merit

For four causes the rains fall down; because of violent men, because of noxious dew, and that the high country drink like the low country, and that everybody direct his eyes to Heaven. By the merit of three causes does rain fall. By the merit of the Land, by the merit of charity, and by the merit of sufferings; and all are in one verse: If for (charity) [the stick], if for the Land, if for (the stick) [for charity] you will find it.

For four causes the rains fall down; because of violent men, because of noxious dew, and that the high country drink like the low country, and that everybody direct his eyes to Heaven. By the merit of three causes does rain fall. By the merit of the Land, by the merit of charity, and by the merit of sufferings; and all are in one verse: If for (charity) [the stick], if for the Land, if for (the stick) [for charity] you will find it.

For four causes the rains fall down; because of violent men, because of noxious dew, and that the high country drink like the low country, and that everybody direct his eyes to Heaven. By the merit of three causes does rain fall. By the merit of the Land, by the merit of charity, and by the merit of sufferings; and all are in one verse: If for (charity) [the stick], if for the Land, if for (the stick) [for charity] you will find it.

For four causes the rains fall down; because of violent men, because of noxious dew, and that the high country drink like the low country, and that everybody direct his eyes to Heaven. By the merit of three causes does rain fall. By the merit of the Land, by the merit of charity, and by the merit of sufferings; and all are in one verse: If for (charity) [the stick], if for the Land, if for (the stick) [for charity] you will find it.

“But what can I do since you are misbehaving before the Omnipresent like a son who misbehaves towards his father who does his will.” Rebbi Berekhia, Rebbi Abba bar Cahana, Rebbi Ze`ira in the name of Rav Jehudah. But some say it in the name of Rav Ḥisda, and some say it in the name of Rav Mattanah. You decide the command and He confirms it for you. Why does the verse say, “for you”? But even if I am saying so and you are saying otherwise, yours is enduring, Mine is not enduring. On your paths shines light; Rebbi Ḥiyya bar Abba said, this is rainfall. As heavy as He has loaded the rain-cloud, His light will disperse the cloud. For those humbled you order elevation; if I said to humble them and you say to elevate them, yours is enduring, Mine is not enduring. And the one of low eyes will be saved; I said to bring their eyes down by misfortune but you are saying to save them, yours is enduring, Mine is not enduring. I said, may the not-innocent escape? But you [said], he shall escape even though he is not innocent, yours is enduring, Mine is not enduring. What means, and he will escape by the purity of your hands, by the choice of your hands, by the merit of meritorious deeds and good works which were in your hands from before.

It happened that one student came and asked Rebbi Joshua: What is about evening prayer? He said to him: It is voluntary. He asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. He said to him: Tomorrow, when I enter the assembly hall, stand up and ask me about this practice. The next day, this student stood up and asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. Rabban Gamliel said to Rebbi Joshua: Are you the one who says it is voluntary? He answered him: No. He said to him: Stand up on your feet so that they may testify against you. Then Rabban Gamliel was sitting down and lecturing while Rebbi Joshua was standing up until the people started talking and said to Rebbi Ḥuṣpit the interpreter: Send the people home. They said to Rebbi Zenon the ḥazan: Start! He said: Start! All the people stood up and said to him: Certainly, on whom did your evil not pass always? They immediately appointed Rebbi Eleazar ben Azariah to the Yeshivah when he was 16 years old; his head became all white. Rebbi Aqiba sat and was sad; he said, not that he is a greater Torah scholar than I am, but he comes from a greater family than I do; hail to the man whose forefathers created merit for him, hail to the man who has a peg to hang on to. What was Rebbi Eleazar ben Azariah’s peg? He was the tenth generation after Ezra. How many seats were there? Rebbi Jacob ben Sisi said: Eighty seats were there of accomplished scholars, not to count those standing behind the railing. Rebbi Yose ben Rebbi Abun said 300 were there, not to count those standing behind the railing. As we have stated there: “On the day Rebbi Eleazar ben Azariah was appointed to the Academy.” There we have stated: “This inference did Rebbi Eleazar ben Azariah present before the Sages at the vineyard of Jabneh.” Was there a vineyard? It means that the scholars sat there in rows like vines in a vineyard. Rabban Gamliel went immediately to pacify each one in his house. He came to Rebbi Joshua and found him occupied with the making of needles. He asked him: This is how you earn your living? He answered him: Until now you did not know? Woe to the generation whose caretaker you are! He said to him: I humble myself before you. They sent a washerman to Rebbi Eleazar ben Azariah, but some say that it was Rebbi Aqiba. He told him: The sprinkler, son of a sprinkler, should sprinkle. Should anyone who is neither a sprinkler nor the son of a sprinkler say to the sprinkler: your water is water from a cave and your ashes are ashes from a fireplace? He said to him: You made your peace with him! I and you shall go in the morning to Rabban Gamliel’s door. Nevertheless they did not remove him from his dignity but made him head of the court.

It follows that Rebbi Eleazar ben Azariah disagrees with Ben Azzai, as we have stated there: “From here Ben Azzai said, a person is obligated to teach Torah to his daughter, that in case she would drink she knows that merit suspends.”

Rebbi Ḥuna, Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: We find that the Holy One, praise to Him, did forego for Israel about idol worship, incest and adultery, and bloodshed. But for their rejection of the Torah he did not forego. What is the reason? It is not written here “The Eternal said, because they committed idol worship, incest and adultery, and bloodshed,” but the Eternal said, because they abandoned My Torah. Rebbi Ḥiyya bar Abba said, that they abandoned Me I could forego, maybe they would keep My Torah, since if they abandoned Me but kept My Torah, the leavening in it would bring them close to Me. Rav Ḥuna said, study Torah even not for its own merit, since through {studying} not for its own merit you come to {study} for its own.

Rebbi Ḥuna, Rebbi Jeremiah in the name of Rebbi Samuel bar Rav Isaac: We find that the Holy One, praise to Him, did forego for Israel about idol worship, incest and adultery, and bloodshed. But for their rejection of the Torah he did not forego. What is the reason? It is not written here “The Eternal said, because they committed idol worship, incest and adultery, and bloodshed,” but the Eternal said, because they abandoned My Torah. Rebbi Ḥiyya bar Abba said, that they abandoned Me I could forego, maybe they would keep My Torah, since if they abandoned Me but kept My Torah, the leavening in it would bring them close to Me. Rav Ḥuna said, study Torah even not for its own merit, since through {studying} not for its own merit you come to {study} for its own.

They voted in the upper floor of the house of Arius that study precedes action. Rebbi Abbahu dwelt in Caesarea. He sent his son Rebbi Ḥanina to acquire merit in Tiberias. They sent and said to him, he does works of charity. He wrote to him, are there no graves in Caesarea that I sent you to Tiberias? For they already voted in the upper floor of the house of Arius in Lydda that study precedes action. The rabbis of Caesaria say, that is, if there is somebody there who will do it. But if nobody is there who will do it, the action has precedence. Example. Rebbi Ḥiyya, Rebbi Yasa, Rebbi Immi, were late in coming to Rebbi Eleazar. He asked them, where have you been? They told him, performing an act of charity. He asked them, where there no others? They answered him, it was a neighbor.

Rebbi Meïr was sitting and preaching in the House of Study of Tiberias when his teacher Elisha passed by riding on a horse on the Sabbath. They came and told him, your teacher is outside. He stopped his sermon and went out to him. He asked him, what did you preach today? He told him, and the Eternal blessed the end etc. He asked him, what did you explain about this? He answered him, and the Eternal added double all that Job had owned; that he doubled his money. He said, woe for those who are lost and not found, your teacher Aqiba did not preach this but, the Eternal blessed the end of Job from his beginning, by the merit of commandments and good works which were in his hand from his beginning. He asked him, and what did you preach further? He told him, the end of a matter is better than the beginning. He asked him, what did you explain about this? For example, a man who had children in his youth but they died, and in his old age they lived; that is the end of a matter is better than the beginning. For example, a man who traded in his youth and lost, and in his old age and gained; that is the end of a matter is better than the beginning. For example, a man who studied Torah in his youth and forgot, in his old age he remembered; that is the end of a matter is better than the beginning. He said, woe for those who are lost and not found, your teacher Aqiba did not preach this but, the end of a matter is good from the beginning, in case it is good from the start, and this applies to me. My father Abuya was one of the leading Jerusalemites. On the day he came to circumcise me he invited all the leading Jerusalemites and sat them in one room, and Rebbi Eliezer and Rebbi Joshua in another room. After they ate and drank they started to clap with their hands and dance. Rebbi Eliezer and Rebbi Joshua said, while they are occupied in theirs let us be occupied with ours. They sat occupied with words of the Torah, from the Torah to Prophets, from Prophets to Hagiographs. Fire descended from Heaven and surrounded them. Abuya told them, my teachers! Why do you come to burn down my house? They told him, Heaven forbid! But we were sitting reviewing the words of the Torah, from the Torah to Prophets, from Prophets to Hagiographs, and the words were joyful as at their giving on Sinai. And was the main giving on Sinai not in fire? And the Mountain burns in the fire up to the heart of Heaven. My father Abuya told them, my teachers! If that is the power of Torah, if this son of mine survives I dedicate him to Torah. Because his intent was not for Heaven, it did not succeed with this man. He asked him, and what did you preach further? He told him, it cannot be valued by gold or glass. He asked him, what did you explain about this? He told him, the words of the Torah are as difficult to acquire as golden vessels, and as easy to lose as glass vessels. And like golden and glass vessels when they are broken he can make them vessels as before, also the student of the Sages who forgot his learning can learn it anew. He said to him, this is enough, Meïr, up to here is the Sabbath domain. He asked him, how do you know? He told him, from the horse’s hooves which I continuously counted for 2’000 cubits. He said to him, all that wisdom is in you and you do not repent? He told him, I cannot. He asked him, why? He told him, once I was passing by the Holiest of Holies riding on a horse on the Day of Atonement which fell on a Sabbath and I heard an unembodied voice coming from the Holiest of Holies, saying, return, erring children, except for Elisha ben Abuya who knew My power and rebelled against Me. And all that came to him because he was sitting memorizing in the valley of Genezareth and saw a man climbing to the top of a date palm taking the mother with the chicks and descending safely. The next day he saw another man climbing to the top of a date palm, taking the chicks and sending away the mother. When climbing down he was bitten by a snake, and he died. He said, it is written, sending away you shall send the mother, but the chicks you may take for yourself, so it will be good for you and prolong your days. Where is the good for this one? Where is the prolongation of days of this one? He did not know that Rebbi Jacob had explained it preceding him, so it will be good for you in the future world which is all good, and prolong your days, in the future which is all long. But some are saying, because he saw the tongue of Rebbi Jehudah the baker in the mouth of a dog, oozing blood. He said, is this the Torah and this is its reward? This is the tongue which was delivering the words of the Torah correctly; this is the tongue which occupied itself with Torah all its days; [is this the Torah and this is its reward?] It appears that there is no reward and no resurrection of the dead. But some are saying, when his mother was pregnant with him she passed by pagan temples and smelled of this kind. And this smell was bubbling in her body like the poison of a viper. Later Elisha fell sick. They came and informed Rebbi Meïr, your teacher is sick. He went to visit him and found him sick. He asked him, are you not repenting? He asked, and if one repents, is one accepted? He told him, is it not written, man shall repent up to extinction, one receives up to the extinction of the breath. At that moment Elisha cried, passed away, and died. Rebbi Meïr was happy internally and said, it seems that my teacher passed away repentant. After they buried him, fire descended from Heaven and burned his grave. They came and informed Rebbi Meïr, your teacher’s grave is on fire. He went to visit it and found it burning. What did he do? He took his kaftan and spread it over it. He said, stay for the night, etc. Stay for this world which compares to the night, and it will be in the morning, this is the Future World which is all morning, if the Good One will redeem, this is the Holy One, praise to Him, who is Good, as it is written, the Eternal is good to all, and His mercies are on all His creatures. And if He does not want to redeem you I shall redeem you, living is the Eternal, and it was extinguished. They asked Rebbi Meïr, if they ask you in that World, whom do you want to visit, your father or your teacher? He told them, I shall visit my teacher first and afterwards my father. They said, will they listen to you? He told them, did we not state, “one saves the case of a scroll with the scroll, and the case of phylacteries with the phylacteries”? One saves Elisha Aher by the merit of his Torah. Later his daughters went to take charity from Rebbi. Rebbi decided and said, nobody shall show him grace nor be friendly to his orphans. They told him, Rebbi. Do not look at his deeds, do look at his Torah. At this moment Rebbi cried and decided for them that they be provided for. He said, if this one who toiled in Torah not for Heaven’s sake, see what he produced; one who toils in the Torah for itself not so much more?

