prov

R. Johanan said to him : It is quite right with Torah and benevolent acts ; for it is written, "By mercy and truth iniquity is expiated" (Prov. xvi. 6) "mercy" means benevolent acts, as it is said, "He that followeth after righteousness and mercy findeth life, prosperity and honour" (ibid. xxi. 21), and "truth" means Torah, as it is said, "Buy the truth, and sell it not" (ibid, xxiii. 23); but how know we that this is true of one who buries his children?

"To punish is also not good for the righteous" (Prov. xvii. 26).

Further said R. Johanan in the name of R. Jose : One chastisement in the heart of a man is better than many lashes ; as it is said, "And she shall run after her lovers, but she shall not overtake them, and she shall seek them, but shall not find them ; then shall she say [in her heart], I will go and return to my first husband ; for then was it better with me than now " (Hos. ii. 9). R. Simeon b. Lakish said : It is better than a hundred lashes ; as it is said, "A rebuke entereth deeper into a man of understanding than a hundred stripes into a fool" (Prov. xvii. 10).

R. Johanan also said in the name of R. Simeon b. Johai : It is permissible to contend with the wicked in this world; as it is said, "They that forsake the law praise the wicked, but such as keep the law contend with him" (Prov. xxviii, 4).

"Let not thy heart envy sinners, but be in the fear of the Lord all the day" (Prov. xxiii. 17).

Or if thou wilt, I can say that both refer to the wicked upon whom fortune smiles, and still there is no contradiction; for R. Johanan may be understood as speaking of a perfectly righteous man [contending with the wicked], and the other of one who is not perfectly righteous. For Rab Huna said : What means that which is written, "Wherefore lookest Thou, when they deal treacherously, and holdest Thy peace, when the wicked swalloweth up the man that is more righteous than he"? (Hab. i. 13). Does, then, the wicked swallow up the righteous? And lo, it is written, "The Lord will not leave him in his hand" (Ps. xxxvii. 33) and "There shall no mischief befall the righteous" (Prov. xii. 21)! Nay; "the wicked swalloweth up the man that is more righteous than he," but a perfectly righteous man he doth not swallow up.

This is like what R. Joshua b. Levi said to his sons : Rise early and stay up late to enter the Synagogue, so that you may prolong your life. R. Aha b. R. Hannina asked, What is the Scriptural authority for this ? "Happy is the man that hearkeneth to Me, watching daily at My gates, waiting at the posts of My doors" (Prov. viii. 34), after which it is written, "For whoso findeth me findeth life" (ibid. v. 35).

"For this let every one that is godly pray unto Thee in the time of finding" (Ps. xxxii. 6). R. Hannina said: "In the time of finding" refers to [the choice of] a wife ; as it is said, "Whoso findeth a wife findeth a great good" (Prov. xviii. 22).

R. Nathan said : "In the time of finding" refers to Torah; as it is said, "For whoso findeth me findeth life, and obtaineth favour of the Lord" (Prov. viii. 35).

R. Johanan said in the name of R. Simeon b. Johai : What means that which is written, "She openeth her mouth with wisdom, and the law of kindness is on her tongue" (Prov. xxxi. 26) ? Of whom does Solomon say this? He said it of no one else than David his father, who dwelt in five worlds and composed songs [in each].

R. Jonah also said in the name of R. Zera : Whoever sleeps for seven nights without a dream is called evil; as it is said, "He shall abide satisfied [sabea'] he shall not he visited with evil" (Prov. xix. 23). Read not sabea', but sheba' "seven."

R. Tabi also said in the name of R. Josiah : What means that which is written, "There are three things that are never satisfied... the grave, and the barren womb," etc. (Prov, xxx. 15 f.) — what is the connection between "the grave" and "the barren womb"? Its intention is to tell thee that as the womb receives and yields up, so the grave receives and yields up.

It was a favourite saying of Abbai: A man should always be cunning in the fear [of God], giving the soft answer that turneth away wrath (cf. Prov. xv. 1), increasing peace with his brethren and relatives and with all men, even the heathen in the street ; so that he may be beloved above and popular on earth, and acceptable to his fellow-creatures.

If it be his dead or if he watches it, he is exempt ; but [so it may be inferred] one who walks in a cemetery is not ! But lo, there is a teaching : A man must not walk in a cemetery with his Tefillin on his head or holding a scroll of the Torah and reading therein ; should he do so, he commits a transgression because of the injunction : "Whoso mocketh the poor blasphemeth his Maker" (Prov. xvii. 5) !

Rahbah said in the name of R. Judah : Whoever sees a body [being conveyed to burial] and does not accompany it commits a transgression because of [the injunction] "Whoso mocketh the poor blasphemeth his Maker" (Prov. xvii. 5). If he accompany it, what is his reward ? Rab Assi said : Of him the Scriptures state, "He that is gracious to the poor lendeth unto the Lord" (ibid. xix. 17) and "he that is gracious unto the needy honoureth Him" (ibid. xiv. 31).

