(Fol. 115a) (Mishnah) All sacred scripts may be saved from a fire [on the Sabbath]; whether it be such a scripture which one is allowed to read or not to read [on the Sabbath]. And even though it is written in any other language [than Hebrew], and must be stored away [in a safe place]. Why are we not allowed to read some parts of the Scripture [on the Sabbath]? Because [were it permissible to read everything] it would lead to neglecting the duty of attending the house of learing [to listen to the sermon].
(Gemara) R. Jose said: "It once happened that my father, Chalafta, went to visit Rabban Gamaliel, the Great, in Tiberius, and found him sitting at the table of R. Jochanan, the Nazuf, holding the book of Job written in Aramaic and reading it. My father, Chalafta, said to him: 'I remember at the time having met thy grandfather, Rabban Gamaliel, standing on the steps of the Temple-mound when the book of Job in Aramaic was brought to him and he told the builder to take the book and place it underneath the mound.' Thereupon Rabban Gamaliel ordered that his book be hidden also."
(Ib. b) Our Rabbis taught: "The benedictions and amulets, although they contain letters of the Holy name and many passages of the Torah, should not he saved from a fire [on the Sabbath] but should he burnt up in their places, together with such letters and passages. From this we infer that one who writes benedictions is considered [in the same light] as one who is burning up the Torah." R. Ishmael was informed of a man in Zidon who used to write benedictions and he went to investigate the case. When R. Ishmael was ascending the stair-case, the man discovered who it was and immediately took up a heap of written benedictions and threw them into a bowl of water. R. Ishmael said these words to him: "Your punishment for your latter act will be greater than that for the former one."
Our Rabbis taught: "And it came to pass, when the ark set forward, that Moses said. Rise up Lord, etc. (Num. 10, 35). At the beginning of this chapter and at its close, the Holy One, praised be He! made signs to signify (Fol. ll6a) that this is not the proper place for the two passages. Rabbi says: 'This is not the reason for it, but it signifies that these two passages form separate books within themselves.' " In accordance with whose teaching is that which R. Samuel b. Nachmeini spoke in the name of R. Jochanan "She hath hewn out her seven pillars (Pr. 9, 1), i.e., these are the seven books of which the Torah is composed [and not five as we count]"? This is in accordance with the opinion of Rabbi [who says that the above two passages from two books in themselves]. Who is the Tana (sage) that differs with Rabbi? It is Rabban Simon b. Gamaliel, for we are taught that Rabban Simon b. Gamaliel says: "The chapter of these two passages will in the future, be removed and put in the proper place." Why then, was it inserted here? In order to make a separation between the first retribution and the second retribution. What was the second retribution? And it came to pass that as the people complained, etc. (Num. 11, 1). And what was the first retribution? And they set forward from the mount of the Lord, etc. (Ib. 10, 33). And R. Chama b. Chanina [in explaining it] said: "This is intended to mean 'that they departed from the ways of the Lord.'" Where is the proper place for the two passages? R. Ashi said: "In the chapter of the Standards (Num. 10. 11-20)."
