KIDDUSHIN (Fol. 2b) We are taught in a Baraitha that R. Simon says: "Why did the Torah say (Deut. 22, 13) If any man takes a wife, and it is not written, 'If a wife is taken unto a man?' Because the custom is that a man looks after the wife, and not the reverse. This may be compared to a man who has lost something, who is looking after the loss? Surely the loser is looking for the thing he has lost."
(Fol. 13) R. Juda said in the name of Samuel: "Whoever is not well versed in the legal statute of divorce and betrothal documents shall not occupy himself with it." R. Assi said in the name of R. Jochanan: "And such that occupy themselves, [although not well posted in it], are as hard (injurious) upon the world, even more so than the generation which perished in the flood, as it is said (Hos. 4, 2) Swearing and lying, and killing and stealing, and committing adultery! They break all bounds, and blood toucheth blood." What does this passage prove? This is as R. Joseph translated it [by quoting Jonathan b. Uziel]: "They begot children from strange wives, thereby increasing crime upon crime;" and immediately after this it is written, Therefore shall the land mourn, and everybody that dwelleth therein shall languish, with the beasts of the field, and with the fowls of the heaven; yea also the fishes of the sea shall perish, while concerning the flood a decree against fishes was not issued, as it is said (Gen. 7, 22) Of all that were on the dry land died, but not the fishes in the sea, here even the fishes in the sea are included. But how do you know that the passage above refers to single crimes? Perhaps it refers to all the crimes when committed together. It is impossible to think this, since the passage says (Jer. 23, 10) For because of swearing the land mourneth. Perhaps false swearing is a crime great in itself, but the rest of the crimes mentioned in the passage above are subject to punishment only when they go together? (Ib. b) Is it then written Uparatzu in a coordinate construction? [which would mean that all the elements mentioned in the passage are united]. The construction of the passage is in an ordinate form Paratzu, [hence everything is counted separately].
(Fol. 23) Our Rabbis were taught (Deut. 15, 16) Because he (the servant) is well with thee; i.e., well with food and well with drinks with you (the employer). This means that thou shalt not eat white bread while thy servant eats dark bread; that thou shalt not drink old wine while thy servant drinks fresh wine; that thou shalt not sleep upon cushions while thy servant sleeps on straw. From this, remarked our Rabbis, we may infer that whoever buys a Hebrew slave, it is as if he were buying a master over himself, (Ib. b) (Ex." 21, 6) And his master shall bore his ear through with an awl, etc. R. Jochanan b. Zakkai interpreted this passage in a symbolical way (giving an ethical signification to the Biblical law about perforating the slave's ear). "Why was the ear chosen to be bored, above all the other members of the body? The Holy One, praised be He! said: 'The ear which heard on Mt. Sinai (Lev. 25, 55) For unto Me are the children of Israel servants, but not servants under servants, and this one went and purchased another master upon himself, therefore must the ear be bored for not remembering what it heard."' (Ex. 21, 6) And he shall bring him at the door, etc. Simon b. Rabbi interpreted this in a symbolical way: "Why was the door and the door-post upon which the slave's ear shall be bored chosen in preference to any other place in the house? The Holy One, praised be He, said: 'The door and the door-post which were witnesses in Egypt at the time when I passed over the lintel and the doorposts, when I said, all the children of Israel are My servants and not servants under servants, for which purpose I have also redeemed them from slavery unto freedom, and this one went and bought a master upon himself, therefore shall his ear be bored before the lintel and the door-posts.'"
(Fol. 29b) Our Rabbis were taught: If one wants to study the Torah himself, and he also has a son who has to get instructions, [but he has the means for only one of them], then he is preferable to his son. R. Juda save: "It his son is a bright and successful student whose study will be more endurable, then his son should be preferred." So it happened with R. Jacob, the son of R. Acha b. Jacob, that his father sent him before Abaye to study. When he returned his father saw that his study was not as bright as it should be. He said to him: "I would do much better than you, therefore sit here and do business and I shall go to study." When Abaye got word that R. Acha was coming, and as there was a demon in the school of Abaye so that when two would enter in the day time they would suffer damage, he therefore said to the Rabbis: "Let none give R. Acha any place to sleep over night. [Hence he will be compelled to spend his night in that school-house], and there were good chances that a miracle would happen to him, [thereby driving out the demon]." R. Acha entered to sleep in the school, and the demon appeared to him in the shape of a seven-headed dragon. Every time R. Acha knelt down to pray he caused the throwing off of one of those heads, [thus having killed the serpent after he knelt down seven times]. In the morning he said to the Rabbis: "Had not a miracle happened to me, you would have exposed me to such a danger."
R. Juda said in the name of Samuel: "The Law prevails that one should first marry and afterwards devote his time to the study of the Torah." R. Jochanan, however, said: "How is it possible that when he has a millstone on his neck (has a wife and children to support) that he should study the Torah? [Hence he should study before he is married]." Both of the opinions above do not contradict each other. The former refers to Babylonia, [when they used to leave their homes and the trouble of support was not worrying them], while the latter deals with the scholars of the land of Israel, [who were living together with their families. If they should first marry, then the support of their families would hinder them from studying the Torah].
