(Ib. b) "Whoever performs work after the time set for Mincha prayer on the day preceding the Sabbath, or a festival, or before the night following the Sabbath, or festival, or the Day of Atonement, or at any time when there can be the faintest suggestion of a transgression, including even a public fast-day, shall never see a sign of blessing (will labor without success)."
Raba pointed out the following contradictory passages: "It is written (Ps. 108, 5) For great above the Heavens is Thy kindness, and it is written (Ib. 57, 11) For great unto the Heavens is Thy kindness. How can both statements be possible? The former refers to those who perform [their religious duty] for its own sake, but the latter refers to those who do [their duty] not for its own sake, as R. Juda, in the name of Rab, said; for R. Juda, in the name of Rab, said: "By all means let a man engage himself in the study of the Torah and in meritorious deeds, even if not for its own sake; because through the work of a selfish purpose, he will eventually arrive [at observing it] for its own sake."
Our Rabbis were taught: "Whoever depends upon the earnings of his wife or upon the proceeds of a hand-mill, will never perceive the sign of blessing." The earnings of his wife, refers to a case when she goes around with a pair of scales to hire out its use, and regarding the hand-mill, it is only meant if he hires it to others; but if he is engaged in the use of the hand-mill himself, or if his wife is actually engaged in business, he may even be proud of her; for it is said (Prov. 31, 24) Fine tunics she maketh and selleth them. Our Rabbis were taught: "Whoever is engaged in the proceeds of reeds or [earthen] pitchers, will never perceive a sign of blessing because such business occupies much space [yielding small profits]." Our Rabbis were taught: "Market-stand traders and those who raise small stocks of cattle and those who cut off fruitful trees [for wood]; also those who [when dividing something with others] seek for the best share, will never perceive a sign of blessing, because people look at them with ill-will." Our Rabbis were taught: "Four kinds of money never enjoy a sign of blessing: The wages of scribes; the wages of Methurgemanin; money of orphans [invested at half profits between executor and orphans], and the proceeds from trans-oceanic traffic." It is quite understood in the case of the earnings of a Methurgeman, because it looks like taking wages for Sabbath work; it is also clear regarding money made from orphans, because they are not able to forgive if anybody wrongs them; and also in the case of proceeds from trans-oceanic traffic, because miracles do not happen every day [to cross the sea safely]. But as to the wages of scribes, what is the reason? R. Joshua b. Levi said: "Twenty-four fasts were observed by the men of the Great Synagogue in order that scribes of the scrolls, Tephillin and Mezuzoth might not get rich, lest, if they should become rich, they might be tempted not to write any more." Our Rabbis were taught: "The scribes who write scrolls, Tephillin and Mezuzoth, whether those that deal in them or those that sell them to the people, and those who occupy themselves with religious work, including those who deal with T'cheleth," will never enjoy a sign of blessing from their profits. If, however, they occupy themselves with such work for its own sake [and not merely for pecuniary profits] they will indeed enjoy a sign of blessing."
The inhabitants of Baishan as a rule did not travel from Tyre to Sidon on the eve of the Sabbath. Their descendants came to R. Jochanan and said: "Our fathers could afford to avoid the markets and were able to exist without them, but we cannot. Shall we go then on the Sabbath eve?" "Your ancestors," replied R. Jochanan, "had long taken upon themselves not to do this. Ye cannot do differently, for it is said (Pr. 1, 8) Hear, my son, the instruction of thy father."
(Fol. 53) We are taught that Rabban Simon b. Gamaliel says: "The presence of gall-nut trees indicates hilly land; the presence of palm trees indicates valleys; the presence of reeds indicates rivers, and the presence of sycamore trees indicates lowland," and although there is no direct [Biblical] proof for this theory, there is a suggested allusion to it, for it is said (I Kings 10, 27) And the king rendered the silver in Jerusalem like stones, and the cedars he rendered like sycamore trees that abound in the lowlands." The presence of gall-nut trees, indicates hilly land, and palm trees indicate valleys. Practically, the distinction relates to the bringing of Bikurim, for we are taught [in a Mishnah] that Bikurim should be brought only of the seven kinds of crop or fruit, but not of the palm trees that grow on the hilly land nor of the fruit that grows in the valleys. The presence of reeds indicates rivers. This distinction may have a bearing on the Nachal Eithan. The presence of sycamores indicates lowlands. This distinction may have a practical bearing on business transactions. Since we have found the last reason, we may as well say that all of the above indications will have a distinctive bearing on business transactions.
