(Fol. 149 b) R. Jacob, the son of R. Jacob's daughter, said: "He who causes his friend to be punished on his account, will not he permitted to enter into the abode of the Holy One, praised be He!" Whence does he learn this? Shall we assume that it is from that passage (I King 22, 20.) And the Lord said, Who will persuade Achab, that he may go up and fall at Ramoth-Gilead. And one said, in this manner, and another said, in that manner. And there came forth a spirit, and placed itself before the Lord and said. I will persuade him, etc. And he (the spirit) said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And He said. Thou wilt persuade him, and also prevail; go forth and do so. It was asked who the spirit was. and R. Jochanan answered: "It was the spirit of Naboth, the Yizre'elite. And what is meant by go forth [which the Lord said to the spirit] i.e., go forth from my abode [because of the punishment caused to Achab]. Is it not possible that the reason for expelling the spirit was because it was a false spirit, as it is written (Ps. 191, 7.) He that speaketh falsehood shall not succeed before my eyes. We must therefore say that the opinion is derived from this passage (Pr. 17, 26), To punish [through him] even the just [who is only the cause] is not good. What is not good is certainly evil, hence it is written (Ps. 5, 5.) For thou art not a God that hath pleasure in wickedness; evil cannot abide with Thee, i.e., since Thou, God, art right, evil cannot remain in Thy abode.
(Fol. 150a) Is then speaking of things [other than business] prohibited on the Sabbath? Behold, E. Chisda and R. Hamnuna say that we are allowed to bespeak charity disbursements on the Sabbath; R. Elazar said, in the name of R. Jochanan: "It is permissible to decide upon the amount of charity, to be distributed among the poor." R. Jacob b. Ida, in the name of R. Jochanan, said: "One is permitted to remove debris on the Sabbath in order to save a life, or for the benefit of a community, and we may assemble on the Sabbath in the synagogues in order to watch over the public affairs." And R. Samuel b. Nachmeini, in the name of R. Jochanan, said: "One is allowed to visit the theatres and circuses and exchanges on the Sabbath if it is to protect the community's welfare." At the school of R. Menashe, it was taught: "Betrothal of daughters may be discussed on the Sabbath, and the advisability of schools and a profession for a child may be deliberated on the Sabbath." [Hence it is permitted.] The passage says (Is. 58, 13.) By not following thine own business, and speaking (vain) words, i.e., thine own business you may not discuss on the Sabbath, but the business sanctioned by Heaven, may be discussed.
(Ib. b) Our Rabbis taught that it happened once that the fence of a field belonging to a pious man broke down, and when he was about to fix it, he recollected that it was on Sabbath; so he left it [unmended]. A miracle occured and a caper-bush sprouted forth in the field out of which the pious man and his household derived their maintenance.
(Fol. 151b) It was taught in a Baraitha that R. Simon b. Elazar said: "As long as thou hast with whom to practice charity; as long as thou hast the opportunity and as long as it is in thy power, do it! For Solomon in his wisdom said so (Ecc. 12, 1.) But remember also thy Creator in the days of thy youthful vigor, while the evil days are not yet come. This refers to old age; And those years will draw nigh of which thou wilt say, I have no pleasure in them, refers to the days of Messiah when there will be neither rewards nor punishment." This differs from the opinion of Samuel, who said that there is no difference between the present world and that of the time of Messiah, except the subjugation of the exile which will not then exist. "for it is said (Deu. 15, 11.) For the needy will not cease out of the land.
We are taught that Rabban Gamaliel, the Great, said: "What is meant by the passage (Deu. 13, 18.) And He will grant thee mercy, and will have mercy upon thee? It means to imply that whoever has mercy upon creatures, will be granted mercy from Heaven, but whoever has not mercy upon creatures, will not be granted mercy from Heaven."
We are taught that Rabban Simon b. Gamaliel said: "For a baby, one day old, if it still have life, it is allowed to violate the Sabbath if necessary, for the Torah said, 'You may profane one Sabbath on his behalf, in order that he may be preserved to keep many Sabbaths.' No one is however allowed to profane the Sabbath for the sake of David, the King of Israel, if dead; for as soon as a man dies, he is freed from the commandments." This is in accordance with the saying of R. Jochanan: "It is written (Ps. 88, 6) Free among the dead, i.e., as soon as a man is dead, he is free from all commandments." Again it was taught that R. Simon b. Elazar said: "A live baby, even but one day old, need not be watched for fear of an attack by a cat or a mouse; but Og, the King of Bashan [although the largest man in the world] if dead, must be watched for fear of an attack by a cat or a mouse, for it is said (Gen. 9, 2.) And the fear of you and the dread of you. shall be, i.e., as long as a man (shall be) his fear will be thrown upon the beasts, but when dead, the fear of him ceases." R. Papa said: "We have a tradition that a lion does not attack two men." But we see that he does do so? Rami b. Chama said: "A beast cannot succeed in destroying a man unless the man looks like a beast, for it is said (Ps. 49, 21.) Nevertheless man in (his) splendor endureth not; he is like the beasts (that) perish."