"Who acts arrogantly towards the Most High" ; where is this to be found? There is a Mishnaic teaching : Simeon b. Shetah sent to Honi Hamme'aggel : "Thou art deserving of excommunication, and wert thou not Honi, I would pronounce the ban against thee ; but what can I do seeing that thou art petulant with the Omnipresent, and nevertheless He fulfils thy desires as a father gratifies a petulant child ; and concerning thee the Scriptures state, 'Let thy father and thy mother be glad, and let her that bore thee rejoice ' (Prov. xxiii. 25)." Is there no other instance [of arrogance towards God]?

Rab Judah said in the name of Rab : Who finds diverse kinds in his garment must divest himself thereof even in the street. What is the reason ? [As it is said,] "There is no wisdom nor understanding nor counsel against the Lord" (Prov. xxi. 30) — i.e. wherever the Divine Name is liable to be profaned, we pay no respect to a teacher.

If a man was reciting the Tefillah and found excrement where he was standing, Rabbah said : Even if he himself was responsible for it, his Tefillah is valid. Raba retorted : But lo [it is written], "The sacrifice of the wicked is an abomination" (Prov. xxi. 27)! Therefore, said Raba, since he is responsible [for the excrement], although he has uttered the prayer, his Tefillah is an abomination.

R. Jeremiah was sitting in the presence of R. Zera, and noticed that he was very merry. He said to him, "It is written, 'In all pain there is profit'!" (Prov. xiv. 23).

But it is not so ! For R. Hiyya b. Abba has said in the name of R. Johanan : Whoever prolongs his prayer and calculates on it will eventually come to pain of heart ; as it is said, "Hope deferred maketh the heart sick" (Prov. xiii. 12). What is his remedy? Let him occupy himself with Torah; as it is said, "But desire fulfilled is a tree of life" (ibid.), and "tree of life" is nothing else than Torah, as it is said, "It is a tree of life to them that lay hold upon it" (Prov. iii. 18)! There is no contradiction; the latter teaching refers to one who prolongs his prayer and calculates on it, the former to one who prolongs his prayer without calculating on it.

But it is not so ! For R. Hiyya b. Abba has said in the name of R. Johanan : Whoever prolongs his prayer and calculates on it will eventually come to pain of heart ; as it is said, "Hope deferred maketh the heart sick" (Prov. xiii. 12). What is his remedy? Let him occupy himself with Torah; as it is said, "But desire fulfilled is a tree of life" (ibid.), and "tree of life" is nothing else than Torah, as it is said, "It is a tree of life to them that lay hold upon it" (Prov. iii. 18)! There is no contradiction; the latter teaching refers to one who prolongs his prayer and calculates on it, the former to one who prolongs his prayer without calculating on it.

R. Hannina b. Pappa said : Whoever enjoys anything of this world without a benediction is as though he robbed the Holy One, blessed be He, and the Community of Israel ; as it is said, "Whoso robbeth his father or his mother and saith, It is no transgression, the same is the companion of a destroyer" (Prov. xxviii, 24) — "father" is none other than the Holy One, blessed be He ; as it is said, "Is not He thy father that hath gotten thee?" (Deut. xxxii. 6) ; and "mother" is none other than the Community of Israel ; as it is said, "Hear, my son, the instruction of thy father, and forsake not the teaching of thy mother" (Prov. i. 8).

R. Hannina b. Pappa said : Whoever enjoys anything of this world without a benediction is as though he robbed the Holy One, blessed be He, and the Community of Israel ; as it is said, "Whoso robbeth his father or his mother and saith, It is no transgression, the same is the companion of a destroyer" (Prov. xxviii, 24) — "father" is none other than the Holy One, blessed be He ; as it is said, "Is not He thy father that hath gotten thee?" (Deut. xxxii. 6) ; and "mother" is none other than the Community of Israel ; as it is said, "Hear, my son, the instruction of thy father, and forsake not the teaching of thy mother" (Prov. i. 8).

King Jannaeus and his Queen were dining together, and since he had put the Rabbis to death, he had nobody to say Grace for them. He said to his wife, "Would that we had somebody to say Grace for us." She said to him, "Swear to me that if I bring thee such a man, thou wilt not harm him." He swore to her ; and she brought him her brother, Simeon b. Shetah. The king gave him a seat between himself and her, and said to him, "See how much honour I pay thee." He replied, "It is not thou that honourest me, but it is the Torah that brings me honour ; for it is written, 'Extol her, and she will exalt thee ; she will bring thee honour when thou dost embrace her' (Prov. iv. 8)." The king said to him, "Thou seest they do not accept any lordship!"

R. Judah b. Batyra said : [This reasoning] is unnecessary ; for it states, "Good" (Deut. viii. 7) and "the good" (ibid. 5:10) — "good" i.e. Torah, as it is said "For I give you good doctrine" (Prov. iv. 2); "the good" i.e. the rebuilding of Jerusalem, as it is said "That goodly hill-country and Lebanon" (Deut. iii. 25).

