ABODA ZARA (Fol. 2) R. Chanina b. Papa, according to others, R. Simlai, lectured: "In the future, the Holy One, praised be He! will bring the Holy Scroll in His arm, saying: 'Whoever was occupied with the Torah shall appear and receive his reward.' The nations then at once will gather themselves and come motley crowded, as it is said (Is. 43, 9) All the nations are gathered together, etc. The Holy One, praised be He; however, will tell them: 'Do not enter in such confusion, but let each nation (Ib. b) with her scribes enter separately,' as it is said (Ib. ib. ib.) And the peoples (I'umim) are assembled.' And l'umim (people) refers to kingdoms, as it is said (Gen. 25, 23) And the one people shall be stronger than the other people (Ul'om milom ye'ematz). Can there be such a thing as confusion before the Holy One, praised be He? It means they themselves shall not be confused, so that they shall understand what will be said to them. Immediately thereupon the kingdom of Rome will enter first on account of its greatness. And whence do we know that it is great? The passage says, (Dan. 7, 23) And shall devour the whole earth, and shall tread it down, and break it in pieces. And R. Jochanan said: 'This refers to Rome whose government is recognized all over the world.' But whence do we know that the more distinguished come first to judgment? It is as R. Chisda said: 'When a king and the people appear before justice, the king should be considered first; as it is said (I Kings 8, 59) To maintain the cause of his servant (the king David) ); [and after this it says] And the cause of His people. Why so? If you wish, you may say it would not be good ethics to have the king sit outside of the court during the trial of the people! and if you wish you may say, he (the king) should be tried before the court becomes excited with anger.' The Holy One, praised be He! will question her (Rome): 'What was your occupation in the world?' To which she will answer: 'Sovereign of the Universe! We have established many markets, we have constructed many bath-houses, we have multiplied in great mass gold and silver and all this was done for the sake of Israel, to enable them to study the Torah.' To which the Holy One, praised be He! will remark: 'It is foolish of you to state that all you have done was for the sake of Israel, while in reality it was but for yourselves. The construction of markets was for the purpose of prostitution. The establishment of bath-houses was for your own pleasure, and as to gold and silver, it is mine, as the passage says (Hag. 2, 8) Mine is the silver, and Mine the gold. But, are there, then, among ye those who have studied the Law?' They will go out in despair. After Rome has departed, Persia will enter, because she is considered second to Rome. Whence do we know this? From the following passage (Dan. 7, 5) And behold, another beast, a second, like to a bear. To which R. Joseph taught: 'Thereby the Persians are meant, the people who eat and drink like bears, are overgrown with hair and are fleshy like bears, and have no rest, like bears.' The Holy One, praised be He! will ask them: 'What was your occupation?' To which they will answer: 'Sovereign of the Universe! we have built and constructed many bridges, conquered many great cities, we were engaged in many wars, all for the sake of Israel to enable them to study the Torah.' Thereupon the Holy One, praised be He! will say to them: 'Ye foolish people, all that was done by you was done for your own sake. Bridges, for the collection of duties. Great cities, to establish forced labor. And as to wars, I have conducted them, as it is said (Ex. 15, 3) The Lord is a man of war. But are there among ye those who have studied this (the Torah)?' Immediately thereupon they also will leave in despair." But why did Persia enter after seeing that Rome was disappointed? They thought: "We have more chance than Rome, as the latter has destroyed the holy Temple, while we have rebuilt it."
"The same will happen with all the other nations." Why did he enumerate the two and not the rest of the nations? Because the reign of these two lasted until the Messianic age. But why should the other nations enter after seeing the disappointment of the first two? Because they will think: "The first two enslaved Israel, but we did not enslave them." "Finally they will say before Him: 'Sovereign of the Universe! Didst Thou then give us the Torah and we did not accept it?' But how could they say so? Is it not written (Deut. 33, 2) The Lord came from Sinai, and rose from Sair unto them: He shined forth from Mount Paran. And again there is a passage (Habak. 3, 3) God cometh from Teman, and the Holy One from Mount Paran. And to the question, What has the Lord to do in Sair and Paran, R. Jochanan said: "From this it may be inferred that the Holy One, praised be He! has presented His Torah to every nation, but it was not accepted until He came to Israel [hence their claim]." Therefore, we must say that they will say to Him: "Have we then accepted the Torah, and not fulfilled its commandments?" But what answer is this? Could they not be accused because they have not accepted? We must therefore say that they will plead thus: "Sovereign of the Universe! Hast Thou then arched the mountain over us as Thou didst over the children of Israel; for the passage says (Ex. 19, 17) And they stood at the foot of the mountain, upon which R. Dimi b. Chasa of Chihah remarked: "From this we may infer that the Holy One, praised be He! arched the mountain over them like a tank and said to them: 'If you accept the Torah then it is well, but if not, there shall be your graves.' Finally, the answer will come, (Is. 43, 9) And announces to us former things, i.e., the Holy One, praised be He! will say to them: 'The seven commandmenst which were given to you, have ye observed them?' And whence do we know that they have not? From that which R. Joseph taught: "What is the meaning of the passage (Hab. 3, 6) He standeth and shaketh the earth; He beholdeth and maketh the nations to tremble. What did He behold? He beheld that the seven commandments accepted by the descendants of Noah, were not observed. And therefore He absolved the nations of them." Should they then have profited [by their disobedience]? Said Mar b. Rabbina: (Fol. 3) "It means that even should they fulfill them, they shall not be rewarded."
