(Fol. 16) It once happened that Rabbi ordered that disciples should not study in the public streets, for he expounded the passage (Songs 7, 2) The rounding of thy thighs; just as the thigh is concealed so also should the Torah be studied in a privacy. R. Chiya disregarded the order, and taught to Rab and Rabba b.b. Chama, his two nephews in the public street. When Rabbi heard of it, he became angry. Subsequently R. Chiya appeared before him, and Rabbi said to him: "lyya, see who is calling you outside." R. Chiya understood the hint, and he rebuked himself for thirty days. On the thirtieth day Rabbi sent a message to him to come; and a short while after he sent him another message not to come. What did he think at first and what was his final decision when he revoked the previous order? At first he thought that a part of a day is considered the whole [hence R. Chiya was called on the morning of the thirtieth day ] but his final decision was that a part of a day is not considered the whole and therefore ordered him not to come. R. Chiya finally came. Rabbi then asked him: "Why didst thou come?" "Because," replied R. Chiya, "the master sent for me." "But did I not subsequently send thee not to come?" Rabbi asked him. Whereupon he replied: "The first message I received, but the second one I did not." Rabbi then applied to him the following passage (Prov. 16, 7) When the Lord receiveth in favor a man's ways, he maketh even his enemies to be at peace with him. "Why did the master transgress my order?" Rabbi asked. "Because," answered R. Chiya, "it is written (Prov. 1, 20) Wisdom cries loudly without." Then Rabbi said to him: "If thou hast read (studied), thou hast not repeated it, and if thou hast repeated it, thou hast not reviewed it a third time, and if thou hast done so, then your teachers did not explain it to you, because the passage, Wisdom cries loudly without, means as Raba explained it; for Raba said: "Who studies the Torah inside (in privacy), him will the Torah proclaim [as a scholar] outside.'" But there is also another passage (Is. 48, 16) Never from the beginning have I spoken in secret?" R. Chiya rejoined. "This refers to lectures," explained Rabbi. But what will R. Chiya do with the above passage. The rounding of the thighs, [which indicates secret study]? R. Chiya explains that the last passage refers to charity and loving kindness.
R. Zutra b. Tubiah was once arranging Biblical passages before R. Juda. When he came upon the passage (Sam. 13, 1) And these are the last words of David, he said to him: "If these were the last, what were the first words of David?" R. Juda remained silent. But when Mar Zutra repeated the question, R. Juda said: "Art thou of the opinion that if one cannot explain this he is not a great man?" Mar Zutra understood that R. Juda was angry, and he rebuked himself for one day. But the question remains still unanswered. If these are the last then there must be the first. What are the first? They are (Ib. 22, 1) And David spoke unto the Lord the words of this song, on the day that the Lord had delivered him out of the hand of all his enemies, and out of the hand of Saul. This means that the Holy One, praised be He! said unto David: "David, thou singest songs over the downfall of Saul; as thou livest if thou wert Saul and he were David, I would annihilate many a David for his sake." And therefore says the passages (Ps. 7, 1) A Shiggayon (an error) of David which he sang unto the Lord, concerning the affairs of Kush (the Ethiopian) the Benjamite. Was then his mane Kush? Behold it was Saul! But as an Ethiopian is distinguished from others by the color of his skin, so was also Saul distinguished from others by his good deeds. In a similar manner we may explain the following (Num. 12, 1) On account of the Ethiopian woman whom he had married. Was then her name Ethiopian? Behold her name was Ziporah! This is to teach you that as an Ethiopian is distinguished by the color of his skin, so also was she distinguished by her kind deeds. Similarly we explain the following (Jer. 38, 7) And now when the slave of the king, the Ethiopian, heard it. Was then his name Ethiopian? Indeed his name was Zedekiah? But this is to teach you that as an Ethiopian is distinguished by the color of his skin, etc. In a like manner we may explain the following (Amos 9, 7) Are ye not like the children of the Ethiopians, O children of Israel? Was then their name Ethiopians? Behold Israel is their name! This teaches you that just as the Ethiopians differ from others in the color of their skin, so does Israel differ from all idolaters with their good deeds.
