wondering

And the man wondering at her held his peace, to wit whether the LORD had made his journey prosperous or not.

Then arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass.

And as the lame man which was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon’s, greatly wondering.

When, consequently, the people were making a seditious murmuring, Simon, moved with zeal, rouses himself, and began to say many evil things about Peter, saying that he was a wizard and a cheat. And they believed him, wondering at his miracles; for he made a brazen serpent move itself, and stone statues to laugh and move themselves, and himself to run and suddenly to be raised into the air. But as a set-off to these, Peter healed the sick by a word, by praying made the blind to see, put demons to flight by a command; sometimes he even raised the dead. And he said to the people that they should not only flee from Simon's deceit, but also that they should expose him, that they might not seem to be slaves to the devil.

Wherefore, after sunset, the old woman, and Joseph with her, came to the cave, and they both went in. And, behold, it was filled with lights more beautiful than the gleaming of lamps and candles, and more splendid than the light of the sun. The child, enwrapped in swaddling clothes, was sucking the breast of the Lady Mary His mother, being placed in a stall. And when both were wondering at this light, the old woman asks the Lady Mary: Are you the mother of this Child? And when the Lady Mary gave her assent, she says: You are not at all like the daughters of Eve. The Lady Mary said: As my son has no equal among children, so his mother has no equal among women. The old woman replied: My mistress, I came to get payment; I have been for a long time affected with palsy. Our mistress the Lady Mary said to her: Place your hands upon the child. And the old woman did so, and was immediately cured. Then she went forth, saying: Henceforth I will be the attendant and servant of this child all the days of my life.

Now when Jesus heard this, he laughed. He said to them, "Why are you wondering in your hearts about the strong and holy generation? Truly I say to you, no one born [of] this realm will see that [generation], no army of angels from the stars will rule over it, and no person of mortal birth will be able to join it, because that generation doesn't come from […] that has become […] the generation of the people among [them] is from the generation of the great people […] the powerful authorities who […] nor the powers […] those by which you rule."

Therefore did the cherub think that God was favourable to them, and was bringing them back into the garden. And the cherub stood wondering.

They came up out of the river in presence of Adam and Eve, and they said among themselves, "Come, we will look at the faces of Adam and of Eve, who are of the men upon earth. How beautiful they are, and how different is their look from our own faces." Then they came to Adam and Eve, and greeted them; and stood wondering at them.

But Jared remained wondering at their appearance, and at the speech of the elder to him.

But while all were wondering at his constancy of soul, the guards brought forward the second in age of the. sons, and grappling him with sharp-clawed hands of iron they fastened him to the engines and the catapult.

And when the men who were inside came forth, they marvelled, and they went back to their places, and again they saw the King upon his throne; and wondering they went forth again and looked at the young man, and they were incapable of speaking and of saying anything.

So Joab resolved to make no delay, but taking with him his brother, and those six hundred men, and giving orders that the rest of the army which was at Jerusalem should follow him, he marched with great speed against Sheba; and when he was come to Gibeon, which is a village forty furlongs distant from Jerusalem, Amasa brought a great army with him, and met Joab. Now Joab was girded with a sword, and his breastplate on; and when Amasa came near him to salute him, he took particular care that his sword should fall out, as it were, of its own accord: so he took it up from the ground, and while he approached Amasa, who was then near him, as though he would kiss him, he took hold of Amasa's beard with his other hand, and he smote him in his belly when he did not foresee it, and slew him. This impious and altogether profane action Joab did to a good young man, and his kinsman, and one that had done him no injury, and this out of jealousy that he would obtain the chief command of the army, and be in equal dignity with himself about the king; and for the same cause it was that he killed Abner. But as to that former wicked action, the death of his brother Asahel, which he seemed to revenge, afforded him a decent pretense, and made that crime a pardonable one; but in this murder of Amasa there was no such covering for it. Now when Joab had killed this general, he pursued after Sheba, having left a man with the dead body, who was ordered to proclaim aloud to the army, that Amasa was justly slain, and deservedly punished. "But," said he, "if you be for the king, follow Joab his general, and Abishai, Joab's brother:" but because the body lay on the road, and all the multitude came running to it, and, as is usual with the multitude, stood wondering a great while at it, he that guarded it removed it thence, and carried it to a certain place that was very remote from the road, and there laid it, and covered it with his garment. When this was done, all the people followed Joab. Now as he pursued Sheba through all the country of Israel, one told him that he was in a strong city, called Abelbeth-maachah. Hereupon Joab went thither, and set about it with his army, and cast up a bank round it, and ordered his soldiers to undermine the walls, and to overthrow them; and since the people in the city did not admit him, he was greatly displeased at them.

