elazar

Beyond this it is forbidden to declare the praise of the Holy One, blessed be He. For R. Elazar said: What is it that is written, “Who can express the mighty acts of the Lord, or make all his praise heard” (Psalms 106:2)? For whom is it fitting to express the mighty acts of the Lord? For one who can make all his praise heard.

How so? If you say that it is written in Hebrew and he reads it in Greek? This is the same as saying by heart? R. Aha said in the name of R. Elazar: When it was written in the Greek vernacular.

R. Aha also said in the name of R. Elazar: How do we know that the Holy One, blessed be He, called Jacob El [God]? As it says, “And the God of Israel called him [Jacob] El” (Genesis 33:20). For should you think that [what the text means is that] Jacob called the altar El, then it should be written, “And Jacob called it.” Rather [it is written] “And He called to Jacob, El.” And who called him so? The God of Israel.

The text [above states]: Rabbah b. Bar Hanah said in the name of R. Yohanan, It is forbidden to write one letter except from a copy. They objected: R. Shimon b. Elazar It happened that R. Meir went to intercalate the year in Assia, and there was no Megillah there and he wrote one out by heart.

as it has been taught: R. Judah says in the name of R. Elazar b. Azariah: One who recites the Shema should make it heard to his ears, as it says, “Hear, O Israel, the Lord our God is One”—Make heard to your ear what your mouth says. R. Meir says: “Which I command you this day upon your heart” according to the words follow the intention of the heart.

It includes eating the pesah sacrifice, and it disagrees with R. Elazar b. Azariah, as it has been taught: “And they shall eat the meat on that night” (Exodus 12:8): R. Elazar b. Azariah said: It says here, “On that night”, and it says elsewhere, “And I shall pass through the land of Egypt on that night” (Exodus 12:12): just as there up to midnight [is meant], so too here up to midnight [is meant].

It includes eating the pesah sacrifice, and it disagrees with R. Elazar b. Azariah, as it has been taught: “And they shall eat the meat on that night” (Exodus 12:8): R. Elazar b. Azariah said: It says here, “On that night”, and it says elsewhere, “And I shall pass through the land of Egypt on that night” (Exodus 12:12): just as there up to midnight [is meant], so too here up to midnight [is meant].

Or if you like I can say that an important man is different, as R. Elazar; for R. Elazar said: An important man is not permitted to fall on his face unless he is [sure of being] answered like Joshua son of Nun, as it is written, “And God said to Joshua why have you fallen on your face” (Joshua 7:10).

Or if you like I can say that an important man is different, as R. Elazar; for R. Elazar said: An important man is not permitted to fall on his face unless he is [sure of being] answered like Joshua son of Nun, as it is written, “And God said to Joshua why have you fallen on your face” (Joshua 7:10).

But did this cause his lameness? Did not R. Elazar Say: One should never cast words against Heaven, because a great man complained against heaven and he became lame; and who was he? Levi? Both things caused it.

The passage beginning “Make known to Jerusalem her abominations” (Ezekiel 16) is both read and translated. This is obvious! This is stated to exclude the view of R. Elazar, as it has been taught: I happened that a man read in the presence of R. Elazar, “Make known to Jerusalem her abominations.” He said to him, While you are investigating the abominations of Jerusalem, go and investigate the abominations of your own mother. They investigated him, and he was found to be illegitimate.

The passage beginning “Make known to Jerusalem her abominations” (Ezekiel 16) is both read and translated. This is obvious! This is stated to exclude the view of R. Elazar, as it has been taught: I happened that a man read in the presence of R. Elazar, “Make known to Jerusalem her abominations.” He said to him, While you are investigating the abominations of Jerusalem, go and investigate the abominations of your own mother. They investigated him, and he was found to be illegitimate.

The following Tanna, however, held that Jerusalem was not apportioned to any of the tribes, as it has been taught: It is forbidden to rent out houses in Jerusalem as they do not belong to them. R. Elazar b. Zadok says: It is even forbidden to rent out beds. Therefore householders [who took in guests] would seize the hides of [their visitors’] sacrifices forcibly.

Judah said: Even if the purchaser takes the produce it is permitted. Judah further said: It happened once that Baitus b. Zunin made a sale of his field with the permission of R. Elazar b. Azariah, and the purchaser took the produce. They said to him: Do you cite that as a proof? It was in fact the seller who took the produce and not the purchaser.

Elazar b. Shammua was asked by his disciples: How have you lived so long? He replied: Never in my life have I made a short cut through a synagogue, nor have I stepped upon the heads of the holy people, nor have I lifted my hands [to say the priestly blessing] without reciting a blessing.

“I have not accepted presents,” like R. Elazar, who, when presents were sent to him from the Patriarch’s [house], would not accept them and when he was invited there would not go. He said to them: Do you not want me to live, since it says, “He that hates gifts shall live?” (Proverbs 15:27). Zera, when presents were sent to him from the Exilarch, would not accept them, but when he was invited there he used to go, saying, “They are honored by my presence.”

Rabbi asked R. Joshua b. Korha: How have you lived such a long life? He said to him: Are you trying to shorten my life? Rabbi said to him: Rabbi, this is Torah and I need to learn. He replied: Never in my life have I looked at the countenance of a wicked man; As R. Yohanan said: It is forbidden for a man to look at the image of the countenance of a wicked man, as it says, “Were it not that I regard the presence of Yehoshaphat the king of Judah, I would not look toward you nor see you” (II Kings 3:14). Elazar said:

“Yet I have been to them as a little sanctuary [in the land into which they will go]” (Ezekiel 11:16). R. Yitzchak said: This refers to the synagogue and study houses Elazar says: This refers to the house of our teacher in Babylonia.

It has been taught: R. Elazar HaKappar says: The synagogues and study houses in Babylon will in time to come be planted in Eretz Israel, as it says, “For as Tabor among the mountains and as Carmel by the sea came” (Jeremiah 46:18-19). Now can we not draw an a fortiori inference from here: Seeing that Carmel and Tabor which came only on a single occasion to learn the Torah were set in Eretz Israel, how much more so with the synagogues and study houses of learning where the Torah is read and spread throughout the land.

This is similar to the following tannaitic dispute: They interrupt [the series of special] Sabbaths, the words of R. Judah Hanasi. R. Shimon b. Elazar says: They do not interrupt. R. Shimon b. Elazar said: When do I say that they do not interrupt? When it [Rosh Hodesh] falls on Friday; but if it falls in the middle of the week, it [the portion of Shekalim] is read on the Shabbat before, even though that is still in Shevat.

This is similar to the following tannaitic dispute: They interrupt [the series of special] Sabbaths, the words of R. Judah Hanasi. R. Shimon b. Elazar says: They do not interrupt. R. Shimon b. Elazar said: When do I say that they do not interrupt? When it [Rosh Hodesh] falls on Friday; but if it falls in the middle of the week, it [the portion of Shekalim] is read on the Shabbat before, even though that is still in Shevat.

It has been taught: R. Shimon b. Elazar says: If old men say to you, “tear down”, and boys say to you “build up,” tear down and do not build up, because destruction by old men is construction, and construction by boys is destruction; and the example is Rehoboam son of Solomon.