We are taught: "Blank parchment and also the Sadducean books should not be saved from a fire [on the Sabbath]. R. Jose said: 'On the week days the Holy names should be taken out and preserved and the rest left to be burnt.' R. Tarphon said: 'May I burn my children, if I would not burn such books together with the Holy names they contain, should I obtain possession of them; for even when a man is pursued by a murderer intent upon killing him, or followed by a snake aiming to bite him, he should rather seek for refuge in a temple of idols than to enter the home of a Sadducee; for these [the heathens] serve their idols, unaware of God, while the Sadducees, however, know God, but deny Him; and concerning them, Scripture says (Is. 47, 8.) And behind the door and the door-post hast thou placed thy (mark of) remembrance R. Ishmael said to R. Tarphon: 'We may learn this from the inference drawn from the minor to the major; if, for the sake of bringing about peace between a man and his wife, the Torah says that the Holy name which was inscribed with sanctification may be erased with the (bitter) water, how much more then shall it be permitted that these books of the Sadducees which cause discord and enmity between Israel and their Heavenly Father, be eradicated or destroyed? Concerning them David said (Ps. 139, 21.) Behold, those that hate Thee, I ever hate, etc., with the utmost hatred, etc. And just as they should not be saved from a fire, so also should they not be saved from either a ruinous heap, or water, or from any other thing that may destroy them.' "
The following problem was submitted to R. Abuhu by Joseph b. Chanin: "May the books, written by heretics, be saved from a fire, or not?" "Yea, and nay" (R. Abuhu replied sometimes affirmatively and sometimes negatively), because he really could not tell. Rab never went to a be-Abedan (the house where the heretics were accustomed to read their books and argue over them) and he particularly avoided the places of a certain idolatry called Nitzraphi. Samuel, however, did not go to the house of Nitzraphi, but did go to the be-Abedan. Raba was asked why he did not go to the be-Abedan. He replied: "Because there is a big palm-tree on the road and it causes one hardship to pass it." "Well," said they, "we will uproot it." "No." answered Raba, "the place will then become rough and torn up and that will cause the same hardship."Mar b. Joseph said: "I am of their society and do not fear them." Nevertheless, it once happened when he went there, that he was in danger. Ema Shalom, the wife of E. Eliezer, and sister of Eabban Gamaliel, encountered in her neighborhood a philosopher, who was also a judge (Ib. b.) and had the reputation of not taking bribes. Rabban Gamaliel and his sister once wanted to put him to the test [and prove that he did take bribes]. So she brought the Judge a golden lamp as a present and appeared before him. "I wish to inherit half of my father's wealth," she said to him. Whereupon he said, "I will order that thou be given half of it." "But," said she, "in our Torah it is written that when a son is left, a daughter may not inherit?" The Judge replied: "Since you, Israel, were exiled from your land, the Law which Moses gave you has been revoked and new laws given you instead; in these new laws, it is stated that daughters may inherit equally with sons." The next day R. Gamaliel came bringing him a Libyan ass as a present [and told him that he did not wish to have his sister inherit]. The Judge answered thus: "After thy sister left, I consulted our law a little further and found that it says 'I did not come to abolish or to add to the Mosaic law.'" So Ema Shalom [reappeared and] pleaded before the Judge saying: "May God make thy light as bright as a lamp [hinting at her bribe]." Whereupon R. Gamaliel remarked to her [in the presence of the Judge]: "An ass came along and kicked the candle, thus exting-uishing it."
(Fol. 117b) R. Chisda said: "A man shall always rise early [on Friday] to prepare the necessities for the Sabbath; as it is said (Ex. 16, 5.) And it shall come to pass on the sixth day, when they prepare what they shall have brought in, i.e., as soon as they bring it [early in the morning] it ought to be prepared [early]." R. Abba said: "A man must pronounce the fore-meal blessing on the Sabbath over two loaves of bread, for it is said. Double bread (Ib.)." R. Ashi said: "1 noticed the manner in which R. Cahana used to do this. He would hold both loaves, but cut only one, giving as his reason that only at the gathering [of the Manna] is it written Double, but not at the eating. R. Zeira, when pronouncing the benediction, used to cut off a piece sufficient for the entire meal." Rabina said to R. Ashi: "Does it not appear gluttonous to cut so large a piece, at one time?" "Since it was not his custom to do so on week days, it does not appear gluttonous on the Sabbath," was R. Ashi's answer.
Our Rabbis taught: How many meals must a man eat on the Sabbath? "Three." But R. Chidka says "Four." R. Jochanan said: "Both the Rabbis and R. Chidka interpret the same passage. (Ex. 16, 25.) And Moses said. Eat it to-day; for a Sabbath is this day unto the Lord; to-day ye will not find it in the field. R. Chidka is of the opinion that the use of the word Hayom (day) [mentioned in the above passage] three times indicates three meals during the day excluding the evening meal; together with the Friday evening meal it makes four; but the Rabbis are of the opinion that the three meals include that of Friday night, hence there are but three altogether." (Fol. 118a) R. Simon b. Pazi in the name of R. Joshua b. Levi, who spoke in the name of bar Kappara, said: "He who fulfills the observation of three meals on the Sabbath, will be delivered from three evil dispensations, viz., from the pains of Messiah, from the judgment of Gehenna, and from the war of Gog and Magog. From the pains of Messiah, for it is written here (Ex. 16, 25.) Yom (day); and it is also written (Malachi 3, 23.) Behold. I will send you Elijah, the prophet, before the coming of the day (Yom) of the Lord, etc.; from the judgment of hell, here is written Yom (day) and (Zephanin 1, 15.) A day of wrath is that day (Yom); of the war of Gog ana Magog, here is written (Yom) (day) and it is written (Ex. 38, 19.) On the day (Yom) of Gog's comincg."
