(Ib. b) R. Zera lectured; according to others, R. Joseph taught: What is the meaning of the passage (Ib., ib. 20) Thou causest darkness and it becometh night, wherein creep forth all the beasts of the forest? Thou causest darkness, refers to this world which is compared to the darkness of night; wherein creep forth all the beasts of the forest, refers to the wicked that exist in this world, who are compared to wild beasts. The sun ariseth, they slink away and lie down in their den; the sun ariseth, for the righteous; they slink away, refers to the wicked who will go to Gehenna; and lie down in their den, refers to the upright, for there will not be an upright who will not have a dwelling in the world to come, according to his honor. Man goeth forth unto his work, refers to the upright who are going to receive their reward; and to his labor until the evening, [refers to him] who has completed his work [while alive] until the day of death.
R. Elazar b. R. Simon met the royal officer who was engaged in capturing thieves. "How can you capture them?" he asked him. "Are they not compared to wild beasts, of whom it is written: Wherein creep forth all the beasts of the forest." According to others, he quoted to him the following verse (Ib. 10, 9) He lieth in wait in a secret place like a lion in his den. "Perhaps you capture respectable men, and the wicked remain at large?" "What can I do?" replied the officer. "I am so ordered by the king." "If so, then I will instruct you how to proceed," said R. Elazar b. R. Simon to him. "Enter a wine-house at the fourth hour of the day, and if you find there a man drinking wine, holding his goblet and slumbering, make an investigation concerning him. If he is a scholar he was certainly engaged in his studies at night; if he is a day laborer, it may be that he performed his own work during the night; and if he was a night laborer, and it was not heard that he was working at night, still it must be investigated — perhaps he had done such labor that makes no noise. But if this man is nothing of this kind, he is surely a thief, and you may capture him." This advice was heard in the king's house, and it was decided that the one who dictated the letter be the carrier [i.e., he who advised should be the executor]. R. Elazar was thus brought and appointed to capture the thieves, and so he went on doing it. R. Joshua b. Karcha then sent word to him: "Vinegar son of wine (bad son of a good father), how long will you deliver people of the Lord for execution?" He answered: "I only destroy the thorns out of the vineyard." Whereupon R. Joshua sent to him again: "Let the owner of the vineyard (God) come and destroy his thorns." One day R. Elazar was met by a washman, who called him "Vinegar, son of wine;" and he thought, since he is so impudent, he must be wicked, and gave orders to capture him, which was done. When his wrath abated he tried to release him, but could not, and he applied to himself the verse (Pr. 21, 23) Whoso keepeth his mouth and his tongue, keepeth his soul from trouble. Finally the prisoner was to be hanged, and R. Elazar stood under the gallows and wept. Said the prisoner to him: "Rabbi, let it not be grievous to thy eyes, because I and my son have committed adultery on the Day of Atonement." He then, placing his hand on his abdomen, said: "Rejoice mine entrails! if cases in which you acted on doubts are so perfect, how much more perfect are your sure cases? I am sure that no worms of any kind shall have power over you." He nevertheless did not rest until he committed an operation upon his body, and after it showed by tests that no worm had any power over it, he applied the following passage to himself (Ps. 16, 9) Also my flesh shall rest in safety. The same case happened (Fol. 84) with R. Ishmael b. R. Jose, who was ordered by the government to capture thieves. Elijah met him and said: "How long will you deliver the people of the Lord for execution?" "What can I do? It is a royal appointment [which I cannot decline]." And Elijah rejoined: "Your father fled [from persecution] to Asia, flee you to Ladicia."
R. Jochanan said: "I am a remainder of the beauties of Jerusalem." He who desires to see a beauty similar to that of R. Jochanan shall take a silver goblet just out of the silversmith's hands, wliich is still redhot from the flame, and shall fill it with the germs of Roman scarlet, then put on its top a crown of red roses, and place it between the sun and shadow; and this reflection is but a part of R. Jochanan's beauty.
Is that so? Did not the master say that the beauty of R. Cahana is similar to that of R. Abahu's, the beauty of R. Abahu ia similar to that of Jacob our patriarch, and the beauty of Jacob our patriarch was similar to the beauty of Adam the first; whereas R. Jochanan was not mentioned among the beautiful? R. Jochanan was different, for although his complexion was beautiful, he had no beard.