R. Chisda lauded the greatness of R. Hamnuna before R. Huna. R. Huna said unto R. Chisda: "When you get hold of him, bring him to me." When R. Hamnuna visited him, R. Huna noticed that he did not, wear a marriage cloak. "Why do you not wear the marriage cloak?" asked R. Huna of him. "Because I am not married yet," came the reply. Whereupon R. Huna turned his face away, saying to him: "Thou shalt not see my face until thou shalt marry." R. Huna adheres to his own opinion, for he says: "If one is twenty years old and does not marry, all his days will he spent in sins." How is it possible to think that he will spend his days in sins? Say, therefore, that he will spend his days in thinking of committing sins. Said Raba: And so also are we taught in the school of R. Ishmael: "Until the age of twenty, the Holy One, praised be He, sits and waits for a man to become married; as soon as one reaches the age of twenty and does not marry. He says: 'The man who does not marry, may his bones decay.' " R. Chisda said": "The reason that 1 am smarter than my associates is because I have married at the age of sixteen, and had I married at the age of fourteen (Fol. 30) I would have said unto Satan, 'I defy thee.' " Raba said unto R. Nathan b. Ami: "While your hand is capable to take hold of the neck of thy son (while he listens to you), from sixteen to twenty-two years, and according to others from eighteen to twenty-four, try to marry him off." The Tannaim of the following Baraitha differ in the above: (Prov. 22, 6) Train up a child in the way he should go. R. Juda and R. Nechemia differ in the explanation of this passage; one says that it refers to the years of sixteen to twenty-two, while the other says it refers to the years of eighteen to twenty-four.
R. Joshua b. Levi said: "Whoever studies the Torah with his grandson is considered by Scripture as if he had received it from Mt. Sinai, for it is said (Deut. 4, 9) But thou shalt make them known unto thy sons and unto thy sons' sons; and immediately follows the day thou stoodest before the Lord thy God, at Horeb." R. Chiya b. Abba found R. Joshua b. Levi, who had covered his head with a sheet while carrying an infant to the house of study. He said to the latter: "Why so in a hurry [that thou hast not even covered thy head with a suitable cover]?" The latter answered him: "Is it then of little value that the passage says: But thou shalt make them known unto thy sons, and immediately follows the day thou stoodest before the Lord thy God at Horeb?" Since that time, Rabba b. R. Huna never tasted anything until he brought his child into the house of learning. R. Chiya b. Abba never tasted anything until he had recited with his children the old lesson and added something new. R. Saphra, in the name of R. Joshua b. Chanania, said: "What does the passage (Deut. 6, 7) And thou shalt teach them diligently unto thy children mean. Do not read Vshi'nantam (diligently), but read Vshilashtam (you should divide it in three); i.e., always shall a man divide his years in thirds, a third to read the Scripture, another third to study the Mishnah, and one-third to devote to the discussion of the Talmud." How does a man know how long he is going to live? We must therefore say that the foregoing refers to the days.
The former Rabbis were called Soph'rim, because they counted all the letters of the Torah; for they would say the letter Vav of the word Gachon (belly) (Lev. 11, 42) is just one-half the number of the letters contained in the Torah; the word Darosh-Darash (diligently inquired) (Lev. 10, 16) is one-half of the amount of words the Torah contains; the passage V'hisgalach (then he shall be shaven) (Ib. 13, 33) is one-half of the verses of the Torah. In the passage (Ps. 80, 14) The bear out of the forest doth ravage it, the letter Ayin of the word Ya'ar (forest) is one-half the number of the letters of which Psalms consist; the passage (Ib. 78, 38) But He, being merciful forgave the iniquity, is one-half the verses of which the Psalms consist.
Our Rabbis were taught that the Scripture consists of four thousand, eight hundred and eighty-eight passages. Psalms contain eight passages more than Scriptures; Chronicles has eight less. Our Rabbis taught (Deut. 4, 7) V'shinantam (And thou shall teach them diligently), this means that the Torah shall be so clear in your mouth, so that when one will ask you a thing you should not stammer but answer him directly; (Ib. b) as it is said (Pr. 7, 4) Say unto wisdom thou art my sister, etc.; and there is a preceding passage, Bind them around thy fingers, inscribe them upon the tables of thy heart; and there is another passage (Ps. 127, 4) Like arrows in the hand of a mighty man so are the children of youth. Again there is another passage (Ib. 45, 6) Thy sharpened arrows, and again there is another passage (Ps. 127, 5) Happy is the man that hath his quiver full of them; they shall not be put to shame, when they speak with their enemies in the gate. Said R. Chiya b. Abba: "Even a father and his son, a teacher and his disciple who study the Torah in one place become enemies to each otlier [as a result of Halachik discussion]. However, they do not leave the place until they are reconciled again, as it is said (Num. 21, 14) Vaheb in Suffa. Do not read Suffa, but Soffa (at the end)."
