(Fol. 21) R. Juda said in the name of Rab: "Truly, this man be remembered for blessing whose name is Joshua b. Gamla, for, were it not for him, Israel would have forgotten the Torah, because in former times the child who had a father was instructed by him; but the one that had no father did not learn the Torah at all. What passage did they interpret [to guide them in their decision]? (Deut. 11, 19) And ye shall teach (Otham) them to your children, i.e., literally (Attem) ye yourselves. It was then ordained that schools with primary teachers should be established in Jerusalem. What verse did they interpret [to guide them in their action]? (Is. 2, 3) ... for out of Zion shall go forth the law, and the word of the Lord out of Jerusalem. Still then the child who had a father was brought to Jerusalem and received instructions; but the one who had no father was not brought to be instructed. It was therefore ordained that [schools with] primary teachers should be established in the capitals of each province; but the children were brought when they were about sixteen or seventeen years of age, and when the lads were rebuked by their teachers, they rebelled and went away. Then came Joshua b. Gamla, who enacted that [schools with primary teachers] should be established in all provinces and small towns, and that the children be sent to school at the age of six or seven years." Rab said to [the schoolmaster] R. Samuel b. Shilath: "Until six years of age take no pupils; from six and upward take [the child] and feed him [with knowledge] as you feed an ox." Rab said again to R. Samuel b. Shilath: "When you must beat a child, do so with a shoe-strap only! if this causes the child to be good, then well and good; if not, leave him in the company of his comrades, [whose steady progress he will see, and this will improve him]."
Raba said: "If there is one teacher who can perform his duties well enough, but there is another who is still better, the former must not be discharged lest the teacher may relax [because of the competition]." R. Dimi of Nahardea, however, said: "On the contrary he will become more diligent, for emulation among scholars increases wisdom." Raba said again: "If there are two teachers, one of whom is well versed [in the Bible] but who is inexact, while the other is exact but is not well versed [in the Bible], the one who is well versed although inexact should be appointed, as the errors will be corrected by themselves." R. Dimi of Nahardea, however, said: "On the contrary, the one who is exact should be appointed because an error impressed upon the mind of a child remains there forever, as it is written (I Kings 11, 16) For six months did Joab remain there with Israel, until he had cut off every male in Edom. When he came before David and was asked (Ib. b) why he had done so, he said: 'Because it is thus written (Deut. 25, 19) …thou shalt blot out each zachar (male) of Amalek.' David said to him: 'But we read zeicher (remembrance — meaning both — males and females).' And Joab answered: 'My teacher taught me to pronounce zachar.' He then sent for his teacher, and questioned him how to pronounce this word, and he answered thou shalt blot out zachar (male) of Amalek. So he took out his sword, and wanted to kill him. 'Why?' asked the teacher. 'Because,' answered David, 'it is written (Jer. 48, 10) Cursed be he that doeth the work of the Lord negligently.' And the teacher rejoined: 'Let, then this man (myself) remain in this curse,' and he answered him, quoting the end of the verse, 'And cursed be he that with-holdeth his sword from blood.' Some say that he slew him, and others say that he did not."
(Fol. 22) R. Dimi of Nahardea brought dry figs in a boat. The Exilarch ordered Raba: "Go and see whether he is a scholar; then you may hold the market for him." Raba said to R. Ada b. Ababa: "Go and examine him." He questioned him about something of the Law, which he could not answer. So R. Dimi said to him: "Is the master Raba?" R. Ada tapped him upon his sandal [to silence him] and said to him: "Between Raba and me there is a great difference; but, nevertheless, I am your master, while Raba is the master of your master." In consequence of this, the market was not held for him; and R. Dimi lost on his dry figs, and came to complain before R. Joseph, saying: "See, master, what was done to me!" And he answered: "The One who neglected not to take revenge for the wrong inflicted on the king of Edom shall not neglect to avenge for the wrong inflicted upon you." [Concerning Edom] it is written (Amos 2, 1) Thus hath said the Lord, for three transgressions of Moab and for four will I not turn away their punishment, because they burned the bones of the king of Edom info lime. Consequently R. Ada died. Then R. Joseph said: "I have caused his punishment. I have cursed him." R. Dimi said: "I have caused his punishment, for he had caused my loss on the dry ligs." Abaye said: "I have caused his punishment, for he used to eay to the Rabbis: "While ye are nibbling bones in the college of Abaye, would it not be better for you to eat fat meat in the college of Raba?" And Raba said: "I have caused his punishment, for, when he used to go for meat, he used to say to the butcher: 'You must give me meat before you give it to the servant of Raba, as I am better than he.'" R. Nachman b. Isaac said: "I have punished him," for R. Nachman b. Isaac was the head of the preachers in the days before festivals; and every day, before preaching, he reviewed his sermon together with R. Ada b. Ahaba. On that day, however, on which R. Ada b. Ahaba died, R. Papa and R. Huna b. R. Joshua detained him, because they had been absent from the concluding lecture and they therefore asked of him that he should explain to them what Raba lectured concerning cattle tithe, and he repeated for them all what Raba said. Meanwhile the time for R. Nachman's preaching arrived, and the Rabbis said to R. Nachman: "Why does the master sit? It is already dawning, and you have to go to preach." And he answered: "I am sitting and waiting for the coffin of R. Ada b. Ahaba." And, indeed, R. Ada's death was soon aanounced. It seems, therefore, that R. Nachman was the cause of his punishment.
