(Fol. 105) R. Juda said in the name of R. Assi: "Those who issue decrees in Jerusalem obtained their salaries up to ninety nine manath from the Temple fund. Karna the Judge was accustomed to take a silver coin called Istara from the one who won the case, and an Istara from the one who lost the case; and then he would decide the case. How did he do so? Is there not a passage (Ex. 33, 8) And thou shalt take no bribe? This was merely a payment for the time he was taking from his own business. Everyone understands that he is entitled to it, just as R. Huna conducted himself. Whenever he came to court he would say: "Get me a man to irrigate my field in my stead, then I will take up your case." R. Abahu said: "Come, see, how much bribe causes to blind the eyes of those who accept it. If a man feels a pain in his eyes he pays a doctor, although it is doubtful whether he will cure him or whether he will not cure him. But these judges accepting bribes take the amount of a p'ruta, which will surely make their eyes blind, as it is said (Deut. 17, 19) For the bribe blindeth the eyes of the wise." Our Rabbis were taught, For the bribe blindeth the eyes of the wise. Surely so the eyes of the foolish. And perverteth the words of the righteous. Surely so the eyes of the wicked. How can then foolish become judges? We must, therefore explain it thus: For the bribe blindeth the eyes, etc., that even a great scholar, but one who takes bribes, will not depart from the world until he will become blind; and perverted the words of the righteous, (Ib. b) even a perfect righteous man, but one who takes bribes, will not depart from the world without having his mind confused. When R. Dimi came he said that R. Nachman b. Cahana expounded: "What is the meaning of the following passage (Pr. 20, 4) The king by justice establishes the [welfare of a] land; but one that loveth gifts overthroweth it? This means, if a judge is like a king who receives nothing, then he will establish the land; but if he will be like a priest who receives gifts from the threshing floor he will ruin it." Raba b. R. Sila said: "A judge who has to lend something is disqualified from becoming a judge, [because of being compelled to favor people.]" This is only said when he has nothing to lend to others; but if he has something to lend to others in return, it does not make any difference. Raba said: "What is the reason that a bribe is prohibited? Because as soon as a man takes a bribe he becomes intimate with that man like himself, and a man never sees a wrong thing against himself." What is the meaning of the word Shochad (bribe)? It means "which causes to become one (Shehuchad) R. Papa said: "A man should never be a judge to decide a case for his intimate friend, nor to a real enemy. To an intimate friend he should not, because he will never find any faults against him; and to a real enemy, because he will never find a defense for him." Abaye said: "The reason why a scholar is beloved by his townspeople is [not because they consider him superior to themselves, but] because he does not rebuke them, for not performing Heavenly duties."
Our Rabbis were taught (Ex. 23, 8) And thou shalt take no bribe. This does not pretend to mean bribe of money exactly, but even bribe of words, since it is not stipulated Betza (bribe of money) thou shalt not take. How is it possible to bribe one with words? For example as it happened once that Samuel was crossing a river on a ferryboat. A man lent a sustaining hand to prevent him from falling. "What," said Samuel, "have I done for thee, that thou art so attentive with thy services?" The man replied: "I have a lawsuit before thee. "I become disqualified from presiding as judge in thy lawsuit." replied Samuel.
Amemar was once sitting in judgment, when a man stepped forward and removed some feathers that were clinging to his hair. Upon this the judge asked: "What service have I done thee?" The man replied: "I have a case to bring up before the master." Whereupon Amemar replied: "Thou hast disqualified me from being judge in the matter."
Mar Ukba once noticed a man politely step up and cover some saliva which lay on the ground before him. "What have I done for thee?" said the Rabbi. "I have a case to bring before thee," came the reply. "Thou hast bribed me with thy kind attention," remarked the Rabbi, "and I cannot be thy judge."
Rabbi Ishmael, son of Rabbi Jose, had a gardener who regularly brought him a basket of grapes every Friday. Bringing it once on a Thursday, the Rabbi asked him the reason for his coming a day earlier. "Having a lawsuit to come off before thee to-day," said the gardener, "I thought by so doing I might save myself the journey tomorrow." Upon this the Rabbi refused both to take the basket of grapes, though they were really his own, and also declined to act as judge in the case. He, however, appointed two Rabbis to judge the case in his stead, and while they were investigating the evidence in the litigation he kept pacing up and down, saying to himself: "If the gardener were wise he might say so-and-so in his own behalf." He was at one time on the point of speaking in defense of his gardener, when he checked himself and said: "O, the despair that waits for those who take bribes! If I who have not even taken a bribe of what was my own, feel partial, how perverted must become the disposition of those who receive real bribes at the hands of others!"
