Rabba b. b. Chana said: "Sailors related to me that the wave which threatened to sink the ship was visible by a ray of whitish light, and they struck it with clubs upon which is engraved, "I will be what I will be, Lord, God, King of Hosts, Amen, Amen, Selah.' Then it became quiet."' Rabba b. b. Chana said again: "The sailors related to me that between one wave and the other there are three hundred parsas, and the height of each wave is also three hundred parsas. It once happened that I was on the boat, and a wave lifted me up to such a height that I could see the basis of a small star, which was as large as a space where forty saahs of mustard could be sown. If the wave had lifted me up higher, I would have been burned by the heat of the star; and I heard a voice speaking to the other, 'My colleague, did you leave something in the world which thou hast not yet destroyed, that I may accomplish yet?' And the answer was: 'Go and see the might of thy master, as there is only one sand line that separates the sea from the land; and yet I could not step over it.' As it is said (Jer. 5, 22) Will ye not fear Me? saith the Lord; will ye not tremble at My presence? Who have placed the sand for the bound of the sea, an everlasting ordinance, which it cannot pass."
Rabba b. b. Chana said again: "I have seen Hurmin bar Lilith (night demon) jumping on the top of brick-houses of the city of Mechuza and was running so fast from one to the other that a rider who was on horseback below could not overtake him. Once it happened that two mules were saddled for him on the two bridges over the River Ravg'nag (Ib. b). Although they were far from each other, he jumped continually from one saddle to the other, while holding two cups of wine, pouring from one into the other continually without spilling one drop, yet this day was such a stormy one, as illustrated (Ps. 107, 26) They would mount up to heaven, they would go down to the depths. Later the government took notice of him, and he was executed."
Rabba b. b. Chana said again: "I have seen the young of the gazelle of one day old, which was like the mountain of Tabur, which measures four parsas; and the length of its neck was three parsas and the space covered by its head one and a half parsas; and when it emitted excretion it stopped the Jordan."
Rabbi b. b. Chana said again: "I have seen a croaker as large as Fort Hagronia which contained sixty houses. A snake came and swallowed it, and a large-tailed raven came and swallowed the snake. The raven then ascended a tree and sat there.' Come and see how strong was that tree! R. Papa b. Samuel said: "If I had not been there, I would not have believed it."
Rabba b. b. Chana said again: "At one time when on board a ship I noticed a fish into whose nostrils a mud-eater (worm) entered, from which it died. The sea tossed it about and it was washed out on land and sixty coast-towns were destroyed by its fall, and sixty coast-towns consumed its flesh, and sixty other coast-towns salted the flesh that was left: and from one eye they filled three hundred garabs of oil, and when I returned thither after twelve months I saw its bones being sawed into boards with which to restore the streets that were destroyed by it."
Rabba b. b. Chana said again: "It once happened that I was going on a boat and saw a fish upon whose back sand was gathered and grass was growing. We thought it was an island. We descended, baked and cooked upon it. When the back of the fish became hot, it turned over, and had the ship not been so near [to enable us to jump into it] we would have been drowned."
Rabba b. b. Chana said again: "Once I was on board a ship, which was driven between two fins of a fish three days and three nights. The fish was swimming against the wind and we were sailing with the wind, and lest one say that the ship did not go fast enough, when R. Dimi came from Palestine, he said that it went so fast that for the time it takes one to heat up a kettle of water the ship sailed sixty parsas, and an arrow shot by a rider at the same time could not be swifter than the ship. And R. Ashi said that this was one of the smallest sea fishes which has two fins."
Rabba b. b. Chana said again: "At one time while on board a ship I saw a bird which was standing in water that reached only up to its toes; its head, however, reached the sky. We thought the water was shallow, so we were about to bathe there, when we heard a Bath Kol: 'Do not go down, for a carpenter lost an axe here seven years ago, and still it has not reached the bottom. This, however, is not only because of the great depth of the water, but also because of the current which is so strong." R. Ashi said: "This bird is the ziz, mentioned in (Ps. 50. 11) And the bird ziz of the field is with Me (reaches heaven)."
Rabba b. b. Chana said again: "It happened once, while in the desert, that I saw geese of which the feathers fell out owing to their fatness, and a whole river of fat was beneath them, and to my question, 'Have I a share in you in the world to come?' one of them lifted up its wing, and one of them a foot. When I came and told this to R. Elazar, he said to me: 'Israel will have to give account for them in the future, (as by their sins Messiah does not come, and the geese must epdure their fatness)."
