rebbi

Rebbi Yose said: All the time my teacher Rebbi Hila told me, state in your baraita that he inherits from her and defiles himself for her. We have also stated so: A man defiles himself for his qualified wife but does not become defiled for his disqualified wife.

Rebbi Yose said: All the time my teacher Rebbi Hila told me, state in your baraita that he inherits from her and defiles himself for her. We have also stated so: A man defiles himself for his qualified wife but does not become defiled for his disqualified wife.

Rebbi Reuben asked before Rebbi Mana: May the slaves of a secondarily forbidden [wife] eat heave? He said to him, be quiet, it is better for you. She eats but her slaves do not eat.

Rebbi Reuben asked before Rebbi Mana: May the slaves of a secondarily forbidden [wife] eat heave? He said to him, be quiet, it is better for you. She eats but her slaves do not eat.

Rebbi Jacob bar Aḥa said that Rebbi Ze‘ira and Rebbi Hila say that they differ about sustenance. Rebbi Joḥanan said, she may demand sustenance. Rebbi Eleazar said to him, one says to him, divorce her! And you say so? They wanted to say, for him who says they differ about the conditions attached to a ketubah, Rebbi Joḥanan said, she has the ketubah stipulations. Rebbi Eleazar said to him, everybody agrees that she cannot claim support since they even punished her heirs, so much more herself. But for him who says that they differ about sustenance, it follows that they do not differ about the stipulations of a ketubah. They fined her, but did not fine her heirs.

Rebbi Jacob bar Aḥa said that Rebbi Ze‘ira and Rebbi Hila say that they differ about sustenance. Rebbi Joḥanan said, she may demand sustenance. Rebbi Eleazar said to him, one says to him, divorce her! And you say so? They wanted to say, for him who says they differ about the conditions attached to a ketubah, Rebbi Joḥanan said, she has the ketubah stipulations. Rebbi Eleazar said to him, everybody agrees that she cannot claim support since they even punished her heirs, so much more herself. But for him who says that they differ about sustenance, it follows that they do not differ about the stipulations of a ketubah. They fined her, but did not fine her heirs.

Rebbi Jacob bar Aḥa said that Rebbi Ze‘ira and Rebbi Hila say that they differ about sustenance. Rebbi Joḥanan said, she may demand sustenance. Rebbi Eleazar said to him, one says to him, divorce her! And you say so? They wanted to say, for him who says they differ about the conditions attached to a ketubah, Rebbi Joḥanan said, she has the ketubah stipulations. Rebbi Eleazar said to him, everybody agrees that she cannot claim support since they even punished her heirs, so much more herself. But for him who says that they differ about sustenance, it follows that they do not differ about the stipulations of a ketubah. They fined her, but did not fine her heirs.

Rebbi Jacob bar Aḥa said that Rebbi Ze‘ira and Rebbi Hila say that they differ about sustenance. Rebbi Joḥanan said, she may demand sustenance. Rebbi Eleazar said to him, one says to him, divorce her! And you say so? They wanted to say, for him who says they differ about the conditions attached to a ketubah, Rebbi Joḥanan said, she has the ketubah stipulations. Rebbi Eleazar said to him, everybody agrees that she cannot claim support since they even punished her heirs, so much more herself. But for him who says that they differ about sustenance, it follows that they do not differ about the stipulations of a ketubah. They fined her, but did not fine her heirs.

Rebbi Jacob bar Aḥa said that Rebbi Ze‘ira and Rebbi Hila say that they differ about sustenance. Rebbi Joḥanan said, she may demand sustenance. Rebbi Eleazar said to him, one says to him, divorce her! And you say so? They wanted to say, for him who says they differ about the conditions attached to a ketubah, Rebbi Joḥanan said, she has the ketubah stipulations. Rebbi Eleazar said to him, everybody agrees that she cannot claim support since they even punished her heirs, so much more herself. But for him who says that they differ about sustenance, it follows that they do not differ about the stipulations of a ketubah. They fined her, but did not fine her heirs.

Rebbi Jacob bar Aḥa said that Rebbi Ze‘ira and Rebbi Hila say that they differ about sustenance. Rebbi Joḥanan said, she may demand sustenance. Rebbi Eleazar said to him, one says to him, divorce her! And you say so? They wanted to say, for him who says they differ about the conditions attached to a ketubah, Rebbi Joḥanan said, she has the ketubah stipulations. Rebbi Eleazar said to him, everybody agrees that she cannot claim support since they even punished her heirs, so much more herself. But for him who says that they differ about sustenance, it follows that they do not differ about the stipulations of a ketubah. They fined her, but did not fine her heirs.

Rebbi Jacob bar Aḥa said that Rebbi Ze‘ira and Rebbi Hila say that they differ about sustenance. Rebbi Joḥanan said, she may demand sustenance. Rebbi Eleazar said to him, one says to him, divorce her! And you say so? They wanted to say, for him who says they differ about the conditions attached to a ketubah, Rebbi Joḥanan said, she has the ketubah stipulations. Rebbi Eleazar said to him, everybody agrees that she cannot claim support since they even punished her heirs, so much more herself. But for him who says that they differ about sustenance, it follows that they do not differ about the stipulations of a ketubah. They fined her, but did not fine her heirs.

HALAKHAH: “If somebody marries a woman and had contracted with her,” etc. How does he become indebted to her? Do not Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, if somebody writes a debenture for another person under the assumption that he owes him and it turns out that he does not owe, he does not have to give to him! Rebbi Simeon ben Laqish said, they gave it the status of an addition to the ketubah. Then he should have to pay in the end! They gave it the status of the gift for a woman’s preliminary marriage. Then he should pay up front! They treated it as when one marries a woman preliminarily by promising to give her twelve silver denars within one year by delivering one silver denar’s worth every month.

HALAKHAH: “If somebody marries a woman and had contracted with her,” etc. How does he become indebted to her? Do not Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, if somebody writes a debenture for another person under the assumption that he owes him and it turns out that he does not owe, he does not have to give to him! Rebbi Simeon ben Laqish said, they gave it the status of an addition to the ketubah. Then he should have to pay in the end! They gave it the status of the gift for a woman’s preliminary marriage. Then he should pay up front! They treated it as when one marries a woman preliminarily by promising to give her twelve silver denars within one year by delivering one silver denar’s worth every month.

HALAKHAH: “If somebody marries a woman and had contracted with her,” etc. How does he become indebted to her? Do not Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, if somebody writes a debenture for another person under the assumption that he owes him and it turns out that he does not owe, he does not have to give to him! Rebbi Simeon ben Laqish said, they gave it the status of an addition to the ketubah. Then he should have to pay in the end! They gave it the status of the gift for a woman’s preliminary marriage. Then he should pay up front! They treated it as when one marries a woman preliminarily by promising to give her twelve silver denars within one year by delivering one silver denar’s worth every month.

There, we have stated: “The female children you will have by me shall live in my house and be supported by my estate,” and it was stated about this: They will be clothed with garments supplied by me. For whom does the daughter work? Let us hear from the following: “The husband has to sustain her and they pay the cost of her sustenance.” This means, he feeds her but she works for her husband. Rebbi Yose said, this means that if somebody had agreed to sustain his daughter-in-law, he has to sustain her, but she works for his son. If he wants her to be with him but she does not want to, the law is with her, as we have stated: “They pay the cost of her sustenance.” If she fell ill, it is as if she had married. If she died, is it as if she had married? If she died, she already is dead.