Our Rabbis have taught : If they were sitting in the House of Study [at the conclusion of the Sabbath] and light is brought to them, Bet Shammai declare that each one says the benediction for himself ; but Bet Hillel declare that one says the benediction for all, because it is said, "In the multitude of people is the King's glory" (Prov. xiv. 28).

"And behold, Boaz came from Bethlehem, and said unto the reapers, The Lord be with you ; and they answered him. The Lord bless thee" (Ruth ii. 4); and it is said, "The Lord is with thee, thou mighty man of valour" (Judges vi. 12); and it is said, "And despise not thy mother when she is old" (Prov. xxiii. 22); and it is said, "It is time for the Lord to work ; they have made void Thy law" (Ps. cxix. 126). R. Nathan says : [This means,] They have made void Thy law, because it is time for the Lord to work. GEMARA Whence have we this?

Whoever prolongs his prayer and calculates on it will eventually come to pain of heart; as it is said, "Hope deferred maketh the heart sick" (Prov. 13:12). And R. Isaac said: Three things cause the sins of a man to be remembered ; viz. [passing under] a wall threatening to fall, calculating on prayer and surrendering one's case against a man to Heaven !

Rab Judah also said in the name of Rab : For three things it is necessary to offer supplication : A good king, a good year, and a good dream. "A good king" — for it is written, "The king's heart is in the hand of the Lord as the water-courses" (Prov. xxi. 1). "A good year" — for it is written, "The eyes of the Lord thy God are always upon it, from the beginning of the year even unto the end of the year" (Deut. 11:12). "A good dream" — for it is written, "Wherefore cause Thou me to dream and make me to live" (Is. 38:16).

And since he sees no [dream] himself, is that an advantage ? For lo, R. Ze'ira said : Whoever abides seven days without a dream is called evil ; as it is said, "He shall abide satisfied, he shall not be visited by evil" (Prov. xix. 23). Read not sabea' "satisfied" but sheba' "seven."! Nay, this is what he means to say : The good man sees a dream but [the next morning] he does not know what he has seen.

The third of them commenced and said : He who is ill should not disclose the fact on the first day so as not to cause himself bad luck, but after that he may disclose it. As when Raba fell ill, on the first day he did not disclose it, but after that be said to his attendant, "Go, announce that Raba is ill. Let him who loves me pray on my behalf, and let him that hates me rejoice over my plight ; for it is written, 'Rejoice not when thine enemy falleth, and let not thy heart be glad when he stumbleth ; lest the Lord see it and it displease Him, and He turn away His wrath from him' (Prov. xxiv. 17 f.)."

R. Hannina said : Who dreams of a well will see peace ; as it is said, "And Isaac's servants digged in the valley, and found there a well of living water" (Gen. xxvi. 19). R. Nathan said : He will find Torah; as it is said, "Whoso findeth me findeth life" (Prov. viii. 35), and it is written here "a well of living water." Raba said : [It means] life literally.

R. Joshua b. Levi said : Who dreams of a river should on rising say, "Behold I will extend peace to her like a river" (Is. Ixvi. 12), before another verse occurs to him, viz. : "For distress will come in like a river" (ibid. lix. 19). Who dreams of a bird should on rising say, "As birds hovering so will the Lord of hosts protect" (ibid. xxxi. 5), before another verse occurs to him, viz. : "As a bird that wandereth from her nest, so is a man that wandereth from his place" (Prov. xxvii. 8). Who dreams of a pot should on rising say, "Lord, Thou wilt establish [shapat] peace for us" (Is. xxvi. 12), before another verse occurs to him, viz. : "Set on [shapat] the pot, set it on" (Ezek. xxiv. 3).

Our Rabbis have taught : Who dreams of a reed [kaneh] may hope for wisdom ; as it is said, "Get [keneh] wisdom" (Prov. iv. 5). Who dreams of reeds may hope for understanding ; as it is said, "With all thy getting get understanding" (ibid. v. 7). R. Zera said: A pumpkin [kara], a palm-heart [kora], wax [kira] and a reed [kanya] are all auspicious in a dream. There is a teaching : Nobody is shown a gourd [in a dream] except him who is a fearer of Heaven with all his strength.

Who dreams of having intercourse with his mother may hope for understanding; as it is said, "Yea, thou wilt call understanding 'mother'" (Prov. ii. 3). [Who dreams] of having intercourse with a betrothed maiden may hope for Torah, as it is said, "Moses commanded us a law [Torah], an inheritance of the congregation of Jacob" (Deut. xxxiii. 4) — read not morashah "an inheritance" but me'orasah "betrothed maiden." Who dreams of having had intercourse with his sister may hope for wisdom ; as it is said, "Say unto wisdom, thou art my sister" (Prov. vii. 4). Who dreams of having had intercourse with a married woman is assured that he is a son of the world to come ; but this applies only if he was not acquainted with her and did not think of her during the evening.

