(Fol. 52) A certain administrator of an orphan's estate that was in the neighborhood of R. Maier would on his own authority sell land of the estate and buy slaves for it, but R. Maier stopped him from doing this. The deceased appeared to R. Maier in a dream and said: "I am to destroy and thou wantest to build." Nevertheless R. Maier did not take heed of it, remarking: "Dreams do not affect anything." There were two neighbors amongst whom Satan dwelt and caused them to quarrel with each other, every Friday evening, until R. Maier happened to visit them. He kept them together under his care three Friday evenings until he secured peace between them. He then heard Satan saying: "Woe that R. Maier forced him [Satan] out of this house."
(Fol. 55, b) MISHNAH: In Judaea the law concerning the purchase of confiscated property was not applied to those that were killed during the [Vespasian] war.
R. Jochanan said: "What is the meaning of the passage (Pr. 28. 14) Happy is the man that dreadeth [to do evil]; but he that hardeneth his heart, etc.? On account of Kamtza and Bar Kamtza Jerusalem was destroyed, and on account of a hen and a rooster Tura Malka was destroyed; on account of a wheel of a carriage Bether was destroyed." On account of Kamtza and Bar Kamtza Jerusalem was destroyed. There was a man who had a friend Kamtza and an enemy Bar Kamtza. He once made a banquet and ordered his servant to go and bring [his friend] Kamtza. The servant went and brought Bar Kamtza [his enemy.] When the host came and found that Bar Kamtza was sitting at the banquet, he said to himself: "Behold, that man is my enemy and how does he come here?" The host approached the guest with an order to leave the banquet hall. Whereupon the guest said to him: "Since I already came, let me stay and I will pay you for what I will eat and drink." (Fol. 56) "No," responded the host. "I shall pay you one-half of the cost of your banquet," pleaded the guest, but the host refused. "I will pay you for the entire banquet," pleaded the guest, but the host refused even this. The result was that he seized him by the arm and ordered him to leave the banquet. The guest then said: "Since the Rabbis were present and observed [my disgrace] and did not protest against it, I understand that they agreed [to have me treated so meanly.] I shall therefore go and betray them at the [Roman] empire." He went and said to the emperor: "The Judaens rebelled against you." "How do you know this?" he was asked. "Send a sacrifice," replied he, "and you will see whether they will offer it for you or not." The emperor sent through that man a calf that was the third of its mother. While on his way, he made a blemish on its tongue, (other authorities say in the withered spot of the eye), which according to our (Jewish) laws is a blemish [unfit for the altar], but is not so according to the Roman ritual. When he brought it, the Rabbis considered the possibility of having it sacrificed for the sake of the peace of the government. "How can yo do so?" said R. Zecharia b. Abkilus. "People will say, 'Blemished animals were sacrificed upon the altar!' " They then considered the advisability of executing the betrayer so that he should not go back and inform the government. Whereupon R. Zecharia b. Abkilus said to them: "Why, people will say that whoever causes a blemish in a sacrifice is executed." [Consequently they took no action.] "It is the forbearance of R. Zecharia b. Abkilus," remarked R. Jochanan, "which caused the destruction of our Temple, the burning of our palace and our being exiled from our land." The Emperor, [having been informed of the result,] despatched Nero Kaiser in Jerusalem. Upon his arrival he shot an arrow eastward, and it fell upon Jerusalem; he shot one westward, and again it fell upon Jerusalem. He discharged his shafts towards the four points of the continent, and every time it fell upon Jerusalem. He then said to a child: "Read me the text thou hast just studied." The child repeated to him: (Ez. 25, 14) And I will lay My vengeance upon Edom by the hand of My people, Israel, etc. He then said: "The Holy One, praised be He! wants to destroy His Temple and wipe His hands (to avenge Himself) on that man (in me.)" Thereupon Nero fled and became a proselyte, of whom R. Maier was a descendant.