Is that so? Did not R. Mair say: "Whence do we know that even a Gentile who is occupied with the study of the Law, is likened to a high-priest? The passage says (Lev. 18, 5) Which if a man do, shall live by it. It does not specify priest, Levite, or Israelite, but states in general if a man, whence it may be inferred that a Gentile, too, who occupies himself with the study of the Law is equal to a high-priest. We must therefore say that they will not be rewarded for the observance equally with those who observe in accordance with their command; as R. Chanina said: "The reward for him who observes that which he is commanded, is greater than to him who observes the same without being commanded." The nations will then plead the following: 'Sovereign of the Universe, has then Israel, who has accepted the Torah, observed it?' To which, the Holy One, praised be He! will respond: 'I testify that Israel did observe the entire Torah.' 'Sovereign of the Universe,' the nations will say, 'is then a father fit to be a witness in the case of his son? Is not Israel called the son of the Eternal (Ex. 4, 22) My son, my first-born, is Israel.' His reply will be: 'Let heaven and earth testify that Israel observed the entire Torah.' Again they will object, saying: 'Sovereign of the Universe! The heaven and earth are also interested in this case, and therefore are not fit to be witnesses, for it is said (Jer. 33, 25) If My covenant be not … the appointed ordinance of heaven and earth, would not be established. And Resh Lakish said: 'What is the meaning of the passage (Gen. 1, 31) And there was evening and there was morning, the sixth day. Why the article Hay in the word Hashishi? From this it may be inferred that the Holy One, praised be He! stipulated with all that had been created during the six days to the effect that if Israel would accept the Torah, well and good, but if not He would return all of them to chaos and ruin.' Then the Holy One, praised be He! will say: 'Men of your nations may come and testify that Israel has observed the Torah. Nimrod may testify that Abraham did not worship idols. Laban may testify that Jacob was not suspected of robbery. The wife of Potiphar may testify that Joseph was not guilty of adultery. Nebuchadnezzar may testify that Chananyah, Mishael and Azaryah did not bow themselves to the image; Darius of Daniel, that he did not abolish prayer; Eliphaz the Themanite, and Bildad the Schuchite, and Zophar the Na'amathite may say of all Israel that they observed all the Laws; as it is said (Is. 43, 9) Let them bring their witnesses, that they may be justified.' They will then exclaim: 'Sovereign of the Universe! give it to us now, and we will observe it!' To which the Holy One, praised be He! will answer: 'He who has prepared on the eve of Sabbath [for the Sabbath] will have to eat, but he who has not prepared, what then will he have to eat on Sabbath? However, I have one easy, meritorious act; it is the Succah, go and perform it.' But how can you say so [that they will be permitted to perform it in the world to come]? Has not R. Joshua b. Levi said: 'What is the meaning of the passage (Deut. 6, 6) Which I command thee this day to do? i.e., this day to do, but not tomorrow to do; this day to do, but not this day to be rewarded (in this world).' We must therefore explain, this, because the Holy One, praised be He! does not deal despotically with His creatures. (Why is it called easy? Because it requires no expense.) Immediately thereupon, everyone of them will prepare a Succah on his roof, and the Holy One, praised be He! will cause the sun to penetrate it. As soon as the sun heats them, they would kick the Succah with their feet, and go away, as it is said (Ps. 2, 3) Let us break their bands asunder, etc. Why cause the sun to penetrate? Have we not said above that the Holy One, praised be He! does not deal despotically with His creatures? This is because Israel has also to go through such inconvenience of the sun when the summer solstice is postponed until the month of Tishri [touching the feast of Tabernacles]. (Ib. b) But did not Raba say that he who is afflicted by performing the command of Succah, is exempt from that obligation? Yea, but not to kick at it. The Holy One, praised be He! will then smile upon them. Said R. Isaac: "There is no smiling with the Holy One, but on that day."
There are others who taught the saying of R. Isaac in the following connection: We are taught that R. Jose said: "In the future heathens will come to convert themselves." But do we then accept proselytes? Have we not taught that no proselytes will be accepted in the days of Messiah? So also was it in the days of David and Solomon that no proselytes were accepted. We must therefor say that the proselytes, however, attached themselves unto Israel, although they were not admitted, as R. Jose says that in the future idolaters will come and embrace Judaism and will lay Tephilin on their heads and arms, fringes on their dresses, m'zuzas on their doors. But as soon as they will see the war of Gog and Magog, and will question them: "With whom do you want to fight?" Whereto the answer will be: "With the Lord and his Messiah [as it reads (Ps. 2, 2) Against the Lord and his anointed], each of the nations will remove the above, and go away; and the Holy One will smile upon them. It is here that R. Isaac said "There is no smiling with the Lord, but on that day." But did not R. Juda say in the name of Rab: "There are twelve hours in a day, three hours of which the Holy One, praised be He! is occupied with the Torah. Three hours, He judges the whole world, and seeing that it is liable to be destroyed, He rises from the chair of judgment and sits down on the chair of mercy. The next three hours, He supports the whole world with food, from the very largest creature to the smallest one. And the last three hours, He plays with the leviathan, as it reads (Ps. 104, 26) Leviathan, whom Thou hast made to sport therein." Said R. Nachman b. Isaac: "With His creatures He smiles, but upon them He will smile only on that day."
R. Acha, the Galilean, said to R. Nachman b. Isaac: "There is no smiling by the Holy One, praised be He! since the Temple was destroyed, as it reads (Ib. 42, 14) I have long time held My peace, I have been still and refrained Myself. But what does He do in the last three hours? He teaches the Torah to the school-children. As it reads (Ib. 28, 9) Whom shall one teach knowledge? And whom shall one make to understand the message. Them that are weaned from the milk, them that are drawn from the breasts. And what does He do in the night-time? If you wish, it may be said that He does the same as in the day-time. And if you wish, it may be said that He rides upon His light cloud and moves in all directions upon eighteen thousand worlds. As it is said (Ps. 68, 8) The chariots of God are two myriads; thousands of angels (follow Him). And if you wish, it may be said that He sits and listens to the song of the angels, as (Ib. 42, 9) And in the night his song shall be with Me. R. Juda said in the name of Samuel: "What is the meaning of the passage (Hab. 1, 14) And makest men as the fish of the sea, as the creeping things, that have no ruler over them? Why are men compared to fish of the sea? To teach you that just as fish die as soon as they are taken on land, so do men die, when they separate themselves from the law and the commandments." Another explanation may be given to it: Just as fish die as soon as the heat of the sun penetrates to them, so also do men. If you wish it may be referred to this world, and this would be in accordance with R. Chanina, who said: "Everything is decreed by heaven, except cold, for the passage says (Pr. 22, 5), Thorns and snares are in the way of the forward; he that keepeth his soul holdeth himself far from them." And if you wish it may be referred to the world to come, and this is in accordance with Resh Lakish, who said: "There is no Gehenna in the future world, but the Holy One, praised be He! will bring forth the sun from its sheath with which the wicked will be punished and the upright cured." The wicked will be punished (Fol. 4), as it is written (Mal. 3, 19) For, behold, the day cometh, it burneth as a furnace; and all the proud and all that work wickedness, shall be stubble; and the day that cometh shall set them ablaze, saith the Lord of Hosts, that it shall leave them neither root nor branch. And the righteous will be cured thereby, as it is said, But unto you that fear My name shall the sun of righteousness arise with healing in its wings. Furthermore, the latter will have pleasure and become fat from it, as the passage says (Ib.) And ye shall go forth, and gambol as calves of the stall. There is another explanation [why men are likened unto fish]: Just as the larger fish in the sea, swallow the smaller, so also is it with man; if not for the fear of government the stronger would have swallowed the weaker. And this is meant by what we are taught in a Mishna that R. Chanina, the Vice-High-Priest, said: "Pray for the welfare of the government, since but for the fear thereof, men would swallow each other alive."
