n n. 0 save [me] with Thy right hand and answer me. when he had finished his [daily] prayer. if a man sinned he was to bring a n offering of which only its fat and blood was offered upon the altar." This was the confession (Vidui) of 1 1 .77 91f9l 1399." R.1 . do it for the sake of Thy right hand. my heart be acceptal~le my Rock and my Redeemer.rpnn nl3m iw3yi NLZK l3nn l91913n ]'xi ] l i p nynnji nqryn3 1n'Ii lnlwr 15 ia3nnl u5n nn9w 71355~ ]in$89 lntl 15x3 123 j y 79355 vn37pn a5n aynmw :u n n i n3rnn .1 1 ~ '7 75355 '35 i 1 9 X i I 9 5 ?ins1 1 ~ 1 ~98 5 7 1359xni :1 5 ~ 1 2 . and now I have been sitting in fast.rx ~ 9 9 3 w. yea. now that I have been formed. thus causing a diminishing of my fat 'and blood .n'yi nwSni nriiD9 9 7 9 5y x5 51s ~ 9 3 . in order that Thy beloved ones may be delivered. Huna. Hnl93 NDlT NflJni[ 2. I am but as though I had not been fornied. let my soul be unto all as the dust. Hamnuna Zuta on the Day of Atonement. how much more so in my death! Behold I am bcfore Thee like a vessel filled with shame and confusion. Deliver me from any mishap.nnuwnn 51. that I may sin no more. 0 Lord. the end of an animal is to be slaugh- HJln 277 3912.r 531 . yet his sin was expiated .n5iy2 xi35 niwjinna . Dust am I i n my life. 1 ry 9 8 5 ~ 933 7 n x n9n15x i n 2 H>-I 'ni'ii3w i*w3yl 98113 V N mix13 HSW lnltll 93 l i n l U8 1Dy lnlY13 HS 1383 nwil H S ~9533 7\35? 1 3 ~ \in rnnynl xnnx n5m 3 n 5 ~ ' 3 f'3~5n lixi an531 79nrn3 pin 7 9 3 ~ 5 'nxanm nrsi t l y . I was nothing worth. do it for the ~ a k e of Thy holiness. before I m a formed.531 nnvy i ~ mnn n 39-1 9 . 0 may it be Thy will. and God of my father. Jochanan. To such as curse me. slm nrn 13 nwv 21 15~~7 lnr3 P'D~~Y. may the words of my mouth and the meditation of before Thee.11 :NllD31 i n 2 xn'syn2 17355 1152. would say: "The end of man is to die.P?w 3252 73151 'an y-~nw m 5 iix3 1nSn u n i n x n9niSr Yn2 nitn lwal 9 5 5 ~ ~ 5nnyn 1 7 m i n 2 925 w i n 9ninowi 535 75y3 9waJi nns n9nn 9waJ y i yam nlyi 5 qimn llnirn2i y nvctnl yin ix9n 959 n9Zwin. as to the sins I have committed. my God. purge them in thine abundant conlpassion but not by means of affliction and sore disease. when he finished the book bf Job. and frustrate their designs. . he would say thc following prayer : "Sovereign of the universe. 7P . let my soul be dumb. do it for the sake of Thy Torah. may it therefore be Thy will that the amount of my fat and blood thus diminished shall be considered as an offering unto Thee upon the altar and acceptable as such. speedily make their counsel of no effect. from evil inclination. Do i t for the sake of Thy name." Raba when he had finished his prayer made the following prayer: "0 my God. and we shall return to perforin the decrees of Thy will with a perfect llcart?' Mar the son of R. When R. and let my soul pursue Thy commandments.

" I t is concerning such a man that Solomon said in his wisdom (Ecc. ~ 7 n ~ j w j'jn31 13nn 517jt~9 ~ 3 3 15 ~ 3 '~ 3 n~71 nn3n niWH7 (N'? n h n ) ~ilvnlS5 . 172nn 1. 111.nrntp? E 7 H 737n1 firm P"D) n H 77 X y n 1%713 D 1 7 Y Pyl l'nH ( ~ " w l w"v1 ~51yS 3'Wm at) 1 l i i r m . Zakai that never was he greeted first by any one. and is a source of pleasure to his Creator. even by a heathen. R. so that he may be beloved in Heaven and below (on the earth) and acce~table men.nTW> l n 3 ~ j t . even ~ 5 t h the heathen. 7.1751n pl10 nit33 ~ 1 * 1 31P ~ W D 7w03 5331 . for he always greeted people first. lest a man read and study and speak with conlempt against his father or mother or teacher. guard thy mouth from all sins.~51t)ilIn IlD D m 3 WDfl 313 D W 3 PW l l P Hji7n (7 nfnii) lnD3R3 Z D ~ D 7BH . and to watch upon the gates of my Torah. it mould have been more satisfactory bad he not been created.'" Abal-e was accustomed to say: ">fan should always be deliberate for the fear of God (consider in what manner he can serve Him best) : reply softly. i. to them who do it for God's sake." It was of Jochanan b.1 A good name is better than precious ointment.jlYl 3 D W K 530 inYy ' l K n3217 13371 lnwn1D3H5l7t3 'n13n K ~ Z I.. happy is he who has been brought up to study the Torah and put hls energy i n the Torah. Meier was accustomed to say: ('Learn with all thy heart and soul to know my (the Torah's) wale. ?P ~ I ' V ~ KSH Y? 1 N?~ 3 . Shall I say that I am advancing the cause of learning more than he? We are therefore taught 'Whether one [offers] much or little only the intention of his heart shall be for the sake of Heaven.335 ~ 1 1 533 71nj nu77 ait)lD> lmln 9nj7 5p 113mj1 977 n H ngn? nri'ln 7 w y 7231 7353 3niln 11~3 DI~ W?l l n a l . And as for the man who does [study the Torah] not for its o m sake.77 n1nlB3 H537n +?lwl b1231s 'jW '""' ""' P'Wynl n2fWn nn317 7 1 ~ nn3n3 1~ 1573 1~ 1nH21 193~3 by131 njlw-.ln:~Sn5 n9IWP .. It does not say W h o study Cod's conlmands. try to pacify anger. but w h o do God's commands. Raba was accustomed to say: "The end of wisdom is repentance and good deeds.lnHll 533 T D Y n'fiN lJK1 . l n 3 ~ f n 3-inn2 93W *lH 73 ?il3~??2> 7l9lw . a good understanding have all they who do God's commands. 10. I rise early to my work and he rises early to his work. but not to them who do it for their own sakes. My work is in the city and his work is in the field. all are bound to die. so is my neighbor a human being. For i t is said (Ps.n7n 53 nyl 191113 Hnlw l 31W3 Pl3313 7>1v Pt) 1 S l D ~ 1 5y r73ipn Hnli 9837 1 3 ]3i[ll 73lt) 159DH nac5 rnnx n5yr35 31nN Iln 59 1 9 5 ~nnH . with his relatives and with every man. as he cannot excel in my work. or against those superior to him in wisdom or exceeding in number.n1yt3n ~ l n ~ l 3 9n 3 7nt(n ~ HDW 1li3lw 73531 '13~7 jpni~3 a9yenn ?nH1 nnnn 135 Hil' Tn8 ~52ln .nr73n ~51~ ~ 01 P 7 H 5 lP91TPil ~ N?W n'hn W.1 ~ 1 9 5 nil 2 tered. cleanse and purify thyself from all guilts and iniquities and I shall then be with thee in all places.Nan 530 7% -Ilnw . so can I not interfere i n his. he shall grow with a good name and shall depart from the world wlth a good name.?t)S n'Tn1y :n5nn nnlwip ~ 535 851 ~ B W ? n l ~ l t .) T h e beginning of r ~ i s d o m is the fear o f God. 1. guard my learning in thy heart and lct my fear be before thy eyes." nnj nwiyr m i n 3 15ny1 m l n 3 5 7 1 1 1 1 9 5 ~ ) .YH HlilW nw> .50 n i 3 7 3 : ." The Rabbis of Jabnai were accustomed to say: "I am a human being. and epeak peacefully with his brethren.ivy> w 3 ~ 5 n *72n1 il*l> 9n>njnj al3wn 938 . e.

One said : "Alupheinu (our oxen). e.r i y v WPD im 1 3 .P9?11Dt3 5 ~ 9 n .mni? 9~n3 n9v3 s99n 9375 37 395 ?nH . 24. Chisda and according to some from the academy of R." answered he. 11.I9931 inH7 -QJ in991~5l i a l n i 1137 9 3 iv73a 93n j33i ~ D H 937 ' i w n D .93n n95 ~ T P H Hl*ln 93'1 ~n i15 r n m n5iyn 39nS Tnr-Innl 7"nl ns'1n p 5 l y nn3n ntni 735 09717 7175 y l p n i ~ 3 n hi337 w9n79 piv5i n i n m 13-19 711 7 ~ 179~1 ~ 7 29 3 9 ~ ~ 7 179wl* ~ 1 l1ayDy Itmnav yi3'1n i m r 3 i l l n i t l l ~ o n i iin 7rnyD1 ni1wlt3 mri5yn llni953i ny." Our Rabbis taught: "The promise which the Holy One.nv? I r n r 3 . . I n the future world there will be neither eating nor drinking nor multiplying nor business nor envy nor hatred nor competition." (Ib.linii plnp w ? y. Ami. they were in the habit of saying: May our oxen be strong to labor (Ps. and thy feet run to listen to the words of the Ancient in Days. alludes to meritorious deeds . and wait for their return..) And they saw God and they ate and drank. Elazar. thy lips utter knowledge and thy kidneys rejoice in uprightness. b) May there be no breach. 144.ui . Nachmeini.nim3 n5 vnH1 5stanv1 n * 5 > i ~ n im i n 3 1 ~ ~ in^ 1 5? n ~ ~ 9 5 3 1 ~n ~i 1 ~n11 n i i m 139D15H ?ns 9) lo)' miwring The mdn rewwa 5s for studying the %rsh b Co&.) Rise up. Chiya: "Wherewith do women [who do not study the Torah] deserve Divine G r a ~ e ? " ~ "Because.j9Y:D72 Kedushln. Jochanan and R.133i 9 3 ~ . they were accustomed to say: "Mayest thou see (enjoy) thy existence during thy lifetime.) i.9n7nn 99llnH31 HnW933 935 lil1933 '917383 .) 1BWW 09W3HiI nlrwn ninbi3 n i l 3 9513 nlpnw . give ear unto my speech." lo When the Rabbis departed from the academy of R. and according to others from the academy of R. " and the other said " A l u p h e k u alludes to both the Torah and meritorious deeds. 9.Rab was wont to say: 'The future world w i l l not be like this world. Rab and Samuel. as it is written (Ex.~1?31Bt3 1 ~ 9 ~ 1 . 9. hear m y voice. 14). alludes to the Torah and Messubalim (strong to labor)." Rab said unto R.Tw m a 3 n (35 nl33HO PqV3 filYwt. and - uny*n snn H ~ V y?a 198 see O"P) . A ! a y thy heart reason with understanding. (Ib. [explain the above passage].. "they bring their children into o learn and send their husbands to school t the house of study.inwrl 153~91 n ~ 1 5 x i l n H 35171 '1"n ln ?nit nw35 n"3pn Inia3. that our following be not like that of Saul's company of whom nnw5 :3 H ~ V nivlyil 531 nnv5 c5iyn H5W P~Wlft5 NS 377 i l 9 n i ~ 3 rtSa7n . and thy only hope shall be [to endure] for everlasting generations. and thy future [reward be reserved] for the life of the world to come. and some say R. and thine eyea lighten in the enlightenment of the Torah. 29% .193n 1331 73 SHlnv ll'D15H 931 9 3 ~35 n n ~ tman (in? n15nn) . only the right1 1 1 sit with their crowns upon their eous w heads and will enjoy the Divine Glory.933 395 i i n s 21 unn3 . gee Dan. thy mouth utter wisdom. may thy countenance shine like tke brilliant s'ky. Samuel b. are exempt fm thait.'IT~SH 93'11 Ilni' . 32. Y e careless daughters. praised be He! made unto women is much greater than that which He made unto men. and thy eyelids shall direct thee straight forward in the Laws. 7. i ~ NiS '~ ~ nn5 ni3 1's n5iyn n>n nin nS:yn~ NS~ iI9371 397D 851 iPnV ~ $ 31 59)~ N? ~ 5 nt ~ 3 w 851 n ~ 1 3 ~ 5 )no\ 1 PiI9illlByl nnnn urn Pil9VH13 itn91 (72 C13V19 P'39?Y H ~ N nrnw) inK3v n393vn i v n )93." When the Rabbis departed from the academy of R. Chanina. ye women that are at ease. and MessubaJim alludes to afflictions. for it is said (Is.

i. Joseph said: "It may be proved by the fact that never was one of them converted to Judaism. 5 ~ i n ' n13nn ~ WY~W '11-1 i~nn HY'W in 13 i ~ OD 31 il7ywt) nnn ~ nrn* l r NSW il9nl3ini~ . .n?-~~n ~931mil 25 ' 1 7 3 ~ '5n :ynw .Ini>r> innt 513 1512 333 ( ~ " w iW " Y ~ 21 7nn il'llill 37-13 n 2 Dl91 Dl1 533 31 7 D H il?lill 31 n51yn 15 53 n 7 n i ~ in i n 7nn nnn* 1 7 723 nl'3ni 132 n3vn 513~3 lit13 317 ~ 2 9 5 ~ . Juda said: "Who may be called Stout hearted [referred to by Isaiah] ? The inhabitants of Gabaya. e. 46.in9*3n nii9f nn3m2 irn H? nil7 in^^ 35 *792n uvnn nil91 799. Jochanan and R.WltHil 2Ul7 13DD HYIW 5 1 ~ 1 y~l D 3 5m NSW inyTa3 ilny'D urn N ~ W ~ H Y I ~ mix pni . See I1 Kings 5.n93i3 i5lm3n nl-rpntv r ~ 5 n yw95n 5a iny9~3 i3ny'D ." R. [hence Isaiah addressed himself to the righteous]. A measure o i capacity.n>w 1 'H21. 12). "A man should not walk in a cemeterv while wearing TePhillin (Phylacteries) on his head.). from one Friday to another Friday. Elazar. for they obeerve the praise of the Torah twice a year. IIearken unto me. o m sixth OX a S ' a h . ye stout hearted. nor shall our following be like that of Elisha of whom Geichazi was one?? In our streets (Ib. Juda in the name of Rab said: for R. the fools.11fD 13'Hi nDji n N lDH ilNP? See Sanhedrin 106b.. as R.Do'ag the Adomite was one. yet none of them mas converted to Judaism.'" And this disagrees with R.9narJa h'nn 913 195ni ' W H 31 inn ." Rachaba said in the name of R.1~ 851 nnm3 93nrr *in nn9liint :liI'131D CHAPTER THREE (Fol. Juda who spoke in the name of Rab: "He who sees the [procession of the] dead and does not take part in it transgresses against what is 11) 12) \a) 'w'w i n 'lllt3w '23 nll3pn n133 Dyn ~ 5 8 '~5 N1fn (n' 'I7) gvy . Ashi said: "Those sons of Matha Mechasia may also be termed Stout hearted.).and those [mentioned by Isaiah] even of their own merits cannot be sustained. 17. or carrvins a scroll in his arm and readinp it: if hk duo so he transgresses against what is written (Pr. Juda said in the name of Rab: ''~$ery day a Bath Kol (heavenly voice) goes forth from Mount EIoreb and says : 'The entire world is sustained by virtue of Chanina my son and as for Chanina my son himself. explain the meaning of this passage.vnt ." And R.193it91 n5iyn 53 i b t n ~i .) Wh0S0 mocketh the poor. and those mentioned by Isaiah are sustained on account of their own merits. Juda. 5. Rab and Samuel. One said that this means that the whole world is supported only because of the Lord's righteousness.I 35 '173H my5 n3w 3iya pmn 27lil9 37 1DH'I il71i14 ivm H S un'i ym q ~ i l 31 inn . and the others held that the entire world is sustained according to its own merits ." .itp5u 927. l1n19 '31 nS 'inn1 5 ~ i n v t nni 33732 p~itrl1513 ~ 5 i y n 53 inn t n l'3:rcl 1513 . that are fur from righteousness (Is. 20-27." Nor land complaint (lb. that we may not have a son or a pupil that disgraces his education in public. for R. one Kab lS of Karob beans is sufficient for his maintenance. b~ud~hemeth h& Maker.yiir> luir't pin ~ P V n i 3 n 1 5 9 nni ~ ~ nijun) . and according to others R.mi31 iynr3 nMal.WNl3 19'/lbnr aij ~ 1 5 ( 7 1 (5m) p l m 1 3 1 ~ qln " 31 lnH " ln' ' l lnH D l W 13:y 1. 18a) We are taught that.

) But as for fllose WJLO turn aside into their crooked 0 1 5 ayW3 ~ ~ 1 5 1 .nvn'1 1l7nn'r ~y x3. Cha1 3 ITYSH n K 173 9 D n H H ~ H5H%~irD noch that was excommunicated for contesting ln?W nDW3l . "Of such a man. should ya D n~7'31 ~ illlilbll iln3n3 la ~ 1 3 ~ H have been excommunicated.n>lWn nay communicate [a man] for not having paid due respect to the masters of the law [by 0'737 H?H IlnH 85 337 1nH .~5 ~~ 3 ~5~ 9 ~ 1 IlHn 5 ~ ways. 11-27.' There. but peace shall be upon Israel. and he who behaves haughtily toD7n3n 93qn5n 5~ Inan -InH m n n ward Heaven. lga) R. who among all Israelites." . said R. Levi said: "He ~ y h n )T n K f W n f . But to whom then was it done? I t was R. j ~5013 n"n jw Inrr. Thereupon R. Joshua b. 17. it is said (Ib." was the reply. e. .) But he 'In8 7DDnn 53 '15 1 3 win' '37 -In8 ( B ' 9' ) that is gracious to the needy honoreth Him. was unequaled in erudition. Mahallalel." (Fol. bias.iy>w nn in15 P H I rlilWlg qln a75 ayi5 phemeth his Maker. who whispers [with disgraceful intentions] behind the biers of learned men will fall into 95ylt) n~ p n ~29519nnl5>jpy n9npm Cehenna." What does this mean? It is that which we are taught (in ~ 9 ~ yra5n 3 n j~ Inon TnH ." If he does take part nw) 7DlN 31mil 1 9 5 ~ 9DH '27 7t3H what will be his reward? R. Juda said: "God forbid il'71i1' n*[fnf5HSjnn 13 N9>pYw [to think] that Akabia b. when the d ~ o r s of the SHYWW P'TH 53 59 njp33 mryn ~ H W Temple courtyard were closed.Hn?n n3WHl 37 pB3 n3Vn 0 5 5% H39n gards the washing of his hands [before meals].flHa ' 5 ~ : bn H ' 3 03'51' jH7~' $9 the workers of wickedness. Mehallalel) also said that a female proselyte and a freed 85 ]'+pwtl 1niH ilril Hi3 1ln7 893 7 H n maid-servant are not given the bitter water1 P9133nl n77nlWDi[ n H H i 1 n7lq3?II l H and the sages say they are.ii3lWn iiWZ) transgressing their ordinances]. the Lord shall lead them forth with Hfn ..nn3 528 1 ~ 1 2 3 ~ cases are mentioned in our ~ i ~ h ~11. i. a freed maid-slave in Jerun'n3"3 ilvyn -InH +l'?Wn salem. 14. as it is written (Ps." "He who whispers behind 9~53 iny'r Dvnni n v n59o33 5t5rnni the biers of learned men.13nlWn3 8 1 1 9 3 ~1 5 1 3 1 and found three. The sages said to him. ~ h 7nHi ? Elazar asked of him: "Where have they been '7t~1nlnlgn'7~133 5dd3.113 j3 mentioned?" "Go and find. purity and piety.P7V n?'b33 pBpBV Tl'n the rule of washing the hands [before '* '>' 1) 530 m. Levi: "In twenty-four cases does the court-tribunal ex9~71 K?H Tnyt ~ 3 Hnw 5 ~." HDW ~193i97nH 7 m n n 5~ iiS'c13 n793y Further. and all these .I3178 n H 197 n93 15pD1 191'733 nnl In131 Where do we find the reference to one who disregards hand-washing [before meals] ? We YDH f3n7 H V l 9 8 1 3 D ' 1 ' n 5 ' ~ 3 35t5lnil are taught that R.n?ya a Mishnah) : "He (Akabia b.) He 51 I3lR 'n iI1'5n -11'3H pin l'r3391 (7' that hath pity upon the poor lendeth unto the Lord. Joshua b. 31.) Whoso mocketh the poor. and when he died the court stoned his coffin. "He who whispers behlnd the biers of learned men.53 3?y9 t'y 23 written (Ib. 5 . yet shall the Lord lead them 13y' n'H7 "Pnw' a7 "7 forth with the workers of wickedness. 19.. Elazar b. n l p ~ n~ ~ 1 1 ~ 7 9 l5 n ~ . Ashi said. 'Did this not happen once to a certain Karkmith. l . and also (Ib. who was made to drink by Shmaya ilipwni ~95~1193 mlnlwn i l n w n n H and Abtalion?' He answered them: 'It was for show that they made her drink. he who disre. 5. even when peace shall he upon Israel. . Elazar went out and sought 7ty5t~'37 395 7 ~ . 125.11~jb3~1 n9ynw upon the sages placed him under ban.

yet [when it comes to prayer] as soon as R . the former generations were ready to sacrifice their lives to sanctify His name but we are not ready to sacrifice our lives to sanctify IIis name. He asked the woman what her name was. "because. [treating with the lam of1 'The woman who pressed vegetables in a pot'.~.' she answered him.Nn>lnn RllYDl I~WD3 Il9-IYYD H 3 i 1381 MUD N n H lln 'Hn? 377 8'5 7 D H nX'n'I n'51 ~ ?19n11u83 NS ~ S HPW?nw1'138 1i1'9WD3 ' T D D 8p 9 3 ~wa n~17p . Juda reached in the Treatise Uktzin (Staks).na H3 qq5w 93 . or damages) while we study all six orders? And when R.- - 54 n1373 '13 lnqnl y12 57lnnn the meals]. and keep on crying [for God's help] yet none cares for us. Mathun wblch is aimflar to Nathan mRans "oareful. Juda had pulled off one of his shoes. Papa." .3 rain immediately appeared. Mathun. b) R. whence we learn that the cofi of him who ales whle mder ban is to be stoned. as some say [to the Mishnah of]. H 9 3 980 n y y ~9Q53 my7 D'fPil . and he was fined four hund~edzouzim. Papa asked Abaye: "Why is it that in the preceding generation miracles happened and no miracles happen to us? Is it because they studied more? Behold. 'Mathun. when praying on & iastlng Qay or in an extreme emergemcy the mitor stand8 in stockin-. Juda.lnD 89nnS 83?8 73 m H 5 n 3 ' 1 '13D H31W2 8n5373 ~ ' H S f H filrt3 ~ nlln? ~ 2 n997? P? N9a 5N7w' -IDH 9111 nm3 y 2 7 ~ 3n l ~ ~ HI^ w n9nl3? n? ~ D H IinD n 4 nYn8 Tnw na nS :8'11 'tit ~ H 93-18 D lint. Ada b. 25.nu: 9 ~ 112~ nnwr (32 (3 ~5wn) 8 3 9~ ~ 8 ~ ~ 37 5 5 395 v) H3W 98Dl HD93 lil? WVlnD7 DYlWHl "13n D1wD ' 8 HD'l mil 'DD 15 IP'nna H hp H am V Ipjna ~p ' % K t W ~ 1939~12 wsn 9 5 1 2 n-rinr 9 3 1 . Ahaba. Avira expounded. and at 5. It was found that she was a Gentile. 'is worth four hundred zouzim.r-ln Q ~J ? D D nqnu tin50 .' he rejoined. 2) S) I'ln'i 8V9?ft33 W77 VDW3 5 " ~ 4) The ~ i ~ h n g consists h o i SIX paHs oalled "Orderm. the value of the dress.3n8 5 5~ f i l ? ~ n~ p 5 p 1 ~197 nq 1-13> .qfi~ 8n9w 7 nw313w i[?~Nil]*Y?l)?> ?iTl?i9 31 M7P3 f9113D . Shetach sent [word] to Honi the Me'agel: "If thou wert not Honi you ~hould be excommunicated. 23.) Let (then) thy father and thy mother rejoice.' While we are versed in the treatise of Uktzin in thirteen different ways. during the years of R." f i r the names 5abbabh 31. Ami. and though we afflict ourselves. and when he died. and let her that hath born thee be glad. 'My name is %Iathan." And what is he who behaves haughtily towards Heaven? We 8N taught that Simon b. Believing her to be a Jewess he impatiently tore off her red headgear. as happened once to R. but what shall I do with thee? since thou art petulant towards God and yet He forgiveth and indulgeth thee like a petted child who is petulant towards his father and is nevertheless forgiven and indulged? To thee may be applied the passage (Pr.N2n 1?'r3103 1 W 2 3 W P9nrl ii? N3'1n H? jHlnW1 377 nl'ln . the court sent 8 stone to be put on his c o f i . all studied only the order of Nezikin (civil procedure.U178 52ynil ran5 nDw 1 3 1lyDW 15 n 5 13n7 ~ T'lY U7112 ?nH 'll? H j ~ 5 H 1 nl'~lnii? '155 8Dnnn ilnHO ?WyN nt3 538 'lU T ~ Y '3D5 NDnnDw 133 TjlY? 75 nw1y1 nl?Dn it318 3 1 ~ 2 3 ~ " l y ~ l 1 x 115 n ~ l p l 192~ : 7nt519 5x11 -. sometimes speaking in the name of R.=la9 37 1581 . or." (Pol." "DO you know why? Abaye said to R.' he said: 'I notice here the argument of Rab and Samuel [which are beyond my mind]. V T ~ Osaw a Gentile woman wearing a red headgear-dress while walking in the market place.w ~ 3 ."" (Ib. 'Olives when pressed with their leaves are [ritually] pure. 20a) R.5~ N J N D D 7~ 139.

Chiya b. Eternal God. W h O . and taketh no bribe. Again we deduce [that the latter passage where Toch is mentioned in connection with E d a refers to ten]. 16. they also recite the aftermeal graceT5 (Fol. 26. Bla) R. then shalt thou bless the Lord." (Ib.ynwn qnn m w y n n:naa Hn* Tin f i n w n n n l n 12 n * ~ *>i-r n ninn '8321 ~ n 35 i ~ 7 * ~l a 9 7:na *nwtpli n3n 2m3 ( ? 13m2) nntn nfyn f i n n 15-r3n *nn t y (ow) nnn - nnn I * n x nty n-rp n'nni The size of an egg or an olive is a size Axed by tradition fWm Mount Sin& lor wery thing edible. Eehold Thou showest favors to Israel.21 Tnn n53Hi (n 1 ) fnlw m m n In n'vnn:. Abba explained it: "We deduce it [first] from the words Toch. Assi : The ministering angels said before the Holy One. as that passage [where Eda is mentioned alone] refers to ten (the spies. everything holy should not be said by less than ten (men). Toch. mternal w h o glveth the Torah 7 ) A p w e r reo~ted by ithe cangregaltlon dunmg the repetltlon Of ltho Biglbtem Bamedtations by the wader. . "Blessed art thou. "for I wrote in my Torah which I gave to them (Deu. "Whence do we \earn that the after-meil grace is a Biblical law? It is written (Ib. also refers to ten]. Eariinq 5) bOmethlflg smaller than these 13 not deemed the aot of eaJtlng whether the thlW eaten 1s pmhiblted so far as lashes or a slndffering are concerned O r eaten Co fulfll a liaiW. 8. . 10. : ax923 tyi n'r3 -ry nnyy (x: 47) iitnn n>i>S pfn atin. Eda.. Ada b. But they are so particular and careful that even if they eat only as much as the size of an olive or an egg. 32. 6. Whence do we learn [that to say] the benediction before beginning the study of the Torahe is a Biblical laa. [as in the latter rase the word Toch in connection with E d a refers to ten." How does he prove this? Rahanai." "Why shall I not favor Israel?" answered He.711) NS nil5 TnH *n>naw n53ni ('n n i l n 3 PZS 5y 1 p .) T h e Lord will show H i s favor unto thee. Juda said.*ln n m n ~7391) 72 nfn 3'1 7nn (2"~) ~ n ~ in w i y i n i n -i*n*n 5niw' 932 Tin2 nwitpaw 737 53 ~nw-rpji kt5 n3n-r .) W h o shows n o favor to persons. 22. so in the former case.) W h e n I call o n the name of the Lord ascribe ye greatness unto mr God. t h y God.) Hozu lsng (shall indulgence be given) to this evil Edn (congregation). the brother of R. from the words. it is mitten (Ib. then shalt thou bless. i. Ahaba said: "Whence do we learn that a single man must not say the KedushaBT It is said (Lev. e.n>iai np2wi 3 (25 n w innfw m i n n In :i~'n5n5 5-13 i2n I*KW (32 . for i t is written (Num. the tvord Toch.other times speaking in the name of R.) Separate yourselves Mitoch ( f r o m the midst of) the congregation ( E d a ) . Eda.) A n d when thou hast eaten and art satisfied. b) R. Praised be He! "Sovereign of the universe. (DH 1 2 n~ *nm 5% l*ln*ri ' a n ' z i t 91~5 (3 y'w27 n"2pn t l ~ g nv* n7wn an5n i7nn jmin2 >*n3 n5 i w n P'IQ n w i ~ ilnn ~ 5 n i . il*m m 1 n n n n s i u n . 10. S o that I may b~ sanctified Bctoch (among) the children of Israel.? It is said (Deu.r ~ on1 ~ j*n?n ' n n n n m 1 nv2w. 32. 21.795~i*m ' n HW* 5niw*5 3n3-i 931 5~1~95 D*JD NWH 0.) A n d when thou hast eaten and are satisfied. 27. although alone. 14. it is written here. b ~chosen US frum dl nations and given %) us Thy Torah B l e s s d art Thou.) S o that I m a y be sanctified among the chitdren of Israel. King of the universe. 3. and i t is written there (Num.tiliw (1 i m n 2 ) npq 851 . it is wr~tten i n Thy Torah (1)eu. 17.

.n ." We have a Baraitha coincidinq with the opinion of R.'IWH*D '37 7PH ' H D ?D5 ( : ?#?rnl) init( >in32 1759 915 13 ywin* 3 n'aawni '13 e*=?aHS n*pn cnS 'nn. Joshua b. Chanina said: "The daily services were ordained by the Patriarchs (Abraham. Jose." One day R. he should stop. Chanina. 27. 31. and ordinances whereby they could not live. Abba then said. Isaac and Jacob) . I shall go and hear something from him and then I will depart.f pnll3 H9fnl t ( . R. Abba said ." R. the son of R. what then? R. . .) Because the word of the Lord hath he despised. * . saith the Lord. as it is H3rln . (See text.Oil> l*R9 h ~ I X H 72 H'TH 2-1 . Juda because he wanted to go to Palestine and R. Assi said from this (Is. does it also refer to ten. 7 PJI ~ ( n nr9Ql) 7 D H * D H 937 . Ahaba said from this (Num.I'2 OHW H>H 'I. Abuhu said: "TQ him may be applied the passage (Deu. "Were it only for that single thing that I came to listen.y ~ 5 1 '371 71'73 12 .niwn *5>n31:yn C H I . even if he were in the middle of his reading and should happen to find himself in a filthy street. Joshua b. and we haye also a Baraitha coinciding with the opinion of R. Levi said : "The daily services were ordained to correspond with the [two] perpetual-daily-offerings.) Unto Babylon shall they be carried.55~nni ~ 8S~n2 snly :"7 at 75m n'n Hmn 377 n*nii2 H*jn yna nwip 8739 H S n i ~ ~ i ~ nl n~ni 2 ~ 3 KS . 27.nHlil . and there shall they remain until t h e day thal I think of them.) And through this thing ye shall prolong your days.-. it would be sufficient." 183 qH niwy ] j n j nt3 . Ada b. Abba tried to avoid the sight of R. 5. 9373 ~ ~ D I * 937 il*nll: H'lil 7nHfv n97nW DlpDiI -915 . while praying. Chisda's opinion: "If one is walking in filthy alleys." If he do not stop.31 n13H nlSPn 7nn . ( .* q-. Jose we are taught." We have a Baraitha coinciding with R. Juda regarding cleanliness. moreover. 47.: yWln. And if he does stop what will his reward be? R. Levi said: It is of him that the passage says (Ezek.n:jpn nc-. "Abraham ordained the (Gen. R. Juda always said: "Whoever coes UD from Babylon to Palestine transgresses the positive law which says (Jer.*cnn f 3 nljbn 9~1' . 25. 20. AS to the support of It.iy7il il'ry5 :inVl?l " D*DnW*B 8 1 3 ill3 N 3 H 731 (>"Y?: hl') wyyn5 pD*n? '93 nlns nsln* 377 il*19D . 32. the expounder o f the Mish~mha mud Eanultha . Joshua b.who were and leb) so in the passage where Eda is Inentioned in connection with Toch. Levi. 26b) We are taught (in a Itemera) l that R.) Woe unlo t71ose t i ~ a draw t iniquity with the cord of uanity. 15. he should not read the Sh'm'a. Jose the son of R. So he w*eGt and found a Tana reciting before R.n113 89.) service.273 qlj . 18. 19.a13 'n 737 1 9 3 (:a uarn l>?n>) xmn in^ 1 (35 in:n 3in3n 175y 0 in3t-z 7 " ii3w ~ iln ~ D D t Pll>l) P o l . lfeyasha the grandson of R.i.) R. 24b) R.n* 377 n9np *Jnp'r itim n n n n529w 'ry jrnnn wt?ynn 72-1yinw5 nSx *nw>HS i j * 5 ~ " .377 1 3 ywias n?cn ]pn nm>H H19lR 1) SX 7333 C i n l K O>W'1 (m' J"Qn'l3) A &rmeta ir the teaching o f an Amra.) Wherefore I gave t 7 ~ e m also statutes that were not good.pPlB H 3 1 H 7 1 p . 22. Y7nj j32n njlyn 53 nTnr 33 7 n N 5H7W97 n*n n-~-." (Fol.

1 f i j ~ n l m y 137~3 Hwn 5x1 nj~n naH nn 7 f ~ n54317 il*niia wfn 2-13 7nw 5w ?*nn 37nw n l r n 7p ?nwn :'131 mlci n'llilr 3311 n l r n '19 15iili 55~nnn yaix ~ 7. 7 16.) A prayer of the aflicfed when he is overwhelmed and poureth out before the Lord his complaint (Sicho). "Is there any one here differing with a e on this subject?" inquired R&ban Gamaa) 81 And Abraham rose up early i n the morning 1VH DnlrB 'I~DJ?* 0~ 3 Oljnn) 7DH3V 355il 7 ~ 3 x 3 nnlnil ~ n u b ? n 7 v 3 niw5 IiJn ?nr9 55591 pnr* Hr*i ('13 n'rNl3) ? ( : ol5nn) 3 5 ~ n nn'v 1 3 ~ 1 3 ~ y Inqy -pv* 'a q ~ j 1 q l ~ y 93 3 3 ~ n ~j ~ 5 n (na nlwai3 l ~ nra-. for it is said (Gen. Whereupon Rabban Gamaliel replied. 1.for i t is said (Gen.vi nqiy 3"l n5pn n 5 ~ n 5"H fnnn 5% 3 1 ~ 5 N l yvlilr '7 ~ S n i5% 1 ~ 3 3 9'It) ~ .3 y2bn 58. V a y i f g a and Tlfga ere 04 the a w e origim.illlR ?"N illln 1H nlV1 95 1DH '32 9 5 ~ 3 1D331tP 1132 f"Dil25 f'D'ln nq31t) 3"l n j ~ n5 7313 ~ 5 ~~ l w 1 n my IrD3?R 1 D H 331n 1"1 5"H il31R 1 H nlV1 5 " ~ 351nw D l H w' b153 P'B~~S Vaya'amod and Omad are af the same origin. 63. Levi : "Why did [the Rabbis] say that the time for the morning service is until noon? Because the perpetualdaily-morning-offering had also its time limited to noon. Juda says: Until the fourth hour of the day. nor lift UP entreaty or Prayer i n their behalf. the inquirer arose and asked. 28. he who opposes his teacher's school [by organizing a separate academy]." (Fol. ." responded Rabban Gamsliel.) Then stood up (Vaya'amod) Phinehas and offered a prayer.yrSci 9 xan (lop ?a 97) 1 1n 5l ~ n ~1 137 g l n ~ . "Behold! R. Eliezer 6ays: "He who prays behind his teacher. H e then came before Rabban Gamaliel and asked the same question : "Is the evening service optional or obligatory ?" 'cObligatory. Joshucs. is the evening service optional or obligatory?" "Optional. Jacob ordained the evening service (Ma'arib).y w n j ~ np n 3py3 n50n H ~ X . 24. By the word Lasuach is meant prayer. he who greets his teacher [without calling him h b b i ] ..) Vayifg'a upon a certain place.n. "h the evening service optional or obligstory?" "Obligatory. for it is said (Jer. for it is said (Ps. 102." As soon as the shield bearers entered the house of learning. causes the departure of the Shechinah from Israel. 27b) We are taught that R. 30. Omad (stood) refers to nothing else but prayer.) And Isaac went out 'Lasuach' i n the field towards evening." was Rabban Gamaliel's answer. Isaac ordained the afternoon service (Mincha)." We are taught. 5 ~ 1 w 35n~nw ~ n95 7nR t ~ ~ l i l 3 ' ~ s D S ci3V $"c( nain 1~ n1wq nrlyy ." answered R. prayer is meant. Joshua and said to him: "Rabbi. and who makes statements [in his teacher's name] that he did not hear from his teacher. 11. l y y ~11~1 ~ P~J 1591 ~ 1 i ~ n y2~11 2 373 nyn 7p3 555nn 5~ nnni (t nymt) {gjw . nor make intercession to me ( T i f ga). 106. R. "Wait until the shield bearers (great scholars) enter the house of learning.) But thou-pray not thou in behalf of this people. by the word Vayifg'a. and tarried there all night. for it is said (Ps.67 3 ? y r 1'9 H ~ H fi'13nt) 11H1 jn 1fB 1 3 ~ 13 to the paace where he had stood before the Lord. coinciding with the opinion of R.y*lnni[l j ~ 1379 ~ YnIHill 137 5w 1 l n 3 9 ~ 9 ~ / ??inn1 y 1375 ybw mq2m5 mci 1 ~ 5 w 737 '13n5nl nwyn 7"n . Joshua b. Joshua said to me i t is optional !" the disciple remarked." Our Rabbis taught: That once a disciple appeared before R.

"Perhaps. Joshua? H e is his chief opponent [and it would cause him too much aggravation]. n 1 5 lyyn ywini '15 n9rpi3 w91y n9pis Ixn .." So they came [to R." said they. niw nnn ynwn ~ 5 n5 i " . even if i t be broken the next day. Joshua remained standing. "'Use thy precious bowl while thou hast it. but now. Zadok. "No. and the tenth descendant of Ezra. H e is wise. Akiba? H e has no ancestral merits.~nvin rim ~ t who~ explain* ~ the ~ lectuve ~ t ob .9i 5"x un3rnn 79573~1 ~ T .72n35 inn51 mpn7 HDX $ 3 ~ *YD ysnn 13 xnil xinn ctnvin 75 KD~S n 9 5 *TD *sDn 13 n 9 5 nini w'nintc mn - ~ i y 937 ? ~ 7nx3i is99nl .n11y~ i a n w H nswn WHY:. I would have been able to deny it. But who shall be his successor? Shall we put up R. d) Bee B e c h d h 36b. when I am alive and he is alive. i l ~ l ~ y s l xn5~ y"15 n'nps . . Joshua stood up and said: "Were I alive and he (the witness) dead. Azarlia] and said to him: "Is the master willing to become the head of the Academy?" (Fol.Hin nwyn 5yn ni3r n"i5 nlapl3 XSH . Arise Joshua! And let the witness testify against thee!" R. shall we allow such annoyance to be continued? Let us take steps to deprive him of his dignity (of being the Exilarch). until all the people moved in excitement and said to Chutzephith the Neturgeman. he is rich and therefore. 4) ~ 5 ) 6 . rich. Shall we put up R. "How long. "Behold." H e went and consulted his wife. "they will also depose thee [and vou will be disgraced]. Joshua to he affficted and reproached? Last New Year Rabban Gamaliel afflicted and reproached h i m 5 I n Bechoroth. he is the tenth descendant of Ezra and has therefore ancesi l l tral merits.S97951 x3 Y"' Nn my^ pix '-17 nwynl n i l i x a 1513 . Joshua. and therefore will be able to answer when questioned. Rabban Gamalicl annoyed hime and now again he reproached and afflicted him. e ~Bosh tEashana C8a.u?tyS 9x3 1~13 135 n5on KT 79vy sin 3 5 n i x 7 H-II~S ~ w Hini y .yUA$3 H ~95nHl 5919~ innH inn9>-r> l a x f5 t~ii~y ~n ~ (n2 5 91) 1 895 ~ f xnii n wnnw5 W J ~ H'7nx 35 n 9 5n 1 5 mnx .597751 nriyr95 9nn 815 ." "There is a maxim.)' At that time he was but eighteen years of age. if ordered to attend the Emperor's court [of Rome]." said she to him."'"But." interrupted Rabban Gamaliel. thereupon miraculously eighteen of his locks suddenly turned gray. Elazar replied: "1'11 go and consult my household.my1 m y tnnlnnn nw1n5 .the e Rabbi ~ b r:fore the publdc. And this R. how can one living being deny another living being?" So Rabban Gamaliel continued his lecture while R.) R. Let us therefore choose R. he urill be as well able to do so as Rabban Gamaliel.liei of the scholars. "it is said i n your name that the service is only optional. and he (Rabban Gamaliel) w not be able to afflict upon him Heavenly punishment. "shall we permit R." said she." replied he.I~ N? ywin9 131 iny .n95 pion ixn 335 9wp~ 1x7 n3n ~iil . .-nn n H wrnan:.pif+y9i 79537 5y flay yvin* 5"s 9 1 8 ~ i 9 m n 1 5 0 5 ~YDHI 19?37 5y ywinl -1 ~ J X Wi9w3yi nnn nx w3n3n5 inn 5139 nn 7~92 in . inn 5139 yvini 1 nin~ in i 1wi1 5n95n3 121 n'n nnui nyn 53 1 1 3 ~ ~y i95m 5 y fniy ni-1y~9s nn3 ?y nnu . 28a. Elazar b. "thou hast not m y gray hair [and they will not respect thee] .' "Stop!" and he stopped. and may be disposed to Heavenly punishment [through prayers]." came the answer from R.nilx n 3 5 nr?"lis/ 13 9~"2ty Hlni 79wy ~ i nn3n i xinf n'ity .n?nii3 n 5 ~ n v91y %n x5i ni3x ni3t lin9a5 705 n 9 5 ~n93 n q 5 WlH3 i?axi inx 395 t. Azaria for he is wise. in the incident of R. Elazar b.

" I n a dream was shown to him ''white earthen pitchers filled with ashesT7 But this was shown to him only in order to calm him. as is shown from what we are taught (in a Mishnah) : 'On that day Juda the Ammonite. and admission was granted to all studeas.395 ~rnwswin n9jwj 93ln95 8% 0193 la x9n 851 w ~ n 531 nry-ry wjn ]:~?DHT nnv w51 nin wni' wlnn ~1va 11) iiiw79~ x5w n " n~ 'lin m ~ ~ 3358 w IDY~ y:n wi-rnn nrm n i:ow inin NS 5 ~ 7 5 pi ~ 2 QHI 72 il'~iil9 w3 ~193 13 pn'r . 49. during the administration of Rabban Gamaliel. Joshua. 'Behold it is said (Deu. therefore. four hundred benches were added and according to the other." When Rabban Gamaliel noticed the tremendous increase he became discouraged and said to himself.) 1 have removed the bounds of the people. "God forbid. 'Thou art at liberty to do so. although deposed. 23. Azaria became the head of the academy. 9 ? pww n"n 53 i n i ~ i1913~ Hlnn i1"25 Dl39 ~iiD3 ~ ~1DDlnW 12 qD19 '83N n3 7 2 ' 5 ~ Ifti19 931 1'DH ~ S D P D 'n qainix Tnw . I have perhaps prevented so many from studying the Torah.' it means the day on which R.) And aft&?wards I will b&ng again the captivity of the nvym 13 w5r nfw ~ 9 p w 123 'in n9-i~~ nnon J"T iniw5 1mp5~ 0193 iniw MA . 6. 4. 'behold. 'Are then these nations still in their native places? Did not Senacherib. Joshua said.'il nSy 133 w5ni p3wl9 nn inipn3 inHJw niniwn 53 n H 53531 i w x 75r. 1'0. the anouncement was made : "Every scholar whose interior is not like his exterior (who is not pious).Elazar b. Azaria meant when he said: "Be hold! 1am a s a man of seventy years of age" but not aged seventy. we go according to the majority [and the majority are not Ammonites] . Jochanan said: "There is a difference of opinion between Abba Joseph b.. Elazar b.t3s 9111n w n wn5na 395 irnw SH7w9n .wv?a xnin ~ ~ 1 7) n w YWN 93 vnw1 (m nrn") 7 Referrfnlg to t h e new pehobl'S of ththrut avllbm . We are taught that on that day the porter was removed from the door [of the academy]. 13. R. and their laidup treasures have I plundered. shall not enter the academy. the king of Assyria.' but R.~SDDD n ~ H 'r D inx -1n1 m n m y f n i"n wn5-1 inw 1"i-1 . Joshua retorted and said. ' 'But. Dvstoi and the Rabbis.i 58 1133 lain . appeared in the academy and asked: 'May I enter the congregation [to marry a Jewess] ?' Rabban Gamaliel said unto him: 'Thou art not at liberty to do so.) A n Ammonite or Yoabite shall not enter the congregation of the Lord!" To this R. seven hundred benches [were added]. There was no Halacha previously undecided in the academy which was not decided that day." On that day many benches were added in the academy. Even Rabban Gamaliel himself. did not refrain from attending the academy.?a33 ~ 3 5 uw ywin* 321 15 TDH 5332 ~ 1 3 4 nnw n5m 5w75n2 pi 15 law 5npa (23 0'137) 8135 nnw 5i133 93MlD1 '3lt3Y 839 N? 7DW 133 3HiPl ]lDy 3 1 yVlil9 '1 29imD 5 " ~ .' Rabban Gamaliel then said to R. We are taught: "On that day the treatise of Edioth was studied in the academy and wherever we find 'On that day. it is said (Jer.' replied Rabban &maliel.nnw nyw 1 5 9 ~ ~ nil5 ~ P H w77nn n933 nif9f~Svfiny 5 ~ 9 5 ~p 27 15 inx . etc. a proselyte.wnwp prS.m p n l 9~na1-1 n'ny? nw5n xp n ~ . transplant the nations? As it is said (Is.3 clnmisrnyi c9ny n15132 T ' D H ~ (9 ~'Pw') w~~I) 531 ' I P ~ ~ J I'192x3 ' -1971~19n'wlw 3 niw wSni 5 ~ 9 5 ~ 13-1 3 YH .n:w nynw ~2395 n9-19nSnS HD1' n i w i nm. for. not knowing. according to one.

him.m?n ppn ~ 1 WSS~IS 1 ~b&omwrltnulh me t ~ a m + A = .' Although God seeth him everywhere. Should I not weep?" They then said to him: "Rabbi. "is that all?" Thereupon he answered: "Oh that! For when a man commits a crime [he does it in secrecy] saying 'no man should see me. B U ~ -1m1 1 ~ ni'nv 3 lnlx 19395~91 1 n nn @ I' > on1 n5iy ~ 3 I3 D Y ~ px 9 5 9 ~y:.rttrh on? PS5y P'PV Nl1D NI'I'W 11Yl qil* nil5 TDH iir~rn5 N i n v a p n y w 3 . since he himself composed it [therefore he shows no why should we cause for suspicion]. who is here to-day.mi> 9nl'.I3273 12933 1 5 l1DN +il2>K N ~ I'hlH ail? YPN 1 ~ ~y 3 19~9n5n 5"x . according to their present arrangement. Inwure b the bowe wltb c daad W . bless u s ! ' He said to them : "May it be His will that your fear of God shall be as great as the fear of man.PY~'113 x~ina ? D N I m?>y i n y mwva rfln . DHW 1233 Tfn'nn PHI n ~ i y -IID~H ~TID~Xj'n DIN 'ID'%? 5131 VHI nhy nnv innw 1 ' ~ . TfDn 49 2 " ~'305 mj3 pY191 DYx w." Samuel the junior is different.nf>'3 . who may imprison me. who may kill me. and whom I may bribe. the Holy One.+yo nqinn n>y>> 1 ~ 5 ~ lnlN 5Hlt3W 9fHV . but kill only for this world." "Rabbi. but whose imprisonment is not forever. and I know not in which I am led.nlnl -pCl nu* 'I9fDil 15ip~il llyt3V 713N . 3 l i 1337 f f n n1313 J U . the King of Juda. if He imprison me. came down and compo~ed it. one leading to Gehenna and the other leading to Paradise. ~ 9 3 i ~ n373 n nR3W AlRHiI iljp? ?~I%.PYX D 1312ii1 ~ nxni~n 9 3 ~ 1 9bt5w 0153 I ~ D :N3V . in the apprehension that he ia a heretic.d. even then would I fear. The following gear he (Samuel the junior) forgot it (Fol. if He kill.t ~ " D ~ H1I 1 ~ 1miv51 ~ 3 nrim 9359 t5n 1 1 ~ 5 9nrn lu151nw 19w3yr nSiy5 n931 ~ y 3! D ~ B 'n sinv n1'3pn n935nn 95y oy3 DNW 01nSiy 9nSlry5r PHI 0 5 1 llD'N ~ 11lDlH '31DHl DH1 D51y 5139 VH 19~1 n5iy N~N ~ i 851 y lint33 qnxi nn'n inn99 nnrv51 1191373 raninn 1 ~ 1 9 ~ 5 o ~ i l '5~1 Y H ~ I ~137'1 931 1335 V'V ps5in Inn n t w yn* 9 i 9 ~ 1 1'TY 13 5w 19H . it is imprisonment forever. one is killed forever. 10." they asked.xal lr5yo 1 9 ." When at the point of dying he said to them: "Cleanse the house of all vessels on account of levitical impurity. who came [to take part in my procession] ! ' Our Rabbis taught that "Simon Happekuli has arranged the Eighteen Benedictions before Rabban Gamaliel at Jamnia. Rabban Gamaliel said to the sages: 'Is there not any. Lw. one who knows how to compose a prayer concernin~the Sadducees?' Thereu~onSamuel the juiior. .'I H5 iHDk!l . if He is wroth. but in the grave to-morrow. who may become angry with me. 29a) and for two or three hours he tried to recolIect [but did not succeed] . it is everlasting.1° and prepare a chair for Hezekiah. and I can neither appease with words nor bribe Him with money. nn~ ppn 5 ql?Will ~ 1 9 71' ~ (NJ rly) . 14 . praised be He! who lireth through all eternity.Nln 1% NDV Yil ~ ~ 5 Vlillil ~ 7 1 p'v+'n 1n9HY 1 1 ) .n33n\ '3 a3 n 1 3 . still the congregation did not remove him [from the reader's place]!' Why not? Has not R Jnda in the name of Rab said: "If one errs in any part of the Eighteen Benedictions he should not be removed. but if he errs in the section referring to hereticsll he should be removed. but whose anger is not everlasting. moreover there are two paths before me. 'light of Israel ! the right pillar ! Why weepest thou?" He replied thus: "Were I to be brought before a mortal king.5 iya 3 l 1nlSyr'l ~ 5 nlt)V 1 '21 l n N nYIn9 . but now when I am led to appear before the Ring of Kings.

) 1 have ~emoved the bounds of the people. although deposed. l:ny ul 31.) A n Ammonite OT Nonbite shall not enter the congregation of the Lord!" To this R. m ~ '~DDD ~ 5 n i 5 ~ 9 5 1 3 212. the king of Assyria. 'Thou art at liberty to do so. nn ln13D3 n'ny niSi2a 7 9 ~ ~ (9 1 n'yw') wqim 3 531 n ~ w i ' '193~3 7y?i~i ~ n w i w ~3iin 7) ~5m 5 ~ 9 5 ~ 127 2 5 " ~ . .95nab nnD ' r 1aH 7ni 5 x ~ w ~ niin n lnym ion nn57 Y D H ~ " i ? . . Joshua. 23. There was no Halacha previously undecided in the academy which was not decided that day.v773 nlzw nu >'&% '' '7nN1 (ED "'"'') 'mxl Referrtug b the new sehol<aFSof kh& dlbre. Elazar b. "God forbid. 6. according to one. it is said (Jer. as is shown from what we are taught (in a Mishnah) : 'On that day Juda the Ammonite." In a dream was shown to him "white earthen pitchers filled with as he^. 13.al. seven hundred benches [were added]. 10.~n~9 1995~7 3 ~iiin u u n ~13533315 irnn .n95 1tnn7 mn nmp? '>in95 H S H HV ~ 5 1 H S ~ 531 nvwl nil3 12 n i v y mn nn'n 851 ilia HDI' xian nir3 13 j f r i n ~ ' ~ nitlt'lr~ H ~ W n"33 n'i5n nnvw n35n wmnn n w inry yln H S 5x95aa pi qni 12 n~in* x3 ~ 1 9 1 13 pn7 . not knowing.' Rabban Gamaliel then said to R.ts.N5nl yH r. during the administration of Rabban Gamaliel.niv 2 " ~nqnw ~1395 n"1mSn5 n i a i nfnii 5~ 1-133u i n ~ ' H Wnun 53 Ynitcl r'i3n . AzRlia meant when he said: "Behold! I am as a man of seventy years of age" but not aged seventy. Even Rabban Gamaliel himself.tn (23 0'137) t. Joshua said.. the announcement was made : "Every scholar whose interior is not like his exterior (who is not pious). nnN npw 1 5 9 ~ ) ~ nn 0 i ~ 5~ P H WY'TD~ n~u 3 n n i f ~ 5 '3iDy Tian 5895~2 pi 15 inH .r nmy7 nw5n xp nin . appeared in the academy and asked: 'May I enter the congregation [to marry a Jewess] ?' Rabban Gamaliel said unto him : 'Thou art not at liberty to do so. etc.' but R.. 'behold.' it means the day on which R. four hundred benches were added and according to the other.np3 i.' replied Rabban GamaIiel. Jochanan said: "There is a difference of opinion between Abba Joseph b. 'Are then these nations still in their native places? Did not Senacherib. therefore. I have perhaps prevented so many from studying the Torah.I 'Y Elazar b. and admission was granted to all studen.ifig the captivity of the n'y3tu 12 ~ $ iifw 1 ~ 9 9 133 3 ~ 'in bl n'iry nnm iniwS i n i 3 5 ~ni'n in18 Nfn . did not refrain from attending the academy. we go to the majority [and the majority are not Ammonites] .) And afterwards I mill bl. for." When Rabban Gamaliel noticed the tremendous increase he became discouraged and said to himself. a proselyte. shall not enter the academy. transplant the nations? As it is said (Is. 'Behold it is said (Deu.~~DE)D a133 1DDlIl~H Hnl' Hinil a"35 D 3 3 ' '13 qD1' H 3 N 33 92'50 ilnlq '31 7 2 3 N In qbinw ?an vn pi1 9~noi.n5D i i j p .4. nlniHn5. nnmi-rrnyi nH 52531 . l3HlD1 ' f 1 D ) l N 3 9 3H1D1 15 -iaH H5 53133 ~ 1 2 5 nn8 7 D H J 133 . Joshua retorted and said. Dustoi and the Rabbis. 49.5np 825 ~ J H -inin ywini in 6 yacc 5333 ~ 1 2 5 . ." On that day many benches were added in the academy. ' 'But. Azaria became the head of the academy. R."^ But this was shown to him only in order to calm him. and their lai& up treasures haoe I plundered. We are taught: "On that day the treatise of Edioth was studied in the academy and wherever we find 'On that day. We are taught that on that day the porter was removed from the door [of the academy].

Joshua's house.il'1 R ~ W HH? fHt) 51no 75 9 n l y ~5% K 3 K 7113 5 9 1 ~ 3 H13151 1 7 D K . Akiba was informed of the situation.' As soon as R. 19.nn 1 1 ~ Nli( .ir9iv358 ~ =pv2 ~ 1R ~ W H?D~ 1 3l 5~~ a5 H j T ' 5 2 l?li. he who is neither himself a sprinkler." he again pleaded.D91Q1K N l H 0113 Nli?il 137 1 D H .lnnD? 'nyn 5 s 9 5 ~ 137 2 out a n 6 ' s . and he who has not worn the vestment shall say to him who wore i t : 'Take off thy priestly cloth. Joshua ignored him." he went and [upon reaching the academy] rapped at the door saying: "Let him sprinkle who is a sprinkler. ''Now. "From the appearance of the walls of thy house. 1i17 l D H 1 H1>H ." R. Joshua said to himself: "It will be much better that 1 myself Accordingly shall go and inform them. 1j'wft ~153 DqJWj VY?H l375 nll3t) H S ii"QH1 . and these hare not returned as yet. 14.1>Vt 7331 )lDY 132 5x7~9 sny nl3w 9n2~1 (m olny) 7 ~ 8 3 . If 80." Then Rabban Gamahel said to h~mself:"Since i t is so [that R.1992~5 H ~ H5 9 1 9 ~ 1 Pl?*HT 3 D 1 D illn 1.head a'-Iry 7 3 R Dbsuar b Azaria that ha m u l d step -ndv-- . Joshua replied: "Woe unto the age whose leader thou art! for thou knowest not of the cares with which the scholars are occupied and whence they derive their lirelihood!" "I have reproached thee. I shall now go and effect a reconciliation with R. to him.. Joshua then accepted his apology. ~ j 5 1 7 ~ N7n m92j 3 l H D 1 N ? t w3jl 3 H. "for the sake of the honor of my father's house. 1 8 ." R.13w ]." Rabban Gamaliel pleaded.p37 17~39512"77 973y in n n H 7iD i. Joshua rejoined: 'Behold it is also sald (Amos 9.." aid Rabban Gamaliel.ill ~ 13 395 7nH i1rn5 ?PH' i l r ~ 73 nS1 nra nS . the son of a sprinkler (a scholar.' To which R. nor the son of a sprinkler shall say to him who is a sprinkler and the son of a sprinkler.D 95nl3n . and I shall put it on." said a certain laundryman who was there." 'qast tho. but R. forgive me. "Do it..) And I will bring again the captivity of m y peopls Israel." they said. Joshua sent the following message [through him] : "He who wore the vestment. then to-morrow you his was a bint to See Num. Joshua. 722 H?irl E)Wlirl 131 ?"N .SO ill3 72 D n) 0) child~encf Ammo% so they must have already returned.. shall be dressed with it again. Meantime R. .ywii(i 9375 j-pnl37 .' Thereupon the proselyte was immediately permitted to enter the congregation.] "I shall go. TVhat we have done was onlyfor thy sake. .nj?n ilnHl 7QH 77DH1 myn 131 ' n 7'D'D 9> nD99Qnl YWtil' 11K H>'?Y l n ~ 771135 ? HSH m77 illny 0. yl 1331 5 9 H l i r 3 ' ' ~ 7 ~ s 3 xnrwu5 lnyrn nynr3j H.. When he reached R. I ~ H -pi2 5 " t-. "who will go and inform the Rabbis?" [that they had become reconciled.13375 lily ~ 9 2 5 ~ H ~D t3"335 ywiirl 137 n j w lnll .D . "it is evident that you are a ~mith. wlirl 111~ . . Joshua's decision was carried]." He thereupon went. he noticed that the walls of the house were black.. So R. he said to the Rabbis: "Let all gates [leading to the academy] be closed so that none of Rabban Gamaliel's subordinates shall come and afflict the Rabbis" [in a spirit of revenge for their stand against Rabban Gamaliel].5ilp3 ru) n9D1'M1 5 lirl. ~h~ water is cave waterg and thy ashes are plain ashes of a burned cane. been appeased R.nwnT ~ 2nHw 7115 19 '1H "l't35n . Joshua?" said R.1931193 5% irnx 'DnDW 71)13 5~ 17~x3 ~719rfnx fin31 ~ v 1 ~ ~w 37~ prgjn ni( lr~ll~n Inn -95 irwy 5'7'5 . 82'39 '37 5% ymlnl 13l 7 D U . the son of a scholar) ..

" The disciple [who asked if tha evening service is optional or obligatory] was R. They arise early for idle talk. Zakai became ill his disciples visited him ." When R. Eliezer became ill his disciples came to visit him. and hast not placed my share among those who attend the street.'" Our Rabbis taught: When R.x>n ~ n5iyn "n5 on3 nJri1 al+n cr55ana nnwmai n3vln . and upon leaving. Elaear b.r i > ~ nnrn I D c3-13 'iy3ni n"~13iy tnu 'n 9 3 ~ Si y ~ n9~3n 9vn5n 93% 1'3 n. "Rabbi. and that my associates shall find rejoicing i n me. Simon b. that there shall be no stumbling through me and that we shall not stumble over a matter of Halacha. b) (Mishnah) R. 0 Lord. as soon as he saw them he burst into teare. but they are working and will not receive everlasting compensation. that which is levitically clean. I run and they run. Elazar b.3 9-19 ~ uaa 11na 5y ~ 5 iim i Hnb 5 yi n i~ ~5 1 . 0 Lord. Azaria. (Ib.na35r Pnnn nnix nmv ~ J D Dptnn w'ao vn'rr nay 5 ~ i w r i f 750 as5 15% nn5 ' ~ B H. nor shall my companions stumble over a matter of Halacha and I shall find rejoicing in them. they arise early and I arise early [but there is a difference]. The Rabbis asked him what kind of a prayer it was? H e replied. "Rabbi. Azaria lectured one Sabbath. know to whom you pray." (Gemara) Our Rabbis taught: "Upon entering the house of learning what shall a man pray? 'May it be Thy will. or as clean." H e said unto them: "Be careful to honor your comrades." they said..~>n n5ipn 9 q n 5i ." [And though everything was settled] K. that I shall not judge as levitically unclean. by these means you will deserve eternity in the world to come. "teach us the may of life so that we may deserve to inherit eternity in the world to come. Jochai. dzarla was not deposed." they said to ]in '('i' ~ D I H ina rna9133 i " n Hla3 5 y nSpn 137 y ~ u HSW * 'n?~ 'n -pSa *i>n 9 3 innvv ii35n 13-12 5 ~ HS. r n p 593wn 7193 lip35 1'79n5n la133 9x31 7 3 pn19 '27 irn 15 nnx . upon entering and leaving the academy was wont. restrain your children from frivolous thoughts.'P 9p5n lJU1 ~ 9 5 C ~' l l3 ' T ? P'ri'3Wn P i l P ' W D ~ S e+ay H on1 5ny ~ J N min '-1375 n'3vn cyS>pn c ~ x nyiray i am 73w 5 3 7 ~ 1 Say nSiyn 99175 y i '1x n9r1 ~ nYY l 5 1 i~ 3v : nnv 1 ~ 3 4 n'n ill H ~ Z n5nw3 IJYI un n i m x 11'7~59 n 15 iinH lip35 i*?n5n nn5 i a .CXI nnwxi a35n 1373 ri3n 15939 ~ 5 1 V ~ '3 H 7 9 1 0 5 938 87113 lP1H l ~ l K 9 Y ' 3 i nriw 851 wvnn n'3 e . I give praise for my share. while they run into the pit of a ca~re. "When I enter I pray that no stumbling shall happen because of me. w i ' ~ 'pin nnmw 'SHI ~~n'3wn P ~ ni31p W 'ZIV.' Upon leaving what ehall a man say? 'I give thanks unto thee. I toil and thev toil: I toil and hope to receive everlasting cimpensation. my God. while I arise early for the words of the Torah. because thou hast placed my share among those who attended the academy. my Cod.a>!> nnH at3 1 ~ ~ 37 3r y 9 5 ~ i . Hakana. Jochanan b.and I shall be a t his (Rabban Gamaliel's) door early. when the master said: "Whose Sabbath was this? That of R. Elazar b. that which is unclean. but from that time on Rabban Gamaliel was to lecture two Sabbaths while R. and set them between the knees of learned men. Nechunia b. to make a short prayer.:9virri li9mn n5nm~ . and it is tlliis understood. I m n to eternity in the world to come.

if He kill. Rabban Gamaliel said to the sages: 'Is there not any. and I can neither appease with words nor bribe Him with money. if He imprison me.'HI% nil5 W?W nil? IIDH IillL'DD RyW3 .D ~if5 y p 1 ~ ~ 7~ 3 i~f9nSn5% . "is that all?" Thereupon he answered : "Oh that ! For when a man commits a crime [he does it in secrecy] saying 'no man should see me.usill '31 1DH i171n. in the apprehension that he is a heretic.'O and prepare a chair for Hezekiah.H 1 3 m 1393-1IS I ~ D H . who may become angry with me. who may imprison me. but whose anger is not everlastlug. it is imprisonment forever. moreover there are two paths before me.r5t." "Rabbi.' Although God seeth him everywhere. Should I not weep?" They then said to him: "Rabbi. it is everlasting. 3 u ~ 1 ~1 ~ n~ 1 n3 lvh p q a ~ > 9nlH 1 9 3 9 5 1 ~ 19V3$ll ~ 9 3 5 ~ 7 5 ~VDS 0931 VI nSiyS XlilV fi"2i~n n935Dil Dy3 IDY3 '53 Dy3 P H I P ' D ~ ~ V '~51951 PHI PS1y 'LlD'H l7lD'H '37DH9 PHI DSly 5139 7 3 19H1 ~ ~ 5 nn9D 1 ~ 1nnrD HSH 719 LC?\1 1 ~ nnlW51 ~ 3 br7373 I D ~ ~ D S 7n~1 ~jil'3 5w f n H 0971'1 93V 9 3 ~ SW'W Y71' '?'HI t(.> ayP . n q~ . "light of Israel! the right pillar! Why weepest thou?" He replied thus: "Were I to be brought before a mortal king.DTH '3K'L' m p t n 9 N D u93m ~ nxninn mn n953 I ~ D :N 3 W inin9 Th nu* 79fDil J32'3 951?3il tlYPV 1331 I f n TfDZ 13nS y f i r v nw 8 9 n j p n i . but in the grave to-morrow." they asked.rrpn 5 8 1 ' 3 33 L79pWi1l \81?~n n1373n SY 3 " ~' 3 ~ 5 n l 3 3 n153 n'n3nS ~ " I Ion9 ~ . lrjyp pr3rp." Samuel the junior is different. and I know not in which I am led.DWDil iIn3V n7nHil 3 2 ~ 9 ( ~ 17) 2 HS iHD81 li(lSyil Hjt 5.lyw 1'3'51~ IzD nl'H3 fft) 13 11x7 5~ ~ B . one is killed forever.l n3732 In18 1 9 5 1~ 9 ~ ~ 1 5 ~ SHlDW VHW .pv H~. riturlb inupwe wselessgla whm la tbe b o w . but kill only for this world. 11) . but whose imprisonment is not forever. 1% 11 In'Hy fW m e taelm d Q m . if He is wroth." When at the point of dying he said to them: "Cleanse the house of all vessels on account of levitical impurity. but if he errs in the section referring to heretics l1 he should be removed. according to their present arrangement. who came [to take part in my procession] . " Our Rabbis taught that "Simon Happe kuli has arranged the Eighteen Benedictions before Rabban Gamaliel at Jamnia.n313 95y Dy3 DHV 1 2 3 3 D81 ~ 5 1 9 11D'H 171D9H 1'H '37'LDIH 93HI P51y nn9D 1nn'D 1 ~ 9 9 ~ 9\39 5 I'ti 'ny-. i l m NSI ' n i n p.nf?n m. who is here to-day. since he himself composed it [therefore he shows no cause for suspicion]. but now when I am led to appear before the King of Kings.P71 IIW2 NllD3 m'3y 7 x 9 DWW3 I n n . the Holy One.Hlil I'D NDV 739V99n lnlH 7 7 3 NnS9f1 wln'fl d d badg. 29a) and for two or three hours he tried to recollect [but did not succeed] . the Eing of Juda. who may kill me. . praised be He! who liveth through all eternity. came down and composed it. one leading to Gehenna and the other leading to Paradise." Why not? Has not R Jnda in the name of Rab said: "If one errs in any part of the Eighteen Benedictions he should not be removed. and whom I may bribe. bless us. nlyv .62 n53111 -. But why should we D n1 ~ 3 OK\ ~ 5 l y Dy3 lDy3 1% '3n'DD . even then would I fear. one who knows how to compose a prayer concerning the Sadducees?' Thereupon Samuel the junior.m1 nl-8~ 1 ~ 9 5 19n 1 ~ JD him. The following year he (Samuel the junior) forgot it (Pol. 1DIH p. stiII the congregation did not remove him [from the reader's place]." He said to them: "May it be His will that your fear of God shall be as great as the fear of man.

And when thou art about to go on thy way.nww 95~1) 311 N ? D37 ~ 31 .inipnn N S Nnn'x1 7"n nnn9 7"x. take counsel first with thy Pasessor and then go out. R. [Suddenly] R." What does it mean by.xbnn 3 p Y V 9 3 7 1 l Y H . and Jochanan righteous from the very beginning. "What is R. Jacob said in the name of R. 24. Chisda stopped and began to pray.'7DlYD l D r ( 9ND HSI .. said: "The above quotation [of Rab regarding the suspicion] refers only to him who has not even commenced to say it.ti? 1ipyn ~ 9 % i131n33 vnw aNa 1~m9 91nw -mn ~ 2 7. Chisda and H. For R. Janai was wicked from the very beginning. This is said of a man who was wicked in the beginning.)' R. how should the question be answered? Raba may explain that a righteous person from the very beginning should also [not be relied upon] lest he become wicked. Juda "Do not get angry and thou milt not sin.n93 7tn xn51 9nl 17i)y~ 3973 x3-1 75 ~ H D Kvil pi)n 5 x 1 9 ~~~ x w.wnn nnin n5 H V D ~ NSP 731P3 ~ S n n 7715 NYV nnxw31 . Do not get drunk and thou wilt not sin. Jochanan the High Priest served in the High Priesthood for eighty years and at last became a Sadducee. and R." Is this so? Behold. but if he commenced the benediction and erred in the middle of i t he may be allowed to finish it [without any " suspicionJ . t h t King kt1ld the warn. Chisda do12) . and according to some in the name of R. (Ib." (Fol. Levi. H W 9 3 9 1 3 85 k Z 3 b 9 1 9 D 2 '93H 1 P N -33 1npisD 397%aiw3i ryo'l5 s. Sals Chaeida.75nn 1 5 9 '~1 ~ n~ Hi)\ N'TDll P3 HnliH3 'SIN N3 See KeduLsbin Fol.vv p y r aim1 ("9 5~?1n?) ~n3n1 x51 ~37) acnm . Joshua b.not apprehend that perhape he reconsidered it? Abaye s a d : "We have a tradition that a righteous person never becomes wicked. And if so." I t is quite right according to the opinion of Abaye. Chisda said standing.tnr* N S K Nn-3 (DN? . and erred in the middle of it. 18.N9VB 8315 9 n r x ~n n S . b) Elijah. for R. it is written (Ez.HY1 7111'$3 @il *39ni (7 41) . even while walking.ll?YD .lnnr 851 . Chisda: "This refers to the roadprayer which a man should say before he goes on his way.'?i'1Y i 1 ' t 2 ~ ] 1 ~ 3 nftr j 1 ' D ?I5172 fin? 9nl9 n~n 9 8 3 9 ~lin 39tr pnv npyn 7 D K . then why did not the Rabbis remove Samuel the junior? With Samuel the junior it is different. it does not happen so. said to R.7-1'lnnS~n it nVV 37 . Is this so ? Are we not taught: "Do not rely upon thyself [that thou art righteous] even until the last day of thy death.pni9 yw? 'Inin PI* v 9 9 2 H 1 D H .) But when the ~ighteozcsturneth away from his righteousness. "Take counsel first with thy Possessor and then go out. 66a. but according to the opinion of Raba [who said that Jochanan was righteous from the very beginning].51y nwyi 5314 npyn y m ainn ( 5 " ~1 " m8 7 ~ ~ 0 ~ 1 -pry> paxn 5n . Shesheth said." Abaye said: "Janai (the King) and Jochanan are the same person" [hence he was wicked in his early years]. but if one is righteous from the very beginning. 30a) And how shall he make this prayer? R. the brother of R.r n2 915 59nnn xnt 5wnn HSV nSx uw x5 13 yvrn* 937 :nini3 i13 Vnnn 5 3 na ~ 337 nrnN nnnq 3-15 iv5n 5"u (aNO) nSi 9nn x5 . .HYl xtDn 2-I 37 inN NlDn 35 '~XP ?:n . Shesheth were once walking along the road. for he commenced to say it. Juda in the name of Rab. la Raba said: "Janai and Jochanan are two different persons.

~y ~ 5513nt) :nyy 7 9 3 5 1313 55~nn nqnw31 113y nTlD 531 . he used to shorten his prayer in order to keep UP with the assembly. Since no man has passed through it. " R. l n i l . then Thou rollt cause thy ear to listen .550n. how is it possible for any man to have dwelt in i t ? It means to teach us that whatever land Adam.) Through a land through which no man had passed and where no man had dwelt. the first man. 3 1 lnH N93n . decreed shall not become inhabited.735 19139~ 791s Ilinnw 4 5 ~ 1H3D ~ ~ 335 5 NS ii?li71 a 55~nn5 In3a n i y j v n h v 3'1 .inSBn3 15.n. 17. 10.C ~9 n ~ y (. Akiba when he prayed with the community.l5 11DH 113WnW )tN3D (Dv) vy5~ '7 1PH 1973nVIl Vt2 'Ty 1531 3 9 5 ~ lH3n - 9 H W 737 173n3 1128 U ( 2 " ~ ) ilHll? when the Reart (s strengthened [ b y &tention]. what people say that these palmtrees of Babylonia date from the days of Adam. Chanina said: 'What is meant by the passage (Jer.) . and according to some R.12W9i13 31W15 I1WH7il P1H HS 31VlS 11VH7il PfH il14jt 173 :3 3 ~ 9 ~ 3 135 n~ 1113*~ t'lv 555nnn fn9D g31 a n . Juda says: "This was the custom of R. 13). the son of R. 2.n>nH nqlT3 lHylD 1 1 nrlT3 I ~ ~ J DD ~ H 31 . master.DO P1H 3V9 ~ 5 1 W9K 113W Y7H 53 75 lt31f H ~ K 3 W 9 f'Kn 13y iT-5~ W ~ W Y l H 531 .HnW?i 1WH YlH3 v 1 11VHYn D1ND 937 l D H 1 H393n '71 *PI9 9317 ( 2 f i ' n ~ l )7"n Hn?ln i T 3 13y H5 NJ93R '13 HSW lnxn 931 .66 n 1 3 1 3 12 I D Pum-Nahara to the place called ('Between the Palm" in Babylonia. b. and said: 'No.19nBV3 YDNW IH3D yPV9 ii113w5 lDN91 95y ii3wn9l . Abba Saul says: 'We find a hint to this (Ps. if One left him [praying] in one corner when he Started.5 39nV3 N393y '7 5 0 lf33t) a'n 73 ." answered R. When they reached that place the latter said to the former: "Is it true. so as not to trouble the assembly [to wait for But when he prayed privately. the first man. the son of R. but whatever land Adam. remained uninhabited.. Cahana. we infer from this that he who prays must speak with his lips [thinking does not fiuffice].' (Ib. Jose." And Eli said unto her.'" Our Rabbis taught: He who prays shall direct his heart to Heaven. he would be found [at the completion of his prayer] in the next corner. <'that if one notice (Ib.Ill. Jose. said R.) Thou wilt strengthen their hearts." Hannah answered. Elazar.) "We infer from this. Chanina.) Ulla. said ly ~ 1 D3 ~BD ~ 9 ~ 13 8 9 93 ~ 317 9 a99lS~ ~ *H'T~ 1~ 7"' ~ n i i ? HUD 5327 rtn911~ yl~H'1 lnln9H 5337 Nn9313 Ini2rrt 9DV q~i( n?? 1alN . wilt thou be drunk?' (Ib.) an unbecoming thing in a friend it is one's duty to reprimand him. the first man?" "Thou recallest to my mind. 6. decreed should become inhabited did indeed become inhabited. she spoke in her heart ( I Sam. Only her lips moved (Ib. "what R. beand kneeling [during cause of his b o ~ n g his prayer] . 1. But her woice could not be heard (Ib. we infer from this that he who prays must not raise his voice loudly.31H n13yn ~ 9 njnl 3 (n H " W ) 3 3 ~ 7 rHip 9 ~ 8 ~ .ynnwnl nlyr33 q g n nn5 73 ~ n v n ?~ 3 ~ 9 n ~l rtn353 m nn3 ~ 3 .l9 9 3 i[?~y1 ~ ~ 1 ~ n'n 3 1~ 1 3 ~ . How long. Wherefore Eli regarded her as a drunken woman (Ib.1 . o l b f i ) 7375 1DlS 5 1 N3K ~ 31vpn ~-."~ We are taught that R. my Lord. Thou wilt cause thy ear to li~ten. We infer from this that one who prays must concentrate his attention.).p n932n5 . Hamnuna said: "How many important laws can we learn from the incident of Hannah? Now as for Hannah. we infer from this that it is unlawful for a drunkard to pray.

75nn ~ 7 1 7 7 5 ~ 1 1 9i m ~ w 2 i ." It is quite right according to the opinion of Abaye.'IDl!JD 7DN RTbn 37 .HI1 2tpp9 917 YP'H . then why did not the Rabbis remove Samuel the junior? With Samuel the junior it is different. Chisda do- . This is said of a man who was wicked in the beginning. and according to some in the name of R.pill* gin yv7 'rt~' rcn'l 3 ~ 1rnS 397% ~ilil 9 pni* n?yn nn5 pni* YDH .nww 3'11 nrbn 37 159~8 'IPH 12) 9Srn pi N ? D ~ 3'1 P? H ~ I H *SIR ~ np See Kedulshin Fo1. I2 Raba said: "Janai and Jochanan are two different persons. Shesheth said.n %-u'7nx H ~ T. R.Sly ) nwpl #7?~v~i 53n npyn y m Nina (5"r Tnry1 p n n 5n prim ~ 5 ." Is this so? Behold." What does it mean by.mnn ~ $ 1 nnm NS 8rvn NSD T J . "Take counsel first with thy Posaessor and then go out. thlut King fin5 ktlled a11 the s a w . Chisda stopped and began to pray. Chisda said tand ding. Sala Chasida. Chisda and B.-$nn R W V 2 7 . For R. Levi.173yn 9H .lill?DH N? 9NDK Yil 3'11 illllH il7lilq 2-151 9r-m ~ 9 5"H 5 ~ bNp) HS . and R. And if so:. Jacob said in the name of R. 30a) And how dm11 he make this prayer? R.?-nil nS~n 11 N7Dn 37 Tau . said: "The above quotation [of Rab regarding the suspicion] refers only to him who has not even commenced to say it. but according to the opinion of Raba [who said that Jochanan was righteous from the very beginning]. Is this so ? Are we not taught: "Do not rely upon thyself [that thou art righteous] even until the last day of thy death.) But when the righteous turneth away from his righteousness. Chisda: "This refers to the roadprayer which a man should say before he goes on his may. but if he commenced the benediction and erred in the middle of i t he may be allowed to finish it [without any suspicion] . how should the question be answered? Raba may explain that a righteous person from the very beginning should also [not be relied upon] lest he become w~cked." (Ib.mnn NSI . it is written (Ez.NY1 TJlp3 75t3il 'ND 739m ( 5 '17)." Abaye said: "Janai (the King) and Jochanan are the same person" [hence he was wicked in his early years]. for he commenced to say it.n93 '173 ~ ~ 5 9191 1 1 ll?yD 397s 817 lDpn 5Rlnw 92HW . i l ? '5XD 113 . ~ 9 w 3~3'15HSK 99x45 . [Suddenly] R. 'What is R. Shesheth were once walking along the road. Janai was wicked from the very beginning. and erred in the middle of it. even while walking. 24. Jochanan the High Priest served in the High Priesthood for eighty years and at last became a Sadducee. and Jochanan righteous from the very beginning." (Fol. And when thou art about to go on thy way. take counsel first with thy Pasaessor and then go out. but if one is righteous from the very beginning.331'~r nvy~ qi~35r n3v "D il5r.HV92 Vlil H? H 2 D 9'1'Df 9 ' 3 H '1DH inprrn 397s ryw'l5 zww ?tTr a i l 3 arwx (n* + ~ ? m r ) sn:ai a r m 2 j n : t a 3 ~ % " I ' 851 . said to R. Do not get drunk and thou wilt not sin. Juda in the name of Rab. 18. Joshua b.not apprehend that perhaps he reconsidered it? Abaye sald: "We have a tradition that a righteoua person never becomes wicked. b) Elijah. it does not happen so. for R. ." R. 66a. Juda "Do not get angry and thou wilt not sin. the brother of R.H? 1 npyn pqw i13in33 0 1 3 1 aN3 pm' 9Tnw tnin niq WH '1nn .

15 let him direct his heart towards his Heavenly Father.) T h e y will pray unto the Lord. If he is outside of Palestine let his heart toward Palestine.9t)3 . for it is said (Ib. in the north. relpeotlng h13 associmte's ieel~ngs.n7152*3 n13 1333 >jH3 ~~5 135 n N 1113' ni. 48.19 93. 17. e. H ~ D ( 7 ' '5m)?"X .m7Fvw7p 7Dlp nr22 lnly .lint) ~ ~ 3-. If he stand in the Temple then let him direct his heart towards the Holv of Holies. 33. Tel-p<yoth. 2. for it him d~rect is said (Ib." ~h~ ~ ~ ~ h signify ~ z $ n Mat I tear and acknowledge the ~?osreignty of the Almighty. Thereupon R. Abaye was sitting before Rabba. a mound towards which aU turn.) T h e y will pray unto the Lord in the direction of the city which thou h m t chosen. 30. If he stand in Jerusalem then let him direct his heart towards the Temple. means "the mound to which all turn. in the south. ) ~h~ cover of the Ark See Ex 2 5 ." l4 Our Rabbis taught: "A blind man or one who cannot determine the direction. . he should face towards the north. If he stand in the Holy of Holies let him direct his heart towards the Ka~oreth.17 V P P 3ln9 ill3 q'3X (3'~) ii5 11D HS 5"s H31U R'13 HP1 >'n' i l l i n 19j~)n 838 ~ 1 9 R Sheqheth was blind R shesheth aim adm~tsthat It 14 praper to recite the prayer standing but he holds that it may be =it& while waiklng. Shesheth of his attendant. l7 c. "If thou canst be good do not be bad. ib. 44. Jeremiah was sitting before R.H31D R?> ill37 ii19Tn .Hn ~ i 15121 > (3 m5nh) 7~ 1 '17 alnp >mi nln mt3. I . Shesheth ordered his attendant to stop also and to pray. the latter seeing that the former was very cheer- 'P. ? ~.9 nrn .'~ If he stand behind the cover of the ark.f1555 1915 IlltnD ~ j3 n 5 H ~911. he should face towards the south.1 . ib. Zeira.) A n d t i e y will p ~ a i towrads this place.1 n13 q1nH 'i13D i'tnt) mTD3 ?n. 44.? HYn3 1nlff)3n n l . in the west. 13) la) - 533 ni5 ~ D ..) Rejoice with treemblinge" To which he answered: "I have the Tephilin on.lB PIE?$? il"tn il2. ~ ~ l ( t~ e w x~ es) ~ when ~ dlvided t h in kao. Rabba said to him: " D not ~ the ~ ~ master agree with the passage (Ps.nTn nlFPn n9il . If he stand in Palestine let him direct his heart towards Jerusalem. for it is said (Ib. remarking. the latter noticed that Abaye was very cheerful.ing?" asked R." Where is the Biblical passage [to refer to this] ? T h y neck i s like the tower of Dauid built on terraces (Songs 4. m ~ 1 ~ 9j -.D3. let him consider it as if he were standing in front of the Kaporeth.la "He stopped and said a prayer. he should face towards west. he should face towards east. Hence.35 ~ ~ 7 53 ~ 9~ X Y ~ J ~ 1 p ~ . ib. i.i~."= R.ni*f)SnS9133 77HX T 7 5 7 2 ~ 3 (? 1'~) H l ? :i> 09119 rn9D 5 3 5 ~ n CHAPTER FNE. if one is in the east. he should tam trhe East where Jerusalem and the Tam wheD m e situated. for it is said ( I Kings 8.t5En P. HPln9H1 . Hence he could be true to his oplnlon. It is &us found that all Israel directs its heart towards one place [towards the Holy of Holies]. 3 ~ y n 5 ~ 1 7 7 51 9 1 D 79li7D jlDY3 . 11.4).) And they will pray and praise unto this house.) They will pray unto Thee in the direction of their land.nH H393H 13.. for it is said (Ib." was the reply of his attendant. pnar~ bhe Blghteen E3enedictIons.

"Sing ye. but only in a mood of joy caused through the performance of a meritorious deed." "I have Tepl~ilin on.inn ~ 5 335it 737 71nn HSH ~ % 3 n913'1 Tina 1D'W$' 71n PlJlV~~ O'H7113 1J'Yn I3V 1 '3n al~. n 375 iJ31 7 ~ ~ 7 5 ~ ~ q D l l3 H. the Rabbis said unto R. Ashi. his teacher.)inn7 15 v pnmt ' i [ . Ashi made a marriage feast for his son and when he noticed the Rabbis were at the height of their merriment (Pol.31n3 itD ful. Simon is not permitted to a man Jochai said: to fill his mouth with laughter in this world.t?y 133D'T 3lSD 'ill it7ln ln5 1 D K .na N S I itn'V Tlnn HSI 5~ ilnDV ?Inn K ~ N ~ ' 5 P9737 ~ 3 ljna nnrw -. nor in a mood of idle talk. l1nH . Jfari. from lnln 2'3r 2 3 ~ :KJnJn a7735 K D 3 ~j153 7 3 ~31377 ~ H31b 9R73 nYl3 1n Hl?lDf 7lll'H H 3 llit'l jJ375 1itJln .'" It is related of Resh Lakish that he never laughed from the time he heard this from R. 23.15t( O ~ Jnlwy5 '3 5112n t7U3 t"illy3 i ' D ?lnV X ~ P 85 l'tlrDW 5"l 5~ :it931 13illq '70 ~ Y P W ' 3 ~ lintl H S 5Ssnit5 y7niy 1's j32-1 un plna 7lnn ~ 5 n15xy 1 7lnn N S I nl3X)I ~ ~ 5m 1 m n15p 7.) Then2 slzall our mouths be filled with lat~ghter.1 ~n13171K D '~ ~ Y ' N ( ~ 5 41) N X D 11-17> ~i n 1 5 p l y a n . because by means of this his friend will always remember him." And SO has R. "It is written (Ps. Thus also shall one take leave of his friend neither in the mood of low talk. nor in a mood of idleness.77nl x?nw PTHS ~5nq T H ('133 ~ I D H" 3 m i P ~ I L]3m1 'D i " ~ ~5nn) ~ H J f"'1y3 W I'D 31nw 110~7 Inn ~ 'n~in nJ7 1 ~ 3 l t ~ lJia j 1 31nw >+Z. Jeremiah ansluered. nor of idle talk. R. the son of Rabina. "Alas! where is the Torah [we have studied] and where are the meritorious deeds? [we have performed] to protect us?" R.l .) I n all painful labor there is profit.12'YYH1 lii"L33 73n1 lilt 'n n3 1 1 3 7 13375 l n l n n'125 ~!':?ir13y 'VN 2." R. n l ~ . Shimi b. when he observed that the Rabbis were a t the height of their mera costly C U P riment he worth four hundred zouzim and broke it before them. Hamnuna Zuti: "Sing to us master.65 3?yr 1'y 1ijpn N ~ H 5"s . they also finished their prophesies with matters of praise and consoTation. recited la tradition] : ''A man shall not depart from his friend only immediately after reciting an Halacha. nor in a mood of jesting." Just as it happenea to R. 2. the grandson of R.inn H S ii+3nnP?H7 ~ ~ ~ $ ni'in 19 N j l w ~ nljp l -. and they grew sad. Mar. Cahana.8~13317 it973 13 H I H 13'1 -. 14. 15 911 135 1 0 ~ . for we must die!" "And what shall we respond to it?" asked they. for it is said (Ps. Our Rabbis taught: "It is not proper to start to pray i n a mood of sadness. Jochanan.lyylm :n*np n m 1 1 .' 1 3 1 .377 > . for we must die! Woe.lD 13t( it75 t7nK 17 91wij ~31377 . for thus we find with our first prophets. 31a) he brought m a costly cup made of white glass and broke i t before them. the son of R. nor i n a mood of laughter. remarked to him. .n*Pln3nl n3m 91373 Pitl13. and they grew sad.inn H ~ K 1793itt3 P'IH ?El)' 5 H 2) Hln3 311 83 $3 li(13:i 73 71nDV i135il Reieming t o the time of Messiah when humsn1ly wtll prwail a d i&@iMim will be meted ouk Ibo no one." H e sang: "Woe. Jeremiah. nor of laughter. but immediately after the study of the H a l a c h ~ (traditional law7). made a marriage banquet for his son. who accompanied R. Huna.1303 ." answered he.in ~ J Y J . nor in a mood of low talk. Jochanan in the name of R.lnp ~ 5 plnw 1 -.. At the wedding of Mar the son of Rabina. and our tongue wifh singing-when shall this be? At the time when-they shall say anzong the nations 'great things hath the Lord done for these. nor of jesting. 126.

we infer from this that he who prays must 3 n127n ttyn 33nl ( N ~ " w )mn7 9 ~ 1 9Jna fipeak with his lips [thinking does not suffice]. if one H393y r7 jv 1333B n9n . said whm the Wart b strengthened [by atbention].1 regarded her as a drunken woman (Ih.n. the first man?" "Thou recallest to Im3fH n Y S inn . the son of R. and according to 1133 13'W 1 3 7 113l73 ( 3 " ~ ) ilNi75 1H3D some R. he used to shorten his prayer in order to keep up with the assembly.). true. decreed shall not. " R. master. Thou wilt cause thy ear to listen.73in 39wpn n>:. wilt thou be drunkP' 8ll3W5 9% n3wnll .1 irn3 NJ:jDil hi8 attention. "what R. 3958 mand him.In5anl 1513 ir922nS (Ib. and said: 'no.]. i q n ~ w 3 a drunkard to pray.~ynv5 N with the community." And E l i said unto her. he would be found [at the com~le'. 10. Y l H 531 il2W9n3 3 1 ~ ' S l1WHlir 078 ~ 9 5 the first man.l."3 nH f'7'7Y P37 13n pje are taught that R.) TJlla. When they reached that place the latter said to the former: ' ~ 7 1 it) 5"s 0n85 HUB 9 3 5337 H ~ J ' X "Is it. 17.n '13 'Dl9 9317 NnSV2 cs land through which no man had passed and 1 3 y ttb 7WH Y7H3 (2 h1'J17)7"t) Ul93n '13 where no man had dwelt. become inhabited. we infer from this that it is unlawful for 11DHW lH>n yn19 NS i15131 . Abba Saul sags: :i l 3 ~ 9 n 3 'We find a hint to this (Ps. Since no man has passed through it.OW P7H 2W9 851 W9K . said R.) .13 man to have dwelt in i t ? I t means to teach us that whatever land Adam.1 . b. Jose.125 1 ~ 1 3 9-pix ~ 55ann5 IWD n25 % we infer from this that he who prays must not raise his voice loudly. We infer from this that one who prays must concentrate y n m ~ 5 83-K Knln32 Hn35. she spoke in . Only her lips moved (Ib.lilr left him [praying] in one corner when he started.Pum-Nahara to the place called "Between 9 3 ~y ~ i D x ~ D D9 1 13 ~ 9 ~ 375 7 39rlSH ~ the Palm" in Babylonia.) Through *Dl9 937 1DHf HY. 13).) an unbecoming thing in a friend it is one's duty to repri~ I ~ S '1H 1PH l913nVn VlD 952. Chanina. 6. 2. p n so as not to trouble the assembly [to wait for him.55ann5 11DH iuwna Irc3n "that if one notice (Ib. remained uninhabited.' " Our Rabbis taught: He who prays shall NS 31195 IlWN73 PfU Wft) 113 H?W direct his heart to Heaven.at) n5lt)l lrpn 113rn ny 5 5 ~ n ~ tion of his prayer] in the next corner. Juda s y s : 'LThis was the custom of R. But when he prayed privately.xnwn t y l IlWHln PTHD my mind. .) "We infer from this. Elazar. 1.ninH n9.. Hamnuna said: "How many impor531 . - .ra31 i l 2 y n l l a his prayer] . because of his bowing and kneeling [during lpyy 1935 1jr3 j j a n ~ n9. the son of R. Chanina said: 'What is meant by the passage (Jer. Akiba when he prayed (1 prim) 1375 l n 9 D i n l n 5 1 8 ~ H ~ .) Thou wilt strengthen their hearts.my Lord. How long.' (Ib. decreed should become inhabited did indeed 113W Y l H 53 75 7 ~ 1 5 HSN 3 W 9 7 9 H 3 13y become inhabited. 9 3 1 i m H9Jn . how is it possible for any HSW 1 n N D 921 . But her voice could not be heard (Ib.rlnnmnl nly973 9jpn 31 73 her heart ( I Sam." answered R. but mhatever land Adam. Cahana." Hannah answered. what people say that these palmtrees of Babylonia date from the days \nJnlH 5337 Nn939Y 933 9vJ9N 9 l ~ m of Adam. Wherefore Eli =pn9a 55~nn5 I U ~ D n:y3 vnaw 3.73 IHxln 11 n y r 3 l n q n P ~ H tant laws can we learn from the incident of Hannah? Now as for Hannah. '1~8'1 (am) . then !Thou urllt cause thy ear to listen s) ~ . Jose. the first man.

ajn jynl (om) .) R." (Fol.Elazar. Simlai expounded: "A man should always arrange the praises of the Holy One." It is similar to the parable of the king who was beating his son: the king's friend mas sitting and observing it. for would then greatness have been given to thee if not for Israel's sake? And now since Israel has sinned.95 ~ fir25 pry>?) 5"~v 1\93 .' Whereupon. Elazar said: "The Holy One.tno. just as in the later instance it refers to idolatry. q3 5 . Elazar.) There have gone forth men.' Hearing t h a e words. being afraid to mediate and rescue the son.ln 12 5 73~1 Irq .3 9 3 ' i j n ZT 737 7 D H . "that if a man is wrongly accused of anything he ought to infonn his accuser '3f it. 7. of Israel grant thy request.:j .2fi.) We infer from this. if thou suspect me of such a thing. is as if he were worshipping idols.67 3?Yi 19Y ~5 7EHnl rci that Hannah remarked unto Eli.D ni3.Tln~ln'JB? 2~193 :'lS'%illtt3y 7 9 ~ .H H j mDK . vnpn 5 " ~ 7tyS8 7 " 17 ~ 15 'Hn n5173 ~j cnnj pi53 . Eiazar said.ywln nnNW 7 9 jy vtlpn 851 H? 3'5 illnK '23 97DXt H Y K il! 1273 73. qyyyH 937 7°K 599 j3 na 9 ~ lnrI( ~ 5 092313 ntl3y t2lp .QJN nvp nw8.t H j i n. and it is also written there (Deu. 13. 32.. 14.) And may the Gr2. here is written B8'%a'al (~orthless)+s a worthless woman." Eslcem not thy handnzaid as a worthEess woman (Ib.) Leave me unto myself and I will destroy them." Then Eli answered and said: 'Go in peace.('This depends on me" : whereupon he immediately arose and rescued the son. But when Moses heard God's further utterance (Dcu.N (314t) ~ j n 57nHv ~ 11.r 7DX '1Wn45 IKSB 77~58 917 nytr ~5 m n v nS n H Inn 5~ .or it is said (Ib. children of worthless (Beliya'al).lx 73 'DY '37 Hn'n9H1 Hjly 7CH 93itH l.n. 'Come step down from your greatness.' (Ib. 'Thou art not Judge in this matter nor does the Holy spirit rest upon thee. get thee down! (Ex. :Xbn ~ H ~ W ' 1W3Y W 5 ~ 7 ~59 ' 3 ~ 3HSN 1 3 i l H~ SI i l m 9lnn q ~ i l (u 7't) . 32a) And the Lord spoke unto Moses. l ~ ' t l f i 5 7 ' i w 13 I'NV 7373 TH). (n *"@') 7DHM 13735 7'7Yw H ~ N 7:y 851 nn ]n95 8 7 ~ 99 n j ~ i n'nw) -77 75 fivn 58 '8 737'1 @' 17) nwa5 nu:. 'it looks ss if this depends on me.nhH 1178 . praised be He ! said unto Moses.P*=~u 39n31 5p53 n 3 9255 H3ii 29n3 (2' D iln 1371313 59'52 '13 P'VfH INS' t ~ ~ ~ ) m." said 3.) What is meant by get thee down? R. 'Were it not for my friend who is sitting here I would kill you.>rnnll Xi3 lir3t3 il'ill 112 wnn i l v i ivh5 ~ V i Vm i ~ n'ni il5':72 ." Others say that Hannah spoke thus unto Eli: "Thou art not a Judge in this matter.nL/ 7.n 9.tt~o.tn5iua nmt. but as soon as he heard the king's remark.)' said R.nn'jy c'nn? wp>i n5an2 . "that he who wrongly accuses his friend must supease hinl and moreover must bless hip .1 'We infer from this.t2 nnx ll.Dgq-. ~ ~ j .73t5 n3 nr 737 nwt. he immediately began to Pray.583 55~n~ts( 713wS Dnfi .y qSn 7~ in3 W V 7~ 9 ." he said to him~elf. <0'remarked he to himself. 14. ib. 7cH mqaVK1 5'3 QI3W tcy l"2 7 5 ~ 5 ~ V D .~15vj'35 1~99h5. Go.>p p 3 q~ ~73313 ntily l ~ n ~ 1x3~ ~ " 7 .1 W713fi n171 nj93v W'H 85 . that thou judgeth me as guilty and not innocent?9ost thou not know that I a m a woman of a sorrowful spirit but neither wine nor . Are there not then the Skechina and the Holy Spirit with thee. asking mercy for Israel. there is no geatness for thee. "We infer from this that a drunkard who prays. 9. R. Moses instantly became so weak that he lacked the strength to speak.ong &ink have 1 drunk? (Ib. so also does it refer to idolatry here.~ Y W 13 ~ X : 7nSw j ' ( 959 lyrl W 1372 l ? m 3 t ~ l n 5 -..

