BABA BATHRA (Fol. 3) (Haggai 2, 9) The glory of this latter house shall be greater than that of the former. Rab and Samuel, and according to others R. Jochanan and R. Elazar, differ in the interpretation of this verse. According to the former it refers to the building itself; and according to the latter, it refers to the years of its existence. (Ib. b) In reality, however, it was both, for the latter was more beautiful and existed longer.
Herod was a servant of the Hasmoneans, and there was a little girl among them upon whom he set his eyes. One day he heard a voice saying that a servant who would rebel that day, would succeed. Thereupon he slew all his superiors except that little girl; and when she saw that he intended to marry her, she ascended to the roof of the house and announced: "If it happens that one shall claim that he is descended from the Hasmoneans, be it known that he is a slave, for all Hasmoneans were slain except myself, and I now commit suicide by throwing myself from this roof." She then jumped down and was killed. He took and preserved her in honey for seven years; according to some authorities he kept her preserved to make the people believe that he married a royal daughter. Herod then said to himself: "Who are likely to insist upon the fulfillment of the passage (Deut. 17, 15) From the midst of thy brethren shalt thou set a king, etc? Surely, the Rabbis, [who are the leaders of Israel]." He therefore slew all the Rabbis, and left only Baba b. Buta, with whom to take council [on important matters]. He put a garland made of skins of hedge-hogs around Baba h. Buta's head, which pricked out his eyes [and he became blind]. One day Herod came disguised and sat before him, saying: "See, master, what the bad slave, Herod, has done. He killed all the Rabbis and he killed all the men in authority." Whereupon Baba b. Buta answered: "What can I do to him?" "Let the master curse him," remarked Herod. Baba b. Buta answered him: "It is written (Ecc. 10, 20) Even in thy thoughts, thou must not curse a king." Herod said: "But he is not a king at all." And Baba answered: "Even if he be only rich, it is written (Ib., ib.) In thy bed chambers, do not curse the rich." "But it is written (Ex. 22, 27) A ruler among thy people, thou shalt not curse, which means only when he does as the people of Israel do; but he, Herod, does the opposite," Herod argued. "I am afraid of him," Baba answered, "lest someone report that to him." Herod continued: "But there is no one who can tell him, as only you and I are here." And Baba rejoined (Ib.) For a bird of the air can carry the sound, etc. Then, rejoined Herod: "I am Herod, and I did not know that the Rabbis were so careful. Had I been aware of this I would not have slain them; but now I crave your advice. Whereupon Baba said: "You have extinguished the light of the world. Go and occupy yourself in kindling the light of the world; you have extinguished the light of the world, the Rabbis, as it is written (Pr. 6, 23) For the commandments is a lamp, and the Torah is light; go and occupy yourself in kindling the light of the world, to build the Temple, concerning which it is written (Is. 2, 2) And unto it (The Temple) shall shine all the nations." According to some authority Baba said to him: "You blinded the eyes of the world, the spiritual leaders, as it is written (Num. 15, 24) And if from the eyes of the congregation, etc. Go, therefore and occupy thyself in building the eye of the world, which is now the Temple, as it is written (Ezek. 24, 21) I will profane My sanctuary… the desire of your eyes. "But I fear the Roman government," Herod said. Whereupon Baba said: "Send a messenger to Rome, wluim it shall take a year to reach there, and let him remain there a year. Since his return will also consume a year, during the three years you can take apart this Temple and build a new one." Herod did so, and the answer was: "If you have not as yet taken apart the old one, let it remain so; if you have already taken it apart, do not build a new one: and if you have already taken apart and also rebuilt, such is the custom of bad slaves: they seek advice after the thing is already done. If you still wear the armor [with which you have killed the Hasmoneans] and therefore feel proud, your record, however, is in our archives, in which it can be seen that you are neither a king, nor a descendant of kings, but Herod, the slave who freed himself." It was said that he who had not seen the new Temple of Herod had not, in all his life, seen a handsome building. With what material did he build it? Eaba said: "With ornamented marble stones of different colors, the stones being not in a straight line, but alternately projecting and receding, the gaps being intended to receive the lime." He intended to cover it with gold, but the Rabbis advised him not to do so, because as it was it looked like a surging sea.
But how did Baba b. Buta give Herod such advice? Did not R. Juda in the name of Rab, or in the name of R. Joshua b. Levi, say that Daniel was punished for giving good advice to Nebuchadnezzar, as it is written (Dan. 4, 24) Wherefore, O king, let my counsel be agreeable unto thee, and break off thy sins by alms giving, and thine iniquities by showing mercy to the poor; if there may be a lengthening of thy prosperity; and it is written (Ib., ib. 26) At the end of twelve months, etc. If you wish you may say that it is different with a slave who himself is bound to observe [certain] commandments and is therefore considered an Israelite. And if you wish I may say that with the Temple it was different, for without the king it could not be rebuilt at all. And whence do we know that Daniel was punished. He was thrown into the lion's den.
(Fol. 3b) And again how did Baba b. Buta advise Herod to destroy the Temple? Had not R. Chisda said that an old synagogue must not be destroyed until a new one is built? If you wish I may say that in this case it is different, because when a king gives a command it will surely be built; for Samuel said that if a king gives orders even to remove a mountain his order is always fulfilled. And if you wish I may say that Baba b. Buta noticed some cracks in the Temple and was afraid that it might cave in. Therefore, he had the right to order its destruction.
(Fol. 7b) There was a pious man to whom Elijah spoke frequently, but after he had built a gate to his courtyard [preventing the poor from entering], Elijah stopped speaking to him.
