Abaye was sitting before Rabba; the latter noticed that Abaye was very cheerful. Rabba said to him: "Does not the master agree with the passage (Ps. 2, 11.) Rejoice with treembling?" To which he answered: "I have the Tephilin on." R. Jeremiah was sitting before R. Zeira; the latter seeing that the former was very cheerful, remarked to him, "It is written (Ps. 14, 23.) In all painful labor there is profit." "I have Tephilin on," R. Jeremiah answered.
Mar, the son of Rabina, made a marriage banquet for his son; when he observed that the Rabbis were at the height of their merriment he brought in a very costly cup worth four hundred zouzim and broke it before them; and they grew sad. R. Ashi made a marriage feast for his son and when he noticed the Rabbis were at the height of their merriment (Fol. 31a) he brought in a costly cup made of white glass and broke it before them; and they grew sad. At the wedding of Mar the son of Rabina, the Rabbis said unto R. Hammma Zuti: "Sing to us master." He sang: "Woe, for we must die! Woe, for we must die!" "And what shall we respond to it?" asked they. "Sing ye," answered he, "Alas! where is the Torah [we have studied] and where are the meritorious deeds? [we have performed] to protect us?" R. Jochanan in the name of R. Simon b. Jochai said: "It is not permitted to a man to fill his mouth with laughter in this world, for it is said (Ps. 126, 2.) Then shall our mouths be filled with laughter, and our tongue with singing — when shall this be? At the time when — they shall say among the nations 'great things hath the Lord done for these.'" It is related of Resh Lakish that he never laughed from the time he heard this from R. Jochanan, his teacher.
Our Rabbis taught: "It is not proper to start to pray in a mood of sadness; nor in a mood of idleness, nor in a mood of laughter, nor in a mood of low talk, nor in a mood of jesting, nor in a mood of idle talk; but only in a mood of joy caused through the performance of a meritorious deed. Thus also shall one take leave of his friend neither in the mood of low talk, nor of laughter, nor of jesting, nor of idle talk; but immediately after the study of the Halacha (traditional law); for thus we find with our first prophets; they also finished their prophesies with matters of praise and consolation." And so has R. Mari, the grandson of R. Huna. the son of R. Jeremiah, recited [a tradition]: "A man shall not depart from his friend only immediately after reciting an Halacha; because by means of this his friend will always remember him." Just as it happened to R. Cahana, who accompanied R. Shimi b. Ashi, from Pum-Nahara to the place called "Between the Palm" in Babylonia. When they reached that place the latter said to the former: "Is it true, master, what people say that these palmtrees of Babylonia date from the days of Adam, the first man?" "Thou recallest to my mind," answered R. Cahaua, "what R. Jose, the son of R. Chanina said: 'What is meant by the passage (Jer. 2, 6.) Through a land through which no man had passed and where no man had dwelt. Since no man has passed through it, how is it possible for any man to have dwelt in it? It means to teach us that whatever land Adam, the first man, decreed should become inhabited did indeed become inhabited; but whatever land Adam, the first man, decreed shall not become inhabited, remained uninhabited.'"
Our Rabbis taught: He who prays shall direct his heart to Heaven. Abba Saul says: "We find a hint to this (Ps. 10, 17.) Thou wilt strengthen their hearts. Thou wilt cause thy ear to listen."We are taught that R. Juda says: "This was the custom of R. Akiba when he prayed with the community; he used to shorten his prayer in order to keep up with the assembly, so as not to trouble the assembly [to wait for him.]. But when he prayed privately, if one left him [praying] in one corner when he started, he would be found [at the completion of his prayer] in the next corner, because of his bowing and kneeling [during his prayer]." R. Hamnuna said: "How many important laws can we learn from the incident of Hannah? Now as for Hannah, she spoke in her heart (I Sam. 1, 13). We infer from this that one who prays must concentrate his attention. Only her lips moved (Ib.); we infer from this that he who prays must speak with his lips [thinking does not suffice]. But her voice could not be heard (Ib.); we infer from this that he who prays must not raise his voice loudly. Wherefore Eli regarded her as a. drunken woman (Ib.); we infer from this that it is unlawful for a drunkard to pray." And Eli said unto her, How long, wilt thou he drunk?' (Ib.) "We infer from this, said R. Elazar, "that if one notice (Ib. b.) an unbecoming thing in a friend it is one's duty to reprimand him." Hannah answered, and said: 'No, my Lord.' (Ib.) Ulla. and according to some R. Jose, the son of R. Chanina, said that Hannah remarked unto Eli, "Thou art not Judge in this matter nor does the Holy spirit rest upon thee, if thou suspect me of such a thing." Others say that Hannah spoke thus unto Eli: "Thou art not a Judge in this matter. Are there not then the Shechina and the Holy Spirit with thee, that thou judgeth me as guilty and not innocent?" Dost thou not know that I am a woman of a sorrowful spirit but neither wine nor strong drink have I drunk? (Ib.) "We infer from this," said R. Elazar, "that if a man is wrongly accused of anything he ought to inform his accuser of it." Esteem not thy handmaid as a worthless woman (Ib.) R. Elazar said, "We infer from this that a drunkard who prays, is as if he were worshipping idols; here is written Beliya'al (worthless) — as a worthless woman; and it is also written there (Deu. 13, 14.) There have gone forth men, children of worthless (Beliya'al), just as in the later instance it refers to idolatry, so also does it refer to idolatry here." Then Eli answered and said: 'Go in peace.' (Ib.) We infer from this," said R. Elazar, "that he who wrongly accuses his friend must appease him and moreover must bless him, as it is said (Ib. ib.) And may the God of Israel grant thy request."