Rabbi Jochanan in the name of R. Jose said: "To him who observes the Sabbath, with enjoyments, will be given boundless inheritance, as it is written (Is. 58, 14.) Then Shalt thou find delight in the Lord, etc., And I will cause thee to enjoy the inheritance of Jacob, thy father. Not such inheritance as was promised to Abraham, (Gen. 13. 14) Arise and walk through the land to its length and breadth, and not as it was promised to Isaac (Ib. 26, 3.) I will give thee all that this land contains, but as it was promised to Jacob (Ib. 28, 14.) And thou shall spread abroad, to the West, and to the East, to the North, and to the South." R. Nachman b. Isaac said: "He will be saved from the subjugation of exile; for it is written (Is. 58, 14.) And I will cause thee to tread upon the high places of the earth; it is also written there (Deu. 33, 39.) And thou shalt tread upon their high places." R. Juda said in the name of Rab: "To him who observes the Sabbath, with enjoyment, will be granted his heart's desires, for it is said (Ps. 37, 4.) And delight thyself in the Lord, and He will give thee the wishes of thy heart. The word delight is not understood in its real meaning. Since it says (Is. 58, 13.) And if thou call the Sabbath delight; then we knew that it means delight of the Sabbath. R. Chiya b. Abba in the name of R. Jochanan said: "He who observes the Sabbath properly, according to its commandment, even if he worship idols, as did the generation of Enosh, will be pardoned, for it is said (Is. 56, 2) Happy is the man that ever doth thus, etc., by not violating it. Do not read it, M'chalelo (violating it), but read it Machul-lo (pardoned) him)." R. Juda, in the name of Rab, said: "If Israel had strictly observed the first Sabbath, no nation or race would have been able to dominate over them, for it is said (Ex. 16, 27.) And it came to pass on the seventh day, that there went out some of the people to gather (the Manna) but did not find them. Immediately following is written: Then came Amalek." R. Jochanan in the name of R. Simon b. Jochai. said: "If Israel would observe two Sabbaths, only, according to the strict requirements of the law, they would at once be redeemed, for it is written (Is. 56, 4.) Thus saith the Lord unto the eunuchs that keep my Sabbaths, and immediately following is written, Even them will I bring to my holy mountain."
R. Jose said: "O, that my lot fall among those who eat three meals on the Sabbath." Again R. Jose said: "O, that my lot fail among those who finish Hallel every day." Is it so? Has not the master said that he who finished Hallel every day is a scorner and a blasphemer? We mean that one should say it only as reciting the Psalms. Again R. Jose said: "O, that my lot fall among those who pray at dawn and sunset." R. Chiya b. Abba said in the name of R. Jochanan: "It is a meritorious act to pray at dawn and [evening] at sunset." R. Zeira said: "What is the passage for this? It is said (Ps. 72, 5.) They shall fear Thee as long as the sun shineth and in the presence of the moon throughout all generations." Again R. Jose said: "O, that my lot fall among those who die of stomach trouble." Again R. Jose said: "O, that my lot fall among those who die while performing a meritorious act." Again R. Jose said: "O, that my lot fall among those who usher in the Sabbath at Tiberia and dismiss it at Sephori." Again R. Jose said: "O, that my lot fall among those who cause the resumption of study in the house of learning but not among those who cause a cessation of study in the house of learning." Again R. Jose said: "O, that my lot fall among those who solicit charity but not among those who distribute it." Again R. Jose said: "O, that my lot fall among those who are suspected without cause." R. Papa said: "I was once suspected without cause." Again R. Jose said: "I never