(Fol, 18b) R. Jeremiah b. Elazar said: "Only a part of a man's praise should be said in his presence, but the entire praise in his absence." Only a part of the praise [due him should be said] in his presence, as it is written (Gen. 7, 1.) For thee I have seen righteous before me in this generation; and the entire praise in his absence, as it is written (Ib. 6, 9.) A just, perfect man in his generation. R. Jeremiah b. Elazar said further: "What is the meaning of the passage (Gen. 8, 11.) And lo! a plucked olive leaf was in her mouth? The dove said unto the Holy One, praised be He! 'Sovereign of the universe, let my food be even as bitter as the olive leaf, but direct from your hand, and not from the hand of a mortal man, although it may be as sweet as honey.'" How do we know that the word Teref (plucked) indicates food? For it is here written, Teref (plucked) in her mouth, and it is written there (Pr. 30, 8.) Hatrifeni (let me eat) the bread appointed to me.
R. Jeremiah b. Elazar said further: "A house, where the words of the Torah are heard even at night shall never be destroyed, it is said (Job 35, 10.) But the man who filleth the night with song, saith not, 'Where is God, my maker.'" R. Jeremiah b. Elazar said further: "Since the destruction of the Temple, it is sufficient for [the men of] the world to use only two letters [of the Holy Name, instead of four], as it is said (Ps. 150, 6.) Let every thing that hath breath, praise the Lord Hallelujah." R. Jeremiah b. Elazar said further: "When Babylon was cursed, it was a curse to its neighbors also; but when Samaria was cursed the neighbors were blessed because of it. When Babylon was cursed, it was a curse to its neighbors also, as it is written (Is. 14, 23.) I will also make it a possession for the hedgehog, and pools of water; whereas when Samaria was cursed, its neighbors were blessed, as it is written (Micha 1, 6.) Therefore will I change Samaria into stone heaps on the field, into plantations of vineyards [that could be put to use]."
(Fol. 19a) R. Jeremiah b. Elazar said further: "Gehenna has three entrances: one in the desert, one in the sea, and one in Jerusalem. In the desert, as it is written, (Num. 16, 33) And they went down, they, and all that appertained to them, alive into the pit. In the sea, as it is written (Jonah 2, 3.) Out of the depth of the grave have I cried, and Thou hast heard my voice. In Jerusalem, as it is written (Is. 31, 9.) Who hath a fire in Zion, and a furnace in Jerusalem." In the academy of Ishmael it was taught that a fire in Zion refers to Gehenna. And are there no more entrances to Gehenna? Has not R. Muryun, in the name of R. Joshua b. Levi, said, and according to others, Rabba b. Muryun taught, in the school of R. Jochanan b. Zakai: "There are two palm-trees in the valley of Ben Hinnom from which a smoke arises; and this was meant when we are taught that 'The palm-trees of Mt. Barzel aro properly used [for the Lulab on the Tabernacle festival], and at this place is the gate of Gehenna.' [Hence there is another gate besides the three previously mentioned.] "It must be the same one that was mentioned as the gate of Jerusalem."
R. Joshua b. Levi said: "Gehenna has seven names; Grave, Place of Destruction, Dungeon. Horrible Pit, Miry Clay, Shadow of Death, and Subterranean Land. Grave, as it is written (Jonah 2, 3.) Out of the depth of the grave have I cried. Place of Destruction, as it is written (Ps. 88, 12.) Shall thy kindness be related in the grave, and thy righteousness in the place of destruction? Dungeon, as it is written (Ib. 16, 10.) For Thou wilt not abandon my soul to the grave; Thou wilt not suffer thy pious to see dungeon. And Horrible Pit, and Miry Clay, as it is written (Ib. 40, 3.) And he brought me up out of the horrible pit, and of the miry clay. Shadow of Death, as it is written (Ib. 107, 10.) Such as sit in darkness and in the shadow of death; and it is known by tradition under the name of Subterranean Land.'" Is there no other name [for Gehenna]? Behold, there is also Gei Hinom? This means only a valley which is as deep as Gehenna and to which people go to practice lewdness. There still remains the name, Topheth, as it is written (Is. 30, 33.) For already of old is Topheth made ready. This means that whoever is persuaded by his evil impulse, will fall in there. Concerning the locality of Paradise. Resh Lakish said: 'If it is in Palestine, its gate must be in the city of Beth Shean, [since it yields the best fruits]; If Paradise is situated in Araby then its gate is in the city of Beth Gerem [the most productive spot]. And if it is between the rivers it must be in Damaskanun." In Babylon, Abaye would praise the fruit growing on the other side of the Euphrates and Rabba would praise the fruit of the City of Harphania.