HALAKHAH: “If the daughter married, the husband has to sustain her,” etc. What is the status of the ketubah stipulations if he wrote them in the document? Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, he wrote them for emphasis; Rebbi Simeon ben Laqish said, he wrote them to collect from encumbered property. Rebbi Jeremiah switched the traditions. Rebbi Yudan said, a Mishnah supports him who said, he wrote them for emphasis, since we stated there: “One does not foreclose from mortgaged property to indemnify for produce or investment, or sustenance of widow and daughters, in order not to impede the economy.” Are [the first categories] not based on a document? Here also based on the document. Rebbi Ḥanania said, “since her status is that of a creditor”! Is that not based on a document? Here also based on the document.

HALAKHAH: “If the daughter married, the husband has to sustain her,” etc. What is the status of the ketubah stipulations if he wrote them in the document? Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, he wrote them for emphasis; Rebbi Simeon ben Laqish said, he wrote them to collect from encumbered property. Rebbi Jeremiah switched the traditions. Rebbi Yudan said, a Mishnah supports him who said, he wrote them for emphasis, since we stated there: “One does not foreclose from mortgaged property to indemnify for produce or investment, or sustenance of widow and daughters, in order not to impede the economy.” Are [the first categories] not based on a document? Here also based on the document. Rebbi Ḥanania said, “since her status is that of a creditor”! Is that not based on a document? Here also based on the document.

HALAKHAH: “If the daughter married, the husband has to sustain her,” etc. What is the status of the ketubah stipulations if he wrote them in the document? Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, he wrote them for emphasis; Rebbi Simeon ben Laqish said, he wrote them to collect from encumbered property. Rebbi Jeremiah switched the traditions. Rebbi Yudan said, a Mishnah supports him who said, he wrote them for emphasis, since we stated there: “One does not foreclose from mortgaged property to indemnify for produce or investment, or sustenance of widow and daughters, in order not to impede the economy.” Are [the first categories] not based on a document? Here also based on the document. Rebbi Ḥanania said, “since her status is that of a creditor”! Is that not based on a document? Here also based on the document.

HALAKHAH: “If the daughter married, the husband has to sustain her,” etc. What is the status of the ketubah stipulations if he wrote them in the document? Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, he wrote them for emphasis; Rebbi Simeon ben Laqish said, he wrote them to collect from encumbered property. Rebbi Jeremiah switched the traditions. Rebbi Yudan said, a Mishnah supports him who said, he wrote them for emphasis, since we stated there: “One does not foreclose from mortgaged property to indemnify for produce or investment, or sustenance of widow and daughters, in order not to impede the economy.” Are [the first categories] not based on a document? Here also based on the document. Rebbi Ḥanania said, “since her status is that of a creditor”! Is that not based on a document? Here also based on the document.

HALAKHAH: “If the daughter married, the husband has to sustain her,” etc. What is the status of the ketubah stipulations if he wrote them in the document? Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, he wrote them for emphasis; Rebbi Simeon ben Laqish said, he wrote them to collect from encumbered property. Rebbi Jeremiah switched the traditions. Rebbi Yudan said, a Mishnah supports him who said, he wrote them for emphasis, since we stated there: “One does not foreclose from mortgaged property to indemnify for produce or investment, or sustenance of widow and daughters, in order not to impede the economy.” Are [the first categories] not based on a document? Here also based on the document. Rebbi Ḥanania said, “since her status is that of a creditor”! Is that not based on a document? Here also based on the document.

HALAKHAH: “If the daughter married, the husband has to sustain her,” etc. What is the status of the ketubah stipulations if he wrote them in the document? Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, he wrote them for emphasis; Rebbi Simeon ben Laqish said, he wrote them to collect from encumbered property. Rebbi Jeremiah switched the traditions. Rebbi Yudan said, a Mishnah supports him who said, he wrote them for emphasis, since we stated there: “One does not foreclose from mortgaged property to indemnify for produce or investment, or sustenance of widow and daughters, in order not to impede the economy.” Are [the first categories] not based on a document? Here also based on the document. Rebbi Ḥanania said, “since her status is that of a creditor”! Is that not based on a document? Here also based on the document.

HALAKHAH: “If the daughter married, the husband has to sustain her,” etc. What is the status of the ketubah stipulations if he wrote them in the document? Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, he wrote them for emphasis; Rebbi Simeon ben Laqish said, he wrote them to collect from encumbered property. Rebbi Jeremiah switched the traditions. Rebbi Yudan said, a Mishnah supports him who said, he wrote them for emphasis, since we stated there: “One does not foreclose from mortgaged property to indemnify for produce or investment, or sustenance of widow and daughters, in order not to impede the economy.” Are [the first categories] not based on a document? Here also based on the document. Rebbi Ḥanania said, “since her status is that of a creditor”! Is that not based on a document? Here also based on the document.

HALAKHAH: “If the daughter married, the husband has to sustain her,” etc. What is the status of the ketubah stipulations if he wrote them in the document? Rebbi Jacob bar Aḥa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, he wrote them for emphasis; Rebbi Simeon ben Laqish said, he wrote them to collect from encumbered property. Rebbi Jeremiah switched the traditions. Rebbi Yudan said, a Mishnah supports him who said, he wrote them for emphasis, since we stated there: “One does not foreclose from mortgaged property to indemnify for produce or investment, or sustenance of widow and daughters, in order not to impede the economy.” Are [the first categories] not based on a document? Here also based on the document. Rebbi Ḥanania said, “since her status is that of a creditor”! Is that not based on a document? Here also based on the document.

If she dies she is not with him. If she was divorced she is not with him. If he took her back? One says, this was stated for the ketubah but not for the stipulations; one says, both for the ketubah and the stipulations, which opinion is valid? “The intelligent ones did write: On condition that I support your daughter for five years the entire time you are with me;” on that it was stated: Only for the first marriage. This parallels what Rebbi Ḥanina said, if somebody marries off his son in a house, the latter acquires the house, but only for a first marriage.

Rebbi commanded three things on his death-bed: My widow should not move from my house; do not eulogize me in small towns; and he who served me during my lifetime should also serve me in death. “My widow should not move from my house,” is that not a Mishnah? “The widow who said, I cannot possibly move from my husband’s house …” Rebbi Dositheos said, that they should not say, this is the house of the patriarchate and must serve the patriarchate. Rebbi Eleazar bar Yose said, as we have stated: “She lives in the houses just as she lived while her husband was overseas, she uses silver and gold vessels just as she used to while her husband was overseas, she is fed just as she was fed while her husband was overseas.” “Do not eulogize me in small towns” because of the quarrels. “He who served me during my lifetime should also serve me in death;” Rebbi Ḥananiah from Sepphoris said, for example Yose Ephrati and Joseph from Haifa. Rebbi Ḥizqiah added, do not use many shrouds on me and let my coffin have holes at the bottom. These words say that Rebbi was buried in a single shroud since Rebbi said, not as a man left, he will come. But the rabbis say, just as a man left, he will come. It was stated in the name of Rebbi Nathan: The garment that went with a person to the grave will come back with him. What is the reason? (Job 38:14) “The seal turns itself around like clay, they appear in dress.” Antoninus asked Rebbi, what is the meaning of what is written: “The seal turns itself around like clay?” He said to him, He Who brings the generation clothes it.