R. Chanina b. Papa propounded the following contradiction: "It is written (Job 37, 23) The Almighty, whom we cannot find out, is excellent in power. And again there is a passage (Ex. 15, 6) Thy right hand, O Lord, glorious in power. And again there is a passage (Ps. 147, 5) Great is our Lord, and mighty in power. This presents no difficulty: One deals with the time of judgment. [He then does not use His might]; but the other deals with the time of war [when He does use it]."
R. Abahu introduced R. Safra to the minim [who collected government duties] as a great man. They freed him from duty for thirteen years. Once they met him and asked him to explain the following (Amos 3, 2) You, only have I loved, of all the families of the earth; therefore I will visit upon you all your iniquities.' If one is in bad humor, will he let it out on his friend? He could not explain this to them. They tied a piece of cloth around his neck and tormented him. R. Abahu came and asked them for the reason [of their treatment]. And they answered: "You introduced him to us as a great man, while he does not even know the explanation of a passage." "I told you he was a scholar in Talmud," remarked he, "but did I say that he was a master in the study of the Bible?" And to their question: "Why are you familiar with it?" he answered: "Because we have to discuss with you frequently, we give our attention to it." "Well," said they, "then you explain to us the above passage." He thereupon explained it to them thus: "I will do it in the form of a parable. There was once a creditor of two persons, one was a personal friend, and the other an enemy. From his friend, he demanded payments in small sums, but from his enemy he demands the whole debt at once."
(Ib. b) R. Joseph said: "It is advisable for one not to pray singly the additional benedictions (of Mussaph Amida) in the first three hours of the day on the first day of New Year, for, the heavenly judgment takes place at that time, and because of his praying, attention may be given to his deeds, and he may get an unfavorable decree." But if so, one should not do it even together with the congregation? With the congregation it is different, as the attention is given to their deeds in average. But was it not said elsewhere that in the first three hours the Lord is engaged in the Law? If you wish, I say that it was not said in the third but in the fourth, and if you wish, I say it need not be changed; however, by the Torah, in which truth is mentioned (Pr. 23, 23) Buy the truth and do not sell it, the Holy One, praised be He! cannot act within the line of equity. But concerning judgment, truth is not mentioned, and therefore the Holy One, praised be He! can act within the line of equity."
R. Joshua b. Levi said: "What is the meaning of the passage (Deut. 7, 11) Which I command thee this day to do them? To do it today, but not to be rewarded for it today." R. Joshua b. Levi said further: "All the performance of the commandments which Israel observed in this world, will come and testify for them in the world to come, as it is said (Is. 43, 9) Let them bring their witnesses, that they may be justified; and let them hear and say: 'It is truth;' i.e., let them bring their witnesses, refers to Israel. Let them hear and say, 'It is truth,' refers to all other nations."
R. Joshua b. Levi said further: "The crime of the golden calf was committed only to give a chance to the repenter, as it is said (Deut. 5, 26) O, that they had such a heart as this always, to fear Me." So also said R. Jochanan in the name of R. Simon b. Jochai: "Neither was David befitted for that crime with Bath Sheba, nor Israel for that crime [of the calf]." David was not befitted to commit the crime, as concerning the passage reads (Ps. 109, 22) My heart is deeply wounded within me. And also Israel was not befitted for the above crime, as it is written, O, that they had such a heart as this always to fear Me. And why was it committed? (Fol. 5) For the benefit of sinners. If it happens to be an individual, it may be said to him: Repent, as the individual David did. And if it happens to be a congregation, they also may be told to repent, as the congregation of the desert did. And both are necessary to show that there is no difference between an individual and a congregation in obtaining a pardon. This is what R. Samuel b. Nachmeni, in the name of Jonathan said: "What is the meaning of the passage (II Sam. 23, 1) And thus saith David b. Jessi, and thus said the man who was raised up (Ol) on high? The word Ol means, the man who had raised the yoke of repentance."
R. Samuel b. Nachmeni said in the name of R. Jonathan: "A meritorious act performed in this world, precedes a person in the world to come, as it is said (Is. 58, 8) And before thee shall go thy righteousness, the glory of the Lord shall be thy reward. And a crime committed in this world, clings to the person and goes before him on the day of judgment, as it is said (Job 6, 18) It will cling to him the paths of their way." R. Elazar said: "It clings unto him like a dog clings unto his master, as it is said (Gen. 39, 10) And he hearkened not unto her, to lie by her, or to be with her, i.e., to lie by her, in this world, or to be with her, in the future world."
Our Rabbis were taught: Concerning the above-cited verse (Deut. 5, 26) O, that they had such a heart as this always to fear Me, Moses said to Israel: "Ye are ungrateful, my children; for at the time the Holy One, praised be He! said to you, O, that they had such a heart, etc., ye should have said, 'Thou, Lord, grant it to us.' Your ungratefulness is also marked from (Num. 21, 5) And our soul loathed (Ib. b) this light bread. Your ungratefulness is also marked from the passage (Gen. 3, 12) The woman whom Thou gavest to be with me, etc." Moses, however, hinted this to Israel only after the forty years in which he led them in the desert, as it is said (Deut. 29, 3) But the Lord hath not given you a heart to know. Said Raba: "From this it may be inferred that one cannot find the real mind of his master, until the lapse of forty years."