R. Samuel b. Nachmeni said: "What is the meaning of the passage (II Sam. 23, 1) The saying of David the son of Jesse, and the saying of the man raised on high (Oel). This means: The sayings of David the son of Jesse, who had raised the yoke of repentence." (Ib.) The God of Israel said, the Rock of Israel spoke to me: 'Ruler over men shall be the righteous, even he that ruleth in the fear of God.' What does this mean?" R. Abahu said: "David means thus: Unto me spoke the God of Israel saying: 'I rule over men, but who ruleth over me? The righteous, for I pass a decree and the righteous annul it through their prayers.'"
(Ib. 8) These are the names of the mighty men whom David had: Josheb-bas-shebeth a Tach-Kemonite, chief of the three. He was the same Adino the Etznite who [lifted up his spear] against eight hundred, whom he slew at one time. What is the meaning of this passage? Said R. Abahu: "The passage means thus: These are the names of the mighty men whom David had. Joseb-basshebeth; i.e., who were sitting with David in the house of study. When David sat in the house of study he sat upon neither mattresses nor pillows, but on the floor [as an ordinary disciple]; for, as long as Ira the Jairite was living he taught the Rabbis while he was sitting upon mattresses and pillows; but after Ira's death when David resumed the teaching he sat neither on mattresses nor pillows, but on the floor. When the Rabbis pleaded with David to sit on mattresses or pillows, he refused to do so. A Tach-Kemonite; i.e., The Holy One, praised be He! then said to David: "Since thou hast belittled thyself so, therefore must I make thee equal to Me, for when I will make a decree thou shalt be able to annul it. The chief among the three; i.e., the chief among the three Patriarchs; the same was Adino the Etznite; i.e., who when sitting and studying the Torah, would make himself flexible like a worm; the Etznite, however, when he went to war he would stiffen himself like a tree; against eight hundred in one time; i.e., when he threw his spear he slew eight hundred at one time, and yet he used to groan for [the missing] two hundred, concerning whom the passage says (Deut. 32, 30) How should one chase a thousand. Whereupon a Heavenly voice would come forth saying to him (I Kings 15, 5) Save only in the matter of Uriah the Hittite."
(Fol. 17) There was one young scholar concerning whom evil rumors were current. "What shall be done in this case?" asked R. Juda. "Shall we put him under the ban? The Rabbis need him. Shall we not? It will cause disgrace to Heaven's name." "Do you know anything about such a case?" he asked Rabba b. b. Chana. Whereupon the latter answered him. Thus said R. Jochanan: "What does the following passage mean (Mol. 2, 7) The priest's lips are ever to keep knowledge, and the law are they to seek from his mouth, for he is the messenger of the Lord of hosts. If the master is equal to an angel, Torah may be sought from his mouth, but if not, then it should not be sought from his mouth." Thereupon R. Juda put him under the ban. Subsequently, R. Juda was taken ill and the Rabbis came to visit him, among whom was also that young scholar. When R. Juda glanced at him, he smiled. "Is it not enough that you have put me under the ban," said he to R. Juda, "but you also make sport of me?" "I do not laugh at you," replied R. Juda, "but I feel happy that I shall be able to say proudly, when I come to the future world, that I was not biased even toward so great a man as you." When R. Juda finally died, the young scholar came to the college and asked to be absolved from the ban, and the Rabbis answered him: "There is no man here, equal in esteem to R. Juda, who can absolve you. Go to R. Juda the Nasi and he may absolve you." He went to him. "Go and examine his case," said R. Juda to R. Ami, "and if found favorable, absolve him." R. Ami did so, and was; about to absolve him when R. Samuel b. Nachmeni arose and said: "Even when the maid-servant of the house of Rabbi the Holy declared one under the ban the sages did respect it for three years, how much the more ought we respect a ban of Juda our colleague?" "What does this (sign) mean?" exclaimed R. Zera, "that this old man came to-day to college after an absence of several years? It is a token that the young scholar ought not to be absolved." They finally agreed not to absolve him. He left, and as he was walking and weeping he was stung by a wasp and died. They tried to inter him in the cave of the pious, but he was not accepted; a serpent had wrapped itself around the grave and prevented admission. — Rishi. Then they tried in the cave of the Judges, and he was accepted. What was the reason for this sign? Because he acted as R. Ilai said, for we are taught R. Ilai the elder 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 openly." But have we not been taught: "He who selects a secret place for committing a sin, is considered as though he pushed away the feet of the Divinity (denies the omniscience of God)." This is not difficult to explain for the one deals with a case in which the person can conquer his passion and the other deals with one who cannot conquer his passion.