Now all the men that were about David were men of courage. Those that were most illustrious and famous of them for their actions were thirty-eight; of five of whom I will only relate the performances, for these will suffice to make manifest the virtues of the others also; for these were powerful enough to subdue countries, and conquer great nations. First, therefore, was Jessai, the son of Achimaas, who frequently leaped upon the troops of the enemy, and did not leave off fighting till he overthrew nine hundred of them. After him was Eleazar, the son of Dodo, who was with the king at Arasam. This man, when once the Israelites were under a consternation at the multitude of the Philistines, and were running away, stood alone, and fell upon the enemy, and slew many of them, till his sword clung to his hand by the blood he had shed, and till the Israelites, seeing the Philistines retire by his means, came down from the mountains and pursued them, and at that time won a surprising and a famous victory, while Eleazar slew the men, and the multitude followed and spoiled their dead bodies. The third was Sheba, the son of Ilus. Now this man, when, in the wars against the Philistines, they pitched their camp at a place called Lehi, and when the Hebrews were again afraid of their army, and did not stay, he stood still alone, as an army and a body of men; and some of them he overthrew, and some who were not able to abide his strength and force he pursued. These are the works of the hands, and of fighting, which these three performed. Now at the time when the king was once at Jerusalem, and the army of the Philistines came upon him to fight him, David went up to the top of the citadel, as we have already said, to inquire of God concerning the battle, while the enemy's camp lay in the valley that extends to the city Bethlehem, which is twenty furlongs distant from Jerusalem. Now David said to his companions, "We have excellent water in my own city, especially that which is in the pit near the gate," wondering if any one would bring him some of it to drink; but he said that he would rather have it than a great deal of money. When these three men heard what he said, they ran away immediately, and burst through the midst of their enemy's camp, and came to Bethlehem; and when they had drawn the water, they returned again through the enemy's camp to the king, insomuch that the Philistines were so surprised at their boldness and alacrity, that they were quiet, and did nothing against them, as if they despised their small number. But when the water was brought to the king, he would not drink it, saying, that it was brought by the danger and the blood of men, and that it was not proper on that account to drink it. But he poured it out to God, and gave him thanks for the salvation of the men. Next to these was Abishai, Joab's brother; for he in one day slew six hundred. The fifth of these was Benaiah, by lineage a priest; for being challenged by [two] eminent men in the country of Moab, he overcame them by his valor, Moreover, there was a man, by nation an Egyptian, who was of a vast bulk, and challenged him, yet did he, when he was unarmed, kill him with his own spear, which he threw at him; for he caught him by force, and took away his weapons while he was alive and fighting, and slew him with his own weapons. One may also add this to the forementioned actions of the same man, either as the principal of them in alacrity, or as resembling the rest. When God sent a snow, there was a lion who slipped and fell into a certain pit, and because the pit's mouth was narrow it was evident he would perish, being enclosed with the snow; so when he saw no way to get out and save himself, he roared. When Benaiah heard the wild beast, he went towards him, and coming at the noise he made, he went down into the mouth of the pit and smote him, as he struggled, with a stake that lay there, and immediately slew him. The other thirty-three were like these in valor also.

