(Fol. 11, b) MISHNAH: One should not discuss the laws, concerning illegal unions before three, nor the creation before two, nor the Divine chariot with one individual, unless he is a wise man and has much knowledge of his own. Any one who tries to ascertain the following four things, it were better for him had he never come into the world.
GEMARA: In the first place it is said: "Now the Divine chariot with an individual," and afterwards it is said: "Unless he is a wise man and will understand by himself?" The Mishnah meant to say: One must not lecture about illegal unions even to three, nor about the creation even to two, and not about the divine chariot even to one, unless one is wise and understands how to study the latter by himself.
"And not about creation before two." Whence do we infer this? We are taught in a Baraitha: (Deut. 4, 32) for do [thou] but ask of former days. From this we may infer, that one may ask, not two. [Since ask is in the singular] one might assume that one may even ask, What was before the creation? Therefore it is said (ib.) Since the day that God created man upon the earth: Since it is so restricted, one might assume that a man must not ask even what was done in the six days of creation? Therefore it is said (ib.) Of the former days which were before thee; [i.e., the six days before]; Again one may assume that he is at liberty to investigate what is above (heaven) and what is beneath, what was before creation and what will be after it? Therefore it is written (ib.) From one end of the heavens unto the other end of the heavens; i.e., from one end of the heavens unto the other end of the heavens hast thou indeed the privilege to investigate but not what is above and beneath, what is before and what is beyond. (Fol. 12) Now that we infer this [that we may investigate] things of after creation from the verse, From one end of the heavens unto the other end, why then is the other verse, Since the day that God created man upon the earth, for the same thing, necessary? The second verse is necessary in order to derive that which R. Elazar inferred. For R. Elazar said: "Adam was tall as to measure from the earth up to heaven, as it is said (Deut. 4, 32) Since the day that God created Adam (man) from one end, etc., after he had sinned, the Holy One, praised be He! laid His hand upon him, and made him shorter, as it is said (Ps. 139, 5) Behind and before hast Thou hedged me in, and Thou placest upon me Thy hand." R. Juda said in the name of Rab: "Adam was (tall) as from one end of the world unto the other end, as it is said, Behind and before hast Thou hedged me in, and Thou placest upon me Thy hand.
R. Juda in the name of Rab said again: "Ten things were created on the first day, and they are: the Heaven and earth; chaos and desolation; light and darkness; wind and waters; the combined length of day and night. That Heaven and earth [were created on the first day], we infer from the following verse (Gen. 1, 1) In the beginning God created the heaven and earth; chaos and desolation, we infer from the following verse (Ib. 1, 2) And the earth was without form and void (chaos); light and darkness, from the following verse (Ib. ib.) And darkness was upon the face of the deep, and again it is written (Ib. 1, 3) And God said. Let there be light; wind and water, from the following verse (Ib. 1, 2) And the spirit (wind) of God was waving over the face of the waters; the combined length of day and night, from the following verse (Ib. 1, 5) And the Lord called unto the light day, and unto the darkness He called night.
We are taught in a Baraitha: Tohu (chaos) is the green (or yellow) circle which surrounds the whole world (the horizon); and from it darkness falls upon the world, as it is said (Ps. 18, 12) He made darkness His hiding place, round about Him. Bohu (desolation) means the smooth (chaotic) stones which are sunk in the deep, from which waters gush forth, as it is said (Is. 34, 11) And He shall stretch out over it the line of confusion (Tohu) and the plummet of emptiness (Bohu).
Was light created on the first day? Is it not written (Gen. 1, 17) And God set them in the expansion of the heaven, and further it is written (Ib. 1, 19) And it was evening and it was morning the fourth day? We must therefore explain this as R. Elazar said: "The light which the Holy One created on the first day, was so bright that Adam saw by its means from one end of the world to the other. As soon as the Holy One, praised be He! observed the generation of the flood and the generation of the dispersion, and looked into their corrupt deeds, He took the light from the world and concealed it for the righteous in the world to come, as it is said (Job 38, 15) But from the wicked their light is withholden, and the high arm is broken. And for whom was it concealed? For the righteous in the future world, as it is said (Gen. 1, 3) And God saw the light, that it was good (Tob). And the word Tob applies to righteous, as it is said (Is. 3, 10) Say ye to the righteous that He hath done well (Tob). And whenever He looks at the light which He has concealed for the righteous. He rejoices, as it is said (Ps. 13, 9) The light of the righteous rejoiceth. In this, however, the Tanaim of the following Baraitha differ: "The light which the Holy One, praised be He! created on the first day was so great that Adam looked and saw by its means from one end of the world to the other." This is the opinion of R. Jacob. But the sages say: "This refers to the luminaries which were created on that first day, but which were not hung up until the fourth day."