(Fol. 21a) R. Chisda said that Mari b. Mar expounded: "What is meant by the passage (Jer. 24, 1.) The Lord caused me to see, and behold, there were two baskets of figs, like the figs that ripen first; (Ib. b) and the other basket had very bad figs, which could not be eaten, they were so bad, i.e., the good figs represent the truly righteous and the bad figs represent the grossly wicked. You will perhaps say, that their [the grossly wicked] prospect [of returning to God] is gone and their outlook is frustrated, therefore it is said (Songs 7, 14.) The mandrakes give forth their smell, i.e., these and those are destined to give forth a good smell." Rabba expounded: "What is the meaning of the passage (Ib. ib. ib.) The mandrakes give forth (their) smell? This refers to the youth of Israel who have not sinned; And at our doors are all manner of precious fruits, (Ib.) refers to the virgins of Israel who inform their husbands when they approach the period of their menstruation, or, who are very modest and live respectably before their marriage; New and also old; O my friend, these have I laid up for Thee (Ib.), i.e., The Congregation of Israel said before the Holy One, praised be He! 'Sovereign of the universe, many restrictions did I impose upon myself beyond those which Thou hast imposed upon me, and have observed them carefully." R. Chisda said to one of his disciples who reviewed before him the Agada according to its orders: "Hast thou not heard what is meant by the passage (Ib. 7, 14.) New and also old; O my friend, these have I laid up for thee." The disciple answered: "It refers to both kinds of commandments; those that are easy and those that are difficult to observe." Are we to assume that the Torah was given in sections, at different periods [that it refers to new and to old]? "But," said the disciple, "one refers to the Biblical ordinances and the other refers to the Sopharic (Rabbinical) ordinances." Rabba expounded: "What is the meaning of the passage (Ecc. 12, 12.) But more than all this, my son take warning to thyself, the making of many books would have no end? This means: My son, be careful in the observance of the Sopharic ordinances even more than the Biblical; for while the Biblical commandments are merely positive and prohibitive laws [without any special punishment for their transgression], the Sopharic commandments, if neglected, involve capital punishment. One might say perhaps, that if it be true that these are so important, then why were they not put down in writing? The passage therefore says [in answer] (Ib.) The making of many books would have no end."
Our Rabbis taught: "It once happened that R. Akiba was confined in a prison and R. Joshua Hagarsi was his attendant. Every day they brought in water with a measure. One day the keeper of the prison finding very much water said to R. Joshua: 'What a lot of water thou hast brought to-day? Dost thou need it to soak the walls of the prison?' He poured out one-half and left the other half. When R. Joshua reached R. Akiba, the latter said to him: 'Joshua, dost thou not know that I am old and my very life depends upon thy life?' R. Joshua then related what had happened. 'Give me water to wash my hands,' said R. Akiba. 'Why,' answered R. Joshua, 'there is barely sufficient water to drink, let alone with which to wash the hands.' Then R. Akiba said to him: 'What am I to do? He who neglects to wash his hands is guilty of a sin involving capital punishment by Heaven. It is better for me that I should die by my own act [from hunger] than to act contrary to the opinion of my associates. It is related that he did not taste anything till they brought him water and he washed his hands. When the sages heard of this incident they said: 'If he was so strict in his old age, how strict must he have been when young? and if so strict in prison [where it was hard to obtain], how much more strict must he have been in his own home?'" R. Juda said in the name of Samuel: "When Solomon ordained the law concerning Erubin and that of washing the hands before meals, a Bath-Kol (heavenly voice) came forth and said My son, if thy heart be wise, my heart shall rejoice, even mine. (Pr. 23, 15). Become wise my son, and cause my heart to rejoice, that I may give an answer to him that reproacheth me (Ib. 27, 11)."