Rebbi commanded three things on his death-bed: My widow should not move from my house; do not eulogize me in small towns; and he who served me during my lifetime should also serve me in death. “My widow should not move from my house,” is that not a Mishnah? “The widow who said, I cannot possibly move from my husband’s house …” Rebbi Dositheos said, that they should not say, this is the house of the patriarchate and must serve the patriarchate. Rebbi Eleazar bar Yose said, as we have stated: “She lives in the houses just as she lived while her husband was overseas, she uses silver and gold vessels just as she used to while her husband was overseas, she is fed just as she was fed while her husband was overseas.” “Do not eulogize me in small towns” because of the quarrels. “He who served me during my lifetime should also serve me in death;” Rebbi Ḥananiah from Sepphoris said, for example Yose Ephrati and Joseph from Haifa. Rebbi Ḥizqiah added, do not use many shrouds on me and let my coffin have holes at the bottom. These words say that Rebbi was buried in a single shroud since Rebbi said, not as a man left, he will come. But the rabbis say, just as a man left, he will come. It was stated in the name of Rebbi Nathan: The garment that went with a person to the grave will come back with him. What is the reason? (Job 38:14) “The seal turns itself around like clay, they appear in dress.” Antoninus asked Rebbi, what is the meaning of what is written: “The seal turns itself around like clay?” He said to him, He Who brings the generation clothes it.

Rebbi commanded three things on his death-bed: My widow should not move from my house; do not eulogize me in small towns; and he who served me during my lifetime should also serve me in death. “My widow should not move from my house,” is that not a Mishnah? “The widow who said, I cannot possibly move from my husband’s house …” Rebbi Dositheos said, that they should not say, this is the house of the patriarchate and must serve the patriarchate. Rebbi Eleazar bar Yose said, as we have stated: “She lives in the houses just as she lived while her husband was overseas, she uses silver and gold vessels just as she used to while her husband was overseas, she is fed just as she was fed while her husband was overseas.” “Do not eulogize me in small towns” because of the quarrels. “He who served me during my lifetime should also serve me in death;” Rebbi Ḥananiah from Sepphoris said, for example Yose Ephrati and Joseph from Haifa. Rebbi Ḥizqiah added, do not use many shrouds on me and let my coffin have holes at the bottom. These words say that Rebbi was buried in a single shroud since Rebbi said, not as a man left, he will come. But the rabbis say, just as a man left, he will come. It was stated in the name of Rebbi Nathan: The garment that went with a person to the grave will come back with him. What is the reason? (Job 38:14) “The seal turns itself around like clay, they appear in dress.” Antoninus asked Rebbi, what is the meaning of what is written: “The seal turns itself around like clay?” He said to him, He Who brings the generation clothes it.

Rebbi commanded three things on his death-bed: My widow should not move from my house; do not eulogize me in small towns; and he who served me during my lifetime should also serve me in death. “My widow should not move from my house,” is that not a Mishnah? “The widow who said, I cannot possibly move from my husband’s house …” Rebbi Dositheos said, that they should not say, this is the house of the patriarchate and must serve the patriarchate. Rebbi Eleazar bar Yose said, as we have stated: “She lives in the houses just as she lived while her husband was overseas, she uses silver and gold vessels just as she used to while her husband was overseas, she is fed just as she was fed while her husband was overseas.” “Do not eulogize me in small towns” because of the quarrels. “He who served me during my lifetime should also serve me in death;” Rebbi Ḥananiah from Sepphoris said, for example Yose Ephrati and Joseph from Haifa. Rebbi Ḥizqiah added, do not use many shrouds on me and let my coffin have holes at the bottom. These words say that Rebbi was buried in a single shroud since Rebbi said, not as a man left, he will come. But the rabbis say, just as a man left, he will come. It was stated in the name of Rebbi Nathan: The garment that went with a person to the grave will come back with him. What is the reason? (Job 38:14) “The seal turns itself around like clay, they appear in dress.” Antoninus asked Rebbi, what is the meaning of what is written: “The seal turns itself around like clay?” He said to him, He Who brings the generation clothes it.

Rebbi commanded three things on his death-bed: My widow should not move from my house; do not eulogize me in small towns; and he who served me during my lifetime should also serve me in death. “My widow should not move from my house,” is that not a Mishnah? “The widow who said, I cannot possibly move from my husband’s house …” Rebbi Dositheos said, that they should not say, this is the house of the patriarchate and must serve the patriarchate. Rebbi Eleazar bar Yose said, as we have stated: “She lives in the houses just as she lived while her husband was overseas, she uses silver and gold vessels just as she used to while her husband was overseas, she is fed just as she was fed while her husband was overseas.” “Do not eulogize me in small towns” because of the quarrels. “He who served me during my lifetime should also serve me in death;” Rebbi Ḥananiah from Sepphoris said, for example Yose Ephrati and Joseph from Haifa. Rebbi Ḥizqiah added, do not use many shrouds on me and let my coffin have holes at the bottom. These words say that Rebbi was buried in a single shroud since Rebbi said, not as a man left, he will come. But the rabbis say, just as a man left, he will come. It was stated in the name of Rebbi Nathan: The garment that went with a person to the grave will come back with him. What is the reason? (Job 38:14) “The seal turns itself around like clay, they appear in dress.” Antoninus asked Rebbi, what is the meaning of what is written: “The seal turns itself around like clay?” He said to him, He Who brings the generation clothes it.

Rebbi commanded three things on his death-bed: My widow should not move from my house; do not eulogize me in small towns; and he who served me during my lifetime should also serve me in death. “My widow should not move from my house,” is that not a Mishnah? “The widow who said, I cannot possibly move from my husband’s house …” Rebbi Dositheos said, that they should not say, this is the house of the patriarchate and must serve the patriarchate. Rebbi Eleazar bar Yose said, as we have stated: “She lives in the houses just as she lived while her husband was overseas, she uses silver and gold vessels just as she used to while her husband was overseas, she is fed just as she was fed while her husband was overseas.” “Do not eulogize me in small towns” because of the quarrels. “He who served me during my lifetime should also serve me in death;” Rebbi Ḥananiah from Sepphoris said, for example Yose Ephrati and Joseph from Haifa. Rebbi Ḥizqiah added, do not use many shrouds on me and let my coffin have holes at the bottom. These words say that Rebbi was buried in a single shroud since Rebbi said, not as a man left, he will come. But the rabbis say, just as a man left, he will come. It was stated in the name of Rebbi Nathan: The garment that went with a person to the grave will come back with him. What is the reason? (Job 38:14) “The seal turns itself around like clay, they appear in dress.” Antoninus asked Rebbi, what is the meaning of what is written: “The seal turns itself around like clay?” He said to him, He Who brings the generation clothes it.

Rebbi commanded three things on his death-bed: My widow should not move from my house; do not eulogize me in small towns; and he who served me during my lifetime should also serve me in death. “My widow should not move from my house,” is that not a Mishnah? “The widow who said, I cannot possibly move from my husband’s house …” Rebbi Dositheos said, that they should not say, this is the house of the patriarchate and must serve the patriarchate. Rebbi Eleazar bar Yose said, as we have stated: “She lives in the houses just as she lived while her husband was overseas, she uses silver and gold vessels just as she used to while her husband was overseas, she is fed just as she was fed while her husband was overseas.” “Do not eulogize me in small towns” because of the quarrels. “He who served me during my lifetime should also serve me in death;” Rebbi Ḥananiah from Sepphoris said, for example Yose Ephrati and Joseph from Haifa. Rebbi Ḥizqiah added, do not use many shrouds on me and let my coffin have holes at the bottom. These words say that Rebbi was buried in a single shroud since Rebbi said, not as a man left, he will come. But the rabbis say, just as a man left, he will come. It was stated in the name of Rebbi Nathan: The garment that went with a person to the grave will come back with him. What is the reason? (Job 38:14) “The seal turns itself around like clay, they appear in dress.” Antoninus asked Rebbi, what is the meaning of what is written: “The seal turns itself around like clay?” He said to him, He Who brings the generation clothes it.