R. Zutra b. Tubia in the name of Rab said: "With ten things the world was created: Wisdom and understanding; knowledge and strength; rebuke and might; righteousness and justice; mercy and compassion." That it was created with wisdom and understanding we infer from the following passage (Ib. 3, 19) The Lord hath through wisdom founded the earth; He hath established the heavens through understanding. But how will the two passages [of width and height] he explained? The height and the width hold the same measure. By knowledge, as it is written (Ib. 13, 20) By his knowledge were the depths split; by power and strength, as it is written (Ps. 65, 7) Who setteth firmly the mountains with His power, who is girded with might; by rebuke, as it is written (Job 26, 11) The pillars of heaven tremble, and are astounded at His rebuke; by righteousness and Justice, as it is written (Ps. 89, 15) Righteousness and Justice are the prop of Thy throne; by mercy and compassion, as it is written (Ib. 25, 6) Remember Thy mercies, O Lord, and Thy kindness; for they are from everlasting. R Juda in the name of Rab said: "When the Holy One, praised be He! created the world, it went spreading on like two clews of shoot and warp, until the Holy One, praised be He! rebuked it and brought it to a standstill, as it is said (Job 26, 11) The pillars of heaven tremble and are astounded at His rebuke." And this is also the interpretation of Resh Lakish: "What is the meaning of the passage (Gen. 17, 1) I am the Almighty God (Shadye). This means: "I, who said to My world, Dye (enough)." Resh Lakish said again: "When the Holy One, praised be He! created the sea, it went spreading on, until the Holy One, praised be He! rebuked it and made it dry, as it is said (Nah. 1, 4) He rebuketh the sea and maketh it dry; and all the rivers He dried up."
Our Rabbis were taught: The School of Shammai say: "The Heavens were created first, and afterwards the earth was created, as it is said (en. 1, 1) In the beginning God created the heaven and the earth." [Heaven is mentioned first.] But the School of Hillel say: "The earth was created first, and afterwards the heavens, as it is said (Ib. 2, 4) On the day that the Lord God made earth and heaven." [Earth is mentioned first.] The School of Hillel said to the School of Shammai: "According to your opinion, how is it possible that a man builds ap upper story, and then the lower story; as it is said (Amos 9, 6) That buildeth in the heavens His steps, and hath founded His vault over the earth." The School of Shammai replied to the School of Hillel: "And according to your opinion, is it then proper that a man should make a foot-stool, and afterwards make a throne, as it is said (Is. 66, 1) Thus saith the Lord, The heaven is My throne, and the earth is My foot-stool." The sages however, say: "Both were created together, as it is said (Ib. 48, 13) My hand also hath laid the foundation of the earth, and My right hand hath spanned out the heavens. I call unto them, they stand forward together." But how are the two passages to be explained? Resh Lakish said: "At the creation heaven preceded the earth, but at the expansion earth preceded the heaven."
What is the meaning of Shamayim (heavens)? Said R. Jose b. Chanina: "It means, Sham-Mayim (the place where there is water)." In a Baraitha it is explained [a substance of] fire and water, from which it might be inferred that the Holy One, praised be He! took fire and water and combined them making the firmament from them. R. Ishmael questioned R. Akiba when they were on the road: "Thou art one who hast served for twenty-two years Nachum, the man of Gamzu, who expounded the meaning of all the particles Eth which are in the Torah. What was his exposition concerning the particle Eth in connection with Heaven and earth?" Whereupon R. Akiba answered: "If the [particle] Eth were omitted, it would have been written merely Heavens and earth. I should have said, Heaven and earth are both names of the Holy One, praised be He! but as it is now, all know that heaven and earth are to be taken in the literal sense. The particle Eth in connection with the earth is necessary to indicate that the creation of heaven preceded that of the earth."
We are taught in a Baraitha that R. Jose says: "Woe to the human beings who see and know not what they see; who stand and know not upon what they stand." Upon what does the earth stand? Upon the pillars, as it is said (Job 9, 6) Who shaketh the earth loose out of her place; The pillars stand upon the waters, as it is said (Ps. 136, 6) Who stretched out the earth above the waters; the waters upon the mountains, as it is said (Ib. 104, 6) Above the mountains stood the waters; the mountains upon the wind, as it is said (Amos 4. 13) He that wind, the wind upon the storm, as it is said (Ps. 148, 8) Stormy wind, fulfilled his word; the storm is suspended upon the supbort of the Holy One, praised be He! as it is said (Deut. 33, 27) And underneath are the everlasting arms. The sages however say: "The world stands upon twelve pillars, as it said (Ib. 32, 8) He set the bounds of the tribe according to the number of the sons of Israel." According to others, it stands upon seven pillars, as it is said (Prov. 9, 1) She had hewn out her seven pillars. R. Elazor b. Shamna says: "Upon one pillar, whose name is Zaddik (Righteous), as it is said (Ib. 10, 25) But the righteous (Zaddik) is an everlasting foundation." R. Juda said: "There are two firmaments, as it is said (Deut. 10, 14) Behold, to the Lord thy God belong the heavens and the heavens of the heavens." Resh Lakish said: "They are seven, viz.: Vilon (Curtain), Rakia (Expanse), Shchakim (Clouds), Zbul (Entertainment place), Maon (Dwelling), Machon (Residence), Araboth. Vilon serves no purpose whatever save that the luminaries enter through it in the morning and leave through it in the evening, by which means it renews daily the work of creation, as it is said (Is. 40, 22) … that stretched out the heavens as a curtain, and spreadeth them out as a tent to dwell in. Rakia is that in which the sun and moon, the stars and constellations are set, as it is said (Gen. 1, 17) And