What happened with the maid-servant of the house of Rabbi? The maid-servant of the house of Rabbi once saw a man beating his grown-up son, and she said to him: "Let that man be under ban, for he has transgressed the commandment (Lev. 19, 14) Thou shalt not put a stumbling-block before the blind, and we are taught in a Baraitha that at the college of R. Ishmael it was explained: 'This refers to one who beats his grown-up son.' "
Resh Lakish was watching an orchard when a certain man came and ate of the figs. Resh Lakish shouted to him to stop, but he paid no attention to him. "Let this man be put under ban," said Resh Lakish. And the man answered him: "On the contrary, let that man be put under the ban; if I am indebted to you for any indemnity, am I then liable to be put under ban?" When Resh Lakish came to the college, he was told: "His placing you under the ban is valid, but yours is not." How can it be collected?" asked Resh Lakish. "Go and ask him to have you absolved," the college answered him. "But I do not know where to find him." And he was told: "You have to go to the Exilarch in order to be absolved, as we are taught in a Bairaitha," etc.
(Fol. 18b) R. Juda said in the name of Samuel: "Every day a Heavenly voice comes forth and says: 'The daughter of so and so, will be [married] to the man of so and so.' " R. Juda said further in the name of Rab: "Forty days before the creation of a child a Heavenly voice comes forth and says: 'The daughter of so and so, will be [married] to the man of so and so; the field of so and so, will belong to so and so; the house of so and so, will belong to so and so.' "
(Fol. 25) When R. Huna died, the Rabbis intended to place the Holy Scrolls on his bier. Whereupon R. Chisda said to them: "Shall we do a thing unto him when he is dead, which he opposed when alive? For R. Tachlipha said: 'I myself saw that when R. Huna wanted to sit down on a bed on which the Holy Scrolls were lying, he would remove the mattress on the floor and place the scrolls upon it and then sit down.' Hence he was of the opinion that one must not sit on a bed upon which the Holy Scrolls are placed." They were not able to remove the bed [with the body] through the door and the Rabbis contemplated to remove it through the roof, whereupon R. Chisda remarked: "We have been taught by him that the due respect for a deceased scholar demands that he be removed through the door opening." They then wanted to place him on a smaller bed, but R. Chisda again remarked: "We have been taught by him that the respect for a deceased scholar demands that he be removed in the bed upon which he died, for R. Juda said in the name of Rab: 'Whence do we infer that a scholar is to be removed in his original bed? It is said (II Sam. 6, 3) And they conveyed the ark of God in a new wagon,' " etc. They finally broke away the door posts, and carried him out. R. Abba then began the following eulogy: "Our Rabbi was worthy that the Shechina should rest upon him, but Babylon prevented it. (R. Nachman b. R. Chasda, and some say Chanan b. R. Chasda, thereupon raised the following objection (Ez. 1, 3) The words of the Lord (Haya) came expressly unto Ezekiel. [Hence Babylon did not prevent the visitation of the Shechina?] Whereupon his father tapped him on the foot, saying: "Have I not warned you not to intrude with your questions? The word Haya [used in Ezekiel], means it had been some time ago but not any more.") When his body arrived in the land of Israel, R. Ami and R. Assi were informed that R. Huna had arrived. And [assuming that he came alive] they remarked: "When we were in Babylon we could not raise our heads on account of him [for his great learning], and now the time has come when he has followed us here!" They were then told that his coffin had arrived. R. Ami and R. Assi went out [to pay their respects], but R. Ila and R. Chanina did not go out. They then began to deliberate where to place his remains, and concluded to place it alongside of R. Chiya. For they said: "R. Huna diffused the Torah among Israel as much as did R. Chiya." The question then came up as to who should do the interring. R. Chaga said to them: "I will do it, for I was his disciple since the age of eighteen. I always kept myself ritually clean, and I have served him since then and knew his ways; [I even remember] that once it happened when the strap of his Phylactery [of the head] turned over, and he fasted forty days." When R. Chaga brought in the coffin into the arch, he noticed that [R.] Juda was resting at the right of his father and [R.] Hezekiah at his left. He heard [R.] Juda saying to his brother: "Rise for it would not be proper to leave R. Huna outside of the arch." When he arose, a pillar of fire arose with him. R. Chaga became frightened and, lifting up the coffin of R. Huna, he left the arch. And the reason why R. Chaga was not injured was because he lifted up R. Huna's coffin [which protected him].