Our Rabbis have taught, There is a matter with regard to R. Jochanan ben Beruka and R. El'azar ben Chisma, viz., that they went to visit R. Joshua in Pekiin. He said to them, What news was there in the College to-day? They said to him, We are thy disciples, and of thy waters we drink. He said to them, Although it be so, it is impossible for the College to be without something new. Whose Sabbath was it? It was the sabbath of R. El'azar ben Azariah. And on what was the discourse to-day? They said to him, On the section, "Assemble." And how did he explain it? "Assemble the people, the men and the women and the little ones" (Deut. xxxi. 12); if men, they come to learn; if women, they come to hear; but little ones, wherefore do they come? in order to get a reward for those that bring them. He said to them, There was a fair jewel in your hand, and ye sought to deprive me of it.

Our Rabbis have taught, There is a matter with regard to R. Jochanan ben Beruka and R. El'azar ben Chisma, viz., that they went to visit R. Joshua in Pekiin. He said to them, What news was there in the College to-day? They said to him, We are thy disciples, and of thy waters we drink. He said to them, Although it be so, it is impossible for the College to be without something new. Whose Sabbath was it? It was the sabbath of R. El'azar ben Azariah. And on what was the discourse to-day? They said to him, On the section, "Assemble." And how did he explain it? "Assemble the people, the men and the women and the little ones" (Deut. xxxi. 12); if men, they come to learn; if women, they come to hear; but little ones, wherefore do they come? in order to get a reward for those that bring them. He said to them, There was a fair jewel in your hand, and ye sought to deprive me of it.

And he also opened his mouth and expounded the passage, "The words of the wise are as goads, and as nails planted are the words of the masters of assemblies, which are given from one shepherd" (Eccles. xii. 11). Wherefore are the words of the Law likened to goads? It is to tell thee, that as a goad is what keeps the heifer in her furrows, so as to produce sustenance for the world, so the words of the Law keep the learners of them from the ways of death for the ways of life. If you say, that as a goad is what moves, so the words of the Law will move; no, for the teaching says "nails." If you say, that as a nail is a thing which diminishes and does not add, so the words of the Law diminish and do not add; no, for the teaching says "planted." As planting is a thing which is fruitful and multiplies, so too the words of the Law are fruitful and multiply. "Masters of assemblies." These are the disciples of wise men, who sit by companies and study in the Law, some declaring unclean and others declaring clean, some binding and others loosing, some disqualifying and others pronouncing ceremonially pure. Perhaps a man may say, How under those circumstances am I to learn the Law? The teaching says, All of them "are given from one shepherd." One God gave them, one pastor uttered them from the mouth of the Lord of all that is made, blessed be He, for it is written, "and God spake all these words" (Ex. xx. 1). Also do thou make thine ear as the upper millstone, and procure for thyself an understanding heart to hear the words of those who declare unclean and the words of those who declare clean, the words of those who bind and the words of those who loose, the words of those who disqualify and the words of those who pronounce ceremonially pure. On the same occasion he said to them, It is not an orphan generation in the midst of which El'azar ben Azariah lives. And why did they not tell him without hesitation? It was on account of the matter that occurred. For there is a Baraitha, A matter occurred with regard to R. Jose, son of a Damascene woman, viz., that he went to visit R. El'azar in Lod. He said to him, What was there new in the College to day?

And he also opened his mouth and expounded the passage, "The words of the wise are as goads, and as nails planted are the words of the masters of assemblies, which are given from one shepherd" (Eccles. xii. 11). Wherefore are the words of the Law likened to goads? It is to tell thee, that as a goad is what keeps the heifer in her furrows, so as to produce sustenance for the world, so the words of the Law keep the learners of them from the ways of death for the ways of life. If you say, that as a goad is what moves, so the words of the Law will move; no, for the teaching says "nails." If you say, that as a nail is a thing which diminishes and does not add, so the words of the Law diminish and do not add; no, for the teaching says "planted." As planting is a thing which is fruitful and multiplies, so too the words of the Law are fruitful and multiply. "Masters of assemblies." These are the disciples of wise men, who sit by companies and study in the Law, some declaring unclean and others declaring clean, some binding and others loosing, some disqualifying and others pronouncing ceremonially pure. Perhaps a man may say, How under those circumstances am I to learn the Law? The teaching says, All of them "are given from one shepherd." One God gave them, one pastor uttered them from the mouth of the Lord of all that is made, blessed be He, for it is written, "and God spake all these words" (Ex. xx. 1). Also do thou make thine ear as the upper millstone, and procure for thyself an understanding heart to hear the words of those who declare unclean and the words of those who declare clean, the words of those who bind and the words of those who loose, the words of those who disqualify and the words of those who pronounce ceremonially pure. On the same occasion he said to them, It is not an orphan generation in the midst of which El'azar ben Azariah lives. And why did they not tell him without hesitation? It was on account of the matter that occurred. For there is a Baraitha, A matter occurred with regard to R. Jose, son of a Damascene woman, viz., that he went to visit R. El'azar in Lod. He said to him, What was there new in the College to day?

He said to him, They voted and decided, Ammon and Moab are to pay the tithe for the poor in the seventh year. He said to him, Jose, stretch out thine hands, and lose thy sight. He stretched out his hands and lost his sight. R. El'azar wept and said, "The secret of the LORD is with them that fear him, and his covenant to make them know it" (Ps. xxv. 14). He said to him, Go, say to them, Ye need not have hasted to vote. For thus I have received by tradition from Rabban Jochanan ben Zakkai, who heard from his teacher, and his teacher from his teacher, that it is a teaching of Moses from Sinai, Ammon and Moab are to pay the tithe for the poor in the seventh year. What is the reason? Those who came up from Egypt subjugated many fortified cities, while those who came up from Babylon did not subjugate many, because the first consecration was a consecration for but a short time, and not a consecration for the future permanently; and so they left it an open question, that the poor of the people might be sustained upon them in the seventh year. There is a Baraitha, that after that his mind had been appeased, he said, Let there be mercy, that the eyes of Jose may return to their place; and they returned.

R. El'azar, when he came upon this passage, wept, "And his brethren could not answer him; for they were troubled at his presence" (Gen. xlv. 3). And is then the rebuke of flesh and blood such? how much more the rebuke of the Lord!

R. El'azar, when he came upon this passage, wept, "And Samuel said to Saul, Wherefore hast thou disquieted me, to bring me up?" (1 Sam. xxviii. 15) And was then Samuel the righteous dismayed at the Judgment? How much more should we be! As for Samuel, what is that which is written? "And the woman said unto Saul, I saw gods coming up" (1 Sam. xxviii. 13). The expression "coming up" shews that there were two persons. Samuel was one, and there was another, for Samuel went and brought Moses with him. He said to him, Peradventure, though God forbid, we are wanted for the Judgment; rise with me, for there is nothing that thou hast written in the Law, which I have not kept.

"And mine eye shall weep sore, and run down with tears, because the Lord's flock is taken captive" (Jer. xiii. 17). R. El'azar said, Wherefore these three tears? One for the first Temple, and one for the second Temple, and one for Israel, because they are gone into captivity from their place. And there are some who say, One for the neglect of the Law. This is all right according to those who explain, For Israel, because they are gone into captivity. This is that which is written, "because the Lord's flock is taken captive." But according to those who explain, For the neglect of the Law, what is the connexion of this with "because the LORD's flock is taken captive" (Jer. xiii. 17)? Since Israel are gone into captivity from their place, thou canst have no neglect of the Law greater than this.