R. Jochanan said in the name of R. B'na'a: "What is the meaning of the passage (Is. 32, 20) Happy are ye that sow beside all waters, that send forth freely the feet of the ox and the ass? [This means] Happy is Israel! For at the time when they are occupied with the study of the Torah and with loving kindness, the evil spirit is delivered into their hands, and not vice versa; for it is said, Happy are ye that sow beside all waters. The word, sow, refers to charity, as it is said (Hos. 10, 12) Sow to yourselves according to righteousness; and water refers to the Torah, as it is said (Is. 5, 1) Ho, every one that thirsteth, come ye for water. Concerning that send forth freely the feet of the ox and the ass, it was taught at the college of Elijah: One should always consider himself in his relations to the laws of the Torah, as an ox to its yoke, and an ass to its load.
(Fol. 8) Our Rabbis were taught: When Adam the first man saw that each week the day became shortened, he started to cry, saying: "Woe is to me, perhaps this is because of my sin that the world becomes dark to me, and it might yet return to chaos and ruin. And this must be the [punishment of] death which was decreed upon me by Heaven." He sat fasting and praying for eight days. Thereafter, when he lived to see the solstice of the month of Tebeth, beholding that the days become longer, he understood that such is the cycle of the world. He thereupon established eight holidays. On the next year, he added the eight days in which he had fasted, as holidays. But while he established them to laud heaven, his descendants, however, made them holidays for the idols. Our Rabbis were taught: When Adam, the first man, saw on the first day of his creation, the sun set, he cried, saying: "Woe is to me, perhaps this is because of my sin that the world is to be returned to chaos. And this must be the [punishment of] death which was decreed upon me by Heaven." He wept all night, and Eve did the same opposite him. However, when dawn appeared, he understood that such was the order of the world. He arose and sacrificed an ox, whose horns preceded its hoofs (was born full-grown) as it is said (Ps. 69, 32) And it shall please the Lord better than a bullock that has horns and hoofs. (Fol. 9) At the college of Elijah it was taught: The world will continue for six thousand years, the first two thousand of which were a chaos (Tohu, without the Torah), the second two thousand were of Torah, and the third two thousand are the days of the Messiah, and because of our sins many years of these have elapsed [and still he has not come]. Let us see from what time are the two thousand of Torah counted? Shall we assume it to be the time when the Torah was given to Israel? Two thousand years have not elapsed as yet; for if you will go over carefully the years of Tohu, you will find that they were more than two thousand. We must therefore say [that it begins] from the time metioned: (Gen. 7, 5) And the persons that they had obtained in Charan. And it is known by tradition that Abraham was then fifty-two years of age. And from his fifty-second year until the Torah was given, four hundred and forty-eight years elapsed, and these years will complete the number of two thousand which were lacking at the time when the Tanna taught concerning the two thousand years of wisdom.
(Fol. 10) Antoninus (the Caesar of Rome) said to Rabbi: "I would like that Asurius, my son, should reign after me, and also that Tiberius should be free from duty. However, I am aware that should I ask my people to do me one favor, they will, but two they will not. [What have I to do?]" Rabbi [who did not desire to give him a direct answer] brought a man, mounted him upon the shoulder of another one, and gave him a dove. He then said to the one beneath: "Tell the one who is mounted upon you to let the dove free." Antonius then said: "I understand that Rabbi intends to tell me that I should first request my people to proclaim my son king after me, and to instruct afterward my son that he should set Tiberius free." Once he said to Rabbi: "The officers of Rome irritate me. [What shall I do?]" Rabbi took him in the garden, and each day he would tear out the large radishes of the beds, planting smaller ones instead. Antoninus then said: "I understand that he intimates the necessity of removing the old officers by little and not all at once, so as to prevent a rebellion." (Ib. b) But why did not Rabbi answer him directly? (Ib. b) He thought perchance the officers of Rome might hear of it and harm him. Then he should have told him secretly! Because the passage says (Ecc. 10) For a bird of the air shall carry the voice. The same Caesar had a daughter by the name Girah, and it happened that she sinned. Antoninus then sent to Rabbi white mustard, which is called in Aramaic gargira (drag) [Rabbi understood that something had happened with Girah]. He sent him in answer a seed by the name of khusbratha [the meaning of which in Aramaic is chus bratha (remove the daughter)]. Antoninus again sent him garlic, named in Aramaic karthi [from which Rabbi understood that he questioned him: Shall I cut off my child?] And in answer he sent him lettuce [which is named Chassa, which means have mercy with her]. Antoninus used to send to Rabbi frequently pieces of pure gold in leather sacks covered with wheat. And to the objection of Rabbi: I have too much of my own, he explained: Leave them to him who will substitute thee, that he shall spend it to please those who will reign after me. From the house of Antoninus, there was a cave which reached the house of Rabbi, and each time that he went to the house of Rabbi through this cave, he would take with him two slaves. One he used to kill at the gate of Rabbi, and the other when he returned, at his own gate. He, however, told Rabbi that at the time of his visit no one should be found with him. It once happened that he found R. Chanina b. Chama with him, and to his question "Did I not say that no one should be found with you during my visit?" Rabbi answered: 'This is not a human being." Said Antoninus to R. Chanina: "Go and call for me the slave who sleeps at the gate." R. Chanina b. Chama went, and seeing that he was killed, he deliberated what to do: 'Shall I go to tell him that he is dead?" There is a rule that one needs not go back [to the sender] to bring bad news; "shall I leave him and go away?" This would be a disgrace to the king. He thereupon prayed, and the dead became alive, and he then sent him to his master. Said Antoninus to Rabbi: "I am aware that even the smallest of you is able to bring the dead to life. However, I wish that when I come here, I should not find a living soul with you." He used to serve Rabbi in all his needs, and he once questioned him if he would have a share in the world to come, to which Rabbi answered, "Yea." He said to Rabbi: "Is it not written (Ab. 1, 18) And there shall not be anyone remaining of the house of Esau?" "This means," replied Rabbi, "he who acts like Esau." "But there is another passage (Ez. 32, 29) There are Edom, her kings and all her princes." Rabbi again replied: "It reads kings, but not all her kings. Princes, but not all of them. So also have we learned in the following Baraitha: Her kings, but not all of them. This excludes Antoninus b. Asudius and his associates. Her princes, but not all of them. This excludes K'tiha b. Salum."
