(Fol. 22) (Pr. 12, 18) There is that speaketh like the piercing of a sword; but the tongue of the wise is health; i.e., whoever utters [a vow] deserves to be pierced with a sword, but the tongue of the wise is curing. We are taught that R. Nathan says: "Whoever makes a vow is like unto one who builds an idolatrous altar; whoever fulfills his vow is like unto one who offers sacrifices upon it."
Samuel said: "Whoever makes a vow, although he fulfills it, is to be termed wicked." Said R. Abba: "What is the passage to prove it? (Deut. 23, 23) But if thou forbear to vow, it shall be no sin in thee. We infer through the similar words chadala, chadaly (forbear) it is written here thechdal, and again it is written there (Job 3, 17) There the wicked cease (chadlu) from troubling."
R Samuel b. Nachmeni said in the name of R. Jonathan: "For a man who becomes excited, all kinds of Genhenna are assigned, as it is said (Ecc. 11, 10) And remove vexation from thy heart and cause evil to pass away from thy body. Evil, refers to the Gehenna, as it is said (Pr. 16, 4) Everything hath the Lord wrought for its destined end; Ye, even the wicked for the day of evil. Moreover even abdominal troubles will overtake him, as it is said (Deut. 28, 65) and the Lord will give thee, there a trembling heart, and a failing of eyes, and a faintness of soul. What is the thing that causes a failing of the eyes and the faintness of the soul? This refers to abdominal troubles." When he went to the land of Israel, Ulla was accompanied by two inhabitants of Chuzzai. While on the road, one arose and slaughtered (killed) his associate. He then said to Ulla: "Have I not done well?" Whereupon the latter replied: "Yes, indeed, go and uncover his throat" [that he may die sooner.] When he came before R. Jochanan he said: "Gor forbid I may have perhaps strengthened the hands of transgressors, [by not protesting his action."] Whereupon R. Jochanan answered him: "Why thou hast only saved thyself." R. Jochanan was then wondering: "Does not the passage. And the Lord will give thee, there a trembling heart, and a failing of eyes, and a faintness of soul, refer only to Babylon [and why did the above incident happen in the land of Israel?" Whereupon Ulla said to him: "At that time (Ib. b) we had not yet crossed the Jordan."
Rabba b. R. Huna said: "Whoever gets excited has no regard even for the Shechina, as it is said (Ps. 10, 4) The wicked, in the pride of his countenance (saith): 'He will not require; all his thoughts are, there is no God." R. Jeremiah of Diphti said: "He will even forget his studying and will increase in foolishness, as it is said (Ecc. 7, 9) For anger resteth in the bosom of fools; and again it is written (Pr. 13, 16) But a fool spreadeth abroad his folly." R. Nachman said: "It is known that the iniquities of such a man are more than his meritorious deeds, as it is said (Ib. 29, 22) A man of anger stirreth up strife, and a man of fury aboundeth in transgression."
R. Acha b. Chanina said: "Had not Israel committed any crimes, they would have had no other Scriptures than the five books of the Torah (the law) and the book of Joshua, [which last is indispensable,] because therein is recorded how the land was distributed among Israel, [but the remainder was added,] as it is said (Ecc. 1, 18) Since there is much wisdom [of all the prophetic books,] there is a sign that it occasioned much vexation."
(Fol. 31b) MISHNAH: R. Elazar b. Azariah says: "Circumcision is so great that thirteen covenants were made concerning it." R. Joshua b. Karcha says: "Circumcision is so important, that even Moses the righteous was not permitted to postpone the circumcision [of his child] for a minute." R. Nechemia said: "Circumcision is so important that it supersedes Nega'im." R. Mayer said: "Circumcision is so great that for all the commandments which Abraham our patriarch observed he was not called perfect until he performed circumcision upon himself, as it is said (Gen. 17, 1) Walk before Me and be thou perfect." There is another reason why circumcision is so important, because if not for this the Holy One, praised be He! would not have created His world, as it is said (Jer. 33, 25) If my covenant be not with day and night, I would not have appointed the ordinances of Heaven and Earth.