said a word [about a fellowman] which I repudiated [when confronted by him"]." Again R. Jose said: "I never acted contrary to the words of my colleagues. Although I. know I am not a priest, still when my colleagues had asked me to go upon the platform, I did so." Again R. Jose said: "I never said a thing that I afterwards repented having said it." R. Nachman said: "May it be credited to me, that I fulfilled the obligation of three meals on the Sabbath." And R. Juda said: "May it be credit to me that I fulfilled [the duty of] devotion in my prayers." R. Huna, the son of R. Joshua, said: "May it be credited to me that I never walked four cubits with an uncovered head." R. Shesheth said: "May it be credited to me that I fulfilled the commandment of Tephilin." And R. Nachman said: "May it be credited to me that I fulfilled the commandment of Tzitzith." R. Joseph asked R. Joseph, the son of Rabba, "Which commandment did thy father observe most strictly?" "The commandment of Tzitzith," was his reply; "for, one day when my father was ascending the staircase, a thread of his Tzitzith was torn off, and he did not leave the place until the thread was replaced." Abaye said: "May it be credited to me that whenever I noticed that a young scholar had finished a treatise of the Talmud (Fol. 119a) on that day I gave a banquet for the Rabbis." Raba said: "May it be credited to me that I always respected a learned man; whenever he came before me with a case, I never rested before I examined every possible defence." Mar b. R. Ashi said: "I feel that I am unfitted to judge a learned man because I love him as much as I do myself; and no man. of course, can see himself unjust." R. Chanina was accustomed to wrap himself on the Sabbath eve and arising would say: "Come with me and let us go out to meet Queen Sabbath."
R. Janai was accustomed to put on good clothes on the Sabbath eve and say: "Come bride, come bride." Rabba b. R. Huna once came as a guest to the house of Rabba b. Nachman. They placed before him three Sh'a of flour made into fat cakes. "Didst thou know that I was coming [that thou didst prepare this]?" asked R. Huna of his host. Whereupon the host answered: "Art thou then better than the Sabbath concerning which it is written, (Is. 58, 13.) And if thou calleth the Sabbath a delight?" R. Abba was accustomed to buy meat [for the Sabbath] for thirteen Istirith from thirteen butchers and [before they came] he placed their money at the door saying to them: "Deliver your orders quickly, deliver your orders quickly [in order to receive the Sabbath in time]." R. Abuhu was in the habit of sitting on an ivory chair to make a fire for the Sabbath. R. Anan [on Friday, while preparing for the Sabbath] would cover himself with a duster [to protect his garments]; for it was taught in the school of R. Ishmael: "The garments which a servant wears while cooking for his master, should not be worn when serving the master with a cup of wine at his table." R. Safra. himself, singed a cow's head [for the Sabbath]. Raba. himself, salted fish. R. Huna, himself, lit the lamps. R. Papa, himself, prepared the wicks [for the oil lamp]. R. Chisda. himself, chopped wood. Rabba and R. Joseph themselves, used to split small pieces of wood [into kindling wood]. R. Zeira, himself, lit the kindling wood. R. Nachman b. Isaac was accustomed to place the Sabbath clothes and other things on his shoulder and carry them in. The things not necessary for the Sabbath he placed on his shoulder and carried out, saying: "If R. Ami or R. Assi would happen to come to visit me, would I not carry such things for them on my shoulder?" Some say that R. Ami and Assi, themselves, placed things on their shoulders and carried them in and out saying: "If R. Jochanan would happen to visit us, would we not carry things for him in this manner?"