What happened with K'tiha b. Salum? There was a Caesar who disliked the Jews, and he asked the advice of his officers: Should he who has a fibre in his foot cut it off and be at ease, or should he allow it to remain and be afflicted? And the advice of them all was, that he should cut it off and remain at rest. K'tiha, however, who was one of his officers, objected, saying: "First you cannot get rid of all the Jews, as it is written (Zech. 2, 10) For as the four winds of the heaven have I spread you abroad, saith the Lord. And secondly, your kingdom will be called a kingdom that kills its own subjects." The king then said: "Thy advice is good, but there is a law that he who obstructs the wish of the king, must be thrown into the furnace. When they took him to be slain, he said: "I bequeath all my property to R. Akiba and his colleagues." R. Akiba based his division on the following passage (Lev. 24, 9) And it shall belong to Aaron and to his sons, i.e., one-half for Aaron and one-half for his sons. A heavenly voice was then heard: "K'tiha b. Salum has a share in the world to come." Rabbi then wept and said: "Here we have a man who has bought his world in one moment, while another one has to work for it all his life." Antoninus served Rabbi; Adarchan (a Persian Prince) served Rab. When Antoninus departed, Rabbi lamented: "The bond [of friendship] is severed," and when Adarchan died, Rab lamented: "The bond [of friendship] is severed."
(Fol. 11) Uunklus b. Klenikuss embraced Judaism, and the Caesar sent militia to take him. He, however, persuaded them, and they also became proselytes. He then sent other militia, warning them that they should not converse with him. When they took him and were going, he said to them: "I will tell you something; usually the torch-bearer carries the light in front of the litter, the chief lecticarius (behind the litter, carries the light) for the dux, the dux for the hegeman, the hegeman for the comes; but do the comes carry the light before the people?" And they answered, "No." Said he: "The Holy One, praised be He! carries the light before Israel, as it is written (Ex. 13, 21) And the Lord went before them in a pillar of cloud, etc." And they also became proselytes. The Caesar then sent other ones after him, telling them not to talk to him at all. But when they took him, he saw a m'zuzah on the doorpost and said to them: "Do you know what this is?" They answered: "No, but you may tell us." He then said: "It is customary with a human king that while he is within the palace his servants guard him from without. With the Holy One, praised be He! it is the contrary. His servants are inside, and He guards them from without, as it is said (Ps. 121, 8) The Lord will guard thy going out and thy coming in, etc." Then these also became proselytes, and the Caecar did not send any more after him. (Gen. 25, 23) And the Lord said to her, two nations are in thy womb. Said R. Juda in the name of Rab: "This refers to Antoninus (of Essau) and Rabbi (of Jacob) upon whose tables were not missing lettuces, cucumbers and radishes, neither during the summer nor during the winter; as the master said: Radishes cut the food [in the stomach], lettuces overturn it, and cucumbers extend the gut. But have not the disciples of Ismael taught that cucumbers are as harmful to the body as swords? This present no difficulty, as one speaks of large ones, and the other of small ones."
(Fol. 16b) Our Rabbis were taught: When R. Elazar was captured by the government, through the accusation of the heretics, he was brought to the gallows, and the general said to him: "A sage like you should be engaged in such a valueless thing [as the Torah]?'" And he answered: "The judge is trustworthy to me [to judge honestly]." The general thought R. Elazar referred to him; R. Elazar, however, referred to the Heavenly judge. And he said: "Because you trust in me, I swear by dinus (his idol) that you are free from this accusation." When R. Elazar returned home [and felt sorry for having been accused of heresy], his disciples surrounded him to console him, but he did not accept it [fearing the miraculous escape]. Said R. Akiba to him: "Rabbi, allow me to say before you one of the things you taught me," and he allowed him. Whereupon R. Akiba said: "Rabbi, probably some explanations of the heretics (Fol. 17) pleased you, and you have accepted them, and therefore you were suspected and captured." Whereupon he answered: "Akiba, you have reminded me; it happened once that I walked in the upper market of Sepphoria, and I met one of the heretics named Jacob of the village of Sachania and he said to me: 'It is written in the Torah (Deut. 23, 19) Thou shalt not bring the hire of a harlot, etc. May then a privy for the high-priest be built out of that money?' And I kept silent. Said he to me: 'So have I been taught (Mich. 1, 7) For from harlot's wages she gathered them, and for harlot's wages shall they be used again; hence, money that comes from a dirty place, may be expended on a dirty place;' which explanation pleased me. It is for this that I was suspected and captured. And I confess that I have transgressed the following passage (Pr. 5, 8) Remove far from her thy way, and come not nigh to the door of her house. Remove from her, means from heresy, and come not nigh, refers to government." Others, however, interpret the same, Remove far, etc., refers to both heresy and government, and come not nigh, to prostitution, which place, according to R. Chisda, it is prohibited to approach from a distance of four yards.