One day R. Jochanan was bathing himself in the Jordan. When Resh Lakish saw him, he jumped into the Jordan and went after him. R. Jochanan said to him: "Your strength ought to be devoted to the study of the Torah." Resli Lakish answered: "Your beauty is fit for women." Then said R. Jochanan: "If you will repent [and leave your profession], I will give you my sister, who is still more beautiful than I am." Resh Lakish accepted this proposition, and when he was about to recross the river for his garments he could not do so. R. Jochanan then instructed him and made a great man out of him. One day there arose a dispute in college about the time at which different new iron weapons, like swords, knives, etc., became subject to Levitical uncleanliness. R. Jochanan said: "From the time they are taken from the furnace," while Resh Lakish said, "From the time they are taken out of the cooling water." R. Jochanan remarked: "The former robber stands his handicraft." Whereupon Resh Lakish answered: "And what good have you done me? When in my old profession, I was also called master, as in my new profession." "I have done much good to you, as I brought you under the wings of the Shechinah," said R. Jochanan. R. Jochanan was nevertheless dejected, and Resh Lakish became ill. [The wife of Resh Lakish, who was] the sister of R. Jochanan, came to the latter and wept, saying: "Pray for his health, for the sake of my son." And in response he cited the following verse (Jer. 49, 11) Leave thine orphan to me, I will give them their livelihood. She continued weeping. "Do pray, for my sake, that I am not left a widow." And in answer he cited to her the end of the same verse, and thy widow must trust in me. Finally, R. Simon b. Lakish's soul went to rest, and R. Jochanan grieved very much after him. The Rabbis of the college searched for a suitable scholar to go and comfort him. They decided that R. Elazar b. P'dath, whose decisions were original, would be fit for this task. He went to R. Jochanan's college and sat before him, and when R. Jochanan said anything, R. Elezar b. P'dath would say: "There is a Baraitha which supports you." R. Jochanan then exclaimed: "Is it you who desires to replace bar Lakish? In his time, when I said anything, he raised twenty-four objections, and I had to make them good with twenty-four answers, so that the discussion became very animated. You, however, say to everything, 'There is a Baraitha which supports you.' Am I not aware that my saying has a good basis?" Finally R. Jochanan tore his garments, wept, and cried: "Where art thou, bar Lakish? Where art thou, bar Lakish?" He continued crying until he became demented. The Rabbis then prayed for his death, and his soul went to rest.
(Ib. b) Notwithstanding that R. Simon b. Eliezer said above that he was sure all his deeds were just, he was not satisfied, and prayed for mercy from Heaven, and invoked upon himself chastisements, and became so afflicted that in the night they had to spread under him sixty felt spreading, and in the morning they removed from him sixty basinfuls of blood. " In the morning his wife used to make sixty kinds of pap for him, which he ate, and was healed. His wife, however, would not allow liim to go to the college, in order that he might not be troubled by the Rabbis. And so he used to say every evening to his afflictions, "Come, my brethren and associates." And in the morning "Go away, for I do not want to be prevented from studying." One day his wife heard him call the afflictions, and she exclaimed: "You yourself bring these afflictions upon you! You have already exhausted the money of my father through your illness." She left him and went to the house of her father. In the meantime it happened that sailors made him a present of sixty slaves, each of them having a purse with money; and the slaves prepared for him daily the sixty kinds of pap he used to eat. One day his wife said to her daughter: "Go and see what your father is doing." She went. Her father then said to her: "Go and tell your mother that we are richer than her parents." And he applied to himself the verse (Pr. 31, 14) She is become like the merchant ships, from afar doth she bring her food. Finally he ate, drank, became well, and went to college, and there he was questioned about sixty kinds of blood of women, and he purified all of them. The Rabbis murmured, saying: "Is it possible that of such a number there should not be a doubtful one?" And he said: "If it is as I have decided, all of them shall bring forth male children; if not, then there shall be at least one female among them." Accordingly, all of the children were born males, and were named Eliezer after him. We are taught in a Baraitha that Rabbi said: "Woe to the wicked government which prevented R. Eliezer from attending the college, and because of this, prevented the multiplying of Israel. When he was about to die, he said to his wife: "I know the Rabbis are angry with me [for I have captured many of their relatives as thieves], and they will probably not attend my funeral as they ought to do. You shall therefore leave me in my attic, and you shall not be afraid of me." R. Samuel b. R. Nachmeni said: "I was informed by the mother of R. Jochanan that she was told by the wife of R. Eliezer that no less than eighteen and no more than twenty-two years after his death she kept him in his attic. She used to ascend every day to examine his hair, and found nothing. When it happened that one hair fell out, blood was visible. One day she found a worm in his ear, and she was dejected. But he appeared to her in a dream, telling her: 'It is nothing to be dejected about, as this is a punishment for allowing a young scholar to be insulted in my presence. I did not protest against it, as I ought to have done!' " When two parties had a lawsuit, they used to come and stand by the door, and each of them would explain his case. Thereafter a voice was heard from the attic: "You, so-and-so, are unjust with your claims;" or "You, so-and-so, are just." It happened one day that his wife was quarreling with a neighbor, and the latter exclaimed: "It may occur to you, as to your husband, who is not buried." And when the Rabbis heard this, they said: "When this conduct goes to such an extent, it is an insult to the deceased." According to others, R. Simon b. Jochai, his father, appeared to one of the Rabbis in a dream, and said: "There is my young pigeon among you, and you do not care to bring it to me." The Rabbis decided to busy themselves with his funeral. However, the inhabitants of Akhbrin would not let them remove R. Elazar from his attic, because during all the years that R. Elazar slept in his attic not a wild beast had come to their city. On one eve of the Day of Atonement, when the inhabitants of that city were busily engaged, the Rabbis hired some men of the village of Biri, and they took the corpse with the bed and brought it to the Rabbis, who removed it to the cave of his fathers. They, however, found the cave obstructed by a snake, and said: "Snake, snake, open thy mouth, and let the son enter to his father." And it did so.