R. Juda the Nasi, taxed the Rabbis with the expense of the fortified wall of the city. Resh Lakish said to him: "The Rabhis did not need any guard, for it is written (Ps. 139, 18) Should I count them, they would be more numerous than the sand. Shall we assume that this refers to the righteous, since concerning all Israel it is written (Gen. 23, 17) As the sand ichich are upon the sea-shore. How can it be possible that the righteous should be more than the sands? We must therefore say that it refers to the deeds of the righteous which, if counted, would be more numerous than the sand. Now, if the little sands guard the sea, howmuch more should the acts of the upright, which are more than the sands, guard their performers?" Wiien Resh Lakish came before R. Jochanan, the latter said: "Why not say from the following (Songs 8, 10) I am a wall, and my breasts like the towers thereof; i.e., I am a wall, refers to the Torah. And my breast like the towers thereof, (Fol. 8) refers to the scholars." Resh Lakish, however, explains the last passage as Raba did, namely: "I am a wall, refers to the congregation of Israel; And my breasts like the towers thereof, refers to the house of prayer and the houses of learning." R. Huna b. R. Chisda taxed the Rabbis. R. Nachman b. Isaac said to him: "By this act you have transgressed the Pentateuch, the Prophets, and the Hagiographa. The Pentateuch (Deut. 33, 3) Yea, Thou also lovest the tribes; all their saints were in Thy hand: and they prostrate before Thy feet, received Thy words. Thus said Moses before the Holy One, praised be He: 'Sovereign of the Universe, even when Thou lovest the heathens, the saints of Israel shall be in Thy hand;' (i.e., they shall be guarded by Thee). The prophets (Hos. 8, 10) But even though they should be given among the nations, now will I gather them up; and they shall be humbled by reason of the burden of king and princes. And Raba said: 'This verse was written in the Aramaic language, [the expression vitnu (given) should be read yishnu (to study)]; i.e., if all the Israelites who are in exile should occupy themselves with the study of the Torah, the gathering of them would be at hand soon; but if only a few of them study, then they should be exempt merely from the burdens imposed by kings or princes.' And the Hagiographa (Ezra 7, 24) No one shall be empowered to impose any tax, tribute, or toil, etc. And R. Juda said: 'This refers to all kinds of taxes.' "
Rabbi opened his storehouses of grain in the years of famine, and announced that admission would be given only to those who had studied the Torah, Mishna, Gemara, or Hagada, but no admission would be given to ignorant men. R. Jonathan b. Amram squeezed himself through and went in [disguised] and said: "Rabbi, feed me." "My son, hast thou read the Bible?" Rabbi asked him. "No," came the reply. "Hast thou studied the Mishnah?" "No," came the response again. "Then why should I feed thee?" "Feed me," [R. Jonathan b. Amram] appealed to him, "as people feed a dog or a raven." He did so. After the man went out, Rabbi felt sorry, saying: "Woe is me! that I have given my bread to an ignorant man." R. Simon, his son, said to him: "Perhaps, father, this man was your disciple, Jonathan b. Amram, who never in his life desires to derive any benefit from the dignity of the Torah." It was investigated, and they finally found that so it was. Rabbi then said: "My storehouses shall be open to every one, without exception." Rabbi's previous act, however, was in accordance with his theory that evil is inflicted upon the world only because of ignorant men [who do not desire to study the Torah].
Aiphra Hurmiz, the mother of King Sabur, sent a purse with dinars to R. Joseph, saying: "This shall be used for the greatest charity." And he deliberated what kind of charity should be considered the greatest. Abaye then said to him: "Since R. Samuel said", 'Orphans must not be taxed even for the redeeming of prisoners,' it is to be inferred that redeeming of prisoners is considered the highest charity." (Ib. b) Raba said to Rabba b. Mari: "Whence do the Rabbis infer that redeeming of prisoners is the greatest charity?" He answered: "From the following passage (Jer. 15, 2) Such as are destined to death, to death; to the sword, to the sword; to famine, to famine; to captivity, to captivity, and R. Jochanan said: 'AH that is mentioned in this verse is the harder; as, for instance, to be killed by the sword is severer than to die a natural death. If you wish I will prove it by common sense and if you wish I will prove it by a passage: By common sense: The one [who is put to death by the sword] is disfigured, and the one [who dies naturally] is not disfigured. And if you wish it can be proved by a passage (Ps. 116, 15) Precious in the eyes of the Lord is the [natural] death of His pious. And that famine is worse than the sword, if you wish I will prove it by common sense, and if you wish I will prove it by a passage; as to common sense, this one [who dies of hunger] suffers long pain, and that one [who dies by sword] does not suffer long pains. As for a passage (Lam. 4) That happier are they that are slain by the sword than those slain by hunger. Captivity however, is harder than all of them, for in it all [the before-mentioned sufferings] are included.' "
The masters said above: "No administrative body should consist of less than two." Whence is this inferred. R. Nachman said: "The passage reads (Ex. 28, 5) And they shall take the gold." Only because its administration requires two; but as to the honest}', one is sufficient; hence this is a support to R. Chanina, who said: "It happened once that Rabbi appointed two brothers as treasurers of the Kuppah." But, after all, what administration is there in collecting charity. It is as R. Nachman said in the name of Rabba b. Abahu: "One may take a pledge for charity even on Friday," [hence it is administration]. Is that so? Is it not written (Jer. 30, 20) I will punish all that oppress them; and R. Isaac b. Samuel b. Martha said in the name of Rab that it includes even the collector of charity. This presents no difficulty. One deals with a case in which the man is wealthy, and the other deals with a case in which the man is poor. As Raba pressed R. Nathan b. Ammi and took from him four hundred zuz for charity.
(Dan. 12, 3) And the intelligent shall shine brilliantly, like the brilliance, etc. This refers to a judge who decides according to the equity of truth. And they that bring money to righteousness shall be like the stars, for ever and ever. This refers to the collectors of charity. In a Baraitha, however, it is taught And the intelligent shall shine brilliantly, like the brilliance. This refers to both the judges and the collectors of charity. And they that bring money to righteousness shall be like the stars, for ever and ever, refers to the instructors of children. Who, for instance, is meant? For instance, R. Samuel b. Shilath, whom Rab found once standing in a garden. He said to him: "Have you left your honorable position [instructing children with devotion and honesty]?" He said to Rab: "It is thirteen years since I have last seen [this part of my property], and even now my mind is with my pupils." But what [reward is mentioned] of the Rabbis? Rabina said: (Jud. 5, 31) But they that love Him as the sun when he goeth forth in his might.
(Fol. 9) R. Huna said: "If one comes to ask food, it may be investigated whether he is in need; but no investigation should be made of him who asks for raiment. If you wish I will prove it by a passage, and if you wish I will prove it by common sense. As to common sense, the one [who applies for raiment] would be put to disgrace, [if we investigate him], but that one [who applies for food] is not put to disgrace [by investigation]. As to the proof of the passage (Is. 58, 7) Is it not to distribute (paross) thy bread to the hungry. It is written parosh, with sh [which means investigate] and then give him. And immediately after this it reads: When thou seest the naked, etc.; i.e., as soon as you see." R. Juda, however, maintains the contrary: "No investigation for food, but for raiment. If you wish I will prove it by a passage and if you wish I will prove it by common sense. As to common sense — he who requires food suffers the pangs of hunger, which is not the case with him who asks raiment; and as to the passage, here is written paross, which means immediately, as the word is read (with ss); and concerning the naked it is written. And if thou seest the naked, etc.; i.e., he shall show you that he is so." We are taught in a Baraitha supporting R. Juda's opinion: If one says "Clothe me," He should be investigated; but if he says, "Feed me," it must be complied with at once without any investigation.
There was a poor man who begged from door to door, and R. Papa paid no attention to him. R. Samma b. R. Yiba said to him: "If the master pay no attention to him, then no one will mind him, and he may starve to death." But did not the Baraitha say that if he begs from door to door the congregation has nothing to do with him? This means that to him should not be given a big donation, but a small donation must be given to him.
R. Assi said: "One must not refuse to give at least a third of a shekel yearly for charity, as it is said (Neh. 10, 33) And we established for us [as one of the] commandments to impose on ourselves [to give] the third part of a shekel in every year," etc. R. Assi said further: "The virtue of charity is equal in importance to all the other commandments together, as it is said (Ib.) And we established commandments. It is not written in the singular, but in the plural." R. Elazar said: "The collector of charity is considered more virtuous than the donor, as it is said (Is. 32, 7) And the work of charity (who causes others to give charity) shall be peace; and the effect of charity is quietness and security forever." Raba said to the inhabitants of Mahusa, his city: "I pray you, see that there be concord among you, in order that ye shall have peace from the government." R. Elazar said again: "When the Temple was in existence one gave his shekel, and he was atoned. Now, when the Temple is destroyed, if people are worthy then they will deserve to (Is. 58, 7) Distribute thy bread to the hungry; if not, the idolators will come and take away their goods by force, as it is said (Ib.) And the afflicted poor bring thou into thy house." "Nevertheless," said Mar Ukba, "even this is counted as charity in Heaven, for it is said (Is. 60, 17) And thy compulsory [acts] will be considered charity.'"