Our Rabbis were taught (Deut. 11, 18) Therefore shall ye lay (V'sam-tam) i.e., an unfailing remedy. The Torah is likened unto a medicine of life. This may be compared unto a man who beat his son and wounded him severely. He applied a plaster unto the wound and warned him, saying: "My son, as long as this plaster will be on your wound you may eat and drink whatever you please; you may even bathe yourself in warm or cold water and you need not be afraid; but as soon as you will remove it, you will cause an ulceration." So also has the Holy One, praised be He, said unto Israel: "I have created an evil inclination and I have also created the Torah with which to season (temper) it. If you will study the Torah then you will not be surrendered into his hand, as it is said (Gen. 4, 7) If thou dost well, then it shall he lifted up. But if you will not study the Torah then you will be surrendered into his hand, as it is said (Ib., ib., ib.) Sin coucheth at the door; and not only this, but he will spend all his energy to induce you to sin, as it is said in the previous passage, And unto thee is its desire. However, if you desire you can rule over it, as it is said (Ib., ib., ib.) But thou canst rule over it."
Our Rabbis were taught: The evil inclination of a man is so wicked that it is called so even by its Creator (Gen. 8, 21) For the inclinaiion of man's heart is evil from his youth. R. Isaac said: "The [evil] inclination renews its fight upon man every day, as it is said (Gen. 6, 5) And that every inclination of the thought of his heart was only evil all day long." (Ib. b) R. Simon b. Lakish said: "The evil inclination of man renews its fight upon man, and desires to slay him, as it is said (Ps. 37, 23) The wicked looketh out for the righteous, and seeketh to slay him; and were it not for the help of the Holy One, praised be He, man would not resist it, as it is said further: The Lord will not leave him in his hand, and will not condemn him when he is judged." In the college of R. Ishmael it was taught: My son, if that ugly (the tempter) meet thee, drag it into the house of learning (overcome it through study); if it is of stone it will be shattered; and if it is of iron it will be melted, as it is said (Jer. 23, 29) Is not thus my words like the fire? saith the Lord, and like a hammer that shattered the rock?
"And one is in duty bound to teach his son an occupation." Whence do we infer this? Said R. Ezekiah: "The passage says (Ecc, 9, 9) Enjoy life with the wife whom thou lovest; i.e., if it refers to a real wife, then we assume that just as well as one is to marry off his son, so also it is his duty to teach him a trade. And if it refers to the Torah, we can say just as one is in duty bound to teach his son so is he in duty bound to teach him an occupation. According to some authorities, he is even in duty bound to teach his son how to swim, because it sometimes may prove the saving of his son's life, [should he happen to be in a stranded ship]. R. Juda says: "Anyone who does not teach his child an occupation is just as if he were instructing him in burglary." What is the difference between these two opinions? The difference is in giving him a commercial training. [According to the former opinion it is sufficient because he teaches his son to earn his livelihood; but as to the latter opinion, he must teach him an occupation only, and commerce may lead to burglary].
Our Rabbis were taught: It is said (Ex. 20, 12) Honor thy father and thy mother, and again it is said (Pr. 3, 9) Honor the Lord with thy wealth; Scripture compares the honor of father and mother unto the honor of Heaven. Again it is said (Lev. 19, 3) Ye shall fear every man, his mother and his father; and again it is said (Deut. 10, 20) The Lord thy God shalt thou fear; Scripture compares the fear of father and mother unto the fear of Heaven. Agam it is said (Ex. 21, 17) And he that curses his father or his mother shall surely he put to death; and it is said (Lev. 24, 15) Whosoever curseth his God shall hear sin. Scripture compares here the blasphemy of father and mother unto that of Heaven. However, as far as beating is concerned the comparison is impossible; and so also should it be according to the logic of law; for these three — Heaven, father and mother — are partner in the child.
Our Rabbis were taught: Three partners has man — the Holy One, praised he be! his father, and his mother. When a man honors his father and mother, the Holy One, praised be He, says: "I consider it as if I lived among them and he had honored Me." Rabbi said: "It is known and revealed to Him, who ordered the Universe to come into being, that a son honors his mother moreso than his father because she coaxes him with kind words and gentle ways. (Fol. 31) Therefore, did the Holy One, praised be He! put honor thy father, before honor thy mother. And it is known and revealed to Him who ordered the world to come into existence that in regard to fearing, a child fears the father more than the mother because the father teaches him the law. Therefore concerning fear, did the Holy One, praised be He! put fear of mother before that of father. A disciple studied before R. Nachman: At the time when a man enrages his father and his mother, the Holy One, praised be He! says: "I have well done that I am not dwelling among them; for, had I dwelled among them, they would have troubled Me also."
R. Isaac said: "Whoever commits a crime in secret, it is as if he would press the Shechina, as it is said (Is. 66, 1) Thus said the Lord, 'the Heaven is My throne and the earth is My foot-stool.' " R. Joshua b. Levi says: "It is prohibited for a man to walk in an erect stature, for it is said (Ib. 6, 3) The whole earth is full of His glory, [and by walking in an erect stature it looks as if there is none else]." R. Huna, the son of R. Joshua, was careful not to walk four cubits bareheaded, "For," said he, "the Shechina is above my head, and how can I walk bareheaded?"