The king, [having been informed that Nero Kaiser disappeared without having had fulfilled his order,] dispatched Vespasian Kaiser, who came and besieged Jerusalem for three years. There were three rich men in Jerusalem, namely Nakdimon b. Gurion, Bar Kalba Shebua and Bar Tziztith Haksath, The first was called Nakdimon b. Gurion because the sun reappeared in heaven for his sake. B. Kalba Shebua was so called because whoever entered his house when hungry as a dog would leave satiated. Ben Tzitzith Haksath was so named because his fringes were so long it would drag upon the silk and satin carpets on which he walked. According to others, because his cloak was placed among the great personages of Rome. One of these three men undertook to provide the entire beleaguered city with wheat and barley, the other, to provide with wine, salt and oil, and the third undertook to provide with wood. The Rabbis praised the one who donated the wood more than the other two; for R. Chisda would turn over all the keys to his servant with the exception of the key of wood, remarking at the same time that upon one storage of wheat it is necessary sixty storages of wood. These three men had enough to support the beleaguered city for twenty-one years, but there were certain rebels who said to the Rabbis: "Let us come out and make peace with the enemy," which the Rabbis did not allow. They then said to the Rabbis: "Let us come out and make war with them," which the Rabbis also prevented, saying that it would not be successful. In consequence thereupon the rebels went and burnt all the treasures of wheat and barley, thus causing a famine, [which was the cause of Jerusalem's destruction.]
Martha, the daughter of Beithus, was of one of the richest families in Jerusalem. She sent a messenger with instructions to buy fine flour. Before he came it was sold out, so he came back and informed her that there was ordinary flour, but no fine flour. Whereupon she said to him: "Go and bri me the usual flour." When he came there he found that his also was sold. He said: "I saw dark flour in the market." She asked him to bring that, but before he came this, too, was sold. He informed her that the dark flour was there no more, but that there was a barley flour, and again it happened that this, too, was sold out before he arrived. She put her shoes on and said she herself would try to find something to eat. While walking in the street dirt infected her foot and it caused her death. R. Jochanan b. Zakkai then applied to her the following passage (Deut. 28, 56) The woman, the most tender among thee, etc. According to others, she ate the fig that was thrown away by K. Zadok, which caused her death, for R. Zadok fasted forty years that Jerusalem might not be destroyed, [and so emaciated was he] that when he ate something it would be seen going down his throat. At the end of a fast he would take a fig and suck its juice and throw it away. When she was dying she took all the gold and silver and threw it in the streets, saying: "What do I need this for?" By this action the following passage was fulfilled (Ez. 7, 19) Their silver shall they cast into the streets.
Abba Sikra, the leader of the rebels in Jerusalem, was the son of R. Jochanan b. Zakkai's sister. The latter sent word to the former: "Come in secrecy unto me." When he came, R. Jochanan said to him: "How long are you going to commit these things which cause death unto the entire population?" His nephew answered him: "What can I do, should I say a word against them, they will execute me?" "Find a way," said R. Jochanan to him, "so that I should be able to get out of this town and try to see the enemy. Perhaps there will he a little help." His nephew then advised him and said: Feign sickness and let the people come in and visit you as a sick person. Procure something that causes a bad odor and leave it with thee over night, and let the Rabbis announce that you have died. Your disciples shall then enter to carry you, but none else shall enter, so that they should not thereby feel that you are light in weight, and understand that you are alive, for a live person weighs less than a dead one." He did so. R. Elazar entered on one side and R. Joshua on another, and began to carry him away. When they came to the gates, [and waited to take the body out for burial,] the watchmen wanted to stick their spears into the body. Whereupon Abba Sikra said to him: "The Romans will say: 'Their own Rabbi have they pierced with spears.' " They then wanted to throw him over the gate. Whereupon he again said to them: "The Romans will say, 'Their own Rabbi have they thrown over the gate.'" Consequently they opened the gate for the [dead body] and they left… . When R. Jochanan b. Zakkai appeared before Vespasian, he said: "Peace unto thee king, peace unto the king." The latter said to him: "You deserve twice execution; firstly, because I am no king and you are calling me king. Secondly, had it been true that I am king, why have you not come unto me until now?" R. Jochanan then said to him: "As to your statement, that you are no king, (Ib. b) I claim that you are a king, for had you not been a king then Jerusalem would not have been surrendered into your hands, for it is written (Is. 10,34) And the Lebanan shall fall by [means of] a mighty (Adir), and mighty refers to no one else but a king, as it is written (Jer. 30, 21) And the Leader [Adir] shall be of themselves. And Lebanan refers to none else but the Temple, as it is said (Deut. 3, 25) This goodly mountain and the Lebanan. As to your question; that if you were a king why then did I not come to you before; I will answer that the rebels who are among us prevented me from doing so." Vespasian then said to him: "If there is a barrel full of honey and a serpent is around it, is it not proper to break the barrel on account of the serpent?" R. Jochanan remained silent. R. Joseph and other authorities say R. Akiba applied the following passage to this incident (Is. 44, 25) That turneth the wise backward, and maketh their knowledge foolish. Why, he should have said to him: "The proper thing is to take a pincer and remove the serpent from the barrel and kill it, but the barrel should be left alone." While they were so discussing a courier that was dispatched from Rome came and said: "Arise, because the Kaiser died and the nobles of Rome decided to put you at the head of them." Vespasian was then putting on his shoes. One shoe he had on and was about to put on the other. He could not place his foot into it, nor pull off the one he had on. Whereupon R. Jochanan said to him: "Do not worry, it is because you received good tidings that this occurred to you, for it is written (Pr. 15, 30) And good report giveth marrow to the bones." "What is the remedy for it?" R. Jochanan advised him that a man with whom he was not satisfied should come and pass before him, as it is written (Ib. 17, 22) But a depressed spirit dieth up the bones. He did so, thus enabling him to put on the shoes. He again said to him: "Since you are so wise, why didn't you come to me until now?" Whereupon R. Jochanan replied: "Didn't I give you an excuse for it?" "But did I not tell you what you should have done," remarked Vespasian… . Vespasian then said to R. Jochanan b. Zakkai: "I will leave the city and I will send another one; nevertheless, ask some favor from me and I shall try to give it to you." He then said to him: "Give me the city of Jamnia with its sages and also the entire noble family of Rabban Gemaliel and sufficient doctors to cure R. Zaddak from his sickness." R. Joseph, and according to others R. Akiba, applied the following passage (Is. 44, 25) He that turneth the wise backward and maketh their knowledge foolish. He should have asked of Vespasian to leave the entire city. But R. Jochanan thought that perhaps he would not have been able to gain so much, thus even a little would not be saved.
What was the medicine that cured R. Zaddak [from his sickness?] In the very beginning they offered him to drink water mixed with bran; on the second day a mixture of water, bran and flour, until his stomach became sufficiently strong to hold the food with which he was cured.
On his return, Vespasian dispatched Titus the Wicked, who when he reached Jerusalem said (Deut. 32, 37) Where are their Gods, the rock in whom they trusted? This is the same Titus the Wicked who profaned and shamefully violated the scrolls of the Torah; who vulgarly reviled and blasphemed the Holy One. What did he do after he had committed an adulterous act in the most sacred sanctuary? He took the sacred vessels of the sanctuary, wrapped them in the veil that was hanging in the holy place to sail with it to his capital and rejoice over his success, as it is said (Ecc. 8, 10) Then also do I see the, etc. At sea a storm arose and threatened to sink the ship; upon which Titus remarked: "It seems that their God has no power anywhere else except at sea. Pharaoh He drowned, Sisera He drowned, and now He is about to drown me also. If He be mighty, let Him go ashore and contest with me there." Then came a voice from heaven and said: "O thou wicked one, son of wicked man and grandson of Esau the wicked, go ashore. I have an insignificant creature in My world that is called a gnat. It is called insignificant, because it only receives but does not excrete, so go and fight with it." Immediately, after he had landed, a gnat flew up his nostrils and gnawed at his brain, for a period of seven years. One day he happened to pass a blacksmith's forge, when the noise of the hammer soothed the gnawing at his brain. "Aha!" said Titus, "I have found a remedy at last"; and he ordered a blacksmith to hammer before him. To a Gentile blacksmith he paid for this four zuzim a day, but to a Jewish blacksmith he paid nothing, remarking ot him: "it is enough for you to see thy enemy suffering so painfully." For thirty days he felt relieved, but after, it being used [to the hammering], the gnat did not heed it. We are taught that Rabbi Phineas, the son of Ariba said: "I myself was among the Roman magnates when an autopsy was made upon the body of Titus, and upon opening his brain they found therein a gnat as big as a swallow, weighing two selas." Others say it was as large as a pigeon a year old and weighed two literoth. Abaye said: "We have a tradition that its mouth was of copper and its claws of iron." Titus gave instructions that after his death his body should be burned, and the ashes thereof scattered over the surface of the seven seas, that the God of the Jews might not find him and bring him to judgment.