Rebbi commanded three things on his death-bed: My widow should not move from my house; do not eulogize me in small towns; and he who served me during my lifetime should also serve me in death. “My widow should not move from my house,” is that not a Mishnah? “The widow who said, I cannot possibly move from my husband’s house …” Rebbi Dositheos said, that they should not say, this is the house of the patriarchate and must serve the patriarchate. Rebbi Eleazar bar Yose said, as we have stated: “She lives in the houses just as she lived while her husband was overseas, she uses silver and gold vessels just as she used to while her husband was overseas, she is fed just as she was fed while her husband was overseas.” “Do not eulogize me in small towns” because of the quarrels. “He who served me during my lifetime should also serve me in death;” Rebbi Ḥananiah from Sepphoris said, for example Yose Ephrati and Joseph from Haifa. Rebbi Ḥizqiah added, do not use many shrouds on me and let my coffin have holes at the bottom. These words say that Rebbi was buried in a single shroud since Rebbi said, not as a man left, he will come. But the rabbis say, just as a man left, he will come. It was stated in the name of Rebbi Nathan: The garment that went with a person to the grave will come back with him. What is the reason? (Job 38:14) “The seal turns itself around like clay, they appear in dress.” Antoninus asked Rebbi, what is the meaning of what is written: “The seal turns itself around like clay?” He said to him, He Who brings the generation clothes it.

Rebbi commanded three things on his death-bed: My widow should not move from my house; do not eulogize me in small towns; and he who served me during my lifetime should also serve me in death. “My widow should not move from my house,” is that not a Mishnah? “The widow who said, I cannot possibly move from my husband’s house …” Rebbi Dositheos said, that they should not say, this is the house of the patriarchate and must serve the patriarchate. Rebbi Eleazar bar Yose said, as we have stated: “She lives in the houses just as she lived while her husband was overseas, she uses silver and gold vessels just as she used to while her husband was overseas, she is fed just as she was fed while her husband was overseas.” “Do not eulogize me in small towns” because of the quarrels. “He who served me during my lifetime should also serve me in death;” Rebbi Ḥananiah from Sepphoris said, for example Yose Ephrati and Joseph from Haifa. Rebbi Ḥizqiah added, do not use many shrouds on me and let my coffin have holes at the bottom. These words say that Rebbi was buried in a single shroud since Rebbi said, not as a man left, he will come. But the rabbis say, just as a man left, he will come. It was stated in the name of Rebbi Nathan: The garment that went with a person to the grave will come back with him. What is the reason? (Job 38:14) “The seal turns itself around like clay, they appear in dress.” Antoninus asked Rebbi, what is the meaning of what is written: “The seal turns itself around like clay?” He said to him, He Who brings the generation clothes it.

Rebbi Joḥanan commanded: Dress me in beige, neither white nor black. If I rise among the just I shall not be ashamed, if I rise among the wicked I shall not be ashamed. Rebbi Joshia commanded: Dress me in clean white. They said to him, in what are you better than your teacher? He said to them, why should I be ashamed of my deeds? Rebbi Jeremiah commanded: Dress me in clean white, dress me in my socks, put my shoes on my feet and a walking stick in my hand, lay me on my side; when the Messiah comes I shall be ready.

Rebbi Joḥanan commanded: Dress me in beige, neither white nor black. If I rise among the just I shall not be ashamed, if I rise among the wicked I shall not be ashamed. Rebbi Joshia commanded: Dress me in clean white. They said to him, in what are you better than your teacher? He said to them, why should I be ashamed of my deeds? Rebbi Jeremiah commanded: Dress me in clean white, dress me in my socks, put my shoes on my feet and a walking stick in my hand, lay me on my side; when the Messiah comes I shall be ready.

Rebbi Joḥanan commanded: Dress me in beige, neither white nor black. If I rise among the just I shall not be ashamed, if I rise among the wicked I shall not be ashamed. Rebbi Joshia commanded: Dress me in clean white. They said to him, in what are you better than your teacher? He said to them, why should I be ashamed of my deeds? Rebbi Jeremiah commanded: Dress me in clean white, dress me in my socks, put my shoes on my feet and a walking stick in my hand, lay me on my side; when the Messiah comes I shall be ready.

The people from Sepphoris said: We shall kill anybody who tells us that Rebbi died. Bar Qappara associated with them, his head covered and his garments torn. He said to them: Earthlings and angels held the Tablets of the Covenant; the angels were stronger and they took away the Tablets. They said to him: Rebbi died. He said to them: You said it. They tore their clothes and the sound of the tearing was heard from the gate to a distance of three mil.

The people from Sepphoris said: We shall kill anybody who tells us that Rebbi died. Bar Qappara associated with them, his head covered and his garments torn. He said to them: Earthlings and angels held the Tablets of the Covenant; the angels were stronger and they took away the Tablets. They said to him: Rebbi died. He said to them: You said it. They tore their clothes and the sound of the tearing was heard from the gate to a distance of three mil.

Rebbi Naḥman in the name of Rebbi Mana: Miracles happened that day. It was Sabbath eve and all the surrounding towns came together to eulogize him. They made him [Rebbi] rest in eighteen synagogues until they brought him to his resting place but the day extended for them until each one had time to get to his house, fill an amphora of water, and light the candles. When the sun set, the rooster crowed. They were anxious and said, maybe we did desecrate the Sabbath? There came a voice and said to them, every one who was not lazy for the eulogies of Rebbi shall be announced for the life of the Future World, except the fuller. When the latter heard this, he climbed on the roof, threw himself down, and died. There came a voice and said, including the fuller.

Rebbi Naḥman in the name of Rebbi Mana: Miracles happened that day. It was Sabbath eve and all the surrounding towns came together to eulogize him. They made him [Rebbi] rest in eighteen synagogues until they brought him to his resting place but the day extended for them until each one had time to get to his house, fill an amphora of water, and light the candles. When the sun set, the rooster crowed. They were anxious and said, maybe we did desecrate the Sabbath? There came a voice and said to them, every one who was not lazy for the eulogies of Rebbi shall be announced for the life of the Future World, except the fuller. When the latter heard this, he climbed on the roof, threw himself down, and died. There came a voice and said, including the fuller.

Rebbi Naḥman in the name of Rebbi Mana: Miracles happened that day. It was Sabbath eve and all the surrounding towns came together to eulogize him. They made him [Rebbi] rest in eighteen synagogues until they brought him to his resting place but the day extended for them until each one had time to get to his house, fill an amphora of water, and light the candles. When the sun set, the rooster crowed. They were anxious and said, maybe we did desecrate the Sabbath? There came a voice and said to them, every one who was not lazy for the eulogies of Rebbi shall be announced for the life of the Future World, except the fuller. When the latter heard this, he climbed on the roof, threw himself down, and died. There came a voice and said, including the fuller.