When Rabba b. R. Huna and R. Hamnuna died [in Babylon] their bodies were carried to Palestine. (Ib. b) At the arrival of a narrow bridge [where two could not pass at once] both camels that were carrying the coffins remained standing. An Ishmaelitic merchant, who was present, happened to see this and in surprise asked the reason for the camels' stopping. He was told that each of the deceased Rabbis wished to give the other the right of way. "If I were to give my view of the matter," the Arab said, "I should decide in favor of the one who is himself great and the son of a great man." The Arab had hardly concluded his remarks when the camel bearing Rabba b. R. Huna passed over the bridge. At that instant the molars and the front teeth of the Arab fell out. A young disciple declaimed the following eulogy. "A learned scion of an ancient race Upward to Sacred Palestina draws, And bears unto illimitable space The code of battles, the great Book of Laws. The cormorant and hedgehog nightly gloat Upon destruction spreading far and wide; For God His wrath upon the earth has hurled, And from our midst recall our pious learned. The omnipotent delights when from the sinful world An innocent bright soul has Home returned." When R. Abina died, the funeral orator held the following oration: "Bend, ye majestic palms, in grief sincere. O'er one who, like a palm had flourished here; Nor cease your mourning when the moon's soft ray Change to shadowy night the brilliant day. For noon's broad glare had oft to midnight waned, Ere slumber o'er his studious eyelids reigned." R. Ashi said to Bar Kipuk [the funeral orator]: "What oration will you make on the day of my death?" And he answered him the following: "How can the lowly hyssop still survive, When with devouring flames the cedars strive? When Leviathan be the angler's prey, What have the fishes of the pond to say? If in deep torrents dry the fisher's hook, How fares it with the waters of the brook?" Ba'r Abin said to him: "God forbid that net and flame be used in orations over the "Weep for the losers but not for the lost (deceased), for he passed into rest but we into grief." R. Ashi felt discouraged over their expression, and the result was that the orator's feet turned upward so that when R. Ashi died, neither one of the orators was able to come and hold orations. And this is what Rabbi Ashi meant when he said: "Neither bar Abin nor bar Kipuk would be bound to perform the ceremony of Chalitza." When Raba came to the river Tigris, he said to bar Abin: "Pronounce an [appropriate] prayer," and the latter began: "The major part of Israel went through water; remember the covenant and have mercy. We went astray from Thee as a woman goeth astray from her husband; do not cast us off, for it may have the same meaning as that of the bitter-water." R. Chanin, the son-in-law of the Exilarch, had been childless for a long time; he prayed and was answered. On the day of the circumcision, the father died. The funeral orator on this occasion declaimed the following eulogy: "Parental joy was changed to hopeless pain; Where bliss had entered, grief was doomed to reign; For in the moment of his hope fulfilled, The joyful beating of that heart was stilled." The child was named Chanin, after his father. When R. Pedath died, R. Isaac b. Elazar began the eulogy as follows: "This day is as grievous to Israel as the day in which the sun would set at noon; for it is written (Amos 8, 9) And it shall come to pass in that day that I will cause the sun to go down at noon, upon which R. Jochanan said that it refers to the death of the king Josiah." When R. Jochanan died, R. Ami observed the seven days (of mourning). Whereupon R. Aba the son of R. Chiya b. Abba said: "R. Ami did so on his own authority, and it has no precedent; for so said my father in the name of R. Jochanan: 'Even over a teacher of whom one has acquired the greater part of his wisdom, one need not sit in mourning more than one day.' " When R. Zera departed, the funeral orator delivered the following eulogy: "In Babylon this noble sage was born; In Palestine he was adorned and cherished, 'Woe unto me,' doth Redeth sadly mourn, 'For my most precious jewel now has perished.' " When R. Abahu died, the pillars of Kisri shed tears; when R. Jose died, the gutters of Sepphoris were overrun with blood;' when R. Jacob b. Acah