MOED KATTAN (Fol. 5) "And tombs may be marked on the Mo'ed." R. Simon b. Pazzi said: "Whence do we find an intimation [in the Scriptures] that tombs should be marked? It is said (Ezek. 39, 15) When any one seeth a man's bone, there shall be set up a sign by it." "But whence do we infer that tombs were marked prior to Ezekiel?" asked Rabina of R. Ashi. Whereupon R. Ashi replied: "According to your argument, how will you explain the saying of R. Chisda, that the following law was not derived from the Bible until Ezekiel ben Buzi (the prophet) came and taught us (Ezek. 44, 9) No son of the stranger, uncircumcised in heart or in flesh shall enter into my sanctuary. [Wilt thou also ask in this case] 'How do we know this prior to Ezekiel?' We must therefore say that this [fact] was known by tradition and Ezekiel merely supported it by referring it to a [particular] verse. Reasoning accordingly we can explain in this instance that the origin [of the marking of tombs] is known by tradition and Ezekiel merely supported it by referring it to a [particular] verse."
R. Joshua b. Levi said: "One who weighs his ways in this world will be rewarded to see the salvation of the Holy One, praised be He! for it said (Ps. 50, 23) And to him that ordered his course aright will I show the salvation of God. Read it not V'som but V'shom." A pupil of R. Janai who was accustomed to ask questions of the latter whenever he was lecturing, would refrain from doing so on a Sabbath or on a holiday. [Because of the multitude of people that gathered he feared that he might put R. Janai to shame through his inability to answer his questions.] (Ib. b.) R. Janai referred the passage. And to him that ordered his course aright will I show the salvation of God, to him.
(Fol. 8b) MISHNAH: No marriages may take place during the festival week, neither of virgins nor of widows; nor may one marry a Yebama [the childless widow of his deceased brother], as it is a cause of joy to him. But one may remarry his own divorced wife. GEMARA: And even if it is a cause of joy to him, what of it? R. Juda said in the name of Samuel, and so also did R. Elazar say in the name of R. Oshiya, and according to some in the name of R. Chanina: "Because you must not mix one joy with another." Rabba b. Huna said: "Because he might neglect the enjoyment of the festival on account of his rejoicing over his wife." "The statement of Rabba R. Huna," remarked Abaye to R. Joseph, "was originally made by Rab; for R. Daniel b. K'tina said in the name of Rab: 'Whence do we learn that it is not permitted to marry during the festival week? It is said (Deut. 16, 14) And thou shall rejoice on thy feast; i.e., Over thy feast thou shalt rejoice, but not over thy wife.'" Ula said: "The reason is, because there would be too much trouble [to prepare for the wedding]." R. Isaac Nafcha said: "The reason is, in order that all marriages should not be postponed until a festival."
(Ib. 9) But whence do we learn that one joy must not be mixed with another? Said R. Juda in the name of Samuel: "It is written (I Kings 8, 65) And Solomon held at the time the feast, etc., seven days and seven days, even fourteen days. Now, if it be true that one joy may be mixed with another, why then did Solomon not postpone his feast until the festival; for then the seven days of the festival would have served for both?" R. Parnach, in the name of R. Jochanan, said: "In that year the Israelites had not observed the Day of Atonement and they were perturbed over the sin that might cause them destruction. Whereupon a heavenly voice came forth and said unto them: 'All of you are destined for the future world'" And whence do we learn that they were pardoned for that sin? R. Tachlipha was taught (See Volume One, page 118, line 9).
R. Jonathan b. Achmai and R. Juda b. Gerim had been studying the chapter concerning vows before R. Simon b. Jochai. In the evening they took leave of him and departed. On the following morning they returned and asked leave again. Whereupon R. Simon b. Jochai said unto them: "Did you not take leave of me last night?" They answered him: "Has not our master taught us that a disciple who takes leave of his teacher and remains in the same place over night must take leave again? For it is "written (I Kings 8, 66) On the ninth day (the twenty-second day, of the seventh month) he dismissed the people, and they blessed the king; and it is again written (II Chron. 7, 10) And on the twenty-third day of the seventh month he dismissed the people. We infer from this that a disciple who, after taking leave of his master, remains over night in the same place, must take leave again." [Hence both dates are correct.] He then said to his son: "These are worthy (scholarly) men. Go and let them bestow a blessing upon you." His son went, and found them discussing the contradiction of the following passages (Prov. 4, 26) Balance well the track of thy foot, and let all thy ways be firmly right; and it is written (Ib. 5, 6) So that she cannot balance the path of life; her tracks are unsteady and she knoweth it not. This presents no difficulty; the latter passage refers to such a commandment that can not be performed by others (Ib. b) and the former passage has reference to such as can be performed by others. [When it should be preferred to study.] They again propounded a question: It is written (Ib. 3, 15) She is more precious than pearls, and all the valuable things are not equal unto her. Hence, Heavenly things are equal; and it is written (Ib. 8, 2) And all the things that men wish for are not equal to her; hence even Heavenly things are included? And this they also explained that the one refers to such a case which may be performed by others, while the other refers to such a case which cannot be performed by other. Then they turned to him (the son) and said. "Wherefor hast thou come to us?" "Father sent me here to receive your blessing," was his answer. Whereupon they said to him: "May it be His will that thou sowest and never reapest; thou shalt bring in, but never carry out; thou Shalt give forth but not bring in; thy permanent house shall be waste and thy temporary dwelling shall be inhabited; thy table shall be confused, and thou shalt not see a first year." When he returned unto his father he said: "Not only did they not bless me but, on the contrary, they caused me grief with their words!" "What did they say to you?" asked his father. He recited the above. "All there are blessings!" exclaimed his father, "viz: Thou shalt sow and not reap means [allegorically] that thou shalt bear children and they shall not die. Thou shalt bring in and not give forth means that thou shalt bring in thy house wives for sons, and thy male children shall not die, so their wives will not need to leave thy house. Thou shalt give forth and not bring in means that thou shalt have daughters and their husbands shall not die, so that they shall not be compelled to return to thy house. Thy permanent house shall be ruined and thy temporary dwelling shall be inhabited — for this world is only a temporary dwelling and the world to come is the real house, as it is written (Ps. 49, 12) Their inward thought is, that their houses are to be forever. Do not read Kirbam, (their inward) but Kivrom (their graves). Thy table shall be confused, on account of many children. And thou shalt not see a first year means thy wife shall not die, so that thou shalt not be compelled to marry another."
R. Simon b. Chalafta took leave of Rabbi, and the latter said to his son: "Go to him that he may bless you." R. Simon pronounced the following: "May it be the Will that thou shalt not cause shame to others and others shalt not cause shame unto thee." When he returned to his father he said: "He did not bless me, but only advised me." And his father replied: "Nay, it is a blessing; and it is the same, as the Holy One, praised be He! pronounced over Israel, as it is written (Joel 2, 26) And ye shall eat in plenty, etc., and My people shall not be ashamed unto eternity, etc. And ye shall know that I am in the midst of Israel, etc., and My people shall not cause shame unto eternity."