39.) Thou h u t begun to show Thy sercant thy greatness.1 Let it sufice thee." R.unto me also at t h a t time. at my tears Thou wilt surely not be silent.) And I threw myself down before the Lord. And it is written also (Ib. as ~t 1s said (Ib. 11. for what God is there i n the heaams or on earth that can do aright ltke Thy works.) For what serveth me the multitude of your sacrifice? Saith the Lord. Chiya b. 3. do not continue to speak unto me any more of this matter. Jochanan said: "moever prolongs in prayer and speculates on it (expecting ~ t fulfillment s as a rel~-ard for making i t long) will. 13. for there is none -bigger in the performance of good deeds than our teacher Moses. Elazar: "Since the day of the destruction of the Temple. an iron wall separates Israel and the Heavenly Father.- - -- 7 68 n1312 lnlv P ~ K 1 7 ~ 9n ~ 1 y 5~ i-tD praised be He! and then pray for what he needs. I pray Thee." Further said R.) Hear m y prayer.13~3 nj 1 3 p u v ~13731 . Chanina said: "He who prolongs in prayer nil1 not return void (his prayers unfulfilled). ib. and Thy mighty hand.n . I shall withdraw my eyes from you. 3. 26.) Moreover take thou unto thyself an iron pan and set i t up as a wall between thee and the city. Channin in the name of R. 18. He shutteth out my prayer.1 ~ am31 3 1 n39n3r 311 9 5 w'i?ni~ n93 9 3 ~-!JTV n19n iry5rr a? an5 'Ins1 ?yTn PA n 1 1 ( 2 8278) 1 ~ h 35an 9 1 15~31 ~ ~ '12)Ww D'PHl 'njan nnv 9?yV y1vsl 1blJ 7 % ~ 85 iTPD'1 9n~1v1 'il 9nS~n nyav 937 Y D K I .1)03 ?"Dz33 3lnw 5s mvnn n19n I I Y ~ H (7 ~L3KlW P9PW2V ~ 3 ' 3 8 5 5 ~ 1 ~ 1'39 5773 5713 n3na 75 np P?H 73 Z ~ H I 58?m*) '1% -1YiI 1'31 71'3 5713 l9? 3inK n n f l 19i-Z 1n%n3 791KDn 53 KYlR '37 1 D K 193il '11931 3WPD 15 H3D Pi771 A7t:iI (B e*l:l) 1nSDn' ?nWV 29n31 'il 5 K '3'8 553nKl . And when you spread your hands. 9. that I may see the good land.H'iiil P t ) D 1 D f 958 ' 3 YDW91 ilYn3 '31 7BH K 3 H 1 1 3 H99il pn1' ' ' I1DK Will *'lr? EU C]lD i13 f99t)Dl lnSDn3 T'lKDil h .?nlal ~ 9 3 P'WYED 1~ n ~ = cyapn3 l ~ 5 1 75 ~ ~ 5 8 . Elazar also said: I< Prayer is even more efficacious than sacrifice.) Long deferred ezpectatiolt maketh H Y D 931 ~ ~ 1 7 n~an 15 Xjn ~qn.jj~nq 311nm nU3?. st111 he was answered through prayers onlg. at the end. 12. for i t is said (Pr.l ny3 ." R.iiaD3ii ii5y ~ P H J Wmlnpil In i n 1 9 3h. as it is said (Lam. and it is further written And the Lord hea~kened .) And I besought the Lord at that time. o ~ o r d and . Immediately follorving it is said Get thee up unto the top of Pisgah. come to a heart sickness. 8. 13. and even though the towers of prayer were locked up still the towers of tears are not locked. for it is said (Is. 3. even more than good deeds. w ) yn3y 3m21 nVn3 37n31 1 ~ 1 2 1 nt5nn ring n3it?a 1nl9 yinz n~ n n5an il51-12 i nrajn i nl ~ n73yn i i ~ 1% ? ~0 " ~ ) ." (Ib. Abba in the name of R. T W D ~lnlq 795 7 9 ~ 9~ 5 1 727 ~ qDln 58 7 ~ ~ n5an3 3 v n5173 1. 4. for it is written (Deu. Whence do we infer this? From our teacher Moses. and like Thy mighty deeds? And following this it is wrlttec Let me go ower.y5K (8 nlywl) lnNl . Elazar also said: "Since the day of the destruction of the Temple.n39a3 n ~ w ." R. the gates of prayer were locked up. as i t is said (Ps. 1. 23. b) R Elazar said: "Great is prayer." I s this so? Behold R. for i t is said (Deu. give ear unto my cry.v7nn (US a15nn) ~ D K ~ U J 5~ myn? naln n?. Whence do we derive this? From Moses.1 jw ' 3 58 ljnnfi1 ~ (1 a . etc.) Also when I cry aloud and make entreafy. and it is written further. as it is said (Ezek.

iha heart sick. R.) Wait on the Lord.' a 5H nip1 12. 14.ylrc nivy51i1av5 7nt3 ~ n xgtn i 31 (H v w i n l ) orvyn2 ~ P K I il?in> gtn n7inn 533 prn 'n 58 nip ?nnjw pin n5an . good deeds. 14. 3. prayer." Our Rabbis taught: "Four things require fortitude in their observance: The Torah. be strong and He shall make thy heart firm. me.n> 73 xt3n 337 ?an . for close to it is said But a tree of life is a desire which is fulfilled. blessed be He! 'I have created twelve stations in the heavens.n. "illthough a man sees that his prayers are not answered.) Wait o. and the former deals with one who stays long in prayer but does not speculate on it. Whence do we infer that prayer needs fortitude? It is said (Ps. on the Lord. refers to the Torah.' replied The Holv One. I say.g. whence do we know? It is said (Jos. be strong and let thy heart be of good courage.) Is not forsaken and forgotten the same thing? Resh Lakish said : "The Congregation of Israel pleaded before the Roly One. l1a131 t i a ~ ? 53 5yt . and social duties.n3 pryn n S 1 TY-IKP~ 1irnr my1 n S 1 55annv P'IH 387 DH n 3 9 3 n YDH'1 ptn 'n 5 n n.5 YDHV :"1ai ilny 'ry> pTnnli prn 3"m) 7nww (29 ~ X U ~ D n5nin D qjma) (9 la 7n. 12. n3 yynl T'inrn xn ~ ' v g ~s .'ln>vr 93n3ty nnK miwnTn SIP nwy nrnw 9n2 n"l?n a 5 1 n aSi ~y is qnm3 5tnt 57t3 53 591 y1p-u 9nm3 n 9 a S w 15 9nrn3 591715 9 n 53 Clyi59n n~v?w orv5v 15 rnxw 1.lami ]Ian7 53 5 9 1 . Be stron. What is its remedy? Let him study the Torah.tiail? 'nxi:. for it is said (Ib.K?nDa n'w5w 14 . each legion contains thirty routes. 49. Chanina said.fia+w) * 3 n 'nl ~ 'n *31ty 1 1 9 s mnn?(ED ~ ) Y W * ) mwn 5"l 1nn . Elazar said: "Fasting is even more meritorious than charity for the former is performed with the body and the latter is performed only with money. wait.n 'w 25 35nn 8% orrn yy ]'xi 3x3 n. the latter deals with staying long in prayer and speculating on it. each route thirty cohorts. upon the Lord.131tlE3 all 1B133 31 Pya ilD 73?Yi1 1n~3v n1wn ~3997~ ~ 1 Nn' 9 3 Jyn IT^ KS :n?ann ~ y 75 n py3 nnllrD (-l. 18.) Be thou strong and firm that thou mayest observe to fulfill all the Torah. 7. 27. the Lord hath forsaken and forgotten.ord has forgotten me!' 'My daugllter. and for each station I have created thirty legions [of stars].? (73 n ~ j n n )'83w 55anqr ?itn IQYY '7 133-1i:n . And Zion said. 3.~15i 11.xn or'ln ppi (om) n'prrnn5 ~ l nq9n n py ( 2 nt#) T D W ~ V nnn N I.n . And firm.owa D 1 1 7 . wait. B y a tree of life is meant nothing else but the Torah. Chama b. 1.n the Lord. 44. each cohort has thirty camps and i n each camp 7ntw 35 383 -1t3~ittt n-11~3 p l ~ n' yn:i.rn 5~ nip1 739 7 7 7 n5an n9na n+v>ni m1n In 1 5 ~ W K ~ W ~ D D~ 1 2 1 nwyn." The Torah and good deeds.v nvyn n5na ~ " inx 1 (a''~) N31 . ~ . I cay.35 53 5 9 1 11725 17 9nm3 . praised be He ! etiying: 'Sovereign of the universe! Even a man who marries a second wife still bears in his mind the mcrits of the first." This is not difficult to explain. for it is said (Lam. 27. refers to good deeds." Raba nerer ordered a fast on a cloudy day.) B e strong and let us strengthen ourselves for our people and for the cities of our God.) A tree of life is she (the Torah) to those who Zay hold on her. Whence do we know that social d u t i a require fortitude? It is said (11. let him continue to pray.nnilrv il9'n nnry 13rr.) Thou hast covared thyself u?ith a cloud that no prayer may pass through. but Thou 0 J. (Is. R.l c-m n5iy 5v 13131 n"313n 'm5 5 8 1 ~ n~33 9 nvyn i 3 i r i nliwm invH 5 y ~ W tH iwt~ nvrc nlrwnn . 14. Sam 10.ppD ~ 5 l t r H ~ D xinm ~ I 53 5 9 1 . for it is said (Ps.

then Thou mayest also not forget the incident of the golden calf? The Lord said: 'This can also be forgotten. It is also written (Ib.yN 9V 5 t'nrn 15 iaH .' (Ib. If thou hadst been standing before a mortal king and one had saluted thee (Fol. Oshia said : "ThG also can be forgotten (Ib.'IS n9v~yi ' i l n99nw nnn na m i n i Si.) replied the Lord. When I saluted thee.) Again she pleaded saying: 'Sovereign of the universe! Since there is forgetfulness before Thy exalted throne.in5an P ~ D V ' ~S Iy ]inan niSw 15 39n3 ~ S n l~p97S I ~ D KinSon n 9 ~ w 7wa3 7iavl 7 5 inwn 31 (7 ~7721)c3n71n3 . ib.) refers to the golden calf. while praying on the road.a97272 vrnn (25 $7) nlv aisv 77 I n 1 1 tns H ~ I m 15 srna n99n nHi .) The Holy One. in the name of R." the prince replied." replied the prince. all these have I created for thy sake. and guard t h y soul diligently. 15. And yet u~ouldI not forget thee.Elazar. good heed of your souls. was met by a prince who saluted him. then Thou mayest forget the Sinai affair. After he had finished his prayer.grave to-morro~. equal to the number of days in the year.' (Ib. 9." Thus we understand what R. the prince said to him: "Good for nothing! behold! it is written in your Torah (Deu.9i9n Tnt nti 7niy nlyn l"3 7jn VD? i57H 5% .' Can a woman forget the suckling child so that she shall not have compasston on the son of her womb? (Ib.~KD ni5w 9 5 mrnn ~5 nnS ni5v 7 5 9 n n 3 w 3 p x n n v ?a q99~1 l v ~ fnin i 9n"n UH ~ D ~ ~ B -. praised be He! said: 'Can I then forget the burnt offering of the rams and of the first-born which thou hast offered me." Our Rabbis taught: Once a pious man.HS 15 .qlr~> ?mins ~mnin r9n 5% . 33a). ~1-127~ S n5"x l 7232 inai 1 ~ eli~nv 3 'lU2 fSn '335 7n1y ~ 9 3 ~ ~ 190 ~ 9 9 33 7nly 5~ ~ ~'nww *jn p oa51y 9n5rySr 7y5 09931 'In Ninw n U q 6 . why didst thou not answer me? I f I had cut off thy head with a sword. refers to the Sinai event. wouldst thou have answered him?" "Nay. and get thou ssyest thou art forsaken and forgotten." the pious man said to him.) Only take heed to thyself. The pious man then said nnto him.mSv 15 .P~~~IWD~ I 'H D S nmaw3i (ow) . praised be He! 'Sovereign of the universe! Since there is no forgetfulness before the throne of Thy Divine Majesty. while you were in the desert?' Then again [the congregation of Israel] pleaded before the Holy One. saying "Peace to you!" But the pious man did not respond.how % 'ISana nww tnH -i'Dn> nwyn 1321 lln ytnn n51 PISW 15 1n3itnn ]inin 831 7773 7nRS .. who would be able t o demand thy blood from my hand?" "Wait.has been suspended three hundred and sixty. five thousand myriads of stars. also?' ' Y e t would I not forget thee. ib.) Take ye therefore. "until I shall appease thee with s few words. what would [the king] have done unto thee?" "He would surely order my head to be cut off with a sword.done if thou hadst stood before a m6f€al lfa who is w i t h us here toand may be . "Behold now! If this is what you would have . "And if thou hadst done so. The prince waited till the end of his prayer. 4.

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


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

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


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


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

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'By the man u ~ h oowns these. am I with child. and then wdlst thou not be hurt.IS 2 ~ 9795 3 KZ 1 3 9 ~ n533 59213 ~393n7 3 nit3 93na 'bn 7nK nrp 7 n i ~ Y"'v7 Wn9n N ~ W PNS i w m 3 l a 7 1112 n i t m tw9ni Nin :lBytlr3 Nil lil913 Nil 37 7 0 8 il93lb 13 Xlb1t 7"Hl (3''~mV ) tiynw 7% ~ 1 t l a 73 1 3 1 ~' 17t3n n5 rln~i l">wi nivn j m v 7 ' ' ~ n5 9 1 ~ ~ n7*Dn 1 5 9 ~ 7 ~ 15 nil (it"mn~w"y1 pUa nut^) +) n>n VD 19259 5 ~ V 1 H ~ lw33 I 7inS inxy ) Ladle for dmwlng d u e mt of the UU!xin~g 1 Into &b 011s * . the son of R. Jochai: "It is better for a man to be thrown into a fiery furnace than be the means of bringing another to shame i n public. v y n 'Sin 9795 ~3 13ni9 917 7 n x 9a 37 ~ D H. Gamalie1 refers to smelling it. Jochanan s a d lt 1n the name of R. 25." Further said R.and it continues And thou shalt eat and be satisfied. 'Acknowledge." Another [Baraitha] teaches: "If he ate every kind of food but salt. as is written (Gen." ITOW much shall one drink? R. Chanina said: "He who is used t o black cumin will not be disposed to heart trouble. Chamba b. but they are not to be eaten every day. and he who deeps at the easterly side of his threshing floor. Ashi. n ~ 5tin'? n 3 D H y31D 019 nwp7 nlwa bun ~ D ~ HW N 73 '55 7nN 09w7Y3 5l37il HS m i 9 53 $ 2 in93ta ~ ~ 9 9 n u~ Tarn . said in the name of Rab: "Re who is used to small fish will never be disposed to stomach sickneps. Simon ." R. (Fol. We infer this from Tamer. moreover small fish cause the strengthening of the whole body of a man. because they cause a bad odor. Chisda said: "A kiton4 for each loaf of bread. drink water. if he drank erery kind of drink but water. I pray thee.an31 .' and shs said.) She sent t o her father-in-law saying." n 5 3 ~ 1v n i y ~ n z 577w3 9nn3r Raba the son of Samuel said in the name of R.n ~ n n91n JNY ~ 1 9 1 nlt3 139~ P+D>in%H napan p > 7 un . Tuhia i n the name of Rab: others say R." Our Rabbis taught: "He who [drinks so much water as to] cause his food to swim. Mari in the name of R.n3157 ~ w 5 i n S ~ 59f7n 7 35 3 +in 9795 ~3 1 3 9 ~ PVD? ~ 191Dt3 093DP Pl2'IV NSX I l y ~ 5 1 D99YtJ Ht3n 937 ~ D H. will never be d~sposedto stomach disease.?Ill1 ilnK 'K1 0913 ilnW nnw Tnrqnw 53 inwl nSn 5 v r t -p593x 53 53 53x I'T~H NFJn . Rabban Simon b. his blood is upon his headns This is not difficult to explain." R. 43b) One more thing said R. Jochanan said : "He who is accustomed to eat lentils once in thirty days will keep away sickness. kDmmion which W M ds Wa Lis ~ u U .PTH 5w 1013 1173ni 1 9 3 ~ ~ 1 ." R. in the day he would worry because of an ill odor from his mouth and a t night he would worry because of croup. Rabban Simon b. 38. and after every drlnk.m3Dki mDn 27 7nn .pi~93ilnw ow nnw ~ 5 19pwn 1 53 nnw n5n 5 3 n~ S153~n 9 3 ~ n ~ S ~ S S . the owner- :n ym H99il 9177 i11t3WB 5 N l t 3 ~ 13 X37 7DX 7nrv-u 53 7nNi n5a 5un 7n512x 53 7 n x 7ilH 933 1D3 N93n . Jochanan: "DIustard eaten once in thirty days drives out sickness but if eaten every day it is apt to affect the heart. Gamaliel said: ('Black cumin is one sixtieth of a deadly drug. drink water. Mari in the name of R. Simon b." The following objection was raised." We are also taught that "After every meal eat salt. still others say R. Chiya. Bizna said it in the name o f : R. Zutra b. but eating it is indeed healthful. Chiya: "After every meal eat salt. and then millst thou not be hurt. Chanan b. and after every drink.

2 4 ) . "but he is likened unto a servant before a king [who can enter the king's chamber whenever he wishes] .nl3I?n OW WIW n'33 S?H at8 ?>en9 . Jochanan b. 1) - 159 . n q l pDn7 19% :53 Pl'a 52 1'273 1'2 lwH7 nu l"3 R'Wl m93Wit PZ? 5\72 Nl+ln 931 1nWH 5% . cme before a d ." He placed his head between his knees and besought [God] to have mercy on his son mereupon he got well. t q r e infer that a benediction is to be said before and a benediction after [eating].nun ~ Y N 799 il9nlpn ?NO . and he who enjoys [the least thing] in this world without saving a benediction defrauds [fie Lord]. Jochanan b. 10-11." clFrom this.m95p3 n95 lncnb pl3l (15*'n) . 32.n ~ 1 7 . Cahana: "I consider him insolent who mentions his iniquities [while repenting]." Further said R." On another occasion it happened that when R. Doss went to R. 6. 1. l before nor after the hour. 3 l . etc? Whence do me derive [that benedictions are to be said before eating] ? Our Rabbis taught: All its fmit be holy for praises giving unto the Lord (Lev. Chiya b. Zackai took sick. uhoss sin iS covered. Hsnce we Infer tb.2 m a ribs the meal. "we derive that it is prohibited to a man to taste anything before saying a benediction." asked his wife.o?wnr WJ ." Our Rabbis taught: 'Tt is prohibited to enjoy anything of this world without saying a benediction. it would have been of no effect. Jochanan: "A man shall not pray in a house where there are no windows." 'Why." ova 135 ~1 .man mu9n gyw SDn p nmn q373 fivyn nnv) 9H3r 1 3 1Jn19 137 ~ Y H n71n 71055 f ? i t l l15y 1 3 3 '23 NJqJn wp3l 11373 9 5 ~ ) ~ 193 5"H ?"a*?' l lJ3 ~ n?nr ~ R9.75 %?Y' t'Y nY nwyr.~n333 9 ~ ~ t ) 'pt) l 952. at that moment Ithe sick1 mked us for a drink of water.5yD il2T3 two benedlatlom are neamrp.nyn*? DyDn7 1 1 5 ilnlq 137 y n ~ .) Where he had open windowa i n his upper chamber." R. q a n mi13 2 1 YDN n5~rrn WTVD~ IND 95y qlxn N J ~ D 37 ?nN : n ~ *la3 ~ ~ nW ~3 D C ~YWH (35 n15Rn) ' Nf w CHAPTER SIX (Fol. "is he greater than you?" "Nay. Zackai had kept his head between hie knees for the whole day. Cahana said : "I consider him insolent who prays in a valley [where people pass by]. Akiba. Zackai said: ' l f b. The Iatter then said: "Chanina. Jochanan. 35a) How shall the Benediction on fruit be said. but aactly st the time you were told that my son was relieved. for it is said (Ps.TOD :7 S ~ i l c f ~ 7W3 S 31317 lJK1 T y ~ i l 5~ lint9 l l . TDN N ~ 73 N n'cn ' 1 'IDNI 'N~V . said R. beseech [the Lord] to have mercy on my son that he may live. Zackai to study the Torah the son of R. Jochanan b.1'?y ~ 9 7 )3 ~ 3 3~11 8 1 NSN ~ INS 5"N ." replied R. Abba said in the name of R.while I am as a prince before the king [who can enter only at certain times or by invitation] . he kneeled upon his knees i n the direction of Jerusalem and prayed three times every day. Chanina b." H ~ D '131 n17*BD ?y 1'3133 fX93 (*V) '719 n'515il w7? (" m'p'') " " 'la ~ H J Oei19nHi n i v f ~ 5 3373 I ~ ~ ~ Y ID^ BW 9153 nlyb'w D'IHS 71DH N3'?Y :~ '>7 '1nH 3 off? 9 ~ ~51yilIt3 illn'l u'TH? 1:DH 1337 1Jn ~ 5 ii?? 3 ~ S i y i It) l 33iIJil 531 a312 ~ 5 ntil 3 Eilldtm (p~sises) Is in t'he plural. What shall his remedy be? Let him go to a learned man.) Happy is he whose transgressiolr L fwgiven. 19. my son. Then R. for it is said (Dan. " R.


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

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

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

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

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The udal prayer which is recited at the expi,rattion a f thje Sabbth or festival over a cup of wine.

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


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We deecribe Gad mahphorlcally from m e of His creations.
measure. The stones mentioned hers are hyperbolical descriptions.
See introduotion.



and the master said. R." R.' IIP in28 P-I .i[vt) i1932fi5 n21nnS H"8 Dnl H1l?n : 81391 iSip H T ~ ~ . it was not necessary to say with a loud voice.513 il'3285 9 ~ DJ-. 19.]'?'Pn n'3D 5y f9NV 53 1 P l H 931 . Meier.1'1333 n'y~ 15 1 9 8 ~ $3 ntitn 15 ~ N V qai* 12 tnjii 931 ." R."TR' nlnw) ?f2WV 87133 ID Till' 1513 8'323) l9HW 5133 UJf)' D93?8al 137' 8 v b (a' 5W 151?3 5133 5"n ?It. 34. Chanan b. they are bound to say the after-meal grace in Mezuman (in company).inns 1) .l in . 19.pp131 ynn '35 1572 (75 o95nn) ~ D W ~ V 'NvlP27nDn I'1P 'IP l3 v"18 . etc.'. n9inin o*n3ni t3"i 973-1 inn193 i15in 5 3 1 ~ ~ n 1 3 '331 11813 l ' n l i l ~~ W Y P 11'8~53 Nn9'11H3 39n37 'HP37 'In73 '7tVt)P 971Vy 33 lp9rnilv illst3 53 1t3 7PX7 91rilt 1ilTP :5~~v*t3 in19 n3 093'13m n'~ni3 v"?81113 ifi1R 53 ~Y~N." Ben Azai says: "He who does not wear Tzitzis (fringes).19'1R9 1PW ilPPl111 138 8738 ' 8 P V 9 3 (& 0'737) IrjD UP washing of the hands]. for it is a Biblical law." Acheirim say: "Even if one has studied the Bible and the Mishnah. (Hear 0 Israel. Simon b.7 1 3 ~ 3 7n13 1 5 1 ~ 8932' 8 5 1 ~ ~ fi31pj 8 : p v j-. 4. 3. Abuhu said: 'We infer from thls. they fulfill it more accurately than the Israelites."1 R.5"n5 ]?UP 1 3 W 0133 15 W9W W 53 7Dlg W Z u Inaagmily). both morning and evening. If the Methurgeman cannot raise his voice equal to that of the reader. (Deu. magnify the Lord with me. and let u~ exalt His name together. 5133 la17 t l P 5 n . Acheirim say: u~~ who does not tithe his fruit in accordance with the law". Pazi said: "menee do we infer that the Methurgernan (Interpreter) shall not raise his voice louder than the reader? It is said (Ex.l~y95893-1 9137 n931yi n'1nv lD18 ' K l y 13 53 y p l ~ . 32." Our Rabbis taught: "Who is [to be considered] a common man? He who does not read the Sh'm'a. We have also a Baraitha to the same effect: "The Methurge man shall not raise his voice louder than the reader.8 l j r n > ~ j 5y.H3 P y 1fi198 H 1 l n rn).nPg ~ 7 1'8 gU3n . but has failed to be ' n K 'il? 15'13 K33D 1 P N 837 73 193n -7 7 ~ .) When I will proclaim the name of the Lord. "Whatever command the Samaritans have undertaken to observe.) Oh. The Samaritan6 practice the latter correctly.m Together with the one who lpeaks h o bom& they u r w +6rea . etc. 34. Eliezer. 47b) We are taught: Who is [to be considered] an Am-Ha'aretzPZ "He who does not observe tke law of levitical cleanliness in his food? so says R. Joshua says: "He who does not put on Tephilin (phylacteries). (Gemara) whence do we infer this? R. T !a 1nl' tyn* 811pn 7233 15ip y.I P y iilTrN 1"n f)win* '37 .) Moses spoke and God answered him with a loud voice.. t) A . Abba said: "Whence do we infer that a man shall not answer Amen louder than the one that says the benedictions? It is said (Ps. y ~ magnify u the Lord with me.) Oh." so says R." R. Jonathan b." (Fol. Assi s a d : "Scripture says (Ps.81 332. and let u s exalt His name together. and what is intimated by saying a loud voice? Just as loud as the loice of Moses. Joseph says: "He who has children and does not bring them up in the study of the Torah." 2. fa p h m l .). ascribe Ye greatness to our God. Nathan says: "He who has no Mezuzah on his door post. then the reader should lower his voice [in order that the Methurgeman should be heard]. 4.

the stone which Og attempted to throw upon Israel.jmw' 5y . Lot's wife who became a pillar of salt. 10-11. but his teeth protruding one into the other.?Pjt931 il9?1~1?3 il9VlDl ]9>9lY iTf)37'H 3'1 'lDN in183 2'1 '1DN ill1378 '35131 P'il '771' 1581 n17185 2) ) a) R) 0) . Thou hast caused to branch What was Noses' height? Ten o u t ! ' cubits.as it is said (Deu.lilin n93 n l n 3 Iw3n ' nywl nwn n95y 3v'w 1 x 4 7 . R. and the walls of Jericho which sank in their foundations. 3.~'DPSivy an3 ilV. 54a) Our Rabbis taught: "He who sees the passages where Israel crossed the sea? the Jordan? the passage of the brook of A r n o n. Num. those who have rennslyni yrttn p% a ~ t v ~ nqn n i . i~ ~ 95n~ nxyn . 6. Ex.IO~O ~ ~ ~ b ~ under.) And full with the blessing of the Lord take thou possession of the West and the South.Inn 75n aiy p n t 5 vp2w p r c i . Simon ben Lakish explained it. He tried to throw it oft.3 j i . praised be He! sent B host of ants to the mountain and they bored a hole in it causing it to fall oper his hean and rest on hls shouldrers. said: "His reward will be to inherit both worldg this world and the world to 'Dl9 '7 ..." He went and uprooted a mountain three miles in extent.13 .) 2 % ~hast broken -the teeth of i h s zuic7ced.1 3 ~ nni'1n ~ 7 " n ('13 11) 1 9 3 2 5 ~9 ~ . for R. 33. 26. Those who have returned from a voyage at sea. 14. he seized an axe ten cubits long. I shall therefore u eo and uproot a mountain three miles in extent and throw it upon them and kill them. 12. e. ns ~ derived thah heiabb of mas ten cubib. sprang up ten cubits. ' ~ YD?~) HnSn 913 nD3 5 t ~ l n > l j u p * N l li1*952) "lVH1 lD7D N n j n 9ill% I'I'V'7H 293nlN1 'Dl3 '3 13 N l l D n13pli 71'5 n'ml 1321 'rnl? n ' ? ~ n">?n wn? i i q * V :39731 5u201731 -- I'll2VD ~ ~ D ? w D MY3 ? 3"lHlYN 9 3 ~ ~ j ~ 1 ~ q 9~ 2 n? ~ ~~ 9 3 n-W . the stone upon which Moses was sitting when Joshua fought Amalek. Simon b. had ri~etedit upon him and he was not able to throw it off. 10. ' should give praise and thanksgiving to God. Josh." said he. 3. * h . mewalla e. the stones of the declivity of Beth Charan. b) The stone which O g King of Bashan.ui? 5m lnwwl ?Yay> nnn?nywlnr nvyw -pix 1 5 u 5y nn1.zrx n y 5 ~ w in979 n131n1 . those who have traveled in the desert. the son of R. 17. and as R. and raised it above his head. Thus is understood the Passage (pj. Lakish said: "Do not read it Shibarta (Thou hast broken) but read it Shirbabta (that became ramified). 12-18. other faLXm3 . zO. 23. "extends three miles.iae ~ ~ cC B h ~ ~ J@." (Ib. b l e d I~S falling w m dilff~ent fmm aN it ." R. 8. wlii D9Ygq UW ( 2 pt5nn) 3m3-j i l l 973~7 ~ ~ j~ pqp? 13 jiynw 3'1 7 8 ~ 7 . Juda in the name of Rab said: "Four classes of people are in duty bound to return thanks to God. 10-17. But the Holy One.nipnn QD? n 3 ~ n i ~ ' ~tn9w in 59 p n r j 73 ~ jtctm 750 3ly wp93V p H ( 1 ' ' ~ ) rT+pA ~ 5 ~ 7 ~ 2JnD 9 7 g ~ 1 5 ~~1 0 9 2 1 1 31 y7~ ~1 5 9 . 21. and struck Og's ankle a mighty blow which killed him. i. tried to throw upon Israel is delivered by tradition as follouw : "The camp of Israel [ I see]. 19.. h s h . Chanina. 21-30.iV7' n*n?1y 9 v . Pll'il 'n A373 N?81 (3 ?n13j m i 1 -IDN :~ ~ ~ '313 3 n 3 njiyni n nrn n51yn CHAPTER NINE (P'ol. n 3 3 i v NSN I'DH 712) 7IlW1 I'DN 7Wt) n 3 N373 ??w . Qcn. Bh. Jose..

Joseph says: "He who has children and does not bring them up in the study of the Torah.).nvn nainn5 N"H PHI ~71pi1f a in13 Hiipa i p 1513 l ~mipn 7yn9 v~:.) Oh.81 2 3 9 'I 1 9 9 i n 2 8 la? -197~9inv n n a 1 m 133 9 n 8 D I washing of the hands]. 3. A~~ Together wlth the ow.xn'n3ni n"?WY i n a m 1951n 5 3 1 ~ ~ n i WI 3 9 1 ~ x i1 Ynii% w y n u9nv 53 Hn"7lH3 39n37 'Ht337 'In73 '7Vt)D '71V!l 33 1p9lnnv nirn 53 1n 1 ~ 9-195. magnify the Lord with me. The Samaritans practice the latter correctly. 19. Jonathan b. Pazi said : "Whence do we infer that the Methurgeman (Interpreter) shall not raise his voice louder than the reader? It is said (Ex. Eliezer.5"n5 15ua 119~1 n w 15 w 9 o +n 53 iniu a) Gadlu ( r n a ~ i i t y ) . Abuhu said: "We infer from this'. (Hear 0 Israel.) W h e n I will proclaim the name of the Lord." R. and the master said. (Deu." Our Rabbis taught: "Who is [to be considered] a common man? He who does not read the Sh'm'a. etc. Acheirim say: "He who does not tithe his fruit in accordance with the law". etc.17n* n i ~ w )~ D M W~ i i p n la in19 15i3 il93aa5 19HV 5133 133y' PVI?Hil1 1379 ilVD (n' 5v 15ip3 5133 5"n na 5 i p ~ t131nnn ~ 7 ]'H in15 lrin5n ?Sip n922aS 9 a922115 :~ a"sn .) Moses spoke and God answered h i m with a loud voice.ra32 n l r r r 15 t9nw 53 qai9 I : .) Oh. it was not necessary to say with a loud voice. If the Methurgeman cannot raise his voice equal to that of the reader. Assi said: "Scripture says (Ps. and what is intimated by saying a loud voice? Just as of &loses. Chanan b. 34.p5~~n n 9 1 n~ H 73 W 1niH 53 it318 In3 n ? . Joshua says: "He who does not put on Tephilin (phylacteries) ." so says R." We have also a loud as the ~ o i c e Baraitha to the same effect: "The Methurge man shall not raise his voice louder than the reader. Abba said: "Whence do we infer that a man shall not answer Amen louder than the one that says the benedictions? It is said (Ps. but has failed to be 'n? 1572 In nv 93 (>? n v ~ n )W a n 1DN f92D H31 7 3 T l l f l 921 7DH . 4. 19.lo phml.tnJi9 931 inn^ 5p rfti~n 15 ~ H W 1) . 4. L e y m-4 thaw. they fulfill it more accurately than the Israelites. ascribe ye greatness to our God. then the reader should lower his voice [in order that the Methurgeman should be heard]. .119rI?H? 5712 7i3nn 1 n 7n1. 34." 2. y r ~ u magnify the Lord with me. who speab ihG Ithem. " Ben Azai says : "He who does not wear Tzitzis (fringes)." R. for it is a Biblical law. "Whatever command the Samaritans have undertaken to observe. ~ lnTn 7 n'9ni2 :~ H T V * D in19 n3 n r p ~ p t n a3in wnp HV? yvia- 1 s w 53 y i ~ iny l 1319~ 7"n 731 . Nathan says: "He who has no Mezuzah on his door post." (Fol. l5lp 1 S 9 H W 53 Y7Hil Py Ifii'N H'Jn (2"~ m 17) n9~n. both morning and evening."l R. and let w ezalt H i s name together. (Gemara) whence do we infer this? R. Meier." R.I?:? a9239 H ~ W it38 n1yS (15 nlSnn) ~ O H J V :nv anniu~ 9nn 'a? 1572 ~HVT n m n a ~ H jW l3~ ~ T j3 D W"TH .i. 32. R. 47b) We are taught: Who is [ t o be considered] an Am-Ha'aretzf2 "He who does not observe the law of levitical cleanliness in his food. and let us exalt H i s name together. they are bound to say the after-meal grace in Mezuman (in company ). Simon b." Acheirim say: "Even if one has studied the Bible and the Mishnah. 1 t y " 7 ~921 3'131 n+31pl n ~nb 7 n i 9 ~~ly 7 3 ." so says R.

nSi3 73v 5 3 3 i97nn n9n3 nnD :nh3 7 1 1 37 3 W i? PDnl3 nnyw NiN . as it is written (Pr. Joshua b. Raba lifted up his hand and pointed towards the ceiling." How call you imagine that the erst ten obtain the reward of all? But say rather that the reward of every one of the first ten will equal the reward of all the others together. 48a) R." remarked Rabba. 'Blessed is Re."' King Janai and his queen were eating together. Shetach said: "How can 1 say the grace? Shall I say. to recite for us the after-meal grace?" the king asked of his wife. 'Who can give us a man. "Swear to me. how much I honor you. "will become Rabbis." Further said R." Abaye and Rabba. (Fol.in attendance upon schdars (m a ddisciple). that if I bring thee a man. Nachman said: "A child who understands to whom the benediction is offered is persona grata." Whereupon R. 8. Levi: "A man ahall always come to the synagogue early so that he may have an opportunity to be counted among the first tea8 Thous a hundred men come after the first ten. she will bring thee to honor. the first ten will be rewarded for all of the others. they had no learned person to recite for them the after-meal grace when they had finished their meal." King Janai then said unto the queen: "See how they (the Pharisees) do not recognize (royal) authority.HVXi' 9 D 5 3 'ink4 ~725 381 9 9 3 H NSSP '13~5 i. m L 6% mat Ten men have h h e luelppeotal funaMda oi belng able t ww JW killed . were sitting before Rabba. you can tell from its bloss01118 how it will turn out.195$? n93nlb 193730 9O5 IlBU . and since Janai had killed all the Rabbis. saying : "Behold.1 9 ~ 7 1 7 3 15 339 INO inn9275 n 5 -Ian . So R. Whereupon she replied. he also is considered an A m Ha'aretz. and she brought him Simon b. "To whom do you pray?" Rabba asked them.) Exalt her and she shall promote thee. her brother. but the Torah honors me." both answered. n S nn INS 95 ~303 i? *in 3 ? 9 5 inn n-1975 n9797 f% 97 n97pia H? 8 9 5 7nn 75 n n ~ y (T t5m) 39nx nipint n9n tm99iin N ~ N r ) sm &u&mhb." He swore to her.]'373O ii37 l i l y -ION 327'1 3'DP 'inn n3-1 . thou wilt not harm him. and Abaye went outside and pointed towards Heaven. Simon b.l9n . to be counted among the three who appeal to the partakers of a meal to say grace after the meal (Mezuman). It is as the people say: When the pumpkin is still small.t"D ?a5 y7i9n 9 3 3 7 9 ID? Ian1 9 3 7 7Dn (w ~17) nin ~3-1 v1 n . when t h w embraceth her. "To God. Shetach replied : "Not thou. 3 9 n 9 n39n n3an-11. 4. Shetach. Simon a cup [of wine] with which to recite the grace." Finally he gave R. "Both of you. because Janai and his associates have eaten of His (food) ?' '' There a) Ju3ll35 P'IN P 9 3 W 9 Pji~? 5"39> 7 D W I 1 5 9 nlairvmn ~ ~ ~ niwy ny iilwi naryl~ "73 n5u i 3 w .in? 931-135 95 y3nw'n a??man 15 Tlnr 857 m f m3r y3nwN n95 mym 75 n 3 9 n 9 9 n il93nin ninw naw 1 3 lipnw5 n q n q n q q t t . Simon b.in~inI n 7 is'inn 327 in? ian ii9DbjiO 1 3 x 1 3 ]'Xi2 9W39H 'lDC(f "Tnl H n D 9 7 1 3 9 7 3 Nl35~1 ~ 3 +KP 5 ~ 1 3 3 7 5 arrn n 9 5 mn n5 'KT 1n5 5 ~ 3 . when small.n3am5 n 9 5 ." "But where is God?" he asked them. The king gave him a seat between himself and his queen.

) Which he has given thee. 11.n nv:.) IVhen thou hast eaten and art satisfied.n>l>l ny3wl nbN1 (n o"3') 5"n I9lD 1 ' ~ ~. for thus has RChiya b." R.1"nn5 5 In3m a75 -75 naloil 5~ TxBv lalN n " ' In3 7wg (n q7' '9 7 " ' gm 1 ' 3 7J'llC. Shetach [who said the aftermeal grace on a cup of wme] did so according to his own opinion only. for R. was ordained by the people of Jabne. must yon say the grace.1Dil N?V 3lu3 >'kx¶ili3lbi( 313'3 iv'n :m1>?5 l 3 n 2*otm ~ V N 3 W mlnn In 11tDfin3135 1'3D 7"n 8% ' 5 l9H .JIB up0n he drank the contents of the cup. that they were permitted to be buried. 8. T h y people. Abba said in the name of R. the 5a%t o m Is concerning food. ib. in memory of those killed in Bether. David and Solomon both ordained the grace of Bonei Jerwale:m (Build 0 Jerusalem) : Have mercy upon Israel." (Fol. Thy anointed. Jochanan.n . was ordained by David. rur3 !be ie W&o hath d m good and caused goodnoas. Zion. Ilynw Ijnlv q2-. e.. 9m. the Lord. I 9377 8973 X>x ' n7nH +79131Iln97nH N D 3 H ~ 73 N ~'qn now I:.>. . Chiya." Our gahbjs taught: ('Whence do we learn that the after-meal grace is a Biblical law? i s is written (Deu. T h y city. upon entering Palestine. 53rcrw t p . 8. then shalt thou bless the Lord. for those who were killed caused no stench . 5x7~9 nil? 3qBn31 alo3 51723 n'23 Inn 5Y 3 . R. i. as soon as he gives you.. JochaDan: "Never can a man recite the after-meal grace for others unless he eats a piece of cornbread at least as large as an olive." (Ib. will be given boundless inheritance. the residence of T h y g l o y . He is your judge whatever the sentence He decrees upon thee. AiWer &his ia bhe thiw3 one Build Jerusalem. vehameitib (who caused goodness). Jochanan said: "Re who is careful to recite a grace on a full cup of wine. thay Cod. Joshua ordained Birchath Ha'aretz (the grace of the land). thy God. t b e second one c o m m m g 6) Westlm. I E b m m a power beainlving Eave msroy. i. on. and of the great and holy house of David. that Simon b.. b) R.. s a d in the name of R. letc. so shall he bless God for evil tidings? It is written (Deu. t3V1 Nli[ n9. &fathnasaid: "The very day on which those killed in Bether were permitted to be buried.) Which he hath given thee. 51a) R. Whence do we learn that we must say a grace before we eat? It is written (Ib. fJ'q TrnSH :n l l j y ~ n ~t T5 n3b 4-1 I' ~ m (" D l 3 5~ ll>nil 53 llnp '27 7nH 1 n N D97m ~ ny> - 17 l'jmj 8 5 ~ m W afte~-mealgna4e amslsEs of four blemlngs.6 at the time when the Manna had descended for Israel. was ordained by Solomon.7nH N 3 N 73 n N K9s1D 1j'x ~ j i y tlnlv j '37 :. whereupon they gave him another one. with which he said the grace. Meier said: ' m e n c e do we derive that as a man blesses God for good tidings.nnn '7' n93ln 5mw35 on? Ian nvn jpn ywin* a"7 ' ~ D N (3"~) t v w n9v3 ltil n373 t i t YTK? 1 ~ ~ 1 3 1 9 3 1y ~i ~ a on9 5y tpn nt 095~179 3113 ipn nnjwl ~ p n3 0 ? ~ l 7799 n*?wll' 5yi p 2 . The grace of Hatob Vehameitib (who hath done good and caused goodness). 1 7nm 7n'3 'J17il fJ33 m3'2 1 mu?? Yn'3 aiin lln'2W D 1 3 37 n l ~ H3nP ln'. on Jerusalem. the son of R.735 t3y'1 N. Hiztob (who hath done good). Nachman said: "Moses ordained Birchath Hazan (the grace of the food). e. and On the great and holy house which is called by Thy name. the grace of Hatob Vehameitib was ordained in Jabne. 10. Abba. whther it be a good or an evil dispensation.

Thus is understood the passage (Ps. Lakish said: "Do not read it Shibarta (Thou hast broken) but read it Shirbabta (that became ramified). for R.. I shall therefore go and uproot a mountain three miles in extent and throw it upon them and kill them. he seized an axe ten cubits long. those who have re- 75a ~ i ~ y n w pt w 13x1 ~ . those who have traveled in the desert. but his tecth protruding one into the other. '33.iwn . said: "His reward wlll be to n ? ~(n l 9272 ninj12) ?nu\ . should give praise and thanksgiving to God. He tried to throw it oft. and struck Og'a ankle a mighty blow which killed him.n3>lW XSH 19nH 7 W Y TllW1 flDX 1 W Y n3 Ha13 ~ P W .'I1lHIYH 1399.84 n1372 1 ~ w '7 ~ . Lot's wife who became a pillar of salt. .3 5 '~ 334 11137H PIH'I'ID 47) nii>yni nyn nn3yn nxitn i"n (72 'jn3 nl73yn *lTT9n A of Bcth ny the of which the declivity Charan.IIW1lH i113nlH1 'Dl5 ' f -13 HtlD T?Y fi9n3l n12?31 'rnl? 851 HDIJ 33at ( 2 5 ' 5 9 7 8 3 5 ill3lV 3 1 3 V D ~I~D?WP?M Y 3 . aprang up ten cubits." (Ib. the stone upon which Moses was sitting when Joshua fought Amalek.' the stone Og attempted to throw upon Israel.T l~n51 ~ 5u3w7731 m3tp prywy n73w rTpn nc9nn) >in37 1DXr 1 3 Ilynw 27 .uir 1nH Nun inherit both worlds. But the Holy One.) And full with the blessing of the Lord take thou possession of the West and the South.lnrn n92 n i m nyw.nl?n. the Jordan: the passage of the brook *y*wnp% ~ ' 2 .?in&?my nD3 nVD . e. and as R. Juda in the name of Rab said: 'Tour classes of people are in duty bound to return thanks to God. b) The stone which Og. Thou hast caused to branch out.~?XI? $y i)17.5 1w3n-. "extends three nules.jn nxrln ?~SW wp>w X n S n (yp) i y 9 t ) ~N Y L ) ~5~7v9 $8711 Z J ~ P 3 ~ ." B. Simon ben Lakish explained it. ~ i 2wlw ~ y 13N) .) Thou hast broken the teeth of the ruiclced. Those who have returned from a voyage at sea. praised be He! sent a host of ants to the mountain and they bored a hole in it causing it to fall over his head and rest on his shouldrers.ply 5~ lnwN1 ?jay> nnnyn ywrn9 nwyw -?-IS 1513 5y nnliJn3 ily532W In179 nPln1 n3wl . 5 ~ 7 ? ~ fy9 . R. and the walls of Jericho which sank in their foundations." He went and uprooted a mountain three miles in extent. 8. and raised it above his head. Chanina.ni5api nl51~-1?:! nwnr I V t X ii3)>>H 3 7 1DX i171i19 37 'ID8 J 7 1 7 > 7 n 135liil P9il l n ' i l ofil 1 % nlfli15 all . the son of R. Jose. tried to throw upon Israel is delivered by tradition as follows: "The camp of Israel [ I see]. 33. 1 n r p 7 9 ~1771 ~i n313 93w as it is said (Dm. had riveted it upon him and he was not able to throw it off." What was Moses' height? Ten cubits." said he. Simon b.JY :xzn n5iynl nrn iaSlyn CHAPTER NINE (~101. i.nj 1 ~ 73 ~ 7 73~1x1 1 ~ 5 9 1 9 ~lD7D 9 1 3 nD3 5 1 s 3'9 lii3151??~~1 1 3 1 1 5 y lTWX1 lD7D ~n5n n"2?n ~ 1 2 . King of Bashan. 3.il - n ~ 5 w r ~lrn S 5~ 1xl. this world and the world t~ corne. 54a) Our Rabbis taught: "Re who sees the passages where Israel crossed the sea.

and leahng a domlnat- 5 8 ipyx91 '121 i2)1391 121n9 '111 n i n 1 i l n In* innwvi . They would mount up to leaven.) Fools. and he raised the stormy wind. hungry and thirsty. therefore. the altar was [the means of] atonement for Israel. refusing to recite the [cu?tomal~l grace over a cup [of wine]. And they were rejoiced because they were silent. etc.ini55n* un5w ~ 9 3 3 73 ~ 1 ~ 39n3'1 3 1 113'1 inw~ta 2~73nn n'3v 19wt.'I21 'a? 7vn a w l * ~ n 3 .PX~YI~c n ~ n 1 ? 1 x n n ion5 7 x 3 ' i l ~ 5 i i l. ib. and those who are liberated from prison. And he humbled their hearts with trouble-But when they cry unto the Lord He bringeth them out of the darkness.n5xr ' i i 58 1 3 ~ x 9 1'111 ~ 3 5 nDn 7wnn ~ ~ 9 x 1 '1 9 11 7-1322 'W .'ill ny iillnn'ii9i . inti7 . Whence do we infer this concerning those who have traveled in the deserts? I t is written (Ib.093ia o9fDn 5nl2 (ow) 39n37 7113 n'1'inq 31 inn 99171~5 79'11 7 3 8 57132 mwv 9n3 y1nl 1nn m a l t ? a . and he led them forth upon the right road. each man's table is [the means of] atonement.'121 17DR ~ 9 5 9 1 ~~ n 1tV '121 i I l W 7173 D397791 3 ~ 7 J D 8mn~'i aSin n'nw *fa OVB~ 3 y n n 53n 53 '121 ovwe 717a 1719 '121 OMDTI A932 Wlln 173'1 n5w9 '121 il9ilW 'n 58 1. . ib.at8 0) 713D ll'H1 7 l 3 5 8313 5~ 6131 N l i ? T3'Nl A Wnerntioa 11 nat of less om. 23-31. Because they have rebelled against the words of God. 3." Abaye said: "It should be said in the presence of ten persons. N a b 3.'121 i .31 5 n 91nw 11nil 92 '121 n.vsn 02 P'3Y7 '121 ' i l 58 liJyP91 '121 O'fiDY .) Such as sit in darkness and in the shadow of death." (Fol. 55a) R." Whence do we learn this concerning those that have returned from a voyage at sea? I t ia written (Ps.i ~ n 'a5 nr '121 iginw- u 'ul 1xn> i y n (ow) z'n3-i 153n n. shall give thanks unto the Lord. as it is written (Ib. But when they cry unto the Lord. Therefore they shall give thanks unto the Lord.) They wandered about i n the wilderness. because of their transgression. How shall they say the grace? R. They." e Mar Zutra said: "And two of the ten shall be learned men. These have seen the wonders of the Lord. Whence do we know this concerning those who have been liberated from prison? It is written (Ib. a serious illness. Jochanan and R. 10-20. Then they cried unto the Lord. but now [since there is no Temple]. as it is mitten (Ib. etc. Elazar both said: "As long as the Temple was i n existence.'in 'ni i ~ i '1 r 21 nin51. They shall therefore give thanks unto the Lord." R.) And i n the assembly of the elders must they praise Him. 17-2. ib. they would go down to the depths.) They who go down to the sea in ships. T h e y therefore shall give thanks unto the Lord.covered from. ib.Jyrri 17Dn 'Dl . Juda said furth'er: "Tliree things may cause to shorten a man's days and years: Refusing to read the Torah when offered to him. 4-8. ib. Whence do we infer this concerning those who have recovered from a serlous illness? I t is written (Ib. 107. For he spoke.: fritz in991nn 7 1 n ~ ~ ? " '"7 ii Tam . All manner of food their sou2 abhorreth. 32. 193nuv ' t .imw+5y nxn n39p -: l a x 078 5v 5w i~niswi ?D' 197x39 W l 3 7 i l ~ 5 W 37139 37 lDH1 ~n35 n"o 15 map. .11 5 2 ~ ~ x 9 1P ~ ~ ~ D H I ~ I 5ny3 ~ 3 3 9 1 '1. Juda said: "Blessed art thou who bestoweth kindness. He sendeth his word and healeth them. They would reel to and fro.) And they must exalt him i n fhe congregation of people.

i 1 7 ~5 5 ~3 ~ 1 ~ 3 7 3 ~ qDl9 n~ '3PD ~ 3 q n 73 H Q 39 ~ 7 ~ ~ 7 :ti13113 lPYY PilJilW '30D l'nN P71? P'137 ilW?w 13nl1 '37 i a H (na (n rit) y3Wl3$ll ]?I 15r~llPYY3 P i l ' ? ~17130 ii">?n ' . ark and vessels. 3 1 ~ DJ~PI 5N 'nNl?l (15 nl~w) 11n37 5~?tnl)Yn37 . Isaac said: "A chief of a community is not to be appointed unless the community be consulted first. 3 iD1'N ilnN1 n1'3?n 75 TDN 5~~ mw DD'33H l3lilS ilW1y I:wD mw n. 2. 15 0 5 1 ~5~ Ufi3D lem 7 ~ n 1 nm 75n 13'37 nwn 15 1 0 N 13101 lnH1 n13 n313 n7n ~ $ 5 .' Then said God to him: 'Consult then.5~5~3 1 3 1 -. Jonathan said: "The name Bezalel was given to him because of his wisdom.DH y ~ l a1 r ~ D il71~11 N 31 ~ D'BW nw 58 D H . as it is written (Ex. And he who leads a dominating life. as it is wrltten (Gen. 36. 29. inmp nN1 ( ~ 5 1'8 1 3 PH NSN 713Yil fy D319 1'7VDYD Ow) 5N nwD yDH'1 IDH 1DN3W '712113 1'35~3 ~ D H. Refusing to recite the benedlctlon over a cup of wlne.33 . as it is written (Ezek.:. tell Bczalel to erect for me a Mishkan.' Moses thereupon went and said thus to the children of Israel: 'Is Bezalel worthy of you?' They said.vx. for when the Holy One. Chanma sad: died his brethren becaum he dominated them. as it is written (Ex. ~3'5 luil ~ 5mtv95 ~ 3 7 50 ~ 1 75il 5 ~ 1 ~ 3 5 ~ l 7 n ~ wnpn 2 VD? PN 15 1 7 0 ~ . El (of God)].. 12..(m . 'If he is worthy for the Holy One. 35.' replied Moses. Nazhmeini in the name of R. The Holy One.) POT he ( t h e Torah) is t h y life and the length of t h y days.) A n d I will bless t h e m that will bless Bee. 30. Cham8 b. praised be He! said first $fishkan and then the ark and the vessels?' Thereupon Moses said to him: 'Perhaps in the shadow of God hast thou been that thou knowest. n y ~ nq' l n 1HlUW nl9n1N 4 1 ~ 5 585x2 .BH . 31. 3.13w 53 ~5 13'2~5 llfn 7 1 3 ~ 5 ~ PW 5y 5 ~ 5 ~n319 ~ 3 ion 13nnl 13 ~ H I D W 3 ~ n"33n ~ 5 15 'IDNw aYW3W Hip3 1nt33n ~$531 111~ 1 3 9 5~nwy 5 8 5 ~ 3 5 TlaN 35 '305 Il2il 7'305 PN ~ ~ 9 5 3 1I n H nur2.3) T3D 13.v . Plenty. as R. the custom of the world is that a man first builds a house and then brings into it vessels.86 nf3-13 1E ing life. 'Moses! is Bezalel worthy enough for you?' 'Sovereign of the universe. A good chief of the community. 1 ~ 19 3 3%) 31~37 397 .) Behold.) A n d I will call for corn and increase it. our teacher. n. 30. and then the Jlishkan. e.3~15 D J ~ D . ) T h e Lord hath called for a famine." R. as it is written (I1 Kings 8. Bezalel.5~5113~ w q 3 8 7 3 lN'7 5mvr .Hl n133'73 lDYY J933nill . praised be He! said unto Moses.5 lpN w. 7 . as it is written (Deu. Refusing to read the Torah. Jochanan said: "Three things God Himself proclalmeth : Famine. ~ H ? X > OW. praised be He ! said thus to Moses. and thou sayest to me I should first make the ark. i. 'if he is worthy in thine eyes. behold Cfod hath called b y name Bezalel. where shall I put the vessels if I make them first? Perhaps the Holy One. then he is surely worthy enough for us. R. Famine. then he certainly is worthy enough for me. plenty and s good chief of the community. I have called by name. ' GO.n1331> ~ D Y Y3'n3t3nl 3lC37 Hll? 137H1 H1135 371n Dl31 -7lD' 711N1 3'V Hlil rn27 ~ 3 n373 5 5~ n3'73 Hl (=.' Moses went and told it to him in the reverse order . the children of Israel.' " R. 2'0. Samuel b. ? x S Y7 ~ 9 5 1123 ~ ilwP i r ~ t l ?nd'3?n nr5 5 51 1 U137 ~ i195 ~ i 1l 1~~ ~5 ~ 9D 5~ qN ." ' [Thus Bezalel means-Bezal (in the shadow). Juda said in the name of Rab: 'CBezdel knew how to arrmge the letters with 1 3 (5 15 193nljw 'e ob12T'l) ." R. l n l ~' n + ~ i i l l 13fn y3w 3m9 '7 7 1 3 ~ . [Upon hearing the order] Bezalel said: 'Moses. praised be He! and for thee.) And Moses said t o the children of Israel.make ark.u l n 5 '1HW ~ 9 5 pWD1 3 I n N ~ 9 5 ilur2. vessels and a Mishkan.

Chisda: "Neither a good dream nor a bad one is fully fulfilled.) And in the heart o f all that are wise-hearted have I put utisdom. it is written (Ex. b. 2.n95 x2a n n 3 ~ 0nlnin"13 1 5 ' 0 ~ u3b m5nn q17p nwr3 nn5n X . Tachalifa of the west (Palesme) heard this he went and related it to R. Jochai said : "Just as it is impossible for corn to be without straw." Rurther said R. 21. 23. nnu * T ~ . and knowledge to those who possess understand!ng." R." Again said R.) Who givcth wisdom unto the wise. Jochanan: 'This refers to a bad dream. bt him relate his dream. 2 8 ) .. Chisda: "A bad dream is more severe than being lashed. and zn knowledge. And it is further written B y His knowledge were the depths split open. and Rabba b. let him speak m y word of truth. so it is impossible for a dream to be without absurdities. What relation has corn and straw to a dream? R. nr pi' *W'I 7 1 ~ 1 niSn ~ D D * ni5n in8 7w8 nn pn5 nt. for it is written ni7 inin ~ 5 ~ (fi 9 1 nraw) ~ 3 39n3 n yini mn 3m3i ny'13i nJi>n>i m 3 n 3 I I V I ~ H iIP3n3 ' 3 bw) ('3 DlDW 1 1 1 3 Y 7 H 'ID' '5~~1 . We can derive it from Joseph. 31.1 l ' ~ ym 931 73 pn n 5 725 ~ H"NW nw3 l"3wl tliwn nin~ :~ 9 5 D'73'I ~ 3 753 ~15i7'5 H"H . Chana said in the name of R. Jochanan in the name of R." R. 31. What hath the straw to do with the corn? Saith the Lord (Jer.nna n5i ni5n 53 n"7 ? D H wa5n n*rn~n n i n i s u y HW'I t('~5n N'IDD H D ? ~qDl' 31 1 D H . 19. 3.' " T h e prophet that hath had a dream.' .nna ]inn ny'/ inn :nZn pvnt3 u3nn : 53 3531 (nS nlnw) 39n3-1 8'5 iImn m n l 25 c3n 37 inn1 ." 2.I D n 37 1DUl 7nni n'qpnn NWYJ xn5n N S I wnvn3 ?won n5-1 KnSn H ' I D ~ 31 WW-3 un5n ~ntDn21 7nni .) T h e Lord hath founded the earth through wisdom (Chachma). Chisda: "Of a bad dream the worry is sufficient [to dissiwate itl.which heaven and earth were created. and of a good one the joy . Jochanan said: "The Holy One.Chisda said : "Every dream is good except that of fasting. 3. Chisda: "A dream not interrupted is like a letter not read. Abuhu.73-1* I inn pnr Y " H ni5n 5 % pnt ~ 7." Further said R. as it is said (Dan. whereupon the latter replied: '%'hat you infer from that passage.iyp3~nit3iim i n y v (7 3+n3in ~ i 2 n 3 llni' a 1 7nu H ~ H nn3n ?nil n"2pn 333 (2 pn 5nln) V D N J W m 3 n 13 W'W kq!-I-lnr tynq3n5 ynw .) And He hath filled him with the spirit of God. Berachia said : "There may be a dream which thought in part fulfilled. and it is written (Pr. He hath established the heasems through understanding (Tebuna).I D ~ 31 inm 5 1 il9513 DrqpnD U3b H P ? ~H S H . in wisdom (Ckachma) in uderstanding ( Bithbuna)." Further said R.is &fficien( [to dissipate it] R. 6. 35. Chisda: "A bad dream is much better than a good one [because it mag result in repentance]. for it is said (Ecc.) And God hath so made ii that men should be afraid of Him. Joseph said: "Even to me [though blind] the humor of a good dream causes it to dissipate. for it is written here (Ex. Simon b. and he that hath received m y word." When R. n x ~9y-1175 937-1 nmp 'n? nnnm mnn 518 ~ 3 i y n 72 n~15nn 31 ~JU in5 inllnn :. we derive from another. H ~ ? ? ~ NS-I D nwy n~ilSniii(1 n 5 ~ )i n n w n-rxn nwp 1'335t) 1 H 7 " W ni5n ns3m ( 3 7 " s nln 12 7 3 7137 l D H 1 n*a") ." Further said R. praibed be He ! doth not give wisdom to a man unless he possesses some.ill'nDD 9-17-15 il'l7n H3b . 14. yet is impossible of being entirely fulfilled.

Birim. spoke i n the name of R." Is this a passage? Yes. 9. Kachum.H':il (ow) 'HJW q D l 5"3B ~ .a 813 n p n Y n N ~ 1 ) ? l n 1. each one gave a different interpretation and each was fulfilled. and it is written also (Ib. Bana'ah had told him there were twenty-four places in Jerusalem for the interpretation of dreams." This establishes is written: "Ehery dream is in accord with its interpretation." R. Three things develop the mind of a man: a fine house. who spoke in the name of R. 57b) Three things restore the mind of a man: melody. 41. so it was. who. will make the total of twenty-two gears. n q l 3 H l n l Yip . for R. and during all the jears of tlchitophel he never dreamed a bad dream. 37. 37. as it is written (Gen. Huna said: "To a good man bad dreams are shown. and thy brothers (Ib. scenerv and sweet odor.j919"?nn n l n l 5 n ~ P H Xn V :3 9 3 ~ in nH f 3 135 av5w 1lnl' '31 alynl 113n 15 ~ j n w cl5nl nl5n nqna jw ~ l 5 n qn niinlN mil .n1H3 ~ ' 5 3 1 iIHJ nWH1 ?IN3 j0seph1s dreams were realized only when hia M h e Came ~ Ibo BUY food in Dwpt. 4-6. Panda. - m''T f n i?n? .121 nnH Hnyv 15 i 7 i i n n ~ ' n ? HS r'l'Pk4 O'TH 35x3 ~ 5 1 ~ '155 1 " ~ . in turn. 41. that which is dreamed by one's neighbor.lnl5n 71n2 7n53W :c15nn nllWiT 591 ( ~ n om) 1nHJw 83W3W :ln 1% . that once he had a dream and went to each one of these places. 2. kkiba.) And just as he interpreted it." R. Levi said: "A man should look forward to the realization of a good dream even for as long as twenty-two years. Joseph was seventeen years old [when he had the dreams]. who quoted R. 41." We have also a Baraitha to the same effect: "During all the years of David he never dreamed a good dream.88 - R1373 -. i n the name of R. Elazar said: "JVhence do we learn that every dream is realized according to its interpretation? It is written (Gen.PTH 5v i n y f pwn '2 (3"~ rj) p f ~ ?W l n y 7 p 2 q n l n '3 . 32." R.nH ~ 3 W 3 '2.) And Joseph w m thirty years old when he stood before Pharaoh. Zabda. Elazar said.) T h e sun and the moon and the eleven stars-Shall we indeed come. I and thy mother.p7 ~ l 5 n 15 i'mn j~ 91 n f ~ S 1 31b al5n 15 N? '111 5w irni3v 53 '33 3n3 Ran nS 7 5 p l n ' n ~ 5w iqnl3W 531 31b Di?n .plnl j91vt) 313 ~ 1 5 3~' '~ mnl ~y2w-y r 3 s~ )~~+5n 1 1 ~ 11 9~2 ~ 1 ~ ~ fin7 3 ~ . 46. a handsome wife and elegant fur- ~ 1 3 3 ~ 1 2 3 . and a dream which is interpreted within a dream. (Fol. to which add the seven years of plenty and the two years of famine. b&ng after bbe owm 10) plentiful peal's. From seventeen to thlrty are thirteen years.#-.7 37niB ny37Nl P+l&y ' l n b n j 31 95 13D1 'TnK nnn 'ys 'n'5w11a l" n'nlSn lnaw nn ~ 5 1 3 5x8 qn1)jnl 51) ' H ~ W 3B P"?? '3 lD"?IlJ ~ 5 i l r~'5 1 n:nl533 53 IDH naa 7 n 193513 ~ nini5nn 1-8 . And a t that tlme his mother was dead.pYn 1'35171 n l n l 5 n n ' / 3 ~ i'ln 7ty'lH '37 lElH7 ine Y W H qn3i ~ ( ~ nn t w n ? ' ) . and to a bad man good dreams.) These are the generations of Jacob." R.y> PI% lux H3?1Y m3r 72 n31'3 a'1 7D'K 7 1 ~ 1137 "jn plmD p9192 1 " ~ ~l n 3 9 3 1 -. b). said: "A venerable man by the name of R. Bizna b. 13." Some add to this "A dream that is dreamed by the same person twice" : as it is written (aen.rnH1 7 H'n3l ~ ('y - ZB ~J 1 Om) (Gen.) And for that the dream was doubled unto Pharaoh. as R. Jochanan said: "Three dreams are bound to be realized: that which is dreamed in the morning. See Gen.IJW 3"3 79 31D ~ l 5 n S n7vY yap 12 qD1' 3139' l m y 3 i(jw arv5w 13 q~1'1 ( 3 3 % ' WliT 3193 P ' W ~ W 'Iy nl75ln 3% ~ n om) 3 9 ~ 3 1 nlWy y3Wn J y l B 9JD5 7 H31n ~ 5 37 .

He said : "Blessed is He who understandekh their secrets. ground. Sleep ]has] a sixtieth og death. 37. 17. and according to some R.. only after [doing] all these did he find garments to clothe himself. sowed.93D5 plntl Y351 3lHl ?ill91 YD31 1 3 5 1 r12 ~ 1 2 % 723 0*3va ' 3 ~ . but regarding the bad guest it says (Ib.) Raba. 5 3 ~ y3~1 HYDW '79 7"3'lH y39 nlyV 3D31 .) Thereforc do men fear him.n9r73 ~ 3 .033925 P'VVD PSI* -jnH 'In%W R . weaved. n 1 7 3 HDlt ]> . y2r niy 929 . only after all these was he able to eat. have until he got bread to eat. 17. cleansed. whitened the wool. 2 L . 13-31. have before he f ~ u n da garment with which to clothe himself ." Ben Zoma was accustom~dalso to say: "What says a zood guest? 'The master of the house troubed himself so much for me. dispersed it. Fire [has] a sixtie& of Gehenna. honey.015~13YVl orU'tfYt3 n3v 1 1 ~ 5 n'vWn 7nfi jn .3v n. threshed winnowed. he sheared the sheep.n2l nT1 37 m 9 nr ~ ~ 1 2 7 '121 nrvfg> ~3 137 11'5 '34 'Vr 31 Hv3)VlH 27 ISWil9H1 '5931 11) a o e e lk.y~wnt. how much labor did Adam. ." He (b. the passage says (Job 36.? 1 .'3D? y7 199 i[n3 H933 ninp~i52 ?it331 niirc 53s . And how much labor did Adam. the first man.n 5'y 39n3 37 R 7 l H 5~ .( 1 5 ~ 1 O I W W D T ~ i[vnn H 137 .nii 03n '5y . but I rise in the morning and find dl this done and prepared for me.9593v3 ilt3 31 n932 5 mn ~ mn 1 nlmn an 1 NSN 85 ~ 1 ~ 53 .' But what says a bad guest? T h a t trouble was the master of the house put to. n92q 5 ~ 3 n. and sewed. n l t 3 1 ' T 139Dl57D p H 1 115 It 7 D H n'33 733 ilSYt3 32 53) N D ~ ? ilH7 ~IN H.833 : 3~1335PlVWP SN~W* 90153rn nniia nlt317 p n un (N"Y mv) 7~18 I Y H v . 58a) Our Rabbis taught: "He who sees Jewish troops or bands shall say the folfollowing grace: 'Praised be He who understandeth their secrets (the minds of men): for their knowledge is not equal to one another's . and according to others. plowed.(.ust as their features are not like one anothlr!s. but I rise in the morning and find everything done for me. and he brought so many rolls for me. 3 1 5 85 3 HYlnl O q w D 93H1 .. Zebid.n nlnTn 3n3 7n\K 19- qoj ~933 7 ~ 3 3~ 3 1 9~558932 R T D V H7lD3 53 .fin~a5 p 9 w m tnn m+v.vi355 1 723 mna 73 nl93~18 53 . Five things have in them a sixtieth part of the five other things : fire. the first man. and blessed is He who created them all to serve me. and all this trouble was on my account only." And the nlan was old in the &ys of Saul (I Sam. kneaded and baked. Zoma) said : "Behold.lr3>1 1nVH 5 ' 3 ~ 3 K ~ H iTlP 9 3 1131 (15 ( 1 1 5 hw) 2 7 ~ ~ Tniu ) inn H S R ~ D V 3tl >in n7.k$l>nn l ~ p D 1 5 2n 1 3 W23 7W3 30 H*3it . how little rolls he brought. 24. l ' the Sabbath [has] a sixtleth of the world to come. 12.. spinned it.w) . dyed.'I21 15yD H92vn 51niP 9nr3Wrnn. and dreams [have] a sixtieth of prophecy. 24. l f ~ S]?inD HiaW3 inm Ton1 1% 53 HSlD1 HrlP1 n'l)Wt3 9381 ln*> RnD? nlR1l n1'5?1W m 1 K i t 3 1 K ill3 Nil -'3D5 1% 53 yo:."' Ben Zoma saw troops on the elevation of the Temple mound. sleep and dreams. Oshiya.pS 7531 3)7ll W T n 513~5n DH 5 D W 7"il'TH 1 5 1 7'3131 Inn? 77931n t l W71 in3)1 Nl3w3 .rpa TalH 393 813 . HOW little wine he brought. the Sabbath.I. (Fol.. how little meat he brought. and I rise and find everything [preparedl for me. x.D9v. he brought so much wine for me. sieved. reaped. honey [has] a sixtieth of Manna. heaped together in sheaves. d l nations are anxious to come to the door of my house. C__ n3w ~ 3 7 VWH I. he brought so much meat for me. and all this trouble was for the sake of his own wife and children only [not for me] ' Concernlng the good guest.) R~flectthat thou shouldst magnify htk work. R.89 - - DD 3?Yr 1'9 niture.

l n ." %hen the first company of troops passed by making a great noise. 12.n*95. after the fire there w& heard the sound of a soft whisper. Our Rabbis taught: "He who Bees Kings of Israel shall say. Shesheth answered: "Yes. 7 1 9 ~9 5% 'n9inK 5 " ~ ~ 5% 2 3 q95n 5 ~ 5% nint n w n 9 5 n 9NnN . . "Praised be He. 'Blessed be He who shared His honor with [one who is] flesh and blood. T I 1 3 w7~ in n N i 'n W N ~ 7 ~ ~ nww 3 1 2. "Has the king passed?" "No. The heretic asked: "Is the king coming now?'Whereupon R. R. Shesheth replied: "The kingdom on the earth is like the kingdom in Heaven.12 whereupon the heretic interrupted him saying : "Since you do not see.9n3.~135nq 9 5 n NnN 5 ~ 5"N . but the Lord was not in the fire. 'Blessed be He who shared his honor with those who fear Him'.P923u 1?lr~tn3 ?IN Ppl ~351) *bN 9?13?5 ~n5y 9513 wn 5"~ ~WYD inn Wyl'7 i l ' n 3 w ~ . he went out with them and was met by a certain heretic who laughed at him saying: ''All the earthen pitchers are indeed going to the stream [to draw water] . Shesheth answered "No.." R.7 nnB ~ 3 5 a .'" A third company passed in a very quiet manner.1 ~ NnN 9 3 . but also to meet kings of other nations." replied R.said : "This is Jesse. 9x3 n-1m5 5 ~ NWIIH 83 9 3 nniiap 8x13 q+n . "I will show thee that I know more than you do. R. i H 1 9 ? 2 Nlililf ? l 9 ?'1 ~3 12) The B ~ i o t d o n i n honor of the K l n g ae n n d o m d wbare.IN? . 'Blessed be He who gave from his wisdom to [one who is] flesh and blood. and if he see kings of other nations he shall say.nyv ~ 9 3 1 ~ n S VN vy-~n i n 8 1 (B' ~ 513 ~ W"B) 2.n37313 H? 3795 nlrn w5-r p 5 'pnr rnl-.nww 37 *In Nn a95 l a x q95n 5"s . When a second group of troops passed. and not only to meet the Kings of Israel [did the Rabbis urge].2n 97pm w ~ N.whither do the broken vessels go?" "Come!" R. Shesheth was blind. and if he see the wise men of other nations he shall say. Again R. Shesheth began to say. . and lectured before a crowd.' Seeing wise men of Israel.INS H3P ?"H I9K ~ ." I n a Baraitha we are taught: They are not called "troops" if less than sixty myriads. etc." Ulla said: "We have a tradition that Babylon has no troops. he shall say. when the whole community once went out to meet the king. who used to go out with troops and enter with troops. the heretic again asked whether the king had passed. because if be will have merit [to see the King Messiahl he will then note the distinction between the Kings of Israel and the kings of other nations." The heretic asked him how he knew this. the heretic aslied. yet.N?nW n n i 3 5 ~l9y3 w i n 7 ~ n 1 3 5 a 5"s . 'Blessed be He who shared his wisdom with those who fear Him' .337 3 Ninn 5°K .) After the ea~thquakethere was a fire.' " R. Jochanan said : "A man should always try his utmost to go out to meet the Kings of Israel." N%en the king approached. for it is written ( I Kings 19. Shesheth said unto him. David's father. how can you bless?" What happened to that heretic? Some say his aaso- w i y WP? 5 m w 9 9 3 5 ~193 pn39 n3r9 nWW 951~3l l i l 813 7133 9 D . Shesheth.

Thine. 14. refers to the redemption of Egypt. and who bestowed the rulership upon you who love justice. 10.Xi8 K ~ D ?13 '28 'H jlnW n95 'HD ." "Have you any witness who saw it?' the representative asked." While t h q mere deciding what to do with that man. we have had no authority to exercise capital punishment. to the incident of the sun and the moon which Joshua stopped in their course.3.315n3 :nlnuy ciates pierced his eyes.Hly1 ~ 7 (73 niam) ~"." ts used. "What thou he was asked. refers to the act of creation.5n 3i197 95 7 ~ ~ 3 9 3 ~ . K ~ ' T 9 ~ m l ~ l n j l w 135 3. all that is in the heavens and on the earth. Shesheth himself looked at him and he thereupon became a heap of bo~les. 10. n u n 1 n ~ nlrl y nan5n ir -rinni 5y nnrj 1'1 (>D nlywt) In both p b e s the w a ~ d(3edula or GcdoZoth." "Well. are the greatness. "since the day we were exiled from our land. 0 Lord. Thereupon Elijah came i of a man and testified. and so says the passage (Ex.) And the sun stood still and the moon stopped. .mt)n %>f p i a n l p m ~23 ~ l n n j H ~ . eaying Thine. The king sent a representative who. and informed them that there was a man among Israel who executed judgment without the permission of the king.3. Shila lashed a certain man for having committed adultery.7 3 3 9 K 1PW 83573 '3 NXll? 538 5 1 ~ .t . and so says the passage (Is. and the victory and the majesty. qy." he r e n the image plied. 29.708 953 N"nN? Nn135D I. Shila.393 p~527 'Y'yDt 17'39 tln'p37 NJ9f3 ~ " m )lPH1 N?'W 2l nnB nYfiil RlHDnill (1113." He thereupon gave R. R. as is said (Joeh.-. "he committed adultery. "If so.us I aid.31. The man went over to the Government [of the Roman Empire].And ~~ fhe might. 0 Lord.I92 ( ~ 2 5 ~ 3 HRlW ~ 5 15 n95 pylwa 7Y . 63. Shila: "\Vhy did you lash that man?" "Because. 13. 3.il il51f. as it is written (Job 9. when he arrived.n9l ~nl35n7 . 31." said the representative.91 3?V' t9y NX 37 rTDH7 ~ 3 7 ~nqliyj 1 1." replied R." he answered. nww 'zw 53 nwyli 13 lyl'y 1nl n. are tha kingdom. R. n r f x n59w 93-1 H72. ~8 Nn1.HJ*'i 117 1 3 ND'l 5"N HDSl? n9f a i l 9 .3n wpwn ~1791 (1 ywln*) K"n3l 'Dl7 '193 nH f ~ y ~ ' ~ j w y~lfi9c) 15 l 5w nn5I3~1.]'H H 185 YON 9 7 3 ~ 75 n'H 3-5 17nH 1lPN fqilBNi W11'H3 iil5 9nfnH 5 " ~1 3 9 5 ~ HDl'P 1 1 N lt3t. 0 Lord. are the greatness and the might and glory. R. "Yes. Shila a cane [as a token of a judge] saying: "Execute judgment." Thereupon he went to the academy and expounded: Thine." "Praised be the all merciful who giveth the kingdom on earth just as the kingdom in the heaven. And the g l o ~ refers . asked R.) w h o doth great things which are quite u n s ~ a r c h a b l e . therefore be the Judge who shall preside over all judicial affairs.1 And Israel saw that g r ~ a tpower which the Lord hat& shown. 11)." When he was through he said: "Since that passage was the cause of such a miracle I would explain it. And the sictory.) And their blood was sprinkled on m y 18. and thou art esaEted as the head above all ( I Chr.wjnf w m l n 853 Hjrf pH77 9 H y l i [ ~ 'in nmn bun 5% NRN 93 ~3n~9113 n95y 'lfw . Shila.i~ 4y3f ~ i 3 f xinn:. yea.y3 ~ '" ln5 lBN n7nH? HYIH." "Since you esteem the honor of the kingdom so highly let this man. according to others. Shila began to praise God.[31 n q y t ) n H y y nl3j1 n p n 1 7 nyHDfim . "he ehould be killed.1 '3 'Kt3 75 3'5 ilDH *YlH31 D9PV3 $3 '3 flnill 7'7' H'Dnl Ny. refers to the downfall of Babylon. . you may do as you please with him. maanlne "weslt" or "sreatn~as.~5." answered R.9Nn '5 7'3yn'Hl 5'Nlil 1PH '131 303 nlil W I T HVl?P '35 i)D3 315 f17W77N7? 'Hi73 2 ' ' ~ )NJ'331 niWX13 ZWyP (17 3?lWI '3 75 IT m 3 ~ n i 11pn -ry n l 5 l ~nwiy (m 5 ~ 7 .

11 garments. And the majesty. this refers to the war of Sisra and so sags the passage (Judge 5. and the whole heart shall melt.qwn H? nn935 895 ian-rrtr fi95 nl?il 531 ~ 5 y 7 Hn317 y31H5 '33 '7 . Chisda looked at it. sighing breaks half of a body. where sixty bakers used to be employed during the day. 20.D~?w~Tit n ~ ~ . And thou art exalted. l T h e glory. and whoever entered hungry 1 ~i n ~~ 9 1 3 3 3% 59 (w: m a > ) 'WV !. hiHDnm it 'inn1 .) And he said. Yea.) Therefore mention is made i n the books of wars of the Lord of Vo7~eb in Suph.) Behold. refers to the war of Amalek.'if? nnt5~nnn9). nil 53 nni13i n i ~ an8 l i ~ t 35y ~95953 8nwH I*n9rni mn73 rtn*9Dn la 879 59pw n5'1 791x7 Itft3 535 l99DHl P93. 12. 11. I will be against thee. Akiba: Thine. Chana b. (Ib.933 : (13W3 illat33 nmirt3 95tnp r:n m D n ). this refers t o the war of Cog and Magog. refers to the giving of the Torah.'i2i n93nn l i i w ) . Jochanan said: 'A sigh breaks up the entire body.*nwn3 tin7 wnu njnn H S 9398 i(9S inH . ilnH7 ( ~ 4watnt) 2 7 n ~ ~ nw w 5v m u iim9 9277 . because i t cometh. And the victory. Chana always had his hand in his purse. q i ~P' ny913 . R. Because the Lord hath sworn on his throne.. "Why sighest thou?" asked Ulla. he kept four doors open.TI ~ 5 1 ~ (1"~) 1 f u 9nSl3n nnnDn Ian 93 ~3 Y H P H ~ 5 i yn95 i n n n3nni nmn 37 1012 9rn ni>iw nn3H 37 innni nmnnn P ~ H 1).il* 03 5y 7 99 3 (7) nln~rrn) n9nw). 3.'" etc. refers to bhe plague of the first-born (in Egypt) . to bake bread for the poor and the needy. "since as Rab said.) From heacen they fought. and R..'in. etc. T h e majesty. and sixty during the night. b) Ulla and R. for it is written (Ezek. To this R.53 9 3 /i2i ~ D I m Oi~ nn ~ 9 212 ~ 77 35~ 9333 (n5 5warnl) ~"n31 2 1 2 n 1 1). Wherefore sighest thou? that thou s'halt answer. 21. Chana b.." I n a Baraitha we are taught in the name of R. refers to Jerusalem. ib. and Thine.-n?in H 9 n w In ~n12-12 w91 I S ~ P H H:. one facing each direction. all that is in the heaven and on the earth. iNeshech and Thubal.so says the passage (Ezek. and.! 'n 75 . 21. for he thought a respectable poor man might come along..ni713> n3n ir n i i ~ n i. R. the prince of Resh. 0 Lord..14 T h e might.3un inn52 D ~ D W nraw) in18 nin pi 35ny nnn5n it n~5nnn 2x1 nnn5n 11 ~w3nnni . as is said (Ex.rn 27 in^ wH15 525 . As the head above all. I. 38. n 3 ~ n i:. Chisda replied: "How can I help sighing over this house. with the breaking of thy loins.3in 9 S n ~ 'n nlnn5n . as it is sald (Num.) And it shall be when they say unto thee. and while he would put his hand in his purse [to take out a coin] i t might cause the poor man ha me Ifor being compelled to apply for charity] . and R. refers to the miracle of dividing the Red Sea. when they came up to the gate of the house of R.Eun ).. Chisda were once traveling together. is the kingdom. are the greatness. refers to the rebuilding of the Temple may it be His will that it be built within our days. Abba said: "This means that even a superintendent over the well [which is made to water the fields] is $SO appointed i n Heaven. 0 son of man. 14. K93y yn9nD iin ini N n H H D ? " ~ l>D? HD93 .) Sigh. 0 Lord. for it is said (Ib.t3 7).i 937 9 3 Pill ( ~ w 1DWV ) DlH 5 V 1D12 53 795n . therefore. besides. became faint and sighed.H I r n5172n 'n 75 y'"1-r nmwn N 3 n nnunn).n (n 'IDKJW n l t ) nnnSn ~ 17 y~n:.Tim n i Inn it 3339~11x1 ~ 9 w-~pnn ) n?:.531ni v a WHY . for the tidings. etc. 16. Chanilai. this refers to the battle of Arnon. 17. 0 God.

praised be He ! rebuild the houses of the righteous! " Ulla noticed that R.piwr5 p t n n 5 nU3pn 77ny n r p w ~ 8 'rry5 9 ~ 1 9 7 395 7nn n9np-r n m n n57 5y~wi :1313 ~ a said: b "The memory of a dead one is not erased from the heart [of his relatives] before twelve months have elapsed. 28. whereupon the latter noticed that the disciple was frightened. or from the end to the beginning: [Having] his heart jirm trusting in the Lord.ma5 PQT n9ns H? en ( n n w * ) lnnlw .oyed.) I a m forgotten as a dead man out of the heart. Zion so will the Holy One. 14.) I n Zion sinners are in fear. "Thus R. either from the beginning to the end. 31. 13. his heart is firm."17 (Fol.went out satisfied.) Happy G the W ~ 25n H ]n nznwn nnn pn :-13in 9533 21 inn 7n~S mn3vs (* ~ 1 " l f i )1 t 3 n ~ v7 ~n 2"' 'nY9n 35a na3 K?lW> +Dl' 1272 5 n y ~ m r 92-17 n77n3fl l19Y7 nn 3Hbn 5% 7'nbn K'Vn is) God's bmse is destl. 'I am sure i t is not in my house. 10s: amtlcle glvev up hope of its r w w w on& enter twelve m o ~ t h sand slum Da?-id Ilkens ans vho i s d e d u~liboa lost pessel.ir5 i n n . and now his house has fallen into ruin.He ! i s ready to rebuild Mt.. says the passage (Ps. for it is written (Ps. ' 7 s it not written (Pr.mi9 'T -ID&." Raba said: "We can infer this passage in whatever way we desire. 17) 6ee Babba Metziah Pol 28b that the owner of ra. from the beginning to the end: Of an evil report shall he not be afraid. ~ o s < in the market of ion. 112.) Those who t r m t i n the Lord are like Mt. so that those who were ashamed to take help openly by day might come and take it by night.' And concerning such men.nrns qn i 2 i w 5 n'tnn5 a " q x ~ i'ny n'vn . Should I not sigh?" So Ulla said to him. praised be . praised be .0a) Our Rabbis taaught : "It once happened that when Hillel the Old was coming along the road and heard a sorrowful cry he said. 1. Zion. trusting i n the Lord. or from the end to the beginning. Chisda was still not comforted.1 ?a ~ 1n1n3 5~ z i w nitas .2w:r pnn ~ % i b ~'5173 i 195' a r j m ) ~ D ~ X J f31~35 W ~i'rnn:. Jochanan said: 'Since the destruction of the Temple it was decreed that the houses of the righteous shall become ruins.) Of an evil report shall he not be afraid. 13. 125. for it is wr~tten (Ps.' added Rabbi Jochanan. - " ~ ~ 9 Il9y2 ~ ltn ~ b n . great and beautiful ones without a n inhabitant!' 'Still.He! will again people it. 9.n.nmn 851 ~ 5 n 3 5 m xnvn ~95'53 w-rpnn n-3 3 i n a ni'n pni' '21 7nn *an i 2 ~ n wn ~ p 9 . fmrn thns we Iemn thmt one who js not forgattea before the explrakion of twelve months. for it is written (Is. 'the Holy One. a d the houses of the tighderrvs should be In no better m d i t j o n . 6. Ishmad. 5." A certain disci~lefollowed R. 33. the son of R.n"2pn 79np 1 1 Y ' in n ? 3 j1'3 in> In3 nlnni2n (nx? 5a . Yea. I a m become like a lost vessel.t 5"n r r n 7nDa n w 9 7 (nx ~ 15wn) ~ yn2 ~ 35 1 .) Truly many houses shall become desolute. He said to him therefore: "It is sufficient for the slave to have as much as his master [but not yon 395 vw nini y2w 39DS 1'53 5"V RUD37 1 H D 537 91Hl3Hn1133 'SV2 '1yWl 'nn nnt393 5pwa5 xn59a a95 . 7. Moreover in time of famine he scattered wheat and barley outside. Just as the Holy One. [because] his heart is firn trusting i n the Lord. he shall mot be afraid of an evil report. he said to him: "Hast thou sinned? for it is written (Is." The disciple asked him.

as it once happened to R. and then R. as come upon me. and if the ass had brayed.121~j 533 n"3?3 a v v n~ H 2 'n na5 n 1 3 5 D N l .131 q * i l 5 ~ '3 533 7 nn n3ilni (3"~MD qv) ~ n~ ~ 7nin 3 51123 H"T f f H D $33 lt31NO PN1 7 ' I H D 533 1DHJ 1013~ P'IK 75 vmn 75 7 ~ 1 .n) 3m3. Be proceeded toward the forest where he resolved to spend the night. c'All that God doth is done ~vell.7w53 7DH3 nvya ?"n 1 p D V n H 5a11 ' ~ B Ht v a ~ 532 U ~ W 5 ~ 7 1 559 m9t3n 1 9 5 ~n7UV mln2 m5np 59npm 75n y " ~nwy m 5% it i l n i ~ m 5 " H il7lil' 13 DlBB 1HSD ." (Fol. why then is it necessary to say W i t h all thy might. 60b) R. and the wind extinguished the lamp. (Fol. Akiba who was traveling over the country and had with him an ass. 14. To teach that if there is a man to whom the soul is considered dearer than money. 4 ) . devoured the rooster."said he.7 ~ 9 7 ~ ~ Hal j " ~-95 9nl12+ :31n3 n"73 ~ 1 3 7 79~n 'I~PD l*W 937 PlVD 21 108 iI1'7 7DN (3''~) p ~ ~n. We are taught that R. Eliezer the great says: "Since it is said W i t h a71 thy soul. Juda b." he said. 28.DWIN v3 HnD K9ilil j H P D n-. "All that God doth is done well. Akiba do? He installed many congregations in .) For the thing which I greatly feared.Vl'Il 3V'l n'213 n Hi99nn I ~ 'H H ~ 3 9 3 ~ . 1 1 9 ~ j l ~ ~3 ?9 p p 9377 ~ ' D W D wn 1 3 . Kathan was following R. if the rooster had crowed or if the soldiers had seen the light. Akiba slept that night. a cat came and..57 v m 533 inw . A lion came and ate up his ass. Nathan said: "That man is inviting &iction8 upon himself. he would surely have met his death]. W i t h all thy sou2 means. for it is written (Job 3. $ 7 ~ H9nv I D 117397 53 K111V H n k 4 3'3 Z'lt3n5 ' 9 5 9 ~ 3978 H n H m3'13 ~ 2 1 ~iT9'33 5 W?lT n5'53 9 l D H 1 ~ 135 j H n H N 5 1 ~ J l n 53538 + 1 ~H 5' D v 1973Y7 53 ~ n 3993v ~ j NnN 53 135 . p ." Our Rabbis taught that the [Roman] Government once issued a decree forbidding Israel to study the Torah.TVb3 533 TDW 7 3 1 1 1 D D D 195~ 3un 19% l5liB 3'3n i l i n a v P'IN 5331 75 v* 735 TDl8 y"1 . Alriba said joyfully: "Is not what 1 said true? All that is done by Heaven is done well'" [for the enemy passed through the forest where R.nln 91373 ~ l i l n 5"H ilmK NlllD3 317 3yln3 59tm 59ptp il'V53H ' l l n R 5 HWJ Hinil ' p 3 U? 'TlD* lvH1 u+nnrl9mnp Tna 3 >.. At nightfall he reached a village where he sought lodging for the night. Akiba: A man shall always be accustomed to say. and it is so taught also in a Baraitha in the name of R. a rooster and a lamp. Meier. and it refused. Hamnuns and noticed that he groaned. * 6lb) And thou shalt love thy Lord thy God with all thy heart. What did R. Huna said in the name of Bab. who spoke in the name of R.T'IKD ." But R." "Thie refers to the Torah" [was R. to him is said W i t h all thy s o d .) Happy is the man that always feareth? The last refers to the Torah. and with all thy soul and with all thy might (Deu. and since it is said W i t h all thy might.3~5W~DW In I971p7 3 53 1 T D I S 3'21 Hil '3 5 ' ~ illil N193Y HAlVl H S i ~ n r nm a n n97n3 nini H m i m N51 HT. 6. why then is it necessary to say W i t h all thy soul. "Even when thy life is taken away from thee. to him is said And with all thy might. That same night a ravaging army came and captured the village. Akiha said. "All that God doth is done well". and that which I was afraid of is come unto me. while for him who values money more than his life. 25.>in>." Has it not been written also (Pr. Juda b.9 4 il7313 213 1 3 nTin3 7Y man that alw@/s fearetk. Ishmael's answer].

