Taanit3

1(Fol. 19b) Our Rabbis were taught: Once it happened that the Israelites came to Jerusalem for the festivals, and there was not sufficient water for them to drink. So Nakdimon ben Gurion went to a general and said to him: "Lend me twelve wells of water for the pilgrims, and I promise you to return either the twelve wells of water or in lieu thereof twelve talents of silver, at a certain fixed time." As soon as the last day of the stated time arrived, the general sent word early in the morning to Nakdimon ben Gurion: "Send me either the [wells of] water or the money." Nakdimon replied: "I have still the whole day's time." At noon the same demand was made, and the same answer given. Late in the afternoon the general sent to Nakdimon demanding either the wells of water or the silver, and received the same reply: "There is time; the day is not yet over." The general laughed at the idea, and remarked: "The whole year had elapsed without rain (Fol. 20), and now it will rain!" Full of confidence he went to his bath rejoicing [over the prospect of soon possessing the money due him]. At the same time that he entered his bathroom, Nakdimon, sorrowful, went into the Temple, wrapped himself in his cloak, and commenced to pray, saying: "Sovereign of the Universe! It is known and revealed to Thee, that neither for the sake of my own glory nor for my father's house have I done this, but for the glory of Thy name, that the pilgrims in Jerusalem should have water." Immediately upon this the sky became clouded, rain began to fall, and the twelve wells were filled to overflowing. When the general stepped out of his bathhouse, Nakdimon went out of the Temple, and they both met. Nakdimon said to him: "Refund me the amount for the water in excess of that which I borrowed from thee." The general replied: "I know well that your God caused the world to storm only for your sake, yet I can still demand the amount due me, for the sun has already set and the rain descended after the appointed time had expired." Nakdimon then re-entered the Temple, again wrapped himself in his cloak, and commenced to pray, saying: "Sovereign of the Universe! Announce to the world that Thou hast favorites here on earth! And just as Thou hast wrought a miracle for me in the first instance, so do it only this time." Whereupon the clouds immediately scattered, and the sun again commenced to shine. The general, meeting Nakdimon afterwards, remarked: "Had the sun not reappeared, I should have had a valid claim for the amount of money due me." We have learned in a Baraitha: His original name was not Nakdimon, but Boni, and he was called Nakdimon because for his sake did the sun break through again (after having set).

2Our Rabbis were taught: "For the sake of each of the following three men the sun broke through (reappeared): Moses, Joshua and Nakdimon ben Gurion." Regarding Nakdimon ben Gurion we have the above. In the case of Joshua it is written (Jos. 10, 13) And the sun stood still in the midst of the heavens. But whence do we adduce that the sun reappeared for the sake of Moses? R. Elazar said: "This may be inferred through the rule of analogy, comparing the words Acheil. It is written (Deut. 2, 25) This day will I commence (Acheil) to put the dread of thee, and (Jos. 3, 7) This day will I commence (Acheil) to make thee great. R, Samuel b. Nachmeni, in the name of R. Jonathan, said, "We infer it through the word Teith. It is written (Deut. 2, 25) Will I begin to put (Teith) the dread of you, and it is written (Jos. 10, 12) In the day when the Lord delivered up (Teith) the Emorites." R. Jochanan said: "It may be adduced from the passage itself (Deut. 2, 25) Whoever will hear of thee shall tremble and shall quake because of thee. When did they tremble and quake? At the time when the sun remained still for the sake of Moses."

3Our Rabbis were taught: A man must at all times be yielding like a reed, and not unbending like a cedar-tree. It once happened that R. Elazar b. R. Simon went from the tower of G'dor, where his teacher lived, and as he was leisurely riding on an ass over the banks of the river, he greatly rejoiced and felt very proud because of the great knowledge he had learned [from his master]. (Ib. b) On the way he met a man who was horribly ugly. "Peace unto thee, my teacher," said the latter to R. Elazar, to which R. Elazar did not respond, but merely rejoined: "Good-for-nothing, are all the people of thy town as homely as thou art? How terribly ugly thou art! Are all thy townsmen as ugly as thou art?" "That I know not," replied the man; "but it would be well that thou shouldst go to the Architect who formed me and say to Him: How ugly is this vessel Thou hast made!'" Realizing that he had sinned against the man, R Elazar dismounted and prostrating himself before him, saying: "I have sinned against thee, forgive me, I pray thee!" But the man refused, saying: "Nay, I shall not forgive thee until thou shalt go to the architect who formed me and say to Him: 'How ugly is this vessel Thou hast made!' " R. Elazar, however, would not leave the man, and followed him on foot until they reached the city where R. Elazar dwelt. The inhabitants of the city [being informed of R. Elazar's arrival] went out to greet him, saying to him: "Peace be unto thee, our Rabbi, our Rabbi! Our teacher, our teacher!" The ugly man who preceded R. Elizar asked them whom they were addressing with "Rabbi" and "Teacher"? "The man who is following thee," they answered. He then said to them: "If he be a Rabbi, then may there not be many like him in Israel." "Why not?" they asked. "Because," replied he, "so and so did he do unto me." "Still forgive him," the community pleaded with that man, for he is a great man in the study of the Torah." And he said: "Only for your sakes will I forgive him, but upon one condition: that he shall not do likewise again." Immediately following this, R. Elazar went forth and preached: "A man should be yielding like a reed and not unbending like cedar."

4There was a wall in Nehardea which was resting on a weak foundation, and although [it was solid enough that] it had been standing thus for thirteen years, and had not fallen, nevertheless Rab and Samuel would never pass by beneath it. One day R. Ada b. Ahaba came to Nehardea, [and while passing that wall] Samuel said to Rab: "Let the master go with me all around so as to avoid the wall." But Rab replied: "To-day this is not necessary, for R. Ada is with us, and his virtues are such that I have no fear for anything."

5R. Huna had wine in a room which was in an unsafe condition, and the walls of which were momentarily expected to fall. He wished to remove the wine, [but was afraid to enter the room]. So he got R. Ada b. Ahaba to enter the room with him and engaged him there in a discussion of an Halacha, until his men removed the wine. After they had left, the walls of the room caved in. When R. Ada realized how he had been used, he became angry, for he agreed with R. Janai, who said: "A man should never expose himself to danger expecting that a miracle will be wrought for him; for it may be that such a miracle will not be wrought, and even if a miracle be wrought for him, it will be deducted from the rewards due him for his merits." R. Chanin said: "What is the Biblical passage for this? (Gen. 23, 11) I am not worthy of all the kindness, etc." Wherein lay the greatness of Ada b. Ahaba? As we are taught: The disciples of R. Ada b. Ahaba asked him: "Why have you lived so long?" He replied: "I was never angry in my house; I never superseded a superior; I never thought of Divine subjects in unclean alleys; I never walked four cubits without studying the Torah or without Phylacteries; I never slept in the house of study, neither regularly nor took a nap; I never rejoiced when my neighbor was in misfortune, and I never called my fellow man by a nickname."