died, the stars were seen in the daytime; when R. Assi died, all the trees were rooted up; when R. Samuel b. Isaac and also when R. Chiya died, stones of fire fell from heaven; when R. M'nachem b. R. Simai, all the images became obliterated and as smooth as if passed upon with a roller; when R. Tanchum b. Chiya of the village Aku died, all the impressions upon the images were effaced; when R. Isaac b. Eliashib, seventy burglaries were committed in Taberia; when R. Hamnuna, hailstones fell from heaven; when Rabba and R. Joseph died, the bridge-arches of the Euphrates collapsed; when Abayi and Rabba, the bridge-arches of Tigris collapsed;' when R. Mesharshia died, the trees brought forth thorns [instead of fruit].
(Fol. 26) Our Rabbis were taught: The following K'rioth should not be mended, a K'riah over the death of parents, over the death of one's teacher who instructed him in the Torah; over the death of a Prince of the Exile, or chief of the court; over ill tidings; over blasphemy; over the Holy Scrolls which were burnt, etc., over the Temple, and over Jerusalem. Whence do we infer that one is obliged to tear K'riah over the death of his father, mother and teacher who studied with him the Torah? It is written (II Kings 2, 12) And Elisha saw it, and he cried: My father, my father, the chariots of Israel and the horsemen thereof; i.e., my father, my father, refers to father and mother; the chariot of Israel, refers to the teacher who taught him the Torah. How does he derive this inference? As R. Joseph explained it, quoting the Targum of the above passage. "My teacher, who with his prayers was even better to Israel than chariots and horsemen." And whence do we infer that the K'riah should not be mended? It is written (Ib.) And he (Elisha) took hold of his own clothes, and rent them, in two pieces. Since it is said He rent them in two, is it not self-evident that it became pieces; why then should the word pieces be used? From this we infer that they remained pieces forever. "But Elijah is still alive," objected Resh Lakish to R. Jochanan. [Hence how do you draw your inference?] Whereupon R. Jochanan replied: "Since it is written. And he saw him no more, he is just as if he were dead for him." And whence do we infer that it is a duty to tear K'riah over the death of a Nasi or the elder of the court and upon receiving bad tidings? It is written (II Sam. 1, 11) Then David took hold of his clothes, and rent them; and likewise all the men that were with him. And they wailed, and wept, and fasted until evening, for Saul, and for Jonathan his son, and for the people of the Lord, and for the house of Israel; because they were fallen by the sword. This is explained as follows: For Saul, hence for a Nasi; Jonathan, hence for the Elder of the court; for the people of the Lord and for the house of Israel; because they were fallen by the sword, hence upon receiving evil tidings. Raba b. S'ba said to R. Cahana: "Perhaps this is only applied when all these things happened together?" The latter answered: "The coordinate conjunction Al (for), which is used in this passage means that it should be applied even for individual cases." And whence do we infer that K'riah should be torn over a Holy Scroll which was burned? It is written (Jer. 36, 23) And it came to pass, etc.
R. Juda said in the name of Rab: "Whoever mourns too much over a death, the result will be that he will mourn for another death. There was a certain woman in the neighborhood of R. Huna who had seven sons. It happened that one of them died, and the mother did not stop weeping after him. R. Huna send her word not to weep so much, but she did not heed him. He sent her word again, saying: 'If you will listen [and stop weeping] very well; but if not, then prepare the shrouds for another son.' But she kept on weeping until her seven sons died. R. Huna sent her another message: to prepare the shrouds for herself. She finally died." (Jer. 22, 10) Weep ye not for the dead, neither bemoan him. This means. Weep ye not for the dead too much; neither bemoan him, not more than the [usual] measure. How much ought it be? Three days for weeping, seven days for eulogy, and thirty days to abstain from dressing in fine laundered clothes and taking haircuts. After that period the Holy One, praised be He! sayeth: "You need not have mercy on him more than I."