The house of Shammai say, The holocaust involves two pieces of silver etc. Our Rabbis have taught thus, The house of Shammai say, The holocaust involves two pieces of silver, and the Chagigah a meah of silver; for the holocaust is all a burnt-offering to the Most High, which is not the case with the Chagigah; and besides we find that at the Feast of Weeks the Scripture enjoins more burnt-offerings than peace-offerings. But the house of Hillel say, The holocaust involves a meah of silver and the Chagigah two pieces of silver, for the Chagigah is older than the Decalogue, which is not the case with the holocaust; and besides we find in the case of "the princes" (Numb. vii. 15, 17, etc.) that the Scripture enjoins more peace-offerings than burnt-offerings. What then is the reason that the house of Hillel do not agree with the house of Shammai? Inasmuch as thou sayest that a holocaust is better, for it is all a burnt-offering to the Most High, on the contrary a Chagigah is better, for there are in it two feastings; and in that thou sayest, Let us learn from the Feast of Weeks, I reply that we are to judge an individual gift by comparison with an individual gift, and we are not to judge an individual gift by comparison with the gift of a congregation. What then is the reason that the house of Shammai do not agree with the house of Hillel? In that thou sayest that a Chagigah is superior, because it is older than the Decalogue, a holocaust also is older than the Decalogue; and in that thou sayest, Let us learn from "the princes," we are to judge a thing that lasts for ever by comparison with a thing that lasts for ever, and we are not to judge a thing which lasts for ever by comparison with a thing which does not last for ever. And how does the house of Hillel come to teach that the Chagigah is older than the Decalogue, but the holocaust not? Because it is written, "and they sacrificed sacrifices of peace-offerings" (Exod. xxiv. 5). There must have been a holocaust also. Lo, it is written, "and they offered burnt-offerings." The house of Hillel consider that the burnt-offering which Israel offered in the wilderness was the "continual burnt-offering" (Exod. xxix. 42), but the house of Shammai consider that the burnt-offering which Israel offered in the wilderness was a holocaust. Abai said, The house of Shammai and R. El'azar and R. Ishmael all consider that the burnt-offering which Israel offered in the wilderness was a holocaust. And the house of Hillel and R. Akiba and R. Jose the Galilaean all consider that the offering which Israel offered in the wilderness was the "continual burnt-offering." The house of Shammai hold this view according to what we have said. R. Ishmael agrees, for there is a Baraitha, viz., R. Ishmael says, The general directions only were given to Moses on Sinai,

and the details afterwards in the Tabernacle of the Congregation. But R. Akiba said, General directions and details were alike given him on Sinai, and they were repeated in the Tabernacle of the Congregation, and given for the third time in the plains of Moab. And if thou dost imagine that the burnt-offering which Israel offered in the wilderness was the "continual burnt-offering," how should there be anything, which at the first did not need to be flayed and divided, but at the end did need to be flayed and divided? R. El'azar agrees, for there is a Baraitha, viz., In commenting on the passage, "continual burnt-offering, which was ordained in Mount Sinai" (Numb. xxviii. 6), R. El'azar says, Its ordinances were told in Mount Sinai, but it was not itself offered. R. Akiba says, It was offered and never ceased again. But how then am I to explain the passage, "Did ye bring unto me sacrifices and offerings in the wilderness forty years, O house of Israel?" (Amos v. 25) The explanation is that the tribe of Levi, which had not served idols, they offered them.

and the details afterwards in the Tabernacle of the Congregation. But R. Akiba said, General directions and details were alike given him on Sinai, and they were repeated in the Tabernacle of the Congregation, and given for the third time in the plains of Moab. And if thou dost imagine that the burnt-offering which Israel offered in the wilderness was the "continual burnt-offering," how should there be anything, which at the first did not need to be flayed and divided, but at the end did need to be flayed and divided? R. El'azar agrees, for there is a Baraitha, viz., In commenting on the passage, "continual burnt-offering, which was ordained in Mount Sinai" (Numb. xxviii. 6), R. El'azar says, Its ordinances were told in Mount Sinai, but it was not itself offered. R. Akiba says, It was offered and never ceased again. But how then am I to explain the passage, "Did ye bring unto me sacrifices and offerings in the wilderness forty years, O house of Israel?" (Amos v. 25) The explanation is that the tribe of Levi, which had not served idols, they offered them.

Now seeing that this is deduced from the words, "from the one end of heaven unto the other," to what purpose are there given me the words, "since the day that God created man upon the earth" (Deut. iv. 32)? They are to agree with the words of R. El'azar; for R. El'azar said, The first man extended from the earth to the firmament, for it is said, "from the day that God created man upon the earth" (ibid.), and inasmuch as he sinned, the Holy One, blessed be He, placed His hand upon him, and made him small, as it is said, "Thou hast fashioned me after and before, and laid thine hand upon me" (Ps. cxxxix. 5). R. Jehudah said that Rab said, The first man extended from one end of the world to the other, for it is said, "since the day that God created man upon the earth," and from one end of heaven unto the other (Deut. iv. 32). Inasmuch as he sinned, the Holy One, blessed be He, placed His hand upon him and made him small, as it is said, "and laid thine hand upon me" (Ps. cxxxix. 5). If so, the passages are difficult to reconcile. No, for both are of the same dimensions.

Now seeing that this is deduced from the words, "from the one end of heaven unto the other," to what purpose are there given me the words, "since the day that God created man upon the earth" (Deut. iv. 32)? They are to agree with the words of R. El'azar; for R. El'azar said, The first man extended from the earth to the firmament, for it is said, "from the day that God created man upon the earth" (ibid.), and inasmuch as he sinned, the Holy One, blessed be He, placed His hand upon him, and made him small, as it is said, "Thou hast fashioned me after and before, and laid thine hand upon me" (Ps. cxxxix. 5). R. Jehudah said that Rab said, The first man extended from one end of the world to the other, for it is said, "since the day that God created man upon the earth," and from one end of heaven unto the other (Deut. iv. 32). Inasmuch as he sinned, the Holy One, blessed be He, placed His hand upon him and made him small, as it is said, "and laid thine hand upon me" (Ps. cxxxix. 5). If so, the passages are difficult to reconcile. No, for both are of the same dimensions.

And R. Jehudah said that Rab said, Ten things were created on the first day, and they are these; heaven and earth, chaos and desolation, light and darkness, wind and waters, the measure of the day and the measure of the night: heaven and earth; for it is written, "In the beginning God created the heaven and the earth;" (Gen. i. 1) chaos and desolation; for it is written, "And the earth was chaos and desolation;" (Gen. i. 2) light and darkness; darkness, for it is written, "and darkness was upon the face of the deep," (ibid.) light, for it is written, "And God said, Let there be light;" (Gen. i. 3) wind and water; for it is written, "and the wind of God was brooding upon the face of the waters;" (Gen. i. 2) the measure of the day and the measure of the night; for it is written, "And there was evening and there was morning, one day" (Gen. i. 5). There is a Baraitha, Chaos is a green line encompassing all the world, and from it darkness springs, as it is said, "He made darkness his hiding place round about him" (Ps. xviii. 12; E.V. 11). Desolation—this means the stones covered with mud, which are sunk in the deep, from which waters come forth, as it is said, "and he shall stretch upon it the line of chaos and the stones of desolation" (Is. xxxiv. 11). And was light created on the first day? But there is against this view the passage, "and God set them in the firmament of the heaven" (Gen. i. 17), and the passage, "and there was evening and there was morning, a fourth day" (Gen. i. 19). But it is as R. El'azar says; for R. El'azar said, The light which the Holy One created on the first day, Adam saw by its means from one end of the world to the other. When the Holy One considered the generation of the Flood and the generation of the Dispersion, and saw that their works were vain, He stood up and took it from them, as it is said, "and from the wicked their light is withholden" (Job xxxviii. 15). And for whom did He take it away? For the righteous of the time to come, as it is said, "And God saw the light, that it was good" (Gen. i. 4), and there is nothing good but a righteous man, as it is said, "Say ye of a righteous man, that he is good" (Is. iii. 10). When He saw that He had taken away the light for the righteous, He rejoiced, as it is said, "He rejoiceth at the light of the righteous" (Prov. xiii. 9). And this is in accordance with the Baraitha which says, The light which the Holy One, blessed be He, created on the first day, Adam observed and saw by its means from one end of the world to the other. These are the words of R. Jacob. But wise men say, These are the luminaries, which were created on the first day, but were not hung up until the fourth day.