God set them in the expansion of the heavens. Shehakim is that in which the millstones stand and grind manna for the righteous, as it is said (Ps. 78, 23) Then He ordained the skies from above, and the doors of heaven He opened and He let rain upon them manna to eat, and the corn of heaven gave He unto them. Zbul is that in which the heavenly Jerusalem and the Temple, and the altar are built there, where Michael the great [Arch-Angel] prince stands and offers sacrifices daily, as it is said (I Kings 8, 13) I have surely built Thee a house of habitation, a place for Thee to dwell in for ever, and whence do we know that the same is called Shamayim? It is said (Is. 63, 15) Look down from heaven (Misha-mayim) and behold, from the habitation (Zbul) of Thy Holiness, Maon is that in which are companies of ministering angels, who utter songs during the night and are silent during the day for the sake of the glory of Israel, as it is said (Ps. 42, 9) In the day time, the Lord will command His kindness, and in the night His songs shall be with me. (Resh Lakish said: "Whoever studies the Torah during the night time, the Holy One, praised be He! will stretch over him the thread of grace for the future world, which is compared unto day, as it is said: By the day the Lord gives His merciful command, and by night His song is with me." According to others Resh Lakish said: "Whoever studies the Torah in this world which is likened unto night, the Holy One, praised be He! will stretch over him the thread of grace in the world to come which is likened unto day, as it is said: By the day the Lord gives His merciful command, and by night His song is with me." R. Levi said: "Whoever interrupts his study of the Torah, and occupies himself with idle talk will, as a punishment, be fed with hot coals, as it is said (Job 30, 4) Who crops off mallows by the bushes, and have brumbush roots as their bread." And whence do we know that Maon refers to Heaven.? It is said (Deut. 26, 15) Look down from Thy habitation (Maon) of Thy holiness from the heavens. Machon is that in which are the treasures of snow and hail, and the upper chamber (store) of harmful dews and the upper chamber (store) of the raiins, and the chamber of the whirlwind and of the storm, and the retreat of noisome vabor; and their doors are made of fire, as it is said (Deut. 28, 12) The Lord will open unto thee His good treasure. Are then these treasures in Heaven? Behold, they are on the earth, for it is written (Ps. 148, 7) Praise the Lord from the earth, ye sea-monsters and all deeps; fire and hail; snow and vapor; the storm wind, that fulfill His word, hence everything exists on the earth? Said R. Juda in the name of Rab: "Originally they were situated in Heaven, but David prayed for them and caused them to be brought down, on the earth." He entreated Him: "Sovereign of the Universe! (Ib. 5, 5) For thou art not a God, that hath pleasure in wickedness; evil cannot abide with Thee, i.e., Thou art a righteous God! O God! and therefore evil cannot abide with Thee. And whence do we know that the Maon refers to heaven, it is said (I Kings 8, 43) Mayest Thou listen in Heaven, the place of Thy dwelling (Maon). Araboth is that place in which dwell righteousness. Justice and grace; the treasures of life, the treasures of blessing, and the souls of the righteous, as well as the spirits and souls which are about to be created, also the dew with which the Holy One, praised be He! will revive the dead. That there dwell righteousness and justice, we find in the following passage (Ps. 89, 15) Righteousness and justice are the prop of Thy throne. That there is grace, we infer from the following passage (Is. 59, 17) And He put on righteousness as a coat of mail. That the treasures of peace exist there, we infer from the following passage (Judges 6, 24) And He called it (the altar) Adonay-Shalom (the eternal of peace). That the treasures of life exist there we infer from the following passage (Ps. 36, 10) For with Thee is the source of life. That the treasures of blessing exist there, we infer from the following passage (I Sam. 25, 20) Yet will the soul of my lord, be bound in the bound of life with the Lord thy God. That the spirits and souls which are about to be created abide there, we infer from the following passage (Is. 57, 16) When the spirit from before Me is overwhelmed, and the souls which I have made. That there exists the dew with which the Holy One, praised be He! will survive the dead, we infer from the following passage (Ps. 68, 10) Rain of beneficience didst thou pour down, O God! There also are celestials and seraphim, and holy being and ministering angels and the Divine throne of glory, and the King, the living God, the high and exalted, sitting over them among the clouds, as it is said (Ib. ib. 5) Exalt Him who rideth upon the heavens; the everlasting is His name. And whence do we know that Araboth refers to heaven? A. Abahu said: "We infer from the similar words, Richiba, Richiba; it is written here, 'Exalt him who rideth (Rdchab) upon the heavens, and it is also written (Deut. 33, 26) Who rideth (Rochab) to help thee upon the heavens." And darkness and cloud and thick darkness surround Him, as it is said (Ps. 18, 12) He made darkness his hiding place, etc. Now is there darkness in the presence of the Lord? Is it not written (Dan. 2, 22) He is that revealeth what is deep and secret: He knoweth what is in the darkness, and the light dwelleth with Him? This presents no difficulty. (Fol. 13) The one refers to that which is within, the other to that which is without. R. Acha b. Jacob said: "There still is another firmament above the heads of the Holy being, for it is said (Ez. 1, 22) And the likeness of a vault was ever the head of the living creatures, shining like the glitter of the living crystal. So far hast thou permission to speak. Thenceforth thou hast not permission to speak. For thus it is written in the book of Ben Sira: "Search not into that which is concealed from thee; that which is hidden from thee do not try to penetrate; consider only that which thou hast permission. Thou must have nothing to do with mysteries."
