(Fol. 28b) R. Chama b. Chanina said: "Since the early days of our ancestors, they never ceased to attend the house of study. When in Egypt, they had houses of study, as it is said (Ex. 3, 16) Go and assemble the elders of Israel. When they were in the wilderness they had with them houses of study, as it is said (Num. 11, 16) Gather unto me seventy men of the elders of Israel. Abraham our father was a scholar and attended the house of study, as it is said (Gen. 24, 1) And Abraham was old. Our father, Isaac, was a scholar and attended the house of learning, as it is said (Ib. 27, 1) And it came to pass when Isaac became old. Our father, Jacob, was a scholar and attended the house of study, as it is said (Ib. 48, 10) Now, the eyes of Israel were dim through age. Eliezer, the servant of Abraham, was a scholar and attended the house of learning, as it is said (Ib. 24, 2) And Abraham, said unto his servant, the eldest of his house who was master over all that he had, upon which R. Elazar said: 'This means that he mastered his teacher's learning.' (Ib. 26, 5) Eliezer of Damascus was, i.e., He drew and gave others to drink of his master's teachings." Rab said: "Abraham, our father, observed the entire Torah, as it is said (Ib. 26, 5) Because that Abraham obeyed my voice." R. Shimi b. Chiya said to Rab: "Perhaps this refers only to the seven laws and no more?" And what about circumcision? Perhaps this then refers to circumcision and the seven laws?" Whereupon Rab answered: "If so, then, what is the meaning of my commandments and my laws?" Raba, and according to others," R. Assi, said: "Abraham, our father, observed even the regulations of Erub Tabshilin, for it is said, My learnings [in plural], i.e., the Rabbinical as well as the Biblical laws."
Rafram said: "The glittering heat during a clouded day is worse than the solar heat itself. An example may be taken of a jar of vinegar [which emits a stronger smell through a slight opening than when wholly opened]. The dazzlingz sun-light coming through cracks or breaks in the clouds is worse than the uncovered sun. An example may be taken of the following: It is more difficult to stand under a shower than to enter entirely into water. (Fol. 29) Sinful (obscene) imaginations are more injurious to the health than the sin itself. A similar case: The smell of wasted meat is more irritating than seeing the meat itself. The heat of the end of summer is worse than that of the summer it.self (because it is easier to catch cold). A similar case is a heated oven [in which it is easy to kindle a fresh fire]. Fever is much worse in the winter than in the summer. A like case is: In a cold oven much wood is necessary to heat it [hence if one has a high temperature in the winter, the fever must be great]. To study old subjects is much more difficult than a wholly new subject. A like case: Cement made of cement [is harder to be made than of sand]."
R. Assi said, "Why is Esther likened unto the dawn? To inform you that just as dawn is at the close of night, so also was Esther at the end of all miracles." But there is Hanukah (Feast of Mecabees) which occurred later? We speak of miracles as are chronicled in a special Megilla. The one who holds the opinion that the scrolls of Esther (the Megilla), are permitted to be written is quite right. But how will he who holds the opinion that it is not permitted to be written explain this passage? He will explain the passage like R. Benjamin b. Jafeth, in the name of R. Elazar; for R. Benjiman b. Jaffeth in the name of R. Elazar, said: "Why are the prayers of the righteous comdpared unto a hind? Just as the horns of the hind diverges as long as they grow, so also are the prayers of the righteous; the more they offer it, the more they are listened to.
(Fol. 33) Abaye arranged the order of the daily service in the Temple, according to tradition, in agreement with the opinion of Abba Saul. The [first] great arrangements of [wood] preceded the second arrangement of the incense; and the second order of incense preceded the ranging of the two pieces of wood [upon the altar]; and the ranging of the two pieces of wood preceded the removal of the ashes from the inner altar; and the removal of the ashes from the inner altar preceded the dressing of the five lamps [of the candlestick]; and the dressing of the five lamps, preceded the sprinkling of the blood of the regular [morning] offering; and the sprinkling of the blood of the regular [morning] offering preceded the dressing of the two lamps; and the dressing of two lamps preceded the burning of the incense; and the incense preceded the offering of the members (portions) of the sacrifices; and the offering of the members (portions) preceded the meal-offering; and the meal-offering preceded the baked-meal offering; and the baked-meal offering preceded the drink offerings; and the drink offerings preceded the additional offerings (Musaff); and the additional offerings preceded the [two] spoons of frank incense; and the spoons of frank incense preceded the regular evening offering; as it is said (Lev. 6, 5) And he shall lay the burnt offering in order upon it, and he shall burn thereon the fat of the peace-offering (Hashlamim) he shall therewith finish all the offerings of the day.