(Fol. 32a) And the Lord spoke unto Moses, Go, get thee down! (Ex. 32, 7.) What is meant by get thee down? R. Elazar said: "The Holy One, praised be He! said unto Moses, 'Come step down from your greatness, for would then greatness have been given to thee if not for Israel's sake? And now since Israel has sinned, there is no greatness for thee.' Hearing these words, Moses instantly became so weak that he lacked the strength to speak. But when Moses heard God's further utterance (Deu. 9, 14.) Leave me unto myself and I will destroy them, 'O' remarked he to himself, 'it looks as if this depends on me.' Whereupon, he immediately began to pray, asking mercy for Israel." It is similar to the parable of the king who was beating his son: the king's friend was sitting and observing it, being afraid to mediate and rescue the son: but as soon as he heard the king's remark. "Were it not for my friend who is sitting here I would kill you," he said to himself, "This depends on me": whereupon he immediately arose and rescued the son.
R. Simlai expounded: "A man should always arrange the praises of the Holy One, praised be He! and then pray for what he needs. Whence do we derive this? From Moses; for it is written (Deu. 3, 23.) And I besought the Lord at that time. And it is written also (Ib.) Thou hast begun to show Thy servant thy greatness, and Thy mighty hand; for what God is there in the heavens or on earth that can do aright like Thy works, and like Thy mighty deeds? And following this it is written Let me go over, I pray Thee, that I may see the good land, etc."
(Ib. b) R. Elazar said: "Great is prayer, even more than good deeds; for there is none bigger in the performance of good deeds than our teacher Moses, still he was answered through prayers only; as it is said (Ib. ib. 26.) Let it suffice thee; do not continue to speak unto me any more of this matter; Immediately following it is said Get thee up unto the fop of Pisgah." R. Elazar also said: "Prayer is even more efficacious than sacrifice; "for it is said (Is. 1, 11.) For what serveth me the multitude of your sacrifice? Saith the Lord, and it is written further, And when you spread your hands, I shall withdraw my eyes from you." R. Elazar also said: "Since the day of the destruction of the Temple, the gates of prayer were locked up, as it is said (Lam. 3, 8.) Also when I cry aloud and make entreaty, He shutteth out my prayer; and even though the towers of prayer were locked up still the towers of tears are not locked, as it is said (Ps. 39, 13.) Hear my prayer, O Lord, and give ear unto my cry; at my tears Thou wilt surely not be silent." Further said R. Elazar: "Since the day of the destruction of the Temple, an iron wall separates Israel and the Heavenly Father, as it is said (Ezek. 4, 3.) Moreover take thou unto thyself an iron pan and set it up as a wall between thee and the city." R. Channin in the name of R. Chanina said: "He who prolongs in prayer will not return void (his prayers unfulfilled). Whence do we infer this? From our teacher Moses, for it is said (Deu. 9, 18.) And I threw myself down before the Lord; and it is further written And the Lord hearkened unto me also at that time." Is this so? Behold R. Chiya b. Abba in the name of R. Jochanan said: "Whoever prolongs in prayer and speculates on it (expecting its fulfillment as a reward for making it long) will, at the end, come to a heart sickness; for it is said (Pr. 13, 12.) Long deferred expectation maketh the heart sick. What is its remedy? Let him study the Torah, for close to it is said But a tree of life is a desire which is fulfilled; By a tree of life is meant nothing else but the Torah, for it is said (Ib. 3, 18.) A tree of life is she (the Torah) to those who lay hold on her." This is not difficult to explain; the latter deals with staying long in prayer and speculating on it, and the former deals with one who stays long in prayer but does not speculate on it. R. Chama b. Chanina said, "Although a man sees that his prayers are not answered, let him continue to pray; for it is said (Ps. 27, 14.) Wait on the Lord; be strong and let thy heart he of good courage; wait, I say, on the Lord." Our Rabbis taught: "Four things require fortitude in their observance: The Torah, good deeds, prayer, and social duties." The Torah and good deeds, whence do we know? It is said (Jos. 1, 7.) Be thou strong and firm that thou mayest observe to fulfill all the Torah; Be strong, refers to the Torah, And firm, refers to good deeds. Whence do we infer that prayer needs fortitude? It is said (Ps. 27, 14.) Wait on the Lord, be strong and He shall make thy heart firm; wait, I say, upon the Lord. 'Whence do we know that social duties require fortitude? It is said (II. Sam 10, 12.) Be strong and let us strengthen ourselves for our people and for the cities of our God. R. Elazar said: "Fasting is even more meritorious than charity for the former is performed with the body and the latter is performed only with money." Raba never ordered a fast on a cloudy day; for it is said (Lam. 3, 44.) Thou hast covered thyself with a cloud that no prayer may pass through.