Rebbi Meïr was sitting and preaching in the House of Study of Tiberias when his teacher Elisha passed by riding on a horse on the Sabbath. They came and told him, your teacher is outside. He stopped his sermon and went out to him. He asked him, what did you preach today? He told him, and the Eternal blessed the end etc. He asked him, what did you explain about this? He answered him, and the Eternal added double all that Job had owned; that he doubled his money. He said, woe for those who are lost and not found, your teacher Aqiba did not preach this but, the Eternal blessed the end of Job from his beginning, by the merit of commandments and good works which were in his hand from his beginning. He asked him, and what did you preach further? He told him, the end of a matter is better than the beginning. He asked him, what did you explain about this? For example, a man who had children in his youth but they died, and in his old age they lived; that is the end of a matter is better than the beginning. For example, a man who traded in his youth and lost, and in his old age and gained; that is the end of a matter is better than the beginning. For example, a man who studied Torah in his youth and forgot, in his old age he remembered; that is the end of a matter is better than the beginning. He said, woe for those who are lost and not found, your teacher Aqiba did not preach this but, the end of a matter is good from the beginning, in case it is good from the start, and this applies to me. My father Abuya was one of the leading Jerusalemites. On the day he came to circumcise me he invited all the leading Jerusalemites and sat them in one room, and Rebbi Eliezer and Rebbi Joshua in another room. After they ate and drank they started to clap with their hands and dance. Rebbi Eliezer and Rebbi Joshua said, while they are occupied in theirs let us be occupied with ours. They sat occupied with words of the Torah, from the Torah to Prophets, from Prophets to Hagiographs. Fire descended from Heaven and surrounded them. Abuya told them, my teachers! Why do you come to burn down my house? They told him, Heaven forbid! But we were sitting reviewing the words of the Torah, from the Torah to Prophets, from Prophets to Hagiographs, and the words were joyful as at their giving on Sinai. And was the main giving on Sinai not in fire? And the Mountain burns in the fire up to the heart of Heaven. My father Abuya told them, my teachers! If that is the power of Torah, if this son of mine survives I dedicate him to Torah. Because his intent was not for Heaven, it did not succeed with this man. He asked him, and what did you preach further? He told him, it cannot be valued by gold or glass. He asked him, what did you explain about this? He told him, the words of the Torah are as difficult to acquire as golden vessels, and as easy to lose as glass vessels. And like golden and glass vessels when they are broken he can make them vessels as before, also the student of the Sages who forgot his learning can learn it anew. He said to him, this is enough, Meïr, up to here is the Sabbath domain. He asked him, how do you know? He told him, from the horse’s hooves which I continuously counted for 2’000 cubits. He said to him, all that wisdom is in you and you do not repent? He told him, I cannot. He asked him, why? He told him, once I was passing by the Holiest of Holies riding on a horse on the Day of Atonement which fell on a Sabbath and I heard an unembodied voice coming from the Holiest of Holies, saying, return, erring children, except for Elisha ben Abuya who knew My power and rebelled against Me. And all that came to him because he was sitting memorizing in the valley of Genezareth and saw a man climbing to the top of a date palm taking the mother with the chicks and descending safely. The next day he saw another man climbing to the top of a date palm, taking the chicks and sending away the mother. When climbing down he was bitten by a snake, and he died. He said, it is written, sending away you shall send the mother, but the chicks you may take for yourself, so it will be good for you and prolong your days. Where is the good for this one? Where is the prolongation of days of this one? He did not know that Rebbi Jacob had explained it preceding him, so it will be good for you in the future world which is all good, and prolong your days, in the future which is all long. But some are saying, because he saw the tongue of Rebbi Jehudah the baker in the mouth of a dog, oozing blood. He said, is this the Torah and this is its reward? This is the tongue which was delivering the words of the Torah correctly; this is the tongue which occupied itself with Torah all its days; [is this the Torah and this is its reward?] It appears that there is no reward and no resurrection of the dead. But some are saying, when his mother was pregnant with him she passed by pagan temples and smelled of this kind. And this smell was bubbling in her body like the poison of a viper. Later Elisha fell sick. They came and informed Rebbi Meïr, your teacher is sick. He went to visit him and found him sick. He asked him, are you not repenting? He asked, and if one repents, is one accepted? He told him, is it not written, man shall repent up to extinction, one receives up to the extinction of the breath. At that moment Elisha cried, passed away, and died. Rebbi Meïr was happy internally and said, it seems that my teacher passed away repentant. After they buried him, fire descended from Heaven and burned his grave. They came and informed Rebbi Meïr, your teacher’s grave is on fire. He went to visit it and found it burning. What did he do? He took his kaftan and spread it over it. He said, stay for the night, etc. Stay for this world which compares to the night, and it will be in the morning, this is the Future World which is all morning, if the Good One will redeem, this is the Holy One, praise to Him, who is Good, as it is written, the Eternal is good to all, and His mercies are on all His creatures. And if He does not want to redeem you I shall redeem you, living is the Eternal, and it was extinguished. They asked Rebbi Meïr, if they ask you in that World, whom do you want to visit, your father or your teacher? He told them, I shall visit my teacher first and afterwards my father. They said, will they listen to you? He told them, did we not state, “one saves the case of a scroll with the scroll, and the case of phylacteries with the phylacteries”? One saves Elisha Aher by the merit of his Torah. Later his daughters went to take charity from Rebbi. Rebbi decided and said, nobody shall show him grace nor be friendly to his orphans. They told him, Rebbi. Do not look at his deeds, do look at his Torah. At this moment Rebbi cried and decided for them that they be provided for. He said, if this one who toiled in Torah not for Heaven’s sake, see what he produced; one who toils in the Torah for itself not so much more?

Rebbi Joḥanan was leaning on Rebbi Jacob bar Idi when Rebbi Eleazar saw him and hid himself before him. He said, these two things this Babylonian does to me: First, that he does not greet me, and second, that he does not teach the traditions in my name. He said to him, thus they behave among themselves; the younger one does not greet the older since they observe Boys see me and hide themselves, and old people rose and stood. As they were walking, he saw a Bet Midrash. He said to him: Here Rebbi Meïr sat and reported traditions in the name of Rebbi Ismael but he never reported traditions in the name of Rebbi Aqiba. He answered: Everybody knows that Rebbi Meïr was the student of Rebbi Aqiba. He retorted, everybody knows that Rebbi Eleazar is the student of Rebbi Joḥanan. May one pass by the water statue? He said to him, do you want to honor it? Pass it by and blind its eyes! He said to him, Rebbi Eleazar did well that he did not pass before you. He said to him: Rebbi Jacob bar Idi, you know how to pacify. But Rebbi Joḥanan required that traditions should be reported in his name. Also David begged for divine mercy in this respect, may I dwell in Your tent forever! Rebbi Phineas, Rebbi Jeremiah, in the name of Rebbi Joḥanan; Could David think of living forever? Rather, David meant: May I have the merit that my words will be mentioned in my name in synagogues and houses of study. What profit does he have from this? The son of Tira said: If someone mentions a tradition in the name of its author, the latter’s lips whisper with him in the grave. What is the reason? Dripping from the lips ofthe sleeping ones. Like that bunch of grapes which drips by itself. Rebbi Ḥinena bar Pappus and Rebbi Simon, one said, like one who drinks spiced wine, the other said, like one who drinks old wine, even though he consumed it, its taste remains in his mouth.

HALAKHAH: “A congenital castrate priest,” etc. It was stated: He enables her to eat breast and thigh. Rebbi Joḥanan said, he enables her for heave but not for breast and thigh. Rebbi Simeon ben Laqish said, there are several arguments de minore ad majus in this matter. Rebbi Yose ben Rebbi Ḥanina asked, what means “there are several arguments de minore ad majus in this matter”? He said to him, open your mouth and receive. Rebbi Mana said, he made fun of him. Rebbi Abun said, he gave him an example. “Since she eats heave that never was within the reach of an Israel, is it not logical that she should eat breast and thigh that were within the reach of Israel? Breast and thigh were within the reach of Israel but when they became guilty these were taken from them and given to the priests. I could think, since these were taken from them when they incurred guilt, so they would be given back to them when they acquire merit. The verse says, ‘I gave them to Aaron and his sons for an eternal law;’ since a gift is not returned, so these are not returned.”

Rebbi Jacob bar Aḥa said the argument is about the daughter of an Israel married to a Cohen: Rebbi Joḥanan said, he enables her for heave but not for breast and thigh. Rebbi Simeon ben Laqish said, there are several arguments de minore ad majus in this matter. Rebbi Yose ben Rebbi Ḥanina asked, what means “there are several arguments de minore ad majus in this matter”? He said to him, open your mouth and receive. Rebbi Mana said, he made fun of him. Rebbi Abun said, he gave him an example. “Since she eats heave that never was within the reach of an Israel, is it not logical that she should eat breast and thigh that were within the reach of Israel? Breast and thigh were within the reach of Israel but when they became guilty these were taken from them and given to the priests. I could think, since these were taken from them when they incurred guilt, so they would be given back to them when they acquire merit. The verse says, ‘I gave them to Aaron the priest and his sons for an eternal law;’ since a gift is not returned, so these are not returned.”

MISHNAH: Joseph had the merit to bury his father and none of his brothers was greater than he, as it is said: “Joseph ascended to bury his father.” Who would be greater than Joseph? Only Moses could occupy himself with him. Moses had the merit to take Joseph’s bones and no one in Israel was greater than he, as it is said: “Moses took Joseph’s bones with him.” Who would be greater than Moses? Only the Holy One, Praise to Him, could occupy himself with him, as it is said: “He buried him in the valley.” Not only about Moses was this said but about all the just, as it is said: “Your righteousness will precede you, the glory of the Eternal will gather you in.”

MISHNAH: Joseph had the merit to bury his father and none of his brothers was greater than he, as it is said: “Joseph ascended to bury his father.” Who would be greater than Joseph? Only Moses could occupy himself with him. Moses had the merit to take Joseph’s bones and no one in Israel was greater than he, as it is said: “Moses took Joseph’s bones with him.” Who would be greater than Moses? Only the Holy One, Praise to Him, could occupy himself with him, as it is said: “He buried him in the valley.” Not only about Moses was this said but about all the just, as it is said: “Your righteousness will precede you, the glory of the Eternal will gather you in.”

HALAKHAH: “Joseph had the merit to bury his father and none of his brothers was greater than he,” etc. Rebbi Isaac said: The glory of the Lifegiver of the Worlds was with them. It is written: “They came to the threshing place of the brambles.” Since when does the bramble-bush have a threshing place? Rebbi Samuel ben Naḥman said, we checked in all of Scripture and did not find a place called “brambles”. What are “brambles”? These are the Canaanites who should have been threshed like brambles. By which merit were they saved? By the merit of: “The inhabitants of the land, the Canaanites, saw the mourning at the threshing place of the brambles.” What act of kindness did they do for him? Rebbi Eleazar said, they unbelted. Rebbi Simeon ben Laqish said, they undid the knots on their shoulders. The rabbis said, they stood up. Rebbi Yudan bar Shalom said, they pointed with their fingers and said, “a heavy mourning is that for Egypt”. Now these who did no act of kindness with their hands or feet; look what the Holy One, praise to Him, did reward them with; Israel who are used to do acts of kindness with their hands or feet for their great and their little ones, [they deserve] so much more!

