(Fol. 53a) Rab and Samuel give different explanations for the cave of Machpelah. One said: "It was called so because it was built as two houses, one within the other"; the other said: "It is built like a house and an upper story." It is quite right according to the one who said it was built like a house and an upper story, that it should be called Machpelah [which means double] but as to the other who says that it was built of a, house within a house, why then should it he called Machpelah? Because our couples are lying there, viz., Adam and Eve; Abraham and Sarah; Isaac and Rebecca; Jacob and Leah. [Therefore it is called Machpelah '] . Unto Mamrei the city of Arba (Gen. 25, 29.) R. Isaac said: "The city of four couples."
R. Jochanan said: "For eighteen days I lived with R. Oshiya, the great and learned nothing from him except one thing concerning this Mishnah, namely: the Mishnah should be read Keitzad Me'abrin (how shall the boundaries of a town be extended), with an Alef." Is this so? Did not R. Jochanan say, "Twelve disciples had R. Oshiya, the great, and during the eighteen days I lived with them, I became thoroughly acquainted with the hearts of each and every one of them, and also the wisdom of every one." [Hence he learned more than one thing.] If you wish, you may say that he learned the hearts and the wisdom of each and every one, but he learned nothing in the Talmud; and if you wish, you may say that from the disciples he did learn many things, but from R. Oshiya, he learned only the one thing mentioned. If you wish, also, you may say he means that he learned but one thing concerning the Mishnah, but aside from that, he learned many other things. R. Jochanan said further: "When we were studying the Torah with R. Oshiya, the great, we sat four in number, four to one cubit." . Rabbi said: "When we were studying Torah with R. Elazar b. Shamua, we used to sit six in number, six to one cubit." R. Jochanan said further: "R. Oshiya, the great, was as great in his generation as was R. Meier in his generation. Just as the associates of R. Meier's generation could not foretell his final decision [regarding any Halacha,] so also the associates of R. Oshiya, the great, couJd not foretell his final decision." R. Jochanan said also: "The hearts of the first sages were as broad as the gate of the Ulam; and that of the latter sages were as broad as the gate of the Heichal; but our hearts are as narrow as the eye of a very fine needle." Who are called the first? R. Akiba [and all such as he]; and the last sages? R. Elazar b. Shamua [and all such as he]. Others say: "The first sages are [like] R. Elazar b. Shamua, and the last sages [like] R. Oshiya, the great; and we are as narrow as the eye of a very fine needle." Abaye said: "It is like driving a peg into a hard wall; thus are we, so far as the knowledge of the Talmud is concerned." Raba said: "We are like a finger pushed into a cake of wax so far as reasoning is concerned." R. Ashi said: "And it is as easy for us to forget what we learn as it is to put a finger in the opening of a cave."
R. Juda, in the name of Rab said: "The Torah endured with the Judeans. who paid strict attention to the exact language which they received from their teacher; but with the Galileans, who paid no attention to the exact language as they received it from their teacher, the Torah did not endure." Does this depend upon paying strict attention to the exact language? It means that because the Judeans quoted the exact words of their teachers, they were enabled to make signs and marks on every law, and thus preserve it. The Galileans, however, who did not quote the exact language of their teachers, were unable to place signs on the laws and consequently forgot them. If you please, you may say that the Judeans studied from one teacher and therefore remembered what they learned; but the Galileans had many teachers and consequently did not retain anything. Rabina said: "The Judeans studied the treatise [with others, after they knew it themselves], and therefore they retained them. But the Galileans did not study the treatise with others, and in consequence, forgot it; David [the King] studied with others, but Saul did not study with others. Of David, who studied with others, it is written (Ps. 119, 74.) Those that fear Thee will see me and be rejoiced. But of Saul, who did not teach others, it is written (I Sam. 14, 47.) And wheresoever he turned himself, he caused terror." (Ib. b) R. Jochanan said further: "Whence do we know that the Holy One, praised be He! forgave Saul [for the sin of killing the priests of Nob]? It is said (I Sam. 28, 19.) And to-morrow shall thou and thy sons be with me, i.e., with me in the same abode."