A son of a certain widow asked R. Ehezer: "If father says, 'Bring me a drink of water,' and mother says, 'Give me a drink of water,' whom should" I obey first?" Delay the honoring of thy mother and honor your father first, for both, you and your mother, are in duty bound to honor your father." The same one came before R. Joshua and was also told so. Whereupon he asked: "Rabbi, how would be the law in a case where she is divorced?" The latter answered him: "From your eyelids it is evident that you are an orphan, [hence you have no father to whom to apply your question. However, you are anxious to know the Law, the proper way in such a case is to place water in a bowl and call them as you call hens."
The great Ulla expounded at the door of the prince of the exile: "What does the passage (Ps. 138, 4) All the kings of the earth will give thanks unto Thee, O Lord, when they hear the words of Thy mouth, mean? It is not said the word of Thy mouth, but the words of Thy mouth (in plural). At the time when the Holy One, praised be He, said (Ex. 20, 2) I am the Lord thy God. .... thou shall not make unto thyself, all the nations said: 'He is only instructing, concerning His Own honor. But as soon as He said (Ib., ib. 12) Honor thy father and thy mother, they went back and began to praise Him, even on the first commandments." Raba said: "We infer this from the following (Ps. 119, 160) The beginning of Thy word is truth. Is it only the beginning and not the end of the word? We must therefore say that it means from the end of Thy word it was recognized that even the beginning of Thy word is truth."
R. Ulla was once asked: "To what extent is one bound to honor his father and mother?" To which he replied: "Come and see what a gentile of Askelon, Damah ben Nathina by name, once did. The sages once desired to purchase from his merchandise for the sum of sixty myriads, but the key of the storeroom happened to be under the pillow of his father [who was fast asleep], and Damah would not disturb him."
R. Juda said in the name of Samuel that R. Eliezer was asked: "To what extent is one bound to honor his father and mother'" To which he replied: "Come and see what a gentile of Askelon, Damah ben Nathina by name, once did. The sages once desired to purchase from him a jewel for the Ephod for the sum of sixty myriads (according to R. Cahana it was for the sum of eighty myriads), but the key [of the safe in which the diamond was kept] happened to be under the pillow of his father [who was asleep], and Damah would not disturb him, [and thus lost the sale]. In the following year, however, the Holy One, praised be He, rewarded him with the birth of a red heifer among his herds, and the sages came to purchase it. He said to them: "I know very well that should I ask of you any amount of money for it, you would give it to me. However, I only wish you to make me good the loss I sustained in honor of my father." When the sages were informed of the above story, they said: 'Behold, if one who is not commanded to do so and performs it, is thus rewarded, how much more will the reward be to one who is instructed to do so and really does it? For R. Chanina said: 'The reward of fulfilling a commandment is much greater to one who is commanded and does it than to one who is not commanded and fulfills it.'" R. Joseph (who was blind) said: "First I used to say, if there should come one and tell me that the Halacha prevails according to R. Juda, who says that a blind person is exempt from the performance of commandments, I shall make a feast for the Rabbis, because I am under no obligation to do so, and still I perform them; but since I heard what R. Chanina said, that he who is commanded, and does [a good deed, because he is ordered to do so] stands higher than he that is not commanded and does [a good deed], I changed my mind, and I say that I shall make a feast if one should come and tell me that the Halacha does not prevail in accordance with R. Juda; for if I am instructed to perform the commandment, the reward will be greater."
When R. Dimi came, he said: "It once happened that the same man, [Damah b. Nathima] was dressed in gold-embroidered silk garments, sitting among the noblemen of Rome, when his mother came. She tore down his robe, slapped him on his head and spit in his face. Nevertheless he did not put her to shame; and furthermore, when her slippers fell off he gave them to her, to save her the trouble of getting it." The son of Abimi, the son of R. Abahu, taught: It may happen that one feeds his father pheasants, and yet deserved the punishment of a disrespectful son; while the other may send his father to work with a hand-mill, and yet through this action will be rewarded in the world to come. Said R. Abahu: "Abimi, my son, hath obeyed this precept even as it should be observed." For Abimi had five ordainied children during his father's life, yet when R. Abahu would reach the door Abimi would run to open the door himself, saying, while running, "Here I am coming." Upon one occasion his father asked him for a glass of water. While he was procuring it the old man fell asleep, and Abimi, reentering the room, stood by his father's side with the glass of water in his hand until the latter awoke. At this moment R. Abimi was helped by Heaven to expound the following passage (Ps. 79, 1) A Psalm of Assaph, O God, the heathen are come into Thine inheritance. R. Jacob, the son of Abahu, said unto Abaye: "For instance, in a case that happens to me when I come from the house of study, my father gives me a cup, and my mother fills it up. What shall I do?" Whereupon he said to him: "From your mother you should accept, but from your father you should not, for he studies and he will feel too exhausted to serve you." R. Tarphon had a mother; whenever she wanted to go to bed he would bend himself and she would climb upon his back, and go to bed; and whenever she wanted to leave the bed he would lie down and she would leave the bed through his help. One day he came and boasted in the house of study, whereupon his associates said to him: "You have not yet reached even as far as one-half the meaning of honor. Did it ever happen that she should throw a pocket full of money in the ocean in your presence and you did not cause her any shame because of such an action?" R. Joseph, as soon as he would hear the sound of the footsteps of his mother, would immediately get up, saying: "Let us get up before the Shechina that is coming." R. Jochanan said: "Happy is he that has never seen them." For in the case of R. Jochanan, when his mother was pregnant with him, his father died. As soon as he was born, his mother died. And so it also happened with Abaye.