HALAKHAH: “Joseph had the merit to bury his father and none of his brothers was greater than he,” etc. Rebbi Isaac said: The glory of the Lifegiver of the Worlds was with them. It is written: “They came to the threshing place of the brambles.” Since when does the bramble-bush have a threshing place? Rebbi Samuel ben Naḥman said, we checked in all of Scripture and did not find a place called “brambles”. What are “brambles”? These are the Canaanites who should have been threshed like brambles. By which merit were they saved? By the merit of: “The inhabitants of the land, the Canaanites, saw the mourning at the threshing place of the brambles.” What act of kindness did they do for him? Rebbi Eleazar said, they unbelted. Rebbi Simeon ben Laqish said, they undid the knots on their shoulders. The rabbis said, they stood up. Rebbi Yudan bar Shalom said, they pointed with their fingers and said, “a heavy mourning is that for Egypt”. Now these who did no act of kindness with their hands or feet; look what the Holy One, praise to Him, did reward them with; Israel who are used to do acts of kindness with their hands or feet for their great and their little ones, [they deserve] so much more!

HALAKHAH: “Joseph had the merit to bury his father and none of his brothers was greater than he,” etc. Rebbi Isaac said: The glory of the Lifegiver of the Worlds was with them. It is written: “They came to the threshing place of the brambles.” Since when does the bramble-bush have a threshing place? Rebbi Samuel ben Naḥman said, we checked in all of Scripture and did not find a place called “brambles”. What are “brambles”? These are the Canaanites who should have been threshed like brambles. By which merit were they saved? By the merit of: “The inhabitants of the land, the Canaanites, saw the mourning at the threshing place of the brambles.” What act of kindness did they do for him? Rebbi Eleazar said, they unbelted. Rebbi Simeon ben Laqish said, they undid the knots on their shoulders. The rabbis said, they stood up. Rebbi Yudan bar Shalom said, they pointed with their fingers and said, “a heavy mourning is that for Egypt”. Now these who did no act of kindness with their hands or feet; look what the Holy One, praise to Him, did reward them with; Israel who are used to do acts of kindness with their hands or feet for their great and their little ones, [they deserve] so much more!

MISHNAH: She does not finish drinking before her face becomes yellow, her eyes protrude, and her veins swell. She is taken outside so that she does not pollute the temple courtyard. If she has merit, it suspends. There is merit which suspends for one year, there is merit which suspends for two years, there is merit which suspends for three years. From this, Ben Azai concluded that one is obligated to teach his daughter Torah, so that when she needs to drink, she will know that the merit will assist her. Rebbi Eliezer says: whoever teaches his daughter Torah teaches her debauchery. Rebbi Joshua said: a woman prefers one qab and frivolity to nine qabim and abstinence. He used to say: a foolish pious man, a sly wicked man, a predatory woman, and hits by the predatory, these are the ones who ruin the world.

MISHNAH: She does not finish drinking before her face becomes yellow, her eyes protrude, and her veins swell. She is taken outside so that she does not pollute the temple courtyard. If she has merit, it suspends. There is merit which suspends for one year, there is merit which suspends for two years, there is merit which suspends for three years. From this, Ben Azai concluded that one is obligated to teach his daughter Torah, so that when she needs to drink, she will know that the merit will assist her. Rebbi Eliezer says: whoever teaches his daughter Torah teaches her debauchery. Rebbi Joshua said: a woman prefers one qab and frivolity to nine qabim and abstinence. He used to say: a foolish pious man, a sly wicked man, a predatory woman, and hits by the predatory, these are the ones who ruin the world.

MISHNAH: She does not finish drinking before her face becomes yellow, her eyes protrude, and her veins swell. She is taken outside so that she does not pollute the temple courtyard. If she has merit, it suspends. There is merit which suspends for one year, there is merit which suspends for two years, there is merit which suspends for three years. From this, Ben Azai concluded that one is obligated to teach his daughter Torah, so that when she needs to drink, she will know that the merit will assist her. Rebbi Eliezer says: whoever teaches his daughter Torah teaches her debauchery. Rebbi Joshua said: a woman prefers one qab and frivolity to nine qabim and abstinence. He used to say: a foolish pious man, a sly wicked man, a predatory woman, and hits by the predatory, these are the ones who ruin the world.

MISHNAH: She does not finish drinking before her face becomes yellow, her eyes protrude, and her veins swell. She is taken outside so that she does not pollute the temple courtyard. If she has merit, it suspends. There is merit which suspends for one year, there is merit which suspends for two years, there is merit which suspends for three years. From this, Ben Azai concluded that one is obligated to teach his daughter Torah, so that when she needs to drink, she will know that the merit will assist her. Rebbi Eliezer says: whoever teaches his daughter Torah teaches her debauchery. Rebbi Joshua said: a woman prefers one qab and frivolity to nine qabim and abstinence. He used to say: a foolish pious man, a sly wicked man, a predatory woman, and hits by the predatory, these are the ones who ruin the world.

MISHNAH: She does not finish drinking before her face becomes yellow, her eyes protrude, and her veins swell. She is taken outside so that she does not pollute the temple courtyard. If she has merit, it suspends. There is merit which suspends for one year, there is merit which suspends for two years, there is merit which suspends for three years. From this, Ben Azai concluded that one is obligated to teach his daughter Torah, so that when she needs to drink, she will know that the merit will assist her. Rebbi Eliezer says: whoever teaches his daughter Torah teaches her debauchery. Rebbi Joshua said: a woman prefers one qab and frivolity to nine qabim and abstinence. He used to say: a foolish pious man, a sly wicked man, a predatory woman, and hits by the predatory, these are the ones who ruin the world.

“There is merit which suspends for one year, there is merit which suspends for two years, there is merit which suspends for three years.” There is merit which suspends for one year,” from Nabuchadneṣar: “At the end of twelve months.” “There is merit which suspends for two years,” from Amnon: “It was after two years.” “There is merit which suspends for three years,” from Ahab: “They sat for three years when there was no war between Aram and Israel.” Rebbi Yose said, it was said that the entire twelve months he occupied himself with deeds of charity. And all these two years he occupied himself with Torah. That is what it says: “They were in a Yeshiva for three years when there was no war between Aram and Israel.”

“There is merit which suspends for one year, there is merit which suspends for two years, there is merit which suspends for three years.” There is merit which suspends for one year,” from Nabuchadneṣar: “At the end of twelve months.” “There is merit which suspends for two years,” from Amnon: “It was after two years.” “There is merit which suspends for three years,” from Ahab: “They sat for three years when there was no war between Aram and Israel.” Rebbi Yose said, it was said that the entire twelve months he occupied himself with deeds of charity. And all these two years he occupied himself with Torah. That is what it says: “They were in a Yeshiva for three years when there was no war between Aram and Israel.”

“There is merit which suspends for one year, there is merit which suspends for two years, there is merit which suspends for three years.” There is merit which suspends for one year,” from Nabuchadneṣar: “At the end of twelve months.” “There is merit which suspends for two years,” from Amnon: “It was after two years.” “There is merit which suspends for three years,” from Ahab: “They sat for three years when there was no war between Aram and Israel.” Rebbi Yose said, it was said that the entire twelve months he occupied himself with deeds of charity. And all these two years he occupied himself with Torah. That is what it says: “They were in a Yeshiva for three years when there was no war between Aram and Israel.”

“There is merit which suspends for one year, there is merit which suspends for two years, there is merit which suspends for three years.” There is merit which suspends for one year,” from Nabuchadneṣar: “At the end of twelve months.” “There is merit which suspends for two years,” from Amnon: “It was after two years.” “There is merit which suspends for three years,” from Ahab: “They sat for three years when there was no war between Aram and Israel.” Rebbi Yose said, it was said that the entire twelve months he occupied himself with deeds of charity. And all these two years he occupied himself with Torah. That is what it says: “They were in a Yeshiva for three years when there was no war between Aram and Israel.”

“There is merit which suspends for one year, there is merit which suspends for two years, there is merit which suspends for three years.” There is merit which suspends for one year,” from Nabuchadneṣar: “At the end of twelve months.” “There is merit which suspends for two years,” from Amnon: “It was after two years.” “There is merit which suspends for three years,” from Ahab: “They sat for three years when there was no war between Aram and Israel.” Rebbi Yose said, it was said that the entire twelve months he occupied himself with deeds of charity. And all these two years he occupied himself with Torah. That is what it says: “They were in a Yeshiva for three years when there was no war between Aram and Israel.”

“There is merit which suspends for one year, there is merit which suspends for two years, there is merit which suspends for three years.” There is merit which suspends for one year,” from Nabuchadneṣar: “At the end of twelve months.” “There is merit which suspends for two years,” from Amnon: “It was after two years.” “There is merit which suspends for three years,” from Ahab: “They sat for three years when there was no war between Aram and Israel.” Rebbi Yose said, it was said that the entire twelve months he occupied himself with deeds of charity. And all these two years he occupied himself with Torah. That is what it says: “They were in a Yeshiva for three years when there was no war between Aram and Israel.”

“An offering of remembrance,” a general statement; “referring to sin”, a detailed statement. If a general statement is followed by a specific one, the general does not mean more than the specific. If you say so, do you not find the argument disadvantaged? If punishment, which is given out sparingly, can refer, then reward, which is given out in abundance, should do so much more! But, “an offering of remembrance,” if she has merit, “referring to sin”, if she has no merit. It was stated: Rebbi Tarphon said, all statements of “remembrance” in the Torah have a good meaning except this one which is for punishment. Rebbi Aqiba said to him: If it only said, “referring to sin”, and then was silent, I would agree with your statement. But since it says “an offering of remembrance,” this must be for a good [purpose].

“An offering of remembrance,” a general statement; “referring to sin”, a detailed statement. If a general statement is followed by a specific one, the general does not mean more than the specific. If you say so, do you not find the argument disadvantaged? If punishment, which is given out sparingly, can refer, then reward, which is given out in abundance, should do so much more! But, “an offering of remembrance,” if she has merit, “referring to sin”, if she has no merit. It was stated: Rebbi Tarphon said, all statements of “remembrance” in the Torah have a good meaning except this one which is for punishment. Rebbi Aqiba said to him: If it only said, “referring to sin”, and then was silent, I would agree with your statement. But since it says “an offering of remembrance,” this must be for a good [purpose].

MISHNAH: Rebbi Simeon says, merit does not suspend in the case of the bitter water. If you say that merit suspends in the case of the curse water, you weaken the water in the eyes of all women who drink it and you smear the reputation of the pure women who drank because one would say that they are impure but that merit suspended for them. Rebbi says, merit suspends in the case of the curse water, but she does not have children, does not get better, but degenerates and in the end she dies that death.

MISHNAH: Rebbi Simeon says, merit does not suspend in the case of the bitter water. If you say that merit suspends in the case of the curse water, you weaken the water in the eyes of all women who drink it and you smear the reputation of the pure women who drank because one would say that they are impure but that merit suspended for them. Rebbi says, merit suspends in the case of the curse water, but she does not have children, does not get better, but degenerates and in the end she dies that death.

MISHNAH: Rebbi Simeon says, merit does not suspend in the case of the bitter water. If you say that merit suspends in the case of the curse water, you weaken the water in the eyes of all women who drink it and you smear the reputation of the pure women who drank because one would say that they are impure but that merit suspended for them. Rebbi says, merit suspends in the case of the curse water, but she does not have children, does not get better, but degenerates and in the end she dies that death.

MISHNAH: Rebbi Simeon says, merit does not suspend in the case of the bitter water. If you say that merit suspends in the case of the curse water, you weaken the water in the eyes of all women who drink it and you smear the reputation of the pure women who drank because one would say that they are impure but that merit suspended for them. Rebbi says, merit suspends in the case of the curse water, but she does not have children, does not get better, but degenerates and in the end she dies that death.