Rabba b. b. Chana said again: "Once while in the desert we were accompanied by an Arabian merchant who used to take a clod of earth, smell it, and say: 'This way leads to such a place, and this to such a place' And when we asked him: 'How far are we from water?' he smelt the earth, saying: 'Eight parsas.' Thereafter we gave him other earth to smell, and he said: 'Three parsas.' I changed the clods of earth, but we could not deceive him." Rabba b. b. Chana said again: "An Arabian merchant said to me 'Come with me. I will show you the corpses of the dead in the desert (at the time of Moses).' I did so, and their appearance was as cheerful as if they had gone to sleep while drunk. (Fol. 74) All of them were lying on their backs. The knee of one of them, however, was in a standing position, and the merchant, while riding on the camel and holding a spear in his hand, passed beneath it without reaching the joint of his knee. I took and cut off a corner of one's Talith (coat) in which there were Tzitzifh (fringes) [in order to investigate the law concerning this], but neither we nor our cattle could move. The merchant then said to me: 'Perhaps you have taken something of the dead, as I have a tradition that if one takes something from them he cannot move.' I went and put it back, and then we were able to move. When I came and told this to the Rabbis, they said: 'Abba himself is an ass, and bar bar Chana is a fool. For what purpose didst thou take it? To know with whom the Halacha concerning Tzitzith prevails, whether with the school of Shammai or with the school of Hillel? Then thou oughtest to have investigated their Tzitzith by counting the threads and knots.'"
Rabba b. b. Chana said again: "The merchant said to me: 'Come and I will show you the mountain of Sinai.' I followed him, and saw that it was surrounded by serpents. All of them were standing, and looked like white asses. I also heard a Heavenly voice, saying: 'Woe is me that I have sworn; and now after having so done, who will absolve me from that oath? When I told this before the Rabbis, they said again: 'Abba himself is an ass, and b. b. Chana is a fool. Why didst thou not say: Thou art absolved, thou art absolved?'" He, however, did not do so, because he thought: Perhaps it means the oath against the flood, in reference to which it is written (Is. 54, 9) As I have, sworn that the waters of Noah, etc. The Rabbis, however, were right in accusing him, as if it were about the flood, why then, woe is me?
Rabba b. b. Chana said further: "The same merchant said to me: 'Come and I will show you the place where the children of Korah were swallowed up.' And I saw two crevices in the ground from which smoke issued. I took a piece of wool, wetted it with water, put it on my spear, placed it in the crevice, and when I took it out it was singed. And the merchant said to me: 'Listen! what do you hear?' And I heard them saying: 'Moses and his Torah are true, and we are liars.' The merchant said to me: 'Each thirtieth day of the month, Gehenna turns them over here, as flesh is turned over in the pot, and they say Moses and his Torah are true, and we are liars.' "
Rabba b. b. Chana said further: "He said again to me: 'Come and I will show you where earth and heaven meet.' I followed him and saw it was made full of apertures. I took my basket, and put it on the window of the sky. After praying, I searched for it but could not find it. Then I said to the merchant: 'Are there, then, thieves here?' And he answered: 'It was the sphere of the Zodiac, which turns around. Wait until tomorrow at this same time, and you will find It.'"
R. Jochanan used to tell: "Once while on board a boat, I saw a fish which raised its head out of the water, and its eyes looked like two moons; water was pouring from both of its nostrils like the two rivers of Sura." R. Saphra used to tell: "Once while on board a boat, I saw a fish which had horns, raising up its head from the water, and on its horns was engraved thus: 'I am of the small creatures in the sea and measure three hundred parsas, and I am going into the mouth of the leviathan.' R. Ashi remarked: "This is a sea-goat which has horns and digs with its horns (the ground of the sea)."
R. Jonathan told: "Once while on board a boat, I saw a chest in which jewels were set surrounded by a kind of a fish called karshah (Ib. b.), and a diver descended in order to catch it; but the chest made a motion and threatened to break his leg. He, however, threw a leather bag containing vinegar towards it, and the basket sank. At the same time a Heavenly voice went forth and said: 'What business have ye with this chest, which belongs to the wife of R. Chanina b. Dosa, who will deposit in it the (T'cheleth) purple blue for the righteous in the world to come?' "
R. Juda of Mesoptamia used to tell: "Once while on board a ship, I saw a diamond that was encircled by a snake, and a diver went to catch it. The snake then opened its mouth, threatening to swallow the ship, when a raven came and swallowed the snake, and all the water around turned into blood. Then another snake came, took the diamond, put it on the carcass, and it became alive; and when it once more opened its mouth in order to swallow the ship, a bird came, bit off its head, took the diamond, and threw it on the ship. We had with us salted birds, and we wanted to try whether the diamond would bring them to life, so we placed the gem on them, and they became animated, and flew away with the gem."