Rebbi Naḥman in the name of Rebbi Mana: Miracles happened that day. It was Sabbath eve and all the surrounding towns came together to eulogize him. They made him [Rebbi] rest in eighteen synagogues until they brought him to his resting place but the day extended for them until each one had time to get to his house, fill an amphora of water, and light the candles. When the sun set, the rooster crowed. They were anxious and said, maybe we did desecrate the Sabbath? There came a voice and said to them, every one who was not lazy for the eulogies of Rebbi shall be announced for the life of the Future World, except the fuller. When the latter heard this, he climbed on the roof, threw himself down, and died. There came a voice and said, including the fuller.

Rebbi dwelt in Sepphoris seventeen years and applied to himself (Gen. 47:28): “Jacob lived in Egypt seventeen years,” Jehudah lived in Sepphoris seventeen years. Of these he suffered from toothache for thirteen years. {Rebbi Yose ben Rebbi Abun said, all these thirteen years no woman lying-in died in the Land of Israel and no pregnant woman had a miscarriage in the Land of Israel.} Why did he have a toothache? Once he saw a calf to be slaughtered when it bellowed and said to him, Rebbi, save me! He said to it, for that you were created. At the end, how was he healed? He saw them killing a burrow of rats. He said to them, let them live, it is written (Ps. 145:9) “His mercy extends to all His creatures.”

Rebbi dwelt in Sepphoris seventeen years and applied to himself (Gen. 47:28): “Jacob lived in Egypt seventeen years,” Jehudah lived in Sepphoris seventeen years. Of these he suffered from toothache for thirteen years. {Rebbi Yose ben Rebbi Abun said, all these thirteen years no woman lying-in died in the Land of Israel and no pregnant woman had a miscarriage in the Land of Israel.} Why did he have a toothache? Once he saw a calf to be slaughtered when it bellowed and said to him, Rebbi, save me! He said to it, for that you were created. At the end, how was he healed? He saw them killing a burrow of rats. He said to them, let them live, it is written (Ps. 145:9) “His mercy extends to all His creatures.”

Rebbi dwelt in Sepphoris seventeen years and applied to himself (Gen. 47:28): “Jacob lived in Egypt seventeen years,” Jehudah lived in Sepphoris seventeen years. Of these he suffered from toothache for thirteen years. {Rebbi Yose ben Rebbi Abun said, all these thirteen years no woman lying-in died in the Land of Israel and no pregnant woman had a miscarriage in the Land of Israel.} Why did he have a toothache? Once he saw a calf to be slaughtered when it bellowed and said to him, Rebbi, save me! He said to it, for that you were created. At the end, how was he healed? He saw them killing a burrow of rats. He said to them, let them live, it is written (Ps. 145:9) “His mercy extends to all His creatures.”

Rebbi dwelt in Sepphoris seventeen years and applied to himself (Gen. 47:28): “Jacob lived in Egypt seventeen years,” Jehudah lived in Sepphoris seventeen years. Of these he suffered from toothache for thirteen years. {Rebbi Yose ben Rebbi Abun said, all these thirteen years no woman lying-in died in the Land of Israel and no pregnant woman had a miscarriage in the Land of Israel.} Why did he have a toothache? Once he saw a calf to be slaughtered when it bellowed and said to him, Rebbi, save me! He said to it, for that you were created. At the end, how was he healed? He saw them killing a burrow of rats. He said to them, let them live, it is written (Ps. 145:9) “His mercy extends to all His creatures.”

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Rebbi was very meek and said, all a man might ask from me I am ready to do, except what the Elders of Bathyra did for my ancestor: they divested themselves and appointed him. If Rav Huna, the Head of the Diaspora, came here I would let him sit higher than myself since he is from the tribe of Judah and I am from Benjamin, he is from the male line and I am from the female. Once, the elder Rebbi Ḥiyya visited him and said, Rav Huna is outside. The face of Rebbi became saffron-colored. He [R. Ḥiyya] said to him, it is his coffin. He [Rebbi] said to him, go outside and look who wants you there. He stepped outside and did not find anybody; he understood that he [Rebbi] was angry with him. He did not visit him again for thirty days. Rebbi Yose bar Abun said, in those thirty days did Rav learn from him [R. Ḥiyya] the principles of Torah. At the end of thirteen years and thirty days, Elijah visited him [Rebbi] in the likeness of the older Rebbi Ḥiyya. He said to him, how does my lord feel? He said to him, one tooth hurts me. He said to him, show it to me. He showed it to him, he put his finger on it and it was healed. The next day, the older Rebbi Ḥiyya came to him and asked him, how does Rebbi feel, what is with that tooth? He said to him, from the moment that you put your finger on it, it was healed. At that moment, he said, woe on you, lying-in women of the Land of Israel, woe on you, pregnant women of the Land of Israel! He [R. Ḥiyya] said to him, that was not me. From that moment on, he [Rebbi] treated him with honor. When he [Rebbi] went to the assembly hall, he said, may the older Rebbi Ḥiyya come inside. Rebbi Ismael ben Rebbi Yose asked, closer than me? He said, beware! The older Rebbi Ḥiyya inside, and Rebbi Ismael ben Rebbi Yose innermost. Rebbi used to state the praises of the older Rebbi Ḥiyya before Rebbi Ismael ben Rebbi Yose. {Once, he [R. Ismael ben R. Yose] saw him [R. Ḥiyya] in the bathhouse and he did not show him reverence. He [R. Ismael ben R. Yose] said to him [Rebbi], is that the one of whom you state praises? He said, what did he do to you? He said, I saw him in the bathhouse and he did not show me reverence.} He [Rebbi] said to him [R. Ḥiyya], why did you do that? He said to him, so much should come over me if I realized that I was washing myself, at that time my eyes were occupied with the allegorical interpretation of the entire book of Psalms. From that moment on, he [Rebbi] appointed two students to accompany him [R. Ḥiyya] because of the danger.

Rebbi Yasa fasted eighty days to see the old Rebbi Ḥiyya. In the end, he saw his bier and him sleeping on it. If you say that Rebbi Assi was an insignificant person, one tanner came to Rebbi Joḥanan and said, I saw the sky falling but one of your students supported it. He asked him, could you recognize him? He said, if I would see him, I would recognize him. He made all his students pass before him [the tanner], and he recognized Rebbi Assi. Rebbi Simeon ben Laqish fasted three hundred fasts to see the old Rebbi Ḥiyya but did not see him. In the end, he started to feel badly and said, did he study Torah more than I did? They said to him, he spread Torah more than you did and in addition he went into exile. He said to them, did I not also go into exile? They said to him, you went into exile to study, he went into exile to teach.

Rebbi Yasa fasted eighty days to see the old Rebbi Ḥiyya. In the end, he saw his bier and him sleeping on it. If you say that Rebbi Assi was an insignificant person, one tanner came to Rebbi Joḥanan and said, I saw the sky falling but one of your students supported it. He asked him, could you recognize him? He said, if I would see him, I would recognize him. He made all his students pass before him [the tanner], and he recognized Rebbi Assi. Rebbi Simeon ben Laqish fasted three hundred fasts to see the old Rebbi Ḥiyya but did not see him. In the end, he started to feel badly and said, did he study Torah more than I did? They said to him, he spread Torah more than you did and in addition he went into exile. He said to them, did I not also go into exile? They said to him, you went into exile to study, he went into exile to teach.