Onkelos the son of Klonicos, who was a son of the sister of Titus, desired to become a proselyte. He went, and through the means of witchcraft he brought up Titus. Ae asked him: "Who is considered respectful in the future world?" "Israel," replied Titus. "Is it advisable to join them?" Whereupon he answered: "Their obligations are too many and thou wilt not be able to fulfill them. Go, and attack them in this world and thou wilt become a chief, for it is written (Lam. 1, 5) Her adversaries are become chiefs, her enemies prosper, etc.; i.e., whoever antagonizes Israel becomes a chief." "But what will be the punishment for such a man?" asked Onkelos. Whereupon Titus replied (Fol. 56) "With that which he decreed upon himself. Every day the ashes are gathered together and recreated in the form of a body, when it is judged, condemned to be burnt and the ashes are scattered over seven seas." Onkelos then went and caused Balaam to be brought up by means of witchcraft. He again asked the latter: "Who is considered respectable in the future world?" "Israel," was the reply of Balaam. "Is it advisable for one to join them?" Whereupon Balaam replied (Deut. 23,7) Thou shalt not seek their peace nor their prosperity all thy days forever." We are taught in a Baraitha, R. Elazar said: "Come and sec how great is the punishment for insulting one, for even the Lord Himself supported the [actions] of Bar Kamtza [which caused] the destruction of His house and the burning of His Temple."
Because of a hen and a rooster, Tura Malka was destroyed. For there was a custom that when a bride and a groom were taken out for a wedding that the people would greet them with a hen and a rooster, the idea being that they should multiply like fowl. One day it happened [when such a procession took place] that a troop of Roman [soldiers] passed by and took away from them the hen and the rooster. The people befell the army and began to beat them. The troops went and informed the kaiser, saying: "The Judaeans have rebelled against thee." Whereupon he came and invaded Israel. There was among the Israelites a certain Bar Deroma who was so strong that he would jump a mile and kill in that jump whatever was in his way. The Roman kaiser, realizing his danger because of that man, took his crown, placed it on the ground and said: "Sovereign of the entire Universe, if it is your desire [to destroy my army] pray do not deliver me and my kingdom into the hands of one man." At that moment the mouth of Bar Deroma caused his own downfall, for he quoted (Ps. 60, 12) Hast not Thou, O God, cast us off? and Thou goest. not forth, O God, with our hosts. But David also said so [nevertheless it did not cause any trouble?] Nay, David merely said it wonderingly. It happened thus that he went into a privy when a serpent came, and his stomach dropped [from fright,] causing his death. The Roman king then said: "Since such a miracle happened unto me, I shall leave them alone this time." He left them and went away. The Judaeans, upon being informed that the king left them, made a grand feast. They ate, drank, and illuminated all Jerusalem so that inscription of any kind could be read at a distance of a mile. The king then said: "The Judaeans are mocking me." This caused him to return and invade them once more. R. Assi said: "Three hundred thousand Roman soldiers armed with swords entered Ture Malka and killed for three days and three nights in succession. The turmoil was so great that in the other part of the city dances and feasts were taking place at the same time, and they did not know of each other."
(Lam. 2, 2) The Lord hath swallowed up unsparingly all the habitations of Jacob. When Ravin came to Babylon he said in the name of Jochanan: "These refer to the sixty myriads of cities which King Jannai possessed on the royal mount; for R. Juda said in the name of R. Assi that King Jannai had sixty myriads of cities on the royal mound, the population of each equalled the number that went out of Egypt, except that of three cities in which that number was doubled. And these three cities were K'far Bish (the village of evil), K'far Shichlayim (village of water-cresses), and K'far Dichraya (the village of male children). K'far Bish it was called because there was no hospice for the reception of strangers therein; K'far Shichlaiim, it was called, because the inhabitants derived their support from that herb; K'far Dichraya, it was called, according to the opinion of Jochanan, because its women first gave birth to boys and afterwards to girls, and then left off bearing. "I have seen that place," said Ulla, "and am sure that it could not hold even sixty myriads of sticks." When a Sadducee remarked to Chanina concerning the above: "Ye do not speak the truth," the latter's response was: "It is written (Jer. 2, 19) The inheritance of a deer; i.e., as the skin of a deer [if once flayed off] cannot again cover its body (it shrinks), so also the land of Israel unoccupied by its rightful owners contracts."