A similar incident happened to R. Ishmael b. Elisha.
A certain man brought R. Annan a present, a dish full of little fish, from the river Gilli. R. Annan asked him: "What have you to do here?" Whereupon the visitor said: "I have a case for you to decide." R. Annan did not accept the case, remarking: "I became disqualified." The visitor said to him: "The master has the privilege not to become my judge, but I pray the master to accept my present and let him not prevent me from the benefit of having brought Bikurim; for we are taught in a Baraitha (II Kings 4, 42) And there came a man from Bal Shahlisha, and brought unto the man of God, bread of the first fruits (Bikurim), twenty loaves of barley bread and fresh ears of corn in his script. Did then Elisha eat the first ripe fruit? [Since such a thing is only eaten by priests.] We must therefore say that this means to tell us that whoever brings a present to a scholar is similar to him who brought Bikurim." R. Annan then said to him: "I do not wish to accept it, but since thou hast given me such a good reason, I shall accept it from you." R. Annan then sent him to R. Nachman with the following instructions: "Let the master decide the case for that man, for I, Annan, am disqualified to be a judge for him." R. Nachman, seeing such a note, thought to himself: "Since he sent me in such wise he must be a relative of his." At that time he had before him a case of orphans. He said (Fol. 106) "To perform a duty of orphans is a commandment in the Torah, and to perform a duty to scholars is also a commandment; the commandment of honoring a scholar should, however, be preferable to the commandment of the orphans." He therefore stopped the case of the orphans and took up the case of that man. As soon as the opponent noticed the honor given to that man he felt so embarrassed that he could not talk in his behalf.
R. Annan was accustomed to receive Elijah as a visitor who would study the Seder Eliyahu with him. After this incident, Elijah stopped visiting him. R. Annan was fasting and prayed that Elijah should reappear to him. When Elijah did appear, he would frighten him. He therefore constructed a box wherein R. Annan would enter when Elijah appeared, and it is therefore called the greater Seder Eliyahu and the small Seder Eliyahu. [The former refers to the time when he studied with him openly, and the latter refers to the time when he studied with him in the box].
During the years of R. Joseph, there was a famine. Rabbi said to R. Joseph: "Let the master pray for mercy." Whereupon the latter replied: "If Elijah, who [was such a great man that] twenty-two hundred disciples would remain to dine at his table, could not pray for mercy at an improper time to relieve the famine, should such a small man as I pray for mercy?" And whence do we know he had so many who dined with him? It is written (II Kings 4, 43) And his servants said, 'What, shall I set this before a hundred men? What does before one hundred men mean? Shall I say that this means that there were only one hundred men? If so, then in a year of famine it (twenty loaves of bread) should have been sufficient for one hundred men. We must therefore say that it means each and every loaf should be placed before one hundred men, [since there were twenty loaves, a bread of the first fruit, and fresh ears of corn,' we infer that there were twenty-two hundred men.] When the Rabbis would take leave from the college of Rab they would serve a meal for twenty-two hundred men; from the college of R. Huna the meal was served for eighteen hundred Rabbis. R. Huna would lecture with thirteen interpreters, and when the Rabbis would rise from the college of R. Huna, shaking off the dust of their garments, the dust would cover the face of the sun, and the Rabbis in Palestine would say: "This is a sign that the scholars of R. Huna of Babylon arose from their lecture." When the Rabbis would take leave from the college of Raba and R. Joseph there always remained four hundred who would call themselves orphans, [that would dine] with them. When the Rabbis would take leave from the college of Abaye, and according to others from the college of R. Papa, and still according to others from the college of R. Ashi, there would remain two hundred Rabbis who would dine with them and who would call themselves orphans of the orphans.
(Fol. 110 b.) Samuel said: "A change of diet is the beginning of bowel diseases." In the book of Ben Sira it is written concerning the passage (Pr. 15, 15) All the days of the poor eve evil. Behold there are the Sabbaths and other festivals [upon which even a poor enjoys]? This refers to what Samuel said, that a change of diet is the beginning of bowel diseases. Ben Sira says: "Also the nights [of the poor are evil;] for his roof is usually lower than others; and his vineyard is usually on the top of the mountain, thus the rain from all other roofs falls on his, and the ground of his vineyard flows down to those below."