R. Joshua b. Chananjah said: "During my life I was frustrated once by a woman, once by a boy and once by a little girl. What was the instance with the woman? At one time I resided at the house of a woman. At the table she set before me a plate of beans; the first time, I ate the entire portion, leaving nothing [on the plate]. The second time, I also ate it all up and left nothing. The third time, she made it too salty and after tasting it, I stopped and left it untouched. Whereupon the woman said to me: 'Rabbi, why dost thou not eat?' I replied, 'I have already eaten during the day.' 'Thou shouldst have eaten less bread,' she remarked to me, and continued, 'Rabbi, perhaps because thou didst not leave any Pe'ah the first time? For have not the sages said that Pe'ah should not be left in the pot [with the cook] but it shall be left in the plate when the mess is served? [You therefore, left it now to include all three occasions.]" What was the incident with the girl? I was once walking on a road near a field and seeing a trodden path which ran across the field, I took that path. A little girl who stood nearby said to me: "Rabbi, art thou not walking in a meadow?' To which I replied: 'Is this not a trodden path?' Yea, cried she, 'such robbers as thou art have made it a trodden path.' What was the incident with the boy? Once I was walking on the road and noticing a boy sitting near the cross-road I asked him: 'Which road leads to the city?' And the boy answered: 'This road is a long road, nevertheless a short one; but that one is a short road, and at the same time, a long one.' I took the short road, which was at the same time, a long one. When I came near the city, I found it so surrounded, at its entrance, by gardens and parks, that I had to turn back to the place whence I had started. I said to the child: 'My son, hast thou not said that this road is the short one?" Whereupon he answered me: 'Rabbi, did I not also tell thee that it was, at the same time, a long one?' I then kissed him on his head and said: 'Happy art thou, Israel, that all thy children are wise, large and small." R. Jose, the Galilean, was walking on the road when he met Beruriah (the wife of R. Meier), and he asked of her: "Which way must I take to the city of Lud?" She replied: "Thou Galilean fool! Did not our sages say 'Thou shouldst not converse long with a woman'? Thou shouldst have asked 'Which is the way to Lud?'"
Beruriah once found a certain disciple who studied in silence (Fol. 54a). Scornfully, she said: "Is it not thus written (II Sam. 23, 5.) Set in order with all and preserved, i.e., If set in order with all, the two hundred and forty-eight members of the body — it will be preserved in the heart." We are taught that R. Eliezer b. Jacob had a disciple who studied in silence, but that after three years he forgot all that he had learned. We are taught that R. Eliezer b. Jacob had a disciple who was judged by God as deserving of being burnt, but the sage said: "Let him live, since he was an attendant to a great man."Samuel said to R. Juda: "Keen scholar, open thy mouth when thou readeth, open thy mouth when thou studieth, so that thou mayeth live long and the Torah will endure with thee; as it is said (Pr. 4, 22.) For they are life unto those that find them, and to the, whole body a healing; read not Lemotza'eihem (that finds them) but read it Lemotzi'eihem (who utters them) with the mouth." Samuel said to R. Juda: "Keen scholar, snatch and eat, snatch and drink for the world which we are to leave is like a wedding banquet [which passes quickly]."' Rab said to R. Hamnuna: "My son, if thou hast means then live according to them, for there is no enjoyment in the grave; and death does not linger, [it may come suddenly]. If thou wilt say 'I shall leave the means for my children.' who will tell thee in the grave? Children of man are like the grass of the meadow; some are blossoming and others are fading."