Joseph, who honored the Sabbath, had a very rich neighbor. This neighbor was told by the Chaldeans (soothsayers) that all his wealth would eventually be eaten up by Joseph. The neighbor, therefore, sold his estate and with the proceeds bought a large diamond, which he fixed in his turban. One day, while crossing a bridge, a gust of wind blew his turban into the water and a fish swallowed it. This fish [being caught] was brought [to the market] on a Friday. "Who wants to buy fish to-day?" they inquired. They were told to go to Joseph, who honors the Sabbath and usually buys fish that day. So they brought the fish to him and he bought it. When the fish was cut up, the jewel was found and Joseph sold it for thirteen purses of gold denarim. When that old man met him, he said to Joseph: "He, who lends to the Sabbath (incurring additional expenses in its honor) the Sabbath will repay." Rabbi asked R. Ishmael, the son of R. Jose, "What merited the rich people of Palestine who become so wealthy?" He answered thus: "Because they gave their tithes in due season, as it is said (Deu. 14, 22.) Thou shalt tithe the tithe, i.e., give tithes, in order that thou mayest become rich." What merited the rich of Babylon [where people are exempt from tithes]?' "Because," said R. Ishmael, "they honor the Torah." "And what merited the rich of other countries that made them so wealthy?" "Because," said he, "they honored the Sabbath; for R. Chiya b. Abba said: 'I sojourned once with a wealthy man in Ludki. and I saw that they brought before him a golden table carried by sixteen men, and having sixteen silver links depending from it; in these links were fixed bowls, cups, pitchers and dishes, all filled with various kinds of victuals, and all sorts of rare fruits and spices. When setting the table, they said: Unto the Lord belongs the earth with what filleth it (Ps. 24, 1). And when they removed the table, they said The heavens are the heavens of the Lord; but the earth hath he given to the children of men (Ib. 115, 16). I said to him 'My son, how have you merited this prosperity?' He said to me: 'I was formerly a butcher, and I always selected the finest cattle to be slaughtered for the Sabbath.' I then said to him: 'Happy art thou for being so merited and blessed be the Lord who hath rewarded thee with all this.' "
The [Roman] Emperor once asked R. Joshua b. Chanina: "Why have the Sabbath meals a special taste?" "There is," he answered, "a certain flavor in our possession, called Sabbath, which we throw into it and this gives it its taste." "Give it to us," he begged of R. Joshua, whereupon R. Joshua said: "Only him who keepeth the Sabbath, doth it help, but it doth not help him who doth not keep the Sabbath."
The Resh Galutha" said to R. Hamnuna: "What is meant by the passage (Is. 58, 13.) The holy day of the Lord honorable. What does the word honorable signify?" R. Hamnuna said to him: "This refers to the Day of Atonement, on which there is neither eating nor drinking, hence the Torah says that thou shalt honor it with clean clothes." And thou shalt honor it (Ib.). Rab said: "This is intended to signify that on the Sabbath eve. the meal time shall be earlier than on the week days." Samuel said, however: "On the contrary it is intended to signify that the meal time should be later than usual."The sons of R. Papa b. Abba questioned him: "How shall people such as we are, who have meat and wine every day of the week, distinguish the Sabbath day?" R. Papa replied: "If you are accustomed [to dine] early [on the week days] eat later [on the Sabbath] and if you have your usual meals late, have them earlier [on the Sabbath]." R. Shesheth, in the summer, would cause the Rabbis [who came to listen to his Sabbath lectures] to sit where the sun shone earliest [in order that they might become warm and leave early] and in the winter would seat the Rabbis in the shadow, so that they should become cold and very soon rise [to have their meals earlier].
(Ib. b) R. Hamnuna said: "He who prays on the Sabbath eve and recites the prayer Vayechulu (Gen. 2, 1-3) Scripture adds to his credit as if he had been a collaborator with the Holy One, praised be He! in the creation of the world; for it is said (Gen. 2, 1.) Thus were finished, etc. Do not read Vayechulu (were finished) but read it Vayechalu (they finished it)." R. Elazar said: "Whence do we learn that speaking is equivalent to doing? It is said (Ps. 33, 6.) By the words of God, were the heavens made."
R. Chisda said in the name of Mar Ukba: "He who prays on the Sabbath eve and says Vayechulu, will be escorted by two ministering angels who will put their hands upon his head and will say to him And thy iniquity is departed, and thy sin is forgiven (Is. 6, 7)." We are taught that R. Jose, the son of R. Juda, says: "Two ministering angels escort every man on the Sabbath eve to his house. One of them is an angel of good and the other an angel of evil. When the man comes home and finds the lamps kindled, the table set and the bed in order, the angel of good says: 'May the coming Sabbath be even as the present,' to which the angel of evil reluctantly is obliged to say Amen! But if all be in disorder, then the angel of evil says: 'May the coming Sabbath be even as the present,' to which the angel of good reluctantly is obliged to say Amen!"