"Nor the divine chariot with one." R. Chiya was taught: But you may impart to him the titles of the chapters (leading words). Said R. Zera: "Even that may only be imparted to a chief of the court, or to whom his heart yearns for knowledge." Others say that it refers to the chief of court, and only when his heart yearns for knowledge."
R. Ami said: "The secrets of the Law may be imparted only to the one who has the five prescribed things, viz. (Is. 3, 3) The captain of fifty, and the honorable man, and the counsellor, and the skilful artificer, and the eloquent orator." R. Jochanan said to R. Elazar: "Come, I will instruct thee in the subject of the Divine chariot." The latter replied to him: "I am not old enough." When he did become old enough, R. Jochanan had already died. R. Assi said to him [R. Elazar]: "Come, I will instruct thee in the subject of the Divine chariot." He replied: "If I had been worthy, I should have received instruction from R. Jochanan thy teacher." R. Joseph was well versed in the subject of the Divine chariot, while the seniors of Pumbeditha were well versed in the subject of creation. They said to him: "Would the master instruct us in the subject of the Divine chariot?" He answered them: "Instruct me [first] in the subject of Creation." After they had instructed him, they said to him: "Now let the master instruct us in the subject of the Divine chariot?" He answered: "In reference to this we have learned in a Baraitha (Songs 4, 11) Honey and milk are under thy tongue. This means, let the words which are sweeter than honey and milk, be under thy tongue." (Do not disclose them to others.) R. Abahu infers the same thing from the following passage (Prov. 27, 26) The sheep (K'basim) are for thy clothing. Read not k'basim (sheep), bu K'bushmi (hidden things). This means, things that are the secrets of the world shall be under thy clothes (concealed). They said to him: "We have worked in them as far as the words (Ez. 2, 1) And He said unto me, Son of man." "But this is the real subject of the Divine chariot," replied R. Joseph.
R. Juda in the name of Rab said: "However, we should remember for good the memory of Chananiah b. Hezekiah. Had it not been for him, the book of Ezekiel would have been suppressed because of the contradictions it offers to the words of the Torah. What did he do? He ordered that three hundred garabs of oil [for food and light] be brought up to him in an upper chamber and he stayed there until he succeeded in reconciling all the contradictions."
Our Rabbis were taught: It happened once that a child was reading the Book of Ezekiel, in his school and was pondering over 'Hashmal' [mentioned Ez. 1], whereupon a fire came forth from 'Hashmal' and burnt him, and in consequence the sages desired to conceal the Book of Ezekiel. But R. Joshua b. Gamaliel said to them: "If he was wise, are then all wise?"
(Job 22, 16) Who were shrivelled up before their time. We are taught in a Baraitha that R. Simon the Pious said: "This refers to the nine hundred and seventy-four generations which were hindered (Fol. 14) from being created." The Holy One, praised be He! scattered them through all the successive generations, and these are the impudent who are found in each and every generation. R. Nachman b. Isaac, however, said: "On the contrary, this passage refers to those who are pressed and are in need of a blessing. As for those scholars whose faces have become wrinkled over the words of the Torah in this world, the Holy One, praised be He! will disclose to them the secrets of the world to come, as it is said (Job 22, 16) Whose foundation was flooded away like a river."
Said Samuel to Chiya b. Rab: "You scholar, come and I will tell you something of those noble words which thy father used to say: 'Every single day ministering angels are created from the stream. Dinar who, after uttering [songs before God], perish, as it is said (Lam. 3, 23) They are new every morning: great is Thy faithfulness.'" This differs with the opinion of R. Samuel b. Nachmeni who said in the name of R. Jonathan that of every word which came forth from the mouth of the Holy One, praised be He! an angel was created, as it is said (Ps. 33, 6) By the word of the Lord were the heavens made; and by the breath of His mouth all their hosts.