(Fol. 35b) Our Rabbis were taught: When the poor, the rich or the wicked man shall appear before the Divine Judgment, the poor man will be asked: "Why hast thou not studied the Law?" If he answers: "He was poor and had to earn his maintenance [and therefore had no time to study], he will be answered, "Wast thou then poorer than Hillel the Elder?" Concerning Hillel the Elder it was said that every day he went to work and earned a Tarpeik, of which one-half he gave away to the porter of the college [for admission], and by the other half he and his family lived. Once it happened that he did not earn anything, and the porter would not admit him. He ascended the roof and swung himself over to an opening where he sat down so that he might listen to the words of the living God, from the mouth of Shemaia and Abtalian. It was added that this happened on Friday, during the season of Tebeth (winter) and he was besnowed. When it dawned, Shemaia said to Abtalian: "Brother, why is it that every day light is visible in the academy at this time, and now it is yet dark? Is it such a cloudy day?" They raised their eyes, and saw the figure of a man above the window. When they went up, they found on him a layer of snow three cubits thick. After removing the snow, they took him down, washed him, dressed him with oil, placed him before a fire, remarking: "Such a man deserves that even the Sabbath should be violated for his sake." When the rich man is asked: "Why hast thou not studied the Law?" if he answers: "Because he was a rich man with many estates and had no time to study," they will answer him: "Wert thou then richer than R. Elazar b. Charsum?" Of R. Elazar b. Charsum it was said that his father had bequeathed to him a thousand towns of laud, and a thousand ships on the sea, and he himself used to put a bundle [containing his necessities] on his shoulder, and travel from town to town and from land to land to study the Law. Once his own servants found him, and put him to hard labor. He said to them: "I pray you, let me go to study the Torah." They replied: "We swear, by R. Elazar b. Charsum's life that we will not let you go before you work." He went and paid them a big sum of money in order that they should let him study, for he never saw his servants, but studied the Torah by day and by night. When the wicked man is asked: "Why hast thou not studied the Law?" if he replies that he was handsome, and was troubled by his inclinations, they will answer him and ask whether he was more troubled by his inclinations than Joseph the Righteous? It was said of Joseph, the Righteous, that every day Potiphar's wife used to try to seduce him by her talk. The clothes she used to put on in the morning [to attract his attention] she did not put on in the evening, and vice versa. "Listen to me; do what I ask of you," she pleaded with him, to which he answered, "No!" "I will imprison thee," she threatened him, and he replied (Ps. 146, 7), "The Lord looseneth the prisoners." "I will bend your loftiness," she warned him, his reply was (Ib.) "The Lord raiseth up those who are bowed down." She said to him: "I will blind you." He answered (Ib. 8) "The Lord causeth the blind to see." She gave him a thousand talents of silver, but he was averse to her. Consequently Hillel will cause the conviction of the poor; R. Eliezer b. Charsum, the conviction of the rich, and Joseph, the conviction of the wicked man.
(Fol. 36b) Our Rabbis were taught: How did the High-priest confess? "I have committed iniquities, transgressed, and sinned;" and so says Scripture regarding the scapegoat (Lev. 16, 21) And confess over him all the iniquities of the children of Israel, and all their transgressions, and all their sins. And this arrangement is also used by Moses (Ex. 34, 7) Forgiving iniquity and transgression and sin; so says R. Meir. The sages, however, say. Iniquities (Avonoth) refers to intentional transgressions; and so says Scripture (Num. 15, 31) That person shall be cut off, his iniquity (Avono) is upon him; transgressions (P'sha'im) refers to rebellion, and so says Scripture (II Kings 3, 7) The King of Moab hath rebelled (Pasha) against me. There is also another passage (Ib. 8, 22) Then did Libnah revolt in that time; sin (Chata'oth) refers to unintentional wrong (done in ignorance), and so says Scripture (Lev. 4, 2) If any person sin through ignorance (Yekheta). But, according to the sages, how is it possible that after he has confessed the intentional and rebellious sins, he will confess the unintentional? Therefore we must say that he said them in this order: I have sinned, committed iniquities, and transgressed. And so says David (Ps. 106, 6) We have sinned together with our fathers, ive have committed iniquity, we have done wickedly. And so also says Solomon (I Kings 8, 47; II Chr. 6) We have sinned, we have committed iniquity, we have acted wickedly. So also says Daniel (Dan. 9, 5) We have sinned, we have committed iniquity, we have done wickedly, and we have rebelled. If so, then, why did Moses say (Ex. 34, 6) Forgiving iniquity, and transgression, and sin. Moses said thus to the Holy One, praised be He! "Sovereign of the Universe, when the children of Israel will sin before thee, and then repent, consider their conscious sins as mere inadvertant acts."