R. Elazar said: "A man should always arrange his table for the Sabbath eve, even though he may not be hungry and eat no more than [a morsel] the size of an olive." R. Chanina said: "A man should always arrange his table for the Sabbath eve, even though he need no more than [a morsel] the size of an olive." To drink warm water and to wash on the night following the Sabbath are wholesome. Warm bread on the night following the Sabbath is wholesome. R. Abuhu was accustomed to have prepared for him a fat calf, of which he ate the kidneys (on the night following the Sabbath). When his son Abimi grew up, he said to his father: "Why should you waste a whole calf for the sake of the kidneys? Let us leave the kidneys from the calf we are preparing, for the Sabbath eve." They did so, but a lion came and devoured the calf [that was spared].
R. Joshua b. Levi said: "He who answers Amen Yehei Shemei Rabba Mebarach with all his fervor will cause any evil dispensation passed on him, to be torn (nulliified); for it is said (Judg. 5, 2.) When decreed punishments had been set aside in Israel, then did the people offer themselves willingly, Praise ye the Lord. Why were decreed punishments set aside? Because Praise ye the Lord." R. Chiya b. Abba, in the name of R. Jochanan, said: "Even if there be some idolatry in him, he will also be forgiven; for it is written (Ib.) When decreed punishments were set aside (Pra'oth), and it is also written (Ex. 32, 25.) That it had become unruly (Parua)." Resh Lakish said: "He who answers Amen with all his fervor will have the gates of Eden opened for him, as it is said (Is. 26, 2.) Open ye the gates, that there may enter the righteous nation, which guardeth the truth. Do not read Shomer Emunim (which guardeth the truth) but read it Seomrim Amen (which say Amen)." What is the meaning of Amen? R. Chanina said: "The abbreviation of 'God, faithful king.'"
R. Juda, the son of R. Samuel, in the name of Rab, said: "Conflagration is not frequent excepting only where violation of the Sabbath is found; for it is said (Jer. 17, 27.) But if ye will not hearken unto me to hallow the Sabbath day, and not to bear a burden, and to enter into the gates of Jerusalem on the Sabbath day, then will I kindle a fire in its gates, and it shall devour the palaces of Jerusalem and it shall not be quenched." What is meant by And it shall not he quenched? R. Nachman b. Isaac said: "It means 'At a time when men to quench it will not be accessible.' " Abaye said: "Jerusalem would not have been destroyed, but for the sin of violating the Sabbath, for it is said (Ez. 22, 26.) And from my Sabbaths do they turn away their eyes so that I am profaned among them." R. Abuhu said: "Jerusalem would not have been destroyed had it not been for the sin that they ceased to read the Sh'm'a every morning and evening, for it is said (Is. 5, 11.) Woe unto those that rise up early in the morning that they may run after strong drink, etc., And there are harp and psaltery timbrel and flute and wine and their drinking feasts, but the deeds of the Lord, they regard not. Therefore, are my people led into exile, for want of knowledge." R. Hamnuna said: "Jerusalem would not have been destroyed but for the sin that they ceased to teach small children, for it is said (Jer. 6, 11.) Pour it out over the child in the street. Why pour it out? Because the child is in the street [and not in school]."