When Arion was apprized that this was the king's disposition, and that he had no way to help himself, he gave the child a thousand talents, and was let out of prison. So after three days were over, Hyrcanus came and saluted the king and queen. They saw him with pleasure, and feasted him in an obliging manner, out of the respect they bare to his father. So he came to the merchants privately, and bought a hundred boys, that had learning, and were in the flower of their ages, each at a talent apiece; as also he bought a hundred maidens, each at the same price as the other. And when he was invited to feast with the king among the principal men in the country, he sat down the lowest of them all, because he was little regarded, as a child in age still; and this by those who placed every one according to their dignity. Now when all those that sat with him had laid the bones Of the several parts on a heap before Hyrcanus, [for they had themselves taken away the flesh belonging to them,] till the table where he sat was filled full with them, Trypho, who was the king's jester, and was appointed for jokes and laughter at festivals, was now asked by the guests that sat at the table [to expose him to laughter]. So he stood by the king, and said, "Dost thou not see, my lord, the bones that lie by Hyrcanus? by this similitude thou mayst conjecture that his father made all Syria as bare as he hath made these bones." And the king laughing at what Trypho said, and asking of Hyrcanus, How he came to have so many bones before him? he replied, "Very rightfully, my lord; for they are dogs that eat the flesh and the bones together, as these thy guests have done, [looking in the mean time at those guests,] for there is nothing before them; but they are men that eat the flesh, and cast away the hones, as I, who am also a man, have now done." Upon which the king admired at his answer, which was so wisely made; and bid them all make an acclamation, as a mark of their approbation of his jest, which was truly a facetious one. On the next day Hyrcanus went to every one of the king's friends, and of the men powerful at court, and saluted them; but still inquired of the servants what present they would make the king on his son's birthday; and when some said that they would give twelve talents, and that others of greater dignity would every one give according to the quantity of their riches, he pretended to every one of them to be grieved that he was not able to bring so large a present; for that he had no more than five talents. And when the servants heard what he said, they told their masters; and they rejoiced in the prospect that Joseph would be disapproved, and would make the king angry, by the smallness of his present. When the day came, the others, even those that brought the most, offered the king not above twenty talents; but Hyrcanus gave to every one of the hundred boys and hundred maidens that he had bought a talent apiece, for them to carry, and introduced them, the boys to the king, and the maidens to Cleopatra; every body wondering at the unexpected richness of the presents, even the king and queen themselves. He also presented those that attended about the king with gifts to the value of a great number of talents, that he might escape the danger he was in from them; for to these it was that Hyrcanus's brethren had written to destroy him. Now Ptolemy admired at the young man's magnanimity, and commanded him to ask what gift he pleased. But he desired nothing else to be done for him by the king than to write to his father and brethren about him. So when the king had paid him very great respects, and had given him very large gifts, and had written to his father and his brethren, and all his commanders and officers, about him, he sent him away. But when his brethren heard that Hyrcanus had received such favors from the king, and was returning home with great honor, they went out to meet him, and to destroy him, and that with the privity of their father; for he was angry at him for the [large] sum of money that he bestowed for presents, and so had no concern for his preservation. However, Joseph concealed the anger he had at his son, out of fear of the king. And when Hyrcanus's brethren came to fight him, he slew many others of those that were with them, as also two of his brethren themselves; but the rest of them escaped to Jerusalem to their father. But when Hyrcanus came to the city, where nobody would receive him, he was afraid for himself, and retired beyond the river Jordan, and there abode, but obliging the barbarians to pay their taxes.

These be the 72 Mighty Kings and Princes which King Solomon Commanded into a Vessel of Brass, together with their Legions. Of whom Belial, Bileth, Asmoday, and Gaap, were Chief. And it is to be noted that Solomon did this because of their pride, for he never declared other reason why he thus bound them. And when he had thus bound them up and sealed the Vessel, he by Divine Power did chase them all into a deep Lake or Hole in Babylon. And they of Babylon, wondering to see such a thing, they did then go wholly into the Lake, to break the Vessel open, expecting to find great store of Treasure therein. But when they had broken it open, out flew the Chief Spirits immediately, with their Legions following them; and they were all restored to their former places except Belial, who entered into a certain Image, and thence gave answers unto those who did offer Sacrifices unto him, and did worship the Image as their God, etc.