6Raba asked Raphram b. Papa: "Let the master relate to us some of those five things which R. Huna did." And he replied: "I do not remember anything of his youth; but when he was of mature age, I know that whenever there was a cloudy and stormy day he would have himself taken out in a gilded carriage to inspect the city, and ordered every threatening wall to be torn down. If the owner [of that wall] could afford, then he rebuilt it; but whenever the owner could not afford to have it rebuilt, R. Huna would rebuild it at his own expense. On every eve of Sabbath he would send his servants to the markets with instructions to purchase all the vegetables which were left over with the gardners unsold, and throw them into the stream, [in order that they might not be put on sale again the following week, in an unwholesome condition]." Let him rather distribute them among the poor? He thought the poor might rely upon it and would not buy any at all. Then let him use them as food for the animals? Because he held that articles which a man can use as food must not be purchased as fodder for cattle. Then why should he have bought it altogether? Because this would cause them to trouble the public [by not bringing their vegetables] the next time. "Whenever he obtained a medicine he would fill it in a jar and place it at the entrance of his door saying: 'Who ever desires may come and partake of it.' When sitting down to a meal, he would throw open the doors and call out: 'Who ever desires to eat, let him come in and do so!" "All the above I could accomplish," Raba said, "with the exception of throwing open my doors and inviting everybody to eat; (Fol. 21) for there are a great many poor people in Mechuzza, and I could not feed them all."

7Ilpha and R. Jochanan studied the Torah together. They were in very poor circumstances and even in want of food. So they said: "Let us rise and go unto business, thereby maintaining what is written (Deut. 15, 4) Indeed, there should be no needy man among thee." They betook themselves and sat down beneath an unsafe wall and ate their meal. Soon two angels appeared, and R. Jochanan heard one of them say to the other: "Let us throw the wall down upon them and kill them, for they are about to neglect eternal life (study), and busy themselves with temporary life (business)." But the other angel replied: "Let them alone; for there is one of them whom the time will succor and who will shortly become great." R. Jochanan heard this, but Ilpha did not, and the former asked: "Did the master hear anything?" "Nay, I heard nothing," replied Ilpha. So R. Jochanan thought: "Because I heard it and Ilpha did not, in all probability I am the one to whom the time will succor." And he said to Ilpha: "I have considered it and will return to continue the study of the Torah, thus fulfilling another passage (Ib. 11) For the needy will not cease out of the land." Thus R. Jochanan returned to his studies and Ilpha engaged himself in business. By the time Ilpha returned [from a business trip] R. Jochanan had become the chief of the college. The scholars afterwards said to Ilpha: "If thou hadst stayed here with us, [and had continued the study of the Torah], we would have made thee the chief of the college." [To prove that he is still the great scholar] he went, hung himself upon the mast of a ship, and said: "Let any one ask me a law from any of the Baraithas of R. Chiya and R. Oshiya, and if I do not show the Mishnaic origin of that law, I shall fall down from the mast of the ship into the water." An old scholar thereupon came and asked him, etc.

8It was said of Nachum, the man of GamZu, who was blind on both eyes, crippled on both hands, both of whose legs were crushed and whose whole body was covered with sores, and who was lying in a bed in a tottering house the legs of which stood in buckets of water so as to prevent worms from reaching his body, that when his disciples wanted to remove his bed first and then his furniture, he said to them: "My children! First take out everything contained in this house and then remove my bed; for ye can rest assured that as long as I am in this house it will not fall." They did so, and after removing his bed the house caved in. His disciples then said to him: "Rabbi, since thou art such a perfectly righteous man, why, then, art thou so terribly afflicted?" "My children!" replied he, "I myself am the cause of it. I was at one time on my way to the house of my father-in-law, and had with me three asses, one laden with food, another with drink, and the third with delicacies. In the course of my journey a poor man approached me and said: 'Rabbi, give me some food,' and I answered: 'Wait until I can unload my asses.' But before I had done so, the poor man expired. So I fell on his face and said: 'My eyes, which had no consideration for thy eyes, may they become blind! My hands, which had no mercy upon thy hands, may they become crippled! My feet, which had no pity upon thy feet, may they be crushed!' And I could not find any satisfaction until I had said: 'May my whole body become covered with sores.'" Said his disciples to him: "Woe is unto us that we must see thee in such a condition." And he replied: "Woe would have been unto me had ye not seen me in such a condition."

9Why was he called Nachum, the man of Gam-Zu? Because whenever anything happened to him he would say: Gam Zu LeTobah (this also is for good). It once happened that the Israelites desired to send a present to an imperial house. The question as to who should go was discussed, and Nachum Ish Gam-zu was finally selected, for the was accustomed to miracles. They sent through him a casket full of precious stones and pearls. When he arrived at his quarters for the night, thieves became aware of his treasure, and they removed the valuables contained in the casket and refilled the casket with dry earth. When Nachum discovered the incident in the morning, he said: "This is also for good." Upon his arriving at the imperial palace, the casket was opened, and it being found full of earth, the emperor [becoming very wroth] determined to destroy all the Jews, for he said, "The Jews had merely mocked him." Elijah appeared, disguised as one of the councillors, and said: "Perhaps this earth is of the same earth which Abraham their father had within his domain, and which possessed the merit that when thrown [upon the enemy] it turned into swords, and straw was turned into arrows, as it is written (Is. 41, 2) His sword maketh them as the dust. His bow as the driven stubble." There was one land which they were not able to conquer, so they tried this (the earth) against that land and they conquered.' The earth was thereupon deposited in the (king's) treasury, and the casket filled with precious stones and pearls. Nachum was at last sent away with an escort and his casket filled with precious stones and pearls. On the return, it happened that Nachum and his escort had to pass the night in the same quarters [where the precious stones had previously been stolen]. Observing with what honors Nachum returned, they asked him: "What gifts hast thou brought to the emperor, to be thus honored?" "What I took away from this place," was his reply. The men, then, thinking that their earth was so valuable, tore down their houses, gathered up the earth, and sent it to the emperor, saying: "The earth which Nachum brought thee was our earth [and not that of the Jews]." The earth was examined and found to be unlike the other. All the inhabitants were executed.