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

) When thou takest the sum of the children of Israel of those who are to be numbered. V h a t is meant by From morning even.~ly means "saw" or "w. 62b) If the Lord hath instigated thee against me ( I Sam." was God's answer. for it is said (Ex. 26. praised.ryln (XJ ~"il7) .i nn3 x ~ Inn .ee N m 28 4 'ae ~0~ both Rayah amiears. 22. which or!gfoe. it is written immediately thereafter And the Lord sent a pestilence into Israel from morning even to the time appointed. that thou art chosen for the bliss of futunty.m. for it is written (Ex. It is also written ( I 1 Sam. At that moment Abishai b. Isaac Naphcha said: "He saw the atonement money [which was donated for the construction of the Tabernacle]. the senior. 1. l8 Samuel said: "He saw the ashes of Isaac.n 93-17n9nwn n3vn 32-17 nunn H ~ D p i 9 9271 .ns7 7wn3 2gy9 7nX'l 75 nn-19 09nSn (2: D W ) 'n3w nni 3nr9 5w ilH7 09-IlD3 q D 2 ?tlN H n D 3 ?nY' '7 9271 ." "Their share shall be in life. 21. ?DH .]ViiilD 5~ n2112 5 1 3 i1q17Y ~ ~ 13 nw~ qnn . snx in"s9n 53w NS in. who was the equal of the majority of the Sanhearin.1 nn nD9i ( t a ~ " w ) ny l y l 'Ha 17yln ny 7yl w39. 1. 19). said in R: Chanina's name: "From the time of the slaughter of the perpetual-daily-morning-offering la until the sprinkling of its blood. What did He see? Rab said: "He saw our father Jacob. Elazar said: "Thus said the Holy One. "Happy art thou." And R.Wnn nlxn 7 y 7 n x ~ t y 5 n737 ~ P H 27 qnn 3 7 ~ y 3 n'nwnn 12 wqw ]n>w >in Sin p5n5 n"3pn 5"x ~w~~~n~nyw. died. 8. that destroyed among the peop7e great (Ib. What is meant by great? R. Immediately after this it happened (I Chr. Chanina. 16).q. R." .own hand ( a natural death) 0 Lord. etc. to the time appointed? Samuel.) And Satan moved against Israel and enticed David. praised be He ! 'Take me the greatest of them i n whom there is [merit enough] with which to pay their debts (sins). then shall each man pay a ransom for his soul [which means that Israel should not be counted unless a ransom is given for that act]. 9 3 7n'~n ' n on (12 ~ " w )(3"v 2~ 47) +?n ' 5 nqi? nun 7115 n"3pn n95 ?nn w"i n93 5w nipil9n ' ~ D H V -13'12 7?9v3n '38 n w nwn 93 ( 5 nlaw) -Innlw 12 19-1'3~ 137 '1~13wqx unn on37pS 5 x 1 ~ 99 1 2 wwi 5. ib.) He instigated David against them to say ' Go number Israel and Judah. 12.lob." R.tnpir -1y1 .r9nnnaqnw nywn -iw?nS -1nn9i ( o w ) . Akiba. 21.laam) yn37 an7 w13nn nq3 7734 'nlw 18) 18) ntwai>) I2m' S. he He! unto David.' and since he counted them without taking a ransom from them. and son-in-law of R. But as he was destroying. af those W~LO die of age." for it is written (Gent 32.) 2 n d thou shalt take the atonement money". for it is said (Ib." And He said to the angel. Elazar said: "Thus spoke the Holy One. 16.) And when Jacob saw them (Ra'ah) he said.nwDm q ~ nn 3 nnp51 (". 15). 30.n-~ 11931 Sn?w9 nn r n D 7 3 2 n 5mwq2 ~ 737 'n I n 7 1 (429n3i -1~12 75. 'Art thou calling me instigator? I will cause thee to stumble even with that which school children know'. the Lord looked on and bethought Himself ( I Chr. n y v 5y cnYi ' n nn7 nqnwn3l (15 ntwni2) -1an3w nm 1 3 9 3 H 33y9 37 1 D H 1-1~s 7 n n ?ninwi . Jochanan said: 'Tntil noon. 24.~7~ 5y ' law -rinyqi (so Rum) iqa . Zeruyah. Thereupon a Heavenly voice went forth and said.n~ ~~ 7 l~ n9 5 5ninw 7"n . 7 n ~ 5 on3 11.) God wil7 show us the lamb for them." (Fol. 31. 3.

then gather it i n (do not teach it) ." R. 5 ~ V) ~ ~ (~l l i nr D PlWD Ppb iin '35 nlwy5 17PZ n? w r l ~ n nwn5 .v) TnWm n.5WH 831 wn 1 ~ 5 > 1~ V ? J ni>niK i n : n K '31 P'IH fn59 ~n1vSn-r Hann l n K J W In'> n-rin' 31 ~ C n9n H ?H ~ 5 1 ~ 1nlH 5 H'3n W'K (n9 '$") D ~ trn2 my'1 H njn* 5n Tnitc *n nvn .for it is said (Ps.D> and R." Upon the same point R. On the mount of the Lord it shall be seen.r .) There is a man that scattereth gifts and yet his wealth is increased.z 9x3 ~ 3 7nn 1 nqtpr70 . I f thou see tliat the Torah is beloved by the generation. n5r K. be quick and buy i t [for it will surely rise[. 11." We are taught that Rabbi says: "Never shall a man try to acquire too many friends within his house.137YJ N S ND'Ub'l) . ib. Where there is no man (leader) try t o be a man yourself. the trouble [he had] would not have oecurrea? nz y p j ~ ..5np P ~ W DP nyw ~ 3 7 -ITD nw:n.nn?l (.-mj ?n?x '27 8 ~ . 3.731 ~ -13 . "Needle work. Jacob b. they have broken thy law." Surely ! This is more than plain! H e needs i t in the case of the stranger who comes and finds a man onlv his equal [the stranger should not try to do anything without the consent of the native].u-r n Q h te h Temple was bunt." R. but if thou see that the Torah is not beloved by the generation. . then. 119. 20) a f e r r l n g ta mount Meriab On ~ h l ~ 11) S m e e Oam.nnv 3 ~ 117 n y v 2 Tnin pin 553 nrH7 P H ~ 3 3 P'T~DD~ lily 1D. 24.n. Kapara once preached : "If a thing is cheap.11D'D13 ~ ' l . when they reject (learning). 20 (Fol. 6). 18. 24.3 (AD :3 ~ 1 ''n 733 0193 in83 T V H .limn l7Dn 'n? mvp? ny 'HJV 132 n757 m..n mp ylDi. Chisda said. Kadiffer. diffuse it [teach it even though there are others that teach them] . j ~7'33 w lnlH5 H 3 - ?VJ nw-15 n 3 n ~ 3 .nn-. Ide and R. for it is said (Ib.I ]'XW 117 nVN1 P N 1 13 017 .ll 1tDD Wq (N9 ' 5 ~ ~ ' 1H ~ w715 DJ3 1 ' 5 ~73'3R ?lllll.r3 n'H7 NlnN3 n"w r l l H 7 n . Kapara preached: man dways teach his eon an occupation which is clean and easy. T-U). Samuel b." Abaye said: " 1 % infer from these words that in any gathering where there are enough men one should not try to make himself prominent. ~ ~ l y f i nl ~ 1 . 22." What is that? R. diffuse it.yynni15 ~ ' y 1 H S in93 ~ l n 3 DlDliDlBH F .) 2 man's many companions are hurtful to h i m .ylln 11Dn ~ r:)3 D 7nlln Wt17t3 '9tb"75.*3t3nJ 13 5Hlnw 9311 W T j m n'2 YnlR lim X-47 v7pD3 tmnm\ . SO. Kapara expounded : "Which small section contains the essential parts of the Torah? I n all thy ways acknowledge Him and H e shall direct thy path (Pr. 126. 14) On the mount of the Lord it shall be seen." Raba said : "Even i n matters of iniquity.l'nlnliH 1 ~ 9 9 Hi31 nm? n v l ~ i n n 75-17 533 ~ 5 1 Hlbp ~ 5 13 W l ? rill'3y 1375 .'n a7 nlwf? . for i t is wntten (Gen. 63a) It was taught that Rillel the Elder said: "When people imbibe (learning). gather it in. for it is said (Pr. Jochanan said: "He saw the Temple." The following statements will prove the correctness of the opinion of the one who said that "He saw the Temple". R.) I t is time to act for the Lmd. D : ~n H ybrbli) npn ~ ~ b jny.II'DQ? n~vl1n m.$ ' 3 753 (32 ln1H ?n . "He saw the atonemerit money:' and the other said "He saw the Temple.) As it is said to this very day.733 'l3n Inn 732 N S It3n H'n (2 Ip'H m b ? 13 w l f ~p'lV !2ii'JB'~3NSK ow) 33 19915~7 m i n 'a12 53v inH . for it is said (Pr.3PY' t'Y 379s 7 3 3?yq '37 P911D3 F. One said. " We are taught that Rabbi savs: '<A man should avoid appointing a supervisor over his household for had not Potiphar appointed Joseph the supervisor over his household.

1 ~3373 53 n'.i~ 131 n~ 'RVl ~ b~ t l )H n~ N ~7pln5 lrnorrp nln '3'n n93n1's HDbw Pan H'3nm 97~D H 3 . then scholars who travel from one town to another and from one land to another. (Ib. [Our sincere deslre is] to keep on having a share in the God of Israel. should be called those who sought the Lord.) Altd it came t o pass that every one who sought [instruction o f ] the Lord went out unto the Tabernacle of the congregation." And why were the Rabbis so severe in their warning? Because lt is said (Is. 33."' Immediately after they finlshed thls message. 7 . as this n~ouldhave been permissible. just as I have been kind enough to thee. R. the people commenced to weep loudly and said.ll (ow) n i l n i n n 8 fi3qB~1 79~5 1 9 01351nit. Nechemia. 2. they found R. Elazar. that if the Lord's ark which mas at a distance of only twelve miles. Juda. the chief speaker in every place. and pitched it outside the camp. etc. praised be He! unto Moses: 'Moses. if one prohibited a thing. surely. the other one is not permitted to declare it allowed. 5 ~ 7 ~'3583 9 p?n 137 Zl'Xt3 ~ 9 w' H X n 3 xln ~ 7nwW 0lWD . the Torah says (Ib. ib. there.1~111 H'JD3N 71333 a513 lnn0 P73f3 5. 'Moses.lnipn5 5 1 H ' l'v3Y nvb5 n"3?n 5"H '" Nirn 813 5 ~ 7 ~ 0Y33 9 .fit33 ii71n in1 7 53 73 531 .095vl-p~#fi 12-11 ~q. Abuhu said: "Thus said the Holy One." And the Lord spoke unto Moses face to face. but how was it that what he declared unclean they declared clean? Have we not taught: "If one sage declared a thing [levitically] unclean another one has no right to declare it clean.) R. Juda. They all began to expound in honor of hospitality to the stranger. the son of R.l'n25 cHW7 179Sll Z9H 7DH :i i m > 17131 in05 HSY '373 '3 PW 1'n i l l s 3 DU? lf9n:3i 1 ~ 1 3 3 7% ~3 ?W 133 N"l1 n'bR2 '371 'Dl' '271 8Tln' '27 . 1 3 . R. "God forbid such a thing. '[It is written (Ex. (Ib. praised be He! unto Moses: 'Now the people will say. and 8. began in honor of the Torah and peached.Y"'YH n i i n -irnSS n 3 m i 7''~ 0'30 n1'3?fi 5% 3nY' 5H P'fB ili~'~ .' " And some say: "Thus aid the Holy One.) Out O f come forth the Torah and the words of the Lord out of Jerusalem.r'T3?nl DY32 2 . 3. Isaac said: "Thus saith the Holy One. let us cheer each other up in the Halacha by discussion. It could quite be understood had the two disciples declared unclean whatever Chanania declared clean.'" And then he returned unto the camp.) R. ~ ~ n"n yyin 5 3 ~ 5N 'a 13-11 (ow) . praised be He! unto >losee.i(35i13 PI3D 1'3D3 nnH1 'fH ilW3 ~ V P ? rj~ly nw3 f i ~ fi"3Pil 5 5 " 73 ~ 9 7 t 3 H l HIW n-3~ nnK 73 ~ 9 3 8 75 m'r2ail n ~ 'ITL~II n ln" YnR "in nfntln 5~ 2wl . T n T l 3 r 937 nn3 nn n?' nml (A' "''=) vlT1nvn " 1 3 " l"? 0'137 ~ 5 n iilnn? i YlnD 15 nB3l ? n ~ i l 53b 3 " ' N ~ N gnnD n'3 H ~ V '3 IllU nD1 5~ ~ y 9 ' . so be thou kind (forbearing) to Israel and return the tent unto its former place.3 r59?2n '"1 D ' ? ~ ~ Dvm .100 n i 3 i z 3 Pyn let them all deny Eternity and say we have no more a share in the God of Israel. The teacher (God) be angry. Our Rabbis taught: Pihen our Rabbis entered the academy of Jabne." They did it because the people should not be guided by him. R. Can we not conclude this from the rule of 5 fortiom'. ) And &loses took his tent. and the scholar (Moses) be angnS what will become of Israel? If thou wilt P15v1 . Jose the Galilean. Jose.

as if that very day it had been given on Mt. as Resh I~akish said: "1Thence do we infer that the Torah will be preserved with him only who is ready to die for her? It is said (Num.y 1 ~ 5 1 m i n 3 x5i 1 3 5 x 1 1 7 ~ @'~ i:ia>) nnn 1'7~131 9x1 . 19.: mt71i m l n 71333 n71n9 ' 3 . Moreover." R. 27. and if he miss but one evening i t seems to him as if he had never read the Sh'm'a. thC day art thou become a people. Chanina. and it is written there ( u r n . son of R." B e attentiae. Expose yourselves to being smitten over the study of the Torah.) The prince of Tzo-an are become fools (Mo'alu) . for it is said (Ih. organize yourself into a company for the purpose of studying the Torah.. ~ ~ c ( P lR w x i ' N ~ Wpnaina NSH 71y . "Was the Torah then given unto Israel on that day? Behold! forty years had already elapsed. 0 Israel.1nna yiyi ntn ni'n 5x-1~9 ynv1 nxr3 (I:. means "be q u l d and ITsten" also "exglaln. i. Tanchum. 36. R.1 wn K Y 7~ 3 ' D V 91'1 imi HI'^ .iyi~ 7-1w 15rtlf (11' fivw') ~ 3 3 n HOW n'y3 n m r p Inn3 5 x 1 ~ 9m v i nmn i n n 737 a 7 3 5 w ~ 7ir x s wbpS w 9n1 7 ~ 3 mrn '737 5p HSK n'n'*pnt) ni:n 7137 ( ~ 9 ~ ' I X Wpit3 n n T ynwi inn:) ' H ~ W n95y IDYY nrnnw 20) n:an H"-I . and if you wish [I conclude] from this (Is." .) And wherein tue have sinned (No'alnu). a young man. they become foolish. n*in) 5xiwS m. 9 ) . the words were not uttered for no purpose. 0 Israel.n 01' n1n3 ni'n l n l n 721 ny5 nvu HSH nrn nfw n r y ~ i x qib ni' rnw 85nr 523 n*?niS 5y n i i n n373nv -pa55 oin3n '3-1 i n x . Be quiet. it will be well.1 1 3 ~H 3~ n R vp niinn nxn pnw ' ~ 1 1 '3373 s n 2 . e. 19. said: "You may infer it from the following. the son of R.) This is the Torah. i. Moreover.'YD '7nv i n n n3n3w 01'3 111'1 y~n i:y ia2 v'x w'n ' m ' r 2'72 n i l ? OW 13% rnu 3 i p i n ' 3 i j t i n'7nw w"p . when divided in two Haas lceth. But this is stated for the purpose of inferring from it that the Torah shall always be as dear and beloved by its students. the man from the village of Adlm. they will commit sins. will serve instead of thee. Nun. for R. 14. for it is written here Veno'alu (and they shall become foolish). for it is said And his servant. And he (Moses) returned unto the camp. Sinai. thy disciple. if not Joshua b.@ as Raba said 3bin inipn5 Sax8 T'nirn i-rnn m t i PK nn+y mwn 7vnSn 1:) 13 yvinr i& PHI ~ " y 833 x it38 . the sword is against the learned who sit alone and study the Torah in privacy. Joshuu b. 50." We can explain in another way: Re attentiva and listen.a5iyn 7 ~ w". (Ib. morning and evening. and then explain it.~ x i p NSW 9n3 nn:~ xi13 n 5 i i n 3 13ayi n i n 3 n i n 2 i v y n . Chiya. (Deu.)" [Showing that he remained there since].5nx3 nin' ' 2 c-rrt nnnn Haasketh (be attentlva). when a man dieth in a tent.' and thus 1s understood what is written [immediately after this]. said: 'What is meant by the passage (Jer. 2 1 ) No'alnu (wherein we have acted foolishly). and hearken. e.nfnnn 58 3wi snx 1 1 9 7 n r yvin' i m w n i ' x f w 3511135 i 3 m XY* : 53x3 ? i n n xS 1 3 w'n* 85 i y 3 ti2 I. reads it every day.return the tent unto its place.1 3 5y > i n 1 5 ~ 1 ~o1 w n 58 n n (72 nlni*) 19p~iy1 -132 7 3 ~~1'2?17w nun " I nn'wiw 833 ~ n ~3 W P ~ D NSH W 7. A man who is accustomed to read the Sh'm'a. because the Torah can be acquired only if studied in company. Jose. listen. 13. Nun." We may explain in another way: Be attentitle and listen. Juda again opened i n honor of the Torah and expounded Be attentive." Raba said: "Nevertheless.) T h e sword G against the lying soothsayers and they shall become foolish.. departed not out of the tent.

during the period af worn6an's rnenstruatlon. 30 So the pressure o f wrath bringelh forth strife. For the pressure of milk bringeth forth butter. Nachmeini said: "What is meant by the passage (Pr. if he muzzle kis mouth (is ashamed to ask his teacher) he will have to put his hand t o the mouth [when he in turn is questioned] . F >nu1 n . In whom can you find the butter (the prime) of Torah? who has vomited the milk of his mother's breast on account of her (the Torah). i. gives them drink and lets them enjoy of his wealth?' R. 30: 33).p iauj 11335 na:. ''A man'shall first study and then think how N37 ~ n m ~3173 nn3 '37 *-IDS.. e. i. if thou h m t devised evil.iu auw) lap 7 ~ 9 )a ~ 935cy 1 ~ iinn I n 171~ 1 3 5 ~ S n i. e. 5 m w 9 9 2 2 5 3 nt. Samuel b. put thy hand to thy mouth.nmr 25n F 7nxi nii 5 ~ 7 ~ 9 "What is meant by the passage (Pr. will be rewarded with the knowledge of being able to distinguish between ritually purified blood and unpurified blood. " R. nnx 5y ra33a i n ~ minpvnl i i5atmi ~171 H y 3 D 3 H fl>3> '3 'Di' 931 nnB *fit33 (-1: 80) ~ 1 5HI~T Tqnx qanx 3ynn NS nii~i) ~ h l srefers t o Nidda. 7an n 9 w y nnxi xSn nvn nx 213 ~ 5 im' w nai i"? 09-137 in92 7. e. every disciple who is silent when the provocation of his teacher is upon him the first time. He who lowers himself (exposes his ignorance) for the sake of learning the Torah.. Janai. v n ~ 1 9 5 ~ i131t ? n i l 1 3'iVl 8ilVH1 CYD 131 pnt niwm '3775 niJinn 3 1 ~ 9 9D: nn'w i n 1 7 niin3 'J~T 1 9 3 1 9 ~ x 1 5 nun3 i a i ~ 5~ynv9931 yiupo 15 ~'. for he i s thy brother.cted kindly with the children of Israel at th. i. Jose opened in honor of the one who is hospitable and preached: Thou shalt not abhor an Edornite.to explain it. "Behold. Ishmael says : "He who wants to become wise shalI study the civil laws for there is no store (of wisdom) in the entire Torah richer than this (civil law).r ~71~59nS:y5 y'ni nxan ~9319 y'a u (5 9 5 ~ ~ 3qnx ) ytm ' X J ~ 931 P'DH 8i:n y'ai DT ~ 1 ~ qu 1 ' 5v nNnn N Y : ~ nnx 9a3 . for we are taught (in a Nishnah) that R. ." It was said in the academy of R.ym pya3 1nw Inn mi xv~nn3 n52i nn ( 5 ' 5 1 ~ )T"P vnnj mn '13-1 59 inup '?>Jan5 3 n o 5 7' ninr :n ~5 79 PDT PUT rtv~nn5 iaiD ?"a wifi ~ 9 1 f~ im 3 3~ vnn3 931 nnD 9 1 9 3 n 5x 5 1 ~ w 7t3Hql (nr~5n ~ w i 'y m . 32. which is like a flowing well. get you down from the midst of Amalekites lest I destroy thee with them. 15. And the pressure of the nose bringeth forth blood. 6 ) .3'1 N'Y:' y9ni . Nechemiah opened in honor of the one who exercised hospitality [toward strangers] and preached: And Saul said unto the Kenite.n3 n"n mxon . can this not be concluded through the rule of a fortiori? If Jethro who did not come near Moses for angthing else hut his own honor was so rewarded." R. so the pressure of wrath bringeth forth slrife? That is. 30. feeds them.eir coming u p out of Egypt ( I Sam. how much more then should a man be rewarded. who takes learned men in his house. every disciple who remains silent at the provocation of his teacher once and a second time will be rewarded with the knowledge of being able to distinguish between civil and criminal laws. and the pressure of the nose bringeth forth blood. whereas ye a. 'Go.) If thou hast become degraded by lifting thyself up or.xwni~ina vm in^ 13 5~inw'31 . shall finally be raised. depart.n95y IDN 9 7 ~ ~ PJ 1~ W 35n ~~pn 'n2 w xis nye 131 195y a y i ~ a rn5n 5 3 nt 015 qx m a n7 1 9 3 pnln5 n3it pnivi n ~ i v ~ i P'DN ~yi3v t'a5n 5 3 39-1 N'YI' y'ai ..

R. for the Chaldeans (soothsayers) foretold unto him. And yet R.) Pe'ulthai the eighth because God blessed him. Joseph became head for twelve and a half years. 47. which one is the better?" Whereupon they were answered that Sinai should be preferred. "Thou wilst reign only twelve years. how much more then. [We h o w it] from the incident of Rabba and R. etc. 5.r. "Can this not be concluded through the rule of a fortiori? If the Egyptims who came nigh unto Israel for their own benefit only. R. which neither eats nor drinks. 23. how much more will he be blessed who keeps a learned man and gives him food and drink ~ I I permits J him to enjoy of h s wealth?" Of what did the blessing (of Obed-Edom) consist? R. 11). "Behold. Abin the Levite said: "He who forces time will in return be pressed by time.g D ~ iil3mi J ~ '"-.) And if thou knowast that there are among them men of activity.a-rip nS 13 5y qx . ~ + i l S ~ i l n"n m m . was blessed.pw l'mn n35a 9~753 n95 9-mN-i 19~w pnin q~il n 75a 1'1v y n i n l 1 9 . 6.~i* 2-11i13-17~15 n t n i y nyv 137 N P l D Y N 091?l l p l y n271 '39D !Dl9 ant) n r 9 ~ n9iil131yi gn5 qai* 31 i95y 533 VD onn5 in5v Nnyv 3 9 135 ~ 9~ 193913 53nw n7ip 9 1n5w . in honor of the Holy Ark with the Tablet. Zabida said: "It was that Chamoth and her eight daughters-inlaw each gave birth tu six at a time. were so protected. if keeping the house clean. Abin the Levite: "What ~ $ 1 3~ 1 5 n1 i x1~3 n"n 9 3 wro 3ynn NSN 5 ~ 1 n ~H' 13-13 N V'1 n)rTr OH1 95 ~ W 099i~o nn1 I"? ntwm2) 1nHW fDYP f l : Y 5 tlnnvi ~ W Cly N nip ' i w " nns 7 59n 9w3x 03 i n p m i 1 5 ~ 3 in92 ~ ~ Tin:. 8). 1 nun n1Hnn . the Galilean opened in honor of him who is hospitable to the stranger: And the Lord blessed ObedEdonz and all h k household. Jose. for R. Again said R. Not wm a barber did he call into his house. but to him who gives way to time (yielding patiently to circumstances). J n i l l b. the son of R. Joseph was called Sinai (Erudite scholar) and Rabba was called Okar Harim (Dialectician).. During all the v e m in whieh Rabba the head. we can infer this through the rule of a fortiori. Elazar. Joseph [never conducted b s e l f in any manner of domination]. should he be protected who takes in a learned man and gives him food and drink and lets him enjoy of their wealth?" R.thou shalt not abhor an Egyptian. then appoint them rulers over my cattle.72 IUD? y m i 733 N?H n n v l 1 9 ~ ln3iln1 3 ~ ~ in3wn1 1513~1~1 in93 f i n 2 nlllil' 37 1 t ) N 1373%' ?I313 8'3 ilD ~l"3Nfl it59v n'ni53 nmwi n i n n ir ~'1937 12 xUm) 3yn3i 1nwv ( I D ' v ) nnH 11733 nww nww (1: .09358 1313 9 3 v*nwn 'n5ye 933 11n92n nnil PITK m t y n5hc 53 (DW) o9wi O ~ W Wnt:3y5 n33 59n w u nnmi :nitH 'Tnp5 nyvn n H 211 pnnil 53 915n 1931~ 927 ~ D N 531 ." So Rabba became the head and after reigning twenty-two years. l . (I1 Sam. sixty-two were all that Obed-Edom had.inpmt ~ v v nuan nnwn nyv . Joseph did not accept." (Fol.1 ~ NlPlH " D H i l l 1 75137 92V T3il 53 ~151! . 6. One of them was wanted [to become the head of an academy] EO they sent into Palestine [to ininquire to w' ich one the office should be offered] : '. 5 v 113 ~ '?I 113'1 1 i i ~ ?lay> . 26. because thou wert a stranger in his land (Deu. time will give way. because all need the possessor of wheat (versed in the Mishnah and the Baraitha).wun n m 75n .Y"'H~ V (7 3 " ~ ) Vl'T1 N93D3H 71333 ~ ? Y ? X I 9nAn n i t 8 m i y AQ nN '131 3 3 4 H?W f i l H fin1 1"P 0913'1 85iil . as it is said ( I Chr.Sinai or Okar Harim. Joseph. 64a) R. as is said (Gen.

For t h e sake of the house of the Lord our God. Were they then eating before God? Behold i t was before &loses that theg ate? But we learn from this that whoever partakes of a meal a t which a learned man IS present. the God of Jacob. 122. with all the elders of Israel. 15.~51~ uj1 3 135t ~ ~ y y ? 731 ~ ~ D H . Peace be within thy rampart. THIE nm BIEFL~CHOTH.938 7 " ~ . Chiya sald: "He mho goes out from the synagogue [after prayer] and enters the house of learning and studies the Torah will be permitted to wait on the Divine Presence.jil . 13.nisrY> man p9Sa . ~ . ' I5t.i m n 9iSil 1938 931 Ynni >in* $?nw 0 .llQ3 HS nnim nil5 1'8 nun 31 1 D H plsna) 1 8 2 H ? ~ . Chanina said: ''Scholars ad~ancepeace in the vorld.).) Go in peace. H e sAou7d strengthen thee." R.1 f 9 3 H 1"Hl +35nll753 nl5v3 ~ 1 5 75 ~ 3 USH 7inl3H $8 0 1 5 ~ ~75 5 15 (tc YDH~ 58 nq. ~15.j H ~ K 153~ nWn 1305 ~ j n l7528 m1n3 ' l l w n>n 7'njnW avlybn i13323 :il313Wii l'tt3 n333 1 5 ~ 3 58 i x n n .) But thou shalt come to thy fathers in peace. Read not Ranaich (Thy Children). ( . Abin the Levite: "He who leaves his friend [after escorting him a distance] must not say 'Go in peace' but Go with peace. each of 'hem appear before God i n Zion. 2.. for it is said (Ps. The Lord will giue strenqth unto his people. to eat bread with the father-in-law of Bfoses. 5 ~ 5 75 njn 0 l j ~ 75 3 15 ln89 3% ~ l y w j75 (' "") ilW3j :5 'Inuv 75 (la >llv) p l j t y a u 5 15 in^^ '117 nrjrnl 70 lL3D. as i t is said (Is." Further said R.) Go with peace. 9. Levi b. For my brethren and associates' gake 1 would fain speak peace concerning Thee (Ib. The Lord will bless his people with peace.nip 33y9 jm n93ly3 D1j-V 37133 t..[~ ~D ~ 1 9 1H ' 1 9 9 n 7 3 9 1 5 i " 8 . ~ . is consider ed to be enjoylng the Dlvine Glory. before God. but read it Bonaich (thy builders)".' for it is said ( G ~ 15. for it is said (Ex.) They go from strength to ~"'ngth.93~i[ 1 1 l .-.m3 1 .N .~ Abin the L e ~ i t e : "He who enjojs a meal a t which a learned man is present is considered as if he vere enjoying of Divine Glory. 119. The God of Jacob and not the God of Abraham and Isaac? We infer from this that the owner of the beam must take hold at the thickest part of it [if he desire to re31 Furtller said R. 54.t ~H 3~19 jqn j~ illn ojly3 $ lDH3W ~ j l y 3D : ~ V Or21n nun U ~ ~ l1% tl . 8% 8.il 915. 7).rcnq>j j 9ilj8 d?Y' 9358 PW 7XW9 iiX Dl93 'ii 719' 5915 1 9 ' 8 1H3t3 3nx91 1"~) .' for Jethro said unto &loses (EX.7932 o l j I. Elazar in the name of R." And further said R.779y3 c ~ ." R. 115).m) q!j.p j > $31 (73 ntjtm*) PISW ("? (mv Om) (om) DlSnn) 79313 H S H 7932 -1pn 5~ ''I 51W3nln5 I'w1 7'm1n lynj n'2 79nljt37~> 315~ 7j9n3 o l j w 1 1 ) ~ 5(PW) 7 3 ~ 1 H 15 n31W ~ 'y7l 'nH iny? tip 'n ( ~ 1 ) 75 3lb nvpH 11935~'il :~ 1 5 ~ ~P3 Yn~ 712' 'a I F . 20.) And all thy children shall be taught by the Lord and great shall Be the peace of thy children. He went and succeeded. 12. Abin the L e ~ t e :"He who takes leave of the dead body [after burial] must not say 'Go v i t h peace' but 'Go in peace. 15..is meant by that which is written (Ps. 1583 ~ ~ n>ln> 0'3 0 t h 53Hb 5 ~ 1 Yl?! ~ 9 53: l7ilK H3-1 (n' n9n5uil 9 1 ~ 59 3 1 o-?Sun 9 3 ~ 5awn Inin 53 75 7p.-~ 1n 371~5.) And Aaron came.r~l3) nnn 'S1W H>n UnHl ~1331 Y':.015~3 VP 59ll 9WK 593335 i l m m i n 3 3 ~ 1 ~f"nil515 1 O'ZSH 5 H nH19 5 H 59nn 1359 13 9 (70 ol5nn) 1PNlW C.n. but David said to Abshalom (I1 Sam. 18. H e went and hanged himself . prosperity within thy palaces (Ib. 18. I would seek thy good.) May the Lord answer thee i n the day of distress.4.313Wil H99il 31 1 D N .I?* $17~ o m frnjnw n t l y ~ 3131n ~ 53 7 ~ i v5n nrnm) 3. move jt successfullyl. Great peace have they who love thy Tor*/& and there i s no stumb7ing for them (Ps.

9. R.n3 a9f9 a95 H j v n 9vx 3 1 l a x . ask him not about a subject treated in another treatise. Zeira read to him the passage (Pr. 28.) When one turneth away his ear 80 + r B l l?nTiB i n 7 H3:n 3 1 1 3 837 ~ 3 .7 ~ H . " But R. 3b) "Son of nobles. saying: It is mitten (Amos 4. Jeremiah was sitting before R. for he rvould give thee an answer which might not be the correct one. saging: 'Like a servant before his master [should a man stand]. R." (Fol. saying: 'Prepare thyself to meet thy God. 5 x 1 ~ -pnS18 9 nmg5 ~51yn $in j9nTJn i n 8 n9n15r2 797x72 x p ~ linl m i n i w n ~ " n r yr9n) n y wn3 ~ ~9p~lyl fin? n5an jar 1 3 mm ~ . covered and wrapped himself up and then prayed.1 7a(739yx ~ .il'-In 39n3 ~ 7 3 7~ nx 39 5 ~ ~ 1 R. [and as] it was becoming late for prayer. Cahana in time of trouble was accustomed to throw off his mantle and fold his hands while praying. Hamnuna was prolonging his prayer. Chisda and Rabba b. 10s) Raba b.) Raba observing that R.fin5 min lor1 n~ili ri15r5 723 r t n p n v 2 ' i ~ c !in1 ~ rnv 'it 9 5 ~ ~ ~7 ) 91 937 n'jy N?? . Assi were accustomed to sit between the pillars [of the academy1 and eryry now and then to rap [the bolt of the door] and say: "Is there any one who requires adjustment of a dispute? Let him &me in. 0 Israel. Hamnuna contends that a separate time is provided for prayer and a separate time for study. even his prayer bccometh an abomination. If Rabbi were not a great man thou mightest cause him shame." B. whereupon R. said: "They leave eternal life (Torah) and occupy themselves with transient life (prayer) . Jeremiah hurried [his teacher?. Raba was accustomed to throw off his mantle and fold his hands when praying.I Y -pnSx ~ ~ 9 0 47) n x l p j f13n (7 010~)l n x x -~ 12~ 3i 3 n N 95x231 i1979-1351m953 9-1w 315 93 x. R.CHAPTER ONE (Fol. R.n'n-19 ' 1> ~ D D m5an oa niin y i ~ w nIJIK (na :m y i n 9'1i~y 9293 'DVI ~ v . I n this instance.) Prepare thyself to meet thy God.9n951 93n9 113 ~ D 271 H 'DH 27 D 117 D Hnpmi xnyw 521 Sly95 839-1395 n'm ~ 3 9~ 9 9 ~ 1 ~ ~ 1 Nl'73 9 3 n 9 l l i l NJli1 3 1 7 1 7171 H'IDil 3 1 . Huna were as not to listen to the Torah. Zeira discussing traditional law. however he gave thee the correct answer.' and in time of peace he clothed."' (Ib." R. n w 72~1 n9n-53 '-IW unSy3 x 7 y r NYN KPSW x398 93 . 12." said R. saying: 'Zike a servant before his master [should a man stand]. for he may not have the subject matter in his mind. Ami and R. Chiya unto Rab. "did I not tell thee that when Rabbi is engaged on this treatise.(nj~n l>l9il ?''ill:~'I 39723 vn* in illnv 13-1. li~n ~ D H '5~~31 qaynni w n n i w935 u~imn 375 nwn ~ 2 1 . 0 Israel. Ashi said: "I have noticed that R. Huna was wont to put on fine gaiters for prayer.

I*$ 5~ nyna. and it is written. for it is mitten here (Ex.1512 njyn nnK nyv tyro~ l n q n ~ nBN j 1 7 ~ i1"3 W'l??il? C]nlW nVy1 1 5 ~ 3 3in3n 115p YY Cyn TlDY'1 nim7..and thy princes eat at the proper time for strengthening and not for gluttony (Ecc. during the third hour (rich) heirs eat.106 n 2 w lF :. Chlya b. And if thou A qect of 1) 21 v'5n np nn ~ ~ 9513 1 9 1 3 nwn ?y Dyil 7lDyV (nl nlnw) qnmr 37 5y (sub ~ "N 1o 1'1782~) ." Is this SO? Has not R. Happy art thou.nrwyl yna 1nTln . during the sixth hour scholars eat. 6.rnv3 nj1 .nun nrvw D95yle Y ~ H Dnrwrpn nj~ln 12 ntltl? 12H p1:T~ 7 5 1 ~ 1 1t-Q~ PN HSH l l D 8 H? ">H I n # .) How can we imagine that Moses was hold~ng court the entire day? When did he study? We must therefore say that a Judge who. during the second hour robbers eat .W na w r y . 24.153~' 1333 7'1Wl 7y3 7 3 5 Y1H ~ ~ ny> 7 r 1 ~ 10 ~ 1 1 13~ 7 3 5 ~ ~ 1 ~ 3 ~ 5 1 ."' According to your c ~ n d ~ s i o the n word Hamnutha (faith) should also not be pronounced in a privy.D9wnc 3 nr ~ v'P ~ n .1r7> ~ q w l r 75 r H . pol." Our Rabbis taught: "The first hour [of the day] is the time when the Lydians eat. R. 10. l e e m i n .P?N m 53 . during the fifth hour the people in general eat.trt)Vt) H313pn 275 n q 2 l-. for strengthening of the Torah and not for the gluttony of wine. and when thy p~inceseat i n the morning.VD y m D n 1 t ~ ' 11DN ~ ? *t)3 Hnl3Blil KQt3 KSH .nbenied wealth md h.153~' njn?) S n 3 7 K73 lm3 Ht3n 31 7BH 7'7vN . Shesheth said: "Cntil mealtime.15 183n ?iiyi>'S holding court the entire day and were becoming weak." Rami b. 0 Land.P~?v '3n Ht)'n'3lp!Ji[ 5 ~ i 3'n37 l >"ii33 cannibals.( 7y 133n t p n j y n 931 ~ l ' i i53 171 301' ~ V D W 7ny7 19-7 53 75 HH.(lDn '7'f2 nnnn nru% D"t)b ~ 5 7 8'19~3 n'yb 53H EI'IBsD 'T'D :3 3 75 nr5 ~j\y7 . even for one hour.) i. 18. b.) The faithful God. $38~ nctw . (Ex. Chama said: "What is the Biblical passage for it? Woe to thee.prTi 5 3 n9y931 ~ ~ . Raba of Dlfty recited to them the passage: And the people stood about Moses from the morning unto the evening. e. 18. is credited by Scripture as if he had become a partner of God in the creation of the world.2 during the fourth hour laborers eat.pyw 8 535 n 7 .) 3'n3 n9Vt4l3 ilVYB3 nnn jar (' 3rn21 zlyn 79 yp3. because it is written (Deu. [Hence You need not 0 '' con* the entire day. for i t is said (Jud.iyln $ 1 n17333 .) From the morning unto the evening. y ~ . 9. 47. me^ . but if something were tasted in the morning then it matters little [how late he eats].1 nvD (n i n p 7y . This who said in the name of Ulla: "A man is forbidden to salute his friend with h'halom (peace) while in the bath-house. 0 Land. 27y 79 nvv >? l a 8 . when thy king C low-minded. from this hour on eating is like throwing a stone into a skin-bottle (it has no effect). 16.D'~YIB 5 nrvrn 53HD I'NW) l ~ 9398 ~ .ny8 93 5 3 ~ p nryr>y ~ 5 .27y.*>n? n l j w n 9 5 y?'DD ( 3 " ~ ) 7 1~ 15 7 ~ ~~ ~ 7 1n-v ~ 'n 1 5 X1pV (1 D'uo~w) 'Njw n. 13. when thy king is noble-spirited. Papa said that during the fourth hour the people in general eat? We must therefore say that "During the fourth hour the people in general eat. 7 n ~D 1 r y p 939." Abaye said: "This applies only to a case where nothing was tasted in the morning.n7lyD . Passes judgment according to its true equity. during the fifth hour laborers eat.] Until when should the work of justice continue? R. And it was morning and it was evening the first day." Hamnuns (Ib. 7.n1332 53W n3lVHl 53m3 5 ID! nyv I n ? 1jn n9~95w . 8.DUD? HBQ 21 .) And he called it 'Cfod i s Peace.

34. behold! Raba b.. ' W D 11'2~5 njn~ plln ~ 3 ~ 7 33 nH D 27 ~ l ~ ~ f i l ~5 nvnl (15 "1 1nHlv 1 $ ' ~ 1 ~ 7'73 5 f'N ~n H'V? H? ." Whereupon Raba b. for it is said (Ex. 31. Guria who spoke in the name of Rab said: "He who bestows a gift on his friend should let him know i t . has not R. R. but the former speaks of a thing that cannot become known by itself." What shall one do [to inform the mother] ? Abaye said: "He should put some oiI around the child's eye or stain it with some dye" [so that his mother will ask him concerning it." I s i t so? [that a gift should first be told of] . 8) be Aamnite~wem t l Zet dth. Nowadays.nn In137 37 InH 933 Hmnn 13 ~ 3 395 1 beaideg Chat a f a s Werings."N ~ f i ~ ~ l f HJn'. llechasia said to him: 'Thus. Chama b." "We learn from this then. bemuse He had spoken with him. Papa said: "He should put some of this very thing he gave to the child around his eyes. The faithful God." I n the latter case i t is different b e cause the word (faith) is not used substantively but qualifiedly. Raba b. t j ~ lyn27nP-I 725 r739t. Chama b. Guria who quoted Rab said: "Hemnutha (faith) is permitted to be pronounced in a privy. its name is Sabbath. whereas in the former case it is used substantively.l 3"333 Hnljn'i[ in'nj 9 1 -. The Holy One. 13. thing that may become known bp itself. "that if one give a piece of bread to a child he ought to make it known to the child's mother.~p97lnl75 5mV15 n3n95 V p n 'ND 3 5 ~ 1 .) And iMoses did not know that the skin of his face shone. Gamaliel. i.I'D3 lnlh'n 3'5 I'HV 855 21 7nN k4nm ~ ' I'HW 5 "X . Hnn 7 " ~ HqDnn 12 ~ 2 ~ 1n ~ f i l pv nn." We have also a Baraitha to the same effect: That ye may know that I am the Lord who doth sanctify you. for it is said (Ex.9 ? :9'153~5~ 7 ' H 2S ~ n-12W Nnlnn 'n7n 3'7'2 D'pJ 313 H ? D n 37 HnnynW ' 5 ?DM 'nH7 IHn 53 1nH H7ln-I inH +ir753*J lily HllVi* 371 f i ~ f 3 W nHnTn n.IDH? y'tln? v97y p:~n? nb p l l n ~ " > v l a95 If'Zp P ' D W ~ ? f 3 ' ~ 9 ~ rtl-~~btnl 7 . 7.W7 3?Y' l'Y ~1111 73 t3 wilt say that this is really the law.+'i52~5 ~7'2~ n 73 Hill ~ 9 ~ 1 ? 2 ~~7'2." said Rabban Simon b.in8 1-13?> 1'30 7 1 l~ i p 93 y-19 H S ~ H~?'D> ~n 9'lSi~t~ ~92y-N 1~ ? Y D ~ inn . f&e m. Mechasia i n the name of R. this I wish to bestow on Israel. Chisda held i n his hand two priestly gifts a from the meat of an ox and said: "I will give these to the man who will tell me one new law in the name of Rab. Chama b.n>v-rpn ZWD~ '13 7113 wlltlf?il 3'5 ~ D H D~v'~?D 9 3 ~ ~ 1 D n V 3 ~ 9732 1 nr>39 5 W' 3 3 1 ~ m n ~ YDH iH2n . when such is the a p an act of witchprehension of craft. however. Chanina said : "He who bestows a gift on his friend should not let him know of it. 29. The latter instance speaks of R.) That ye may know that I am the Lord who doth sanctify you. AWht-sd 31-32 ." This is not difficult to explain. what shall one do? R.ln 8 . praised be He! said unto Moses "I have a good gift in my treasury. Is not the Sabbath a thing that was to be known [anil yet God informed Israel of it] ? But the reward [for observing it] cannot be known. for we explain it. Mechasia in the name of R. ~j :~ 15 ~1391 >'n3'1 CISW 97p'H i i * ~ l ~ 833 1 ' i r5 ~ l3 "' " lnH'"" " "' "" r i m p l l n 21 79-1~ 113nj 'fi l n ~9712 ~ '38 ' 3 ny75 ( ~ nlnv) 5 YDHSW ly'7liTj 9 3 9 ~3 '3 ny-15 928 9n3 ~13n.~?nl3 ~5 '3'H . and he will then tell her he also gave him bread]. e. and announce i t to them. as it is written He called it God is Peace. go.

~ i nnn y O) nnn 27 i n 8 ~7112 .5 833757 37 7 D H K1712 13 5 r 2 ~ C7333 2 ~ Hn*lnH Hlb?i. r ~ > l > 79njn nnn . Mechasia in the name of R. Chama b." R.03W'Ipn 5 " ~ . "Surely the last thing is better than the first one.) T h a t y o u may know that I om the Lord who doth sanctify you. [because they know the value of it]. Mechasia in the name of R. And i n the fourteenth year came Kedarlaomer. .]'x 5"s ..:.x 1"~ ~ 1 57 ~ ~ liil 1 in1 Iqrunn (Nf W * ~ P ~ V~3 > Hnl?~i rn%+y Dqnw il3W n7WY (nv) 3%>? ~11) l"3 n X 171y film : '731 7DlYy773 t4-J n3w mvY y21h.DHy l y y . A &in. for being a new settlement it has few sins.n*?W Xtlli. 'He who bestows a gift on his friend should inform him of it.) Behold now.pYyxin n7ni~iy a-~iclp nnsw*w znw nu jnH (ow) iTNla 7H13 j.108 n ~ w ]7373n 7nN . as it is said (Gen. Whereupon Raba b. Chama b. Furthermore said Raba b. Mechasia said: "This is what Rab said. Guria who spoke i n the name of Rab: "Better to be under an Ishmaelite than unaer an idolater.31 i n n ~ 5 lnly?l7> ~ 1 13 H D n 31 7 D H H'DRt3 13 827 1DHl v ."' "Did Rab indeed say so?" ask$ R." he responded. (Fol. Inlwnr. for it is said (Ex. Guria who spoke in the name of Rab : "Never should a man show preference for one child over his other children. and it is little." Further said Raba b. Chisda. better under a Charmer. l lPH1. 31. ~nwp?n 3 j n g q y Hn9q-. than under a schola r .nH . 13.. escape thither.H7937 l. i." Further said Raba b. "Yea.i1751?73 i[3i19. Guria who spoke in the name of Rab: "A man should always try to make his residence i n a city of recent settlement. nHT3 ~ ~ ~yil ~1 h. and Sedom was in existence fifty-two years.y3 (a* 2w. Shall I say it means i t is near i n distance and small in settlement? Every one sees that. Chama b.:nDW 37 1 D H 7lln' ~ n.y>n nnn ~ $ ~73313 1 q31y nnn .il? lln H? Hnl .lpm n~mui2) XVl . th& city is near to flee thereto." etc. better nuder an idolater than under a Charmer.~ 313 . better under a scholar than under an orphan or a widow. Mechasia. Mechasia i n the name of R. I pray thee. But i t means its settlement is near (recent) and therefore its sins are not many. because for the sake of two se7aim4 worth of silk which Jacob bestowed on Joseph in preference to his other sons. 'Garments are precious to those who are invested with them. "Art thou so fond of the teachings of Rab?" asked Raba b. the word Nah (I pray thee) aggregates by its letters fifty-one.7n 0 7 y j ~ jpwa 1353 52 j ~ n l l pnn 13 lwjpn3 1732 Y N w D :0 ' 1 ~ ~ i39nll~ 5 17i*i Nnn . l l a ) twenty-six of yhich vere tranquil. e. Abfn said : "What is the Biblical passage to support this? ~t is written (Ib. 4.i 7)3H3W ~ ? b y 1 n 3rn\jly n3ilg nn2rW7w ~ 1 3 j3 3 . What is meant by She is near. and if I had other gifts I would bestow them on you. but thirteen years they rebelled. xechaca in the rime of R."' So R.mV i1nD H?H .j 33y.> 733 -JT ~ D fHi ~ j H 2 .rwwq>jn ~ n j 27 q ~ -. 14." Rabba b. as it is written (Ib.) Twelve years had they gedarlaomer.WPlIl N3137t31 531 i n x .?p~ has said Rab. l ~ i l7513 377 n? 'n 7 3 K 73 ~nnyn :.Dl.o>n vnjn nnn nj1 13n nnn :l'ilt35~1 aim ~ n kt51 n DJR 32 mn 27 'InH H'DnO 13 M 2 7 HS: 5xynmq $1 A scot among the Persian trfbes. the brothers became jealous of him and brought about the migration of our ancestors into Egypt.llp H7DDD 13 N3rl 7&1 5 1 ~ 35 i[n3yW+w H'1'13 73 .) 0 Let me. 20. Chisda gave him the gifts. 'kit3 n3n . . 19. ny75 (w(l ow) 1nH3w i2)91~5tq7Y 1193175 -.H i Hnn 37 1 D H H7PI?D 12 133 C 7 H i[3W 5 H 0j:yj lni.

" Whereupon he answered: " 1 am fasting. rather any pains than pains of the heart. ~with respect to the Tzitz in which Cod's name is mentioned but once.t from it IR The breast-Qbb which hrOIl. the third to its mother.d i n nxed eomblnkion of localities by wblch the boundames oan be Wtended.Chama b." he answered.3? 383 ~ $ 31 H3 :ny7 WH ~ $ ily? 1 53 7 3 h"t9fl 3 7nH H'DnD 13 H21 7DH1 - n'D. yet it would not suffice to write the devices of political government. "is a fast on account of a (bad) dream.37lBl ln7Yt)nP'TH 1PH H'Dnt3 1 3 H31 lPH1 M'llJ 1 3 HDR 1CH1 m l y l ? W H 3 nl?R? nr3yn flW 31 TON :n3V3 'laH1 qD1' 31 l D H 1 D1'3 13i 87Dn 37 P'IH HSV 5~ynw '31 n3vn 1 '7 n3w Hln ': ( 91) HDYD wn ny my3 53 j'?'an> V D W C nfH ~ 3 y r n w i n 31 13 331 in^? 1153 y'x .prqyn ?$in ~ 5 ~51n 1 53 3 1 1DH N1713 . Joshua the son of R. . ~shmdel:"A man-may go out wit& Tephilin on Friday when it is almost dark." (Fol.at331 mother is ansidered the be&. 28. aGd a11 the children of men were scribes.1f:5' ~ . Huna said: "We conclude that a man must feel his Tephilin every now and then.ITDH ni?H HSN . and the depth of the earth. ~ . Chama b." What is the Biblical oaseage Tthat refers to this] ? R. and said: 'Fasting is as good to avert a bad dream as fire to consume flax.@ and they said to him: "Let the master taste ~omething. 'That if a bad dream occurs it should be kept even on the Sabbath.' to which R. fluria who said in the name of Rab: "If all the seas were ink. Joseph added. TephilZpn are also not a. 28. .195 .WHY w l n ~ n ~ 5w 1 l n 53 ~ .sheets ofup'arch&ent. 12a) It was taught in the academv of R. ~ h e prei pared for him a calf. ~esharsgias z d (Pr. the Torah says (Ex. 37 on me sabbath a f to~ its 8) .r75 i??lfl' 7"H'I '"17 H. See Ex.the Sabbahh is exemn. Ide havvened once to visit the house of R." They aaked him: "Does not the maater hold with R. Mechasia in the name of R. Meohasia in the name of R. the High Prlkst wore."l Why? For Rabba b. 38. Juda who said: <A man can lend his fast (day) and-repay it later. rather any disorder than the disorder of the head. 25. $2. the oarrying of anything f a nat allowed without the house unless there is an E ~ . by the rule of a fortiori (from minor to major). s unsearchable.) And it shall be upon his forehead always so that he shall not escape his attention from it." Further said Raba b.iX1 19'1 ClDl.lawd e&ed do. all the reeds were ~roducineDens: the exvanse if hea~enwere . Guria who spoke in the name of Rab said iurther: "Rather any sickness than the sickness of the bowels. concerning the T z i t ~ If . so is the heart of kin. Guria quoted Rab. Chisda said: 'It should be [kept] the same day. Chama b. Aehi.in5 793'1 1 3 . 3. and Raba b. Chanania said : "A man must examine the g) . how much more should a man feel the Tephilin in which God's name is mentioned many times? Hence [by feeling it] he will remind himself of the time when he has to remove it.?? 1 D HI.' and R.^ niSn nvyn 125 1 D H . ) 53 ." I t is taught that R.'" "This.it9 y'Yn i"? 8ywi nyw 1159an3 11 I ~ H W (n2 firnwj m i i l .? 53 1'3' DH 31 1t3H 8'113 111537 O ? H 9 1 3 531 nly'>r PtDWl ~ ' ~ l D 5 1 p H13 q H ? 2 J7lW1 5W il%n 3 n 3 5 1'P'DDn 1'8 YlHl 0115 P'OW (na ' 5 ~ H'W1WD ~ ) 37 1DH :1?n 31 1% ~ 9 3 j n 351 ? t 3 1 ~ ? '35 3539s 9798 317 3'13 YWlil' 3 cytV5 315 17DH H n S V l HY2y 7 5 173y ' W 8 73.1 .0 ~ 5 1 n75 17DN M l l + i l ~ Hn'fYn3 ii?? 1 D H '1'D 1 O . rather any evil than a bad wife.imn iny7 i'lyn' H ~ v 79nn i n w an3 5y n'ni nnH ?y n m n n i i 3 t ~ OM m w p59~n a w n '37 H91n.) AS the height of the heavens. .

" and R. Rabba b. ! lo) I ) I. upon entering said:Shalom. ' B l 8 11~52 I'fD 3 1 YDH njlnn 9 ' n H 7t):D nS'3W' j3y H'ln . and upo leaving he would say: "It is Sabbath and we are not allowed to cry. Jose said [one should say1 : ?May the Omnipotent have mercy on thee amongst the sick of Israel. but relief will soon come'. but rellef will soon come. ~ 1 5 ~ln3Wl 3 D U l l n 1WRll H35 il317j) 15 WrW 't3 HS'ln '31 7DH7 Hn H?lH IHD: 'fin 71313 lS31)?9V 7'1% In93 Tin2 n5ln 'VIP3 W'Sn l"H1 . I sometimes heard him say [in Hebrew]. Further said R. & T . 4." Our Rabbis taught: "He who comes to visit a sick man on the Sabbath shall say: 'It is Sabbath and we are not allowed to cry. Eliezer while visiting the sick.'. for R. Meier said. R." The case of a sick person is different because the S h e is with him . y . > '2 pockets of his garments on Friday evening when it is gettlng darkTB R.' P o l . Joseph said: "This is a most important traditional law concerning the Sabbath. b.' " Shebnah. Chana said: "When 1 accompanied R. for His mercies are great. Juda say: "Never should a man ask [of God] for his necessities in the Aramaic language. Jose. Chanina say that he who has a sick person in his house should include him [while praying for his health] amongst the sick of Israel? It is in accordance with R.D?WL) 5 ~ 0 9 11nl' '3k45!3 f'1'3D l"k-41 'DIH IlV53 1'31Y P7H i'H ' n l H 5H 1 1 ~ 5 3lr31% 5 ~ 1 ~ 538 nlWn ' 3 ~ 5 nI'HV i 5 ]'??Ti mWiI 2 1 lDH7 illr3W7 ifiln '1NV . but he shall wrap himself and & in front of the sick because the vnwn5 n r H awn 1 ~ 1 ~ :mm5 'n3i ~ n 3 5 n 9~19937 i n # n3wn 7DlH n3W3 iijlnil n X l p 3 5 D3XZ 7 " n n " ~.'17 W l Y 59 13VD' 'n n'5nn) TPWSW "' " ilS1nn nH 7?35 DJ3sn '57 ' n2 9) 2V1'1 qn)?n'D ~ 5 HD3 8 '32 On 5y K?I iib~% i i. . ~7 1 n ~ 7 ' 5 ~ cn-p p:pnn 7 ~ 1 8 D ~ ? W 1DlH lnDlS33 ~ ' 5 ~ 1 1 WIN ' Hl3w ilHlB11 ? l Y ~ ? t 3 H V n2W 1DlH lnN'Y'31 .'Dl9 '313 jHn3 5N7W' m k 4.I1 and sometimes he said [in Aramaic] Raclcmana~ Yedachrinach Lishlam.in P- 18 a"owed to be Sabb*. f ~ y ~ $ l3 . Anan said in the name of Rab: "Whence do we learn that the Shechina strengthens the sick? It is said (W." We have also a Baraitha to the same effect: "He who visits the sick shall sit neither on the bed [of the sick] nor on a chair.) The Lord will sustain him upm the bed of painful &sease. 41. he should say: 'The Sabbath [lf respected] may bring mercy. Jochanan said: "He who asks for his necessities in the Aramaic tongue will not be attended to by the ministering angels because the ministering angels do not understand Aramaic.u o n ~ w py n 3 37y ~ l f . H n H98 n3W ~ il7iil7 1 ~ 737 931 1 9 . Hamakom Yiph-Kedach Leshalom.nmnw nSu* i n 1 8 9 5 : n 5yi 1 7 5 ~ P m 9 D:?PI'I . rest [meantime] in peace. Juda said [one should say1 : 'May the Omnipotent have mercy on thee and on the sick of Israel'.815 i 7 ~ ~ il3113 n n l B l i ?iyr?t. 12b) R.) see wh&heber he ha* anythnng in it that Nzchum Abezlzm N I Q ~+he Omnipotent mind thee In Peace."'2 Horn could he do this? Did not R.~KTO' . Chanina: "It is with reluctance that they (the sages) allowed the visit of condolence to mourners I0 and the visit to the sick on the Sabbath [because it disturbs the Sabbath joy]. R.i b'?ln l ? S ? l 09f38 Dn35 17mn '3 '317 i l ' l n 2 i1'51H Y I 3 n 1 3 72 nn 1nH I'Snl HnlBil3 '?lrW? llyq5H NfDn7 3'5 1nN f'3n1tl D i 5 ~ 5 lVpi=la' V'lX' P j l y ? ii7ln' 'm7nH81 '3n 739 '3'n .the merciful remember th." I n accordance with whom did R.n3W3 Pl?D. of Jerusalem.

We have grown indiffer- miil mwv 9 ' / p . l&W 0: i y U t LLT. Our Rabbis taught: 'Who wrote the scroll of Taanith ?"I6 They said : "Chananiah b. * J Tru*MN I 4 .ina YlkmA l DL. ~ 9 2 1 nnn 1 ~ 703 1 9 w ana3 ~ na5 na? nwp pnrr nnn =w> ~ 19H m3W . as it is said (Ib. 20. S WiQ d . I said to her: 'My daughter.775r~ inn 538 .) POT He it thy life. 13b) gave so much of his time to attendance upon the scholars... e. My husband studied and read so much and (Fol. in the name of R.Divine Presence rests above the head-side of the sick.5t3~9~3 wrnn rn3w warn whits 1 14) "White garments". 19. Isaac b. or dead flesh feels not the pain of the knife" (i.113N]ttt 37 l n x .14 how was his conduct towards thee?' I asked her again. Dimi came he said : "They were together in one bed [while in her Lebunal. we would never be in a position to finish.lnb+ 72'1 531 lny7 m 5 y 9-1. and did not refrain from touching me. Joseph. n i i w nn p 3 n a i9nv i n p v i 39x3 nx I m n n IJN C]H 5 x 9 5 ~ 3la liynw 9 3 ' 1 1 9 :in35 ~ irwa DKI ilwy3 i l n 5% n i i r n 7nH 1137 ~y. died very young. and his wife took his Tephilin and went around with them to every place of worship and study saying to the audience: 'Behold it is written i n the Torah (Deu.as m d r . who spared him not for the sake of scholarship. why did he die so young?' And there was none who could give her answer.ee8 d a m an& W e s hewM . Hezekiah and his associates who cherished the memories of past troubles [because of the miraculoue redemption].) And a woman in the separation of her uncleanliness shalt thou not approach! " When R. for the Torah says (Lev. 18.19Q'EDD 1 1 H 31 'ltanni 'nil 7 9rn .' 'And during the days when you were a Lebuna.353ilDlV ]*H N"'1 . The angs after menstruatfoll during which whits garnnmts . It may also be said that a fool never feels trouble. 9 ~ i nn7n :33935 11'3 3'CDD 1 3 ' D qDI9 rlnn n'jyn n5ao an3 ' n 1 ~ 3i1 l n (2''~) 7nx . 30.iv m i n 5 D ~ . how did he conduct himself during the days in which you were a Xddah Y18 She answered: 'God forbid! He refrained even from touching my little finger.~ is t stlP prchibitad until she coumte seven clean mud spo01.5nt9n:. B HWJ HSV i r i i i v n13nn .I'D' 9x173 nn nta 53 nnrcn nn'ni n4rn 9nmxnl nnx bye -pni7'3 rn'a i n 3 35 9ninnl y11nn inirc yxn3 i 5 ni5vl ~ tin 9 5 ninn . Gamaliel said: 'We also cherish the trouble [on account of its miraculous redemption] but what shall we do? If we were to record a11 the troubles. I happened once to stop at her house and she told me everything that had happened to her. wrote the scrolls of Taanith. drank with me." I n Palestine it was said. 7 9 7 3 9 7111~1 7*n nin 93 n9n n5i .2439 19% l'lW3 78 (73 1 9 ~ ) . 13a) At the academy of Elijah it was taught: "Once it happened that a scholar who read (the Scripture) to a great extent and studied a great part (of the Talmud) and devoted much of his time in attendance upon the scholars.) The Lord will rw-lain trim upon the bed of painful diseuse. and the length of t h y days." Rabban Simon b. that she wore breech cloth [while with him in one bed].7 ' 5 ~ lnt3 ~ 793135 'P93 -93 y23 NS 8lP? n?i 7w3 >\i'?> vt) IWV m y nnv1 qnt) 7112 n5 rnit3t(i ." (3'01. Whereupon she answered: 'He ate with me.' I then said to her: 'Praised be the Holy One.-II~ ni'tnn n7n 73 3nr9 37 ynx ~nrc naiyn3 .

ent through the frequency of persecutions).) ik1y son. Had i t not been for him. Abdimi said: "TO inform us that they abandoned the administration of mulct laws!' How can you imagine that it refers to mulct law? But say that they stopped administering capital laws. if fhy heart be wise. eighty gears before the destruction of the Temple. the Sanhedrin were exiled and took their seat in chanuyoth. the book of Ezekiel would have been suppresscd because of the contradiction^ it offers to the words of the Torah. we ahonld remember for good the memory of Chananiah b. 15. tell us the two or three things which you said i n your father's pame." R. a decree was issued by the Babbis to the effect that all heathen territory and glassware Fere to be considered [levitically] unclean. Hezekiah. Cahana said: When B.'" For what practical purpose was the last statement made [as the Sanhedrin had not been in existence since the destruction of the Temple] ? R. Isaac said: "Worms are as painful to the dead body as is the pain when a needle is stuck into healthy flesh. Isaac b." (Fol. make my heart glad that I may answer him who approacheth me. 'One hundred and forty years before the destruction of the Temple. 22. What did he do? Three hundred garabs of oil [for food and light] were brought up to him in an upper chamber and he stayed there until he succeeded in reconciling all the contradictions. Jose took sick the Rabbis sent to him saying : "Rabbi." He sent back word to them : "Thus said my father. [they noticed that criminal acts happened so l a ) The rlurls Talmud w w studled erally mera!aW m l a t nut set bst.) But his body on him feeleti~ pain. 14. 158) R. 14b) R. 23. for i t is vcrntten (Job. the idolatrous (Roman) empire began the invasion upon Israel.) Afy son. and again (Ib. 11. my heart shall rejoice. 27. Iehmael the Eon of R. Juda in the name of Samuel aaid: "When (King) Solomon ordained the rule for washing hands [before every meall a heavenly voice came forth and said (Pr." (Fol. 3 7 ~ 7K1nn w ~ 7131 ~ n073 31 n'3Tn min* 1 3 nr22nl 1BD I121 H l i l N ? D ~ H W1PW iit3 mln 9737 p7nlD 1'73'1 19ZV 5~prn' . forty years before the destruction of the Temple. Juda in the name of Rab said: "HOWever." [hence we understand that a dead body feels painl. Gamalicl must have meant this: "The dead flesh in a living body feels not the pain of the knife." Rabban Simon b. Is it so? Behold! E.

135 135 153 I'lniJ ilnw 2"i n'3 5v ma 21'92 1 5 ' ~t 9 ~y l 3 n ~ Z W ? mi? tlln' - 7n1' 1~135 P 9 v ? tl*f>53vlftn5 Pn?l-.N . And from this we infer that white garments are harder to wash than colored ones. "The rejoicing of Succa is different. but died ga.59n~ ~ n2w3 n 12 n 'n-.P. 'The interpretation of the school of Shammai is a reminder of the future days [which are always decreasing]. aonv'atd - I m Y D 1 7'DJ3Ji(P't3' i f 3 3 ~ " 3 HDYD 7 Judaism Is against capital pudsbrnent.Yt)1131lln '? 3'57~ IlWHl PI9 tnH1 fnk4 535 l J ?'TYnnnl PI9 P 1 l n l H ~ " ~ri'liinil 3 N"i131 . Zabida. 19s) We are taught: l7 often that they abandoned its practice alto- 8 5 m ~ ljii. (~bl.. " Ullah said: "There is a dispute between R. 20. two Amorites of Palestine. After he learned it.n dndng: seventy yearn were called "Murderers.- l n . decreasing the number by one on each succeeding day.3n (m. he explained its reason: "The flame shall burn by itself and not through any other cause. Abin and R. Jose b. "As much as for white. are also forbidden to be lit in the Temple. 21a) %mi b. 5 " ~ . and those that are extremely strict light up eight candles on the first day.. One said. C h a m recited that those wicks and oils with which the sages laid that the Sabbath lamp should not be lit. rand these were made of wool which is not permitted to be used for the Sabbath candles].'lynn 1 3 Hnna n5ly n33jv Hnj-.Yn> 9 ~ l l n H 'in n3 llvm 1 D H I 9295~ Hjlp ~ D N t n ~793. pr&iee. and the in~ 9 j t ) v ln." answered the laundry-man.75131 i j i ~ i n 755~. This is according to the opinion of the school of Shammai. 13 n'37 3 ~ 1 9 9311 193~ '13 9019 ) .31 7 P H H.~119nm395 CHAPTER TWO (Fol. T ~ H137 ~7 ?nDl I9y9?0D 1 nnr19rnnnl P'ln3 :UHW il3~llil n'3 nnnv . 27..n 1 1~p~5-r~ nl5pn5 97. for i t is written (Ex.]r?q5tn ylr31 v.5. concerning this. 211b) Our Rabbis taught: "The proper observation [of kindling the light] at the feast of Chanukah is one light for the whoIe household. Abaye once gave away dyed clothes to the laundry and he asked how much he would be charged for them." An objection was raised from the following Mishnah: "Wicks were made from the old clothes of the priests and from their girdles for the lamp in the Temple". Thus it was the custom of the house of Rabban Gamaliel to rive awav white clothes to the laundrv three days befor: the Sabbath." [was the explanation]. M a t h Val.nlD3p '297 :n w ~ 9 l3 ' 7 13-1 .19Y1353 7D ..n915y ~ nry3 :1 3 n 5uH lint? 133 . but the school of Hillel says that we should light up one on the first day and on the remaining seven days the number of candles should be increased [by one each day] .9jn m73t33 In3 (N. Jose b. 8519 Hiill 35 ' l n Hi3 . so Abaye said to him: "The Rabbis decided it long ago.v 5y ' ~ 1 3 'H?>D ~ 1 3 n .ments they gave away even on a Friday.n n9n3n llnNw ('' "'") 35 1ljH 'Hfv P l W ~ 5 3rjh.rnl H j D Hlnii 3'5 1'3' nlil 9 ' 3 H .Hly3y yr2Y. ) . but those who are strict light a candle for each individual member. n31Jnn. (Fol." .n '~ XSH 13 7"0 n l D 3 p 9 3 9 7 ." iiv?~ D3. I H ~ D 7 n 317m ~ '31 H=l).) To cause a light to burn always.75131 fin13 1 5 9 ~ 1IH3P iiflnw . 7s th@hthe &%re& Sanhadrln wh.~) l.getherl.

and the other said. and it lasted for eight days [during which time more oil was re pa red].' " Rabba b. do I not know that there was no water in i t ? And what is intimated by saying There was no water? Indeed there was no water but there were serpents and scorpions in it. Since the text says The pit was empty.terpretation of the house of Hillel is for the passing days [which increase daily]'. but we must not degrade. but we must not degrade. Jochanan said: "There were two old men living in Zidon. Huna said: "He who ie. 29 13-34.) And the pit was empty. b.1 E9t39 '1213 553 195~~ n"37 7 ~ n y Jnn ~ i 915 ' 1 x 3 ~HDW 7"H Zlil 73 13 337 7PH . Nathan b. nor are fasts to be held.j9797in ?'Hi W7P3 w"23 nwy i9vf5 fnH 1'19x3 i'n 0'1i3r '3 l2m' tm ny~ In12 nr n"33 ntot. a miracle occurrea. 22a) R. one gave as his reason that the Chanukah lamps are to be lit in the same manner as the sacrifices of the feast of Succoth were offered [in a decreasing manner] . 24. acI) I) n937 HDYD 7 D H 'Ti71 ?+HY11. Cahana said that R. Tanchum: "What is meant by the passage (Gen. and the reason of the house of Hillel is that we may promote [a person or thing] to a higher grade of sanctity. but when the Ilashmonaim (Maccabeans) prevailed and conquered the heathens." (Fol. 23b) R. Though the oil contained in the jar would have sufficed for one day only. there usas no water in it. 'The reason of the school of Shammai is that just as the offerings of the best of the Tabernacles [was decreased dally]. stamped with the seal of the High Priest [proving that it had not been defiledy. the eight days of Chanukah begin.1 3In1 37 29n3'7 'ND w-r ~ l n 3 37 oin3n 937'1 ~ D H(32 41) n'nwn 'ni*~ta nlwMi3) ynwaa a-a 13 198 p7 ll3ni (15 H ~ H P9D 13 I'HW Dl' 'J'H 37 7lYil lDH2V nqwnl 528 13 1~ 09n nln 13 1 9 5"n ~ nta :13 Y' D921pyt 5ee Num. The u r n 1 d&lamtlon o ! the sQnotih o i the &Y Over s cup of wine wbleh k abld &r B~W-o am t h e eve 4 marning of the @ebb& or any other f e a t l ~ n L d w - . On the anniversary of this occasion a feast was instituted with the reciting of Hallel and other praises. and the other gave as his reason that we may pmmote [a person or thing] to a hlgher grade of sanctity. Minyumi expounded in the name of R. Chana in the name of R. W%en the heathens (Greeks) entered the Temple they defiled all the holy oil they found in i t . one acted in accordance with the opinion of the school of Shammai and the other acted in accordance with the opinion of the school of Hillel. '1nHt vrp3 P ~ ~ D 1913'75 -I P ~ D 1ni. 37. During thls period no funderal address is to be made." What is the origin of the feast of Chanukah? Our Rabbis taught: "On the twentyfifth day of Eislev." (Fol.18 so are the candles of Chanukah. nri 2nn 3 x 1 : 1'7'11D j'H1 . they sought and found one remaining jar of oil.

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

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

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7, 9-10, that the dedtcatlnn of the Temple started on the seventh of Tiahre{ and aomtimed s) See I1 d Y m Kippur &ay. until after Succotn including the Day of A t n n ~ l l l a t Thus they ~ m h n the

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

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

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man's wife had become pregnant with a male child; because of all the good which God had done unto David his servant, that he forgave him that sin; and Israel his people, for they were forgiven their neglect of the observance And when Solomon of the day of At~nement.~ said (Ecc. 9, 4.) POT a living dog fareth better than a dead lion, he meant that which R. Juda said in the name of Rab; for R. Juda in the name of Rab, said: 'What is meant by the passage (Ps. 39, 5.) Let me know, 0 Lord, m y end, and what the measure of my days is, I wish to know when I shall cease to be, i. e., thus said David before the Holy One, praised be He! 'Sovereign of the universe let me know my end.' Whereupon the Lord answered him: 'It has been decreed by me that the time of the death of mortal man shall not be known; And the memures of m y days what are they (Ib.), David again asked. 'It is decreed by me answered the Lord,' that the measure of the days of a man shall not be known.' Again David asked: 'I wish to know when I shall cease to be.' The Lord then said to him: 'Thou wilt die on the Sabbath.' 'Let me die rather on the first day of the week,' begged David. 'The first day of the week is the day on which thy son Solomon shall be king, and one kingdom must not encroach on the other even by so much as a hair's breath.' 'Let me then die on the Sabbath eve,' pleaded David. Whereupon the Lord said Far better is a day in. thy courts than a thousand (Ps. 84, ll), i. e., 'I like one day in which thou art studying the Torah better than a thousand burnt offerings which Solomon, thy son, will sacrifice before me upon the altar.' (Ib. b) Each Sabbath day he would sit and study. On that Sabbath when he was to die, the angel of death came and stood before him, but was unable to do anything because David never once ceased studying. [Said the angel to himself] What shalI I do? There was an orchard in the back of David's house; the angel of death went there and shook the trees. David [hearing the noise] went out to see [the cause of the noise] ; as he ascended the ladder the angel caused it to break. Darid fell down and consequently stopped studying; whereupon the angel of death took his life. I t so happened that Solomon sent to ask the following ques. tions in the academy: 'My father died and lies in sun; what shall I do? [Am I allowed , ) me m g d or de&h h w m Jurisdiction over . I

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s) ~~f~~~ th* resti ion. which I have been asked in your presence. say properly? POT a living dog fareth better tham a dead lion.) Therefore do I praise joy.yn 53 7233 nr HSN n8 1 5 1 3 ~5iyn 53 H733 H? 7t31H HDlT 1 2 ]lyDW 35 ' l D H 1 i9izt-1 ~ H D ? ~ y 2 nil55 0 D ow) 39n2 nr nr pinib 55ii1~ ~ 39nat 3 pinwS H (3 ow) 39n3i pinva nnnwn ns V Hm n 3 v i (n ow) 3'nai 1 H ~ ~ W ? H S . 3. for it is written (Ib.min 9737 :D:DI nJ"Iin5nnv 935n initv e ~ w 5]17n9 nn (N n5n?) 2 9 n n not tn5nn 937 i?ani wnvn nnn 5inyw i5ny 533 ~'113." R.n:n' 37 T D H n5np ~ D Dti325 am3n iwp3 317 nwvn H S nn mni ili n H nt ]'inla i"l37v m a . Abba b. two questloms having harmened Methm may refer to either the Interior pol!tial hrmbl~d ~ ~ ~ wen i n Dayid p dead the eruemies arow. Eliezer said: "It means the whole world was created for the sake of him (who fears God). 89s. Shilath in the name of Rab said: "The sages wanted to suppress (declare uncanonical) the book of Ecclesiastes because its words are contradictory.07nn 53 nt 9 3 iinm 19nixn H133 NS 1 5 1 3 05lyil 53 1 1 ~ '1 5 7 ~ D H PTM '27 . 13. It ends with words concerning the Torah. existenca long before crwtion. means that.and it is also written (Ib. to m u s e trouble to Ealomon. fear God and keep H k commandments. let us hear the ulhole. and again it is written (Ih. this is the whole man? R. As to thy father. 12. praised be n59w 7 3 Sninv 1-17a973 . for a thing which [was created] under the sun he hath no profit. and again (Ib. 2. it is better that a human light (lamp) be extinguished than that God's light (life) be extinguished. ~h~ ." And what are the words which contradict each other? It is written (Ecc.to remove him from the sun?] And the dogs of my father's house are hungry.) What profit hath a man of all his toil which he toileth under the sun? Whereupon the school of Janai said. See f&iher Fol." R.) And of joy what doth this do? There is no contradiction.ilviy 11 nn nnnv5i (a ow) oy3 b 5) 7172 v : t p m y i 3 v by3 3 i ? ~i n n 1 arterael. 2. therefore.ntS . Cahana said: "This [fear of God] is equal in importance to the whole world put together.) Of laughter I said.15 w 9 e t a m m 9 t19n4~n ns y ~ w 3535 127 q r D (21 53 nr u 9sn . Bett e is ~ vexation than laughing. And as to the question. 2. but why did they not suppress i t ? Because it begins and ends with words concerning the Torah. for it is written (Ecc. Samuel b. Zoma. I say this: a lamp is called ZVer and the soul is called Ner.IS 19~7 in wnvn nnn ~ H J * la1 01) ~ n 3 -m 1 i n 973s iaia .) The end of the matter is. 8. What is meant by. 3." Simon b. 15. but for a thing which is beyond the sun (before creation) he will have profit.iI7 5 1 3 ~ 3 NSN 513~ 7 D H H323 73 H 3 H 7aiH 'xry 13 ]'yaw . what shall I do?' They answered him: 'Cut up a carrion and place the pieces before the dogs.) Better is vexation than laughing. 1. the vexation which the Holy One. thatthe Torah araa in. Azai and. Simon b. for this is the whole ( d u t y o f ) man. Juda the son of R. 2. 1 ? 1 3 a5. 7. according to others. It begins with the words concerning the Torah. i t maketh ofie prakew~rthy.' Did not Solomon. place a loaf of bread or an infant upon hls body and then you may carry it away from the sun. said: "The whole world would not have been created if not for the purpose of providing him (who fears God) with cempany.

and if you wish you may sag both refer to the teacher.) His Zips like lillies. but read it Mar (bitternem9 Do not read Shoshanim (lilies) but read it Si~eshonin (who study) . nor a mood of idle talk. R. but upon a mood of rejoicing caused by the performance of a meritorious deed. speaks of the smile with which the Holy One. for it is said (Songs 5.He ! causeth unto the righteous in this world is better than the smile which the Holy One. and he then sat down with deep respect to expound the Halacha."8 Raba said: "The same is to be applied to a good dream." Is it so? [that Halacha should be preceded by a cheerful thing]. 13. m 11 nnnwn n H VH 'nn3wi . praised be He! causeth unto the wicked in this world. Of laughter I said. He said something humorous which caused the Rabbis to be cheerful. 15. Juda said: "The same should be applied to the study of the Halacha (Laws) . This is not difficult to explain: the former refers to the teacher and the latter refers to the disciple. o) The wwdm ldar and Mor bava Oha marme apslM% the dfKerenoe ia onb in their pmwnol&tlon-whW C Hebrew dws mt riwt tho word itreit.) But now bring me a musician. We infer from this that Shechinah rests not upon a mood of indolence. R. the tea cher should begln with a thing ot cheeriuhesa. praised be He! nil1 gladden the righteous in the world to come. nor a mood of grief. it maketh one praiseworthy. Why did they not suppress it then? Thev said: " H a ~ ewe not scrutinized the Book of Ecclesiastes and found explanations of the contradictions? Let us pnwnw pinwo nrn nSiy3 n'p"73il 5y in m?oH pinw5i r"niy> nrywin 5y n"33n n*p'rrn nv n1'3pnpnwnw pinv nr 5 5 1 . Behold. See introduction. nor a mood of jesting. dropping with fluid myrrh. Gidel in the name of Rab said: "Any disciple who sits before his teacher without dropping bitterness from his lips [on account of respect1 will be burnt. Just as Rabba did before he began [his lecture] before the Rabbis. And of joy what doth this do? alludes to rejoicing which is not the cause of a meritorious deed. nor a mood of laughter. for the former refers to the time before beginning [the lecture] and the latter refers to the time after the lecture has begun. * Therefore do I praise joyfulness. and even then there is no contradiction. The sages wanted to suppress (declare uncanonical) the Book of Proverbs also. . nor a mood of levity. because of its contradictions. etc.XX n5iy3 i r nwiy i r nn nnnw5i nirn 5w nnnw n5i n i x y ?inn 851 ni5xy ?inn H? niiw Tinn HSI w ~ nl5p i ?inn ~ 5 pinw i T i n f a -13'7 ?inn HSH ~ 9 5 n ~ i i3 lr Tinn ~ $ nnw 1 5w nnow ' 5 in? nnyi (2 3 ' ' ~ ) ' H ~ Wnirn nnar in35 Hn nna95'7 9npn ~n HTmp ~ 5 1 -Inn p i 5 in5 nnm ninpn nzi? ~n 9 3 39n9 qia5 pi 'nmi Hnin'rzt ~ n 5 i a :iHnynv> nnai xnn'nz 7) 8) Before eornrn~ncing to ezpound Halsoha. as it is said (I1Kings 3. [hence we see that a disciple must act n~ith deep respect. refers to a rejoicing which is caused by a meritorious deed. and not in a frivolous mood]. Do not read Jlor (fluid myrrh).

nn ( x j nvav) 7nnlw D l 9 njnp) inpt 79n5n lnln 19jy 2535 i n n ~ l ? 78181 n3 5"n ~ .1195 l9... .. as it said (Ps. 26.in3 9 r n H 301 nrn 05. Gamalie1 took him and showed him mushrooms and as to [something corresponding to] garments.l'ln? n-rjrr 53 19s ( N .) Do not answer a fool according to his folly. "Come. FJK 533 . 12." Whereupon R.wnvil 9 5 nnn wyn 2 " l 3'n9 lnl . I will show thee the like thereof i n this world. Again Rabban Gamaliel lectured : "In the future the trees will bring forth fruit every day.yl n5m ?nn21-r :~ 1 1 3 73 8732 '53~1nl97nb1 5533 InllJy P 7 H Nil9 018 9 1 39 ~ ~ 3 05ly5 IS37 lln 7 ~ ~ 5nl ( ~ 97) 5 .73 tiii 9 3 XI^ Nn ln5iX3 niin 97373 ." He went and showed him a hen. Upon another occasion Rabban Gamaliel was sitting and lecturing: "In the future Palestine will produce ready-made cakes and fine woolen garments. % 7 1 7 . as i t is said (Ps. I n what respect can the subject of the Torah be explained? I n the follouring way: Rabban Gamaliel was once sitting and lecturing : "In the future women will g v e birth to children every day. 9)." A certaln disclple sneered at him and sald : There is nothing new under the sun (Ece. just as boughs are produced every day so also will fruit be brought forth every day.WDW~Tnnn w~$31'8 "n33l i n n 'i9n?il ~5 irnn 3 ~ l"ily3 1 inn217 T H l H 1 83 5 " ~ s l ~ n-." The disciple again sneered at him and said: There nothing new under the sun.llP9J?N '18 . [After a study they came to the conclusion that] there is no contradiction." said Rabban Gamaliel to him. and it is also written (1b. 23.) And it shal7 produce boughs. 16. "Come. i. 1. "I will show thee the like thereof in this world. as i t is written (Jer. It was on Friday after- 5~ (I: 3Swn) ama Hn n. 1.9 inn lir 55n nn tq7"l 55m 393 n3V 37y El'n lnln .q?% (2v iwjirn) 'C(W n59n .) There shall be palm-shoot [which is covered in the form of garment] l Our Rabbis taught: A man shall always be as patient as Hillel and not as excitable as Shammai." Whereupon he went and showed him a Caper-bush.?t(nw> 1 759w *n niln ?nx 53 iinn nr ny nr n n n w 'n 5it." Wluch are its contradictory words? It is written (Pr. 16. e." said Rabban Gamaliel..) The pregnant woman and she that travaileth with child together.n7lXln ?DS l"ny3 533 n119~]%9riDw nil54H l+llny w917pl 3~ q p 3 lnlH l. 55' ~ q3y ~ ~ 1 ~ ( 7 ' 1 5 ~1 3 m 1 )f ~ j a19 v Flf y J5J y ?... Once it happened that two h another (Fol. 7. 72." Again that disciple sneered a t him and said : There is nothing new under the sun (Ecc.lZit n3w ~9n21 inj1~2 57~3 yyn 3 3 i 3 . 4.~.) There shall be an abundance of corn i n the land. until we h d explanations.531 nlwpni5~ nwnw '?I9 r n j n lnln lr5Y 2525 Y7n3 l3nDD 7 ~ n3~ 5"s 1 .vnvn nnn W 7 n 53 19H lnrtl . and bear fruit. "I will show thee the like thereof i n this world.~t35y~ 9 5 9 ~ 3 533 75nW nWH 3Tny W 9 1 t p l J"7 2 . 9 ) . 31a) men laid a wager ~ t one that whichever would succeed in putting Hillel out of temper should receive four hundred z ~ u z i r n "I ~ shall ~ go and put him out of temper. mr~h the Book of Proverbs also.ny ~ 9 7 ~ p ~ l" 1 3rnr lnl . 17.1 AnszLer a fool t o his folly. the latter refers to matters of the Torah and the former refers to secular matters. 31." said one. MThereupon Rabban Gamaliel said to him: 'Come. for it is said (Ezek.

when i n n in93 nng 5y i 3 y i 753 1wH7 n H qDln the man passed by the door of his house.]il 5"s . j ~ 932 v j ~ w j " ~ 5 1 ~9 5~ j n n 9 W H l nn a question to ask.[?HIP 5% w32n nnx nn 933 n95 iact him and went out to meet him. but that HilM ~ W -NTH ~ ' 3 3 1 3 731~3 nwyn 1131 1 3 ~ lel should not become excited. "what do you wish?" p 9 7 1 ~ i n 5tv 1 ~ 3 9 iln~ 9 3 .n .nlnl 3n23v . my 2 3 1 1 1 3 ~ S H V 933 5% .lnHipj ~ ~ qayn3 9 1 5jn HlIlel live here?" Hillel again wrapped his ~ H W 5 " 51XWj ~ '5 Wl ~ ? H W 5"H W33D ZnH mantle round him and went out to meet him." The lp jjn 9D . "Ask. my son?" asked Hillel. and after 558 1x3 '?2 55n 1H2 9D ink? 17n n n k 4 waiting a while." The heathen then aid to him: '7n the written Torah I believe thee. please ask.a j~~ 933 39 j laN . m1n ~ T D ? ~ nlD W 5y 131993 719DND -By hia~lngn & m openings of the eyes. "who Hin nnn nn 5% . ask." "Art thou Hillel. or b e o w they waul.37 3 T 3 93Dn . then I pray i ~ p t9 ) ~3 n ~ j + j ~ ~ v Tnrm 92 1379 ~j there may not be many more in Israel like thee. n l n g ~n l v 035 ~ H W 9 3 ~ ~? H~ W "A great question hast thou asked." Our Rabbis taught that a heathen once said: " R many ~ ~ -17% 035 V* n l l l n 3133 395 1 D X 9HDV 11~5 came before sharnmai Torahs have you?" Shammai replied: "We nB 5y2tv . sat down before the man.lnm?? HS9l EjDYn3 553 1H3 553 tH3 * D shouting: "Does Hillel live here? Does Hillel live here?'H~lllel wrapped hls mantle round w' . "My son.n. "Why are the heads of the Babylonians round?" the man asked.nl?2?. the written Torah and the oral 9 2 % DuY3?J1 7 3 7 ~ 9 3 ~ ~~ 2n23V j " ~ Torah." was the reply. 753 . 'cDfy son. to ask.'"' "I have many more question:." he said.jft y2Hnv that thou shouldst lose four hundred zouzim. nj~~ ?\-. and four hundred more zouzim. tb"W nl?H&' $3 i195 TPN 1 ~ 2Wq1 ~ 5 around him.inttp5 H S qayns ~ Rille1 live here? Does Hillel live here?" Hlllel wrapped his mantle round him and ~ H jV " ~ 51~85 9 5 r. "I have lost four 553 987> 7ni-n 'i9n?'13 5% . n27n n l j 8 v y H ."ll The man went away. ." said the man.3 go bSAWdcated and W r f%Bt bocrme bhoulensd." he said. "If thou art the one. my son. "Does Hillel live here? Does fin 933 5"s .nl . my son. my son. "My son. and Hillel was washing himself.123 3?Y9 19Y a:? noon.n7.P." said p i ~ y n 3 ply3n H ~ W 91~ NywnD1 5 1 ~ 9j ~ 5 the man. Make me.illn n9nv have t v o . ." said Hillel." "Be cautions with thy temper.Sxiwr H ~ V TniH J is called Prince of Israel?" "Yes.' Hillel.517n people of Tarmod (Palmyra) weak-eyed?" nym jlnpnl 7 j n ." said he.:' said 13PD n ? X W Z j l u Z%V 933 395 7DH ~ill~l "why . ask. drawing his mantle 75. are the feet of the Africans so broad?' "Thou hast asked a great quesv.ld oat sink. Because they have no trained midwives. came back shouting: "Does nnx ?ID 923 395 i n 8 . saving 1'ylpv 55n 818 15 ?Hv ~ ' H W ? to him: "A11 the questions thou hast to ask. "Better is it X j 55n1 .yy ~ S H W aij ~ n p g? a ~ went out to meet him.iD Dl9533 ?W son. Because they live in a sandy country.'.?Hw 713 ask." he said to him. returned calling out. " J n y are the.rn nnH nyv man went away and after a while. " the man." he sad. " but I am afraid lest I shall make thee angrj. ~ ~HW ~ 3 2 3 "A great question have I to ask. but in the oral Torah I do not believe thee. ask.711 n l & n hundred zouzim through tlzee. 1t prevent~h e -rind from enlerlnq aem ) m w dw." said Hillel. "what do you wish?" "I have . "what do you wish?" "I have a question to t)9l?lOH 5W Cnlj. Hillel said: "Thou hast asked a great question. "Ask." "Why is that." said Hlllel.l 9ylS2 tion! Because they live in marshy land. "Ask.nljlnn 193 p y w 13i)t) asked he. 7119 5y T173Htv 93on 395 7DN n n ' L B e ~ a ~ ~ said e ." answered Hillel.

D5 1Dn-I .13 On the morrow. "For whom are these?" asked t h heathen. Then the proselyte came to the following conclusion: "If for Israelites. nm 5~ '17"2 5"s 'HBW ' 3 5 5 83 . "For the High Priest. Beth. a warning is IS) y . IU? ?"N H ~ 7 Wn N ~ 9 3 3 1 3 7 3 1 ~ 3. "Thou didst not teach me so yesterday. 3." Shammai drove him away with the builder's cubit which he held in his hand. Israel." said the proselyte to him.2 5uN . a breast-plate and an Ephod and a robe. the latter made him a proselyte. 5 ~p n y n ~ 1 5 5 3 9 ~ 1 " ~." So the heathen said to himself: "I shall go and become a proselyte on condition that I be made a High Priest.17*3W 7933il n D U 3 93D 7 5 2 .ilt)j 511 llln? H V ~ ~ ~ 1 77 7 91 ~ 13513 ~ fiylnn 7315) i19ilW 7 t i H P'3213 731y3 ilVf)t3 3 l W mum)7 n l H il'ilW 191D 5113 Y D V l .DH flPH1 I W n IVY* 1WH n l 7 2 2 n n5H1 (n: 7 3 1 ~ 5173 1735 5 "~ 'n:.nnH $3'1 7 D H il'V'2 5~ m 1 Y ' j H W 3 il512 ? i l l n i l .w t. 93'1t35nw ." H e came before Shammai and said to him: "Make me a proselyte upon condition that you make me a High Priest. On the first day..31D. and he made him a proselyte. m y first-born." replied the scribe. and the latter made him a prosel." Shammai rebuked him sharply and sent him away angry.) And the stranger that cometh nigh shall be put to death. And these are the garments which they shall make.1793W 7'12. Then the heathen appeared before Hillel. who are called the sons of God.9mw .1 i 2 . 10. and who on account of God's love shown to them. study first the court ceremonials.7"2 5 '33 3"s 5"H HD? NDl9 .'33W 'D l1'> H1?l 753 an13?L3 >l?il 4"s 7DHS I"? ?y i[l N l P B 5 " ~ nD1' 72 1 n 1 ~ HW1 .9.2"~ ." Shammai drove him off with the builder's cubit (measure) which he held in his hand.1 . 5 ~ 1 ~7 5 9 D 117 5y I?+BH p 1 ? ~ 5 P913 9 x 1 (1 1H73Jw 5 ~ 7 ~ ." Hillel replied. 2 4 naw 3 3 1 3 729 therefore.2fi33~ 7 ~ ~ 3. My son.ID1 9 lnry2 nrnw) an? sip 3PlilHW il3i(H 7 l n P : . ~%n .93w3 l. Hillel taught him the Aleph.'?Y - 5. Daleth." Again it happened that while a heathen passed by the rear of a synagogue he heard the voice of a scribe who was saying. 4). "True.nt319 3133 ' l r n l ~ 3 9 % Sn3 ?tm' "IU3 The ruames d ti33 bsbabrew d p h a r w . (Ex.. "Dost thou not wly upon me? Why then dost thou not rely upon me with the oral Torah?" On another occasion i t happened that a heathen appeared before Shammai and said: "Convert me to Judaism but on condition that thou teachest me the whole Torah.137932 ???I '5 nlDN H S 51DnH Hill 5"H 395 7'BH IlDD ' D l ilD 52. this is the whole Torah.7 n 3 D D H 3 9797 952. The heathen then appeared before Hillel. the King of Israel. Gimel.yte. while I am standing upon one leg.w.3 n B H 3 l D n 7 2"3 lfltl9WlW H ~ N .1"3 '11nH -. and said unto him: "That which is hateful to thee do not do unto thy neighbor. 28. a proselyte on condition that you teach me the written Torah only..3..ly~li2 55n +>a5 7~ 1 ~ 3 5 75 ~ ni35n l a q D 3 a y t p w la 1 r g l j (' ""') 2. ~ Y D3 1 ~ . and said to him: "Is it possible for one to be made R king unless he knows the court ceremonials? Go. Hillel reversed the order of these letters (beginning with the last letter)." The proselyte thereupon went and learned the Torah. and the rest is merely its commentary.2nH1 7 5 1nry3 ~ pr331." said Hillel. . ~ n9S 5?n 9155 H 3 53 H r n l r 793yn 85 . were called (Ex. he asked: "For whom is that passage meant?" "Even for Dand. When he came to the passage (Num. The heathen then came before Hillel . 22). 4.