Rebbi Jonah in the name of Rebbi Ḥama bar Ḥanina: A human’s feet guarantee to put him where he is wanted. It is written (1K. 22:20) “Who will seduce Ahab that he should go and fall in Ramot Gilead?” Might he not die in his house rather than there? Eliḥoref and Aḥiah were two of Solomon’s secretaries. He [Solomon] saw the Angel of Death looking at them and grinding his teeth. He said a word and put them into space. He [the Angel of Death] went and took them from there, then he came laughing before him [Solomon]. He said to him, just before you were grinding your teeth and now you are laughing at us? He said to him, the Merciful told me to take Eliḥoref and Aḥiah from space and I was wondering who would put them there where I was sent to take them; He put it into your mind to do so that I could complete my mission. I went and dealt with them there. The two sons of Rebbi Reuben ben Strobilos were students of Rebbi. He [Rebbi] saw the Angel of Death looking at them and grinding his teeth and said, let us exile them to the South, maybe the exile atones. He [the angel of death] went and took them from there.

How does Rebbi Eliezer explain the reason of Rebbi Aqiba, (Num. 15:17) “To the Land into which I am bringing you?” The colleagues in the name of Rebbi Eleazar, Rebbi Abba in the name of Rebbi Eleazar, Rebbi Hila in the name of Rebbi Simeon ben Laqish: So did Rebbi Aqiba object to Rebbi Eliezer: Do you not agree that when Israel entered the Land and found there coarse and fine flour that this was subject to ḥallah? Did it not grow while exempt? He accepted that. Rebbi Yose said, I am wondering how could Rebbi Aqiba object to Rebbi Eliezer and how could the latter accept it? There, before they entered they had inherited it retroactively, as Rebbi Huna said in the name of Rebbi Samuel ben Naḥman: It is not written “to your posterity I shall give” but (Gen. 15:18): “to your posterity I gave”, I already gave it.

Is bringing it from outside the Sabbath domain a matter of Sabbath rest? This supports what Rebbi Jonathan said before the Elder Rebbi Ḥiyya in the name of Rebbi Simeon ben Rebbi Yose ben Laqonia: One whips because of Sabbath domains as word of the Torah. Rebbi Ḥiyya the Elder said to him, but for Sabbath there is only stoning or extirpation! He said to him, is there not written, do not eat from it raw? He said to him, is there written לֹא? No, it is written אַל! He said to him, is there not written, stay everybody where he is, no person shall leave his place on the Seventh day? He said to him, is there written לֹא? No, it is written אַל. Rebbi Yose ben Rebbi Abun said, nevertheless each one kept to his tradition. Is cutting its wart with an implement a matter of Sabbath rest? Rebbi Abbahu said, Rebbi Yose ben Ḥanina stated only carrying it and bringing it; therefore not cutting its wart. That is because he thinks it is with an implement. Therefore if he were not of the opinion that it was with an implement, would it be a matter of Sabbath rest? Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, where do they disagree? If he removed it with an implement. But if another person removed it it is disgusting, and is not the sacrifice another? Rebbi Yose said, there is a difference because there is written “a sacrifice”. Rebbi Mana said, sprinkling is a matter of Sabbath rest, and these are because of Sabbath rest. Sprinkling is pushed aside but these should not be pushed aside? Only that these are about the sacrifice and this is for the person who sacrifices. The word of Rebbi Zeˋira implies that there is no difference between sacrifice and sacrificer: Rebbi Jehudah bar Pazi stated Bar Qappara’s before Rebbi Zeˋira: I wonder how Rebbi Eliezer received Rebbi Joshua’s answer that these are about the sacrifice and this is for the person who sacrifices? He told him, Bar Qappara was wondering, Rebbi Eliezer was not wondering.