(Ib. b) R. Jose said: "Tudus of Rome instituted the custom among the Roman [Jewish] inhabitants of eating a G'di M'Kullas on Passover night. So the sages sent him the following message: 'Wert thou not Tudus, thou wouldst have been put under a ban because thou makest Israel eat consecrated meat outside Jerusalem.'" How can they say consecrated meat? Rather say, "similar to consecrated meat." The following question was submitted by the members of the academy: "Was Tudus of Rome really a great man or was he merely a man of influence [and for that reason the sages were afraid to put him under a ban]?" Come, listen! We are taught: And again, Tudus the Roman expounded: "What justified Chananyah, Misha'el and Azar'yah in suffering themselves to be thrown into the fiery kiln? [Since it is written in the Torah, And he shall live by it, (the Torah), and not die by it.] They drew their Justification," said he, "through a fortiori." If concerning the frogs, who were in no way obliged in like manner to sanctify the name of God, it is written (Ex. 7, 28) And they shall go up and come into thy house, and into thy sleeping chamber, and upon thy bed, and into the house of thy servant, and among thy people, and into thy ovens, and in thy kneading dough; (When is the kneading dough found in the ovens? Surely when it is hot!) and since the frogs did not take heed for their lives but went into hot ovens, how much more shall we (Chanauyah, Misha'el and Azar'yah) who are in duty bound and are commanded to sanctify God's name, do such a thing!" [Hence we infer that Tudus of Rome was really a great man.] R. Jose said: "The reason the sages respected Tudus was that he threw the profits of merchandise into the purse of scholars [in order that they might be able to make a living for themselves]; for R. Jochanan said: 'Whoever is accustomed to throw the profits of merchandise into the purse of a scholar [thus enabling the scholar to support himself], will be awarded the privilege of sitting in the Heavenly academy, as it is said (Ecc. 7, 12) For under the shadow of wisdom is he who is under the shadow of money.' "
Ulla was riding on a donkey and was accompanied by R. Abba walking on his right and Rabba b. b. Chana on his left. Said R. Abba to Ulla: "Is it verily true that you said in the name of R. Jochanan, that 'No benediction shall be pronounced on fire at any time save only on the evening following the Sabbath, for the reason that fire was then first created?' " Ulla turned around and looked at Rabba b. b. Chana with displeasure. The latter said to R. Abba: "I did not tell it in connection with the above, but in connection with the following: A disciple taught in the presence of R. Jochanan that R. Simon b. Elazar says: 'When the Day of Atonement falls on the Sabbath [they say the benediction] even in those places where they do not, as a rule, light any candles on Yom Kippur; but when this festival falls on the Sabbath they admit that the candles should be lit, for the sake of the honor of the Sabbath,' and R. Jochanan responded to this, 'And the Rabbis prohibit it (the benediction).'" "I admit that this is the interpretation," said Ulla. Thereupon R Joseph applied the following passage (Pr. 20, 5) (Fol. 54) Like deep water is counsel in the heart of a man; but the man of understanding will draw it out: i.e., "like deep water is counsel in the heart of man, refers to Ulla [who although knowing that it was wrong yet said nothing, but merely glared at Rabba b. b. Chana]; but the man of understanding will draw it out, refers to Rabba b. b. Chana [who immediately understood the glare of Ulla and corrected the tradition]. But Ulla and Rabba, who seem to disagree with R. Abahu [concerning the benediction pronounced on fire], agree with R. Benjamin, who stated in the name of R. Jochanan, that the benediction over the fire should be recited at the close of both the Sabbath and of the Day of Atonement; and this is the prevailing custom.
Was light, then, created during the night following the Sabbath? Have we not been taught?: Ten things were created at twilight on the first Sabbath eve. They are: The well [that accompanied Israel in the wilderness], the manna, the rainbow, the letters of the alphabet, the stylus, the Tables [of the Law], the grave of Moses, the cave in which Moses and Elijah stood, the opening of the mouth of Balaam's ass, the opening of the earth that swallowed the wicked. R. Nehemia says on his father's authority, "Also fire and the [Balaam's] mule [were then created]." R. Yashia, or his father's authority, says: "Also the ram which Abraham offered up in Isaac's stead, and the Shamier [were then created]." R. Juda says: "Also a pair of tongs [were then created]." The same said: "Tongs were made with the help of other tongs. But who made the first pair? Was it not a divine creation?" Whereupon the sages said to him: "It is possible to form one pair of tongs in a mold without the help of another. Hence it might have been made by man." It is, however, mentioned here that R. Nehemia says that "fire also" [was among those things which were created before the first Sabbath; hence, it contradicts the Mishnah which says that it was created only on the night following the Sabbath]. This is not difficult to explain: One treats of ordinary fire while the other treats of the fire of Gehenna. Ordinary fire was indeed created only on the night following the Sabbath, but the fire of Gehenna was created during the twilight of Sabbath eve.