Rabbi then sent [a message to the widow] saying that he would like to marry her, and she answered: "Shall a vessel that has been used for a sacred purpose be used for an ordinary purpose?" In Palestine they quote this: "Where the owner of the arms (warrior) hangs up his battle axe, should the shepherd, Kulba, hang up his bag?" Rabbi sent to her: "Let it be granted that he was greater than I in wisdom, but was he also greater than I in meritorious deeds?" And she answered: "You admit, then, that he was greater in wisdom than you, of which I was unaware. I am, however, aware that in meritorious deeds he was greater than you, for he submitted [with his good will] to sufferings." Whence is it known that R. Elazar was greater in wisdom than Rabbi? When Rabban Simon b. Gamaliel and R. Joshua b. Karcha were sitting in the college on benches, before whom R. Elazar and Rabbi were sitting on the floor while discussing Halachic questions, the sages remarked: "We are drinking the water of these two young men (i.e., enjoy their study) and we let them sit on the floor!" They prepared benches for them, and they ascended them. Rabban Simon b. Gamaliel then said to the sages: "I possess only one little dove (only one son), and you want me to lose it, [lest an evil eye affect him]." And they caused him to descend to his former seat on the floor. R. Joshua b. Karcha then said: "Is it right that he (Rabbi) who has a father, shall live, and he (R. Elazar) who has not, shall die?" They therefore caused R. Elazar b. R. Simon also to take his former seat on the floor. R. Elazar felt discouraged, saying: "They compare me to him (Rabbi)." Up to that time whenever Rabbi said anything, R. Elazar would support him; but from that time on, when Rabbi used to say, "I have an objection," R. Elazar b. Simon would say to him, "You mean to object to this and this; here is the answer to your objection. Now, you are surrounding us with a number of objections which are of no value." Rabbi felt discouraged and came to complain before his father, who answered: "My son, you should not be angry, for he (Elazar) is a lion, the son of a lion, and you are a lion, the son of a fox." And to this Rabbi referred when he said [elsewhere]: "There were three humble men, my father (Fol. 85), the children of Bathyra, and Jonathan, the son of Saul. My father (Rabban Simon b. Gamaliel), as said above; the Beni Bathyra, as it is said that they themselves have made him the chief and elevated him to the post of Nassi, which they were occupying; and Jonathan b. Saul, as he said unto David (I Sam. 23, 17) And thou will he king over Israel, and I will benext unto thee. But perhaps Jonathan b. Saul said so because he had seen that the whole world was sympathizing with David; and also the Beni Bathrya, because they could not answer the questions submitted to them; but as to Rabban Simon b. Gamaliel, he was certainly one of the humblest men of the world. Rabbi then said: "I see that sufferings are favored." And he submitted himself to suffering for thirteen years, six of them with a stone in the bladder, and seven of them with scurvy. The steward of Rabbi's house was wealthier than King Sabur. When he used to feed the animals of Rabbi, the voices of the animals were heard for three miles. He used to do this at the time when Rabbi was entering the privy, and the sound of his cry [in pain] drowned their (the beasts') voices, so that even the sailors on the seaboard heard him. Nevertheless, the afflictions of R. Elazar b. R. Simon were of more value than Rabbi's for, while R. Elazar b. R. Simon submitted himself to them out of love, and they left him for the same reason; those of Rabbi's came as the cause of an incident, and left him through an incident. They came as the cause of an incident, as follows: There was a calf which was about to be taken to the slaughter, and it ran away and put its head under the garment of Rabbi and cried. "Go," Rabbi remarked to her, "because you are created for this purpose." It was then said [in Heaven]: "Since he had no mercy [with creatures], he shall be visited with afflictions." And it left him through an incident, as follows: One day, when his female servant was sweeping the house, she tried to sweep out some weasels which were thrown there. Rabbi, noticing what she was trying to do, said to her: "Let them alone, for it is written (Ps. 145, 9) And his mercies are over all his worls." It was then said in Heaven: "Because he has mercy with creatures, let us deal with him mercifully." During all the years in which Rabbi was suffering from his afflictions, it never happened that the country was in need of rain.