"Our Rabbis were taught: Always shall a man prefer to live in the land of Israel, even in a town where the majority is nonJews, than outside of the land of Israel, even though its majority consists of Israelites; for whoever lives in the land of Israel is like one who has a God, while one who lives outside of the land of Israel is like one who has no God, as it is said (Lev. 25, 28) To give unto you the land of Cannan to be unto you a God. Is it then really considered that whoever lives outside of the land of Israel has not a God? We must say that this means to tell us that whoever lives outside of the land of Israel is considered as if he would serve idols. We also find it so with David (I Sam. 26, 19) Because they have driven me out this day so that I cannot attach myself on the inheritance of the Lord, saying, 'Go, serve other Gods.' Who is then the man who would say to David: "Go and serve idols." We must therefore say that whoever lives outside of the land of Israel is considered as if he would serve idols.
(Fol. 111) R. Zera tried to avoid the sight of R. Juda, because he wanted to go up to the land of Israel, and R. Juda had said: "Whoever comes up to the land of Israel transgresses the positive commandment which says (Jer. 22, 2) Unto Babylon shall they be carried and there should they remain until the day I think of them, saith the Lord." R. Zaira, however, explains that the above passage refers to the holy vessels. But R. Juda says that there is another passage for the vessels (Songs 2, 7) I adjure you, O daughters of Jerusalem, by the gazelles, and by the hinds of the field, etc. R. Zaira again says: "The last passage means that Israel should not go by force." R. Juda in return says that for this there is another passage with an adjuration. To which R. Zaira says that the other passage of adjuration is necessary for what R. Josa b. Chanina says: "What for are these three admonitions [mentioned in Songs, 2, 7; 3, 5; 5, 8] One that Israel shall not go to their land with force, and one that the Holy One, praised be He! adjured Israel that they should not rebel against the nations; the other one is that the Holy One, praised be He! adjured all the nations that they should not enslave Israel too much." Still R. Juda maintains that [for the last inference] there is another passage (Ib. 2, 7) That ye awake not nor excite my love. R. Zaira, in return, explains the passage as R. Levi said: "What for are these six adjurations necessary? The three are for the purpose above mentioned, and the other three are for the purpose that the prophets shall not reveal the redemption; that Israel shall not cause the redemption to be postponed; and that the principles of intercalations, [or the principles of the Torah,] should not be revealed to the idolators." (Ib., ib., ib.) By the gazelles and by the hinds of the field. Said R. Elazar: "The Holy One said unto Israel: 'If you will fulfil this command, it is good; but if not, I will renounce your flesh like that of gazelles and the hinds of the field.' "
R. Elazar said: "Whoever lives in the land of Israel lives without sin, as it is said (Is. 33, 24) And no inhabitant shall say, 'I am sick; the people that dwell therein, their iniquities shall be forgiven." Said Raba unto R. Assi: "We have explained the above passage in connection with those who suffer sickness." R. Annan said: "Whoever is buried in the land of Israel is considered as if he were buried under the altar; it is written here (Ex. 21, 24) An altar of earth (Adama) shall thou make unto Me; and it is written there (Deut. 32, 43) And forgive his land (Admatho) and his people." Ulla was accustomed to visit the land of Israel, and nevertheless died outside of the land of Israel. When R. Elazar was informed about it he exclaimed: "O thou Ulla! (Amos 7, 17) And thou shall die in an unclean land!" "But his coffin is being brought here," remarked the people to him, whereupon R. Elazar said: "The benefit of having remained in the land of Israel before dying is not like one who was brought after his death." There was a certain man who had a Yabama in Chuzaa, outside of the land of Israel. When he came to R. Chanina and asked him: "What is the law, is one permitted to leave the land of Israel in order to marry a Yebama?" The latter replied: "His brother married a Samaritan and therefore died. Praised be Heaven that He killed him and yet he wishes to go after him." R. Juda said in the name of Samuel; "Just as it is forbidden to leave the land of Israel for Babylon, so is it forbidden to leave Babylonia for any other country." Raba and R. Joseph both said: "It is even forbidden to leave from Pumpaditha to Be-kubi." There was a certain man who left Pumpaditha to live at Be-kubi, and R. Joseph put him under a ban. There was another man who left Pumpaditha for Istonia, where he died. Abaye then remarked: "Had the scholar desired he might have lived." Raba and R. Joseph both say: "The righteous of Babylonia will be admitted in the land of Israel; the righteous of other countries will be admitted only in Babylonia." Concerning what does he say this? Shall I assume it refers to genealogy? Has not the master said that all other countries are like an Issah in comparison with the land of Israel, and the land of Israel is in return an Issah in comparison with Babylon? [Hence we see that Babylon is more purified than the land of Israel.] We must therefore say that it refers to being buried there.