Who dreams of having intercourse with his mother may hope for understanding; as it is said, "Yea, thou wilt call understanding 'mother'" (Prov. ii. 3). [Who dreams] of having intercourse with a betrothed maiden may hope for Torah, as it is said, "Moses commanded us a law [Torah], an inheritance of the congregation of Jacob" (Deut. xxxiii. 4) — read not morashah "an inheritance" but me'orasah "betrothed maiden." Who dreams of having had intercourse with his sister may hope for wisdom ; as it is said, "Say unto wisdom, thou art my sister" (Prov. vii. 4). Who dreams of having had intercourse with a married woman is assured that he is a son of the world to come ; but this applies only if he was not acquainted with her and did not think of her during the evening.

Who dreams of the fig, his Torah will be preserved within him ; as it is said, "Whoso keepeth the fig-tree shall eat the fruit thereof" (Prov. xxvii. 18). Who dreams of pomegranates, if small, his business will bear fruit like the pomegranate ; if large, his business will grow like the pomegranate ; if split open, should he be a disciple of the wise, he may hope for Torah ; as it is said, "I would cause thee to drink of spiced wine, of the juice of my pomegranate" (Cant. viii. 2); but should he be an 'Am ha'ares, he may hope for commandments [to perform], as it is said, "Thy temples [rakkah] are like a pomegranate split open" (ibid. iv. 3). What means rakkah? Even the illiterate [rekanim] amongst thee will be full of commandments as a pomegranate [is full of seeds].

Rab Joseph said : Who dreams of a goat, the year will be blessed for him; of goats, years will be blessed for him ; as it is said, "And there will be goat's milk enough for thy food" (Prov. xxvii. 27). Who dreams of the myrtle, his business undertakings will prosper ; and if he has no business undertakings, an inheritance will fall to his lot from some other place. 'Ulla said (another version : It was taught in a Baraita) : This only applies when he sees [the myrtle] on its stem. Who dreams of a citron, will be honoured before his Maker; as it is said, "The fruit of goodly trees, branches of palm-trees" (Lev. xxiii. 40). Who dreams of a palm-branch has but one heart for his Father in Heaven.

Who dreams of a goose may hope for wisdom; as it is said, "Wisdom crieth aloud in the street" (Prov. i. 20); and he who [dreams of having] intercourse with it will become the Principal of a Seminary. Rab Ashe said : I dreamt of seeing one and having intercourse with it, and I ascended to greatness.

A Tanna taught in the presence of R. Johanan : To dream of any kind of liquids is a good omen, with the exception of wine. Some [dream they] drink it and it is a good omen for them, and some do so and it is a bad omen for them. There are some who [dream they] drink it and it is a good omen for them, as it is said, "Wine that maketh glad the heart of man" (Ps. civ. 15); and there are some who [dream they] drink it and it is a bad omen for them, as it is said, "Give strong drink unto him that is ready to perish, and wine unto the bitter in soul" (Prov. xxxi. 6). R. Johanan said to the Tanna : Teach that in the case of a

Our Rabbis have taught : Who sees the houses of Israelites when inhabited says, "Blessed... Who dost set the boundary of the widow" ; [but when he sees them] in ruins he says, "Blessed be the true Judge." [Who beholds] the houses of idolaters when they are inhabited says, "The Lord will pluck up the house of the proud" (Prov. xv. 25); [but when he sees them] in ruins he says, "O Lord, Thou God, to Whom vengeance belongeth. Thou God to Whom vengeance belongeth, shine forth" (Ps. xciv. 1 ).

A certain disciple was following R. Ishmael b. R. Jose in the market-place of Zion. The latter noticed that he was afraid and said to him, "Thou art a sinner; for it is written, 'The sinners in Zion are afraid' (Is. xxxiii. 14)." He replied, "But it is written, 'Happy is the man that feareth always' (Prov. xxviii. 14)!" He said to him. "This is written in connection with words of Torah."

Our Rabbis have taught: He who pays money to a woman counting it from his hand into hers for the sake of gazing at her, even if he possess Torah and good deeds like Moses our teacher, he will not escape the punishment of Gehinnom ; as it is said, "Hand to hand the evil man shall not be unpunished" (Prov. xi. 21) — he shall not escape the punishment of Gehinnom.

Shouldest thou argue that Boaz mentioned [the Divine Name in his salutation] of his own accord, come and hear: "The Lord is with thee, thou mighty man of valour" (Judges vi. 12). Shouldest thou argue that it was an angel that spake to Gideon, come and hear : "Despise not thy mother when she is old" (Prov. xxiii. 22).

There is a teaching : Hillel the Elder says : When people collect [learning], do thou scatter ; when they scatter [learning], do thou collect. If thou seest a generation to which Torah is dear, do thou scatter ; as it is said, "There is that scattereth, and yet increaseth" (Prov. xi. 24); but if thou seest a generation to which Torah is not dear, do thou collect ; as it is said, "It is time for the Lord to work ; they have made void Thy Law."

There is a teaching: Rabbi says : A man should never multiply friends in his house; as it is said, "There are friends that one hath to his own hurt" (Prov. xviii. 24).