Raba expounded: "What is meant by the passage (Songs 7, 14.) Come, my friend, let us go forth into the field, etc? Thus said the Congregation of Israel before the Holy One. praised be He! 'Sovereign of the universe, judge me not, like the inhabitants of the large cities who practice amongst them rapine, licentiousness, swearing in vain, and false swearing. But come out into the field, and we shall show Thee many scholars who study the Torah although they are in very poor circumstances'; let us spend the night in the villages; (Ib.) do not read Bakfarim (in the villages), but read it Bakofrim (who disbelieve in Thee). This means 'Come with us and we shall show Thee, the children of Esau upon whom Thou hast showered Thy blessings and who still disbelieve in Thee.' Let us get up early to the vineyards, (Ib.) refers to the houses of prayer and the houses of study; Let us see if the vine has blossomed, (Ib.) refers to those who read the Holy writ; Whether the young grapes have opened, refers to those who study the Mishnah; Whether the pomegranates have budded, refers to those who study the Talmud; There will I give thee my love; i.e., there I shall show Thee my honor and the worthiness of the praise of my sons and daughters [who adhere to Thy religion.]"
R. Hamnuna said: "What is the meaning of the passage (I Kings 5, 18.) And he spoke three thousand proverbs and his songs were a thousand and five. It is intended to teach that Solomon uttered three thousand proverbs for each and every word of the Torah; and for each and every word of the Sopharim (Rabbinical), he assigned a thousand and five reasons." Rabba expounded: "What is the meaning of the passage (Ecc. 12, 9.) And in addition to the fact that Koheleth was wise, he also continually imparted knowledge to the people, i.e., he supplied the Holy writ with Massoritic test and he explained the different forms by means of examples and proverbs; Yea, he gave good heed, and sought out, and set in order many proverbs. Ulla, in the name of R. Elazar, explained it: "Previous to the time of Solomon the Scripture was like a basket without handles, that cannot be grasped; and when Solomon came, he affixed the necessary handles." His locks are like waving foliage (Son, 5, 13.). R. Chisda, in the name of Mar Ukba, said: "We infer from this that from every stroke of the letter [contained in the Torah] a mass of laws and ordinances can be derived; Black as a raven, i.e., with whom do you find the beauty of the Torah? (Fol. 22a) With him who arrives early and stays late in the house of study." Rabba said: "With him who blackens himself as a raven." Raba said: "With him who becomes as hard-hearted toward his family as a raven is toward its young." An instance of this is that of R. Adda b. Mathna, who wanted to go to the house of study to learn; and when he was asked by his wife, "what shall I do with the little ones?" he answered: "Are the water-plants in the marshes all gone [wherewith they could support themselves] ."
And repayeth those that hate Him, to his face, to destroy him, (Deu. 7, 10). R. Joshua b. Levi said: "Were it not for the passage, it would be impossible to make such an assertion; for this is as if the Lord is like unto a mortal who carries a heavy burden and wants to throw it away [in order to be rid of it]." He will not delay, to him who hateth Him (Ib.), R. Ela said: "To His enemies he delayeth not punishment, but he delayeth the reward to the strictly righteous, and this is what is intended by R. Joshua b. Levi, who said: What is the meaning of the passage (Ib. ib. 11.) Which I command thee this day to do them. i.e., to-day it is to he fulfilled, but to-morrow it could not be fulfilled; to-day it is to be fulfilled but the reward shall be paid to-morrow [in the future world].' " R. Haggai, and according to others. R. Samuel b. Nachmeini said: "What is meant by the passage (Ex. 34, 6.) Slow to angers (in the plural). It should have been slow to anger, i.e., Slow to anger to the wicked and slow [to pay the reward] to the righteous."