Then was the fire of Gehenna really created on Sabbath eve? Have we not been taught in a Baraitha: "Seven things preceded the creation of the world; they are: the Torah, Repentance, Paradise, Gehenna, the Throne of the Divine Majesty, the Temple, the name of Messiah. That the Torah [was created before creation] [we infer] from the following passage: (Pr. 8, 22) The Lord made me the beginning of His way. As for Repentance, it is written (Ps. 90, 2) Before yet the mountains were brought forth, etc., and after it is written "Thou turnest man to contrition, and sayest 'Return ye children of men.' As for Paradise, it is written (Gen. 2, 8) And the Lord God planted a garden in Eden (Mikedem) to the eastward. As for Gehenna, it is written (Is. 30, 33) For already of old is Tapeth made ready. As for the Throne of the Divine Majesty and the Temple, it is written (Jer. 17, 12) A Throne of glory, exalted from the beginning of time, is the place of our Sanctuary. And as for the name of Messiah, it is written (Pr. 72, 17) In the presence of the sun, his name shall flourish." [Hence we see from the foregoing that Gehenna was created before creation. This contradicts the opinion of our first Baraitha that it was created on the Sabbath eve]. I will tell thee: There is no contradiction. The formation of its interior was created before the creation of the world, but its fire was created on the Sabbath eve.
Then again [let us ask], was then its fire created on the Sabbath eve? Behold, we are taught that R. Jose says: "The fire which the Holy One, praised be He! created on the second day of creation will never be quenched, for it is said (Is. 66, 24) And they shall go forth, and look upon the carcasses of the men that have transgressed against me; for their worm shall not die nor shall their fire be quenched. And R. Bana'ah, the son of R. Ulla. said: "Why was it not said Ki tob (that it was good) for the second day of creation? Because on the second day of creation the fire of Gehenna was created to which the term 'good' cannot be applied;" and R. El'azar said: "Although 'Ki tob' was not said on the second day of creation, yet God included it in the sixth day of creation; for it is said (Gen. 1, 31) And God saw everything that He had made, and behold it was very yood. [Hence we see that the fire of Gehenna was created on the second day and not on the Sabbath eve, as said before.] We must therefore say thus: The formation of its interior was created before the creation of the world, but its fire was created on the second day of creation; ordinary fire was first thought of by God [as a necessity for the world] on the Sabbath eve, but was not created until the night following the Sabbath. As we have been taught in a Baraitha, R. Jose says: "There were two things which God first thought of creating on the eve of the Sabbath, but which were not created until the night following the Sabbath, when the Holy One, praised be He! inspired Adam, the first man, with wisdom that resembled Him above, and he [Adam] brought two stones and struck them against each other, thus bringing forth fire; and the second thing [He thought of creating] was the mule."
Our Rabbis were taught: Ten things were created during the twilight of the [first] Sabbath eve. And they were: The well [that followed Israel in the wilderness], the manna, the rainbow, the letters of the alphabet, the stylus, the tables of the covenant, the grave of Moses, the cave in which Moses and Elijah stood, the opening of the mouth of [Balaam's] ass, the opening of the earth to swallow the wicked (Korah and his clique). Some say also the rod of Aaron with its buds and blossomings. And, according to others, also demons; still others add (Ib. b), the garments of Adam.
Our Rabbis were taught: Seven things are hidden from men: The day of death; the day of consolation; the profundity of Divine judgment; [a man should not know] of what occupation one may make a living and what is in the heart of his fellow-man; when the kingdom of David will be restored to its place; and when the kingdom of Persia will fall.
Our Rabbis were taught: Three things which God first thought of creating were bound to come later, even had He not thought of them at first: The dead should give forth a stench; the dead should be forgotten; and products should decay. Others say also the coin as a means of currency.
(Fol. 56) Our Rabbis were taught: Hezekiah, the king, did six things; upon three the sages were agreed with him, and upon the other three the sages were not. He dragged the bones of his father (Ahaz) on a litter of ropes, and the sages were agreed with him. He crushed the brazen serpent, and the sages were agreed with him. He hid the book of medicine, and the sages were agreed with him. He stripped the doors of the Temple and sent the gold thereof to the King of Assyria, and the sages were not agreed with him. He stopped up the upper outlet of the River Gichon, and the sages were not agreed with him. He intercalated the month Nisan, [making a mistake in explaining its law] and the sages were not agreed with him.