(Fol. 37) We are taught in a Baraitha, Rabbi said: (Deu. 32, 3) When I call on the name of the Lord, ascribe ye greatness unto our God. Thus said Moses to Israel: "When I mention the name of the Holy One, praised be He! ye shall add greatness to our God." Chananiah, the son of R. Joshua's brother, said: "From the following (Prov. 10, 7), The memory of the just is blessed. Moses thus said to Israel, 'When I mention the memory of the righteous [ruler] of the Worlds, give ye blessings.' "
MISHNAH: The king Munbaz made all the handles of the vessels that were used on the Day of Atonement, of Gold. Helen, his mother, made a golden candelabrum over the Temple-gate. She likewise made a golden table, whereon was inscribed the chapter concerning the Sotah (Num. 5, 12-31). Miracles happened on the gates which Nicanor brought. They are all mentioned in token of praise.
(Ib. b) We are taught in a Baraitha: When the sun rose, sparkling rays proceeded from it (the golden table) and all knew that it was time to read the Sh'ma. The following objection was raised: "Whoever reads the morning Sh'ma together with the divisions of priests, or with the division of Israelites, [assisting the priests on duty], has not done his duty, for the former read the Sh'ma too early, and the latter read it too late, [hence the sign is not necessary for either one]. "The sign was necessary," said Abaye, "for all other people of Jerusalem."
(Fol. 38) Our Rabbis have been taught: "What are the miracles that happened to his (Nicanor's) gates? It was said, after Nicanor had gone to Alexandria, in Egypt, to bring the gates, — on his way home, a gale arose against him which threatened to drown him; they took one of the gates and cast it into the sea [to lighten the ship]. The stormy sea did not, however, become restive. They desired to cast the second gate overboard also, when Nicanor arose, embraced the gate, and said to them: "Fling me together with it." Immediately thereupon the sea became quiet. He grieved for the other gate [that had been thrown into the sea]. When he came to the harbor of Acco, the gate appeared from under the ship. According to others, some beast of the sea had swallowed the gate, and afterward spit it out, and concerning this miracle Solomon said (Son. 1, 17) The beams of our house are clear, and our wainscoting of cypress trees. Do not read it Broihim (cypress trees), but read it Brith Yam (the covenant of the sea). Therefore, all gates of the Temple were gilt, except Nicanor's, because miracles had happened to them, and they were therefore left as they were. Others say, because their bronze was brilliant [like gold]. R. Eliezer b. Jacob said: "It was of Corinthian bronze, which glittered like gold."
MISHNAH: And the following were mentioned to their disgrace; those of the house of Garmu, who were unwilling to teach the art of making the show-bread; those of the house of Abtinas, who did not want to teach the art of preparing the incense; Hugras b. Levi, who knew a chapter in music which he was unwuilling to instruct others in; Ben Kamtzar did not want to teach the art of writing. Of the first [who gave excusses] it is said (Prov. 10, 10, 7) The memory of the just is blessed; but of the rest it is said (Ib.) But the name of the wicked shall rot.
GEMARA: Our Rabbis were taught: The house of Garmu was skilled in making the show-bread, but did not want to teach it to others. The sages sent for professional bakers from Alexandria, who could bake as well, but could not remove it from the oven [unbroken]. They heated the oven from outside ,and baked it outside, while the house of Garmu heated it inside and baked it inside; the show-bread of the former bakers became mouldy, while that of the latter never became mouldy. When the sages heard this, they said: "All that the Lord hath created. He created only for His glory, as it is said (Is. 43, 7) Everyone that is called by my name, I have created for my glory. So the house of Garmu had to be invited again to resume their post. The sages sent for them, but they did not come; so the sages doubled their wages whereupon they came. Prior to their return their wages amounted to twelve hundred dinarim a day, and henceforth they received twenty-four hundred dinarim; this statement is according to R. Meir. R. Juda, however, says: "Their previous salary was twenty-four hundred dinarim, and thenceforth, forty-eight hundred dinarim." The sages then inquired of them: "Why are you unwilling to instruct others?" They replied: "Our family knows by tradition that this Temple is destined to be destroyed and perhaps an unworthy person will learn it [to make the show-bread] and go and serve idols thereby." For the following their memory was praised; their children were never seen to use pure flour, lest they be suspected of taking it from the show-bread. They did it to fulfil the passage (Num. 32, 22) And ye be thus guiltless before the Lord, and before Israel.
