(Fol. 59a) Nor with a golden city. What does A golden city mean? Rabba b. b. Chana, in the name of R. Jochanan said: "A golden ornament on which the city of Jerusalem was engraved, such as R. Akiba made for his wife."
(Fol. 60a) What is the reason for the prohibition against wearing an iron-riveted sandal [on the Sabbath]? Samuel said: "It was the end of the period of persecution; a company [trying to escape destruction, while remaining true to the Jewish faith] hid themselves in caves, and they said that whoever desired to enter [the cave] could enter, but none should leave [lest their persecutors discover their hiding-place and kill them]. It so happened that one of their number wore his sandals reversed [and his footprints made it appear as if some one had left the cave]. Believing that some one had gone out, they feared their enemies might discover their hiding-place and would invade and kill them. Panic-stricken they began to push one another [in order to reach the exit]. They killed themselves in greater numbers than their enemies could have done." R. Elai, the son of R. Elazar, said: "The cause of the panic was that they heard a voice from outside the cave, and thinking that their enemies were coming, they began to push one another; thus more were killed than their enemies could have killed." Rami b. Ezekiel said: "While they were sitting in a place of study, they heard a voice from the back of the house," and thinking that their enemies were coming, they began to push and trampled upon one another with their iron-riveted sandals, so that they killed themselves more than their enemies could have killed." In that hour it was decreed that a man should not go out [on the Sabbath] with an iron-riveted sandal. If so, then why not prohibit [the wearing of iron-riveted sandals] on week days also? Because the disaster occurred on the Sabbath.
(Fol. 6la) Our Rabbis have taught: "When one puts on his shoes, he should first put on the right shoe and then the left one; when he takes them off, he should first remove the left shoe and then the right one. When one washes himself he should wash first the right hand and then the left one; when he anoints himself, he should first anoint the right side and then the left side. Whoever anoints the whole body, should first anoint his head, for the head is the king of all organs of the body."
(Fol. 63a) R. Cahana said: "When I was about eighteen years old, I was well versed in the whole Talmud, and did not know until now that a (Biblical) passage cannot be taken out of its literal sense." What does he intend to inform us by this statement? That a man must first study the whole Torah and then reason upon it.R. Jeremiah in the name of R. Elazar said: "The Holy One, praised be He! will cause to prosper two scholars who [argue the law in order to] sharpen each other's mind in the law, as is said (Ps. 45, 45.) And thy majesty. Do not read it Vehadarcha (majesty) but read it Vechadadcha (thy sharpness). Moreover they will rise to distinction, for it is said further (Ib. ib.) Be prosperous ride long. One might say that this would be the case even if one studies the Torah, not for its own sake; therefore the passage says further (Ib. ib. 5) For the cause of truth. One might say that this would include, even those who become arrogant and proud. It says further (Ib. ib. ib.) And meekness and righteousness. And if they do so, they will be privileged to [the clear knowledge of] the Torah. which was given with the right hand [of God], as it is stated (Ib. ib. ib.) And fearful things shall thy right hand teach. R. Nachman b. Isaac said. "They will be privileged to the things which were said [to be in the possession of] the right hand of the Torah; for Raba b. Shila, and according to some, R. Joseph b. Chama in the name of R. Shesheth said: "What is meant by that which is written (Pr. 3, 16.) Length of days is in her right hand; in her left are riches and honor. Is it possible that in her right hand is only length of days and not riches and honor? But it is intended thus: for those who study the Torah in the right way (for her sake) there is longevity and as a matter of course riches and honor, but for those who study the Torah in the wrong way (for their own sake) riches and honor may be given to them but not longevity.'" R. Jeremiah in the name of R. Simon b. Lakish said: "The Holy One, praised be He, hearken to two scholars who quietly discourse an Halacha (Law) between themselves, as it is said (Mal. 3, 10.) Then conversed (nidbcru) they that feared the Lord, one with the other, etc., and Dibbur applies to a modest conversation, for it is said (Ps. (47, 4.) He will lead (Yadber) people under us." What means And for those who thought of His name (Mal. 3, 10)? R. Ami said: "When one only intended to fulfill a commandment, but was accidentally prevented and could not accomplish it, the Scripture credits him as if he had actually observed it." R. Chanina b. Ide said: "Whoever executes a divine command as it has been ordained, will not be the recipient of bad tidings, for it is said (Ecc. 8, 5.) Whose keepeth the commandments will experience no evil things." R. Assi, or, as some say, R. Chanina, said: "Even if the Holy One, praised be He! has already decreed an evil dispensation [against such a man], He will annul it; as it is said (Ib. ib. 4.) Because the words of a king are powerful, and who may say unto Him 'What doest thou do?' And after it follows: Whoso keepeth the commandment will experience no evil thing." R. Abba in the name of R. Simon b. Lakish said: "The Holy One, praised be He! hearkeneth to the voices of two scholars who patiently listen to each other in discussions of the Halacha (Law), as it is said (Songs 8, 13.) Thou that dwelleth in the gardens, thy companions listen for thy voice; Oh, let me hear it. But if they do not do so, they will cause the Shechina to depart from Israel, as it is said (Ib. ib. 14.) Flee away my friend." etc. R. Abba in name of R. Simon b. Lakish said: "Two scholars who discuss the Halacha (Law) with modesty will deserve the love of the Holy One, praised be He! as it is said (Ib. 2, 4.) And His banner of love is waving over me," Raba said: This implies only when they possess some knowledge of the law and also when there is no teacher in the town from whom to learn."'
Furthermore, said R. Abba in the name of R. Simon b. Lakish: "To give on credit [to the needy] is more worthy than to give charity; and investing money [in partnership with the poor] is the greatest philanthropy]." R. Abba in the name of R. Simon b. Lakish said also: "If thou seeth a scholar who is even revengeful and angry like a serpent, bind him around thy loins (be not afraid of him). But if an ignorant man looks to be pious, do not live in his vicinity, [for he knows not how to be pious and will thus make a bad impression upon you]."
R. Cahana, in the name of R. Simon b. Lakish, or, as some say, R. Assi in the name of R. Simon b. Lakish and. in the opinion of others, R. Abba in the name of R. Simon b. Lakish said: "Whoever raises a vicious dog in his house, withholds kindness from his house, for it is said (Job 6. 14.) As though I were one who refused (Lamas) kindness to his friend. (Ib. b). For in Greek, they call a dog Lamas. R. Nachman b. Isaac said: "He even forsaketh the fear of the Lord, for it is said immediately after this. And forsaketh the fear of the Almighty." A woman once entered a house to bake; a dog barked at her, causing her fetus to become loosened. "Fear him not," said the landlord to her, "for it has been deprived of its teeth and claws." But the woman answered: "Take thy good-hearted advice and throw it over the hedge (it comes too late); the embryo is already loosened [and abortion must follow]."
R. Akiba once tendered a banquet in honor of his son and upon each cup of wine brought he said: "Wine and health to the mouths of our teachers; health and wine to the mouths of our teachers and their disciples."