Is bringing it from outside the Sabbath domain a matter of Sabbath rest? This supports what Rebbi Jonathan said before the Elder Rebbi Ḥiyya in the name of Rebbi Simeon ben Rebbi Yose ben Laqonia: One whips because of Sabbath domains as word of the Torah. Rebbi Ḥiyya the Elder said to him, but for Sabbath there is only stoning or extirpation! He said to him, is there not written, do not eat from it raw? He said to him, is there written לֹא? No, it is written אַל! He said to him, is there not written, stay everybody where he is, no person shall leave his place on the Seventh day? He said to him, is there written לֹא? No, it is written אַל. Rebbi Yose ben Rebbi Abun said, nevertheless each one kept to his tradition. Is cutting its wart with an implement a matter of Sabbath rest? Rebbi Abbahu said, Rebbi Yose ben Ḥanina stated only carrying it and bringing it; therefore not cutting its wart. That is because he thinks it is with an implement. Therefore if he were not of the opinion that it was with an implement, would it be a matter of Sabbath rest? Did not Rebbi Abbahu say in the name of Rebbi Yose ben Ḥanina, where do they disagree? If he removed it with an implement. But if another person removed it it is disgusting, and is not the sacrifice another? Rebbi Yose said, there is a difference because there is written “a sacrifice”. Rebbi Mana said, sprinkling is a matter of Sabbath rest, and these are because of Sabbath rest. Sprinkling is pushed aside but these should not be pushed aside? Only that these are about the sacrifice and this is for the person who sacrifices. The word of Rebbi Zeˋira implies that there is no difference between sacrifice and sacrificer: Rebbi Jehudah bar Pazi stated Bar Qappara’s before Rebbi Zeˋira: I wonder how Rebbi Eliezer received Rebbi Joshua’s answer that these are about the sacrifice and this is for the person who sacrifices? He told him, Bar Qappara was wondering, Rebbi Eliezer was not wondering.

Rebbi Simeon ben Laqish asked before Rebbi Joḥanan: But since the he-goat of initiation obstructs, does the he-goat of the Day of Atonement also obstruct? And he accepted it from him. [On that Rebbi Mana said, I am wondering how could Rebbi Simeon ben Laqish ask before Rebbi Joḥanan and he accepted it from him?] Should he not have objected to him that we do not find that anything obstructing can be inferred from anything not obstructing, nor can anything not obstructing be inferred from anything obstructing? “He breaks the neck”, “to burn in smoke”. Since (breaking the neck) is done on top of the altar, so (breaking the neck) [burning in smoke] is done on the top of the altar. Breaking the neck obstructs, burning in smoke does not obstruct. “Permanently,” [“permanently].” “Permanently” is mentioned for the pan-baked breads and “permanently” is mentioned for the shew-bread.] The shew-breads are obstructive, the pan-baked breads are not obstructive. Since [“permanently” mentioned for the pan-baked breads refers to twelve,] so “permanently” mentioned [for the shew-bread refers to twelve. “Taking”, “taking”. “Taking” mentioned in Egypt, “taking” is mentioned for lulav. [Since “taking” mentioned in Egypt implies a bundle, so also “taking” mentioned for lulav implies a bundle.] For the lulav it obstructs, in Egypt it did not obstruct. Therefore we found things obstructing can be inferred from anything not obstructing, and things not obstructing can be inferred from anything obstructing.

It happened that one person started the incense outside and brought it inside. When he left, he said to his father, even though you were interpreting all your days, you did not act until this man came and acted. He answered him, even though you were interpreting all our days, we acted only following the will of the Sages. I am wondering whether this man will have many days in the world. After a short time he died. But some are saying, his nose gushed out worms and something like a calf’s hoof grew in his brain.