And the stranger that cometh nigh shall be put to death. it does not count. the fear of the Lord is his treasure.nwn> n 5 ~ 5 .3 n5yn lni5~5 895 133 nnvy n'? in8 IS . r p h * crsln 31 13 nm incr . the impatience of Shammai could drive us out of this world. alludes to the Order of Taharoth.X? n33n .llYHl N'il ' i in N 7 9 nn3i ncrwl 15 n r ~ n 19-15 . Whereupon the master said : 'It were better if thou hadst not brought it up altogether." Later all the three proselytes happened to meet in one place and they said: "Oh. T h e strength. 33. T h e stability. T h e fear of the Lord [shall be] his treasure.' " It was taught in the academy of R." Of thy time.nqw-ip i m nt nn3n . but the patience of Hillel brought us under L the wings of the Shechina!" Resh Lakish said : ' T h a t is meant by the passage (Is. if not. how much more does this apply to the mere proselyte who came with but his staff and traveling bag?" He went to Shammai and said to him: "Am I then eligible to be a High Priest? Behold! I t is written in the Torah.) And the stability of thy times and the strength of thy happiness shall 6e wisdom and knowledge. 6. Ishmael that a man has the right to mix a Kab Chumtin in every Kur of crop and he : m'mn '033 nnn inip . alludes to the Order of Nezikin. alludes to the Order of Zerain. refers to the Order of Kadshim." He then to Hillel and said to him: "0 thou forbearing Hillel.fvi ' n ~ 1 ~ n5yn1758 n'95y5 yan ii:. And knowledge.npiw' ~ 5 nwr . because thou hast brought me under the wings of the Shechina. Of thy happiness. ~Innml mlusfab of dldyah~ee Mmechtoth Jyda containln~g salty d l which If treatlsee. . And the stranger that cometh nig7b shall be put to death. may blessings rest upon thy head. Shall be wisdom. B d .lyV3 837 YDH ." Rabba said: 'Then a man is brought to Judgment [after he dies] he is asked: 'Hast thou dealt honestly? Hast thou had regular time for the study of the Torah? Hast thou married? Hast thou waited for salvation (Messiah) P Hast thou been a searcher after wisdom? Hast thou [cultivated thy mind to] conclude (to bring out one thing from another) ?' And after all these if T h e fear of the Lord is his trecrsure.iHllln In the crop prevent& it from rotting. It is likened t o the man who said to his messenger: 'Bring up to the upper floor a Kur15 of wheat. refere to the Order of Nashim.' The messenger went and when he had brought it up the man asked of him: 'Hast thou mixed a Kab16 of the Sand of Chumta in it ?'16 -0.?H? 937 wn . v l ~ l o hare grouped Into six Sedlarfm or Ordens.nws i t a nr lain n"0H1 niinn Y-ID nr nyv . p 3 9 1 3 ~ T ni D n:y:w' .wwln 1 3 9 ~ 1.nmr cr'n ' i ~n 1 5 7 9 'H .written. i.mlnx2 nnom .V'I 7inn 737 Tncrw n t ~ 5 SW) incr p n i n 33 85 9 s .n+yn ~5 n c r >am n 9 5 inrc 7133 5w 53 Inixed prrrDin 33 n7cr myn 5~ynv9 '3 T G .) answered the messenger. it (His Torah) counts.~ ~WDZ npy 12-16 p~9~3nv .. And after all these. e.n~in? nsny ny23 . refers to the Order of Moed.

for him who has no courtyard but makes a gateway for his court !" ls R. for it is said (Ecc.. that is wisclom. e.n5." Whereupon the former remarked to the latter: "I tell thee to get up before a man who fears sins and thou sayest to me to get up before a man who is a great scholar. . And in Greek Hen means one. to which the other replied: "Let us get up before a man who is a great scholar. 28. 7. praised be He! said 'It is not sufficient that the wicked do not fear [for future punishment] nN79 ( ~ " Yam) 13 f5N1 T11n l 2 VrV Dl8 ninnm :5 I-ID~ 375 n957 nnit P ~ B W HS n i ~ i x l n i ninnm l ni9nvsn 15 ~ D D W -13125 51) 5 x 1 9 ~ 2 9'-It r i m .N I ~ 1127 HlN 75 HJ5PH i l l ? 1nH N l i l f'97IH .m) 3~737 Y N ~ ~ vr-rgil in^ P S ~ K ~ 'im ~n. Acha was walking and passing by them.) And he said unto the man. (3"~) (1 n5n?) 35il37 'ND ~ 5 i y 3 1 W77 5 Hin 7 n3in 7 3 xn yvi5 ~ wit 93 'vi 3318 yvln 5~ niw 53~91 vrn9 5iy 31 1 3 HL? t l ~ iinlii l niw Y n~ HSX ~ . Jochapan in the name of R. for the sand preserves the crop]. 4. UIla expounded : '%%at means the passage (Ecc. 10.177DH7 Nlil i t y C / ~ 13-17 c r r n a n ]In19 921 -Ins7 Hi3 pH'L3n 198 i t y 5 n 93-1Dlm 1273 n*nv n8-19K ~ lt351y3 N ilU33il5 IS 7 5 i l S ~'a ilt3 ~ N .I Wany1 ~ 0 311~) -7) iaw2m ?NIV (h: snx 'vl :n*rnbn 38195 nH 93 lnyn ~9 133 . praised be He! has nothing [better] in His world but fear of Heaven." R. Elazar. 14. nifiYin 118 ]*t-In ~ * K W tlryw-15 pi ~5 ~iil 7173 17) 19) ln5 89-12 11353 HSN .~iil l"711K 73 n H 9 5 n?nHr ~. shall he eat again and let more bad odor come?"'@ Raba b. 5 y ~ i l 3 NS il-~iil* '7 in^ . Janai announced: "Oh. but to fear the Lord thy God. b) fear of the Lord is likened unto a treasurer who has been intrusted with the inner keys [of the treasury] but from whom the outer keys were withheld.18 The deduction is correct. Simon and R. 17. Jacob b. praised be H e ! if not for the purpose that people should fear Him.iln'nn Di5n 1qsiyi (Job 28. 73.il I1Nbn 5qn? 59nt -13. It is also mitten (Job 21. "Let us stand up before a man who fears sins. R. Juda said: "The world would not have been created by the Holy One. Hence . the fear of the Lord. Israel." It may be deduced [from the following] that the one who said "For a man who fears sins. 28) i e And Ao r d l 18) H B meaning ~ "beholdss is used In the text.ym5 bya .) And God Lath so made it that man shou7d be afraid of Him. R. Elazar said: "The Holy One. 'tl man &aasgmcq he ahou. they noticed that R. Rabba b." R.) Be not wicked too much? A man should not be too wicked. Huna said: "Whoever possesses knowledge of the Torah without having (Ib.19355~ 1Nlr'W n 5 5 7nn Nnn -132i.the meaning of the pass%e unto the man one [txingl.) For there are no deadly fetters for them. Ulla expounded: "What is meant by the passage (Ps. Elazar were sitting.12." was R. that i s wisdom. the Holy One. who possess erudftion but no fear of the Lord. but their strength is firm? i. Behold.'if1 n n 3 n ' i ln ~ i 9 ln e m ? ?DHV l i l nn~5 pi13 frws:.y~ 931 511~1 q 9 5 n 93nr ~~NW 59n-r I i2m ilqn nip92 i l r i m ? 'ln -13 -1227 nmpn aiiJyJ -~'T'H 395 -IBH . the fear of God. q ? i ~in51 ~illi ins a94. b u t he may be a 1 i t t 1 e wicked? [It means rather that] if one has eaten garlic causing him to have a bad odor. R. what doth the Lord t h y God require of thee.need not worry [in fear of doing wrong.iwy 09il5~m (31 ntn?) int(w VJEIS~ IH-I"V 113 i t y 5 ~1311 11DT '17 .M ney&h&m T e ~ e n ' tand nat add t o Ma sins. as it is written (Deu. for R.) And now. 3." said one. 7 ~ y tin175 N y i n r H m r 973 H ~ Hin5ip nx Nin 7173 w173i1 HX .

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

H~-IH m i p n jiin5 19iipw 5y nun . . Juda.n97i(3 K j 9t3in ' i n 3 H ~ D W it3n ~933'13 73iy n93 n~ny~ 3 ~ 53 9'7 jWly P K l ." One is in accordance with the opinion of R. T h e c h e s t ." R. T h e c h e s t . Jose says : "Three breaches through which death enters were created for a Toman. Ishmael b. because they call the ark.'" We are taught that R.ni-rSir ninn n i w ~ nn93y nia>>aw py3 l a i n nnn '7 . and he said : "A man should never expose himself to danger expecting that a miracle will be wrought for him. and others say. Elazar says: "For two sins common people die.1313 n ~ n 7ry95~ i 9373 . Rab would not embark on a ferry where there were any heathen.1195w 7 ~ 1m 52 D Pl?D> P 7 N 'llt3)Y 58 ~ 5 1 7DH7 ~ 5 75 j'W1YV DJ iS 15 IWly jlH H D V D3 YnD *n inn iiniura 15 (25 psn mp ~ ~ 1~ 97 2 91 '7 . Acha said : "For the sin of washing the dirt of their children on the Sabbath".Iil5yP973lyW P93313 72ly 393 2.9nl7 H73D3 13Y HlD9I)nDl ii95~ N 3 9 7 il75 NS 33 79I'JD'DnCISf 1 D H n9n7 ~ 7 3 n5n ~ 3 i3y N S 5 ~ i n w . N 3 7 H V'lliJ3 tllt45 11'33 m i n n9nn yinn m y ~9737 11713~5yl 7 ~ i n9 ~ 1 9'7 ~ y 5 ~ .nnm 9p3'1 nv5w mn :1. from himself must come evidence [ as to . 22. 32." R.. Elazar says : "Women die prematurely" [instead of childbirth]. Elazar and the other is in accord8nce with the opinion of the Rabbis. (Gen. i. R." R. Zeira never walked under date-trees on a day when the Shutha wind blew. 8). Our Rabbis taught: "For three sins women die of childbirth. zE R. and of all the truthfulness that Thou hath done unto thy servant. Challa and lighting the lamps. " We are taught that R. e.n3w3 j n m nniv 53~1 n9'lDnn 53~1 9n3iap n*wxi>) 73 5nynw9 '7 K 1 3 n .n1159 nlnn 1 9 .' " Mar Ukba said : ''What is the Biblical passage [to prove this1 ? That if the fallen fell from thence (Deu." Samuel [on the contrary] would not embark on a ferry unless there was also a heathen abroad.75?17 93925 ~ Y D Jn5 nnrw? P ~ W J7nin nu> ." A bridge and nothing else? But he intended to say all dangerous places like a bndge. ll). r ~ a5 'inn1 nwn3 1~ni23 nn'n .n5n a m .ed? Resh Lakish said: "When theV pass over a bridge. Niddah. Janai always examined the feny first and then he embarked on it.p y nn ncvy ~ v nnnn n w5w 5y Tun . the son of R.by n93 n ~ 3 3 3 n935 9 p . Others say three causes of prematare death were created for woman.P3 7391 p"13 in39 ' 3 . Janai followed his own principle. Chanin said: "What is the Biblical passage for this? I a m not worthy of all the kindness. for when one is taken sick he is told 'Bring evidence in your favor and then you will be acquitted [from the illness] . it will be deducted from the rewards due him for his merits. and even if a miracle be wrought for him.lVa 19y> HDYH H S lnl7Vj -7V. for it may be that such a miracle will not be wrought. For R. he said: "His time to be punished may happen to be due [while on the boat] and I may be seized with him. for he said: "Satan has no power over two persons of different nationalities. said: "A man should always pray (for mercy) that he may not become sick.1 1 3 ~ 5y n9iniH w91 .vn np57nl nw5v . and because they call the synagogue T h e p e o p l e ' s house." R. Isaac. "Because they call the holy ark.

b) We are taught that R.l ~ (32 )swn) crnn cri3 pr-. 22. but if not. as it is said (Pr. nxn5 p S n . let him deem himself brought upon the scaffold [to be punished] .iJ 3 C 7 y . and evil is brought about through the agency of wicked persoi~s. the wife of the man dies. if he has prominent interceders. then i 'Deliver him from going down into his pit. 5y nlsrr naJ1 nSnv 9D 1337 :3n :3 V 979 i9flnn lqnnrnn 53 p m n7ln3 15 P + l P l N '03 1939y3 ilnif 9 3 9 1wwi3 wn ~ 9 . for it is written Mailitz Echad (one defence) out of a thousand. for all those who were about to dieZrb had to confess. . Jose the Galilian. e.. " (lb.) it canstitatos him a guilty perFon zrb) B y WUI% mantlal. This one was destined to fall off since the creation.13nn ~BUZ jglj SBJ N? 9inV n 9 W N i : . ~ X9 3 n 9nv 937 5w 133 ~ r y 9 5 w 931 .I his right to rise from his sickness]. When a man goes to the market place. he is pardoned.l i 5 ~ 1 ."~~a 0. Gamaliel says: "The laws concerning holy offerings.yl 1lya -. Teruma and tithes are the principal parts of the Torah and yet their observance was intrusted to the common ~ e o ~ l e .'" Rabbi Eliezer. let him deem himself handed over into the custody of the officers [to be brought before court]. If confined to his bed. q H ~ K S PX1 :+y u9-rn5n aur?nn I S ~ D K \ aUyal n3ltrtn :118) Y n N J w 51x3 ntsrr v 5 y t a j n '81 nxn fnw y9Sn ~ M S D i95y w9 P K (25 nnn 1ily-m i n x ~ i3ln9i 11w9 n 7 ~ 5 79m5 F .a 795 n w Inn 5~ (n hjfi?) lnH3V P93U3 lnW3 P ~ . i 5 i p iili~niw 17~9~3 n5iyn 53w . Simon b. 5 ~ 3 1 a m 5 a951. This teaches that good is brought about through the agency of good persons.) If thou have nothino to pay. s He gracious unto him and saith. should be told to confess. Ishmael it was taught: "That the fallen fell frons thencez7 i. 27. as it is written (Job 23. he is still saved. he has not get fallen and the passage calls him [already] Nofel (one who has fallen). the incident 1s regarded as having wtually occurred. z7a) Not having a ralllng around his root as it is ordesed (Lev. why should He take away thy bed from under thee?" Rabbi says: "For the sins of [unfulfilled] vows children die when still L 9nr nwm ym3 51~95n T llm 3ln2nl 9 7 3 .) If there Be now about him one single angel. for when one ascends the scaffold [to be punished]. and but one for him. I ? N qlY?* ~ '131 flW3 n H N*tln5 n135n ' I D I N 5 ~ 9 5 1 9 21 3 27) FW the roof.I121 nilw n:xD ywn ~ S ~ Q ~ K n i w 95952n 51x3 nisrr5 7mw. 8. 22. behold. If he has a headache. Nathan says: "As a punishment for not fulfilling vows. 7952520~ 858 jy n31ni nib5 9 m ." In the academy of R. Thls L explained by the fact that since h e wua predestined to Call." We Hre taught that R. the son of R. See fSanhedrin 43b. Even if nine hundred and ninetynine plead against him and only one in favor of him he is saved. then he is not pardoned.r Rabbis taught: "He wbo becomes sick and is at the point of death. let him deem himself fastened with a chain around his neck.1 7 ~ 5 nni? lDn3V 9 D 3 i 9 3 9 y l ?It317 9 3 ' ? l ~ HSlv j CfN 'n? .-The past tense "fell" i a employed though he has not pet actually fallen. as one defender out of a tho* sand to declare his uprightness for any man.79nnp.51Y3 1 . 23.n:m nywni :1% v n fnH 'HW nqywni A Iiynv pi w 9 3 n n7in 9012 lil niiwyni n:nim vT?n In1 '37 W i n :ylwn ' D Y ~ ilPn3l 7nwJv ntt( 5v irmw nnn c'iv ] i y ~ np9 nn5 ~ 5 75~ 1 95 at.niH 927 . and these are man's interceders [before divine Judgment]-repentance and meritorious deeds. said: "Even if nine hundred and ninety-nine parts in that one angel are against him.1i795 5:rj ~ni15 mi5ynw pa95p~ i5 ~ wi DK ]if95 m7iJ5 C'TK 5~ j9U9537D j.

as i t is said (Em.Tn'3 'Ht3 n9Y'Y lly3 l " D 5 HSH .D7H $W l'nl>>i 1'33 YDlH 1 . derives his opinion from this (Ib. 8." There is a difference of opinion between R.. Chiva b.DH fly3 H3H .llezuzah)." and the other said: "The sin of being remiss in the study of the Torah is the cause of children's death.li~t) 9551 '3'11 33 iillTD tl'y3 1 D H fil 1'Nn .) S u f f e r not t h y mouth t o cause t h y body t o sin.nl 13 iltllD 8-n '37 82 '2% 11y3 ~ L ) H -. he passages - iiDiiil D'n'2 nlK3Y 'a 7DN 3 3 (n n"=') .H. Nachrnan b. 23.. making the doors like a breaking in (without a . Shila Mari." Besh Lakish said : 'Whoever observes carefully the precepts concerning Tzitzith will. t(n'n9Kl ~3. a*) T Y a rafers to the T+%tztthwhlch m e at tIhs end of the g m b n l t .' lnH7 ~ H P ? iTTln Ylb'3 ~lt" i ~ n j . K73D 3'lln rayjp 5 1 ~ ~ Ilft3 3 . 20.5. e." R. 11.DH.[qn> >rn>-..l~ T J D9 3 0 5 ~ 5 193~5 1 ~ 1 7~ 3 WV3 1 illlTn 3 ~ YExT 19~~5 3713' . 5. have two thousand eight to wait upon him." It is right according to him who said it is due to the sin of Mezuzoth. 34." The one who laid the affliction to the sin of Mezuzoth. a passage can be connected with another one preceding it and thus explained. jHny xn5m3 Dnln>l (XI nqr'y l-. for it is written (Deu. and immediately following is written I n order that your days and the days of your children m a y be multiplied. what is his reason? R.73 -. Abba and R.p 7Dfi rnj 5~ ~ ' 3'n37 ~ ~ iTtlTn ~ IlY3 ) nltltt) . 2. 21.=. and the one preceding that of Mezuzah deals with studymg the Tonah.mwDl (Deu 11. and thus e ~ p l a i n e d . but according to the one who said it is due to the sin of Tzitzith. W h y should God be angry because of t h y voice.TY' ilVy13 n$ti 53nl 7513 nyH 5~ 3'7' .) Also on the end of t h y skirtsz9 is found the blood of the souls of the innocent needy ones.young. and destroy t h e wmk o f t h y hand? wYe must say that this refers to the sons and the daughters of man. f y p j (nm) . holds that. Meier and R. Isaac said: ('The one who says it was due to the sin of Jfezuzoth. Juda. as a reward."H ." while the other said: "It is due to the sin of Tzitzith.D3':3 'D91 D3'b9 39n37 9yD 8: nlCD3 D'1 ?"n5 7nH .) In order t h a t your days a n d the days of your children may Ee voKolongeQ 28) *Llows the passage oi Mezusah. said: "Because it is written (Jer. Jose: one said: "The sin of not having ~ e z & o t h is the cause of children's death.rvyn 13nr 9~ . One said: "It (the death of children) is due to the sin of Mezuzoth. holds that Dassaee " can be connected even with one that comes before a preceding There ~ is also passage. etc. but not wifh a passage that comes before the preceding one. for it hundred ~ervants is said (Zech.n"p ~"1'3~ HS (om) 39n37 H3ilD 9733 ilt1tP lly3 :n 7 n n n 3 n'nn~ IWYV P ' ~ H Ym ~n n n 2 W q 7 YCM 331t n Y W 2 19iltil 53 W'P? .) N o t while brealcing in ( t h y house) didst thou find them. and the one that laid the affliction to the sin of being remiss in the study of the Torah.W n.2y n9t)jH f3 I.) T h w said the Lord of Hosfd. ~ a difference of opinion between R.) And thou shalt write t h e n upon the doorposts of t h y house. ' I n those days it shall come t o pass that ten m e n out of all t h e languages of the L .n 95.finyD (2 1HYn3 T9D333 -12Inn: 37 n ' n ' ) pnsr . and according to others. i. Cahann.

) Bring ye all the ppw. w)+31ann p n l j tion of Challah is observed. 16. era interohangeable according b the rules of gMmmar.!. saying."' We are taught that R. is that the sky will withhold rain and dew.'I21 "As a punishment for gratuitous hatred.yyD1 n l n l l n 51a9> ilY> priest. Ishmael it was taught that it means: "On account *2~5n) 1DHJW f9313nt3 irln12 PHl ." 138 13Will ni.o$~ ~P ~ J R. Hame Behub wuld w . and if the separan w m l (to 5*1. shall take hold--yea.. as it is said (Ezek.n9 1 W N hold of the skirts of him that ks a Jew.n5n3 8 5 . as it is said (Job 24.*.) And the first of your dough shall you give to the o'lYV1 o'Dv nn. B1) meprlesD& shmm Enm the don& (b. to cause a blessing to rest ott t h y house. Elazar. but stran~3'59 'n'T?Bi[l 035 AH1 3WZ*.) Drought and heat rpcedily consume the snow waters.~nr Dllzn3 n3.: n13111~n~ ~ 3 5 n n 85 ~ CH ~ tithes into the storehouse that there may be i n m y house. Let us go with you. 15.9f lDl?D n39nlngw Rami b.lnja The punishment for the sin of neglecting laws concerning T e m m a h and tithes. Nechemia says: PfR nW3W i l y 3 7DlK i1Wnl $31H93n . What is meant by Aad b'li duy? 11519 'H312il 511 ilY3 . consumption and fever that consume the eyes and came SOTl n 1 5 3 ~ 1 e3y-. and you shall sow your seed i n vain. high prices [in food] will prevail. p n l . 30. 93H qH (12 gers will eat them up. py'jn 1981 InDnD 1nH i'yy C ~ H $33. 1 5 2 ' ~ 7 9 31 Y n H 8nn 13 qni 'IDW 97 and pour out for you a blessing Aad b'li duy. 26. lnWNl P7H 5 W In93 11n3 i T 3 1 i1397t3 and his wife will have miscarriages. so doth n 1 n r 3 P3nH WlYW C9137 5 7 3 ~ 3 5~ynv9 the grave those who have sinned.n93.391 7 ~ 1 479. they shall take Erl23 n l ~ l w 5 $ 3 ~~ 9 ~ 8. then. What does n l n 9 3 2 5 'n'n ~ D3D 1jT2l P n r V y ~ 5 813nil 1 that prove? I n the academy of R. saith the Lord of Hosts. Chama in the name of Rab said: "Until your lips grow tired of saying it is Pii7f3 ' l W 3 l 7 5 3 1 ~ DllX 9331 ililn 3 ~ l n 1 SO. for we have heard n 3 ~ y n353 ~ D N S 9-11~9 W ~ K 1333 ipyrnn! that God is with you. IllD mah and tithes] they will be blessed. and they will sow.~ ~ j n >qjJn 5~ . said: "The punishment for the sin of neglecting to p q y p 3 nnynva n-. the penalty is strife at the home of that man. and prove me but 9 5 3 i y 9 H n . 10. for your enemies shall eat it up.?n9>5* 33%. vD1 n1397nr r m to the heart." n5n iiy3 ~ M : Kn ~ i n * '73 i ~ ' 1y . a curse will be sent upon the * ~ P ' J ) 1PHfW 17531~ tl*?nXl Ply77 ]'Y71. 19. if I will not open for you the windows of heaven. 17-at). blessings . C > r > $ l ~ Do not read Behala (terror) but B ' ~ h a l a ~ ~ (on account of Challah). ~ 3 jn lvynn 53 n H 1 ~ 7 3 n (3 summer you will be robbed during the snowwater winter. amsd lo Bechalo- The Hay alld the Choth. as it is said (Lev. and Paw3 P9nD P1H 5~ l'Gll131 19111 ~ $ 5 ~ 1 the sons and daughters of that man will die prematurely. n'lz5 1335 13nn n39nlDlly will follow. 44. there :5w $0913 i 5 ~ f qn l n PI 3 9 (72 ~ >I**) 1 ~ ~ 3 0 will be no profits.T p975 nny-.) Then will I also do this unto you.> 9f13n31 .1 prices of food.P*DW:n of your failure to discharge the duties which 1 eomn~anded You '0 perform the .?n1)1 n ~ . I ~ y l + nl5:b y nn1gn n ~ ~1 D R B n8 ~ Z nSn3 will inflict on you terror. as it is said (Malachi 3 . the son of R.wy 1 8 lg9.97 9 5 3 'TZ) n313 ~ 3 $nliJqnl j herewith.131 3?P9 f 9 Y H53 nations. Juda. and men will run about '31 9 3 ' 1 HJn ynwn YHn .12 separate Challaha0 is an unblessed harvest gathering.n lj71Vil i t n i 5r5 tr-.1Han 5 1 1 ~ to earn a livelihood and will not succeed." But if they do give [TerunlK=Y fa 7DH .

. and that which the cankerworm left hath the crickets eaten. and ye shall eat and not be satisfied.enough. avenging the q ~ r ~1 of m y covenant.N> nllY3l 13'11 . etc. they will eat their bread by weight. famine prevail% and people will be fed on the flesh of their own sons and daughters. who crusheth the needy. will come. swearing falsely. 25. as it is said (Lev. and ten women shall bake your Bread i n one ocen. and is not ( y e t ) satisfied.. 9. 26.IDHD 9aownL y y ~ 1y' i (12 ~i?") 3*nx p a n 515nl 9 ipw ~ nS:. 0 ye COWS of Bashan. and neglecting to study the Torah. 25.r 1 ) 7wy IDHI on? nbn 035 "lrrw3 ~ D H W n1:n HSH n973 HI n59Si tn19 (03 sn>! ." .'i3i n9w3 (a9 n r ~ i * ) .) I had smitten you with blasting and mildezu. It is also written (Joel 1. notwithstanding these things. defaming of the name of Ood. and your uineyards.) What the caterpillar left hath the cankerworm eaten. as it is written (Lev. 25.) And he snatchcth on the right hand and is ( y e t ) hungry. 26. i.w>n nlio inti . 23.nrm 53~9 wcn*r'l0392~nr 5 3 Ollil ~ Y A 9 p59n 5 3 ~ it37Hil 7n9l YlInHj? (m hrvw*) 39nx . And it is also written '(Ib. and he eateth on the left hand. cattle are destroyed. who oppresseth the poor.j'l~1y~ 5 1 5 3 ~ 7 (25 97) ~11nn-r 9 ~ 3 1 1 p i ~ i~ I D . 33." Duy "em&.) When I break unto you the staf of bread. Ye will not be reformed by me. ib. 1. ib. etc.niin Sia*rrl 19'13 513531 y-rn j19H1 15531~ D 7 H 9331 .T>l 5pwn3 P D ~ ? 79531~1D * p W n*i> cp3 nnpu n n n ~ 5 y9ns3nI (13 ~ 1 ~ 39n3.ynSrr MI dad mean* "until. those women of Mechuza who eat but do nothing [they force their husbands to deal didhonestly and to rob] . as it is said (Amos 4. and it is also mitten (Is. e. Do not read Zero'o (his arm) but read Zaro (his children) .'Ill ilW3 R Y PW ns n55ni ipvS * D V lyqwn ~ .I ~ > o3nH yn93n (X $ H I ) ) (ow) 29n31 .1r931 >in HSH . People will eat but will never be satisfied. 26. ib. and it is written (Ib. 33a) Raba said : "For instance. perverting sentence. the sword [of an enemy].153H* 1Y171 iWS1 V H ' lYlW ~ y i i ~ ni:pi p'ln 9 l ~ y jiyz .) Hear this word.) And if. your fig-trees and your olive trees did the caterpillar devour."s2 The penalty for the sin of robbery is an invasion of locusts.'ill *n*i>KS OH . corrupting sentence. Do not read (these things) but read it B'ala (swearing).) If m y covenant (Brith) were not by day and night. the people decrease. 43. and desecration of the Sabbath. and they shall deliver your bread by weight. 19.iy'l~7 v 3 . "tired.) Because even they despised m y ordinances.?ran? 5% in71 p5'n H S ~~ K D V 5j) 5 1 8 9 1 3y7l ]VS 5j) 711391 iV> *liYn 58 . pestilence and famine. and it is also written (Ib.) 7 rfin '13-rn iyns (7 alnv) 'HJW iai19ni~3t nipwlyn 1iinis * ~ n 2 YWH -33 1133 ." As punishment for the sin of delaying sentence. (pol. As punishment f o ~ the sin of swearing in vain. the word Brith (covenant) refers to the Torah. every man shall eat the flesh of his own arm. ~ 1n n n x npilwl H ~ V nyllw tlya 32-1nyi nin nlm 515m IraynnD D?K (bbl Innxv l9nninwb n93i-rni n5u> *ipn 5~ 9 5 i m n 85 ~ S H > PHI ns ~ ((19 3 3 9nn5vnl (ow) ~ n 3 n l 5 ~ H?v 1 OW)13v RY13W3 31n31 .. 22. and the roads become desolate.) And I will bring ocer you the sword. and it is written (Lev. 9. wild beasts multiply. for it is written (Jer.P*JI->H ni'irlln 0957 . with its terrible preying system. 4. that are on the V o u n t of &ma&." B 1 1 .

As a punishment for the sin of shedding blood.>.121 Y~H~ 'V T ~ Nivy Hjl ( o w ) a91131 . in the midst of which I dulell. etc. 31. 2..ln> 13lw y j w ? w H q3 m 9 2 w 1 9 'j'lm 33 P73wl' D j ' R 3n.) And I shall cast your carcusses. [Hence we know that the abou-e punishment is for swearing falsely]. p~ 353 And I will send out against you the beasts of the field. i. ete.'I111 3 ' 5 ~ ?illy fl?DHl n-ri>y> nmx n3wnlrr2 a3nH y 7 H n r:jl ~ 3 qn~ j ~ 'nnjl ow) H'pn a'n. idolatry and for the neglect of the laws concerning land in the Sabbatical years and the years of Jubilee33 esile comes. 35. and ye shall not render unclean the land which ye inhabit.) That the land ma?. 33..l'nln3W nH pH3 i l n n TH 1 (ow) 3 ~ 1 31n3 '1j1 i y y y : l ~~ : nnxf ~ 2 nnvn qn? mlan nnwn 53 (aw) n:Vp nntjl tlrnn a. not vcrnit you forth when ye defile it. We from the word.H I'HDPD 11y2 . 18. 23.4nd ye shall not swear by my name falsely and thou shalt not thus profane fhe name of God (Ghilalta) . the Temple is destroyed and the Shechina departs from Israel. it is written ( I b . etc.P9133in~H P3nH1 ''P' '73 . all the days of its desolation.) For all these abominations have the men of the land done. 19. ib. i j15nzl n 9 5 5 n ~ ( ~nraw) j 3qn2 n3w 515n31 9w-p . year a ..n2ln3 ~93313 n?l>yl nll7y '152 p5. and again (Ib. that every awenth year the land is to be lsft uncuhtirated and on tho tev s3) See %.I53 > ? Y ' 1'3. the latter Yobel.y5 83 nl5j n 1 5 ~ 7 1 p?nw p. 1 8 . etc.r nan I 9iin31 11~2 5~10' H niv-rnnn - C'fV3 njrH1 PqPy1IS nlf~5~1 P'nln'l 3. 34. then ye will neither inhabit i t nor will I live i n your midst. it is wrltten (Ex.l?~ nyllVD 515n 5 1 5 ~~ 1 7 5 9 1 nib ii3'3Vl 27ti V??nii n'3 P ' D f n 1 3 7 D V lly3 ~ 5 1 (a5 121a2) H 'l W 5 H l ~ * t 3 ni. e. 30. nl-.) Every one that defiletk i t (Xe chalaleha) shall surely be put to death. as it is in the case of swearing falsely]. It is also written further And I will make desolate your sanctuary. many oppressions and severe decrees nH 145nn ~ 5 03 1 ow) >in3 ~ w . As a pnishment for the sin of lascilious talk.) And Y O sha71 not defile. etc. ~93373 '731 0 3 9 m 3 ~n~ min9mni 3'n3 n1531'31 (ow) 27n3i lrB9nv> . 26. Concerning the warning against idolatry. 10-12. The former is c a l l a Smrtta. 22. It is written concerning swearing falsely (Ib. and concerning the desecration of the Sabbath. etc. A U the days of its supposed desolation shall it rest. concerning the defamatiop of the name of God it is written (Ib. it is written (Ib. 55. but if ye do render unclean the land which ye inhabit. as it is written (Num. Cflillul (profanation) which appears in all three places [that the punishment for defaming God's name and desecrating the Sabbath is the rnultiplicat~~n of wild beasts. As a punishment for the sin of adultery.) .aDWm 1'5-33 j n l p ly..'ln~n Ens 7 w H yl~n n~ 1HnDn ~ 5 {ljl 1 1pjnn nnH 1 3 1 W N n n. Concerning the warning i n the matters of the Sabbatical year and the year of Jubilee. and other nations come and occupy the places of those exiled.-atlan of freedom I s to be proalaimed.) Then shall the land satisfy its Hubbath. when ye are i n the land of t h e onemies. as it is written (Lev. 14. etc. ete. And ye will be scattered among the nations.~1+1 DilnH 5 3 PnlH 5~ nizyinn ~ nx 7 3 (n* N ~ P * : ) 7ntcJw 1 ~~ n 3 ~ 3m31 n l . aeclo. It is also written (Ib. 12. Wherefore I have visited its iniquity upon it.) And the land became defiled.) S O that they profane not m y IIoly name (T'chalalu). ib. 28.

y~jpp:n7 '3nm> ?~p '5'mp * v r ~ .ni[ ( ~ noin$ 5 ~3 itj ~ 3 ~ 3 n3v n+Ylv 5~ n3-1 V 1% p5y pnln 7BH HjlW 73 H ." R.) Tke bruises of a uloz~ndare a means of cleansing for the etriZ. . so said to him: "I know perfectly well that Wachmeinis' does not eat sufficiently [and hunger is its eansel. for it is said (Pr.n+sp? lpyy nn (2 pm) p7nnn '72 K?$lwlH 92-1 .n'lP33 17' 71yl 1DN i['lP33 171 fly1 'ND na5 85. for immediately following is said And stripes (will reacl~) the inner chamber of the body.n laH i)nSc .Itm >. 9. and swelling [with a feeble appearance of the body] due to sorcery. 20." R. round and smooth [filled with water] due to hunger. .e:s ma! name wan Nachmelni. yet he ~ " 0speaks about it with profane language. ~5 lrnlm5~ nm 19t)lfi' n ~ '3 ) 85 nH. and the youth of Israel die. Isaac said: "Even he who but listens to such talk and remains silent will have the same punishment inflicted upon him.) And he that is abhorred of the Lord shall fall therein. and orphans and widows cry and receive no answer as it is said (1s.J4 Jloreover he w-i!l be punished with dropsy. Chanan b. and on their widows will he lcave no nzercy. 14.ny75 ll?Y 1qDlfi 15 pp9ayn nN ?>la3 (32 53 HfDn >t 5 3 1 ~ 9nnlw 15rnn) ~ P N J W ~ j n ' j YDlwn . all this anger is not turned away. shall have bruises and mounds spread upon him. 1'y-w 1 7 7 ~ ~ 53n H31 13 1Un 31 1DN j .*Dn?Ni S D 0 393 'n'03n ' an N>-. Chisda said: "Whosoever defiles his mouth (by lascivious talk) has Gehennn made deeper for him. " y ] Whereupon he became well.n17t 7t3K +Dm 51B' '3 Ply1 (nw) 7bHJV i)nlWl . Nachman b." Raba b. 13n 5. and on their fath'erless ci~ildren. $32 il53. pm. Raba said: "Everybody knows why a bride enters the nuptial 'hambe'." ~bay. 1.I'> W p ??3n .am 3 Hm N37 '3*w a137'Y3 1327 i7'5 'D3Hf ' D I $6) Tarn. but His hand still re~naineth stretched out. . L~I) "to firee. he said': "Sovereign of the universe! w h o can determine its cause? [And I may be judged ~ ~ o n g l. and e v e y moutlc speaketh scandalous words. R.ID 531 y l D l q3R 152 ." . 30. Nachman b. for every one is an hypocrite and an evil-doer.. for i t is said (Ib. resulting from sin. Abaye was afflicted with it. Has not B b a said : "More numerous are t]iose killed by the pot (by .ik can ddoed "to clebme..are renewed. Shila in the name of R. What is meant by And his hand still remaineth sfretched out? R. 16. Isaac said: "The sign of an evil act is dropsy." Samuel the junior suffered [with dropsy] . s4) npWv ~3 7977~3 5~ 13 5y (n n ' v w t ) 1bHlV . 1 3 ~ 7 39390 ' 2 +p? D'Pw3 % n5ly 5w1 n>y n ' l y 13:>7 7DR 5m "> Wn I0pn ~NDV nlyy? H > 7 y n n .) Therefore will the Lord have no joy i n their young men.3 1377 . Oshia said: "He who makes himself free [from all other thoughts] devoting himself entirely to sin.m Raba himself suffered with it. such decree would be changed to evil against him.2.nw. even if a divine decree granting seventy years of happiness were sealed for him. j3. as it is said (Ib." Our Rabbis taught : "There are three sorts of dropsy: thick swelling of flesh.) B deep pit for the rnoutl~ of strange words (immoral talk). 2. n ~ 3 w13 1qml? D ~ Y Y D n ~ lyl2n l171w N ~ N fly ~ $ y 1t > 7D:W +I03'77n nl2Dl pnnn YYQ nm>n 1 2 3"? (2"~) YDWW lp17ln2 :l p l t 7 3 n l ' > ~ $ pnr' in.

"3E R.h S1D93 "Women [who die of croup1 Drove the cont r a ~ ~ . Jose and R.nrr>y nnn ni~25 ?nqn himself when he was lecturing and was not able to leave. One tenth of Athe Crop must be net aside and glven to the Levite.313 9 7 2 1 Y . wpnn 5y ~ S i y 5n3 ~ D ~ H "n ."thev cause their husbands [to neglect the Torah1 .D~D" I p n un . Jose answered. . l n ~ 0' l2~ . The following question was asked in their presence: "Why does this sickness (croup) begin with the bomels and end with the mouth?" Whereupon R. b.il. and said: "Because they eat unclean things [committed by the mo~~th]. Juda.nin73 jy3 starvation. & .jz ]?. the son of R. '"'~ecause. 21.in~3 'DJ y7n 7 1 ~ 5 "Does R.31." ~Snm D : ( Q * ~ M ) nnip wn 5"377 N n * n w Our Rabbis taught: "Croup comes upon the world as punishment (Ib. 1 2 ) .)D2nW ." '~~ saidL~ '~ . B.. answcred and said: "Although the kidneys are the seat of deliberation and the heart understands and the tongue forms the sentenre. .'' The ~ a b b i s t h e n Laid to him": P.delay of discharge) than are those killed by ]DID . everyone that sweareth 'ly qH IKt3597 1 K 7DHp Y7.WJ 15 . . nevertheless the mouth finishes (makes it irrevocable). the penalty is premature death by Heaven. Jaundice is a sign of gratuin n 7nH ." R.n 53 5 5 ~ 9c ' n 5 ~ 3 nnw? of not giving tithes.shall be stopped (PE.) for the sin 93 13 yw. end 38) e&es w $ ~ t sepapating the l e ~ i t i c a lshare.7?W 91317 9 P 73D9 Joshua b. R. " P95U3n~ .1 I l W ? 5y qblv by Him.63. Levi." Raba." [Hence it shows that with Raba it was caused by neither hunger nor the j 1 3 ~nln n H m j jam .] It is different with Raba because he was compelled to delay easing yln liw55 j n i ~.i"nS 5p in:n ~ 1 i3 3 i n"7 ( 3 " ~ ) tous hatred. i r n o n .jpn'n n r l y ? pot for he surely must have taken warning against it. Jose says: "It comes as punishment for slander. Elazar the son of R. ses Kedushin 28a that women srw exempt from the cemmand to study the T . said: "What is the Blblical passage [that proves this] ? But the king shall rejoice in God. '373 H"1 135 N'y39N . n. Jose intend tosay O n l y f o r s l a n d e r ? [differing with his contemporary on the whole $171 ~ " 1 1 3713' 721 P W 1'3 i133'2 ~'135 subject] or does he merely add slander to the previous one?" Come and listen to the foE lowing: When our Rabbi entered the academy of Jabnai. . Poverty is a sign of pride. and Croup is a sign of slander. Juda the son of Elaye the chief speaker i n every instance. 87) - ~ . Elazar the son of R. Elazar the son of R. ~ D H Our Rabbis taught: "There are four signs [which disclose secrets] : Dropsy is a sign of sin.rnim IDJ:~W~ w l ' n . Simon there. they found R. t n~~ see ~ u m 18.ln." R. Simon answered and said: "For the sin of nedecting the study of the Torah." How can we imagine that croup is the punishment for eating unclean things? We must therefore say: "Because they eat unprepared things [not having given the tithes thereof]. Elazar. and according to others. The following question was asked by the scholars: i.

he noticed that his skin was blistered and cracked. Phinias began to weep.l:n> pjv I D H 5HlnVl 085 Ian Y3bD 37 Ipn 13n 5"~ r3. Simon b. R. R. See ." p. 33. Jochai replied to it in twenty-four different ways." Before this incident. nrashed his entire body and tried to soften his flesh [which had hardenedthrough sitting so long in the sand].iiHnlb P D D 893 n98t ~n31-1 V9398 N 3 9 H 7n8 'D~?H? '1835 HlyS lily n95 InN .87il~ H38 3TnnHll y797 ) . I shall therefore improve something. Simon's wounded body caused him sich severe pain that he also weet."b2 He asked them: "Is there anyone who knows if that place ever had the status of levitical cleanliness?" An old man ieplied: "Here... an30 '2. Simon inquired.n8 H ~ S P13n98 59r98 n'wn12) 29n27 lllDn3 P ~ W 10'133 P ~ W 37 7nN1 P ~ W 3py9 7 ~ 3 i79t)." Upon hearing [that they had gone out of the cave]. I remember. .) Keep the Sabbath.[rj p75n 313 tH9W.) it sags RememDer B e larbbdth and In the sewna commandmen) yichan means "encamped. "there is a place which is considered doubtful [and] unclean. Wherever the ground was hard [showing that it was not Tn8 71Dw 7333 t n l 7131 7333 7n 7n3 75 5~1w959 nlyD 1'393n nn3 9 7 8 n9125 895 7989 2 3 8838 93-1 ynw ." For [thus we learn from Jacob. hadst thou ~ o seen t me so.) And Jacob came safely. safe with his wealth and safe vith his Torah". when R." also ''fa~or.l ~ P9pllV . Simon's body." said R. 9 8 9 w9mn9wl 5. 8. because.lj-..1?1193 lD9ln 1989 12 13 Dnja V2yti . b.nil? N39K n~ In91 ( P W ) . 12. Simon did likewise. 20.. Jochai asked a question of R." "Happi art thou.qesb are forbidden to erosa + grave ar r -mr. R.'' said R. "Woe unto me. he took him into a bath-house. '(that 1-see you in such condition.. Simon then said: "Since a miracle happened to me. In the oommanbent (EX. Hlp9y13t *W?n . when R." Whereupon R. Simon remarked to his son: "Behold! How dear are the commandments to Israel. . zakai plucked lupines of Terumah. Phinias b. then would I not have been what I am. (Ib. "that thou seest me in such condition. Phinias. as] it is written (Gen.) Rab said: "He invented a coin for them. 41) 739 . Simon's son-in-law.?'5 HS 9 5 ~ 5 8732 ~ yfA9NIw 79IVH 81n ." Thereupon R. "be enough for the purpose?" "Nay.marked. And he encamped41before the city. 5. Simon b. Pair asked any question. Phinias b.r99nyt snv N3 8lii ' 9 2 935 895999 il9~85 PQ3 iT93A8 i[13132 9 5 9 0 792 1137 e(?n.ml'rn 21- 9Dnnn '83T I ' yY? "' (DW.i. went out to meet him. "one is in honor of Zachor (remember)40 and one in honor of Shamor (keep). Yair. and the tears which fell upon R." the old man replied.391~35395 7718 '5 '18 8'5 7138 nll~~l89j9jnyn~1~n3Hpl9~>Hp 5"8 731 7'n98lw 9ln9xI . 18.~nj 9~37 ~ n s w ' ~9 ~ 5 " nl8Yllln 7728 t3nl' 'T P35 ~ nrm 8\38 (75 ' 1 1 ) . 34a) and it causes the priests annoyance because they have to go around that place. the latter would reply to it in twelve different ways.wln 83Y (25 ." they answered.. upon which Rab said. R. (Fol." R. Phinias b." "Have you anything which lacks [religious] improvement?" R.)' and Samuel said: "He established streets for them. Jochanan said: "He established baths for them. Yair. "Safe with the body. Simon unto him.1 8'9 ? l D D 818 H'Vl? '">%'I 931 'w?n 9 3 qlD? . R. JJ7hile he was cleaning R.jJ .3 nNYn H j . "Yes. but after this incident.

delay of discharge) than are those killed by starvation. n i m N 3 i n n .yp n9Hnb P913f 33 ."3E R. shall be stopped (Ps. Elazar the son of R. everyone that sweareth by Him.pr4y3 nn -0 sepapating the levitieal &are. l . Simon there.r ll~n131 1 ~ 3 1 1 ~ 3 " . Juda the son of Elaye the chief speaker in every instance. and Croup is a sign of slander!' Our Rabbis taught: "Croup comes upon the world as punishment (Ib. Jose answered." Raba. s e t aside and given to the LePita.mj 931 my1 .pD 533 . n l l ~ ~~ 9 ~1 1 3 ' ~ ~1 1'531~~~ X~H 1192 Inn1 n95b3n8 llynw P. l I\W? 5~ 9D.n~m35 ~ 3 llpl' O1i'l nn3wS In'D . Jose says: "It comes as punishment for slander.. Jose and R. 87) see Keduahin 29a that women ere exempt from the onnrmrmand lo ~ t u d ythe TOP&." see~ u m 18.n 5)l q H IKD?*'T 1 K 7PN? 4 y ( 3 . Poverty is a sign of pride. Elazar thc son of R. Levi." [Hence i t shows that with Raba i t was caused by neither hunger nor the pot for he surely must have taken warning against it. The following question was asked by the scholars : "Does R.n9ji?lm .. N ~ ~ l NvY3.In9319 0122:3 973:y . b." R. and ni&mt . and said: "Because they eat unclean things [committed by the month]."~ "Because. . Jaundice is a sign of gratuitous hatred. - E'?USDV .. 1 2 ) .1?117fi m12Vj yln 11055 p p . nevertheless the mouth finishes (makes it irrevocable). . Juda.mqy nnn mp15 tn9D -~ lwynn 5y ~ S l ' y ?~3 m a n i n n . The following question was asked in their presence: "Why does this sickness (croup) begin with the bowels and end with the mouth?" Whereupon R.nl n ~ ? 9nl '312 N"1i 87189 q3i yln 1 1 ~ 5 nw 19n Z j 2 ~ 0135 1 9 7." R.75 5~ l n l n ?Dl? 93'12 ~ (AD " ( 3i" ~ ) 7Snni '3 ~35'nn)nrcii. Joshua b. .In 19jp9p '7 1137 ljn .] It is different with Raba because he was compelled to delay easing himself when he was lecturing and was not able to leave. Simon answered and said: "For the sin of neglecting the study of the Torah. 21.? illyl ." How can we imagine that croup is the punishment for eating unclean things? We must therefore say: "Because they eat unprepared things [not having given the tithes thereof]. the son of R. said: ''What is the Blblical passage [that proves this] ? B u t the king shall rejoice in God. they found R. One tenth of 'the crop must be jpyp .7".) for the sin of not giving tithes. It. answcred and said: "Although the kidneys are the eat of deliberation and the heart understands and the tongue forms the sentence.7tlK . Our Rabbis taught: "There are four signs [which disclose secrets] : Dropsy is a sign of sin. 63. Elazar. Ynn 5"397 Nnrnrn1 o'ilS~2 91317 9D 1 3 YIWfZ 52 ???in9 nDW9 . ~ 1'521~ 'fYD ~ l D H 1 'Di9 9312 7 7 ~ 5 ~ .>?. Simon. Jose intend tosay O n l y f o r s l a n d e r ? [differing with his contemporaq on the tc-hole subject] or does he merely add slander to the previous one?" Come and listen to the following: When our Rabbi entered the academy of Jabnai. "they cause their husbands [to neglect the Torah]..." ~ said R..13n ~ilqli33it 3 % i ~ l 5 ~ ~" 11 1 ~ .nQ2 nl'n131 C?yD '121 n5nnn nn 939~ t'73fnil W N ~ ?KY?H '13 il'~iil99 3 1 3 3 ~ 3 2% AlPjtl' i l 1 ' 5 3 ~ D " ~ K -IDHI tl. the penalty i s premature deatb by Weaven." The Rabbis then said to him: "Women [who die of croup] prove the contrar~. and according to others. Elazar the son of R. . n i if 51P. R.7nnn llwjI .in13 ni) .

ln*>p nlpu'n . "are as R. [consequently he became the chief speaker in every place] . n l x s m n 123n ~ 7 W 3 13pn P'i)llV 7 Romans). for R. Shemaye. 0 thou fairest of SPW . and Juda 13?n 11 8nlH 5 W Pil'WyD n 9 H 3 ilD> 1BH1 b. Juda opened the conversation by saying: "HOW beautiful are the works of this nation! (the ." R. Elazar merely added dander. who had praised [the works of the Romans] should be pro~ l n $78 . replied. J d a .. and bridges [were built to enable them] to raise tolls. and according to others. R. 13 ~ " i7 ( 3 ~ 3 . 5 ~ 7 ~ n~ 9 opinion." They finally asked him : ‘‘Children attending school [and having no time to interrupt their ' I D'?"iYnW In72 ?l'Z)DW 92 qDl' fathers] who died of croup will prove the contrary to your opinion.>ynn for the sins of the shepherd^. 8. . R.i ~ 451 n ' ~ ~ n 137 3 n93 5~ n. R. Simon were once seated together. should be exiled to Sephoris.n'n ynw 1 ~ x yiil 3 1 1 ~ 5 5y n39n herd's dwellings (Songs 1. Sirnon who had censured [their works] should be executed. rind R.n." "Infants die of it because they interrupt their 27 HD'n'N1 fl'lla ' 2 7 lnH'i 11'713 '2173 fathers [while studying the Torah]. 7nK1 '~i-.Dl31 H'BY N1131 HnQ'1 'In"" Simonand his son hid themselves in a house ' ' @ a / ' sB) N4$ken0th means ~ d ~ ~ l lui sligbny ~ .lnry nil2 their own refreshment. Simon b. Juda." 7\72 P'pl7Y 1'H 7173 551 P'DBlll 0'391X replied R. Gurion said. Jose who had remained sileilt. They have established streets and markets.P'vnil 551 P~f3VlnnnD 7 W pqlnH1 women. Jose listened to these remarks. R. 7 " . ~ ~ehenged g b X s h k m a t h it maQs an? ' " .136 n 2 a 153 "Gentiles who die from it disprove your n H P + B ~ D V .) And we are told that it means the kids that are pawned 395 y." "Because they cause Israel [to neglect the study of the Torah]..p nlln Hn19 53 .27il* 3 l ' j W IlynW -'111)55 372' moted. and it reached the ears of the government.rn Joseph b. flt)13w WI 'DI* '371 37139 921 '3n't Why was he called the chief speaker in n-113' '37 nno in"2a n'ij 12 il'i~n' s n q 1 every place? For R. and according to '1. saying: "Everything they have established is for their own benefit. Gerim was seated near them. Simon b. said: "What is the Biblical passage [that explains it] '0' If thou knotvest this not. Jochai. built bridges across the rivers and 5.i9'\21 7lDl a-72 12 i171n9 conversation. but if there are no righteous people then the chilT~ 'VTn HS n H (' m"nw) H1? 'HE Hl'T1 T3 dren are seized for [the sin of] their generation.pl.. Simon.pnW ' ~ 7 9 established baths. q 3 .pa>n nnn 51~95 P " l t ~ j .11 THY3 '1py3 75 'HY D'W33 3D'iI others. They 115~5 n'IHYn1n sll317 0 3 3 3'Wl35 P'?I~W have opened the markets that they may place harlots there. they are I I ~ P W921 7 n n 35 'vyr -13 pnsr seized for [the sin of] their generation." "Infants pn. R. It is concluded.'n +nnq2H who die of croup wlll prove the contrary. Gerim thereupon went and disclosed their nl>jn5 iynw3l p. 123n Inyy 7 7 1 ~ 4HSH ijpn HS lfpnw however. Thereupon R.717. but kept silent. said: 'As long as there are righteous people in a generation."^^ We conelude from this that R." Juda b. Nezira. go but forth in the footsteps of the flock and feed thy kids around the shep. H W ~ '2 ~P I W fi9731 ~ that R." "Such cases.that R. Zeira. Isaac b. Whereupon an edict was issued ? n V v 'Dl' -n%n' n5'yW n7rn' rlcH [to the effect] that R.'" R. they have established baths for -. Gurion. nT2 5~ nl31.i I.? 'HnKT 01pn 332 n'-.jn . Jose.

. "Why dost thou need these?" said they to the man.. until a Bath-Kol (heavenly voice) came forth and said to them: "What! Are ye come forth to destroy my world? Get ye back to your cave. 1 5 ~ 5857 93'8 '3 NnTyn7 NnngH 1381 l i [ r S ~H n H Hnyyn2 5 ' ~ 2 1l D r ? n'D7 'tll' 125 ir'y715 IND 1 D N 99-. until R. Every day his wife brought them bread and a cup o f water. it is sufficient for the world that you and I are learning the T ~ one ~ id^^ ~ afternoon ~ T they saw an old man hurrying along with two" bunches of myrtle in his hand. Then the decree became more severe [to discover the condemned]. Simon said to his son: '%ehold ! Women are easy-minded. iWould not one bunch.71 . sat in the nand up to their necks38the whole day.iinH1 '3H njly5 5 " j~i y t ) ~ '5yD1 WfE) u'?f 1 7 3137 H 3 D Xlilil 1Tn N i l 3 1 mmva ~ ~ I. D9. They took off their clothcs and. saying: "Even the judgment of the wicked in Gehenna lasts no longer than twelve months [and therefore it ought also to be sufficient for our crime].. R.mD. stopped at the door of the cave.1"319 'iI?t~t) 1 1 1 3 1 H9n7 CCl'Y1 9n-12 HDY '513 ~ 5 n 2I ~ J ~ N 7y~ X ~5vD 7727 1 5 ~ lD3'D ~ 1 1~37 59 1 5 ~ ~ J Wm in lsnw . a fire came and devoured it instantly. Whaterer R.Np7 Y v p N 1Tn 1pBj .Q>mYBn 1KY mDH1 51p '27 lEn n3 ilnil* 'In lry5n ' m 'nn 91 3137 H3'n 53 '32 97il2 . At the time of service they would put on their clothes. Simon said to his son: "My son. with which they maintained themselves. Their oonduut upon flrst deavlw t h e cave was ram.nql> nryE7 a p v n 'Tar( Hj-.y lpB3 ." they reas) 88) IWP 1 5 .n fir5 'JDnl n3w 11335 1il5 7 t l ~ 75 firs? v n A naked man Is pmhiblted fmm studying the Torah. they again took off their clothes so that they might not become worn out."5s Upon which a Bath-Kol came forth and said: "Come ye forth from your cave.273 ." So they went away [from the academy. There a miracle occurred and a carob-tree and a fountain of water were created for them." They finally came forth. the Romans may cause her pain and then she %ill disclose our hiding place." was his reply.zd& a crdma . "[To enjoy the smell] in honor of the Sabbath. one of them exclaimed: "Behold. Elijah came. After they had been sitting thus for twelve years in the cave.niqrl 1nH ilyv 19n2 p 3 ~ l y l~ 5 1 ~ "R) ]rn+lD n3 i i n w g t r 3 TD P ~ Y Jlqimltv ' ~ tl"3 ivn 'm9 ~ n ~ 'n5iy 5 9 291nn5 an5 ninHi 513 TD'1n 1lrn9H sir^ ll'lil . ~ 3 n l ~ t 3 ? 2tYTn2u9 n. these people are neglecting eternal life and occupy themselves with the transient life!" Upon whatever they fixed their eyes. f ~j r('72~1 ~ a? 97fl~t3 ~ ~ 5 13959 9 7 8217n fn(/ 9 1 2 9 ~HD'J v9n7n~ MMyD3 '3n' f7yy3 lil"3D llnl 1.137 I P Y ' T'Y nj? lny7 ncw3 a7735 rs? 5 " ~ Nn-pTJ q93n of study. Simon [also with his look]. they left the cave.n.'171 NDN . When they noticed some people plowing and sowing." Accordingly they returned to their cave and sat there twelve months more.. absorbed in study. Elazar struck [with his look] was healed by R. without telling even his wife] and hid themselves in a cave. and said: '<who will inform the son of Jochai that the King has died and his decree has been annulled?" Upon hearing this. but after they were through with the service. They then pleaded.

washed his entire body and tried to soften his flesh [which had hardened through sitting so long in the sand].'I~PH? i)D3 ZrlllR 3131j3 9 5 9 5 nllynpl n q 1137 p ~ . R. Simon then said: "Since a miracle happened to me." also "famr. Yair. "Woe unto me. 12. 20." Upon hearing [that they had gone out of the cave]. 'Tn nq35 n9j 937 7989 13 bnl8 ynw . Simon unto him. as] it is written (Gen. I shall therefore improve something.)' they answered.aH . 9 ? 1 7 9 D 7P7n 7989 13 rU3v7 nyj 370n . "be enough for the purpose?" "Nay. Simon's son-in-law.195 37DD 313 H'Vl? ' " 3 ~ 7 9 W p 937 1Vp13 9 3 q i ~ 5." For [thus we learn from Jacob." "Happy art thou.5 ~" ~ . Phinias b. Phinias b.9i'17.9y. R.) Rab said: "He invented a coin for them. "there is a place which is considered doubtful [and] unclean. R. he noticed that his skin was blistered and cracked. "Yes. and the tears which fell upon R. Yair asked any question. R.)' and Samuel said: "He established streets for them. he took him into a bath-house. hadst thou not seen me so." R. because. (Ib.nn n95 7nH .i3 H l l r l (25 n'wx12) 3'n3'1 N ~ ? Di?nlU ?rlrH lllt3n3 P ~ V 10123 P?V 37 7DH1 P?W 33Y9 713iM -. Simon's wounded body caused him such severe pain that he also wept. "one is in honor of Zachor (remember)40 and one in honor of Shamor (keep). Simon did likewise.1 % nlw marked. safe with his wealth and safe with his Torah"." the old man replied." said R. the latter would reply to it in twelve different ways. I remember. upon which Rab said. but after this incident. Phinias b.l. H7iJ.lnl1 '71 1pn ~n3if ~ 3 '9 5 "~ ~ r j l p n j ' y 3 ~nns9n (75 41) w r .Yt3f nKyn N j 0n3P .lni:n3 c 5 ~ " f)'?l1w ynH 5H1nw1 fgn y3" .) And Jacob came safely. Phinias. Simon inquired." Before this incident. And he encamped41before the city. "Safe with the body." "Have you anything which lacks [religious] improvement?" R." said R. b.) it says RememDer the Sabbakh and in the second ( D ~5."'2 He asked them: "Is there anyone who knows if that place ever had the status of levitical cleanliness?" An old man teplied: "Here. when R. R.) Keep the S'abbath.l . Yair. . 8.r*9nyl 39n9 H3 illil 'D1 $35 3959'~ .unS . 33. "that thou seest me in such condition. Simon b.nqw3j n Ry)35 l7n3 nrj 7 9 7 ~ . 34a) and it causes the priests annoyance because they have to go around that place.l939y H p 93 Hp nlil 518 733 T9n9H1W -5 91K 3'5 7 D H .D T. "that I see you in such condition. Zakai plucked lupines of Tewmah. when R.i1'5 91nsHY nln 9 j n 5 ~ w p 3 r3n9N7v 7rlw~ . See LeY' 21' - '1 YY? '1 ' .l9 3 ~ n H p9l ( o w ) . 18. (Fol." Whereupon R." priests are forbidden to cross r gTaW CU a mdcrf. 41) yichan means "enoaimped. Simon remarked to his son: "Behold! How dear are the commandments to Israel. Jochai replied to it in twenty-four different ways.?n nwi nlHXn1D m 8 I. went out to meet him. Jochai asked a question of R. Simon b. While he was cleaning R. Simon's body.il~nib ~ P 393 D nwf V93'H H 3 9 N 7 D H ~ P I ~ H92335 ? H 7 Y Y 135 t(y. Phinias began to weep.mnn 73t' *iml'ln 'Dn'lln '"? H3iI pinn~'5yf9T r o ) In the ffrst aommandment (EX. then would I not have been what I am.1l3 I K + W ~ ?79~9 13 D n j B KD93 W9inn9H1 59m. Wherever the ground was hard [showing that it was not ns? ~ P vnw H '1233 7nl 7137 7233 711 f n l t? 5 m w 9 5y nlyn l93~3nnp:." Thereupon R. Jotbanan said: "He established baths for them.

and around the soft spots he made marks [so that priests should take heed not to cross them]. Simon went out upon the street. A man must say three things in his house on Friday when it is becoming dark: "Have you set . Gerim (the tale-bearer). etc. Simon fixed his eyes upon him and Juda became instantly a heap of bones. people will say. Nechemia says: "[The duration of twilight is] so long as it takes a man to walk half a mile from the moment the sun sets. Jose says: "Twilight lasts as long as a twinkling: this one comes and that one goes. but now being one of us and having agreed. As R.>nIn nnw 309 n"n ir h~ 11 n1D:mn ni~1rnnw* ilny 303 . Levi said: "The passage says (Job 5. Joshua b.niwnwn 9-137 Z595 nivnwn 1 9 3 inrw (Y"' ow) 531 . these different te~ritorfes become a common place. By an act of a n Erub. i s peace i n t h y tent.ntlZ' '2'1 ra) One tenth of all grain# must be set aside h r the Levite before using the re& The act of seiting anlde k mt alilowed on the Sabbath. R. he noticed Juda b. 531 il'lilb *Wi) ilia7 N39n 53 '33 WJ 1 V H 7il'P H 3 D Nlilil 7 D H . When he had finished.side the tithes?jd3 "Have you put up the E r ~ b ? " and ~ ~"Light the [Sabbath] candles." Whence do we learn this? R. he heard the old man remark : "Ben Jochai purified cemeteries. 44) A murtyard conskting of separate dwellings and residents Is considered legally to be divided into dafferent territories." said R. Huna had said. This is according to R.' la ilny n9mJ 851 I J D ~ n9'n 1 5 ~ i~~1n y n99n n9Jmi ilny n"nv irvay .f*n"Inn MTn 9 2 0 ~ fnr nnnn 1 9 2 1195~3 Q T D 3 3 ~ 5 llnnnn 1 lnr tlnnn? nlwnl ] l ' ? ~ n qman 9 2 l D'IH 7539W '73 ln1H iIWi73 1 9 2 1nlH +Dl9 '7 . but the upper horizon is not. 24.when the lower horizon is pale. '0 since harlots paint one another [to look nice]." (Ib. R." "If thou wert not with us. Ashi said: "Although I never heard what Rabba b. and shalt miss nothing. yet I have alrvays done so as a matter of common sense. and thou wilt look over thy habitation.dug] he declared it purified. then thou mightst fairly say it. b) What time of the day is called T w i 1 i g h t ? From the time that the sun sets Tandl as long as the eastern horizon is red [form the reflection] .?9n 9Yn nnnn y?mnvn . Juda.) And tkou shalt know that there . ~ + W P J n ~ ii l ' ~ y n91339 .ni-13pn ~ n9a - m i 3 71n2 7ni5 atn 791~ ~9137nmSv ypwnvn . q9~3ii .n7133 .. eac'h belanglng to the s ~ a ~ a t residents. e the carrying of things is thus prahrhited In the courtyard." R." R.law 53 H S w9 pV?y ?an n9'11 13 a7inr5 n"rn H ~ W S 5v 51 inwyi i v y 13 in3 . night has set in.?I'J"S 85 9 5 ~ a 59 5~ '57 ill37 H3'il wn. it is st111 T w i 1 i g h t When the upper horizon is as dark as the lower one. "0. Huna said: "Although the Rabbis said that a man must say three things in his house on Friday. "or even hadst thou been with us but didst not agree. he must say them in a gentle way so that his family may accept them in good faith."' Thereupon R. how much more ought scholars [be regardful of one another's honor] ." Rabba b." said he.it5 :ninrv 7 n . R. Simon. Simon fixed his eyes upon the old man and the latter died instantly. "does this one still live and exist in the world?" R. and the carrying of articles fmm one to another becomes legalized This act conaists of every resident of the entlre count$%rd co~utrlbutinghls &are taward a dlsh nhlch i s depalvlted in m e of tjhe dwelkinps on miday before sun- - .

looking down." ~~b said: MA movable well is clean (not subject to levitical uncleanliness) This concerns only the well of 9 ~ 1m i * nti 0333 ilt ly : qin3 nlwnwil ~ l ~ ~yW? DX nlwi5 nri. 2. 19a) R. while they were In the mlderness. that the wp11 which furnished the I~raellter 48) See Taanitb.n 50 3782 .p9Dnw wn5 n n n a81 yni a93~3n inp*Dn r. his food will turn to blood and this is the beginning of stomach trouble. and there shall they remain until the day that I think of them. 27. Juda because he wanted to go up t o Palestine and R. the &an of wings. this is first to cause a bad smell [from the body]." We are taught: "If he eats but does not drink. If he eats and does not walk four cubits.pqD ~ ' 177 3 i i n 5 ~ ~ 5 ~ 139vn 9 ~ 3 13 :a 9 7 1 3 M i r i a m . exlsted by reason of the vlrtues of Rllnam.jr1 5 ~ 7 3 3 W N ?il5y9 ~ EyiD 5V niX2 w9n 171 ~ $ 17733 3 l9n3 n x i " I . he grill observe in the sea a stone in the form of a sieve. 35a) R.1959 7nN . 11. is like heating a stove without. " CHAPTER THREE (Fol. Zeira tried to avoid the sight of R.. is like an iron which was put into fire but was not put into the r a t e r afterwards [to harden it]. Washing in warm water and not drinking anything." %hat does that mean? Abaye said : "It means that he must be careful to wear it on a clean body. Juda had said: "Whoever goes up from Babylon to Palestine transgresses the positive law which says (Jer. is like unto a stove which was heated upon its ashes." (Fol. saith the Lord. and not within. Chiya said: "Whoever desires to see the well of Miriarn. ." 50 n i x 2 inti a7 1~7592~ m w ~ $ 15 3 ~ win nlnx y 2 7 ~ 75~1 851 53s n~yn 751n n5nn -. and i s therefore called "the well of &I~Rarn. and this is the well of Miriam.ism p i nnw xS1 HSI 1 7 9 7 nSnn inn nlpia inS+>x I?PH Y4y i n i ? * ~ n w vsn5 nn:7 5 3 ~ 1 w?s5 pn3 yinx y n i xamr nci nSnn :at1 in. Fol Oa wihh water. Washing in warm water but not having gushed with cold water.l5 let him ascend to the top of Mount Carmel and. H e who must ease himself and eats before doing so." And Raba said that i t means "He shouId not sleep while he wears the Tephilin. 41a) R. his food will rot and this is the beginning of the cause of the bad odor [from his mouth]..]a3 n w x5w PyPV 'Olbl> 5y3 395 ' l a 'Unwl A Cradltlon b a d on Bjbllcsl inference. CHAPTER FOUR (Fol. Janai said: "Tephilin reouire as clean a bodv as that of Elisha.) Unto Babylon shall they be carried." 48) Bee Lev. Washing without oiling oneself is like pouring water upon a barrel. 31-4.anw> 851 :nvn pnn3 ~ " c9aS y nnn i n ~ 5 y 1n i pr:.I np." And why wae he called the man of wings? For the gov911 l939iS 1 9 5 9 8 1 7 9x39 927 7 I H (oa 81) Y n H 992x .and it is impossible to determine its exact time.fn3 nit2 9xn P9333 5~~ yw95x3 9P3 IW* NSW i n n nnH 831 ..

R. beirlg pursued by the inquisitor.~ 1733 n135t) D n 9 l D y w ' j ~n v n .l NSV 7. The inquisitor stretched out his hand to investigate." Abaye said to him: "On the contrary. Rabbi said: "Behold how modest that woman must have been that even her husband did not discover the defect in her nntil she died.. l ~ y 811 q ~ l 1 * " .~-. nT n ~ i q9 ~ i ~x 3 xn~ 179 9 ~ . Elisha put on his Tephilin and went out on the street.in3 .197nX lDt. for it says (Ps.:j2 ~ n W ~ ~ ~ iTwN . 14. . 53b) Gur Rabbis taught: It happened once that a man's wile died leaving him a nursing son. with of the dove 68.f lwHln 15~1 15Y~ y'anw lPH . when he ass caught. just as the dove defends herself with her wings [not with her beak]. it317 I? N I 9 n 9 3 1 5% ." replied Elisha. "What have you in your hand?" the inquisitor asked.. and did not discover that fact until tjhe died.i15y> 31 T3.?m3 n?31 nnam rn1X1nwyn n37jp v t p 17 n 1117 lln (2'v~"j) v~ HSI pi95 13 nn91n1 inwN ln'5 77'1 '23 1 9 1 5 7 15 Innell D l 14 nWyll . "Wings of a dove. An inquisitor saw him and R.inla ns 195r~n l.ox ..) The wings silvev and he? pinions shining with flaming gold.09~1> ~ 1 5 nH DVB . that whoever would wear Tephilin on his head should have his brain crushed. Nachman said: "The fact could be proved that in many instances miracles happen and no support is created [for any one without looking for it]. behold how wicked that man must have been that the order of the Creation (nature) was changed for him [that he was not of sufficient merit to earn enough to pay for nursing] .. Elisha fled before him.lDP Yl fnK 117b3 lnlx3 ~~~j xY191 11731 ." Our Rabbis taught: It once h a p pened that a man married a woman of one hand. R. e. Juda said : ''Behold how difficult is the [providential] support for man that the order of the Creation had to be changed for him. I t is natural for a woman Ite hi& mch things] but see how modest *w1D17 3% .nil' 3 ~ 3 3 ~ Y1 W ~ ~lnlH X t91l? 73'55 1 ' 1 x 2 ~?ifl'?J5 . and he found them to be wings of a dove. Chiya said to him: 46'J'hat is nothing. A miracle happened." Why did he say wings of a dove [and not of any other bird1 ? Because Israel is likened to a dove. so does Israel defended itself with its Torah. ln .iii ni c7x 5113 n95 i n 8 ..H an3 n ~ l ~ 1 1 n-jln' 3 37 ~ D . Elisha removed the Tephilin from his head and kept them in his hand. was called Elisha." R." R.nyaNl3 112'8 8% H D J ' nwt'n 1"n +'llTn 31 1Yil 851 nnf 9 3 8 ~ N8 W~W f n ~ illH ilYWX iln3 aHll N1. Flisha. nllvn 5y 5xiw* tp CHAPTER FIVE (Fol. i. and the man's breast spread open like that of a woman's and he nursed his son. therefore he.nr> DJ 15 nwysw 15 llnwlw ilt P7H YllJ nnJ 32771X9Q. The man was so poor that he could not pay for nursing the infant. the man of the dove wings. nrlD8 5 3 ~ 5mvr .'121 5 ' n b ~ 7olwn 1nlBlY WVD nsl' ' D l 3 H3W '512 (n"D n'Bf3 :p 0'5") ~ 1 nD33 ~ ' 331' nllrln n l r n 1D33 3B33 311' il752.nqw. " R.3 H q f ~ ?lfD I95t) 1SnWlIV ClrN 5~ lrnijlTn I'V? w'mnn~ y7n Inm D'IHl 019 37 .141 l ? ~ I ' Y' Hn? 521 m ernment of Edom had once decreed against Israel. Joseph said: "Behold! How great that man must have been that such a miracle was wrought for him.

"will be seized for the sin of all Israel. I n the entire world [if his protest would be heeded and he does not protest] he will be seized for the sin of the entire world.l 533 119Y ' W ~ K 9331 HDD 7 K . 21. Chanina said : 'What means the passage (Is. without the consent of the sages. for it is written (Jer.Y ) . (Gemara) Had he only one cow? Behold. R.12.5 . Wherever this combination of authorities appears. [They said :] "He who has the power to protest [against wrong1 in his house and does not do so." Whereupon Samuel said to him: ''Keen scholar. y D 13n:' 9311 W91n Tlntll nnv l n i 2 W .i 9HnX 5 ~ 1 nln? ~ ~39n9 1 . Chabiba." B. Elazar b. but thy chief's chief (the prince of the boiling Behold. Jonathan. and according to some. but shall not be answered. etc.1. Juda in the name of Rab said that "Twelve thousand calves were the yearly tithes of R. the chief of the judges sits here [and it is his duty to attend]. R.' )only to those who have power to do justice1 ." said R. Papa. just as R . Elazar b. but his neighbor's. in the entire Order of Mo'ed (Festivals). Mar Ukba. thy chief (I) &all be pnished with cold water. 21. Rab.142 n = w 133 ~ j p ~ f g ~ 2ap 1 3 3 ~~ 3 n that man must have been. will be seized for [the sin of] eve^ one in his house.3 0 house of David thus bath 'Exercise justice e v e y mornthe Lord ingand delioer him. Azariah would go out on the Sabbath with a rope around her horns.dice poor.d. R.9 a91W PH 197W1 lnY P '3137 Py H29 DDWt33 HP9H X?H 1HDn iID P9J?t (n5 ri?) 1HDR aliI T lin l9 n 9 5 Tan 27 .mrn n~lly :09t)3n 115'13 3l 7t)H H i l l 895 215 i n D X'lnl .n3 n2WD nln ~ 5 il9t33 1 nnllY 3'5 73D n ? v P 13tH OblH '5mn) NS 833'W 8'5 YnH '32Y' H51 mp' Cj 57 a. (Pol.In2 ' 5 2 ~'ak-4 i D 9 1 n 7% nfln' 7DH 35 '7t)Hl 53 5ty nlvya nr?Ty 13 iry5n 933 iwya nin gjn fin93 1 5 ~ 85 H3n +~nwl N ~ n3 nnrn W nmp 211 Y H li 9t) H S I . Jochanan and R. %a). 54b) (Mishnah) A cow belonging to R. zeira to Simon: "Let the j 732 ~ :mWH3 l.) The Lord will enter into Judgment with the elders of His people and their princes. what fault have the elders in i t ? Because the elders did not protest against the princes." (Fol. Juda was sitting before Samuel when a certain woman came in. ' . Samuel paid no attention to her. I n the city [where his protest would prevail] he will be seized for the sin of every one in his city. I (2 59 pyDDn3 ~ n l S 2 ~ $ 937 7 931 n~jwr) 'lUD Hf93il YnWT H i l . I f the princes sinned. H ~ W n9373 1 9 3 ~ 3~1x72 ~ H Y : ' . ~ Xjw ~ ~ 5~ ~ Nj) H n n H HV.) Whoso stopped & ears from listening to the cry of . it was therefore credited to him. 3. he atso will cry aimself. Azariah's herds?" We are taught that <'The cow [mentioned in the Mishnah] was not his o m .371 2 1 . and because he did not protest against such an act."' R.) 39n>i 197 n 9 l 1 8 83ply 7 n 3 W (#> 9 3 D D W 7335 1391 '3 7DH i l 2 ilfn 1l?SD 9275 L0V1 937 895 7DX -'la1 15'~.[ 9B9Dil3 7 ~ 9 1 7 ~ ~ ~9 1 7? 3 1 ~ 9 1 h9n.9SH 931 5v lmD +i13wD (. . Juda said to him: "1s the master unaware of the passage (Pr. some eliminate R. lylt3 7 . Jochanan and insert R.law 52) 95133 t3na H 2 . Chanina. ~ 3n:nnj y w p ~ w 5y 59 ODn3 1799 'W3H3 In92 W l H 5~ ODn3 Don3 1513 ~51Y. 13. tnjr '1 9519ppl l3m79 927 9~)ljn ~311 2n-n ~ 5 : 9 ~ * . + l j l . studied together." Rab and R. complaining. if he did not discover it until her death. a5tyil 53 ~ t 3 59 5 1 ~ .il ." "Snd the princes of the exile. 14.

ovin2 n9yvi . but come not near any nzan upon whom ye find the m a r 7 ~and from my sanctuary shall Ye begin.35>n 9 2 ~ 5 on3 ~ 1 ~ 7 w r v 973 5~ l 9 n 11137 il"3jiil $ 3 ~ p 5 i[ n7n I'YDH O9.?lja qt3 131 5t'l (nw) 39nx nil5 9152 n'nwn? lJlnnn'wjl qal njlnll 9v. 'Go and set the sign T0v. they tc-ould not have heeded them.. the Holy One.r n nrn ~j i55ni o9iin)l Djly j v 13137 033 lnyn OH^ 9 1 5j yl-pl . nlnyn I . Zeira. ~ l 9 37 lln . and one man i n the midst of them was clothed i n linen.' said the Lord.143 2?y1 I'Y ii-35 ~ D H .ill8 ' D RWmn a) ~h~ last letter of the dph&M.lH39D 95317~ bi? lDIX7 7D 1mrn315 *?3?D '313 N n H n"3133 'Pn n31n 5Nptn.' Again Justice pleaded: 'Soverei. .l in ink upon the foreheads of the righteous. l ~ y iljgt) llJnn2 7D13il n~31 09~>il~ 1 3 5 021n2 nlrn .. ~ p ." "Even if they do not pay heed get the master ought to reprove them. m n m y 1 K j O k Y D Hl'jn 39n27 a7 .pnni . f ~ I W J H lynrl ~ (nw) 3rn31 . except in the instance written (Ez. Simon responded: "They mould pay no heed. O ~ D 15139 ll99iil .' Whereupon the attribute of justice pleaded before the Holy One. 'Sovereign of the universe." JVhereupon R. "for R. n yln n91j a.?1HXll DrnlHlil 59 1 ~ 01W71 5 ~ H9 ~ 75 5~~132~ 5 " 3 p i 75 l 7nH '121 W19-1 5~ i n 0~3975 ?V I ~ Y D ~ryvi jv a5:y 5w 11155 C f i y n 391 +n?anr a ~ j nnnz 0. . young.nqn ~j~ n. and every man with his uleapon of destruction i n hand. i.nnj p .' Again the attribute of justice pleaded 'sovereign of the unirrerse.1 i l n 3 1 1 3 ~ r j ~ '3 ~ D H ( II ~ O ~ W ~ H . And i t is written (Ib.'lltVY>iinl3pln3 53 99 Or.n93il QDS iwtC lB993W 078 '23 1% 9W'iliJnD H ~ H 9W73DB -1'n 791 q j N 1 9 il?12 TIlnil n 8 1vH 11'593 l y v Trn 0'N3 o'WIH ?IWW .. and little children and uTomen shall ye slay and destroy.xnlSa ~ l jng master reprove those princes of the exile.1jHt3 1 5U ~ nWJ ilD mn~ . this was known unto Thee. said: 'Xever dld the Holv One.van 58 inil 1 9 5 9 i v W ~~ N 53 0 .n~ ~ 7 1793 ~ 1yDn 1 953 W r H l a . through the midst of Jerusalem. 15nn 173n 5~ r . . 2 .i9'iX 155il 35 7 D H ." said R.IU3pil 15 1 D H . they are the men fulfilled the whole Torah from the Aleph (the first letter) until the Tov (the last letter) .) Then they began with the elders who were before the house.) And the Lord mid unto him.11n~ . Chanina. e. Pass through the midst of the city. the son of R. praised be He! thus saying. i.'" R. that the destroying angels may have no Power over them. praised be He! issue a benevolent decree and reconsider it and substitute a bad one.152 il j 1t)H DC( 7ypj y"v3i I ~ J Q S. it was their duty to warn them [against wiclced actions] and they did not do so. a . Joseph recited [a Baraitha] "Do not read Nikdashi (my sanctuary) but Mimkudashai (those who are holy).nvnln n3lo 5rw l?ayri im9i ilX1 11D1 15Wnn . what is the difference between these and the others?' 'These. 59 19n n7rnm 095wn9 71n3 799. 9.' Whereupon God answered : 'It is revealed and knoun to me that if they warned them. &ha. with the paraphernalia of a writer by his side. praised be H e ! said unto Gabriel.m of the universe. soon [after thia is written 0 ) And behold! six men came from the north. 4. and inscribe a mark upon tha foreheads of the men who sigh and who comp7ain because of a71 the abonzinations which are done in the midst of it. 'are perfectly righteous people and the others are grossly Nicked people. but was it known unto them?' Therefore it is written [immediately following] T h e aged. and placed himself beside the copper altar. Did then the c o p p e r a1 t a r ex< 937 i *in? 7 ~ 3 li(flr1315 NS'i 32 5y 5 H 395 7 D H .

as is said (I1 Kings 13. Tw.DyalH i l W w 1 7 2 8 ." Samuel said: "Since the d q s of Chazel.nl3N . 9. ~ P Hn"33ii 5w 122n1n H J ' J ~ 93'1 7nN7 D'IH '23 15s 7nH '3nnl 7 3 5 H l t 3 ~ '31 . i.nlnni~nn~nn1~~? n l X llnn 7138 l. . Mem. Nachmeini said: "The Tou refers to the men who fulfilled the whole Torah from the Aleph (the first letter) until the Tov (the last letter) .lilrn yy1 q " j ~ n nj13 n ~ i n n 53 in973t~ n'n'n nH " 7nH *n13H " " nnn (2 'nn'Ha 753s y w ~ n ) 7nnJw '7H1 12 y a l n .ny3 -rn. that Elijah." R.) But King Chazel of Syria oppressed Israel all the days of Jehoachaz. the prophet. praised be He! s a d unto them: "Begln from the place where they used to sing before me [with copper instruments]. e. " Since when did [the privilege of relying upon] the merits of our ancestors end? Rab said: ''Since the days of Hosea b. 7nH . this day R. Devastation. And the Lord became gracious and had mercy On them and turned His regard unto them hecaws of His covenant with Abraham. Levi said: "Since the days of Elijah.iTn HSW 'Hn1 . p719 ol9n 5 ~ 7 3ny ~ 7 ~ mbmnnmn5 (m m"') 'Him :irlpTn 'n'n - 1'3n5 in35Pn 5YlT-r Hb-' 5t' p? i'H ~15w51 3n existe-ce 'n the by Xing %loman i n the Uflrsn Temple end was was maam."' "Since the days of Hezekiah. to establish i t and to support it tlbrough justice and altar was ere&ed 2) The one concerning which this praPhEcY 8 ) phzchye( t o live) begins wlth 4) Emeth consists of the lstters in'v ~ ~ 7 n i HP1. came near. and no man shall deliver her out of m y hands. fHnl ." Resh Lakish said the Tov in the last letter on the seal of the Holy One. etc.7355 iut at that time?2 The Holy One. as it is said (Hos. as lt is said (18. Destruction.) For the increase of the government and for peace without end. from the Levltes. and it is written further. Chisda said they are A n g e r .) I will lay bare her disgrace before the eyes of her lovers. praised be He! for R. and he cast them not off from H i s presence even until now.i?53n1 13W31 n'nVn1 nnn7nHj~ln~1. 6.144 n 3 a . praised ~ Samuel b.) And it came to pass at (the time o f ) the perpetual evening-offering.nKM nlat n"3pn 5w 1cnin Fji~i'n 1 n H 5"71 . ' 0Lord. the letter Tov. Jochanan said: let it be known.n>H . of Isaac." And who are the six men [mentioned in the above passage] ? R.i)nD w nnnl qH q53 RSDn 3 . and to die. e.. and said. Isaac and Jacob. Isaac and Jacob).135951 7nHfW 5 ~ w9K1 7'38HI) 9pyj nnlvaj -''I'D h ~ n 'D'n YnH 7 n~ ~ 9 yny P ~ 75n K 5Hlnw1 (21 a P~:NSI)) ~ 9 CniH '2 (PI) 39n31 ~ n f i y p 7 53 n~ ~ 3 ' 5 v n 871 fyn5 ~ 8 9 ]7 ~'1 ~ Pnnlql 'D9D an9nvn 3 2 s Hj1 3iJy11 i)nrl 1 7 % '15 72 '"71 .t)X 9n5n 'n P3:n ln*?H WYl ilnlq i l y . W r a t h . be He! is Emeth ( T r ~ t h ) . it has ended [the privilege of relying upon] the merits of our ancestors (Abraham. Chanina said: The inscription on the seal of the Holy One.ould not destroy them. upon the throne of David and upon his kingdom. 2.. Aleph. R a g e . Be'eri (the prophet) . Joshua b. and of Israel. God of Abraham. and u. 27. 36. " R. as it is said (I Kings 18. 12.my 7y 1'19 5 y ~ (n' 7aHV am) 7PHJV l i ? ' ? ~ ilnlDn nl?Jt> '3'1 p."3 And Samuel said: "[The Tow means] Tama (the end). m d so doers the VOrd Tamuth (to die). i. Why was the letter Tov used? Rab s a d : "The letter Tov may be explained [as the initial] for both.ln1' '311 . and R u i n . to live.

~ n d il*n~ their (Jesse's sons) sisters weve Zeruyah and . the father of Moses. But if they had had confidence.for the sin N 3 l H silt n7WZ ( J K ~ DKJn ~ HV'lW 13b through the instigation of the .) And Abshalom placed Amassa instead of Jo'ab as captain '?m~*n H l n * 1nV1 V*H 1 3 HWZ)yl N 3 n over the army. We know of all by tradition ex2 ' ' ~ ) Y n 3 1 Pn3 ily3 WVD7 '11'1 93H lWl13 cept that of Jesse. why hast Thou decreed n .>kt)' DN mother. 'In8 .' said the Lord unto them. as it is written (Ps. and Chilab.. the Israelite. and Amassa was the son o f ( I man. ~ ? l y n following: [It is taught in a Baraitha. 16. which the Scripture explains. fin .51392~1 xbigail. the sister of Zeruyak. Smram. 'There is but one chance for the righteous and for the wicked.] "Four died in consequence of the instigation 'W1l ilWB ' 3 H m n y l 3?Yr 13 ]lD133 17 of the serpent. Benjamin. 20. viz. (Ib. (Ecc. 'Did not Moses IlhH1 awn ~ 5 3 1 5'5 1lnH ." Another objection was raised from the 15H1 WIT1 L/w 11Dy3 l n n '1 12*n1t2 . e t ~ . Waa Abigal then the daughter of Nachash? Behold she was the daughter n i l l n i l n m (. 18.' They then said t o Him. ~ h r 2. the son of Jacob." :n~r nvyn n w s 'n nrcq n5ip R. and afflictions do not come except through iniquity. praised be He! 'Sovereign of the universe. the daughter of Nachash. Z * ~ Y ?"'*?W and Aaron die although they fulfilled the entire Torah?' Whereupon the Lord an(b nin?) DP? 7 2 3 ~ inn1 nSi2 n l l n n 53 swered.Vi73 ?W 11DY3 nt3V *13 il3 XSR . Ami said: "Death does not come f*Nl XDtI kt53 iIn*D flH 'OH 2 7 -LDH except through sin.) BeN 3 '131 '3 nn38Kil H? lt'* (> came ye had no confidence i n me.17313 etc. the son of David. for we are taught that R. 25.) Then toil1 I visit their transgressions with the rod.'2 ' H n " ~ )> i n n HIln of Jesse.nl"n N1n nHDlnn wbln (n' 5*?m') x . then their time ID lDi)'5 PJJn1 y123 H? ]ll?y '3 MJCHil to depart from the world would not have come. 20. illllY nlnH Wnl n3 5 1 2 1 3 ~ ?H N 3 1 W N had gone into Abigail. 12. We must therefore say that it means 'the daughter of him who died [. Ami said like the 7 ~ ~ 5 131 V"7 ~ S1lny H>n 'N? 9 7nN7 Tana of the following Baraitha. Simon b. as it is said (Num. 'I gave him 7 3 ~ 1l l n l l ~ 353 mrt3 P ~ S llwmir one light commandment and he transgressed it. 9. as it is written (Ez.righteowness. the zeal of the Lord of hosts will do this. 2). Jo'ab's 1 W l n l ~ 5 i Wlil ~ i In3 Ill 3 1.rp'1~n UBVD~ r?7$~51nnlH eternity. the father of David.) The following objection was raised: "The ministering angels said benmWn ~ L I H ~1 D 7 ~ ~ 11127 il"3 ~1'131'1 fore the Holy One. 33.]lY 853 I*mlD' doea not come unless through sin. 17. and their iniquities with 13'n% ( 2 " ~ow) . Elazar said: 7BK3w I n n D H u ~ llnm ~ ?WD ?H 7 ~ 1 H "Moses and Aaron also died on account of their sins.] R. for the good.ally ~ 9 ~ 2 3 2 PYWD 1 ~ 3 ~ 3 plagues. whose name was Yithra. for it is 5y 3H1' nnn PlYV3H DV HWDY n#t ( t t written (I1 Sam. Zesse. b. Hl? L131 2 1 ~ 5~ ~ 1 ?'?x? 5 . from henceforth and unto '1yi nnyta . [ ~ 521 nnln n ~ > ? n~ *ma n51y ?V death unto Adam. . l n ' ~ p ~ ("0 1 n95nn) >in27 tly ~ 5 2 1171~3 89. she alone shall die: afflictionsdo not come e cept through iniquity. as is mitten (I.) T h e soul that sinneth. [This is contrary to RAmi's opinion. the first man?' 'Because. 135 mt32 li15131 '117 1 32~521 1 1 7 13N the father of David. death 2*n27 HPn ~ 5 iln1t3 3 I*N .

) And he went from year to year and travelled i n circuit t o Beth-el.nii$~~ia PS Z~ ~~TR 'IN ? n137~5 ~ 4 1 7 5 ~~ 3 5~ n ys3n q n n ~b-1 9 5 ~ 1 5y 159~ii ~X?P inln la18 . for Samuel. e. ib. ~ l n 927 * . 18. the right eous. 7' nn?S " " juam w ~ ~ a ~ ~ t l f ~ ~ ~ m ~ levitios1 . And h k wife h m t thou taken unto thee. There is a difference of opinion among the sages. and Cfib gal. while his sons did not do so. 4 i l w 851 n l w ? . But how is the passage (Ib. Is it possible that he committed a crime.) i. in order to increase the wages of their superintendent and scribes [for representing them]. R. endeavors to interpret the passage in favor of David: Wherefore hmt thou despised the words of the Lord to do what s . fiU19 ' 1 'IPN VDn3 12 5 8 1 ~ 1 '37 1 0 N I D N l W iEZ)lD X ~ H l19N N U n fl'l 1Dl~lil53 'ill ?'>ID 11317 525 117 V'l9l (n) U SN~UV) HC/H -.) And David was successful i n all his ways. and judged Israel. 12. (Ib. errs. but did not do it.mD= 13\75 75 ninv 33n3 1) 8) W' ~ ' n l ? ' ~nwx5 '?Ipir 1 - ~ ~ ~ r f thereby d n g the w r Levitas : beoause of their bedug see Ohulin fol. Thou hadst o right to her. It is written (Ib. I n all other instances it says Vaydus (and he has done).. for 4 N ~ W~ ~ 3 3 7 n3 ~ 1 ~ 9 1 (ow) ~9930 'Im 3'fYn 5H:nw nlnw 3 3 ~ 3njbt. hast thou smitten with the @word. and the Lord was with him. e..i evil i n H k eyes.vlyr:! 1 5 ~ 1 iwt) :ynr:." R. Jose says: "They took by force the priestly gifts.(Ih.) i. nevertheless they did not sln.'" Uriah the Hittite. as it is said (Ib ib.1 And they inclined." Bab said: "Rabbi. Nachmeini in the name of R. Meier says: "This means that they claimed their priestly allowance in p e r s ~ n . 970 7531 Dn93H n w n 3 Pill1yI PnlH 171 5 H l ~ ' nlDl?tS (t DW) 533 lDN3V r. which you did not. You should have had him tried by Sanhedrin. but were dwelling in their respective cities. 9. because it is said (I Sam.. they took a basketful of tithes more than that to which they were actually entitled.rw n3w 93N fin 8% . and held court in each city.) Wherefore hast thou despised the words of the Lord to do what is evil i n Ilis eyes be explained? He wanted to. 3."" R. and the Schechina should rest with him? But how should the passage ( I 1 Sam.)Nun nnp 85 903 HDnD 135n ~ 5 7 hk wags.By force. ib. a ter their own advantage to be explained? t means they dld not act as their father did. 14. Akiba says : '. who is a descendant of David. but did not do it. Samuel b. 75 851 lil-. 8.~ilr33 5~ . 120 rhelvrln tho Lovltea srs nah & l I ~ w d &o hk*o rtbs ownor.Z nlwy5 til 5 3 ~ inln2W n l y l 5 3 ~ 0 3 9 2 1 n l w ? >in3 IN31 Wyll 133 3 m 3 nqn innn 3 9 n~ ~( ~~. and Mizpa. while here it cays La'asoth (to do).H1W9 nWuDwl 3t3Yn31 53j3i11 jx ni3 Dill '73 Dn91Y3 13V' Wln3 1 N ~ N13 1Wy 85 . " ~R. Jonathan said again: 'Whoever says that David committed a sin. Juda says: "They forced goods on private persons [abuging their station by making these persons their agents to their customers]. It is true that they did not walk i n vaye.) And they inclined after their own advantage.P1n2 15~3 nijnB y n 1 ~ 1 '7 9 .m mtil3W y-. Rabbi says : 'This evil is different [in spelling and meaning] from all other evil mentioned in Scriptures.>7 l ~ ir313W1 y 1795 N 3 N D n 'IVBN lDy nH n973 y l f ~(3) 3 nw) nilwD nly7 ~ 1 19 33 ~3~ ~ . This implies that he only m a n t e d to.I1ln9 IfBlp H3'3Y l21 ." R. travelled through all parts of Israel.

2). l?. We must therefore say that it means #the daughter of him who died [for the sin committed] through the instigation of the nnm ngrrzl a p m z . as it is written (Ps.] R.C - \ 3 3 Y ' !'Y -ryl 14s no3 rirhfeomness.i?l>f 717 11 38531 $11 9% 19n37 N7? 3'3 WlDt37 717 >Nly 'Wt3 (11 5y llnn ~ 1 3 BtV ~ H 3m ~ y n w r 9 j t i l W ~ i [ Hln9 lnwl W'H 1 3 HtVt3yl 8Xr'l VllY nlRH W n l i l 1 593'3~ 1W' 5X N 1 1 W K n3 ~ $ 3 1qH:3 Wnf A3 9 1 . 33.5 938 1 ~ b3fDY ~ y9f3 ~ XS 5 ISHI W m f. then their time to depart from the world would not have come.I~>H? 9 5 N3'K sill RlWil '~N?D'T K3n cfl) ' ~ i . 20. afflictions do not come ex.' They then said to Him. whose name was Yithra.~) ~ 3 5 ~ D H 1nn1 a513 n7lnn 53 11~5 ~ ~ 7 5 ~7 ' 7 ~73H 5 3l?D 7 r ~ 5 1 3 ~t f " ' H'fny Hjn '3 lnN7 -ID'KX' H 3 '121 lfin ~ '3 ~ jlnH1 ~ DnlDHil fivn n qw3 1nlX HS ly' (> 12702) 19'7~' 3 tlnln~il 7>9ilV2 . for we are taught that R. e t ~ . But if they had had confidence. utho had gone i n f o Abigail. which the Scripture explains. ' i y ~ ~ 5 1 : XI nvyn nwar 'n n82p a519 19N1 HPn 853 iln9D f l X *t3H 37 108 3'n31 Hun ~ 5 3n'D 3 1% . death do.! l 9 W 3 1nD '7 'B91 i(W2 '>K mDyl 3?9' 135 3 " " ) H1D. and Chilab. the son of Jacob. 25. (Ib. b. 'There is but one chance for the righteous and for the wicked. praised be He! ‘Savereign of the universe. for the good.) Then will I visit their transgressions with the rod.Wn3 5~ lrBy3 nDW 9f3 n3 HSK ~ . 12.) And Abshalom placed Amtzssa instead of Jo'ab as captain over the army. And their (Jesse's sons) sisters were Zeruyah and 'Abigail. the father of David. Zesse. ~ f i y v y x 3 l PYWD ~ 3 ~ 3 17DH ~ 11137 n"3 Wl'lpiT ' f ~ ?n7w3 ' 3 ~ 5 n7H nn'n nD33 ]73H1 'fm ~ 5 51 1 ~ 13y1 j'n'lx 1ni'?V (3 lf53 fi'ib'n a35 WH jlwmn nvn 83. Simon b. Benjamin.nlnn KV nXPlnn VP23 'n73EIl n'5m) 3'n37 ( 2 9 5~?1n*) 1'1y 853 1'1iD3 '3'nlt) nv) . 'I gave him one light commandment and he transgressed it.not come unless through sin. the father of Moses. as is written (I.I l.51 3'5 17f3X -3'5~ n5. the father of David. 8he alone shall die. as it is written (Ez. the son of David. 16." R. 9. the Israelite. Jo'ab's mother. for it i~ -tten ( I 1 Sam. (Ecc. etc.3H1.'2 ' n n"7) Yn3t N*ln . and afflictions do not come except through liniquity.) The following objection was raised: "The ministering angels said before the Holy One. Ami said like the Tana of the following Baraitha. 89.] "Four died in consequence of the instigation of the serpent. the zeal of the Lord of hosts will do this. [This is contrary to R. Ami's opinion. Elazar said: "Moses and Aaron also died on account of their sins. Chr. from henceforth and unto eternity. viz.) T h e soul that sinneth.S+. 'Did not Moses and Aaron die although they fulfilled the entire Torah?' Whereupon the Lord answered.jlY 853 I'llD' (fit 1'8 . and Amassa was the son o f a man. cept through iniquity. We know of all by tradition except that of Jesse.n?ly3 12 lVB9331. why hast Thou decreed death unto Adam. 20. Ami said: "Death does not come except through sin. the first man?' 'Because.9 DH n9nY Pil'lll'ntfl (. Was Abigal then the daughter of Kachash? Behold she was the daughter of Jesse. 2. and their iniquities with plagues. Amram. as it is said (Num.18.' said the Lord unto them. the daughter of Nachash." Another objection was raised from the following: [ I t is taught in a Baraitha.. the sister of Zeruyah.) Because ye had no confidence i n me.