(Fol. 28) R. Ami said: "Why has the Torah arranged the incident of Miriam's death near the instructions concerning the Red cow (Num. 19)? To teach you that just as the Red Cow atones for Israel so also does the death of the righteous atone [for Israel]." R. Elazar said: "Why has the Torah arranged the incident of Aaron's death near to the priestly garments (Num. 28)? To teach you that just as the priestly garments atone for [Israel's sins], so also does the death of the righteous [atone for Israel's sin]."
Our Rabbis were taught: One who dies suddenly, he is said to have died an abrupt death; if the death was preceded by one day's sickness, it is a hastened death. R. Chanina b. Gamaliel, however, says: "The latter case is termed a plague-death, as it is said (Ez. 24, 16) Son of man, behold, I will take away from thee the desire of thy eyes by a sudden death (plague); and it is written again (Ib. 18) And when I had spoken unto the people in the morning, my wife died in the evening." When one has been sick for two days and dies, it is considered a hurried death; after three days, it is considered a rebuked death; after four days, it is a frowned death; but if one dies after having been sick five days, it is considered an ordinary death. Said R. Chanin: "What is the Biblical passage to prove this? (Deut. 31, 14) And God said unto Moses, Hehn Karbu yamecha lamuth (Behold, thy days approach that thou must die). Hehn means one in Greek; karbu (in the plural) is two; yamecha (in the plural) is also two, which make a total of five." Death at the age of fifty is Kareth; at fifty-two, is the age at which Samuel of Ramah died; at sixty, an ordinary death. Said Mar Zutra: "Whence is this deduced? (Job 5, 26) Thou wilt go in a ripe age, unto the grave; the word Bakelach (ripe age) equals the number sixty." Seventy is called an old age; eighty, an age of uncommon vigor, as it is written (Ps. 90, 10) Our days are seventy years, and if by uncommon vigor they be eighty. Rabba, however, said: "From fifty to sixty it is Kareth; and the reason why this is not stated in the Baraitha is because of the honor of Samuel." When R. Joseph arrived at the age of sixty, he gave an entertainment to the Rabbis, for he said: "I have passed the years of Kareth." Said Abaye to him: "It is true that the master has passed the years of Kareth, but has then the master already passed the days of Kareth?" Whereupon R. Joseph answered him: "Be content with one half in your hand." R. Huna died suddenly, which caused the Rabbis great worry. A couple of sages of Hadaeb taught them: "It was stated [regarding a sudden death] that only when the deceased has not reached the age of eighty; but if he has, it is, on the contrary, considered a death caused by a kiss."
Raba said: "Longevity, fertility, the maintenance do not depend on virtue but rather on nativity. This is illustrated by the case of Rabba and R. Chisda, both of whom were great and righteous men so that either of them could bring down rain by their prayers; and still R. Chisda died at the age of ninety-two, while Rabba at the age of forty. In the house of R. Chisda there were sixty marriages, while in that of Rabba there were sixty deaths. In the house of R. Chisda there was fine white bread that even the dogs did not care for, while in that of Rabba there was not sufficient barley-bread for human beings." Raba said again: "Three things I prayed Heaven to grant me. Two were granted, the third one not: [I prayed for] the wisdom of R. Huna and the riches of R. Chisda, which were granted to me, but the modesty of Rabba b. R. Huna was denied to me."