HALAKHAH: “Rebbi Simeon says, merit does not suspend in the case of the bitter water,” etc. “Rebbi says, merit suspends in the case of the curse water,” etc. Rav Hamnuna said, the degenerating woman is permitted to her house. This parallels what was stated: Rebbi Simeon ben Eleazar says, even a pure woman who drank will in the end die in great pain because she brought herself into that great doubt.

HALAKHAH: “Rebbi Simeon says, merit does not suspend in the case of the bitter water,” etc. “Rebbi says, merit suspends in the case of the curse water,” etc. Rav Hamnuna said, the degenerating woman is permitted to her house. This parallels what was stated: Rebbi Simeon ben Eleazar says, even a pure woman who drank will in the end die in great pain because she brought herself into that great doubt.

“And if the woman was not impure but was pure,” this refers to the one who is pure, not that there came witnesses declaring her impure. “If the woman was not impure but was pure,” this refers to the one who is pure, not one whose merit suspended [punishment] for her. This follows the one who said that merit suspends and it is not recognizable. But following him who said that merit suspends and it is recognizable? Rebbi Isaac said, here we deal with one who drank and the water did not test her. It comes to tell you that the water will not test a woman who is forbidden to her house. Rebbi Yudan said, this follows the one who said that merit suspends and it is not recognizable. Why was it not recognized? Because merit suspended for her. “The man will be free of sin,” he should not worry that maybe merit suspended for her. Should I think that she also should not worry? The verse said, “but that woman shall carry her sin”. [This interpretation] follows the one who said that merit suspends and it is not recognizable.

“And if the woman was not impure but was pure,” this refers to the one who is pure, not that there came witnesses declaring her impure. “If the woman was not impure but was pure,” this refers to the one who is pure, not one whose merit suspended [punishment] for her. This follows the one who said that merit suspends and it is not recognizable. But following him who said that merit suspends and it is recognizable? Rebbi Isaac said, here we deal with one who drank and the water did not test her. It comes to tell you that the water will not test a woman who is forbidden to her house. Rebbi Yudan said, this follows the one who said that merit suspends and it is not recognizable. Why was it not recognized? Because merit suspended for her. “The man will be free of sin,” he should not worry that maybe merit suspended for her. Should I think that she also should not worry? The verse said, “but that woman shall carry her sin”. [This interpretation] follows the one who said that merit suspends and it is not recognizable.

“And if the woman was not impure but was pure,” this refers to the one who is pure, not that there came witnesses declaring her impure. “If the woman was not impure but was pure,” this refers to the one who is pure, not one whose merit suspended [punishment] for her. This follows the one who said that merit suspends and it is not recognizable. But following him who said that merit suspends and it is recognizable? Rebbi Isaac said, here we deal with one who drank and the water did not test her. It comes to tell you that the water will not test a woman who is forbidden to her house. Rebbi Yudan said, this follows the one who said that merit suspends and it is not recognizable. Why was it not recognized? Because merit suspended for her. “The man will be free of sin,” he should not worry that maybe merit suspended for her. Should I think that she also should not worry? The verse said, “but that woman shall carry her sin”. [This interpretation] follows the one who said that merit suspends and it is not recognizable.

“And if the woman was not impure but was pure,” this refers to the one who is pure, not that there came witnesses declaring her impure. “If the woman was not impure but was pure,” this refers to the one who is pure, not one whose merit suspended [punishment] for her. This follows the one who said that merit suspends and it is not recognizable. But following him who said that merit suspends and it is recognizable? Rebbi Isaac said, here we deal with one who drank and the water did not test her. It comes to tell you that the water will not test a woman who is forbidden to her house. Rebbi Yudan said, this follows the one who said that merit suspends and it is not recognizable. Why was it not recognized? Because merit suspended for her. “The man will be free of sin,” he should not worry that maybe merit suspended for her. Should I think that she also should not worry? The verse said, “but that woman shall carry her sin”. [This interpretation] follows the one who said that merit suspends and it is not recognizable.

“And if the woman was not impure but was pure,” this refers to the one who is pure, not that there came witnesses declaring her impure. “If the woman was not impure but was pure,” this refers to the one who is pure, not one whose merit suspended [punishment] for her. This follows the one who said that merit suspends and it is not recognizable. But following him who said that merit suspends and it is recognizable? Rebbi Isaac said, here we deal with one who drank and the water did not test her. It comes to tell you that the water will not test a woman who is forbidden to her house. Rebbi Yudan said, this follows the one who said that merit suspends and it is not recognizable. Why was it not recognized? Because merit suspended for her. “The man will be free of sin,” he should not worry that maybe merit suspended for her. Should I think that she also should not worry? The verse said, “but that woman shall carry her sin”. [This interpretation] follows the one who said that merit suspends and it is not recognizable.

“And if the woman was not impure but was pure,” this refers to the one who is pure, not that there came witnesses declaring her impure. “If the woman was not impure but was pure,” this refers to the one who is pure, not one whose merit suspended [punishment] for her. This follows the one who said that merit suspends and it is not recognizable. But following him who said that merit suspends and it is recognizable? Rebbi Isaac said, here we deal with one who drank and the water did not test her. It comes to tell you that the water will not test a woman who is forbidden to her house. Rebbi Yudan said, this follows the one who said that merit suspends and it is not recognizable. Why was it not recognized? Because merit suspended for her. “The man will be free of sin,” he should not worry that maybe merit suspended for her. Should I think that she also should not worry? The verse said, “but that woman shall carry her sin”. [This interpretation] follows the one who said that merit suspends and it is not recognizable.

“And if the woman was not impure but was pure,” this refers to the one who is pure, not that there came witnesses declaring her impure. “If the woman was not impure but was pure,” this refers to the one who is pure, not one whose merit suspended [punishment] for her. This follows the one who said that merit suspends and it is not recognizable. But following him who said that merit suspends and it is recognizable? Rebbi Isaac said, here we deal with one who drank and the water did not test her. It comes to tell you that the water will not test a woman who is forbidden to her house. Rebbi Yudan said, this follows the one who said that merit suspends and it is not recognizable. Why was it not recognized? Because merit suspended for her. “The man will be free of sin,” he should not worry that maybe merit suspended for her. Should I think that she also should not worry? The verse said, “but that woman shall carry her sin”. [This interpretation] follows the one who said that merit suspends and it is not recognizable.

HALAKHAH: “A Cohen’s wife drinks,” etc. Otherwise, what could we say? She drank and the water had no influence on her; she is pure! I could say, merit suspended for her. That is according to him who says that merit suspends and it is not recognizable. But following him who says that merit suspends and it is recognizable? Rebbi Isaac said, really we deal with the case that she drank and the water had no influence on her; that you should not say since the water has no influence on a rape victim, but only on a seduced woman, this one is a rape victim. But a rape victim in the priesthood is like a willing one for an Israel, therefore it is necessary to say that she is permitted to her house. From where that rape disables a married woman in the priesthood? Since in matters of crawling things, which are a trifling matter, He made forced [impurity] equal to intentional [impurity], in the weighty matter of the deviant not so much more? Rebbi Jacob bar Idi stated before Rebbi Jonathan: “If you deviated from under your husband and became defiled,” that excludes rape. How do you understand this? He said to him, just as “under your husband” is by consent, so “if you became defiled” is by consent. “She was not raped”, she is forbidden. Therefore, if she was raped, she is permitted. But there is a rape victim which is forbidden for an Israel. Who is that? That is one who started by consent and ended up raped. And there is one who is not a rape victim which is permitted to an Israel. Who is that? That is one who started as a rape victim and ended up consenting. Like that woman who came to Rebbi Joḥanan and said to him, I was raped. He said to her, but was it not sweet to you in the end? She said to him, if a person dips a finger into honey and puts it into his mouth on the Day of Atonement, does he not feel bad about it and at the end it is sweet? He accepted her.

HALAKHAH: “A Cohen’s wife drinks,” etc. Otherwise, what could we say? She drank and the water had no influence on her; she is pure! I could say, merit suspended for her. That is according to him who says that merit suspends and it is not recognizable. But following him who says that merit suspends and it is recognizable? Rebbi Isaac said, really we deal with the case that she drank and the water had no influence on her; that you should not say since the water has no influence on a rape victim, but only on a seduced woman, this one is a rape victim. But a rape victim in the priesthood is like a willing one for an Israel, therefore it is necessary to say that she is permitted to her house. From where that rape disables a married woman in the priesthood? Since in matters of crawling things, which are a trifling matter, He made forced [impurity] equal to intentional [impurity], in the weighty matter of the deviant not so much more? Rebbi Jacob bar Idi stated before Rebbi Jonathan: “If you deviated from under your husband and became defiled,” that excludes rape. How do you understand this? He said to him, just as “under your husband” is by consent, so “if you became defiled” is by consent. “She was not raped”, she is forbidden. Therefore, if she was raped, she is permitted. But there is a rape victim which is forbidden for an Israel. Who is that? That is one who started by consent and ended up raped. And there is one who is not a rape victim which is permitted to an Israel. Who is that? That is one who started as a rape victim and ended up consenting. Like that woman who came to Rebbi Joḥanan and said to him, I was raped. He said to her, but was it not sweet to you in the end? She said to him, if a person dips a finger into honey and puts it into his mouth on the Day of Atonement, does he not feel bad about it and at the end it is sweet? He accepted her.

HALAKHAH: “A Cohen’s wife drinks,” etc. Otherwise, what could we say? She drank and the water had no influence on her; she is pure! I could say, merit suspended for her. That is according to him who says that merit suspends and it is not recognizable. But following him who says that merit suspends and it is recognizable? Rebbi Isaac said, really we deal with the case that she drank and the water had no influence on her; that you should not say since the water has no influence on a rape victim, but only on a seduced woman, this one is a rape victim. But a rape victim in the priesthood is like a willing one for an Israel, therefore it is necessary to say that she is permitted to her house. From where that rape disables a married woman in the priesthood? Since in matters of crawling things, which are a trifling matter, He made forced [impurity] equal to intentional [impurity], in the weighty matter of the deviant not so much more? Rebbi Jacob bar Idi stated before Rebbi Jonathan: “If you deviated from under your husband and became defiled,” that excludes rape. How do you understand this? He said to him, just as “under your husband” is by consent, so “if you became defiled” is by consent. “She was not raped”, she is forbidden. Therefore, if she was raped, she is permitted. But there is a rape victim which is forbidden for an Israel. Who is that? That is one who started by consent and ended up raped. And there is one who is not a rape victim which is permitted to an Israel. Who is that? That is one who started as a rape victim and ended up consenting. Like that woman who came to Rebbi Joḥanan and said to him, I was raped. He said to her, but was it not sweet to you in the end? She said to him, if a person dips a finger into honey and puts it into his mouth on the Day of Atonement, does he not feel bad about it and at the end it is sweet? He accepted her.

Did we not state: “Just as the water checks her out so it checks him out”? Just as she is forbidden to her husband, so she is forbidden to her paramour. Just as she is forbidden to her husband’s brother, so she is forbidden to her paramour’s brother. Just as the water checks her out for every single intercourse for which she receives her husband after [intercourse with] her paramour, so it checks him out. Since she in general becomes forbidden, whether by him or by another [man], she is checked out. But when he makes [her] drink, he is checked out. If it checked him out but not her, I would say that merit suspends for her. That is according to him who says that merit suspends and it is not recognizable. But following him who says that merit suspends and it is recognizable? Look, she was not recognized! But I could say that she drank uncovered water and it swelled. They should not have her checked out in this way but correctly! But I could say that he was in secret with other women. Did we not think to say, when he makes [her] drink, he is checked out? Explain it that he had criminal intent but she acted in error; then the water checked him out but not her. [ If the water checked her out but not him,] I would say that merit suspends for (her) [him]. That is according to him who says that merit suspends and it is not recognizable. But following him who says that merit suspends and it is recognizable? Look, she was not recognized! But I could say that she drank uncovered water and her belly swelled. They should not have her checked out in this way but correctly! But I could say that she was in secret with other men. Then if he divorced her, she would be permitted to him. Explain it that he acted in error but she had criminal intent; then the water checked her out but not him. If he had criminal intent but she acted in error, then it is obvious that she is permitted to her house. If he divorced her, would she be permitted to him? Is it possible to say that he had criminal intent and you say so? If he acted in error but she had criminal intent, it is obvious that she is forbidden to her house. If he divorced her, would she be permitted to him? Is it possible to say that she left because of him and you say so? From where do we know that all depends on her? Simeon bar Abba in the name of Rebbi Joḥanan: Is is written: “Do not ejaculate semen into your neighbor’s wife to be impure through her.” It depends on her; if she had criminal intent, she is forbidden, acted in error she is permitted.