And Zion said, the Lord hath forsaken and forgotten me. (Is. 49, 14.) Is not forsaken and forgotten the same thing? Resh Lakish said: "The Congregation of Israel pleaded before the Holy One, praised be He! saying: 'Sovereign of the universe! Even a man who marries a second wife still bears in his mind the merits of the first, but Thou Lord has forgotten me!' 'My daughter,' replied The Holy One, blessed be He! I have created twelve stations in the heavens, and for each station I have created thirty legions [of stars], each legion contains thirty routes, each route thirty cohorts, each cohort has thirty camps and in each camp has been suspended three hundred and sixty-five thousand myriads of stars, equal to the number of days in the year; all these have I created for thy sake, and yet thou sayest thou art forsaken and forgotten.' Can a woman forget the suckling child so that she shall not have compassion on the son of her womb? (Ib. ib.) The Holy One, praised be He! said: 'Can I then forget the burnt offering of the rams and of the first-born which thou hast offered me, while you were in the desert?' Then again [the congregation of Israel] pleaded before the Holy One, praised be He! 'Sovereign of the universe! Since there is no forgetfulness before the throne of Thy Divine Majesty, then Thou mayest also not forget the incident of the golden calf?' The Lord said: 'This can also be forgotten.' (Ib.) Again she pleaded saying: 'Sovereign of the universe! Since there is forgetfulness before Thy exalted throne, then Thou mayest forget the Sinai affair, also?' 'Yet would I not forget thee,' (Ib.) replied the Lord." Thus we understand what R. Elazar, in the name of R. Oshia said: "This also can be forgotten (Ib.) refers to the golden calf; And yet would I not forget thee, refers to the Sinai event."
Our Rabbis taught: Once a pious man, while praying on the road, was met by a prince who saluted him, saying "Peace to you!" But the pious man did not respond. The prince waited till the end of his prayer. After he had finished his prayer, the prince said to him: "Good for nothing! behold! it is written in your Torah (Deu. 4, 9.) Only take heed to thyself, and guard thy soul diligently. It is also written (Ib. ib. 15.) Take ye therefore, good heed of your souls. When I saluted thee, why didst thou not answer me? If I had cut off thy head with a sword, who would be able to demand thy blood from my hand?" "Wait," the pious man said to him, "until I shall appease thee with a few words. If thou hadst been standing before a mortal king and one had saluted thee (Fol. 33a), wouldst thou have answered him?" "Nay," the prince replied. "And if thou hadst done so. what would [the king] have done unto thee?" "He would surely order my head to be cut off with a sword." replied the prince. The pious man then said unto him; "Behold now! If this is what you would have done if thou hadst stood before a mortal king, who is with us here today and may be in his grave to-morrow, how much more need I then to be careful when standing before the supreme King of kings, the Holy One, praised be He! who liveth and endureth forever to all eternity!" The prince became appeased and the pious man went peacefully home.
