GITTIN (Fol. 6b) R. Chisda said: "Never shall a man impose too much fear upon his household, for the concubine in Giba was the consequence of imposing too much fear, and the result was that tens of thousands of Israels fell victims." R. Juda said in the name of Rab: "Whoever imposes too much fear upon his household, the result will be that he will bring about the transgression of the following three iniquities: adultery, murder, and profaning of the Sabbath." Rabba b. b. Chana said: "Although the Rabbis said that a man must say three things in his house on Friday, etc., he must say them in a gentle way so that his family may accept them in good faith." R. Ashi said: "Although I never heard what Rabba b. R. Huna had said, yet I have always done so as a matter of common sense." R. Abahu said: "Always shall a man [be careful] not to impose too much fear upon his household, for a great man did impose too much fear upon his household and the result was that they fed him with forbidden food. This refers to R. Chanania b. Gamaliel." How can you imagine that they indeed fed him with grossly forbidden food. Behold even through the cattle of the righteous, the Holy One, praised be He! brings not an offense. How much more should this apply to the righteous themselves? We must therefore say that this means they were about to feed him with grossly [forbidden] food. This refers to a part cut off from a living animal.
Mar Ukba sent the following message to R. Elazar: "What is the statute concerning people who arise against me, against whom I have the power to give over [as captives] to the government: [may I do it or no?"] Whereupon the latter wrote to him in underlined form the following passage (Ps. 39, 2) I said I will take heed to my ways that I sin not with my tongue: I will keep a curb upon my mouth, while the wicked is before me: i.e., although the wicked is against me vet will I keep a curb upon my mouth." The former again sent to him: "They are troubling me exceedingly so that I cannot stand, because of it." R. Elazar then sent him word (Ib. 37, 7) Be silent before the Lord and He will cause them to fall before thee as victims. Arise early and remain late in spite of them in the house of study, and they shall cease [to exist of themselves]." When this message went forth from R. Elazar's mouth, the consequence was that [Gniba], the opponent of Mar Ukba, was put in chains, [upon charges brought against him by the Roman Government.]
The following question was sent to Mar Ukba: "Whence do we know that singing [in saloons] is forbidden." Whereupon he wrote the following underscored passage (Hes. 9, 1) Rejoice not, O Israel, unto exultation, like other people. He should have preferred the following passage (Is. 24, 9) Amidst singing shall they no more drink wine; bitter shall be the strong drink of those that drinketh it. If he would have quoted the last passage one might say that it refers only to music by instruments, but singing by mouth is permitted; he therefore quoted the former passage, which includes both. R. Huna b. Nathan said to R. Ashi: "What does the following passage (Josh. 15, 22) And Kinah, and Dimunah, and Ad'addah, mean?" Whereupon he said to him: "He speaks of the marked land of Israel." "What I ask you is the meaning of it?" R. Ashi then quoted R. G'biha of Argizza, who gave reasons for these names: [Kinah] means whoever has a grudge against his neighbor and (dimuna) remains silent; the one who endureth forever Ad'adda, will do justice for him." R. Huna then said to R. Ashi: "If so, then the passage (Ib., ib., 31) And Ziklag and Madmena and Sanssannah, does it also mean something? Whereupon the latter replied: "Had R. G'biha of Argizza been here he would have given some reasons for it; however, R. Acha of Be-Haza'e explained it thus: If one has cause to complain of being hindered [in his livelihood] by his neighbor and keeps his peace, He who dwells in the thorn-hush will take up his cause.'"
The prince of the exile said to R. Huna: "Whence do we know that the wearing of the wreath is prohibited nowadays?" The latter replied: "This is merely prohibited by the Rabbis, as we are taught in the following Mishnah: During the Vespasian War, the Rabbis decreed not to wear bridal wreaths nor to exercise betrothal ceremonies." Meanwhile R. Huna, who went out to R. Chisda then said to the exilarch: "It is from the following passage (Ez. 21 21) Thus hath said the Lord Eternal, remove the mitre and take off the crown; this shall not always be so. Exalt him that is low and make him low that is high. What relation has the mitre to the crown? We must therefore say that while the mitre is on the head of the High-priest, the crown may be on the head of every man (at festivals); but as soon as the mitre was removed from the head of the High-priest, then the crown of every man should be removed." Meantime R. Huna returned and found them discussing it. Whereupon he said to them: "I can swear to you that it is only a Rabbinical enactment; however, Chisda (grace) is your name and Chisdai (graceful) are your words." Rabbina met Mar b. Ashi when he was preparing a wreath for his daughter [at her wedding.] The former said to the latter: "Does not the master hold the comparison, Remove the mitre and take of the crown?" Whereupon the latter answered: "It should be compared unto the High-priest, which refers merely to men and not to women." What is the meaning of This shall not he always so? R. Avira expounded, sometimes in the name of R. Ami and at other times in the name of R. Assi: "When the Holy One, praised be He! said unto Israel: 'Remove the mitre and replace the crown,' the ministering angels said unto the Holy One, praised be He! 'Sovereign of the Universe, is this the reward to Israel, because they have spoken the words Na'asse (we shall fulfill) before V'nihsma (we shall hearken) while on Mt. Sinai.' Whereupon the Lord said to them: 'This was not always so with Israel, who made low the High and exalted him that was low.' "
R. Avira expounded, sometimes in the name of R. Ami and at other times in the name of R. Assi: "What does the passage (Naoh. 1, 12) Thu.'i hath said the Lord, though they he complete and ever so many, nevertheless shall they he cut down and it shall he over, mean? This means if a man perceives that his earnings are scarce he should spend part of it for charity, so much more should one do so when his earnings are plentiful." What does, Nevertheless shall they be cut down and it shall be over, mean? In the academy of R. Ishmael it was explained: Whoever takes off from his wealth for charity, shall be delivered from the judgment of Gehenna. This might be compared unto two sheep which passed over a water, one whose wool was shorn and one whose was not. The one whose wool was shorn passed over the stream, but the one of which the wool was not shorn did not pass the stream. (Ib., ib., ib.) And if even I have afflicted thee. Mar Zutra said: "Even a poor man receiving his support from charity, should give charity." (Ib., ib., ib.) I will afflict thee no more; as R. Joseph was taught: This means that if a poor man gives charity, he will thence not experience any poverty.