Did we not state: “Just as the water checks her out so it checks him out”? Just as she is forbidden to her husband, so she is forbidden to her paramour. Just as she is forbidden to her husband’s brother, so she is forbidden to her paramour’s brother. Just as the water checks her out for every single intercourse for which she receives her husband after [intercourse with] her paramour, so it checks him out. Since she in general becomes forbidden, whether by him or by another [man], she is checked out. But when he makes [her] drink, he is checked out. If it checked him out but not her, I would say that merit suspends for her. That is according to him who says that merit suspends and it is not recognizable. But following him who says that merit suspends and it is recognizable? Look, she was not recognized! But I could say that she drank uncovered water and it swelled. They should not have her checked out in this way but correctly! But I could say that he was in secret with other women. Did we not think to say, when he makes [her] drink, he is checked out? Explain it that he had criminal intent but she acted in error; then the water checked him out but not her. [ If the water checked her out but not him,] I would say that merit suspends for (her) [him]. That is according to him who says that merit suspends and it is not recognizable. But following him who says that merit suspends and it is recognizable? Look, she was not recognized! But I could say that she drank uncovered water and her belly swelled. They should not have her checked out in this way but correctly! But I could say that she was in secret with other men. Then if he divorced her, she would be permitted to him. Explain it that he acted in error but she had criminal intent; then the water checked her out but not him. If he had criminal intent but she acted in error, then it is obvious that she is permitted to her house. If he divorced her, would she be permitted to him? Is it possible to say that he had criminal intent and you say so? If he acted in error but she had criminal intent, it is obvious that she is forbidden to her house. If he divorced her, would she be permitted to him? Is it possible to say that she left because of him and you say so? From where do we know that all depends on her? Simeon bar Abba in the name of Rebbi Joḥanan: Is is written: “Do not ejaculate semen into your neighbor’s wife to be impure through her.” It depends on her; if she had criminal intent, she is forbidden, acted in error she is permitted.

Did we not state: “Just as the water checks her out so it checks him out”? Just as she is forbidden to her husband, so she is forbidden to her paramour. Just as she is forbidden to her husband’s brother, so she is forbidden to her paramour’s brother. Just as the water checks her out for every single intercourse for which she receives her husband after [intercourse with] her paramour, so it checks him out. Since she in general becomes forbidden, whether by him or by another [man], she is checked out. But when he makes [her] drink, he is checked out. If it checked him out but not her, I would say that merit suspends for her. That is according to him who says that merit suspends and it is not recognizable. But following him who says that merit suspends and it is recognizable? Look, she was not recognized! But I could say that she drank uncovered water and it swelled. They should not have her checked out in this way but correctly! But I could say that he was in secret with other women. Did we not think to say, when he makes [her] drink, he is checked out? Explain it that he had criminal intent but she acted in error; then the water checked him out but not her. [ If the water checked her out but not him,] I would say that merit suspends for (her) [him]. That is according to him who says that merit suspends and it is not recognizable. But following him who says that merit suspends and it is recognizable? Look, she was not recognized! But I could say that she drank uncovered water and her belly swelled. They should not have her checked out in this way but correctly! But I could say that she was in secret with other men. Then if he divorced her, she would be permitted to him. Explain it that he acted in error but she had criminal intent; then the water checked her out but not him. If he had criminal intent but she acted in error, then it is obvious that she is permitted to her house. If he divorced her, would she be permitted to him? Is it possible to say that he had criminal intent and you say so? If he acted in error but she had criminal intent, it is obvious that she is forbidden to her house. If he divorced her, would she be permitted to him? Is it possible to say that she left because of him and you say so? From where do we know that all depends on her? Simeon bar Abba in the name of Rebbi Joḥanan: Is is written: “Do not ejaculate semen into your neighbor’s wife to be impure through her.” It depends on her; if she had criminal intent, she is forbidden, acted in error she is permitted.

Did we not state: “Just as the water checks her out so it checks him out”? Just as she is forbidden to her husband, so she is forbidden to her paramour. Just as she is forbidden to her husband’s brother, so she is forbidden to her paramour’s brother. Just as the water checks her out for every single intercourse for which she receives her husband after [intercourse with] her paramour, so it checks him out. Since she in general becomes forbidden, whether by him or by another [man], she is checked out. But when he makes [her] drink, he is checked out. If it checked him out but not her, I would say that merit suspends for her. That is according to him who says that merit suspends and it is not recognizable. But following him who says that merit suspends and it is recognizable? Look, she was not recognized! But I could say that she drank uncovered water and it swelled. They should not have her checked out in this way but correctly! But I could say that he was in secret with other women. Did we not think to say, when he makes [her] drink, he is checked out? Explain it that he had criminal intent but she acted in error; then the water checked him out but not her. [ If the water checked her out but not him,] I would say that merit suspends for (her) [him]. That is according to him who says that merit suspends and it is not recognizable. But following him who says that merit suspends and it is recognizable? Look, she was not recognized! But I could say that she drank uncovered water and her belly swelled. They should not have her checked out in this way but correctly! But I could say that she was in secret with other men. Then if he divorced her, she would be permitted to him. Explain it that he acted in error but she had criminal intent; then the water checked her out but not him. If he had criminal intent but she acted in error, then it is obvious that she is permitted to her house. If he divorced her, would she be permitted to him? Is it possible to say that he had criminal intent and you say so? If he acted in error but she had criminal intent, it is obvious that she is forbidden to her house. If he divorced her, would she be permitted to him? Is it possible to say that she left because of him and you say so? From where do we know that all depends on her? Simeon bar Abba in the name of Rebbi Joḥanan: Is is written: “Do not ejaculate semen into your neighbor’s wife to be impure through her.” It depends on her; if she had criminal intent, she is forbidden, acted in error she is permitted.

Did we not state: “Just as the water checks her out so it checks him out”? Just as she is forbidden to her husband, so she is forbidden to her paramour. Just as she is forbidden to her husband’s brother, so she is forbidden to her paramour’s brother. Just as the water checks her out for every single intercourse for which she receives her husband after [intercourse with] her paramour, so it checks him out. Since she in general becomes forbidden, whether by him or by another [man], she is checked out. But when he makes [her] drink, he is checked out. If it checked him out but not her, I would say that merit suspends for her. That is according to him who says that merit suspends and it is not recognizable. But following him who says that merit suspends and it is recognizable? Look, she was not recognized! But I could say that she drank uncovered water and it swelled. They should not have her checked out in this way but correctly! But I could say that he was in secret with other women. Did we not think to say, when he makes [her] drink, he is checked out? Explain it that he had criminal intent but she acted in error; then the water checked him out but not her. [ If the water checked her out but not him,] I would say that merit suspends for (her) [him]. That is according to him who says that merit suspends and it is not recognizable. But following him who says that merit suspends and it is recognizable? Look, she was not recognized! But I could say that she drank uncovered water and her belly swelled. They should not have her checked out in this way but correctly! But I could say that she was in secret with other men. Then if he divorced her, she would be permitted to him. Explain it that he acted in error but she had criminal intent; then the water checked her out but not him. If he had criminal intent but she acted in error, then it is obvious that she is permitted to her house. If he divorced her, would she be permitted to him? Is it possible to say that he had criminal intent and you say so? If he acted in error but she had criminal intent, it is obvious that she is forbidden to her house. If he divorced her, would she be permitted to him? Is it possible to say that she left because of him and you say so? From where do we know that all depends on her? Simeon bar Abba in the name of Rebbi Joḥanan: Is is written: “Do not ejaculate semen into your neighbor’s wife to be impure through her.” It depends on her; if she had criminal intent, she is forbidden, acted in error she is permitted.

Did we not state: “Just as the water checks her out so it checks him out”? Just as she is forbidden to her husband, so she is forbidden to her paramour. Just as she is forbidden to her husband’s brother, so she is forbidden to her paramour’s brother. Just as the water checks her out for every single intercourse for which she receives her husband after [intercourse with] her paramour, so it checks him out. Since she in general becomes forbidden, whether by him or by another [man], she is checked out. But when he makes [her] drink, he is checked out. If it checked him out but not her, I would say that merit suspends for her. That is according to him who says that merit suspends and it is not recognizable. But following him who says that merit suspends and it is recognizable? Look, she was not recognized! But I could say that she drank uncovered water and it swelled. They should not have her checked out in this way but correctly! But I could say that he was in secret with other women. Did we not think to say, when he makes [her] drink, he is checked out? Explain it that he had criminal intent but she acted in error; then the water checked him out but not her. [ If the water checked her out but not him,] I would say that merit suspends for (her) [him]. That is according to him who says that merit suspends and it is not recognizable. But following him who says that merit suspends and it is recognizable? Look, she was not recognized! But I could say that she drank uncovered water and her belly swelled. They should not have her checked out in this way but correctly! But I could say that she was in secret with other men. Then if he divorced her, she would be permitted to him. Explain it that he acted in error but she had criminal intent; then the water checked her out but not him. If he had criminal intent but she acted in error, then it is obvious that she is permitted to her house. If he divorced her, would she be permitted to him? Is it possible to say that he had criminal intent and you say so? If he acted in error but she had criminal intent, it is obvious that she is forbidden to her house. If he divorced her, would she be permitted to him? Is it possible to say that she left because of him and you say so? From where do we know that all depends on her? Simeon bar Abba in the name of Rebbi Joḥanan: Is is written: “Do not ejaculate semen into your neighbor’s wife to be impure through her.” It depends on her; if she had criminal intent, she is forbidden, acted in error she is permitted.

Rebbi Yasa stated before Rebbi Joḥanan: Just as one defiles himself for a corpse of obligation, so one defiles himself for a limb of a corpse of obligation. Rebbi Joḥanan answered him: Is that so? Rebbi Jacob bar Aḥa in the name of Rebbi Ze‘ira: Explain it if he returns. It was stated: Rebbi Yose said, nobody has to defile himself for a limb from his living father, but one has to defile himself for bone the size of a barley corn from his father. Rebbi Jehudah says, just as one has to defile himself for bone the size of a barley corn from his father, so one has to defile himself for a limb from his living father. “It happened that Yose ben Paxas developed a growth on his foot. When the surgeon came to remove it, he told him to inform him when only a hair’s breadth was left. He cut until only a hair’s breadth was left, and informed him. He addressed his son Onias and told him, Onias my son, up to now you had to care for me, but leave now since nobody has to defile himself for a limb from his living father. When this came before the Sages, they said, about him it was said: “It happens that a just man is lost in his merit;” the just is lost and his merit accompanies him.

Rebbi Yasa stated before Rebbi Joḥanan: Just as one defiles himself for a corpse of obligation, so one defiles himself for a limb of a corpse of obligation. Rebbi Joḥanan answered him: Is that so? Rebbi Jacob bar Aḥa in the name of Rebbi Ze‘ira: Explain it if he returns. It was stated: Rebbi Yose said, nobody has to defile himself for a limb from his living father, but one has to defile himself for bone the size of a barley corn from his father. Rebbi Jehudah says, just as one has to defile himself for bone the size of a barley corn from his father, so one has to defile himself for a limb from his living father. “It happened that Yose ben Paxas developed a growth on his foot. When the surgeon came to remove it, he told him to inform him when only a hair’s breadth was left. He cut until only a hair’s breadth was left, and informed him. He addressed his son Onias and told him, Onias my son, up to now you had to care for me, but leave now since nobody has to defile himself for a limb from his living father. When this came before the Sages, they said, about him it was said: “It happens that a just man is lost in his merit;” the just is lost and his merit accompanies him.