10R. Nachman b. R. Chisda said to R. Nachman b. Isaac: "Let the master come and settle among us [so that we may study together]." We are taught in a Mishnah, answered the latter, "Not the place in which he lives distinguishes the man, but the man marks the place. And thus we find that with respect to Mount Sinai, as long as the Shechina rested there, the Torah admonishes (Ex. 34, 3) Neither let flocks or herds feed near the mount, but as soon the Shechina had withdrawn from the mount, it is said (Ex. 19, 13) They may come up to the mount. A similar instance can be found with respect to the Tabernacle, which was erected in the wilderness, that so long as the Tabernacle was pitched the Torah warned (Num. 5, 2)They send out of the camp every leper, etc. When the curtains [of the Tabernacle] were folded up immediately the lepers and Zab were allowed to enter the place." "If this be so," said R. Nachman b. R. Chisda "then I will go to the place where the master dwellest." Whereupon R. Nachman b. Isaac answered: "It is better that a Maneh son of a P'ras (half a Maneh), i.e., a distinguished son of a less distinguished father — should come to be a Maneh son of a Maneh, i.e., a distinguished son of a distinguished father, rather than the contrary."

11It happened that pestilence raged in Sura, but in the neighborhood where Rab resided the pestilence was not prevalent. The townsmen concluded that this was because of the especial merits of Rab; but in a dream they were told that this would be but a small object wherewith to demonstrate Rab's merits, and that this was so in consideration of the merits of a man who lends his hoe and other digging tools used for burials, without compensation. In Darograth [the residing place of R. Huna] there was a great conflagration, but in the neighborhood where R. Huna lived the fire did not reach, and it was thought that it was on account of the merits of R. Huna that the city was spared; but they were also told in a dream that this would be but a small recognition of R. Huna's merits, and that it was merely in consideration of a certain woman who would heat her oven and then place it at the disposal of such as desired to bake their bread, without remuneration.

12Abba the surgeon was accustomed to receive greetings every day through a Bath Kol from the heavenly session; While Abayi received such a greeting only each Sabbath eve; and Raba would receive such a greeting only on the eve of the Day of Atonement. Abyi felt discouraged because of [the greater distinction conferred upon] Abba the surgeon and he was told: "The things that Abba does, thou canst not do." What did Abba the surgeon do that made him so renowned? First of all, when applying a remedy, he had a separate compartment for men and a separate compartment for women. Then he had a special garment for women with which he would clothe them, and which was split so that he could insert the instruments at any place without looking at the women. Then he had a certain place outside where his fee for bleeding was deposited, and the one that could afford deposited there while passing by, and those that had no means would merely come in and sit down without the least cause for shame. If a young scholar happened to come to him, he would not accept money, and in addition he would give him money, saying: "Go and strengthen thyself." One day Abayi sent two of his disciples to Abba, to watch his actions. Abba entertained them with meat and drink, and even laid down for them mattresses to pass the night (Fol. 22). On the morrow, the disciples folded up the mattresses and carried them into the market to sell them. There they encountered Abba, and said to him: "Let the master estimate the worth of these." "They are worth so much and so much," said he to them. "Perhaps they are worth more," they replied. And he answered: "I can purchase them for that amount." They then said to him: "These couches are thine; we took them from thee. And now we pray thee, [tell us] what didst thou suspect us of?" He replied: "I thought that perhaps some prisoners had to be ransomed, and ye did not wish to tell me what amount that would require last night. So ye took the couches." They then said to him: "Now let the master take them back." But he answered: "Nay; I have already made up my mind to devote them to charitable purposes, [and hence I cannot take them back]." Raba again felt discouraged over the greater distinction conferred upon Abayi. In a dream he was told: "It ought to be sufficient for thee that the entire town is shielded by thy merits."

13Elijah would frequently appear to R. Beroka of Hazar while he (R. Beroka) was standing in the market of Be Lepht. One day he asked Elijah whether there was anyone in the market who would have a share in the world to come, and Elijah answered: "Nay." In the meantime there came a man wearing black shoes, and on whose garments no show-fringes (Tzitzith) were thrown (attached). "That man will have a share in the world to come," said Elijah to R. Beroka. R. Beroka called the man, who refused to come near him; he ran up to him and asked him his occupation, and the man answered: "I have no time to-day. Come to-morrow." On the morrow, when he came, R. Beroka again approached and asked him "What is your occupation?" The man replied: "I am a warden of a prison; I keep the men and women prisoners in separate compartments, and my own bed stands between the two compartments. There I sleep alone, and take care that no evil acts are committed. If there is a daughter of Israel upon whom evil eyes have been cast [by the higher officials], I do my utmost to save her even at a personal sacrifice." R. Beroka then asked the man: "Why do you wear black shoes?" "Because I mourn over Jerusalem," replied he. "And why are thy garments without show-threads?" asked R. Beroka again. "In order that I should not be recognized as a Jew; for thus, if I hear of any plots that are formed against the welfare of my co-religionists, I immediately inform the Rabbis of it, so that they may pray to God to avert the impending calamity," was his reply. "And yesterday, when I approached and asked what thy occupation was, why didst thou tell me to come on the morrow?" "Because," answered the man, "I had heard a discussion pertaining to action to be taken against the Jews, and I hastened to inform the Rabbis about it, so that they might pray to God for mercy to annul the decree." At the same time two others were passing by, and Elijah said to R. Beroka: "These two shall also have a share in the world to come." R. Beroka approached them, and asked: "What are your occupations?" "Our occupations," they replied, "are to cheer and comfort all those who are downcast, and when we see two men quarreling, we make efforts to establish peace between them." "An alarm should be sounded on the sword, i.e., when armies are passing the country."

