(Fol. 20) MISHNAH: She was not quite through with the drinking of the water when her face became glancour, her eyes began to stare and her body became wrinkled and those near her would say: "Remove her so that she should not defile the sanctuary." If she has some merits then the water would not work immediately, there are merits which might cause water to remain inactive for one year, and again there are other merits that might cause it to remain so for two years, and even for three years. "From this it may be inferred," said Ben Azzai, "that a man is in duty bound to teach his daughter the Torah so that in case she will have to drink the water, she will know that merits retard the action [of the bitter water]." R. Elazar says, however: "He who teaches his daughter the Torah is a if he would have taught her obscenity." R. Joshua says: "A woman prefers a Kab (scanty living) together with license, to nine Kabs with the restrictions of chastity." The same also said: "A foolish saint, a wicked man that is subtle, a sanctimonious woman [a hypocritical sorceress] and the wounds indicted by the Pharisees [i.e., injury done under the pretext of the strict adherence to the letter of the law or by benevolence] are merely considered, the destroyers of the world."
(Fol. 21) "There are merits that may retard the result of the water even for three years." What kind of a merit is it that causes postponement of three years? Shall we assume the merits of the study of the Torah? Behold a woman is not in duty bound to study the Torah? We must therefore say that it refers to meritorius deeds. Is this a fact? Behold we are taught in a Baraitha that R. M'nachem b. R. Jose expounded the following (Pr. 6, 23) For the commandment is a lamp, and the law is light. "The passage compares meritorious commandments to a lamp and the Torah to light, to teach us that just as a lamp furnishes light only for a certain period, so also does a commandment protect only for a certain period; and just as light endures to eternity so also does protection of the Torah endure to eternity. And again there is a passage (Ib., ib., 22) When thou walkest; it shall lead thee, etc., when thou walkest it shall lead thee, refers to this world; when thou liest down it shall watch over thee; this refers to the time of death; and when thou art awake it shall converse with thee, refers to the future world. This may be likened unto a man who walked on a path during a very dark night and was afraid that he might stumble over thorns and thistles, or fall into a pit, or be devoured by a wild beast or attacked by burglars, and he didn't know what direction to take. When, however, a burning torch happened to come in his possession he was relieved from the fear of stumbling over thorns and thistles or from fall in a pit. However, he was still afraid that he would be devoured by a wild beast or of being attacked by burglars and didn't know what direction to take. When dawn appeared he was relieved from the dread of wild beasts and also from burglars; still he didn't know what direction to choose, but he reached the cross-road [where there is a guide-post;] he was then saved from all the dangers." In another way the above passage may be explained: A transgression causes the extinction of a commandment, but a transgression can't cause the extinction of the Torah, as it is said (Songs 8, 7) Many waters are not able to quench love. R. Joseph said: "There is also a distinction between meritorious deeds and the study of the Torah. Meritorious deeds protect and save a man while he is occupied in performing them, but when he is not occupied in their performance, they merely protect him from trouble, but do not save him once the trouble has already come; while the Torah protects and saves a man during the time of study and after the time of study." Raba raised the following objection: "If this be true then why did the Torah not protect Doeg and Achitoffel who studied the Torah?" Raba therefore said: "The Torah saves a man if anything happens to him during the time of his actual study, but after he has finished the study it merely protects and does not save him from trouble, while the commandment, during the time of its performance or after it has been performed merely protects man [from trouble] but does not save him from trouble if it had already befallen him." Rabina said: "Merits mentioned in the Mishnah are indeed due to the study of the Torah and as to your question that a woman is not commanded to study it, we may say that even though she is not ordered to study the Torah, nevertheless for the reward of bringing her children to the teacher to study with them the Pentateuch and the Mishnah, and as reward for waiting for their husbands until they come from the college, they share reward with them."