When R. Dimi came, he said: "Eighteen curses did Isaiah pronounce upon Israel, and he found no satisfaction until he had spoken this passage against them (Is. 3, 5) And the people shall oppress one another, every man his fellow, and — The child shall behave insolently against the aged, and the base against the honorable." What are the eighteen curses? The following (Ib.) For, behold, the Lord, the Lord of hosts, doth take away from Jerusalem and from Judah stay and staff, every stay of bread, and every stay of water, the mighty man and the man of war, the judge and the prophet, and the diviner and the elder; the captain of fifty, and the man of rank and the counsellor and the cunning charmer, and the skilful enchanter. And I will give children to be their princes, and be ruler over them. Stay refers to those who are versed in the Mishnah, like R. Juda b. Bthera and his associates. [R. Papa and the Rabbis differ in respect to this: One holds that there were six hundred sections of Mishnah, and another holds that there were seven hundred sections.] Every stay of bread refers to those who are learned in Talmud, as it is said (Prov. 9, 5) Come, eat of my bread, and drink of the wine which I have mingled. Every stay of water refers to those who are learned in Agada, for they attract a man;s heart like water, with the Agada. The hero, refers to one who knows how to handle matters in the way of arguing the Law; the judge, refers to a judge who renders righteous decisions; the prophet, means literally; the prudent, refers to a king, as it is said (Pr. 16, 10) There should be a wise sentence on the lips of the king. And the ancient, refers to one who is capable to preside over an academy; the captain of fifty. do not read it Chamishim (a captain of fifty), but read it Chumashim (a captain of five), referring to one who is well versed in the five books of the Scriptures. In another way a captain of fifty may be explained as R. Abahu said; for R. Abahu said: "From this we may infer that an interpreter cannot be appointed over the congregation unless he is fifty years of age.;' And the honorable man, this refers to one whose merits causes the forgiveness of [the sin of] his generation — An example may be given R. Chanina b. Dosa, who is respected in heaven, and, as for this world — R. Abahu, who is respected in the house of the Caesar. And the counselor, refers to one who knows how to intercolate years and to fix months; and the skillful, refers to a scholar who sharpens the minds of his teachers; articifier, refers to one who when he unfolds the words of the Torah all are made like deaf men; and the eloquent, refers to one who, having knowledge of one thing, can derive there from knowledge of another thing. Orator, refers to one who is fit to impart the words of the Torah, which should be given in a whisper (i.e., the Divine Chariot) And I will set up boys as their princes; R. Elazar said: "This refers to men who are deprived of good works." And children shall rule over them; R. Acha b. Jacob said: "This refers to foxes, sons of foxes (i.e., unworthy men), and he (Isaiah) was not satisfied until he had said to them (Ib.) The boy shall demean himself proudly against the old. What does this passage mean? This means that there will come people who are deprived of good deeds and they will demean themselves proudly against him who is filled with good deeds as a pomegrante is full [with seeds]. What is the meaning of and the base against the honorable? This means that one to whom heavy sins are like light ones will demean himself proudly against the one to whom light ones are like heavy ones.
R. Ketina said: "Even at the period of Jerusalem's downfall (of her moral decay) men of faith did not fail her, as it is said (Is. 3, 6) When a man will seize his brother in the house of his father [saying] thou hast a nice garment, thou shalt be our ruler; i.e., things which cause people to hide themselves under cover, like a garment, seem to be well under thy hand (thou art a scholar). And let this stumbling be under thy hand; i.e., things of which a man never gets at the true sense unless he first stumbles over it (the Torah) let this be under thy hand; (Yisa) He will lift up his hand on this day, saying I will not be a chief; etc. The words He will lift up his hand, refers to swearing, and so it says (Ex. 20, 7) Thou shalt not lift up thy hand to swear in the name of God. I will not be a chief; i.e., I will not be confined in the house of study. And in my house is neither bread nor clothing; i.e., I master neither Scripture nor Mishnah nor Gemara." Perhaps in that case, it is different, because if he would say "I did learn," beople might ask him, "Tell us what you know?" [Therefore he is bound to tell the truth.] But he might say that he learned and forgot. [Thus no one will be able to contradict him.] Why does he say that he never knew a thing? [We must therefore say that they really were trustworthy.] But has not Raba said: "Jerusalem would not have been destroyed were it not because men of faith ceased to exist, as it is said (Jer. 5, 1) Roam about through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that dealt justly, that seeketh truth; and I will pardon her." This is not difficult to explain. R. Ketina deals with men faithful in affairs of learning, and Rab deals with trustworthy men in business.
Our Rabbis were taught: It happened with Jochanan b. Zakkai that he was riding upon his ass and was traveling on the road, and R. Elazar b. Arach was behind him, as driver. The latter said to him: "Rabbi, teach me a chapter on the subject of the Divine Chariot." "My son," responded R. Jochanan b. Zakkai, "have I not taught thee 'Nor the chariot with one individual, unless he was a wise man and had much knowledge of his own'?" R. Elazar then said to him "Rabbi, allow me to say before thee one thing which thou hast taught me." He allowed him. Immediately thereupon R. Jochanan b. Zakkai dismounted from the ass, wrapped himself up and seated himself upon a stone that was under an olive tree. "Rabbi," inquired R. Elazar, "wherefore didst thou dismount from the ass?" When he answered: "Is it proper when thou art lecturing concerning the Divine Chariot, and the Shechina is with us, shall I ride upon the ass?" Immediately thereupon R. Elazar b. Arach entered upon the subject of the Divine Chariot and lectured and in consequence a fire descended from heaven and encircled all the terebinth trees of the field, which caused all the trees to break out in a song of praise. What was their song which they uttered? (Pr. 148, 7-9-14) Praise the Lord from the earth, ye sea monsters, and all deeps … fruitful trees and all cedars … Hallelujah. And even an angel responded from the fire. R. Jochanan b. Zakkai then remarked: "This is the real subject of the Divine Chariot." He arose and kissed R. Elazar upon his head and said: "Blessed be the Lord of Israel who hath given to our father Abraham a son like R. Elazar b. Arach, who is able to understand and lecture on this subject. There is one who lectures well, but does not perform well; there is one who performs well, but does not lecture well. You, however, expounded well and dost perform well. Happy art thou, our father Abraham, from whose bones hath come forth Elazar b. Arach!"