Our Rabbis were taught: How did the people of Jericho recite the Sh'm'a? They recited, Hear, O Israel, the Lord thy God is one God (Deu. 6, 4) but did not pause (at the end of the verse). This is the opinion of R. Meier. R. Juda says: "They did pause [between the two verses], but they did not insert [between Sh'm'a (Hear, O Israel) and the next verse] the benediction. Blessed be His name, whose glorious kingdom is forever and ever." And why do we add this to the Sh'm'a? As R. Simon b. Lakish explained it, for R. Simon b. Lakish said: "It is written (Gen. 49, 1) And Jacob called unto his sons and said, etc.; i.e., Jacob wanted to disclose all that would happen to them in the latter days, but the Shechina departed from him and he began to fear, saying: 'Perhaps, God forbid, my children have a defect as was the case with my grandfather, Abraham, of whom Ishmael came forth, and like Isaac, my father, of whom Esau came forth.' Thereupon his children said to him. Hear, O Israel, the Lord our God is one God, i.e., 'Father, just as in thy heart there is but one God, so in our hearts, there is but one God.' Then Jacob, our father, uttered forth, Blessed be His name, whose glorious kingdom is forever and ever." So the Rabbis argued, what should be the form nowadays? To say the second verse, would make us at variance with Moses, our teacher, who did not say it; not to say it would be to disregard Jacob, who did say the verse. They therefore ordained that we say it as did Jacob, but inaudibly [out of respect to Moses]. R. Abahu said: "In Usha it was ordained that the above verse should be said in a loud voice in order that the Sadducees should not complain that we say a separate prayer; but in Nehardea, where there were no Sadducees, even unto this day the above verse is said inaudibly."
(Fol. 57) It is taught that Abba Saul says: "There were sycamore trees in Jericho which the priests forcibly appropriated for their own use, in consequence whereof the owners consecrated them to the use of the Temple." It is concerning such priests that Abba Saul b. Batnith, in the name of Abba Joseph b. Khanin, said: "(Alas, for the house of Baythus! Alas, for their clubs! Alas, for the house of Khanin! Alas, for their whispers! Alas, for the house of Kathrus! Alas, for their pens! Alas, for the house of Ishmael b. Phiabi! Alas, for their fiists! For they were all High-priests, their sons were the treasurers, their sons-in-law were the chamberlains, and their servants would beat the people with canes."
Our Rabbis were taught: Four [depressive] cries did the Temple court utter: First, "Go forth from here ye sons of Eli who have defiled the Temple of God." The second cry the Temple court uttered, "Go forth from here Issachar, the man of the village Barkai, who honors himself but desecrated the holiness of God." What did he do? He used to wrap silk around his hands and perform the divine service. Again the Temple court cried: "Raise your heads, O ye gates and let Ishmael b. Piachi, disciple of Phineas, enter and serve as High-priest." Another cry the Temple court uttered: "Raise your heads, O ye gates, and let Jochanan, the son of Narbai, the disciple of Phinkai, enter and let him fill his stomach with the sacerdotal food of God." It is related of Jochanan, the son of Narbai, that he would consume three hundred calves in his meal, drink three hundred jars of wine, and devour forty Se'ahs of young pigeons as a dessert for his meal. It was related that never during the life of Jochanan, the son of Narbai, was any part [of the sacerdotal] meat left over. What was the end of Issachar, he of the village of Barkai? It is related that at one time the king and the queen had a dispute as to which meat was better; the king said that the meat of a kid is better and the queen said the meat of a sheep. So it was suggested that a decision should be given by the High-priest, who ought to know because of the sacrifices [of every kind] made every day. Thereupon he appeared before them. "If a kid were the best," said he, waving his hand, "it would be used for the daily sacrifices, [and not lambs which are to be used]." So the king said: "Because he showed no respect for the throne [in waving his hand so freely] his right hand shall be cut off." Isaachar, having bribed the executioner, had his left hand taken off, instead. When the king became aware of this, he ordered that the right hand be cut off also [thus Issachar lost both hands]. "Blessed be the Lord," remarked R. Joseph, "who caused Issachar, the man of the village Barkai, to receive his due recompense in this world." R. Ashi said: "Issachar, he of the village Barkai, never learned our Mishnah, for we are taught that R. Simon says: 'Lamb sacrifices are always preferable to other sacrifices of kids.' One might say so because lamb meat is better; therefore, after the kid offering is mentioned it is added (Lev. 4, 33) And if a lamb, etc. From this we infer that they are equal in taste." Rabina said: "He did not even read the Scripture, where it is written (Ib. 3, 2) If a sheep or a kid is his offering, i.e., if he wants to bring a lamb, he may do so; and if he wants to bring a kid he may do so."