14Our Rabbis were taught: Not only does the foregoing apply unto unfriendly armies, but also to peaceful ones [who have no intention of attacking the place, but merely desire to pass through to make war upon others]; for there could not have been a more friendly army than the one which was sent by Pharae N'cho, king of Egypt, to Josiah, king of Judah, and still Josiah lost his life on their account, as it is said (II Chr. 35, 21) But he (Necho, king of Egypt) sent ambassadors to him (Josiah) saying: 'What have I to do with thee, thou king of Judah? I come not against thee this day, but against the house wherewith I have war, and God hath commanded me to make haste: forbear thee from meddling with God who is with me, that He may not destroy thee.' What God could N'cho have had with him? R. Juda said, in the name of Rab: "It was an idol, and for the reason that N'cho had confidence in the idol, Josiah thought that he could surely vanquish him in battle"; And it is written further (Ib. 23) And the archers shot at king Josiah; and the king said to his servants: 'Carry me away; for I am sorely wounded.' What does sorely wounded mean? Said R. Juda, in the name of Rab: "It means that his entire body was perforated by the arrows, like a sieve." Said R. Juda, in the name of Rab: "Why was Josiah punished? Because he did not consult Jeremiah the prophet. When Josiah was dying, Jeremiah the prophet came to visit him and noticed that his lips were moving. Thinking that, God forbid, he was saying something blasphemous on account of the terrible pain he was suffering, Jeremiah bent down and heard Josiah justifying the judgment which had befallen him, reciting the passage (Lam. 1, 18) Righteous is the Lord; for against his orders have I rebelled. Thereupon Jeremiah took up the following text (Ib. 4, 20) The breath of our nostrils, the anointed of our Lord, etc."

15Our Rabbis taught: (Lev. 26, 4) Then will I give you rains in their due season. This means that the earth shall not become too full of water nor shall there be a drought, but just sufficient; for the heavy rains make the soil muddy and it yields no fruit. Another explanation of the phrase (Fol. 23) in their due season, is that the rains will fall on the night of the fourth day of the week and on Friday night; for thus we find that in the days of Simon b. Shetach rain fell only on those nights, and grain flourished so that wheat grains became as kidneys, barleycorns as olives, and lentils as golden Dinarim; and part of these fruits of the earth did the sages preserve to show to future generations, that the diminishing size of fruits is because of the transgressions of the people, as it is said (Jer. 5, 25) Your iniquities have turned away these things, and your sins have withholden what is good from you. So it was also at the time when Herod built the new Temple. It would rain only at night, and in the morning the wind would cause the clouds to disperse, the sun would commence to shine, and the people would go to their work, so that all men knew that they were engaged in a heavenly undertaking.

16Our Rabbis were taught: "It once happened that the greater part of the month of Adar had passed and no rain had yet fallen. Choni Hama'gel was thereupon requested to pray for rain. He prayed, but no rain descended. So he marked out a circle around him, the same as Habakkuk did, as it is said (Habak. 2, 1) Upon my watch will I stand. He placed himself in the midst of it, and said: 'Sovereign of the Universe! Thy children have always looked up toward me as being near unto Thee. I swear, therefore, by Thy great Name, that I shall not move from this place until Thou shalt have compassion upon Thy children.' Whereupon the rain commenced to come down in drops. 'Rabbi,' said the disciples to him, 'may it be that we may see thee and not die; for we think that the rain is merely dropping in order to release thee from thy vow.' 'Fear not, you will not die,' said he to them, and he again pleaded before God, saying: 'It was not for this I prayed, but for rain sufficient to fill the wells, cisterns and caves.' The rain began to come down with vehemence, each drop being as large as the mouth of a barrel, and the sages estimated that each drop contained no less than a lug of water. The disciples again said to him: 'Rabbi, may we see thee and not die! We believe that the rain is falling in order to destroy the world.' Whereupon he again pleaded before God, saying: 'Not for such rains have I prayed; but for a needed rain that should be a blessing.' The rain then descended in the usual manner, until the Israelites of Jerusalem were obliged to seek refuge from the city to the Temple mound, on account of the rain. They then came to him and said: 'Rabbi, just as thou didst pray that the rain should descend, so pray now that it may cease.' Whereupon he replied: 'Thus have I a precedent: It is not permitted to pray for a cessation of too much good. Still, bring me a praise-offering.' It was accordingly brought to him, and putting both hands upon it, he said: 'Sovereign of the Universe! Thy people which Thou hast brought out of Egypt can sustain neither too much misfortune, nor too much goodness. When Thou becamest angry with them, they could no longer bear it; and now that Thou has showered too much goodness (rain) upon them, they cannot bear it either. Let it be Thy will that the rains may cease and the world become happy.' Thereupon a wind came up, dispersing the clouds, and the sun commenced to shine; and when the people left the Temple mound they saw it was entirely covered with mushrooms."

17Simon b. Shetaeh then sent him word, saying: "If thou wert not Choni, I should have decreed the ban over thee; for were these years as those when Elijah said that no rain should fall, and when he had the key to rain, wouldst thou not have desecrated the Holy Name? But what shall I do with thee, since thou art petulant towards God, and yet He forgiveth and indulgeth thee like a spoiled child who is petulant towards his father and says: 'Father, bathe me in hot water, bathe me in cold water, give me nuts, almonds, apricots, and pomegranates,' and he gives them to him. To thee may be applied the passage (Prov. 23, 25) Let (then) thy father and thy mother rejoice, and let her that hath born thee be glad." Our Rabbis were taught: "Thus the Sanhedrin sitting in the chamber of marble sent to Choni Hama'gel after the occurrence. (Job 22, 28) And if thou decree a thing, it will be fulfilled unto thee. Thou hast decreed below, and the Holy One, praised be He, ratified it above, and upon thy ways the light will shine, i.e., the generation which was in darkness thou hast enlightened with thy prayer." (Ib. ib. 29) For when men are brought low, thou wilt say elevate; i.e., a generation that were low, thou hast elevated through thy power. And those of lowly eyes thou didst help, i.e., a generation that was low on account of its sins hast thou helped with thy prayers. He will even deliver him who is not guiltless; i.e., a generation that was not guiltless hast thou delivered through thy prayer. And thou wilt be delivered by the purity of thy hands; i.e., through what were they delivered? Through the purity of thy hands.