R. Elazar said: "He who dispenses charity in secret is greater than Moses our teacher; for concerning Moses our teacher, it is written (Deut. 9, 10) For I was afraid of the anger, and the indignation, but regarding him who dispenses charity secretly it is written (Prov. 21, 14) A gift in secret pacifieth anger." He differs, however, with R. Isaac; for R. Isaac said: "It (charity) pacifies only anger, but not strong wrath;for it is said (Ib.) And a bribe in the bosom, strong wrath; i.e., although there is a bribe in the bosom (secret charity) [nevertheless] wrath is strong." According to others, R. Isaac said: "A judge who accepts bribery causes strong fury to be brought into the world, as it is said, And bribe in the bosom, strong fury," etc. R. Isaac said again: "He who gives a coin to a poor man is rewarded with six blessings; he, however, who encourages him with [comforting words] is rewarded with eleven. He who gives a coin is rewarded with six blessings, as it is written (Is. 58, 7) Distribute thy bread to the hungry (Ib.) And then shall break forth as the morning dawn thy light and thy healing shall speedily spring forth, and before thee shall go thy righteousness, the glory of the Lord shall be thy reward. Then shall thou call, and the Lord will answer. Thou shalt cry, and He will say. Here am I. And he who encourages the poor [with comforting words] will be rewarded with eleven blessings, as it is written (Ib.) ... and satisfy the af- flicted soul, then shall shine forth in the darkness thy light… . and thou shalt be called," etc. R. Isaac said further: "What is the meaning of the passage (Prov. 2, 21) He that followeth after righteous and kindness findeth life, righteousness and honor? Is it because he pursues righteousness, he will find righteousness? We must therefore say it means that whoever pursues righteousness and charity, the Holy One, praised be He! will open unto him the ways of procuring money, in order that he may be able to practice charity." R. Nachman b. Isaac said: "The Holy One, praised be He, will give him the chance to find men who need and are worthy of support, so that he may have the [full] reward for it." By this he will be excluded from what Rabba lectured; for Rabba lectured: "What is the meaning of the passage (Jer. 18, 23) In the time of Thy anger deal Thou with them? Thus prayed Jeremiah before the Holy One, praised be He. 'Sovereign of the Universe, even when they overrule their evil inclinations and are about to practice charity, Thou shouldst not give them the chance to support worthy men, but unworthy ones, for which they will receive no reward.'" R. Joshua says: "Whoever makes it his business to do charity, will be blessed with sons having wisdom, wealth, and who will preach Haggadah (morality). Of wisdom, as it is written (Ib.) (Fol. 10) Who find life; wealth, as it is written, Zedaka (which refers to wealthy), and Haggadah, for it is written here honor. And it is also written (Prov. 3, 35) The wise shall inherit honor."
We are taught in a Baraitha, R. Maier says: "If a common questioner discusses, 'If your God likes the poor, why then does He not sustain them?' answer him, 'for the purpose of saving us [through the charity] from the punishment of Gehenna.'" The same question did Tarnusruphus ask of R. Akiba: "If your God likes the poor, why then does he not sustain them?" And R. Akiba answered him: "For the purpose of saving us [through the charity] from the punishment of Gehenna." To which Tarnusruphus rejoined: "On the contrary, for this you deserve to be punished with Gehenna; and I will give you a parable from which you will understand why. A frail king who became angry at his slave and put him in prison, announced his desire that nobody should give him either food or drink. In spite of this, a person fed him and gave him drink. When the king becomes aware of it, would the king not be angry at that man? And ye Israelites are called servants, as it is written (Lev. 25, 55) For unto Me are the children of Israel servants." R. Akiba answered: "I will give you another parable, to which my previous answer is to be compared: A frail king became angry with his son, put him in prison, and commanded that nobody should give him either food or drink; in spite of this command, a man fed him and gave him drink. When the king became aware of it, would he not be grateful to this person and even send him a present? And we Israelites are called children, as it is said (Deut. 14, 1) Ye are the children of the Lord," etc. Tarnusruphus, however, said: "You are named children and also servants; i.e., children, when you are doing the Omnipotent's will, and servants when you act against the Omnipotent's will. And you will admit, that now you are acting against His will [since your Temple is destroyed and you are in exile].." R. Akiba answered: "With regard to this, the passage says (Is. 58, 10) Is it not to distribute thy bread to the hungry and the afflicted souls with the members of thy house. The afflicted souls [you will admit] refer to us in our present circumstances, and nevertheless, it says there, Is it not to distribute thy bread to the hungry?"
R. Juda b. Shalum lectured: "Just as the yearly maintanence for man are determined [in Heaven] on each New Year, so are also his losses. If he is worthy then he shares, Is it not to distribute thy bread to the hungry! but if not, then the afflicted souls, will be the members of thy own house." It happened so with R. Jochanan b. Zakkai, who had seen in a dream that his nephews would lose seven hundred dinars in the current year, and he made them distribute this amount for charity. However, seventeen dinars remained with them, and on the eve of Atonement the government took them away from them. Then R. Jochanan said unto them: "Fear not; seventeen dinars still remained with you and they were taken." "Whence do you know it?" "I have seen it in a dream," came the reply. Then why did you not inform us and we would have distributed the entire amount to the poor?" "Because," answered he, "I wanted that you should give charity for the purity of doing the Heavenly will."
R. Papa, who was once mounting steps, slipped, and nearly fell, and might have been killed. He said: "If this had happened, my enemies would have accused me of being a violator of the Sabbath or an idolater." Chiya b. Rab of Diphti then said to him: "Perhaps a poor man called upon you and you paid no attention to him, for we are taught in the following Baraitha: R. Joshua b. Karcha said: 'He who closes his eye to charity is considered as if he served idols; for it is written here concerning charity (Deut. 15, 9) Beware that there be not Beliyaal in thy heart; and it is written there [concerning idolatry] (Ib. 13, 14) There have gone forth children of Beliyaal. Just as at its former place Beliyaal refers to idolatry, so does it also in the latter place refer to idolatry.' "
We are taught in a Baraitha that R. Eliezer b. Jose said: "All acts of charity and benevolence done by Israel in this world are great peacemakers and intercessors between Israel and their Heavenly Father; as it is said (Jer. 26, 5) For thus hath said the Lord, Enter not into the house of mourning, neither go to lament nor to condole with them; for I have taken away My peace from this people, saith the Lord, yea, kindness and mercy. Kindness means benevolence, and mercy means charity (i.e., because those two were taken away, therefore has also peace been taken away)." We are taught in another Baraitha that R. Juda said: "Great is charity which brings the redemption nearer, as it is said (Is. 56, 1) Thus hath said the Lord, 'Keep ye justice and do zedaka (charity), for near is My salvation to come and My righteousness to be revealed." He also used to say: "Ten things were created in the world. Rock is hard, but iron cuts it; iron is hard, fire fuses and softens it; fire is strong, water extinguishes it; water is heavy, yet the clouds bear it; clouds are strong, the winds scatter them; the wind is strong, the body endures it; a body is strong, fear shatters it; fear is strong, wine dispels it; wine is strong, sleep dispels it; death is stronger than all of these; however, righteousness delivers from death, as it is said (Prov. 10, 2)… . but (tzedaka) righteousness will deliver from death."