R. Tabi said in the name of Josiah : Whoever relaxes from words of Torah will have no strength to stand in the day of trouble; as it is said, "If thou faint in the day of adversity, thy strength is small indeed" (Prov. xxiv. 10). R. Ammi b. Mattenah said in the name of Samuel : Even [if he relax from] a single commandment ; as it is said, "If thou faint" — i.e. in any single instance.

The school of R. Jannai said : What means that which is written, "For the churning of milk bringeth forth curd, and the wringing of the nose bringeth forth blood ; so the forcing of wrath bringeth forth strife" (Prov. xxx. 33)?

R. Samuel b. Nahmani said : What means that which is written, "If thou hast done foolishly in lifting up thyself, or if thou hast planned devices [zamam], lay thy hand upon thy mouth" (Prov. xxx. 32)? Everyone who makes himself foolish for the sake of words of Torah will in the end be lifted up ; but if he muzzles [zamam] his mouth, he will have to put his hand to his mouth.

A “Great Thing,” is the workings of the Chariot. A “Small thing,” is the legal discourses of Abaye and Rava. All of this in order to fulfill what is said, “That I may cause those that love me to inherit substance, and that I may fill their treasuries.” (Prov. 8:21) And since this was true of the lowest of them, how much more so was the greatest? It is said when Rabbi Yonatan ben Uziel was studying Torah, any bird that flew overhead was immediately burned.

R. Judah says in the name of Ben Bathyra, of those who go before the ark, etc. A contradiction was pointed out (by quoting the following Mishnah): Until what time is one to pray for rain? R. Judah says, until Passover is over; R. Jose says, until after Nisan. Said R. Ḥisda, there is no contradiction, for the one passage of the Mishnah refers to praying, the other to mentioning; one may continue to pray until the end of Passover, but the mention of rain must cease on the first day. Said 'Ulla, what is here said by R. Ḥisda is "as vinegar to the teeth, and as smoke to the eyes" (Prov., 10.26), for if one is allowed to mention the rain even when one is not allowed to pray for it, is it not logical that one should be allowed to mention it also at times when one is allowed to pray for it? 'Ulla therefore suggested that there existed two different recensions of R. Judah's statement. R. Joseph said, do you know what "until Passover is over" means? It means until the time for the first reader of the first day of the festival is over. 'Abbayi, however, objected: Is there any opportunity at all to mention rain in the holiday prayer? Yes, answered R. Joseph, the Interpreter prays for rain. Does the Interpreter ever pray for anything which is not needed by the congregation? 'Ulla's answer is, therefore, the best. Rabbah said, do you know what "until Passover is over" means? It means until the time for slaughtering the Pascal lamb is over, for the discontinuing of the reference to rain must be like the beginning thereof: Just as in the beginning one mentions the rain, although one does not pray for it, so also at the end of the season one should mention it though not pray for it. 'Abbayi objected: It is quite correct at the beginning of the season to mention the rain without praying for it, because the mention is to serve the purpose of propitiating (God) preparatory to praying, but at the end of the season, what need is there for propitiation (since it is not to be followed by praying)? It is therefore best to accept the answer of 'Ulla.

R. Judah said: The day of rain is as important as the day on which the Torah was given to Israel, as it is said (Deut., 32.2): "My doctrine shall drop as the rain." "Doctrine" means the Torah, as it is said (Prov., 4.2): "For I give you good doctrine; forsake ye not my teaching." Raba said: (The day of rain is) more important than the day on which the Torah was given, for it is said: "My doctrine shall drop as the rain." Now, which is usually compared to which? The more important to the less important, or the reverse? No doubt, it is the less important that is compared to the more important.

We read: R. Bannaah used to say: If one studies the Torah for its own sake, it becomes to him an elixir of life, for it is said (Prov., 3.18): "She is a tree of life to them that lay hold upon her," and it is further said (ibid., 3.8): "It shall be health to thy navel," and again it is said (ibid., 4.22): "For they are life unto those that find them"; but if one studies the Torah not for its own sake, it becomes to him a deadly poison, for it is said (Deut., 32.2): "My doctrine shall drop as the rain," the term used here for dropping (ya'arof) being used elsewhere for killing, as it is said (Deut., 21.4): "And they shall break the heifer's neck" (we-'arefū).

R. Ḥanina b. Papa pointed out an inconsistency. It is written (Is., 21.14): "Unto him that is thirsty bring ye water," and again it is written (ibid., 55.1): "Ho, every one that thirsteth, come ye to the waters?!" If he is a worthy scholar, then "unto him that is thirsty bring ye water," but if he is not worthy, then: "ho, every one that thirsteth, come ye to the waters." R. 'Aḥa b. Ḥanina pointed out an inconsistency. It is written (Prov., 5.16): "Let thy springs be dispersed abroad," and directly after it is written: "Let them be only thine own, and not strangers with thee!" If he is a worthy scholar, "let thy springs be dispersed abroad," but if not, "let them be only thine own."

