(Fol. 105) (Dan. 10, 21) Nevertheless will I tell thee what is noted down in the writing of truth. Is there then an untruthful writing? This is not difficult to explain. The former refers to a decree issued with an oath. For R. Eamuel b. Ami, and according to others R. Samuel b. Nachman said in the name of R. Jochanan: "Whence do we know that a sentence, pronounced with an oath, cannot be annulled? From the following (I Sam. 3, 14) Therefore I have sworn unto the house of Eli, that the iniquity of Eli's house shall not be expiated with sacrifice nor offering for ever." Raba, however, said: This means that through sacrifices merely their sin cannot be expiated, but by [the study of] the Law it may be." And Abaye said' "With sacrifice and offering it cannot be expiated, but by [the study of] the Law and by deeds of loving kindness it can"; for he and Rabba [his teacher] were both descendants of the house of Eli [who were sentenced, as above; yet] Rabba, who only studied the Law, lived forty years, but Abaye, who both studied the Torah and performed acts of benevolence, lived sixty years. Our Rabbis were taught that there was a certain family in Jerusalem whose members died at eighteen years of age. They came and informed R. Jochanan b. Zakkai of their trouble. "Perhaps," said he, "you are descendants of Eli, of whom it is said (I Sam. 2, 33) All the increase of thy house shall die in the flower of their age. Go, then, study the Law, and live." They went and studied, and they did live; and they were called after his name, the family of Jochanan.
R. Samuel b. Inya said in the name of Rab: "Whence do we know that a decree against a community is not confirmed." Is that true? Behold, It is written (Jer. 2, 22) The stain of thy sin remains before Me. But this is what he meant: Whence do we know that a decree issued against a community, even if confirmed, may nevertheless be cancelled? From the passage (Deut. 4, 7) As the Lord, our God, in all things that we call upon Him for. But it is also written (Isa. 55, 6) Seek ye the Lord while He may be found. Hence, is there a difference? The latter passage refers to an individual, the former to a community. When is the proper time for an individual [to repent?] R. Nachman, in the name of Rabba b. Abahu, said: "The ten days of repentance, between New Year's Day and the Day of Atonement." (I Sam. 25, 38) And it came to pass, in about ten days thereafter, that the Lord smote Nabal. What is the reason for the ten days' waiting? R. Juda, in the name of Rab said: "It corresponds to the ten meals which Nabel gave to David's servants." And R. Nachman, in the name of Rab. said: "This refers to the ten days of penitence" [given to Nabal in which to repent].
(Ib. b.) R. Chiya and R. Simon b. Rabbi were sitting together when one of them opened the conversation and said: "He who prays should fix his eyes downward, as it is said (I Kings 9, 3) And My eyes and My heart shall be there all the time." And the other one said: "His eyes should be [fixed] upward, as it is said (Lam. 3, 41) Let us lift up our heart with our hands unto God in the heavens." While they were thus discussing, R. Ishmael son of R. Jossi came and asked them: "In what subject are you occupied?" "In prayer," replied they. He said to them: "Thus said my father: 'He who prays should fix his eyes downward and his heart upward in order to reconcile both of the above passages.' " Meantime, Rabbi entered the college. Those who were slight of stature went quickly and occupied their seats, R. Ishamel the son of R. Jossi, however, being stout, kept on walking, whereupon Abdan (a disciple) remarked: "Who is he that forces his way over the heads of the holy people?" "This is I, Ishmael, the son of R. Jossi, who came to study the Torah from Rabbi," was the reply. "Art thou then worthy to study the Torah from Rabbi?" Abdan questioned him. Whereupon he said: "Was then Moses worthy to study the Torah from the Almighty?" "But art thou then Moses?" asked Abdan of him. "Is then thy teacher God?" Came the response. (Thereupon R. Joseph remarked: "Rabbi received his due"; i.e., it served him right, that R. Ishmael called him thy teacher, but not my teacher.) Meanwhile a Yebama came before Rabbi to perform the act of Chalitza. Rabbi said to Abdan: "Go and have her examined [if she is of age and eligible for that act] "When R. Ishmael the son of R. Jossi remarked: "Thus said father: 'A man is merely written in that section [which excludes a minor,) but as to the woman it does not matter whether she be large or small!" Thereupon Rabbi said unto Abdan: "Sit in your place. It is not necessary to investigate it, since it has already been decided by a senior Rabbi." Abdan was then walking backward [notwithstanding the fact that he stepped upon scholars who sat on the floor.] R. Ishmael the son of R. Jossi then said to him: "He of whom the Holy people are in need may step over the heads of the Holy people; but he of whom the Holy people are not in need, how can he step over the heads of the Holy people?" Thus Rabbi ordered Abdan to remain at his place [where he did remain.] We are taught in a Baraitha: In that hour Abdan became leprous, his two sons were drowned and his two daughters-in-law declared a Miun. Said R. Nachman b. Isaac: "Praised be the Merciful for having put Abdan to shame in this world."