Our Rabbis have been taught: The house of Abtinas were skilled in preparing incense, but were unwilling to teach it. The sages sent for professional men from Alexandria of Egypt. These could mix the incense, but could not make it so that the smoke should not bend, while the smoke of the incense prepared by the former rose straight, like a rod; the smoke of the incense prepared by the latter was divided and bent hither and thither. When the sages heard of this, they said: 'All that the Holy One, praised be He! hath created, He hath created only for his glory, as it is said (Pr. 16, 4) Everything hath the Lord wrought for its destined end.' Hence the house of Abtinas had to be invited to resume their post. The sages sent for them, but they did not come; so the sages doubled their salary whereupon they came. Prior to their return, their wages amounted to twelve hundred dinarim a day, thenceforth they received twenty-four imndred dinarim; this is according to R. Meir. R. Juda, however, says that their previous salary was twenty-four hundred dinarim and thenceforth, forty-eight hundred dinarim.' The sages then inquired of them: 'Why are you unwilling to instruct others?' Whereupon they replied: 'Our family knows by tradition that this Temple is destined to be destroyed, and perhaps an unworthy person will learn it and go and serve idols thereby.' For the following they received praiseworthy mention: Never did a bride walk out of their house perfumed, and even when one of their house married a woman of another family, it was on the condition that she would not be perfumed, lest people say that they used the incense wherewith to perfume themselves. [This stand they took] to fulfil the passage (Num. 33, 22) And ye be thus guiltless before the Lord, and before Israel."
We are taught in a Baraitha: R. Ishmael said: "I once met one of their grandchildren. I said to him: 'Your ancestors wished to increase their own glory and diminish that of the Lord; now the Lord's glory persists, but instead. He diminished their glory.'" R. Akiba said: "The following anecdote was related to me by R. Ishmael b. Luga: 'Once I and one of their grandchildren went out into the field to gather grass. I observed that he wept and rejoiced. I inquired of him: 'Why weepest thou?' He replied: 'I recalled the honor which my ancestors once enjoyed, and therefore wept.' 'And why didst thou rejoice?' 'Because I feel sure that the Holy One, praised be He! will restore it to us.' I asked him: 'Why hast thou been reminded of it just at present?' Because,' said he, 'I see before me the grass called Ma'ale Ashan, which we used to mix [with the incense] to make the smoke straight.' I asked him to point it out to me. He replied: 'We are under oath not to show it to anyone.'" R. Jochanan b. Nuri said: "I once met an old man, who had a scroll on which was a list of the spices composing the incense. I asked him: 'Whence art thou?' He replied: 'I am a descendant of the house of Abtinas.' 'And what do you hold in your hand?' 'The scrolls [containing list] of the spices,' answered he. 'Show it to me,' I pleaded with him. He said: 'As long as our family was among the living, they have not shown it to any man. But now [when they have all died, and the Temple itself no longer exists], I can give it to thee, but be cautious with it.' When I came and related all this to R. Akiba, he said: 'Henceforth one need not blame them any longer.'" "We learn from this," said Ben Azai, "that by thy own name thou shalt be called and that people will finally seat thee in the place which thou deservest, (Ib. b) and thine thou wilt always receive; for it is a rule that one man cannot touch that which is designated for another, and one term of office does not touch upon its successor even by a hair's breadth."
"We are taught in a Baraitha: When he [Hugras b. Levi] had to render his voice melodious, he placed his thumb in his mouth, and the index finger on the division line between the two parts of his mustache. When all his fellow-priests heard his voice, they bowed to the ground [for ecstasy]."
Our Rabbis have been taught: Ben Kamtzar did not want to teach the art of writing. It was said of him that he would take four quills between his (five) fingers, and when he had to write a word of four letters, he wrote it at once. When they inquired of him: "Why dost thou not teach it to others?" although all the preceding gave an excuse, he found no excuse whatsoever. Therefore of the former it is said: The memory of the just is blessed; but of Ben Kamtzar and his associates, it is said: The name of the wicked shall rot. What is meant by the name of wicked shall rot [how can a name rot?]? R. Elazar said: "Rottenness shall enter their name, for none will name their children after them."