If he removed with his left hand, the disagreement between Rebbi Joḥanan and Jehudah ben Rebbi, since Rebbi Joḥanan said, if a fistful had been sanctified in a dedicated vessel and he burned it whether out of his hand or out of a vessel, whether by his right hand or by the left. Jehudah ben Rebbi said, either like a purification offering from the hand, or like a reparation offering from a vessel, but only with the right hand. They objected: Was it not stated, if he received with his right hand and then put it into his left hand, he must return it to the right hand? If from the left hand he returns it for the altar, not so much more to the cup? Rebbi La said, if somebody stated this, Rebbi Eleazar ben Rebbi Simeon stated it. As it was stated, it does not need sanctification in a cup. Rebbi Eleazar ben Rebbi Simeon follows the argument of his father Rebbi Simeon, as we have stated there, “not in a dedicated vessel it is disqualified, but Rebbi Simeon qualifies it.” How is it? The rabbis who require a dedicated vessel need the right hand; Rebbi Simeon [who] does not require a dedicated vessel does not need the right hand. Rebbi Mana said, I am wondering how the rabbis could compare the removal of ashes to burning, but it can be compared only to the lifting of the fistful, since both are by lifting.

Rav Hoshaia asked: If he brought a plank and put it protruding on top of a pillar. It is obvious that if he measures from the plank there are twenty cubits, if he measures from the ground it is not twenty cubits. How do you treat this? As disqualified space, as disqualified thatching? If you are treating it as disqualified space, it disqualifies by three hand-breadths. If you are treating it as disqualified thatching, it only disqualifies by four cubits. Rebbi Yose ben Rebbi Abun in the name of Ḥizqiah: Disqualified thatching only disqualifies by four cubits, since it serves only to permit the sukkah. Rebbi Miasha said, I am wondering what was Rav Hoshaia’s problem? Why does he not infer from the statement of Rebbi Abba bar Mamal, since we stated there: “If one makes the wall hanging from top to bottom, if it is more than three hand-breadths higher than the ground it is disqualified;” and Rebbi Abba bar Mamal said, if he does not sit and eats in the shade of the walls, but if he was sitting and eating in the shade of the walls it is qualified. Rebbi Yose said, that of Rebbi Abba bar Mamal is not an inference since Rebbi Abba bar Mamal learned it from another Mishnah, as we have stated there: “From a balcony above the sea one may not draw water on the Sabbath unless one made a partition ten hand-breadths high either above or below.” And Rebbi Ze`ira said, Rav Jehudah in the name of Rav: Only if the partition is lowered into the water the full length of a pail. But one cannot compare it. The sea is karmelit, neither private nor public domain. But here the Torah said, in sukkot you shall dwell. From the floor of the sukkah you measure twenty cubits.

HALAKHAH: “One does not take wood from a hut but only from what is leaning on it.” Samuel said, if he did not intend to fortify it. But if he intended to fortify it it is forbidden, unless he stipulated about it. Therefore if he stipulated it is permitted. Rav Naḥman bar Jacob asked, may a person stipulate to tear down tents? One said before Samuel, if it was pasted on it, and Rav Naḥman bar Jacob was wondering about it.

“Rebbi Joshua said, since rain during Tabernacles is not a sign of blessing, why should he mention? Rebbi Eliezer said to him, he only says ‘He Who makes the wind blow and brings down the rain’, in its appropriate time.” In its time it is desirable like the resurrection of the dead. Rebbi Yose said, I am wondering how the rabbis could compare rainfall to the resurrection of the dead, but they are not comparable. A person prays all the time for the dead to become alive. Does a person pray for rain to fall all the time?

Rebbi Joshua ben Yair in the name of Rebbi Phineas ben Yair. Three created the Holy One, praise to Him, and was wondering why He created them. These are the Chaldeans, the Arabs, and evil inclinations. Chaldeans: this is the land of the Chaldeans, of the non-existing people. If only they did not exist. Arabs: unkept tents of robbers, trusted by those who irritate God, those who God brought in His hand. Evil inclinations: On this day, this is the Eternal’s oracle, I shall gather the lame, and collect the disowned, and to whom I did wrong. Rebbi Berekhiah, Rebbi Abba bar Cahana, Rebbi Joshua ben Yair in the name of Rebbi Phineas ben Yair: it is as if I did wrong to them.