And R. Jehudah said that Rab said, Ten things were created on the first day, and they are these; heaven and earth, chaos and desolation, light and darkness, wind and waters, the measure of the day and the measure of the night: heaven and earth; for it is written, "In the beginning God created the heaven and the earth;" (Gen. i. 1) chaos and desolation; for it is written, "And the earth was chaos and desolation;" (Gen. i. 2) light and darkness; darkness, for it is written, "and darkness was upon the face of the deep," (ibid.) light, for it is written, "And God said, Let there be light;" (Gen. i. 3) wind and water; for it is written, "and the wind of God was brooding upon the face of the waters;" (Gen. i. 2) the measure of the day and the measure of the night; for it is written, "And there was evening and there was morning, one day" (Gen. i. 5). There is a Baraitha, Chaos is a green line encompassing all the world, and from it darkness springs, as it is said, "He made darkness his hiding place round about him" (Ps. xviii. 12; E.V. 11). Desolation—this means the stones covered with mud, which are sunk in the deep, from which waters come forth, as it is said, "and he shall stretch upon it the line of chaos and the stones of desolation" (Is. xxxiv. 11). And was light created on the first day? But there is against this view the passage, "and God set them in the firmament of the heaven" (Gen. i. 17), and the passage, "and there was evening and there was morning, a fourth day" (Gen. i. 19). But it is as R. El'azar says; for R. El'azar said, The light which the Holy One created on the first day, Adam saw by its means from one end of the world to the other. When the Holy One considered the generation of the Flood and the generation of the Dispersion, and saw that their works were vain, He stood up and took it from them, as it is said, "and from the wicked their light is withholden" (Job xxxviii. 15). And for whom did He take it away? For the righteous of the time to come, as it is said, "And God saw the light, that it was good" (Gen. i. 4), and there is nothing good but a righteous man, as it is said, "Say ye of a righteous man, that he is good" (Is. iii. 10). When He saw that He had taken away the light for the righteous, He rejoiced, as it is said, "He rejoiceth at the light of the righteous" (Prov. xiii. 9). And this is in accordance with the Baraitha which says, The light which the Holy One, blessed be He, created on the first day, Adam observed and saw by its means from one end of the world to the other. These are the words of R. Jacob. But wise men say, These are the luminaries, which were created on the first day, but were not hung up until the fourth day.

There is a Baraitha of R. Jose, which says, Woe to the creatures which see and know not what they see, which stand and know not upon what they stand. Upon what does the earth stand? Upon the pillars, as it is said, "Who shaketh the earth out of her place, and the pillars thereof tremble" (Job ix. 6). The pillars stand upon the waters, as it is said, "To him that spread forth the earth upon the waters;" (Ps. cxxxvi. 6) the waters upon the mountains, as it is said, "the waters stood above the mountains" (Ps. civ. 6); the mountains upon the wind, as it is said, "For lo he that formeth the mountains and createth wind;" (Amos iv. 13) the wind upon the storm, as it is said, "Storm making the substance of the wind;" (Ps. cxlviii. 8) the storm is suspended upon the arm of the Holy One, blessed be He, as it is said, "underneath are the everlasting arms" (Deut. xxxiii. 27). And wise men say, It stands upon twelve pillars, as it is said, "He set the bounds of the peoples according to the number of the children of Israel" (Deut. xxxii. 8). And there are some who say, Seven pillars, as it is said, "she hath hewn out her seven pillars" (Prov. ix. 1). R. El'azar ben Shammua' says, Upon one pillar, and its name is The Righteous, as it is said, "but the righteous is the foundation of the world" (Prov. x. 25).

R. Jochanan said to R. El'azar, Come, I will fully instruct thee in the subject of the Chariot. He said to him, I am not old enough. When he was old enough, R. Jochanan's soul had passed away. R. Asi said to him, Come, and I will fully instruct thee in the subject of the Chariot. He said to him, If I had been worthy, I should have received full instruction from R. Jochanan thy teacher. R. Joseph was giving full instruction in the subject of the Chariot. The wise men of Pumbeditha were teaching the subject of Creation. They said to him, Would that our lord would instruct us fully in the subject of the Chariot. He said to them, Instruct me fully in the subject of Creation. After they had instructed him fully, they said to him, Would that our lord would instruct us fully in the subject of the Chariot. He said to them, There is a Baraitha with reference to these things which says, "Honey and milk are under thy tongue" (Cant. iv. 11). Let words sweeter than honey and milk be under thy tongue. R. Abohu said, It is drawn from this passage, viz., "things to be concealed under thy clothes" (Prov. xxvii. 26), that is to say, things which are the secrets of the world shall be under thy clothes. They said to him, We have worked in them as far as the words, "And he said unto me, Son of man" (Ezek. ii. 1). He said to them, But this is the subject of the Chariot. Some one puts a difficulty. How far does the subject of the Chariot reach? Rab says, It reaches to the last occurrence of the expression, "I saw" (Ezek. i. 27). R. Isaac says, It reaches to the Chashmal. We instruct fully to the words, "and I saw;" thenceforward we only impart the heads of the divisions. There are others who say, As far as, "and I saw," we impart the heads of the divisions; thenceforward, if the man be wise and of ready intelligence, Yes; if not, No. And how are we to expound in Chashmal? For there is the story of the child, who was studying in Chashmal, and there came out a fire and consumed him. The case of the child is different, for he had not reached the fitting age.

"Now as I beheld the living creatures, behold one wheel upon the earth beside the living creatures" (Ezek. i. 15). R. El'azar said, It means a certain angel, who stands upon the earth and his head reaches to the level of the living creatures. In a Kabbalistic Mishnah we are taught that his name is Sandalphon, who is higher than his fellows by the space of a journey of five hundred years, and he stands behind the chariot and binds crowns for his Maker. Is it so? But there is the passage, "Blessed be the glory of the LORD from his place" (Ezek. iii. 12). Strictly speaking, His place it is impossible to know, but he utters the Name over the wreath and thereupon it goes and rests by His head.

There is a passage which says, "His raiment was white as snow, and the hair of his head like pure wool" (Dan. vii. 9), and yet it is written, "His locks are curling and black as a raven" (Cant. v. 11). There is no difficulty. The one is the case where He is engaged in session, the other where He is engaged in war. For the Mishnah teacher said, No one, look you, is nobler in session than an old man, and no one, look you, is nobler in war than a youth. One passage says, "His throne was fiery flames," but another says, "till thrones were placed, and one that was ancient of days did sit" (Dan. vii. 9). There is no difficulty, One throne is for Him and one for David. As says a Baraitha, viz., One for him and one for David. These are the words of R. Akiba. R. Jose the Galilaean said to him, Akiba, how long dost thou shew irreverence to the Shechinah? Nay, but one is for judgment and one for grace. Was he convinced by him, or was he not? Come and hear. One is for judgment and one for grace. These are the words of R. Akiba. R. El'azar ben Azariah said to him, Akiba, what hast thou to do with Haggadah? Be off. Thy sayings have to do with stripes and bitters. But the real meaning is that one is for a throne and one for a footstool; a throne that He may sit upon it, and a footstool as the resting-place for His feet, as it is said, "The heaven is my throne and the earth is the resting-place of my feet" (Is. lxvi. 1).