It happened that Rabbi came to the place where R. Elazar b. R. Simon used to dwell and asked whether that upright man had left a son. He was told that there was a son and that every prostitue whose price was two dinars paid him four dinars. Rabbi sent for him, ordained him [as Rabbi], and delivered him to R. Simon b. Assi b. L'guinia, his mother's brother. The first few days the youth used to say: "I will return to my place." And his uncle, [trying to persuade him to give his attention to study], would say to him: "People want to make you a scholar, and they spread over you a gold-trimmed cloak, [as sign of being ordained], and named you Rabbi; and yet you say that you will return to your former place." He thereupon replied: "I swear that I shall never again mention it." When he grew up he went to the college of Rabbi. When the latter heard his voice, he said: "The voice of this young man is similar to the voice of R. Elazar b. R. Simon." And he was told that this youth was his son. Rabbi then applied to him the passage (Pr. 11, 30) The fruit of the righteous is the tree of life, and the wise draweth souls to himself. The fruit of the righteous, refers to R. Jose b. R. Elazar, the sou of R. Simon, and the wise, draws souls to himself, refers to R. Simon, his uncle. When he (R. Jose) died, they brought him to the cave of his father, and found it encircled by a snake. The Rabbis said: "Achna, achna (snake), open thy mouth, and let the son enter to his father." But it did not listen to them. They thought it was because his father was a greater man. A Heavenly voice went forth and said: "Not because the father was greater than the son, but because the father had suffered in the cave, and the son did not suffer in the cave."
Rabbi once happened to come to the city where R. Tarphon used to dwell, and asked: "Has the man who used to swear by his children left a son?" And he was told that he had left no son, but a grandson of his daughter, and that he was so beautiful that even prostitutes whose price was two dinars would pay four to him. He sent for him, and said: "If you will repent, I shall give you my daughter." And he did so. According to some, he married Rabbi's daughter, but divorced her afterwards; and according to others, he did not marry her at all, so that people should not say that he repented only for the sake of this woman. But what was the reason that Rabbi troubled himself so much in such cases? R. Juda said in the name of Rab, according to others, R. Chiya b. Abba said in the name of R. Jochanan, and according to still others, R. Samuel b. Nachmeni said in the name of R. Jonathan: "He who teaches the Torah to the son of his neighbor will be rewarded with a seat in the heavenly college; as it is said (Jer. 15, 19) Behold, thus said the Lord… . Thou shalt stand before me, and if thou bring forth the precious from the vile, thou shall be as my mouth. And he who teaches the Torah to the son of an Am Ha'aretz, even if the Holy One, praised be He, ordained an evil decree against the world. He will abolish it [for the sake of this meritorious act]; as it is said (Ib.) And if thou bring forth the precious from the vile."
R. Parnach said in the name of R. Jochanan: "He who is a scholar himself, and also his son and also his grandson are scholars, the Torah will not depart from his children for everlasting; as it is said (Is. 59, 20) And My words which I have put in thy mouth shall not depart out of thy mouth, nor out of the mouth of thy children, nor of the mouth of thy children's children, said the Lord, from henceforth — and unto all eternity." What does the second, "said the Lord," mean? This means that the Holy One, praised be He, said: "I am the surety that so it will continue." What does for henceforth and unto all eternity, mean? R. Jeremiah said: "From now on the Torah returns to its old inn."
R. Joseph fasted forty days, and he heard a heavenly voice: "It shall not depart out of thy mouth." He fasted another forty days, and heard: "It shall not depart out of thy mouth and out of thy children's mouth." He then fasted forty days more, and he heard: "Also out of the mouth of thy children's children." He then said: "For the latter generations I have no more to fast, for the Torah usually returns to its old inn."
When R. Zera ascended to Palestine, he fasted one hundred days in order to forget the Babylonian Talmud, so that he should not become confused by it. Then he fasted another hundred days, that R. Eliezer might not die during his life, so that he would not have to bear all the troubles of the congregation. Then he fasted another hundred days, that the fire of Gehenna might not affect him. Every thirty days he used to examine himself by a heated oven, and the fire did not affect him. It happened, however, one day, that the Rabbis gave their attention to this, and he burned his hips, on account of which he was named the "Little one with the burned hips."