18R. Jochanan said: All the life-time of this righteous man (Choni) he bethought himself concerning the interpretation of the passage (Ps. 126, 1) When the Lord bringeth back again the captivity of Zion, then shall we be like dreamers. He said: "How can a man sleep or be like a dreamer for seventy years?" Once he was travelling on the road, and he noticed a man planting a carob-tree. He asked him how many years it would take before the tree would bear fruit. "Seventy years," the man answered. "What!" said Choni, "Art thou, then, sure that thou wilt live seventy years?" And the man replied: "I found carob-tree in existence when I came into the world, consequently my ancestors must have planted them. Why should I not also plant them for my children?" Meantime Choni became hungry and sat down to eat [near the newly planted tree]. After the meal he fell asleep, and a grotto formed around him so that he disappeared, and thus he slept for seventy years. When he awoke, he observed a man gathering the fruit from the carob-tree. "Dost thou know who planted this tree?" he asked the man. "My grandfather," was the man's reply. Choni then said to himself, "Surely, I must have slept seventy years." He noticed that there had been born several generations of mules unto his ass. He then went to his home and inquired where the son of Choni Hama'gel was. He was told that his son was no longer living, but that his grandson was alive. He then said: "I am Choni Hama'gel." But they would not believe him. He went to the house of study and heard the Rabbis say: "This Halacha is as clear as in the days of Choni Hama'gel, who, when entering the house of study, would render a clear decision upon any questions put to him by the Rabbis." He said to them: "I am that Choni." But they would not believe him, nor would they accord him due respect. This discouraged him, whereupon he prayed to God that he might die, and so he died. Raba said: "This illustrates the current statement: 'Either give me the honor due me, or give me death.'"

19Abba Chelkiya was a grandson of Choni Hama'gel. When the country was in need of rain the Rabbis would come to him, that he should pray for rain. Once the country was in need of rain, and the Rabbis sent a committee of two younger Rabbis to him, with the request that he pray for rain. They came to his house, but did not find him. They went to meet him on the field, where they found him hoeing. They greeted him, (Ib. b) but he did not even turn his face towards them. Towards evening, while on his way home, he brought along some wood, placing the wood and the hoe on one shoulder and his garment on the, other. The entire journey he did not wear shoes, but whenever he came to water which he had to ford he would put them on. When he came to a thorny path, he would raise his garments. When he came to the city, his wife met him, dressed in fine apparel. When he reached his house, his wife entered first, then he, and the two Rabbis entered in turn. He sat down to eat and did not say to the Rabbis, Come eat with us. When he portioned bread to his children, he gave to the elder one loaf and to the younger two. Then, turning to his wife, he said in a low voice: "I know that these Rabbis came on account of rain. Come, let us go up on the upper floor and pray for rain, and should it please the Holy One, praised be He! to cause it to rain, it will not appear as if it came about through us." They went up on the upper floor, and he stood in one corner, while his wife stood in another, and prayed. A rain-cloud finally appeared in the direction of the corner where his wife was standing. Coming down, he said to the Rabbis: "For what purpose did the Rabbis come here?" And they replied: "The Rabbis have sent us to the master that he may pray for rain." And he answered: "Blessed be the Lord, that He saved you from being in need of Abba Helkyah's favor." They then said to him: "We know well enough that this rain came only on account of the master, only we should like to know the reason for several peculiar actions on your part. Why, when we greeted the master, did he not turn his face towards us?" He replied: "I hired myself for the day, and I thought I must not waste any time." "Why did the master carry the wood on one shoulder and the garment on the other?" [and not under the wood]. "Because I borrowed the garment to wear, but not to use as a pad for wood." "Why did the master go barefooted all the way, and put on his shoes when coming to water?" "Because the entire way I could see what I was stepping on, but in water I could not." "Why did the master raise his cloak when walking in a thorny path?" "Because, if my flesh should receive a scratch, it will heal; but if the cloak should become torn, it could not be mended." "Why, when the master came to the city, did his wife come forth to meet him, dressed in her best apparel?" "In order that I may not look at any other woman." "Why did she enter first, then the master, and we last? Because you were unknown to me [as to your honesty]." "When the master sat down to eat why did he not invite us to come and eat with him?" "Because there was not sufficient bread for all, and I did not wish to invite you merely to receive your thanks in vain." Why did the master give the elder child one loaf and the younger two?" "Because the elder was at home all day [and probably helped himself previously], but the younger was at school all day [and is hungrier]." "Why did the rain-cloud appear first from thy wife's corner, and then from the master's?" Because my wife is always at home, and what good she docs is a direct one [by giving bread]; but I give money, and what good I do is indirect, [thus making her charity more effective than mine]. And because there are frequent highwaymen in our neighborhood, I prayed that they should die, but used to pray that they may repent, and so they did."

20Chanin the Hidden was a son of the daughter of Choni Hama'gel. When the country was in need of rain, the Rabbis would send the school-children to him, who would surround him, take hold of his garments, and cry: "Father, father, give us rain!" And he would plead before the Holy, One, praised be He! saying: "Sovereign of the Universe! Cause rain to descend, for the sake of those who cannot distinguish between a father capable of giving rain and one who is not." Why was he called Chanan the Hidden? Because whenever he would do some good, he would hide himself so as not to be observed.

21R. Zerika said to R. Saphra: "Come, see the difference between the courageous sons of Palestine and the wicked ones of Babylon. The wicked ones of Babylon refers to R. Huna and R. Chisda, who, when the country was in need of rain, would say: "Let us go and assemble and pray, perhaps we shall find favor in His eyes, and He will give us rain"; and the courageous sons of Palestine refers to R. Jonah, the father of R. Huna, who, when the country was in need of rain, would take a sack and say to his household: "I will go to market and buy a Zuz worth of grain." When going out they would seek for a deep place, as it is written (Ps. 130, 1) Out of the depths have I called to thee, O Lord, and he would station himself in a hidden place, cover himself with the sack, and offer up a prayer for rain to the Lord, and forthwith rain would descent. Upon returning home, he would be asked: "Didst thou buy the grain for a Zuz?" And he would reply: "I noticed that it commenced to rain, and hence thought it unnecessary to go to the market for it, as it can be had now anywhere." Again it happened that R. Mani, his son, was sorely troubled by the members of the house of the Nassi (prince); so threw himself on his father's grave, exclaiming: "Father, father, the men of the house of the Nassi are troubling me." One day several of the household of the Nassi were riding by the burial ground [where Jonah was interred], and their horses could not proceed until they vowed not to trouble R. Mani any more. It also chanced that R. Mani, a frequent visitor of R. Isaac b. Eliashib, told the latter that the rich members of his father-in-law's famUy were giving him much trouble. Said R. Isaac: "May they become poor!" And they verily did become poor. R. Mani then came again, and complained that now his relatives were poor, they were compelling him to support them. Said R. Isaac: "May they then become rich again!" And accordingly they became rich. At another time R. Mani complained to R. Isaac that his wife was very ill-favored. "What is her name?" R. Isaac asked. And R. Mani replied: "Hannah." R. Isaac then said: "May Hannah become handsome!" And accordingly she became handsome. Later R. Mani came again, and complained that since his wife had become handsome she had made life a burden to him by her vanity, and R. Isaac said: "May Hannah become ugly again!" And Hannah was transformed into her former ugliness. Subsequently two disciples of R. Isaac b. Eliashib said to him: "Let the master pray to the Lord for us, so that we might become wiser and more capable of study." Whereupon he said to them: "I once had the power to do so; but I have abandoned that practice."