Our Rabbis were taught: What does fear mean, and what does honor mean? Fear means not to sit in his seat and not to stand in his place; not to contradict his words or to decide against his opinion. Honor means to give them to eat and to drink; put their raiment upon them and tie their shoes, take them out and bring them in. The following question was proposed by them (the scholars): Out of whose money should it go? R. Juda said: "From the son's money," while R. Nathan, in the name of R. Oshiya, said that it should go out of the father's money. R. Eliezer was asked how far should honor toward parents be extended? He replied: "Even if they cast all the wealth into the sea, one must not aggravate them."
(Ib. b) It happened once that R. Eliezer b. R. Joshua and R. Zadok were sitting at the wedding feast of the son of Rabban Gamaliel, and the latter waited upon them. When he extended a cup to R. Eliezer, the latter refused to accept it; but when he gave it to R. Joshua, he did accept it. R. Eliezer then said to R. Joshua: "What is this, Joshua, that we are sitting and Rabban Gamaliel should serve upon us!" Whereupon R. Joshua answered him: "We find that even a greater man than he did serve upon others. Abraham was considered the greatest in his generation — nevertheless it is written (Gen. 18,8) And he stood by them under the tree. Perhaps you will try to explain this that they appeared to him like angels. The fact is that they appeared to him like Arabians. Why then should we not let Rabban Gamaliel, the great, stand and serve upon us?" R. Zadok then remarked to them: "How long will you leave aside the honor of Heaven and occupy yourself concerning the honor of man? Behold, the Holy One, praised be He, blows the winds, brings clouds, causes rain to come down to us, and causes everything to sprout from the earth with which He prepares a table for each and every one, and we shall not allow Rabban Gamaliel the Great to stand and serve upon us!"
(Fol. 33) Professional men, while they are occupied in their trade, are not allowed to stand up out of respect for scholars. Is this so? Have we not taught a Baraitha to the effect that every professional man of Jerusalem would stand up out of respect for them (who visited Jerusalem while bringing their offering of the first fruits), and would greet them with the following address: "Our brethren from this and that place, may your coming be with peace." [Hence even professional men were allowed to stop work to offer greetings]. Said R. Jochan: "Indeed for strange visitors professional men were allowed to offer greetings, but not scholars." "Come and see," remarked R. Jose b. Abin, "How beloved a commandment is upon Israel when it is performed in its due season; for out of respect to the visitors all were allowed to stand up but for scholars they were not allowed to." However, we may say that this is only because of inducing them to come again, therefore everyone was ordered to pay them respect.
(Ib. b) R. Ibbu said in the name of R. Jannai: "A scholar is not permitted to stand up out of respect for his teacher, more than [once] in the morning and [once] in the evening — so that his teacher's honor should not exceed the honor given Heaven." R. Elazar said: "Every scholar who does not stand up before his teacher [as a token of respect] is to be called wicked, and he will not live long; he will also forget his learning, as it is said (Ecc. 8, 13) And that it will not be well with the wicked, and that it will not endure many days, like the shadow; because he is not afraid of God. The meaning of the word afraid as used here is not understood, but when we find the passage (Lev. 19, 32) Thou rise up and thou shalt be afraid, we understand that the word afraid refers to standing up [before a teacher]."