R. Se'urim, the brother of Raba, was sitting at the bedside of Raba when the latter was breathing his last agonies. The latter said to the former: "Let the master urge him (the angel of death) not to cause me any pain." Whereupon the former replied: "Is, then, the master himself not a friend of his?" To which Raba responded: "Since my fate was already referred to him, he will not care for me any more." R. Se'urim then said to the dying man: "I would like that the soul of the master should appear before me [in a dream]." [When it was so], R. Se'urim asked him: "Had the master felt any pain? [at the time of the separation of the soul from the body]." "As much pain as if pinched with the lancet," came the answer. Raba was sitting at the bedside of R. Nachman when he was breathing his last agonies, and the latter said: "Let the master urge him (the angel of death) not to cause me any pain." And he said to him: "Is not the master a prominent person? [to tell him so himself]." To which R. Nachman replied: "Who is esteemed, or worthy, or who can contend [at such a moment]?" He then said to the dying man: "Let the master's soul appear before me [in a dream]." When it appeared before him, he asked him: "Had the master any pain?" And he answered: "It was as easy as to remove a hair from milk; and yet, if the Holy One, praised be He! would command me to return to the world I was in, I would pray permission not to do it, because the [supposed] fear [of the angel of death] is too great." R. Elazar was eating T'rumah (heave-offering) when the death angel appeared before him, and he said to the angel: "You see that I am now eating T'rumah, is it not sacred?" The angel withdrew; meanwhile the appropriate moment passed by. He presented himself to R. Shesheth in the market. The former said to him: "Do you wish to take me when I am in the market, as if I were an animal? Come to my house." When he presented himself to R. Assi in the market, the latter said to him: "Extend my time thirty days, so as to enable me to review my studies, as ye say: 'Happy is he who comes here with his studies in his hand.' " On the thirtieth day he appeared again, and R. Assi said to him: "Why such punctuality?" And he answered him: "You interfere with R. Nathan, and no regency must interfere with another, even as much as a hair. (R. Nathan cannot become the head of the college so long as you are alive.)" However, R. Chisda could not be overpowered [by the angel of death], for he kept on studying all the time, so the death angel climbed up and hid himself in a cedar in front of the house of study. When the cedar broke down, R. Chisda interrupted his study for a moment, and was immediately overpowered. R. Chiya was inaccessible [to the angel of death]. One day he transformed himself into a mendicant, and knocked on the door and asked for a slice of bread. When R. Chiya handed him what he asked for, the angel said to him: "Does not the master have mercy on a poor man? Why not have mercy on this man?" He revealed himself to R. Chiya, and as proof, he showed him the fire-rod. R. Chiya then delivered himself to him.
(Ib. b) MISHNAH: On the Mo'ed women may sing the dirge but must not clap with their hands. GEMARA: What did they (the women) say? Rab said: "Woe to him who went away. Woe to those who are left behind." Rab said: The women of Shechanzib used to say: "Woe to him who went away. Woe to those who are left behind." Rabba said again: The women of Shechanzib used to say in their dirge: "The pitcher has strayed away from the tent, and we must take water in the bowl." Rabba said again: The women of Shechanzib used to say in their dirge: "The grave is like a Melotion (silken) raiment for the pious man, who comes fully provided with provision." Rabba said again: The women of Shechanzib used to say in their dirge: "Overspread and cover yourselves [with darkness] , ye mountains, for he was the descendant of great men." Rabba said again: The women of Shechanzib used to say in their dirge: "Our brethren, the merchants, are searched at the toll-gate." Rabba said again: The women of Shechanzib used to say in their dirge: "He ran and fell, and now at the ferry (the grave), he must borrow the passage-money." Rabba said again: The women of Shechanzib used to say in their dirge: "His death was like the death of others, but his sufferings were a heavy burden."