22(Fol. 24) The charitable collectors would hide themselves when they saw Elazar, the man of Birtha because (they knew) he would give away everything he had. One day he went out into the market to buy the wedding outfit for his daughter's marriage. The collectors of the charity perceived him, and hid themselves. He, however, pursued them swiftly, and said: "I cause you to swear that you will tell me for what purpose ye are collecting." And they answered: "We are collecting money for the wedding outfits of two orphans who are about to be married." He said: "I vow that they have preference over my daughter." And he gave them everything he had, leaving one Zuz, for which he proceeded to buy some wheat and deposited it in his storehouse. When the mother came she asked her daughter: "What did father bring you?" And the daughter replied: "All that he brought he deposited in the storehouse." She then went to the storehouse, and tried to open the door. She noticed that the wheat was piled up high and that the storehouse was so full that the wheat forced its way through the cracks in the walls, so that she could not open the door. When her husband returned from the house of learning she said to him: "Come and see what thy Creator did for thee." Arriving at the storehouse, Elazar said: "I vow that all this wheat be devoted to the poor, and thou hast but a share in it equal to the other poor."

23R. Juda Hanassi once ordered a fast-day and prayed for rain, and not having succeeded, he remarked: "What a difference there is between Samuel, the prophet, and Juda, the son of Gamaliel! Woe to the generation that has retrograded to such an extent, and woe to the Nassi (prince) who hath witnessed it." He became very despondent, and forthwith rain began to fall.

24R. Juda, the prince, once ordered a fastday of which no previous notice had been given to R. Jochanan and R. Lakish until the very morning (of the fast). "What shall upon the Nassi"; replied R. Jochanan. "We did not take it upon ourselves yesterday to fast to-day?" "We are dependent upon the Nassi;" replied R. Jochanan. "Hence it is not necessary for us to take it upon ourselves a day in advance."

25Again it happened that the house of the Nassi ordered a fast-day; but no rain descended. So Oshiya, the youngest of the college, taught: (Num. 15, 24) Then it shall be, if it be done in error by the congregation it being hidden from their eyes. This might be likened to a bride [in the house of her father] — if she have beautiful eyes, there is no need of examining her body; but if her eyes be bad, her entire body should be examined (i.e., if the Prince of the exile be a righteous man, the congregation need not be tried; but if he be wicked, the congregation itself must be examined). So the servants of the Nassi came to Mushiya, threw a cloth over his neck, and tormented him. The highwaymen then said to the servants: "Let him alone, for we also have annoyed him [because of his having offended us]; but since we observe that whatever he does is for Heaven's sake, we let him have his own way; you also ought to act accordingly." Thereupon he was released.

26Rabbi once ordered a fast-day, but no rain descended. So Ilpha, and according to some, R. Ilpha, went up to the reading-desk to pray. As soon as he came to the sentence, He causeth the wind to blow, a wind sprang up; and when he said, He causeth the rain to descend, rain began to fall. So Rabbi asked Ilpha: "What are thy merits?" And he answered: "I live amongst a very poor village for whom it is almost impossible to obtain any wine for the Kiddush and the Habdalah on the Sabbath; but I go to great trouble to procure wine for Kiddush and Habdalah, so that they may comply with the requirements of the law."

27Rab happened to come to a certain place and ordered a fast-day, but no rain descended. The public reader (of the prayer) went up to the reading-desk and commenced to pray. Arriving at the sentence. He causeth the wind to blow, a wind sprang up; and as soon as he said, He causeth the rain to descend, the rain began to fall. "What are thy merits?" asked Rab of him, and he answered: "I teach little children, and treat the children of the poor like the children of the rich. Those that cannot afford to pay, I teach without compensation; and I have also fish-ponds. I persuade those [children] who do not wish to learn to do so by giving them fish to take home with them."

28R. Nachman ordered a communal fast. He prayed for rain, which, however, did not come. And he said to the people: "Take ye Nachman and throw him from the roof to the ground." He became downhearted, and rain commenced to fall.

29Rabba ordered a fast, he prayed, but no rain came. "Why," said his disciples to him, "when R. Juda ordered a fast, did rain come?" He replied: "What can I do? As to the studying of the Mishnah, we are superior to them; for in R. Juda's time, study was limited to the Orders of Damages, (Ib. b.) whereas we now teach the entire Talmud. And when R. Juda came to the Order of Taharoth (Purification), Tract Uktzin. concerning the law, 'When a woman put herbs in a pot,' or, according to others, concerning the law, 'If olives were pressed with their leaves, they are ritually clean,' R. Juda would say: 'I recognize in it the argument of Rab and Samuel [which is two deep for me].' While we have thirteen colleges which are studying the Tract Uktzin; nevertheless when R. Juda would pull off one shoe, the rain would come; and we cry the entire day, and there is nobody to listen to us. Shall we assume that it is because of R. Juda's deeds? Then if there is any one here that knows we have done anything wrong, let him say so; but the true reason is, what can the leaders of the generation do, when the generation itself is not like the [old] good generation?"

30R. Juda once saw two men throwing bread at each other, and he said: "I see from this that there is plenty in the world." He fixed his eye upon it, whereupon a famine began. The Rabbis then said to R. Cahana, the son of R. Nechunia: "We have heard that the master frequently visits R. Juda to discuss Halacha; persuade him to go into the market that he should become aware that a famine reigns." Accordingly he acted, and persuaded him so that he took him out into the market. Observing a crowd of men, R. Juda asked: "What does this mean?" "They are waiting to buy some spoiled dates which are on sale," he was told. Whereupon he said: "I perceive from this that there is famine in the world." "Pull off my shoes," he said to his servant. He had pulled off but one of his shoes, when it began to rain. He was about to pull off his second shoe when Elijah appeared, and said to him: "The Holy One, praised be He! said 'If thou wilt pull off the other shoe, I will destroy the entire world!' " R. Mari, the son of the daughter of Samuel said: "At that time, when R. Juda had taken off his shoes, I stood on the bank of the River Papa and observed angels clad like sailors, who took sand, filled the ships therewith. The sand was turned to fine flour, and the whole world came to buy. I said to the persons of my household: 'Do not buy of it, for it is only because of a miracle, [and I wish to derive no benefit from miracles]. On the morrow, ships laden with actual wheat arrived from Parzina, of which all bought."