R. Ulla said: "Jerusalem would not have been destroyed but for the sin of being devoid of shame, as it is said (Jer. 6, 15.) They should have been ashamed, because they had committed an abomination; but they neither felt the least shame," etc. R. Isaac said: "Jerusalem would not have been destroyed but for the sin of making no distinction between great and small, as it is said (Is. 24, 2.) And it shall be with the people as with the priest, etc; immediately following which, is written, Empty, emptied out shall be the land." R. Amram, the son of R. Simon b. Abba, in the name of R. Simon b. Abba, who spoke in the name of R. Chanina, said: "Jerusalem would not have been destroyed but for their sin in failing to admonish one another, as it is written (Lam. 1, 6.) Her princes are become like harts that have found no pasture, i.e., as the harts in a herd walk, one's head between the other's rump, so Israel of that generation pressed their faces into the ground and did not dare to admonish each other." R. Juda said: "Jerusalem would not have been destroyed but for the sin of spurning scholars, as it is written (II Chr. 36, 16.) But they had mocked at the messengers of God, and despised His words, and scorned His prophets, until the fury of the Lord arose against His people, till there was no remedy." What is meant by Till there was no remedy? R. Juda, in the name of Rab, said: "It means this: 'Whoever spurns a scholar will find no remedy for his affliction.'" R. Juda, in the name of Rab, said: "What is meant by the passage (Ps. 105, 15.) Touch not my anointed, and do my prophets no harm, i.e., Touch not my anointed, refers to the school children," and Do my prophets no harm, refers to the scholars." Resh Lakish in the name of R. Juda the Nasi said: "The world would not be sustained if it were not for the breath of [praise coming forth from] the school children." "What about mine and thine?" said R. Papa unto Abaye. Whereupon Abaye replied: "The breath [of praise] which comes forth from one who might have sinned is not like the breath [of praise] that is uttered by one who is incapable of committing sin." Resh Lakish in the name of R. Juda the Nasi said further: "School children should not be withheld from school even by reason of the building of the Temple." Resh Lakish said to R. Juda, the Nasi: "Thus have I a tradition from my ancestors, and according to others, from your ancestors: 'Every town which has no school for children will eventually be destroyed.'" Rabina said [the tradition was]: "It shall be placed under the ban [until a school is provided]." And Raba said further: "Jerusalem would not have been destroyed were it not because men of faith ceased to exist, as it is said (Jer. 5, 1.) Roam about through the streets of Jerusalem and see now, and notice, and search in its broad places: and if ye can find one man, if there be one that executeth justice, that searcheth for truth, then I shall pardon it." Is it so? Has not R. Ketina said: "Even at the period of Jerusalem's downfall (of her moral decay) men of faith did not fail her, as it is said (Is. 3, 6.) When a man will seize his brother in the house of his father [saying] thou hast a nice garment, thou shalt be our ruler, (Fol. 120a) i.e., things which cause people to hide themselves under cover, like a garment, seem to be well under thy hand (thou art a scholar). And let this stumbling be under thy hand, (Ib.) i.e., things of which a man never gets at the true sense unless he first stumbles over it (the Torah) let this be under thy hand; (Yisa) He will lift up his hand on this day, saying I will not he a chief. etc., (Ib.) i.e., the words, He will lift up his hand, apply to nothing else but to swearing and so it says (Ex. 20, 7.) Thou shalt not lift up thy hand to swear in the name of God. I will be a chief, (Ib.) i.e., I will not be confined in the house of study. And in my house is neither bread nor clothing, i.e., I master neither Scripture nor Mishnah nor Gemara." [Hence it shows that they were truthful]. Perhaps in that case, it is different, because if he would say 'I did learn,' people might ask him, 'Tell us what you know?' [Therefore he is bound to tell the truth]. But he might say that he learned and forgot it. [Thus no one will be able to contradict him]. Why does he say that he never knew a thing? [We must therefore, say that they really were trustworthy]. This is not difficult to explain. Rab deals with trustworthy men in business affairs and R. Ketina deals with men faithful in affairs of learning.
(Fol. 121a) Our Rabbis taught that a fire once broke out in the court of Joseph b. Simai, at Beth-he'an, and the military camp of Sephoris sent men to extinguish it because he was the treasurer of the royal administrator. But Joseph did not allow them to do so on account of the Sabbath. By a miracle it began to rain, and the fire was extinguished. That evening Joseph sent to each man [who came to help him] two Selaim. When the sages heard of this thing, they said: "It was not at all necessary to stop them from doing it, because we are taught (in a Mishnah), 'When a non-Jew comes to extinguish fire, the owner need not tell him either to extinguish or not to extinguish, because there is no commandment compelling a non-Jew to keep the Sabbath."