Our Rabbis were taught: "Upon the death of R. Ishmael's children, the four senior Rabbis, R. Tarphon, R. Josi the Galilean, R. Elazar b. Azaria, and R. Akiba, entered [to comfort him]. R. Tarphon said to them, [while on their way]: "Remember that R. Ishmael is a great scholar and is familiar with Agada. None should fall in while one will speak." "And I shall be the last," remarked R. Akiba. R. Ishmael himself began the eulogy and said: "His sins were so many, he was therefore surrounded with mourning and had to trouble his teachers, time and again." R. Tarphon responded and said: "(Lev. 10, 6) But let your brethren, the whole house of Israel, bewail the fire which the Lord hath kindled. Is this not a fortiori reasoning? If concerning Nadab and Abihu, who only performed one meritorious act, as is proved from the following passage (Is. 9, 9) And the sons of Aaron presented the Rabbi, who performed so many good acts be how much more should the children of our Rabbi who performed so many good acts be treated?" R. Josi the Galilean then responded and said: "(I Kings 14, 13) And all Israel shall mourn for him, and bury him, etc. Is this not a fortiori reasoning? If upon the death of Abiya the son of Jereboam, who only committed one good act, as it is written (Ib.) Because there hath been found in him some good thing, is nevertheless treated so, how much more should the children of our [Rabbi who performed so many acts] be treated?" What is the meaning of some good thing? R. Zera and R. Chanina b. Papa both explain it. One said that he left his position [as patrolman to guard Israel they should not visit Jerusalem], and went himself to Jerusalem; the other says that he suspended the watchmen [who were placed by his father to prevent Israel from visiting Jerusalem on the festival]. R. Elazar b. Azaria responded and said: "(Jer. 34, 5) In peace shalt thou die: and as fires were made, for thy fathers, the former kings, etc. Is this not also a fortiori reasoning? If concerning Zedekiah, king of Juda, who performed only one meritorious act, namely that he took out Jeremiah from the pit of lime, nevertheless shares thus, how much more so should it be the case with the children of our Rabbi?" R. Akiba answered and said: "(Zech. 12, 2) On that day will the lamentation be great in Jerusalem, like the lamentation at Hadadrimon i the valley of Megiddon. And R. Joseph said: 'Were it not for the Targum, I would not have understood the meaning of this passage.' How does the Targum translate it? 'On that day will the lamentation in Jerusalem be as it was over Ahab ben Amri, who was killed by Hedadrimon ben Tabrimon in the city of Ramoth Gilead, as they mourned over Joshia ben Amon, who was killed by Pharaoh, the lame one, in the valley of Megiddon.' Now, is this not a fortiori? If upon the death of Ahab bar Amri, king of Israel who merely performed one good thing, as it is written (I Kings 22, 35) And the king was stayed up in his chariot against the Syrians: but he died in the evening, nevertheless shared thus, how much more so ought the children of our Rabbi be treated?" Rabba said unto Rabba b. Mari: "It is written concerning Zedekiah (Jer. 34, 5) In peace shalt thou die, and again we find a passage (Ib. 39, 7) And the eyes of Zedekiah did he blind. [Do you call this in peace?]" Rabba b. Mari replied: "This [in peace] refers that Nebuchadnezar will die in his days." Another thing asked Raba of Rabba b. Mari: "It is written concerning king Josiah (II Kings 22, 20) Therefore, behold, I will gather thee unto thy fathers, and thou shalt be gathered unto thy grave in peace. And again it is written (II Chron. 35, 23) And the archers shot at king Josiah; and R. Juda, in the name of Rab, explained this, that they made his body [perforated with arrows] like a sieve." [Do you call this a peaceful death?] Thus explained R. Jochanan. The latter replied: "This means that the Temple was not destroyed in his days."
R. Chanina said: "The departure of the soul from the body is (Fol. 19) like a knotted rope passing through a loop-hole in the mast." R. Jochanan said: "Like ropes pulled through loop-holes in the board of a ship." (Fol. 29) R. Levi b. Chitha said: "He who takes leave of a dead body after burial shall not say, 'Go with peace,' but 'Go in peace.' However, if one takes leave of his living friend he should not say, 'Go in peace,' but 'Go with peace'; i.e., when one takes leave of a dead body he shall not say: 'Go with peace,' but 'Go in peace,' as it is said (Gen. 15, 15) But thou shalt come to thy fathers in peace (Beshalom); but when one takes leave of his living friend he should not say, 'Go in peace,' but 'Go with peace'; for Jethro, who said to Moses (Ex. 4, 18) Go with peace (Leshalom), Moses went and was successful; while David who said to Abshalam (II Sam. 15, 9) Go in peace, the latter went and hung himself." R. Levi said again: "He who goes out from the synagogue after prayer and enters the house of learning to study the Torah will be rewarded with permission to wait on the Divine Presence, for it is said (Ps. 84, 8) They go from strength to strength; each of them will appear before God in Zion."
End of Moed Kattan