" We are taught that R. to be explained? It is intended to inform us that he demanded redress for the humiliation inflicted upon his mother saying: 'When my mother's sister lived and proved a vexation to her. Hence the theory of R. would commit such a sin. Nachmeini said in the name of R. 22 ) And he lay with Bilhah. 1 9 3 w ~2593nn53 159~3 >in33 ii5y n5yni 193w n H 5w 23~91 iy~n 5nn 1 7 9 5 7aicr S " ~ V Y qjn ." Others say he deranged two beds."~Now. thou shalt not have the ezcellence. 29.35~ 1wp ai~v 3i~y9q n . for how could it possibly be that a man whose descendants were to stand on Jlt.y>n a w ninw nnDv -nn? . but that the servant of my mother's sister should be a vexation to my mother is unbearable !' Whereupon he vent and deranged the bed of Bilhah. It is intended to inform us that they were all equal [in righteousness]. that of the Sehechina and that of his father. Jonathan: "Whoever says that Reuben (the son of Jacob) sinned.9nii nn ( 6 ~ )01'13~ 9 3 ~ N ~ H 717x3 ~*51?sw 5372~ '1n5n .) Unstable as water. then didst thou defile the Shechina of my couch. We therefore derive the fact that there is death without sin and affliction without iniquities. n % rcnn YnR a97nH nnw 5353 niyxn ' 3 Piinin y n 3 t uqqni . Ami is refuted. nevertheless contends that death is possible without sin.) Now the sons of Jacob were twelve.nn53 n w mrn nr nsyn 83 851 liy iniwn 397% Inlw ~ a i ? 539~ i i n 5y 7i~y5 iyyr rrny ? w a ~ (TJ M 3 9 1 1934 RVH Py 331V 1 1 1 H o ' 1 2 3 nx 33~91 0'93~ 918 nn N ~ H 1 7 9 5 il~ wan ] l l ? y . This refutation is sustained. Ebal and proclaim (Deu. and this explains that which is written (Gen. Elazar said: "That righteous one (Reuben) is cleared of that crime. V ~ H5w nnwi ' H I 8 3 9 3 ~ 5 1 njs ynr n"rt n5y 9piur nS5R ttc (~1" 03) :9y1Y' Nachmh meam " s m t . [according to that one]. 4. according to whose opinion has this been taught? Shall we say it is in accordance with the sages of the ministering angels [mentioned above] ? Behold. 35. 35. errs. who. I) 11Y5H 13 ] i w v 937 1 9 1 1 ~ -w v N ~ R n53 ~ H C E rc5w . Simon b. but read Yetzvay (the beds). Do not read Yetm'ey (my bed). But how then is the passage (Gen. " . 48. his fathe8s concubine. p n ~ iawn nn9n a* n"wi win 37'1 nnn9ni ?iy 853 :wn311n IA3' '7 ..n% nnln 53531 taw ninw . R Samuel b. Moses and Aaron also died in consequence of the instigation of the serpent [why then but Jesse) ? We must assume .~erpent. then that it agrees with the opinion of R Simon b. for it is said (Gen. 22.lnw lJnR3 13 5 ~ 1 '1 ~ 1nH 1 ~ 85s 1 3 9 ~ rcbn ~ Z ~ H-~n. I + ~ H ~ 5 9 3353 3 arc law . How then shall we explain the first part of the above-mentioned passage? It is intended to teach that he (Reuben) deranged his father's bed.wil 'I 53 (nS nlvNi2) iawlw nyia 7t.) Cursed be he who lieth with his father's wife. because thou did go up t o thy father's bed. that such an occurrence never happened to him. it was bearable.ryrn n H law5 . though he says that Moses and Aaron died on account of their sins. 20. and the Scriptures charge him as if he had been lying with Bilhah. Elazar.

.1yy2. the priest of the Lord. I B ~ Q U 2. 22) signify? Because they prolonged the work of the confinement offerings.Hj tn H3 ( . Joshua said: Maabiram (you make the people transgress) is written. he shall have none who would be master among the sages. 14.l931'I3 1'33 13kI R51 '137 e) fie.) Nay. . 3.t. And it came lo pass. out o f the tents of Jacob. Scripture considers it as though committed by himself (Fol. my son. 1 . the son of Phineas."' Is it not to be concluded from this that Phineas did not sin? But behold. it is written ( I Sam.Jn 1 W H (2 8 " ~ )33n3 Kn H?H 7 3 3 58 ( t w 3'n3iTl 13 15 N? . so also Chaphni did not commit a sin.12. . Further said R.[ 5 x 1 ~ ~ DH 7 .n$iv3pn s n 2 n l 3 " " ' . because it it said (I Sam. the brother of Echabod.5 n. sons and grandsons. the son of Eli.yy. Yish Kaban (he lay) is written (referring to one).jy ' " " '" 7nH" 7133 . Rab said: "Phineas did not sin.[nln 7 9 19 tyrjn1 3 3 ~ 9 9 5 . . etc. Huna the son of R. b. Samuel b.nnln W.rmyq n. Y e make the Lord's people to transgress? R. errs. for it is no good report that I have? R. Samuel b. 22. and him that bringeth near an ofering unto the Lord o f Hosts [which was thus explained] : 'If he is an Israelite.n 31n371 . 3. and if he is a priest.iylD K?H 1 1 9 U iUEn Dn3ai 95y '13 lD1Bn (H N 'Jan 359 a:.n. in the name of R.147 3P1Y' l'Y rn? In319 7"U qlDn3 13 5 ~ 1 '7 ~ 'L 1 DH R. when Bamuel old. But what does the passage (I. Jonathan. This is the substance of the test. [And since the Scriptures put both Phineas and Chaphni on an equal footing. ~ n j gnn T l r n nml 5~law) u~Dnja2lTnH73y3.VH t.959 njyn nn.) And Achiyah. for it is said (Ib. 8.?I-1 (n sow) 1 n K l W ilt)lD UlZ 1'3773 . . he shall have no son.) The Lord will cut off unto the man that doth th6. etc. Nachmeini. ?nx 7DlHil 53 HjH 1 3 % ' lKPn 5UlnW 933 5NlnV (12 17) I?? lVH3 .jl " ' nn3g5 . . Nschmeini in the name of R.nw >lny.>m3 933 "'" D"3Yn . ~~ 3 5 ~ 1 3 3 3 ~ n ~5 n onja5 $253 W9?n NDR nn HSK H D n HS rlDn qN nN 1iTvtU Tlnn . Jonathan: "Whoever says that the children of Samuel (the prophet) have sinned. 1 .RPn HS Dn3D +3'n3 133W9 1123W' *?plnmi[ pnr' 7 3 S"Y ins n m 85 Y'" '3 ilyi3 u ~ i n 1%. .H qnH Dn3D Hyi?l lDn.) Now the sons o f Eli were sons of Be7ia7P Because Phineas should have protested against Chaphni's action. 22.jp . But is it not written (Ib.) And cat that place were the two sons of Eli. because it is said ( I Sam. Nachman Isaac said: (my son) is written. 56%). 2. But his sons walked not in P__ 53 %HlW . x j HI. Chaphni and Phineqlvriestsof theLord? Heagrees with Rab who said that Phineas did not sin. Is it possible that the Scriptures would describe minutely the genealogy of a man who committed a sin? Behold it is said (Mal.) How they lay with the women. who will bring near an offering. the son of Achitub. 2. 2. we understand through this that] just as Phineas did not commit any sin. . But is it not writteli (Ib.>N~D) lWBN y n u l 133 nl. the Scriptures censure them in this way. nor a scholar among the disciples." Is it not written.n ~ 5 1~ 3 g n 3 nln~5 :Hull 1 ? ' ~ 3 In119 937 law qlnm 9 3 5xinw 9 1 . Sam.niu3x '35 nli[ 133 PHI n9'19njn3 i13:p HS~ D9D3n2 n9.il n " 1x5 ~ NSH .D?Wln nH ll13V9 7WH Di[ljy n?pn 1 n ~ j p 3 5rH 1357 x y ln'l'? ~ (> ow) D*?an qln DnlD 31 1ElH H D X -D123V lj'H3 313'133 31!3'nH f121 f n n9nx1 (" .>.. said: "Whoever says that the children of Eli sinneda errs. i ~ n nj:pl 79 i?. and he did not do so.

e. but were dwelling in their respective cities. But how is the passage (Ib. errs. It is true that they did not walk b \-I. but did not do i Uriah the Hittite.ny m u m i 17'5 H> Nbn Y W P H iny 73'1 n H ncn y.nwy 851 nlrvy5 n. in order to increase the wages of their superintendent and scribes [for representing them]. It is written (Ib. ib. (Ih.be explained? t means they did not act as their father did. . This implies that t .175 . the right eous. 14. Is i t possible that he committed a crime. 9. d t o take their lerltical share wlthout pemt~sloa omsr. Rabbi says : 'This evil is different [in spelling and meaninel from all other evil mentioned in ~criptur&I n all other instances it says Vaya'as (and he has done). 18.ID n i ~ y ii3ivt3 l i1111n3W 7 O 1 H '31 yiil nivp5 'a nly7 5 3 ~ inln3W nlyl 5 2 7 3 ~ 3 9 3 n i~ w 5 3W> 1 H 3 1 Vy'l 133 1*n3 n93z 9nnn n37is n H (am) . ib. 3..P~'-IPID?I ~n'lrn5 i>v iSsw 95y2 n?Sn i n i x n"7 y ~ 3 i l ?inn itcr*i ."' R."8 R.) And David was successful i n a12 his ways. (Ib. f >in3 n*l Depridng theneby the poor Levites: beausr of thelr being also judge8 they were never refused See Ohulin fol. and judged Israel. and held court in each city. trave2ed through all parts of Israel. for Samuel. e ter their own advantage to 43H I iln H ~ K . and Oilgal. they took a hasketful of tithes more than that to which they were actually entitled.7 n'nw 19 v' 1'n1?'5 n v ~ T5 j nn?5 'InwH 1. 130 wherein tho ~ e v i t e aare nolt r l l w ." R.) And he went from year to year and travelled i n circuit to Beth-el. You should have had him trfed bv Sanhedrin. Meier says: "This means that they claimed their priestly allowance in person. e.Ta ( 2 ' a nw) n"pn ?3n .) Wherefore hast thou despised the words of the Lord to do what is scil i n His eyes be explained? He wanted to. Jonathan said again: "Whoever says that David committed a sin. 12.) i.) i. and the Schcchina should rest with him? But how should the passage (XI Sam. There is a difference of opinion am9ng the sages. Nachmeini in the name of R. as it is said (Ib ib. Thou hadst a right to her. Akiba says: "By force.nw 5y 159nn 9n5n lnitc nnn9 '3-1. and Hizpa.) And they inclined. endeavors to interpret the passage in favor of David: Wherefore hast thou despised the words of fhe Lord to do what is evil i n His eves.nii9~2 n ~ i pYaiH x393y Y n 5v m'n? 1n319 '7 TON *3nm13 ~ N I D V q37 Y P N 7 2 3 H 3 W nyl0 N S K 13'H H P n '111 l D 1 N i l 53 'a1 5 9 3 ~ 0i'3if 525 n-r w i (n* r 5*law) H S K .) And they inclined after their own advantage. Samuel b. hast thou smitten with the eword.vayg nevertheless they did not sin. " ' he only w a n t e d to. R. but did not do it. Jose says": "They took by force the priestly gifts. 8. who is a descendant of David." Bab said: "Rabbi. for s m '7) 8) &tho h t ways.." R. Juda says: "They forced goods on private persons [abusing their station by making these persons their agents to their customers].lN0iI I W? "L33 HDnO 135n ~ 5 ' 1 i v y HSW yx3n v n x 1091 (ow) ~prrpn 1-17 5Nlw' (7 71nO 3*'1Yr? S H ~ D Wil'iiv PV3K iiWn3 nnl>y> nnitc ninipn 523 31D1 33W3 331 9 t 3 75ill ow) 1DHJV 5 ~ 7 ~ nki 9 a w l nemni '/152ni 58 n'3 9'12 Piiyly3 13W* 8% 1 3 1Wy 9tcjna N S Diil nimn? . which vou did not: And h& wife hast'thou takin unto thee. because it is said (I Sam. while his sons did not do so. while here it nays La'asoth (to do). and the Lord was with him.

as it is said ( I Sam.' " The contradiction is sustained.[j935 1 2 9 3 r~ i1ay 933 2 . '.lr?y V Y Y I ' m 5~ ' i i n 3'3 'JlTH 'IT291 3N3' '1 17~1(N' .n7 HVrW3 rr3H . xdJn) a. Why? Because he was a rebel. e.r12.1° Rab said: "After examining carefully the conduct of David. i t is mitten And the Kin.In ~ * w l . (m (7' N ~ nH1 5~7nw) 1nNV lnvH5 n l n + l > - 'r'ln nyvy q5Hn 1 ~ H'2n 5 n5~3 .ngn nn3. ) Save ae it is written (I blings the matter of Uriah the Hittite.) And these ten cheeses shalt thou bring unto the captain of i h s thousand. 13 il. Either because he did dtd not obey t h e mder of tbs Xing or because he oalled Joab L d In the Ki&5 presence. and take away their pledge. regarding his statementll. Samuel b.l llv? '115 533 HS . the son of Ammi'el. 18.~ 75~3 5H Hl'Y 813 i l ~ n (ow) lPH'1 H1. 1 . 9.. r g )ilny r j > anH *H m n n i?qllX q H 1 9 5 ~ WJyJ nntt 5"H'i ill. from LO-deban= Thus.149 3 3 ~ I'P ' nnrn3) p j l r 02 a~a Nachmeini. 0 King.. What is meant by And take away their pledge? R. This is the substance of that which is mentioned above : Rab said: "David lent an ear to dander.llN.. Behold.) ~~d the 1cing raid (unto Ziba) And where is thy master's son? And Ziba said to the King. Behold.n9j:n n-rvn (.) And the King said unto him.nn317y ' ~ 1 3 3yn3 njin t n t ~ i (31 2 5atro~) . Where is B e ? And Ziba said unto the King. 53 njvlyr3 3v1q 75 75~3 >nH?l (nw) 2rn37 nrjrp 1nHri nwl>ran$ rnrlnnwg x2iy 1PH i ~ u his was a " conditional dtvorce made to favor deserted women. a " 9) war.7 151 5H'ny 5urny p. when David found that Ziba was lying. i. 16. from Lo-debar. just a8 you will not be punished on account of Amon. for it is written (I1 Sam. a h a of pbniog. ~ 1 5 113Dn ~ 5 -pnrJ nH1 nr37yt~nnnry37 q ~ 1 37 r vjn . and the servants of my lord. 5 3 T~)c( ~ 31 nj'ryn a . 3.ii H73V'l nqrrn '7372 727 1 5 7 3 ~w) 2. are encamped in tho open field. etc.ly nN.1 TID'H 13 113n n'3 am31 12.''"' And him (U7iah) hast thou slain with the sword of Amon.~?c. in the name of R... in 5 . .i't3 (. and immediately following this.. Jonathan. Joseph explained: It means that their marriage vows to one another [shalt thou take away through a divorcel.I Vl?H 7y2qV1 In NYBR HTn b'73r23 P'137 y7. 7 ~ n..9n3'i n9:'n n533 0 " 3'5v ~ i9w5n 5H H 3 7 Y lDH'I1 7 3 1 1 7 N 13 8'Hl 7 5 ~ 2 713H'l 5. let me but find grace i n thy eyes. Abaye. why then did David give heed to Ziba's second accusation? For it is written (Ib. i n n qjnnj 73 j~1nvl u 31~ 3n13 717 nr3 nanjn? Hylra j : .Hrvp ysn t:v5 n T 1 5 7 t ) ~ r l (m 2%) 13n3'i y l n l l ~ ? NQ. 17. He himself noticed that about the R. And Ziba said.) Then said ihe Rilzg to Ziba.[ n135n3 'if lt3 ~ " t 2 . 4.q David sent and had him taken out of this house of Machip. And whence do we know that David lent an ear to thia slander? From this passage (Ib.. Behold he remained at J e m a l e m . and to whose dea~th there was w witnesses.jD1.) Alef Thua it meana that Z & . and Dnvld found itbi&t h e did n M w . for he said (Ib.." But Samuel said: "David did not lend an ear to slander.) And m y L o r d Joab. iua nrU) lnnpll t5nn n5w-? 777 5 3 N. SKIDVI . so also will you not be punished for the death of Uriah. he is in the house of Machir. lo) 11) Belo-debar the V a l m d deiaes to mean "wbere he did something" and Milo-debar to mean "where he d i a j b r amusad MephlM h f n g " (tbe 5mt to is spelled Lamed Vou. thine shall be a21 that belongeth unto Mephibosheth. and inquire of thy brothers how they fare. I prostrate myself. thou wilt find no fault in his conduct except that of Uriah. the son of Ammi'el. whose husbands did not return at end o t '* .nnn nyiltt 13'i1 3. and the sacond Lamed Alef. 2-1 7nrt 533 37 i n ~ n 932 l 21 7 n s 'P 3778 317 7 1 .2 nn3W1n Nj .. the senior. said: "Whoever went to Far with David's army first divorced his wife. m y Lord. offered the following contradiction : "Did Rab indeed say this? Behold Rab said that 'David listened to slander.

5n2 nywn n8 rp4nn n ~ nnH n nw1~an5 y n ~~3791 15 m n n i 513 n 2 an39 3-1 ~ P a'lin9 ~ H 37 I D H .' as i t is written (I Sam 15.KSJ 13 H Y ~ 15 . R. trimmed his beard. the son of a quarreler. Juda. i s como (back) in peace unto his own house. and o with the R i n g . because t h y semjant i s lame! (Ib. but m y lord. And i t came t o pass.) A n d Mephibosheth. do then what i s good in t h y eyes. "Thou quarreler.K*i 75nn nn735 n95vnr ~4nn 9si-r~ 7 ~ ~ nwmt3 9 1 iinnn (3"~) 9t3y naSn US 331Nl 95 nwmn 772y inH 9 2 Ysni 9 v y nDB $3 7 5 ~ 3J l H 7581 n95y 93i-r~ 7Snn 9 ~ 1 1544 ~ 7 m y 3 53791 773y c9nSrtn lnSn3 75nn 79737 ny m-rn na5 75nn 15 inn91 "131 'IDH'I a w n n H ip5nn ~ 3 9 ~ nnN 1 'ninn 97nn n p 9 533 nn n3 75nn 5~ n w i s m 7 9 3 ~ 3 3ibn nvyi ~ J 5% H . m y servant deceives me.5m3 3191 ?by ~ D H W iftrv3 37 in^ il11il9 37 i n l ~. but to Him who brought you safely back. T ~ D X I vt)~y jinw ~391(ID H 5~lnw)39n37 N Y ~ 513 n3 9. for t h y servant said. the King. and he quarrelled in the valley. Wherefore didst thou not go with me. I have nothing to complain of to you.'la1 75nn nmp5 iiv2 o m nS nni nn5 75nn 15 ?n. He (Mephibosheth) thus said to him.) A n d Saul came t o the city of Amalek. 19. Juda in the name of Rab said: "Had not David listened to slander. Mephibosheth? And he answered. not.ii315nn nn ip5nr -- np5m nS y7n tiv5 717 533 HS 9 b 5 Y 129 TMB i s explained fulb In Y m a 22.n n2 i w ~ nwiy nnni ~ 1 5 n3n ~ 3 'nn 9mnH qwttnw ' a 59 n 5 nm1y-m ~ '5 v 9 795~ HS tnlin9 1 3 1 ( ~ H j a"?) 39n3-r i ~ * n 1115~2 N ~ W inw n v i m n n5ni inw 4y3 1 9 7 ~ nnw 194y3 uy nYia nwyv 7inn 7 3 . I have anticipated your safe arrival home with anxiety.737 793 ~DDV ilvy 851 19537 nvy x5i n3 9 3 9 2 9 1 39n31 . as it is written (Ib. for what purpose speakest thou yet thy ulords? I have said T h o u and Ziba shall divide t h e field. said: "At the moment when David said unto Mephibosheth: Thou and Ziba ehall divide the field. Mani explains this to mean that he had a quarrel concerning the valley. 0 K i n g . 'The son of a quarreler. and he had not dressed his feet. 'Quarreler' as we mentioned above.conduct of Mephibosheth which corroborated and affirmed Ziba's accusation. nor washed his clothes. 'I will saddle for m e the ass. b ) A n d he slandered t h y servant unto m y Lord. the Kingdom of the house of David would never have been divided. 34. 25. that the K i n g said u n f o him. it was Mephibosheth? But it is intended to mean that just because he had a strife with his master (David). that I m a y ride thereon. . 8. a Bath-Kol went forth saying. Rechaban and Jerobom will divide thy kingdom. A n d Mephibosheth said unto the King. Was then his name Merib-ba'al? Behold.print nn H Y J .) A n d the son of Jonathan was Meribba'al. the King. let h i m take the tohole. M y Lord. in the name of Rab. and further in the same chapter is written.ny 5y 9 3 n 927 Tan . the K i n g tk like a n angel of God. etc. etc. and since thou acteth toward me in such a (strange) manner. Y e a . since that nzy Lord. And the X i n g said unto him." R.12 R. a Bath-Kol (heavenly voice) went forth saying. when he was c o n s t o Jerusalent to meet the King.." And thus it corresponds to what is written (I Chr. 5. neither n 9 5 1 13~ nvl39mi ~ (at am) 39.in93 73 95 5n ai5a2 75on *~i-. the grandson of Saul came down t o meet the: K i n g .

ill21 -r"n m3-i NSH n ~ ( 1(A> 2 praja) 7 y?? 5 ~ 9~19 1 ~ 937 893n73 nlP3il l*n9n ~ ~ w H ~95~17 9 j9 D fy ?i." But it is written 871 pldlay )yHyv9 1 7 3 ~ 857 717 n93 n l l j ~ :I3Y7HD 13952 53 fn319 '7 1 ~ 9 3 ~~ ~1 7 73 3 5~lt3v ' 1lt)~ ynt3NJw i l p b NSH 1 9 ~ HBn ilt35~ 1n:Hii n135n) l ' i i ? ~ '3 tly P?W 1325 3'3 HS1 (xl a13 H?'T H1il 113H 717 33?3 .zoives turned a t v a ~ his heart? This. nevertheless. he did not sin. the nbominntion of the Zidonians. etc. which were to be right of tJle mount of JfGhcha which Solomon.5 VilW ~ J D DNSH . Nathan explained.192H 717 32511 (DJ) P99p .3KID i1319 7H (n y v ' n ' ) . just as in the case of the latter. 30.Hbn r ~ ? . but he did not practice it. nor would we have been exiled from our land. R. 8. Nachmeini in the name of R. ~~t how shall we explain the passage (Ib.8P I Y ~ ~ bDvlil91 > H3H 5 ~ 1 yv1v ~ 9 H? DDllliH ilD 0'317nKS tl911WNl W93D iwy H? P ~ ~ I W H n2w5 ~ 133nSni i v y w y ~ l (81 H DW) 39n3ili . does the passage (Josh.591 . at the time that Solomon was old. nevertheless he did not sin. Further said R. for R. "Is it possible that neither King Assa nor Jehoshaphat had cleaned then1 out until Joshivahu came and cleaned them out? Did not Assa find Jehoshaphat cleanse the land of Israel of J1 the idols? But [it is intended rather] for the purpose of comparing the former (Solomon) to the latter (Joshiyahu) . 11. Behold. errs. elthough he did not build. as it stated (in the Baraitha) R. Jossi says: And the high-places that wera before Jerusalem. [We must therefore say that] His Fi~~es tried to 'turn arvay' his heart toward idolatry.m 9 ?W 1 W H n9nvDZ HDH H 3 T W Q H . 11.n33 ~ 5 nixt5 1 w?3w '?I?' nIITn yVln' ~ 5 n ."121 P9J17Y Yl?v n l l n ~ l ' J 5 H ~ W' 1 ~y my93 ncli abwiil* 0 .35 V?2W . also mean that he wanted to but did not build? Surely we must say that in this case.'il ylil .151 3?Y9 1'9 H3p would Israel have practiced idolatry.1335 93H nD N ~ N +Nbn H j 9D3 Munn n~ lbn 1 9 ~ 3 n~jp n137 ny? H9iln ny? ~ 9 3m11 1 9Bl In> '77 In1 9 n 3 71'1 23511 2'n3i11 '131 lbil 1 9 % . But according to this. 4. like the heart of David. It is written And it came to pass at the time when Solomon was old. the Mame is credited to him.) And his heart wus not undivided with the Lord. The same rule is to be followed in the case of the former (Solomon) .1 ~ 9 %?i 3 m'T1Zy $3 853 ~ 7 ~ 9 23 1 9WH9 ~ $ . the abomination of Mo'ab. it means he did build! Then why not the same in the previous case? But [the incident of Solomon] means.'~135 1 ~ 3Sni 2 9iqy3 .) T h e n did Solomon build a high-place for Ke?nosh. the King of Israel had built for Ashtarta.Nbn 1591~3 ?HI 7RH 73'75 tVt3V HVW ?"lY I ~ . it is assigned to him although he did not destroy them [merely for having abolished those that were established after the death of Assa and Jeho~ha~hat]. that his . but since he did slot restrain [when done by his wives]. his father.) Then Joshua built an alfar unto the Lord. his God. Nathan raised the question of contradiction. but did not build. I t is true that his heart was not as undivided with God as was hls father's. Jonathan: "He who says that Solomon sinned. 1. it is written in the same chapterHis heart was not like that of David. But it is mitten (Ib. This also nleans that h e o n 1 y w a n t e d t o . that his wives turned away his heart (to sin).753 ~ 5 C'ynH 1 n ~ n 9jy ~ n~ n355 1225 nH y?w ~ 1 ~ nD2 3 5~ D ? W m29 rH (Dw) 3m3ii1 ?inyn H ~ K3 3 2 851 n1.3 7572 ~ . Samuel b. ' 17725~ nl>T 7n3 N U ~ D mil 837 ~ l i 1 l92~ ll'~ 1353 . ~ D ? W ninn5 x n 3 n i9Sy n5ya nnrn 851 19wn m3 5HlnW YnH nnn* 31 lnw . H ? 15 . his father.1 And it came t o PW. because it is written ( I Kings 1 1 . 7.1'3N Ibil 19wl iiajw nqr ny? .

6.S I 7 3 7DH7 N 3 H 73 T i9 D 7 9 377 ill3H N 3 H 7 illnn . Juda said further in the name of Samuel : 'When Solomon married the daughter 09 Pharaoh Gabriel. Who is he? Abba. Jeremiah b. Jonathan's opinion differs from Rab. i.n 7nHi 7 5 9inHi H . for Rab said: "None is greater among repenters than Joshiyahu i n his generation. errs. R. Joshiah refunded to the owners. i 4 1m nn5 ln3v i'1nn 533 5"n ar5 nnwn 838 ring 9 5 ' 3 3 3 ?iv 75 1% z i i n w 2 .mon should have restrained his wives and did not do so.'u1 Irn i w ~ iann Haw n n j nirrnn nd'+ ~275~ . Each of these was used in the worship of the fieparate idols. only that it might not be written nbout him. the brother of Abba.) W i t h all his wealth. and walked in all the ways of his father. and this grew to be Greek Italy. and onlv one in our generation. A11 amounts paid through his kingly judgment from the time he was eight years of age [when he became king].) And like unto him there was not a King before him. ahich she named unto him. 25. and i t gathered about it a bank on which the great city of Rome was built. David. Juda said in the name of Samuel: "When Solomon married the dau&ter of Pharaoh. that returned? etc. went rdovn and stuck n reed into the sea." I n a Baraitha we were taught that on the day. Samuel b." R." And R.'n 939~3 yia wpi 1 3 an39 n w na5w NWJW nya3 5nlnw inti 7 3 15 inDN1 llDT '3W 1 5 15 ~ ilD933il I'lylD lwiy psly 721 9 3 1 5 ~ ~13313 n713y5 1 " . the father (I S n g s 11. Nachmeiui in the name of R. and yet he did not object to it. But bow shall we explain the passage (Ib. ib. [which means that he repented after he sinned]. e.9nn 5v '51u 7 1 3 ma3 1 9 5 ~ 1 Ilaiv ~w ny1i9 qrix ~9333 n 1 ~ 9 n inin n3n xnljnn> n 3 3 31 7 3' ~ n5s ~ n933 i 7nH 331 9 5 2 9 : I:* 5w ~95a9~ inri snN I n 3 1 9 ~ " wvnm 858 1 3 9 ~ 73 5ninw 3 1 1 ' inH nyia an li1~1n9 ini~il 53 ' i l 9 3 9 y 3 'IW'il 93N Wy9l (23 3 0 ' 3 ~ )7 1 3 N 3 W at2 HSS . she brought to him about a thousand different musical instruments. R. Will you say that he took from this one [to whom he had previously @en] and gave it back to the other rwhom he had before unjustly fined]? It therefore says (Ib." R.H 7 1 ' 1 7 7 7 533 7531 f5n 1 9 3 ~ 5 a9n H : . a hut was built (on the site of Rome).. 23.) And Solomon did what is evil i n the eyes of the Lord. ib. because i t is said ( I 1 Kings 22. 2) And he did what u right in the eyes of the Lord. he refunded from his private funds [Thus is meant by the Scripture H e r e t u r n e dl .And another relation refers t J l i ~ Ach. inin21 (-12 ow) n99pn 3 'n pn 1 s t ~1 9 7 'lnv fnfi nln 5a3 .n9wH9n T n i 9 i[*ni' 93'1'1 il:3h? ilni 1 3 i i . Juda i n the name of Samuel said: "It would have been better for that pious man (Solomon) had he been a slave in an idolatrous temple. the father of R.a> ~ nn'n 8 5 1 9 3 1 5 ~ ~93313 nvi3y5 nn nnSw SVJW nym 5Hinv i a H nrrnr a3 n5yi ~ 9 3 m3 yy31 5x9733 1 '1 9 nyia n3 . Scripture credits him with having committed the deed himself.lr2. And he did what is evil h the eyes of the Lord. when Jeroboam introduced the two golden calves (as idols). Jonathan said: "He who says that Joshiyahu sinned. Because Solo- n'11~ 31 -inn n3 . 7 ' 1 n:-n . ~ b b a .

And he is the same one called Nathan Tzutzitha.~IY~LTon n e S a b M ." fry\ W l." Who is he? Ukban b. 59a) Nor with a golden city. and saw in my dream an angel stretching out his hands and accepting [Ukban's repentance] . Chana.153 2?Y' I'Y of R. while remaining true to the Jewish faith] hid themselves in caves. Jeremiah b. 'Once while studying.b"n ini~t3n 5 7 3 ~ (D 97) :7ani niiFn3 n9n2n3 i'm i'n 7nwn 9 5 5 w 5~ 1 5 1 '3 01 B 7 3 KW ?H HY19ill 033' D 3 3 2 2 ilinir nrz nr NY' Inn 'n nn n ' i i 2 ~ 3 nnn ptc3 i'w2yi 'tc i?n'1 nn95y n'3~tc C Z ~ imnw n i p 3 in1H mn i n 1 9 nr ntc nr rmni 7tySn 13 '~y5'n '7 . Joseph. Jochm a n mid: "A golden ornament on which the city of Jerusalem was engraved. 2 l I .nn. Abba and Acha were brothers. Elai. Fal. a . ~ ~ 7 1 " 9~ .152 7nN Hn1S2 qD1' 31 'HTnl lDH +Hn'Y1"Y In' lf"nl H t I 3 B S D 1 1 2 W3'll9 :~95~. but none should leave [lest their persecutors discover their hiding-place and kill them]." Rami b.n'3vtcn niynn ' 3 2 5yn 513 iyrwr l'2w' icn 81 i?n'1 G'~+IH 132 i2inw nn'4y i n 1 9 I H ~ W irn 19713~2 nr2 linn ni ntc nr innl wi-~~ nn w iatc 5~3in9 13 9n1 . the Prince of the Exile. They killed themselves in greater numbers than their enemies could have done. and thinking that their enemies were coming.?VN 3 7 3 3 (Fo]." R."a (Fol. they began to push and trampled upon one another with their iron-riveted sandals. for the master said: ' R . so that they killed themselves more than their enemies could have 5~inwi n 8 . Believing that some one had gone out. Elazar.11 3 9 1 ' 9 DUD HP'I n~Sn2 CHAPTER SIX 'l&'v P'1D . said : "The cause of the panic was that they h e a d a voice from outside the cave. thus more were killed than their enemies could have killed. Nechemia. "I dozed off. they heard a voice from the back of the house.n&hIn wbicb it eriurnembs the t a g s with whtch a woman La nrohibltod I ) ~ h t 1% . 60a) What is the reason for the prohibition against wearing an iron-riveted sandal [on the Sabbath] ? Samuel said: "It was the end of the period of persecution. I t so happened that one of their number more his sandals reversed [and his footprints made it appear as if some one had left the cave]. the son of R.' What does A g o l d e n c i t y mean? Rabba b. they began to push one another. Abba..'" R. and they said that whoever desired to enter [the cave] could enter. 6 k -- . p) Nedvrrim. b. a company [trying to escape destruction. Ezekiel said : "While they were sitting in a place of study. 3 1 y 13nl 13.newn ~ ~ 1 n"n3 2 ~'iinKn 3 51p i y r w i l ~ w i9n v iqn i2ini ill2 nr 73n7 ~9391~ nnr5y itc2v s part o f r Midh. they feared their enemies might discover their hiding-place and would invade and kill them." said R. such ae R Akiia made for his wife. and thinking that their enemies were coming. Panic-stricken they began to push one another [in order to reach tLe exit].n'2ritc nn1 innw nnn inv nr n t c GO n~ rak. in the name of R.lln 9ntc Hnn1 ~ 2 f7 8 7n n. Joseph said: "There is one more in our generation.

When one washes himself he should wash first the right hand and then the left one. Moreover they will rise to distinction. 45. Jeremiah in the name of R. 61a) Our Eabbis have taught: "When one puts on hie shoes. he should first remove the left shoe and then the right one. "They will be privileged to the things which were said [to be in the possession of] the riqht hand of the Torah. 638) R.) And thy majesty.3 Tiin1 (nra) ~ 1 ~ n39~131 7 ~ n913?? ~ 3 ~ 19:lt 21 l n g 35 '1BNl H ~ ' V 33 13 827 '5wn) 3'n37 9 t C n n W W 31 1nH outb¶tlting amh other. 5) For the cause of truth.n:nj tq3lr 13 ~ 7 .73~957731 n"23.MI 5~ l n l ? 7ln5n . One might say that this would include.) Be prosperous ride long.ilnc?j HSV . ib. and did not know until now that a (Biblical) passage cannot be taken out of its literal sense.= therefore the passage says further (Ib. Do not read it Vehadarcha (majesty) but read it Vechadadcha (thy sharpness). for it is said further (Ib. as is said (Ps. for Raba b. Nachman b. when he anoints himself. One might say that this would be the case even if one studies the Torah. 45. (Fol.1 83532 7r5 i l i 1977nnn n"n vw njy Tyyni (an oc5nn) 1nn3v on5 n'jyn ~ j f 71y i ~ 5 .7nn1 1 ~ 5 T 8l T n l r y p n 58 5139 J37 1nHJV 351725 jr5:Yw 1 5 1 ~ ~ d P H 727 P. Joseph b. It fays further (Ib. he should first anoint the right side and then the left side. Chama in the name of R. for the head is the king of all xrgans of the body. i ~ ~nv31 5~nw 5~ s y l ~ 3"n~i ynl7 Nlnw3 t'pr jw n"n~l jmv 1~7D XlilW3 5h'nw 5w : " ~ z J1*n* : 5~ ynll 53 TIDY nunni jrtnv 5w I'D' 5~ 59 75B Hinut 9 3 n5nn ~ ~iwm 7D I O U :1'13'8 f r j 7 ~ 1 qnn ~ 73 ~ j y n 73 ~ ~ 37 2 l 3n ~ nin x51 ~ ~ i n 5~95135 n nr5 N37*n3 iliii'i H l P D ]'H? N 3 Y 7 9 'NB S y lPlWP 9 7 ' 1 3 NY1' W'J'H lBPj7 f5 Y D W D X 3 . Isaac said. s) of eainlag a clear bOwWk0 for the mere SnIrpccv8 of :. he should first put on the right shoe and then the left one. And if they do so." What does he intend to inform us by this statement? That a man must first study the diole Torah and then reason upon it. which was given Kith the right hand [of God].lt)l~~n . Cahana said: "When I was about eighteen years old.n1Hs . not for its own sake.c/Y~J jy13 9 s :fim n 3 ~ 31ri 3 )9t)9 ~ 1 8 1"n ~ 3 (XD ' 7 ) 7~ y>ln y 5 . ib." I n that hour it was decreed that a man should not go out [on the Sabbath] with an iron-riveted sandal.p'n' nirti.2 iny? ~923 eH jinr 713~3 frpr3 ~ mn'jw ?nu9 73 Inn3 mln 5w 33 . ib.3?Y i113yl 5"n . B. ib. If so. ib. Shila.~tn . Whoever anoints the whole body. they will be privileged to [the clear knowledge of] the Torah.i~n?j 9 ~ jln3 3 5~ ~." (Fol.- 164 fi2V 573~3 9 3 733 NYI 58 ~ P H zyw 933 killed. praised be He! will cause to prosper two scholars who [argue the law in order to] sharpen each other's mind in the law. inn lnm Nnn 13 3 ~ 1 9 . R. I was well versed in the whole Talmud. R. Shesheth said: '<Whatis meant by that which is written (Pr.) And fearful things shall thy right hand teach. when he takes them off. Elazar said: ''The Holy One..) And meekness and righteousness.NnWi[ 71p5X 937 1nH il't319 '37 l M k 4 . and according to some. then why not prohibit [the wearing of iron-riveted saudals] on week days also ? Because the disaster occurred on the Sabbath. ib. should first anoint his head. even those who become arrogant and proud. as it is stated (Ib.

R. Simon b. for it is said (Ecc. one with the other. the Scripture credits him as if he bad actually observed in her left are riches and honor.ey that feared the Lord. Is it possible that in her right hand is only length of days and not riches and honor? But it is intended thus: for those who study the Torah in the right way (for her mke) there is longevity and aa a matter of course richee and honor. Assi.y1 yaw nU3?n 33533 at5 nr ouw?mn n1i3n n'f23 n 3 w l v (n 1 7 ~ )www n5ipi 15 7 n w 'DI l i a 5 a 750 737 . 3. Laki~hsaid: "The Holy One. Chanina b. hearkens to two scholars who quietly diacourse an Halacha (Law) between themselves.il'nnn rimy 7379 ( ~ n 1 5 7 ~~ ~ DN 937 ~ D H niun nivy5 3vw 53 '7'8 1 5 3 ~ 2 31n3n 195y ilti'iyil n5ya nltay N ~ ~ I 3 ~ 1 1 R." --. for it ie said ( P r (47. Lakish said: "Two scholars who discuss the Halacha (Law) with modesty mill deserve the love of the Holy One. He will annul it. as it is said (Mal.uuse the Shechina to deaart from Israel. but was accidentally prevented and could not accomplish it. 4.ilHWY n l l l V 3 inlN ]'lW>D yf' pH mnHn3 nlln NS a i u ~7niw (n nh?) 7 m x ~ a nim 'DH '37 lDN Hl'Jn '31 Nb'n'Hl . Abba in the name of R. Ide said: "Whoever executes a divine command as it has been ordained. 3 10) ? R.' " R.I'D?* lrw3n il1'313il 33533 315 17313 ?U nr nynim 5~ W'H 0'5fin) '8 "HI' IDNJW ( 2 '285~) 'Hjw nm NSN 1131 f l u 'la1 'Ha lily7 . praised be He! as it is said 13 Nll'il 37 1DN .) fee away my friend. 13.N3$ 93w i w i y v"3i 11331 7DH Pqt39 771H N3'N c'n3n nil5 vn5n v'p5 13 v"1 iaK . said: "Even if the Holy One. etc. 14. ib.) Because the words of a king are powerful. Jeremiah in the name of R.. 11331 7wiy n5rtna> nj'o'a -pin {u 11331 1Wly H39H P~DvfllN ilYD'3 8% K3'H n*n' n3 n v n ~ ~ HSH nj . 10. Simon b.'N m i uy'nan li:?5 n939wpn iaHsv 5mw'n >5nanw 7 ~ 9 3 ~I'DTI~ 5 '31 ?DH NIN '37 ?DH ." R. Ami said: "When one only intended to fulfill a commandment. but for those who study the Torah in the wrong way (for their own sake) richea and honor may be given to them but not longevity. praised be He! has already decreed an evil dispensation [against such a man]. and who may say unfo H i m 'What doest thou do ?' And after it follows: Whoso keepeth the commandment will experience no euil thing. But If they do not do so.NY~ iwly n3 931 n'5rrtnvn5 n3x . Simon b. they will cs. R." R.) He will lead (Yadber) people under w r F 4What means And for those who thought of His name (Mal. praised be He ! hearkeneth to the voices of two scholars who patiently listen to each other in discussions of the Halacha (Law).) Then conversed (nidberu) th. as it is said (Ib. or." etc.. 3.) Thou that dwelleth in the gardens. 16.IDW *>vlnSl . 8.y1 737 lDH3W il5P3D Nln ill12 1112 nU33il1 5 ' 0 ~ lam ( N fin?) 137 y r 85 nium i n i a n'5 ~ ' m a inwyn na n"n '3 w'pi 13 W " ~ HH ~ H'31 ~ D N . as it is said (Ib. Lakish said: "The Holy One. as some say. let me hear it.it. Chanina.'im 9717 n m (ow? a15 nr 1'5'27nn nun '3 a935 p Iiynv 13 l'wiy . will not be the recipient of bad tidings. ib.) Whoso keepeth the commandments will experience no evil things.) Length of days is i n her right hand. 4. and Dibbur applies to a modest conversation. praised be Be. as it is said (Songs 8. Oh. Abba in name of R. thy companions listen for thy voice. 5.

health and wine to the mouths of our teachers and their disciples!' xnynw nmir 9 y n:ni ~ n~ n inn ~ . Lakish and."4 Raba said: This implies only 999 153'71 (om) 'WV 13. ( 1 2l'n) inla 7ina ' 7 ~ n ylia y=~ 353 7PWW f l ~1 3 h W 7Dn liiY7t) Dt35 3~x9 7 3 1nm . said R. Simon b. And forsaketh the fear of the Almighty. or.m 5n 79cn nin y i N n 1 3 Iiynm '37 i a n wn3 27 iaos 5"3W 7 D H ' D H 31 i t 3 N 35 9 l D N 1 ~935 1 3 'nlrFl 53 ~ 9 1 3 ~W"7N 5 N 2 N 1"N 35 91t)Nl i n a Tin:. Cahana. b). "Fear him not. Lakish said also: "If thou seeth a scholar who is even revengeful and angry like a serpent." said the landlord to her. causing her fetus to become loosened. R. L a k i ~ hsaid: "Whoever raises a vicious dog in his house. 'Yor it has been deprived of its teeth and claws. bind him around thy loins (be not afraid of him). For i n Greek. Isaac said: "He even forsaketh the fear of the Lord." But the woman answered: "Take thy good-hearted advice and throw it over the hedge (it comes too late) : the embryo is already loosened [and abokion must fGllow] . R. la131 : inli3w3 i i . [for he knows not how to be pious and will thus malie a bad impression upon you]. Simon b.9 ~ 9 3 2 59ani np-rr nwiyn I D in19 031~ n"n ow 5">w>n n"i ?an .r Nnnn wnn . for i t is said immediately after this. a dog barked at her.(Ib.~) y d b e r L d the same origin aa Dlbbur." R. &tereiore Ute . and investing money [in partnership with the poor] is the greatest philanthropy] . Abba in the name of R. But if an ignorant man looks to be pious. Nachman b. for it is said (Job 6. 14. Huna said: "If one is travelling through a desert and does not know what day is the Sabbath.aaS 2535 p7ip nu19 (ow) ynn3w o?aw nml isan 3 7 1 ~ qn ion ~ i 9 9 y ." R." A woman once entered a house to bake. withholds kindness from his house. Lakish: "To give on credit [to the needy] is more worthy than to give charity.rya D4Obur app!lm for nW%QtY. he should count six days [from the day he realized 75. R. Simon b. 4. in the name of R.r9'79n5n01051 CHAPTER SEVEN (Fol.?I'lBlD 5"H il'lS1 ?i93'3 n S 9 ~ w . Simon b. Akiba once tendered a banquet in honor of his son and upon each cup of wine brought he said: "Wine and health to the mouths of our teachers. Assi in the name of R." R.3liy* '?a nmv lpynyn ~ 1 5 3 1 1 3 n x N B ~ D nn92 ~ ~ilnS 371 9592~795n-m NS Hn93'l 812) . ~ 9 537PH ]'?'?w! :151 1 3 733 'it9nn n " ~ w79ni3'~ i 53 52)) 1335 nnwn nwyw y"i3 n w p j J 3 T 0115 99ni man inn n93nrn ~131Dill p>i 0 1 ~ 5ninnt 9rn : ]l. Simon b. 2. md d m to lead r n M y 1s required. Abba i n the name of R.ilanH) :~ ' Y Di n ~ a 5 nnn3 n~ fa5 n95-i ninr ill?a?l ? 1 ~ 5"3Vl 1 D N N 3 N 131 1PNl 7n. as some say.oSi3n ny nn 7vnn 4y i i n m in wm:. in the opinion of others. Abba in the name of R.) And His banner of love G waving over me.) As though I were one who refused (Lamas) kindness to his friend. they call a dog Lamas. do not live in his vicinity. 69b) R. - ." Furthermore. (Ib.1~ n9fi ~318 37 i a ~ (yv r. Lakish.11H ilU33iln25na when they possess some knowledge of the law and also when there is no teacher in the town from whom to learn. ZWW 3flB n3W 9nt)9N yl!' 13Wl 13'7a2 i&r tha( .

" ~ D H21 1 2 Hl'n *I?D~P? . then why should a man who learns from him deserve death? Behold. it is written (Deu.nWW il31D7 'IRE1 Dl' 1DWB DW3 1 2 . they rcgard not. 18. however. said: "Concerning him who understands the science of astronomy and does not practice it. is not worth being spoken of. the passage says (Is. and the work of H i s hands they behold not. Rab says: "He should first observe one day as the Sabbath and then count six days. I t may be ascertained that Rab is the one who said a blasphemer. he who learns one thing [even a matter of law] from an Amgusha deserves to be punished with death." R.7 ft)l?ill w i n 1 1 9 ~ 1 ni5rai msipn 3iVn5 y?i'nr Hun Sniawi 21 HW~IDH . and he who understands the science of astronomy and does not make use of it.) Keep therefore and do them. Pazi in the name of R." What is the basis of their difference? The former is of the opinion that it ought to be in accordance with the creation of the world [in which the week days commenced first] . l [We must therefore say that Rab declared it to mean a blasphemer. (Fol. the latter. but thou mayest learn t o u n a e r s t a n d and t o j u d g e .] The assertion is sustained. for this is your wisdom and your understanding before the eyes of the nations. 6. 4. 19. Kappara. Jonathan said: "TVhence do we learn that a man is commanded to study the science of astronomy? It saya (Deu. Nachmeini in the name of R. Tubia said in the name of Rab : "He who learns one thing [even a matter of law] from an Amgusha deserves to be punished with death. la." What is AmgushaP Rab and Samuel differ: one declares it to mean a s o r c e r e r . the other contends that it means a b 1 a s p h e m e r. Levi who spoke in the name of b. Simon b." Chiya b. 5.ijn'n 1mS ~IDH 9wTn 1 s : TDH ~ ~ 37-1n"nDn 7t)lSil 21 1 D N rf'2lD . is of the opinion that it ought to be in accordance with the creation of Adam the first man [who was created on Friday and observed the Sabbath first].7n~ 'mvn~OP' 'HD3 . Samuel b.his being at a loss] and obserre the seventh.) T h o u shalt not learn to do. D ?Dl DSly 5~ ln"733 '130 1t3 :I i v m n 21 1 D H n93lD 13 NlDll 31 1 D N (3'I?) nmn nn9n 399n 199n n2v2 i l m n 5v a i n nnim W ~ J D NID ~ 12." and if we assume that Rab said a sorcerer. Joshua b. What kind of wisdom and understanding is recognized in the eyes of the nations? It ia the wisdom of astronomy. for R.) But the deeds of the Lord. R. ~ D ~ :DN Y J 7ni 1 3 NlD11 2 1 1DH7 . Tubia in the name of Rab said: "He who pulls the thread of a seam on the Sabbath [bringing both ends closer together and preventing it from going asunder] is bound to bring a sin-offering [for his act] . 75a) R. Zutra b. Zutra b.

" answered R. Juda in the name of Rab said : "The Holy One." R. n 9 n 3 1 ~HSTX #?'in ~ " n nun?? n3-p nun 3W73 .'a*> ~ J W B T~WD . the fear of the elephant for the gnat. n m n~ n*~ . Zeira once found R. the serpent itself for curing sores of the head. 1 9~n5~1n 7w ~ x mtlynlal 7 n9naS 9ym NyDqn ~n rr"n .3py5 n90na1 n 9 ~ ~ nvmr S vn35 a1 ?a8 n-nn? 21 lax .213y . n w n N v r '7 .YH 52. Juda in the name of Rab said: "Where is the Biblical passage to prove i t ? (Amos 5. R.59~n 5p t p l n c nau n93593 nn98 .?V1ii993'D p'Di72 ~ 5 93Z1 7 199D2t) . Zeira asked him: "Why is it that the she-goats take the lead [of the flock] ?' "Because. if he was asked. They are the fish.ry 59 ~ l 295303 v (n DIEU) illan 93'5 n n n w 9xp n1n7 n'Iln* 275 53 naw *y:.97BK ?7iil N W 9 1 3 ~ 9 ~ 3 7 *in N D ~ D~ H D .'113a 52) w5n nnw 5y nmao nnw . 5"s n95 ~ D 3 N1 8 m5y 95517 nip 9xn P ~ Y 5W 1379'733 ~ " I H ." R." 'Why are the feelers of the locust flexible?" <'Because the locust swarms in fields. at first darkness. 9. the fear of the scorpion for the ichneumon-ffy. the fear of the lion for the mosquito." "Why has the camel a short tail?" "Because it feeds among thorns. and the fear of the leviathan for the stickleback. the least smoke which comes from bek)w would blind the chicken's eyes.~~ii1 '11nl 3 ~xwn ~ lilrv9n f39n3~'1 93n 9HD . 9)." Our Rabbis taught: "Three living things grow stronger as they grow older. He created the fly for the sting of a wasp. concerning all the secret processes of nature. Juda standing at the door of the latter's father-in-law's house in a very cheerful mood." 53 37 ?DH illlil9 37 77% 7n8 137 ma NS 1nS:y3 il"3i)n H ~ W ~yw5 ai3r m> n9n35 '1153~ ma 85~35 vrn* mi'n H7nl mxtr rt7n 9 n 9 9 a 3 9 5 ~ 3 vyn lil n l n ' ~ 'a Td'n . then light.Da 972." How should this remedy be applied? Let one bring a black one and a white one of the insects. He created the snail as a remedy for the scab (of the camel) . and disposed to answer. I W ~ 52. praised be He ! created pot one single thing in vain." R.?Hlali ~Saa mya ~ ' 1 7 PIWD .n95 9 ~ 9 n95 ~ ~ 9p5vt 7 .933 +a13135 y 2 1 9 n f ~ a XW? 981 w51n3 m'*?T a l m H m . the locust would be blinded by losing them in knocking against trees. our.~59y595% ~ 5 u n n l :mnyno map . Juda. y'a~n nnw . the serpent and the pig. ~ ( 3 " TY ~ rl?) (pol."" "Why do the eyelids of the chicken close upward?" "Because it ascends at night upon elevated things and if the eyelids would close damward.]99?. the fear of the eagle for the fly-catcher. Our Rabbis taught: "There are five sorts of fear: the fear of the strong for the weak. for Samuel said: 'All that is necessary to blind a locust is to tear his feelers. p v 5 52. boil them and place where required. "it is in accordance with the creation.n9nn3. the gnat for the bite of a serpent.1995a9n 9fnl 1 9 9 ~ 3 9 ~ . 7%) R.w135 rrn*~SwS~ r n p 5 j 9 ~ y9H1 ~ D Y H 9799-1'1 . were the feelers inflexible. and the ichneumon-fly for the sting of a scorpion." "Why has the ox a long tail?" "Because it grazes in plains and must protect itself against the gnats.m CHAPTER EIGHT ri3w n'? 'PBW in 3% K ~ S ~ Y . 9 ~ il9nt)'T 1 ~n973 nlnf ilqrni 1.) That causeth wasting t o prevail against the strong (Amos 5. Zeira asked him again: "Why are she-goats not provided with tails as are the sheep?" "Those who cover us are themselves covered and those that do not cover us are not covered.

Abba said: 'What is meant by the passage (Deut.liJIVSPl nnlH n'll3' .DN W7Dn w 7 ~ t ) n n933 11 i [ f vn~ 9vj . Akiba said: "Whence do we learn that if one carries an idol.*la 5 ~>pp 917 1PH 'VnP n'Vw1) 3PHMV i1133 H V D I . 8. for the above Mishnah (regarding a ship of the Jordan) had been taught at the house of study for many years. the idol of Ekron.. and not one knew the reason for it. 32. when a nzan dictli i n a tent. e. Thou uilt cast them away as a Niddah." Resh Lakish said: "The words of the Torah will not endure except with him who is ready to die for i t . wtlt thou say unto him. 82a) (Mishnah) R." (Fol." R. that she is to be u m l m durlng ~ t h p. as it is mitten. Jonathan said : "Never shall a man absent himself from the house of learning and of learned words. Akabia said: "Why did the Rabbis say that a ship of the Jordan is subject to the statute of levitical uncleanliness? Because it is generally loaded on the shore and carried into the water owing to its small size. b. when a man dieth in a tent. 11. Chanina b.cddah?I I t is said ( I s 30.. 3 3 ) .15jn~851 nnH iiyW I. he is as r~tually unclean as a Iv." (Ib. All things mentioned in hhe pwmge thak are subject to the statute of levtical uncleanltness must be like a sack that can be carried both empty or fl11e& Anythin6 which oannot be earried when Elled or loaded 1s not swBjeot to i h e statute o f Iwitical u n c l e a ~ i n s a o - . i.9lplbW 'JDP ZHnO IT'.n1'131 :15 7nMn ?y> ~ 3 l5 n l v q l (n 'aom) ')~'. Get thee hence.H n i l n i l nw (mi 127733) 1 ~ ~ nr3n t fin9n i v 5i1H3 n l D * Hnn Z n ' P nyv3 1 ? ~ 8 1'W'pnn n l l n r137 I r H 5"7 1DH . even though he be a t the point of death. nJ'DD 31 1DM . 14. T h ~ refers s to Zebub. Akabia came and explained it.7 HlW 7 y . This b the law.iiWl'Dl H'23y 1 3 HYJn '2.. R. Chanina b. Chiya b. 19. Remove them from thee l ~ k e a strange (disgust~ng)thing. means. note 14 z) See Lev. We learn from this that each and every one made an image of his idol [in miniature] and kept i t in his pocket.'IHDDDV P'3313 l m 15 7nHn Hx 317 D Y n (j ~ H D P D~ ' 3 3 1 3 rimy tit( ~vn~ 3H D P D : HWP3 H73 l P N 7 ill7 1P3 D 1 t n 333 1 P K Pi793 5~ DJ3n 15 7nm H x 1. get thee hence. not even for a while.D'D~ 3 n l X 1"1'1lPl ilW3'3 n 9 3 ~l q t w n~ P'IH y3ny ?W a 5 i y 5 1 " ~ . just as a Niddah defiles him who carries her. 858) R." (Fol.rn ( 2 t~o '7) 7 3 7 ~ P b 1lT?Y ?Pa 3 1 3 3 .) (Gemara) Rabba said : "The passage. i.'2 R.) Thou wilt cast them away as a A'iddah. 19-21.. for i t is said (Num.) Thou shalt not remove thy neighbor's landmark.i(11nl nHr ' P H J v il'Sy levy n'nnv 'W ~5~ :5n~n 3 i m a n-rn m n n l U8% ~ 13 513 H W ~933 ( ~ 1 al12?) Y ~ H (na 97) t I ) The period of men7truation of a woman See Lev 15.i731?~ 1 1 15'3 ~ T i n 3 ilni3t31 lnM19 n l P 7 Z w i y ' 8 1 7nH 333nt31 113'3 jlnD 11DH Z P '3DD H'3?Y 1 3 Hl'Jil 1"N .nW .CHAPTER NINE (Fol.lDJ . P'l'i?~? n'll .) This is the Torah. even at the point of death shall a man study the Torah. so does an idol defile him w-llo carries it. 83b) We are taught: And they made Baal-b'rith for a god unto themselves (Jud. P Y ~ n~ PTH ylt39 58 ~ 5 1 In119 ~ 5 1"s npva p i p l 5 m n l n l i n 3731~1 vitnn ' 3 P-. 19.erlod also ctapter 1. e. Juda in the name of Rab said: "Never shall a man absent himself from the house of learning. he took it out from his pocket and embraced and kissed it.' yrP. wilt thou say unto I ~ i mbut C o m e i n shalt thou n o t s a y unto him. 22. whenever he was reminded of it.1Pt)D . 14. 'pvn p l u ~ ~ p '3'1 p n~~y . until R..Van HS >7n>? ' H n qzm? .

" It w m taken away t m thwn b ~ !&e . eons or m u . Papa said : "They tasted the earth [to know for what it would be adequate] as a serpent does. just as the ascent was made earIy in the morning.) This month (Niisan) shall be unto you the chief of the months." (Ib.= 5nl~v (" . he descended early in the morning. v 7 ~ D . . 12. and this measure for dates. [We draw an analogy from the word Haze (this) used in both places] . 19.n37 Ijmc . as it is written (Ib. and Aaron with thee.in9 tinni . Thou shalt cot go beyond what is limited by those of old.pDn 8 5 PUlm 2.' they would say.~*i'n3 : J.. R. who inhabited the land.) Remember the Sabbath day to keep il holy. just as in the latter instance the word Haze (this) refers to the first of the month [as it plainly says]. 36. 20. e. Samuel b. 8.nmn n35 firif w7nn H1 ~ ~ qH 3 nJn*s n3w3 y"3ii +wynW a 1 9 v7n nu 7131 ( 3 nw) n3n 39n3 5 ~ 1 ~ mn 9 5 n v i~ n~'1 (21 ow) ann aynn 1~735 man V'chmt In O .) These are the sons of Seir the Ghorite. "that on the first day of the month the Israelites arrived at the wilderness of Sinai.m#nS nr mp n5n P-~OSS NOD 21 i n N 'in1 ~'nyitli'nv in^ .I'D>JD yi~n nN piin '12 ivyjv w n nD3Wi(1 iltbQ n33H 1 1K7H 37 7DH 3rnn n5y nn3wn3 .) And Moses rose up early zn the morning. i i ntlslwn3i * (15 n5y 7n 77 5H 5 ~ 9 1 7p33 ( ~ 3 nmn n3wv nraw) 3m37 n*nmwn3 nn3wn3 . 'This measure [of ground].this measure of ground for wines. b) Our Rabbis taught: "On the sixth day of the month [Sivan] the ten commandments were given to Israel." said Raba. Ahaba said: "lroses ascended [Mt. Sinai] early in the morning and descended early the [next] morning.which the people of old have set. 19. Sinai. and it is written there (Ib. 86a) R. meaning "smell. 24. m n95yi ~ 7"n .' " "All agree. Did the rest of mankind inhabit heaven? But [it means thatl they were experts in agriculture.nn>vn3 n7yi' qn n995y nt) 5 ~ 7 ~ 9nil377 5 nivy un'l win3 9wa3 y"3-1 n11 in8 . get thee down. and went u p unto Mt. 20. in the name of R. Acha b. i.3 And wha.Pl3)pNl N 1 7 '2 6 'Nn . henoe they were free tram IW work. 3. We compare the Yerida (descent) to the Aliya (ascent).) And Moses 2) 4) 1'726~ 9136 t P U l W N 7 19~6 > & lN ' . 2. for it is written here (Ex. and furthermore all agree that the Torah was given to Israel on the Sabbath." What have those of old limited? R. Ada b. Jacob said: "Chori means they became freed of their wealth [because they lost it]T4 (Fol. and then shalt thou come up. He ascended early in the morning. so does it also in the former instance refer to the first of the month. 34.) Go. 4. ' is adequate for [the planting of] olive trees .yvn nH 33y' 13 H ~ 31 H . and it is written there (Ib.) On this day they came into the wilderness of Sinai. for it is written (Ex. so also was the descent made early in the morning. said: "It is written (Gen.13 ny3v3 lnlu *a19 937 (mi nmw) ~ 3 39n3 n VD 1 1 7 ~ 5 fnH n"73 (31 n w nnn sn3i VD imn vHi ntn ni'3 wm 15n5 na . 1.2y yaN +janJ -." R. 0 reversed way read%Revach. as it is written (Ex.VD n95y5 ns'v v'pn . Nachmeini. Jose said: 'On the seventh day of the month.'" What does V'chori mean? This means they used to smell tht earth. thou. Jochanan. 1 '3W1' 'ylnz 7"yv 'j3 n'ww'') 133'3 :q?W 9'31 '3Wl' HD?~ '513 1PN -Y?Hif Y7H 5W 33?$73 P'H732 1 V W N?N nt mp HSD i ni nv5 nt mp NSD n'7nin n .t means Ve'chivi? R. 13.

" H e added one day upon his own a u t h o r i t y . so also does it allude in the former case to the very day of Sabbath. On the third day [of the week] the Lord said unto them (Ib. 19. ib. to keep apart from the wives [three days.n595i ~ ~ 3 a . Jose [who says that three days were set aside for sanctification].m o r r o w includes d a y a n d n i g h t.so ~ another day (a third) must be a d d 4 in order to make up l5nS nn '3 0 1 9 '131 iirn nirn nt( 7 i x ~ y 5~ n 5w iniry3 qffi nv 5w in:~y3 93'5~ 7173 ~ I I D' ~ 1 9 $37 8 ~ 7 9 7 i i y q o iiiS 7 n HS ~ ~ ~ 3 9 3 ?nzi ~ u 3 nv yzjm ~3w3 u5i ~ x 95 1 xmitc7 3 ~wSin niva i 9 m nntci in5 ('31 v n n35nn n w ) 135 ~ D H n5xn nlm N3V3 Ynn ~nSn3 ( 1 0 q?) ~9333 'ln3.). ib. zachor (remember) alludes to the very day of their coming out of Egypt. Jose differ though as to what day was the first of that month. On the second day of the week the Lord said to them (Ib. that on this day no commandments were given them because the Israelites were tired from their journey.said unto the people remember this day.d a y include the d a y a n d n i g h t . .m o r r o w . however. H e warned them to keep away from the mount. 971D lnti HS If311 . (Fol. just as t o . R.tcnyunn i Amding t o Jew%% law the nlsht belongs to the folltowtng day and at the time when God spoke unto 5) M . ~ the ~ ~ previous night had already passed. But the Rabbis are of the opinion that the first of that month was set on the second day of the week. and the Holy One. praised be He! sanctioned them : Moses added one day [of separation] upon his own authority. T o d a y must be equal (in duration) to t o . having already p a ~ s e d . and he broke the Tablets. ib.m o r r o w . just as in the latter case.) And ye shall be unto m e a kingdom of priests. 6. R. The Rabbis and R. Jose is of the opinion that the first of that month was set on the first day of the week. On the fifth.?i%"lD713y '73 H 5 1 la5 H3w3 97n3 Hill' Y3P'H n n ~5'24 i ~nSn>i sminr ~wSin niwn i i w 1~ ~ i~ 3' y i l ln533ii n i r n rrn 5% '73 ' 5 t'nn H'W~ lnn1 ni'ii P R W ? ~ ~ ow) 939nqn i i v n q m i i 7nu ni' inylrn p'inu un 'DI* '215 awn ?ivy n%7 ' 3 nVn7 l n y w lny7D 7RH nl' F]'Dlii 1Py il"33ii P'3Diil q r ~ i n ntn15n ni'ii nu 73vi nwrtn I n VSDI iny-rn - m n i oi'ii w-17'un Tnn ~ i ' - inp 15'5 ni9n 735 ' n i * qw iny 1595 7nn5 nn 'Inn2 qin n"w a97 ?DJ H J T ~ N . were in the Lord's commandment. On the fourth. " The following objection was raised : And sanctify them to-day and to-morrow (Ib. until the Sabbath] . what verse did he interpret [to induce him to add one day] ? T o d a y a n d t o . - u ~ i 7112 i wi. the night. so also must t o . to keep apart from their wives [two days. This contradicts the opinion of R. [We derive by drawing an analogy from the words zachor (remember) used in both places] . 87a) On the third day [of the week] He warned them to keep away from the mount. as it is taught: "Three things did Moses do upon his own authority.) And ye shall be unto me a kingdom of priests. on the fourth. he separated himself from his wife. and that on this day no commandlnents were given because the Israelites were tired from their long journey. Jose might explain i t that Moses added one day upon his own recognizance. until the Sabbath]. etc.rpii ny>nnt 15 .

at331 an2 nnw 5y o*-~n~n 5~7~91 a m qv~ln inrr a 1 9 f397b~ ~9019 i l 9315 :tnytn - '3 5w nyn 9 i m nrr nwn f a 9 1 ~n31 '8 58 mg them t o I." And whence do we learn that the Holy One. it should have been on the second day. thus saying: "If Israel with whom the Shechina did not converse but once at a certain time. We are taught: And Moses returned 182 a513 NJDI mnn . 12. Whence do we learn that the Holy One. the sanction of God is derived from (Num. Come and learn! We are taught: "The third (day) of the third month and on the third day of the week. 8. remain thou here with me. is commanded by the Torah to separate themselves from their wives. 1.I> 5 2 ~ 9 85 733 13 53 ( 3 ' . R e b r o k e t h e T a b l e t s . say to them. Whatverse did he interpret [to guide him in his action] ? He said to himself: "If concerning the Passover sacrifice. 27.] We have already explained that Moses added one day upon his own recognizance. 5.) Which thou didst break. praised be He! agreed with him? It is written (Deu. praised be He! agreed with him? Because the Shechina did not appear [on Mt. Bccording to others. it is said in the Torah (Ex. Sinai] unbl the Sabbath morning. 34.43. should most certainly then separate myself from my wife. with whom the Shechina converses constantly without having an appointed hour. praised be He ! sanctioned this act? I t is said (Ib. I. Jose's interpretation? [According to him. what rrerse dld he interpret [to guide him in his action] ? He applied the order given to Israel [to separate themselves from their wives] to himself. 12.) No stranger shall eat thereof. which is only one of the t3ix hundred and thirteen commandments. horn much more then should this be applied to the entire Torah considering that all Israel were apostates?" Whence do we learn that the Holy One." Does this not contradict the opinion of the Rabbis? The Rabbis might say this Baraitha is in accordance with the opinion of R. s) H e annulled the a ~ d e ra1 sancti6cdion pernutttl~ r) Asher (which) is read by Resh h k l s h Yasher ta mmn ' L ~ " . Jose. Is this not in contradiction to R.) Alouth to mouth do I speak with him.) Go. it is written : But as for thee. And he separated himself from h i s w i f e . through the measure of the rule drawn from minor to major. whereupon Reeh Lakish said: "It means 'Thanks for having broken it.!m wlbh &heir wives QmfLer.for the lost night. 11). return ye unto your tents: and immediately following. 19.' "7 Come and learn! Alzd they shall be ready for the third day (Ib.

Jose [the Rabbis however.19'1933 IVY 3~73'1 ni3w Inn wrD qi~151n-iu 5w inyi y?'swtlv n-1~5 pwpv 11'131 awn 7191 27n27 n+mp n>w~'wv wnna 'wv . This Baraitha is also in accordance with the opinion of R. ib." and R.]n'un5 7nN (n ol'lzi) 3vn3-i i l i ~ lnIw~3~ 5 a 9 n %pi 1DH il'l'iil' 31 lt3Hl 7 ' n S ~' i l TlY lWH3 713~n 3~ 3w~ 111~ i t 3 . i." And they differ regarding the Sabbath for which Israel mas commanded in Marah.NV ' ~ 1 ' '7 ' P J H . And Moses returned. i. 19. as t h e Lord. Juda in the name of Rab said: As He commanded thee in Marah. ib. but Raba is of the opinion that Israel was also instructed concerning the Sabbatical walking limita.1 . as it is written (Ib. 8." . but Rabbi says: 'God at first explained the punishment [for those who transgress the Torah]. y y m 5 ?nu 3pyr n . ib..'ww won 83. thy God.) And Moses r e turned. i. Acha b. etc. 5. node 1.fhe words of the people unto the Lord (Ex." The TaImu8 adds n wl3x to It iormlng Yashabab membtng (unwilling to obey). Jacob said: (Ib. Acha is of the opinion that in Marah the Israelites were instructed on the principal laws of the Sabbath. e. H n'rH ~ 5w 9 . It is also written (Ib. sa) see mubin ohapter om.l 'i~5 ilm ~ w n 12 9~1' n5nn3 7nlu u? m i n 9 '-I 9i2-l ~3-131i l w ~ 31~91 (ow) I m > ? ~ W J I vva ~ ) Inn W V D q i ~ 3 5 1P ~ H 5w 1ny-i p x w n w 137 .' This is according to the opinion of R. 12.) And Noses returned. "What did the Holy One.nS v w nni nvnS n"zpn a 7 5 yart ng ill21 i l w ~ ? 5 ~ 7 I7DH ~ 3 ilbl ?HlW'? i15Xil nim aWt) 11 inn~. e. words which draw (attract) the heart of man like a lecture. for it is written.'3wlbv P'77-i nwr3 72'1 77n3-l n73w WSD n5nn3 ~ Y P W 'ND'HI .1 3 ilvn i1w~t2 . praised be He! say unto Moses? What did Moses say unto Israel? What answer did Israel make unto Moses? And what reply did Moses bring unto God? 'It was all concerning the setting of the boundary for the people (how far to approach &It. I . words which chasten the mind of man [threats of punishment] And finally he explained its rewards . b) "The sixth day of their journey.13>ij 72 N ~ H . for it is written (Deu. . thus reisrring to punlI s dtshastefd. as i t is written (Ib.) Keep the Sabbath day to sanctify it.713an~HS pbinnx :71pa'H r. 0) Yashah means "return.qnbj 'ww ." also "to calm down. Ywed (rmrumunimted) 11 aivldwd. ya-ged. for it i s written (Vayaged) And Moses told.zoitd" 8) *lot. in the sixth day of the month and on the sixth day of the week.' "e Come and learn! From the following Baraitha: "The sixth. ..) And Noses communicaled the u ~ w d s of the people unto the Lord." R. Juda. hath commanded thee. I T . Sinai). What is meant by The sixth? Raba said: "The sixth of their encampment. e. ib.). etc." This is in contradiction to the opinion of the Rabbis [who say that it was on the seventh day of the month]. disagree with it].. then He explained to them its punishment. ib. ib. Yashab (returned) alludes to words which may quiet the mind of man. thus referring to punishment ior disobedlenoe. Jose b.' Some say: 'At first He explained to them its rewards... And R. the late? pam ~~ bltter habs.n-~n>71%i ' B J t'tllnnn w ~ 31 a i m in1 . but not concerning the Sabbatical-walking limitsga. words (of warning against punishment) which are as hard (distasteful) to man ae worm-wood.

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

Jose. on the fifteenth day they went out." According to this. . '?YD H'W3 eHn3W 11'D'I NR7' W'11 Wn3V ]'YDn 'I 'Dl9 9375 . then there may be a difference of five days. Jose might explain that the Sedar OZam is in accordance with the opinion of the Rabbis [he. during which 1s. and on the third day. on the fifth day he built the altar upon which he offered sacrifices. he went up and came down [and then did not go up any more] . and the first day of the month of Iyar of that year fell on a Friday]. Sivan. Jose. .U3Wl 7il l"H7 v'n . we must conclude that the first day of the month of Iyar (the follorving) fell on the first day of the meek. they killed the Passover-sacrifice. Come and learn. Jose sags: "On the second day (of the week) Moses ascended [Mount 'Sinai] and came back. R. but on the fourth day he came down but did not go up. then it will contradict the opinion of Raba. Aye.7191 ?i?y n5y . however. and that day was Friday. 88a) 'in that year [making a difference between 'that year and the previous one of but three I days].U3W11 'lA3 119D1 . there were seven short /months [of twenty-nine days] (Fol. and the first of the succeeding month. kisagrees with them]." Shall we assume that he had no time because on that day the Torah was given to Israel? [If so.I WH?1 9 3 799HY 8 ~ 7 7 wr7 5"n . n rp9nn nSy N?W 18) i'5y s73ni nart3 i ~ 1 3 'wan3 1 n 9 l Ordm or Chmnlcles.l131$ 193 'bi? 9215 :?Dy l r l D i l 'n ]131? (no W ) t13y 'IHY* 1 3 ~ 1 ~ 9 2 ~Siy 77123 ~'3nfwUn filVDB lDnV 7Wy il937H3 D'7YDD 5Hlw~ .ael went out of Egypt. who saia ]'HI nl~y5n 7 ~ y 193 198 P9?I11H PgnH CIH~ '1353 ~ 9 1 3 ' '7 H?N ~ " 7 5 ~[JW. we must conclude that the first day of the month of Zuar fell on the sixth day of the week. and according t o the Rabbis there were eight short months [consequently the difference between that year and the preceding year was a matter of but two days. Come and learn! We are taught in Sedar Olarn:13 "On the fourteenth dav of the month of nisan. and the first day of the monti of Sivan fell on the Sabbath. 'between one New Year's day and an&herj and if a leap p a r should intervene. whence did he come down? We must therefore conclude that it means thus: "On the fourth dav.ma xrn' arm1 '15 H 9 W 3 .n*n wuy PI^ iniMi lux' ~ w yn my 10'37 ~ n 3 xm' v v .9~19 nvn 399 9 1 ~ 3 7ni~ '7 7WOl -3% W? 2lWl 779 'Y9313 . and this is contrary to the opinion of R.In ni2lyb mtb.year fell on the fourth day of the week for thus have we been taught: "Acherim say that there can be no more than four days difference between the Feast of Weeks of one year and the Feast of Weeks of another year.according to R." Since he did not go up.1191 3 9~11 '1 75 yam . from the following R. on the sixth day he had no time.u?np x 'la xn 9~95~ . he ascended it and came back. Hence this conitradicts both the Rabbis and R. fell on the second day of the week.137p r y ~ i 38% . since the first day of the month of iVisan of that year had fallen on Friday." Now. Jose.

"that the Holy One. Miriam and Moses) on the third day after being separated from their household and in the third month. geoan4d. [How is it possible for both these things to happen simultaneously ?I If it feared. 76.that according to all opinions. Chassa. 31) A n d it w it ulas morning the sixth day.1959 an5753 ~ i n i a17 l . The Hay (the article) of the word Hash.95yn vine 9~ 5 ~ 1 P~ K 9 :iili>i inin? mnn ~ H F . you shall endure. then it did not fear and t r h b l e ? We must conclude that it feared a t the beginning but a t the end it became silent.nupw w735 ~ 9 . the Torah was given on the Sabbath.p>-13 fnn3 .n~-11n135 ~ D P W PHI .' " R.) From heaven hast T h o u caused ( T h y ) sentence to be heard."14 We infer from this that the Holy One. t ~. 9. Prophet and Hagiagrapha) unto a triple people (Cohanites. 19.) The Jews confirmed it as a duty." Hezekiah said: "What is meant by the passage (Ps. the earth feared and became silent. ln3o 33y9 7 3 NnN 3-1Y n N 59 q~ 837 7 n ~ ~(n19~inS in'? (a i n a ~ 37n37 ) .' " R. WD 15 nln NS 9ww3 . it then trembled and was not silent? Or if it was silent. Hag (the antlcle) attached to them.io&ls have nu. for it is mitten (Est. Acha b." said R." said Raba.wnlwnu 9n93 ni53p :133 1 5 3 3 ~ nn in93 n9-rin9n 15331 nrnw ED? (rv ol5m) 3 r n X nupal 9 ~ n-pin ~ 3 70H 197 nyDwn n m 9 an nm* yw n5nn3 H ~ H .bhi (the sixth) is unnecessary. he had no time.i. praised be R e ! made a condition with Creation and said unto it.n>w mrn niwn NS 9ttn95n p-118 339'1 KJnm 1913 N'IDn 3-17 . 17. "at the time of Ahasuerus (King of Persia) Israel accepted it voluntarily. Dimi b. Chisda: "Praised be the merciful God who gave a triple Torah (Pentateuch. Levites and Israelites) through a man who was the third child of his parents (Aaron. fourth and tltth days' nun: t h e sixth has. 27.an! 93n5a 5w nlli D ~ V W in3 pw35 my3 ~el." We understand from this (after two days being separated) that the Galilean represents the opinion of the Rabbis. 1. 6ut mefirst. there shall be your graves." What caused the fear? As Resh Lakish said: What is meant by the a s eoening and passage (Gen.~3n-113p Nan m n n nn mi nynn 7 i t n 13 95. Jacob said: "This is a great protest against [the forcible influence] concerning the acceptance of the Torah. . but if they do not I shall return you a l l into emptiness and void. Simai expounded : "At the time when Israel in their eagerness first said W e will do. because he was busy with [preparations for the Sabbath]. e. they confirmed (the Torah) what they had taken long ago. 'If Israel will accept the Torah.) "We learn from this passage." "However. A certain Galilean lectured in the presence of R. praised be H e ! arched the mountain over them like a tank and said to them: 'If you accept the Torah then it is well. P m i n n i m 185 % ~ . tblrd.1 7nrtv 3 nn5i (X napw qi~351 n~19 7nw n p 9nv 7n5n 95 n'wui2) 39n3'1 y r n 5"7 zn5 nvn9 m"n *awn nrq 1313' n i l nywm3 cnS 7nni nayn oy n s p n nsnnw lqn99pnn onw minn nn . but if not. 9.] Nay. A n d they stood at the foot of the mountain (Ex.+~n95n nn-193 '~n95n nyS i>r+n'l ( ~ 1 '1 TDH ~ n n nqnnnl nlaw) nn95y n"3pn ne3w ?nSn K D 73 ~ 9nr13x ~9533 onn ~ nn nn5 nw i i n ~ nu923 i ~ ON\ ? >bin i n n nn . and took upon themsel~es..

10." A certain Sadducee once noticed that Raba was studying with such eager attention that he held his finger between his knees and rubbed it so hard that blood spurted from the finger. there came down one hundred and twenty myriads of angels of destruction. At Mt. m d one for We will hear.lwDnwa w " m w nr nn "7133 irnuSn 'n 1313 (a3 ovSnn) wnl *wiy nw'i3 n : . then to hearken. 33. his angels. He said to Raba : "Rash people ! Whose mouths preceded your ears. Jochanan said: "A11 these crowns Moses merited and took them. even so Israel said first We will do and then We will listen. t 51p3 yinw5 1737 :yinw5 (2 1 ' ~ ) 7% H3'3R 9272 NDR 927 1DH 5mv' 1 5 m 1 nn5 '121 iym iry:. Chanina said: "What is meant by the passage (Songs 2. Chama b. praised be He! will.yns35 nVy3 ltY7pn 5 ~ 1 0 t9 ] ~ ~ m r nnyaw3 i ~'yyn Har ~ 3 7 5n79rn-r in'n?p7 NI'TD noy 5% ND-~ 'nyarn In'o'p i3qrnnnD:. nnur ynwb 13 ." R. ib. that execute ZIis word.:.. and then its leaves. i. return them to us. Chama b.. Horeb they were crovned.) Like an apple tree among the trees of the forests? etc.caul 5y nSiynv nmw muu7 5y nSiy 5HlV' 12)'f?ilW nywS n"7 i n # ?7 9 n 5 n593 in nn5 n i ~ x l$13 n : . Horeb the crowns were taken off." R. ye." R. 35. 20. Horeb they crowned (angels put crowns on their heads).' as it is written (Ps. p9:ar j l 5% ~ . You still pemist in your impetuousness.ipii3 2vn3 i ~ y u nin3 NJVR 13 1SYfr1 3'llJ7 l?lD 311n3 jJrlDH?3 13YP itw 331 1Sini pni* T"H . as it is said (Ex.and We wit1 hear. Why has Israel been likened unto an appIe tree? Because as an apple tree produces its buds first. in the future. e. 'Who revealed unto my sons this mystery which only the ministering angels are practicing. hearkening unto the voice o f Ria word. ~ in9523 in9m 'u ynwa5 125 y29u HV'Y:.) And the children of Israel stripped themselves of their OP naments at Mi. and at Mt." there came down sixty myriads of ministering angels and they crowned each and every Israelite with two crowns.3 i n u . 3.) The ransomed of the Lold shall return and come to join with songs and everlasting joy upon their heads. and took the crowns off their heads. e.in'j>p NS HS 9 8 1 ." Raba thereupon anawered: "We who are upright men trust . Horeb they were uncrowned (angels took their crowns off). Elazar said UAt the time when Israel in their eagerness preferred to say W e will do and then We will hear. Chanina said: "At Mt. ' i5 ~ ~ 7v ~ : . ~nioSw:." Resh Lakish said: "The Holy One. Ho~eb. as it is written immediately after this: And Moses pitched his tent. 9 2 ~ 5 nisi ~ 3"3 1179 5mv' :Hans p n i 3nw 15 l i s p 5 ~ 7 1 '7m ~~ -rnn i 525 33'13 15~3n9l (15 nlnw) 'IN~W~1piai 853~ HPR Y .? n in in^ 0'7y nu '/mar min:. Better had you listened first to learn whether you could or could not accept it. . mighty in strength. niann iliy5 o?ip i * i o ni niPn nn 1 5 in15 n i ~ n j H39D tiinn ." R.5n~n AN' n p nvni n'5 ~ ' D D ? j Sa3r nvyrnr) 'WW 135 p~rnn5n">?n v n y i ?"-I nnnw1 a312 j i ' ~ IHX jiaiv' 'n nwyl 3'n37 q w v "17~1 (n5 . 6. first to execute.: i ~ . a heavenly voice went forth and said. at Mt. the joy they had upon their heads in the days of yore.mvn ynwl w n 7nnl nwy~Tan ?nx olin:. i. 103. one for We will do. however.-as it is written (Ib.) And the children of Israel stripped themselves. rn above.) Bless the Lmd. ib. for it is said (Is. But when later Israel sinned. * n x inr*3-rix5 1 3 " ~ .

.'121 12lDD3 75t3ilW 7y . 8. Chananel b.Him. b) B. m y VaZerian rendeth forth their smell. .n3 9it1 21 T E N .N 3inm :in11333 wnwn nus3 i93mrci nt3 '1" y 5 y ~~ 53 1 ~ W9 S P D (1 ~ J~' * n i l )5 ~ y ~ 931 wi nlYlY'I 3 ~ 2 5 p j n l 21 V9DD NYW llrtl C ' Y ~ ~? Z' n ~ ' 3 ) ~ "'Do am37 SXD UDI) 111 5nl3n 31 la^ ." That is 4 5 0 meant by b b a . for it is written. Papa said: "What i 6 meant by the passage (Pr. praised be He! heralded into seventy languages." R. but when thou didst obey it. in the academy of R ." Our Rabbis taught: "Those who are being humiliated by others. i. 1. 6 . ) Hear! For of noble things zoiil I speak. von3 1 3 ~ N ~ D 93-1 V lnH (1 1 9 ~ 3 ) (3"~) 233 m i n u 91n335 r n x wt3 Inn% 7 ' 3 9 ~ ~n 2 n ~ 3 n5nn3 -ppn nnu2 93n325 nS-3 nx5y u5~p ?an . ~ refers ~ to Israel rn~akingthe gOl&en caaf rfgh* Beer reoefvlng the Torah. only to those who walk in perverse ways. Send forth [in a delicate language] and it does not say stench. 1. 0 my sister. so was every utterance which pmceeded from the mouth of the Holy One. just as the hammer strikes the stone into multitudes of pieces. Xari." R." Rab said: "IIowever. can be applied. 9.) While the king sat at his table." (Ib. they were published by the messengers.) Thou hast ravtkhed m y heart. 31). who listen to their reproaches without even answering them. said: "Where is the Biblical passage to prove i t ? (Ib. Samuel b. Ishmael: "Like a l~amnter that breaketh the rock i n (Jer. a numerous host? This is to mean that every single utterance which vent forth from the mouth of the Ahiighty was heralded into seventy languages. e. 12.) T h e integrity of fhe upright g i d e t h him. be as the rising of the stin i n his miqht (Judg. 11. thou hast ravished m y heart with one of thine eyes. 3. concerning them. it became with both of thine eyes. ao it ie mitten (Pr. n n ~ i nTin3 . T F . Scripture says." Ulla said : "Impudent is the bride who commit8 an act of prostitution immediately after her wedding. 5. who perform their duties because of love for their duty.h lo) HDD 33 K1919139V35837 lBN7 l31V11n19nn51 Sea Ex. at first [when thou hast received the Torah] it was [considered but] with one of thy eyes. it speaks with courtesy about us (Israel). but do not humiliate others. 68.733 . 23."le R. Jochanan said: "What is meant by the passage (Ps. 29).. and rejoice in spite of all their pains [because of the reproaches]. so also have the words of the Torah that power. 12.nulwj fJv~3 fi~3 -137H D 9 l 9 3 l 13 W' fit 7'23 3 D n9E3? 73 W S 9 3 l m l (n ' ~ w B ) 9137 75 1 ~ 1 5 77." It was taught. Nachmeini said: "What is meant by We passage (Songs 4. e. Why are the words of the Torah compared unto a nobleman? Just as a nobleman has it in his power to dispose of one's death or life. 32. i. the other half of the passage: But the cunning of the treacherous destmyeth them.-ply 9nv3 w y n v 2 5 n37 . n l n n"1 QH nl9nn51 n%. the son of Samuel's daughter. But may those that love Him.ilH?a (QW) n~rn ?HlnV Yn>i l u w n UniSlfi j997yi 31 l b n :n w f i 37173 x5i In3 cryaiw 0935iy 0 3 9 ~ 1 n'35yin 1 1 2 ~ iln c'nt3wi n3nut3 n ~ v i y o ~ ~ ~cwi t~)onmn ~ i nn95y 11971~93 (n O ~ U D I W ) TP. who said: "To those 9) lnr.) T h e Lord gave (huppy) tidings.

i. Imncdlately after that inc~dent. praised be He! caused the failing of the soul (death) of Israel. the son of R. 6. the Congregation of Israel said before the Holy One. as it is written (Ib. And since their souls failed them on the first utterance. See Rashi.20. What evidence is there that the word Zerem means piling? Mar Zutra. praised be He ! was provided with two crownlets. praised be He! sent forth the wind of His store-houses which wafted away the aromatic odors. The vowek are nut pants *of l a e r n in me former means "lilies. it w i l l prove to be an elixir of life. praised be Hel 'Sovereign of the universe.. Levi said: "What is meant by the passage (Songs 1. i. one by one. 1.Israel W 3 instructed t o hulid the Banotuary.givem4 21) Shashanm or Sheshonim W h are sgelled allhe.."z' R. A (ow) ~ D H J 5mwr W jv fnt)vJ3 n ~ fiu3p3 1 11VH'I ' 1 1 3 7 1 3 t U YnHD1 .I11273 nnyr ~ W L ) J ~t means thait the WOMS were vislblle. 32 Ged~ means "a kid Kopher means "forgiven. 13.. unto me. Levi further said: "Every sinde utterance that came forth from the moith of the Holy One. e.17 R. still He resteth on my bosom. 1See 32.I who study the Torah in the right way.) His lips likiko liliss. dropping with fluid myrrh.) My soul faiL ed me when He was speaking.) His cheeks are as a bed of spices. as it is said (Ib. i. &. Do not read Shoshanim (lilies) but read it Sheshonim (who were t6aching). R. 18. praised be He ! filled the entire globe with an aromatic odor of spices.. ? a . 5. 'The big board upon which the laundryman piles (Shekormin) all the clothes '"20 (to press them) . T T ~ O possesseth everything in the world. e. for t h e sin of the kld ( t h e golden calf) H~ fn. said: "For we are taught (in a Mishnah).1QA kopher-cluster is my uncle unto me i n the (Keremyards) of En-gedi. ib. e.) And &P the people aw &e thandm F O ~ the slns of the galden o m . Levi said further: "What is meant by the passage (Ib." 1 e . ib. ib. every utterance that came forth from the mouth of the Holy One. Joshua b. Since the world was filled with aromatic odor of spices arising from the first utterance. 13. Nachman. although my uncle (God) distresseth and embittereth18me. that every single utterance which came forth from the mouth of the Holy One." wh5le the latter meam "those who study 17) 18) 10) 20) . but to those who study it in the left (wrong) way it will prove to be a deadly poison. He. Joshua b.) Aiy uncle is as a bundle of myrrh that resteth on my bosom. it l e WFltteJ3 0%. Joshua b. where could the aromatic odor of spices arising from the second utterance go? The Holy One." The word Negidim (nobleman) may also be explained in another way. will forgive me for the sin of the kid (golden calf) which I piled " (stored up) for me (for future punishment) .

'Sovereign of the universe.' Thereupon God told Moses to take hold of the throne of His Divine Majesty." R. our Lord. The angels of hosts kept gently moving. whereby Thou didst truly strengthen thine inheritance when it was weay.' 'I am the Lord. Concerning thia spreads H R. Levi said also: "At every single utterance which came forth from the mouth of the Holy One. was the reply. and the son of the earth that Thou thus visiteth him? 0 God. 10. and beclouded Moses with encouragement. praised be He! then called upon Noses to refute their objection.n~nvn 5y -pin uwnn y " w r ~1 9 3 ~ 5TDH . as it is written (Ps.n>iwn 935 1 ? 3 H. 68. Levi said also: "When Moses ascended to heaven. as it is said (Job 26.152j~-pwn qlrw 113-1 p a w l nm* n'nm orno la nrqnn5 lmyw =p?n~ nrn5u q'lrn nim owl (nD ~9Jnn) 7 1 3 7 1 iia? 5 3 5"2*lul . . Whereupon Moses thus pleaded.PI?*D3W5 3 3 1 3 ~ l r l P 1 WPm3W ~ H n N m**) TDHIW naiwn on? Trnni 9 7 1 2 3~tc~aa nin3 i U u liny i+?prw9 H 5 D I. and revived them."22 R. the ministering angels said unto the Holy One. Noses then said to the angels: 'Did you go to Egypt and serve Pharaoh? Of what use can the Torah be to yon? Further.~a5 22) llt>YyV D'9l'IW PnH ~ ' 5 1 1 9 3 ~ O*lnM The former i s in bhe motive voice and CLe latter in khe passive. but they were gently conducted back by the ministering angels. Joshua b. with which He is destined to revive the dead in the future. 8.' was the Divine answer. 0 God. Nachum said: 'This is intended to inform us that the Almighty spread the brightness of the Shechina.) Rain of beneficence didst Thou pour d m n . praised be He ! Israel receded twelve miles. Do not read Yidodun (they moved) but Yedadun (were kept moving) . 9. what is written in the Torah which you are about to give me. I fear lest they consume me with the fiery breath of their mouths.. 2). 20.how then could they hear the second utterance? The Lord sent down the dew.mjju nnu nuS~ 'IDWW on78 39 oil9-1lnuS5mrtn ntn n1'apn~ D D Hr'w 'IDWW -7pn nniu pmn man rx5n rvnr 5 9 a !JN l i t l i 9 1 r n n v niuax a5n ( o w ) :pm* lH5u p71-I' fa flW1V '33 lDH1 ilVB il?)R&' ilf)W3915 1213~ n1'33n~ J D Sman 9 3 ~ nan 5 ~ 0 1 ~ ~ 5 on5 inH . 'Q1hat !' said they unto Him. thy God.P%?3 y 7 K D 79nHXln man 895 niin nmgnwn ny'155 n~nSm'IC) n'n' ~5 n> 3rn3 an ?'I) 3iw . (n ~ 9 5 0-11 ~ ) la35 nm95 wpaa 'n (om) i s ~ p ~ 9 2 n D7N 131 ilr-13tn 9 3 nlrn 7wu p ~ 5x3 n TDV ?rnn nun5 n"3pn 15 TDH 79'1~ an 1~9~1'1~ . for it is said. is not Thy name already sufficiently exalted in the earth? Confer Thy gloy upon the heavens! (Ps. praised be He! 'Sovereign of the universe. 2-5).u3 minn 5335 n~ip nivt -rUy?nn 75 WUH D I. 3). 5a ?riin . Joshua b.) He lays hold of the face of H i s throne and i s cloud over him. The Holy One.' Moses then said unto Him: 'Sovereign of the universe. i ~ awn ~n 7 1 5 9 5 nn n5ly Sw nnvs nmn iva5 . what has one born of a woman to do among us?' 'He has come to receive the Torah. what else is written in i t ? Thou shalt not have other Gods before me (Tb. D 9~ 3 tnm ~ (12 ilr~y1 inlr~w i 9 1 n9'1'~ W'I~PW '1~523 95 pi2 nnuw mm y"va3 1 9 ~ ~ 'IDH 5 filnw) TWH ~ n S u'n 933~ ( 2 na am3 an?^ 0rlyD5 nil5 1BH . m 05iyn ~ maw ITBH . 'Art Thou about to bestow upon frail man that cherished treasure which has been with Thee for nine hundred and seventy-four generations before the world was created? What is mortal man that Thou art mindful of him. who brought you forth out of Egypt' (Ex. ib.