The House of Shammai are saying, heaven was created first and afterwards earth. But the House of Hillel are saying, earth was created first and afterwards heaven. These are bringing proof for their assertion, and those are bringing proof for their assertion. What is the reason of the House of Shammai? In the Beginning God created heaven and earth. {A parable} of a king who made a chair. After he had made it he made its footstool: the Heavens are My throne and the Earth My footstool. What is the reason of the House of Hillel? On the day of the Eternal’s, God’s, making of earth and heaven {A parable} of a king who made a palace. After he built the foundations he built the upper structure: also My left hand founded the Earth and My right hand tended the Heavens. Rebbi Jehudah bar Pazi said, also the following supports the House of Hillel: in earlier times You founded the Earth, and the Heavens are the work of Your hands. Rebbi Ḥanina said, from the place from where the House of Shammai prove their assertion, from there the House of Hillel remove them. What is the reason of the House of Shammai? In the Beginning God created heaven and earth. From there the House of Hillel remove them: and the earth was, it already was. Rebbi Joḥanan in the name of the Sages: As for creation, the heaven preceded. As for perfecting, the earth preceded. As for creation, the heaven preceded, in the Beginning God created. As for perfecting, the earth preceded, on the day of the Eternal’s, God’s, making of earth and heaven. According to the House of Shammai, the heaven after the First waited three days, First, Second, Third, to have offspring. On the Fourth, there shall be lights. According to the House of Shammai, the sea after the Second waited three days, Second, Third, Fourth, to have offspring. On the Fifth, the waters shall teem. According to the House of Shammai, the earth after the Third waited three days, Third, Fourth, Fifth, to have offspring. On the Sixth, the earth shall produce. According to the House of Hillel, the earth after the First waited two days, First and Second, to have offspring. On the Third, the earth shall be covered with grass. According to the House of Hillel, the sea after the Third waited two days, Third and Fourth, to have offspring. On the Fifth, the waters shall teem. Rebbi Simeon ben Yohai said, I am wondering how the fathers of the world could disagree about the creation of the world. Heaven and earth were only created like a pan and its cover. What is the reason? Also My left hand founded the Earth and My right hand tended the Heavens. Rebbi Eleazar ben Rebbi Simeon said, following this, my father’s opinion, sometimes heaven precedes earth, sometimes earth precedes heaven, which teaches that they are equivalent one to another.

HALAKHAH: “If somebody gives his daughter in preliminary marriage,” etc. Rebbi Abun bar Ḥiyya said, the reason of Rebbi Jehudah is to encourage a man to give an ample dowry to his daughter. Rebbi Jacob bar Aḥa in the name of Rebbi Isaac: Rebbi (Meïr) learned from the calumniator. Did not Rebbi Ḥiyya state: If she whored while in her father’s house and he calumniated her after she became an adult, he is not flogged nor does he pay 100 tetradrachmas but either she or the false witnesses are executed by stoning? Rebbi Mana asked before Rebbi Yose: Think of it, if he calumniated her when she was an adolescent and now she is an adult? He said to him, we heard that he pays to her father. Rebbi Jeremiah said before Rebbi Ze‘ira: I am wondering how could the rabbis compare a ketubah to a fine when they are not comparable! For the ketubah is an obligation from the first hour but the fine is only at the end; and you say so? He said to him, who says that to you? Even the [obligation of the] fine is from the first moment. It turns out that Rebbi Mana is like Rebbi Jeremiah and (like Rebbi Yose ben Ze‘ira).