Our Rabbis were taught: Four men entered the [heavenly] garden and they were: Ben Azai, Ben Zonia, Acher and R. Akiba. — While going R. Akiba warned his associates saying: "When you arrive at the stone of pure marble be careful not to say "water, water,' because it is written (Ps. 101, 7) He that speaketh falsehood shall not be established before Mine eyes." Our Rabbis were taught: Four men entered the [heavenly] garden and they were: Ben Azzai, Ben Zoma, Acher and R. Akiba. Ben Azzai gazed [at the Shechina) and died; concerning him the following passage may be applied (Ps. 116, 15) Grievous in the eyes of the Lord is the death of His pious one. Ben Zoma gazed and went mad; to him the following passage may be applied (Prov. 25, 16) Hast thou found honey? Eat so much as is sufficient for thee, lest thou consume too much of it, and have to vomit it forth. Acher cut the plants (i.e., made bad use of his learning). R. Akiba entered in peace, and departed in peace.
Acher asked this question of R. Mair, after he had gone forth into the evil courses: "What is the meaning of the passage (Ecc. 7, 14) Also this hath God made in equal measure with the other?" He answered him: "Everything which the Holy One, praised be He! — created. He created with its counterpart. He created mountains and He created hills; He created seas and He created rivers." Acher said to him: "R. Akiba thy teacher did not say so, but he explained it as meaning that He created righteous and He created sinners; He created the garden of Eden and He created Gehenna. To every individual belongs two shares, one in the garden of Eden and the other in Gehenna. If one is meritorious and righteous, he receives his own portion and that of his neighbor in the garden of Eden. If he has incurred guilt, he receives his own portion and that of his neighbor in Gehenna." R. Mesharshia said: "Where is the passage to prove this? Concerning the righteous, it is written (Is. 61,7) Therefore in their hand shall they inherit a twofold (portion), and concerning the wicked, it is written (Jer. 17, 18) And strike them with a double breach."
Acher asked further of R. Mair: "What is the meaning of the passage (Job. 28, 17) She cannot be estimated after gold and glass; and not in exchange for her [can] vessels of refined gold [be taken]?" He answered: "These refer to the words of the Torah, which are difficult to buy, as vessels of gold and of pure gold, but which may easily be lost, as vessels of glass." Achber then said to him: "R. Akiba, thy teacher did not say so, but he explained it to mean this: 'As vessels of gold and vessels of glass, although broken, may be mended, so a disciple of the sages although he has sinned, may be mended'." R. Meir then said unto Acher: "Return thyself also." Whereupon he replied: "I have already heard from behind the curtain (i.e., in heaven) (Jer. 3, 14) Return O back sliding children, except Acher."
Our Rabbis were taught: It happened that Acher was riding upon his horse on the Sabbath, and R. Mair was walking behind him to learn the Torah from his mouth. He said to him: "Mair, turn thee backwards, for I have already measured by means of my horse's hoofs that up to this point is the legal limit of the Sabbath." R. Mair then said to him: "Return thyself also." Whereupon Acher replied. "Have I not answered thee already what I have heard from behind the curtain?" R. Mair forced him to enter a place of learning. He said to a child: "Repeat for me thy verse," [which thou hadst studied today.] He quoted to him: (Is. 48, 22) There is no peace, saith the Lord, unto the wicked. He brought him to another house of learning. Acher said to a child: "Repeat for me thy verse." The child quoted to him: (Jer. 2, 22) For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before Me. He then brought him to another place of learning, whereupon Acher said to a child: "Repeat for me thy verse." The child quoted: (Ib. 4, 30) And thou, (Ib. b) that are spoiled, what dost thou, that thou clothest thyself with scarlet, that thou deckest thee with ornaments of gold, that thou enlargest thine eyes with paint? In vain dost thou make thyself fair. He forced Acher to enter thirteen houses of learning and all quoted to him the same way. In the last one he said to the child: "Repeat for me thy verse." The child quoted to him (Ps. 50. 16) But unto the wicked (V'larasha) God saith: What hast thou to do to declare My statutes. That child was a stammerer and it sounded as if he had said Vle'elish [instead of V'larasha]. God saith, etc., whereupon Acher drew out a knife and cut the child into pieces and sent it to the thirteen houses of learning. According to others he only remarked: "If there had been a knife in my possession I would have cut him in pieces."