R. Juda said in the name of Rab: (Jer. 9, 11-12) Who is the wise man that may understand this? And who is he to whom the mouth of the Lord hath spoken, that he may declare it; for what is the land destroyed? (Ib. b) The beginning of the verse was questioned by the sages, but in vain. The continuation of the verse was questioned by the prophets, also without any result, until the Holy One, praised be He, explained it Himself in the succeeding verse. And the Lord said: "Because they forsook my law, which I had set before them." R. Juda said in the name of Rab: "This signifies [that even when they did study the Torah], they did not pronounce the prescribed benediction for it." R. Nachman said: What is the meaning of the following passage (Pr. 14, 33) In the heart of the man of understanding resteth wisdom, but in the bosom of the fools it is made known; i.e, In the heart of the man of understand resteth wisdom, refers to a scholar, the son of a scholar; but [the little which is] in the bosom of fools is made known, refers to a scholar the son of a commoner." Ulla said: "This is what people say: 'A single coin in a bottle cries kish-kish, " (clangs). R. Jeremiah said to R. Zera: "What is the meaning of the passage (Job. 3, 19) The small with the great is there, and the servant free from his master. Do we not know then that the great and small are there? It must therefore be interpreted thus: He who makes himself little for the purpose of studying the Torah in this world, will become great in the future world; and also he who hires himself for a slave to the Torah in this world, will become a free man in the future world."
Resh Lakish used to mark the caves of the Rabbis. When he was about to do so with the cave of R. Chiya, it was concealed before him, and he became despondent and said: "Sovereign of the Universe! Did I not argue on the Torah just as he did?" A Heavenly voice came forth and said: "Yea, thou didst argue in the Torah as he did, but thou didst not spread the teachings of the Torah as he did."
When R. Chanina and R. Chiya were quarreling with each other, R. Chanina would say to R. Chiya: "Are you quarrelling with me, who am able to renew the Torah, by means of my discussion, should it be forgotten?" Whereupon R. Chiya would answer R. Chanina: "Are you quarrelling with me, who have caused that the Torah should not be forgotten in Israel? I did thus: I have sown flax, prepared nets from it, caught deer, made of their skins parchment, and with their meat I fed orphans. I wrote on the parchment the five books of the Pentateuch, each on a separate roll, and used to go to a city, taking five little boys, instructing each of them in one of the above books until each knew the contents by heart. I also took six other boys, and instructed each of them in a different section of the Mishnah, saying to the boys: 'Until I return, each of you shall teach the others the book which is known to each of you and not to the other;' and so I have caused the Torah not to be forgotten in Israel." And this is why Rabbi exclaimed: "O how great are the acts of Chiya!" R. Ishmael b. R. Jose said to him: "Are they even greater than yours, master?" And he answered: "Yea!" "Are they even greater than father's?" And he said: "Nay, such a thing cannot happen in Israel."
R. Zera said: "Last night R. Jose b. Chanina appeared to me in a dream, and I questioned him: 'Where are you placed in the Heavenly College?' And he answered: 'By the side of R. Jochanan.' 'And where is R. Jochanan placed?' 'By the side of R. Janai.' 'And where is R. Janai placed?' 'By the side of R. Chanina.' 'And R. Chanina?' 'By the side of R. Chiya.' I then said: "Is not R. Jochanan worthy of being placed by the side of R. Chiya?" And. he answered: "Into a place which is illumined and from which rays come forth, who will dare to bring the son of Naphcha?' " R. Chabiba said: "I was told by R. Chabiba b. Surmachi, who saw one of the Rabbis to whom Elijah frequently appeared, that in the morning his eyes were beautiful and in the evening they were red, as if burnt by fire. And to the question, 'Why is this so?' he told me: 'I have asked Elijah to show me the Rabbis while they were ascending to the Heavenly College.' And he rejoined: 'At all of them you may look, but at the carriage in which R. Chiya rises you must not look.' 'And what is the sign by which it may be recognized?' I asked. 'All the Rabbis are accompanied by angels when ascending and descending, except the carriage of R. Chiya, which ascends and descends by itself. I, however, could not refrain, and gazed upon it. Then two rays blinded my eyes. On the morrow I went to the cave of R. Chiya, fell upon it, and prayed, saying, 'I am studying your Baraitha, O Master!' and I was cured.' "
Elijah used to appear frequently in the college of Rabbi. On one of the days during new-moon, a bright day, Elijah did not appear; and when he was questioned thereafter for the reason of his absence he said: "It takes time until I awake Abraham, wash his hands, wait until he prays, and bring him to sleep again. The same I do with Isaac, and the same with Jacob." Rabbi then questioned him: "Why do you not awaken all of them at the same time?" "This I am not allowed, as it is to be feared that if they should all pray together, they would bring the Messiah before his time." And Rabbi asked him: "Is their equal to be found in this world?" And he said: "Yea! there are R. Chiya and his sons." Rabbi then ordered a fast-day, and placed R. Chiya and his sons on the altar. When they came to the section [of the Eighteen Benedictions], He who causes the wind to blow, a wind came; and when they came to the words. He who causes rain, rain came. When, thereafter, they were about to say the third section of resurrection, the world began to tremble, and in heaven it was questioned: "Who has revealed this secret to the world?" "Elijah did it!" Elijah was brought and was punished with sixty fiery lashes. He then appeared [at the place where R. Chiya was praying], as an angry bear, and scattered them.