Our Rabbis were taught: "It happened with R. Eliezer and R. Joshua, who were on board a ship, that R. Eliezer was asleep and R. Joshua awake. The latter became frightened, so that R. Eliezer awoke, and said: 'What is the matter, Joshua? What have you seen that frightened you?' And he answered: 'I have seen a great light on the sea.' R. Eliezer rejoined: 'Perhaps you have seen the eyes of the leviathan about which it is written (Job 41, 10) And his eyes are like the eyelids of the morning dawn."
R. Ashi said: "Huna b. Nathan told me the following story: 'It happened once, while I was in the desert, and we had with us a leg of meat, that we cut it, made it kosher for eating, put it on the grass, and went to gather wood for roasting. When we returned, the leg had resumed the shape it had before it was cut; and we then roasted it. When we returned after twelve months, the coals upon which it was roasted were still glittering.' When I came and told this to Amemar, he said that the grass was 'samtrie' (that had the quality of combining things which were previously separate), and the coals were of broom-brush (which when lighted remains burning for a long time)."
(Gen. 1, 21) And God created the great sea monsters. Here in Babylon they translate this "sea gazelles." R. Jochanan, however, said: "It means leviathan— leviathan male and female, as it is written (Is. 27, 1) On that day will the Lord punish with His heavy and great and strong sword leviathan the flying serpent, and leviathan the crooked serpent, and He will slay the crocodile that is in the sea."
R. Juda, in the name of Rab, said: "All that the Holy One, praised be He, created, was male and female, and also the leviathan — the flying serpent male, and the crooked serpent female; and if they should have intercourse they would destroy the world. What did His Holy One, praised be He! do [to prevent this]? He made the male impotent, and killed the female and salted it for the righteous in the future world, as it is said (Ib.) And He will slay the crocodile, etc. And also (Ps. 50, 10) the cattle upon a thousand mountains. He created them male and female, and if they should have intercourse, they would destroy the world. Therefore, the Holy One, praised be He! rendered the male impotent and rendered cool the female, and preserved it for the righteous in the future world, as it is said (Job 40, 16) Only see [how great] is the strength in his loins, referring to the male, and his force in the muscles of his belly, referring to the female. But why did He not render cold the female of the leviathan also? Because a salted female has a better taste. And why did He not salt the females of the cattle in question? Salted fish gives a good taste, but salted meat does not.
R. Juda said again in the name of Rab: "At the time the Holy One, praised be He! was about to create the world, He said to the angel of the sea: 'Open thy mouth, and swallow all waters that are to be found in the world.' The latter answered: 'Sovereign of the Universe, is it not enough that I swallow the water under my dominion?' And he was therefore killed immediately, as it is said (Ib. 12) By His power He split the sea in pieces, and by His understanding He crushed Rahab." R. Isaac said: "Infer from this that the name of the angel of the sea is Rahab, and had not the waters of the sea covered its body [of the angel], not one of the creatures could remain alive owing to the bad odor, as it is said (Is. 11, 9) They shall not do hurt nor destroy … as the waters cover the sea. Do not read cover the sea, but cover the angel of the sea."
R. Juda in the name of Rab said further: "The Jordan's course is from the cavern of Pania." There is also a Baraitha to the same effect. The Jordan issues from the cavern of Pania, and flows to the sea of Sipchi, of Tiberias, until it reaches the ocean; thence it flows until it reaches the mouth of the leviathan, as it is said (Job 40, 23) He remaineth quiet, though a Jordan rusheth up to his mouth. Raba b. Ula raised the following objection: "Did not this verse speak of the cattle on the thousand mountains? Therefore," said he, "this verse must be interpreted thus: When are the cattle in question sure that they shall remain alive? When the Jordan reaches the mouth of the leviathan (i.e., as long as leviathan lives, they are also sure with life)."