Rebbi Yasa fasted eighty days to see the old Rebbi Ḥiyya. In the end, he saw his bier and him sleeping on it. If you say that Rebbi Assi was an insignificant person, one tanner came to Rebbi Joḥanan and said, I saw the sky falling but one of your students supported it. He asked him, could you recognize him? He said, if I would see him, I would recognize him. He made all his students pass before him [the tanner], and he recognized Rebbi Assi. Rebbi Simeon ben Laqish fasted three hundred fasts to see the old Rebbi Ḥiyya but did not see him. In the end, he started to feel badly and said, did he study Torah more than I did? They said to him, he spread Torah more than you did and in addition he went into exile. He said to them, did I not also go into exile? They said to him, you went into exile to study, he went into exile to teach.

Rebbi Yasa fasted eighty days to see the old Rebbi Ḥiyya. In the end, he saw his bier and him sleeping on it. If you say that Rebbi Assi was an insignificant person, one tanner came to Rebbi Joḥanan and said, I saw the sky falling but one of your students supported it. He asked him, could you recognize him? He said, if I would see him, I would recognize him. He made all his students pass before him [the tanner], and he recognized Rebbi Assi. Rebbi Simeon ben Laqish fasted three hundred fasts to see the old Rebbi Ḥiyya but did not see him. In the end, he started to feel badly and said, did he study Torah more than I did? They said to him, he spread Torah more than you did and in addition he went into exile. He said to them, did I not also go into exile? They said to him, you went into exile to study, he went into exile to teach.

Rebbi Yasa fasted eighty days to see the old Rebbi Ḥiyya. In the end, he saw his bier and him sleeping on it. If you say that Rebbi Assi was an insignificant person, one tanner came to Rebbi Joḥanan and said, I saw the sky falling but one of your students supported it. He asked him, could you recognize him? He said, if I would see him, I would recognize him. He made all his students pass before him [the tanner], and he recognized Rebbi Assi. Rebbi Simeon ben Laqish fasted three hundred fasts to see the old Rebbi Ḥiyya but did not see him. In the end, he started to feel badly and said, did he study Torah more than I did? They said to him, he spread Torah more than you did and in addition he went into exile. He said to them, did I not also go into exile? They said to him, you went into exile to study, he went into exile to teach.

Rebbi Yasa fasted eighty days to see the old Rebbi Ḥiyya. In the end, he saw his bier and him sleeping on it. If you say that Rebbi Assi was an insignificant person, one tanner came to Rebbi Joḥanan and said, I saw the sky falling but one of your students supported it. He asked him, could you recognize him? He said, if I would see him, I would recognize him. He made all his students pass before him [the tanner], and he recognized Rebbi Assi. Rebbi Simeon ben Laqish fasted three hundred fasts to see the old Rebbi Ḥiyya but did not see him. In the end, he started to feel badly and said, did he study Torah more than I did? They said to him, he spread Torah more than you did and in addition he went into exile. He said to them, did I not also go into exile? They said to him, you went into exile to study, he went into exile to teach.

Rebbi Yasa fasted eighty days to see the old Rebbi Ḥiyya. In the end, he saw his bier and him sleeping on it. If you say that Rebbi Assi was an insignificant person, one tanner came to Rebbi Joḥanan and said, I saw the sky falling but one of your students supported it. He asked him, could you recognize him? He said, if I would see him, I would recognize him. He made all his students pass before him [the tanner], and he recognized Rebbi Assi. Rebbi Simeon ben Laqish fasted three hundred fasts to see the old Rebbi Ḥiyya but did not see him. In the end, he started to feel badly and said, did he study Torah more than I did? They said to him, he spread Torah more than you did and in addition he went into exile. He said to them, did I not also go into exile? They said to him, you went into exile to study, he went into exile to teach.

When Rav Huna, the Head of the Diaspora, died they brought him here. They said, where shall we put him? They said, let us put him next to Rebbi Ḥiyya the elder for he is one of them. They said, who might want to bring him there? Rebbi Ḥaggai said, I shall go up to put him there. They said to him, you are looking for a pretext, for you are an old man and you want to go to rest there yourself. He said to them, put some string on my feet and when I shall be weak you pull. He went in and found the three arguing. “Jehudah my son, after you, and no more. Ḥizqiah my son, after you, and no more. Joseph ben Israel, after you, and no more.” He [R. Ḥaggai] lifted his eyes to look, it was said to him lower [your eyes], turn around. Rebbi Ḥiyya the elder [who said to] his son Jehudah, make space for Rav Ḥuna that he may rest there. But [Rav Ḥuna] did not accept this. They said, since he did not accept that one made space for him, so his descendants will never end. He [R. Ḥaggai] exited from there eighty years old and his years were doubled.

When Rav Huna, the Head of the Diaspora, died they brought him here. They said, where shall we put him? They said, let us put him next to Rebbi Ḥiyya the elder for he is one of them. They said, who might want to bring him there? Rebbi Ḥaggai said, I shall go up to put him there. They said to him, you are looking for a pretext, for you are an old man and you want to go to rest there yourself. He said to them, put some string on my feet and when I shall be weak you pull. He went in and found the three arguing. “Jehudah my son, after you, and no more. Ḥizqiah my son, after you, and no more. Joseph ben Israel, after you, and no more.” He [R. Ḥaggai] lifted his eyes to look, it was said to him lower [your eyes], turn around. Rebbi Ḥiyya the elder [who said to] his son Jehudah, make space for Rav Ḥuna that he may rest there. But [Rav Ḥuna] did not accept this. They said, since he did not accept that one made space for him, so his descendants will never end. He [R. Ḥaggai] exited from there eighty years old and his years were doubled.

When Rav Huna, the Head of the Diaspora, died they brought him here. They said, where shall we put him? They said, let us put him next to Rebbi Ḥiyya the elder for he is one of them. They said, who might want to bring him there? Rebbi Ḥaggai said, I shall go up to put him there. They said to him, you are looking for a pretext, for you are an old man and you want to go to rest there yourself. He said to them, put some string on my feet and when I shall be weak you pull. He went in and found the three arguing. “Jehudah my son, after you, and no more. Ḥizqiah my son, after you, and no more. Joseph ben Israel, after you, and no more.” He [R. Ḥaggai] lifted his eyes to look, it was said to him lower [your eyes], turn around. Rebbi Ḥiyya the elder [who said to] his son Jehudah, make space for Rav Ḥuna that he may rest there. But [Rav Ḥuna] did not accept this. They said, since he did not accept that one made space for him, so his descendants will never end. He [R. Ḥaggai] exited from there eighty years old and his years were doubled.

It is written (Gen. 47:30): “You shall carry me from Egypt and bury me in their burial place.” What would Jacob lose at any place he would prophesy? Rebbi Eleazar gave an inner reason, Rebbi Joshua ben Levi gave an inner reason, Rebbi Ḥanina gave an inner reason. What is the inner reason? Rebbi Simeon ben Laqish said, (Ps. 116:9) “I will walk before the Eternal in the Land of Life.” But the lands of life are only Tyre and its surroundings and Caesarea (maritima) and its surroundings; there is cheap (food), there is plenty. Rebbi Simeon ben Laqish in the name of Bar Qappara, the Land whose dead will live again in the days of the Messiah. What is the reason? (Is. 42:9) “He gives soul to the people on it.” That would mean that our teachers in Babylonia would lose out! Rebbi Simai said, the Holy One, praised be He, walks before them and they roll like wine barrels. When they arrive in the Land of Israel their souls are with them. What is the reason? (Ez. 36:24) “I shall bring you to your soil,” (37:14) “give My spirit into you, and you will live.”

