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Yoezer, master of the temple (Ish Habirah), was one of the disciples of Bet Shammai and he said: I asked Rabban Gamaliel the elder as he was standing at the eastern gate [of the Temple], and he said: it never causes the dough to become prohibited unless there is enough to cause fermentation.

Rebbi Ḥiyya the son of Rebbi Ada from Jaffa in the name of Rebbi Ze`ira: One has to recite them in one breath together with “the ten sons of Haman.” Rebbi Yose ben Rebbi Abun said, one has to write ish at the top of the column and the at the end since so it (rises) [is compressed] and sinks like a plumb-line. Rav said, one has to say, Haman be cursed, his sons be cursed. Rebbi Phineas said, one has to say, Ḥarbona be remembered for good. Rebbi Berekhiah, Rebbi Jeremiah, Rebbi Ḥiyya in the name of Rebbi Joḥanan: When Rebbi Jonathan came to this verse, whom Nebuchadnezzar exiled, he used to say, Nebuchadnezzar, may his bones be pulverized; for all “Nebuchadnezzar” written in Jeremiah refer to the living, but here he was dead.

What is meant by "Gropers"? R. Johanan said, old men walking on staffs; Resh Laḳish said, the last gleaners.

R. 'Ami further said: What is the meaning of the verse (Eccl., 10.10): "If the iron be blunt and one do not whet the edge"? If thou seest a generation over which the heavens are as tough as iron, sending neither dew nor rain, it is due to the people's corrupt deeds, as it is said, "and one do not whet the edge." What is the remedy? They should pray much, as it is said (ibid.): "Then must he put to more strength, but wisdom is profitable to direct," the latter part of which means to say that the additional praying will prove more profitable if the people's deeds are still good. Resh Laḳish explains it thus: When thou seest a scholar

to whom his studies are as tough as iron, it is because his lesson is not properly ordered in his mind, as it is said, "and one do not whet the edge." What is his remedy? He should attend more diligently the sessions of the scholars, as it is said, "then must he put to more strength, but wisdom is profitable to direct," the latter part of which means to say that increased diligence will prove still more profitable if the scholar's studies have always been well ordered. Resh Laḳish used to arrange his studies in proper order forty times, corresponding to the forty days during which the Torah was given to Israel, before he appeared before R. Johanan. R. 'Adda b. 'Ahabah used to arrange his lessons in proper order twenty-four times, corresponding to the number of the books of the Pentateuch, Prophets, and Hagiographa, before he appeared before Raba.

Resh Laḳish said: What is the meaning of the verse (Eccl., 10.11): "If the serpent bite before it is charmed, then the charmer hath no advantage"? In the time to come all beasts will gather together and approach the serpent, saying to him: A lion attacks with his paws and eats his prey, a wolf tears and eats, but what pleasure hast thou in biting and killing? The serpent will reply: "The charmer hath no advantage."

R. Johanan said: He who conducts himself righteously here below is judged strictly in the heaven above, as it is said, "Truth springeth out of the earth and righteousness hath looked down from heaven." R. Ḥiyya b. 'Abba derives this lesson from this verse (Ps., 90.11): "And Thy wrath according to the fear that is due unto Thee." Resh Laḳish derives it from this verse (Is., 64.4): "Thou didst take away him that joyfully worked righteousness."

Said Resh Laḳish: Why is it written (Deut., 11.17): "And He will shut up the heavens"? Because when the heavens are prevented from sending down dew and rain, they are to be compared to a woman that travails, but cannot give birth. This is in keeping with what Resh Laḳish said in the name of Bar Ḳappara: The expression "shut up" is used in connection with a woman and in connection with rain;

Said Resh Laḳish: Why is it written (Deut., 11.17): "And He will shut up the heavens"? Because when the heavens are prevented from sending down dew and rain, they are to be compared to a woman that travails, but cannot give birth. This is in keeping with what Resh Laḳish said in the name of Bar Ḳappara: The expression "shut up" is used in connection with a woman and in connection with rain;