When R. Dimi came, he said, Eighteen curses did Isaiah pronounce upon Israel, and he was not satisfied until he had spoken against them this passage, "The child shall behave himself proudly against the elder, and the base against the honourable" (Is. iii. 5). Eighteen curses, what are they? As it is written, "For, behold, the Lord, the LORD of hosts, doth take away from Jerusalem and from Judah stay and staff, the whole stay of bread and the whole stay of water; the mighty man and the man of war; the judge and the prophet and the diviner and the elder; the captain of fifty and the man of influence, and the counsellor, and the wise among artificers, and the instructed whisperer. And I will give children to be their princes and suckers out shall rule over them, etc." (Is. iii. 1-4) "Stay"—these are the learned in the Law, "staff"—these are the learned in Mishnah, e.g., R. Jehudah ben Tema and his fellows. R. Papa and our Rabbis differ in respect of this. One says, there are six hundred divisions of Mishnah, and another says there are seven hundred divisions of Mishnah. "The whole stay of bread"—these are the learned in Talmud, as it is said, "Come, eat ye of my bread, and drink of the wine which I have mingled" (Prov. ix. 5). "And the whole stay of water"—these are the learned in Agadah, who draw out the heart of man like water by means of Agadah. "The mighty man"—this is the man learned in oral tradition. "And the man of war"—this is he who knows how to handle matters in the battle of the Law. "The judge"—this is a magistrate who gives true decisions faithfully. "The prophet"—this is what the word itself conveys. "The diviner"—this is a king, as it is said, "Divination is in the lips of the king" (Prov. xvi. 10). "The elder"—this is he who is worthy to sit as a teacher presiding over an Academy. "Captain of fifty"—do not read "captain of fifty," but captain of fifths. This is he who knows how to handle matters in the five sections of the Law. There is another explanation of "Captain of fifty" according to R. Abohu; for R. Abohu says, Hence we learn that an interpreter is not appointed over the congregation, who is less than fifty years old. "And the man of influence"—this is he on whose account his generation has influence above in the courts of heaven, e.g., R. Chănina ben Dosa, or below on earth, e.g., R. Abohu in the household of Caesar. "The counsellor"—one who knows how to intercalate years and to fix months. "And the wise"—this is the disciple who makes his teachers wise. "Artificers"—at the time that he is unfolding the words of the Law, all are made like deaf men. "And instructed"—this is he who draws instruction from the heart of a matter. "Whisperer"—this is he to whom it is fitting to impart the words of the Law, which is given in a whisper. "And I will give children to be their princes." What is the meaning of the words, "And I will give children to be their princes"? R. El'azar said, These are the children of men who are empty of good works. "And suckers out shall rule over them." R. Papa bar Jacob said, Foxes, sons of foxes. And he was not satisfied, until he had said to them, "The child shall behave himself proudly against the elder, and the base against the honourable" (Is. iii. 5). These are the children of men who are empty of good works. They shall behave themselves proudly against him who is filled with good works as a pomegranate. "And the base against the honourable." Let him come, to whom heavy sins are like light, and behave himself proudly against him to whom light are like heavy.

Our Rabbis have taught thus: There is a matter concerning Rabban Jochanan ben Zakkai, that he was riding upon his ass and was travelling on the road, and R. El'azar ben Arakh was behind him, as driver. [El'azar] said to him, Rabbi, teach me a section on the subject of the Chariot. [Jochanan] said to him, Have I not taught you thus, nor the Chariot with one, but if a man do so, he must be a wise man and one who has much knowledge of his own? [El'azar] said to him, Rabbi, allow me to say before thee one thing which thou hast taught me. [Jochanan] said to him, Say on. Immediately Rabban Jochanan ben Zakkai dismounted from the ass, and wrapped himself up and seated himself upon the stone under the olive tree. [El'azar] said to him, Rabbi, wherefore didst thou dismount from the ass? [Jochanan] said to him, Is it possible that thou shouldest investigate the subject of the Chariot and that the Shechinah is with us, and that the ministering angels accompany us, and that I should ride upon the ass? Immediately R. El'azar ben Arakh entered upon the subject of the Chariot and expounded, and there came down fire from heaven and encircled all the terebinth trees which were in the field. They all opened their mouths and uttered a song. What was the song which they uttered? "Praise the Lord from the earth, ye dragons and all deeps ... fruitful trees and all cedars ... praise ye the Lord" (Ps. cxlviii. 7, 9, 14). An angel answered from the fire and said, This is the subject of the Chariot. R. Jochanan ben Zakkai stood up and kissed him upon his head and said, Blessed be the Lord God of Israel, who hath given to Abraham our father a son who knoweth to do wisely and to search and expound in the subject of the Chariot. There is one who expoundeth well, but doth not perform well. There is one who performeth well, but doth not expound well. Thou dost expound well and dost perform well. Blessed art thou, Abraham our father, from whose loins hath come forth El'azar ben Arakh.

Our Rabbis have taught thus: There is a matter concerning Rabban Jochanan ben Zakkai, that he was riding upon his ass and was travelling on the road, and R. El'azar ben Arakh was behind him, as driver. [El'azar] said to him, Rabbi, teach me a section on the subject of the Chariot. [Jochanan] said to him, Have I not taught you thus, nor the Chariot with one, but if a man do so, he must be a wise man and one who has much knowledge of his own? [El'azar] said to him, Rabbi, allow me to say before thee one thing which thou hast taught me. [Jochanan] said to him, Say on. Immediately Rabban Jochanan ben Zakkai dismounted from the ass, and wrapped himself up and seated himself upon the stone under the olive tree. [El'azar] said to him, Rabbi, wherefore didst thou dismount from the ass? [Jochanan] said to him, Is it possible that thou shouldest investigate the subject of the Chariot and that the Shechinah is with us, and that the ministering angels accompany us, and that I should ride upon the ass? Immediately R. El'azar ben Arakh entered upon the subject of the Chariot and expounded, and there came down fire from heaven and encircled all the terebinth trees which were in the field. They all opened their mouths and uttered a song. What was the song which they uttered? "Praise the Lord from the earth, ye dragons and all deeps ... fruitful trees and all cedars ... praise ye the Lord" (Ps. cxlviii. 7, 9, 14). An angel answered from the fire and said, This is the subject of the Chariot. R. Jochanan ben Zakkai stood up and kissed him upon his head and said, Blessed be the Lord God of Israel, who hath given to Abraham our father a son who knoweth to do wisely and to search and expound in the subject of the Chariot. There is one who expoundeth well, but doth not perform well. There is one who performeth well, but doth not expound well. Thou dost expound well and dost perform well. Blessed art thou, Abraham our father, from whose loins hath come forth El'azar ben Arakh.