(Pr. 30, 15) The leech hath two daughters crying, Give, give. Said R. Chisda in the name of Mar Ukba: "This refers to heresy and the government, which are never satisfied, the first of catching men to her belief, and the second, duties." R. Chisda in the name of Mar Ukba said further: "The Gehenna cries, saying, 'Bring me in the two daughters, who always cry in this world, Bring in to me, bring in to me.' It reads (Pr. 2, 19) All that come unto her return not again, and they will not reach the paths of life. If they do not return again, they will certainly not reach the paths of life? It means, therefore, that they who repent and return from heresy, die that they may not return to heresy again." Does not the same apply to other sins? Are we not taught in a Baraitha: It was said of Elazar b. Durdia who left not out one prostitute. He was once informed that there was a prostitute in one of the sea countries, who received a pocketful of dinars in reward, and he took this amount and passed seven rivers until he reached her. She, however, caused him to repent. He then placed himself between two mountains, saying: "O ye mountains, pray for me," to which they answered: "Instead of praying for thee, we must pray for ourselves, for it is said (Is. 54, 10) For the mountain may depart, and the hills may be removed." He then said: "Heaven and earth, pray for me," and they also answered: "We have to pray for ourselves, as it is said, (Ib. 51, 6) For the heavens shall vanish." He then said: "The sun and moon pray for me!" Whereupon they replied: "We have to pray for ourselves, as it is said (Ib. 24, 23) Then the moon shall be confounded and the sun ashamed." He then said: "Stars and planets, pray for me." Whereupon they replied: "Before we do it for you, let us rather pray for ourselves, for it is said (Ib. 34, 4) And all the host of heaven shall be dissolved." He then exclaimed: "I see that I can rely upon myself," and having put his head between his knees, he wept until his soul departed. A heavenly voice was then heard, saying, "R. Elazar b. Durdia is prepared for life in the world to come." (Hence we see that he who has repented from sin, also died? Because he, Elazar was involved in such, it is similar to heresy.) Rabbi, when he heard this, wept, saying: "There is again one who bought his world in one moment while another must work for it all his life." And again, it is not enough for those who repent, that they get a share in the world to come, but they are named also rabbis [as the heavenly voice said, Rabbi Elazar].
R. Chanina and R. Jonathan were on the road and came upon two thoroughfares, one leading to the gate of an idol and the other to the gate of prostitutes. Said one to his colleague: "Let us go on that road which leads to the idol (Ib. b) as the evil spirit of idolators is killed." Whereupon his colleague remarked: "On the contrary, let us go on to the other road which leads to the prostitute so that we can overcome our evil spirit, and be rewarded." When they arrived at the prostitutes, the latter ran away to their homes. And his colleague asked him: "Whence did you infer [that such would happen]?" And the reply was: "From the following passage (Pr. 2, 11) Discretion shall watch over thee, discernment shall guard thee."
Our Rabbis were taught: When R. Elazar b. Prata and R. Chanina b. Tradion were captured by the government. Said the former to the latter: "Happy art thou, that hou wast captured because of one thing only, and woe is to me that I am captured for five things." Said the latter: "Happy art thou who art accused of five things and will be saved, and woe is to me who am accused only of one thing and will be sentenced; for thou occupied thyself with both the Torah and with loving kindness, while I was occupied with the Torah only." This is in accordance with R. Huna who said elsewhere: "He who is occupied with the Torah only, is similar to him who denies God, for it is said (II Chr. IS, 3) Now for long seasons Israel was without the true God, and without a teaching priest, and without law. What does the expression, without the true God, mean? Said R. Huna: "He who occupies himself with the Torah [but does not observe loving kindness] is similar to one who denies God." Was indeed R. Chanina b. Tradion not occupied in loving kindness? Have we not been taught in a Baraitha: R. Eliezer b. Jacob says: "One should not contribute towards a charitable fund unless it has a treasurer a man as honest as R. Chanina b. Tradion [hence he did practice loving kindness]." Yea, he was indeed a treasurer, but he did not give from his own. But have we not a Baraitha to the effect that he said: "Purim money was mixed up with other funds of charity and I distributed them among the poor." [Hence he spent of his own?] Indeed he gave but not sufficient.
Elazar b. Prata was brought before the judges and they asked him: "Why do you study and why do you steal?" And he answered: "If one is a scholar, he is no warrior (robber) and if a warrior, he is no scholar, and just as it is not true that I am a wariror, so is it also not true that I am a scholar." "Why, then, are you named master?" And he answered: "I am the master of artistic weaving." They brought two coils before him and said to him: "Which is warp and which is woof?" A miracle occurred and a female bee alighted on the warp while a drone alighted on the woof and he said: "This is a warp and this is a woof." "Why did you not visit the Bee Abidan (the house of discussion)?" And he answered: "I am too old, and feared perhaps I would be trodden down under the feet of the crowd." "Has it ever happened that old men should be trodden down in that house?" they inquired. Again a miracle occurred, and just at that time they were notified that an old man was trodden down in that house. "And why then have you freed your slave [which is forbidden]?" "This never occurred." One of the crowd, however, arose to testify against him. Elijah then disguised himself as one of the consuls of the government and said to the witness: "As in all the other things a miracle occurred, the same would occur also in this case and you would be considered an enemy of his and a liar." The alleged witness, however, did not listen and rose to bear his testimony. Meanwhile, a letter from one of the great officers which was to be sent to the Caesar was handed to this man as messenger. While he was going, Elijah caught him and threw him four hundred parsas, so that he did not return anymore.
Chanina b. Tradion was then brought before them and questioned why he occupied himself with the Torah, and he answered: "Because I am so commanded by the Lord my God." The decree was then rendered that he should be burned, his wife killed, and his daughter to be taken to the house of prostitutes. He to be burned, because (Fol. 18) he used to express the Tetragrammaton as it is written [and not as it is to be read instead]. But why did he so? Did not Aba Shaul say that he who does so has no share in the world to come? He did so in the course of learning, as we are taught in a Baraitha concerning the passage (Deut. 18, 9) Thou shalt not learn to do, i.e., but thou mayest learn to understand and teach. Why then was he punished? We must therefore say that he did it also publicly. His wife to be killed, because she had not prevented his doing so by protesting; from this it is to be inferred that he who feels that his protests would effect and does not protest, is punished therefor. And his daughter to prostitution, because, according to R. Jochanan, it happened once that she walked in the presence of the great people of Rome, and they exclaimed: "How nice are the steps of this girl!" And from that time she took care of her steps to please the spectators. And this is meant by Resh Lakish: "What is the meaning of the passage (Ps. 49, 6) When the iniquity of my supplanters compasseth me about? This means the sins which one commits with his feet in this world will surround him on the day of judgment." When all three went out of the court, they justified the decrees upon them. Chanina said (Deut. 32, 4) He is the Rock, His work is perfect, etc. His wife said, The God of truth and without iniquity; and his daughter said (Jer. 32, 19) Great in council, and mighty in execution (Thou) whose eyes are open over all the ways of the sons of man. Said Rabbi: "How great are these upright that to justify their decrees, the three verses of justification came to their mouths, at the time of so great a trouble."