Samuel of Yarchina was the physician of Rabbi. When Rabbi had sore eyes, he said to him: "I shall inject some medicine into them." Rabbi said: "I cannot endure it." "I will smear some salve over it." But Rabbi answered him: "I cannot endure it." He then poured some medicine into a tube, placed it under his head while he was in bed, and he was cured. Rabbi essayed to invest Samuel with the title of Rabbi, but never had the opportunity, and Samuel said to him: "Let the master not be so sorry, for I have seen the book which was submitted to Adam the first, and in there it is written: Samuel of Yarchina (Fol. 86) will be named a sage, but not a Rabbi, and Rabbi will be cured through him. It is also written there: Rabbi and B. Nathan are the last of the Tannaic period (the Mishnah); R. Ashi and Rabina, the last of the Amorite period. The sign for this is (Ps. 73, 17) Until I enter the sanctuary of God and understand (Abina) what this future will be."
R. Cahana said: "I was told by C. Chama, the son of Chassa's daughter, that Rabba b. Nachmeni's death was due to religious persecution." The Government was informed that there was a man among the Jews who prevented thirteen thousand Jews from paying head-tax one month during the summer and one month during the winter. The government sent an officer to arrest him, but could not find him at home. Rabba meantime ran away from Pumbaditha to the city of Akura, thence to Agina, Sh'chin, Triph, and Eina Damim, and from Eina Damim back to Pumbaditha. It happened that the officer [who went in search for Rabba] stopped at the same inn in which Rabba was concealed. The inn-keeper set a table for the officer. After he had drunk two goblets of wine the table was taken away, and it happened that the face of the officer was turned about. The host came to Rabba, and appealed to him: "What shall we do [to cure him]? for he is a representative of the King [and we might be held responsible]?" Rabba ordered that a table be set again with one goblet of wine, and then the table taken away and he would be cured. They did so, and the officer was cured. Then the officer said: "I am certain that the man I want is here." He searched for him and found him, saying: "I will go from here and report that I could not find you. Should they put me to death, I will not disclose it; but should they torture me, I will tell the truth." He then took Rabba, locked him up in a chamber, and took the key with him. Rabba prayed [to God], and the wall fell [miraculously]; he ran away and went to Agma, sat down on a trunk of a tree, and began studying. In the meantime there was a dispute in the Heavenly College about a case of Levitical purity, in which some decreed that it was impure and others than it was pure, and it was decided that Rabba b. Nachmeni should decide the case, for he used to say: "I am the only master in the treatise of Nega'im, and I am master in the treatise of Oholoth." They sent the angel of death for him, but he could not touch him, as he did not cease studying for one moment. In the meantime a wind blew and rustled the trees of the forest, whereupon Rabba thought that the officers were after him and said: "Let me rather die than to be over-taken by the Government." When he was dying, [he was questioned about the dispute in the Heavenly College, and] he uttered the words, Tahor, Tahor (pure). Then a Heavenly voice went forth, saying: "Well is it with thee Rabba b. Nachmeni, that thy body is pure, and that thy soul left thy body while thou wast saying pure." A tablet fell in the city of Pumbaditha, [upon which it was announced that] Rabba b. Nachmeni was taken to the Heavenly College. Then Abaye and all the Rabbis of the college went to occupy themselves with his funeral; but they did not know where to find his body, and they went to Agma, and they saw a swarm of birds which made a shade under them, and they remained so, without moving. And the Rabbis understood that this was the place where the dead one was to be found. They lamented for him three days and three nights. Another tablet fell with the inscription: "He who will separate himself [from here] will be put under the ban." And they lamented for him seven days more. Then another tablet fell with the inscription: "Go to your houses in peace." On the day when Rabba died, a storm arose and threw a certain merchant who was riding a camel on one side of the River Papa upon the other side of the river. Being astonished, he asked, "What is it?" He was answered: "Rabba b. Nachmeni is dead." He then arose and said: "Sovereign of the Universe! The whole world is Thine, and Rabba b. Nachmeni is also Thine. Thou dost love Rabba, and Rabba loveth Thee — why, then, shouldst Thou destroy the world?" Subsequently the storm abated.
R. Simon b. Chalafta was a fat man. On one hot day he ascended to the top of a mountain to cool himself. He asked of his daughter to fan him, promising her therefor a talent's worth of nard. In the meantime a wind began to blow, and he said to his daughter: "How many talent's worth of nard is to be given to the creator of this wind?"