R. Dushthai b. Yannai lectured: "Come and see how the custom of the Holy One, praised be He! differs from the custom of frail man! The custom of frail man is that when a human being brings a present to the king it is doubtful whether it will be accepted or not; and if it be accepted, there is doubt whether he will see the king or not. But the Holy One, praised be He! is not so! if a man gives a coin to a poor man, he is rewarded to greet the Shechinah; as it is said (Ps. 17, 15) As for me, with zedek (charity) shall I behold Thy face." R. Elazar used to give a coin to a poor man before praying, quoting: As for me, with charity shall I behold Thy face. What does, I shall be satisfied, when I awake, with contemplating Thy likeness, mean? R. Nachman b. Isaac said: "It means that scholars who keep off sleep from their eyes in this world, the Holy One, praised be He, will satisfy them with the Divine glory in the world to come." R. Jochanan said: "What is the meaning of the passage (Prov. 19, 17) He that is gracious unto the poor lendeth most to the Lord? If this were not written, it would be impossible to conceive its conception; for it appears as though it were possible to apply to Him the passage (Ib. 22, 7) And the borrower is servant to the lender."
R. Chiya b. Abba, in the name of R. Jochanan, said: "It is written (Ib. 11, 4) Riches profit not in the day of wrath; but tzedaka (righteousness) delivereth from death; and (Ib. 10, 2) Treasures of wickedness profit nothing: but tzedaka delivereth from death." What do the two tzedakas mean? One, that it will save him from an unnatural death; the other, that it will save him from Gehenna." Which one speaks of Gehenna? The one in which the day of wrath is mentioned, as it is written (Zeph. 1, 15) A day of wrath is that day, referring to Gehenna. And what kind of tzedaka saves one from unnatural death? (Ib. b.) If he gives, and knows not to whom, and he who receives it knows not from whom he gets it. Giving and knowing not to whom, excludes the act of Mar Ukba. "The receiver does not know from whom," excludes the act of R. Abba. But how then shall one give charity? By giving through the charity collector. An objection was raised from the following Baraitha: What shall one do that he should have male children. R. Elazar says: "He should distribute his money among the poor." R. Joshua b. Karcha says: "He should make his wife joyful." And R. Eliezerb. Jacob said: "He shall not give a coin for the treasury of charity unless the treasurer is like unto R. Chanina b. Tradion." [Hence to a charity collector is not the best method?] The above Baraitha means also when the treasurer was of that kind. R. Abahu said: "Moses said before the Holy One, praised be He: 'Sovereign of the Universe, how may the horn of Israel be exalted?' To which he answered: 'You should take charity from every one of Israel who is to be counted (Ex. 30, 12).'" R. Abahu said again: "King Solomon b. David was questioned: 'How great is the power of charity?' And he answered: 'Go and see how David, my father, explained this (Ps. 112, 9) He distributeth , he giveth to the needy: his righteousness endureth forever, his horn shall be exalted in honor.'" Raba, however, said from the following passage (Is. 33, 16) He shall dwell on high; rocky strongholds shall be his refuge; his bread shall be given him; his water shall be sure; i.e., why shall he dwell on high, etc.? Because he is sure that to the poor he has given his bread, and to the down-trodden his water."
R. Abahu said further that Solomon was questioned: "Who is supposed to be the man who has a share in the world to come?" And he answered [with the passage] (Is. 24, 23) … and before His elders shall be golry, [i.e., who is respected in his old age for the wisdom which he gathered during all his life. As it happened to Joseph b. R. Joshua, who was in a state of catalepsy, and when he awoke his father asked him: "What have you seen in the other world?" And he answered: "I have seen a reversed world: he who is here highly esteemed is there considered of the lowest class, and vice versa." His father rejoined: "Not a reversed world, but a rational one, have you seen." He continued questioning: "And how are we considered there?" And he answered: "The same as in this world. I also heard a saying: 'Happy are they who came here with their study in their hands.' I also heard that those who were killed by the government, none of the creatures could approach them [because of their high standing]." Who is meant by those who were killed by the government? Shall we assume that R. Akiba and his comrades are meant? Is it then only because they were killed? (And not because they were the greatest men of their generation)? It refers to those who were killed in Lydda
We are taught in a Baraitha: Rabban Jochanan b. Zakkai said to his disciples: "My children, what is the meaning of the passage (Prov. 14, 34) Tzedaka exalteth a people; but the disgrace of nations is sin?" R. Eliezer responded and said: "Tzedakah exalteth a people, refers to Israel, as it is written (II Sam. 7, 23) And who is like Thy people, like Israel, the only nation on the earth; but the disgrace of nations is sin; i.e., all the tzedakah and kindness of the nations, if they indulge in them only for the purpose of becoming great or gaining a good name, is a sin for them, as it is said (Ezra 6, 10) That they may offer sacrifices of sweet savours unto the God of heaven, and pray for the life of the king and of his sons." R. Joshua responded and said: "Tzedaka exalteth a people, refers to Israel; but the disgrace of the nation is sin; i.e., all the tzedaka and kindness of the nations is sin, for they do so in order that their kingdom shall endure for a long time, as it is said (Dan. 4, 24) Therefore, O king, let my council be agreeable unto thee, and atone for thy sins by … perhaps thy prosperity may (thereby) endure long." Rabban Gamaliel responded and said: "Tzedaka exalteth a people, refers to Israel; but the disgrace of nations is sin; i.e., all the tzedaka and kindness of the nations is sin for the nations, because if they do, it is solely to boast of it to other nations. And whoever boasts of himself falls into Gehenna, as it is said (Prov. 21, 24) The presumptuous and proud, scorner is his name, who dealeth in the (ebra) wrath of presumption. Ebra (wrath) refers to Gehenna, for it is said (Zeph. 1, 15) A day of ehra (wrath) is that day." "For the right interpretation of this verse," remarked Rabban Gamaliel, "we are still in need of the Modite; for R. Eliezer the Modite, interpreted it thus: 'Tzedaka exalteth a people, refers to Israel; but the disgrace of nations is sin; i.e., all the tzedaka and kindness of the nation is only for the purpose of insulting Israel, as it is said (Jer. 40, 3) Now the Lord hath brought it ... ... ... because ye have sinned." etc. R. Nechunia b. Hakana, however, responded and said: "Tzedaka and kindness exalteth a nation, refers to Israel; to whom it is a grace as well, but to the nations it is considered a sin-offering." Rabban Jochanan b. Zakkai [the teacher] then rejoined: "It seems to me that Nechunia's interpretation is better than yours and mine." "Than min!" Did he also say something in connection with this? If so, then what is it? As we have been taught in a Baraitha: R. Jochanan b. Zakkai said: "As a sin-offering atones for Israel, so does charity atone for all other nations."