Our Rabbis have taught thus: There is a matter concerning Rabban Jochanan ben Zakkai, that he was riding upon his ass and was travelling on the road, and R. El'azar ben Arakh was behind him, as driver. [El'azar] said to him, Rabbi, teach me a section on the subject of the Chariot. [Jochanan] said to him, Have I not taught you thus, nor the Chariot with one, but if a man do so, he must be a wise man and one who has much knowledge of his own? [El'azar] said to him, Rabbi, allow me to say before thee one thing which thou hast taught me. [Jochanan] said to him, Say on. Immediately Rabban Jochanan ben Zakkai dismounted from the ass, and wrapped himself up and seated himself upon the stone under the olive tree. [El'azar] said to him, Rabbi, wherefore didst thou dismount from the ass? [Jochanan] said to him, Is it possible that thou shouldest investigate the subject of the Chariot and that the Shechinah is with us, and that the ministering angels accompany us, and that I should ride upon the ass? Immediately R. El'azar ben Arakh entered upon the subject of the Chariot and expounded, and there came down fire from heaven and encircled all the terebinth trees which were in the field. They all opened their mouths and uttered a song. What was the song which they uttered? "Praise the Lord from the earth, ye dragons and all deeps ... fruitful trees and all cedars ... praise ye the Lord" (Ps. cxlviii. 7, 9, 14). An angel answered from the fire and said, This is the subject of the Chariot. R. Jochanan ben Zakkai stood up and kissed him upon his head and said, Blessed be the Lord God of Israel, who hath given to Abraham our father a son who knoweth to do wisely and to search and expound in the subject of the Chariot. There is one who expoundeth well, but doth not perform well. There is one who performeth well, but doth not expound well. Thou dost expound well and dost perform well. Blessed art thou, Abraham our father, from whose loins hath come forth El'azar ben Arakh.

Our Rabbis have taught thus: There is a matter concerning Rabban Jochanan ben Zakkai, that he was riding upon his ass and was travelling on the road, and R. El'azar ben Arakh was behind him, as driver. [El'azar] said to him, Rabbi, teach me a section on the subject of the Chariot. [Jochanan] said to him, Have I not taught you thus, nor the Chariot with one, but if a man do so, he must be a wise man and one who has much knowledge of his own? [El'azar] said to him, Rabbi, allow me to say before thee one thing which thou hast taught me. [Jochanan] said to him, Say on. Immediately Rabban Jochanan ben Zakkai dismounted from the ass, and wrapped himself up and seated himself upon the stone under the olive tree. [El'azar] said to him, Rabbi, wherefore didst thou dismount from the ass? [Jochanan] said to him, Is it possible that thou shouldest investigate the subject of the Chariot and that the Shechinah is with us, and that the ministering angels accompany us, and that I should ride upon the ass? Immediately R. El'azar ben Arakh entered upon the subject of the Chariot and expounded, and there came down fire from heaven and encircled all the terebinth trees which were in the field. They all opened their mouths and uttered a song. What was the song which they uttered? "Praise the Lord from the earth, ye dragons and all deeps ... fruitful trees and all cedars ... praise ye the Lord" (Ps. cxlviii. 7, 9, 14). An angel answered from the fire and said, This is the subject of the Chariot. R. Jochanan ben Zakkai stood up and kissed him upon his head and said, Blessed be the Lord God of Israel, who hath given to Abraham our father a son who knoweth to do wisely and to search and expound in the subject of the Chariot. There is one who expoundeth well, but doth not perform well. There is one who performeth well, but doth not expound well. Thou dost expound well and dost perform well. Blessed art thou, Abraham our father, from whose loins hath come forth El'azar ben Arakh.

Our Rabbis have taught thus: There is a matter concerning Rabban Jochanan ben Zakkai, that he was riding upon his ass and was travelling on the road, and R. El'azar ben Arakh was behind him, as driver. [El'azar] said to him, Rabbi, teach me a section on the subject of the Chariot. [Jochanan] said to him, Have I not taught you thus, nor the Chariot with one, but if a man do so, he must be a wise man and one who has much knowledge of his own? [El'azar] said to him, Rabbi, allow me to say before thee one thing which thou hast taught me. [Jochanan] said to him, Say on. Immediately Rabban Jochanan ben Zakkai dismounted from the ass, and wrapped himself up and seated himself upon the stone under the olive tree. [El'azar] said to him, Rabbi, wherefore didst thou dismount from the ass? [Jochanan] said to him, Is it possible that thou shouldest investigate the subject of the Chariot and that the Shechinah is with us, and that the ministering angels accompany us, and that I should ride upon the ass? Immediately R. El'azar ben Arakh entered upon the subject of the Chariot and expounded, and there came down fire from heaven and encircled all the terebinth trees which were in the field. They all opened their mouths and uttered a song. What was the song which they uttered? "Praise the Lord from the earth, ye dragons and all deeps ... fruitful trees and all cedars ... praise ye the Lord" (Ps. cxlviii. 7, 9, 14). An angel answered from the fire and said, This is the subject of the Chariot. R. Jochanan ben Zakkai stood up and kissed him upon his head and said, Blessed be the Lord God of Israel, who hath given to Abraham our father a son who knoweth to do wisely and to search and expound in the subject of the Chariot. There is one who expoundeth well, but doth not perform well. There is one who performeth well, but doth not expound well. Thou dost expound well and dost perform well. Blessed art thou, Abraham our father, from whose loins hath come forth El'azar ben Arakh.

Our Rabbis have taught thus: There is a matter concerning Rabban Jochanan ben Zakkai, that he was riding upon his ass and was travelling on the road, and R. El'azar ben Arakh was behind him, as driver. [El'azar] said to him, Rabbi, teach me a section on the subject of the Chariot. [Jochanan] said to him, Have I not taught you thus, nor the Chariot with one, but if a man do so, he must be a wise man and one who has much knowledge of his own? [El'azar] said to him, Rabbi, allow me to say before thee one thing which thou hast taught me. [Jochanan] said to him, Say on. Immediately Rabban Jochanan ben Zakkai dismounted from the ass, and wrapped himself up and seated himself upon the stone under the olive tree. [El'azar] said to him, Rabbi, wherefore didst thou dismount from the ass? [Jochanan] said to him, Is it possible that thou shouldest investigate the subject of the Chariot and that the Shechinah is with us, and that the ministering angels accompany us, and that I should ride upon the ass? Immediately R. El'azar ben Arakh entered upon the subject of the Chariot and expounded, and there came down fire from heaven and encircled all the terebinth trees which were in the field. They all opened their mouths and uttered a song. What was the song which they uttered? "Praise the Lord from the earth, ye dragons and all deeps ... fruitful trees and all cedars ... praise ye the Lord" (Ps. cxlviii. 7, 9, 14). An angel answered from the fire and said, This is the subject of the Chariot. R. Jochanan ben Zakkai stood up and kissed him upon his head and said, Blessed be the Lord God of Israel, who hath given to Abraham our father a son who knoweth to do wisely and to search and expound in the subject of the Chariot. There is one who expoundeth well, but doth not perform well. There is one who performeth well, but doth not expound well. Thou dost expound well and dost perform well. Blessed art thou, Abraham our father, from whose loins hath come forth El'azar ben Arakh.