' (Job 28. how excellent is T h y name i n all the earth. Are you doing any work that you need rest? Again what is written there? Honor thy father and thy mother (Ib. for it is said (Ib. e. 19. thou shalt not commit adultery. X? q H & n NS n n n NS 33 39n3 iln >:I . Levi said further: "When lfoses ascended before the Holy One. thou hast received gifts because they have contemptuously called thee. 1 2 ) . she is not with me ( I b .) Satan then went to the sea and was told. 17. 'She is not with me.ilY~r. what else is written in i t ? Remember the Sabbath and keep it holy (Ib.17n 3?Yr ?'Y N Y P ' h e YOU living among nations who are worshipping idols [that you need this] ? Furthermore. praised be He! Satan appeared before Him and said. 'She is not in me. And even the Angel of Death revealed something to him. man. that each of them disclosed to him some useful secrets. Have you a father and a mother? And again. 13) And he (Aaron) pt on the incense and made atonement for the people.) And he stood between the dead and the living.' He went to the deep. ib. So Satan went to the earth.) Destruction and death said 'We heard a rumor with our ears'. thou captured the spoils. for it is written (Pr. and it is said (Ib. If the Angel of Death did not disclose this secret unto Moses.) The deep sailh.'l~t (n~ 3 1 ' ~ )395 illDH N'ii p r . I have searched throughout the earth for the Torah but could not find it. praised be He ! 'Sovereign of the universe. because they called you man hast thou taken presents as a reward. every one of them became so befriended with Moses.lWT?D ~ 5 YlHil 1 533 n'nwpn 1DNl ilWD ~ Y 758 N PlDy 13 ~ Y H ..H*n ~ Y H 7% . where is Thy Torah?' 'I have given it to the earth.lO. 8 ) .3'n3 N5 bqt3Vil 5y n'?~ Ow) 'HJV 1 3 7 15 7DDl 3mH 15 '3W n'3W ~ l l ~ f 7 3 v 3 D7H3 n l f n B 1 ~ 5 0 qH1 . l i l l i n ?OK1 03 il5 7t3N PV~H 19H ]'H 5"Hl P l n n 558 7DH P'i N'il 9 3 753 .) 75 5% .' answered He."InY 3'5 9 3 HS 71355 Cliln 'JO? ( o w ) 'WW lJYDV lS'SlH3 17t3H nln1 li7lM ''5nY ] ' N f"'37 il"337 lDH1 7Iti . 8.' Satan went unto Moses and said to him. Soon after this. how did he know [so that he could tell Aaron that euch a thing would stop the plague] ?" (Fol 89a) R. saying to it. i. 'Go to the son of Amram (Moses).~'3333 nylzy ( r ~ 7 3 ~ 5 p~ ~ l y PnN 0153 nj a3 aqn3 nD 3 1 ~a-p5 n2u*7 .P>? Wy PNl 3H TPH nH1 ?+3H .r 13yil 5x8 753 .P3*J93 Wq l"il~+ P3'S93 W* iIH23 ll3. what is written in i t ? Thou shalt not murder. thou shalt not steal (Ib.' answered the earth. Joshua b.?H 7l)t ill 37n3 nn 3 1 1 .) 0 Lord. 13). 'Where is the . 14. ib. ib. praised be He! was right. n l ~ n nil35 ~ P'IH l l ~ l ? ~ 12tW n~ jn'l "IDv" 'lP 5"Hf (tl 'HJW 73'1 15 7313 nlnn lnlH1 D?Jil 5y lD3'l n7D?n 'N '121 D"nn 1'31 p'nnq 1'2 :yf' 7 l n '~BSD ilWE n ' W T V 3 5"3*1 lDH1 illin YlH y"W37 1'1~5 l#Ht lDW H z ilU3?. and no longer is written Confer T h y glory upon the heavens.' for it is said (Ib.nln 895 . 'understandeth her way. Does jealousy exist among you? Does an evil impulse exist among you?' The angels at once confessed that the Holy One. Satan then returned and said unto the HoIy One. 24. not i n me is she. for it is written (Num.. and the sea saith.' Then said the Lord unto him. ib. 'Where is the Torah?' 'God alone.) Thou hast ascended unto Heaven. 8. ib. and was told.n 'il (n 0 ' 5 ~ ) ' H ~ w il"33i15 15 ililil 7913 tf'lil ilfn 1581 'if1 TPW 1 r t H ill¶ 1PJlfH ilVVJ 7nN1 f 7 N 53 19D .nl>w ~ I r y i y PnHIy 3rn3 iln 3:W . Y ~ H ?Vnn: 5% .n3rfr3 W' l n n l K W D HWn nH 733 il. 'Sovereign of the universe. 68.


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

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



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

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(Fol. 105b) We are taught: ''W do the sons and daughters of a man die when young? Because he should be able to shed tears and mourn when an upright man dies? How is it possible to take a pledge for a sin which a man will commit later? It intends, however, to say thus: "Because he did not shed tears and did not mourn at the death of an upright man"; for whoever sheds tears and mourns at the death of an upright man will have his sins forgiven in return for the honor he gave to the deaa. We are taught that R. Simon b. Blazar said in the name of Chilpha b. Agra, wh* spoke in the name of R. Jochanan b. Nuri: "He who tears his garments while in wrath, or he who breaks his vessels while in wrath, 32 he who throws away his money while anger, shall be regarded in your eyes as one who worships idols, because such is the treacherous habit of the evil-inclination: today he says to one 'Do so' and to-morrow &Dosomething else' until he tells one to go and worship idols and the man obeys and

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a) m~the daff did not swalltvw up llhe stavers ob the Elgyptian magicians until they had turned from the serpents into staffs orvee more. It la,mid Veniskah (1hs drink oflaring). In I) In me first, third, faufih, fifth, seventh and el!zhtlI WE. d s f ' s omflrmp is wrilten Kamishpat and on the seventh day ~t 1s wr~tten Kam%shpatam, henw the eh,,ge me


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

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A remedy for this is the drinking of the wine on which the Habdala benediction has been performed on the Sabbath evening. this is so only when the most important one among them should die. would also mean days and not years.) R. means that Sabbath walk shall not be as thy walk on weekdays. Abba in the name of .) In order that your days may be multiplied.1513 pnH.nl>n n 'j3p T n f l . Chiya b.e. but thinking is permitted.'1ai i ~ nwan p p l P ~" I W ~ )SKI 79377 nlWm 1n7237 (alp 41) 7v135p3 nlv 5v 7 ~ 1 3 ~ 5~ 89 H .311 P'Y?V 5 3 1 ~ l?tU fit35 v'??V V T D H . and the days of your children. 7. n. it is as if he ate abominable and creeping things... 113a) honor (Ithe l%f~bath) by not performing thy usual pursuits. it is different. 1 .) 5~ -.) is permitted. i. R. and speaking (vain) words (Is. 21.'l21 PliI*?i 53 n N n t 3 3 .vw. 13). 1 1 . All these are plain.3.l according to some. etc.P?H 5~ 1U'Y 7lHDt) E H . Ami said : "Whoever eats from the earth of Babylon is regarded as if he were eating the flesh of his ancestors . . Ishmael. 58. Jochanan called his garments "my honors. According to some. but Heavenly business (charity.179 3321' 1'21 nlia7. 23) a n d it &pea' o f f every living substance.that Imael was a i l e d there and many died and were buried thema . only when the least important one should die. the son of R. all tlle remaining brothers should feel ious [examine their deeds]. and according to others. but 4Yhat thy Sabbath walk shall not be as cthy walk on the week day" what does this signify? I t means the same as the cpestion which Rabbi asked of R. When it alludes to a blessing.] (Ib." . H~YDD 51l7 ." [Hence there is a different walk on the Sabbath." NS P13w i3"INn b'n' P3'12 'B'1 P3'lS 127' ]VD? (ut -- 1MH K 3 K 73 H"l7 7"Kl . the mode of thy speaking on the Sabbath shall not be like that on the v. n l W l nD2 ilY'DP mnln V3 5 1 ~ 2 731 5% ?"nD ' 8 n%ll nDJ ny9DD 7DlH VHW HWlfP3 395 7'Tfilnl . Not following thine own means that thine Own business may not be followed. R.315" n2v 5~ pl5n ~ n r PYnv ' X D n DYTlbK 7'YDn 5 v 7113-1~ n H r ~ W (2"D ~V ) i3-r 7211 - -7nlD 7lnln 7lCH 7:37 -51n 5w 711272 5w fi'J'D 73153 Hn' 8 5 f~l j ~ " R j 13513 W5V3 Ky313 ~Nnil 'H13 5ln 5 V 7315n3 n3tV *Dl* Y~DD lilD ~ ' 3 2 ~ N ~ D W'37D ' '37 ." Not doing thy usual pursuits.r) w? anyn H S H .c__ 1) See Jer 52. If a member of a society should die. Jose: "itfay one make large strides on the Sabbath?" R. Ishmael replied: '%ay one do so even on weekdays? For I say that a large step deprives one of a five-hundredth part of the light of one's eyes. by not following thine own business. b. 7 ~ W ln7321 f i ~ ~ t 3 r73 5 pnl' S~ .eekdays speaking is prohibited.'JHV il313 .nl-r3. Jochtlnan said also: "If one brother die^. etc. And speaking (vain) words.13*7Hn not many years." According t o this interpretation.PqJV 53 1 2 H 7 ' (13 53 ~ 17) nnw P'nHn fnH '"'1 ~ nnv 7 .l '7nn nSi3 n S "l'n~i 5 1 7 2 nnv n5 mann :?upn ~ t CHAPTER FIFTEEN P o l . the passage (Deu.R.'WDV '27 5~ i n ~ 531~il y ~ 'DH ' n~ O Y 7 D l H V'l l'n12H (1 7V3D 5 3 1 H 15~3 533 n?wwl3) 39n3'7 P'Wt.. for it is written (Gen.D H ~ W 7.Pl7nlP n2v nlvyD (". Honor it means that thy Sabbath clothes shall not be the same as that of the week days. let the whole society become anxious.

" And she went. Elazar said: "She went and came. 6. 14).180 n3w 7 y ~5 Besh Lakish said: <Why was it called 8inat-P Because all the dead of the flood were buried there. (Ib. and then it says.nW5 i7yll 5138 W 8 53W 1955x3 ~ 4 : t ) 'nz.* Concerning Samuel. LeLet dr .nilnY 31 n8-1 n ~ p x 717 i '" ifal ctn73nn3 . 787 7v'fi '27 7nH 'ISn '" On S31Rn Only ny5 to whgl her .. and placed Himself and called as at the previous times. (Ruth 3.She drassR3hersdf at the threshing floor in order mt to be accused. 3.1 dnd she went down at the threshing floor. ib. but Ruth clung unto her (Ib.nag5 (~w) . Speak Lord. Samuel did otherwise. Whose maiden is this? (Ib. "This refers.73 1jnr 1712m7791 5 ~ 1 8 .two aars ob cam fau dm. he thought it proper to be attached to her. Samuel. of hamest referr& to in LW. tt belongs t o the owner of the field. 3.I 5 ~ 1 8 1 1 7173NlDiln17 11 7 1 ~ 5 ~ tljl n3D1 nrnT1 nil) 35 rpy3 1 5 ~ 7 pun mm 3'nz n-r. 9.) ~ R. lie down. Speak.) Was it proper for Bo'az to be attached to women? R. although Na'omi said to her.nw5 :n>w 5w ~ 9 7 2 3 7195H 937 ~ D 'H 111 931 7PH 71y P3n71 ~ 3 n 5 In (m *swo) n l l . 10." R. and to Samuel of Ramath.3w\qn n l S ~ 1rn1yn ~ n17n19 tun ~375 ~ ~ 5~ 1 1377 3 '31 nil) 9nnp ny .) Therefore bathe: and anoint thyself and put thy garments upon thee. And Samuel said.'n 737 InH HSI r > y YDIW 9 3 737 7rySH 92'1 IDH n7w3 a p j n i nnni 74171 333 n ~ ~ 79 n w iinH31 i135il ilnH31 n35nw 7575 D'l2lirn?l D7H 1913 5 1 1277 931 nHTn n v l n ' ~ 5 n8. viz. Samuel. 9. but when three. for thy servant heareth.151~23 i l t ) ~mpl n r m i (a nil) 7+ni5nw nnwi nrrm . Jochanan said: '<And why was it called Jfetzula? Because all the dead of the world were drowned there."' And Bo'az said unto her. but three she did not. as it is written (Ib. 2. the standing sheaves she gleaned while she was standing and the sheaves that were lying on the ground. And she did in accordance with all that her mother-in-law commanded her. 9 ) . =. she qleaned while sitting. and came and gleaned L the field after the reapers (Ib.'?37n HTn7 1153 1 1 ~ 937 5 ~ 7nN P'Wfil PZ) TnH i> niJ2. the Moabite.'" ahe a Baraitha we are taught: "He noticed that he was very modest. at meal time.nnlnn ~ nnly 7wn $33 w n l 17m DK n'ill 3 3 ~ (A M 5nlnw) 5"Hp 7719 YnlW 93 '3 737 CI7DH1 873'1 959 1 5 ~ 7 7758 N l P 9 3X9n'1 ' 3 H3'1 3'n3 3'7'73 1581 5Hlt3~ lnH'1 (2 nr?) 5~1nv 5 ~ 1 nYD3 8 ~ my1)> . etc.7 n171 nnlnn? w 7 y pWn1 (* TYP 78H'l 2 . If dressed ~reshing floor for a harlot.9. two ears of corn In up. Elazar said: "He noticed an act of wisdom committed by her. 5 3 1 . 1. Elazar said: "As soon as Bo'az saw Orpah kissed her mother-in-law. 'Come near i ( t h e ~(Ib. for thy servant heareth.a3 r p ~ a '7w ~~5 . R. and he did not say Speak Lord [lest it might not be the Shechina on account of which God's name cannot be mentioned].) Go. and it shall be. 3). as it is ib." And Bo'az said." said R. As to Ruth." Give instructions t o the wise and he will become yet wiser (Pr. tt shall be far the ID. 3..VIDY. that thou shall say. Elazar said: "By the word Halorn (hither) he intimated to her that from her is destined to come forth the 7 ( ~~ "~ mm w"yr -rum wn2r) nnw H733 at351 i3n17 n 7 D H ." And keep close company with m y own maidens. to and fro.) Was it proper for Bo'az to inquire whose maiden she was? R.) And the Lord came. "to Ruth. until she found such men as were fit company for her. still Ruth did otherwise. although Eli said to him (I Sam.n 737 l!v?H '37 7nH + i l y l > 51fiw5 nv5w"?' n''lw " " a3'H Ty13 7DH91 (bw) . Elazar. if He calz thee.

" R. refers to the days of David [when Israel bad already enjoyed rest].niSil 7 y 93n~93il 9 3 '1195~ '31 in^ p i n 2 ' n 9~ n 1 y a n5l~i 7 n '3nn3 ~ 12 5~lni. Jochanan is in acord with his own opinion. and not between them. means His glory itself.in i12H N. shall be kindled a bumhg like the burning of fire ( I s . Who am I .. (Ib.ilvm uni p i n 3 n w p ~ 5 P9151?.t n'il5x ' i i9 3 3 H (3 1P iDW1 'rf '3~5 3W'l 717 fin) . And Aad soma left. Hatom (hither). it is destined that a son shall come forth from thee whose deeds will be as sour as vinegar (evil acts) and this refers to King Menashe. etc. this was also an intimation to her.. refers to the time of Messiah. Elazar said: "She took a seat beside the reapers. Nachmeini mid: "Under His g t o y . Jochanan said: "Under H i s glory.t '21 7nrt '131 5 . 7. Elazar said: "Under His glory.) R.1 inrt H ~ 7 N3 nx awbi (1 ni?*i) I D H ~ W iliinil In ~"123 qH D9'p . who also used the expres&:on. their soul8 were burnt bnt their bodies remained unscathed.n"p qili nnw3 nmiw jrt3 ' 1 ~ p3n ~ 5 (733 91) Ifill' ' 3 .lni'~33n il'lH135 1 1 7 1 2 3 yip? ?an '31 z'nfi~5jlm9 nnn 17123 nnni 1 n i ~ i t y 5 n 931 '33 n ~ ' i v 3 17133 nnn iniH 1 ~ 3 v -. And had some bft. 0 Lord Eternal? And what is my house I.p?nnnv 7s-r n92 71-1'n93 5 3 ~ n i -1ly5t. refere to the days of Rahhi.al Thou hast brought me thither (halom) And dip thy morsel in the vinegar (Ruth 2.n*31. refers to this world." But R." Others say: "And she ate.3ibS7 naq pnlnv w y n w Tan nNyS 1 1 ?'ny nS rn? rni ?st3 3 v n i (01) . And was satisfied." And under I T 2 glory. and said..i? . refers to the days of Hezekiah. refers to the times of Solomon. 10. refers to the daye of King Hezekiah. Was satisfied. refers to the days of David and Solomon. Samuel b." said R .? 'Y kingdom of David. (Ib." (Fol.1 iTDV3 llD1W ]?. 114a) R." And he reached her parched corn." But R. Xcha b. ~ n i .~35n i i l v n rny mn 'z?? n l i ' 7 i n ~ in nin'S yawn1 t"my3 53Hnl ~ 3 n NnrJnn2 :~ 1 3 5 'l9ny5 i n i n i n'vnn WH ~ i p 9 3 lip' 739 17133 nnni (9 nlvw*) WOD 1712: ~ 5 it133 1 nnni t. Samuel b.RH a i inH .man 1 1 1 3 .J) . "that vinegar is good for [relieving] heat.1 1 'lXD ? t y S ~ 937 V3H C~l'lliJrf twa n1>5~n71ny nS Ini tni n'iapn -. 80 the bnrning referred to in the above passage also means the burning of the soul.) Then K k g David went in. for the maeter said the officer of the stables of Rabbi was richer than the King Shabur (Persian Shah).in3 953 85 tl3r9i (P. 18." R. as it is said (11 Sam. R. I n*nq> m i n i nrprn 'nr) y>vn+ . Jochanan said: "Whence do we learn that the changing of clothes [for BOP njnn n ~ r S 717 nq3 nra5a m n y n S . Elazar. viz. for he called his garment "my honors. 16).1 qn'l -1nin1 nn'lm wz ywni nnSzb 'n-21 717 'n*) ?:nni " l n m ~ 3 7 ~ 1 IPH-I .l 137 . Elazar said: "She ate.rri1 931 . but not His glory itself [referring to His garments] . Abba in the name of R.a> 7Snil x3'i ( 1 a " ~ )'x3v ~ i S n rfu 29n. and not of the body. and she ate. riz. 1 4 ) ." We are taught: "And she ate. has the same meanjng as that of the burning of the sons of Aaron.) R.8 as in the case concerning the burning of Aaron's sons. And had some left. Nachmeini said: "This was also an intimation to her. And was satisfied refem t o the world to come. "We infer from this. the kingdom of David is destined to be divided."' And she seated herself beside the reapers. and sat down before the Lord.

tjhrmId ham it r e t u d on mem ide~l&oartion. 8.) All those that hate me love death.on9n' 53 671y 5v 139~330 ~ 3 ~ 1 y w 1nt9~1 pnv '7 niy93n3 i172H 15 19vrntlv n"n .o"ln~ ~ 9 7 2 2 v251 19733 nriaa YTH f'lf imn 3'11395 S H ~ P W ~ Dl3 O i l 3 21lt)* 5H 1375 ?I7973 ??I3 5 ~ 9 3 ~ pnv " 1 % HNIH 7 3 H99n '31 7 n ~ O + H ~ ' I P D0 ~9 5 ~ 3 ~HY'W 3 n"n5 mn 9 ~ 3 s 7DH . i. when asked concerning a law bearing on any subject. 24% . Jochanan said also: "Scholars are called 'Builders' because they are engaged in [the etudy of1 the preservation of the [mental and moral] world. 7) 8) A d a i n of semen. Ishmael. that the garment8 worn while cooking for a master should not be worn when serving the master with a cup of wine at his table. if he happens to put on his night-robe wrong-sided. Chiya b. Abba in the name of R. d j m Ib. he will take the trouble to take it off and adjust it properly. Jochanan also said: "Who can be called a scholar sufficiently trustworthy that a lost article shall be restored to him on his identification from a general description [without describing particular marks of the A scholar who is so particular article) that. Jochanan: 'What is meant by the passage (Is.Hwl353 Kil Hn95f3 (a n l y w * ) wn 9295s ~ 5 1 .i)ltV? . and it was explained in the school of R.O~H?IDD~ n95y3~3 t p i O~HI~:! 097333 '3~n1 9 ~ 0 ~9 3~ i p 3 n'n3n ~ n 5 pill* n 7% yatv ." R. even such a law as contained in the treatise of Kalah. viz. deserves to be punished with death. Jochanan said also: 'Who is to be 9 3 7 '137 w n 1 .) And he aha11 take off his gwments." Do not read Mesanai (those who hate me) but read it Masniai (things that cause others to hate me) ..P%J Hl9ln 7 3 H3N 937 Hill . See Baba-Netzla. 6. Chiya b. Abba in the name of R. e.epecial occasions] is Biblical? It is said (Lev. naked. and put on other garments. however. Chiya b. knows exactly what to answer." R. with patched shoes. Further said R. Jochanan: 'Who is the scholar worthy of being made the chief of B congregation? The one who.) Just as my serzlant Isaiah hath walked naked and barefooted. with wornout garments.~HUVD H% . 1 '9 n 5 n lavn pnv " I inlti m an& Wearfng m e & and fl1thJ c W e s noh m 1 q degrades the ~ c h ~ l a but r the %r%h also 3s W mmked a t ." R.'" R. 4." R. 20.inn98 T"' pnv 1 " H ~~ 13 H t c 9 9 n 7% nny qnrr ony lnryw9 ' 7 3 ~15n 7wna .In% 299n 1 " l n I ~ ~ 7 H3 w9t1T"NI 5y 337 Hxnfw n 3 n 5~ nlo '13'1 H ~WWD 53 (n "XW i n ~ 3 w ?HJW~ qipn ~ 'ln~ ~ 3 9 3 7 . ~ S D 9x1 5y 9 ~ 5 tan3 ~ 3 217 n m HRH '7 vn7n 53 pnr9 a 7 T n n H . instead of Rabab (grease-stain) ] and they do not differ save that the former refers to the over-garment [on which even a grease-stain is disgraceful] but the latter refers to the garment. 36. as it is said (Pr. that 'The Torah teaches [incidentally] a leason in good manners. 27% ltZlah E lmt a&lole whould be returned to the owner oily upon descrililng a special ma& on It." Further said R. A sabolsr. 3. Joch~nan said also : ILAscholar upon whotre garmmts a greasy stain is to be found..issn5 ip15n 59 t r ~ p n n nr q9yn I~~DBW 03n 6. and barefooted.6 Rabina said that Rebad7 was read [in the above. Abba in the name of R Jochanan said: "It is a disgrace for a scholar to walk around with patched shoes.

btt is nut alloved t o osrw IEadw?&pha. . in Tiberius.* wq2 nip l13xn 533 n35n in:8 5 p D p . Jochanan also said: "Who may be called a scholar? One who can give an interpretation of any law in whatever chapter it may be shown him.called a scholar deserving to have hie work performed by the people of his town? The one who neglects his own affairs in order to attend to religious affairs. . . the Nazuf. % a & Scrlptu~e. b) Our Rabbis taught: "The benedictions and amulets. bhe Pm?a&. only to the trouble of maintaining him and his family [which he neglects on account of his congregational duties]." (Tb.7~'13il nnn inypv *P 51) 'w3i law1 nuln :l t x l l 1 9 5 y 313 Hlil qn pyrnpni nixm 1 van In18 ~ iln 3 ~ (2"~) n3~n ni293yni 858 n3957n nw SW nl'nin 1959%~ w'w yn m i n 3 v 1 1 P H fH3P fil9nll3THl f i llPlp133 f'DlWJ :! . Chalafta. (Cfemara) R." I n regard to what ~ractical difference is this stated? I n regard to this: If a man is familiar only with-the laws of one treatise.WN '3Dn3 1"81 J k 1yim 1 1 9 y ~ p n n"n1 j 3 ~ l y 19YDn l n9nB973 p58iww . b 2 rnmi nma5 93913 589%~ 127 5x8 75nw 1'1931 q 1 T 3 8 pni9 5w un5w 5y 3 V 1 9 iViTW 3 9 5 7PH . Jose said: "It once happened that my father.' Thereupon Rabban Gamaliel ordered that his book be hidden also. he may be made the chief of the academy. . standing on the steps of the Templemound when the book of Job in Aramaic was brought to him and he told the builder to take the book and place it underneath the mound. together with such letters and Dassages. the Great. should not be saved from a fire [on the Sabbath] but should be burnt up in their places. n9rlja5 n99lJn n95133 9H ir97nH3 Nn3DD :~ m n t l CHAPTER SIXTEEN (Fol. and must be stored away [in a safe place]. 73'1inlH ~*SHIWW ill ~113Yil 5y D3lD lnlN n3DP3 159~81 ~illPlH1 D 1 3 P 533 n35n '331 D3n ~ n. R. and found him sitting at the table of R. On the Sabbath. I%in3v *P i y ~ 1 ' 1 ~ 5533 59 981 9 3 5 2 3 1 n93 51~93~JDP nn3 17-11? 1 9 8 m :Vl'IDil tinP?n lW3H3 l ' l W w 9D19 9317 7D8 . Why are we not allowed to read some parts of the Scripture [on the Sabbath1 ? Because [were it permissible to read everything] it would lead to neglecting the duty of attending the house of learing [to listen to the sermonl. . whether it be such a scripture which one is allowed to read or not to read [on the Sabbath].jpW 5 3 C3n nini8i ' ~ ln19n 5 n 1Jnl' '7 ln3~j1) 1 5 nlvy:. Jochanan. Chalafta. went to visit Rabban Gamaliel. m a u t r d Bwwravb. but if he understands them all. although they contain letters of the Holy name and many passages of the Torah.z And even though it is written in any other language [than Hebrew]. holding the book of Job written in Aramaic and reading it. My father. 8 1 3 5 'I9t35nlnTW pnl' . 1 3 HYl? illit1 Dl21n 31'8 1PD 2 2 5y 7Dly n'3V 7938 928 3% 9 3 8 7131 3 1 ' ~~ D D 193~5i89ani n93n 733 n5yn qw . however. Rabban Gamaliel.&enwt%n the Pen+mhoh.R o m this we infer that one who 7 'IVY nvw p7b 'an3 $3 In In18 1 9 5 9 x 7 2 v7pn 92n3 5 3 njwn " 9 5 1 '. ." This refers. l nn2 l v r p p8a 1 ' 3 nt9~3p n m pll?v 1 3 . 11Sa) (Mishnah) All sacred scripts' may be saved from a fire [on the Sabbath] . said to him: 'I remember at the time having met thy grandfather. he may be competent to be the chief of only one community. .

ml?n 1'KW 7~315 8 ~ ~ 5 ~ 1 15DW lfEYt3 HSN ili Hlil DWil It3 HS 7D1H 127 7 ~ ~~ i Hl ~ 7T H ?Hn> . 116a) that this is not the proper place for the two passages. Ashi said: "In the chapter of the Standards (Num. Nachmeini spoke in the name of R. Chama b. nas it inserted here? I n order to make a separation between the first retribution and the second retribution. the Holy One. 1). 10. that Moses said. Jose said: 'On the week days the Holy names should be taken out and preserved and the rest left to nwn ~ 3. (Num. And R. 1% 35). h q 1~71~ n1373 3 qnl2 1-py.n~ll 11%~YyfDU say (9 i>in>)1337 l j n 35y13573 nl13t31D ~ " ~ p n n 5 n nwyp ~ i rnwn ('"a? 47) .. (Num. At the beginning of this chapter and at its close. i. praised be He! made signsa to signify (Fol. 3n13 5~wwl ' 3 ~ ly+Tln1 j II!JID~ il5ly ilvw2 13739 5 ly3Wl Ill373 ~ 9 '3 ~ 1 75ilr ~ 9 5W DlDlP 5P31 13 lW927il 5H~t39 ~ 297 5"!N nril 11~531. Chanina [in explaining it] said: "This is intended to mean 'that they departed from the ways of the Lord. e.ed [in the same light] as one who is burning up the Torah. when the ark set forward. What was the second retribution? And it came to pass fhat a s the people complained. these are the seven books of which the Torah is composed [and not five as we count]"? This is in accordance with the opinion of Rabbi [who says that the above two passages from two books in themselves]. be removed and put in the proper place." We are taught: "Blank parchment and also the Sadducean books should not be saved from a fire [on the Sabbath]. When R. whlch must be inserted In the scroll. Jochanan "She hath hewn out her seven pillars (Pr. > . but it signifies that these two passages form separate books within themselves. (Ib. etc. Ishmael was informed of a man in Zidon who used to rvrite benedictions and he went to investigate the case. etc. Who is the Tans (sage) that differs with Rabbi? It is Rabban Simon b. 10. R. 33). 11-20)." R."' Where is the proper place for the two passages? R. R. This mfms t o t h e revwsed Nun. Gamaliel.ID711 7HWill 113131 fil3W Rl73THil nH Ifli. for we are taught that Rabban Simon b.'n :1295273 WH 937 ~ D m H l p 1 ~3 ~ 1 1 9 5 9 1 1 ~ fvN t)l?l?Y 17QDl f931152iI NDn 'ln3 "lN " " " 'n?l'" " " DnlN 3) . Gamaliel says: "The chapter of these two passages will in the future. .' " I n accordance with whose teaching is that which R. 1 1 ." Why then. I). etc.D+D 5w 5 5 ~ 3 :~ l u t ~ lit3 ~ i~ ln n n n w3lyil 51'13 -. Ishmael was ascending the stair-case. Samuel b. Rabbi says: 'This is not the reason for it.184 n3w 7 ~ YB? writes benedictions is consid~~. Ishmael said these words to him: "Your punishment for your latter act will be greater than that for the former one. Rise U P Lord. And what was the first retribution? And they set forward from the mount of the Lord. 9." Our Rabbis taught: "And it came lo pass. the man discovered who it was and immediately took up a heap of written benedictions and threw them into a bowl of water.lDYY l f D 3 Hlil 31Wn (a t5rnn) In211 1 " 13pn3 ~ 7 3 ~ N ~ D137 W 1w3 n"D A''X'7 npw 158 ily3w il9~inyi l ~ n H3n '>?'I fNn '1373 1pYnW 11 nW7D 3Tny HUf3W7N91n7 N'ii 172 ~ N D il3n33 3 ~ 5 1 an13~2 3 n m l yn3n ~ 1n ~1 y 7 l~ & 3 ( ~ 9~ 3 1 ~ nl3yilo ~7 1 9 pq~bn? l ni3yiiB ~ ~ y mqi n ' i l m 2 ) 893 l ~ in lYD'1 n3'1wN7nlrV115 *D'X:Hnn3 97nm (DDW H l V l 13 HDn 131 7DNl .

for these [the heathens] serve their idols.. for the sake of bringing about peace between a man and his wife. and concerninithem..) Behold. 7n1."~ 9 7 9 5 lt(3i ~ N 133 W n~ i l ~ 1 ?1 ~~ 7 137 ~ li13w n173hH.' " The foll~wiugproblem was submitted to R. if. unaware of God. while the Sadducees.~ Raba. I ever hate.Chanin: ''Maythe books. 47. and naj" (R. with the utmost hatred. or water.be burnt. "we will uproot it.r InlH qrTWH ' 3 H w ~S~BHW Tv93n D 3 3 3 Y? Will1 1. And just as they should not he saved from a fire. how much more then shall it be permitted that these hooks of the Sadducees which cause discord and enmity between Israel and their Heavenly Father. $ 9 1 ~ ~5 ~ lil? ?nN :1f93H 3>? n9nH 85 b ' ' ~~ 3 7 5 s) . so also should they not be saved from either a ruinous heap.' R.mpyll. . Tarphon: 'Me may learn this from the inference drawn from the minor to the major..Q1131 nBW illlinill W Y ~ 113 ( ~ njtn 7nHl (?J fir~ml) 1 nlwpj 5 ~ nnl i1l?S ~ y n w 97 " ~ nvlT?3 >n>lW 'DW min 4 m D H ln~H5 il>?n ~~jp n i 5 9 ~ 1553 ~ ~ ninn 5y annv . ' D 7 3 C l 935 V"31 1t93H 935 395 n p n ." L ' N ~aFSwered . if I would not burn such books together with the Holy names they contain. .rp95?n 135n DnlN n95lrn ~ > ~ ~ ~ 5 1 ~ ~ ~ ~ l n ~ j 1 n 5 l ~ :]t3HDn r3n '7t3 p3n 73 q ~ i r nwp H Y ~ n?'57fl ' 3 p n InlR 1'5'3~ I'lr3X Q7 "IBD HS 37 .Abuhub~Josephb.. 21. he should rather seek for refugein a templsof idols than to enter the home of a Sadducee. however. or not?" "Yea. Dl70131 1 9 7 9 9 D 1553~ 1% 5~ PZ9Il>5 nnr jyi lr70131 li793n I i H 1j j n l . however. written by heretics. but did go to the be-Abedun. ~ c r i d ture says (1s. be saved from a fire." 'Tell. 8. because he really could not tell.v tljl N3wN 1 9 s 73 .I~?~xD t 9 K 18 5rft4 7 ~ 935 5Hlt)W .) And behind the door and the door-post hast thou placed thy (mark o f ) remembrance. He replied: "Because there is a big palm-tree on the road and it causes one hardship to pass it. or followed by a snake aiming to bite him. Samuel.cn) 'I17 7PH ~ i l l $ y l llw Cw. Raba was asked why he aid not go to the be-Abedan. know God. did not go to the house of Nitzraphi. but deny Rim. for even when a man is pursued by a murderer intent n p n killing him. or from any other thing that may destroy them. Tarphon said: 'May I burn my children. etc. 1 1 W ~H 3 ~1350 N??*T ~ ~ exDlalns ~ h here l that the real canae was tha* thw were afrald lest they get killed nhonld the Rabbis db- too much with them. p?9Yt3 nH. the Torah says that the Holy name which was inscribed with sanctification may be erased with the (bitter) water. 5 9 1 8 paH $. etc. 139.1"9~)? O ' P W ~ W nn93~S5 ~ 7 113 ~ 9nl7ilnl 'il TlH3tM H j i ~(a53 a95. Ishmael said to R. should I obtain possession of them. Rab never went to a be-Abedan (the house where the heretics were accustomed to read their books and argue over them) and he particularly avoided the places of a certain idolatry called Nitzraphi. be eradicated or destroyed? Concerning them David said (Ps. Abuhu replied sometimes affirmatively and sometimes negatively).W 3ln33 nT13v Dl..3735 IrTnH qTl7 D 7 N . those that hate Thee." said they.' R..95 rwpl ~ n .ill712 HID71 lHji ilk4 . <'the place will then become rough and torn UP and that will cause the same hard~hip.

Israel. thus extinguishing it. that he was in danger. but not at the eating. Double bread (Ib." said she." So Ema Shalom [reappeared and] pleaded before the Judge saying: "May God make thy light as bright as a lamp [hinting at her bribe]. Cahana used to do this.HVJ D ' I ' ~ 3 3 3 95 V ~ D N J ~ J T 395 ~ ~~ T D H n i p 15 m>895 mr. for it is said.VI?H? 1 H W . IlYb) R. were exiled from our land. when they prepare what they shalt have brought in. Josepli said: "I am of their society and do not fear them. Gamdiel remarked to her [in the presence of the Judge1 : "An ass came along and kicked the candle. Rabban Gamaliel and his sister once wanted to put him to the test [and prove that he did take bribes].nim N? x n 7 3 813 nw'1 xn"11n n'5asn'~113y~nnlin95av ~ 7 ilq3 3 39n3i 9n'ir." (Fol. ID 395 7 a 8 . it once happened when he went there. in these new laws. n5~5 man 39 7wl (Yu nlaw) 7 ~ 8 n 13 w ~ 19? ' 1 ' 1 ) nnnaS n 7 ~ .nnm :mw5 wa31 x1an n93rcn nr31 nnx 5x95~2 1 1 1 ' fir:. 5. R. The Judge answered thus : "After thy sister left. e. ~ r n ~ ~? r n> xn7x il'bm? n-53~s in5 T n n . as soon as they bring it [early in the morning] it ought to be prepared [early] . b. I consulted our law a little further and found that it says 'I did not come to abolish or to add to the Mosaic law. "I wish to inherit half of my father's wealth. as it is said (Ex. and sister of Rabban Gamaliel.il'313D? *y3 5 1 H7fl ~ ill3 'Nlil 5N'5Dd 1311 ji9ntlH l l y ' ? ~ 9377 ilii1-1 (2''~ ilrn13'awa ND~DI?'D nlna 331n~5 'y3 87mw 5 1 . " B Abba said: "A man must pronounce the fore-meal blessing on the Sabbath over two loaves of bread. encountered in her neighborhood a philosopher. Whereupon he said. " 1 will order that thou be given half of it. it is stated that daughters may inherit equally with sons!' The next day R. the wife of R.ilswn an5 vn3t niu:. Eliezer. 7 7 2 n?f Knw 5ipw w 395 n'np? 511~1~ 3 i l . iarr kRn yrm Tn apn XSJV 2 7 9 8~'tn . Zeira* when pronouncing the run l n !pi' ~ ND'I -1il"J'D X I 7 n . Gamaliel came bringing him a Libyan ass as a present [and told him that he did not wish to have his sister inherit]. giving as hie reason that only a t the gathering [of the Manna] is it written DoubZe." R. Ashi said: '1 noticed the manner in which R." she said to him. but cut only one. i. 16." Nevertheless.Mar b.) And it shall come to pass on the sixth day.) and had the reputation of not taking bribes.) .n n n ' r ~ i nn a * i l r n w t il'S 599y l?il 7m5 ." "But. the Law which Moses gave you has L e n revoked and new laws given you instead.. who was dso a judge (Ib.n m ~5''y il's ." Whereupon R.xn? Ninn lnw nnrr~im p ~ ~ NS a 5X ~ N n 9 3 3 m 3 i N'IDDT ~~WPIInn997w M I y 9~inixS NSI 9n'nH i l w ~ f ~ '~ 1n 'LDH i 2 KYI nipn3 i i I~ 'n2i *n'nrr . Ema Shalom.lj 9wp i l 9 n : 1 7 NJ'BnDD N?\ N4H M'U'D liln'27 O??W m3W .nslw3 l q ~ i m l i n i a75 man . a daughter may not inherit?" The Judge replied: "Since you.'1215~ a5 YDH ~ D H . So she brought the Judge a golden lamp as a present and appeared before him. Chisda said: <'A man shall always rise early [on Friday] to prepare the necessities for the Sabbath. He would hold both loaves.lWR AN 13'381 WWil Dl92 939 ' 3 59 01x25 D-IX w n naw3 N I 1 m 9 w n 3 ' 1 7 ~ n . "in our Torah it is written that when a son is left.

23.NnliH'I 09ptln 52 H7D3 1 3 P l W '15 13 Y W l i l * 51x13 n l v 2 n n i y D niuym w5vtl WSV nnn5nni n ~ n u 5 v ni9'1nl nqwn 5 v 152n~ nwn 5v n H 035 n5lv +JJK mn (3 n19 x 3 n 39n3 i53nta . but the Rabbis are of the opinion that the three meals include that of Friday night. of the war of Cog an6 Magog. Chidka is of the opinion that the use of the word Hayom (day) [mentioned in the above passage1 three times indicates three meals during the day excluding the evening meal." Rabina said to R. 38. will be delivered from three evil dispensations. and not as it was promised to Isaac (Ib. R. Not such inheritance as was promised to Abraham.3 N13 ~ 3 y n i 51) l 9~1993-1niwn p n i r 333 inn YDH~W a~ixn ~ 5 n5il3 3 1 5 lvnrj n 3 w n n N ~9nhnm '121 'n 5y nnmm ~ (12 nynn apyr (n> n v w ? ) rt5 '121 p s (2.) Then shalt thou find delight in the Lord. 25. and it is also written (Mala i 3. etc. for it is written here (EX. Jose said: '"ro him who observes the Sabbath.) A day of wrath is that day ( Y o m ) .) Behold.. here is written Y o m (day) and (Zephanin 1. And I will cawe thee to enjoy the inheritance of Jacob. at one time?> '"ince it was not his custom to do so on week davs.(. the pophet. Eat it to-day. . but as it was promised to 39513~ y ~ j 3 i l i l m 9 t '31 9tnw rtill ~ w N 315 N 3 3 i .. 3. that It d l 1 be a terrible tlme for the entire world. viz.Y o m ) of Gog8s C O M ~ ~ . from the judgment of hell.NnlJnlY13 9tnV IN? 7939'1 Nlil H379Hill 393y :~ n l 2 n l y 7 3 5 1 3 ~ 5a-rw wn ni-riyD nn1) 132-1l J n inn . 19. for a Sabbath Is this day unto the L o ~ d . used to cut off a piece sufficient for the entire meal. '" ~ Rabbi Jochanan in the name of R. here is written ( Y o m ) (day) and it is writ(Ex.. it does not appear gluttonous on the sib: bath. Y o m (day) .benedictkn. 58." was R. 14) Arise and walk through the land to its length and breadth.." (Fol. 16. Joshua b. I will send yozt Elijah. n5m (al'u) 1 753173 ~ 2 alp n l w H i 3 ) 13 3in3w 831~5 13 x n 3 v pnuu Nfr n 2 m 5 r 2 - 5 6) ~ e Kethuboth . together with the Friday evening meal it malies four. hence there are but three altogether. will be given boundless inheritance.'I21 '?IDl' N13 1 3 ~ 5 H9333 8958 (-1. 16. ~ r ~ n 212 ) ~JX~O) d nnn 29. (Gen. 14.wnn n:v nil3 (n5 +#?mr) ann 39n3i a19 NSI 3 m 3 \ :21. 3 ' ~1 ~ 3 5 5 " ~ . said: "He who fulfills the observation of three meals on the Sabbath. w i t h enjoyments. 15.y>w .*il HnSn 9'133 ai'n T"' VD 13 p n v Y"' (nl? 41) .v5v n 3 w 3 (ra n l o w ) 11'17 7nn H7pn nn9swl pnlq 9 3 1 9 5 a i v n 3 v 91) a i v i n i 5 2 ~ nvn 7 ~ ~ in1H ~ 3 7 9 n 927 >1D N379ti ' 1 .mgll the ~ @ 9 0 n of the word Yom (day). etc.) I will give thee all that this land contains." But R. before the coming of the day ( Y o m ) of the Lord. The In(hem Is drawn hb. and from the war of Cog and Magog. Chidka says "Four.) On the daq ten . Levi.) And Moses said.i19nllW x5 xn19 537 7 1 1 3 1 7 9 5 1DN . (Ex. 1188) R. Our Rabbis taught: How many meals must a man eat on the Sabbath? "Three. Jochanan said: "Both the Rabbis and R. Ashi: "Does it not appear gluttonous to cut oo large a piece. who spoke in the name of bar Kappara. thy fatkar. Pazi in the name of R. 26.121 5V iiJ97t3 . 1128. Chidka interpret the same passage. from the pains of Messiah5.~~5) 21x11 211 nnn 3rn1)i Pi? kt33 39n3 P J ~ V m3y nip ntnn5nn . Ashi's answer.to-day ye will not find it i n the field." R. From the pains of lfessiah. 25. as it is written (Is. from the judgment of Gehenna. Simon b. 13.l7V3 1 i l l N M n 13211 H n i i H n 135 9 1 9371 ~5 D.

Immediately following is written: T h e n cams A'malek. and H e will give thee the wishes of thy heart. and to the Eas$ to the North. Jochanan said: "He who observes the Sabbath properly.l'e%aZelo divided in two meam Mechol. 39. and immediately following is wriEen. 37. Kachman b. as did the generation of Enosh.1 thew. 56. Jose said: "0.) And thou shalt tread upon their high places. and Rasb. Jochanan in the name of R. Do not read it. said: "If Israel would observe two Sabbaths.) And if thou call the Sabbath delight. 4.) And tkau shalt spread abroad." 1 6 it so? Has not the master said that he who finished Hallel every day is a scorner and a blasphemer? We mean that one should 7 '7il 01' 533 59il KTl3il 7n lDUill 9 3 9 H . The word delight is not understood in its real meaning. "ioIziven"." H. by not violating it." R. and Lo.that my lot fall among those who finish HallelQ every day. for it is said (Ex. 2) Happy i s the man that ever doth thus." Again R. and t o the South.) T h u s saith the Lord unto the eunuchs that keep m y Sabbaths. 58. then me knew that it means delight of the Sabbath. Jose said : "0. they would at once be redeemed. Even them will I bring to nty hoEy mountain." R. Since it says (Is. 56.) And delight thyself i n the Lord. P ! ' 7 8) 0) CBIU. only..l will be pardoned. for it is written (Is. 4. that there went out some of the people t o gather (the Manna) but did not find them. according to the strict requirements of the lam.) And I will cause thee to tread upon the high places of the earth. will be granted his heart's desires. with enjoyment. even if he worship idols. Isaac said: ' Z e witl be saved from the subjugation of exile. Simon b. jlI. in the name of Rab. Abba in the name of R. "to him. See . 28. Jochai. 14.Jacob (Ib. 26. for it is written (Is. M'chalelo (violating it). Juda. etc. it is also written there (Deu. 14. 2'7."B R. Juda said in the name of Rab: 'To him who observes the Sabbath. but read it Machublo (pardoned) him) . 13. 33. to the West. 58.) And it came to pass on the seventh day. for it is said (Is. 16. 4." Tbe Grace--Chapter's 113-118 nf Psalm. for it is said (Ps. Chiya b. R. that my lot fall among those who eat three meals on the Sabbath. said: "If Israel had strictly observed the first Sabbath. no nation or race would have been able to dominate over them." R. according to its commandment.

" R.rjipn n l s D n v a r c p ' 5 9nrn nwW 3 7 9nrn ynn3 37 ~ D H I . Jose said: ''1 never said a word [about a fellowman] which I repudiated [when confronted by himl.3DD ~ j ." Again R. Jochanan: "It is a meritorious act to pray at dawn and [evening] at sunset. Abba said in the name of R." And R." R.. 2. I did so. Jose said: "0." Again R.~1117 717 n i r 13~51w ~ w 5~ :. Again R. the son of Rabba.n ~ n 1i l l Q y ]9??0nPl'lD lpjn Ha9 -Dl9 $37 ~ D H I 1DH N l N 7 3 N 9 9 i l'37 I O N ." Again R.n9s+flnWt3 n9D9lp7 9 5 In nD1' n'Y'Y3 851 H b l n W H 1DNI 3377 n'73 E]D19 375 E]D193 1 395 7DH i'ar 'HD3 PrDprH ~ 2 7 7 33 9 5 ~ ~p .189 3?Y9 l'Y BB? say it only as reciting the Psalms. Jose said :"0. Jose said: "0. that my lot fall among those who cause the resumption of study in the house of learning but not among those who cause a cessation of study in the house of learning.nlYD 1173 D'nDn *H~S~)?IDI ii"~m3 n3w 9 3 5 ~ '?jn Nn' 9~933~ Tp5n ~3 m n 9 ~ . the son of R." Again R.3D 9 7 ' n y ~ n 851 vimn 88' 'Dl' '31 ?PHI .7 ptinn) H71) qHD H t .j . Jose said: "0.97109Y3 ~ 1 n3W n 9 3 93~19~ ~ a .~7t317 9 3 1 ~ 0 3p 7 D N p 93 ~ ~ 7 p.il?ly 93N :wn~:. that my lot fall among those who usher in the Sabbath at Tiberia and dismiss it at Sephori.9 m r n t 727 m i w W?W n v D ~ 9 ? 'l5 'n9n Inn2 37 'IDN n9D"?7 '5 'n9nnnn' l " H 1 . Zeira said: 'What is the passage for this? It is said (Ps. one day when my father was ascending the staircase. Although I. Jme said: 6'0." was his reply. said : "Jfay it be credited to me that I never walked four cubits with an uncovered head.vH7fi 9 1 j 9 ~ 2 nlDiH 1.nPn lD1D7 7DH *nDn 'DlDf Dy (zy 55~nnj filYD IJnl' '2." Again R.VlTDil ' ? ? ~ D D8% ?ii)qY 3 5 ~ Nil9 'Dl' '7 yDH1 + ? ? l7 % 37 I D I N ' 1 . Jose said: "I never said a thing that I afterwards repented having said it. n j g n ]19y ." R.mi> n i 7 l p 187 ~j1 '3H y719 97311 52) 'i773y ~ 'W r t3 ?Dl' '37 n% '7'2n 95 P97PlH DN 7il3 ' 3 9 H ~ 9D593 '31 7DN1 H? 'D9D 'Dl' ." R." Again R.>ii in1 'Dl' '0'' ~~9 ~9 t 9 7 ) j~ l n 3 Dqnan ia5n 937 1DH1 . Joseph asked R. Joseph. 72." R. Chiya b. that my lot fall among those who solicit charity but not among those who distribute it.1 1 19~1 l nl~ t 9 7 w : n ~ +an 9 rDlr 937 1 ~ 8 1 . 'Which commandment did thy father obstrictly?" "The commandment serve of Tzitzith. know I am not a priest.9> 7 ~ j ]Tmn 1 y r q NBD ~ ~ 1 ~ ~ . Huna. that my lot fall among those who are suspected without cause." R.Iln ." R. "for." Again R. Nachman said: c'hlay it be credited to me.) They shall fear Thee long as the sun shineth and in the presence of the moon throughout all generations. 5. that I fulfilled the obligation of three meals on the Sabbath." Again R. Juda said: 'EMay it be credit to me that I fulfilled rthe duty of] devotion in my prayers. Hf. Papa said : "I was once suspectea without ~ause. that my lot fall among those who die while performing a meritorious act.il''t)l NS'I n ~ nnH1 3 nvns 3'5 7DN . that my lot fall among those who pray at dawn and sunset.D+lyD 9 5 1 ~ 3D9nD 09?17X '377nH1 .'Dl9 9 1 3 5 n 17 7 nu 'H3.'Db . '37 9~13l " ~ 1. Jose said: "0. and he . Nachman said: "May it be credited to me that I fulfilled the commandment of Tzitzith. that my lot fall among those who die of stomach trouble.nzw3 nl7iYD Z)Wlil' 377 nqT3 Nfln 3'1 'lDN . 8 thread of his Tzitzith was torn off. still when my colleagues had asked me to go upon the platform. . Jose said: "0." And R. Joshua. Jose said: "I never acted contrary to the words of my colleagues.. *~ p$n 1r?prN . Shesheth said : "May it be credited to me that I fulfilled the commandment of Tephilin." Again R.

B. (Is. while preparing for the Sabbath] would cover himself with 13 duster [to protect his garments] . should not be worn when serving the master with a cup of wine at hie table. Huna once came as a guest to the house of Rabba b. himself." R. for it wae taught in the school of R. chopped wood." R. salted fish. Joseph themselves. can see himself unjust. used to split small pieces of wood [into kindling A c~ln of six and one-half denarim.iI9nl3U N33'8ilD 293nT D"D HJ"I'.Nn4'nB 9Dl9 nnm m ' T ' n ~'3's 'n% 599~1 qn3E D'D31 qn3D ?nY' 7 3 fBRS 31 . 1198) on that day I gave a banquet for the Rabbis!' Raba said: "May it be credited to me that I always respected a learned man. Chanina was accustomed to wrap himself on the Sabbath eve and arising would say: "Come with me and let us go out to meet Queen Sabbath. Papa. himself.n7g nb ~ 3 . Huna. singed a cow's head [for the Sabbath].911W ~'$773NSlil 27 . 13.1215 DU 5'72 N3D 37 . l ~ ) r v jfi31n n ~ 1 7P7H 19~1qNp123 Hn3W 9 5 ~ 7 H93P3 '8?1 qtir$PD N39Jn " I :~n>50 ma.Nbt3'W 371 fi37 . Rabba and R. 7 2 n37 *P ?"N -5 ' P 5% .my n3w5 n ~ ~ap m3 i 7 i~s'n15 N7W2 lP*WP *7'nDN 7D9?n3 1 3 N3N '31 ~m'1 m139XN l i i ? 095~1 qn3n l D + n ~ in38 9 3 1 . whenever he came before me with a case." Mar b. Abuhu was in the habit of sitting on an ivory chair to make a fire for the Sabbath. and no man. H S I 1331D H371X? ii+? 8J59D~ 9 5 ~ . prepared the wicks [for the oil lamp]. R. Ashi said: "I feel that I am unfitted to judge a learned man because I love him as much as I do myself. nstlp? N Y J ~ 1~13 ~ D H 1PNl Hn3V '?yo ''SND 1 ~ 3 'Nf' ? 937 $)539N NSln 3 1 7 3 ii27 ~ 8 5 3 '813 i1?3 'ND 3 1 n ~ 5 n~ n 9 5 3 . m i 3 q ' ~ l ~W'VT 1 1~ w ~ f7 i l~ v 035 ~ 7n1N1 ~ g n 3 n am* ~ nln ~ H Y P W ''37 '37 NJn7 ~ ' 3 51 S y 21 n n 3 Sv3w n 9 T u an3 flm? 5u 137115 . lit the lamps. himself. himself. Raba.*ma n8'ty . Anan [on Friday.NWI~ 1 fqlnt) NlhD 2 1 . come bride. R. Ishmael: "The garments which a servant wears while cooking for his master. R. R. N'7D '3N H I ' ? H3?'Tnf i j NJ'~?'8~22 'WU 3 1 7 7 7D 7DN .190 naw ~ ' 5 1 ' 1 fJ37D . They placed before him three Sh'a of flour made into fat cakes. Huna of his host." Rabba b." Abaye said: "May it be credited to me that whenever I noticed that a young scholar had finished a treatise of the Talmud (Ffll. R.1137$ 8311 XP N37lX Nl'til '22 *7 ' n r i l NJ713Y (0'~ '17) I did not leave the place until the thread was replaced. himself. Whereupon the host answered: "Art thou then better than the Sabbath concerning which it is written. ('Didst thou know that I waa coming [that thou didst Prepare this] ?" asked R. of course. ~ w n 1 ." R. aqmDQ p-. Janai was accustomed to put on good clothes on the Sabbath eve and say: "Come bride. deliver your orders quickly [in order to receive the Sabbath in time] . Chisda. r n r n N 3 .) And if thou calleth the Sabbath a delight 4 ~ ' R.~ ~ 3 7 1 ~ ~7 r'. I never rested before I examined every posslble defence.'nlnY *8?7D a'lb N7Dn 37 . Safra. Abba was accustomed to buy meat [for the Sabbath] for Girteen Istirithl" from thirteen butchers and [before they came] he placed their money at the door saying to them: "Deliver your orders quickly. Nachman.NJWW~ ]ln'yl$ 313 ." R. 58.

"What merited the rich people of Palestine who become so wealthy?" He nnswered thus: "Because they gave their tithes in due season. he said to Joseph: "He.x-. themselves. Ishmael. " Rabbi asked R. give tithes. 1 9 3 i v .4sher mans "tithes" also "rich. in order that thou mayest become rich. the son of R. in these links C___ 8 5 rDH 7371 ~ L ) N ' 7 95 19~53 1 5 ~ 9 87 1 3 8 '371 ' b ~ 9 1 ~ ~ 3 79 ~ .y'>tv 9 2 jar yxn nr5nv nirann i1'33t n93 5'av '2w 7 9 3 ~ q~ir 'n'mn ym 3 3 1 n3wx nly13 . f n ? 1 ~~ 5 5 lC('3i11 N'?'11?3 1 3 niyi3p q ~ 3 5w niyiap nrni5xi nmin'pi nrm3r niTypr . "they honored the Sabbath. Chiya b.nnwn . for R. Nachman b. 1 3 11 1 9 3 W 1'318 qD1' n 3 5 lynx D H II Hnvnn in3 n'b33 rw'53 iln7 n'ni32w3 qD1' 7D33 lilj13 '~(153 ." "And what merited the rich of other countries that made them so wealthy ?" "Because.wood]. which he fixed in his turban.ln? 5'3~3 3 W V?lP xiln 73y 131 9~33iiiSi3S I~J~~IT5~ H ~ T9733 -39399~3 m n i ~ N D 'I .x331-1 91397'1 Nn'S"y 7DISn3 il9Y75 Pln3V q'1'7 IND 18H HID H l X I *2i)'135xfl~wr ' n o '3-1n'3in '93 . This neighbor was told by the Chaldeans (soothsayers) that all his wealth would eventually be eaten up by Joseph.fl?DH '1DH H n 3 W 95yt37 N'SDH illn"H 9x5 iniyaan i S v 5 " ~. as i t is said (Deu. who honored the Sabbath. would I not carry such things for them on my shoulder?" Some say that R. The things not necessary for-the Sabbath he placed on his shoulder and carried out. Ami or R. Jose. Islimael. When that old man met him.minil 3 ~ 1 593~2 n 9 5 '3-1 7nxS n w n n x nmmv nW3 ?rx q n m N n 3 t " 1lVB ~ nnx n y ~ PI~N 13 x 9 . e. Jochanan would happen to visit us. n ni~5wSw t"ai nnx 'w 2. i. D 1 3 1 ! O i l ilD2 (79 DI'I~?) 5 ~ 1 YlH3W ~ ' P'l'WV *Dl' 7nNsw f'iwynw 5'3~1)n 9 5 7nH 5 3 2 3 ~. One day. himself. sold his estate and with the proceeds bought a large diamond.) Thou shalt tithe the tithe. placed things on their shoulders and carried them in and out saying: "If R."" What merited the rich of Babylon [where people are exempt from tithesl?" "Because." said R. who honors the Sabbath and usually buys fish that day. Zeira. the jewel was found and Joseph sold i t for thirteen purses of gold denarim.r'Dn3n ' I . a gust of wind blew his turban into the water and a fish swallowed it. "Who wants to buy fish to-day?" they inquired. Abba said: 'I sojourned once with a wealthy man in Ludki. 22.n. R. and having sixteen silver links depending from it.lnvn3 1 l. while crossing a bridge. Ami and Assi. This fish [being caught] was brought [to the market] on a Friday. Isaac was accustomed to place the Sabbath clothes and other things on his shoulder and carrv them in.ii> n9yS1 n'fw ttpt n'mon ." . The neighbor.iwynnw 593~2 1wy 7wyn lwy an2 nx lax 19133~ 5'2~3 ~ 5"x .. "they honor the Torah. and I saw that they brought before him n golden table carried by sixteen men. would we not carry things for him in this manner?" Joseph. who lends to the Sabbath (incurring additional expenses in its honor) the Sabbath will repay .nmr . So they brought the fish to him and he bought it. Assi would happen to come to visit me. lit the kindling wood. therefore. When the fish was cut up." said he.y93ir 1 n y n na3 n i n n 7 ~ ~ . R.nn3w . saying: "If R. 14. had a very rich neighbor. They were told to go to Joseph.

'~ ' R. in the summer. they said T h e heavens are the heavens of the Lord. called Sabbath." "Give it to us.\mn.qri~ in9ii j+5+irrn .Were fixed bowrs." he answered. the meal time shall be earlier than on the week days? Samuel said. I said to him a6y son. Hamnuna said to him: "This refers to the Day of Atonement. 3 3 HDP 375 IK3H 13 HDO 27 . p 5 n w . and I always selected the finest cattle to be slaughtered for the Sabbath. And when they removed the table. have them earlier Ton the Sabbath~. distinguish the Sabbath day?" R.m> -13 ~ Y P nu3 H yninu .7n85 inu 5ninwi . which we throw into it and this gives it its taste."' The [Roman] Emperor once asked R. but i t doth not help him who 130th not keep the Sabbath!' The Resh Galuthalz said to R. Joshua. 1).ark4 9125 mrnv nan3 531 Tny9n >xi. Shesheth.1 ~ 7'n5 1 yinn 'nS n+nwnrnmn (re? PW)n'it31~ 15 ." he begged of R. and all sorts of rare fruits and spices.r>i3t) 'n ~1735(nj n*ywl) m 3 . r ninw 851 3593~~5 111 ~ H W 09ii~3il019 23 i n w i . Rab said: "This is intended to signify that on the Sabbath eve. all filled with various kinds of victuals.nw5 11 ~ n n :735 p'rw nipan 71-123 Kllln 73 vWlil9 2 1 lD93 5% 'JPD . "a certain flavor in our possession.q'il~ in*? n3w I J H V inw n l w i 1 1 5w 5yw3n w9 rrn u5 rnrt t95ln 5% i3inS In :IS 5 " ~.).su~~. cups. 115.rp LJ9D11'1 X39il 112?$ ln$ ohid of tho Z W I a . What does the word honorable signify?" R. Joshua b.il+ps n i m 1nm3 n71n i l i w 912 5% . hence the Torah says that thou shalt honor it with clean clothes!' And thou shalt honor it (Ib. 13. Chanina: "Why have the Sabbath meals a special taste?" "There is. 24. how have you merited this prosperity ?' He said to me: ' I was formerly a butcher. whereupon R. however: "On the contrary it is intended to simifv that the meal time should be later tGn . Joshua said: "Only him who keepeth the Sabbath. pitchers and dishes. 16). 5% nww -~$YWB 15 'mnn . doth it help. 58. they said: Unto the Lord belongs the earth with what filleth it (Ps. would cause the Rabbis [who came to listen to his Sabbath lectures] to sit where the sun shone earliest [in order that they might become 12) DWD ql't3 531 53~0 llV2 43 195111 1 3 ~ ~ ~ ~ J +Pn w Wa i ~ ~ (73 DlSnn) n97nin lniu J ~ n i u~ 9 p S ~ n v 3'131 1 nni5ni In1 y . Abba questioned such as we are. Hamnuna: 'What is meant by the passage (Is.' I then said to him: 'Happy art thou for being so merited and bIessed be the Lord who hath rewarded thee with all this. but the earth hath he given to the children of men (Ib.13nln 15 5 9 ~ nwn 1 ~ nu 7nmnn 53 5"u 57ylt3 I Y H n3wa nu 7nwn i f * n v i n95 in8 *HD l ~ ~ i f t ) 3'17 i l ~ n i S 3w9i nl 5% ." The sons of R.n97i)35 Y D N nq3ttrr 13H 1 1 . Papa b.) T h e holy day of the Lord honorable.rr*r~mi lun3 inSvi ~ ~ 53 1 kqnni 9 mvct 15 9s 5"n liinrt5 9 s niinrc qnirpn? i n 5 v i 39nlb ~ ~ 7 9 3 nww 2 37 NlDlD3 HWDW . who him : "Born shall have meat and wine every day of the week. When setting the table. Papa replied: "If you are accustomed [to dine] early [on the week days] eat later [on the Sabbath] and if you have your usual meals late. on which there is neither eating nor drinking.

' to which the angel of good reluctantly is obliged to say Amen!" R. m e n the man comes home and finds the lamps kindled. even though he may not be hungry and eat no more than [a morsel] the size of an olive. b) R.warm and leave early] and in the winter would seat the Rabbis in the shadow. Abuhu was accustomed to have prepared for him a fat calf."I5 R. the table set and the bed in order.n 9 3 9 iniH miy INS nHi . Hamnuna said : "He who prays on the Sabbath eve and recites the prayer Vayechulu14 (Gen. he said to his father: "Why should you waste la) R Shesbeth was blind and therefore had 939n 93 HSID Nltlrtl'T N39iI 1S315 lily >%la : ~99il inip*?? my3 1% 55annn 53 wrmn 37 >in32 1959 ~ inH (2"~ ow) n5pn i 5 ~ ?nit(i i n3w 'HJW n ~ nwyn3 i 3 ilw3i)il5 q n i v nwyvyl 7iy5~ 2% . Y y > xe ~ m ~ n3v5 1 Hilnv :3"y3 isn5iv B I ~ HV D * 7nn . ~ ~ a i 5 n ~n9513 nv9n 5 9 : ~ nin Hn59n ~ 5 a r y nimw ~ ' T ~ D D N S75 nn5 5 " ~8973 9 ~ 9 3 5972 ~ 9 3 t o urn t h a t sign. Juda. is departed. ~ i n C'IHS pn93ni i ~ 0 i 9273 w 15 fv5n zip3 nwil 55~nn. Elazar said: "Whence do we learn that speaking is equivalent to doing? It is said (Ps. so that they should become cold and very soon rise [to have their meals earlier]. n ~ 3v nzv w n n 3 nnn na . R.' to which the angel of evil reluctantly is obliged to say Amen! But if all be in disorder. 1-3) Scripture adds to his credit as if he had been a collaborator with the Holy One." To drink warm water and to wash on the night following the Sabbath are wholesome.) T h w were finished. for it is said (Gen. . Elazar said: "A man should alwaya arrange his table for the Sabbath eve.~nxSn n3v wxin3 9 3 1 ~ ~395 3 'f"l3y nil l n 3 ~ (33 . Chanina said: "A man should always arrange his table for the Sabbath eve. 6.) By the words of God. the angel of good says: 'May the coming Sabbath be even as the present. etc. says: "Two ministering angele escort every man on the Sabbath eve to his house. Do not read Vayechulu (were finished) but read it Vayechalu (they kished it) . Chisda said in the name of Mar Ukba: "He who prays on the Sabbath eve and says Vayechulu.n ~3v 3 i p 9HYlD3 1 3 r i j l ~ P'TH 77D9 P j l y j HJDn 937 pnn .H 1na5 Y"'n=n ~ 7 t 15 h PIN min9 n2w m y 2 11iy ln51wi pi57 i~HYDI in735 ~ 3 ~ 2 1 ~ i u i'n9 7 ~ i n 2iu In8 nfiy t ~ 5 nnynn y i 7 ~ 5 13 ~ 1 ninN n3w5 y i 7"n ~ 73 n 5 inani t(ilnw I.1V IUD : l v y J P'DW ' i l 53 H3?1y 7P 1nH H7Dn 37 7nH v i5391 i n . 33. One of them is an angel of good and the other an angel of evil. 2. Warm bread on the night following the Sabbath is wholesome. of which he ate the kidneys (on the night following the Sabbath). Jose." R.ls (Ib. mill be escorted by two ministering angels who will put their hands upon his head and will say to him And thy iniquity forgiven (Is. then the angel of evil says: 'May the coming Sabbath be even as the present." R.r 9 x 5 ~ ~ Y Y W ~15 ) n9iniH1 i v ~ 5y i nil9?r . were the heavens made. and thy sin 7):' We are taught that R. 6. praised be He! in the creation of the world. the son of R.n9r35 nSiy5 ' l l y 5 ~ 931 ~ P H ~ J ~ H9 8 W 5y 7"lu n. 1. When his son Abimi grew up.15391 HSH 151391 'lpn 1373 (25 4N 15391 ntjm) 1BWW iiVYt33 7131. i D i m Tnnuni ~ 1 ) 9 ~ 1 9' i H'Jn fv5n mwn D H ~ Pvv y i Tnni 3io in. even though he need no more than [a morsel] the size of an olive. 2.nm5 ~ 5 l8' i x i v ~ ~ v " ny .

" R. he will also be forgiven. Levi said: "He who answers Amen Yehei Shemei Rabba Mebaruchl6 with all his fervor will cause any evil diapensation passed on him. which guurdeth the truth.) But if ye will not hearken unto me to hallow the Sabbath day. Nachman b. and not to bear a burden. to be torn (nulliified) . l t u m i ) ~ P W W 179 13 riyw 15 pnnib 'In3 . and it is also written (Ex. Praise ye the Lord. 17. for the Sabbath eve. Abuhu said: "Jerusalem wouId not have been destroyed had it not been for the sin that they ceased to read the Sh'm'a every morning and evening. 2. Joshua b. then did the people offer themselves willingly. and it shall devour the palace* of Jerusalem and it shall not be quenched. 22. R. " Resh Lakish said: "He who answers Amen with all his fervor will hart! the gates of Eden opened for him. Juda.'n ny 3." They did so. for it ia wid (Is. IUI leave 7x9 HZ1 IPH ilJly3 53 1397 Tra 917 1 3 yWlii+ '31 1PH 2 nrow 1 17 n9yi1p ln3 732 7 1 3 ~ 5 ~ 7 ~ 9nly1D 3 yllD2 niy7o y n ~ 3 Pya 1 3 ~ 1 9708 H (n ~ P ' D ~ 'WW W) 1373 n~ .) That it had become unruly (Parua) . that there may enter the sigl~teownation. 5.said: ''~onfla~ration frequent excepting only where violation of the Sabbath is found. 27. Samuel." What is meant by And it shall not be quenched? R.) When decreed punishments had been set aside C Israel. 2. for it is said (Ez.' " Abaye @aid: "Jerusalem would not have been destroyed. Jochanan. 85. for it is said (Jer.Nln Yl'lP 9 3 (35 ( I Dr . then will I kindle a fire in its gates. said: "Even if there be some idolatry in him. Chanina said: "The abbreviation of 'God. but for the sin of violating the Sabbath. the son of R. for it is written (Ib. as it is said (Is.r3nna ~ 72 N x8+9n 921 / i li n 3 7 P ~ W D n95nin 1113313m i 2 y Sw ytlw niuw) 13 w3 159~8 nnn '9n31 nlylP ~ i[llPii 1 1 Han ~ 3 3m2 1 5 533 ItlH 53 ?"1H . in the name of R.' " R. in the is not name of ~ a b .]DK ~ 9 7 8 NSN 1 ~~ ~ 1 3 lniw 1 ~ vpn ~ 5~ 75n 5~ Hfvn i " Ini& ~ ~ND . 26.I I naw whole calf for the sake of the kidneys? Let the kidneys from the calf we are preparing. faithful king. 5. but a lion came and devoured the calf [that was spared].) When decreed punishments were set wide (Prdoth). and to enter into the gates of Jerusalem on the Sabbath day." R. Why were decreed punishments set aside? Becausd Praise ye the Lord.) Open ye the gates." What is the meaning of Ameo? R. Chiya b.~vin -1n7w ~ pvx :IDW 9 1 3 NYI nvyw rnng . Isaac said: &'It means 'At a time when men to quench it will not be accessible.for it is said (Judg.) And from my Sabbaths do they turn away their eyes so that I am profaned among them. Abba. 26. 32. Do not read Shomer Emuniw~ (which guardeth the truth) but read it Se'onrim Amen (which say Amen).

as it is written ( I 1 Chr. until the fury of the Lord arose against H i s people. in the name of Rab.1 N? NJVn 1"H N 3 H 73 7 " H ~ ~ N ill 1n5313 !MSV 5 ' 3 ~ 3~ $ ~75111* 8 8373 ti? 0+*H3 8 7 1 ~ 1'3 . 3l 5 . emptied out shall be the land.I>-. so Israel of that generation pressed their faces into the ground and did not dare to admonish each other. np.jw17r 7PHJu art) P I J D nw13 035 393 113 P. one's head between the other's rump." R. Chanina.en'e k d e . for want of knowledge. Abba. 15.) They should have been ashamed.) Woe unto those that rise up early i n fihe morning that they may run after strong drink.~. as it is written (Lam. e. immediately following which. ~ . .) B u t they had mocked at the messengers of God.. but they neither felt the least shame. as it is said (Jer. refers to the scholarq.') :yinz 5 5 1 9 ~ oiwn fi31n N j N ~ l 7y DH fir N j H n.." etc. Empty. i. n ~ ) ~'5w11' n37n N 5 p t i Y '11 7 D H !121 lWl3* (" "?'yW') 'H1w 51f.." R. in the name of Rab. as it is said (Is.195 3PY' l'Y nrp' 5 9 5 ~ 1qrn 5111 11. ~ 1 ~ pl3n . Why pour it out? Because the child i s in Qhestreet [and not in school]. is written." What is meant by Till there was no remedy? R. as the harts in a herd walk.) And it shall be with the people as with the prhsl.lTand Do nzy prophets no harm.e been destroyed but for the sin of making no distinction betnreen great and small. Juda said: "Jerusalem would not have been destroyed but for the sin of spurning scholars. 6. 5579 jy =pv (7 n. bemuse they had committed an abomination. N? 3~ . said: "Jerusalem would not have been destroyed but for their sin in failing to admonish one another.Tylj-. who spoke in the name of R.n31 tlynw ny.3l 7 3 ~ " i 8'13 y n7ny 37 1nH .1 'Hn 37 %K 9~9x51 9n'&$t)3 y y j ~ 58 371fit 3'1 7nK . 2. 105.yln:. i . jN q~jn 1 5 ~ 1yln '37 aiVt) .ln3p? awle7 (a. ~ ) j rnrtyn3 ~ lyln j~ j ~ * .Etamnuna said : "Jerusalem would not have been destroyed but for the sin that they ceased to teach small children. Therefore. Q- .) Pour it out over the child in the street. Simon b.y2 (H nitti) ' H J W n~ lHYn jW I I N .I . R.thiut there was a custom to oil chlldl. . :. reefers to the school children." R. 1." ?yo n H 1 ailrnwt) ]rli nn '. they regard not.) Touch not m y anointed.. Isaac said: "Jerusalem would not ha1..ln:. 16. 6. for it is said (Jer.#kit) ]*& y y nr3nn 53 31 15 1's nun lox 37139 3. Ulla said: "Jerusalem would not have been destroyed but for the sin of being devoid of shame. and scorned His prophets. till there was no remedy. Juda. Simon b. but the deeds of the Lord. Amram. a. e. ouch not m y anoirted. in the name of R. Abha. ~ 3YlD fir 1~23 7\73 l n l ~ 2 5mvr ~ 7"H . 24. 11.ll ID3 llvfi%' 5 ' 3 ~ 3 NSH pl33 (b~) fi.Hbqt) 1 9 ~ 512. 36. etc. And there are harp and psaltery timbrel and flute and wine and their drinking feasts. 6.nyt 953~ 'BY 352 135 Yn31 1 D 9 3 ' NS 5'212 H?H ~ ' 5 ~ 1 1 39 n n 85 HJ13D3 7% l t ) ~ 1 121 ~ 5~ nlplJ*r'l 33 l ? b * 3 ~ 1 1 D r DyD 5pw.P'D3R - ~ ' 1 3 5W 9 1 l t 3 N gee ~ethuboth. i. ~9>3jl 5v nlpucn l n'lln' .) Her princes are become like harts that have found no pastur8. said: "It means this: 'moever spurns a scholar no for his affliction'" Juda. said: "What is meant by the passag (Ps. and do m y prophets no harm. and despired IIis words.l 1Wy nyln 9 lw?3in (1 n v .nl j1 13Jt H S ~y p p 3 ~ 3 ' 3 ~ 11'11 5 ' 3 ~ 1 N S H 0'51n~ fi31R N S 3713r fir n H ln9313 1'2'1 a'Jn7) 7BHJW P7393n 1 7 9 ~ ?n nl 1 1 ~ ' t l 2 1 ~ ' 3 593~5393 ~ ~929~5~ 1 ~ tfi ~ nnn 3 n l j y 79 it n'ynpnpl 7DN . 15. the son of R. rm . are m y people led into exile." R. etc.

(Ib. seem to be well under thy hand (thou art a scholar)." [Hence it shows that they were 53n 5 9 2 ~ 3 NSH o"3n~o'llyil ink4 ~NWJ +92H? H D 9 21 5 " ~ .nnlH 1winn 12-1 n93 5w n95v1-19nain N S x2'1 Y E H I . I will not be confined in the house of study. apply to nothing else but t o swearing and so it says (Ex. Papa unto Abaye. 5. the words.) Thou shalt not lift up t h y hand to rwew in the name of Qod.. things which cause people to hide themselves under cover.7-1' nnn pw' '121 V2lR n9irH on2 095~331: 135 H S ~ D H SHlnn 0192 kV9 inin wtn 131 n p i m liv5 HSH N V ~ I ~ N V31n VilH n H HVn H S ( 2 ' l a w ) 9n9231 w77on n w lnryy 9w2Inn B ~ X HH? tnpn H S 9-19> fwrn nSaw ]'HI bnS 9 3 ~n ~ 59~ -1 ~ H D D .zuin 6e a chief. like a garment. and search in its broad places: and i f ye can find one man." Fksh Lakish said to R. ' 1 1 1 H S P9?~17* 5 1 il~1?~3 w~n993 (a nvw') i ~ ~ n3nn s w ~972-1 ." ' T h a t about mine and thine?" said R..) When a man will seize his brother i n the house of his father [saying] thou h a t a nice garment. Whereupon Abaye replied: "The breath [of praise] which comes forth from one who might have sinned is not like the breath [of praise] that is uttered by one who is incapable of committing sin." Resh Lakish in the name of R. etc.) i. Juds the Nasi said: "The world would not be amtained if it were not for the breath of [praise coming forth from] the school children. (Ib. e. And i n my house is neither bread nor clothing.) i. things of which a man never gets at the true sense unless he first stumbles over it (the Torah) let this be under thy hand. And let thC stumbling be under t h y hand.779 PH H j H D V j y I*-Inlt)D 7 H 913 J9HIV D971S n 9 m yrp . 2'0. as it is said (Is. H .nnlH yn9inn 7DH3V 73BH qV% 33DD IPbPW 5 9 3 ~ 3 H ~ H ~3 tx-11 ~95vii9m w n 2 iabiru (a rnralr) n 3 l D H itr33D PDVP n W l y W l OH '111 1971 nyV2 1 5 9 ~H3W3 ~ 37 lDHI'I1 W43H 33DD l?DD 1 9 ~w ~w 3 939H . e. thou shalt be OW ruler. 3.. saying I will not be a chief. from your ancestors: 'Every town which has no school for children will eventually be destroyed! " Rabina said [the tradition was] : "It shall be placed under the ban [until a school is provided]. e.Resh Lakish in the name of R. I master neither Scripture nor Mishnah nor Demara.v.HDn 13 f?HW 52?l5 HDll 12 W9W nrpim 895 Y D H 195~3 pw ~ nrtyw3 h-Iln9 927 nlva . H e will l i f t u p his hand. (Ib. 7.779 nnn nxrn nSw3nni (ow) .I D ~ HSI ~ s w nH S HS '8 D V XP+H i 1 9 5 97H H197n1 lii? l t 3 H 'H7 Pnil ~ . the Nasi: ''Thus have I a tradition from my ancestors. e. (I'isa) He will lift up his hand on this day. T .f31 ll72 ?V 538 n13139n nnn 1 3 9 ~ n95 . 1. and notice.*HD 7-19-11 9-197 5"l 7DN1 .. and according to others. i f there be one that ezdcufeth justice." I s it so? Has not R." And Raba said further: "Jerusalem would not have been destroyed were it not because men of faith ceased to exist. e. Juda the Nasi said further: "School children should not be withheld from school even by reaaon of the building of the Temple. (Fol. 120a) i. as it is said (Jer. l9b3nn D-IH m v (23 "1) . Juda. 6.. then I shull pardon it. Ketina said: "Even at the period of Jerusalem's downfall (of her moral decay) men of faith did not fail her. i.) i.. that searcheth for truth.rpan n v 19325 ' ~ D Hpi 9253ipn 1 7 3 n93 5w qnnxn nH9wJ nilnr '75 5"7 nipwn n3 f i ~ iw9 p 53 79n12m nS 'Tatti in^ ~3927 .) Roam about through the streets of Jerusalem and see now.125 n9nn 835 n5nw i92H n93 nnn l3w7 nSnv3 nnh.

because there is no commandment compelling a non-aew to keep the Sabbath. Dimi said that hospitality is a greater virtue even than to visit a place of study. Ketina deals with men faithful in affairs of leaming. because we are taught (in a Xishnah). for the Mishnah teaches us: 'For hospitality and for the attendance at the house of study. I pray Thee. 'Tell us what you know?' [Therefore he is bound to tell the truth]. praised be He! Abrham said. (Fol. i f now I have found favor <n thine eyes. for it is written (Qen. Juda. say that they really were trustworthy].truthful].' whereas to the Holy One.'a DZlW ~ : 3 7 ~ l~ ' y5 59 1 ~' 2 D3n 'lnv 735 ~ r i y n ~n HS 11nH 13'13 n9n3n a13313 ' 1 3 1 ~ IYJW 833 D'YD:H I ~ H n1335 HW 1 n n 9 3 w f ~ n w'Ian n x n 5n1 Hnln 1 3 H3H 15 :iYn+7y 1 3 W3H Hln7 ( 2 " ~o w ) *iir ~ n i 5 f vq? 939 393 9 3 ~ 1 3! i n alvn ~ ' D Hn p n 11-1~ . pass not away. But Joseph did not allow them to do SO on account of the Sabbath.' people might ask him. in the name of Rab. Why does he say that he never knew a thing? [We must therefore. But he might say that he learned and forgot it. it is different.imn :ii1132w CHAPTER EIGHTEEN (Fol."' ina inqn5 395 i[in . 3. Rab deals with trustworthy men in business affairs and R. not difficult to explain. [Thus no one will be able to contradict him]. and the fire was extinguished. they said : "It was not at all necessary to stop them from doing it.553 w x n i-Irn2 np5t nSai1 nwyn i"n (NIP 47) n9n~ HS ' H D n3wr HTbD2 yW3H lHV3 YHnYD 12 q D 1 ' ?a 7519 5w n ~ l a n a i a ~9~.15 :Inn21 H W P 1 ~ ~n 3 " n f ~ p"5 3 . My Lord. because if he would say '1 did learn. i f . This ic. w m nn1235 r i i p s ?W '15 n w y n n2wn 7 2 3 v p n Inqm 851 n v lrnH 535 1 W 2 7 ~ 5-1331 D'DV2 1'11'1 D3 l)R3VW31 . at Beth-he'an. praised be He! is unlike that of frail man! The nature af a frail man is that an insignificant person would not dare say to a great man 'Stay here until I return." R. Jochanan said : "Great is hospitality even more than early attendance at the place of learning. for the 31ishnah mentions "hospita1ity'"rst and then "attendance at the place of study.' putting the two on a par. '\$%en a non-Jew comes to extinguish fire. Perhaps in that case. the owner need not tell him either to extinguish or not to extinguish. Simai.) And he said. 121a) Our Rabbis taught that a flre once broke out in the court of Joseph b.n$l5y l a v a nm wn 395 v y r u ~3 inin'w ln99n ~ n i S ao'? in5 i b i i ' l 311 n'1iv 21 nln inw a n in39~y x5 S"H 955 pzin H2nr in5 ?DH . TJy Lord." The Nehardaen and R. That evening Joseph sent to each man [who came to help him] two Selaim.'o When the sages heard of this thing.lBBy a miracle it began to rain. that the nature of the Holy One. and the military camp of Sephoris sent men to extinguish it hecaufie he was the treasurer of the royal administrator. 18. 12Ya) B." R. Elazar said: "Come and see. said: 'TIospitality ie a greater virtue than receiving the SheclCim.

m e third$ fourth and fiw .. for a term of three years.nl7rp ~ .t 5YH 13w. -. 3 . After the holiday the master took the wages of the hired man and in addition. visiting the sick. 'I have none. l l~5Dn1iivl 15 nn913 1 y ~ n l pcmlfi ~ 1 5 llgn 1 ~ lfill n71n 7ln5n5 lyj> 5unni wvnil n9a n N 1 5 pn ~ pH Hill 1 1 9 N ?i$ 1793R j31N f n l H ilwly D.1 -. rearing children to the study of the Torah.KW P.Vn 9 5 . pcrca not away.nlnD31 il"3 jbj 527i1 7nN5 .'I? 1'8 .5 -.Y?lp 15 i 9 i 1 n ~ 51953 5 ' w ~ n." I s this really so? Are we not taught [in a Mishnah] : "These are the things of which a man enjoys the interest for his reward in this world.' he said..ln"9 lS 7"' dnrlvaea In sruavlnb and third are Included in practice o f lrn4ng kindness.VBl VD3 1n935 15n1 5~ 1nH p 9 v ~ n'3 'Iiwn lnyl 1'713 1 1 3 W 3 9 ~ IJ~TJD 9 1 5 9~ Y R H . but the master again refused saying. ~ o r s i h . On the eve of the Day of Atonement when his term expired the workman said to his master: 'Give me my wages so that I may return home and support my wife and children. : ~ 71njn1 1793nj 0 7 ~ 113 0 1 5 ~ 'jn' 'nf 'lP1'H5 N"7m " "" 1 'lil "13 fi35 1113il 7 n nrt 173 1337 l l n ( 2 " ~ ) .' The master replied: 'I have no money just now.1 . making peace between a man and his associate. 9 fiTlP11 ~ ilTil Djly3 Di19n179D 07H 5 3 1 ~ 0173'1 ilWW n~l3a 1~ l j ~ ~ l 3 p 35 i y j n n 3 ~ . honoring one's father and mother. calculation of the efforts of prayer [expecting the granting of his demands].nH 3.' the man pleaded. said: "The interest on six things man enjoys in this world.l l l l j y n 7nR ild.' ' 1 have none. 'Give me then the amount in cattle.95 95 1 9 8 5 " .' the master answered. and above all..nN . riz.9391W 0 ~7 ~ 3 n w n 1 . b) Our Rabbis taught: 'He who judges his associates [in questionable acts] with an inclination in his favor.95 In 5"s n.' sGive me my worth in furniture.and 4bs ad* i n nuking peaoe between n snd M e mwAahe. ? have none. Jochanan.' said the man. the study of the Torah. Assi." naw 2. while the principal remaineth for him in the world to come. one laden with foodstuffs. the six things mentioned before are included with those subsequently enumerated1 (Ib.*la1 9nwN n N 95 TltHl 7581 9 1 1 3 W '5 In .nnn> 9 5 In 1~ ." Are these not the only things? Nay. while the principal remaineth for him for the world to come? viz.' was the reply.l j15an 779a jil ?I9? ?t)H P91lDiil Dl1 31Y . It happened once that a man who came from upper Galili hired himself to a master in the southern part. hospitality. and judging his associate [in doubtful acts] with an inclination in his favor. the practice of loving kindness.nl3~51nlH yijy nl. three asses.BH -.' 'Then give me my money's worth in grain. The master responded: 'I have none. After they ate and drank togather. in the name of R. the second with liquors and the third with spices and went to the hired man's house in Calili. the master paid him his tjni9 92.!J72i' 'f P l V a .73f P ~ I Y 19 ~ nn"? j1?1 illn nSlya n ~ 3 n Dl7Dn l nl5~nalDnl >H n33 In 1 5 ~ 1 g.N -95 In yn .198 now I have found favor in thine eyes..'la1 79jip3 In 1Dn nw inKrn ~ ~j 5 08 in^ Juda b e 'hila. early t-dhndance at the place of learning. who spoke in the name of R.. The man then put his bundle on his back and went away sorrowfully. will be judged with favor [from above]. ilnwn 7v ynrti 5 3 ~ n me lnvl l?'inv -inH .' Again the hired man begged him: 'Give me then my money's worth in land.

Afterwards.9sn'1rcm i i n l ninb3i n9i3 9 5 pu 75 9ninnv 1 9 ~ 3 3 53 a v p n nnv 9mnn . 3-46. and thou vast not rubbed with salt.n>v3 '15in 1n3n 9pwt5 nrm n5 @9n>l . who speaks in the name of Rab. Thy navel waa not cut.. seu. from this we may infer that one may assist in the birth of a child on the Sabbath. said: "All that is mentioned in the chapter of reproof3 may be done for a woman in confinement on the Sabbath. n y ~ * >.wages and asked him: When I told thee that I had not the money to pay thy wages. And as fw thy birth.jriviyn i IVH HDW m i n n . 16. Isaac in the name of Rabba b. .15 93nJrv @ vm~ s l 9-3 :nur5 p r i i 19'19 7nlu in38 72 331 Y D H Inn3 37 i n s n2v3 nrn5 liwiy nn31n nvim i i n n n 53 n'151n ti93 77m1'15ini (rm Swrn*) 'NJV 9ywa5 n r n i n5 i3a=i -pan v NS 7 n 1 ~ .n>vl . e. we infer from this that a child just born may be washed on the Sabbath.NV.^ 'And when I said to ihee that I have no furniture.n t9n5:nv 1 ~ 3 n :n>w3 t5in pab5nv ]n>n n5nn 37 7 o pay dshta a) FruEt of whioh tithes have not yet b m set Bafde.@9nw5 mlnl p ~ y HSW 9 3 1 ~ i 3 p i i n5 9 2 ~ 1 9 m f n n 9 5 i i r n n nil?> 9 i r m 5rn 9nulw3i nipnn -p nn. we infer that the navel may be cut on the Sabbat.rwn $3 m77n nrn 73 n. thy navel was not cut nor wasf thou washed in water to be cleansed.r5ini p n i n o ?ii>a 7 i v n-12 85 . Nor wast thou washed in water.vn. when I came to my associates in the South. Abuhu. * ~ n ~ v n an2 n .*ln7'vn an3 nivn 9 5 I ~ N 9nin~1 *UW nnp5i 75 I n m 5 1 ~ 3 n9nnp7s i-inw 9mnH 95 9ninNi nnn3 9 5 jn 9 5 n i n w . on the day thou was2 born. we infer that a child just born may be wrapt in clothes on the Sabbath. must not be used t a) ~ w as. of what didst thou suspect me then?' 'I thought perhaps thou hadst dediccited all thy possessions unto Heaven. Nor wrapt in waddling clothes.c+inN 'TQ ni3wln nt33 ypip 95 ?in 75 9ninni y p p 9 5 n9inN '1'3 ni3nit) nnw ' n i n n .5." (Fol.n5nn n5 5nnn: nn5nn HS n5nni nii ~ " I S ~ D W fn3t) n'151n n i a -pnr. of what didst thou suspect me then?' 'I thought perhaps thou hadst leased it to others and couldst not touch it.n>w3 ~ 1 3 u n nn5nn 85 n5nirf .) And as for thy birth. Kachman b. that such was really the case.n>w> 75in 17~ni7w 85 5nnm .lilt3 HDV ' n i n n . .I?= . of what didst thou suspect me then?' 'I thought perhaps thou hadst not vet paid the tithe^. 4. they released me from my vow. 129b) R. we infer from this that a child just born may be rubbed with salt on the Sabbath. I n 9 5 ninnw nyv3 a95 inH . as it is said (Ez.h. on the day thou wast born. i m 9 5 l9x 1 5 9mnnw n y w n . I had made a vow to give away all my possessions because my son Hurkanius did not want to study the Torah. i.' 'And when thou asked me to give thee thy money's worth in cattle and I answered thee that I had no cattle. so may God judge thee favorably. And as thou didst judge me with favor. what didst thou suspect me of?' The man aaid: 'I thought perhaps thou hadst come across a bargain and hadst paid out all thy ready money.' Then said the master: 'I swear to thee. And thou wert not rubbed with salt.vn'1wn an3 nnn2 9 5 yu I n 9 5 n i n n v npw3 . ROT wrapt in swaddling clothing. 2s.' 'And when I said to thee I have no fruit.ri3pn 395 ?an .FYWZI .