(Fol. 11) We are taught in a Baraitha: It was said about Benjamin the righteous, who was a treasurer of charity, that at one time, during a famine year, a woman appeared before him asking him to feed her. And he told her: "I swear that there is nothing in the treasury of charity." "But Rabbi," she rejoined, "if you will not feed me, you will find a woman with her seven children dead." He then fed her from his own pocket. At a later time he became sick and was almost dying, when the ministering angels pleaded before the Holy One, praised be He! saying: 'Sovereign of the Universe, Thou hast declared that he who saves one soul of Israel is like unto him who has saved a whole world; and Benjamin the righteous, who has saved a woman with her seven children, should he die in his prime!" Immediately the adverse decree was torn. It was taught in a Baraitha that twenty-two years were added to his life.
Our Rabbis were taught: It happened with the King Monbas, who had distributed his treasure and that of his parents, in the years of famine, that his brothers and the whole household murmured against him, saying: "Your ancestors saved [treasures] and increased the savings of their ancestors, and you distribute thine and that of thy ancestors." And he rejoined: "My ancestors stored up treasures here below, and I store up treasures in heaven, as it is said (Ps. 85, 12) Truth will grow up out of the earth and righteousness will look down from heaven. My ancestors stored away [treasures] in a place which could be reached by a [human] hand, but I have stored away in a place that can be reached by no [human] hand, as it is said (Ib. 89, 15) Righteousness and justice are the prop of Thy throne; kindness and truth precede Thy presence. My ancestors stored away [treasures] which yielded them no interest, and I have stored away [treasures] which yield interest, as it is said (Is. 3, 10) Say ye to the righteous, that he hath done well; for the fruit of their doing shall they eat. My ancestors have stored away money in their treasury, but I have stored away the saved souls in my treasury, as it is said (Prov. 11, 30) The fruit of the righteous is of the tree of life; and the wise draweth souls to himself. My ancestors have stored away for their descendants, but I have saved for myself, as it is said (Deut. 34, 13) … and unto thee shall it be as righteousness before the Lord thy God. My ancestors have stored away [treasures] for this world, but I have stored away [treasures] for the world to come, as it is said (Is. 58, 8) … and before thee shall go thy righteousness; the glory of the Lord shall be thy reward."
(Fol. 12) R. Abdimi of the City Haifa, said: "Since the destruction of the Temple, prophecy has been withheld from the prophets and has been given to the wise." Is it then impossible for a wise man to be also a prophet? He means to say, that although it has been withheld from prophets, it is not being withheld from the wise ones. Amemar said: "And a wise man is to be preferred to a prophet, as it is said (Ps. 90, 12) Obtain a heart endowed with wisdom. And usually, who is dependent upon whom? The lesser is dependent upon the greater." Abaye said: "This theory may be supported by the fact that one great man declares something new, and exactly the same has been said by another great man." Raba said: "Why is it so difticult to understand such a thing? It may be that both of them are equal in wisdom. Therefore, said Raba, it happens frequently that a great man declares something new, and afterwards it is found (Ib. b) that R. Akiba b. Joseph [who is hardly his equal] has already declared so." R. Ashi, however, objected and said: "Why is it so difficult to understand such a thing? It may happen that in this one case he was equal in wisdom to him. "But," said R. Ashi, "I can support this from the fact that it very often occurs that a sage declares a Halacha, and afterwards the same is taught from Moses as delivered on Mount Sinai." And yet even then, it may be by chance, just as a blind man finds his way down from the opening of a roof.
R. Jochanan said: "Since the Temple was destroyed, prophecy is being withheld from the prophets and has been given to lunatics and small children." What is meant by lunatics? It so happened that Mar. b. R. Ashi, who was standing in the market of Mechuza, heard a lunatic say that the future head of the college in Suria would be he who signs his name Tabiumi. He said: "Who among the Rabbis signs his name Tabiumi if not myself? Hence I shall succeed." Consequently he went to Suria. In the meantime the Rabbis of the college intended to appoint R. Acha of Diphthi as their head. However, when they heard that R. Tabiumi had arrived they sent two of the Rabbis to him to consult with him, and he detained them. They then sent two others, and he again detained them, until ten of them arrived, when he began to teach and to lecture, [as were the customs of the head of a college]. The reason for his waiting until ten arrived is because one must not begin to lecture if there are less than ten persons present. R. Acha then applied to himself the saying of the sages: "He to whom harm has been done [by Heaven], good will not he done to him in the near future, and vice versa." But this fact is not so. He only said it because of his own trouble. And what is meant by children? As it happened with the little daughter of R. Chisda who was sitting on the knee of her father, and Raba and Rami b. Chama were sitting opposite him. "Whom of them would you like to marry?" "Both of them," she answered. And Raba immodiately remarked: "I shall be the second one." [And so it was. Raba married her after the death of her first husband, Rami b. Chama].
(Fol. 14b) Our Rabbis were taught: The order of the prophets is as follows: Joshua, Judges, Samuel, Kings, Jeremiah, Ezekiel, Isaiah and the twelve Prophets. Let us see: Hosea (of the twelve Prophets), was indeed before Isaiah, for it is written (Hosea 1, 2) The beginning of the word of the Lord by Hosea. Is it a fact that the words of the Lord were first by Hosea? Behold! There were many prophets from the days of Moses until Hosea? And R. Jochanan explained that it meant he was the first of the four prophets who prophesied at that period; viz.: Hosea, Isaiah, Amos, and Micah. If so, then why is he not placed before [in the order]? Because his book is arranged among Haggai, Zechariah and Malachi, who [on account of being [the last of the prophets [were arranged the last]; therefore, this book is placed together with theirs. But why was the book of Hosea not separated, and placed first? Because it is small, and if it were placed first it might become lost. However, was not Isaiah before Jeremiah and Ezekiel? Why is he then not placed first? Because Kings ends with the destruction of the Temple, and the whole book of Jeremiah speaks of the destruction, and that of Ezekiel at the beginning speaks of the destruction and at the end of the consolation, while Isaiah's entire book speaks of consolation. We place [the records of] destruction [next] to that of destruction, and that of consolation next to consolation.