(Fol. 152a) Rabbi said to R. Simon b. Chalafta: "Why were we not permitted to see you on the festival day, as my ancestors were accustomed to receive thy ancestors?' Whereupon he answered: "The hillocks became mountainous. Those that were intimate and friendly, have become estranged, two have become three." And when the doors on the streets will be locked, while the sound of the mill becometh dull, and man riseth up at the voice of the bird, and all the daughters of song are brought low (Ecc. 12, 4). And when the doors on the streets will be locked, refers to the organs of the extremities; While the sound of the mill becometh dull, i.e., when the stomach fails to grind; And man riseth up at the voice of the bird, i.e., when man becomes so weak that even the sound of the bird's voice disturbs his sleep; And all the daughters of song are brought low, i.e., when even the loud voices of the singers and song-stresses seem to him but as a whisper. Barzilai, the Giladite, also said the same unto David (II Sam. 19, 36.) I am eighty years this day: can I discern between good and evil? From this, we learn that the mind of a very old man changes [and cannot distinguish]. Or can thy servant taste what I eat or what I drink? (Ib.) From this, we learn that the lips of the old become lax (to taste). Or can I listen yet to the voice of the singers and songstresses? From this, we learn that an aged ear can barely hear. Rab said: "Barzilai, the Giladite, was a liar; for there was a male servant at the house of Rabbi, who was ninety-two years old, and would taste all the dishes [prepared for the house]." Raba said: "Barzilai, the Giladite, was excessively profligate, and whoever is excessively profligate becomes old rapidly."
It was taught that R. Ishmael, the son of R. Jose, said: "The older the disciples of the wise grow, the more wisdom they acquire; for it is written (Job 12, 11.) So is with the ancients, wisdom; and with length of days understanding. As to the ignorant, the older they grow, the more foolish they become; for it is said (Job 12, 20) He removeth the speech from trusty speakers, and taketh away the intelligence of the aged."
Also when men will be afraid of every elevation (Ecc. 12, 5), i.e., even a hillock appears to old men a mountain top; And are terrified on every way (Ib.). When they (the old) walk on the way, their hearts are full of fear; And the almond-tree will blossom (Ib.). This refers to the coccyx that gives way on account of age; And the locust will drag itself slowly along, refers to the rump of old men [which feels heavy]; And the desire will gainsay compliance, refers to the lust which disappears in the aged. R. Cahana was arranging collections of passages before Rab and when R. Cahana reached to the above passage, Rab gave a long-suffering sigh. R. Cahana remarked: "We understand from this that Rab had lost the feeling of youth" (and coming to this passage, he felt everything applicable to himself and therefore groaned). R. Cahana said: "What is meant by the passage (Ps. 33, 9.) For He spoke, and it came into being. This refers to a wife; He commanded, and it stood fast, refers to children." Also when men will be afraid of every elevation (Ecc. 12, 5), i.e., even a hillock looks to him (the aged man) like the highest mountain. And are terrified on every way (Ib.); when he walks on the road it (the road) becomes for him full of terrors. Because man goeth to his eternal home. (Ib.) R. Isaac said: "This teaches us that to every righteous person will be given a dwelling in accordance with his merits in the world to come; this may be likened to a mortal king who enters a city with his servants. When they enter, all are compelled to pass through the same gate, but when night comes, each one is given a berth in accordance with his rank." R. Isaac said further: "The worm is as painful to the dead body as a needle in sound flesh, as it is said (Job 14. 22.) But his body on him, feeleth pain." R. Chisda paid: "The soul of a man mourns for him the first seven days after his death, as it is said (Ib.) And his soul will mourn for him; and it is written (Gen. 50, 10.) And he made for his father a mourning of seven days."