There, we have stated: “Rebbi Joḥanan ben Beroqa says, if he speaks about somebody who is a legal heir, his statements are valid, but about somebody who is not a legal heir, his statements are invalid.” Rebbi Joḥanan said, Ben Beroqa spoke only about a son among sons or a (daughter) son among daughters, not about a daughter and brother or a brother among daughters. Rebbi Yasa in the name of Rebbi Joḥanan: There was a case and Rebbi decided following Rebbi Joḥanan ben Beroqa. Rebbi Ze‘ira, Rebbi Yasa in the name of Rebbi Joḥanan: Rebbi asked Nathan the Babylonian, why did they say that practice follows Rebbi Joḥanan ben Beroqa? Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: What is the reason? He asked Nathan the Babylonian, why did the Sages say that practice follows Rebbi Joḥanan ben Beroqa? Are you not the one who stated “shall inherit”? (He said to him, you stated “shall take”; he came to him). He said to him, there is no “shall inherit” but “shall take”. When he came to his father, he said to him: you disadvantaged Nathan the Bablylonian; there is no “shall take” but “shall inherit”. Rebbi Yose ben Rebbi Abun said, this is what he told him: I made an error in what I taught you; there is no “shall take” but “shall inherit”. Rebbi Ze‘ira said, this is one of the leniencies of the ketubah stipulations. In general, a person can transfer rights only by a document; here even verbally. In general, a person cannot transfer rights to somebody not yet existing; here to the non-existing. Rebbi Jeremiah said before Rebbi Ze‘ira: I am wondering how the rabbis can compare ketubah to inheritance, for inheritance is a biblical law but ketubah is from their words; how can one argue this? Even if you say that ketubah is a biblical law, do they not agree that the stipulations of the ketubah are from their words?

Rebbi Jonah in the name of Rebbi Ḥama bar Ḥanina: A human’s feet bring him to where he is wanted. It is written (1K. 22:20) “The Eternal said, who will seduce Ahab that he should go and fall in Ramot Gilead?” Might he not die in his house rather than there? Eliḥoref and Aḥiah were two of Solomon’s secretaries. He [Solomon] saw the Angel of Death looking at them and grinding his teeth. He said a word and put them into space. He [the Angel of Death] went and took them from there, then he came laughing before him [Solomon]. He said to him, just before you were grinding your teeth and now you are laughing at us? He said to him, the Merciful told me to take Eliḥoref and Aḥiah from space and I was wondering who would put them there where I was sent to take them; He put it into your mind to do so that I could complete my mission. I went and dealt with them there. The two sons of Rebbi Reuben ben Strobilos were students of Rebbi. He [Rebbi] saw the Angel of Death looking at them and grinding his teeth and said, let us exile them to the South, maybe the exile atones. He [the angel of death] went and took them from there.

HALAKHAH: “One does not contract for produce,” etc. May one contract based on Saracens’ rates? Rebbi Joḥanan says, one may contract; Rebbi Simeon ben Laqish said, one may not contract. Rebbi Abun bar Ḥiyya asked before Rebbi Ze‘ira: Would it not be reasonable that Rebbi Simeon ben Laqish agree with Rebbi Joḥanan about rates of Saracens of Sepphoris, since that is uninterrupted? Rebbi Abun bar Cahana said, I am wondering about what the rabbis disagree? Whether contracting for produce, or contracting for money, or a loan on produce? Rebbi Jeremiah said, they disagree about a loan, but about (a hostelry) [a contract] everybody agrees that it is forbidden. Rebbi Yose said, they disagree about a contract, but about a loan everybody agrees that it is permitted. In the House of Rebbi Yannai they said, one contracts for cattle feed. Rebbi Yose ben Ḥanina said, also on honeycombs. Rebbi Joḥanan said, in all villages near Tiberias one contracts once the rate was established at Tiberias.

MISHNAH: One who transports an amphora from place to place and it breaks shall swear, whether unpaid or paid trustee. Rebbi Eliezer said, both shall swear, but I am wondering whether any of them be able to swear.

Therefore the mothers of the high priests etc.: The reason [that their mother's would distribute food] is so that they [the murderers] would not pray [for the high priests deaths]. This implies that if they would prey, they would die. But the Torah says, (Proverbs 26, 2) "Like a wondering sparrow, like a flying swallow, so too a curse in vain will not come"? An old man replied, From the lectures of Rava I heared that the reason was that he should have beseeched [God] for mercy on his generation and he didn't beseech [God].