On account of the shaft of a litter the great city Byther was destroyed. For it was a custom in Byther that when a child was born the parents would plant a young cedar tree for a boy and a pine tree for a girl. At the time of their wedding they would cut it down to make their canpoy out of it. While the daughter of the emperor was riding one day through the city, the shaft of her litter broke down and her attendants cut down a young cedar to use in repairing it. The man who had planted the tree attacked the servants and beat them severely. Whereupon the latter came and informed the emperor of it, saying that the Judaeans had rebelled against him. He immediately dispatched a great army. (Lam. 2, 3) He has hewn away in his fire's anger the whole horn of Israel. Said R. Zira in the name of R. Aba, who quoted R. Jochanan: "This refers to the eighty thousand soldiers, all carrying war trumpets, who entered the big city of Byther at the time when they captured it and killed men, women and children until the streams of blood reached the big sea." Perhaps thou wilt say that the big sea was near this unfortunate town. We may state that it was a mile away from it. We arc taught in a Baraitha that R. Eliezer the great says: "There are two rivers in the valley of Yadayim, one of which flows towards one side of the city and the other towards the other side of the city. The sages have declared that it consisted of two-thrids of water and one-third of blood [caused by those killed by the Romans]." In another Baraitha we are taught that seven years did the nations cultivate their vineyards with no other fertilizer than the blood of Israel,
(Ib. b) R. Chiya b. Abin said in the name of R. Joshua b. Karcha: "An aged inhabitant of Jerusalem once told me that in this valley two hundred and eleven thousand myriads were massacred by Nebusaradan, captain of the guard, and in Jerusalem itself he slaughtered upon a single stone ninety-four myriads, so that the blood flowed till it touched the blood of Zachariah [the prophet], to uphold the passage (Hos. 4, 2) And blood toucheth blood. When he saw the blood of Zechariah, and noticed that it was boiling and agitating, he asked: 'What is this?' and he was told that it was the blood spilled of the sacrifices. Then he ordered blood from the sacrifices to be brought and compared it with the blood of the murdered prophet, and when he found the one unlike the other," he said: 'If ye tell me the truth, well and good; if not, I will comb your flesh with iron currycombs!' Upon this they confessed: 'We had a prophet among us, and because he rebuked us on matters of religion we arose and killed him, and it is now some years since his blood has been in this restless condition.' 'Well,' said he, 'I will appease him.' He then went and brought the greatest together with the smaller Sanhedrin and slaughtered them, but the blood of the prophet did not rest. He next slaughtered young men and maidens, but the blood continued restless as before. He finally brought school children and slaughtered them, but the blood being still unappeased, be exclaimed; 'Zachariah! Zachariah! I have the best among them already killed. Do you want me to kill them all?' As he said this the blood of the prophet remained silent. At that moment a spark of repentance flashed through Nebusaradan's mind, for he said to himself: 'If the blood of one individual has brought about so great a punishment, how much greater will my punishment be for the slaughter of so many!' He fled from his house, sent a document concerning the disposal of his property, and became a proselyte." We are taught Na'aman was merely a Ger Toshab, Nebusaradan, however, was a true proselyte, from the descendants of Sissera were such who studied the Law in Jerusalem, and from the descendants of Sanherib were such who taught the Torah among the multitudes of Israel, and they are Shmayah and Abtalion. This is also meant by the passage (Ez. 24, 8) I place her blood upon the dry rock, so that it shall not be covered up.
(Gen. 27, 2) The voice is the voice of Jacob, but the hands are the hands of Esau. The [first] voice alludes to the voice of lamentation caused by Hadrian, who had at Alexandria in Egypt massacred twice the number of Jews that had come forth out of Egypt. The voice is the voice of Jacob, refers to a similar lamentation occasioned by Vespasian, who put to death four hundred myriads in the city of Byther, or, as some say, four thousand myriads. The hands are the hands of Esau, that there is no victorious battle which is not fought by the descendants of Esau; and this is what is meant by the passage (Job 5, 21) Against the scourge of the tongue shall thou be hidden; i.e., from a strifesome tongue shalt thou keep aloof."