R. Joshua b. Levi said: "One who walks on a road and has no companion, shall study the Torah; for it is said (Pr. 1, 9.) For a wreath of grace are they; if a man have a headache, let him study the Torah, for it is said (Ib. ib. ib.) Are they unto thy head; if a man have a sore throat, let him study the Torah, for it is said (Ib. ib. ib.) And necklaces for thy neck; if a man have stomach sickness, he shall study the Torah, for it is said (Ib. 3, 8.) It will he healthy to thy body, if a man is sick with rheumatism, he shall study the Torah, for it is said (Ib. ib. ib.) And marrow to thy bones; if a man is sick in all or any part of his body, he shall study the Torah, for it is said (Ib. 4, 23.) And to the whole body a healing." R. Juda, the son of R. Chiya, said: "Come and see how the nature of the Holy One, praised be He! differs from that of mortal man. The nature of mortal man is that if a man prescribes a remedy, it may benefit one and injure another; but the Holy One, praised be He! gave the Torah to all Israel, as a remedy for all, and for the whole body, as it is said (Ib. ib. ib.) And to the whole body a healing." R. Ami said: "What is meant by the passage (Ib. 22, 18.) For it is a pleasant thing if thou keep them within thy bosom, if they be altogether firmly seated upon thy lips, i.e., when are the words of the Torah a pleasant thing? If thou keepeth them within thy bosom. And when canst thou keep them in thy bosom? If they are firmly seated upon thy lips." R. Zeira said: "We know from the following: (Ib. 15, 23.) A man hath joy by the answer of his mouth; and how good is a word spoken at the proper time! i.e., when has a man joy? If his mouth is able to answer [a question]." R. Isaac said: "We deduce the above from the following (Deu. 30, 14.) But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it, i.e., when is the word nigh unto thee? If it is in thy mouth and in thy heart to do it." Raba said: "We deduce the above from the following (Ps. 21, 3.) The longing of his heart hast Thou given him and the request of his lips hast thou not withheld, Selah, i.e., when hast Thou given him the request of his heart? If the request was not withheld by his lips, Selah." Raba raised the following contradictory question: "It is written (Ib. ib. ib.) The longing of his heart hast Thou given him; [even without praying]; and immediately following, And the request of his lips hast Thou not withheld, Selah. And he answered thus: If the man has merited it, the longing of his heart is given him without requesting it; but if he has not merited it, he must first request it before it is granted to him." In the school of R. Eliezer b. Jacob it was taught: "Wherever we find Netzach, Selah, Va'ed, forming the conclusion of a passage, it signifies that it will be forever, without interruption." As for Netzach, it is written (Is. 57, 16.) For not to eternity will I contend, neither will I be wroth (Lanetzath) forever. As for Selah, it is written (Ps. 48, 9.) As we have heard, so have we seen, in the city of the Lord of Hosts, in the city of our God; God will establish it forever, Selah; as for Va'ed, it is written (Ex. 15, 18.) The Lord will reign forever, and ever (Va'ed) . R. Elazar said: "What is the meaning of the passage (Pr. 1, 9.) And necklace around thy neck, i.e., just as a necklace is loose around the neck and is not seen, all the time [as when the wearer is bending down, so is it with a man. If he is not constantly seen in the streets or markets, but sits at home and studies] he will retain his learning; but if otherwise, he will not retain his learning."
R. Elazar said: "What is meant by the passage (Songs 5, 13.) His checks are as a bed of spices, i.e., if a man makes himself as a garden bed upon which every one treads [extremely modest], and just as the spices give enjoyment to others [so he teaches others], then his learning will endure with him; but if otherwise his learning will not endure with him." R. Elazar said also: "What is meant by the passage (Ex. 31, 18.) Tables of stone, i.e., If a man makes his jaws as [untiring in repeating lessons as] a stone that cannot be defaced when trodden upon, his learning will then endure with him; otherwise, his learning will not endure with him." R. Elazar said further: "What is the meaning of the passage (Ib. 32, 16.) The writing of God, engraved upon the tables, i.e., if the first tables had not been broken, the Torah would not have been forgotten by Israel." R. Acha b. Jacob said: "No nation on the earth could have had power over him; for it is said 'engraved upon the tables.' Do not read Charuth (engraved) but read it Cheiruth (liberty.")
R. Mathna said: "What is meant by the passage (Num. 21, 18.) And from the wilderness of Mathanah, i.e., if a man makes himself as a wilderness, upon which everybody treads, his learning will endure with him; otherwise his learning will not endure with him." Raba, the son of R. Joseph b. Chama was not on good terms with R. Joseph. Upon the approach of the Day of Atonement, Raba said: "I will go and appease him." So he went to R. Joseph, and found R. Joseph's attendant preparing a cup of wine for his master. "Give it to me and I shall prepare it," said Raba to the attendant. The latter gave the cup to Raba who prepared the wine. As soon as R. Joseph tasted it, he said: "This prepared wine tastes just as if it were prepared by Raba, the son of R. Joseph b. Chama." "It was I who prepared it" explained Raba. R. Joseph then said to Raba: "I shall not permit you to sit down unless you will explain to me the meaning of the following passages (Ib. ib. ib.) And from the wilderness to Mathanah, And front Mathanah to Nachaliel; and from Nachaliel to Bamoth. And from Bamoth to the valley. Raba said to him: "[This means that] if a man make himself just as the wilderness upon which everybody treads, the Torah will be given to him as a gift. Since the Torah was given to him as a gift, the Torah will remain with him as an inheritance, as it is said and from Mathanah to Nachaliel. Since the Torah will remain with him as an inheritance, he will rise to distinction, as it is said and from Nachaliel to Bamoth. But if he exalt himself [with his learning] the Holy One, praised be He! will lower him, as it is said and from Bamoth to the valley; and if he reconsiders his conduct the Holy One praised be He! will raise him again, as it is said (Is. 40, 4.) Every valley shall be raised."