"Thou shalt surely tithe"? Tithe, in order that thou mayest become rich. R. Johanan once met the young son of Resh Laḳish and said to him: "Tell me thy verse." "Thou shalt surely tithe," said the boy, "pray, explain it to me." "Give tithe that thou mayest become rich," said R. Johanan. Whereupon the boy said: "Is man allowed to try God? Is it not written (Deut., 6.16): 'Ye shall not try the Lord'?" "Thus said R. 'Osha'ya," replied R. Johanan, "(trying is forbidden) except in this particular instance, for it is said (Mal., 3.10): 'Bring ye the whole tithe into the store-house, that there may be food in My house, and try Me now herewith, said the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall be more than sufficiency.'" [What is the meaning of the words: "that there shall be more than sufficiency"? Said Rami son of R. Yud in the name of Rab: It means that your lips will grow tired saying, it is enough]. The boy then said to R. Johanan: "If I had come to that verse, I should not have needed either you or 'Osha'ya, your teacher."

R. Johanan further said: Rain is granted for the sake of an individual, means of sustenance are granted for the sake of a multitude only. That rain is granted for the sake of an individual we learn from the verse (Deut., 28.12): "The Lord will open unto thee His good treasure, the heaven, to give the rain of thy land." That means of sustenance are granted for the sake of a multitude only, we learn from the verse (Exod., 16.4): "Behold I will cause to rain bread from heaven for you." But are not means of sustenance granted also for the sake of an individual? Do we not read: "R. Jose b. Judah said, three good leaders have arisen for Israel; they are Moses, Aaron and Miriam; and three precious gifts were presented to Israel for their sake. These are, the well, the pillar of cloud and the manna. The well was given for the merits of Miriam, the pillar of cloud for the merits of Aaron, and the manna for the merits of Moses. When Miriam died the well was taken away, for it is said (Num., 20.1): 'And Miriam died there,' and immediately after it is written: 'And there was no water for the congregation.' Subsequently the well came back on account of the merits of Moses and Aaron. When Aaron died the pillar of cloud disappeared, as it is said (ibid., 21.1): 'And the Canaanite, the king of Arad, heard.' What did he hear? He heard that Aaron had died and the clouds of glory were taken away from Israel, so he thought that now permission was given to wage war against them. Therefore it is written (ibid., 20.29): 'And all the congregation saw that Aaron was dead,' [concerning which R. 'Abahu said that one should not read 'they saw,' but 'they were seen'—agreeing herein with what Resh Laḳish said, namely, that ki (כי) has four meanings: if, perhaps (lest), but, because]. Both (well and cloud) later came back on account of the merits of Moses, but when Moses died all three disappeared, as it is said (Zech., 11.8): 'And I cut off the three shepherds in one month.' But is it true that they died in one month? Did not Miriam die in Nisan, Aaron in Ab, and Moses in Adar? The meaning therefore can only be that the three precious gifts which had been given to Israel through them were taken away in one month." Now, does it not follow from the foregoing Baraita that means of sustenance are granted also for the sake of an individual?! Moses is an exception; since all his requests were for a multitude, he was himself regarded as a multitude.

Resh Laḳish was likewise of the opinion that rain is granted also for the sake of an individual, for he said, whence do we infer that rain is granted for the sake of an individual? It is written (Zech., 10.1): "Ask ye of the Lord rain in the time of the latter rain, even of the Lord that maketh lightnings; and He will give them showers of rain, to every one grass in the field." Now, from the words "He will give them," one might conclude that He gives it only when everybody needs it; Scripture therefore adds "to every one"; but if it said only "to every one," we might think that He gives it only when that one needs it for all his fields; Scripture therefore says "field" (singular); but the word "field" might still be understood to mean a whole (large) field; Scripture therefore says "grass." This finds its illustration in the following case: R. Daniel b. R. Ḳeṭina had a garden which he used to examine every day, and say: This bed needs rain, and this one does not need it. The next day it was found that rain fell upon the one, but not upon the other.

Resh Laḳish said: In years of famine one must refrain from conjugal relations, for it is said (Gen., 41. 50): "And unto Joseph were born two sons before the year of famine came." It was taught, however, that people who have no children may perform their marital duty even in years of famine.

Resh Laḳish said: He is called pious, for it is said (Prov., 11. 17): "The merciful man doeth good to his own soul." R. Jeremiah b. 'Abba said in the name of Resh Laḳish, a scholar is not allowed to impose fasts upon himself, because it makes him lessen his heavenly work. R. Sheshet said, if a student takes upon himself such a fast, his meal should be given to the dogs.