It is written (Gen. 47:30): “You shall carry me from Egypt and bury me in their burial place.” What would Jacob lose at any place he would prophesy? Rebbi Eleazar gave an inner reason, Rebbi Joshua ben Levi gave an inner reason, Rebbi Ḥanina gave an inner reason. What is the inner reason? Rebbi Simeon ben Laqish said, (Ps. 116:9) “I will walk before the Eternal in the Land of Life.” But the lands of life are only Tyre and its surroundings and Caesarea (maritima) and its surroundings; there is cheap (food), there is plenty. Rebbi Simeon ben Laqish in the name of Bar Qappara, the Land whose dead will live again in the days of the Messiah. What is the reason? (Is. 42:9) “He gives soul to the people on it.” That would mean that our teachers in Babylonia would lose out! Rebbi Simai said, the Holy One, praised be He, walks before them and they roll like wine barrels. When they arrive in the Land of Israel their souls are with them. What is the reason? (Ez. 36:24) “I shall bring you to your soil,” (37:14) “give My spirit into you, and you will live.”

It is written (Gen. 47:30): “You shall carry me from Egypt and bury me in their burial place.” What would Jacob lose at any place he would prophesy? Rebbi Eleazar gave an inner reason, Rebbi Joshua ben Levi gave an inner reason, Rebbi Ḥanina gave an inner reason. What is the inner reason? Rebbi Simeon ben Laqish said, (Ps. 116:9) “I will walk before the Eternal in the Land of Life.” But the lands of life are only Tyre and its surroundings and Caesarea (maritima) and its surroundings; there is cheap (food), there is plenty. Rebbi Simeon ben Laqish in the name of Bar Qappara, the Land whose dead will live again in the days of the Messiah. What is the reason? (Is. 42:9) “He gives soul to the people on it.” That would mean that our teachers in Babylonia would lose out! Rebbi Simai said, the Holy One, praised be He, walks before them and they roll like wine barrels. When they arrive in the Land of Israel their souls are with them. What is the reason? (Ez. 36:24) “I shall bring you to your soil,” (37:14) “give My spirit into you, and you will live.”

It is written (Gen. 47:30): “You shall carry me from Egypt and bury me in their burial place.” What would Jacob lose at any place he would prophesy? Rebbi Eleazar gave an inner reason, Rebbi Joshua ben Levi gave an inner reason, Rebbi Ḥanina gave an inner reason. What is the inner reason? Rebbi Simeon ben Laqish said, (Ps. 116:9) “I will walk before the Eternal in the Land of Life.” But the lands of life are only Tyre and its surroundings and Caesarea (maritima) and its surroundings; there is cheap (food), there is plenty. Rebbi Simeon ben Laqish in the name of Bar Qappara, the Land whose dead will live again in the days of the Messiah. What is the reason? (Is. 42:9) “He gives soul to the people on it.” That would mean that our teachers in Babylonia would lose out! Rebbi Simai said, the Holy One, praised be He, walks before them and they roll like wine barrels. When they arrive in the Land of Israel their souls are with them. What is the reason? (Ez. 36:24) “I shall bring you to your soil,” (37:14) “give My spirit into you, and you will live.”

It is written (Gen. 47:30): “You shall carry me from Egypt and bury me in their burial place.” What would Jacob lose at any place he would prophesy? Rebbi Eleazar gave an inner reason, Rebbi Joshua ben Levi gave an inner reason, Rebbi Ḥanina gave an inner reason. What is the inner reason? Rebbi Simeon ben Laqish said, (Ps. 116:9) “I will walk before the Eternal in the Land of Life.” But the lands of life are only Tyre and its surroundings and Caesarea (maritima) and its surroundings; there is cheap (food), there is plenty. Rebbi Simeon ben Laqish in the name of Bar Qappara, the Land whose dead will live again in the days of the Messiah. What is the reason? (Is. 42:9) “He gives soul to the people on it.” That would mean that our teachers in Babylonia would lose out! Rebbi Simai said, the Holy One, praised be He, walks before them and they roll like wine barrels. When they arrive in the Land of Israel their souls are with them. What is the reason? (Ez. 36:24) “I shall bring you to your soil,” (37:14) “give My spirit into you, and you will live.”

It is written (Gen. 47:30): “You shall carry me from Egypt and bury me in their burial place.” What would Jacob lose at any place he would prophesy? Rebbi Eleazar gave an inner reason, Rebbi Joshua ben Levi gave an inner reason, Rebbi Ḥanina gave an inner reason. What is the inner reason? Rebbi Simeon ben Laqish said, (Ps. 116:9) “I will walk before the Eternal in the Land of Life.” But the lands of life are only Tyre and its surroundings and Caesarea (maritima) and its surroundings; there is cheap (food), there is plenty. Rebbi Simeon ben Laqish in the name of Bar Qappara, the Land whose dead will live again in the days of the Messiah. What is the reason? (Is. 42:9) “He gives soul to the people on it.” That would mean that our teachers in Babylonia would lose out! Rebbi Simai said, the Holy One, praised be He, walks before them and they roll like wine barrels. When they arrive in the Land of Israel their souls are with them. What is the reason? (Ez. 36:24) “I shall bring you to your soil,” (37:14) “give My spirit into you, and you will live.”

Rebbi Berekhiah asked Rebbi Ḥelbo. Rebbi Ḥelbo asked Rebbi Immi. Rebbi Immi asked Rebbi Eleazar. Rebbi Eleazar asked Rebbi Ḥanina, some say Rebbi Ḥanina asked Rebbi Joshua: Even those like Jeroboam and his kind? He said to him, (Deut. 29:22) “Sulphur and salt, conflagration throughout the country.” Rebbi Berekhiah said, one asked the other and we understand nothing from it. What does it mean? Since the Land of Israel was burned, judgment was executed on it. We have stated in the name of Rebbi Jehudah: Seven years was the Land of Israel burned; that is what is written (Dan. 9:27) “The Covenant overtook the public for one week.” What did the secondaries in it do? Pieces, pieces and it was burned.

Rebbi Berekhiah asked Rebbi Ḥelbo. Rebbi Ḥelbo asked Rebbi Immi. Rebbi Immi asked Rebbi Eleazar. Rebbi Eleazar asked Rebbi Ḥanina, some say Rebbi Ḥanina asked Rebbi Joshua: Even those like Jeroboam and his kind? He said to him, (Deut. 29:22) “Sulphur and salt, conflagration throughout the country.” Rebbi Berekhiah said, one asked the other and we understand nothing from it. What does it mean? Since the Land of Israel was burned, judgment was executed on it. We have stated in the name of Rebbi Jehudah: Seven years was the Land of Israel burned; that is what is written (Dan. 9:27) “The Covenant overtook the public for one week.” What did the secondaries in it do? Pieces, pieces and it was burned.

Rebbi Berekhiah asked Rebbi Ḥelbo. Rebbi Ḥelbo asked Rebbi Immi. Rebbi Immi asked Rebbi Eleazar. Rebbi Eleazar asked Rebbi Ḥanina, some say Rebbi Ḥanina asked Rebbi Joshua: Even those like Jeroboam and his kind? He said to him, (Deut. 29:22) “Sulphur and salt, conflagration throughout the country.” Rebbi Berekhiah said, one asked the other and we understand nothing from it. What does it mean? Since the Land of Israel was burned, judgment was executed on it. We have stated in the name of Rebbi Jehudah: Seven years was the Land of Israel burned; that is what is written (Dan. 9:27) “The Covenant overtook the public for one week.” What did the secondaries in it do? Pieces, pieces and it was burned.