R. Juda said in the name of Rab: "What is the meaning of the passage (Ps. 137) By the rivers of Babylon there we sat, and we also wept when we remembered Zion. From this it is to be observed that the Holy One, praised be He! showed David the destruction of the first Temple, as it is said. On the rivers of Babylon there we sat, and we also wept. The destruction of the second Temple, as it is said (Ib., ib. 7) Remember, O Lord, unto the children of Adam, the day of Jerusalem, who said. Raze it. Raze it even to her very foundation. R. Juda said in the name of Samuel, according to others R. Ami said it, and according to still another authority it was taught in a Baraitha: "It happened that four hundred boys and girls were once kidnapped for a shameful purpose. When they learned the purpose of their capture, they all exclaimed: 'If we drown ourselves in the sea, we shall be entitled to the life of the future world.' So the oldest among them expounded to them the following passage (Ps. 68, 22) The Lord said, I will bring again from Bashan: I will bring again from the depth of the sea; i.e., from Bashan will I bring again, from the teeth of a lion; from the depths of the sea, refers to those that drown themselves in the sea. When the girls heard this explanation, they at once jumped into the sea, whereupon the boys said to themselves: 'If these girls who are not so much bound to observe the law, have done so, how much more should we, who are bound to observe it with all its commandments, do so.' With alacrity the boys followed their example, throwing themselves into the sea. It is with reference to this incident that Scripture says (Ps. 24, 22) For we are killed all the day long; we are counted as sheep for the slaughter." But R. Juda said: "This refers to the woman with her seven sons. According to their ages, beginning with the oldest, they were brought before the tyrant conqueror. He commanded that the oldest worship an idol." Whereupon he replied: "It is written in the Torah (Ex. 20) I am the Lord thy God."
He was immediately led out to execution. The second son was brought in. "Worship this idol," the command came to him. But he also replied: "It is written in the Torah (Ib.) Thou shalt have no other God but me." His death immediately followed his brave words. When the third one was brought and the demand to worship the idol was put to him, he replied: "It is written in the Torah, Thou shalt worship no other God." In the same manner was he executed. The same homage was demanded of the fourth son, [to serve the idol], but [brave and faithful as his brethren], he replied: "It is written in our Torah (Ib. 22) He that sacrificeth unto any God save unto the Lord only," and he also was slain pitilessly. "It is written (Deut. 6) Hear, O Israel! the Lord our God, the Lord is One," exclaimed the fifth lad, when he was brought in and ordered to serve the idol, giving up his young life with the watchword of Israel's hosts. When the sixth one was brought in and the same demand put to him, to serve the idol, he replied calmly: "It is written in the Torah (Ib. 4) Know therefore this day, and reflect in thy heart that the Lord He is God, in the heavens above and on the earth beneath there is none else." Then the seventh and youngest boy was brought before the murderer, to whom the same demand to serve the idol was put. But the child answered: "Never will we exchange our God for any other, neither will He exchange us for any other nation, for as it is written. Thou hast this day acknowledged the Lord, so is it also written, And the Lord hath acknowledged thee this day, that thou art unto Him a peculiar people!" The Caesar offered to spare him if he would, for appearance's sake, stoop and pick a ring from the ground which had been dropped on purpose. "Alas for thee, O Caesar!" answered the boy; "if thou art so zealous for thine honor, how much more zealous ought we be for the honor of the Holy One, praised be He?" On his being led away to the place of execution, the mother craved and obtained leave to give him a farewell kiss. "Go, my child," said she, "and say to Abraham, 'Thou didst build an altar for the sacrifice of one son, but I have erected altars for seven sons." She turned away and threw herself down headlong from the roof and expired, when a Heavenly voice came forth and exclaimed (Ps. 113, 9) The mother of the children rejoiceth.
R. Nachman b. Isaac said: "The above passage refers to scholars who are ready to die for the sake of the Torah, as R. Simon b. Lakish said: 'The word of the Torah will not remain with one unless he is ready to die for it, as it is said (Num. 19, 14) This is the Law; when a man dieth in a tent.'"