When R. Dimi came from Palestine, he said in the name of R. Jonathan, what is the meaning of the passage (Ps. 24, 2) For upon seas he hath founded it, and upon rivers he hath established it? i.e. the seven seas and four rivers which surround the land of Israel (Palestine), the seven seas are the seas of Tiberia, Sodom, Chirat, Chiltha, Sipchi, Aspamia, and the ocean; and the four rivers are Jordan, Jarmuch, Kirumyun, and Phiga." When R. Dimi came, he said in the name of R. Jonathan: "In the future the angel Gabriel (Fol. 75) will go hunting for the leviathan, as it is said (Job 40, 25) Canst thou draw out the crocodile (leviathan) with a fishhook or cause his tongue to sink into the baited rope? And if not for the help of the Holy One, praised be He! he would not conquer him, as it is said (Ib.) He is the first in rank … he that hath made him can alone bring his sword near to him." When R. Dimi came, he said also in the name of R. Jochanan: "When the leviathan becomes hungry, he expels from his mouth a gas which makes all the waters in the deep boil, as it is said (Ib. 41, 23) He maketh the deep to boil like a pot. And should he put his head in paradise, not one of the creatures could withstand the bad smell of the gas, as it is said (Ib.) He maketh the sea like a seething mixture. And when he gets thirsty, he makes the sea hollow like beds, as it is said: Behind him he causeth his pathway to shine." And R. Acha b. Jacob said: "The deep does not come to its natural way before seventy years, as it is said (Ib.) Men esteem the deep to be hoary — and hoary is not less than seventy years."
Rabba said in the name of R. Jochanan: "The Holy One, praised be He! will make a banquet for the upright from the flesh of the leviathan, as it is said (Ib. 40, 30) Yichru alav Chaverim; yichiu means a banquet, as it is said (II Kings 23) And he prepared (Vayichrch) for them a great meal. Chaverim means scholars, as it is said (Songs 8, 13) Companions (Chaverim) listen for thy voice, etc. And the remainder of it will be cut in pieces, and be sold in the markets of Jerusalem, as it is said (Job 40, 30) Divide him among merchants."
Rabba said further in the name of R. Jochanan: "The Holy One, praised be He! will make a succah for the righteous from the skin of the leviathan, as it is said (Ib. 31) Canst thou fill his skin with Succoth. If the righteous merits he will have a booth; but if he does not merit he will get a little hut, as it is said (Ib.) And with fist spear his head; and if still less, then a necklace will be made for him, as it is said (Prov. 1, 9) And chains for thy throat; and if still less, an amulet will be made for him, as it is said (Job 40, 29) And tied him up for thy maidens? And tlie remainder of the skin the Lord will spread on the walls of Jerusalem, and the brightness of it will shine from one end of the world to the other, as it is said (Is. 69, 3) and nations shall walk by thy light, and kings by the brightness of thy shining."
(Ib. 54, 12) And I will make of kadkod (rubies) thy battlements, etc. Samuel b. Nachmeni said: "On the earth, two Amoraim differ and they are Juda and Hezekiah, the sons of R. Chiya; and in heaven Gabriel and Michael differ. One says it means shoham (onyx) and the other says it means jasper. The Holy One, praised be He! said to them: 'Let it be as both say.'" (Ib.) And thy gates, etc. This is just as it happened with R. Jochanan, who was sitting and lecturing: "In the future the Holy One, praised be He! will bring jewels and pearls the size of thirty cubits (yards) square, twenty ells in height and ten in width, and will place them at the gates of Jerusalem.' And one disciple sneered at him: 'We do not even find a jewel as large as the egg of a turtle dove and [you say] we shall find jewels of such sizes?' Thereafter it happened that the same disciple was on a boat on the high sea, and he saw angels who sawed jewels and pearls the size of thirty ells square, boring holes in them twenty ells in height and ten in width. He asked them, 'For whom is this?' and they answered: 'The Holy One, praised be He! will place them at the gates of Jerusalem.' Aud when he returned he said to R. Jochauau: 'Lecture, Rabbi, for all you said is true, as I have seen it myself.' And R. Jochanan said to him: 'Ignoramus, if you had not seen it you would not have believed it? You are a scoffer at the words of the sages? He cast his eyes on him, and he became a heap of bones.' "
An objection was raised from the following passage (Lev. 27, 13) I will lead you Kom'miyuth. R. Maier says: "This means two hundred ells above the surface, double the height of Adam the first, who was one hundred ells." R. Juda says: "It means one hundred ells above the surface, the size of the Temple with its walls, as it is said (Ps. 144, 12) So that our sons may be like plants grown up in their youth, our daughters like corner-pillars, sculptured after the model of a palace." [Hence we see that according to both the height of the Temple will be one hundred cubits at least. Why, then, said R. Jochanan, only twenty in height]? R. Jochanan meant only for the apertures for the air.
