Eruvin (Fol. 2a) We find that the Temple is sometimes called Mishkan and that the Tabernacle is called Mikdash. It is quite right that the Temple is sometimes called Mishkan, for it is written (Lev. 26, 11.) And I will set my Mishkan (Tabernacle) among you. But whence do we infer that the Tabernacle is called Mikdash? Shall we assume it from this passage (Num. 10, 21.) And then set forward the Kehathites, the bearers of the Mikdash (Temple); and the others set up the Mishkan (Tabernacle) until they come. This referred only to the ark [and not to the Temple]. But this we learn from (Ex. 25, 8.) And they shall make me a Mikdash and I will dwell in the midst of them, [referring to the Tabernacle].
(Fol. 3a) People say: "A pot that belongs to partners is neither cold nor warm."
(Fol. 13b) R. Acha, the son of R. Chahina, said: "It is revealed and known to Him who spoke and created the world, that there was none like R. Meier in his generation [in wisdom and learning]; why then did they not determine the Halacha (Law) according to his opinions? Because his associates were unable to fathom his ultimate conclusion; for he could say of a thing levitically unclean, that it was clean and give reasons that made it appear so; and of a clean thing, he would say it was unclean and give reasons which made it appear so." We are taught that "His name was not R. Meier but R. Nehorai. Why was he called R. Meier? Because he caused the eyes of the wise to brighten with his words."Rabbi said: "The reason that I am more acute [in wisdom] than my fellow-students is because I have seen R. Meier in the back, [when he was lecturing]. Had I seen him face to face, I would have been still more acuic; for it is written (Is. 30, 20.) But thy eye shall see thy teacher." R. Abuhu said in the name of R. Jochanan: "R. Meier had a disciple named Sumchus, who used to assign to each levitically unclean thing forty-eight reasons for its being unclean; and to each clean thing forty-eight reasons for its being clean." We are taught that there was once a pious disciple in Jamnia who could prove a reptile to be clean by one hundred and fifty [sham] reasons.
R. Abba, in the name of Samuel, said: "The schools of Shammai and Hillel were at variance for three years: the one party contending that 'the Halacha is in accordance with our views,' and the other party contending likewise, 'the Halacha is in accordance with our views.' Then came a Bath-Kol (a Heavenly voice) and said 'Both, these and those are the words of the living God, but the Halacha is according to the school of Hillel.'" Since both these and those were the words of the living God, what was the merit of the school of Hillel that the Halacha should be fixed according to their opinions? The reason was that its disciples were gentle and submissive [for while they rested upon their own decision], they also studied those opinions maintained by the school of Shammai; and moreover, they even mentioned the words of the school of Shammai before mentioning their own words. As we are taught (in a Mishnah): "When one sists with his head and the greater part of his body within the Succah but has his table within his house, the school of Shammai says 'It is wrong'; the school of Hillel says 'It is proper.' The school of Hillel said to the school of Shammai, 'Did it not happen once, that the elders of the school of Shammai and the elders of the school of Hillel visited R. Jochanan b. Hachoranith and they found him sitting with his head and the greater part of his body within the Succah, but his table in the house? Hence we have the precedent that makes it proper. To which the school of Shammai answered: You cannot use this incident as evidence because they did say to him, If thou hast always been accustomed to do so then thou hast never fulfilled the commandment of Succah.'" [During this conversation the Hillelites mentioned the name of Shammai before mentioning their own words]. This teaches us that he who humbles himself, the Holy One, praised be He! will raise; and whosoever exalts himself, the Holy One, praised be He! will abase. Whoso pursueth greatness, greatness will flee from him; and whoso fleeth from greatness, greatness will pursue him. And whoso forces time, will, in return, be forced by the time; but to him who gives way to time (yielding patiently to circumstances), time will give way. Our Rabbis taught: "For two and a half years the school of Shammai disputed with the school of Hillel. One side claimed that it would have been much better had man not been created, and the other side claimed that 'It is far better that man has been created than if he had not been created.' At the end of that period, they counted the number of opinions; it was found that the majority held that it would have been much better had man not been created, but that since he had been created it behooved him to examine his actions, and according to others, to be careful of his actions."
(Fol. 14a) Our Rabbis taught that: "The sea which Solomon made was as large as one hundred and fifty Mikvaoth." Now, let us see what the size of a Mikva is? Forty Seali, as we are taught. Then shall he bathe his whole body in water (Lev. 15, 16), i.e., In water of a Mikva; His whole body (Ib.), i.e., so much water shall be used that it shall cover the whole body. How much does that require? A square cubic by three cubics in height. And the Rabbis have estimated the quantity of the water in a Mikva to be forty Seah.