R. Juda said: "Whoever lives in Babylonia is considered as if he lives in the land of Israel, as it is said (Zach. 3, 11) Ho, Zion, escape, thou that dwellest with the daughter of Babylon." Said Abaye: "We have a tradition that those who live in Babylonia will never experience the troubles of the Messanic days."' This was explained to refer to the town Huzal, of Benjamin, and the place is called the corner of refuge. R. Elazar said: "The dead outside of the land of Israel will not survive; for it is said (Ez. 26, 20) But I will bestow glory in the land of life; i.e., the land in which my glory is bestowed shall cause to revive its dead, but the land in which my glory is not bestowed will not revive its dead." R. Abba b. Mammal raised the following objection: (Is. 26, 19) Thy dead shall live, my dead shall arise. Does not thy dead shall live, refer to the dead of the land of Israel, and my dead bodies shall arise, refer to the dead outside of the land of Israel? And as to the meaning of the above passage (Is. 25 20) But I will bestow glory in the land of life, we may say that it refers to Nebuchadnezzar, as the Torah means to say: "I will cause a king to rule upon them as lenient as a deer." Whereupon R. Elazar replied to R. Abba: "I have another passage from which I infer the above (Ib. 43, 5) He that giveth breath unto people upon it, and spirit to those that walk thereon." If so, then what of the above passage, But I will bestow glory in the land of life? We must therefore say that the first passage refers to miscarriage. But R. Abba b. Mammal, who infers it from the previous passage, what will he do with the last passage, He that giveth breath unto people upon it? He will explain it as R. Abahu did, for R. Abahu said: "Even a Shifcha Kna'anith living in the land of Israel is assured to be one who will inherit the future world, for it is written here, Unto people (L'am) upon it; and again it is written (Gen. 22, 5) Abide ye here with (im) the ass; which means a people [Am] who are like the ass." And spirit to those that walk thereon. R. Jeremiah b. Abba in the name of R. Jochanan said: "This means that whoever walks four cubits upon the soil of the land of Israel is assured that he will be one to inherit the future world." But is it indeed so according to the story of R. Elazar, that all the righteous who died outside of the land of Israel will not revive? Said R. Illai: "They will revive, but they will be subject to rolling under the ground for resurrection in the Holy land:" The senior R. Abba Salla raised the following objection: "Behold, such rolling will cause pain to the righteous." Said Abaye: "Underground passages will be made for them through which they will walk, [until they will reach the land of Israel]."
(Gen. 47, 30) Thou shall carry me out of Egypt, and bury me in their burying place. Said Karna: "Something unusual is meant by these words. Jacob our Patriarch knew very well that he was a perfectly righteous man, and since the dead which are buried outside of the land of Israel will also revive, then why did he trouble his children so much? We must say that it was only because of the trouble to walk through the underground passages up to the land of Israel." Similar to this may the following be explained (Ib. 50, 25) And Joseph caused the children of Israel to swear, etc. Said R. Chanina: "Something unusual is meant by this oath. Joseph knew very well that he was a perfectly righteous man, and since the dead which are buried outside of the land of Israel will also revive, then why did he trouble his brothers to carry him four hundred miles? Because he did not want to subject himself to walking through the underground passage up to the land of Israel. "Jacob knew very well that he was a perfectly righteous," etc. Illpha adds more things which Raba said to his brother: "There was once a man who fell in love with a certain woman who lived outside of the land of Israel, and he desired to go out and live there in order to marry her; but as soon as he heard the above things [that it is prohibited], he overcame his love, and remained single until the day of his death." And another thing [did he send]: "Although thou art a great sage, nevertheless the knowledge is not so good when one studies by himself as when one studies from his teacher; and if you will say that there is no teacher, you should know that here is a teacher for vou, and this is R. Jochanan. And should you finally decide not to come here, then be strict with the following three things: Do not sit too much, because sitting affects the viscera; do not stand too much, because standing affects the heart; do not walk too much, because walking affects the eyes. A third of your time spend in sitting, a third in standing and a third in walking. Standing is better than sitting on any seat that has not something to lean on." How can you say that standing is better than sitting? We must therefore say that standing (Ib. b) with something to lean on is preferable to sitting without leaning.