Rabba, in the name of R. Jochanan, said again: "The Holy One, praised be He! will make seven canopies (Chupas) for each and every righteous, as it is said (Is. 4, 5) And then will the Lord create upon every dwelling of Mount Zion, and upon her places of assembly, a cloud and smoke by day, and the brightness of a flaming fire by night; for over the glory shall be a covering (Chupa). We infer from this that the Holy One, praised be He! will make a Chupa for each and every righteous according to his dignity." But why smoke for a Chupa? R. Chanina said: "Each one who looks with an angry eye upon the scholars in this world, will his eyes be filled with smoke in the future world." And why fire [in the Chupa]? R. Chanina said: "Infer from this that each of the upright will be burned by the Chupa of his neighbor." O for that shame! O for that disgrace! This is similar to the following passage (Num. 27, 20) And thou shalt put some of thy greatness upon him. But not all of it. The elder of that generation used to say: The appearance of Moses was like the sun and the appearance of Joshua like the moon. O for that shame! O for that disgrace!
R. Chama b. Chanina said: "Ten Chupas were made by the Holy One, praised be He! for Adam the first in paradise, as it is said (Ezek. 28, 13) In Eden the garden of God didst thou abide; every precious stone was thy covering, the sardius, the topaz, and the diamond, the chrysolite, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold." Mar Zutra said: "Eleven," — as he counts all the precious stones. R. Jochanan said: "The gold was less in value than all, for it is placed last." What do the workmanship of thy settings and of thy sockets, mean? R. Juda said in the name of Rab: "Thus said the Holy One, praised be He! to Hiram, the King of Tyre: When I created the world, I looked at the land and observed that thou wouldst rebel, deeming thyself a god. I therefore created holes and apertures in men." And according to others. He said thus: "I saw that thou wouldst rebel (Ib. b) and I have therefore decreed death over Adam the first." What do the words (Is. 4, 5) Upon her places of assembly, mean? Rabba, in the name of R. Jochanan, said: "Jerusalem in the future world will not be like Jerusalem in this world. In the latter every one who likes to enter does so, but in that of the future world only those who shall be invited will enter." Rabba said again in the name of R. Jochanan: "In the future world, the righteous will be named with the names of the Holy One, praised be He! as it is said (Ib. 43, 77) Every one that is called by My name, and whom I have created for My glory, whom I have formed; yea, whom I have made." Samuel b. Nachmeni said in the name of R. Jonathan: "The following three will be named with the name of the Holy One, praised be He — the righteous, Messiah and Jerusalem. The righteous, as said above; the Messiah, as it is written (Jer. 23) And this is his name whereby he shall be called — the Lord our Righteousness; and Jerusalem, as it is written (Ezek. 48, 35) And the name of the city from that day, 'The Lord is there.' Do not read shamah there, but shmah (her name)." R. Elazar said: "In the future, 'holy' will be said before the righteous as now it is said before the Holy One, praised be He! as it is said (Is. 4, 3) And it shall come to pass that whoever is left in Zion, and he that remaineth in Jerusalem, shall he called holy — every one that is written down unto life in Jerusalem." Rabba said again in the name of R. Jochanan: "The Holy One, praised be He! will elevate Jerusalem three parsas, as it is said (Zech. 14, 10) And she herself shall be elevated, and be inhabited on her former site." What does former site mean? It means that it will be increased to its former size. And whence do you know that the size of the former Jerusalem was three parsas? Rabba said: "There was a certain old man who told me that he had seen the first Jerusalem, and the size thereof was three parsas." And lest one say that it would be difficult to ascend, therefore the passage reads (Is. 60, 8) Who are these that are like a cloud, etc. R. Papa said: "Infer from this that the clouds are at a height of three parsas from the ground."