(Fol. 58) Raba b. Chana said in the name of R. Jachanan: "Forty Sa'hs filled with Philacteries were found on the heads of those killed in Byther." R. Jannai, son of R. Ishmael, said: "Three boxes, each containing forty Sa'hs, were found." In a Baraitha it was taught forty cases each containing three Sa'hs filled with Philacteries, were found on those that were killed in Byther, and none of them differ. Some refer to the Philacteries of the head and others to the Philacteries of the hand. R. Assi said: "Four Kabin of human marrow were found on one stone." Ulla said "Nine." R. Kahana, and according to others R. Shilla, read the passage (Ps. 137, 8) O! daughter of Babylon, who art wasted! happy is he, that repayeth thee, etc. Happy is he that seizeth and dasheth thy babies against a rock. (Lam. 4, 2) The precious sons of Zion whose value equalled pure gold, how are they esteemed as earthen pitchers. This refers to the inhuman and base treatment of the youth of Israel by the Roman nobles. R. Juda said in the name of Samuel, who quoted R. Simon b. Gamaliel: "What is the meaning of the passage (Lam. 3, 51) Mine eye affecteth my soul, because of all the daughters of my city. This refers to the four hundred congregations in the city of Bythar, in which there were four hundred elementary teachers, and each had four hundred pupils. When the enemy entered the city, they were sufficient in number to pierce him to death with their pointers; but at the time of the enemies' success he wrapped them in their own books and set them afire."
Our Rabbis were taught: It happened once that R. Joshua b. Chanania, who went to the great city of Rome, was told that there was an infant prisoner with a fine appearance, bright eyes, and whose hair was growing in locks. He went and stationed himself at the door of the prison and said (Is. 42, 24) Who gave up Jacob for a spoil, and Israel to plunderers? Upon which the child prisoner replied (Ib., ib., ib.) Was it not the Lord? He whom, we have sinned against; for they would not walk in His way neither did they hearken unto His law. R. Joshua then remarked: "I am sure that this child will in future become a Rabbi in Israel. I swear to God that I shall not leave this place until I will succeed in liberating that prisoner with any amount of money it may be asked for him." It was related that he did not move from that place until he had liberated that child for a big sum of money. Many days did not pass before that child became a Rabbi in Israel, and this was R. Ishmael b. Illisha. R. Juda said in the name of Rab: "It happened when the daughter and son of R. Ishmael b. Illisha were captured by two different masters, that the two masters met one day in a place. One said: 'I have a slave whose beauty cannot be found equal in the world,' and the other said: 'I have a maiden slave whose beauty cannot be equalled in this world. Come, let us marry them to each other and we will divide their children.' When the slaves were informed about their proposed marriage the son, who occupied a seat in one corner of the room, said: 'I am a priest, the son of High-priests. Shall I marry a maid-servant?' And she cried: 'I am a priestess, the daughter of High-priests. Shall I be married to a slave?' And so they cried together. When dawn appeared they recognized each other. Whereupon they fell upon each other and wept until their souls departed. Concerning this it is said (Lam. 1, 16) For these things do I weep; my eye, my eye runneth down with water."
R. Simon b. Lakish said: "An incident happened to a certain woman whose name was Zofnath, the daughter of Paniel. She was called Zofnath because everybody looked upon her beauty. She was called the daughter of Paniel because she was the daughter of a High-priest who served in the Holy of Holies in the Temple. She was ill-treated by her captors, the entire night. In the morning they dressed her beautifully and took her out for sale in the market. A very ugly man came and said to them: 'Let me see her beauty.' Whereupon the captors replied to him: 'You good-for-nothing, if thou want to take it just as it is, take it, for there is no equal to her beauty in the entire world.' Nevertheless he was going to undress her and discover her beauty, when she covered herself with ashes and appealed to God: 'Sovereign of the Universe, if Thou dost not want to spare us, why shouldst Thou not spare Thy holy and great name.' Concerning this it is said (Jar. 6, 26) O! daughter of my people, gird thee with sackcloth, and wallow thyself in ashes; make thee mourning, as for an only son most bitter lamentation; for the spoiler shall suddenly come upon us. It is not said upon thee, but upon us. This means that God Himself said: 'Upon Me and upon thee will come the destroyer.'"