Resh Laḳish said: He is called pious, for it is said (Prov., 11. 17): "The merciful man doeth good to his own soul." R. Jeremiah b. 'Abba said in the name of Resh Laḳish, a scholar is not allowed to impose fasts upon himself, because it makes him lessen his heavenly work. R. Sheshet said, if a student takes upon himself such a fast, his meal should be given to the dogs.

Why did they go out for these ceremonies to the open place of the town? Said R. Ḥiyya b. 'Abba: Because they wished to say thereby: We have cried privately and were not answered, now let us humiliate ourselves publicly. Resh Laḳish said, they meant to say: We have exiled ourselves from our synagogues, and exile atones for sin. Does it make any practical difference what reason we adopt? The difference arises with regard to a case where the community leave one synagogue and enter another.

Why do they put wood-ashes on the Torah scroll? Said R. Judah b. Pazzi, this means to say: "I will be with him in trouble" (Ps., 91. 15); Resh Laḳish said, it means to say: "In all their affliction He was afflicted" (Is., 63. 9). Said R. Zera: When I saw wood-ashes put on the Torah, I trembled in my whole body.

The Patriarchal house once ordered a public fast, without informing R. Johanan and Resh Laḳish thereof. They informed them, however, the next morning. Resh Laḳish therefore said to R. Johanan: "How can we observe the fast, since we did not take it upon ourselves yester-night?" Said R. Johanan, "We must follow their (the Patriarchs') ordinances."

The Patriarchal house once ordered a public fast, without informing R. Johanan and Resh Laḳish thereof. They informed them, however, the next morning. Resh Laḳish therefore said to R. Johanan: "How can we observe the fast, since we did not take it upon ourselves yester-night?" Said R. Johanan, "We must follow their (the Patriarchs') ordinances."

R. Papa ordered a fast but, feeling very weak, took some food. He then prayed, but no rain came. R. Naḥman b. 'Ish Prati (of the Euphrates) then said to him: "If you had swallowed a plate of grit, rain would have come." R. Papa felt humiliated, and then rain came.

Why did they not fast on Sunday? Said R. Johanan, because of the Christians; R. Samuel b. Naḥamani said, because Sunday is the third day after the creation of man; Resh Laḳish said, because of the additional soul; for Resh Laḳish holds that an additional soul is given to man on Friday eve, which is taken away from him at the expiration of the Sabbath, as it is said (Ex., 31.17): "He ceased from work and rested"—alas, the soul is gone after the Sabbath is over.

Why did they not fast on Sunday? Said R. Johanan, because of the Christians; R. Samuel b. Naḥamani said, because Sunday is the third day after the creation of man; Resh Laḳish said, because of the additional soul; for Resh Laḳish holds that an additional soul is given to man on Friday eve, which is taken away from him at the expiration of the Sabbath, as it is said (Ex., 31.17): "He ceased from work and rested"—alas, the soul is gone after the Sabbath is over.

None did compel. R. Elazar said: This teaches that each one was given to drink from the wine of his own country. That they should do according to every man’s [ish, ish] pleasure. Rava said: This means that they should do according to the will of Mordecai and Haman. Mordecai [is called ish] as it is written, “A Jewish man;” and Haman, [as it is written], “A man (ish), an adversary and an enemy.”

None did compel. R. Elazar said: This teaches that each one was given to drink from the wine of his own country. That they should do according to every man’s [ish, ish] pleasure. Rava said: This means that they should do according to the will of Mordecai and Haman. Mordecai [is called ish] as it is written, “A Jewish man;” and Haman, [as it is written], “A man (ish), an adversary and an enemy.”

None did compel. R. Elazar said: This teaches that each one was given to drink from the wine of his own country. That they should do according to every man’s [ish, ish] pleasure. Rava said: This means that they should do according to the will of Mordecai and Haman. Mordecai [is called ish] as it is written, “A Jewish man;” and Haman, [as it is written], “A man (ish), an adversary and an enemy.”

None did compel. R. Elazar said: This teaches that each one was given to drink from the wine of his own country. That they should do according to every man’s [ish, ish] pleasure. Rava said: This means that they should do according to the will of Mordecai and Haman. Mordecai [is called ish] as it is written, “A Jewish man;” and Haman, [as it is written], “A man (ish), an adversary and an enemy.”