(Fol. 83) MISHNAH. The following incident happened with R. Jochanan b. Mathia, who said to his son: "Go and hire laborers for us." He did so, with the understanding that they should be fed; and when he came to his father, the latter said to him: "My son, even if you should provide them with meals like the banquets of King Solomon in his time, you are not sure that you have done your duty, as they are the children of Abraham, Isaac and Jacob."
(Fol. 83b) Shall we assume that the meals of Abraham were better than those of Solomon? Behold, it is written (I Kings 5, 21-13) And Solomon's provision for one day was thirty measures of fine flour and three-score measures of meal; ten fat oxen, and twenty oxen out of the pastures, and a hundred sheep, besides harts, and gazelles, and roebucks, and fatted fowl. And Gurion b. Astyou, in the name of Rab, said that the fine flour and meal were only for skimming the foam, the dough which the cooks used to place over the pots; and R. Isaac said that each wife of the thousand, which Solomon had, used to prepare such a meal, thinking that he might come to partake of his meal with her. And concerning Abraham it is written (Gen. 18, 77) And Abraham ran unto the herd, and fetched a calf tender and good. Whereupon R. Juda said in the name of Rab: "A calf is one; tender, two; and good three." There Abraham took three oxen for only three men, [an ox for each man], but concerning Solomon all that is mentioned were for the many people of Israel and Juda, as it is said (I Kings 4, 20) Juda and Israel were numerous as the sand which is by the sea. What is meant by fatted fowl? Said Rab: "Stuffed fowl." And Samuel said: "They were fat without stuffing." R. Jochanan said: "An ox fed without doing any labor, and a hen that was not occupied with hatching." R. Jochanan said: "The best of cattle is an ox, and the best of fowls is a hen." Ameimar said: "This refers to a black hen which feeds herself in the vineyard with the seeds of grapes and which cannot step over a seed (because of its excess fat)."
(Gen. 18, 7) And Abraham ran unto the herd, etc. R. Juda said in the name of Rab: "A calf is one; tender, two; and good is three." Why not say one, as people say tender and good? Then it should be written a good, tender calf. Why and good? To signify that it was another one. But then there are only two? As the words "and good" signify another one, so does also the word "tender." Rabba b. Ulla (according to others R. Hoshia, and according to still others R. Nathan b. Hoshia) raised the following objection: "Is it not vrritten (Ib., ib., ib) And gave him to a young man, and he hastened to dress him {in the singular)?" This means that each of them he gave to a separate man for dressing. And he took cream and milk, and the calf which he had dressed (Ib.); i.e., each thing which was ready first, he placed before them. But why were three necessary, was not one sufficient? R. Chanan b. Raba said: "He wanted a whole tongue with mustard to give to every one of them."
R. Tanchum b. R. Chanilai said: "A man should never conduct himself differently from the custom of that place where he abides, for Moses, when he ascended to heaven, did not eat; and the angels of heaven, when they descended to earth, ate and drank." Ate and drank! How can you think so? Say: They appeared as if they were eating and drinking. R. Juda said in the name of Rab: "All that Abraham did for the angels by himself, the Holy One, praised be He! did for his children by Himself, and what Abraham did through a messenger, the Holy One, praised be He! did the same for his children through a messenger; i.e., and Abraham ran unto the herd, hence (Num. 11, 31) and a wind went forth from the Lord. He took cream and milk, hence (Ex. 16, 4) I will let rain for you bread from heaven. And he stood by them, hence (Ex. 17, 6) I will stand before thee. And Abraham went with them, hence (Ex. 13, 21) And the Lord went before them. Let a little water be fetched, hence (Ex. 17, 6) and thou shalt smite the rock, and there shall come out water from it, and the people shall drink. And Rab differs from R. Chama b. Chanina; for R. Chama b. Chanina said (according to some it was taught in the school of R. Ishmael): "In reward for three things [which Abraham had done] his children merited three things: as reward for the cream and milk they merited the mannah; as reward for that he stood by them under the tree, his children merited the pillar of cloud; and as reward for let a little water, etc., they merited the well of Miriam. Let a little water, I pray you, be brought, and wash you feet. R. Janai b. Ishmael said: "The angels said to Abraham: 'Do you suspect us to be Arabs who bow themselves to the dust of their feet? Thou hast already a son, Ishmael, who is doing so.'"