R. Elazar said: "Ignorants will not enjoy the resurrection, as it is said (Is. 26, 14) The dead will not live again; the departed will not rise again." We have also a Baritha to the same effect: The dead live not. One might think that this refers to everyone. Scripture therefore says, the departed will not rise again; i.e., only to him who weakened himself (departed) from studying the Torah refers the passage. R. Jochanan then said to R. Elazar: "Your interpretation is not acceptable, since the passage speaks concerning one who weakens himself for the purpose of serving idols." "I have another passage which supports my explanations, came the answer, (Ib., ib., 19) For Thy dew is as dew of light, and the earth shall bring to life the departed, which means that whoever makes use of the light of (studies) the Torah, the Torah will cause his revival; but whoever does not make use of (study) the Torah, the Torah in return will not cause his revival." Noticing this, R. Jochanan felt discouraged over the severity of the above interpretation. R. Elazar said to him: "I found for them a remedy hinted in the Scripture (Deut. 4, 4) But ye that did cleave unto the Lord your God, are alive, every one of you this day. How is it possible to cleave unto Shechina, since it is written (lb. ib. 24) For the Lord thy God is a consuming fire? We must therefore say that whoever marries his daughter to a scholar, whoever does business in partnership with a scholar, or whoever benefits a scholar by his estate. Scripture considers him as if he did cleave unto Schechina." Similar to this we find the following (Ib. 30, 20) To love the Lord, thy God, etc., and to cleave unto Him. How is it possible to cleave unto Shechina? We must therefore say that whoever marries his daughter to a scholar, whoever does business in partnership with a scholar, or whoever benefits a scholar by his estate. Scripture considers him as if he did cleave unto Shechina.
R. Chiya b. Joseph said: "In the future the righteous will break through [the ground] and rise in Jerusalem, as it is said "(Pr. 72, 16) And men shall break through the city like herbs of the earth; and the city refers to Jerusalem, as it is said (II Kings 19, 34) And I will shield this city." R. Chiya b. Joseph said further: "In the future the righteous will survive clothed in their clothes. This can be proved by applying a fortiori; if wheat which is buried in the ground naked comes forth covered with many covers, how much more so should it be with the righteous, who were buried covered with their clothes."
R. Chiya b. Joseph also said: "The land of Israel is destined to yield ready made cakes and ready made cloaks, as it is said (Ps. 72, 16) And there shall be an abundance of corn in the land." Our Rabbis were taught: And there shall be an abundance of corn in the land, upon the top of the mountains. It was said that in the future the wheat would sprout forth and rise like palms on mountain tops, and if one will think that it will be a hardship to harvest it, it is therefore said in the same passage, its fruit shall shake like the trees of Lebanon; i.e., the Holy One, praised be He! will cause a wind to be brought from His treasures which will blow upon it and make its flower fall off. Then man will go out into the field and bring handfuls of corn from which he will support himself and family. (Deut. 32, 14) With the fat of the kidneys of wheat. It was said that in the future wheat will be as large as two kidneys of a big ox. And one should not be surprised at it, for it happened that a fox who made a den in a turnip, which, when weighed, was found to be sixty pounds, in the Ziporian pound. We are taught in a Baraitha that R. Jossi says: "It once happened in Sichin with one whose father left him three mustard plants. When one plant was opened it yielded nine cabin of mustard, and from the wood they built a potter's hut." R. Simon b. Tachlipha said: "Our father left us one cabbage stalk which we had to ascend and descend through the help of a ladder." (Deut. 23, 14) And all the blood of the grape thou drinkest unmixed wine. It was said that this world is not like the world to come. In this world, there is a struggle to collect the grapes and to press them, while in the future world one grape will be brought in a wagon, or in a ship, placed in the corner of a house, from which the entire support of the house will be secured; and of its wood fire will be made to cook. There will not be a grape that would yield less than thirty garbis of wine, as it is said in the above passage, and all the blood of the grape thou drinkest unmixed wine. Do not read Chamar (wine), but read it Chomor (a measure). When R. Dimi came from