R. Juda said in the name of Rab: "What does the passage (Micha 2, 2) So the friend, the master and his house, and the master and his heritage, mean? It happened that a carpenter fell in love with his masters wife. Once, when his employer was in need of a loan, the employee said to his master: 'Send your wife to me and I will send you the money that you need.' The master sent his wife to him and the employee kept her there three days. The master came to his employee and said to him: 'Where is my wife, whom I sent to you?' The employee said: 'I sent her home immediately after she came, but I heard that ruffians met her while she was on her way home.' The master said; "What shall I do now?' 'If thou wouldst listen to my advice,' said the employee, 'you would divorce her.' 'But how can I, answered the master, 'since her dowry amounts to a great sum of money?' Whereupon the employee said: 'I will lend you the money to repay her.' He immediately went and divorced her. The employee forthwith married her. When the time of payment expired and the employer was unable to pay, the employee said to his master: 'Repay me by working for me.' While husband and wife were sitting, eating and drinking, he (the former husband), while serving them, dropped tears from his eyes which fell into the glasses of his employer. At this moment a decree to destroy Jerusalem was passed."
Rabba b. Raba, and according to others Hillel b. Valles, said: "From the time of Moses until the time of Rabbi we do not find one man who was unique in the possession of wisdom, riches, and glory." Is this so? Was it not so with Joshua? Nay, there was Elazar, the High-priest, who was equal to him. But was not Phinehas such a man? Nay, there were the elders who ruled with him. But was then not King Saul, who possessed everything? Nay, there was Samuel. But did not Samuel die before? We refer to the entire lifetime. But was not David such a man? Nay, there was Era of Ja'ir. But the latter departed before David? We refer to the entire lifetime. Was not King Solomon such a man? Nay, there was Shimi bar Ge'ara. But did not Solomon slay him? We refer to the entire lifetime. Was there not Ezekiah There was also Shebna. Was there not Ezra? There was also Nehemiah. Said R. Adda b. Ahaba: "I can add that from the time of Rabbi up to the time of R. Ashi there was also not to be found a man who should be unique in the possession of glory." But was there not Huna b. Nathan, who also possessed everything? Nay, Huna b. Nathan was under the influence of R. Ashi.
(Fol. 59) MISHNAH: These are the things which the Rabbis enacted in order to foster peace among Israel: That a priest should be called to the Torah first, following him there should be a Levite and then an Israelite, this being done for the sake of peaceful understanding.
GEMARA: (Ib. b) Whence do we know that a priest should precede a Levite? It is written (Deut. 31, 9) And Moses wrote down this Law, and delivered it unto the uriests, the sons of Levi. Do we not know that the priests are sons of Levi? We must therefore say that the passage means to emphasize first priests and then sons of Levi.
(Fol. 60b) "An Erub should be deposited in its old place in order to preserve peace." What is the reason for it? Shall I say because it is an honor and therefore it will cause trouble if taken away from the old place. Did it not happen that a Shofar (cornet) that used to be at the house of R. Juda was removed to Raba, and afterwards to R. Joseph, then to R. Jose's house, and yet there was no trouble of suspicion? It is because people [who were accustomed to observe an Erub in that place], when they will fail to see, might think the inhabitants of that neighborhood carry things without an Erub, which means the violating of the Sabbath: Therefore it was ordained that the Erub should remain in its old place.
(Fol. 61) Our Rabbis were taught: It is proper to support gentile poor together with the poor of Israel. It is proper to visit sick together with the sick of Israel. It is proper to bury the dead bodies of gentiles together with the dead bodies of Israel, because it will foster peace.
(Fol. 62) R. Huna and R. Chisda were both sitting when G'niba, who was walking, passed near them. One said to his associate: "Let us arise before a scholar." The other remarked: "Let us arise before a quarrelsome man." Meanwhile G'niba approached them: "Peace unto ye, kings," said he to them. Whereupon they said to him: "Whence do you know that Rabbis are termed kings?" He said to them: "From the following passage, (Pr. 8, 15) Through me (the Torah) do kings reign," etc. "Whence do we know that we should repeat the bidding of peace unto a king?" they again asked him, whereupon he said to them: "Thus said R. Juda in the name of Rab, Whence do we know that we should repeat the bidding of peace to a king? It is said (I Chr. 12, 19) Then a spirit invested (Amasai) the chief of the captains, [who said]. Thine are we David, and with thee O son of Jesse! peace, peace be unto thee,'" etc. They then said to him: "Let the master taste something." Thus said Raba in the name of Rab," replied he: "It is prohibited for a man to taste anything before a man feeds his animal, for it is said (Deut. 11, 15) And I will give grass in thy field for thy cattle, and afterwards it is said, And thou shalt eat and be satisfied."