10. 1nln 1913 I ~ Z ~ D S n~ i 2 a) A m i l i t a r y WBW."' What is meant by a clean body? Abaye said. Elisha put on his Tephilin and went out on the street. for there is no marriage contract at which the parties do not quarrel. n 9 1 n yw*5x n-m pvna 1ic i v n H y i i 19155~ y v Inx ? i ~ p . are but feebly observed nowadays. 119. i. The Quaestor stuck out his hand to investigate and he found them to be wings of a dove.1mlnbwn5 m i 2 nyn n H rtwn ynw9i il0~133iln11~ pwiy :rnm n2 199-iy irninwn 9gny rt2in3 ~ 3 ' 5 7 In? HS? nirn 53 ?uin ?~yL/n 12 ]'iynw '37 wn nyw2 n n ~ 5 n95y p r y 5mv9 iienv H~Z 199-i~ 5 ~ 1 n S 9 n nun2 rimy ] i n nwan nDn ~ 9 n5w nvn 521 . Simon b. Janai said. possessed. on account of the family establishments (intermarriages). but all those commandments for which Israel was not ready to die. e. as it is said (Ps." But Raba said. as for instance Tephilin. as for instance. e. therefore he was called 'Elisha. would be punished by piercing out his marrow. but all such commandments which were received with discord. When he was caught. Elisha removed them from his head and kept the Tephilin in his hand. 162.zlnln ~ . "What have you in your hand?" was the Quaestor's question? "Wings of a dove. 130s) We are taught that Rabban Simon b.." And why vas he called the man of wings? The government of Edom had once decreed against Israel. for R.' Why did he choose to say wings of a dove? Because Israel is likened to a dove. @ 7 n. The officer pursued him.Pi[> 5y ~ 9 m v a ni25nn mi2 nnx nyaw ivx'1 5y 1 9 5 9 r l n lnin RN iip IilK71 nvnn 53w piw5 ~ ( ~ 1 99 1 5 9 5 n .wix 19599n 9 ~ 3 9921 it3n7 1 1 7 9 3 n~17n y295~3 933 i n H &9n wn . i.n9533 ~u nSa ibn ~ 2 ' 1 . 9 5 9 ~ n nrn ]wy ti]> nmn5 n94y 5y3 jnvy . concerning which it is written (Num..IT?> trnxi iwxin ~Stlf ISYX ." C ' Ve are taught that R. n? Cn l0g-z . Elazar said : "Every commandment for which Israel was ready to die [when a prohibitory decree was promulgated for its observance] as for instance the decree of idolatry and Milah (circumcision) are still punctually observed . is still observed reluctantly. 68. the man of wings. the man of the dove wings. "Not to become drowsy while wearlng the Tephilin. circumcision. A Quaestorl saw him [wearing the Tephilin] and Elisha fled before him.l) aYn2-t m x 52 ~ ?DIN 5~97na 12 11ynw 127 nun nn95y '121 IjmnH 5 99 2 2 8 vw (ul? i53pa (81 nun 521 ilnnwz i l n l H 1'WiY f V y ='m>) 39n37 nv?y ]w a m p nn7Sy 5y .) The wings of the dove covered with silver and her pinions shining with flam6ng gold. the law of incest. concerning which it is written (Ps." replied Elisha. 'Tephilin requires a clean body such as Elisha. is still observed with joy.7 CHAPTER NINETEEN (Fol.) I anz rejoiced oaer Thy promise. "It means literally a clean body. 14.la 895 ?an .7~2 ~ . Gamaliel says: "Every commandment which Israel took upon themselves with joy as for instance. 1 1 .all9 '~xynsi iv n H r?w3 5 y 3 9a33 5"s 9 .) And Moses heard the people weep accor_ding to their families. that whoever would wear Tephilim on his head. R. D Z ~n w n S w 9HISH1 992~ WDl3 5 ~ 2 YtP?H 895 5 ~ 7 . just as the dove defends herself with her wings [not with 1Wy nytb' n n 5 9 n ]in nnnw3 p% 1 7 9 ' 7 N '37 5x71~9 1523~ a'5ilh.

lw n n i 9 3 v nnr 11wx-1 DY'TPS 9n35ii 12 9n9~7 1 ~ 5 12 1 13 5 . " 3 ~ 5 3NfAil . e.P9B33 ii3195 5 ~ 1 ~ nD33 9 N9n7? PlVD nlDlY q ~ 3 3iibm mi9 9~33 ( n ~ ol5fin) 1n~w nis9Jn :nn95y ii'B33 it 3 3 1 9 iin yi7n 37p1'3 ii'nil>H1 nuun nirn 5x-1~9 qn n95y ( 2 " ~2% ' l n i ~ ~~Si H ilr (rm nrnw) HUn 17) EN2 n31D i'lB5 ilW9 nlYY. 138b) Rab said: "There will be a time in the future when the Torah will be :orgotten by Israel.Nv N3K .n9jnn951 wn7 892 y51. a beautiful Sophar (kornet). and wrap it around with handsome ribbons.' " 5y CHAPTER TWENTY (Fol. I noticed that he was quite red.~ yn*? inin95 HP'T z93 951'~ NS 9n3x.. 15. and the child lived. so I told her to wait until the child should have sufficient blood.her beak] so does Israel defend itself by its Torah. the Babylon- 1NW 5% ~ 5 ~ 1 " H ' T?Ill9lD13 V"nl . with an artistic scribe. Nathan said: 'I once went to the sea towns and there appeared before me a woman whose first and second sons both had died in consequence of circumcision.31. And the third she brought to me. Noticing that he had a greenish appearance. as it is said [Deu. the Babylonian.r pi197 . She did so. and the child was circumcised and lived. (Fol. nEIS~wy 3 1 1951n ~ 5 ~ i w 9 nn3nwnw m n nlmy 37 in13 nu5~ir ~ni3n n H ' n H S B ~ I( 2 arm?) =IDH~W . I looked a t him and said that he did not have [sufficient] blood for circumcision. and hence circumcision should be postponed until the blood be absorbed within him.' At another occasion. 134a) Abaye said: "'Eily mother told me that if an infant appears red all over his body. 28. She brought to me her third son and when I looked at him. means just as H e is merciful and gracious.an> n " ~ n~3 n w r an3 i ~ i w ~ i H 15151 J 75253 nwl Dln?133 nrcs i9-n i n w j n n D i 7t31H ?. She named him after me and called the child 'Nathan. beautify yourself before Him with commandments. and write the Torah with good ink.I983 )'H-I'W3 ii31131 fBlN F. i t is a sign that he is impoverished of blood and circumcision should be postponed until he becomes richer of blood. Abba Saul said: "I will beautify IIim. v ~313 i f y 15 w n n n a5 smnn n i w 8 i m i m w i in? 13 y533v 7y 15 ni'nnn in7 13 y 5 ~ w 9533n In3 iniN p7ip v n l nqni t n i x n5ni nnH PYB IIW . so shalt thou be merciful and gracious. I told her to postpone [the circumcision] until the blood should be absorbed within him.N n i m i l i f n gin nn 95 15 nnis +in iniJH1 :n : m i ti3n 3nlD'T 83131 'Nil P H n9n m r c 9n3~1 31DH 9 9 3 N lDH1 .n u n pi19 Hlnw ivnqrn 1 ' l y ~15 93mnii ~ il7 : rnw ln7nN n9-12 DT 9523~ In3 i n l n y i i p i'ni n9nl i n i n 85n1 15 nfmniii in? ian. 2). with a good pen. The child was then named after me 'Nathan. beautiful Tzitzith and a beautiful Torah. 133b) We are tacght: He L my God and I will beautify Him (Ex. it is a sign that the blood is not absorbed within the organs of the body.rnv 5y n32 nSnw $ 2 ~ 5 nnN nwn nnnm N~?'IIB? ~ J D S i n ~ 9 2 i l 9w9'." (Fol. If an infant has a yellow or greenish appearance. She did so and then circumcised him.9~7 Hn? ns2 5 ~ n ry lmn'5 HP'T n93 ?BI HS nnH SEW P ~ D In3 121 1nH Huns n95m951 93~5 ' H ~ V zn831 H PVT 93135 9n35ii 9 93~5 i n ~ 9 m~ nni 5 ~~ J W nni f . make a beautiful Succah. i. a beautiful Lfulab (palm tree on Tabernacles). for it was taught that R. I came to the country of Cappadocia and there appeared before me a woman whose first and second sons both had died in consequence of circumcision.

and make crooked all that is stmight. I pray you." We are taught that R. 1 1 . Jochai said: "God forbid that the Torah be forgotten by Israel. 9 . They built u p Zion with bloody guilt. alludes to Halacha (laws) .r nrn? HS nSlyj nn2v ni1yiiD 5 3 a 5x7~9 ~9972 (2 n2ln) ' K ~ V? N ~ W V VV? 5 ' 3 ~ 3HSH rlH3 n 9 3 '3'~p1 33y9 n 9 3 9wrti nivv 53 n n ~ 1UDVD nnr rts l y ~ v n93ynnn 5niv9 39n3i ~ ~ 'la ~ 9 ~ 7 flqx 3 il~l3 (PW) lwpy' r ~ i '79~~33 ii91n31 ~PIDW' . and her priests teach for reward. as it is said (Ib.i 1 1 In -137 . for it is said (Micah 3. And they will wander about from sea to sea. I do not know what the word Hafla'ah (wonderful) means. Her chiefs judge for bribes. And it is further written. ib. nor a thirst for water.) For it shall not be forgotten out of the mouth of their seed.r) 2m3i In 1137 nN yinv5 PH 9 3 ~ 9 1 3 5 IDD~W~ mrn -rpt IIDYD~ n q -ry P'D iy.. not a famine for bread. 2'hen will the Lord 9.12)7T 9DB n3Wn .in%n9 rt5i ' i l 13'1 nx w p 5 :3 11 ' 1 3 3 1 ' 1 3 -3353 niSwi cn lnix 9nni9 13 v"7 nvn -a ( ~ o 5 ( W ' H ~ V5niv9n niin nmwnw C'93D 9 f H i l D HSH .'if1 139W1 n'wni 1 ~ 3 'a 5y1 lDlb33 q D 3 2 ii9N'3fl ~ D H W9133 nnnw i5nv HSH cn n9Ywi nn'jy nU3?n K*>D 739~5 . go and inoestigate the Judges of Israel. 0 ye heads of Jacob. Simon b.DSly> 3'31 ~'193 nn92p ~ '3 7233 nwyva ~ W ? W . 14. but to hear the words of the Lord. but they shall not find it. I will do yet further a marvelous ulork with the people doing wonder on wonder (Haflei Vafele). and from the North even to the East. Jose b. will roam about to seek t7~e but they shall not find it. when I will send a famine i n the land. 139a) We are taught that R. for it is said (Deu. and yet will they lean upon the Lord. by T h e word of the Lord. they word of the Lord. But when it is said (Is. I understand that Ilafla'ah refers to the Torah. that abhor justice. 12.The words of the Lord. saith the Lord God. 29. is meant Prophecy. and Jerusalem with urrong. as it is said (Amos 8. they said: 'There will be a time when the Torah will be forgotten by Israel. behold. be upheld? It means they shall not find a perfect uncontested Halacha. They will roam about to seek the word of the Lord." Our Rabbis taught: When our Rabbis entered the Kerem (college) of Jamnia.illin i r nx5~n i n i x 'in innDn fins ii33'3 a735 u9nin im3Jwa p n un IIPHJW 5x7v9n n3nwna n7in n-imy ~9ilSn'n nnf n'n3 w n 9 njn (n olny) 3 y i ~nn5vni m% n 5 1n n S S 3yi NS (0. and her prophets divine for money. nor a Mishnah beyond refutation any longer in one place. T h e words of the Lord.) Therefore. ) Hear this. Therefore will the Holy One. They are all wickea. Elisha said: "If thou seest a generation in which many troubles come. How then can the previous passage. etc. refers to the end of the exile (Messiah) . so that the wisdom of their wise men shall be lost and the understanding of their prudent men shall be hidden. 31.~KYP n5i ~ '8 73'1 nn HS n5v vp35 1naiv9 0 1 3 1 3 2 n?ii3 mval niii3 n35n 18~~9 :-inn OK 7DiH ~W'SN 1 2 'Dl9 '3'1 N93n (053 rll) p n 3 i HY 1972) nina nni nnrw i1. and ye princes of the house of Israe2. Behold. praised be He! bring upon them three misfortunes for the three sins of which they are guilty.) (EZ nltrwl) i n 1 ntnv3 ~ 8 ' 3 KYW y?1* 919~:t n50n ntn nyn n x ~95enSq q ~ i ' 9t3n p 5 1 9 1 1 3 s nJri vn3n nn3n n'13ni HSBI (nj? rli) . 21." (Fol. yet they all lean upon Him who created the world with his command.9 .ender wonderful thy plagues. days are coming.

n p p .n'Swln D 3 W n95vlO D 3 W nn'2in? 7 0 .m ~ 9 9 9 ~15~11rl 79 5 5 ~ 7 ~59 1 n lp . etc. your lips have spoken faTsehood."= Mar Zutra said: "This refers to teachers who give instruction in communal lams to ignorant disciples. and t h y counse2lors as at the beginning. When the haughty will cease. " R. Malai. Malai. as it is said (Ib. refers to the learned men that are in the families of the wicked judges. And your tongue uttereth deception.y hand against thee. then will the magicians cease to exist. 15. 59.w.rn2p.n y m nr.) Broken hath the Lord the staff of the wicked.) For your hands are defiled with Blood and your fingers with iniquity. and the mount of the house. then also will the bribed officers cease to exist. 25.'DP1112 9 5 ~ 2 '3997 9503 7'2'D 1133 t l l l W 1 (om) 39n37 . who afterwards become judges [incapable of judging rightfulljr] . 3. said: "What is meant by the passage (Is. ib. And I will restore t h y judges a8 at the first. Elazar b.713 '3"55 '13y n1353 n39P> ' 3 (03 o w ) 7 " ~ ~' 1 3 5 w'? '71%'n ' N ~ D n3'n1na1W fly3 n"nlY3*n1 ~ n73 158123 ~331~ l ?5 W 1729 3 '3 ~ . refere to the litigants themselv~e. 14. 339' t'Y a1 p y ~y(h3 p 5 (2 T h a 8 f m for Your sake. said: "What is meant by the passage (Is. refers to the attorneys [who teach people to plead falselyl.) A n d I will turn m. When the corrupt judges will cease to exist. Eliezer." R. refers ta the scribee of the judges [who write false documents] Y o u r lips have spoken falsehood. and your tongue uttereth deception? For your hands are defiled with blood. refers to the judges. 5. shan Zion be ploughed u p as a field. i l p 7 ~ 3il92v1 i l 5 m ~ E W li'x P ~ (om1 38 vl2nn 7 5 ~ 297139 '5D3 YH 888 31 9 5 ~ 2' H ql*nq . and Jerusalem shall become ruinous heaps. in the name of R. for it is written (Zeph. forest-covered high places. then the magicians (Sadducees) will cease. and purge away as with lye thy dross.VlfDH ' 5 ~ 3 39m7 'Db7lt2 9 5 ~ 39 3 7 9 1 5 5 D l ' H /121 1t3H -7'3'1H i113 T'DPWP ' i I 1 9 D . ~ . when the corrupt judges will cease.i ~N~W'P tlqp O'y~lw1 15 3 ' ~ qiyx~1 1 5 '2 1 97' il39WH1 (U nlyw') y ~ ~ f v n3rVH1 79jq2 53 n l ' D X 1 7'2'D 7123 1nH n5nn33 79ry191 mlvfcl32 7*aalw 7nHlW 335x3 N ~ H n9751 0 ' 5 ~ n ' 178 8519 ~ D H . And the Holy One.) A n d I will purge away. A n d your fingers with iniquities. . refers to the judges who make themselves a staff (of support) to their sextons. 7 95p3 sdholar b exptaln relwbntly "heir ex8cutian C be 8cMina.) T h e Lord hath removed t h y punishment. 1 (2 fi9." a ) mw -peI mnn n7v 799 nlpx:. 25.) Zion shall be rdeemed through justice. the son of R." Ulla said: "Jerusalem will not be redeemed except through righteousness. the sceptre of rulers? T h e staff of the wicked. as it is said (Is. he hath cleared away t h y enemy? R.n'3"7n 1 5 7?w ~ 1727 n3'nlnBW . 27. ib. praised be He! will not cause the Shechina to rest in Israel until such wicked judges and officers shall be destroyed from Israel. 3. in the name of Re& Lakish. T h e sceptre of rulers. Papa said: "When the haughty w i l l cease to exist. 1.1'l'"Ti1 ' 1 8 1 ~ 1 5 ~ 1% m n n51~~ 2 2 l t v h . then also will the bribed officers cease.P'l'"lii 5?n lvlil'w n93"73 niI78Vn3W D'D3R 'f'n5n ~ C / H WDll D ' T ~ ~P9t)3n V '13 "l'~?n 1% '1 7nH1 . as it is said (Ib.1flq) 'ND ~IYPV '73 77995~737 ~ l % ' 'H?D n 931 D99W7 ilDD ' i l 72W 1 5 ~ P'yVl (1' Z'Wc) 1Vl3'1 ilDP ' i l 13W . as with lye thy dross etc. 20 Saw. and her converts through righteousness. Simon.tu9'73 '3llp :1 '9 2 .82im ~ 33 5 1 ~ 158 n73 15~123 '1193 P3'nl92xH1 . n:jq 7nHnlv ny.

in the name of R. while during the festlvais they eat and drink and rest. 11. Assi were once sitting before R." But the former (R.n9mnil n9r3w n9531wt 1 3 3 5 9ninx nn ~ 73 HS 9pfi7 in7 7nn lim9 ~ i i cn z minx D tmaw 75 nmn7 ?Ink4 (I 95mn) !n+nw N -pint43 i2-m 75 . because they were never driven away from their homes.) Say unto wisdom." answered he.PgD tl93DW 7NTH1 'JDD iln m t 3 . Jochanan said: "The reason why the fowls of Babylon are so fat is. And when he sees thee.) And they drank and were merry with him. q ~~ ~i y tui9~m (t"tw~l2) i 159 . 26." nim nn572n 39n3-r 3 1 159 3~x9 ' 7 niwn 9 ~ 5 1 )921 inn nya nya nj i y n . for it is said (Ib. 145b) R. Abba and R.) And on the crown of the head of him who was separated from his brothe?." Again asked R. he shall be glad in hC heart (Ex.y nn 93~n." said they. 7 ' . then eay it." "Why do the Babylonians appear to be filthy ?" "Because. Chiya b. Chiya b.nin nn9n n9nv a~wt3n1wnS nzr 1s53 naa1 ~ H T (1 nrnw) :n 5 fy CHAPTER TWENTY-TWO (Fol. Abba asked R. while R. Assi. Whereupon R.n93nw 5 3 3 3 ~ niary D9ly1D nn nry ?in 9iElt3 . And ge shall not m a k e yourselves wnctean ~ 4 t h them. R.ininsn 15 nnr51 n95 ?inn 5~ 1x5 nu1 nvnw 5 3 3 3 ~ nUlP." said R.nmna 7233~ prttw *a5 . as it is said (Jer. he tasted no wine." answered R.) Mo'ab was never ->- n+wp~ 3 5 3 ~ t)lb n9m ( 2 " ~no? 97) 9271 N ~ 72 H H ~ V 937 39nr 831 13n19 937 3'n'i pni9 9377 U D D ~ D H'15 H ~ 7 H3 n9n3 5% ~DN x'7n 927 nlnm i>?nS 353 5"& . rn fs written ['Lev. Malai further said : "As a reward [due to Aaron] for. R. 4.19n~1511 ip7p51 39n27 nya inpb x5 nn qn ?nix smn n3v~n 7y7 5 5 3 ~ m y n3wl1 1nw91(20 nw) rnn 857 nin nmw 71f'ni ." R. Chanina said: "The brothers of Jc-seph also did not taste wine. 111. 34.tpl&er of J u d g l m d (Bee Ex 28. Malai.min 9 3 3 . Jochanan." "Let then the master explain to us some of the above matters. Jochanan awoke and said to them: "Youngsters! Hare I not warned you [to keep in your mind the assa age] (Pr.n939915n 5 3 3 3 ~ nun w n nlnmtn nu313 973iy ~ ' $ 5 3nn 3 ugn 931 in3 iynw . 14). he was given the Choshen Eamishpat2 on his heart. which means. "Because. Jochanan took a nap. said further: "Since the day when Joseph departed from his brothers.nlvliy nnm . thou art my sister. "they are poor. Assi. thou shalt not say it.'j2 At that moment R. 4. Isaac. Malai) ho:ds this refers to being dmnk but not to tasting. if a thing is as certain to thee as the fact that thou canst not marry thine own sister. We infer that without him they did not drink. 2) All thlngs w h ~ h are ritually unclean ~f eaten affmt strongly a h t e cluaraoter as well a s the aPPB&mnce.nli3m 318 n5 7 3 ~ 3 YKSP '1 ~ n n i . Chiya b. 29) I) During &he enltlne year they h o e llttle to eat or drink but haqe to work hard. Jose b. Abba: "Why are the Babylonians so joyous during the festivals?" "Because. Abba again. as it is written (Gen. otherwise. Chiya b. 47. "they are not so well versed in the Torah as are the Palestinian scholars [and are therefore well dressed to command respect].ann nr9x i n 3nin ~ f n w (nn n'o'l') ' H ~ W 152 n5w m n 2 ) The brem.'" "Why are the disciples of Babylon so we11 dressed?" inquired R. and therefore bhey take adnamt%!e of it. Assi answered him: "Why? Go to the desert of Aza (in Palestine) where I will show thee still fatter ones. 43. Assi: "Why were the fowls of Babylon so fat?" R. 48. "they eat abominable and creeping things. .R. that you shall Be &Pled thereby.

R.. abroad.> 5 n 5Yll IlPPF.n b p v 1 1977y3t. ~ 3"~ 5327 9y?n 933 37 1 7 9 7 ~ 851 ~1~ r 3 ~ 7 ~ ~9. Elazar said: "Thus said the Holy One. (Hash. position] . and he was resting on his lees. and was not emptied from vessel to vessel.3m lj27 (" bw) lPH3V iif:.w. was not able to swim uphill. ~ j * 9 2 ~ 5lixa-nw 5iH.5 ~ 9 -7n'ht 53 75 X'3H ZV? i l l i l li9X 9nlN ) 7nN3 N5V 5211 521 53 1SH 75 1 9 8 p n y 1 " ~ X393n 937 lDH1 . shall Jacob yet take root. praised be He ! 'It sufficeth not that Israel sins so much against me.1> 135.'liDrY? nm5. they are gone away.) For the mountaim will 2 taka up a and waiziltg. 146a) I n the future.' for Rab said that the places of Babylon furnished the water for En-Eitam [by underground pipes and all the fish returned through these pipes] but the tunny-fish. 2.I. They are become a burden unto me!'' What is meant by They are become a burden unto me? R.1 1 n N lty?~ 1% .5113~ 7 ~ 3 PP9y N9P 9xn 5333~ ~ ' ? ~ iln l n*~DD . 3 n51231 l q n w rn b~ N. but the fowL the heavens and the earth are fled. etc'."' (Pol.'" R.13w q l y n (ow) 1131 yn31 5~ H.1~. 1. Isaac said: 'There is not a single festival in Palestine in which reconnoitering troops did not come to Sephoras [and therefore enjoyment was difficult]. Israel shall bud altd bloosom (1s.395b IN? n9-w a9n37 ii??? ilnlH3 l'n HSw l f b n nwnw nw?n 8 8 1 5 ~3 ~~ n > m f i l( 3 ywrn) PL19w7R (H n1u3') 39n31 n?yin 531 n n 3 v t 'St3 .. 11P3H 8 9 7 1 ~ 5 N3 M ~ W 527 5 3 3 3 ~~9t)sn 979n5n 7~ 371nt 'Wl'N ' ? D m IDlpD '13 l3'NV *d j'3"lYD :~ 3 n l N n ~ ~ D 5 ~3N P W ~ n m y159 3799 WlLV P~NXI (13 n'pa') (In? 11) .' R. because of its soft backbone.ibt)t5.1 1tf3 yln aDn37yl P.. 931 N. 27. that they trouble me to tell them which hard punishment I should inflict Upon them. e. 1. as it is said (Ib. And whence do we know that the fowls of Palestine were driven from their homes? We are taught that R.205 at 339' I'P . 13. Chanina said: "There is not one single festival in Palestine in which a general with his suite and strapbearer [of the Romans] did not come to Tiberia.) And I will cause to cease all her her festivals. in the name of Jochanan said: 'All of these came back [to their homes] except only the Caiias (tunny fish. N3nl from youth. her new moons and her Sabbath and all her appointed feasts~~d it is written (Is. 6). 9." And the reason that the Babylonian scholars are well-dressed is because they are all strangers. m l ~ ? *yy I. Jacob. the numerical value of the word Beherna (beast) is fifty-two.lBD?J> . who fashion ln:N mlil.) Your new moons and your appointed feasts m Y soul hateth.i*> WH 7 3 ~ ~5 .Dwil ~ 5 1 3lJnl9 1%3399 1 " . m l u 5 '5'3 *a51?KJV n3r7ylnl X[7 .?"3?. 9. i. my dress.. Joseph recited a Baraitha that this refers to the Babylonian scholars. This is what people home my name [will give me my ." "The reason that the Babylonians are so joyous during the festivals is because they were not included in the curse which Hoshea pronounced." R. and had not gone into ezile. 14. Juda said: 'For fifty-two years was the land of Judea isolated so that no man passed through it.y.153 n5 3 .

and according to others. Chelbo said: "The wine of the land Perugitha4 and the baths of the Lake of Dimsith ruined the ten tribes of I~rael. Jacob's daughter. said: "He who causes his friend to be punished on his account.' (Fol. instead of which. he wanted to read the verse (Ex. the son of R. And he (the spirit) said. s) 71 See 1 K l n p 2 1 . and EO i t was. and also prevail. the Yizre'elite? And what is meant by go forth [which the Lord said to the spirit] i. n w n 9vnSn i5w qnir 3-1 H j n 5 m w 9 nib1 :m : n 5 I'm51 l'rqr 19w:yv 5 3 3 3 ~ Hn92iiD'I xinn 135n (3-1?PH ( 1 " ~ ID? 17) .fywn 58 i n 3 7 2 ityS~ 937 n 5 9inxi law nwm 9 3 1 NSN qmim 937 IEY x13j nn5i i ~ 7iy w 13 :n35n3 nYa3n v y vnjnw CHAPTER TWENTY-THREE (Fol. Arach once happened to be there. 12. And there came forth a spirit. that he may go up and fall at RamotbGilead. 20.ten trlhes gp& B-use indm. Arach. go forth and do so. 149 b) R. praised be He!" Whence does he learn this? Shall we assume that it is from that passage ( I King 22. or that thy colleagues will preserve it for thee. Nechemia..lging in muah pleasure ds detrimmtsl to spintnd weIfam mad a) thdr 'time in suoh plt?asUres He forgot ithe ~i1pLabet . . and R. This is meant when we are taught that R.5mw+nn'b3wil m w y in53 n~nai'?x'ni 7 9 ~ 2 9 nnn5 ~ y5prx 719 13 i t y 5 ~ 93'1 np H n H i7n 93 . Elazar b. I will go forth. and 5 Beith for a Cheth.n35 393 w~nn YPX 7 ~ 9~iinf 1 ~ 927 11n-i 1~99ni. for being r) A in Northern Palestine known for xts gwd wine. i n this manner."~ R. Thou wilt persunde him.O The Rabbis prayed for his return unto the Torah. Elazar b. And one said." It is taught that his real name was not R.and t h e r e f m m d a DaZeth far a Reish. Nehorai but R. Jacob. Nehorai said: "Go into exile only in a place of Torah. in that manner. And do not-depend upon thine own acquired knowledge. etc.blossoms and flowers for the Torah (revive learning) . e.) And the Lord said. Who will persuade Achab.. and another said. go forth from ~hts suDports the apinfon of 22. 2.i9naSn i-rm x3n wnw iaxn 5 ~ mrn 1 n?pn5n5if *in 5 ~ (1 2 15m) 7793 n i ~ " ? 7 9 ~ 7 q 3 n w 797n~ ~aw 9x7inl 921 x5 ~3n . R. and the reason he was called Nehorai is because he enlightened the eyes of the sages with [his methods of explaining] the Halacha. Jochanan answered: "It was the spirit of Naboth. I will persuade him. say not that the Torah will follow thee. And He said. Joehsnan who said *hat the schdars of Bslbylan were real seholans dres.a d n p g e place. he read Hacharash Haya Libam (deaf were their hearts). and placed itself before the Lord and said. It was asked who the spirit was. and he indulged in those luxuries to such an extent that he forgot his learning and upon his return. and I will be a Eying spirit i n the mouth of all his prophets.n??i~5n i p p inwin3 ~ n35 nil w-iinn 9?p9n5 xy3 ~ 1 ~ 9 r~?rn5 03 n 9 5 y ?Dmp i .) Hachodesh Haze Lachem (this month shall be unto you). 147b) R.y> . a) me d l . will not be permitted to enter into the abode of the Holy One.sed is because of being in .

" And R. i." At the school of R. 26)) T Opunish [through him] even the just [who is only the cause] is not good. Elazar said. God. to be distributed among the poor.a 15 n3vW . it was taught: "Betrothal of daughters may be discussed on the Sabbath. but the business sanctioned by Heaven. he recollected that it was on Sabbath.?ljj K j l . and the advisability of schools and a profession for a child may be deliberated on the Sabbath.m) 3-n:. Jacob b. 150a) Is then speaking of things [other than business] prohibited on the Sabbath? Behold. art right.' What is not good is certainly evil. We must therefore say ihat the opinlon is derived from this passage (Pr." R. 5.7w nx. nSs 3 1 ~ PITY y l 711~1 ~j nnK y v ~ v? :Y7 7712D3 311 HTDR 31 Hill 11DK nirP in 11371 (j? 71) 5m n l l l 3 v n l n + r n n r1DlK'l NllfPil e+pDip~ ~ P 937 S H TPHI . Elazar said: "As long as thou hast with whom to practice ~3nn ~ j f i. Is it not possible that the reason for expelling the spirit was because it was a false spirit.207 >PYr 19Y la 81 my abode [because of the punishment caused to Achab]. as it is written (Ps. b) Our Rabbis taught that it happened once that the fence of a field belonging to a pious man broke down. 1930 59 15 nfml1 nPp21 i ~ q : . Ida. Samuel b. 5. thine own business you may not discuss on the Sabbath.. 1'7. 3 1 ~N* ? r ~ ~ j 1 ~1 1 (11~ 19ma) 93 ypn lly 5 swj NS 'il (n ~. A miracle occured and a caper-bush sprouted forth in the field out of which the pious man and his household derived their maintenance. e. in the name of R. 58. 7. and we may assemble on the Sabbath in the synagogues in order to watch over the public affairs.31 lnlH v313J1 ilnrn n n n i q5x 12 nn5yi D> 15 ilvyli in:in13 ~ W J N n1111~1 I ~ D I ' I P l n ~ yvlil' j 937 T ~ 908 K 7 " 115 ~ 3 " ~ lD11.ix 1 .n11~t 3 ~n ' l~ ' ~ n 3~ W V D 1131 l l n n-. . Simon b. (Fol.) By not fob lowing thine own business.) H e that spealceth falsehood shall not succeed before nzy eyes. 13. (Ib. said: '<One is allowed to visit the theatres and circuses and exchanges on the Sabbath if it is to protect the community's welfare.3. Jochanan. 151b) It was taught in a Baraitha that R. R. in the name of R. in the name of K.bn (2"~) n'jy ~ j n l .?.. e.nra9 ?ly?H 1 3 ~ "N 1 rfn . evil cannot abide with Thee. 9 3 77lyl 75 ~1Xt31NYin nnlm iinHv t y nD 51b 15 ilw Il2lN meaning punished even thmugh the juat man i s runt w d . and speaking ( v a i n ) words.) For thou art not a God that hath pleasure in wickedness. Menashe. R. Jochanan: "It is permissible to decide upon the amount of charity. 191. Hamnuna say that we are allowed to bespeak charity disbursements on the Sabbath. so he left it [unmendedl.n3wz l3wnj ?nip 'T9H 7 2 3?v1 '31 lbH1 +n3W3 ~ ' ~ f 337% yj - nlpbI Wbf m3P I'npBQ Ilnl' '27 7DH 59 n?B? 73 n11D33 'I735 jr35131 n 3 V 3 Dr3'1 5H:nB' '37 'In81 +n3W3n'31 '?D9 n3251fl n1H7PH'n5 n'3T Inl. or for the benefit of s community. and when he was about to fix it." [Hence it is permitted. Chisda and R. Jochanan.] The passage says (Is. hence it is written (Ps.n3&'3 nl?ll'nn 17n55 ?13mil 591 n3W3 K7? 7t3K *n:Jn'K 11n5f1 3~~ XBR H I ~ D : n l i n l n P'PW ' w n i D ' ~ ~ Dp H n .-fry 1115 1131 ~j ~ 9 7 1377 3 ~ 85 1 9 ~ .' ' 7 '7 n1HD?T?5! 'pDV 5y n?aj nrw?j'D351 lu7wn 5~ ("' N'vjD f . may be discussed. evil cannot remain in Thy abode. i. .. since Thou. said : "One is permitted to remove debris on the Sabbath in order to save a life.. ( ~ 0 1 . Nachmeini.

if it fitill have life. shall be.n1-sn n w 7:7 . refers to the days of Messiah when there will be neither rewards nor punishment. And those years w i l l draw nigh of which thou w i l t say. he is free from all commandments. i. while the evil days are not yet come.) And He will grant thee mercy. mill be granted mercy from Eleaven. the Great." Again it was taught that R. This refers to old age. for the Torah said.. for it is said (Gen."^ R. if dead." This is in accordance with the saying of R.) And the fear of you and the dread of you. 18. 'You may profane one Sabbath on his behalf. for as soon as a man dies. e." This differs from the opinion of Samuel. Jochanan: "It is written (Ps. I have no pleasure in them.) For the needy will not cease out of the land. need not be watched for fear of an a 6 tack by a cat or a mouse.'9 But we 0) 351511 now 1\93 ni'i3n Sy nSala innyw C h i t ~ h e m (area?) when slighitly &anged to rutohem. but Og.ni%nn 1 1 3 iiniv5 -pix 1 9 s 'n lnil 13 pu'n n9vxi2) (u 7nHlW n~l2:yn $3 1 1 3 1 il75lnil n:mini :innw 9 n ntws pi n9n' n:nni cease^. but when dead. We are taught that Rabban Gamaliel. the King of Israel. even but one day old. 13.rnnla 1 9 f955nn 9 n in19 13 pllln vniw :"~-wT w l s n n2w 1 9 5 95 5 n min mnx . Elazar said: "A live baby. will not be granted mercy from Heaven. for it is said (Deu.nzin ~ 1 *. Gamaliel said: "For a baby.. but whoever has not mercy upon creatures. he is freed from the commandments. i. 2. as long as a man (sllall be) his fear will be thrown upon the beasts. mems "whlle mu live. and will have mercy upon thee? It means to imply that whoever has mercy upon creatures.7793 K? i w w f y ~mnin3 9 n 9 3 73~113 nN 11311 P93V l t ) V A i l l 1 1 '3 3 T G 'n' 158 yPn 1?18 ilylil 'I29 1K3' nwnil 'nr rn2 9 5 pn 7nwn IWK 5wlnw7 ~ 2 1 5 . in order that he may be preserved to keep many Sabbaths. do it! For Solomon in his wisdom said so (Ecc.charity. it is allowed to violate the Sabbath if necessary. one day old.' No one is however allowed to profane the Sabbath for the sake of David. 1. 88.) But remember also thy Creator in tibe days of thy youthful vigor. 9. the King of Bashan [although the largest man in the world] if dead.iy5y 1 q 5 5 n n 1~ na 5 ~ i v r p n 1 9 w v t 3 ~ 7i s 9 ~ i l i alrnrr In 5a3 nwyl ntw nnw 1\93 9 w P n nlnn11 ( n ~ n95W 7ala TI~SH I D 1 3~ "wvnl i . Papa said: "We have a tradition that a lion does not attack two men.?I nvi NS nil3 f9nw nln95 nrn nS~yn1 9 3 7 ~ x 3 72511 ~ I ~ N 5wl nw 1n~7 ni~5llti2yw H 5 n nqwan 1 9 ~ 5tn9 :y i ~ i373n l 1 (19 w5 9 3 ( 1 olla7) ~ 75 !mi m'r> >nix 9311- a " w'ln n'nn7 ynma ni'i2n ~ nrwn 5y nninn 53 5 y nnin i i 9 w w :n'nwil -p~i'lni lnnil 531 a-nwn In 195y In i95y ." ." We are taught that Rabban Simon b.i?m 195y 75n nmzv iinw9a 973 7 n ~ n-rw nns 1~ . e. said: "JJ'hat is meant by the passage (Deu. 15. as soon as a man is dead. 12. 11. Simon b . except the subjugation of the exile which will not then exist. the fear of him (39 n5w) in~3n2~ B N ZPSW 1x1 . must be watched for fear of an attack by a cat or a mouse. as long as thou hast the opportunity and as long as it is in thy power. 6) Free among the dead. who said that there is no difference between the present world and that of the time of Messiah.

as mv ancestors were accustomed to receive thy ancestors ?"lo Whereupon he answered: hillocks became mountain~us. because W n ( 1 1 .nncva . 4). And all the daughters of song are brought low.see that he does do so? Rami b.) From this." And when the doors on the streets will bd locked.niDDlnn a933r 5 1 nfi'n:nDvv 1 ~ 2 ~ 1 ~ .a when old. and the CI. can I discern between good and evil? From this. entitled to be visited by +W the schala" Tbts refers to old aga The road looks like 8 steep hill.lyni3~5 15~p3rw3 Dm57 593~3 ilJnDi( nmr ( 1 . Simon b. the Giladite. when the stomach fails to grind. Iafh: "Why were we not permitted to see you on the festival day. While the sound of the mill becometh dull. 21.nl732nD Bug7 5v D 7 9 1 7 H W nq 9 ~ l HnnH n ~ H9i(aT nln K. e.gv " l y ~ 2 n n3 9 3 7 NnyD nlnl 1'3V nn13 qiuv I'mnl D9yWn r~y5~ 959173 n 1 ~~ 8 3 . Rab said: "Barzilai.mrp 1 :1'% nYBlp X p T nrt3 qlmwn 531 nrn 9 ' 1 9 D 5 n lB1K ?Dl' '313 5~~)t3v9 9 3 7 Q l - nrfn wm one's teacher on a festival day." (Fol. that it f a a duty to vldt the prince of h i l e . ~shbl a . the son of G. refers to the organs of the extremities. n5n?) .3piiw Tn3 5m TJB1.nnvH Y v H nH1 5318 ?&%nH (OW) 7?3y Pyb9 . inlends beccrms &ran&. the Giladite. e. was consldeced the teacher. Y 7 5 21b 1 9 3Y f U Z nl'n 9 3 J H mv nqJav 13 inytw nn (ow) . we learn that the lips of the old become lax (to taste). Or can thy servant taste what I cat or what I drink? (Ib.and whoever is excessively profligate becomes old rapidly. Jose. e. 2n i~ l ~ l~ 9 5133 7 ~7 .. i.'~ twohave become three. for there was a male servant at the house of Rabbi. 49.&. we learn that the mind of a very old man changes [and cannot distinguish]. 152s) Rabbi said to R. was a liar.~ 5 ~ 1 3. 36. have become e~tranged. when man becomes so weak that even the sound of the bird's voice disturbs his sleep.53pn n5 n'lnp n'nia~ ivy1 n r y j ~ 5% . said: "The older the disciples of 10) . And man riseth up at the voice of the bird. Chama said: "A beast cannot succeed in destroying a man unless the man looks like a beast. waa iln 'JDD H ~ D 13 S~ ~" 1 9 5 3 7 i"8 Qj? " 1 ) 9n1an15. For it is aaid (Ps. the Qiladite. and man riseth u p at the voice of the bird." Raba said : C'Barzilai. 12) ~ h l srefers to either the m l y that beaome estranged when age appeans. but which a P m 1naaceasibl. who was ninety-two years old. Cha. i. and would taste all the dishes [prepwed for the house]. or to the p~ file.~~ Those that were intimate and friendly. 19.5b3 n rx 5. And when the doors on the streets will be locked. Ishmael. and all the daughters of song are brought low (Ecc. also said the same unto David (I1 Sam. while the sound of the mill becometh dull. t& must be msisted by a staff. Barzilai. Or can I listen yet to the voice of the singers and songstresses? From this.) I a m eighty years this day.inJVD 1nTYlP Tlby "ONV 1959 nrnl7 ntl'w1 ("I 2 " ~ flf? ) 7 ~ 9 1 573 ' ~ ~ ~ I Q H7 W 9~n t)~ 9'ly52i('59113 18 . ~ ~DWR nm 95ln3 37 1 D K . rappear -ally m i b L e when nvpn i s Young. i.nrlnwn n'J?r 51 ikon .Cfn 5~ +tnlrr r29Kv 19331 5135 a:P91 i3pllp n133 5 3 lnv'l . therefore.) Nevertheless man i n (his) splendor endureth not. 12.. when even the loud voices of the singers and songstresses seem to him but as a whisper. he is like the beasts (that) perish. we learn that an aged ear can barely hear.SW Rash Hlashana 1 6 ." It was taught that R. was excessively ~rofligate..

mnw t'x 813 'tin5 31 l n ~ . and it stood fast. for it is written (Job 12.i-ri22 'a5 31713 15 l'jnia 5 3 1 1 1 n1-1nvi1'1 nif51il D im a i i w n 11nn5'3 n a i l ' atrtv n'Ya7 om3 nnf irm nwp p n ~ 9 S"'%I . Cahana said: 'What is meant by the passage (Ps. Isaac said further: ''The worm is as painful to the dead body as a needle in sound flesh. Cahana was arranging collections of passages before Rab and when R. each one is given a berth in accordance with his raLk.'J'?IDV ID! 52 Dqt33n ( 1 .an>* 5 s n v?y i w (a*) ~ iwsm ~ *? 53 19% . This refers to a wife. And are terrified on every way (Ib. wisdom. And the almond-tree will blossom (Ib. e. 5 ) . Cahana remarked : 'We understand from this that Rab had lost the feeling of youth'' (and coming to this passage. R. men w01 be afraid of e v e y a7eoation (Ecc.) For He spoke. as it is said (Job 14. R. and with length of days understanding. a l l are compelled to pass through the same gate. 33. Because man goeth to his eternal home.." R.) So is with the ancients.n*~il 13wil YW'I .'prtlw i1BV >'DD 53 ywn cnyi m i 3 n '1PWV Pila ~ B D I ~ . the more wiodom they acquire.). And the desire will gainsay compliance. 20) He removeth the speech from t m t y speakers. i. He commanded. even a hillock appears to old men a mountain top. the more foolish they become. and it came into being." Also when men will be afraid of e v e y elevation (Ecc.a'illn o'nin 15 ntvy~ mnt . the older they grow.nai395p Nl7D P'DB 8lil NJ33 31 277PIl 11 ilJl'3Nil . 9. refers to the lust which dieappears in the aged. for it is said (Job 12." R. refers t o :hildren. and taketh away the intelligence of the aged.) R. 5). When they enter. he felt everything applicable to himself and therefore groaned). This refers to the coccyx that gives way on account of age. refers to the rump of old men [which feels heavy] .the wise grow. even a hillock looks to him (the aged man) like the highest mountain. As to the ignorant.np' 0 ~ 3 1 oyni PDDN. Rab gave a longruffering sigh.). 211~) P'D' liin1 man a'w'wp p t (2' 2 1 ' ~ ) intuw n l w m 19. when he walks on the road it (the road) becomes for him full of terrors.). their hearts are full of fear..nnv 158 32nn S 3 n ~ c l. tm'i ~ X D a1 '7il3 lr5y . And the locust will drag itself slowly along.) Bub his body on him. Isaac said: "This teaches us that to every righteous person will be given a awelling in accordance with his merits in the wcrld to come. but when night comes. as it ie ~il2 nmim m n . this may be likened to 8 mortal king who enters a city with his servants. 12.tn5fy n ~ l n l 3'7x1 s p'rl 1 W 3 5~ own 75. R. Cahana reached to the above passage.n'l n9'1nn NOD '3 277 n95 n9np 5 ~ rrUw 2 inH 075nn) i l w 1t ~ 'nql 713s ~ 1 3 9 3 (25 T"' nin3 :o913 1 5 vnyv ~ nix nin . 11. 22. Chisds said: UThe soul of a man mourns for him the first seven days after his death. e. feeleth pain. When they (the old) walk on the way.n 9 3 (2' ~7583) p-rx 5 9'~ 1 ~ 3nx' 5 ~ '37 i n N 7h5 5 ~ 1 3 617133 '55 '11'113 15 a513 I'DU3 PilV3 71y5 lr73yl Nlil Dl33V t n n l 7nH 52 1115 tnw2 pru31 m8 7 y 2 3 ow) 3qn3-1 ~ND pmr S"'1 . 12. i. (Ib.Injpr ny5 I ?*%n w 3 TH (7' 3r'N % ~ f v qnn la23 nS3~n aln ~ 5v iwaj w o n 37 ~ P H .? a1377 ilm3 n9wlv22 IS~BNW 7 7 ' 1 3 75ilt3w tnyw2 71'13 ft ornnnnr . And are terrified on e v e y way (Ib." Atso when.

l'nnft) 1 5 I'HW nn ntln* 1 % 217 . 1 1 2 2~39 1'53 l-. so R. return it purified. Our Rabbis taught: "And the spirit will return unto God. 7.byn n*i(?nil5&4 1 v 2 75735 5vn ~ 1 1 n a 2 . Chiya and R.) But his body on him feeleth pain [proving that as long as the body exists i t feels]. 10. The king was pleased with the action of the wise men. 12.1 When the dust will return to the earth as it was [showing that as soon as it is buried. n1731 711n TWH1 ~ 5 yynn TWH 5 y .n)xSt) ~ 3 3 1wt)l nH P~IW 1 5 n i i ' t n i l nn3w 15 Pll'lnii n9np~1953 P ~ ~ D n D~ y f i l j ~ PVpD nnl?? 75nil nnw 59 ." Concerning this there is a difference of opinion between R.) And he made for his father a mourning of seven days. i n .%lji[ P ~ D 73 ~ V y ~ll 7 n l 551~3 ~ n p w 53yn9v 73 7 " ~ ." R. The foolish among them put them on and performed their daily work in them.V>n . died. This may be likened unto the mortal king who distributed clothes to each of his servants. Abuhu said: m a t e v e r is said in the presence of a dead body. 9 2 1 127 813 ~ p l 53 r n~ ~ 3 9w inn? 39n3172 '2nrl 395 1nH1 ~ " ' 7 fi9~5n:.myr nN ." The one that said until the body is consumed derives it from the passage (Job 14. Juda in a dream and said to him.D(VPU f'35315t3 ni(w3 nn735 by31 l J N 1 7nt3H P'npBil ~il'n2(l f3nY 1359 nil1 7 y 1 ~ 5 ~ 1 5 3 ~ 9 5 3 1PH P ~ V D D 5yl ~ . One said that the dead knows "until the closing of the tomb" and the other said. 2.l2W P*n?D 1'7335 n135t) 9 x 3 n3n . 67. The wise among them folded and put them into a box. Simon. After seven day8 [the spirit of the dead person] appeared to R. praised be He! Concerning the bodies of the righteoue. The wise men returned their clothes clean and premed. until the closing of the tomb. 395 9vnnH ~ nnjav nna 9 Hwn 9 3 1 3 3 nljn 3 9 j~ ~ P'~P:HW ~ 2 53 i n 2 n 7% . e.) He shdz come (to hG Father) C peace.) And X O sod will moarfi for him. the king demanded the return of these clothes. they shall repose ~9351i1 . i. 12. but was full of fury at the fools. Juda said: "If a man dies and leave8 none to mourn his death. So doeth also the Holy One. 7). n n p5nw n n 135il P32W P'WBb LJDDip3 PlnrJill ~ 1 5 ~ 3 7 5 ~ 8 Wp2 nw5 n33w . 22.nvy '2 fitln. "until his body is consumed. knowledge ceases].D"llDHil 015~~5 4H n933 lw3nnr Pill 3~9335 (?' filJ"J'l) lD1H t]~?'lJ 5~ DO13 5t) 3"33i( Nlii nnBV3 531 Pnl23va 53 lnlf' ~ S P 831 J . ten men shall go to his place [where he died] and sit there [seven days]. in the neighborhood of R. he knows until the closing of the tomb. and it is written (Gen. the son of Rabbi. who gave it (Ecc. The other who said. '%&Yest thou be as comforted as thou didst comfort me. purified.r*nia2wa 3 5 3 ~ 7 ~ 1 3 3. but the clothes of the fools were to be laundered and they themselves be sent t o primn.-. return [the soul] to Him just as He gave it to you. m q~ ~ n ? n m 35 D. Juda.1~1?t33 p 2 w l r l ~ 7 8 '31 I'PnJt) 395 ma wS ntim ." I t once happened that a man.v2 lm 7 n 53ynytv wu71 1nN 78 (71 7w2ii 31~11 (21 n5n3) z m j 7 55123 nnD9W 7~ 7 " ~ alvn f .211 '?Y1 1'k :0 9 ~ ''1 52s 193~5 '9 8'7 (2 nlwsnz) 29nal said (Ib. but the foolish returned them in 8 dirty and worn condition. b) R. On a certain day. 50. Juda went there every day with ten men and sat in the place where he died.. He gave it to you. He saith (Is. He thereupon ordered that the clothes of the wise be stored a d that they themselves depart in peace. derives it from the following passage (Ecc." (Ib. and left none to mourn his death.

read with thee Proverbs. Nachman then said to him :".nnm la .il9WH9 73 9HnH H3H 5"*H . n w 3 . : nnn niir31 D~?~'IY 5w tnn13 n717x 9317~ W D ~nnvi 'HSV n135ini nint3iT n9yw7 511 q3 71n2 ." The dead responded : "He who read with thee Ecclesiastes did not.n*ynn '111x3 . He saith (Is. the bodies of the righteous will return unto dust?'' said R. Yashia. as it is written (Ib. for it is written (Ib. Nachman went there and asked him: "." m e r e were grave-diggers who dug in the earth belonging to R. resting ptace. 'In the future.] They came and said to R. Eliezer said: "The souls of the righteous are reserved underneath the throne of the Divine Majesty." "Has not R. nn5 1% iSSn1 ilnlin nn5 v 9 1 5 S n 11n-i n9pr-r~pvny 9-m 37 ~ D K p ~ 5y n wyn inH NnH 3 1 ~ 1 ( 1 9 njn?) >ma7 377 8 ~ 7 9593 ~ 3 11x7 9~5153 :mn .?.ii'nW3 Y7Hn 53 ~ H J nmxy ? >pi1 52 1 9 r r 9 p nr n l a r y (71 $ 5 ~29n3-r ) 95wa u52 fin33 1 5W ~ V 'a . 25.HlDY 5y 76pn n w ' i Iqn:. the average and the ~ i c k e d are given over to the angel Dumah.) Where the dust will return t o Ihe earth as it was. saith the Lord. is your body preserved]. the former.y53n 5% n1y5p' 7'391~v93 n r t i 7 ~ 2 ~ 3 ~ n 3 i 5% .193-3-1n r n l ~ x yp H HmwD n 9 3 1352 nH3p 15 19Hw n1p95 5% n 9 m n'rrn n r v w l 39125 ' 9 ~ ~ -pnyw 7 nrh 5% ." said the dead one. unto the wicked. sling. the bodies of the righteous will turn to dust. master?" He responded: Y am Achai b. Achai b." Thereupon R. Nachman. 48. and concerning their souls He saith ( I Sam. ." Rabba asked of R. 29.nnr 19s (na n**w*) in p a w 2 v53 n H i (na 8 4nraw) ~ P I H 937 H'3n . however will have rest while the latter will have no rest at all.D97D03 nP175 1581 1% ~ H ~ D 1DH w 'ail :nnijt. while the souls of the wicked are becoming more and more greasy." R. and concerning their souls. Yashia [whose grave the diggers molested.) And the souls of thy enemies will He h w l away. which means that [only] he who has jealousy in his heart. Concerning the bodies of the wicked.y5pn q3 Tin3 n3y5p9 79291~ 7ry95~ 7a3n H D . Mari said: "In the future.rcma 'HnH 921 1ii3 7n3 1nn3 97arsi 13 ? m lam 375 n 9 5 . as out of the.) Y e t will the soul of m y Lord be bound i n the bond of life with the Lord. 'Who is Mari? 1 know him not. Nachman: "How is it with the souls of the average persons?" R. as it is said (Ib.own 7 n r 3 9378 163 5y1 1 2 9 ~ ~ 7'a 5 7 n niSw ~ . Nachman replied: " I might have died without telling you this thing." We are taught that R. '3ut. Thus said Samuel: 'The soula of both.) Y e t will the soul of my Lord be bound in the bond of life. 22.) There is no peace.) And the soul of thy enemies will He hurl away. Mari said that.i n the.395 H1y79 ~ 5 7 '7P 1101 395 7PH ." again said R.Who are you. He saith (I Sam. thy God. his bones shall rot after death. where it is written (14. When the dvst will return to the earth as it was. R.) But jealovsy is the rottenness of the bones. 30. Nachman tried to fee1 rthe substance of the dead bodvl and he found it to be a real substance.70 1293 )Ha 5 r ~ 1 11n7 9397~wny YP 37 7 0 s i ~ 5 5% i . 29. Nachman: "We were rebuked by a man. 25. however.?Ha n93u93 5w lnn3 n 5 NnS'a 9Nn 135 v a n HS ~3393 HYH ~ . as out of the sling."' R.bt the m ~ t e r go nnvi (na n 5ninw) ynt311~ 7aiH Hin n9ywT 5w pi1 52. Nachman and were rebuked by R. Nachman [and why therefore. xip Nnr n95 7 a n 7997PK HS A ~ 7997PH7 I? 5% . "this is the passage.n9w~' 7 3 .

in the name of R. said that if they were waiting on those who were at the table [there would be no shame]. hut ye shall be _made ashamed." said R. "both parties will sit down at the table.) And ye shall know that I am the Lord.i3n ' 8 inn 33 ( n ~ n*~wr) 'n3w P9KnS nnni inw9 9 ~ 2 9 nln r 3 y m nnnr 153s' i p y m on81 35 m a 1317 9 i i y njn innrn . Zakai said: "This mag be likened unto the king who invited his attendants to a banquet." Thus a!so said Solomon in hie wisdom. for it is written (Ez. and eat and drink. Nachman. shall stand and look on. 65. 'Can then a banquet be given without preparation for it?' Suddenly the king called in his attendants.31wn 7 ~ 581 9 nnn 7 ~ 9 :n'nnn n v n on3 nnn nyv 3iv inin i t p 9 5 H $ 2 nn. when I open your graves.) A t all times. but those that are not properly attired. 0 m y people. 13." His disciples asked R.riya v.193531513 jnrp nn i ~ v p v 155n ynn . as it is said (Is."' The passage can be 13 2% nny~9i(rS 5 ~ ? 1 n *39n37 ) n9i3 85 ~ 3 1 P n n 9ni5yn3i n39nii2p n n m e 2 ' n 938 9 3 ( 2 n*wa~>) 39n3ni 5"n . 13. [we might be called any moment]. and while one wi!l eat. "But. and let oil not be wanting on thy head. saying: "This is meant for one hour before the arrival of the final resurrection of the dead [that all dead will return t o clay] . nothing is missing.Tnn?n $255 7nn 011 w"3i 5 " .rr*nyti* P'IH 931 iry9Sn i9n9 53 8 r n ~ iinn5 nia* HEW aim 3iw9 (B n5v) inn3n11 i n n nn5v qni n31wn2 Sn 7 v n i 59 pvr 09335 79~22 19n. (Ecc. Eliezer said to them: "So much the more let him repent today.ny 533 75n5 5vn w r 12 Iln.iwvi i~ny9ntiyb7 1n)ry n n 1553 19. Meier.1 3 ~. my servants shall eat." eaid he.i'w 9ni5ni n"i niwa i D 1 H n9i1n"1 j93wi9 i h ~ r5n l n5n ywnwn3 pnil'i ?*'a19 i55ni v n i w 1553 n91yi 15531 1 9 5 3 1 ~i5Sn 9 .' ~ l n 7nn . saying: "Thou shoviest that thou hast not even read the Prophets. while one will drink.KI~WD~LI nnip5 turn? HSW i55n rnwi 153891 1 3 ~ 9 ntiy~S 5w i ~ n n . 8. 143a) There (in the Mishnah) we are taught that R.) Thus hath the Lord Eternal said.75nn n95 ?Dn 0173 iinn 75nn na n. for they said: 'In a king's house. went about their business saying. but ye shall be thirsty.I'Y to his home.' The fools.nin9 ~ 019 . let thy garments be white. The wise among them dressed themselves and stood ready in front of the palace. behold." Whereupon the dead explained to him. my servants shall rejoice." "But.'" The son-in-law of R.iDnr pi ~ 3 5 y23 851 n t : y ~ S1 9 1 7 x 1 n n ln'rv nnD 59 i>w9i lnrv nn 1 ~ w 3 nn>w DmpD ywha . Meier. 3.l ~ pn (in? 41) 933 n n 1979n5n 15nv .) For dust thou art. " (Fol. lest he die to-morrow. 'Behold. The wise went in attired becomingly. 37. the other will be thirsty. said: 'Those that are properly attired for the banquet shall sit down at the table.my nsnn3pP Kinn n95 i n n . and when I cause you to come u p out of your graces. R. Eliezer said: "Repent one day before thy death.0153 I ~ D Hp385n5 1253 1n3w i9-12y nn 75nn nanna ." The dead responded. doing thus it will be found that he will repent every day of his life. m m 852 75nn 3 5 I nn2v n ' n 3 ~ jnw3 5 la133 ?n>w]9w~uni n~avipn ~ ~ p 3n p 1 nn-135 75nn nnw . 19. Eliezer: "Does a man know on what day he will die (in order to repent before that day) ?" Whereupon R. the other will hunqer. "it is written (Gen. and unto dust shalt thou return. The king being well-pleased with the wise and angry at the fools. however. but the fmls entered wearing their working clothes. 9. Jochanan b. but did not set an exact hour.

" (Fol. refers to Tzitzith. He who was born on the third day of the week will be rich and of a voluptuous disposition. 155%) R. He who was born on the fourth day of the week.explained in another way: at all times let thy garments be white." [and he surely possessed many good things]. say [that he means this] : He will be either entirely good or grossly bad. because light and darkness were created [on the first day of creation]. Kakuzita were both bcrn on the first day of the week. e. will be a quarrelsome man. He who was born on the Sabbath eve will be a zealous man and R. R. and let oil not be wanting on thy head. He who was born on the fifth day of the week. Levi: "He who was born on the first day of the week.. Jonah expounded in front "What is meant by the passage (Pr. because on this day the fishes and the fowls were created [which do not work for their maintenance. 29. because all grass came forth on the third day of creation [which are abundant in number but without distinction]." What does "not one thing will be found" mean? Shall I say [that it means] he will not possess one good thing? Has not R. 7. the Holy One. the division of water took place [which shows disagreement]. Ashi said: "I and Dimi b. for on the second day of the week. Shall I say. will be a scholar and a bright man. He who was born on the second day of the week. 156a) It was written in the memorandum of R. Issac said: "He will be zealous in the execution of religious duties" [because on the Sabbath eve everybody works in honor of the . yet I am a chief [of an Academy] while he is a chief of thieves!" We must therefore. praised be He! knoweth that a dog has not enough food and therefore ordained that the food shall remain in his stomach (undigested) for three days. because on this day the luminaries were hung up in heaven. on the other hand that there will not be found one bad thing in him? Behold. refers to Tephilin. i. will be a man in whom not one thing will be found. CHAPTER TWENTY-FOUR of the house of the Prince of the Exile: (Fol. Ashi said: "I was born on the first day of the week.) The righteous considereth the cause of the indigent. Joshua b. but are supplied by God]. Nachman b. will be 8 charitable man.

will be a righteous person. He who was born during the hour in which the planet Venus serves.v37 int) pL"t2f ." Nn2W2 389 ~ n 3 ~ j3 ~ 7n 1x3 .71 31597 857 1nVl n$%> ." .t2n9W.nlyt)> 1773 . will be rich and of a voluptuous disposition. destroy and rebuild. will meet disappointment in all of his expectations.Hil 53 '7nM7 nlX1 . He who was born during the hour in which the Moon serves." 2) m 8 ) a p l t e r la IHebrew is Tzeddelc whlch meams "ni4hteaus.333479 il27 X W 1 7 3 1 X5lW 37 73 837 1 D N $ ~ 1 ' 5735 a15 1 7 1?1a ~ X3ijn ~ 127 13j 7 n ~ 'Nil en712 .HnT ~ 7 . Chanina said: r'According to the destinies is a man's wisdom and according to the destinies are his riches and Israel is not dependent on nativity.lD3 +n1.Sabbath]. because that planet is the secretary of the Sun. Shila said: "He will be called the great and pious man. 3 Hill nnn37 1~ arji7~ jl>x inn . P 5 1 7. 1 3 . e wand Saturn fn 'Hebaew b Xabthai whlch meams "Mader.x5nln *N '10 913H 1 % ~1x3 . he will eat not of his own and drink not his own [like the Moon which has no light of her o m ] and he will be able to conceal his secrets. E e who was born on the Sabbath will die on the Sabbath.IYW 5 1 H ~ ~ H P712 Dl1 5ln X? jnl*. each one rn . He who was born during the hour in which the planet Mercury serves. Mat thme are seven "wadkiny: phan&s" which serve oonstantly.Di)l w13t) ." R. h h m . because to that planet the fire was attached [and this man will also be of hot temper].. Mlars.311 331:37 fXD 'Hir ~HD 9x3 . he will not be able to conceal his secrets. and according to some.'Hlil P"IktD> X3H il3l 1 t 2 K . ) . He who was born during the hour in which the planet Saturn serves.lpW 9 733 ~ 831 ~ DiTxn3f 9 x ~HL) 9x8 xnm ~ 1 3 3 xmix 9% ~ V N 'Ink4 . will turn to naught.' He who was born during the hour in which the Sun serves.nlYn3 j?YY 7 1 8." Abaye said to him: "The master indeed is like one of them. The names od .5. because the Sabbath was violated on his account when he was born.' He who was born during the hour in which the la net Mars serves. y j ~ z9nljy 72 ?nY1 inns 37 lnx . He who was born during the hour in which the planet Jupiter serves.9 Ahd R. Nachman adds: 'He will be righteous in religious duties. will be a bright man. Saturn and JupaheT. or a butcher or a Mohel. whatever others will plan against him. will be a man whose occupation is to shed blood..lH ~ N3r3n $31 . he will eat and drink of his own [like the sun which encroaches upon none] .njsI) lMn.]'7D> n1n2trnI) 733 839 37x37 . 5 ~ i w l 55rn wli iwyn 5 7 ~ nq3nn see Blm&x:hath 50. neither will he be successful in stealing. Ashi said: [He will be] "Either a sergeant or a thief. VmW Wemry.x713 393 x95ntx7 DIWD ~ " t sill l H T B D 7 Plvn P93nl y13f 132 fin1 331337 513~ 721 8ni n32537 ~ x t l q+il ilnn~ MSY 5138 *x321 llnD vnD1 'xsa j l y l ~ 232 $8 ." R. Chanina said [to his disciples who recited this before him] : "Go and tell the son of Levi that not the day's ~ l m e [has t influence1 but the constellation of the hour [of birth]. for thou punisheth those who violate thy orders. He will be successful also in stealing." R. he will build and destroy. will be an intelligent and wise man.the pkmets are Sun. will be burdened with sickness.n?ra X? 2133 1152 731171 ill5l'lr) 1 4 7 ~ 1 W3I1 ?lily 132 Nil1 il.xn3w7 W37 Hnll 1315y t51nx7 5y nlpl . Raba b." Rabba said: "I was born during the hour in which the planet Mars serves.s hour and b a oontlnusl rotation.

i[35.) And then set forward the Kehathites.) And I will set m y Mishkan (Tabernacle) among yo^. for he could say of a thing levitically unclean. Had I seen him face to face. . This referred only to the ark [and not to the Temple]. and the others set up the Mishkan (Tabernacle) until they come.) And they shall make me a Mikdash and I will dwell i n the midst of them. . Chanina. and his moveaaemts on the Sabbath are measured from that dmosntory as the mgalding m m u n l t y limiltatdom see Cba.WlTpn 91?'Hl 858 . [when he mas lecturing].r yypl 9143 m 7 3 ~ W Y H '?nH :~ 47) nmn ~ $~ 17 ' 7 3 Hmn . Acha.' 218 = E - 7'319 If) R'? = - ~~~~~~~ll0l~!llm~lnn~1~1~l~~0nm~1~~ ~!~~II~~~IIII~U~~II~IIIUI~II~II(~UI~~~I~~~~~IU~IUI~~II~U~!I~U!IIII~~UIIIIU~~~~UI~IW~~~IIIIII~~~I~~~~~IIII~I~~I~~~~U~~ 1 ~ 1 [ ~ 1 0 ~ ~ ~ 1 1 1 1 ~ 1 ! 1 1 1 1 1n @ 1 E B ERUBIN' CHAPTER ONE ?M ]'27T9J. for it is written (Lev.m~ "I KSH i n v m51 .15nv ' ~ y l n 3 ~ ' " 7 5 n9nYn. ~27n2j P. e &turn tense The Tabernaole bad already barn $a exd5Wuce liut $bat Itrime. j nHynI 71iid Hnd r.3 93~5 3il1133 ?I353 ly>? MS iTD 'lam 1~'71?. (Fol." (Fol. It is quite right that the Temple is sometimes called Mishkan.:~ 5y 7lny5 lyiln .53~n5v 'lap P.pher two. 26. $ . (na nlnw).32 D"? . 1nN -33jn3 ~ 9 n 3 n'yy yq.HWI.000 yards on any slde unless an Erub. 38) People say: "A pot that belongs to partner8 is neither cold nor warm. w n s ~ s t ~ n g oi certain edibles is depsltad beiam the Sabbath to remain in that piece aver (the nemt day. 2s) me find that the Temple is sometimes called Jfishkan and that the Tabernacle is called Mikdash. it thWefoIW @JustrelBt s) te the T m l e 8 Nellora msalurP "brigbh" . PSlyil 3931 1nNV 9. t i n n 85.39nl) :~31..s: Walkin% an tbe sabbath the city limats 1s not pembted t~ exceed m n l a than 2.N o t e 6 .?> BnH y " (2"~ ~ a t 41) 5 1 17172 ]%lt.my7 r. that it was clean and give reasons that made it appear so.ii 1 "n3R 9l'y 7'HD ii'irw n"1 . t ~ 'y ~ p ~ 7~ q 3 n 7 n 3 (2 ~ qt) ~ f 3 m 913%'1 mypn BnSm2 ~~~l~lll~l~l111~1m~~11~~~ll~l~~r~1~~m~l~~~1l1l1~1~l~1l1lli1~1~l~1l~l1l1lli1l1111n~lllllllllllllllllllllllllllllllllllllllllll1lll1l~llll~llllllll (Fol. 25. 1 would have been still lnors . 13b) R.n27 ~ 7y1 I3mnn 3 nw ln13n1 rqJrfi ll?N3 Nlilii 7 (2 95p . Meier but R. 11. (2"~ DIJ) . and of a clean thing.nnpil ~ 2. the son of R. he would say it was unclean and give reasons which We are taught that mde it appear "His name was not R.33 H". that there was none like R. . 10.I5 KSD lyDll v7PD "?'Hr (. Meier in the back. Meier in his generation [in wisdom and learning] . a5 rinm :nw fv.P31n3 '33Wn 'ni131 ('2 ~ 1 ~ 3'n27 ~ 1 ) m3'5'H .y InlN ilrilW 8 5 HJn . But this we learn from (Ex.32~ n l 3 w l ~ ~~ pl WS 9Bn:w. 8.^ But whence do we infer tlmt the Tabernacle is called Ilfikdash? Shall we assume it from this passage (Num.? ttfUK1 373 51X¶ * i>mgl 1 3 . by w h ~ c h aot one M m his abode t o tohad place. Nehoraja8 Why wae he called R.r 9 r n i n D H377nP7 -Ha 131 H377nt3 9Hi3 qK13?n ilin'in 7?'H1 il"llfTHB 1 ) =he treatise of rubi in dwdls upan Community lawe end cantinuihr liu3itwtion." Rabbi said: "The reason that I am more acute [in wisdom] than my fellow-students is because 1 have seen R. the bearers of the Nikdash (Temple). ~ 9 j15 ~ 3 ~ 7 NnD ~ 1 ylift~5yl inw ~ 1 3 ilnSl 1 l n v 'K7lil3 ' 1 HSH 1PW n"1 ~ $ .~. Meier? Because he caused the eyes of the wise to brighten with his words.. why then did they not determine the Halacha (Law) according to his opinions? Because his associates were unable to fathom his ultimate conclusion. [referring C o the Tabernacle].nw 77y '~iin3 1131VH. said: "It is revealed and known to Him who spoke and created the world.lQ . 21.

m . Chan%a said: 'According to the destinies is a 5. Venus. He who was born during the hour in which the planet Venue serves.Sabbath]. because that planet is the secretary of the Sun. will meet disapand pointment in aU of his expe~tations.n 7C.DI man's wisdom and according to the destinies are his riches an&Israel is not dependent on nativity. and in a wutinuad rOt&tion. He who was born during the hour in which the planet Jupiter serves.? .= Ahd R. because the Sabbath was violated on his account when he was born. Shila said: "He will be called the great and pious man. he will build and destroy. ." Abaye said to him: "The master indeed is like one of them.In geanenn iar Sabthai whlch meams ''hlludw.nnW . Nachman adds: 'He will be righteous in religious duties. Chanina said [to his disciples who recited this before him] : "Go and tell the son of Levi that not the day's planet [has influence] but the constellation of the hour [of birth] . He who was born during the hour in which the planet Saturn serves.5." 1 . will be a man whose occupation is to shed blood.' He who was born during the hour in which the planet Mars serves.l B e who was born during the hour in which the Sun serves. neither will he be successful in stealing.5~7w955~ wll iwyn 5ra norm I) we Bemzhoth 50. whatever others will plan against him. Moon. that there are m e n " ~ a l l t l phane'ts" ~~ which serve constantly. The mmes o f the planets are Sun. he will not be able to conceal his secrets." R. destroy and rebuild. Mars." R. he will eat not of his own and drink not his own [like the Moon which has no light of her own] and he will be able to conceal his secrets. or a butcher or a Mohel. 2) m e word Mum ." R." 8 ) Jupiter In Rebrew is Teeddek which means "aiqhkous." . Ashi said: [He will be] "Either a sergeant or a thief.x Hl. for thou punisheth those who violate thv orders. Raba b. He will be successful also in stealing. will turn to naught. will be an intelligent and wise man. He who was born during the hour in which the planet Mercury serves. He who was born during the hour in which the Moon serves. each o w am - h a .iY . will be a righteous person. will be a bright man. because to that planet the fire was attached [and this man will also be of hot temper]. Saturn a d Jluptter.Di)l v.~ according to some. will be burdened with sickness. he will eat and drink of his own [like the sun which encroaches upon none] . R e who was born on the Sabbath will die on the Sabbath. will be rich and of a voluptuous disposition. Wemry." Rabba said: "I was born during the hour in which the planet Mars serves.

" remarked Samuel. b) And from Samuel it is also understood that Israel is not subject to nativity.T'yDn 15 NX9 1 W H PN 9 3 nl~31trrr9xl in5rrnu y u w ~ ir355 11Hl 5tY 'ID8 . "he will return. Abraham said before the Holy One. for a serpent will bite him and he will die. 41.~n. To-day we had a man among us.' and R.w5 ~ W P N inu .1 R.' (Ib. for Samuel was once sitting with Abalat (the astrologer) while some persons passed by on their way to the field. e." WhiIe they were sitting. and seeing that he would be put in an embarrassing position. 'Do not habituate yourself to the way of the nations. praised be He I 'Sovereign of the universe. Jochanan said that Israel does not come under the fate or influence of stars." (Ib." said Abalat to Samuel.5~7w9~ 5 inn9 1 1193zr:. 9 3 1 3 9nln3 "lW1 3 9 D D 7 H'ln i193 n3WH ~ n i r53 n95 ' ~ D .) Thus hath the Lord said. The man answered: "We are accustomed to make every day a collection of everyone's bread. [ I knew] had no bread. 'I will make the col- Ilill9 '7 N-IlHl 5N7w+ 5 ~ ~ L/!D i'N 1 D H tSill9 ? I~D ~ 9 H 5 W p3n .rimy H ~ H D 5~1aw 5"lt 9 7 1 ' 1 3 N n D ' 7 j P D 7 D 'lil f1953Nl 917il mil 735 4) p n 7n ~ 3 x 4 nlir N ~ T N W3913N q l D 3 D N g illill Nn597 ill? 857 ~ H e m Israet m u L d &ngs M s desthle. and at the signs of the heavens be ye not dismayed'.' And thus is meant by the passage (Is. although the nations should be dismayed at them. nnnn n913ir n7rn9 3.) He again pleaded: 'Sovereign of the universe. "is going away but will not return. other nations should be dismayed by them but not Israel.' 'Cease thy astrological speculations. e. *t>it.*nNi 5 r 9an97H ~ . ('This man. e.) And he brought him forth abroad. 3.1 ' I D N ~ 5 ~ i w 9 ( 5rt) I ]*N 1 x 1 21 1nww 5 m w 9 5 5 t ~ p w y. I have searched my constellation and have found that I am incapable of having a son.. who. ib. 'for Israel stands not under planetary influence.nwr win n95 391~7N 9 n N ~ 5 51 9 t ~ . 'This one shall not be thy heir but he that shall come forth from thy boweb.) Who woke up from the East the man whom righteousness met on his steps. 10. Jochanan said: "Whence do we infer that Israel is not dependent on planetary influence? It is said (Jer. 2. One born in my house will be my heir!' (Ib.I3 '1951ir5 9 P N l ~ N D5 ~ 7 ~ 9 Srn 5 f r ~ w ~ S Wnisffnx?Nt) 9 ~ i ) ' f (3"~) x3i-rnn 17ya1 37s ~ 79nyt ntYWc) 39n3-1 ~ .tn 31 qx yon ail738 ~ D H nXinn iniH ~ ~ 1 (9 11 n'wriz) ~ . Why do you think so? Is it not because the planet Jupiter stands in the West (i. that man returned.." ('If he is an Israelite. M u%h o r a m .in19 ~ " Nnvnyn5 T (1 n9blc) lDH3W 5N D 9 1 3 i l 717 5 N 'il7DN 33 inn9 $3 innn 58 n9nwn nlnwni i'~n5n . 1 said to the company.*ni~ w ~ i qn93 * 1 1 (ow) y"v3i 1 n H 95w nuapn 9 2 ~ 5 I N S 15 1 Q N . 2. 5. and eat that in company.' said the Lord to him. "What [meritorious] deed has thou performed to-day?" inquired Samuel of that man. Juda said in the name of Rab: "Whence do we learn that Israel is not dependent on planetary influence? It is said (Gen.) To which the Lord answered.i5275 -pa ~ S T H ? ilni 93n+lln b53m 5nlnw7 mx 9 ~ 5~inwS n rr5% 5% . i.mtn3 n i n9j n~n?ini (ub l i l l J l P 9 P-IY M I D D Y y i [ V3 5 ~ 1 ~ 155 1 ~pn in3 5~inwmi . i. Abalat rose immediately and examined the man and found in his pack a serpent cut in two. 15. 9 n l e t ? 5 9 7 8 rein 5 ~ 1 ~ 73 9 ' H ~ N I D Wn95 ir911a5 9'lv r r f 3 ~ ~3 ." Rab also contends that Israel does not come under the control of stars for R. thy planet is on the point of declining) ? I shall cause it to return to the East.

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

I I ~ J'7 ~ 5 1 . 21. But this me learn from (Ex. [referring to the Tabernacle]. 8. . b ibw N . 2a) We find that the Temple is sometimes called Yishkan and that the Tabernacle is called Nikdash. by which aot Dne his abode to that ~ l s o e . Lfeier? Because he caused the eyes of the wise to brighten with his words. he T.apd h.n35n3 rnv nu? ' w n w y Y ~ H Dnrnw n"i MSX 'lnn3 '7 a5 9 7 ~ ~ in 1v N S N i n v 9~7:nj 937 YBW ~ 7 3 3nn5i . flu exddence mt &t time.) And I will set my Mishkan (Tabernacle) among y w a But whence do we infer that the Tabernacle is called Milcdash ? Shall we assume it from this passage (Num. 3a) People say: "A pot that belongs to partners is neither cold nor warm.il3jn2 wkh& bn the a) N e W a meam "brlpbt" -be. 26. 11." Rabhi said: "The reason that I am more acute [in wisdom] than my fellow-students is because 1 have seen R. Chanina.an Erub. Nehorai? Why was be called R.ad already beem. Had I seen him face to face.is movements an tbe S'abbcth are mesasured fmm that dwosiitory as th% W r e Beganding community limitablons see Chapter two. (Fol. st 'pa the intune tense.r wimn N3t'Tnn. This referred only to the ark [and not to the Temple].1ny7 q ? 5y ~ viny? rim 1531 n5w DM P93D 15 ilHlnI YliiD NPP % 7DlN il'ilV N?J ~ 3 n . 10. for it is wrltten (Lev.CHAPTER ONE (Fol. Meier but R. 13b) R. 25. that there was none like R.) And then set forward the Iiehathites.inw 17y 13 'lnH The t~wtittlseof Erubin dvells upon rwmmuniky Lawe aznd continuity IimttaJtiitions: WdkIng an the Sabbahh lim. for he could say of a thing levitically unclean. 1s deposited before the Sabb'mtb to remain in that Pl. Meier in the back.aoe aver 'the next day.n93~ 15 nWinl Hnb ~ i l 52). Meier in his generation Tin wisdom and learning] .abernaole h. and of a clean thing. Acha. Noite 6 .) And they shall make me a Hikdash and I will dwell in the midst of them. and the others set up the Mishkan (Tabernacle) until they come." (Fol. he would my it was unclean and give reasons which made it appear so. why ihen did t&ey not determine the Halacha (Law) according to his opinions? Because his associates were unable to fathom his ultimate conclusion.000 YaPds on any side unless . [when he was lecturing]. the son of R. it thereford must relc+ I) o ( ee*in - n*mn * ~ '19ni~v y *~7iil3 tS17j nqn9rn." We are taught that "His name mas not R. I would hare been still more . said: "It is revealed and known to Him who spoke and create& the world. consisting the edible-8.I ~PSI inw * N .r *nn '27 ~3'1'1nt3 w i i wnpn nynlin 7 5 9 ~ 1 aq=~in~n . the bearers of tile Jfiiidash (Temple) . It is quite right that the Temple is sometimes called Nishkan. that it was clean and give reasons that made it appear so.its is n o t permibted b exceed masre than 2.

they even mentioned Lhe words of the school of Shammai before inentioning their own words. 30. they also studied those opinions maintained by the school of Shammai." R. n m 71n2 un5wi nxD3 131-11 p Dn 15 17nK In Fj n n w Dma ~ n n'3 v .' " [During this conversation the Hillelites mentioned the U m e of Shammai before mentioning their words]. This teaches us that he who W"Lip5n3 n93w ' 2 S~inm Inw n3n Y ' H n11ni~ 155711 ijrnn3 n35n n'7nin 1552 a 4 1 iSn nil5 iTinH1 51p n 3 2nx9 13n1n3 3353 . these and those are the words of the living God.1 4 .w"> 1WH11 ilVW 13'JWW iinlH3 ~ i ? " l l f S ' B DID n H a"> nrln Tin1 unSv1 n m 3 ism1 vpr i35ilw iiwyn 71'2 73 H5 ~ " 3 3"3 5 ilDN . See Lev. Hachoranith and they found him sitting with his head m d the greater part of his body within the Suceah. the school of Hillel says 'It is proper.) But thy eye shall see thy teacher. Jochanan: "R. what was the merit of the uchool of Hillel that the Halacha should be lixed according to their opinions? The reason was that its disciples were gentle and nubmissive [for while they rested upon their own decision].Inin> 2353 9-1371~i19137 ~ J . As we are laught (in a Mishnah) : ''When one sists with ilia head and the greater part of his body within the Succah but has his table within iJs house. 'the Halacha is in accordance with our views! Then came a Bath-Kol (a Heavenly voice) and said 'Both.' The school of Hillel said to the school of Shammai.1979W3P ii"31 7335 n"3 '3pti v " 1 1WHl 3 W 1 9 ll'llKY131 n'171l7. Meier had a disciple named Sumchus.a"> yi>~13. .-pn+n i13ia nirn nn973 ~5 mi3 n99n 135 n n n A Feptlb is unclem. Jochanan b. the school of Shammai says 'It js wrong'. Abuhu said in the name of R.acute. and to each clean thing forty-eight reasons for its being clean. but the Halacha is according to the school of Hillel. but his table in the llouse? Hence we have the precedent that ~nalresit proper. said: "The schools of Shammai and Hillel were at variance for three years: the one party contending that 'the Halacha is in accordance with our views. for it is mitten (Is.r35m In n'rn nnSn 971-1~ S N I y 1 ~ p 5 n"2 ut nD 93~n oq'n P ' ~ ? H '137 l5iNl 15~77nnn '21 *.' R." We are taught that there was once a pious disciple in Jamnia who could prove a reptile to be clean by one hundred and fifty [sham] reasons.1 13 i3Rl' ' 3 - . that the elders of the school of Shammai and the eldcrs of the school of Hillel visited R. 1 1 . 20.' To which the school of Shammai answered: 'You cannot use this incident as evidence because they did say 10 him. who used to assign to each levitically unclean thing forty-eight reasons for its being unclean. in the name of Samuel.~n''7pnw H S K 7t3 f l y 851 . W I 193 ~ " qi3f 3 p15y1 1'ni3w . Abba. and moreover. 'Did it not happen once."' Since both these and those were the words of the living God.pa . 'If thou hast always been accustomed do so then thou hast never fulfilled the commandment of Succah.' and the other party contending likewise.

to be careful of his actions. but the entire praise in his absence.ln3 n5iy 1~12 .liumbles himself.n9a3 (2"v n i l 3 nnlx 5y nnlx . Our Rabbis taught: QFor two and a half years the school of Sharnmai disputed with the school of Hillel. 41) nipn m n .la nn2l . 1. 93 Hjw 7\11> q ~ 3973 j 9~9x7 (? n w ~ x ) W'H (I iw) 33n31 1'3D3 K%' 15131 illit 5 ~ 13 n ' n s qqu n q n'n P'nn 39'13 nSy nlm (n om) y n y j 9 H n 7 ~ 7"x1 . One side claimed that it would have been much better had man not been created..) For thee I have seen righteous before me i n this generation. let us see what the size of a Mikva is? Forty Seah. time will give way.).9n3'I 5~ 1n3V nX?D P9-IDlH nvan . the Holy One.fcl733W CHAPTER TWO (Fol. And the Rabbis have estimated the quantity of the water in a Mikva to be forty 59~'anx53w 7 7 ~ 5 5 -Iinnn 531 15%wa n"3pn . and the other side claimed that 'It is far better that man has been created than if he had not been created? At the end of that period. as it is written (Gen. Jeremiah b. it was found that the majority held that it would have been much better had man not been created. and whoso fleeth from greatness. i. a r j nwcn 511 m i ~ n 531 fjnn nn-113 i151'5~351733 i n t i pnisn 531 ~ V R H nimn il5lfl n 5 m n In m a nnnn 531 inpni7 nyw rfywn nH n'jw 9nw -I"n . . praised be He! will raise." Only a part of the praise [due h ~ r n should be said] in his presence. so much water shall be used that it shall cover the whole body.luo.15 n'In:y nyw nywn 1553 553 n93i qxnw n93 li. but to him who gives way to time (yielding patiently to circumstances). perfect man in his generac tion. :P91333 P W f. 11. as it is written (Ib. H i s whole body (Ib. in return. greatness will pursue him. Whoso pursueth greatness.11nii173 ill13 i n D H i[vD2 a) 1) Y " v ~ nd'3?V3D5 A mter r 6 s m i r of q p e r In the form of s eec See I K1ng. 7. 14a) Our Rabbis taugbt that: 'The sea which Solomon made6 was as large as one hundred and fifty Mikva~th. e. ~ H D'n n:pn *n n3n3n ny9wI . e. Jeremiah b. And whoso forces time.. i.mnn n i p I"? 391nn n9n (1" ow) y m i ~1~11) x+3nz T[XD nly3i~ nqn .) A just. 18b) B. 7) A m B B S P L r 0 . 44.l as we are taught.n9w39 n9xy 5123 n'lnlt3 niw-In ~ 1 3 ~ 2n"33 1 11931~ qt( inix xn'n Seah.ninrc '3 nnnjnj nHrl9n mnc T"' s. n w 3 33 . greatness will flee from him. will. praised be He! will abase.5ns n r n n i inmn inuy m i 3 n">pn x5w ~ 7 x 515 ml c7lnix H . and according to others. R. 16).9. T h e n shall he bathe his whole body in water (Lev.I ~ S W h n ~ 15 j n u n*?niu 155ni mxwa n7xS 15 n u nn2r i l n l x-131 x5wc m i ' X-IX XY33W 1313yl Xl33VB Till* H132 H?W :i w j j n ~ V B V D ~n j ~ Y D H Ivwpn3 VDWD' nn5w nwyw 91n P' ~ 9 9 n 93-1 Vn (7.1) 53w 13 '"1 . and the entire praise in his absence. the Holy One.nipn 3n3 . Elazar said further: "What is the meaning of the passage (Gen. 8. be forced by the time.yjx 13 aqni* 937 ynH1 (3"y n1 17) 15131 l91Q3 C'IH .s 7."~NOW. and whosoever exalts himself. I n water of a Mikva.) And lo! a plucked olive leaf was her moutaf The dove said unto the Holy q. ~h~ ritual bath of purrflcation is called lilsuah. 6. How much does that require? A square cubic by three cubics in height. 15." (Fol. they counted the number of opinions. Elazar said: "Only a part of a man's praise should be said in his presence. but that since he had been created it behooved him to examine his actions.

and one in Jerusalem. 6. I n the desert. alive into fhe pit.'" R. W nl'i-.re see the next panagraph that Gehenna bas seven mnes including thwe memtioM hem in the last lebters of lthe word Hallelu?/ah the flmt ltwo l&w .nY.-in n o s j n 53 (jp o t ~ r n )~ D C ( . Rabba T ~ 793 3 1115ni ~ (5 1 5 ~ )nnn y n 3 1 3 9 ~ 3qYP N3n p n 3 :'?in 035 93D97tltl 13 ~ ~ Y D Wn~ '3 W53 ily?t( 13 il. although it may be as sweet as honey. as it is written (Is.) Hatrifenil (let me eat) the bread appointed to me. 19a) R. . j9k n93 9nW. whereas when Samaria was cursed.4 In Jerusalem.- - 3?Y9 - - 221 1'9 581 7193 yllDP l'ii'l . 8..n?l i 831 n913 f9'117P ~ n l J l i n 3 ]'?inn ~ 3 I." (Fol.ywl) n. praised be He! 'Sovereign of the universe. When Babylon was cursed. and according to others. 'Where is God.) I will abo make it a possession for the hedgehog.n .I :i 3) 4) ~ ~ r and e l Hatrifeni are of the eame origin. Joshua b. its neighbors were blessed.lD. and all that appertained to them. instead of four].3w il~j13nJ . it was a curse to its neighbors also." R.P'?Wll73 'Hi 093 fnHi 13fD3 f 7WH 531 t? 11791 1D3P (3 nJl') (12 7 ~ ~ 1 n n>.t)?* (n5 3l'x) HI TDKJW >in2 1 3 3iw ~ n5953 n"7 pi2 nil9Di ' W Y ~ X ~ N ?'N ~ P NHSI ei. Jeremiah b.P2X1 VnDWy jn n 2 1 ~ 39n3f ) j-j~wfi9 :D l 3 ~t)tlP?(u' 91) V? P ' ~ P '3 7 l p j ~ 1 3nq~q9 . Elazar said further : "A house. Jeremiah h. Elazar said further: "Gehenna has three entrances: one in the desert. B . as it is written (Jonah 2. where the words of the Torah are heard even at night shall never be destroyed.3 In the sea.n. Elazar said further: "Since the destruction of the Temple.lw ~ 5 f1.~lv fit n.l. 3. and pools of water. ~t was a curse to its neighbors also. my maker. praise the Lord Hallelujah. in the name of R.n+ I ~ P ~155pn3 W 1553173 533 . but when Samaria was cursed the neighbors were blessed because of it. 14. n w 3 ~ 155gn3 f i 5 5 p n ~ . as it is said (Ps. it is said (Joh 35. saith not.2 1 1 11ly2 1l97lt3 '37 lDHii1 ~ 3 9 5 In1 . as it is written (Is. and Thou hast heard m y voice. 16. 9. i l S i h ' ~n v n 035 3*n37 P94W11'3 nyaw 'nylrn 5 1 ~ ~ 1 5 ll3n1 l19Y3 15 718 7VH (85 n f y w ) 15 71H 1 W X ~ H ~ D v '7* 937 Nlnr ~ 1 5 ~ 1 7 9 2 nDnP 7 1~~5~17 159713nl 3 D3il9. n e was wltbin a flsh ~n the s m he Dlvlne Name with *the letters In which It i s wribten is a quadnilarterd. 23. said. 30. but direct from our hand.lH 532 n j j p n j l31>n2 ?*P>V . Elazar said further: 'Vhen Babylon was cursed. Teref (plucked) i n her mouth. into plantations of vineyards [that could be put to use]. it is &cient for fthe men the to use only two letters2 [of the Holy Kame.1507 6. Levi.) Who hath a fire i n Zion.D liy jx il. let my food be even as bitter as the olive leaf. one in the sea. (Num. WMD9Y n j l y j . ..?? One.Pn? jj.) Let eueY thing that hath breath. as it is written. Jeremiah b. and it is written there (Pr. . d lualt. and not from the hand of a morta man.ii iiyjn p ayais yflxl .?VUW mlD~ 7313n3 ll."' How do we know that the word Teref (plucked) indicates food? For it is here written. R. 31. Jeremiah b. Muryun. And are there no more entrances to Gehenna? Has not R. as i t is written (llicha 1.) Out of the depth of the grave have I cried.) But the man who filleth the light with song. and a furnace i n Jerusalem. 9 W.PfilVa 5~ ." I n the academy of Ishmael it was taught that a fire in Zion refers to Gehenna. they.1+3j ~ 137Bl) 39n31 i 3 7 n 3 39n31 P93 . 10. 33) And they went down.) Therefore will I change Sumaria into stone heaps on the field.

and at this place is the gate of Gehenna. Horrible Pit. 10. and Subterranean Land.] "It must be the same one that was mentioned as the gate of Jerusalem. P 1 a c e o f D es t r u c t i on. and it is known by tradition under the name of S u b t e r r a n e a n Land. Levi said: "Gehenna has seven names$ Grave. . This means that whoever is persuaded by hie evil impulse. Thou wilt not suffer thy pious to see dungeon. 21a) R. And if it is between the rivers it must be in Damaskanun. Miry Clay. 16.3 = p n Inn . Resh Lakish said: "If it is in Palestine.) Such as sit i n darkness and i n the shadow of death." R.951p . Zakai: "There are two palm-trees in the valley of Ben Hinnom from which a saoke arises.) And he brought me u p out of the holrible pit.1 ~ 3I 1 lmni 5 i ~ v ln 39n37 5 i ~ w . 10.nw INW n93 5011 11x93 nnannn ~1nn ~ D H ~ ' 1 nS N ~ W y~. 30. n m n y . S h a d o w o f D e a t h. If Paradise is situated in Araby then its gate is in the city of Beth Gerem [the post productive spot].Tbe passages which fnd4cate tbe varlous nsrmss." Isthereno other name [for Gehenna] ? Behold. 12. Barzel are properly used [for the Lulab on the Tabernacle festival]. 3.) Out of the depth of the grave have I cried. ) 39n37 s3w l i y 12 .) For already of old i TophetF.nnv nir(75 llyil Dqt?D ~IIH'W11313 '3?99l (a ow) .m 9 ~ u :N ' J ~i n 7 9 i 9 ~ 3 n3nvD - 'Id 13 '11) Wl'I N?Dn 31 7DU1 (K": 57) d The names of Ciehenna mentioned here may have the mean4ng that the failures o f man are t5e mad't G 6) various causes. as it is written (Is. G r a v e. and this was meant when we are taught that 'The palm-trees of Mt. and of the m i r y clay. as it is written (Ib. its gate must be in the city of Beth Shean. Place of Destruction. refer indirectlv to the different tailures t 3 whlch a m i t r s is subjeot t o . i n the place of destruo and thy righteoz~sness tion? D u n g e o n.) Shall thy kindness be related i n the grave. ~ l n wia2 5 3 3 ~Olilyf3 i7jYlDyW m 0 n rrn98ni n'nnn .m) ~ 39n3t ~ 1 7 3 ~ i i 7 3 ~ 3-. 107. [since it yields the best fruits] . Concerning the locality of Paradise. there is also Gei HinomP This means only ra valley which is as deep as Gehenna and to which people go to practice lewdness.1 ~ 1nrn5n irn lijr') npw 9nyiw ?r~v p a (2 7'IDn 1331 i a i ~ 9 n( n 0'5. Muryun taught. 9373 1 1 9 1 1 ~73 033 73 923 w9 n~ HJn n5 ncinn * ~ D H5 I " ~ i ~ '3 ~ H X 13 pni* 13-1 -13 939% I J ~ W Ww i l iri o n v 3 n lwy nhyi 5n3n . in the school of R.twnr n3n.1 ~ON 3 5"i ON ilnna 072 n93 ti1n ~ 9 3 i y 3 PHI nnnP 113 5323 . a n '31321 5y it? . And H or r i b 1 e P i t. 3.n3inN (nu ow) 39n3-1nrrw 1 ~ . as it is written (Ib. Tbte same mesnlng may be applfed to the next paragraph treating oi P m d i s e . Joshua b.nia?x~y i n 93~19 (I? ow) 39n37 n11352 831 ~395 1ni . as it is mitten (Ib. n l n ~5w ~ nnna rc9n it1 nnw :09?~1717ll99n N ? 3 5 7 75~1 01il935 15 w* n:Dw ' r 5">9i ~ D H am1 ~ww ~131 nnw . Chisda said that Mari b. Dungeon. (Fol.) For T h o u wilt not abandon my soul to the grave. Abaye would praise the fruit growing on the other side of the Euphratee and Rabba would praise the fruit of the City of iHarphania. Jochanan b. There still remains the name.nnnE) n 9 3 p ~ ~ ~ i n1 n i i n l n i 3 y ~9 i * m ~ 3 7 .b. Topheth. Shadow of Death. 33.P3il92 y i ~ i NYN 19-1719 '2 .' [Hence there is another gate besides the three previously mentioned. 88. wilI fall in there.'\I1 H? 51~15 'ma3 n t y n H? 9 3 39n37 ~ i ' n~ 9 a ijiwa 7131 .man Sinnw 7ny 9 3 (5 w w . as it is written (Jonah 2." I n Babylon. made ready. and M i r y C 1 a y. 40. as it is written (Ps.

" R. i.n'i un9v t's9ny i3n2 nri ~ 9 ~ 7 7 7 (t n wl'n.) New and also old. the good figs represent the truly righteous and the bad figs represent the grossly wicked.1c*~w' n2 ni53 mtJw nnn in19 qnxy nin7 . that their [the grossly wicked] prospect [of returning to God] is gone and their outlook is frustrated." Rabba expounded: ''What is the meaning of the passage (Ecc. "one refers to the Biblical ordinances and the other refers to the Sopharic (Rabbinical) ordinances. therefo~e it is said (Songs 7. m n i~ ni'i '33 njn?) 7"n I H wi'1 ~ . those that are easy and those that are diEcult to observe.a) tnya 591 . or.KV w n 75 '21 a ' n y ~E ~ C I ~ m Dn 711. 12. (Ib.) T h e Lord cau. 14.: these and those are destined to give forth a good smell.Mar expounded: "What is meant by the passage (Jer." Rabba expounded: "What is the meaning of the passage (Ib.) T h e mandrakes g i ~ eforth their smell. which could not be eaten. e.n*iai~ '23 y3 I*H n i n ~ ' i a n nibvy m i l nyin ' i 3 .Hn .s31n ~ l n n Sn"1 q n " s r n 75 y*nv nlnp msBx n.) T h e mandrakes give forth (their) smell? This refers to the youth of Israel who have not sinned." said the disciple. 0 my friend. i. The Congregation of Israel said before the Holy One.n'nn'pi 95y 18nuH 77cn N? '~1.v?y3? nj n 1 w ~ n 75 'nnx * ~ i . 12. X i n 7 n ~ 7173 n 'ijl ' 3 5 3 9~ 2 (73 ~ 9 ~ 1 ' ) 7% ~ 5 0*5yln n*.nyi. praised be He! 'Sovereign of the universe.nilinn n i r n l mln ( 2 ' '137 1553 w5n . And a t our doors are all manner of precioua fruits. they were so bad.) rcfers to the virgins of Israel who inform their husbands when they approach the period of their menstruation. 1. e. and behold. be careful in the observance of the Sopharic ordinances even more than the Biblical ..nj cqyvi ISX n9-1 n9w-ri-ril Sun n * r i > ~ 5a1l 15~1 7"n 8 3 v i ? ' i i n 3 158 53 i29nna . New and also old. 0 my friend. who are very modest and live respectably before their marriage. m y son take warning to thyself. the making of many boo7cs would have no edod?This means: My son.?IN n . 14. (Ib.) But more than all this. like the figs that ripen first. i. ib. the SopkavCc *HTIT $ 2 iiI. 7.wan nya HSV 5mv9 ISH P ~ T J D lmnb 'nuns 5 8 7 ~ 9n u 3 . these have I laid up for Thee (Ib. Chisda said to one of his disciples who feviewed before him the Agada according to its orders: "Hast thou not heard what is meant by the passage (Ib.). w m (>"?I vHn> Txn nislia n9x-m n'p'?xil 158 n i y ~ E ' J N ~ -ii-ril n ' l i n j t i 3 ~ 'TIH inNn i:ns nnai .. n m . b) and the other basket had very bad figs.nvw' r 59 'nit2 nnr2 m i n y"w3i nu3?il 9255 5 " ~ . You will perhaps say. there were two baskets of figs." Are we to assume that the Torah was given in sections. and have observed them carefully. 24.rn ~ S H5 " ~." The disciple answered: "It refers to both kinds of commandments. inany restrictions did I impose upon myself beyond those which Thou hast imposed upon me.1n'?y35 t n v n b niaircw '"~3 ninH ~ " 5. these have I laid u p for thee./l ~ '3 9 . at different periods [that it refers to new and to old] ? "But..1 l5Sni 5% .r ~in19 ilvyn D * ~ D I D ' 1 3 ' ~m ~ ill n ~ 5 1nsy w' min '137~ awn 399D B"'I f ~' l ) llyil 53 D'lDlD 91371 . ib.wd me to see. e. for while the Biblical commandments are merely positive and prohibitive lamPS [without any special punishhbkt for their transgressionl.

my friend. then why were they not put down in writing? The passage therefore says [in answer] (Ib. Akiba said to him: 'What am I to do? He who neglects to wash his hands is guilty of a sin involving capital punishment by Heaven. Juda said in the name of SamueI: ' m e n Solomon ordained the law concerning Erubina and that of washing the hands before meals.mi nn3 nnn 5 y m n ~5113 i n3 anr* nqr nf 935 n59n~i p n ~ nn5w y pnv nyv3 5~1nv nn 923 (13 (2: 9 5 ~ ~ ) ' 1 ~ 1 ~. let alone with which to wash the hands. if neglected. how much more strict must he have been in his own home?' " R. involve capital punishment. Become wise my son. like the inhabitants 27. Raba expounded: ' m a t is meant by the passage (Songs 7.p 5 a3n :m 'Bin n ~ v n9 i3 5 nnvi u 3 nIn . my heart shall rejoice.' I t is related that he did not taste anything till they brought him water and he washed his hands. T ~ N min' 31 inn .y?innn inin 1'~ ninv5 inn . Joshua: 'What a lot of water thou hast brought to-day? Dost thou need it to soak the walls of the prison?' He poured out one-half and left the other half." ~5 iln van D ~ ~ Dnivy D WDD (29 w9 OX 'lnnn nnw 1nn 11n33 pn n n n h ? ~ ? ) ni3 : ~3 V13n n*nw ~ 9 3 y9313 nwyn ?"n -Dl13 15 yviil9 937 n9ni DV-IIDH~ n933 1 5 D 9 1 3 n l Y l Pi91 Dl9 533 ln1VD ~ D ~'TDI 19i:onn n93 i ~ i v ~NYD nnn P n93 ?inn5 nDw ]9311n 79r9n ai'n 5"n )?Win'15 7DH . 'Why.' answered R. 'there is barely sufficient water to drink. how strict must he have been when young? and if so strict in prison [where it was hard to obtainl. even mine.' Then R. 14. One might say perhaps. judge me not..) Come. Joshua.791r nnn l9~innn M k 4 98 53 . the latter said to him: 'Joshua. When R. if thy heart be wise.j99n> 1 9 9 i S n 99nl 95 t31v ~ y~i9 5 1 ~ 9 5 n'n I n 5% .y"i ~ Xy H 9 X l W) 1 P 9 1 . Akiba. praised be He! 'Sovereign of the universe. a BatkKol' (heavenly voice) came forth and said My son.f9y*~n 1 1 5 7 9 9791 5 1 ~ 5 19yvn iTnv 17959 pmnw nwyn an1 15 '1nN 'nup nn'o mnwv 3nin .*JH 1 nnv.yxn n'lni p r n TPW . dost thou not know that I am old and my very life depends upon thy life?' R.1 The making of many books would have no end.' said R.i979 ~i in933 15 IH~XW nnn 5y inn593 73 1nilpr3nni nnn i > m 73 P"I~DN~nrl> ant . Every day they brought in water with a measure. that if it be true that these are so important. (pr. Joshua Hagarsi was his attendant.n*nw ny~ n 5 nnn . When the sages heard of this incident they said: 'If he was 60 strict in his old age. One day the keeper of the prison finding very much water said to R." Our Rabbis taught: "It once happened that R. Joshua reached R. that I may give an ansurer to him that reproacheth ms (Ib. ll).979 15 n o . and cause my heart t o rejoice. 'Give me water to wash my hands. Joshua then related what had happened.mn nyy 5 9 5~31 am ii3y~ 5nl ?p a153 n9n3n i y ~ v v . etc? Thus snid the Congregation of Israel before the Holy One. 23.commandments. let us go forth into the field. Akiba. It is better for me that I should die by my own act [from hunger] than to act contrary to the opinion of my associates. Akiba was confined in a prison and R.m>i n n : . 1 5 ) .