the land of Israel, he said: "What does the following passage (Gen. 49, 11) He bindeth unto the wine his foal, mean? There would not be any wine in the land of Israel which will not require an entire colony to pick its grape." (Ib., ib.,, ib.) And to the vine branch an ass's colt; i.e., there would not be any unfruitful tree in the land of Israel which will not furnish a sufficient load for two asses. Perhaps one will say that it will not yield enough wine. The passage therefore reads (Ib., ib., ib.) He washeth his garments in wine. Perhaps one will say that the wine will not be red. It is therefore mentioned in the same passage, and in the blood of grapes, etc.; and if one will say it will not be satiated, it is therefore said Sutho (satisfactory). Perhaps one will say that it will not have a good taste, therefore the passage says, His eyes will be red from wine; i.e., every mouth that will taste will say, "Give me, give me;'' and if one will say it is only tasteful for the young people and not for the elderly, it is therefore said in the above passage, And his teeth white from milk. Do not read L'ben Shinayim (white the teeth), but read it L'ben Shanim (aged in years). What is the literal meaning of the above passage? When R. Dimi came he said: "The congregation of Israel pleaded before the Holy One, praised be He! saying, 'Sovereign of the Universe, beckon me with Thine eyes which are sweeter than wine, and show me Thy teeth which are sweeter than milk.' " This will support the opinion of R. Jochanan; for R. Jochanan said: "It is better that one who show white teeth to his friend (shows a smiling face) more so than one who gives him a drink of milk, as it is said in the above passage, And his teeth white from milk. Do not read L'ben Shinayim (whiten the teeth), but read Laban Shinayim (the white color of the teeth), [referring to a smiling face."
R. Chiya, the son of Adda, was tutor to the children of Resh Lakish, and once absented himself from his duties for three days. On his return he was questioned as to the reason of his being absent, and he replied: "My father bequeathed to me a grape branch, from which I gathered the first day three hundred clusters of grapes, each of which yielded a gerab of wine. On the second day I again gathered three hundred clusters of smaller sizes, two only producing one gerab. The third day I also gathered three hundred clusters, but only three bunches to the gerab, and have yet left more than half of the grapes free for any one to gather them." Thereupon Resh Lakish remarked to him "Hadst thou not been so negligent [losing time in the instruction of my children,] it would have yielded even still more." Rami b. Ezekiel happened to come in B'ne B'rak when he noticed goats eating under fig trees from which honey dropped. At the same time milk dropped from the goats, so that both of these things happened together. He remarked: "This is what is meant by the passage, which flows milk and honey." R. Jacob b. Dosi said: "From Luda to Oni is a distance of three miles. Once I took a walk towards evening, and I walked until my ankles dipped in fig-honey." Resh Lakish said: "I myself saw the milk and honey which flowed in Sepphoris, which was at a distance of sixteen miles." Rabbi b. Ghana said: "I myself saw where honey and milk flowed in the land of Israel (Fol. 112), and altogether would have covered a distance of twenty-two miles in length and sixteen miles in width, from Be-michsi until the Fort Tulbakne." R. Chelbo, E. Avira and R. Josa b. Chanina happened to be together at a certain place when peaches which were as large as a pot used in the village Hinu were brought before them. And how much does the pot used in Hinu contain? Five S'ah. One-third of it they ate, one-third they left, and one-third they gave to the cattle. At the end of the year R. Elazar happened to come there again, and when he was treated with them he took hold of them and wondered how small they grew, applying to them (Ps. 107) A fruitful land into a salty waste for the wickedness of those that dwell therein. R. Joshua b. Levi happened to come into the city Gabala, where he noticed that the vines were growing in the shape of calves. and he remarked: "I notice something like calves between the vines." They have been cut this way to grow," replied the inhabitants. He then said to it: "Thou land, keep thy fruit within thyself, for whom are you bringing it forth, for these Arabians who reside here on account of our sins!" The next year R. Chiya came there, and noticed that they were standing like goats among them. He exclaimed, "Goats in the vineyard!" Whereupon they said to him, "Go, and do not begrudge us like your friend did."
