zoma

They mention the Exodus from Egypt at night. Rabbi Elazar ben Azaryah said: "Behold, I am almost a seventy-year old man and I have not succeeded in [understanding why] the Exodus from Egypt should be mentioned at night, until Ben Zoma explained it from a verse (Deuteronomy 16:3): ‘In order that you may remember the day you left Egypt all the days of your life.’ ‘The days of your life’ refers to the days. ‘All the days of your life’ refers to the nights. And the sages say: ‘the days of your life’ refers to this world. ‘All the days of your life’ includes the days of the Messiah.

Two nazirites to whom someone says, “I saw one of you defiled, but I do not know which of you it was,” [Both] must shave and [together] bring sacrifices for defilement and sacrifices [for completing a naziriteship] in purity, [and one of them] must say, “If I am unclean, the sacrifices for defilement are mine, and the sacrifices in purity are yours, whereas if I am the one who is clean, the sacrifices in purity are mine and the sacrifices for defilement are yours.” And they must then count thirty [more] days and bring sacrifices in purity and [one of them] must say, “If I am the one who was unclean, the sacrifices for defilement were mine, the sacrifices in purity were yours, and these are my sacrifices in purity, whereas if I was the one who was clean, the sacrifices in purity were mine, the sacrifices for defilement were yours, and these are your sacrifices in purity.” If one of them dies: Rabbi Joshua said that [the other] should request that someone from the marketplace take a nazirite vow together with him, and say: “If I am unclean, you are to be a nazirite immediately, but if I was clean, you are to become a nazirite at the end of thirty days.” They then count thirty days and bring sacrifices for defilement and sacrifices [for completing a naziriteship] in purity and [the first one] says, “If I am the one who was unclean, the sacrifices for defilement are mine and the sacrifices in purity are yours, whereas if I am the one who is clean, the sacrifices in purity are mine and the sacrifices for defilement are [sacrifices offered] in doubt.” They then count [another] thirty days and bring [one set of] the sacrifices in purity and [the first one] says, “If I am the one who was defiled, the sacrifice for defilement [offered previously] was mine and the sacrifice in purity was yours, and this is my sacrifice in purity, whereas if I was the one who was clean, the sacrifice in purity was mine and the sacrifice for defilement [was offered] in doubt and this is your sacrifice in purity.” Ben Zoma said to him: Who will listen to him and take a nazirite vow together with him? Rather he must bring a bird as a sin offering and an animal as a burnt offering and say, “If I was defiled, the sin offering is part of my obligation and the burnt offering is a voluntary offering, whereas if I remained clean, the burnt-offering is part of my obligation and the sin offering is [a sacrifice offered] in doubt.” ‘ He must then count thirty days and bring the sacrifices in purity and say, “If I was defiled, the former burnt offering was a voluntary offering and this is part of my obligation, whereas if I remained clean, the former burnt offering was part of my obligation and this is the voluntary one. And these are the rest of my sacrifices.” Rabbi Joshua said: the result is that he brings his sacrifices half at a time! But the Sages agreed with Ben zoma.

Two nazirites to whom someone says, “I saw one of you defiled, but I do not know which of you it was,” [Both] must shave and [together] bring sacrifices for defilement and sacrifices [for completing a naziriteship] in purity, [and one of them] must say, “If I am unclean, the sacrifices for defilement are mine, and the sacrifices in purity are yours, whereas if I am the one who is clean, the sacrifices in purity are mine and the sacrifices for defilement are yours.” And they must then count thirty [more] days and bring sacrifices in purity and [one of them] must say, “If I am the one who was unclean, the sacrifices for defilement were mine, the sacrifices in purity were yours, and these are my sacrifices in purity, whereas if I was the one who was clean, the sacrifices in purity were mine, the sacrifices for defilement were yours, and these are your sacrifices in purity.” If one of them dies: Rabbi Joshua said that [the other] should request that someone from the marketplace take a nazirite vow together with him, and say: “If I am unclean, you are to be a nazirite immediately, but if I was clean, you are to become a nazirite at the end of thirty days.” They then count thirty days and bring sacrifices for defilement and sacrifices [for completing a naziriteship] in purity and [the first one] says, “If I am the one who was unclean, the sacrifices for defilement are mine and the sacrifices in purity are yours, whereas if I am the one who is clean, the sacrifices in purity are mine and the sacrifices for defilement are [sacrifices offered] in doubt.” They then count [another] thirty days and bring [one set of] the sacrifices in purity and [the first one] says, “If I am the one who was defiled, the sacrifice for defilement [offered previously] was mine and the sacrifice in purity was yours, and this is my sacrifice in purity, whereas if I was the one who was clean, the sacrifice in purity was mine and the sacrifice for defilement [was offered] in doubt and this is your sacrifice in purity.” Ben Zoma said to him: Who will listen to him and take a nazirite vow together with him? Rather he must bring a bird as a sin offering and an animal as a burnt offering and say, “If I was defiled, the sin offering is part of my obligation and the burnt offering is a voluntary offering, whereas if I remained clean, the burnt-offering is part of my obligation and the sin offering is [a sacrifice offered] in doubt.” ‘ He must then count thirty days and bring the sacrifices in purity and say, “If I was defiled, the former burnt offering was a voluntary offering and this is part of my obligation, whereas if I remained clean, the former burnt offering was part of my obligation and this is the voluntary one. And these are the rest of my sacrifices.” Rabbi Joshua said: the result is that he brings his sacrifices half at a time! But the Sages agreed with Ben zoma.