R. Naḥman b. Isaac said: Why have the words of the Torah been likened unto a tree, as it is said (Prov., 3.18): "She is a tree of life to them that lay hold upon her"? In order to indicate that just as a small piece of wood sets on fire a big piece of wood, so minor scholars sharpen the minds of greater ones. It is in harmony with this view that Rabbi said (Makkot, 10a): I learned much from my teachers, more from my colleagues and most of all from my pupils.

R. Ḥama b. Ḥanina said: What is the meaning of the verse (Prov., 27.17): "Iron sharpeneth iron; so a man sharpeneth the countenance of his friend"? It indicates that just as one piece of iron sharpens the other, so do scholars sharpen one another's minds in the study of the Law.

R. Simeon b. Pazzi said: Rain is withheld only on account of the slanderers, as it is said (Prov., 25.23): "The north wind bringeth forth rain, and a backbiting tongue an angry countenance."

Rabbah b. R. Huna said: A man who is insolent may be called wicked to his face, as it is said (Prov., 21.29): "A wicked man hardeneth his face." R. Naḥman b. Isaac said, it is commendable to hate him, as it is said (Eccl., 8.1): "And the hardness of his face is changed," do not read yeshunne (is changed), but yissane (is hated).

R. Ḳeṭina said: Rain is withheld only on account of the neglect of the Torah, as it is said (Eccl., 10.18): "By slothfulness the rafters sink in," that is to say on account of the indolence of the Israelites, who neglect the study of the Torah, the enemy of the Holy One, blessed be He, becomes impoverished; for mak means poor, as it is said (Lev., 27.8): "But if he be poorer than thy estimation," while meḳāreh denotes the Holy One, blessed be He, as it is said (Ps., 104.3): "Who layest the beams of Thine upper chambers in the waters." R. Joseph said: I derive it from this verse (Job, 37.21): "And now men see not the light which is bright in the skies, but the wind passeth and cleanseth them," for or (light) means the Torah, as it is said (Prov., 6.23): "For the commandment is a lamp and the law is light."

R. Johanan said: The day of rain is as important as that of the gathering of the exiled (Israelites), for it is said (Ps., 126.4): "Turn our captivity, O Lord, as the streams in the dry land," the word 'afiḳim (streams) meaning rain, as it is said (Ps. 18.16): "And the channels of water appeared." R. Johanan further said: Great is the day of rain, for then even armies must stop fighting, as it is said (Ps. 65.11): "Watering her ridges abundantly, settling down the furrows thereof." R. Johanan further said: Rain is withheld only on account of those who subscribe to charity in public and refuse to pay, for it is said (Prov., 25.14): "As vapours and wind without rain, so is he that boasteth himself of a false gift." R. Johanan further said: What is the meaning of the verse (Deut., 14.22):

Another time R. Johanan again met the same child and said to him: Tell me thy verse! The boy replied: "The foolishness of man perverteth his way; and his heart fretteth against the Lord" (Prov., 19.3). After pondering for a while over the matter R. Johanan said, is it possible that there is something in the Hagiographa to which Moses did not allude in the Pentateuch? Said the boy: "Is not this verse alluded to in the Pentateuch? Is it not written (Gen., 42.28): 'And their heart failed them, and they turned trembling one to another, saying, what is this that God hath done unto us?'" R. Johanan lifted his eyes and looked at the boy (in astonishment). The boy's mother then came in and took him away, saying: "Get away from him, that he may not do to you as he did to your father!"

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

Our Rabbis have taught: If a man is guilty of a sin and confesses it, but does not change his way, unto what is he like? He is like a man who holds a reptile in his hand, to whom, though he should immerse himself in all the waters of the world, it will avail nothing; but as soon as he throws away the defiling reptile, an immersion in forty se'ah of water will be accounted to him as a cleansing bath, as it is said (Prov., 28. 13): "But whoso confesseth and forsaketh them shall obtain mercy," and as it is further said (Lament., 3. 41): "Let us lift up our heart with our hands unto God in the heavens."

Similarly, if it did not rain upon a certain city, etc. Said R. Judah in the name of Rab: Both cities are here (in the verse of Amos quoted in the Mishnah) pointed out as being punished. "Jerusalem is among them as one unclean" (Lament., 1. 17). Said R. Judah in the name of Rab, this verse contains a promise of (future) blessing, for just as an unclean (menstruating) woman becomes clean again, so also Jerusalem. "She is become as a widow" (ib., 1. 1). Said R. Judah in the name of Rab, this verse also is meant as a blessing, for Scripture says, 'as a widow', not a 'widow', but as a woman whose husband went to a country beyond the sea and intends to come back to her. "Therefore have I also made you contemptible and base before all the people" (Malachi, 2. 9). Said R. Judah in the name of Rab, this is also meant as a blessing, for (in thus despising us) they do not appoint us as overseers of rivers, and as bailiffs. "The Lord will smite Israel, as a reed is shaken in the water" (I Kings, 14. 15). Said R. Judah in the name of Rab, this too is meant in a good sense, for R. Samuel b. Naḥamani said in the name of R. Jonathan: What is the meaning of the verse (Prov., 27. 6): "Faithful are the wounds of a friend; but the kisses of an enemy are importunate"? It means to say that the curse uttered by Ahijah the Shilonite against Israel was better than the blessing given them by the wicked Balaam; Ahijah the Shilonite cursed them by comparing them to a reed; now the reed rises in water, always drives young shoots and has many roots, so that even if all the winds of the world come and blow against it, the reed will move with the winds hither and thither, and when the winds have subsided the reed still stands firm in its place. Not so wicked Balaam. He blessed them by comparing them to a cedar tree, as is said (Numbers, 24. 6): "As cedars beside the waters;" now the cedar tree does not grow in water, does not drive young shoots and its roots are not many, and when the winds come and blow against it, it does not yield to them; hence when a strong southern wind arises, it uproots it and turns it upside down.