(Fol. 25) R. Joshua b. Levi said: "We must be grateful to our forefathers for having informed us of the place where we are to pray; as it is said (Nech. 9, 6) And the host of the heavens, the sun and all other illuminaries which are in the east bow down before Thee towards the West." R. Akiba b. Jacob opposed it, saying: "Perhaps they go backwards, as a slave does usually before his master; and when they come to the West, they bow toward the East?" The objection remains. R. Hoshia, however, holds that the Shechina is all over, for R. Hoshia said: "Whence do we learn that the Shechina is all over? It is said (Ib., ib.) Thou indeed art the Eternal One alone; i.e.. Thy messengers are not like the messengers of frail man; for the messenger of frail man usually returns [when he has accomplished his task] to the place from which he was sent [announcing the fulfillment of his duty], but Thy messengers report the fulfillment of duty at the very place to which they were sent; as it is said (Job, 38, 35) Canst thou send out lightnings that may go, and say unto thee, "Here are we." It does not read that they come and say Here are we, but that they go and say it in the place to which they were sent. Hence the Shechina is all over." And R. Ishmael also maintains the same; for at the school of R. Ishmael it was taught, whence do we learn that the Shechina is all over? It is said (Zeeh. 2, 7) And behold, the angel that spoke with me went out, and another angel eame out to meet him. It does not read after him (achrar), but against him (likrath); infer from this that the Shechina is everywhere. And R. Shesheth also agrees with his interpretation, for R. Shesheth [who was blind] would say to his servant: "You may place me [for prayer] in any direction except due East: not because the Shechina is not resting there, but because the minim have decided that one must pray only towards due East." R. Abahu, however, maintains that the Shechina is resting in the West; for R. Abahu said: "Why is the West called Uriya? Because the Divine air is there."
R. Juda said in the name of Rab: "What is the meaning of the passage (Deut. 32, 2) My doctrine shall drop as the rain? This refers to the westerly winds which come from the hind part of the world; my speech shall distill as the dew; this refers to the northerly wind, which causes gold to become cheap (it brings hunger, and that renders gold cheap) and so the verse reads (Is. 46, 6) Those that lavish gold out of the bag; as heavy rains upon the grass, refers to the easterly wind that makes storms in the world; and as showers upon herbs, refers to the southerly wind, which brings beneficient rain and causes the growth of grasses." We are taught in a Baraitha that R. Eliezer says: "The world (Ib. b) is like a balcony (without a fourth wall); and when the sun arrives in the evening at the north west corner, it is diverted by this wind and ascends above the sky." R. Joshua says: "The world is like a tent (which is fenced on all sides), and when the sun arrives in the evening at the northwest corner, it turns around and returns beyond the sky; as it is said (Eccl. 1, 6) Going toward the south, and turning around toward the north, the wind moveth around about continually; and around its circles doth the wind return again; i.e., toward the south during the day; and toward the north during the night. Moveth round about, etc.; i.e. it faces east and west, so that sometimes, when the days are long, it goes through them, and when the days are short, it goes around them." R. Juda, aforementioned, therefore is in accordance with R. Eliezer. (Job. 37, 9) Out of his chamber cometh the whirlwind. This refers to the southern wind; and that of the north, the cold, refers to the northern wind. From the breathing of God ice is given, refers to the westerly wind; and the broad waters become solid, refers to the easterly wind. But did not the master say that the south wind brings beneficient rain, etc? This presents no difficulty: If the rain comes slowly, it makes the grass grow; but if it comes down in torrents, it does harm. R. Chisda said: "What is the meaning of the passage (Ib., ib. 22) The golden light that cometh out of the north? This refers to the northerly wind, which makes gold cheap, as it is written (Is. 46, 6) Those that lavish gold out of the bag." Raphram b. Papa, in the name of R. Chisda, said: "Since the Temple was destroyed, the southerly wind has never brought rain, as it is written (Is. 9, 9) And he snatcheth on the right hand, and is yet hungry; and he eateth on the left hand, and is not yet satisfied; and it is also written (Ps. 89, 13) The north and the south — these hast Thou created." etc. Raphram b. Papa said further in the name of R. Chisda: "Since the Temple was destroyed, the rains do not come from the good treasure; as it is said (Deut. 28, 12) The Lord will open unto thee His good treasure, the heaven, to give the rain of thy land, etc., i.e., when Israel did the will of the Omnipotent, and Israel was in his own land, the rain came from the good treasure; and now that Israel is no more in his own land, the rain does not come from the good treasure."
R. Isaac said: "He who desires to become a scholar shall recite his prayer facing due south; and he who desires to become rich shall pray due north; and a sign for this [can be taken the fact] that the golden table was placed in the north [of the Tabernacle] and the candelabrum, which gives light (wisdom) — on the south." R. Joshua b. Levi, however, said: "One shall always recite his prayers facing due south, for when wisdom increased one becomes, also rich; as it is said (Prov. 3, 16) Length of days in her right hand: in her left are riches and honor." But did not R. Joshua b. Levi say that the Shechina is in the west? He also means that one should stand turning sideways, as to face both sides. R. Chanina said to R. Ashi: "Ye who are located to the north of Palestine must recite your prayers facing due south, [in order to face Jerusalem]." And whence do we know that Babylon was situated to the north of Palestine? (Jer. 1, 14) Out of the north shall the evil break forth," etc.