R. Huna said: "What is the meaning of the passage (Ps. 68, 11.) Thy assembly dwelt therein; Thou didst prepare it with Thy goodness for the afflicted people, O God! If a man make himself as a wild beast, which devours its prey immediately after killing, so also will the scholar repeat his teaching immediately after he hears it from his teacher until he knows it; or as others explain it, like a wild beast which eats even when in the mud, so will the scholar humiliate himself for the sake of study; thus he will retain his learning, otherwise he will not retain it. If he does so, however, the Holy One, praised be He! Himself will prepare a meal for him as is said immediately following, Thou didst prepare it with goodness for Thy afflicted, O God." R. Chiya b. Abba, in the name of R. Jochanan said: "What is the meaning of the passage (Pr. 27, 18.) Whoso guardeth the fig-tree, will eat its fruit. Why are the words of the Torah likened to a fig-tree? (Ib. b) Just as a fig-tree yields its fruits as often as one searches for it, so does the Torah yield new reasonings as often as a man utters it."
R. Samuel b. Nachmeini said: "What is the meaning of the passage (Ib. 5, 19.) Let her bosom satisfy thee abundantly at all times. Why is the Torah compared unto a bosom? Just as the breast supplies milk as often as the suckling touches it, so it is with the Torah; as often as a man utters it he finds taste [new reasoning]." With her love be thou ravished continually (Ib.). This refers to R. Elazar b. Pedath; for it is said of R. Elazar b. Pedath that when he was studying the Torah in the lower market of Sephoris, his linen garment was lying in the upper market [and he did not even miss it because he was so preoccupied with his study]. R. Isaac b. Eliezer said: "Once a man attempted to steal [the clothes of R. Elazar b. Pedath] but found a serpent lying on top of them." In the school of R. Anan it was taught: "What is the meaning of the passage (Judge 5, 10.) He that rides on white asses, etc. This refers to the scholars who travel from one town to another town, and from one country to another country to teach the Torah and explain it until it is as clear as noontime. Ye that sit in Judgment, (Ib. ib. ib.) refers to those who sit and give verdicts that are really just; And ye who talk, (Ib. ib. ib.) refers to those who are versed in the Bible; On the way, (Ib.) refers to those who are versed in the Mishnah; Utter praise, (Ib.) refers to those who are versed in the study of the Talmud and whose entire conversation is devoted to the Torah."
R. Shizbi said in the name of R. Elazar, b, Azaria: "What is meant by the passage (Pr. 12, 27.) The indolent roasteth not that which he hath caught in hunting. He will not live nor last long, the cunning indolent [who strives to study superficially without repeating his learning]." R. Shesheth said: "On the contrary, the cunning indolent will live and last." When R. Dimi came, he said: "This may be likened unto an indolent man who catches birds; if he pinions the wings of each fowl [immediately after he has caught it] , he will retain them, otherwise he will not retain them." Raba, in the name of R. Sechora, who quoted R. Huna, said: "What is meant by the passage (Pr. 13, 2.) Wealth gotten by vain deeds will be diminished; but he that gathered by close labor will increase it. If a man studies in mass (too many subjects at a time) his learning will decrease; but if he gathers it slowly (subject by subject) his learning will increase." "This," said Raba, "the Rabbis have studied [and know it] and yet they transgress it." R. Nachman b. Isaac, however, said: "I acted accordingly and retained my learning."