It was taught that the sons of Salmai of Netofah were also among the donors of wood. Who are meant by the sons of Salmai of Netofah? It was reported that at one time the wicked government decreed persecution over Israel, forbidding them to bring wood for the altar and placing guards on the roads, as did Jeroboam the son of Nebat, to prevent the people from going to Jerusalem for the festivals. What did the sin-fearing men of that generation do? They took pieces of wood, formed them into a sort of ladders, put them on their shoulders and proceeded. When they came to the guards and the latter asked them where they were going, they replied: We are going to fetch two doves from that dove-cote yonder by means of the ladders on our shoulders. As soon as they passed the guards, they took the ladders apart and carried the wood thereof as an offering to Jerusalem. Of them and their like it is said (Prov., 10. 7): "The memory of the righteous shall be for a blessing," but of Jeroboam and his like it is said (ibidem): "But the name of the wicked shall rot."

R. Joseph, when he came upon this passage, wept, "But there is that is destroyed without judgment" (Prov. xiii. 23). He said, Who is that who is taken before his time? It is possible that this may have to do with R. Baybi bar Abai. He used to visit the Angel of death. He said to his attendant, Go, bring me Mary of Magdala, the women's hairdresser. He went and brought him Mary of Magdala, who taught children. He said to him, I bid thee bring Mary of Magdala, the women's hairdresser. He said to him, If so, I will bring her back. He said to him, Since thou hast brought her, let her be included. But how didst thou get hold of her? He answered, She was holding the poker in her hand, and was stooping down

and clearing out the stove. She took it and put it upon her foot and was burned, and her evil star was in the ascendant, and I have brought her. R. Baybi bar Abai said to him, Have ye permission to do thus? He said to him, And is it not written, "There is that is destroyed without judgment" (Prov. xiii. 23)? R. Baybi said to him, There is also the passage, "One generation goeth, and another generation cometh" (Eccles. i. 4). The Angel said, I shepherd them, till they have fulfilled the generation, and again I hand them over to Dumah. He said to him, But in the final result what hast thou done with the years? He said, If there is a mighty Rabbi, who does not fulfil his threats, I add them to him, and so there is compensation.

R. Jochanan put this difficulty to Resh Lakish; "he shall be seen," "He shall see" (Exod. xxiii. 17; Deut. xvi. 16). As I am seen freely, so shall ye see me freely. But every one who comes and does not bring an offering, all the world agrees that he goes up and allows himself to be seen and goes away. But they differ in the case of one who comes and brings an offering. R. Jochanan says, The simple presenting of oneself in the Court is the real presenting of oneself, and so has no limit of times prescribed, while on the contrary the presenting of oneself for an offering has a limit of times prescribed. But Resh Lakish said, The presenting of oneself with an offering is alone the real presenting of oneself, for if it be the case of an offering also, there is no limit. He put this difficulty to him, "Let thy foot be seldom in thy neighbour's house" (Prov. xxv. 17). But here it has to do with sin-offerings and trespass-offerings. So is the opinion of R. Levi. For R. Levi adduces the passage, "Let thy foot be seldom in thy neighbour's house," and the passage, "I will come into thy house with burnt-offerings" (Ps. lxvi. 12). There is no difficulty. In the one case it has to do with sin-offerings and trespass-offerings, in the other with burnt-offerings and peace-offerings. There is a Baraitha also to this effect, viz., "Let thy foot be seldom in thy neighbour's house:" the passage speaks of sin-offerings and trespass-offerings; if thou sayest, Of sin-offerings and trespass-offerings? perhaps not, but of burnt-offerings and peace-offerings, as he says, "I will come into thy house with burnt-offerings, I will pay thee my vows" (Ps. lxvi. 12), for see, they actually speak there of burnt-offerings and peace-offerings; Nay, but look thou how I explain, "Let thy foot be seldom in thy neighbour's house," viz., that the passage is speaking of sin-offerings and trespass-offerings.