R. Chanina b. Papa said: "The Lord wanted to make a size for Jerusalem, as it is said (Zech. 2, 6) To measure Jerusalem. And the angels said before the Holy One! praised be He: 'Sovereign of the Universe, there are many great cities that Thou hast created in Thy world, belonging to other nations, of which Thou hast not determined their length and their breadth. For Jerusalem, upon which Thy name rests, where Thy Temple is, where the righteous dwell, shalt Thou determine a measure.' Immediately following the passage reads (Ib. 8) And He said unto him, 'Run, speak to this young man, saying, Without walls shall Jerusalem be inhabited, because of the multitude of men and cattle in her midst.'"
R. Simon b. Lakish said: "In the future the Holy One, praised be He! will add to Jerusalem one thousand times the area of Tefef for gardens, one thousand times the area of Kefel for towers, a thousand times the area of Litsuy, containing county seats, and an area of one thousand and two times that of Shiloh, built with prominent mansions, and each of these above mentioned will be like Ziporias in her glory. And there is a Baraitha which states that R. Jose said: "I have seen Ziporias in her glory, and there were one hundred and eighty thousand markets in which only spices for the ingredients for puddings were sold." (Ezek. 41, 6) And the side chambers were three, one over another, and thirty times. What does that meau? R. Levi said in the name of R. Papi, quoting R. Joshua of Sichni: "If there were three Jerusalems, each of them had thirty chambers on the top; and if there were thirty Jerusalems, each of them had three chambers on the top."
(Fol. 80b) Does not the root of a cedar tree reproduce branches? Has not R. Chiya b. Lulynil lectured: "What is the meaning of the passage (Ps. 22, 13) The righteous shall spring up like a palm tree, like a cedar? etc. Why are both trees mentioned? If it mentioned the cedar only, one might say that just as the cedar does not yield any products, so is the upright. Therefore it mentions the palm trees. And if the latter only were mentioned, one might say that just as a palm tree does not improve after being cut off, so is the righteous. Therefore, both are mentioned. Hence we see that a cedar does improve." This speaks of different kinds of cedars which do improve; for Rabba b. R. Huna said: "There are ten different kinds of cedars, as it is said (Is. 41, 19). I will plant in the wilderness the cedar, the shittah-tree, etc.
R. Levi said: "Robbing an individual is worse than robbing the altar, because concerning the first one the passage calls him sinner even before he derives any benefits therefrom, but concerning the latter he is called sinner only after he had benefited to it."
Our Rabbis were taught: Whence is it deduced that one must not make [the measure] level where the custom is to heap it; and heap the measure where the custom is to have it level? The passage reads (Deut. 25, 15) A perfect and just measure shalt thou have. And whence is it deduced that where the custom is to heap the measure, if one say: 'I will make it level and diminish the price,' or in places where the custom is to make it level, 'I will heap and increase the price,' that he must not be listened to? The passage reads therefore: A perfect and just measure shalt thou have," (i.e., just refers not to make any charge). R. Juda of Sura said (Ib., ib. 14) Thou shalt not have in thy house. Why? Because [you practice] diverse measures. Thou shalt not have in thy bag. Why? Because [you practice] diverse weights. But when you will practice a perfect and just weight, then shalt thou have (prosperity).
Our Rabbis were taught (Deut. 25) Thou shalt not have. Infer from this that weight and measure commissioners should be appointed for superintending the markets, but not for fixing prices. The Exilarchs once appointed commissioners for both measures and prices, whereupon Samuel said to Karna: "Go and lecture to them that commissioners should be appointed only for measures but not for fixing prices." He, however, lectured that commissioners should be appointed for both to superintend measures and to fix prices. Samuel thereupon cursed him for this. But Karna did it in accordance with Rami b. Chama, who said in the name of R. Isaac: "Men should be appointed to superintend measures as well as to fix prices, because of swindlers."
(Ib. b) Our Rabbis were taught: The measure leveler must not be made thick at one end and narrow at the other, as it permits of cheating; one must not level [the measure] rapidly with one stroke because this would be a benefit for the buyer and a disadvantage to the seller; and also not [too slow] in several courses, which is a disadvantage to the buyer and beneficial to the seller. Concerning this, Rabban Jochanan b. Zakkai said: "It is painful to me to declare it, and it is painful not to declare it;" i.e., "It is painful to me to declare the art of measuring [for this serves as a lesson for swindlers], and it is also painful not to declare it, for the swindlers would say that the Rabbis have no idea of the art of our profession." Did R. Jochanan declare it finally or not? Samuel b. R. Isaac said: "He did; and on the basis of the following passage (Hos. 15, 10) For righteous are the ways of the Lord, and the just shall walk in them hut the transgressors will stumble through them..