31It happened once that Raba came to the city of Hagrunia, where he ordered a fast, and prayed for rain, but no rain came. He said to the people: "Go ye all to bed fasting." They did so. On the morrow he said to them: "Is there any one who saw something in a dream?" R. Elazar, of the same city, related that he had been told the following words in a dream: "Good peace to the good master who received his knowledge from a good master, and who with his goodness is doing good to his people." Rab then said: "I infer from this that it is a favorable time." He prayed again, and rain did come.

32It happened that a man had committed a crime for which he had to receive stripes in a court where Raba was the chief justice. Raba had the penalty inflicted on him. He could not endure it, and died. When the government of Sabbor, the king, heard this, they decided to trouble Raba. Whereupon Ifra Ormuzd, mother of King Thapur, said to her son: "I advise you to have nothing to do with the Jews, for all that they request of their God, He grants to them." "What, for example?" asked he. "Why!" said she, "Whenever they pray to God for rain, it rains." "That is only," said he to her, "because they pray in the season when it has to rain. Now, when it is Tamuz (July), when it ought not to rain, let them pray for rain, and you shall see that it will not come." Accordingly she sent to Raba, saying to him: "Direct thy attention to this, and pray to God to send rain." He prayed, and no rain came. Raba then pleaded, saying: "King of the Universe (Ps. 44, 2) O God, we have heard with our ears, our fathers have told us ... in the days of old, etc., but we, with our eyes, have not seen it." Then it rained so much that all the fountains of Mechuza overflowed and the water spread in the streets into the River Tigris. His father appeared to him in a dream and told him: "Is there any other man who has troubled Heaven so much? Go, change thy couch, because of the anger thou hast caused in heaven." On the morrow he found traces of a knife with which his bed had been slashed. R. Papa also ordered a fast. No rain came, however. Meanwhile he felt so weak from fasting, that he took a spoonful of grit and continued to pray. Still, however, no rain came. R. Nachman b. Oshiya then said to him [ironically]: "If the master would partake of another spoonful of grit, then rain would surely come." This mortified him and he was discouraged. He prayed once more, and finally rain came.

33R. Chanina b. Dosa happened to be on the road carrying a bundle of wood when it began to rain. He said: "Sovereign of the Universe, the whole world is happy, but Chanina is suffering!" The rain ceased. When he reached home, he said: "Sovereign of the Universe, the whole world is in anxiety [because the rain ceased], only Chanina is contented [having no fields]." Whereupon it began to rain again. Says R. Joseph: "What availed the prayer of the High-Priest against the prayer of R. Chanina b. Dosa? For we are taught that the HighPriest said a short prayer in the [outer chamber]. What was this prayer?" Raba and Rabbin, the sons of R. Adda, both said in the name of Rab: "May it be Thy will, Lord our God, that this year should be a hot one, and moistened with dew." Is then a hot year a blessed one? We must therefore say that it is to be taken in this manner. If this year will be one in which the earth forms clods [on account of the heat], then may it also be moistened with dew. R. Acha b. Raba, in the name of R. Juda, concluded the prayer as follows: "May no ruler cease from the house of Juda, and may Thy people Israel not depend for livelihood on each other, and mayest thou not heed the prayers of travellers [who ask for the cessation of rain]."

34Said R. Juda, in the name of Rab: "Every day a heavenly voice goes forth and says: 'The whole world is sustained merely through the merits of Chanina, my son, and as for Chanina himself, one Kab of carobs suffices him from one Sabbath-eve to another.'" On the eve of every Sabbath the wife of R. Chanina was accustomed to make fire in her oven and to throw twigs into the stove (Fol. 25) to prevent the disgrace of being exposed of her poverty. She had, however, one bad neighbor, who said: "I know that they have nothing to cook for the Sabbath, why does she make fire in her oven? I shall go and see." She straightway knocked at the door. Chanina's wife, ashamed, retired to her bed-room. Suddenly a miracle occurred, for the oven became filled with bread, and the kneading-basin with dough. [The neighbor, noticing the bread in the oven], called to Chanina's wife: "Bring the bread-shovel, or the bread will be burned!" Whereupon the former replied: "I just went for it." We are taught in a Baraitha: Chanina's wife truly went into the next room for a shovel, because she was accustomed to have miracles happen to her. One day R. Chanina's wife said to him: "How long shall we yet be troubled with the want of our daily bread?" And he replied: "What can I do?" "Pray to God that He should give thee something," said she. He accordingly proceeded to pray. A hand came forth and gave him a leg of a golden table. Later his wife saw in a dream that in the future world all the righteous in heaven would eat on golden tables with three legs, while his (her husband's) table would have only two. She then said to Chanina: "Wouldst thou then like it, that all should eat at a table having three legs, while we should eat at one having only two? Pray to God that the golden leg may be taken back." He prayed, and the leg was taken back. We are taught in a Baraitha that this latter miracle was even greater than the former; for it is related that it is customary for heaven to bestow but not to reclaim. One Sabbath eve, Chanina noticed his daughter in a despondent mood. Upon his asking her what the trouble was, she replied: "I mistook the two vessels containing oil and vinegar, and poured the latter into the Sabbath lamp and lit it." "My daughter," said he, "He who hath ordained that oil should burn can ordain vinegar should also burn." We are told (in a Baraitha) that the vinegar in that lamp burned all night and all day, till it was used to kindle the Habdalah light. R. Chanina b. Dosa, who had several goats, was once told that his goats caused damage to others. Said he: "If my goats do damage, may they be devoured by bears; but if they do not, may they each bring at the evening a bear impaled upon their horns." That same evening, each goat did indeed bring in a bear caught on its horns. The same Chanina had a neighbor who was building a house, the beams of which were found to be too short. She came to him, and said: "I have built my house, but my beams do not reach far enough." "What is your name?" he asked her. And she answered: "Aichu." He then said: "Aichu, may thy beams become longer." We are taught in a Baraitha: "The length increased so that it extended one cubit on each side." Others, however, say that pieces, were conjoined with the beams so that they attained the required length. We are taught in a Baraitha that Plimo said: "I saw that house whose beams were extended through R. Chanina b. Dosa's prayer, and noticed that the beams protruded an ell on each side. And I was told that the house was that one concerning which Chanina prayed to have the beams become longer."