Our Rabbis were taught the order of Hagiographa is as follows: Ruth, Psalms, Job, Proverbs, Ecclesiastes, Song of Songs, Lamentations, Daniel, Scroll of Esther, Ezra and Chronicles. According to the one who holds that Job flourished in the time of Moses, why then was not the book of Job arranged first? Because it is not proper to begin with a misfortune. But Ruth contains also a misfortune? Ruth, although its beginning is of misfortune, nevertheless contains a good end, for R. Jochanan said: "Why was she called Ruth? Because David who satisfied the Holy One, praised be He! with his songs and praises, came forth from her. And who wrote all the books? Moses wrote his book and the chapter of Bil'am (Num. 22) and Job. Joshua wrote his book and the last eight verses of the Pentateuch. Samuel wrote his book, Judges, and Ruth. David wrote Psalms, with the assistance of ten elders, viz: Adam the First, Malki Zedek, Abraham, Moses, Heiman, Jeduthun, Asaph (Fol. 15) and the three sons of Korah. Jeremiah wrote his book, Kings, and Lamentations. King Hezekiah and his followers wrote Isaiah, Proverbs, Songs, and Ecclesiastes. The men of the Great Assembly wrote Ezekiel, the Twelve Prophets, Daniel, and the book of Esther. Ezra wrote his book and Chronicles — the order of all generations down to himself. This may be a support to Rab's theory, for R. Juda said in the name of Rab: "Ezra had not ascended from Babylon to Palestine until he wrote his genealogy." And who finished Ezra's book? Nehemiah ben Chachalyah.
The master said above: "Joshua wrote his book and the last eight verses of the Pentateuch." We are taught in a Baraitha in accordance with him who said that the last eight verses of the Torah were written by Joshua; namely (Deut. 36, 5) And Moses, the servant of the Lord, died, etc. For how is it possible that after Moses had died that he should have written that he died? We must therefore assume that up to this verse Moses wrote, and from this verse on Joshua wrote. This is the opinion of R. Joshua, and according to others the opinion of R. Nechemiah. R. Simon said to him: "Is it possible that the Holy Scrolls should not have been complete to the last letter, and nevertheless it should read (Ib. 31, 26) Take this book of the law, etc.? We must, therefore, say that up to this verse the Holy One, praised be He! dictated, and Moses repeated it and wrote it down; but from this verse on the Holy One, praised be He, dictated and Moses wrote with tears [but they were not repeated]; as similar to that which it is said further [concerning the prophets] (Jer. 36, 18) Then said Baruch unto them, with his mouth did he utter clearly all these words unto me, and I wrote them in the book with ink. In accordance with whom, then, will that which R. Joshua b. Aba, in the name of R. Gidel, quoting Rab, said: "The last eight verses of the Pentateuch, when read from the Holy Scrolls, must be read by one person without any interruption." Is it not in accordance with R. Juda, and contrary to that of R. Simon? It may be also in accordance with R. Simon; and the reason [for the exception of these eight verses] is because, since there was already a change at the writing by Moses [as said above], the change should be complete, [in its reading]. "Joshua wrote his book." But is it not written there And Joshua died? Elazar finished it. But is it not written there And Elazar died? It was finished by Pinchas.
"Samuel wrote his book," but is it not written And Samuel died? The book was finished by Gad the seer and Nathan the Prophet. "David wrote his book with the help of the ten elders." Why did the Baraitha not enumerate also Ethan the Ezrachite? Rab said: "Ethan the Ezrachite is Abraham, for it is written here (Ps. 89, 1) Ethan the Ezrachite, and it is also written (Is. 41, 2) Who waked up from the East (Mimizrach)," etc. It enumerates Moses, and also Heiman; did not Rab say that Heiman means Moses, for it is written here Heiman and it is written (Num. 12, 7) In all my house is he (Ne'eman) faithful. There were two Heimans. "Moses wrote his book, the chapter of Bilam and Job." This verifies the statement of R. Levy b. Lachma, who said that Job lived in the time of Moses. Raba, however, said: "Job lived in the time of the spies who were sent by Moses to investigate Palestine, for it is written concerning Job (Job 1, 1) Utz, and dealing with the spies, Moses also mentions a word similar to this (Etz, a tree). But how can you say that Utz and Etz are the same? Moses thus said to Israel: "There is a man whose years are as numerous as that of a tree and who protects his generation like a tree protects its branches."
One of the Rabbis who was sitting before R. Samuel b. Nachmeni said: "Job never existed; and is mentioned in the Scripture only as a parable." Whereupon R. Samuel b. Nachmeni said to him: "According to your theory then what is the meaning of the passage (Job. 1, 1) There was a man in the land of Utz whose name was Job." But even according to your theory is not the following passage (Sam. 12, 3) But the poor man had nothing, etc., a mere parable? The same may be said concerning Job." "If it were so," responded R. Samuel b. Nachmeni, "why, then, his name and the name of the country he came from?" R. Jochanan and R. Elazar both said that Job was from among the Babylonian exiles; and his college was in Tiberias. The following objection was raised: "Job's age was from the time when Israel came to Egypt until they left it." Read, as many years as the Israelites were in Egypt. (Ib. b)) Another objection was raised. "There were seven prophets who have prophesied to the nations, viz: Balaam and his father. Job, Eliphaz the Temanite, Bildad the Shuchite, Zophar the Na'amathite, and Elihu ben Barahel the Buzite." [Hence he was not from among the Babylonian exiles]. And even according to your theory, was then Elihu [just mentioned] not a Jew? Behold, it is written of the family of Ram, [which refers to Abraham. Surely you will say that the Baraitha means their prophecies were for the nations? The same can be said concerning Job. But have then the Jewish prophets not prophesied, for all nations? The Jewish prophets prophesied to Israel mainly, and to the nations also, but the above-mentioned seven have prophesied exclusively for other nations. Another objection was raised. A pious man was among the nations, and Job was his name; and he came to this world only for the purpose of receiving his reward. The Holy One, praised be He! however, brought chastisements upon him, and he began to blaspheme; the Holy One, praised be He! then doubled his reward in this world, so that he should have no share in the world to come. Hence Job was not a Jew? On this point the Tannaim of the following Baraitha differ. R. Elazar said: "Job lived in the time of the Judges as it is said (Job. 27, 12) … deal in such vanities. Which generation was one entirely of vanities? It was the generation of the Judges." R. Joshua b. Karcha said: "Job lived in the time of Ahasuerus; as it is said (Job 42, 15) And there were not found such handsome women as the daughters of Job, etc. And in which generation were handsome women searched for? This was in the generation of Ahasuerus." But perhaps it was in the time in David, of which the passage says (I Kings 1, 3) So they sought for a fair maiden throughout all the territory of Israel. There they searched only among the daughters of Israel, but in the time of Ahasuerus [it is written] in all the land. R. Nathan said: "Job was in the time of the Queen of Sheba, as it is said (Job 1, 15) When the Sabeans made an incursion." The sages, however, say: "Job lived in the time of the Chaldeans, as it is said (Ib., ib. 17) The Chaldeans posted themselves," etc. Still others say: "Job lived in the time of Jacob and married Dinah, the latter's daughter." And all the sages just mentioned, except the last, hold that Job was an Israelite. How can you assume that they hold Job was a non-Jew, for how is it possible that the Shechina should rest on a non-Jew after the death of Moses? Behold! the master said: "Moses asked that the Shechina might not dwell with nonJews, and his request was granted, as it is said (Ex. 33, 6) So shall we be distinguished I and Thy people."