(Fol. 90b) Our Rabbis were taught: Those who store up fruit for speculation, usurers, fraudulent measurers and food speculators, concerning them, the passage reads (Amos 8, 5) When will the new moon be gone, that we may sell provisions? and that we open the corn warehouses, making the epha (measure) small and increasing the shekel, and cheating with deceitful balances. What is written immediately after this? Sworn hath the Lord by the Excellency of Jacob, surely I will not forfeit to eternity all their deeds. Who are meant by those who store fruit for speculation? R. Jochanan said: "People like Sabbati. The father of Samuel used to buy grain at harvest-time, and sold it at the same price. Samuel, his son, however, used to store up the grain he bought in harvest until the price became higher, and then sold it at the same price as in harvest time." And from Palestine the following message was sent: "The acts of the father are more esteemed than those of his son." Why so? Because when the market becomes low (prices fall) it remains so [for the rest of the year, and this was the ease of Samuel's father].
(Fol. 91) R. Simon b. Jochai used to say that Elimelech, Machlon and Kilyon were the great men and the leaders of their generation, and they were punished only because they emigrated from Palestine, as it is said (Ruth 1, 19) All the city was in commotion about them, and people said, "Is this Naomi?" What did they mean by their question, Is this Naomi? R. Isaac said: "They wanted to see what had become of Naomi, who emigrated from the land of Israel?" R. Isaac said again: "The same day on which Ruth reached the land of Israel, the wife of Boaz died. This is why people say that before the deceased depart, the substitute for managing the house is already prepared." Rabba b. R. Huna, in the name of Rab, said: "Boaz is identical with Abzan." For what purpose does he inform us? To inform the other thing, which he (Rab b. R. Huna) said, viz: "One hundred and twenty banquets Boaz prepared for his children, as it is said (Jud. 12, 9) And he had thirty sons, and thirty daughters he sent abroad, and thirty daughters he brought in for his sons from abroad, etc. And at each marriage two banquets were given — one in the father's and one in the father-in-law's house — and not to one of them did he invite Manoah, saying: 'What return can I expect of this childless man?' " And we are taught in a Baraitha that all his children died during his (Boaz's) lifetime. And this is meant by the popular saying: "By thy life, the sixty (weaklings) thou begottest, what didst thou beget them for? Marry again and beget one as strong as sixty." R. Chanan b. Raba said again, in the name of Rab: "Elimelech, Shalam, the kinsman [referred to in Ruth 4, 1] and the father of Naomi all were the descendants of Nachshon ben Aminadab." For what purpose was this said? To teach that even a man who has distinguished ancestors to rely upon is not saved when he emigrates from Palestine.
R. Chanan b. Raba said again, in the name of Rab: "The name of Abraham's mother was Amthalai bath Karnebo, and the name of Haman's mother was Amthalai bath Urb'tha, a sign may be applied [in order to remember it] the unclean for the unclean, and the clean for the clean. The name of the mother of David was Natzebeth bath Edal; the mother of Samson, Z'lalpunith, and his sisters, Nashick." For what purpose is this information? For an answer to the Epicurean. R. Chanan b. Raba said again in the name of Rab: "Abraham our father was imprisoned for ten years — three in this city of Cuthah and seven in Kadaruth." R. Dimi of Nahardea, however, taught the opposite (seven in Cuthah and three in Kadaruth). R. Chisda said: "The city Eibra-Zeira of Suthah is the city Ur Kasdim (mentioned in the Bible)." R. Chanan b. Raba, in the name of Rab, said further: "On the day when Abraham our father, departed from this world, all the great men of the nations stood up in a line and said: 'Woe to the world that has lost (Ib. b) its leader, and woe to the ship that has lost its pilot.'" (I Chron. 29, 11) And thou art exalted as the head above all. R. Chanan said in the name of Rab: "Even a superintendent of wells is appointed by Heaven; i.e., every earthly incident is decreed in Heaven."