Our Rabbis taught: Once in a certain place, a wild ass used to injure the people; so they came and informed R. Chanina b. Dosa. "Show me the cave where the animal is hidden," said he to them. Whereupon they went and showed him. He then placed the sole of his foot on the hole, and when the animal came forth he hit it and the animal fell dead. R. Chanina then took it on his shoulder and brought it to the academy, saying to them: "My sons, see it is not the wild ass that kills, but sin kills." They then all exclaimed, "Woe unto the man who is met by a wild ass, but woe unto the wild ass when it meets R. Chanina b. Dosa," R. Ami said, "Great is knowledge, for it is the first benediction in the week day's prayer." Further said R. Ami, "Great is knowledge for it is placed between two Divine names, as it is said (I. Sam. 2, 3.) A God of knowledge is the Lord. Mercy is to be denied to him who has no knowledge; for it is said (Is. 27, 11.) They are a people of no understanding , therefore he that maketh them will not have mercy on them." R. Elazar said: "Great is the Temple for it is placed between two Divine names, as it is written (Ex. 15, 17.) Thou hast wrought for Thee to dwell in, O Lord, the sanctuary, O Lord!" R. Elazar also said: "Every man who possesses knowledge is considered worthy to cause the Temple to be built in his days, for knowledge is placed between two Divine names, and the Temple is placed between two Divine names." He was questioned by R. Acha of Karchina: "According to your opinion, retaliation must also be of great value, for it is written (Ps. 94, 1.) O God of vengeance, Lord!" "Yea," he replied, "when necessary it is of course of great value," and thus is meant by the saying of Ulla, "Why is the word vengeance repeated? O God of vengeance. Lord! O God of vengeance! One for a good purpose and one for a bad purpose; for good, as it is written (Deu. 33, 2.) He shone forth from Mt. Paran; for bad, as it is written (Ps. 94, 1.) O God of vengeance, Lord! O God of vengeance, shine forth!"
(Ib. b) A certain disciple prayed in the presence of R. Chanina, saying: "O God, who art Great, Mighty, Formidable, Magnificent, Strong, Terrible, Valiant, Powerful, Real and Honored." R. Chanina waited until he finished and then said to him: "Hast thou really finished all the praises of thy Master? Why do you enumerate so many? Behold! these three names (Great, Mighty and Formidable, which we use in the Eighteen Benedictions), we would not dare to utter, had not Moses, our teacher, pronounced them in the Torah (Deu. 10, 17.), and had not the men of the Great Synagogues ordained [the mention of these attributive names] in the prayer, and thou hast uttered so many words of praise and seemeth still inclined to go on; it is like one who complimenteth a king upon having a million silver denarim, when he really possesses a million golden denarim. Would not such praise be a disgrace rather than an honor?"
R. Chanina said: "Everything is in the hnds of Heaven (under God's control) except fear of Heaven, as is written (Deu. 10., 12) And now, Israel, what doth the Lord, thy God, require of thee, but to fear the Lord, thy God." Is fear of God a small matter? Behold! R. Chanina in the name of R. Simon b. Jochai said: "Nothing is in God's storehouse except the treasure of fear of Heaven, as it is said (Ib.) And now, Israel, what doth the Lord, thy God, require of thee, but to fear the Lord, thy God." Aye, for one like Moses it was indeed a small matter, as R. Chanina said: "It is similar to a man who is asked for a large vessel. If he has it, it appears small to him, but if he has it not, even a small one would look large to him."
(Fol. 34a) Our Rabbis taught: "There are three things which are bad if used in great quantities; if used in small quantities however, they are very good. These are: leaven, salt and resistance." Our Rabbis taught: Once a disciple descended before the ark in the presence of R. Eliezer and prolonged his prayer. "See," said the other disciples to R. Eliezer, "how long he prays!" "Well," said the Rabbi to them, "is he praying longer than our teacher Moses, as written (Deu. 9, 25.) The forty days and the forty nights that I fell down." Again it happened that another disciple descended before the ark in the presence of R. Eliezer and made his prayer short; the other disciples said to R. Eliezer: "See how brief he is!" "Is he then briefer than Moses, our teacher," replied R. Eliezer, "as written (Num. 12. 13.) O God, do Thou heal her, I beseech Thee."
R. Jacob said in the name of R. Chisda: "Whoever prays for his friend need not mention the friend's name, as it is said (Ib.) O God! do Thou heal her, I beseech Thee, and he did not mention Miriam's name." ...
Our Rabbis taught: "These are the blessings [of the Eighteen Benedictions] during the recital of which a man should bow; the blessing of the Ancestors (the first one, or Aboth), at its beginning and its end; the blessing of Acknowledgment, (one before the last, or Modim), at its beginning and at its end; if one desire to bow at the end and the beginning of each and every blessing, he is to be taught not to do so."