35R. Chama b. Chanina ordered a fast-day. He prayed for rain, but no rain descended. "Why is it," he was asked, "that when R. Joshua b. Levi would order a fast-day, rain would soon commence to fall!" He replied: "That was the son of Levi, and not I." And they said: "We meant to say, that we should again congregate, whole-heartedly, perhaps the community will then offer a heart-rending prayer and rain will come." They did so, and still no rain descended. He then said to them: "Do you really desire that rain should descend for your sake?" "Yea," they all replied. R. Chamah, turning then towards the sky, said: "Ye sky, cover thy countenance!" Nothing, however, resulted, and he exclaimed: "How imprudent are the skies!" Whereupon they became covered, and rain commenced to fall.

36R. Elazar b. P'dath was in very poor circumstances. It happened once that he had blood-letting from his body and did not have anything to eat afterward. He found a peel of garlic, and as he put it into his mouth his heart became weak so that he fainted. The Rabbi [upon being informed that R. Elazar had fallen in a faint] entered to find out what his condition was. They noticed that he wept and laughed, and that a ray of light shone forth from his forehead. When he revived the Rabbis asked him: "Why did the master weep and laugh [in one time] and what caused the ray of light to shine forth from your forehead?" Whereupon he replied: "I saw the Shechinah and I pleaded before it, saying: 'How long shall I be subject to such stress of poverty?' And the answer came: 'Elazar, my son, do you wish that I should destroy the world and create it again, perhaps you will then be created in an hour which is conducive of better prosperity.' I then pleaded: 'Sovereign of the Universe, is it so difficult that even after a new creation you say perhaps?' I then asked him: 'What is the major part of my life — that which I have to live, or that which I have lived?' 'That which you have lived,' came the answer. 'If so, then I do not want any change.' He then said to me: 'As a reward for your decision that you desire no change, you will enjoy in the future world thirteen rivers filled with pure balsam. I then said unto Him: 'Sovereign of the Universe, is that all?" Whereupon He replied: 'And what will be the reward of your associates?' I then pleaded before Him: 'Sovereign of the Universe, I want the share of those who will not obtain it in the future world." Hitting me with his thumb on my forehead [causing the ray of light to proceed from my forehead], He said to me: 'Elazar, my son, I shall loose my arrows against thee.'"

37Levi ordered a fast-day, but no rain descended. Said he: "Sovereign of the Universe! Thou didst ascend to the heavens, and didst sit down, but hast no compassion upon thy children." Whereupon rain descended, but Levi fell and became lame. R. Elazar said: Never shall a man use [in his prayer] reproaching words against Heaven, for a great man used [in his prayer] reproaching words against Heaven and became lame as a punishment, and this refers to Levi. Was it this that caused Levi to become lame? Behold, it was the cause of a Kidda which he showed before Rabbi that made him lame? Both things were the cause of it. R. Chiya b. Lolaini said: "I heard one cloud saying to the other: 'Come, let us go and pour out our waters on the lands of Ammon and Moab.' And I said: 'Sovereign of the Universe! When Thou hadst crone to other nations, offering Thy Torah to them, they did not accept it. Thou hast then offered Thy Torah to Israel, who did accept it, and now Thou wouldst allow the clouds to pour forth their waters on the land of Ammon and Moab. [Turning to the cloud, I exclaimed]: 'Pour forth your waters on this spot,' and they did pour their waters on that spot."

38R. Chiya lectured: "What is the meaning of the passage (Ps. 92, 13) The righteous shall spring up like the palm-tree; like a cedar in Lebanon shall he grow high. Why are both the palm-tree and the cedar mentioned? If the palm-tree only were mentioned, I would say that just as a branch of the palm-tree (Ib. b) which is broken off does not grow up again, so will it be with the righteous — he will leave no one in his stead; [therefore a cedar is also mentioned, which grows up again]. And if a cedar only were mentioned, I might say that just as the cedar does not bear fruit, so will it also come to pass that the righteous will not bear fruit; therefore both the palm-tree and the cedar are mentioned."

39Our Rabbis were taught: It once happened that R. Eliezer ordered thirteen fast-days, but no rain descended. On the thirteenth fast-day, when the congregation began to leave [the worshipping place], he said unto them: "Have you prepared graves [that you are leaving here]?" Whereupon they burst out in a cry and rain began to fall. Another time it occurred that R. Eliezer recited twenty-four benedictions at prayer, but he was not answered. R. Akiba followed him at the reading-desk, and said: "Our Father, our King! Thou art our Father, Our Father, our King! We have no King but Thee. Our Father, our King! We have sinned before Thee. Our Father, our King! Have mercy upon us. Our Father, our King! Deal with us for the sake of Thy name." He was immediately answered. The people then began to murmur, thinking that R. Akiba was greater than R. Eliezer. A heavenly voice came forth and said: "Not because R. Akiba is greater than R. Eliezer was his prayer answered, but because he always concedes his retailiations (forbearing), while R. Eliezer never concedes his retaliation (is not forbearing)."

40Samuel the Junior ordered a fast-day, and rain descended before sunrise. The people intended to praise the congregation [whose efforts caused the rain]. Whereupon Samuel said to them: "Let me tell you a parable. This may be compared to a case of a slave begging something of the master, and the master saying: 'Give it to him! For I do not care even to hear his voice.' " Again it happened that Samuel the Junior ordered a fast-day, and rain fell after sunset. The people then thought: Surely this merits the praise of the congregation [that after fasting and praying rain came]. Said he to them again: "Nay, this does not show that the congregation merits praise; for this can be compared to a slave begging something of his master, who says: 'Let him pray and betrouble himself for some time ere I give it to him.'" What, then, does Samuel consider as praise of the congregation? If when the sentence is read, He causeth the wind to blow, a wind springs up; and when the sentence, He causeth the rain to descend, is read, rain commences to fall.

41MISHNAH: It once happened that a fast-day was ordered in Lud and rain came before midday, whereupon R. Tarphon said to the people: Go, eat and drink and make a holy day. The people did eat and drink and made that day a grand feast and upon returning in the evening they sang the great Hallel.

42GEMARA: "In the evening they returned and sang the great Hallel." Let them say it beforehand? Abaye and Raba both say: "Hallel is not to be recited except (Fol. 26) with a satisfied soul and a well-filled stomach." Is this so? Has it not happened once when R. Papa came to the synagogue of Abi Gober, where he ordered a fast-day, rain descended before noon, when they sang the Hallel, and then ate and drank? With the inhabitants of Mechuza it is different, for they are generally drunkards [and might not say it afterward].