Is it so? And yet there is a Baraitha to this effect. R. Jose in the name of R. Jehudah says, These are the three consecutive expositions. R. Joshua explained things before his master R. Jochanan ben Zakkai; R. Akiba explained things before his master R. Joshua; Chănaniah ben Chăkhinai explained before his master R. Akiba. But behold, R. El'azar ben Arakh was not thought worthy of a place with the three. No, for the principle is, He who teaches and before whom others teach is considered worthy, while he who teaches and before whom others do not teach is not considered worthy. But what do you say then to the case of Chănaniah ben Chăkhinai? For others did not teach before him, and yet he was considered worthy. Yes, for he taught at least in the presence of one who taught others.

Menahem went out, Shammai entered in, etc. Whither did he go out? Abai said, He went out to destruction. Rabba said, He went out for the service of the king. There is also a Baraitha to this effect, that Menahem went out for the service of the king, and there went out with him eighty pairs of disciples clothed in Syrian robes. R. Shemen bar Abba said that R. Jochanan said, Let the sabbath rest be by no means a light thing in thine eyes; for lo, the laying on of the hands is only prohibited on account of the Sabbath rest, and the great men of the nation were divided upon the matter. That is self-evident. But as this is a case of a Sabbath rest which clashes with a positive command, there was need of it. But this also is self-evident. It was to meet the objection of the person who says, In the matter of the laying on of the hands itself men are divided. We learn from this that it is in the matter of Sabbath rest that they are divided. Ramai bar Chama said, Learn hence that we require the laying on to be done with all one's strength, for if thou dost imagine that we do not require it to be done with all one's strength, how is the idea of work involved in the laying on of the hands? Some people adduce the passage, "Speak unto the sons of Israel ... and he shall lay his hand" (Lev. i. 2, 4). The sons of Israel lay on their hands, but the daughters of Israel do not lay on their hands. R. Jose and R. Ishmael say, Daughters of Israel lay on their hands by permission. R. Jose said, Abba El'azar related to me the following story: Once we had a calf belonging to the sacrifices of peace-offerings, and we brought it to the court of the women, and the women laid their hands upon it, not because the laying on of the hands belongs to women, but so as to gratify the women. And if thou dost imagine we require the laying on of the hands to be done with all one's strength, dost thou mean to say that in order to gratify women we introduced work into holy things? But do we not learn hence that we do not require it to be done with all one's strength? Nay, by all means I will grant you that we require it to be done with all one's strength. He said to them, Rest your hand upon it. If so, it was not because the laying on of the hands belongs to women that it was done. Thou mayest conclude that it has nothing at all to do with the nature of the laying on of the hand. R. Ami says, He is establishing two things; one that it has nothing at all to do with the nature of the laying on of the hands, and the other that it was done in order to gratify the women. Rab Papa said, Learn hence, Sides, and not the head only, are forbidden; for if thou dost imagine that sides are allowed, might they not lay hands on the sides? But no; learn hence that sides are forbidden.

R. El'azar said that R. Oshaia said, How is it that in regard to Pentecost offerings are transferable all seven days? It is because it is said, "In the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles" (Deut. xvi. 16). Holy Writ compares the Feast of Weeks with the Feast of Unleavened Bread. As in the Feast of Unleavened Bread offerings are transferable all seven days, so in the Feast of Weeks offerings are transferable all seven days. But, it is objected, I might say by parity of reason, Holy Writ compares it with the Feast of Tabernacles. As in the Feast of Tabernacles offerings are transferable all eight days, so in the Feast of Weeks offerings are transferable all eight days. But then the eighth day in the Feast of Tabernacles is a festival apart. Yes, they say indeed that the eighth day is a festival apart, but this only applies to matters connected with the lots, season, festival, korban, psalm, blessing.

A member of the house of R. Eliezer ben Jacob taught thus, Holy Writ says, "And ye shall make proclamation," "and when ye reap" (Lev. xxiii. 21, 22). What is this Feast in which thou makest proclamation and reapest? Thou must reply, This is the Feast of Pentecost. When is it? If I am to say, On the high holiday, how is reaping lawful on a high holiday? But dost thou not think that it means as well on the subsequent days? And although this has been said already by R. El'azar quoting R. Oshaia, nevertheless what R. Eliezer ben Jacob said was necessary. If I had only the words of R. El'azar quoting R. Oshaia, I should say, As on the subsequent days of the Feast of Unleavened Bread the doing of work is prohibited, so on the subsequent days of the Feast of Pentecost also the doing of work is prohibited.

A member of the house of R. Eliezer ben Jacob taught thus, Holy Writ says, "And ye shall make proclamation," "and when ye reap" (Lev. xxiii. 21, 22). What is this Feast in which thou makest proclamation and reapest? Thou must reply, This is the Feast of Pentecost. When is it? If I am to say, On the high holiday, how is reaping lawful on a high holiday? But dost thou not think that it means as well on the subsequent days? And although this has been said already by R. El'azar quoting R. Oshaia, nevertheless what R. Eliezer ben Jacob said was necessary. If I had only the words of R. El'azar quoting R. Oshaia, I should say, As on the subsequent days of the Feast of Unleavened Bread the doing of work is prohibited, so on the subsequent days of the Feast of Pentecost also the doing of work is prohibited.

I should not have known how many days were meant. We learn the truth about this from R. El'azar quoting R. Oshaia.

because he does not include it among the orders? No; for perhaps this is the reason that he does not include it among the orders, that, if it were likened to heave-offering, behold, we have been already taught about heave-offering, and if it were likened to common food, behold, we have been already taught about common food, for there is a Baraitha, viz., common food which is treated with observance of the laws of purification belonging to hallowed things, behold, it is nevertheless as common food. R. El'azar in the name of R. Zadok says, Behold it is as heave-offering.

But observe what we learn from the latter part of the Mishnah. Jose ben Joezer was pious and in the priesthood, and yet his apron was defiled by pressure for those that partake of hallowed things. Jochanan ben Gudgodah was one who ate his ordinary food all his days with observance of the laws of purification which belong to hallowed things, and yet his apron was defiled by pressure for those that partake of sin offering. Of sin-offering, yes; of hallowed things, no. Wherefore he considered, Common food which is treated with observance of the laws of purification belonging to hallowed things is like hallowed things. R. Jonathan ben El'azar said, A man's neckcloth has fallen from him. He says to his neighbour, Give it to me, and uncleanness is communicated to him.

R. Jonathan ben Amram said, A man's Sabbath clothes have been exchanged for his common clothes, and he has put them on; they are unclean. R. El'azar bar Zadok said, There was the case of two women, companions, whose clothes were exchanged at the baths, and the matter came before R. Eliezer and he pronounced them unclean. R. Oshaia objects to him, But regard it thus. It follows that if a man stretch out his hand to a basket to take a piece of wheaten bread, and there come into his hand a piece of barley bread, in this case also he is made unclean. And if thou sayest, Yes, in this case also; but yet there is a Baraitha, viz., He that guards the cask, presuming that it is wine, and it is found to be a cask of oil—it is clean so far as not to cause uncleanness. But granting that, let me point out the last words. But it is forbidden to be eaten. Wherefore R. Jeremiah said, This is the case of one who says, I have guarded it as regards uncleanness, but not as regards separation. And what is the meaning of this securing in a half and half way? There is such a thing, and yet there is a Baraitha, If a man stretches out his hand into a basket, and the basket is upon his shoulder, and the scraper is inside the basket, and it is in his mind as regards the basket, but is not in his mind as regards the scraper, the basket is clean but the scraper is unclean. The basket is clean, you say. Does not the scraper make the basket unclean? No; for one vessel does not make another vessel unclean, but it may make unclean what is in the basket. Rabena said, This is the case of one who says, I have guarded it as regards its uncleanness, but not as regards its separation.