Our Rabbis were taught: When R. Jose b. Kisma became sick, R. Chanina b. Tradion called on him; the former said to him: "Chanina, my brother, are you not aware that this nation is reigning by heavenly decree [and notwithstanding] that she has destroyed the Temple, burned the palaces, killed the pious and put out of the way all the best of Isral, she is still in power. And in spite of this, I hear that you occupy yourself with the Torah publicly, and you bear with you the Holy Scrolls at all times!" "From heaven they will have mercy [to protect me]," was R. Chanina's answer. "I am giving you reasons, and you say, 'From heaven they shall have mercy," exclaimed R. Jose. "I wonder whether the government will not burn you with the Holy Scrolls." R. Chanina then said: "Rabbi, what will become of me in the world to come?" And Jose asked him: "Did not some [of the meritorious] acts come to your hand?" Whereupon he answered: "The money which I prepared to celebrate Purim, I erred, thinking that it was of the charity treasury; I have distributed it to the poor, and I have not collected from the charity." "If so," answered Jose, "I wish that my share should be like yours, and fate similar." It was said that a few days later R. Jose ben Kisma departed, and all the great men of Rome went after his coffin, lamenting greatly. On their return, they found R. Chanina b. Tradion studying the Torah publicly with the Holy Scrolls in his bosom; he was enwrapped in the Holy Scrolls and surrounded with branches of trees, which were kindled. And tufts of wool, soaked in water, were placed on his heart that his soul might not depart so quickly, and when his daughter said to him: "Father, is it just, what I see done with you?" he answered, "If I were burned alone, it would be hard for me, but now that I am burned in conjunction with the Holy Scrolls, I am sure that He who will take revenge for the Holy Scrolls will take revenge for me also." His disciples questioned him: "What do you see now?" And he answered: "I see parchment burning, the letters of which are flying away." They said to him: "Rabbi, open your mouth, so that the fire should catch you," to which he answered: "It is better that my soul be taken by Him who gave it and not that I myself shall cause it an earlier death." The executioner then said to him: "Rabbi, if I will increase this fire and will take off the tufts of wool from your heart, would you bring me to life in the world to come?" To which he answered, "Yea." He then asked him to swear, which he did. Immediately the executioner increased the fire, took off the tufts of wool and his soul departed. The executioner himself then jumped into the fire. A heavenly voice was then heard: "Both Chanina and the executioner are prepared for life in the world to come." Rabbi then wept, saying: "There is one again who buys his world in one moment, while another buys his world [through the work] of a period of years."
Bruria, the wife of R. Mair, was the daughter of Chanina b. Tradion, and she said to her husband: "It is a disgrace for me that my sister should be in the house of prostitution." He then took with him a Tarkab full with dinars, and said: "I will go there, and if she is yet pure, a miracle will occur." He disguised himself as a military rider, visited her, asking her to listen to him. She, however, gave him many reasons, and finally she told him that in this place he will find many who are more beautiful than she. He then convinced himself that she answered the same to everyone, and went to her guardian asking him to accept the money he brought for transferring her to him, saying: "The half of the dinars will be sufficient to bribe the officers of the government, and the other half will remain for you." And to his question: "What should I do when the half will be spent, and they will still persecute me?" he answered: "You will then say, 'God of Mair, help me,' and you will be saved." (Ib. b) "And whence do I know that so it is?" R. Mair answered: "I will convince you immediately." There were dogs who devoured people, and the guard aroused them against Mair. The latter pronounced, "God of Mair, answer me," and they kept aloof from him. The guard then delivered to R. Mair his sister-in-law. Finally, the government heard of it, and the guardian was brought to the gallows to be hanged, and as soon as he pronounced, "God of Mair, help me," he was thrown down uninjured. And to the question, "What is it?" he related before all what happened. The government then engraved the picture of R. Mair on the gate of Rome, commanding that he who should see such a face should deliver him to the officers. It happened that he was once seen, and they ran after him; he then ran away to a place of prostitution, and Elijah disguised himself as one of the prostitutes and embraced him. The officers then said: "This must be someone else, for Mair would not do so." Thereafter, R. Mair ran away to Babylon, according to some, because of this occurrence, and according to others, because of what had happened to Bruria.
R. Simon b. Pazi lectured: "What is the meaning of the passage (Ps. 1, 1) Happy is the man that hath not walked in the counsel of the wicked, nor stood in the way of sinners, nor sat in the seat of the scornful. If he hath not walked how could he stand, and if he did not stand how could he sit, and if he did not sit, how could he scorn? We must therefore say that it means as follows: If he had walked, he would finally have stood and if he had stood, he would finally have sat and scorned, and concerning scorning, the passage says (Pr. 9, 12) If thou art wise, thou art wise for thyself; and if thou scornest, thou alone shalt bear it." R. Elazar said: "He who scorns causes chastisement to be brought upon himself as it is said (Is. 28, 32) Now, therefore, be ye not scoffers, lest your bands be made strong." Raba said to the Rabbis (his disciples): "I beg you not to scorn so that chastisements shall not come upon ye." R. Ktina said: "Whoever scorns even his food becomes weaker, as it is said (Hos. 7, 5 [Because] he stretched out his hand with scorners." R. Simon b. Pazi lectured again: "What is the meaning of the passage, Happy is the man that hath not walked; i.e., happy is the man who walketh not to the theatres and circuses of the heathens. Nor stood in the way of sinners, i.e., who does not stand as a spectator at bestial contests (arranged by the Romans). Nor sat in the seat of the scornful, i.e., who never sat in bad company. And lest one say, 'Since I have not walked to the theatres and circuses, nor stood as a spectator at bestial contests, I may engage my time in sleeping,' therefore says the passage, But his delight is in the law of the Lord."