And the Lord appeared unto him in the grove of Mamre… . in the heat of the day (Gen. 18, 11). What does in the heat of the day, mean? R. Chama b. Chanina said: "This day was the third after Abraham's circumcision, and the Holy One, praised be He! came to inquire after Abraham's [health]; and to prevent Abraham from troubling himself with guests, the Lord caused the day to be intensely hot, so that no one should go out. Abraham, however, sent out his servant, Eliezer, to search for guests; and he went out but found none. Abraham said: 'I do not trust you.' That is what people say: 'There is no trust in slaves.' He then went out himself, when he met the Holy One, praised be He, standing by the door. Thus it is written. Pass not away, I pray thee, from Thy servant (Ib). For when He saw that, he tied up [his wound] and untied it, He said: 'It is not the proper custom to stop here' and was about to leave Abraham. For that reason it is written, And he lifted up his eyes and looked, etc. — i.e., in the beginning they stopped, but when they observed his suffering they said, 'It is not customary to stop here.' Then, he ran to meet them." Who were these three men? Michael, Gabriel and Raphael. Michael came to give the message to Sarah, Raphael to cure Abraham, and Gabriel to destroy Sodom. But is it not written (Ib. 19, 1) And two angels came to Sodom? Michael accompanied Gabriel, in order to rescue Lot, and there is also evidence from the passage (Ib.) And he overthrew, etc. And it is not written "they have overthrown." What is the reason that concerning Abraham it is written: So do as thou hast spoken. And concerning Lot it is written (Fol. 87) And he pressed upon them? (Ib. 19, 3) R. Elazar said: "Infer from this that one may decline an offer from a person inferior to himself, but not from a superior one."
It is written: And I will fetch a morsel of bread; and after that it reads: And Abraham ran unto the herd. "Infer from this," said R. Elazar, "that the righteous promise little and do much, but the wicked promise much and do nothing." And whence do you derive the latter statement? From Ephron (Ib. 23, 15) A land … four hundred shekels of silver current with the merchant. Hence they did not take any other money but such as was current with merchants.
(Gen. 18) And they said unto him, "Where is Sarah?" etc. R. Juda said in the name of Rab (according to others in the name of R. Isaac): "The angels knew very well that Sarah was in her tent. Why did they ask for her? In order to increase her grace in the eyes of her husband." R. Jose b. Chanina said: "For the purpose of sending her a cup of benediction." It was taught in the name of R. Jose: Why are the letters Aleph, Yud, Vav of the word (Elav) (unto him) dotted in the Holy Scrolls? The Torah teaches us a lesson in manners: that when one comes as a guest he should make inquiries of the host about the health of his wife. But did not Samuel say: "It is not proper to inquire about a woman?" Through her husband it is permitted.
(Gen. 18, 12) After I am waxed old, etc. R. Chisda said: "After her body was wrinkled, and the folds increased, the body was again smooth, the wrinkles of age were straightened out, and beauty returned once more." It is written (Ib) My lord being old. And further it is written: I am old. Hence, the Holy One, praised be He! did not refer to Abraham, when he said this. Regarding this the disciples of R. Ishmael said: "So great is peace, that even the Holy One, praised be He! changed her words for the purpose of peace, as it is said: She said my lord is old. And it is further written: And the Lord said unto Abraham… since I am old." Who would have said unto Abraham that Sarah should suckle her children? (Ib.) How many children did Sarah suckle? R. Levi said: "That day on which Abraham weaned Isaac, he made a great banquet; and his neighbors of all nations murmured, saying: 'Behold, an old man and an old woman took a child from the market, proclaiming him for their own son. And this is not enough for them, but they are giving banquets, to convince the people that it is as they say.' What did our father Abraham do? He proceeded to invite all the great men of his generation, and Sarah our mother, invited their wives, and everyone of them brought her child along, but without their nurses, and a miracle occured to Sarah, that her breasts opened like two springs, and she nursed all the children there. But it was still murmured and said: 'As Sarah was ninety years old, it is possible that she had borne a child; but Abraham, who is over a hundred years, how is it possible that he should be able to beget children?' Then the face of Isaac at once changed, and resembled the face of Abraham, so that everyone proclaimed: 'Abraham begot Isaac' "
Until the time of Abraham there was no mark of old age, and anyone who wanted to talk to Abraham spoke to Isaac, or vice versa, [since their appearance was the same]. Then Abraham prayed, and the mark of old age was visible, as it is said (Ib. 47) And Abraham was old. Until the time of Jacob there was no sickness [death occurred suddenly]. Then Jacob prayed that sickness should come before death; as it is said (Ib. 48, 1) Behold, thy father is sick. Until the time of the prophet Elisha there was no one who was cured of sickness. But Elisha prayed and was cured; as it is said (II Kings 13) Elisha was sick of the sickness where he had to die, which signifies that previously he was sick and was cured. Our Rabbis were taught: "Three times was Elisha sick; first at the time he discharged Gechazi from his service, secondly when he set the bears on the children, and the third time when he died."