When Acher died it was decided [in heaven] that he should neither be brought to judgment [for his bad conduct], nor should he inherit the world to come. He should neither be brought to judgment, because he studied the Torah [which ought to protect him], nor should he inherit the world to come, because he sinned. R. Mair said: "It would have been better were he brought to judgment and punished, and then admitted to the world to come. I wish I would die that I may cause smoke to come up from his grave (as a sign that he is brought to judgment)." When R. Mair died, smoke did come up from Acher's grave. Upon this R. Jochanan remarked: "A mighty deed it was to consign his teacher to the flames! He (Acher) was one among us, and should we not find a way to save him? If I take him by the hand, who will snatch him away from me? Would that I might die and extinguish the smoke from his grave." When R. Jochanan died, the smoke ceased from the grave of Acher. The public mourner then uttered this expression over R. Jochanan: "Even the doorkeeper [of Gehenna] could not withstand thee, O our teacher!"
The daughter of Acher came to Rabbi and asked him for food. He said to her: "Whose daughter art thou?" "I am the daughter of Acher," she replied. And he said to her: "Is there still left of his children in the world?" Is it not written (Job 18, 19) He will have neither son nor grandson among his people, nor any that escapeth in the places of his sojourning?" "Rabbi," she said to him, "remember his Torah (knowledge) and not his deeds." Thereupon a fire came down and crept around the seat of Rabbi. Rabbi then wept and said: "If those who disgrace themselves through it [the Torah] are honored thus, how much more will it honor those who obtain praise through their use of it."
But how did R. Mair study the Law from the mouth of Acher? Said Resh Lakish: "R. Mair based his action upon the following passage (Prov. 22, 17) Incline thine ear, and hear the words of the wise, and apply thy heart unto my knowledge. Said R. Chanina, from the following passage (Ps. 45, 11) Hearken, O daughter, and look and incline thy ear, and forget thine own people, and thy father's houses, etc. But do these passages not contradict each other? Nay, the latter refers to a young person, and the former to an adult who cannot distinguish between good and evil. When R. Dimi came, he said: "In the West (Land of Israel) they explained it thus: "R. Mair found a fig (in Acher), he ate the fig, and threw away the peel" (i.e., he picked out the good and threw away the bad teachings). Rabba b. Shila met Elijah and said to him: "What is the Holy One, praised be He! doing?" The latter answered him: "He has uttered doctrine in the name of all other Rabbis, but in the name of R. Mair He has not uttered." "Why so?" "Because he learned doctrine from the mouth of Acher." "Why?" asked R. Shila. "R. Mair found a pomegranate, ate its inside and cast away its husk." He answered him: "He (the Holy One) is at this moment saying: 'Mair, my son says thus: "At the time when men suffer, what does Shechina say? 'I am lighter than my head. I am lighter than my arm'" (i.e., I feel my head heavy — a euphemistic expression). If the Holy One, praised be He! is thus grieved when the blood of wicked men is shed, how much more when the blood of the righteous man is shed!"
Samuel found R. Juda standing leaning against the entrance of a door and weeping. He said to him: "Keen scholar, why weepest thou?" He replied: "Is it a small matter that is written concerning the Rabbis (Is. 33, 18) Where is He who wrote down? Where is He that weighed? where is he that counted the towers? "Where is he that counted?" this means scholars who counted all the letters that are in the Books of the Law. Where is he that weighed? Referring to those who weighed the light and the heavy things which are in the Law. Where is he that counted the towers? Referring to those who taught three hundred doctrines concerning the law of a tower which flies in the air." And R. Ami said: "Three hundred questions were treated by Doeg and Ahithophel concerning the law of a tower which flies in the air." And we are taught, however, in a Mishnah: "Three kings and four private persons have no share in the world to come, and we — what will there be for us?" Samuel said: "Keen scholar there it was because they bore impurity in their hearts (i.e., heathen sensuality)."
Nimus of Gardi asked R. Mair: "Does all wool which goes down to the dying-vat come up with the right color?" He answered him: "All which was clean on its mother's which was not clean on its mother's back does not come up so."
[It is said above] "R. Akiba went into the heavenly garden in peace and came down from it in peace. And it is concerning him that the passage reads (Songs 1, 4) Oh, draw me! after thee will we run." Nevertheless R. Akiba was also in danger of being pushed away by the angels, but the Holy One, praised be He! said to them: "Leave this old scholar, for he is worthy to avail himself of my glory." (Fol. 16) What interpretation did R. Akiba give [that prevented him from being misled, as was Acher]? Rabba b. b. Chana said in the name of R. Jochanan (Deut. 33, 2) "And He came from the myriads holy; i.e., He is the ensign among His myriads." R. Abahu said (Songs 5, 10) "Pre-eminent above ten thousand; i.e., He is exemplified by His myriads [of Angels]." Resh Lakish said (Is. 47, 2) "The Lord of Hosts is His name; i.e., He is exemplified by His [multitude of] troops." R. Chiya b. Abba said in the name of R. Jochanan: "From the following passage (I Kings 19, 11-12) But not in the wind was the Lord; and after the wind was an earthquake, but not in the earthquake was the Lord; and after the earthquake was a fire, but not in the fire was the Lord; and after the fire was the sound of a soft whisper. And behold, the Lord passed by" (i.e., from the whisper he understood that there was the Shechina).