Our Rabbis taught: "What was the method of learning the traditional Torah in the days of Moses? Moses learned it from the mouth of God, then Aaron entered and Moses taught him the chapter; when Aaron had finished, he left the seat of study, taking a seat at the left of Moses, and then his sons entered. Moses then taught them the chapter. When they finished, they departed, Elazar assuming a seat at the left of Moses and Ithamar at Aaron's right. R. Juda says: 'Aaron was always at the right of Moses.' The elder then entered and Moses taught them the same chapter. When the elders were through, they departed and the people entered and Moses taught them the chapter. Thus it is found that Aaron studies the chapter four times, his sons, three times, the elders twice, and the people once. Moses then departed and Aaron studied the same chapter with them all. When Aaron finished, he departed, and his sons studied the chapter with them; after the sons finished, they departed and the elders studied the chapter with the people. It is thus found that every one repeated the chapter four times. 'From this.' says R. Eliezer, 'we learn that it is the duty of a man to repeat a lesson with his disciple four times.' For if Aaron who learned it from Moses and if Moses, who learned it from God Himself, had to repeat the chapter four times, then, surely, an ordinary man who learns from another ordinary man, should repeat it much more frequently." R. Akiba said: "Whence do we infer that a man must learn the lesson with his disciple until his disciple knows it? It is said (Deu. 31, 19.) And teach it the children of Israel. Whence do we know that he must teach him until he knows it? It is said (Ib. ib. ib.) Put it in their mouths. Whence do we infer that the he must show him the reasons for every law? It is said (Ex. 21, 1.) And these are the laws which thou shouldst place before them." Why should not all enter and learn directly from Moses? In order to show honor to Aaron, his children and the elders. If that be so, then why should not Aaron enter and learn it from Moses, Aaron's children from Aaron, the elders from Aaron's children, and the people from the elders? Because Moses learned from the Almighty, he was therefore more capable of explaining the Torah. The master said above: R. Juda says "Aaron was always sitting to the right of Moses." In accordance with whose opinion is the following Baraitha? "When three men are walking on the road the teacher shall walk in the middle, the junior disciple to his right and the senior to his left." Is this not in accordance with B. Juda [who says Aaron was sitting at the right of Moses]? We can say it is in accordance even with the opinion of the Rabbis, yet Aaron occupied his seat to the right of Moses in order to save him trouble [as he occupied the seat at the right of Moses in the beginning, so he remained].
B. Preida had a pupil to whom he had to repeat a lesson four hundred time? before he comprehended it. One day the Rabbi was called to perform a meritorious deed, and he repeated his lesson as usual, but this time, the pupil failed to learn it. "Why is it different to-day from any other time?" he asked his pupil. "Because," replied the pupil, "from the moment the master was summoned to discharge another duty, I diverted my attention and every now and then I said unto myself, Soon the master will get up, soon the master will get up [and I was not able to learn]." "Well, then," said the Rabbi to his pupil, "pay attention and I shall teach it to you again." He then repeated the lesson a second four hundred times and the pupil knew it. Whereupon a Bath-Kol came forth and said to R. Preida: "What reward do you want? You may add four hundred years to your life or you and your generation may be merited for the future world." "I wish that I and my generation shall be merited for the future world," responded R. Preida. Whereupon the Holy One, praised be He! said, "Give him both rewards."
R. Chisda said: "Knowledge of the Torah can be acquired only through means of signs; for it is said (Deu. 31, 19.) Put it in their mouth. Do not read it Sima (put it) but read it Simana (its signs)." When R. Tachlipha heard this in the West (Palestine), he told it to R. Abuhu, who said: "Ye derive it from that passage, but we derive it from the following (Jer. 31, 20.) Set thyself up waymarks, i.e., set up way-marks to the Torah." Whence do we know that the word Tziyun means marks? For it is written (Ez. 39, 15.) Then when anyone seeth a human bone, he will set up a 'Tziyun' around it." R. Elazar said: "[We know it] from the following, (Pr. 7, 4.) And call understanding thy kinswoman, i.e., make a kins-woman of the Torah." Raba said: [This means] "Set a fixed regular (Fol. 55a) time for the study of the Torah." This also is intended by R. Abdimi b. Dosa, who spoke thus: "What is meant by the passage (Deu. 30, 12.) It is not in heaven, neither is it beyond the sea. It is not in heaven means that even if it were in heaven, one would have to ascend to reach it; neither is it beyond the sea, i.e., even if it were beyond the sea, one would have to cross the sea to reach it." Raba said: "It is not in heaven, means that knowledge cannot be found in him who exalts himself [in wisdom] as high as the heavens; Neither is it beyond the sea, means that neither is it with him who considers his opinion as broad as the sea." R. Jachanan said: "It is not in heaven, means that it cannot be found among presumptuous men; Neither is it beyond the sea, means that it cannot be found among travelling merchants and tradesmen."
(Fol. 56a) R. Juda, in the name of Rab, said: "In a town, that is hilly and has slopes and valleys, both men and cattle will die young." Will die? How can you believe so? But say rather they will become old prematurely. R. Huna, the son of R. Joshua, said: "Those hills between the cities of be-Biri and be-Nari made me old prematurely."