When Rabbi Meir died, the composers of fables ceased. When Ben Azzai died, the diligent students [of Torah] ceased. When Ben Zoma died, the expounders ceased. When Rabbi Joshua died, goodness ceased from the world. When Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied. When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katnuta died, the pious men (hasidim) ceased and why was his name called Katnuta? Because he was the youngest of the pious men. When Rabban Yohanan ben Zakkai died, the splendor of wisdom ceased. When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished. When Rabbi Ishmael ben Fabi died, the splendor of the priesthood ceased. When Rabbi died, humility and fear of sin ceased. Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful. And nobody expounds, nobody seeks, and nobody asks. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven. In the footsteps of the messiah insolence (hutzpah) will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place [of scholars] will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about [begging] from place to place without anyone to take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Pinchas ben Yair says, “Heedfulness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to holiness, holiness leads to modesty, modesty leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit, The Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead comes from Elijah, blessed be his memory, Amen.”

Ben Zoma said: Who is wise? He who learns from every man, as it is said: “From all who taught me have I gained understanding” (Psalms 119:99). Who is mighty? He who subdues his [evil] inclination, as it is said: “He that is slow to anger is better than the mighty; and he that rules his spirit than he that takes a city” (Proverbs 16:32). Who is rich? He who rejoices in his lot, as it is said: “You shall enjoy the fruit of your labors, you shall be happy and you shall prosper” (Psalms 128:2) “You shall be happy” in this world, “and you shall prosper” in the world to come. Who is he that is honored? He who honors his fellow human beings as it is said: “For I honor those that honor Me, but those who spurn Me shall be dishonored” (I Samuel 2:30).

All menahot require a vessel [for works that are performed] within, but do not require a vessel [for those works that are performed] outside. How so? The two loaves were seven handbreadths long and four wide and their horns were four fingerbreadths. The [cakes of the] showbread were ten handbreadths long and five wide and their horns were seven fingerbreadths. Rabbi Judah says: lest you err [remember but the words] “zadad yahaz.” Ben Zoma says: “And you shall set upon the table showbread (lehem panim) before me continually:” panim signifies that it should have faces.

The “one day” mentioned in connection with the law of “it and its young” means the day and the night preceding it. This was how Rabbi Shimon ben Zoma expounded (darash): it says “one day” (Genesis 1:5) in connection with the creation and it also says “one day” (Leviticus 22:28) in connection with “it and its young” Just as the “one day” mentioned in connection with the creation means the day and the night preceding it, so too the “one day” mentioned in connection with “it and its young” means the day and the night preceding it.

MISHNAH: One must mention the Exodus in the night. Rebbi Eleazar ben Azariah said to them: Here I am about 70 years old and I could not succed in proving that the Exodus must be mentioned every night until Ben Zoma derived it from the verse (Deut. 16:3): “… that you should remember the day of your leaving Egypt the entire days of your life.” The days of your life - the days. The entire days of your life - the nights. But the Sages say, the days of your life - this world; The entire days of your life - this includes the times of the Messiah.

Ben Zoma said: There will be a future time when Israel will no longer mention the Exodus. What is the reason? (Jer. 23:7–8) “Therefore, days will come, says the Eternal, that one no longer will say, by the Eternal Who brought the Children of Israel up from Egypt, but rather, by the Eternal Who raised and brought the descendants of the House of Israel from the Northern land …” They said to him, not that the Exodus will be eliminated but the Exodus will be additional to the Kingdoms. The Kingdoms will be principal and the Exodus additional. And similarly it was said (Gen. 35:10): :Your name shall not be called Jacob anymore, but Israel shall be your name.” Not that the name Jacob will be taken away but Jacob will be additional to Israel. Israel will be principal and Jacob additional. And so it says (Is. 43:18–19): “Do not remember the first things”; this means the Egyptians, “And what was earlier do not dwell on”; this means the Kingdoms, “Behold, I create something new, now it will grow”; this refers to Gog. They gave a simile: to what can this be compared? To someone who encountered a wolf and was saved from it. He started telling about the wolf when he encountered a lion and was saved from it. He forget about the wolf and started telling about the lion.After that, he encountered a snake and was saved from it. He forgot about both of them and started telling about the snake. So it is with Israel, the last troubles make them forget the earlier ones.