R. Elazar said: "The righteous is blessed through his own deeds, as it is written (Pr. 10, 7) The memory of the just is to be blessed, but the name of the wicked is cursed; even through his associates, as it is written (Ib.) And the name of the wicked shall rot. R. Hamnuna said to one of the scholars who arranged the Agada for him: "Whence do we learn the saying of the Rabbis: 'The name of the just is blessed?'" He replied: "Why this is the passage (Pr. 10, 7) The memory of the just is blessed." "Whence do we learn the same from the Pentateuch? (Gen. 18, 17) And the Lord said. Shall I hide from Abraham what I am about to do? And the next verse reads: Abraham shall surely become a great nation." "And where is the passage in the Pentateuch whence we learn that the name of the wicked shall rot?" "It is written," said he, "(Ib. 13, 12) And [Lot] pitched his tents close to Sodom. And immediately after this is written. The men of Sodom were wicked and sinners." R. Elazar said further: "From the blessings awarded to the righteous, one can infer what curses are bestowed on the wicked; and from the curses given to the wicked, one can infer thy blessings reserved for the righteous. From the blessings awarded to the righteous, one can infer what curses are bestowed on the wicked; as it is written (Ib. 18, 19) For I know him, that he will command, etc. And the Lord said, Because the cry against Sodom and Gamorrah is great. And from the curses given to the wicked the blessings reserved for the righteous can be inferred, as it is written (Ib. 13, 13) The men of Sodom were wicked and sinners, etc. And the Lord said unto Abram, after that Lot was separated from him, etc."
R. Elazar said: The righteous one even though he lives with two wicked persons, do not acquire their bad manners; but the wicked one, even when living with two righteous persons does not acquire from their deeds. "The righteous one, living," refers to Obadiah, "and the wicked one, living," etc., refers to Essau.
R. Elazar said again: "Even for the sake of one righteous man the whole world was created, as it is written (Gen. 1, 4) And God saw the light, that it was good. And good refers only to a just man, since it is said (Is. 3, 10) Say to the just, that he is good." R. Elazar said again: "Whoever forgots some of his studies, causes exile to his cliildren, as it is said (Hos. 4, 6) As thou hast forgotten the law of thy God, so will I myself also forget thy children." R. Abaha said: "He will be removed from his high station, as it is said (Ib.) Because thou hast rejected knowledge, so will I also reject thee from officiating before me."
R. Chiya b. Abba, in the name of R. Jochanan, said: "A righteous man does not depart from the world, till another righteous man like him has been born, as it is said (Ecc. 1, 5) The sun rises, the sun goes down; i.e., before the sum of Eli had been extinguished, the sun of Samuel of Ramah already shone." Again said R. Chiya b. Abba, in the name of R. Jochanan: "The Holy One, praised be He! perceived that the righteous men were few, so He planted them in every generation, as it is said (I Sam. 2, 8) For the Lord's are the pillars of the earth, on which He hath set the world." Again said R. Chiya b. Abba, in the name of R. Jochanan: "Even through the merits of one righteous man, the world can exist, as it is said (Prov. 10, 25) The righteous is the foundation of the world." R. Chiya b. Abba said on his own authority: "We infer it from the following passage (I Sam. 2, 9) He ever guardeth the feet of His pious one." But the Khasidav (pious ones) are spoken of in the plural?" R. Nachman remarked: "It is nevertheless spelled in the singular." R. Chiya b. Abba said further, in the name of R. Jochanan: "When a man has lived the greater part of his life without having sinned, he will sin no more, for it is said (Ib.) He ever guardeth the feet [the end] of His pious ones." At the school of R. Shila it was said: "When a man has had occasion to commit a sin once and twice, and he escapes committing it, he will be guarded thereafter from sinning, as it is said (Ib.) He ever guardeth the feet of His pious ones."
Resh Lakish said: "What is the meaning of the passage (Prov. 3, 34) If [it concerns] the mockers He will mock, but to the modest He will give grace; i.e., if one wishes to defile himself [with sin] the door is merely opened to him; but if one comes to purify himself, he is assisted." In the house of learning of R. Ishmael it was taught: "This statement may be compared to the story of a merchant who sells both naphtha and perfumes (Fol. 39); when one arrives to buy naphtha, he saith to him: 'Measure yourself the quantity you need'; but if one arrives to buy perfumes, he says, 'Wait, we will both measure it, so that I may also inhale the odor.'" The same disciples taught: "Sin dulls the heart of a man, as it is said (Lev. 11, 43) And ye shall not make yourselves unclean with them, that ye should he defiled thereby. Read not V'nitmethem (you will be defiled), but Untamatam (you will become dull-hearted)." Our Rabbis were taught: The passage, And ye shall not make yourselves unclean with them, that ye should be defiled, implies that, when a man defiles himself, a little, he will become defiled much; [when one defiles himself] here below he will be defiled from above; and when [he defiles himself] in this world, he will be defiled in the world to come. Our Rabbis have been taught: Ye shall sanctify yourselves; and be holy. When a man sanctifies himself a little here below, he will be sanstified much above; and when he sanctifies himself in this world, he will be sanctified in the world to come.