Rebbi Aqiba said, the start of my practice before the Sages was the following. Once I was on the road when I found a corpse of obligation; I carried it about four mil to a cemetery and buried it. When I came to Rebbi Eliezer and Rebbi Joshua and told them, they said to me that every step that you walked is counted against you as if you were shedding blood. I said, if I became guilty when I intended to acquire merit, how much worse is it if I do not intend to acquire merit. From that time on I did not interrupt practicing before Sages. He used to say, anybody who did not practice before Sages deserves the death penalty.

Rebbi Aqiba said, the start of my practice before the Sages was the following. Once I was on the road when I found a corpse of obligation; I carried it about four mil to a cemetery and buried it. When I came to Rebbi Eliezer and Rebbi Joshua and told them, they said to me that every step that you walked is counted against you as if you were shedding blood. I said, if I became guilty when I intended to acquire merit, how much worse is it if I do not intend to acquire merit. From that time on I did not interrupt practicing before Sages. He used to say, anybody who did not practice before Sages deserves the death penalty.

Ben Azai preached: “A dead fly will permanently spoil perfumer’s oil.” Does not one dead fly spoil perfumer’s oil? And this person by one sin spoiled all merits he had. Rebbi Aqiba preached: “ So the abyss opened wide and its mouth swallowed the one without law.” It does not say “without laws”, but “without law”, him who has not a single merit that should help him on the scale of merit. That is, for the Future World. But in this world, even if 999 angels plead for his conviction and one angel pleads for his acquittal, the Holy One, praise to Him, lends His weight to the scale of merit. What is the reason? “If there is for him one angel out of a thousand, to tell a man his straightness. He will act with him in grace and say, let him be redeemed, not go down to destruction; I found weregilt.” Rebbi Joḥanan said, if you find a saying of Rebbi Eliezer, son of Rebbi Yose the Galilean, bend your ear like this funnel and listen, since Rebbi Joḥanan reported that Rebbi Eliezer, the son of Rebbi Yose the Galilean, said: Even if 999 angles plead for his conviction and one angel pleads for his acquittal, the Holy One, praise to Him, lends His weight to the scale of merit. Not only this entire angel, but if 999 aspects of that angel plead for conviction and one aspect for acquittal, the Holy One, praise to Him, lends His weight to the scale of merit. What is the reason? It does not say, “if there is for him one angel of a thousand,” but “one out of a thousand”, one aspect out of a thousand aspects of that angel. What is written afterwards? “He will act with him in grace and say, let him be hurt, not go down to destruction; I found weregilt.” “Let him be hurt,” by suffering. “I found weregilt,” he found means to redeem himself. That is, in this world. But in the Future World, if he has a majority of merits, he inherits paradise; a majority of sins, he inherits hell. If he was 50–50. Rebbi Yose ben Ḥanina said, “he carries his iniquity.” Rebbi Abbahu said, it is written: “He carries.” What does the Holy One, praise to Him, do? He grabs one of his demerits, and the merits decide. Rebbi Eleazar said: “You, Eternal, are acting in grace, for You will complete for everybody according to his deeds.” And if he has none, You will give him from Yours. That is Rebbi Eleazar’s opinion, for Rebbi Eleazar said, “You, Eternal, are acting in grace,” this teaches that He turns to the aspect of grace.

Ben Azai preached: “A dead fly will permanently spoil perfumer’s oil.” Does not one dead fly spoil perfumer’s oil? And this person by one sin spoiled all merits he had. Rebbi Aqiba preached: “ So the abyss opened wide and its mouth swallowed the one without law.” It does not say “without laws”, but “without law”, him who has not a single merit that should help him on the scale of merit. That is, for the Future World. But in this world, even if 999 angels plead for his conviction and one angel pleads for his acquittal, the Holy One, praise to Him, lends His weight to the scale of merit. What is the reason? “If there is for him one angel out of a thousand, to tell a man his straightness. He will act with him in grace and say, let him be redeemed, not go down to destruction; I found weregilt.” Rebbi Joḥanan said, if you find a saying of Rebbi Eliezer, son of Rebbi Yose the Galilean, bend your ear like this funnel and listen, since Rebbi Joḥanan reported that Rebbi Eliezer, the son of Rebbi Yose the Galilean, said: Even if 999 angles plead for his conviction and one angel pleads for his acquittal, the Holy One, praise to Him, lends His weight to the scale of merit. Not only this entire angel, but if 999 aspects of that angel plead for conviction and one aspect for acquittal, the Holy One, praise to Him, lends His weight to the scale of merit. What is the reason? It does not say, “if there is for him one angel of a thousand,” but “one out of a thousand”, one aspect out of a thousand aspects of that angel. What is written afterwards? “He will act with him in grace and say, let him be hurt, not go down to destruction; I found weregilt.” “Let him be hurt,” by suffering. “I found weregilt,” he found means to redeem himself. That is, in this world. But in the Future World, if he has a majority of merits, he inherits paradise; a majority of sins, he inherits hell. If he was 50–50. Rebbi Yose ben Ḥanina said, “he carries his iniquity.” Rebbi Abbahu said, it is written: “He carries.” What does the Holy One, praise to Him, do? He grabs one of his demerits, and the merits decide. Rebbi Eleazar said: “You, Eternal, are acting in grace, for You will complete for everybody according to his deeds.” And if he has none, You will give him from Yours. That is Rebbi Eleazar’s opinion, for Rebbi Eleazar said, “You, Eternal, are acting in grace,” this teaches that He turns to the aspect of grace.

Ben Azai preached: “A dead fly will permanently spoil perfumer’s oil.” Does not one dead fly spoil perfumer’s oil? And this person by one sin spoiled all merits he had. Rebbi Aqiba preached: “ So the abyss opened wide and its mouth swallowed the one without law.” It does not say “without laws”, but “without law”, him who has not a single merit that should help him on the scale of merit. That is, for the Future World. But in this world, even if 999 angels plead for his conviction and one angel pleads for his acquittal, the Holy One, praise to Him, lends His weight to the scale of merit. What is the reason? “If there is for him one angel out of a thousand, to tell a man his straightness. He will act with him in grace and say, let him be redeemed, not go down to destruction; I found weregilt.” Rebbi Joḥanan said, if you find a saying of Rebbi Eliezer, son of Rebbi Yose the Galilean, bend your ear like this funnel and listen, since Rebbi Joḥanan reported that Rebbi Eliezer, the son of Rebbi Yose the Galilean, said: Even if 999 angles plead for his conviction and one angel pleads for his acquittal, the Holy One, praise to Him, lends His weight to the scale of merit. Not only this entire angel, but if 999 aspects of that angel plead for conviction and one aspect for acquittal, the Holy One, praise to Him, lends His weight to the scale of merit. What is the reason? It does not say, “if there is for him one angel of a thousand,” but “one out of a thousand”, one aspect out of a thousand aspects of that angel. What is written afterwards? “He will act with him in grace and say, let him be hurt, not go down to destruction; I found weregilt.” “Let him be hurt,” by suffering. “I found weregilt,” he found means to redeem himself. That is, in this world. But in the Future World, if he has a majority of merits, he inherits paradise; a majority of sins, he inherits hell. If he was 50–50. Rebbi Yose ben Ḥanina said, “he carries his iniquity.” Rebbi Abbahu said, it is written: “He carries.” What does the Holy One, praise to Him, do? He grabs one of his demerits, and the merits decide. Rebbi Eleazar said: “You, Eternal, are acting in grace, for You will complete for everybody according to his deeds.” And if he has none, You will give him from Yours. That is Rebbi Eleazar’s opinion, for Rebbi Eleazar said, “You, Eternal, are acting in grace,” this teaches that He turns to the aspect of grace.

Ben Azai preached: “A dead fly will permanently spoil perfumer’s oil.” Does not one dead fly spoil perfumer’s oil? And this person by one sin spoiled all merits he had. Rebbi Aqiba preached: “ So the abyss opened wide and its mouth swallowed the one without law.” It does not say “without laws”, but “without law”, him who has not a single merit that should help him on the scale of merit. That is, for the Future World. But in this world, even if 999 angels plead for his conviction and one angel pleads for his acquittal, the Holy One, praise to Him, lends His weight to the scale of merit. What is the reason? “If there is for him one angel out of a thousand, to tell a man his straightness. He will act with him in grace and say, let him be redeemed, not go down to destruction; I found weregilt.” Rebbi Joḥanan said, if you find a saying of Rebbi Eliezer, son of Rebbi Yose the Galilean, bend your ear like this funnel and listen, since Rebbi Joḥanan reported that Rebbi Eliezer, the son of Rebbi Yose the Galilean, said: Even if 999 angles plead for his conviction and one angel pleads for his acquittal, the Holy One, praise to Him, lends His weight to the scale of merit. Not only this entire angel, but if 999 aspects of that angel plead for conviction and one aspect for acquittal, the Holy One, praise to Him, lends His weight to the scale of merit. What is the reason? It does not say, “if there is for him one angel of a thousand,” but “one out of a thousand”, one aspect out of a thousand aspects of that angel. What is written afterwards? “He will act with him in grace and say, let him be hurt, not go down to destruction; I found weregilt.” “Let him be hurt,” by suffering. “I found weregilt,” he found means to redeem himself. That is, in this world. But in the Future World, if he has a majority of merits, he inherits paradise; a majority of sins, he inherits hell. If he was 50–50. Rebbi Yose ben Ḥanina said, “he carries his iniquity.” Rebbi Abbahu said, it is written: “He carries.” What does the Holy One, praise to Him, do? He grabs one of his demerits, and the merits decide. Rebbi Eleazar said: “You, Eternal, are acting in grace, for You will complete for everybody according to his deeds.” And if he has none, You will give him from Yours. That is Rebbi Eleazar’s opinion, for Rebbi Eleazar said, “You, Eternal, are acting in grace,” this teaches that He turns to the aspect of grace.

Ben Azai preached: “A dead fly will permanently spoil perfumer’s oil.” Does not one dead fly spoil perfumer’s oil? And this person by one sin spoiled all merits he had. Rebbi Aqiba preached: “ So the abyss opened wide and its mouth swallowed the one without law.” It does not say “without laws”, but “without law”, him who has not a single merit that should help him on the scale of merit. That is, for the Future World. But in this world, even if 999 angels plead for his conviction and one angel pleads for his acquittal, the Holy One, praise to Him, lends His weight to the scale of merit. What is the reason? “If there is for him one angel out of a thousand, to tell a man his straightness. He will act with him in grace and say, let him be redeemed, not go down to destruction; I found weregilt.” Rebbi Joḥanan said, if you find a saying of Rebbi Eliezer, son of Rebbi Yose the Galilean, bend your ear like this funnel and listen, since Rebbi Joḥanan reported that Rebbi Eliezer, the son of Rebbi Yose the Galilean, said: Even if 999 angles plead for his conviction and one angel pleads for his acquittal, the Holy One, praise to Him, lends His weight to the scale of merit. Not only this entire angel, but if 999 aspects of that angel plead for conviction and one aspect for acquittal, the Holy One, praise to Him, lends His weight to the scale of merit. What is the reason? It does not say, “if there is for him one angel of a thousand,” but “one out of a thousand”, one aspect out of a thousand aspects of that angel. What is written afterwards? “He will act with him in grace and say, let him be hurt, not go down to destruction; I found weregilt.” “Let him be hurt,” by suffering. “I found weregilt,” he found means to redeem himself. That is, in this world. But in the Future World, if he has a majority of merits, he inherits paradise; a majority of sins, he inherits hell. If he was 50–50. Rebbi Yose ben Ḥanina said, “he carries his iniquity.” Rebbi Abbahu said, it is written: “He carries.” What does the Holy One, praise to Him, do? He grabs one of his demerits, and the merits decide. Rebbi Eleazar said: “You, Eternal, are acting in grace, for You will complete for everybody according to his deeds.” And if he has none, You will give him from Yours. That is Rebbi Eleazar’s opinion, for Rebbi Eleazar said, “You, Eternal, are acting in grace,” this teaches that He turns to the aspect of grace.