"Every one who does not respect the glory," etc. What is the meaning of this? R. Abba said: "This refers to one who looks at the rainbow, for it is written (Ez. 1, 28) Like …" R. Joseph said: "This refers to one who commits a transgression secretly, as R. Isaac said: "Whoever commiteth a transgression secretly is as if he pinches the feet of the Shechina; for it is said (Is. 66, 1) Thus hath said the Lord, 'The heaven is My throne and the earth is My foot-stool.' Is this so? Have we not taught in a Baraitha R. Illai the senior said: "If one feels that his passion threatens to make itself master over him, he shall go to a place where he is not known, and let him put on black clothes and wrap himself in dark clothes and do as he pleases, but he shall not profane the name of Heaven pubicly." This presents no difficulty. The former case deals with a man who has found a means of checking his evil inclination; the latter, deals with one who is not able to do so.
R. Juda b. Nachmeni, the interpreter of Resh Lakish, lectured: "Whoever gazes upon the three following things, his eyes will grow weak, viz.: upon the rainbow, at the prince, and at the priests. Upon the rainbow, as it is written (Ez. 1, 28) Like the appearance of the bow that is in the cloud on the day of rain … this was the appearance of the likeness of the glory of the Lord. At the prince, because it is written (Num. 27, 20) And thou shalt put some of thy greatness upon him. At the priests, refers to the time when the Temple was in existence, and the priests stood upon their platform, blessing Israel in the Tetragrammaton."
R. Juda b. Nachmeni, the interpreter of Resh Lakish lectured again: "What is the meaning of the passage (Micha 7, 5) Trust ye not in a friend, put ye not confidence in a familiar friend? This means, if the evil spirit say to thee, Go and commit a sin for the Holy One, praised be He! will forgive thee, be not persuaded, as it is said: Trust ye not in an evil (Ro'a); put ye not confidence in a familiar friend, this refers to none else than the Holy One, praised be He! as it is said (Jer. 3, 4) My father, Thou art; the friend (Aluph) of my youth art Thou. Perhaps one will say, who will testify against me? The stones and the timbers of his house will bear witness against him, as it is said (Hab. 2, 11) For the stone will cry out of the wall, and the beam out of the wood (work) will answer it. "We are taught in a Baraitha: R. Shila says the two angels which accompany a man will testify against him, as it is said (Ps. 91, 11) For his angels will he give charge concerning thee, to guard thee on all thy ways. R. Zerika says the soul of a man will testify against him, as it is said (Mie. 7, 5) From her that lieth in thy bosom guard the doors of thy mouth. What is this that lieth in a man's bosom? We must say, it is the soul. The sages say: "The members of a man's body testify against him, as it is said (Is. 43, 12) And ye are My witness, saith the Lord, and I am God."
Our Rabbis were taught: R. Juda b. Tabai said: "May I so live to see the consolation [of Israel] as I did kill an Ed Zomam in order to remove [the false opinion] out of the heart of the Sadducees who were saying that witnesses cannot become zomamim until the defendant is executed." Simon b. Shetach then said to him, "Would that I might see the consolation of Israel if thou hast not shed innocent blood [through your execution]; for our sages said that witnesses cannot become zomamim until the testimony of both is refuted through an alibi, neither are they subject to stripes until the testimony of both is refuted, through an alibi." Immediately Juda b. Tabai took upon himself never to render a decision unless in the presence of Simon b. Shetach. It was related that during the entire life of Juda b. Tabai, he was lying on the grave of that man, whom he caused to be executed, and his voice was heard, so that the people thought it was the voice of the dead man. But, Juda b. Tabai said to them that it was his own voice, and he convinced them; for on the morrow after his death the voice ceased to be heard. R. Acha, the son of Abba, said to R. Ashi: "How does this prove that it was the voice of Juda b. Tabbai? Perhaps it was the voice of the executed man, and the reason for the voice that ceased is because R. Juda appeased that man, or he ordered him before a court [and the decision was in favor of Juda b. Tabbai]."
The Mishnah says: "Menachem went out," etc. Whither did he go out? Said Abayi: "He went out to deprivation." Raba said: "He went out to serve the king." We are also taught so in a Baraitha: "Menachem went out to serve the king, and there went out with him eighty pairs of disciples clothed in Syrian robes."
(Fol. 27) R. Abahu said in the name of R. Eliezer: "The fire of Gehenna has no power over the scholars. For this is shown by a fortiori argument drawn from the Salamander, which is only a creature of fire, and still fire has no power over him, that besmears himself with its blood; how much more then have the flames no power over the scholars, whose whole body is fire, as it is written (Jer. 23, 29) Is not thus My word like fire? saith the Lord."
(End of Hagiga)