It is all right as regards R. El'azar son of R. Zadok. For we may observe that each woman says, My neighbour is wife of a common person, and she turns her attention from her. It is all right as regards R. Jonathan ben Amram also. For we may observe that inasmuch as a man pays great attention to his Sabbath clothes, he has taken his thoughts from the others. But as to R. Jonathan ben El'azar, we may observe that a man will pay attention to the hands of his neighbour. R. Jochanan said, It may be presumed that no man attends to what is in the hand of his neighbour? Does he not?

It is all right as regards R. El'azar son of R. Zadok. For we may observe that each woman says, My neighbour is wife of a common person, and she turns her attention from her. It is all right as regards R. Jonathan ben Amram also. For we may observe that inasmuch as a man pays great attention to his Sabbath clothes, he has taken his thoughts from the others. But as to R. Jonathan ben El'azar, we may observe that a man will pay attention to the hands of his neighbour. R. Jochanan said, It may be presumed that no man attends to what is in the hand of his neighbour? Does he not?

But against this I adduce the following Baraitha, viz., In the case of the tax-collectors who have gone into the midst of the house, the house is wholly unclean. There is no difficulty. The one is when there is a stranger with them, the other, when there is not a stranger with them. For there is a canonical Mishnah, If there is a stranger with them, they are believed, when they say, We did not enter, but they are not believed, when they say, We entered but we did not touch (Tahăroth, vii. 6). But, it is asked, What does this mean, "if there is a stranger with them"? Behold, R. Jochanan and R. El'azar reply. The one says, When a stranger stands beside them; and the other says, When the government official stands beside them. What is the difference between them? There is this difference between them. A stranger is not of importance.

There was a woman who had brought in witnesses who were find to be liars, [and she] had brought in [a second set] of witnesses who were [also] found to be liars. She went and brought in author set [of witnesses] who were not find to be liars. Reish Lakash said, She has been established [as someone who brings in false witnesses]. Rebbi Elazar responded, does the fact that she has been established [as bringing in false witnesses] cause all of Israel to be established [as being false witnesses]!?

At a different time they [Reish Lakash and Rebbi Elazar] were sitting before Rebbi Yochanon and this story came before them. Reish Lakash said, She has been established [as someone who brings in false witnesses]. Rebbi Yochanon responded, does the fact that she has been established [as bringing in false witnesses] cause all of Israel to be established [as being false witnesses]!? He [Reish Lakash] then proceeded to look at Rebbi Elazar crossly. He said [to Rebbi Elazar], You heard this from the blacksmith's son [Rebbi Yochanon], and you didn't say it over in his name?!

At a different time they [Reish Lakash and Rebbi Elazar] were sitting before Rebbi Yochanon and this story came before them. Reish Lakash said, She has been established [as someone who brings in false witnesses]. Rebbi Yochanon responded, does the fact that she has been established [as bringing in false witnesses] cause all of Israel to be established [as being false witnesses]!? He [Reish Lakash] then proceeded to look at Rebbi Elazar crossly. He said [to Rebbi Elazar], You heard this from the blacksmith's son [Rebbi Yochanon], and you didn't say it over in his name?!

At a different time they [Reish Lakash and Rebbi Elazar] were sitting before Rebbi Yochanon and this story came before them. Reish Lakash said, She has been established [as someone who brings in false witnesses]. Rebbi Yochanon responded, does the fact that she has been established [as bringing in false witnesses] cause all of Israel to be established [as being false witnesses]!? He [Reish Lakash] then proceeded to look at Rebbi Elazar crossly. He said [to Rebbi Elazar], You heard this from the blacksmith's son [Rebbi Yochanon], and you didn't say it over in his name?!

as it is written, "Gilead is a city of evildoers, akuva mi-dam [NJPS: tracked up with blood]" (Hosea 6:8). What is "akuva (ayin-kuf-vet) mi-dam"? Rabbi Elazar said: "That they would scheme [okvin (ayin-kuf-vet)] to kill people."

Abaye said: "In Shkhem there are also many murders, as it is written, 'The haveir kohanim [NJPS: gang of priests] is like the ambuscade of bandits, who murder on the road to Shkhem' (Hosea 6:9)." What is "haveit kohanim"? Rabbi Elazar said: "That they would join together to kill people like those priests who would join together to separate terumah [gifts to the priests] in the granary."

'Nor one who loves wealth (hamon) will have income (t'vu'ah)'—for whom it is fitting to teach in public (hamon)? One who all of the reward (t'vuah) is his." [This drash plays on ambiguity in the Masoretic text between lamed-aleph ("lo" as in "no") and lamed-vav ("lo" as in "his")]. And this is [similar to] what Rabbi Elazar said: "What is that which is written, 'Who can sing the mighty deeds of God, [who can] recount all His praises?' (Psalms 106:2)? For whom is it filling to sing the mighty deeds of God? To the one who is able to recount all His praises."

Rabbah bar Rav Huna said (and some say Rav Huna said that Rabbi Elazar said): "From the Torah, from the Prophets, and from the Writings [we can learn that] on the road the a person wants to travel on [to the cities of refuge], they permit him to go.

Rav Sheises says in the name of Rebbi Elazar ben Azaryah, From where do we know that the strap should be of calfskin? That the Torah says (Deuteronomy 25,3) "Forty you should hit him" and next to it, (Deuteronomy 25,4) "Do not muzzle an ox while it's threshing.".

And Rav Sheises also said in the name of Rebbi Elazar ben Azaryah, From where do we know that a yevama who falls to one with blisters, that we do not "muzzle" her? That the Torah says (Deuteronomy 25,4) "Do not muzzle an ox while it's threshing." and next to it, (Deuteronomy 25,5) "When two brothers dwell together. etc."

And Rav Sheises also said in the name of Rebbi Elazar ben Azaryah, Anyone who disgraces the holidays is like one worships idolatry, as the Torah says, (Exodus 34,17) "You shall make so no molten gods" and next to it (Exodus 34,18) "The holiday of the matzos you should observe".

And Rav Sheises also said in the name of Rebbi Elazar ben Azaryah, Anyone who tells over Lashon Hara and anyone who accepts Lashon Hara, and anyone who gives false testimony is fit to be thrown to the dogs as the Torah says, (Exodus 22, 30) "To the dogs you should throw it" and next to it (Exodus 23,1) "Do not bear a false report etc." Read it also "Do not cause to be accepted.

Rebbi Elazar said, in three places the divine presence made an appearance. In the court of Shem, in the court of Shmuel HaRamasi, and in the court of Shlomo. In the court of Shem, as it is written, (Genesis 38,26) And Yehudah recognized her and said she is righteous, it is from me". How did he know? Maybe the same way that he had went to her, a different man also had went to ho her? A hevenly voice called out and said "From me" these hidden things have come forth.

"Who stops his ears from hearing bloodshed", that he does not hear a degradation of one of the Rabbis and remain silent, like Rebbi Elazar b'Rebbi Shimon.

And once Rabban Gamaliel, Rabbi Elazar ben Azariah, Rabbi Joshua, and Rabbi Akiva, were traveling together, when they heard the sound of the crowds of Rome from the plaza one hundred and twenty mil away. They started to cry, but Rebbi Akiva was laughing. They said to him Because of why are you laughing? He said to them And you, why do you weep? They told him, these Goyim that bow down to wood and burn frankincense to the worship of the stars are living in peace and tranquility. While us, our house - the footstool of our God is burnt