HALAKHAH: “One does not investigate from the altar and before,” etc. It is written: “You certainly shall put a king over you.” This refers not only to a king; from where to add public officials, administrators of welfare, clerks of the court, and those who whip with a lash; from where? The verse says, “from amidst your brothers you shall appoint a king over you,” anybody whom you appoint over you shall only be from the select among your brethren. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: “Their distinguished lineage in the army in war.” The merit of their lineage supports them in war. So far from tradition; from the words of the Torah? “No bastard shall come into the Eternal’s congregation.” “No person injured in his testicles shall come, etc.” What is written afterwards? “When you encamp against your enemies, etc.”

New paragraph. “Rebbi Meïr says that a man should try to teach his son a clean trade,” etc. What should a man do? A person should try and teach his son an unassuming trade and pray for mercy to Him to Whom riches belong since there is no trade in which poor and rich people are not found, for everything depends on a person’s merit. Rebbi Simeon ben Eleazar in the name of Rebbi Meïr: Did you ever see a lion porter, a (lion) [deer] maker of fig cakes, a fox grocer, a wolf selling pots? And they sustain themselves without pain. Why were they created? Only to serve me, and I was created to serve my Maker. Is it not an argument de minore ad maius? Since they were created to serve me and sustain themselves so without pain, should it not be logical that I, who was created to serve my Maker, should be able to sustain myself without pain? What caused me to have to sustain myself with pain? One has to say, my sins. Because I worsened my deeds and destroyed my sustenance.

Alexander the Macedonian went to the king of Cassia. He saw that he had much gold, much silver. He told him, I do not need your gold nor your silver; I came only so see your practice, how you are dealing, how you are judging. While he was still discussing with him, there came a man having a dispute with another, for he bought (a plot, entered it) [a garbage heap, dug in it] and found a treasure trove of denars. The buyer said, I bought a garbage heap, I did not buy a treasure. The seller said, I sold a garbage heap and all it contains. While they still were arguing with one another, the king asked one of them, do you have a male son? He answered, yes. He asked the other one, do you have a female daughter? He answered, yes. He told them, marry them to each other and the treasure should belong to both. He started to laugh. He asked him, why are you laughing? Did I not judge correctly? He asked him, if the case came before you, how would you have judged? He told him, one kills both of them and the treasure falls to the king. He told him, do you love gold so much? He made him a meal and brought before him golden meat, golden chicken. He asked him, can I eat gold? He told him, the spirit of this person should be wiped out. You cannot eat gold, why do you love gold so much? He asked him, does the sun shine upon you? He answered, yes. Does rain fall on you? He answered, yes. He asked him, do you have small animals? He answered, yes. The spirit of this person should be wiped out; you live only by the merit of the small animals, as it is written: “Man and animal You are saving, o Eternal!”

Example. Rebbi Eliezer, and Rebbi Joshua, and Rabban Gamliel travelled to Rome. They came to a place where they found children making stone heaps and saying as follows: What they do in the Land of Israel is to say, this is heave, this is tithe. They said, it is clear that Jews live here. They entered a place and were received at a house. They sat down to eat. It happened that no dish was brought to them unless it was brought [first] to a certain bedroom. They became afraid that perhaps they were eating offerings to the dead. They asked him, why is it that you bring no dish before us unless you brought it first to that bedroom? He told them, I have an old father who vowed not to leave that bedroom until he might see the Sages of Israel. They told him, go and tell him to come out because they are here. He came out; they asked him, what is your problem? He told them, pray for my son because he is sterile. Rebbi Eliezer said to Rebbi Joshua: Joshua ben Ḥanania, look what you can do. He told them, bring me linseed; they brought him linseed. It appeared to them as if he was sowing it on a table. It appeared as if he was watering it; it appeared to grow; it appeared that he was plucking out of it, until there appeared a woman with braided hair. He told her, undo what you did. She answered, I shall not undo. He told her, then I shall make you known. She said, I cannot, because they were thrown into the sea. Rebbi Joshua commanded the prince of the sea who disgorged them. Then they prayed for him and he had the merit of raising Rebbi Jehudah ben Bathyra. They said, if we came here only to bring the just person to the world, it would have been enough.

He who has a preponderance of merit inherits paradise. He who has a preponderance of sins inherits hell. What if he is in equilibrium? Rebbi Yose ben Ḥanina said, it does not say “He lifts sins” but rather He lifts sin. The Holy One, praise to Him, removes one document from the sins and the merits tilt. Rebbi Eleazar said, kindness is Yours, o Master, because You repay everyone according to his deeds, and if he has none, You give him from Yours. This is the opinion of Rebbi Eleazar, because Rebbi Eleazar said, and much kindness, He turns towards kindness.

Another explanation: Hand to hand will not cleanse evil. Rebbi Phineas said, that is one who gives alms and expects an immediate reward. Rebbi Simon said, like a man who says, here is a sack, here is a tetradrachma, and here is a se`ah, go and fill it. You should know that this is so, for if the patriarchs had demanded to receive the reward in this world for the good deeds which they did, from where would their merit remain for their descendants after them? That is what Moses told Israel: I shall remember My covenant with Jacob, etc.

How far did the merit of the forefathers extend? Rebbi Tanḥuma said in the name of the Elder Rebbi Ḥiyya, (Bar) [Rebbi] Naḥman said it in the name of Rebbi Berekhiah, Rebbi Ḥelbo in the name of Rebbi Abba bar Zavda, up to Joaḥaz. The Eternal was compassionate about them and had mercy for them etc., up to now. Up to that moment, the merit of the forefathers existed. Samuel said, up to Hosea’s [time]. But now, I shall uncover her scandalous behavior before the eyes of her lovers, and no man may save her from My hand. Man can only mean Abraham, as you say, but now return theman’s wife, for he is a prophet. Man can only mean Isaac, as you say, who is this man coming in the field towards us? Man can only mean Jacob, as you say, but Jacob was a simple man. Rebbi Joshua ben Levi said, up to Elijah: It was when the time of the afternoon service came that Elijah the prophet approached and said, O Eternal, God of Abraham, Isaac, and Jacob, today it shall be proclaimed that You are God in Israel and I am Your servant etc. Rebbi Yudan said, up to Hezekias, to increase dominion and peace without end. Rebbi Aḥa said, the merit of the forefathers extends forever: For the Eternal is a Merciful Power, etc., up to and He shall not forget your forefather’s covenant. This teaches that the covenant was sealed with the tribes. Rebbi Yudan bar Ḥanan in the name of Rebbi Berekhiah: The Holy One, praise to Him, said to Israel: If you see that the merit of the fathers reels, and the merit of the mothers trembles, go and cling to grace.For mountains may reel, and hills tremble; for mountains may reel, this is the fathers’ merit, and hills tremble, this is the mothers’ merit. After that, but My Grace will not leave you and My Covenant of Peace will not reel, says the One Who has mercy on you, the Eternal.

How far did the merit of the forefathers extend? Rebbi Tanḥuma said in the name of the Elder Rebbi Ḥiyya, (Bar) [Rebbi] Naḥman said it in the name of Rebbi Berekhiah, Rebbi Ḥelbo in the name of Rebbi Abba bar Zavda, up to Joaḥaz. The Eternal was compassionate about them and had mercy for them etc., up to now. Up to that moment, the merit of the forefathers existed. Samuel said, up to Hosea’s [time]. But now, I shall uncover her scandalous behavior before the eyes of her lovers, and no man may save her from My hand. Man can only mean Abraham, as you say, but now return theman’s wife, for he is a prophet. Man can only mean Isaac, as you say, who is this man coming in the field towards us? Man can only mean Jacob, as you say, but Jacob was a simple man. Rebbi Joshua ben Levi said, up to Elijah: It was when the time of the afternoon service came that Elijah the prophet approached and said, O Eternal, God of Abraham, Isaac, and Jacob, today it shall be proclaimed that You are God in Israel and I am Your servant etc. Rebbi Yudan said, up to Hezekias, to increase dominion and peace without end. Rebbi Aḥa said, the merit of the forefathers extends forever: For the Eternal is a Merciful Power, etc., up to and He shall not forget your forefather’s covenant. This teaches that the covenant was sealed with the tribes. Rebbi Yudan bar Ḥanan in the name of Rebbi Berekhiah: The Holy One, praise to Him, said to Israel: If you see that the merit of the fathers reels, and the merit of the mothers trembles, go and cling to grace.For mountains may reel, and hills tremble; for mountains may reel, this is the fathers’ merit, and hills tremble, this is the mothers’ merit. After that, but My Grace will not leave you and My Covenant of Peace will not reel, says the One Who has mercy on you, the Eternal.

How far did the merit of the forefathers extend? Rebbi Tanḥuma said in the name of the Elder Rebbi Ḥiyya, (Bar) [Rebbi] Naḥman said it in the name of Rebbi Berekhiah, Rebbi Ḥelbo in the name of Rebbi Abba bar Zavda, up to Joaḥaz. The Eternal was compassionate about them and had mercy for them etc., up to now. Up to that moment, the merit of the forefathers existed. Samuel said, up to Hosea’s [time]. But now, I shall uncover her scandalous behavior before the eyes of her lovers, and no man may save her from My hand. Man can only mean Abraham, as you say, but now return theman’s wife, for he is a prophet. Man can only mean Isaac, as you say, who is this man coming in the field towards us? Man can only mean Jacob, as you say, but Jacob was a simple man. Rebbi Joshua ben Levi said, up to Elijah: It was when the time of the afternoon service came that Elijah the prophet approached and said, O Eternal, God of Abraham, Isaac, and Jacob, today it shall be proclaimed that You are God in Israel and I am Your servant etc. Rebbi Yudan said, up to Hezekias, to increase dominion and peace without end. Rebbi Aḥa said, the merit of the forefathers extends forever: For the Eternal is a Merciful Power, etc., up to and He shall not forget your forefather’s covenant. This teaches that the covenant was sealed with the tribes. Rebbi Yudan bar Ḥanan in the name of Rebbi Berekhiah: The Holy One, praise to Him, said to Israel: If you see that the merit of the fathers reels, and the merit of the mothers trembles, go and cling to grace.For mountains may reel, and hills tremble; for mountains may reel, this is the fathers’ merit, and hills tremble, this is the mothers’ merit. After that, but My Grace will not leave you and My Covenant of Peace will not reel, says the One Who has mercy on you, the Eternal.

How far did the merit of the forefathers extend? Rebbi Tanḥuma said in the name of the Elder Rebbi Ḥiyya, (Bar) [Rebbi] Naḥman said it in the name of Rebbi Berekhiah, Rebbi Ḥelbo in the name of Rebbi Abba bar Zavda, up to Joaḥaz. The Eternal was compassionate about them and had mercy for them etc., up to now. Up to that moment, the merit of the forefathers existed. Samuel said, up to Hosea’s [time]. But now, I shall uncover her scandalous behavior before the eyes of her lovers, and no man may save her from My hand. Man can only mean Abraham, as you say, but now return theman’s wife, for he is a prophet. Man can only mean Isaac, as you say, who is this man coming in the field towards us? Man can only mean Jacob, as you say, but Jacob was a simple man. Rebbi Joshua ben Levi said, up to Elijah: It was when the time of the afternoon service came that Elijah the prophet approached and said, O Eternal, God of Abraham, Isaac, and Jacob, today it shall be proclaimed that You are God in Israel and I am Your servant etc. Rebbi Yudan said, up to Hezekias, to increase dominion and peace without end. Rebbi Aḥa said, the merit of the forefathers extends forever: For the Eternal is a Merciful Power, etc., up to and He shall not forget your forefather’s covenant. This teaches that the covenant was sealed with the tribes. Rebbi Yudan bar Ḥanan in the name of Rebbi Berekhiah: The Holy One, praise to Him, said to Israel: If you see that the merit of the fathers reels, and the merit of the mothers trembles, go and cling to grace.For mountains may reel, and hills tremble; for mountains may reel, this is the fathers’ merit, and hills tremble, this is the mothers’ merit. After that, but My Grace will not leave you and My Covenant of Peace will not reel, says the One Who has mercy on you, the Eternal.