Rebbi Berekhiah asked Rebbi Ḥelbo. Rebbi Ḥelbo asked Rebbi Immi. Rebbi Immi asked Rebbi Eleazar. Rebbi Eleazar asked Rebbi Ḥanina, some say Rebbi Ḥanina asked Rebbi Joshua: Even those like Jeroboam and his kind? He said to him, (Deut. 29:22) “Sulphur and salt, conflagration throughout the country.” Rebbi Berekhiah said, one asked the other and we understand nothing from it. What does it mean? Since the Land of Israel was burned, judgment was executed on it. We have stated in the name of Rebbi Jehudah: Seven years was the Land of Israel burned; that is what is written (Dan. 9:27) “The Covenant overtook the public for one week.” What did the secondaries in it do? Pieces, pieces and it was burned.

Rebbi Berekhiah asked Rebbi Ḥelbo. Rebbi Ḥelbo asked Rebbi Immi. Rebbi Immi asked Rebbi Eleazar. Rebbi Eleazar asked Rebbi Ḥanina, some say Rebbi Ḥanina asked Rebbi Joshua: Even those like Jeroboam and his kind? He said to him, (Deut. 29:22) “Sulphur and salt, conflagration throughout the country.” Rebbi Berekhiah said, one asked the other and we understand nothing from it. What does it mean? Since the Land of Israel was burned, judgment was executed on it. We have stated in the name of Rebbi Jehudah: Seven years was the Land of Israel burned; that is what is written (Dan. 9:27) “The Covenant overtook the public for one week.” What did the secondaries in it do? Pieces, pieces and it was burned.

Rebbi Berekhiah asked Rebbi Ḥelbo. Rebbi Ḥelbo asked Rebbi Immi. Rebbi Immi asked Rebbi Eleazar. Rebbi Eleazar asked Rebbi Ḥanina, some say Rebbi Ḥanina asked Rebbi Joshua: Even those like Jeroboam and his kind? He said to him, (Deut. 29:22) “Sulphur and salt, conflagration throughout the country.” Rebbi Berekhiah said, one asked the other and we understand nothing from it. What does it mean? Since the Land of Israel was burned, judgment was executed on it. We have stated in the name of Rebbi Jehudah: Seven years was the Land of Israel burned; that is what is written (Dan. 9:27) “The Covenant overtook the public for one week.” What did the secondaries in it do? Pieces, pieces and it was burned.

Rebbi Berekhiah asked Rebbi Ḥelbo. Rebbi Ḥelbo asked Rebbi Immi. Rebbi Immi asked Rebbi Eleazar. Rebbi Eleazar asked Rebbi Ḥanina, some say Rebbi Ḥanina asked Rebbi Joshua: Even those like Jeroboam and his kind? He said to him, (Deut. 29:22) “Sulphur and salt, conflagration throughout the country.” Rebbi Berekhiah said, one asked the other and we understand nothing from it. What does it mean? Since the Land of Israel was burned, judgment was executed on it. We have stated in the name of Rebbi Jehudah: Seven years was the Land of Israel burned; that is what is written (Dan. 9:27) “The Covenant overtook the public for one week.” What did the secondaries in it do? Pieces, pieces and it was burned.

Rebbi Berekhiah asked Rebbi Ḥelbo. Rebbi Ḥelbo asked Rebbi Immi. Rebbi Immi asked Rebbi Eleazar. Rebbi Eleazar asked Rebbi Ḥanina, some say Rebbi Ḥanina asked Rebbi Joshua: Even those like Jeroboam and his kind? He said to him, (Deut. 29:22) “Sulphur and salt, conflagration throughout the country.” Rebbi Berekhiah said, one asked the other and we understand nothing from it. What does it mean? Since the Land of Israel was burned, judgment was executed on it. We have stated in the name of Rebbi Jehudah: Seven years was the Land of Israel burned; that is what is written (Dan. 9:27) “The Covenant overtook the public for one week.” What did the secondaries in it do? Pieces, pieces and it was burned.

Rebbi Berekhiah asked Rebbi Ḥelbo. Rebbi Ḥelbo asked Rebbi Immi. Rebbi Immi asked Rebbi Eleazar. Rebbi Eleazar asked Rebbi Ḥanina, some say Rebbi Ḥanina asked Rebbi Joshua: Even those like Jeroboam and his kind? He said to him, (Deut. 29:22) “Sulphur and salt, conflagration throughout the country.” Rebbi Berekhiah said, one asked the other and we understand nothing from it. What does it mean? Since the Land of Israel was burned, judgment was executed on it. We have stated in the name of Rebbi Jehudah: Seven years was the Land of Israel burned; that is what is written (Dan. 9:27) “The Covenant overtook the public for one week.” What did the secondaries in it do? Pieces, pieces and it was burned.

Rebbi Berekhiah asked Rebbi Ḥelbo. Rebbi Ḥelbo asked Rebbi Immi. Rebbi Immi asked Rebbi Eleazar. Rebbi Eleazar asked Rebbi Ḥanina, some say Rebbi Ḥanina asked Rebbi Joshua: Even those like Jeroboam and his kind? He said to him, (Deut. 29:22) “Sulphur and salt, conflagration throughout the country.” Rebbi Berekhiah said, one asked the other and we understand nothing from it. What does it mean? Since the Land of Israel was burned, judgment was executed on it. We have stated in the name of Rebbi Jehudah: Seven years was the Land of Israel burned; that is what is written (Dan. 9:27) “The Covenant overtook the public for one week.” What did the secondaries in it do? Pieces, pieces and it was burned.

Rebbi Berekhiah asked Rebbi Ḥelbo. Rebbi Ḥelbo asked Rebbi Immi. Rebbi Immi asked Rebbi Eleazar. Rebbi Eleazar asked Rebbi Ḥanina, some say Rebbi Ḥanina asked Rebbi Joshua: Even those like Jeroboam and his kind? He said to him, (Deut. 29:22) “Sulphur and salt, conflagration throughout the country.” Rebbi Berekhiah said, one asked the other and we understand nothing from it. What does it mean? Since the Land of Israel was burned, judgment was executed on it. We have stated in the name of Rebbi Jehudah: Seven years was the Land of Israel burned; that is what is written (Dan. 9:27) “The Covenant overtook the public for one week.” What did the secondaries in it do? Pieces, pieces and it was burned.

Rebbi Berekhiah asked Rebbi Ḥelbo. Rebbi Ḥelbo asked Rebbi Immi. Rebbi Immi asked Rebbi Eleazar. Rebbi Eleazar asked Rebbi Ḥanina, some say Rebbi Ḥanina asked Rebbi Joshua: Even those like Jeroboam and his kind? He said to him, (Deut. 29:22) “Sulphur and salt, conflagration throughout the country.” Rebbi Berekhiah said, one asked the other and we understand nothing from it. What does it mean? Since the Land of Israel was burned, judgment was executed on it. We have stated in the name of Rebbi Jehudah: Seven years was the Land of Israel burned; that is what is written (Dan. 9:27) “The Covenant overtook the public for one week.” What did the secondaries in it do? Pieces, pieces and it was burned.

It is written (Jer. 20:6–7): “But you, Pashḥur, and all inhabitants of your house will go into captivity. You will come to Babylon, die there, and be buried there.” Rebbi Abba [bar Zemina] said, Rebbi Ḥelbo and Rebbi Ḥama bar Ḥanina. One of them said, if somebody dies there and is buried there, he has two [detriments] in hand. If he dies there and is buried here, he has one [detriment] in hand. The other one said, burial atones for their death.