"When he reached the cross-road (where there is a guide-post)," what does crossroad mean? Said R. Chisda: "This means when a scholar approaches his death." R. Nachman b. Isaac said: "This means a scholar who fears sin." Mar Zutra said: "This refers to a scholar who reaches such a stage as to report tradition in agreement with the prevailing law." In another way the above may be explained: A transgression destroyed a meritorious act, bat it cannot destroy the Torah. R. Joseph said that R. M'nachem b. R. Joseph interpreted the above passage just as if it were handed down from Mt. Sinai, and had Doeg and Achitoffel interpreted it in that sense they would have never decided to pursue after David. For it is written (Ps. 71, 11) Saying: 'God hath forsaken him; pursue and take him; for there is none to deliver.' What passage did they interpret to guide them in their theory [to pursue David?] The following passage (Duet. 23, 15) So that He sees no unseemly thing in thee, and turn away from thee. They did not know that although a transgression could nullify a commandment, nevertheless it could not destroy the Torah of [David]. "What is the meaning of the passage (Songs 8, 7) Man would utterly despise him? Said Ulla: "Neither like Simon the brother of Azariah, nor like R. Jochanan of the prince's family, but like Hillel and Shebna; for when R. Dimi came he said that Hillel and Shebna were brothers. Hillel devoted his time to the Torah, while Shebna devoted his time to business. At the end they said to each other: 'Come and let us be partners and share both worlds.' Whereupon a heavenly voice came forth saying (Ib., ib., ib.)If a man were to give all the wealth of his house for love, man would utterly despise him."
(Ib. b) R. Elazar says: "Whoever teaches his daughter the Torah is as if he were teaching her frivolity." How is it possible that by teaching her the Torah, he teaches her frivolity? Said R. Abahu: "R. Elazar's reason is based on the following passage (Pr. 8, 12): I, wisdom dwell with prudence; i.e., as soon as wisdom enters a man he becomes prudent." But how will the Rabbis explain, I, wisdom dwell with prudence? This is needed to support the view of R. Jose b. R. Chanina. For R. Jose b. R. Chanina quoted: "The words of the Torah will not endure with one unless he is ready to strip himself of all other things, as it is said, I, wisdom dwell with prudence." R. Jochanan said: "The words of the Torah will not endure with one unless he admits that he does not know anything by himself, as it is said (Job. 28, 12) But wisdom, where shall it be formed?"
R. Joshua said: "A woman prefers a Kab [a scanty life] connected with license to nine Kabs with the restrictions of chastity." What does he mean by it? He means to say that a woman is willing to live together with her husband even with less luxury, than to be separated.
"The same also said: 'A foolish saint, etc' " What does he mean by a foolish saint? This means to say that if one sees a woman drowning in a river and does not want to rescue her, just because she is not dressed. "A wicked man that is subtle." R. Chanina said: "One who explains his case to the judge (trying to pre-occupy him), before his adversary appears." R. Abahu said: "He who gives a P'rutah to a poor man in order to make up for the poor the total sum of two hundred zouzim; for we are taught in a Mishnah: He who possesses two hundred zouzim is not entitled to receive any gleaning (leket), neither what is forgotten in the field (shikcha) nor what is left in the corner of it (peah) nor poor relief. But if he is only one Zouz short of the two hundred zouzim, even if a thousand people give anything to him, he is entitled to the poor man's perquisities."
R. Joseph b. Chama said in the name of R. Shesheth: "This refers to one who induces others to conduct themselves as he does." R. Huna said: "It refers to one who practices the light decisions, and orders to practice the more difficult ones." Ulla said: "This refers to (Fol. 22) one who reads the Scripture, studies the Mishnah, but has not served scholars." We are taught: If one has read the Scripture and has studied the Mishnah, but has not served scholars, R. Elazar said: "Such a man is to be called an ignorant man." R. Samuel b. Nachmeni said: "Such a man should be called an uncouth person." R. Janai said: "Such a man is like a Samaritan." R. Acha b. Jacob said: "Such a man is like a Magian (a sorcerer) ." R. Nachman b. Isaac said: "The explanation of R. Acha b. Jacob is more reasonable than all others; for people say, 'the Magian mumbles and understands not what he says.'" The same as a scholar who studies and does not know [through practice] what he has studied.
Our Rabbis taught: "Who is [to be considered] a common man? He who does not read the Sh'm'a, (Hear O Israel, etc.), both morning and evening," so says R. Eliezer. R. Joshua says: "He who does not put on Tephilin (phylacteries)." Ben Azai says: "He who does not wear Tzitzis (fringes)." R. Nathan says: "He who has children and does not bring them up in the study of the Torah." Achcirim says: "Even if one has studied the Bible and the Mishnah, but has failed to be in attendance upon scholars (as a disciple), he also is considered an Am. Ha'aretz. And one who only read the Bible but not the Mishnah is called a Bur; concerning one who did not even read the Bible the passage says (Jer. 31, 26) When I will sow the house, etc."