How far did the merit of the forefathers extend? Rebbi Tanḥuma said in the name of the Elder Rebbi Ḥiyya, (Bar) [Rebbi] Naḥman said it in the name of Rebbi Berekhiah, Rebbi Ḥelbo in the name of Rebbi Abba bar Zavda, up to Joaḥaz. The Eternal was compassionate about them and had mercy for them etc., up to now. Up to that moment, the merit of the forefathers existed. Samuel said, up to Hosea’s [time]. But now, I shall uncover her scandalous behavior before the eyes of her lovers, and no man may save her from My hand. Man can only mean Abraham, as you say, but now return theman’s wife, for he is a prophet. Man can only mean Isaac, as you say, who is this man coming in the field towards us? Man can only mean Jacob, as you say, but Jacob was a simple man. Rebbi Joshua ben Levi said, up to Elijah: It was when the time of the afternoon service came that Elijah the prophet approached and said, O Eternal, God of Abraham, Isaac, and Jacob, today it shall be proclaimed that You are God in Israel and I am Your servant etc. Rebbi Yudan said, up to Hezekias, to increase dominion and peace without end. Rebbi Aḥa said, the merit of the forefathers extends forever: For the Eternal is a Merciful Power, etc., up to and He shall not forget your forefather’s covenant. This teaches that the covenant was sealed with the tribes. Rebbi Yudan bar Ḥanan in the name of Rebbi Berekhiah: The Holy One, praise to Him, said to Israel: If you see that the merit of the fathers reels, and the merit of the mothers trembles, go and cling to grace.For mountains may reel, and hills tremble; for mountains may reel, this is the fathers’ merit, and hills tremble, this is the mothers’ merit. After that, but My Grace will not leave you and My Covenant of Peace will not reel, says the One Who has mercy on you, the Eternal.

How far did the merit of the forefathers extend? Rebbi Tanḥuma said in the name of the Elder Rebbi Ḥiyya, (Bar) [Rebbi] Naḥman said it in the name of Rebbi Berekhiah, Rebbi Ḥelbo in the name of Rebbi Abba bar Zavda, up to Joaḥaz. The Eternal was compassionate about them and had mercy for them etc., up to now. Up to that moment, the merit of the forefathers existed. Samuel said, up to Hosea’s [time]. But now, I shall uncover her scandalous behavior before the eyes of her lovers, and no man may save her from My hand. Man can only mean Abraham, as you say, but now return theman’s wife, for he is a prophet. Man can only mean Isaac, as you say, who is this man coming in the field towards us? Man can only mean Jacob, as you say, but Jacob was a simple man. Rebbi Joshua ben Levi said, up to Elijah: It was when the time of the afternoon service came that Elijah the prophet approached and said, O Eternal, God of Abraham, Isaac, and Jacob, today it shall be proclaimed that You are God in Israel and I am Your servant etc. Rebbi Yudan said, up to Hezekias, to increase dominion and peace without end. Rebbi Aḥa said, the merit of the forefathers extends forever: For the Eternal is a Merciful Power, etc., up to and He shall not forget your forefather’s covenant. This teaches that the covenant was sealed with the tribes. Rebbi Yudan bar Ḥanan in the name of Rebbi Berekhiah: The Holy One, praise to Him, said to Israel: If you see that the merit of the fathers reels, and the merit of the mothers trembles, go and cling to grace.For mountains may reel, and hills tremble; for mountains may reel, this is the fathers’ merit, and hills tremble, this is the mothers’ merit. After that, but My Grace will not leave you and My Covenant of Peace will not reel, says the One Who has mercy on you, the Eternal.

How far did the merit of the forefathers extend? Rebbi Tanḥuma said in the name of the Elder Rebbi Ḥiyya, (Bar) [Rebbi] Naḥman said it in the name of Rebbi Berekhiah, Rebbi Ḥelbo in the name of Rebbi Abba bar Zavda, up to Joaḥaz. The Eternal was compassionate about them and had mercy for them etc., up to now. Up to that moment, the merit of the forefathers existed. Samuel said, up to Hosea’s [time]. But now, I shall uncover her scandalous behavior before the eyes of her lovers, and no man may save her from My hand. Man can only mean Abraham, as you say, but now return theman’s wife, for he is a prophet. Man can only mean Isaac, as you say, who is this man coming in the field towards us? Man can only mean Jacob, as you say, but Jacob was a simple man. Rebbi Joshua ben Levi said, up to Elijah: It was when the time of the afternoon service came that Elijah the prophet approached and said, O Eternal, God of Abraham, Isaac, and Jacob, today it shall be proclaimed that You are God in Israel and I am Your servant etc. Rebbi Yudan said, up to Hezekias, to increase dominion and peace without end. Rebbi Aḥa said, the merit of the forefathers extends forever: For the Eternal is a Merciful Power, etc., up to and He shall not forget your forefather’s covenant. This teaches that the covenant was sealed with the tribes. Rebbi Yudan bar Ḥanan in the name of Rebbi Berekhiah: The Holy One, praise to Him, said to Israel: If you see that the merit of the fathers reels, and the merit of the mothers trembles, go and cling to grace.For mountains may reel, and hills tremble; for mountains may reel, this is the fathers’ merit, and hills tremble, this is the mothers’ merit. After that, but My Grace will not leave you and My Covenant of Peace will not reel, says the One Who has mercy on you, the Eternal.

Hezekiah turned his face to the wall. Which wall did he lift his eyes to? Rebbi Joshua ben Levi said, he lifted his eyes to Raḥab’s wall, for her house was on the wall of the fortification; she lived on the wall. He said before Him: Master of all worlds, Raḥab saved two souls for You, and see how many souls You saved for her. That is what is written: The youths, the spies, came and led out Raḥab, and her father’s house, and her mother, and her brothers, and all of hers, and all her families they brought out and left them outside of Israel’s camp. Rebbi Simeon ben Ioḥai stated, even if her family was 200 persons strong and they furthermore were related to other families, all of whom were saved by her merit. My forefathers who brought to You all these proselytes so much more that You should spare my life.

When Rebbi Aḥa expired, a star was seen at high noon. When Rebbi Ḥanan expired, the statues were bent. When Rebbi Joḥanan expired, the pictures were bent. They said, there was no picture beauty like his. When Rebbi Ḥanina from Hauran expired, Lake Tiberias was split. They said, when he was going to intercalate, the lake was split before him. When Rav Hoshaia expired, the shame of Tiberias fell down. When Rebbi Isaac ben Elyashiv expired, 70 thresholds of Galilean houses were uprooted. They said, these were kept in place by his merit.

MISHNAH: All those subject to extirpation are no longer liable to extirpation once they were flogged, as it is said, your brother would be despicable in your eyes. After he was flogged, he is your brother, the words of Rebbi Ḥanania ben Gamliel. And since one who commits a transgression may lose his soul because of it, if one fulfills a commandment certainly his soul shall be given to him. Rebbi Simeon says, from its place it can be inferred as it is written, the souls of the perpetrators will be extirpated, and it says, that a human shall do and live in them. Therefore, to anybody who quietly does not transgress a prohibition is given reward like somebody keeping the Commandments. Rebbi Simeon ben Rebbi says, does it not say, only be strong not to eat blood, for blood is the life? Since one who desists from blood, from which a person recoils, receives reward, if one desists of robbery and sexual offenses, which a person desires and cherishes, certainly he should acquire the merit for himself, his descendants, and his descendants’ descendants to the end of all generations.

MISHNAH: Rebbi Ḥaninah ben Aqashiah says: The Holy One, praise to Him, wanted to increase the merit of Israel; therefore He multiplied for them teaching and commandments, as it is written, the Eternal desires for the sake of His justice to make His instruction great and prodigious.

Rebbi Aḥa said, the Eternal desires for the sake of His justice. For His justice? In order to justify you! In order to give merit to you I told it to you.

We had the merit to finish in peace. May we be worthy and live to finish studying and teaching all six orders of the Mishnah in peace, Amen.

R. Eleazar was ill and R. Johanan went in to visit him. He saw that he was lying in a dark room, so he bared his arm and a brightness was radiated therefrom. He then noticed that R. Eleazar was weeping. He said to him, "Why weepest thou? Is it because thou hast not applied thyself sufficiently to the study of Torah ? We have learnt that it matters not whether one does much or little, so long as he directs his heart to Heaven ! Is it because of [the lack of] food? Not everyone has the merit of two tables! Is it because of childlessness? This is the bone of my tenth son!"

R. Zera said : The merit of attending the study-session lies in hastening thereto.

Abbai said : The merit of attending the discourse lies in the crush.

Raba said: The merit of studying [Torah] lies in the reasoning thereon.

Rab Pappa said: The merit of attending a house of mourning lies in maintaining silence.

Mar Zotra said : The merit of a fast consists in dispensing charity.

Rab Sheshet said : The merit of listening to a funeral oration lies in raising [the voice in lamentation].

Rab Ashe said : The merit of attending a wedding lies in addressing words [of felicitation to the bride and bridegroom].

Hezekiah said to him, "Then give me thy daughter; perhaps my merit and thine will have effect, and worthy children will issue from me." He replied, ["Lo, I have brought thee the message 'Set thy house in order' and thou sayest to me 'Give me thy daughter'!] The verdict [of death] has already been decreed against thee!" He said to him, "Son of Amoz, end thy prophecy and go!

R. Johanan said in the name of R. Jose b. Zimra : Whoever refers to his own merit [when praying], the merit of others is referred to [in the answer to the petition]; and whoever refers to the merit of others, his own merit is referred to.

R. Johanan said in the name of R. Jose b. Zimra : Whoever refers to his own merit [when praying], the merit of others is referred to [in the answer to the petition]; and whoever refers to the merit of others, his own merit is referred to.

R. Johanan said in the name of R. Jose b. Zimra : Whoever refers to his own merit [when praying], the merit of others is referred to [in the answer to the petition]; and whoever refers to the merit of others, his own merit is referred to.

R. Johanan said in the name of R. Jose b. Zimra : Whoever refers to his own merit [when praying], the merit of others is referred to [in the answer to the petition]; and whoever refers to the merit of others, his own merit is referred to.

Moses referred to the merit of others; as it is said, "Remember Abraham, Isaac and Israel, Thy servants" (ibid, xxxii. 13), and his own merit was referred to ; as it is said, "Therefore He said that He would destroy them, had not Moses His chosen stood before Him in the breach, to turn back His wrath, lest He should destroy them" (Ps. cvi. 23).

Moses referred to the merit of others; as it is said, "Remember Abraham, Isaac and Israel, Thy servants" (ibid, xxxii. 13), and his own merit was referred to ; as it is said, "Therefore He said that He would destroy them, had not Moses His chosen stood before Him in the breach, to turn back His wrath, lest He should destroy them" (Ps. cvi. 23).

Hezekiah referred to his own merit; as it is written, "Remember now, O Lord, I beseech Thee, how I have walked before Thee" (Is. xxxviii. 3), and the merit of others was referred to ; as it is said, "For I will defend this city, for Mine own sake, and for My servant David's sake" (ibid, xxxvii. 35). This agrees with the statement of R. Joshua b. Levi who said : What means that which is written, "Behold, for my peace I had great bitterness" (Is. xxxviii. 17)? Even when the Holy One, blessed be He, sent him peace, it was bitter for him.

Hezekiah referred to his own merit; as it is written, "Remember now, O Lord, I beseech Thee, how I have walked before Thee" (Is. xxxviii. 3), and the merit of others was referred to ; as it is said, "For I will defend this city, for Mine own sake, and for My servant David's sake" (ibid, xxxvii. 35). This agrees with the statement of R. Joshua b. Levi who said : What means that which is written, "Behold, for my peace I had great bitterness" (Is. xxxviii. 17)? Even when the Holy One, blessed be He, sent him peace, it was bitter for him.