(Fol. 38) It is written (Ex. 16, 35) And the children of Israel ate the manna forty years, until they came to an inhabitated land; the manna they did eat, until they came unto the border of the land of Cana'an. It is impossible to say [that they ate the manna] until they came to an inhabited land (on the other side of the Jordan), since the same passage says They did eat unto the borders of the land of Cana'an (on this side of the Jordan); and again it is impossible to say [that they ate the manna until they came] unto the borders of the land of Cana'an, since the same passage says, until they came, etc. How then could both conecting statements be reconciled? On the seventh of the month of Adar, Moses died, and on that day the manna ceased to come down from heaven [on this side of the Jordan], Israel, however, supplied themselves with manna in vessels which lasted them until the sixteenth of the month of Nisan [until they passed the Jordan]. We are taught in another Baraitha: And the children of Israel ate the manna forty years. Did they indeed eat the manna exactly forty years? Behold they only ate it forty years less thirty days. We must therefore say that the unleavened bread which Israel took along from Egypt had the taste of Manna. We are taught in another Baraitha: On the seventh of the month Adar, Moses died, and on the seventh of the month Adar, he was born. Whence do we learn that he died on the seventh of Adar? It is said (Deut. 34, 5) And Moses the servant of the Lord died there, and it is further written, And the children of Israel wept for Moses; and it is written (Josh. 1, 1) And it came to pass after the death of Moses; and the next passage says (Ib.) Moses My servant is dead; now therefore arise, pass over, etc.; and again the passage says, Pass through the midst of the camp, and command the people; and it is further written (Ib. 4, 79) And the people came up out of the Jordan on the tenth day of the first month. Deduct from this date thirty-three days (thirty of the mourning and three for preparing themselves as stated Josh. 1, 11), hence you will find that Moses died on the seventh of Adar. And whence do we know that on the seventh of Adar, Moses was born? The passage says (Deut. 31, 2) Moses said, I am one hundred and twenty years old today. He need not have said today [if it had no special significance]. We therefore infer that today implies that just that very day have his days and years been completed. This is to teach that the Holy One, praised be He, grants the righteous the fulfillment of the years of their life to the very month and day, as it is said (Ex. 23, 26) The number of thy days will I make full.
(Fol. 39b) MISHNAH: Whoever performs one commandment, good will be done to him [in this world], and it will cause the prolongation of his days. He will also inherit the future world. But whover does not perform one commandment, good will not be done to him in this world; neither will he live long nor will he inherit the future world.
GEMARA: I find our Mishnah in conflict with the following Mishnah: These are the things in wiiich a man enjoys the interest in this world, while the principal remaineth for him in the word to come. They are: Honoring one's father and mother, the practice of loving kindness, hospitality to the stranger, making peace between a man and his neighbor, and above all, the study of the Torah. [Hence we see that only these meritorious deeds are such which yield fruit in this world and none others]? Said R. Juda: "Our Mishnah means thus: "Whoever performs one commandment more, through which addition his merits are counter-balanced, good will be done to him in this world and it is considered as if he has fulfilled the entire Torah." How can you possibly state that the other Mishnah means that even with one good action the performer receives his reward in this world? Thereupon said R. Sh'maya: "Our Mishnah refers to one whose balance of both meritorious and evil deeds was struck even; and if one of the above-mentioned commandments was among his [meritorious] account, it would counterbalance the scale; and another thing, if one performs one [extra] meritorious deed through which he counterbalances the scale, good will be done to him." Another objection was raised from the following: Whose meritorious acts are more than his sins, evil will be done to him; and such a man is considered as if he burnt the entire Torah, of which not even one letter escaped; and whose iniquities are more than his meritorious deeds, good will be done to him and he will be treated like one who fulfilled the entire Torah and did not miss even one letter of it. [Hence we see that counter-balancing the sin is not sufficient?] Said Abaye: "Our Mishnah means that they [cause to] prepare for him [in the future] a good day, and a bad day." Raba said: "The last Mishnah will be in accordance with R. Jacob, who claims that the reward for commandments is not to be obtained in this world; for we are taught in a Baraitha, R. Jacob says: "There is no commandment for which the Torah mentions its reward right next to it, upon which resurrection does not depend. Concerning the honoring of father and mother, it is written (Deut. 5, 16) In order that thy days may be prolonged, and in order that it may go well tilth thee; concerning the sending away of the motlier bird, [if one wants to take the egg or the young from the nest], it is written (Ib. 22, 7) In order that it may he well with thee, and that thou mayest live many days. If a father sent his son to go up a certain building and bring him down the doves, and he did go up the building, sent away the mother, took away the birds, and upon his return fell off the building and died, how can the promise, that it may be well with thee, or that thou mayest live many days, be fulfilled? We must therefore say that the passage it may he well with thee, refers to the world which is entirely good (future world), and that thou mayest live many days refers to the world that may endure for eternity." But how do we know that such a thing as described by R. Jacob does ever happen? R. Jacob spoke from an incident which he himself witnessed. Perhaps the man who was killed after performing this meritorious deed thought of some iniquities and therefore was punished? An evil thought, the Holy One, praised be He, does not consider an act, [as far as punishment is concerned]. Again, perhaps he was thinking about idolatry, concerning which it is written (Ez. 14, 5) In order that I may grasp the house of Israel by their heart. R. Jacob himself, was asking that very question: Should we assume that the rewards for performing commandments is obtained in this world? Then why did it not protect that man from sinning with the thought of idolatry? [We must therefore say that it refers to the future world]. Again how is such an incident possible? Has not R. Elazar said that those who go on a religious mission will not meet with evil neither going to nor coming back from their mission? At the incident of R. Jacob there was a broken ladder which made the danger certain, and where the danger is certain one must not rely upon a miracle, as it is written (I Sam. 16, 2) And Samuel said: How shall I go? If Saul should hear, etc. Said R. Joseph: "Had Elisha (Achar) interpreted this passage as did R. Jacob, his daughter's son, he would have never sinned." What did Achar see? According to some, he saw just such an incident as that witnessed by R. Jacob. And according to others it was because he saw the tongue of R. Chutzphith, the interpreter that was dragged by pigs. He then said: "Oh, that the mouth which gave forth pearls must now lick dust!" He thereupon went forth and sinned.