R. Jochanan said: "What does the passage (Ruth 1, 1) And it came to pass in the days when the judges judged, mean? It was a generation that judged its judges. If the judge said to a person: 'Remove the mote from thy eye,' he answered: 'Take the beam out of thine own eyes.' If the judge said to one: 'Thy silver is become dross,' the answer was: (Is. 1, 32) Thy wine is drugged with water." (Job 1, 6-9) Now it happened … .that the accuser (Satan) also came in the midst of them, etc. Thus said Satan before the Holy One, praised be He! "Sovereign of the Universe! I have sped all over the world and found no trusty man like thy servant Abraham, to whom thou dost say (Gen. 13, 17) Arise, wall: through the land in the length of it and in the breadth of it, for unto thee will I give it. And notwithstanding this, when he searched for a grave to bury his wife Sarah, and did not find one until he bought it for four hundred silver shekels, he did not murmur or bear anything against Thee." Then said the Lord to Satan: "Hast thou directed thy attention toward My servant Job, for there is none like him . . and shunned evil. What does shunned evil, mean? R. Aba b. Samuel said: "Job was liberal with his money; the custom of the world is if a laborer has done some service to the value of a P'ruta that the employer [takes him to the storekeeper] buys something for this coin, and gives the laborer one-half of what is due him. Job, however, gave him the whole coin for such services. R. Jochanan remarked: "That which was said concerning Job is more important than that which was said concerning Abraham, for regarding Abraham it is written (Gen. 22, 12) Now I know that thou fearest God, etc. And regarding Job it is written (Job. 1, 1) And that man was whole-heearted and upright, and one that feared God and shunned evil."
Then Satan answered: Is it for naught the Job feareth God? … The work of his hands hast Thou blessed. What does the expression The work of his hands hast Thou blessed, mean? Samuel b. R. Isaac said: "Any one who took a coin from Job [for business] has succeeded." And what does, And his cattle are far spread out in the land, mean? R. Jose b. Chanina said: "His cattle have changed the order of the world. Usually wolves kill goats, but in this case the wolves were killed by Job's goats." (Ib. 11-19) But only stretch forth thy hand, etc. The oxen were ploughing, and the she asses were feeding beside them. How is it that the oxen were ploughing and the she asses were feeding besides them? R. Jochanan said: "From this it is to be inferred that the Holy One, praised be He! gave Job a foretaste (Fol. 16) of the world to come."
(Job 2-5) Satan again answered the Lord: And Thou hast incited me against him. R. Jochanan said: "If this were not written it would be impossible for a human being to conceive it. The Scriptures speak of the Lord as if He were a human being who can be influenced through incitement." We are taught in a Baraitha: Satan comes down and incites [to sin]; then ascends and brings charges [against the sinner]; then takes the order and takes the soul of him (Ib. 2, 4-7). Then the accuser answered the Lord, only take care of his life. R. Isaac said: "Satan suffered more than Job himself. This might be compared unto a man who said to his servant: 'Break the barrel, but save the wine,'" [without a vessel in which to save it|. R. Simon b. Lakish said: "Satan is himself the evil spirit [who tempts one to sin]; and he himself is the Angel of Death."
R. Levi said: "Satan and Peninnah both intended to please Heaven. Satan, who had seen the Holy One, praised be He! was favorable toward Job, said: 'Shall, Heaven forbid, Abraham's love [of God] be forgotten.' And Peninnah, as it is written (I Sam. 1, 6) And her rival also provoked her continually, in order to make her fret, (so that she should pray]." R. Acha lectured the same in the city of Papunia and Satan came and kissed his feet for this. (Job 2) With all this, did not Job sin with his lips. Raba said: "With his lips he did not sin, but he sinned in his heart." (Ib. 9, 24) Is a hand given up to the wicked? etc. Raba said: "Job attempted to turn the dish upside down (to challenge Providence)." Whereupon Abaye said to him: "Job spoke only with regard to Satan." On this point Tanaim differ. Is the land given up to the wicked? R. Elazar says: "Job attempted to turn the dish upside down." R. Joshua then said to him: "Job spoke only with regard to Satan."
(Ib. 10, 7) Still it is within Thy knowledge that I am not wicked, and there is none that can deliver me out of Thy hand. Raba said: "Job wanted to exempt the whole world from punishment. He said thus: 'Sovereign of the Universe! Thou hast created an ox with parted hoofs, and an ass with closed hoofs. Thou hast created Paradise, and Thou hast created Gehenna; Thou hast created the righteous (through the good inclination) and Thou hast created the wicked (through the evil inclination). Who can prevent Thee?' But what did Job's colleagues answer him? (Ib. 15, 4) Yea, thou truly makest void the fear (of God), and diminishest devotion before God: i.e., the Holy One, praised be He! has created the evil spirit, and He has created the Torah as a remedy against it."
Raba lectured: (Ib. 29, 13) The blessing of him that was ready to perish came upon me; and the heart of the widow I caused to sing for joy, i.e., The blessing of him was ready to perish came upon me. Job used to rob a field belonging to orphans, improve it, and return it to them; and the heart of the widow ceased to sing for joy. If there was a widow whom uo one wished to marry, he put his name upon her, saying that she was his relative, and then it was easy for her to marry." (Ib. 6, 2) Oh, that my vexation could be truly weighed, and calamity, etc. Raba said: "Dust [should have been put] into Job's mouth, for he makes himself a comrade of Providence." (Ib. 9, 33) There is no one who can decide between us, who could lay his hand upon us both. Raba said: "Dust [should have been put] into Job's mouth, for has ever a slave rebuked his master?" (Ib. 31, 1) A covenant had I made with my eyes. How, then, should I fix my look on a virgin? Raba said: "He had not looked only upon strange women, but Abraham had not looked even at his own wife; as it is written (Gen. 12, 11) Now I know that thou art a woman of handsome appearance, from which it is to be inferred that before that time he did not know it." (Job 7, 9) As the cloud vanisheth and passeth away, so will he that goeth down to the other world not come up again. Raba said: "From this we see that Job denied resurrection."
(Ib. 9, 17) He that bruiseth me with s'arah (storm) and multiplieth my wounds without a cause. Rabba said: "Job, when blaspheming, used the word S'arah (stormanger), and he was also answered with S'arah. He blasphemed with S'arah, as it is written: He that bruiseth me with S'arah (storm). He thus said before the Holy One, praised be He! 'Sovereign of the Universe! Perhaps a storm wind passed before Thee and changed to Thee the word Iyob (Job) to Oyeb (enemy); and he was also answered with S'arah, as it is written (Ib. 38, 1) And the Lord answered Job from the S'arah." "Do not gird up like a mighty man thy loins; and I will ask thee, and do thou inform Me. So said He: "I have created many hairs on human beings, and for each hair I have created a separate pore; for if two should be nourished from one pore, it would blind the eyes of men; now from one pore to another, between these pores I did not make a mistake, and from lyob to Oyeb [you say that I have made a mistake]. (Ib., ib. 25) What hath divided off water-courses, etc. There are many drops that I have created in the clouds, and for each drop there is a separate place; for if two drops should go into one, they would make the earth too soft and it could not produce. Between this I did not make a mistake, and from lyob to Oyeb [you say that] I made a mistake! … And a way for the lightning that is followed by thunders. Many thunders have I created in the clouds, and for each thunder there is a separate path; for if two should go along the same path, they would destroy the world. Between these paths I did not make a mistake, and from Ilob to Oyeb [you say that] I made a mistake! (Ib. 39, 1)! Knowest thou the time when the wild goats of the rock bring forth? Or canst thou work when the hinds do calve? The wild goat of the rock is cruel towards its offspring, and when the time (Ib. b) of bearing comes she ascends to the top of the mountain, so that the offspring should fall down and die. And I summon an eagle which receives it with its wings, and places them before her. This must happen at the exact moment, for should it occur a second earlier or a second later the children would die. Now between one and the other I did not make a mistake, and from lyob to Oyeb [you say that] I did make a mistake. Or canst thou mark when the hinds do calve? The hind has a narrow womb, and when the time of bearing comes I procure a snake that bites her womb, so that she is able to bring forth her offspring. This must happen at the exact moment, for if it occurs a second later the mother would die. Now from one second to the other I do not make a mistake; and from lyob to Oyeb [you say that] I made a mistake?" (Ib. 24, 35) job hath not spoken without knowledge, and his words are without intelligence. Raba said: "From this it may be deduced that a man is not taken to account for what he speaks in his distress."