Gemara Rabbi says: Circumcision is so important that it equals all the commandments of the Torah, as it is said (Ex. 24, 8) Behold the blood of the covenant [brith,] which the Lord has made yith you concerning all these words."
We are taught in Baraitha that R. Joshua b. Karcha says: "Circumcision is so important that all the merits which Moses our teacher acquired were not sufficient to protect him in the hour when he was indifferent to circumcision, as it is said (Ex. 4, 24) And it came to pass on the way at the lodging place, that the Lord met him and sought to kill him." R. Josi says: "God forbid to think that Moses was slow in circumcising his child, but Moses said thus to himself: 'Shall I circumcise [my child] and then go on my journey, it might prove dangerous to it, as it is written (Gen. 34, 25) And it came to pass on the third day, [after the circumcision, when they were sore. Shall I circumcise my child and remain here three days [until it heals,] the Holy One, praised be He! said unto me (Ex. 4, 19) Go return unto Egypt! [Consequently, he left his child uncircumcised.] But why then was he punished? Because when he arrived at the inn he attended (Fol. 32) to things concerning the lodging first, [and did not perform the circumcision,] as it is said (Ib. ib.) And it came to pass on the way in the lodging." Rabban Simon b. Gamiliel says: "Satan did not want to kill Moses our teacher, but he wanted to kill the child, as it is said (Ib., ib., 25) Surely a bloody relative art thou to me. Now let us see who is called a relative, Moses, or the infant? Surely we must say that it refers to the infant." R. Juda b. Z'bina lectured: "At the time when Moses was indifferent to circumcision, the angels Aph and Chemah came and swallowed him, and they left nothing of him except the legs. Immediately, then Zipporah took a flint and cut off the foreskin of her son, etc., and then he withdrew from him. And Moses then wanted to kill them (the angels), as it is said (Ps. 37, 8) Cease from anger, (aph) and forsake wrath (Chemah)." Others, however, say that he did not kill the Angel Chemah, as it is said (Ez. 27, 4) Wrath (Chema) have I not. Behold it is written (Deut. 9, 19) For I was afraid of the anger (Aph), and the wrath [Chemah], hence they did exist? We must therefore say that there were two angels called Chemah. And if you wish we may explain that the latter refers only to the troop commanded by Chemah.
We are taught Rabbi says: "Circumcision is so important that although there is no one greater in meritorious deeds than Abraham our patriarch, nevertheless he was not called perfect but through the act of circumcision, as it is said (Ex. 17, 1) Walk before Me, and be thou perfect, and again it is written. And I will make My covenant between Me and thee. Another reason may be given why circumicision is so important, because it equals in importance all commandments of the Torah. as it is said (Ex. 34, 27) For after the tenor of these words have I made with thee a covenant and with Israel. Another reason may be given why circumcision is so important, because if not for circumcision heaven and earth would not have been in existence, as it is said (Jer. 33, 25) Had My Covenant not been by day and night, I should not have appointed the heaven and earth." This differs with the opinion of R. Elazar, for R. Elazar said: "Torah is so important that if not for the Torah, heaven and earth would not have been in existence, as it is said, Had My covenant not been by day and night," etc. R. Juda said in the name of Rab: "At the time when the Holy One, praised be He! said: Walk before Me and be thou perfect, Abraham began to tremble and said, 'Perhaps there is something disgraceful within me.' But as soon as God said to him (Ib., ib., 2) And I will make My covenant between Me and thee, he immediately calmed himself (Ib., ib., 15, 5) And he brought me forth abroad. Abraham said before him: "Sovereign of the Universe, 'I have consulted my horoscope and have found that I am incapable of having a son except the one Ishmael." Whereupon the Holy One, praised be He! said unto him: "Cease thy esterylogical speculation, for Israel stands not under planatory influence."
R. Isaac said: "Whoever desires to perfect himself, the Holy One, praised be He! deals with him in perfectness, as it is said (II Sam. 22, 26) With the kind Thou wilt show Thyself kind," etc. R. Oshiya says: "Whoever desires to perfect himself, the time will give way for him, as it is said, Walk before Me and be perfect. And again it is written further, For the father of multitudes of nations have I made thee."