R. Chiya b. Abin, in the name of R. Joshua b. Karcha, said: "God forbid that we should incense Elimelech, for could they have obtained even bran-flour for use, they would not have emigrated. But why then were they punished? Because their duty was to pray for their generation, and they did not, as it is said (Is. 57, 13) By thy crying thou canst he saved vnth all who are gathered with thee." Rabba b. b. Chana said, in the name of R. Jochanan: "This is taught only when money is cheap and the grain high; but if money is dear even when the price of four saahs is only one selah, one may emigrate from Palestine, as R. Jochanan said: 'I remember a time when there were four saahs of flour for one selah, aud there were many lying swollen from starvation in Tiberia, for they did not have an issar with which to buy food.'" R. Jochanan said again; "I remember that working people did not wish to take work on the east side of the city, as the smell of bread [which the west wind carried to them] would cause an increase in their appetite and would kill them." R. Jochanan said again: "I remember when a child broke apart a piece of carob, from which a continuous flow of honey poured out on his hands." R. Elazar said: "I remember, when a raven would catch a piece of meat, a conainuous flow of fat would be seen dropping from the height to the ground." R. Jochanan said again: "I remember times when young girls of sixteen and boys of seventeen would walk together and did not sin." R. Jochanan said further: "I remember when it was said in college: 'He who assents to them (does not antagonize their errors) falls into their hands, and he who confides in them, — all that is his are theirs.' "
It is written (Ruth 1, 2) Machlon and Chilyon, and in (I Chron. 4, 22) Joash and Saraph. Rab and Samuel differ. One said that their real names were Machlon and Chilyon. But why were they named Joash and Saraph? Joash, because they gave up hope of Divine redemption, and Saraph, because they were doomed to be burnt. And the other says their real names were Joash and Saraph. And why were they named Machlon and Chilyon? Machlon, because they made themselves very common by their emigration, and Chilyon, because they were doomed to destruction. We are taught in a Baraitha in accordance with the one who holds that Machlon and Chilyon were their real names. What is the meaning of the passage (Ib., ib.) And Joachim and the men of Goseba, and Joash and Saraph, who had dominion in Moab and Yoshbei lechem. And these are ancient things. Joachim, refers to Joshua, who had confirmed the oath which was given to the men of Gibeon; and the men of Goseba refers to Machlon and Chilyon. And why were they named Yoash and Saraph? Because they gave up hope of Divine remeption. Who had dominion in Moab, refers that they had married daughters of Moab. And Joshbei-lechem, refers to Ruth, who was a Mo'abite. And these are ancient things, means the Ancient of Days has decreed these things, as it is written (Ps. 99, 21) I have found David My servant. It is also written (Gen. 19, 15) And thy two daughters, that are found. These were the potters (hayozrim) and those that dwelt in plantations and sheepfolds. For the king's sake, to do his work, they dwelt there. Hayozrim, refers to the children of Jonadab b. Rechab, who preserved the oath of their father. (Ib. 4) In plantation, refers to King Solomon, who was a plant in his kingdom. Vegidroh (sheepfold), refers to the Sanhedrin, who had fenced the broken partition of Israel. For the king's sake, etc., refers to Ruth the Moabite, who lived to see the kingdom of Solomon, her great-grandson, as it is said (I Kings 2, 19) And placed a chair for the king's mother. Upon which R. Elazar said that it means to the mother of the kingdom.
Our Rabbis were taught (Lev. 25, 22) Shall ye eat yet of the old harvest, i.e., without need of preserving? How is this to be understood? R. Nachman said: "Without the grain worm." And R. Shesheth said: "Without having the grain blasted." We are taught in a Baraitha in accordance with R. Nachman: Shall ye eat yet the old harvest. One might think that Israel would be obliged to wait for the new crop, because the old would already have been spent; therefore it is said (Ib., ib.) Until its harvest comes in; i.e., until the harvest shall come by itself (you will not hasten it)." And there is also a Baraitha in accordance with R. Shesheth: "Ye shall eat yet from the old harvest, one might say that Israel would have to wait for the new harvest because the old one became spoiled, therefore it is said, until its harvest come in; i.e., the old will suffice until the new shall come in its natural way (without any need to hasten it). Our Rabbis were taught: And ye shall eat very old store. Infer from this that the older a thing is the better it is. We can infer from this only of things which are customary to be preserved, but whence do we know this of things which are not customary to be preserved? It is therefore said: Yashan Nashan (twice repeated). (Ib., ib.) And the old ye shall remove because of the new. Infer from this that their granaries were filled up with the old crop and their barns were filled up with the new, and Israel would say: "Why should we remove the old crop for the new one?" R. Papa said: "Upon everything age is an improvement with the exception of dates, beer, and fish-hash."