(Ib. 2, 11-13) When, now, the three friends of Job … and they met together, etc. What is meant by they met together? R. Juda in the name of Rab said: "They all entered at one time the gate of the city where Job lived; although a Baraitha states that each of them lived three hundred parsas apart from the other." Who informed them? According to some, each of them had a crown on which was engraved the picture of his three colleagues; and according to others, they had in their garden three trees, each of which bore the name of one of the friends; and when they withered they knew [that an accident had befallen their friend]. Raba said: "This is the reason for the saying, 'Either to have colleagues like Job's or death.' "
(Gen. 6, 1) And it came to pass when men began to multiply — and daughters were born unto them. R. Jochanan said: "With a daughter comes multiplication into the world." Resh Lakish, however, maintains that with a daughter strife comes into the world. Resh Lakish said to R. Jochanan: "According to your opinion, that multiplication comes with daughters; then why was not Job doubled with daughters just as he was with sons and with all his property?" He answered: "Although they were not doubled in number, nevertheless they were in beauty, as it is written (Job 42, 13-15) He had also fourteen sons and three daughters, And he called the name of the first Yemimah, and the second, Keziah, and the third Keren-hapuch; i.e., Yemimah because she was bright as the day, Keziah because her perfumery odor spread like that of cassia; Keren-hapuch, because, said R. Chisda, she spread forth a savor like garden comes, as it is written (Jer. 4, 30) Thou circle with paint thine eyes." To R. Simon, Rabbi's son, a daughter was born; and he became dejected. His father said to him: "With thy daughter came multiplication." Bar Kapara said to him: "Your father offered you a vain consolation, for we are taught in a Baraitha: The world cannot be without male and females. However, happy is he whose children are males, and woe to him whose children are females. The world cannot be without a spice dealer and a tanner; happy is he who is a spice dealer and woe to him who is a tanner."
On this point, however, the Tanaim of the following Baraitha differ. (Gen. 24) The Lord has blessed Abraham bakol (in all things). What does the word bakol mean? R. Maier savs: "He was blessed in not having any daughters." R. Juda says: "On the contrary he was blessed in having a daughter." Acherim says: "He had a daughter by the name bakol" R. Elazar the Modai, said: "Abraham, our father, was an astrologer; and therefore all the kings from the West and the East came to his door to ask his advice." R. Simon b. Jochai said: "A diamond was hanging on Abraham's neck, and when a sick man looked upon it, he was cured. And when Abraham passed away, the Holy One, praised be He! sealed it in the planet of the sun." Abaye said: "This is the reason for the statement: 'When the sun rises the sick become better.' " There is another explanation [of the word bakol] that as long as Abraham was alive Esau did not become bad. According to still others: "Because Ishmael repented in his days." That Esau did not rebel in his days, as it is written (Gen. 25, 29-34) and Esau came from the field, etc., and it was taught in a Baraitha that on that day our ancestor Abraham died, and Jacob boiled lentils to offer consolation to Isaac. And whence do we learn that Ishmael had repented? As It happened when Rabina and R. Chama b. Bizna were sitting before Raba while Raba was slumbering, Rabina then said to R. Chama b. Bizna: "Is it a real fact what you said in the name of R. Jochanan, that any death which is termed Geviah, refers only to a death of a righteous?" "Yes," came the reply. "But the same expression is also written concerning the generation of the flood?" "Our reference is only when the word geviah (departed) goes together with Asipha (gathered)." But concerning Ishmael both expressions are used." Meanwhile Raba awoke from his slumber. He then said to them: "Children, thus said R. Jochanan, 'Ishmael repented during his father's life, for it is written (Ib., ib. 9) And his sons Isaac and Ishmael, etc. And from the fact that Isaac is named first, although Ishmael was older, it is to be understood that Ishmael had repented and, knowing that Isaac was better than he, he gave him the preference.' " But perhaps the verse counts them inaccordance with their wisdom. Then the Scripture (Ib. 35, 29) And Esau, and Jacob, his sons, buried him, should also have said, Jacob and Esau, and not according to the age, as it is now. Hence, we infer that Ishmael had repented.
(Fol. 17) Our Rabbis were taught: There are three to whom the Holy One, praised be He! gave a taste of the world to come in this world: namely, Abraham, Isaac, and Jacob: Abraham — concerning whom it is written bakol: Isaac — concerning whom it is written mikol; and Jacob — concerning whom it is written kol. The same three overruled the evil spirit, as the words Bakol, Mikol, Kol are written regarding them. Others add also David, concerning whom it is written (Ps. 109, 22) And my heart is deeply wounded, etc. The first Tanna, however, explains the last as a mere expression of pain.
Our Rabbis were taught: "There are six persons over whom the Angel of Death did not dominate: Abraham, Isaac, Jacob, Moses, Aaron, and Miriam. The first three because of the words mentioned, and the latter because it is written (Num. 33, 38) By the order of the Lord, etc. But concerning Miriam these words are not written? R. Elazar said: "Miriam also died the same death, because we infer it through the analogy by the word Sham Sham, and Scripture merely withheld it." Our Rabbis were taught: There are seven upon whom the worms have no domination: Abraham, Isaac Jacob, Moses, Aaron, Miriam, Benjamin ben Jacob; according to others, also David. The former six, because of the reasons stated above; and Benjamin, because it is written concerning him (Deut. 23, 12) The beloved of the Lord [is he], he shall dwell in safety, etc. There are four who died without sins of their own but [for the sin committed] through the instigation of the serpent; viz: Benjamin b. Jacob, Amram, father of Moses, Jesse, father of David, and Khiliab b. David. Concerning all of them we hold a tradition, except Jesse, the father of David, which is deduced from the verse, as it is written (II Sam. 17, 25) Now Amasa was the son of a man, whose name was Ithra the Israelite, that went in to Abigal, the daughter of Nachash, sister of Zeruiah, Joab's mother. Was she then the daughter of Nachash? Behold she was the daughter of Ithra as it is written (I Chr. 2, 16) And their sisters were Zeruiah, etc. We therefore say that it means who died through the instigation of the serpent.