R. Tubia b. R. Kissna raised before Raba the following contradiction: "We are taught in one Mishnah, whoever does one meritorious deed, good will be done to him. Only if he did good, but if he abstained from evil, then good will not be done to him. Have we not a Baraitha to the effect that if one remains passive abstaining from committing a crime, he will be rewarded as if he has performed a meritorious deed?" Whereupon Raba answered him: "The latter refers to a case where a certain crime came to his hand, and he was about to commit it, and then he withdrew himself,
as happened with R. Chanina b. Papa, and with R. Zadok and with R. Cahana."
(Fol. 40) Raba raised the following objection before R. Nachman: "We are taught in a Mishnah, these are the things of which a man enjoys the interest for his reward in this world, while the principal remaineth for him in the world to come. They are: honoring his father and mother, the practice of loving kindness, hospitality, making peace between man and his associates, and above all the study of the Torah. Concerning honoring father and mother, it is written (Deut. 5. 16) In order ihat thy days may be prolonged, and in order that it may go well with thee; concerning loving kindness it is written (Pr. 21, 21) He that pursueth righteousness and kindness will find life, righteousness and honor; and concerning bringing peace, it is written (Ps. 34, 15) Seek peace and pursue it. And R. Abahu explained that we infer this from the similar words R'dipha R'dipha (pursue); it is written here, seek peace and pursue it, (rod-phrhu); and again it is written (Pr. 21, 21) He that pursueth (rodeph) righteousness and kindness will find life, righteousness and honor; [Hence both hare the same merits]. Concerning studying the Torah, it is written (Deut. 30, 20) For it (the Torah) is thy life, and the length of thy days. If so, tlien concerning the sending away of the bird, it is also written (Ib. 22, 7) in order that it may be well with thee, and that thou mayest live many days. Then why did not the Mishnah count this also? "The Tanna left it out," [was R. Nachman's reply]. Is this then possible, since our Tannah states: "These are the things." How can you say he left something unmentioned?" Therefore said Raba: "R. Idi explained this to me [with the following verse]: (Is. 3, 10) Say it to the righteous, that he has done well; for the fruit of their deeds shall they eat. Is there then a righteous man that is good and a righteous man that is not good? We must therefore say that a righteous man who is good towards heaven and also towards man is a righteous that is good; who is good towards heaven but conducts himself badly towards man is a righteous man that is not good. Similar to this case (Ib., ib. 11) Woe unto the wicked who doth evil; for the recompense of his hands shall be bestowed on him. Are there then wicked who do evil and wicked who do not evil? We must therefore say that the wicked who act wickedly towards heaven and towards man, this is a wicked man who does evil; but a wicked man who acts wickedly towards heaven and not towards man, this is a wicked who doeth not evil." [Hence wherever the passage does not state for the fruit … shall they eat, it yields no fruit in this world]. Meritorious rewards have a capital and also the fruit bearing on the principal, as it is said Say it to the righteous that he hath done well; for the fruit, etc; while iniquities have merely principal but no fruit yielding, as it is said Woe unto the wicked who does evil, etc. If so, then how will the following passage (Pr. 1, 31) Therefore shall they eat of the fruit of their own way, and be filled with their own devices, be explained? This means that a crime which bears fruit [if it is carried out] it will also yield fruit [in the punishment], but a crime which bears no fruit [is not carried out] it will yield no fruit in the punishment. The merit of a good intention does the Holy One, praised be He! [in rewarding] add to that of a good deed, as it is said (Mal. 3, 16) Then conversed those that fear the Lord; one with another, and the Lord listened and heard it; and there was written a book of remembrance before Him, over those that feared the Lord and for those who respected His name. Said R. Assi: What does and for those who respected His name, mean? "Even when one intended to observe a commandment, but was incidentally prevented from doing so. Scripture credits him as if he had actually observed it." Bad intentions, the Holy One, praised be He, however, does not add to deeds, as it is said (Ps. 66, 18) If I had looked on wickedness with my heart, the Lord would not have heard. But how will the following passage (Jer. 6, 19) Behold, I will bring evil upon these people, the fruit of their thoughts, be explained? This means that an evil intention which bears fruit (is carried out), the Holy One, praised be He! adds to deeds; but such evil thoughts which bear no fruit, the Holy One, praised be He! does not add to deeds, but is there not a passage (Ez. 14, 5) In order that I may grasp the house of Israel by their heart? Said R. Acha b. Jacob: "The last passage refers to idolatry, for the master said elsewhere: The crime of idolatry is so severe that whoever denies it is as he admits the truthfulness of the entire Torah." Ulla said: "The last passage means as R. Huna explained it, for R. Huna said: 'As soon as a man commits a crime once, and twice, it becomes to him a privileged thing.' How can one think that it is a privilege? We must therefore say that it appears to him like a privileged thing." R. Abahu, in the name of R. Chanina, said: "It is preferable for a man to commit a transgression secretly, but not to profane Heaven's name," etc. [Fully explained in Volume 3, page 29].