5. let us spend Ihe night in the villages.) do not read Bakfarim (in the villages).x7pa 9717 nH inn OW .) refers to those who lead the Holy writ. mw-r.sare like waving foliage (Son. i. Yea.n1353 5V Ylpl y1p 53 The oaming of & j & s on the Sabbath in a count where there are several hauses occupied by dlberent 6.) And in addition to the fact that Boheleth W a s wiaa.) refers to the houses of Prayer and the houses of study. and sought out. H a m u n a said: 'What is the meaning of the passage ( I Kings 5.?nl7n 7 l n ~ n l l n 3 ]'?~lttw P97D1J3 N ~ N O91D33 '73n nun 7~181 5~ 0'7DJ3 33'53 933 ltD31 Tn3lP 035 nyDvnV lW9 THlH 'n31 nlr~33 9n3 1 5 b'm3f ~ nnuw3 .. If the Qenlants corntribute their share toaards a dish which I s d w s l t e d in one o r Camlts i 9 farbld&.. swearing ~n vain. 3 1 3Wt)l n t 3 5 ~ H 3 W yt) nql1H '1nn . Whether the pomegranates have budded. . R. Elazar. ) .mvn 'ip3 1 5 l~m b n nnD .71?25n 9593 15H ~ ' I l n l n : % ~ . by + . e..g of &jects on . that cannot be grasped. he also continually imparted knozcrledge to the people. 12. Ulla.. and we shall show Thee many scholars who study the Torah although they are in very poor circumstances'. Chisda.PlnyP 53 Syi 0 9 ~ 5 8nw5v ilwnnt q 5 ~ nrn P97E)lD s njni) ~ ' Z W 7n1'11 (29 n5np) y n ~ 9l 837 ~ nlDjH.) And he spoke three thousand proverbs and his songs were a thousand and five. But come out into the field. said: (<Weinfer from this that from every stroke of the letter [contained in the Torah] a mass o : laws and ordinances can of the large cities who practice amongst ~TJI~W nI'7yl I 5r2 O n 3 WvW C9313 *3Wlq3 XYi ~ 5 8 lpv nyl3wl Hlw . ~n1R 5W 1311 1 3 7 53 59 Z D ~ W 7DHW 5~ ~7 1371 7 3 1 . there I shall show Thee my honor and the worthiness of the praise of my sons and daughters [who adhere to Thy religion. (Ib. Whether the y o m g grapes have opened." Rabba expounded: "What is the meaning of the passage (Ecc. but read it Bakefrim (who disbelieve 1n Thee). and a l s o across the court: Thts eat ie called & ." His 20~7. he assigned a t h u sand and five reasons.p 95y3 1 5 ~ 1E. refers to those who study the Mishnah. explained it: "Previous to the time of Solomon the Scripture was like a basket without handles.. and false swearing.nr5 V4B3 3 1 3 D H 1 NnyP -31 7 0 8 ~ 5 i y %H 831n E Y ~ V fpm D 13n1 nisn35 nni? n i i n n Ilinril nSnn3 i r y 5 ~ 85 f.. 12.095n5n iminli) ( .093r~ H3i)lY 7 n 7nH NTDi'l ti959n 953n $2) ~ 1 1 7 5 W'B' (ow) . and set in order many proverbs. he supplied the Holy writ with Massoritic text and he explained the :different forms by means of exampIes and provers.KtV S I.them rapine. This means 'Come with us and we shall show Thee. Let u s see i f the vine has blossomed.the mfmrm ma 0. 9. refers to those who study the Tatmud..1 the other. in the name of R. e. -%lOmon grub and W illltmdnvoed by .. he gave good heed. the children of Esau upon whom Thou hast showered Thy blessings and who st111 disbelieve in Thee.5 71y nJn . (Ib. liH1 (Ow) Dy"nn 'Dl? nyi . h i s act d l the dwelling are considered a s common to a l l (one Reshulh) and 'thereby perthe dwdlinG oa&n.jn nn7D OH 881. in the name of Mar Ukba. and for each and every word of the Sopharim (Rabbinical).nlw77n lrzn . he a f i e d the necessary handles.' Let us get up early to the vineyards> (Ib. It is intended to teach that Solomon uttered three thousand proverbs for each and every word of the Torah. i.]" R. There will I give thee m y love. 3 i133 n l w n5172l 97133 ~ H ~ H 75W w v qjH1 (1 nun) 39n3-r 3 ~ 1 ) ~313nn 37 7nK ll'w 'n91 nwnn 5wa 5vn b'n5H nvyv 'lo?t. llcentlousness. and when Solomon came. I 1 4 . 3 .

ago 137 50 l n 7 * ~ 3 IH1*jn (nu q ~ ) ywln* '7 ~ 1 3 2 4t~9b3 Tny 19T37 nn H. Joshua b.. i.' " R." An instance of this is that of R. who said: What is the meaning of the passage (Ib. 22a) With him who arrives early and stays late m the house of study. 11. Joshua b. R. and this is what is intended by R.w7nnn n933 02959 29igD1 n?:tmw N37 . thou wanteth to repeal his words. i." $ 7 2 3INSIB ilnK 9723 37513 nnlnw 337 . "what shall I do with the little ones ?" he answered: "Are the water-plants in the marshes all gone [wherewith they could support themselves]. ~ lxp ilia . Jochanan b. It should have been slow to anger. me followed his decisions.. but to-morrow it could not be fulfilled. Ka'oreb (na~ea)is t In both cases the m r d 6 are sll@tlY Ohgiaged . i. ib. to-day it is to be fulfilled but the reward shall be paid to-morrow [in the future world]. now that he is dea8. for this is as if the Lord is like unto a mortal who carries a heavy burden and wants to throw it away [in order to be rid of it]." He will not delay.mH n l*tcrJy1n. 41a) It is taught that after the death of Rabban Gamaliel. with whom (23 il7) do you find the beauty of the Torah? (Fol.) Which I command tlrce this dull to do them.be derived. Nachmeini said: '"&%at is meant by the passage (Ex. as long as Rabban Gamaliel lived." And repayeth those that hate Him. ~tmould be impossible to make such an assertion. e. Leri. 6. and according to others. Nuri then arose and enid: "We see that the body always follows the head. Levi said : "Were it not for the passage. Adda b. e. Jo-hua came snd sought to nullify the former's decrees.) Slow to angers (in the plural). e."? Rabba said: "With him who blackens bmself as a raven. who wanted to go to the house of study to learn. Slow to anqer t o t h e i c ke d and slow [to pay the reward] t 0 t h e righteous.liT>7DYK 'Ht3 7797 '3129 :xnln3 9~7113 CHAPTER THREE (3'01." Raba sald: "\4Tlth h ~ mwho becomes as hard-hearted toward his family as a raven is toward its young. Black as a raven. and when he was asked by his wife. but he delayeth the reward to the strictly righteous. 34. R. Samuel b. IIaggai. 10). 7.).. R.nJ n3%7lIry3p ?N9%2 a 'be read Ka'ereb (evenins). Mathna. to-day it is to be fulfillea. Joshua! We will not listen to thee! The Halacha has been fixed long according to the .H 137 9rn inm i95n 59 9-112 12 )mi' 931 19n9 53 ~ T H ND12 X W 9 1 l n 3 7 ~ 3 2 . to him who hateth Him (Ib. 7) Shechoroth (black) is to be read Shacharlth trnornlwny). Ela said: "To His enemies he delayeth not punishment. to his face. R. R. (Deu. t o destroy him.37illfy3 o Z * ? ~1 0 D 7*RVDW V D 3 708 591 1923 5 3 ~ Y D HI D Y ~wwnw *a>i n n H i n D 7 5 878 337 NZ 7 3 +>7193 in73 *31 liln73li lt395' ~B a 9 5 man 7157DH n 935 5 9 .

upon land as well as upon sea.? 5x1 ijr? ~nai? 717t)r :537 ?W I) 2) Although they commlhted a crime. and he who suffers from dropsy. Joshua. Joshua? the opinion of R.%H P W H i13 ilDlY1 N9.~>lf na3 y795 fiyl7.n191y .. his opinion was followed. and those who suffer from creditors. .ny.~n 15~1 P ~ ? D0 D8 ~~ 3 nqna 'a in? ~ W ~ D V n"3 D ~'m3? ." For what purpose do the Rabbis tell us this? I n order that we shall pray to God to deliver us from such evi1s. H51 u f .VRI :W ? 1 1 1 ! C t1 9 2 a . Whoever desired to find out the exact depth of a valley.a (Fol. 41b) Our Rabbis taught: 'Three things cause a man t o disregard his own sense and the will of his Creator. but in the generation of R. he who has stomach disease. we ought noit Po cvubosst them. . But the first Tana holds that a bad wife could be divorced. when he looked. [Hence we see that the decree of Rabban Gamaliel was accepted and not that of R.n>7 ltVH 1 ~ 5 1 n317D nn2ln37 193~177Wl .u 'a .nrvla:.v333 7373 I V f 3 a"73 f'3y f"7 jv :9 D 1 9 9273 793y (Dl' (37 5 W CHAPTER FOUR (Fol. . i l ? vy~? '1x13 .?>n~p ?j13?5 nl'n H303 9m35 3 v i I j $13. idolatry. looked through his tube and ascertained its exact depth. there is also another group." And there were none to contradict him. n .. And the sick. The second Tana. Joshua prevailed. For what purpose do the Rabbis inform us of that? I n order that we may prepare the death garments for the sick. but gray for mefr re~iei. ~ m inn521 r y s l s j n v n ~ 3 ~ 3 ' J 5 t'HIT lnlc3y '?1-r?7 'In15H1 nln'f 'D 48 P97D1H 191 .1?lltiil . il*iltV A"15 15 iinm A ~ D ~ D Hq Vn P~P~ C7f331 H ilW393 . Three classes of people are likely to die suddenly. whose height is known. a woman in confinement. For what purpose do the Rabbis tell us this? I n order that one should accept such troubles with resignation. those who suffer from the stress of poverty..311371 . through which.ill3 ny7 5 2 1 1 lny7 5y 9m35 198 .P~~Y '?in D . contends that the last may happen in spite of his desire to divorce. 9p93'lPlb lfl'lk?'%lflw 'D nn~a n H 19i93yn PYy37 nv5v p 3 1 l 3n 3 1 5 . he would use this tube.ll ~ 9 3 5~ l i l l l f i1D3 y79l Inn.AlW7ill . those who suffer from stomach troubles. either because the return of dowry is demanded and he cannot pay it. win1 pray to God for mercy. 43b) We are taught that Rabban Gamaliel had a tube. According to some.opinion of Rabban Gamaliel [and so it must remain]. Likewise if one wanted to ascertain the height of a palm tree.l Three classes of people will never see Gehenna: viz. he could distinguish objects at a distance of two thousand cubits. or because of their chiE dren [whom he does wish be disgraced].. by measuring its shadow and cornparing it with the shadow east by a man. however.J 5~ l?Dly fit33 2795 i l x l y i l n'3 1pnly iTb3 Y79l 1?> '537 ?p>rl n7DlDv H93n 5 v l. 7 1 P93. n35il 17173 . .] I n the generation of Rabban Gamaliel. an evil spirit. 3 9 1 ~n ln~ 1 5 w9 3 " ~ . viz. including him who has a bad wife. seeine this.P99yD '?in1 5 W9tW illXt3 iry7 nWH 779Hl . via. 7 3 3 ~ 75 f r y p l v 198 ~ ~ 1 8 19737 9 5~35 7tripw H n . and the stress of poverty.

they should be met [even on the Sabbath1 with implements of war. saying. 1. R. 23.n2Wil 628 lint) . ~ V Z nn 1.Shall I go and smite among these Philistines?' And the Lord said unto David. but involves the robbery of even such a common article as straw." R. Joseph b. as it is written They are plundering the threshing-floors. but if their coming involve human lives. This conclusion can also be proved from [the reply given them] which is written there. it is also written (Ib.Ny77iiZ Ht3137n1 njn 1175 179m (as n D I D ~ W at331 ny'yp3 ~ N I ~ B ) n N n9nn53 pqnw5p . ." We have also a Baraitha to the same effect: "If idolaters besieged. n 5 9~~ ~ ~5 p99p n n* nywliT1 n'nw5p' n'"' ""' .1959 H ' D ~ ~ P D ? ii3123~il l'y3 5331 p n l 3'1 '7'3 It37 'HnDl'T 9 7 W77 . [This indicates that the Lord meant to secure David's success. fi317323 T'Y31 nPf lz'5y +?Dy '/y 18' jy l y H r l 9 12nl t955nt31 5y H ~ nlVbS X H? 1 5 9 '~I B ~D ~ 1'5jnt)l 1 9 9 1 9 533 wp I ~ D H9t31'1~7 3 ~ 1 ~ 7 1 " 9s . and they are plundering file threshing-floors' ? We are taught that Ee'ilah was a city sihated near the boundary and the invaders came solely for the purpose of seizing straw and hay.ilj'3)? n N 'nt1iil S H ~ D V 5w l " 3 ' i n ~ S Y Z )85 9 H i w *N ~ 9iw l5 :D"w HP9=. 'Go and smite among the Philistines and deliver Ee'dlah." etc.mi3 SM'T ~ D D ? i i > l ~ icy ~ n il*yp ~c3nnl~l3n lH2 131 12n 'pDy 5y n'7N * PiTl 717 5 ~ ~ 29n31 9 1 nlf7fifi nfi PlDlW finill j l j ~ i T p 9 n ~ j p 3 9n93ill 1 5 ~ 3 lt)g5 133 n y ~ l i lP l * ~ v ~ B nr3i~l > 75 717 5t4 '3 l t 3 ~ ' 1 'N N D ~ L / W 3'5 PI'Y3'D 83 'Nn .' Now. I n what case do these words apply? When the enemy came because of monetary matters.1?9y? . ib.391 n H Dii'?jI 1955n23 1'81 9 p D 9 5y 1N3W3 H"13 '731 l l r w 7533 1. the Philistines are fighting against Kc'ilah.) Thereupon David as7ced counsel of the Lord."-This refers only to Neharde'a. 8. the latter were not permitted to meet them with war implements on the Sabbath. If the enemy invaded towns near the boundary [of Palestine] they should be met with implements of war [on the Sabbath] even if the invasion does not involve danger of life. Nachman: "Babylon is considered [in respect to meeting an invasion with war implements on the Sabbath] as a city near the boundary. at that time sitting in Ramathi and of which Samuel [the ~rophet] was the head. Minyuni said in the name of R. Go and smite among the Philistines and deliver Ke'ilah.r~~ l9nrl9 y nlvpp 93D9 5~ IN:. We must therefore conclude that he asked of the Lord whether he would succeed or not. 45a) R.i95y pnrlr nn ~q 9 P"l>y il"3n . rly 1 7 % ~ " 1 37 3 ~ 1'91 123~ 9533 0. 'Behold.) Then they told David. what did David ask of the Lord? Shall we assume that he asked whether he was permitted to go out against the Philistines or not? This should have been asked of the court tribunal. said: "If heathens besieged a town inhabited by Israel.] The conclusion is therefore accepted. Dostai of Biri expounded: 'What is meant by the passage (I Sam. saying.228 1'317'9 n3-1 m f i 9 31 5 ~ (Fol. Juda. in the name of Rab.

. Oshiya. [Therefore it is called Machpelah].meat." Jochanan say. but from R. One said: "It was called so because it was built as two houses. Oshiya. and during the eighteen days I lived with them.ynrt+1 Tnn 53 n n m HI Ynn 53 35 ?DJ 'fnlt1 7 n ~ 51.lD3 H? HlDJ 7nlt 1 1 ' 1 H " Y ~ N I . you may say that he learned the hearts and the wisdom of each and every one. u one cubit? Rabbi said: "When we were studying Torah with R.1 ~nilialt 1 nlni nynq ~ + y v i l' t 1 5rlt m572 n"r pn19 i " ~ ? n ~1 3 HSK . the other said: "Ftis built like a house and an upper story.l..an51 33y9 np11 pnr' ifnt3 3 . Oshiya. you may say that from the disciples he did learn many things. but he learned nothing in the Talmud. the great. why then should it be called Jfaehpelah? Because our couples are lying there. Elazar b. 3'n37 lJ"3 ill 33 n'n3 '3 Tf3M 8 '7 3 ntt3 ~ ' 2 5 5?I?D9n3'3 f u n ? ltjlt ?15D>n n513 ltlt3D (na Pw) 0." I t is quite right according to the one who said it was built like a house and an upper story.r~ n'nv n"' 35 . q " 5 ~ 3 n'lyn nlt 'nw5 N S ~'313 iu'3 i ~ n ~ w n t 3 fwHn '15 15 198 n'7aSn 3"' ]mi* 1"lt ltni ~ J ' H '313 H ' ~ W I H mi~5r f n w 3 9n4.I?f)zn 137 inn yayctn n913 ?nu' .CHAPTER FIVE (Fol. I became thoroughly acquainted with the hearts of each and every one of them. Shamua. 71D. four to . Meier in his generation.r n ' r b :mlti) i ~ n ~ v n 3 . Jochanan said: "For eighteen days I lived with R. ? n ~ HS n979. Oshiya. the great and learned nothing from him except one thing concerning this Mishnah. Abraham and Sarah.] If you wish. one within the other". Just as the associates of B. 25.32 5y n. n n m i ?nni t n l t 51.il. he learned only the one thing mentioned. Adam and Eve. Isaac and Rebecca.. 538) Rab and Samuel give different explanations for the cave of Machpelah. and also the wisdom of every one. we used sit six in number. that it should be called Machpelah [which means double] but as to the other who savs that it was built of a house within a hoise.3 59 3. he learned many other things. the we sat four in number.I lir'T'7 lil"J9t3 lti'f13K1 . Is this so? Did not R.5yl n. Isaac 'said: "The city of four coGles. six to one cubit.n121!3 i17193v . was as great in his generation as was R. Unto Mamrei the city of Arba (Gen.lt 7nl Hnjw3. also. the great.n n S ~ 3 ~ i niyn l 09n3 ((v 11) Q ~ J D ~ 9 3 ~1 " ~ 7~ ln. and if you wish. Meier's generation could not 5 ~ l n w 1 31 . "Twelve disciples had R. namely: the Mishnah should be read Keitzad Ne'abrin (how shall the boundaries of a town be extended)." It. Oshiya. Jacob and Leah. R. viz." [Hence he learned more than one thing." R. If you wish. 29.l~ n121t y3lH . but aside from that..) R. you may say he means that he learned but one thing concerning the Mishnah. Jochanan said further: "R. Jochanan said further: "When we were studying the Torah with R. with an AZef.

Juda." Abaye said: "It is like driving a peg into a hard wall. O l Wax. Oshiya. Shamua [and all such as he]. who did not quote the exact language of their teachers. Oshiya. Others say: "The first sages are [like] R. the great. but Saul did not study with others. AB I I t t h as remains on the finger which hag been ~ L l out d rl ao llttle of the Tor& remslns with up . and the last sages [like] R.n9p7b nnn 3p3 ~ f 3 ~ " n931?nH i ." Does this depend upon paying strict attention to the exact language? It means that because the Judeans quoted the exact words of their teachers. so far as the knowledge of the Talmud is concerned. in the name of Rab said: "The Torah endured with the Judeans.ymw n93iinH y i ~ w 7 1~ " 1 1i 9liw~7 !131 DnP 333 n b 3 13H1 .l and that of the latter sages were as broad as the gate of the A e i ~ h a l . and therefore they retained them. 8) The Temple Its gate was ten cublts wide 60 is me labor a t Impressing tradition on our mePldeS. Its gate was 20 eubts wide. Rabina said: "The Judeans studied the treatise [FFith others. the great."' R.?his fbal decision [regarding any lHalacha. Akiba [and all mch as he] . who paid no atttention to the exact language as they received it from their teacher. and the last sages? R. Shamua. But the Galileans did not study the treatise with others. the Torah did not endure. m m 5 ~ 7 9 3 3nnparn 93 ." R. and we are as narrow as the eye of a very fine needle. were unable to place signs on the laws and conf you please.but ~ our hearts are as narrow as the eye of a very h e needle. but the Galileans had many teachers and consequently did not retain anything. thus are we. The Galileans. Elazar b. David [the King] studied with others.MI :n n 3 ~ 5 K19J1 HnY3YH 93 73H1 VWH 3 1 1) 2) The vestibwte of the Temple.fo~etel. I may say that the Judeans studied from one teacher and therefore remembered what they learned. Of David. who paid strict attention to the exact language which they received from their teacher. and in consequence.lny7 ID 5y 5w l*?zn 11931in~ 5 ~ 1n 5 1 ~5v innu IIVIWH? 5 i s~~ 5393 i3 innm ." R.H7t)2? H7131 M'nSD 93 13H1 193H 1DH ?an ."3 Raba said: "We are like a finger pushed into a cake of wax so far as reasoning is concerned.9313 N'YWlH '1 '1PH . but with the Galileans. and thus preserve it." Who are called the first? R. Jochanan said also: "The hearts of the first sages were as broad as the gate of the Ulam. could not foretell his final decision.] so also the associates of R. n 3 9 3 ~'1 n 9 1 1 v ~ i~ H D . who studied with others. however. Elazar b. you sequently forgot them. after they knew it themselves]. Ashi said: "And it is as easy for us to forget what we learn as it is to put a finger in the opening of a cave. they were enabled to ma:te signs and marks on every Iaw. forgot it. it is writ- Imp N? 5 35 ( P 1 3 ) rn-p"YH'1 1 H lny7 QlD 5) 9 ' ' 1 .

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) The Lord will reign forever. If a man makes his jaws as [untiring in repeating lessons as] a stone that cannot be defaced when trodden upon. 9.) For not to eternity will I contend. 9. 57. he must first request it before it is granted to him. but if otherwise. e.) And necklace around thy neck." k a b a raised the following contradictory question: 'Tt is written (Ib. e.. it is written (Ps. his lewning will then endure with nmHw nyW3 15 nn3 125 nlHn may8 :*naw n. Selah. 31. it is written (Ex.h m t t h w not withheld. just as a necklace is loose around the neck and is not seen. lazar said : 'What is the meaning of the passage (Pr. it signifies that it will be forever. i.nj~ nyja 53 .nn >*n> *a7 827 . 13." R. and immediately following.. and just as the spices give enjojment to others [so he teaches others].) T h e longing of his h e a r t hast Thou given him. 11) 12) l l m expredm use3 hem ~ ~ is a l here ~in the ~ "plurd" and stone ~ Q Te b m l t ~ 1s NetzacR. Eliezer b. i. Selah." R. W e d . 16. 'Elelah. [even without praying] . but sits at home and studies] he will retain his learning. Jacob it was taught: "Wherever we find Netzach. and ever ( Va'ed ) R.) His cheeks are as a bed of spices.) Tables of stone? i.ll As for S e 1 a h. Elazar said also: "What is meant by the passage (Ex. if a man makes himself as a garden bed upon which every one treads [extremely modest]. when hast Thou given him the request of his heart? If the request was not withheld by his lips." As for N e t z a c h. And he answered thus : If the man has merited it. ib. in the "singular. xivithout interruption. in the city of the Lord of Hosts. it is mitten (Is.. but if otherwise his learning will not endure with him. 1. so is it with a man. ib. 15. forming the conclusion of a passage. If he is not constantly seen in the streets or markets. in the city of OUT God. he will not retain his learning. Selah. but if he has not merited it. Elazar said: ' T h a t is meant by the passage (Songs 5. i. the longing of his heart is given him without requesting it. neither will I be wroth (Lanett a t h ) forever." . e. a11 the time [as when the wearer is bending down. as for V a ' e d..) A s we have heard. then his learning will endure with him. 18. e. so have we seen. And the request of his 1 i p s hast Thou not withheld. Selah. 18." I n the school of R. God will establish it forever. 48.

it is mitten ( I Sam. llThereupon the woman said to me: 'Rabbi. who did not teach others.l 8 5 1 'n'7yD il3lWH7 P y i ) j95:0 '5 XlOyl . perhaps because thou didst not leave any Pe'alti the first tlme? For have not the sages said that Pe'ah should not be lelt in the pot [with the cook] but it shall be left in the plate when the mess is served? [ Y o u therefore. 119. ir oabled Pe'ah. 22.m 231 ZPY' l'Y 952 ~ 1 j . 28. nevertheless a short one. What was the instance with the woman? A t one time I resided a t the house of a woman. art thou not walking in a meadow?' To which I replied: 'Is this not a trodden path?' Yea. 'I have already eaten during 'Thou shouldst have eaten less the day. I D '3H 9ninn O ~ B Hlil ' H n p 1 Y n . ~ S .' she remarked to me. But of Saul.r 5 1 . I took that path. The second time.' bread.) And uiheresoecer he turned himself.ilP'. A$ the table she set before me a plate of beans.mn j. but that one is a ahort road. nTllen I came near the ( I L . she made i t too salty and after tasting it. b) R.nD. a long one. 11-19." (Ib.I '79 9 n 3 W n 'n1Pt. with me i n the same abodeTe R.l i9H O 9 D 3 n 11DH 73 851 i131WH73 -317Pp3 iiHD l'lq'WD 5 3 ~ ~ ~ 5 31HD 1 ~ 3 'n7'31 n31H O$lB H V 'IN13 n p U * n 7 5 m ' n q s 3 1 8 7 W 3 nlny N l i l 317W .~>~'IKI 37537 6) a) 9) sw I Sam. hls sin muet h a w been forgiven by m. leaving nothing [on the plate].. and a t the same time.7nnW'l ~ ~ 9 3 1 ~ 1 979879 HST ( ~ I P ten (Ps. 18. I ate the entire portion. the first time. praised be IIe! Forgave Saul [for the sin of killing the priests of Nob] P5 It is said (I Sam. 74. a long one. 'such robbers as thou art have made i t a trodden path. which was at the same time. I stopped and left it untouched. Chananjah said: "During my life I was frustrated once by a woman.'nPH 71'7 I.nb3 1nRr7p3 nW+?w ? I D ' 3 0 D '31 'n'TVD 133 ?I? 119 7'7' f l O D ? ilHD f'19'WP '5 Z l P H . The third time.7995 153 71'1 fit '13 1 311533 m 5 i l . Joshua b.' I took the short road. t h a t i f one reap the harvest he must boare la wruer of his field unreaiped for the poor. I also ate it all up and left nothing.]" F h a t was the incident with the girl? I was once walking on a road near a field and seeing a trodden path which ran across the field.iilW33 l n l n 3 v O'DDS r j 3 l 3 ' n ' n c H 1 l 7173 1SilD 15 V l P K P 9 3 1 1 n W l 5 i131llS 9 n r q n nnn 9 ~ 5y llW19 iiqilv f n H It s? 1 P H .nnH 83 i l W 1 1 3 7'173 H j i l j .' What was the incident with the boy? Once I was walking on the road and noticing a boy sitting near the cross-road I asked him: 'Which road leads to the pity?' And the boy answered: 'This road is a long road. Since he was 1 1 the same abode with Samuel the Drophnt. 'Rabbi. e. 14.ywir (2"y ow) n s p r ~ " w )lDH3W n"2pn 15 : ? n ~ ' nmy ~ >'ny 79321 .) A n d to-morrow shalt thou and thy sons be wilh me. left i t now to include all three occasions.lJDVl 77'17 n 3 * 3 n 1 P M . i.y lnln jy 9 3 ~ H ~ S 3l t 3 ~ ' 3 1 3 3p ~ ~ l f i y' 2 1 l b ~ 'Kn H % n ' .rn'n1 7173 IN? '11 n t t H n p l > * n 9 5 .Clq fl)l1D 95 75 il'if ' 5 nnS3 H S rHDO '27 31nH .i' z ) 39n3 ~ n 3 i ~ ~ SRDV jun 1tiD (N: pnlr HI . 19.r . T h i ~ . he caused terror. 41. 7 W H 5 3 1 1 (71 ti 5 ~ : t ~3. and continued. why dost thou not eat?' I replied. once by a boy and once by a little girl. 9. A IittIe girl who stood nearby said to me: "Rabbi.n?lJ'nl pu'n 3 w H HjlH PTN n n H H13@3H ?YH ' n n 7 H n 3 n R N P y a Hr.0153 ' n 7 " W ~ 5 'n'7$lD 1 n a W .01?3 'il1"V 'nnyDW jllll . Jochanan said further: "Whence do we know that the Holy One.) Those that fear Thee will see me and be rejoiced. cried she. sftr L ~ V .

and he aked of her: "Which way must I take to the city of Lud?" She replied: "Thou Galilean fool! Did not our sages say 'Thou shouldst not converse long with a woman'? Thou shouldst have asked 'Which is the way to Lud?'" Beruriah once found a certain disciple wbo studied in silence (Fol.WD9W 5173 D l H W 13 in'fn '3n 7nib nnp 'l? "'" 7DHJw 77+3~993nnlIvn -pyln7 9398 13 77~3 5251 e . the two hundred and forty-eight gembers of the body-it will be pfeserved 1n the heart.13y. hast thou not said that this road is the short one?' Whereupon he answered me: 'Rabbi. 9 ~ 7~51539 3 5 3 ~ 3 1 ~ Wy PN '33 NJ1313iI S:IKW>I'N 92 75 3P9il 75 n93K %Hal 8) 9) D H 1 i?DilBnil n?D? I'Hl fuyn Yotzel h w t m meanbgs. If set in order with all.DYJD? 791 ~ 3 5 1 7 2 nnH ~ D ' D ~ n9-. n ~ 393 ~ 1 nvn3 2 ~vrn53 D9ia xp 3137 ?>.vH HmlH3 5 9 ~ w H? 313 959'7Xi n95 ~ P ."~ Samuel said to R. by gardens and parks. I said to the child: '&Iy son. as it is said (Pr.y (2. fonth. for there is no enjoyment in the grave.unto those that find them. Meier).232 f'31-1'9 35~ 193 city. the Galilean. snatch and eat." WOllls $m b w e the nmaw e n m I t for m u do nut know haw lang a man Ilvea.19i[ Tnt( 79P5n Hln .17ltY%l 7 nipn5 ~ ~ nB*TW 399nnlB' (3?y9 H3s'w 31$ ~ H ~ D5% W . Tea{ not Lemotza'eihem (that finds them) but read it Lemotzi'eihem (who utters them) with the rn~uth. Eliezer b. i. I found it so surrounded. r 9 ~ r 1 ~n.nn5 an53 a9n~ 13) 77995s 1 9 5 17 . Jacob had a disciple who was judged by God as deserving of being burnt.HND H 3 3 9 W 37139 2-73 5 ~ 1 395 ~ 11 D H -883 11951x7 375 37 rta5y~ 9nw9xi 395 qian 5 1 2 ~qinn ~ D H." R. Israel. 4. Hamnuna : "My son.9linH? 95 m?Tn 95 .1735nn. Mn . 23. that all thy children are wise. was walking on the road when he met Beruriah (the wife of R. but that after three years he forgot all that he had learned. "to bnd" and "to briug .l H S ~9 3 1 TPH . Jacob had a disciple who studied in silence.We are taught that R. 54a). Jose. and death does not linger."~ Rab said to R.. . if thou hast means then live according to them. open thy mouth vhcn thou readeth. so that thou mayeth live long and the Torah will endure with thee. ) Set in order z ~ S h alZ and preserved. Juda: "Keen scholar." We are taught that R.) For thev are life .I? nlb9pD 933 79315 +nyfgv 1iq ~ 3 1 7 ~ 1 i i 9n7t)N .715 H 79~5 772 771 ir 9H3 35 7DH n3in 5 s '903n 17DH 73 R? 3DlB' ' ~ ' ~ ~ iln'W ql) :7155 1 1 9 x 3 in15 75 n9il nwnn DY ('' rtra~n winn? nlnn3wfi 3'7373 . and to the whole body a healing. jx'nm) y n 3 933 1H5 i195 D ~ H jv D9139H n1')913 i13112) DH mlDW1 . Juda: T e e n scholar. large and small. at the same time. did I not also tell thee that it was.i 5 n9'n 93 (7 '5wn) D?~?H*Y ~h-4 ~D ~n'HYlt35 ~ 'l?n 58 .' who will tell thee in the . since he was an attendant to a great man. If thou wilt say 'I shall leave the means for mv children. but the sage said: 'Zet him live." Samuel said to R. open thy mouth when thou studieth. [it may come suddenly].nlDnWP m9H INS DH (332)' 13) 71F'3M n2w DIlm t2 "' 353 mlDw l4 "' "* 33lw Pn5n -. that I had to turn back to the place whence I had started. Scornfully. 5 . snatch and drink for the world which we are to leave is like a wedding banquet [ which passes q~ickly]. she said : ysit not thus written (11 Sam. e.il2'nHl nir? 15 'nVH P 'n7nN1 lWN' ~3513 ?mv' ~ n2'7wH 937 . 23.iillS? 1 1 A l D H 73 85 52) iyn?Vl .D*DlnDl nl3. at its entrance. a long one?' I then kissed him on his head and said: 'Happy art thou. Eliezer b.

) Are they unto thy head. 23. 30. ib. Levi said : "One who walh on a road and has no companion.) T h e longing of his heart hmt Thou given him and the repuest of his lips fqn1'1P ~ K 913 . Zeira said : "We know from the following: (Ib.) And to the whole body a healing. let him study the Torah. for it is said (Ib.7'nnavj n'?-lpi nv) ' K ~ W iiiinl wn .) And necklaces for thy neck. if a man is sick in all or any part of his body. if a man have stomach sickness. as a remedy for all.) A man hath joy by the answer of his mouth." Raba said : "We deduce the above from the following (Pe. Isaac said: "We deduce the above from the following (Deu. ib. and how good is a word spoken at the proper time! i.77 '1939 90 5 1 8 ~ 3 pin '335 :1'5311 17581 19YY13 1553 il'TI3 ' 2 ~ 3 5 75 . that thou mayest do it. i . if a man is sick with rheumatism. 8. when has a man joy? If his mouth is able to answer [a question].) But the word is very nigh unto thee. if a man have a headache. 21.) I t will be healthy to t h y body. i. ib.7wm5 P I D ~n"yn 1532 wn (2 .HB?n 17V> 5351 Pv) n-. for it is said (Ib. he shall study the Torah.n n1'3i)ilntn3 NSW . e. 9. if they he altogether firmly seated upon thy lips. for it is said (Ib. when are the words of the Torah a pleasant thing? If thou keepeth them within thy bosom.In n 9 1 S Pil ( n c ' ) ~5vn)' ~ 3 w 8-1in33 S ' H 3 1 ii7lil3 ?1Dy9 1VH73 W n (ow) 'WV m l n 3 p ~ y y t31iaz wn . if a man have a sore throat. said: "Come and see how the nature of the Holy One.) For it is a pleasant thing if thou keep them within thy bosom. And when canst thou keep them in thy bosom? If they are firmIy seated upon thy lips.) And marrow to thy bones.175 i l ~ 9 1 i u n 5 l n ? 1'3 ~ nm iwa 5 x 1 ~ 9 5 min lni3 n"qm . thfs also refeers to the Psot t h a t when learning a man shall pmsxlunce the words wlth his lips. ib. i n thy mouth. for it is said (Ib. ib. wn . for it is said (Pr. 82. 22.14.1871 HU w i n '77 . some are blossoming and others are fading. the son of R.?HI 7373 7 5 2 ~ 3 915 93 (8 p yvln. praised be He! gave the Torah to all Israel.) POT a wreath of grace are they. he shall study the Torah. Juda. 3. ib.n75 nwp lo) -4s above. ib. Ami said: "What is meant by the passage (Ib. Joshua b. ib. praised be He! differs from that of mortal man." R. shall study the Torah. 18." R.a71 PD . for it is said (Ib.?"rc 1 ~ i~l ~ 1 . but the Holy One.grave? Children of man are like the grass of the meadow. rat merely Wnk of them. and i n thy heart. - n5a nym 53 i'naw nwiHi 15 nnj 135 . as it is said (Ib. when is the word nigh unto thee? I f it is in thy mouth and in thy heart to do it..) And to the whole body a healing. it may benefit one and injure another." R. Chiya.." R.~rninry5 (7 3973 il'Tiii9 31 1DN .tiw5 9. 3. 4. and for the whole body. he shall study the Torah.m n:m 3 1 3 1 1 (ow) ' W V anin3 ?lbt)r l'nlnsf13 'HW inin3 3 1 ~ l~~ 9 i a 533. e."10 R. 1. let him study the Torah.. The nature of mortal man is that if a man prescribes a remedy. 15. e.

And he answered thus : If the man has merited it.) And necklace around thy neck. but if otherwise his learning will not endure with him. w37 . And the request of his 1 i p s h m t Thou not withheld. R. Selah. in the city of the Lord of Hosts." R. 16.n 73 iinpw nwisi snzr nns l s i nviw . 57. without interruption. it is written (Is.ll As for S e l a h.ilS~ ny3n 53 i9nDw l ~ y r~r 5 ~ n u 'ww n:pn (12 53 3py9 1 3 wS '13 n t y w t ) 37n3'1 nrs .. i. and immediately fnllowing.n~p nysB 53 lqnpv 15 ny. D~VP PH rrr 3sy3 inxy n w n7w ira5n nwv ynii~vi 1 ~ 9 ~nwisl 1 i w i r 5 q3w :11'3 D"?R13 .) Tables of stone. e." ~ ~ is & a here j ~ in the ~ "plural" and stone 19) . so is it with a man." As for N e t z a c h . 13. ~ ~ a zsaid a r : "What is the meaning of the passage (Pr. ib.. 9.qirpK nrs5 '3 79y3 1 s ' r m 13 isynw a5iy 7y 3UlY D V I ' T S Kis'n9~19y3 n l H X (to njly5 715~3:'T n93.) For not to eternity will I contend.) The Lord will reign forever. as for V a ' e d.yi (x 95wa) maw) ~ n 3 7 '191 35n 1'b lTy5w Y"' . Belah." R. 18.. 9 9 n 5 (a wJ'iiw) f"t) 1 1 9 5 ~927 lnx nliiy3 inxy n w nqwn EM (1cwi3nnli11y3 5 n :w 19s i w 7 nTn DHI ~~133 . but if otherwise..lZ i. neither will I be wrot71(Lanetruth) forever. God will establish it forezter.) T h e nmwv nyw3 nlHn 33nz 15 nns 139 nlwn 'nD9N ' B .longing of his h e a r t hast T h o u given him. If a man makes his jaws as runtiring in repeating lessons as] a stone that cannot be defaced when trodden upon. Jacob it was taught: "Wherever we find Netzach. it signifies that it will be forever. so have we seen. in the city of our God.St).i*n5 nrw v a n PH p w nrm5 3 3 ~ ~ - 1 ~ PNT 5 1'192 a993nn 1~1~5n n q m ~ 3 ~ Netaaolh 11) The e x p d c m use3 b e fw M 1 t 1s in the "sinpular. [even without praying] . 1. i. Elazar said: ' T h a t is meant by the passage (Songs 5. the longing of his heart is given him without requesting it. all the time [as when the wearer is bending down. forming the conclusion of a passage. Eliezer b.n'n5iy 3DQa 851 3'7H ~ 5 1 ~ 5 Y W H ~( n n Q'+W s n m ~ S D. and ever (Va'ed). e.) His cheeks are as a bed of spices. his learning will then endure with hast thou not withheld.48. it is written (Pa. Elazar said also: ' m a t is meant by the passage (Ex." I n the school of R. Selah. Selah. ib. i.'I>1 191~75~nw TI n97n~ lf1~5n 1snn l'nw3na " 7 . Selah. but sits at home and studies] he will retain his learning. 9. it is written (Ex.mr KS 15 nns 135 niwn n3t . just as a necklace is loose around the neck and is not seen. and just as the spices give enjoyment to others [so he teaches others].83 s l n x lIsln ~ 17in5n . he will not retain his learning.n . 15.D"i)nn ~ 1 ( ~ ninw) 5 T I p. i l 5 ~ 7fy95w 933 :5 1 9 937 ~. If he is not constantly seen in the streets or markets. then his learning will endure with him. e.) As we have heard. if a man makes himelf as a garden bed upon which every one treads [extremely modest]. 31. e. he must first request it before it is granted to him." k a b a raised the folIowing contradictory question: "It is written (Ib. but if he has not merited it. Va'ed. 18. when hast Thou given him the request of his heart? If the request was not withheld by his lips.

upon which everybody treads.1 ~ inrjt 3 5w95m njnnni nrn nx cyn n'wn in 5 " ~ . Joseph b.unn 11 qall 3-17V ~ I )837'1 ~ a t n Sn j t ~ HJH 7y i+V13H 3n9n W? ?"H icinn 13rnni t " n . Chama was not on good terms with R. and from Nachaliel to Bamoth. he said: "This prepared wine tastes just as if it were prepared by Raba.: HS niflw~?n r'linlj 1 ~ x 1 ~ 3 I'H Y ~ 13p H 13 xnrY 31 . Nachaliel "inberltance." So he went to R. Elazar said further: "What is the meaning of the passage (Ib. Joseph. i. Jacob said: "No nation on the earth could have had power over him. ~oseph was hlindfiqiped he therefore *iaCOWed i t o n 8 after he hrM. Mathna said: "What is meant by the passage (Nnrn. I . the Torah will remain with him as an inheritance. if a man makes himself as a wilderness. e. the Torah will be given to him as a gift.nit32 5H'Snlnl 7nh. t%tn.' Do not read Charuth (engraved) but read it Cheiruth (liberty. Since the Torah was given to him as a gift.SN?V~P 5y n l i n lctc~w153 ai(5w5 n 5 1 ~ ylw(5i :ni-i'n H S H niln 'ipn 5ii3 ninljn 13-1~~ (NJ 1 i m ~ f"n ) 53nw n t i l i 3 m 3 inry nmn n -IDN PC( n-twn'mn n3nn ]in 185 P H I 1'113D1li)nn i?lnjn 13 1 9 ~ 7 tpil 31-1 3113 ~ 3 ' 1. as it is raid and from Nachaliel to Bamoth. for it is said 'engraved upon the tables. D I ~ 315 ~nS'nn'i ~liir Nnn 13 l 5 ~ t 2 Hat2 73 .17'3 nl'pnn itinjn px n'l 1 5 ~ 5.N'3n nlD31 ( o w ) ' H w ~ % W P n1'3pn inyv R. Raba said to him: "[This means that] if a man make himself just as the wilderness upon which everybody treads. Since the Torah will remain with him as an inheritance.~vil 53nm . Raba said: "I will go and appease him. c . Chama. "Give it to me and I shall prepare it.H3R a95 29iDW-I '(5 33 . the Torah would not have been forgotten by Israel.upat 1 1 3 ~ 58 3 ~ 15n3 n m n 3 35ly niin r i mnw l113i . 16."13 R.") Ri.. the son of R. i. otherwise.gmmv& mmlarl be obliterated.) The writing of God.ninnlr '15 mni mrn . n l ~ l ' ~ l ~ 5+t'H lD8 lllP'27 Nni' ~ r 837 n nrynw5 nlnmrt Srtt . engraved upon the tables. Joseph's attendant preparing a cup of wine for his master."'4 ''It was I who prepared it" esplained Raba. . mathonah mans "gilt. Joseph then said to Raba: "I shall not permit you to sit down unless you will explain to me the meaning of the following passages (Ib.i-1'3 wgnn i?lnjn il+tn>F .15 But if he exalt himself [with his learning] the Holy One. and found R.5~95n~ n~nnzli 5n iSnm ti+3i B12P DH1 .. as it is said and from Mathanah to Nachaliel. the son of R. e." Raba. as it is said and from Bamoth io the valley.18. he will rise to distinction. otherwise his learning will not endure with him. Joseph b. Acha b.H:n S"H l ~ i ? Vni 95 nw1m-r nia>ni nln3 Str'5mni 1 3 . As soon as R." said Raba to the attendant. praised be He! will lower him.>asted the wine. 32.) And from the wilderness to Mathanah. ) 18) (25 bat) t " n n"in1 . his learning will not endure with him. Joseph tasted it. And from Nathanah to Nachaliel.I12 ~ nnn nin n 9 i l j ~ 3 n m m i n nn2nwJ naln ? . ib. Joseph.him. his learning will endure with him.i95 7DK H D 3 3'5 983 10'1 7nH 711Djtb'I3 5 It2 .w n j i r ~ j . The latter gave the cup to Raba who prepared the wine. 21." Bamoth "an e b a i t o n . R. if the first tables had not been broken.?I95 339 . And from Bamoth to the vaL ley. ib.) And from the wilderness of illathanah. Upon the approach of the Day of Atonement." R.

40. or as others explain it." W i t h her love he thou rauGhed conti~ualZy(Ib. so does the Torah yield new reasonings as often as a man utters it. so mill the scholar humiliate himself (gv) 'UlW 1DV2 il7lE)D 15 3Vly ii1'>?ii 13 for the sake of study. 5. 27. etc. Why is the Torah compared unto a bosom? Just as the breast supplies milk as z5n 13 u r l n 13 wrvnn p1Yna ~ D T 53 ilr often as the suclcling touches it. Isaac b. 10. like a wild beast which eats even when in the nwiy ow1 . Elazar b. Samuel b.1q~ o w n nz K Y nz ~ vnvtYDB fig-tree.and if he reconsiders his conduct the Holy 'WW IiI'31D il"3 V l f ? i l 13 7lll'l W4l One praised be He! will raise him again. will eat its fruit. n171nY CIUlnH '331'1 (n 7% This refers to the scholars who travel from '2311 . Nachmeini said: "What is the meaning of the passage (Ib. which devours its prey immediately after killing. for it is said of IS.lni* 7% ~ 3 u as is said immediately following.rSy q i w wnl N Y D ~ 15~95 In the school of R. Why are the words of the Torah likened to a fig-tree? (Ib.) H e that rides o n white asses.le T h o u didst prepare it utith goodness for T?hy afflicted. m n nawn n3nn3 . b) Just as a fig-tree yieIds its fruits as often :ova ln3 u r i n Inz m l n a7xw Inr '13 as one searches for it. Pedath] but found a serpent ?ping on top of them. Pedath that when he was n?B 13 u"i 59 195y nnrt . * ~ I D Y 5w 1195yi1 3 1 ~ 2 5a1n u * 7 ~ n 1n n 3 study]. the Holy One.IT*> 0993nn 17lnjn 19s INS #XI mud." m i n 9'1~7 15wns iln5 V-ID S ~ H * mun R. Eliezer said: "Once a man attempted to steal [the clothes of R. praised 7 3 n*9n 7"u .) Every oaEley hall be :KVP 893 '53 (a n'vw') vaised. . thus he will retain his learning. so it is with the Torah. his linen garment was lying in the p o y ~*?IDS f w yinnnn piw3 3wl9 nqnw upper market [and he did not even miss it because he was so preoccupied with his . otherwise he will not retain it. Anan it was taught: 'What is the meaning of the passage ( ~ G d ~ e 5. 68. Huna said: "What is the meaning V'n ( n ~ nlsnn) 3 m . ss it is said (Is. Pedath." R.09nSs 91y5 f n a i b 3 pan be He! HimseIf will prepare a meal for him 7 ~ 1 3(7: $ 5 ~ 0 ) 39n3'1 'un ]. 19. Elazar b." 119 33 927 w n . 0 God.r inn u31n 37 inw of the passage (Ps. Thou didst prepare it with T h y goodness for the afflicted people.).18. -rn~ mu u3 H"E.11 I97P 5y '2Wl'. Chiya b. 9lPKI nj31K1 nD7llW 1 ) V i l 3 IDYp P'IN so also will the scholar repeat his teaching immediately after he hears it from his teach1793 n'9pnn 1 ~ i n S n nS31u1 nmDaw n5 er until he knows it. 11. iry5u 13 pnr* ' i i ~ u Elazar b.ntD 13 1rySu studying the Torah in the lower market of Sephoris. This 911 1 1 " . P-IHW Inr 53 ( 2 " ~ow) IT nun na n ~ n 3 Jochanan said: "Tlrhat is the meaning of the passage (Pr. and from one 26) 688 I ~ t ~ u i prn'&T&ph o b ~ warding mss. one town to another town. R. however. If he does so.Ia p r e p a d by God. 4.nyp 1n2 refers to R.) T h y assembly dwelt therein. Abba. as often as a man utters it K r i n ln2 n x n 07uw ]nr 53 n i i n *inq9" he finds taste [new reasoning]. 0 God! o'wn nu o'nSu v y 5 f n 3 i b z n3 UW* If a man make himself as a wild beast.) Whoso guardeth the ii-~in ' i 3 ." n 7 2 SHIDW 1 -IDK R.1R9W 717 5y '351. in the name of R.) n p 531 f l i i ' ' I (n D W ) 3*n31 Let her bosom satisfy thee abundantly at all 77 m 7-15 m i n 9-13? 1 5 & ~ 1 nnS times.

nvn ?HEWS zv'i t i n 8 iuz l a m 2w9 1 l r y 5 ~1 ~ i?Snm 2 . Huna. Azaria: "What is meant by the (Pr. ib. 27." said Raba. Isaac. they departed and the people entered and Moses taught them the chapter.' The elder then entered and Moses taught them the same chapter." Raba.]?1D 8 ~ ivq ~ 5 lnnwi awn 1 9 ~ 9 5 pn75 p n t i ~ 5 i y Si n i ~ il'lin' . taking a seat at the left of Moses.Hip ~ 95~2 1% nnH 1 1 7 Nqna 95y3 1 5 In9w ~ mwn 9 5 ~ 2158 717 :m i n ' i x jnnw 5 3 ~ 1 3 ~ '7 5~ i s v n ctvw (21 21 TnH (1"~) NS 1'19snqni Tiin9 83 . p a fa5 n ~ v ~ i ivil 53 2 1~331 093pr 135na1 ~ 1'1 5 3 7'31 ~ iIY31K l13H 7*3 KYD) .nm9 ri>yi 7 9 59 7' 5y y>. in the name of R." When R. the cunning indolent [who strives to study superficially without " R. ~ y ~ n nl 9 j 7~nl 1 9 1 7 1 lqwl'v 19-m 5~ 93~19 (nw) . And ye who talk.) The indolent roasteth not that which he hath caught i n hunting.li1n9 9~o-m799s mu nwv ~ IIWHT OH o'i~x fxv 5wn 5 1nH qn97 jivwi 1 ~ PHI 5 2-i it38 yzipi innwn 1'i~n RH izwn m:n~ n 1nw 53nn t i n ~ 2 i1 n 8 .1 refers to those who are versed in the Mishnah. Shizbi said in the name of R." Our Rabbis taught: 'What was the method of learning the traditional Torah in the days of Noses? Moses learned it from the mouth of God. Utter paise. If a man studies in mass (too many subjects at a time) his learning will decrease." R. when Aaron had finished. R.q~nin cjVn) 7"n il'vt) ~?IH' ~ 5 1 n'n* 311 v x o'n' 1 37 H n N 9 3 .inart5 a .??la nlvi nwn 15 m v i Iinn a m . Sechora.K>n1 n i l n f l n j j . (Ib. Juda says: 'Aaron was always at the right of Moses.) refers to those who are versed in the Bible. 0%the way. Y e that sit in Judgment.country to another country to teach the Torah and explain it until it is as clear as noontime. but if he gathers it slowly (subject by subject) his learning will increase. ~ q n x j 9512 . otherwise he will not retain them. Moses then taught them the chapter.)' R. (Ib. said: "I acted accordingly and retained my learning. he left the seat of study.g orti nuynnn ni5'3n 77'na 827 ' ~ D H ~n5ln ~ n p>i i a5 12 N n n y njn pnrr 'Dn 1nnm 27 in^ .?in8 5 ~ 1 8 nwn . 13.) refere to those who are versed in the study of the Talmud and whose entire conversation ie devoted to the Torah." "This.iDnwD 15vn) 7 ' b ~ l i a nyn9 (21 ni5un Iniin n i ~ n7n ~ 9 v n PH 331' 79 59 . the l ' y 5 y y n ~9351nwn"n 1 5 nnrnu ~ numw iInliK D9-.) refers to those who sit and give verdicts that are really just. ib. b.) Wealth gotten by vain deeds will be diminished. ib. but he that gathered by close labor will increase it. (Ib. When the elders were through.njy :3 3 n'rpnr 7n5 nwD . he will retain them. they +parted.jpia nmn on5 ' n . then Aaron entered and Moses taught him the chapter. Elazar assuming a seat at the left of Moses and Ithamar at Aaron's right. (Ib.ni>m . he said : "This may be likened unto an indolent man who catches birds. Nachman b. "the Rabbis have studied rand know it] and get they transgress it. He will not live nor last long. three times. Elazar. Dimi came. if he pinions the wings of each fowl [immediately after he has caught it]. said: "What is meant by the passage (Pr. Shesheth said : repeating his learning J .. 12. "On the contrary. however. Thus it is found that Aaron studies the c h a ~ t e four r times. 2. the cunning indolent will live and last.lTlil ilWD C ~ I ? iIlWl O1lpT 1 D n J .nwn ? f a 7x93 ]>>-I i l n 35na1 . and then his sons entered. his sons. When they finished. who quoted R. ib.

an ordinary man who learns . Akiba said : "Whence do we infer that a man must learn the lesson with his disciple until his disclple knows i t ? It is said (Deu. The master said above : R. 19.from another ordinary man. ib. an&the people once. One day the Rabbi was called to perform a meritorious deed. and the people from the elders? Because Moses learned from the Almighty.n+qi5'113311 9 1 3 5~ 1 x 1 15+9ySi 17n~t)1 ~ 5 9 5 1 1% ia5'51 5KlW' 5 3 7Df in132il i59*ySl RVDD i5'9ySl . R. he was therefore more capable of explaining the Torah.' says R. who learned it from God Himself.DZ'Dl nnw (nw) 7nn3v nnw2 (~3 n1t-W ' N ~ W33 D I Q ' 15 nlrc~n5 mnv 15'9yJl . " Inaccordance with whose opinion is the following Baraitha? "When three men are walking on the road the teacher shall walk in the middle. so he remained]. Juda [who says Aa~on was sitting at the right of Moses] ? We can say it is in accordance even with the opinion of the Rabbis. 'we leartithat it is the duty of a man to repeat a lesson with his disciple four times." Is this not in accordance with R." Why should not all enter and learn directly from Moses? I n order to show honor to Aaron.tnn nyn 5 3 1 3 s '19x P~JW n'fpt ' 1 9 3 1 ]inn p5nn3 i p o pnn nn5 nfw avo n 9 1 3 1 nn5 ~ J W 1 9 2 3 ip5nb3 1pib 19x1an7 7t)K IN372 J y 3 7 1 ' M 'HI ' M5 31 '9 2 HYD3 11)lD "1 1 9 7 9 ~ 5 nn ~ ni~w5 ntn w n iry95n 931 nwni nvn 'on n u w 5 7nSv linn nni r"p n9npB n ~ ninman i ~ 9bn 9 n 1 ." R.YMH3 317 xn9n 159~8. J u d a s a y s 'cAar~n was always s i t t i n g t o t h e r i g h t o f M o s e s . 'From this. I H D ~ y37n 7 9 5 on nin-r . yet Aaron occupied his seat to the right of Moses in order to save him trouble [as he occupied the seat at the right of Moses in the beginning.t)fl ninn nr5 nin Hllr1b 9 n 9 3 ~ 1. then why should not Aaron enter and learn it from Moses. When Aaron finished.) And teach it the children of Israel. the junior disciple to his right and the senior to his left. Aaron's children from Aaron. p5n~3.) And these are the laws which thou shouldst place before them. had to repeat the chapter four times.cn91~5 n'wn i v n e9aPwnn nfinl nma i i a m i n 5 1 : .1"3~y ~l"1n VBDa19m .) Put it i n their mouths. Preida had a pupil to whom he had to repeat a lesson four hundred times before he comprehended it. surely. Moses then departed and Aaron studied the same chapter with them all. 31. he departed. 1. and he repeated his lesson as usual.n'n5n Ky'9ma nin nbm 197395 pnn nSiy5 71'73 19353~ 19nw . should repeat it much more frequently. his chidren and the elders. Whence do we infer that the he must show him the reasons for every law? It is said (Ex. If that be so. then.elders twice.-. the elders from Aaron's children. they departed and the elders studied the chapter with the people.1fm 8 5 1 H'n nrlil' '31 XD'l :P ~ H Tnnw P:WDI l13i n 7 9 t 3 5 n . a c I his sons studied the chapter with them. n-in 3 9 9 n r n pt) ~ P I Mn393y ( ~ 5Pt13v) 7BHJW 1 3 ' 1 ' ~ ? 9 ~ 7y lr'tl5nS I iiiir~ wnnv r y l93ni 5 ~ 1 9 ~ 2 3 ' nn nra?i 1'3131 . Whence do we know that he must teach him until he knows it? It is said (Ib. Eliezer.15H19~3 nw5w w3n-i nn n5tn p?l 1 3 9 P 9 3 5172 . pnn5 -ill> pi5n5 1 7 3 q9595i ]inn 5iyrSi . after the sons finished. 21.imn ib5?7?n93p WD'T 1 1 9 3 ilWD +P9J31D Y D ~ Ki17in9 -21 i t ) 7nn l1m3 irin . ib. It is thus found that every one repeated the chapter four times.' For if Aaron who learned it from Moses and if Moses. but this time.

15.3V n l N D y37N ~ n S y 51 ~ 7 7 1W H a 3 7 8 7 ~ 3 9 5~ "3 ~ . "Give him both rewards. even if it were beyond the sea. 31." He then repeated the lesson seoond four hundred times and the pupil knew it.. who said: "Ye derive it from that passage.7n31 N f ' l n H ' J n 1 n H n 931' '" Nn 39 y n 5y 7 ~ ~ 1 575 7 Hi793 3 9 5 irlDiH1 Hn5y5 T71 nHn. Preida: "What reward do you want? You may add four hundred years to your life or you and your generation may be merited for the future world. Dosa. he is hkely to become confused slid 17) - H7i( D 9 t 1 V 3 H? 1 t ) N H a l .il'?ilH i o ? $ ' ' y 2 t it" but The letters Nhzn and flamach are lnterchangable w ~ t ha Samach.. 30. make a kinswoman of the Torah. 12. I diverted my attention and every now and then I said unto myself. neither is it beyond the sea. Soon the master will get up. lfor ~ it is said (Deu. one would have to ascend to reach it. m H f :Yl 8% i l ' J p 3 il>lnil I9K H7Dll 31 1 B 8 w ?K E n 9 0 3 Z D I V ( ~ 9 o l y n ) 'X3W 1'1D'PJ H D * ? . ~2. but if he does not mark them. e. It moans "signs.wnm W l r H Z 5 " ." Whence do we know that the word Tziyun means marks? For it is written (Ez.) And call uluh t a n d i n g thy kinswoman. he w c l remember it I n that WW.) Then when anyone peeth a human bone. i. "from the moment the master was summoned to discharge another duty." %carding to gm-st$oal ~ l t a h min it . 20.) It is not in heaven. set up waymarks to the Torah. (Pr.IS 119% 9 H 3 7 Y b V D ' X D 1 ." "Well.y5 ~ l ~i~brimtlon by catchwords.N n 1 5 ~ 5 '112. "Why Is it different to-day from any other time P" he asked his yupl. i. 7." responded R.oqt H n y w c N n n 5"s ..) Put it wz their mouth." R.) Set thyself up waymarks." replled the pupil.i . ~ n ~l y 2 H. who spoke thus: "What is meant by the passage (Deu. Abuhu. 39. Tachlipha heard this in the West (Palestine).n7 1H . 'j' *" D'n" " 7'73 i l n H N9i[ E't3V3 C N W H9il D ' D 1 3 85 T91"1Y i l n N H9il ~ 9 153 y P ENI ilvU[.7 i l y D V . *'Because.. but me derive it from the following (Jer. e.1331 E'IH D r y n H 1 1 ( ~ 5 ~ 8 t n ) ) 39n3'1 ~ l i l (7 v b ) N3nD 1DH l i y b ' 1 . m e 7 learned by heart and therefore if a scholar puhs a sign an eaoh ~ be stadies.]1qY 1 eqyl?ln 5 ~ ~ . i.nilnS nay Hlpn mrS y'~in1 131'irI (nj q7) . Chisda said: "Knowledge of the Tor& can be acquired only through means of $ g r ~ s . praised be He! said. soon the master will get up [and I was not able to learn]." Raba said: [This means] "Set a fixed regular (2'01. me would have to cross the sea to reach it.17 i l ' v m D i H 1 5 t H 83f l ' 3 n D H 3 n D 1lH il5 1 n l l n P D n 3 D f V 1 8 D'31Yi H3D9D'T NJv'? '12 09117% 15 939Yil ( ~ fi'all) 5 . Do not read it Sima (put it) but read it Simana (its signs). he told it to R. 31. neither is it beyond the sea. "pay attention and I shall teach it to you again.i13DrD W ~ H ZnrV '13n 1 D H l 8 3 H 72.7? 'fn8-I7ny-r 3n 5% 'H? H n v n H3Q. e. Elazar said: "[We know it] f r o m the following. then. Whereupon a Bath-Kol came forth and said R." R. 4.the pupil failed to learn it.ml~5 Dl7ylD nwy .nH HLT "' W? (5 '9-37) -r"n "Yn HCIT 13 ' C Y I Y 37 YDK-. 55a) time for the study of the Torah." This also is intended by R. meano that knowledge cannot be found in him who exalts himself [in wisdom] as high as the ~ $ H3n 5 illSn7 N n r ." Raba said: "It is not in heaven.ii1VIS . Whereupon the Holy One.?nHf 15 l l n 8 1 3 1 1 1 3 \ ~ i v i f jilt 7 f ) N . It is not in heaven means that even if it mere in heaven. Abdimi b. 19."ls When R. Preida." "I wish that I and my generation shall be merited for the future world. h e will set up a 'Tziyun' around it.7n~ ~ 9 n n P N illSD'i HnS't) H>'H in5 a95 nt3H'i 7?3 ' H 3 H n W i l H P D K H A y W 5 2 1 'Hn?J?? 71il ." said the Rabbi to his pupil.

shall put fire upon the latter (Lev." Raba said : "In the presence of his teacher. of course.5 ~ " n5 7 ~ 9 15 2 ~ ~ D . nljp KS N V ~ 9 13YD 5 ~ 5 R17n 1 9 D 3 3 NYDn :~ 9 l f n~3 $ ~ 1 917n~ P3 IXD~ W9w 1 9 3 ) 53 31 Y n H n7139 3. Juda> in the name of Rab. Joshua. Rabina admonished the man but the latter paid no attention to him. Elazar said unto Ema Salmon. i. Elazar. both men and cattle rvill die young." And in the absence of his teacher. whenever the desecration of the name of the Lord is threatened." (Fol.Inw H n w n ~ 5 . Behold ! It is taught that R. Noses. means that it m o t be found among travelling merchants and tradesmen. What verse rlid they interpret? [without asking Moses their teacher:] And the sons of Aaron the priest. Thus they said to themselves: 'Although fire is to descend from heaven [upon the altar].'n 7x5 nn'n HSWI 399~1 van 19faa n3i ?DH.nnnw3 in?^ 9nn qrn5 5% n93 9 ~ n 5 " ~ . TnH (12 97) n'nn i13V ilBil>i 0 7 H nin~l'lni niSy~ pl> ~ ~ f KWH ~ iN ~ ~H 'I"D t ~ a ~rg1nq 317 3973 ~313 =-. Ashi answered: "There is no wisdom nor understanding nor counsel against the Lord (Pr.19153 n25n nnnw i t y r 5 ~ '15 '15 n'il ~ ~ nn y vnnn y inwH n1Sw H131N. it is prohibited [for a disciple to decide e legal question] and it involves capital punishment. Neither is it beyond the sea. the eon of R.'" There was a disciple of R. whereupon Rabina said: "Thou art under ban for this. Ashi: "Can this action of mine be regarded as disgraceful?" [Because I have done it in the presence of you." 21'51 n95y i n p n93lnw 3 ~ 3 Nypn ='n713w 'n3 Hynn nj ~j Klil PlDtU3 n'n 1.] R. n 9 j 73Yn ~5 lnK f f n l . ~ n i i q p n 3 qtnn9n q n mi12 nry 19x1 nn3n 1 9 ~ 1 ilnm pn (#a 95aln) IrpS?n !in nwil 5tSin W ~ W n13n 53 . 63a) Rabina.anin9 93~3 . you say. it is nevertheless. 7 ) . m n w n yni 'I:DK 193~3NSW inn KS in:n iiyr5n ' 1 nunni 85 19~83 nmn 91~3 3353 ninm 5 p I H ~ N 1-188 5v 19.. it does not involve capital punishment. his wife: "I R.I>? In n ~ v r wnnw a"yn i l n n31nn ~ 5y VH 'in& 19a5n1 . 21. Ashi observed a man tying an ass '(Fol. m . 30). while sitting before ' W X 317 n9n3 =*nlnln 393 nlian5 n95 RIWH 1 3 I D H H?'I ~ 1 3 1 xiiiilS iirltn NS n5p nm ~n3w3 nn'~rs3 Yu .~plrnr . prohibited but no capital punishment is involved. who decided legal questions in the presence of the latter. mereupon R. Runa. means that neither is it with him who considers his opinion as broad as the sea. Jachanan said: "It is not i n heaven. said: "Those hills between the cities of be-Biri and be-Nari made me old prematurely." Rabina then said to R.in3w 1 ill . R. that is hilly and has slopes and valleys. 11. Neither is it beyond the sea. means that it cannot be found among presumptuous men. but in the absence of his teacher [if B disciple does so] it is.>-I? 7132 .13 ln3n pan 9 1 3 im31 (w ~ 7 ~ mt ~ 1 'Hn ) .a197nn In n93ni nrsn n'nan inn ." R. 56a) R.heavens." Will die? How can you believe so? But say rather they will become old prematurely. e. said: "In a town. my teacher. a virtuous act to bring common fire. no regard muet be paid to a teacher.xn= :1U931H ~ 3 937 1 $113 93'1 ~n9951n~ i l CHAPTER SIX 'WW to a 3% 773 N V (20 ~ 17) tree on the Sabbath. Elazar says : "The sons of Aaron did not die for any other sin than that they decided questions of law in the presence of their teacher.

Jochanan. n x N 9y. for it is said (I1 1 3 3 8 9 3 979N9ii m y nal (J 3 " 3 ynHjw Sam. ~~.nlHDlD V?W 13DD ? I l l > even in the absence of his teacher.) I announce T h y righteousness i n the great assembly". deciding legal questions involves capital puishment.yay 9Snii nnn ny (25 ali:. mas dead.w an2 iwan5 ~i 131 9 3 0 3 n~Sil the facts and it was indeed decided in the presence of B." tn1nt)K *n3ax 9353 (7713 n h n ) 2sn3 *p> R. "but I have a tradition that whoever decides a 7 " n3n ~ -13 13 nm TDN. Abba b.15 Harm 8 5 lyn5 7 n 1 9 ~ n J m it is said (Ps. and he ~ N W tnr3 n'93 'wvn mqyw pa himself explained it: "The former was said when Ira. ."^ n5iy5 3yi an TnN 7 3 3 5 vnunn uwan R. as ~n3nn 71 . 5y n9wrwq nnHi nw5 *AN ~ y y eemes to be bitten by a serpent." And Rabba b.) And Elihu.'] It was in his teacher's presence. Chana aid that this disciple was Juda ilvij IDW ~'-112 1 3 minr ?%5n lniN l j n r b. 26. the-~airite. etc. therefore I hesitated and feared to show you what I . [therefore David did not teach others] . the Yairite. and ye are very old.'ul 7 1 7 5 David only? Behold he was a priest unto - .] TnH91 9i13n 5~313 1 3 ~11'195~ ly91 (25 ar9N R. Guriah and he was three miles away from his teacher. in the name of R.nnm 2 9 9 n 131 legal question in the presence of his teacher is guilty of capital punishment. for it is said (Job 32. 11. the son of Barache!. Elazar. have I treasured u p thy saying. But R. commenced.) and Ira. n 9 9 3 vrn9n ~ s y and the latter refers to the time when Ire.' It is written here uachaZdi (I feared)." And the disciple died within that year.ii)z 37s 9mwz (a 04 lqn2t heart.) I n my 1x3 . R.>-I 5. Abba. Humnuna raised the following contradictory point: "It is written (Ib. the Yairite [his teacher]. Zera said in the name of R. Was he a priest unto KS un5y '5135 ln3 'in7 8 1 37 1 7 5 .~) enn s n 3 r know. Zabda said: "He who sends his [priestly] gifts unto one priest will bring a famine into the world.r mtnn rnw the Buzite. [Hence it shows that Hm nln 1 9 3 0 3 ." was his answer. Chiya b. said: "Whoever decides a legal question in the presence of his teacher. 53 ~ . TnSnr ~ : n3rn3 ." R. 119.) W i t h the power of serpents (Zochalei) that crawl '353 Tnnlw s b ~ n ~7pf Hivn 1"s q9yi i n the dust. was ra priest unto Dauid. 6. de9n5ni I:. [Therefore it stated all 7n~.wonder if this disciple will live through this 3 H51 9 3 3 N NU3 NS i i ? 7 P K . 24. Chanina: "He is to be called sinner. n t72 K ~ N 1"~ . 40. Elazar: "Art 3 ~ n35n ~ 3 minn 5 3 9353'pn 73 HS~H WH thou a prophet?" "Neither a prophet nor the aan of a prophet. tmny~51 7nnp ninma w5w unn 3 1 m Jachanan said he was three miles avay from his teacher! And according to your own 5wn vrtn n5w NSH nnS 192~ nw'l law opinion [is there not an objection to be raised] ? Wherefore was it necessary to state the disciple's name and his father's name? minn 53 fin19 7"s N ~ 73 H ~99n 7"s .) I n my heart have I treasured up thy saying. and it is written (Ib.n'n We must say (that these names are given) that we should not construe the above story as a mere parable. Elazar. 10. was living. and said: 'Young arm I in days. 32. So his wife said to R. and it is written there (Deu. i n order that 1 may sot sin against thee. 20.nnK H 9 3 3 1 year.

l IYW nl"W1 5mw' ?'nw lnHb ' I > 5 ? 4 1 33 ~ ~'ID8 . i. 'In regard to which one did come?' Whereupon the angel said.313 ~ 2 f'3 n~ ~? (12 p a ) 3 " y ~ n>yn l y w w zrnx w j y ' ~ ' In3ww ~ 93n 15958 ms a m m 3 915 ?Hal nay* tn>n 7 r y 5 ~ 'SB% 851 '121 'fi U E D'11N7 ~ n ' ? rmyn'1 tn>w* :yWli7' 2% WP? qyrl @* il5~ 3ln113'1 53 915 ' 7 1~38 % 12703) ' M W '1% 853 51NWS 59tN pl1nan awn m w b 1 1 . fll (1"s n"i) l m 2 l P H ~ D il~t3 m: ? " & C'I5 ' 7 I 3 8 3 8 '3'1'1 Hl'YB1 -113 m 9 ~ 5W3W 3 8% $lWln* W3yl HS H5P 13 NIP.nnK 8595 8'311 fi513n 5XlW* nN 1121 r . 28. etc. lt3r 5 3 ~ q'rjl 3243 5~ npa7y. 21. 31. do not find an instance where Joshua over availed himself of 331m&ripJs help. 28.' So Joshua asked the angel. as it is said (Jos.l T ~ S K ~ n ~ ' ( 1 ~ 127m) 5 ln~lw 87 35.) And there ?urn famine fop three years the of David. e. No. as it is anid ({Nurn. now am I come.. 6. q n r c l 19nn nnSa3 wnH 395 YnK nnp 5~ f~jn nn5a3 ~ 19W2Z)1 P'3ly3 1 ' 3 E r n 3 .pPyn 8Sw tln3 Hlnn 3597. ib. ~j. 8.)) etc. for I am a captain of-the host of the Lord. b ) and it is wrib ' ( I . Papa said: "Joshua would not have 5een punished had it not been for the sin that he neglected his family duties for one night.in> ' n w5w 717 'nr3 391 91'191 ( . m d immediately following tbis it i s written (lb. l l n ~ . and R.Z921l'$l rn 52 19 yawn BU Israel also1 We must therdore my that it means 'All the priestly gifts mere giwn rwto him by David." It. 13. 5. Chr.nK3 4 DiiD itl'K fir. e.'~ j .) Nun. for it is written (Num. 21. . 1. 13. Papa.' (Ib. 27. p yal.3H 9 n q (n yvm) N3x W l' .. the priest.) And he said. Abba b. We.nTn i195 ~ 1 3 9 1591 (n nw) 7 9 ~. and it is written (Ib. forbid them. Abba "a. Immediately following And Joshua lodged that night among the people (Ib.~ 853. the angel said to him 'Yesterday you neglected to bring the perpetual afternoon offering and now you are neglect%g the study of the Torah. when Joshua was in Jericho etc. as it is written (Ib. And we have a tradition that whenever the holy ark and the Shechina rest without its proper place.ilBt)il WbnWnl?'"DIZ . And although he said that the law waa taught to his uncle and not to him. said unto the men of the army.P~W % li(3.) And Elazar. ~ywlnq > . still he was deposed from his honorable position. Elazar $aid: "He [who decides a legal question in the presence of his teacher] mill be deposed from his honorable position.DW.) And it came to pass.+nN3 ilny Wah pnr rH . Joshua> @ & sw [showing that Joshua had no chile &en].) And josh^ went that night into the midst of the valley.'* This is in contradiction to the opinion of R. the p&st.) And before Elacar.l 3 ( ~ . will childless. how ever. 'Now come' [i.) 4nd Joshua hen Nun> the servant of Moses frwm youth.) 1Lm . 14. his son. 27. Jochanan said: 'We i n f e [from the e ~ e s s i o n'of the vallefl that Joshua lodged within the profoundness a% the law [he studied over night]. ib. 9) .Tyn> m: m5m~ I r t w D 2131s i t t ) s ~ s 1 1 . 11. answered and said: 'My Lord &loses. for the neglect of this moment].% R Levi said: "Whoever aeudes a 1estion in the presenoe of his teacher. for R. the Israelites are forbidden to live t o Q vnunn n9nw H ~ nw) 2 ~ N .. > l1 .and if is also written (Ib. shall he (Joshua) stawd and he shall ask of him after the Judgment of the Urim before the Lord.

l.] Samuel b e *via> i n the name of Rab mid :"To study the Torah is a virtue greater than the oEering of the perpetual sacrifices. Abba b . 3.my (n ~3 TDNfw f r 7 r m napm 1DH il'llilr 31 IIDH (1D rlt) 53 SNIDW 185 p a 1 %. who were taking leave ~f one another when they were an the boat which crossed the river of Yuphthi.mi* (IN191 ny31 mlwn NaK Hm H511 nD3 .'' "Why. . ~3ln 33 73 83-3 TDH . 64a) R. 29. but one who mould not have enough sense t o converse with a king is called intoxicated?' The other replied and said: What shall he who takes possession of the estate of a proselyte [who has no heirs-in-law] do [with the wealth] in order that it may endure with him? Let the possessor buy a Torah (a scroll). aanina. Abba.' Thie means that whoever says one Halacha ( b w ) is beautiful and that the other Halado is not beautiful will lose the wealth of the Torah (he will forget it). TlnDW 335il 13'1 71nD 8% 113IT2 D l 8 tUnl i1nw 3 ~ 7n ~ nn 1 p ." (Fol. Shumni.-." "I take it back. '<for I know that unless I do drink a quarter of a Lug of wine." So one began thus: "When can one be termed tipsy and when intoxicated? If one would have enough sense to speak to a king.-pt)n nnb 9353 7379 3 1 3 ' ~ 53 . Xenashia." R. not R.-3 -173 ' 1 " ~ PK'I '1ilsnr '117~ . "A man must not leave his associate otherwise than with a word of Halacha. Nachman said to him. J u d g in the name of Barnuel. Acha." "This tradition is not a good one. the eon of R. o u . for R. If one is intoxicated. Jeremiah of Diphti." inrn ta5n 5172 377 p~wn H'IU :m n 3 . said. by which be may remember him.J ~-3'13 ilN3 1t rfYlDb 'IDlHil '13 f l i l f3H9 ntslt 4ilm 5 1 nlil f3HD 9ln~ fiW 3 3 9 8 1 1 ilylt)W. his prayer will nevertheless be acceptable.M 3 3 P Y ' 1'9 Ul19 tD7 H e r with their fsmilieg. I am come [showing he for it is said s came on account of the latter's sin which was the neglect of studying the Torah]. he d ~ ~ u not l d Pray.) But he that keepeth company with harlots will lose (his) wealth.n~rr p ynb p . '%hould the master express himself so? Has. and if he does pray his prayer shall be considered an abomination." When can one be tipsy and when intoxicated? This we learn from the incident of R.a>yln 3 lnilsn 55~nn '17 93 113w 55pn9 58 9n-t 1 3 "3" 9lil =rum9lnv 9nD"lD il9Dlr '13 HIWlD 3'11 93Dlttr ~ D 9nDlr N 1331 M3vDN l?'iiln 9 ' 1 ~ s ~ ~ 373 Y ~ D W857 13-0 7n1 ma9 53 nnjn ~ ~ 9 3 5s ~ l i 3'11 n n9-13 91 ' n '1m7 n i ~ n 5 . the son of B . Huna b." said R Nachman. and R. [Hence the sin of neglecting family duties." d Raba to him. Huna said: "One who ie tipsy should not pray. Rabba b . the grand-son of R.~ I ~ o f ~I a qmrk a) A mmmm QWI m a l x t m d ~01 a qnaut . but if he does pray. I feel that my head is not clear. said: 'TIe who drinks one-fourth of a Lug1 of wine should not decide any legd question. l .if93 ra9qpv po C U I O .9Nnyt HnyDw 'Ha H'5vn ~3mw 9N59X 85 H'1nnt 8 n ) t a l N ~ 93'1 H '1nnill 93il 1n '~DH~ " ~ n3 ' 1 Yn 9 5 ~ ) 39n3'1 ilf)nl (ma 'ND H J . Mari. R. They agreed to let each one say an Halacha which should be new to the hearer. he is merely tipsy.ilSsn ~ 9 in5m 55snn 5 n . saidy 'what is mesnt by the passage (Pr.jail qJp3 =rXD lail 'D333 3\39 139Np 53 713v ?ltnPn lDNl 7f9H irw' W - :nun 133 np -fear& $8 a .

may be made use of by Israelites after the Passover.~-. the former saw some loaves lvine " on the." "Does R.ilYW 317 127~51 13-rtl51 i. From these actions we learn many things. a man came to Rabbm Gamaliel and asked him to nullify a vow. and that three things may be inferred.3ii3 ~w nii'rya 1 7 ins nnn 5H95~3 137 7173il 0153 .'mm 2) The unalori~tyof the members of the eananam that ennarmped aean 6he .19531~i[ . in the name or R . "then let him follow ug until the effect of the wine shall have passed away.tf9399 1 9 ~ 9 ~ 1 '3 oil'ins yvnw 1193 iinnn T n 5~95~ p'1 3 779 l t x L/w n~5ia5 ~ 9 1 3 7ilmni ." "If so. the leavened bread belonging to a Gentile.'ins 1 1 % 5 v ilnSi~5 y92iiv -12) 1 9 5 9 ~ 5 m 1 .7t351 -inn n935inw . Gamalie1 know thee P" "No.1 KXP 19iRK fyilt) 9 N ~ ? N f31y KXP . for it is eaid (Is. Shesheth said." replied the Gentile. b. Gamaliel.199ir ns i l ~ 8 n f v v 137~51 tnty ~ 5 7 15 3 ~ 851 313'1 NS PI773 1919Bt) :2wr V l t Y 13 n5n vySs '37 D l W nVW 3 1 ' I ? % ID 153 ~ ? l y i43 l n H 'lib85 '1?l39 ( f i ~rlt) 19v3y 7yl ttrlpt3n n933 . we did. that when a man i~ intoxicated. secondly.9n i[qy nnr w 9yPw p 5 (M n ~ v w ? ) '83v R3D ln?D 713V r3V19D . Rabban Gamaliel said to him: 'Mabaeai. and R." said R. Afterward meeting a Gentile. is my name. Upon his arrival at Chezib. n v n.. 5 ' . pick upUthese loaves from the road. but not. first. [Hence if all are drunk then -- 3311 V i l V 5 ~ 9 5 ~ 1373 2 ilVyP N W l 93-1Vill 3'135 13yD 75r'(n i19ifl -~'iDi-til 59 5°K 7773 I'iJD13. Ilai was walkink behind him. R. even if it remained over the Passover.(Ib. that bread must not be passed by. since the destrcti011 of the Temple to this very day. namely: one-fourth of a Jug of Italian wine intoxicates a man. he asked him: 'Whence art thou?" he Gentile answered.'~n~ ~9737'31 . that we are guided by the legal status of the majority2 of wayfarers." And the man followed bhcm for three mies until they reached a big mountain.v~ipi[niia 3 " . As soon as they reached this mountain.n73 1 5 vnni 3 ~ 9 1 qayn2r 1'9 n 9 y w w 137~5 . F r o m this we understand that Rabban Gamaliel knew the name of the Gentile by Divine Vision. 65a) "I can (by my plea) release the entire world (of Israel) from Divine Judopent.in5 5"s .p.VVD +p?ann ~ H W 1. sat down and nullifie4 the man's vow.nyv fin183 137~5 . and dmnken. 51. aamaliel said to his companions: "Have wo drunk one-fourth of a lug of Italian wine?" And they answered: "Yea. he must not decide any legal questions.n9317 " 1 3 1 ~ m ins nu'llnv nmn i n N 012313 m y 5 1 ixnnv "13iy 7ns ~3 2'135 yrfilw 11'3 .nsln2 inin i . Elrizar b.' ~ h e < g Ilai became acauainted with the Gentile. m w ?99ks 1 1 1 5 3 3"s lnpw 315 ins 1173 5y 5 8 ~ 9 3 5"s .m* 5s l i 3 v 137~51 . We are taught: 'qt once happened that while Rabban Gamaliel was traveling between Achu and Chezib.7t351 . mounted on anass. p V 1ii9>vu7n5 nyw nninrr . " I am from the cities of Burganin.) Therefore hear now this. wrapped himself. 21. and said: Ilai.. with w k e . and that a vow may not be nulliiiecl while riding or walking or standing but only sitting." "And what is thy name?" "Mabagai.nSiya ilnlH3 1. Rabban Gamaliel dismounted from the ass. road. 0 thou afflicted.frrD ~ 7 n713W 1 . Whereupm R.9iJSbsn 199 ncp93'1 f y 1.llPW 'H33B .n9377 ~ 5y 197932)n I9KV 137~5 . take the loaves away from Ilai. that walking on the road causes the effect o f the wine to paes away. Azaria: (Fol.yil 113 19p153 5 1 1 1 +HySt( 15571 t93~153 51b W23D 5 " ~ 7nN 0'3313 an? . and thirdly.

made her son seven suits of garments."' On a day when he was in a bad humor. one for each day.a719 SH ~3ply 'ln . Juda said: "The night was created. Nachman b. so-as. r) 8) n(7 1PH . only for sleep?' But Resh Lskish paid: "The night was created only for studying the Torah.m* 58 1x3 inK 9 4 9 3 lnm 31 Ynrs . she would confuse me the entire day [and prevent me from studying]. in the name of Rab. said: 'Whoever has his mind not thoroughly at ease. and he replied: "It is because they were all studied during the day.) . also meens 'Judgment caused through prayer. &a b6. then he is exempt from everything!' R. R. Elazar b. Sim" m . Chanina said: "All the above is said concerning a man who is not as drunk as was Lot? but if he is as drunk as Lot was. ehould not pray." The Rabbis praised R.-. saying: "It is written. as a general rule. In his affliction shall h e not judge.HXlDH? 85 Hnni3 Inn? n 9 S 'H NX ina . who said in the name of R. R. one needs a mind as clear as the day when a north wind is blowing!' Abaye said: "When my mother asked me to bring her a certain mess only.HnJ+W? N S H H9595 Hi398 HS 'YnN . for it is said.~>y 129 i3nn 113n~) 5W 1553 . W HS in5 % t i ~ 9 ~ 2 .39n3 ." The mother of Mar. Shesheth. if b e his cornmitt& a crime involving punishment by straps.iiSar inii3w5 y9tn 5 3 P ~I S 5w inii3w: :PlS3D 1 1 P D f%w 43 37 in^ ~ W H13 nUiH ~ P H ~ 5S~n9 W SH 195y nlvi9n lny? 9 n H S nn?? f l n m n n n . he is. ~ l 978 n 13- j p 71bpv nvn 137 l9Tn 'ns ?PH?f 71bf35 '3513' 'Hb 1 s t ~85 N qn?ani y'tn n5w NSH u15 5w J i ~ " ~ .w:n nrnn n?sy ~ ~ 9 3 1 n9i3 7 .Po> ~ 1 n l H 19n*nt.' R.9t319 in .nnynw l w n n IinH ~ i 9 92-15 t nri X T D ~377 n9n33 V Y . he should be executed.D OlJ'3 1 D 9y3 85 H'TDil 375. I n his affliction shall he not judge. Chanina would not pray. in all respects." Raba said: "Even if a flee bit me I could learn no longer. that a drunken man cannot be judged]. Azaria. considered a sober man with the exception that he is to be free from prayer." N a r Ukba would not leave for his judicial chamber on a day when a hot southerly wind was blowing. R. Shesheth will say that his statement.NDlIS 8% Nlil'D H 7 3 . Zeira because his teachings possessed a s p e c 3 brilliance.lnlH 19p5n nlpyn 5. he &odd be given lashes.m taLsD imm " F ! m m h I . Ashi.9~3nK: n-1189 37 ?nu iiy3w5 lwl25 ny3w V91 1 n H . if he has committed a crime which involves capital aunishment.w975 f ?ID: H S ~ H~IW'T NP'IF ~nl93 ~n:593 r 3'13 PH n393 95 Nnynv i ~ pnx9 33 3lDH 9H 9938 1 D H .Nnl.' mta 10." The daughters of R." h hi his is in contradiction to the opinion of R. his selling is a valid sale. 'I can exempt the world from Divine Judgment'.-. Chisda said to their father: "Why does not the master take a nap for a nn9D n3 W ~ Wfi-. the son of Rabina.1 An objection Was made from the following: 'A drunken man's purchwe is a valid purchase. Chiya b. Isaac said: "To decide legal questions. R.I~IP ~nn9-1 ~ -a.they are n o t ~es~onsible.

Isaac said: "We are all daylaborers.'' The father of Samuel upon coming from a journey would not pray for three days [because his mind was not sufficiently clear[. R. Chaniua said: "A man who becomes appeased when under the influence of wine.l3ljY ny7D 13 V9 1 3 9 9 2 ." etc. R. 21.) And ths Lord smelled the sweet flavor. 6.K-I~V n93 nnDnnn 53 ~393nPT T P H . for it is said (Gen. Papa said: "Any house where wine is not poured like water. 8. so also the water should be of the same kind that can a) See Numbers 11. Bread and water are placed on a par.~min n93 (n nrv~y>) lDH3W . Acha b. R." R. e. Jacob would borrow [hours from the day] and repay them [at night. cannot be classed among those that are called blessed houses. would not pray within a house where there was beer. n ? ~ nn932 ? 9 5 NS~ 5ninw ~ . 6s soon as wine enters. Chiya said: "Whoever remains clearminded when drinking.while?" And R. for it is said (Ex.] R. 23.P$:~T~9y3w 5w nyrn 13 wc aw 3wv9nnn . [Only after three days.) And I gathered thew together t o the river that runneth into the Shaua and we encamped there three days. possesses the qualities of his Creator. 15. just as b e a d mentioned here can be bought with money belonging to the Tithes. i. possesses the qualities of the seventy sagesT5 The word Yayin (wine) aggregates the number of sericnty and Sod (secret) aggregates also the number seventy. Chkda replied: "Very long days will yet come when they will be short for study. [for the smell of it would confuse his mind].) Give strong drink unto him that is ready t o perish. and wine unto those who have an embittered soul. Chanan said: "Wine was created in this world for no other purpose than to comfort the mounrners. Nachman b. should not pray for three days for it is said (Ezra 8.) And he will bless thy bread and thy water." R. Papa would not pray within a house where there was a mess made of a certain fish [that gives forth a liquid smell]. Elazar said: "Whoever comes from the road. the secrets escape. 31.. 9 5 m nin NS US NDD n9~7 Hnqx 95x19 n ." R. but long for sleep. and wherewith to pay the wicked their reward for any good deed8 they may have done. R. and I looked about among the people. 25. 16-17. Chanina b. as it is said (Pr. was he able to look about among the people]. Samuel himself.

nv393 nny9y 958 1 ~ x 3 1 093 5ny~w~ n119~~ 5% 5 K 15 7lDK 1 9 3 K 5% Y92t3 3nKW> Y"' nrirwy 7 3 3 '37 ~ .1 i91~:. by his laughter also. if it flows in his house like water. Presently another visitor came in and Rabbi said: (Fol. Akiba honor the rich.nJwn 13 827 W'lT3 . otherwise it cannot be called 8 0 : ' ~ T Dpnqa nni pn:. then it may be called a blessed house. 8). 85b) Buneis. 61. 86a) "Make way for one worth two hundred manehs. and according to others. that all Hnds oi det& mw be hughit with tbe p m e e d s of t h e seoond adea (lfafk 8) nhen4) exoept water and sakt. tell him not to send his son around the next time with such poor clothes.7i'i19 I D nnni 7Dnw In13 PVnSH 9 3 ~ 5e j l y THE END O F EHUBIN.mn nm8n 135 ~ 1 3 ~ I:. Ilayi said: "On three occasions a man's character can be recognized. When May he abide forever before Cod? At the time that kindn e s s and truth may g w r d them:' 9nySn '7 ( 3 ' ' ~ow) 7 D H . ~9533 '1~5 i. [for water cannot be bought] yet the passage calls it vater (Ib. the father of the first-comer. by his purse (dealing honestly) . Mari once preached: "May he abide forever before God.P97VVy 733D 83939 3371 f3t1 ~9iTc/tf VD? 1v9 (RD a h n ) P?ly 3 W ' YnD'H lil17Y39 ID nDR1 :lil. 7) . A & P w@bt of Silver amwunUng Q one hundred denarim - .be bought with money belonging to the Titl~es." replied Rabbi. (Ps. n ~ ~3 3 P9' D~ ~ in733 p w 3 9 s 07H P'137 '33 FjH P97DiK R. the son of Buneis." (Fol. W* ilr 5w 1938 9 n 'air 9373 . 1 ~ 2 1 7ED ~ n? 3 9 5 ~ See Dmbfni 28b. once called on Rabbi.~ It must therefore. by his wine-cup (when he drinks) . ordain $hat kindness and truth may guard him.am nnn 135 n i p 1. n7 v y n 5 ~ 3 3 n p w Dn:! n9n in? 'vi) ~ 3 199 1 in393 9tfn1 7wyt3 q ~ 3 3 N:. refer to wine."' exclaimed Rabbi." Rabbi honored the rich and so also did R. n 8 7131 (2s nlnw) n9np. owns a thousand hips at sea and a thousand towns ashore!" "Well. As Raba b. "Make way for one worth one hundred manehs. and by his anger (seldom getting excited).l~ n9n ~ .N? W9l 1DY33 lD'33 ID133 13'1 : pnw3 n*ni):.I???. nnH ~1911313 1119113 (3''~ n " ~ ) . "when thou seest his father. Ishmael pleaded with him saying: "Rabbi. b) to hint that. 7nK ." So R.l~in? 7t38 93'17 11D (la 47) lily 7 D N k!l'lnH V9198 K n H 3 .