(Ib. b) (Mishnah) It was related of R. Chanina b. Dosa that he was wont to pray for the sick and predict, "This one shall live, this one shall die." Whereupon the Rabbis once asked of him: "How do you know it?" "I notice," he answered, "when I pray; if the prayer flows readily from my tongue, I know that it is accepted; but if not I know that it is torn." '
(Gemara) Whence do we learn this? R. Joshua b. Levi said: "The text reads (Is. 57, 19.) Creating the fruit of the lips, peace, peace to him, that is afar off, and to him that is near, saith the Lord; and I will heal him.
R. Chiya b. Abba in the name of R. Jochanan said: "All that the prophets prophesied [concerning future glory] was only for a repentant sinner, but as for the perfectly righteous the glory will be No eye has seen, O God, beside Thee! (Is. 6-1, 3)." And this is in contradiction of what R. Abuhu said: "Where the repentant sinners stand the perfectly righteous are not permitted to stand, for it is said (Ib. 57, 19.) Peace, peace unto him that is afar off, and to him that is near. First to him who is afar off (repentant) and then to him who is near (righteous from the very beginning)." But R. Jochanan said: "What is meant by Afar off? He who was far from the 'very beginning* of a transgression; and Near to him, means he who was 'close to a transgression' but turned away therefrom." Further said R. Chiya b. Abba in the name of R. Jochanan: "The prophecy of all the prophets referred only to the period of Messiah, but as for the future world, No eye has witnessed. O God, beside Thee!" And this disagrees with Samuel; for Samuel said: "There will be no difference between this world and the future one except in the subjugation of the Exile, as it is said (Deu. 15, 11.) For the needy will not cease out of thy land." Further said R. Chiya b. Abba in the name of R. Jochanan: "The glorious future of which all the prophets prophesied is only for him who marries his daughter to a Talmid Chacham (Scholar), and for him who does business with a Talmid Chacham, and for him who bestows of his wealth upon a Talmid Chacham; but as to the scholars themselves, No eye has witnessed, O God, beside Thee! happy is he who waits (patiently) for it." What is meant by No eye has witnessed? R. Joshuah b. Levi said: "This refers to the wine preserved in its grapes since the six days of creation." R. Samuel b. Nachmeini said: "This refers to Eden which no eye ever saw. And if thou wilt ask, 'Where did Adam, the first man live?' It was only in the garden [of Eden]. And if thou wilt say that 'Garden' and 'Eden' are the same, it is therefore said (Gen. 2, 10.) And a river went out of Eden to water the garden [which shows that] 'Garden' and 'Eden' are two distinct places."
Our Rabbis taught: It happened once, that the son of Rabban Gamaliel took sick. The latter sent two learned men to R. Chanina b. Dosa asking him to beseech [the Lord] to have mercy on him. As soon as R. Chanina saw them coming he went up to the upper chamber and besought [the Lord] to have mercy on the sick. Coming down he said to the two learned men: "You may go home, for the fever has already left him." "Art thou a prophet?" they asked him". "Neither a prophet, nor the son of a prophet," he answered them, "but I have this tradition. If my prayer flow readily from my tongue, I know that it has been accepted, but if not, I know that it has been rejected." So they wrote down the exact hour when he told them [that the sick man was delivered], and when they came to Rabban Gamaliel, he said to them: "I swear that it happened neither before nor after the hour, but exactly at the time you were told that my son was relieved; at that moment [the sick] asked us for a drink of water." On another occasion it happened that when R. Chanina b. Dosa went to R. Jochanan b. Zackai to study the Torah the son of R. Jochanan b. Zackai took sick. The latter then said: "Chanina, my son, beseech [the Lord] to have mercy on my son that he may live." He placed his head between his knees and besought [God] to have mercy on his son. Whereupon he got well. Then R. Jochanan b. Zackai said: "If b. Zackai had kept his head between his knees for the whole day, it would have been of no effect." "Why," asked his wife, "is he greater than you?" "Nay," replied R. Jochanan, "but he is likened unto a servant before a king [who can enter the king's chamber whenever he wishes]; while I am as a prince before the king [who can enter only at certain times or by invitation] ."
R. Chiya b. Abba said in the name of R. Jochanan: "A man shall not pray in a house where there are no windows, for it is said (Dan. 6, 10-11.) Where he had open windows in his upper chamber, he kneeled upon his knees in the direction of Jerusalem and prayed three times every day." R. Cabana said: "I consider him insolent who prays in a valley [where people pass by]." Further said R. Cahana: "I consider him insolent who mentions his iniquities [while repenting], for it is said (Ps. 32, 1.) Happy is he whose transgression is forgiven, whose sin is covered."