Ahaba the son of R. Zera was taught: Whoever does not practice sorcery will be brought into an abode where even the ministering angels will not be able to approach, as it is said (Num. 23, 23) for there is no enchantment in Jacob, etc. At the proper time shall it be said to Jacob and Israel what God doth work.
R. Abahu said in the name of R. Elazar: "Why was Abraham our patriarch punished that his posterity had to be enslaved [in Egypt] two hundred and ten years? Because he had pressed the scholars [under his tuition] into military service, as it is said (Gen. 14, 14) He armed his trained servants, born in his own house, three hundred and eighteen, and pursued them as far as Dan." R. Samuel b. Nachmeni said: "Because he went too far in testing the attributes (goodness) of the Holy One, praised be He! (he perversely distrusted the assurance of God,) as it is said (Ib. 15, 8) And he said whereby shall I know that I shall inherit it?" R. Jochanan said: "Because he kept men away from coming under the wings of the Shechina, as it is said (Ib. 14, 21) Give me the persons and the goods take to thyself." (Ib. 14, 14) And he armed his trained servants. Rab and Samuel both explained this passage. One said that this means he armed them with Torah, and the other said it means that he armed them with gold, [by paying them well.] Three hundred and eighteen men. R. Ami b. Aba said that Eliezer equalled them all. According to others the above number refers to Eliezer himself, for the numerical value of Eliezer amounts to three hundred and eighteen.
R. Ami b. Abba said further: "Abraham was three years old when he [first] learned to know his Creator, as it is said (Ib. 26, 5) Because that Abraham obeyed My voice. The numerical value of Ekeb (because) amounts to one hundred and seventy-two. R. Ami b. Abba said again (Ib. b) "The numerical value of Hasatan aggregates three hundred and sixty-four." R. Ami b. Abba said further: "It is written (I Shr. 1, 28) Abram. the same as Abraham. In the beginning the Holy One, praised be He! made Abraham rule over two hundred forty-three members of the body, and at the end he made him reign over two hundred forty-eight members of the body.. The extra members are: the hands, feet and Rash hageviya."
R. Ami b. Abba said further: "What is the meaning of the passage (Ecc. 9, 14) There was a little city, and the men therein were few, and there came against it a great king, who enclosed it, and built around it great works of siege? There was a little city, refers to the body; and the men therein were few, refers to the members of the body; and there came against it a great king, who enclosed it, refers to the evil inclination; and built around it great works of siege, refers to the sins of man. (Ib.) But there was found in it a poor wise man, refers to the good inclination; and he delivered the city by his wisdom, refers to repentence and good deeds. Then no man had thought of that poor man, means that at the time when the evil inclination rules none remembers the good inclination. (Ib. 7, 19) Wisdom is a stronghold to the wise man, refers to repentence and good deeds, more than ten rulers that are in a city, refers to the ten members of the body, like hands, feet, eyes, etc., [which are the main factors of both sin and repentence."]
R. Zechariah said in the name of R. Ishmael: "The Holy One, praised be He! desired to bring forth priesthood from Shem (son of Noah), as it is said (Gen. 14, 18) And Malkizedek, king of Salem, brought bread, and wine, and he was a priest of the most high God, but since he preceded the blessing of Abraham to that of the most Holy One, the Lord [decided] to bring it forht from Abraham, as it is said (Ib., ib., 19) and blessed be the most high God; i.e., Abraham said to Shem: 'Is it proper to utter the blessing of a servant before the blessing of his master?' Therefore it (priesthood) was brought forth from Abraham, as it is said (Ps. 110, 1) By David a psalm. The Eternal said unto my Lord, etc.; and immediately after this is written. The Lord hath sworn, and will not repent of it, thou shalt be a priest forever after the words of Malkizedek, i.e., on account of the words of Malkizedek. And this is the meaning of the passage (Gen. 14, 18) And he was a priest of the most high God; i.e., he was a priest, but not his children."