R. Juda said: "If a man dies and leaves none to mourn his death, ten men shall go to his place [where he died] and sit there [seven days]." It once happened that a man, in the neighborhood of R. Juda, died, and left none to mourn his death; so R. Juda went there every day with ten men and sat in the place where he died. After seven days [the spirit of the dead person] appeared to R. Juda in a dream and said to him, "Mayest thou be as comforted as thou didst comfort me." (Ib. b) R. Abuhu said: "Whatever is said in the presence of a dead body, he knows until the closing of the tomb." Concerning this there is a difference of opinion between R. Chiya and R. Simon, the son of Rabbi. One said that the dead knows "until the closing of the tomb" and the other said, "until his body is consumed." The one that said until the body is consumed derives it from the passage (Job 14, 22.) But his body on him feeleth pain [proving that as long as the body exists it feels]. The other who said, until the closing of the tomb, derives it from the following passage (Ecc. 12, 7.) When the dust will return to the earth as it was [showing that as soon as it is buried, knowledge ceases]. Our Rabbis taught: "And the spirit will return unto God, who gave it (Ecc. 12, 7), i.e., return [the soul] to Him just as He gave it to you. He gave it to you, purified; return it purified. This may be likened unto the mortal king who distributed clothes to each of his servants. The wise among them folded and put them into a box. The foolish among them put them on and performed their daily work in them. On a certain day, the king demanded the return of these clothes. The wise men returned their clothes clean and pressed, but the foolish returned them in a dirty and worn condition. The king was pleased with the action of the wise men, but was full of fury at the fools. He thereupon ordered that the clothes of the wise be stored and that they themselves depart in peace, but the clothes of the fools were to be laundered and they themselves be sent to prison. So doeth also the Holy One. praised be He! Concerning the bodies of the righteous. He saith (Is. 57, 2.) He shall come (to his Father) in peace; they shall repose in their resting place; and concerning their souls He saith (I Sam. 25, 29.) Yet will the soul of my Lord be bound in the bond of life with the Lord, thy God. Concerning the bodies of the wicked, He saith (Is. 48, 22.) There is no peace, saith the Lord, unto the wicked, and concerning their souls. He saith (I Sam. 25, 29.) And the souls of thy enemies will He hurt away, as out of the sling." We are taught that R. Eliezer said: "The souls of the righteous are reserved underneath the throne of the Divine Majesty, as it is written (Ib.) Yet will the soul of my Lord be bound in the bond of life, while the souls of the wicked are becoming more and more greasy, as it is said (Ib.) And the soul of thy enemies will He hurl away, as out of the sling." Rabba asked of R. Nachman: "How is it with the souls of the average persons?" R. Nachman replied: "I might have died without telling you this thing. Thus said Samuel: 'The souls of both, the average and the wicked are given over to the angel Dumah; the former, however will have rest while the latter will have no rest at all.'"
R. Mari said: "In the future, the bodies of the righteous will turn to dust, for it is written (Ib.) Where the dust will return to the earth as it was." There were grave-diggers who dug in the earth belonging to R. Nachman and were rebuked by R. Achai b. Yashia [whose grave the diggers molested.] They came and said to R. Nachman: "We were rebuked by a man." R. Nachman went there and asked him: "Who are you, master?" He responded: "I am Achai b. Yashia." "Has not R. Mari said that, "In the future, the bodies of the righteous will return unto dust?'" said R. Nachman [and why therefore, is your body preserved]. "Who is Mari? I know him not," said the dead one. "But," again said R. Nachman, "this is the passage, When the dust will return to the earth as it was." The dead responded: "He who read with thee Ecclesiastes did not, however, read with thee Proverbs, where it is written (14, 30.) But jealousy is the rotlenness of the bones, which means that [only] he who has jealousy in his heart, his bones shall rot after death." Thereupon R. Nachman tried to feel [the substance of the dead body] and he found it to be a real substance. R. Nachman then said to him: "Let the master arise and go to his home." The dead responded, saying: "Thou showest that thou hast not even read the Prophets, for it is written (Ez. 37, 13.) And ye shall know that I am the Lord, when I open your graves, and when I cause you to come up out of your graves, O my people," "But," said R. Nachman, "it is written (Gen. 3, 19.) For dust thou art, and unto dust shalt thou return." Whereupon the dead explained to him, saying: "This is meant for one hour before the arrival of the final resurrection of the dead [that all dead will return to clay]."
(Fol. 143a) There (in the Mishnah) we are taught that R. Eliezer said: "Repent one day before thy death." His disciples asked R. Eliezer: "Does a man know on what day he will die (in order to repent before that day)?" Whereupon R. Eliezer said to them: "So much the more let him repent today, lest he die to-morrow; doing thus it will be found that he will repent every day of his life." Thus also said Solomon in his wisdom, (Ecc. 9, 8.) At all times, let thy garments be white, and let oil not he wanting on thy head. R. Jochanan b. Zakai said: "This may be likened unto the king who invited his attendants to a banquet, but did not set an exact hour. The wise among them dressed themselves and stood ready in front of the palace, for they said: 'In a king's house, nothing is missing, [we might be called any moment].' The fools, however, went about their business saying, 'Can then a banquet be given without preparation for it?' Suddenly the king called in his attendants. The wise went in attired becomingly, but the fools entered wearing their working clothes. The king, being well-pleased with the wise and angry at the fools, said: 'Those that are properly attired for the banquet shall sit down at the table, and eat and drink; but those that are not properly attired, shall stand and look on.'" The son-in-law of R. Meier, in the name of R. Meier, said that if they were waiting on those who were at the table [there would be no shame]. "But," said he, "both parties will sit down at the table, and while one will eat, the other will hunger; while one will drink, the other will be thirsty, as it is said (Is. 65, 13.) Thus hath the Lord Eternal said, 'Behold, my servants shall eat, hut ye shall he thirsty; behold, my servants shall rejoice, but ye shall be made ashamed.'" The passage can be explained in another way: at all times let thy garments be white, refers to Tzitzith, and let oil not be wanting on thy head, refers to Tephilin.