(Pr.24, 21) My son, fear thou the Lord and the king, and meddle not with them that are given to study. Said R. Isaac: "The last refers to those who merely study Halachoth (Laws), [but do not practice them]." Surely this is the meaning of the passage? One may think that the word Shonim (study), refers to one who repeated a sin and as R. Huna said: "As soon as a man commits a crime and repeats it, it appears to him as if it were a thing permitted." It therefore says that it does not refer to crimes. We are taught: "Those scholars who cause the destruction of the world." How is it possible that scholars should cause the destruction of the world? Said Raba: "It refers to scholars who render decisions based merely upon their studying of the Mishnah [without knowing the reason for the decision]." We have also a Baraitha to the same effect. R. Ishmael said: "Are then scholars such that destroy the world? Behold they are the cause of the maintenance of the world, as it is said (Hab. 3, 6) The ways of the world are his." [Which means that he who studies decisions is considered as if the entire world was created for his sake]? We must therefore say that it means, those who render decisions based upon the Mishnah [without knowing the reason for the decision].
"A sanctuous woman, etc." Our Rabbis were taught: A prayerful (bigotet) maiden, an undisciplined widow and a minor of maturity they are such that cause destruction of the world. Is this indeed so? Has not R. Jochanan said: "We may learn to fear sin from a maiden, and receiving reward from a widow, the fear of sin from a maiden, for R. Jochanan heard a girl when falling upon her face prayed: 'Thou hast created wicked and also righteous. May it be Thy will that no noble man shall stumble on account of me.' Receiving reward from a widow, for there was a widow who, although had a synagogue in her vicinity, would nevertheless come and pray in the house of study of R. Jochanan. When he asked her: 'Why dost thou not go to the synagogue in your own neighborhood? She replied: 'Rabbi don't I deserve a reward for walking such a distance?' [Hence we see that it is contrary to the Mishnah?] The Mishnah treats with such maidens and widows like Jachani, the daughter of Rettibi, who practiced sorcery.
What does it mean "a minor whose maturity months were not complete?" In Babylon it was explained that it refers to a scholar who would challenge his teachers R Abba said: "This refers to a scholar who has not reached maturity and occupies himself with deciding lawful questions; for R. Abba said in the name of Rab: 'What is the meaning of the passage (Pr. 7, 26) For she hath cast down many wounded; yea a mighty host are all her slain; i.e., for she hath cast down many wounded, refers to a scholar who has not reached maturity and who renders decisions; yea, a mighty host are all her slain, refers to a scholar who although he has reached maturity desires not to render decisions.'" (Ib., b.) Until what years is a man termed premature? Until forty years. Is this so? Behold, Raba rendered decisions before forty years. The former refers only when there is an equal to him in town.
The wounds caused by Pharisees, etc. Our Rabbis were taught: There are seven kinds of Pharisees: Shechemi Pharisee, an aprobious Pharisee, a bleeding Pharisee, a pestle Pharisee, a Pharisee who says "I want to know my duties, a Pharisee out of love and a Pharisee out of fear. Shechemi Pharisee who commits acts of Shechem; an aprobious Pharisee, who beats one foot upon the other [being afraid to look where he steps]; a bleeding Pharisee, said R. Nachman b. Isaac, "who [closes his eyes not to look at woman both sides and meanwhile] knocks his head against a wall [and causes bleeding]." A pestle Pharisee, said Rabba b. Sila: "This means, one who walks bent like a pestle." A Pharisee who says: "I want to know my duties." Is this not an upright man? We must therefore say he asks everybody, "Is there anything else that I can do to fulfill my duties?" A Pharisee out of love and a Pharisee out of fear for punishment. Abaye and Raba said unto their disciples: "Do not count among them a Pharisee out of love nor a Pharisee out of fear; for, R. Juda said in the name of Rab, 'A man shall always occupy himself in the study of the Torah and meritorious deeds, even if it is not for the sake of the Torah, for in doing it in the beginning for his own sake, it will come to pass that he will perform it for the sake of the Torah.'" R. Nachman b. Isaac said: "Those things which are concealed from us, of course, we cannot discuss, and those tidings which are revealed to us we can always see openly, however, the Heavenly court will punish those who cover themselves with a cloak of righteousness." "King Janai said unto his wife: "Do not be afraid of the Pharisee, nor from those that are not Pharisees, but take heed of those that are hypocrites, who make others believe they are Pharisees, but in reality commit acts like those of Zimri, and demand reward like that of Phinehas.