R. Simeon ben Jochai says, One does not say, Investigate a camel, investigate a pig, but investigate a lamb. And what kind of person is this? This is the pupil of a wise man, who has separated himself from the Law. R. Jehudah ben Lakish said, Every pupil of a wise man, who has separated himself from the Law, to him does the passage refer, which says, "As a bird that wandereth from her nest, so is a man that wandereth from his place" (Prov. xxvii. 8), and that which says, "What unrighteousness have your fathers found in me, that they are gone far from me?" (Jer. ii. 5) There is no difficulty. The one case has to do with his unmarried sister, the other with another man's wife. And, if you like, I will say that both of them have to do with another man's wife, and yet there is no difficulty. The one is

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

R. Zot'ra bar Tobiah said that Rab said, By ten things the world was created, by wisdom and by understanding and by knowledge, and by strength and by rebuke and by might, by righteousness and by judgment, by mercy and by compassion: by wisdom and by understanding; for it is written, "The Lord by wisdom founded the earth; by understanding he established the heavens," (Prov. iii. 19) and by knowledge; for it is written, "By his knowledge the depths were broken up;" (Prov. iii. 20) by strength and might; for it is written, "Which by his strength setteth fast the mountains, being girded about with might;" (Ps. lxv. 7; E.V. 6) by rebuke; for it is written, "The pillars of heaven tremble, and are astonished at his rebuke;" (Job xxvi. 11) by righteousness and judgment; for it is written, "Righteousness and judgment are the foundation of thy throne;" (Ps. lxxxix. 15; E.V. 14) by mercy and compassion; for it is written, "Remember thy compassion, O Lord, and thy mercies, for they are from of old" (Ps. xxv. 6).

R. Zot'ra bar Tobiah said that Rab said, By ten things the world was created, by wisdom and by understanding and by knowledge, and by strength and by rebuke and by might, by righteousness and by judgment, by mercy and by compassion: by wisdom and by understanding; for it is written, "The Lord by wisdom founded the earth; by understanding he established the heavens," (Prov. iii. 19) and by knowledge; for it is written, "By his knowledge the depths were broken up;" (Prov. iii. 20) by strength and might; for it is written, "Which by his strength setteth fast the mountains, being girded about with might;" (Ps. lxv. 7; E.V. 6) by rebuke; for it is written, "The pillars of heaven tremble, and are astonished at his rebuke;" (Job xxvi. 11) by righteousness and judgment; for it is written, "Righteousness and judgment are the foundation of thy throne;" (Ps. lxxxix. 15; E.V. 14) by mercy and compassion; for it is written, "Remember thy compassion, O Lord, and thy mercies, for they are from of old" (Ps. xxv. 6).

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

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

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

There is a passage which says, "each one had six wings" (Is. vi. 2), and there is a passage which says, "And every one had four faces, and every one of them had four wings" (Ezek. i. 6). There is no difficulty. The one case was at the time when the Holy House was standing, the other at the time when the Holy House was not standing. As if it were possible to say which two of the wings of the living creatures were taken away. Which of them were taken away? R. Chănaneel said, that Rab said, Those with which they utter their song. It is written thus, "And with twain he did fly. And one cried to another and said," (Is. vi. 2, 3) and it is written, "Wilt thou set thine eyes upon it? But it is gone" (Prov. xxiii. 5). But our Rabbis say, Those with which they cover their feet, as it is said, "And their feet were as a straight foot" (Ezek. i. 7). And if none had been taken away, how would he have known? Perhaps it was uncovered, and he saw it. But if thou sayest, Not so, then I may argue thus: "And as for the likeness of their faces, they had the face of a man," and I may argue that in this case also they were taken away. But when you reply that in this case it was uncovered and he saw it, then I rejoin that in this case also it was uncovered and he saw it. But no, for in this case, even granting that the face is customarily uncovered before one's teacher, the legs are not customarily uncovered before one's teacher.

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

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

Our Rabbis have taught, Four men went up into Paradise, and they were these, Ben Azzai, and Ben Zoma, Acher, and R. Akiba. R. Akiba said to them, When ye come near to the stones of pure marble, do not say, Water, water! for it is said, "He that speaketh falsehood shall not be established before mine eyes" (Ps. ci. 7). Ben Azzai gazed and died. Concerning him the Scripture says, "Precious in the sight of the Lord is the death of his saints" (Ps. cxvi. 15). Ben Zoma gazed and went mad, and concerning him the Scripture says, "Hast thou found honey? Eat so much as is sufficient for thee; lest thou be filled therewith and vomit it" (Prov. xxv. 16). Acher cut the plants. R. Akiba departed in peace.

Resh Lakish said, R. Meir was reading the Scriptures. He came upon this passage and expounded thus, "Incline thine ear, and hear the words of the wise, and apply thine heart unto my knowledge" (Prov. xxii. 17). It is not said, unto their knowledge, but "unto my knowledge." R. Chănina said, From this passage we learn it, "Hearken, O daughter, and consider, and incline thine ear; forget also thine own people and thy father's house, etc." (Ps. xlv. 10) It would appear that the passages are difficult to reconcile. But no, there is no difficulty. The one is the case of an adult, the other of a young person.