R. Samuel b. Nachmeni in the name of R. Jonathan said: "What is the meaning of the passage, Happy is the man that hath not walked, etc., i.e., happy is the man that hath not walked in the council of the wicked, refers to Abraham our father, who hath not walked with the generation which witnessed the separation of races because that generation was wicked, as it is said (Gen. 11, 3) Come, let us make brick. Nor stood in the way of sinners, i.e., who did not stand in the circle of Sodomites, concerning whom the passage says (Ib. 13, 13) Now the men of Sodom were wicked and sinners; nor sat in the seat of the scornful, i.e., who did not associate himself with the Philistines, because the latter were scorners, as it is said (Jud. 16, 25) Call for Samson, that he may make us sport."
(Ps. 112, 1) Happy is the man that feareth the Lord. Man, and not woman? Said R. Amram in the name of Rab: "This means, Happy is he who repents when he is still young (a man)." And R. Joshua b. Levi said: "Happy is he who conquers his evil spirit, as a heroic man." That delighteth greatly in His commandments. Said R. Elazar: "Because of His commandments, but not because of the reward for them." And this is what the Mishnah states: Be not like slaves who serve their master because of reward, but as the one who serves Him not to receive any reward.
(Ib. 1, 2) But his delight is in the law of the Lord. Said Rab: [We may infer that] one should always study such part of the law to which his heart is inclined, as it is said his delight shall be the law of the Lord." Levi, and R. Simon, the son of Rabbi, were sitting before Rabbi reading a book of the Bible, and after finishing, Levi said: "Bring us Proverbs," while R. Simon said: "Bring us Psalms." The latter overruled Levi, and Psalms was brought. When they came to the verse, But his delight is in the law of the Lord, Rabbi stopped and said: "One has to study only what his heart is inclined thereto." Levi thereupon said to him: "Rabbi, with this you have given me permission to stop studying." R. Abdimi b. Chana said: "He who occupies himself with the Torah, the Holy One, praised be He! grants his desire, as it is said, His delight is — given if — in the law of the Lord— he studies." Raba said: "When one begins to study, the Torah is named the Holy One's, but after studying, it is considered to be his (the student's); as it is said [first] the law of the Lord, and thereafter, is his [own] law (the student's)."
Raba said further: "One shall first study, and thereafter deliberate, as the above-cited verse reads, the law of the Lord, and thereafter, and in his law shall he meditate." Raba said further: "One shall study, even though he forgets it; one shall study, although he does not understand it well. (Ps. 1, 3) And he shall be like a tree replanted by streams of water. Said the disciples of Janai: "Replanted, and not planted; this signifies that he who receives his knowledge from one teacher, will never see any blessing [in his studies]." R. Chisda said to his disciples: "I would like to tell you something, but I am afraid you will leave me, and go away. He who studies always from one teacher, will never see any blessing." They then left him and went to the college of Raba, who, when he heard the above reason, said to them: "It is true only concerning reasons and ingenuity; but as for traditions, it is better to learn them from one master, (Ib. b) in order to avoid different versions." R. Tanchum b. Chanilai said: "It is advisable to divide one's years into three parts: one-third for the study of Scripture, the second, for Mishna, and the third, for Talmud." But does one know how long he is going to live? It refers to the days. The fruit in its season … does not wither. Said Raba: "This means, that if the fruit is given in its season, then its leaves will not wither; but if not, then upon both, the teacher and the scholar, will the succeeding verse be applied; not so the wicked, etc."
R. Aba in the name of R. Huna, quoting Rab, said: "What is the meaning of the verse (Pr. 7, 26) She hath cast down many wounded, yea, a mighty host are all her slain, i.e., she hath cast down many wounded, refers to an immature disciple, who decides questions; a mighty host are all her slain, refers to a matured scholar, who is fit to do so and does not." And until what age [is one considered immature]? Till he reaches his fortieth year. But did not Raba decide questions [although he only lived forty years]? It was because there was no greater scholar than he. And whose leaves do not wither. R. Acha b. Ada in the name of Rab, and according to others, R. Acha b. Abba in the name of R. Hamnuna, quoting Rab, said: "Whence do we infer that even the gossip of a scholar is to be studied? The passage reads, And whose leaf doth not wither."
R. Joshua b. Levi said: "The following is written in the Pentatuch, repeated in the Prophets, and a third time in he Hagiographa: Whoever occupies himself with the [study of the] Torah is prosperous in all his undertakings. In the Pentateuch, as the passage says (Deut. 9, 8) Keep ye therefore the words of this covenant, and do them, that ye may prosper in all that ye do; repeated in the Prophets, as the passage states (Jos. 1, 8) This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night; that thou mayest observe to do according to all that is written therein; for then shalt thou make thy way prosperous, and then thou shalt have good success. And a third time in Hagiographa, as the passage reads (Ps. 1, 2-3) But his delight is in the law of the Lord, and in His law doth he meditate day and night. And he shall be like a tree replanted by streams of water, that bringeth forth its fruit in its season, and whose leaf doth not wither; and whatsoever he doth shall prosper." R. Alexander announced: "Who wants to live, who wants to live?" And a big crowd surrounded him. He then referred them to (Ib. 34, 14-16) Keep thy tongue from evil, etc. One might say, since I keep my tongue from evil, and my lips from speaking guile, I may engage my time in sleeping. The passage therefore states, Depart from evil and do good (Tob), and good (Tob), refers to the Torah, as it is said (Pr. 4, 2) For I give you good doctrine; forsake ye not My Torah.
(Fol. 20) (Deut. 7, 2) Nor show mercy unto them, i.e., do not show them mercy. This will support Rab, who said: "It is forbidden to say: How nice is this female heathen." An objection was raised. R. Simon b. Gamaliel, being once on the steps of the Temple mountain, happened to see a female heathen who was a great beauty, and he exclaimed: (Ps. 104) How great is Thy work, O Lord! The same also happened to R. Akiba that when he saw the wife of Tornus Rupus, he laughed and wept. Laughed, because he saw that she would become a proselyte, and he would marry her; wept, that such a beauty must be buried under earth. [Hence it is contrary to Rab?] This does not contradict Rab, for the Rabbis merely praised God through reciting a passage, as the master said: "Whoever sees nice creatures or nice trees, shoul say, 'Blessed is He who hath such things in His world.' "