Our Rabbis were taught: During a prosperous year in Israel, a space wherein a S'ah of seed is sown would produce five myriad Khor of grain. In the tilled districts of Z'oan, one measure of seed produced seventy Khor; for we are taught that Rabbi Maier said: "I myself have witnessed in the vale of Beth She'an an instance of one measuse of seed producing seventy Khors." And there is no better land anywhere than the land of Egypt; for it is said (Gen. 13) As the garden of the Lord, like the land of Egypt. And there is no better laud in all Egypt than Zo'an, where several kings resided; as it is written (Is. 30, 4) His princes were in Z'oan!" In all Israel there was no other stony soil than Hebron, for this reason it was devoted for a burying place: and yet Hebron was seven times more prolific than Zo'an, as it is written (Num. 13, 22), Now Hebron was built seven years before Zo'an in Egypt. What does that mean? Shall we assume that it means literally? How is it possible that one should build a house for his smallest son at first? Since it is said (Gen. 10, 6) And the sons of Ham, Cush, Mizriam (Egypt), Phut, and Canaan. It must therefore mean that it was seven times more prolific than Zo'an, This is only in the stony soil of the land of Israel, but in the suitable soil [the increase] is five hundred times. All this applies to a year of average return; but in one of special prosperity it is written (Gen. 26, 12) Then Isaac sewed in that land, and received in the same year a hundred-fold.
We are taught in a Baraitha, R. Jose said: One S'ah wheat if planted in Juda would yield five S'ah — pollen — one S'ah fine flour, one S'ah medium flour, one S'ah fine Hour, one S'ah course bran and one S'ah black meal." A certain Sadduce said unto R. Chanina: "Well, are you praising your land, for a space of one S'ah was left to me by my father. From that little space I derive oil, wine, grain, and peas; I also feed my cattle."' An Emorite once said to a Judaean: "Of that palm tree which stands on the other side of the Jordan, how many palms do you take off?" "Sixty Khorim," came the reply. Whereupon the Emorite remarked: "It is not as perfect as it should have been, for we used to take one hundred and twenty from it." "I only said from one of their sides." the Judaean explained. Said R. Chisda: "What does the passage (Jer. 3, 19) And give thee a Z'bi land the goodliest heritage of the nations, mean? Why is the land of Israel likened unto Z'bi (deer)? Just as the skin of a deer [when once, taken off] cannot cover its body, so also cannot the land of Israel retain all its fruits. It may be explained in another way. Just as the deer is the swiftest of animals, so docs Israel's fruit ripen sooner than all other lands. One might think that just as the deer is swift but its flesh is not fat, so also the land of Israel ripens fruit sooner than other countries, but does not yield fat fruit. It is thereupon written (Ex. 3, 8) Unto a land of flowing with milk and honey; i.e., a land which is even fatter than milk and even sweeter than honey.
When he reached the land of Israel R. Elazar said: "I am saved from one curse." When he was ordained with the title Rabbi, he said: "I am saved from a second curse." When he joined the Rabbis constructing the intercalary month, he said: "I am saved from a third curse." For the passage says (Ez. 13, 9) And My hand shall be against the prophets that see falsehood, etc. In the secret council of My people shall they not be, refers to the secret council intercalating seasons; and in the register of the house of Israel shall they not be written, refers to the act of ordaining; and into the land of Israel shall they not come, has a literal meaning. R. Zaira, while going to the land of Israel, could not find a ferry to cross a certain stream, so he took a rope which was thrown over the river and passed with it. Whereupon a certain Sadducee said to him: "Rash people! whose mouths preceded your ears, you still insist upon your impetuousness." Whereupon R. Zaira said to him: "A place where Moses and Aaron did not succeed in entering, who knows if I deserve to enter?" R. Abba would kiss the banks of Akku [belonging to the land of Israel.] R. Chanina would fix the road for people (Ib. b) R. Ami and R. Assi would try to go aside from the sunny to the shady and from the shady to the sunny, [in order not to complain against those residing in the land of Israel.] E. Chiya b. Gamda would roll himself in the dust of the land of Israel, for it is said (Ps. 102, 15) For the servants hold dear their stones and her very dust they cherish. R. Zaira, in the name of R. Jeremiah, said: "In the period of the advent of Messiah there will be a prosecution (ill-will) of scholars. When I recited the above to Samuel he said to me: 'It will be one reduction after the other,' as it is said (Is. 6, 13) And should one-tenth part thereof yet remain, it can be swept away.'" R. Joseph was taught that this means robbers will come and steal it from its former robbers. R. Chiya b. Ashi said in the name of Rab: "In the future all the barren trees in the land of Israel will yield fruit, as it is said (Joel 2, 22) For the tree weareth its fruit, the fig tree and the vine yield their strength."
End of Kethuboth.