We are taught in a Mishnah that the punishment for the sin committed by profaning the Lord's name, whether done unintentionally or intentionally, is not put on credit. What is the meaning of "It is not put on credit?" Mar Zutra said that it is not like a storekeeper who gives on later payments, but that it is paid immediately. Mar, the son of Rabbina, however, said that it means: "If the balance of both meritorious and evil acts were even, this crime causes a counterbalance."
(Ib. b) Our Rabbis were taught: Always shall a man consider himself as if his merits and his crimes are equally balanced; that if he fulfills a commandment then he will be happy, for that commandment will counterbalance the scale to the side of merits. If he commits an inquity then woe to him, for that crime will counterbalance the scale to the side of guilt, as it is said (Ecc. 9, 18) But one sinner causeth much to be lost, This means that one single crims which that man committed causes the loss of much goodness from him and from the entire world. R. Simon b. Jochai says: "Even a man who was perfectly righteous during his entire life and rebelled [against God] in the end will lose the credit of all his previous merits, as it is said (Ez. 33, 12) The righteousness of the righteous shall not deliver him on the day of his transgression; and on the contrary, even if one was grossly wicked during his entire life but repented in the end, none of his iniquities will be mentioned at Judgment, as it is said (Ib., ib., ib.) And as for the wickedness of the wicked he shall not stumble through it on the day that he returneth from his wickedness." Why should not such a man be considered equally divided, one-half of merits and one-half of iniquities? Said Resh Lakish: "This former refers to one who regrets his first [wicked] deeds."
MISHNAH: Whoever possesses the knowledge of the Scripture, the Mishnah and good manners will not be easily exposed to commit crimes, as it is said (Ecc. 4, 12) And a threefold cord is not quickly broken; but whoever does not possess the knowledge of Scripture nor of Mishnah nor of good manners is not considered a civilized man.
R. Elazar b. Zadok said: "To what are the righteous compared in this world? Unto the tree whose trunk grows on a clean spot, while some of its branches extend over an unclean spot. When those branches are cut off, it is thus found that the entire tree will be on a clean spot. So also is the case with the righteous. The Holy One, praised be He, causes affliction to be brought upon the righteous in this world, so that they should be able to inherit the world to come, as it is said (Job. 8, 7) And thy beginning will have been small; because thy latter end will grow up greatly. And unto what are the wicked compared in this world? Unto a tree whose trunk stands on an unclean spot, while some of its branches extend over a clean spot; in which case, if these branches are cut off the entire tree would stand on an unclean spot. So also does the Holy One, praised be He! extend wealth unto the wicked in this world so that He may drive them into despair and lower them down into the last compartment of Gehenna; as it is said (Pr. 14, 12) There is many a way which seemeth even before a man! but its way leads unto death."
It happened once that R. Tarphon and the elders were sitting in the house Net-za, in Lud, when the following question was submitted to them: "What is greater, study or actions?" R. Tarphon answered that action is greater, while R. Akiba answered that study is greater. Whereupon all of them answered and said that study is greater, for study may lead a man always to the right actions. We are taught in a Baraitha, R. Joseph says: "Study is great, for it preceded the commandment of Chala with forty years and that of T'ruma and Tithes with fifty-four years and that of Sabbathical years with sixty-one and that of a Jubilee year with a hundred and three years." Is it only one hundred and three? Behold, it is one hundred and four preceding the Jubilee year? This Tanna holds that the Jubilee year is in the very beginning of the fiftieth year. Just as study is preferred to acts, so also does the sentence of man, concerning the study of Torah, precede that of actions, as R. Hamnuna said; for R. Hamnuna said: "The first thing for which a man is called to account is concerning the words of the Torah, as it is said (Pr. 17, 14) As one letleth loose a stream of water, so is the beginning of strife! and just as he is called to account first on the Torah, so also is one rewarded first for studying the Torah, as it is said (Ps. 105, 44) And He gave them the land of nations; and the labor of people, they obtained as an inheritance."
"Whoever does not possess the knowledge of Scripture nor of the Mishnah is not considered a civilezed man." Said R. Jochanan: "And such a man is disqualified to be a witness." Our Rabbis were taught: Whoever eats in the street is considered like a dog, and according to others he is disqualified as a witness. R. Idi b. Abin said: "The law prevails like the opinion of the others." Bar Kapara lectured: "The hot-tempered man (Fol. 41) achieves nothing but [the injurious effect of his] excitement; and a good-natured man enjoys in this world the fruit of his own deeds; and whoever does not possess the knowledge of Scripture nor of the Mishnah nor of social manners, vow not to have any benefit of him, for it is said (Ps. 1, 2) And sitteth not in the scat of the scorners; i.e., the seat of such a man is the seat of scorners."