They asked Ben Zoma: Why, if wine was served to them in the middle of the meal, everyone makes the benediction for himself? He said to them, because the place of swallowing is not empty. Rebbi Mana said, this means that if someone sneezes during the meal one may not say to him “for health” because of danger to one’s life.

He who sees multitudes says: Praise to Him Who is wise in secrets! Just as their faces are not similar one to the other, so the opinions of one are not similar to another’s. When ben Zoma saw multitudes in Jerusalem, he said: Praise to Him Who created all these to serve me. How much did Adam toil until he could eat one piece of bread! He plowed, sowed, harrowed, weeded, harvested, bound sheaves, threshed, winnowed, selected, milled, sifted, made dough, split it, baked, and only after that could he eat a piece of bread. But I get up in the morning and find everything before me. See, how much toil Adam had to expend until he obtained a garment to wear! He sheared, bleached, separated the fibers, dyed, spun, weaved, washed, sewed, and after that he obtained a garment to wear. But I get up in the morning and find all before me. How many professionals work mornings and evenings! But I get up in the morning and find all before me. Similarly, ben Zoma said: What does a bad guest say? What did I eat from the householder, what did I drink from the householder? One piece I ate from him, one cup of wine I drank from him. All the effort he put in he did only for his wife and children! But a good guest says, praised be the householder, may the householder be remembered in a good way! How much wine did he bring before me, how many cuts did he bring before me! How much work did he do for me! All that effort he did only for me! And so it says (Job. 36:24): “Remember to magnify his work that people saw!”

He who sees multitudes says: Praise to Him Who is wise in secrets! Just as their faces are not similar one to the other, so the opinions of one are not similar to another’s. When ben Zoma saw multitudes in Jerusalem, he said: Praise to Him Who created all these to serve me. How much did Adam toil until he could eat one piece of bread! He plowed, sowed, harrowed, weeded, harvested, bound sheaves, threshed, winnowed, selected, milled, sifted, made dough, split it, baked, and only after that could he eat a piece of bread. But I get up in the morning and find everything before me. See, how much toil Adam had to expend until he obtained a garment to wear! He sheared, bleached, separated the fibers, dyed, spun, weaved, washed, sewed, and after that he obtained a garment to wear. But I get up in the morning and find all before me. How many professionals work mornings and evenings! But I get up in the morning and find all before me. Similarly, ben Zoma said: What does a bad guest say? What did I eat from the householder, what did I drink from the householder? One piece I ate from him, one cup of wine I drank from him. All the effort he put in he did only for his wife and children! But a good guest says, praised be the householder, may the householder be remembered in a good way! How much wine did he bring before me, how many cuts did he bring before me! How much work did he do for me! All that effort he did only for me! And so it says (Job. 36:24): “Remember to magnify his work that people saw!”

These are the ones who argue: Ben Azai and Ben Zoma. These are the students: Ḥanina ben Haḵiniah and Rebbi Eleazar ben Mathia. The holy group, Rebbi Yose ben Hameshullam and Rebbi Simeon ben Menasiah.

They asked Ben Zoma, where does this immersion come from? He said to them, since when he enters the holy from the holy he needs immersion, from profane to holy so much more? It is not necessary, but from holy to holy he should not need immersion, from profane to holy he should need immersion. Rebbi Shammai said, it is the following. Since from holy to holy where he is not subject to extirpation he needs immersion, from profane to holy where he is subject to extirpation not so much more that he should need immersion? And even from holy to holy he should be subject to extirpation, following what we have stated there: “If he prostrated himself,or tarried that he could have prostrated himself.” What is the duration of prostration? Rebbi Simon in the name of Rebbi Joshua ben Levi, [as long as] they bowed down with their faces on the floor and prostrated themselves. Rebbi Abbahu adds, thanking the Eternal for He is good, Rebbi Mana adds, His grace is forever.

About all of them, Ben Zoma says, from yours they will give you, and by your name they are calling you, and according to your praise they place you, and there is no forgetting before the Omnipresent, and nobody touches what is prepared for you.

Petaḥiah of the nests. Come and see how great the power of this man was, for he “had original ideas and explained them, and he knew seventy languages.” It was stated: A Synhedrion of which two know how to speak and all of them are able to hear is acceptable as Synhedrion. Three is average, four is wise, and in Jabneh there were four, Ben Azzai and Ben Zoma, Ben Ḥanikai and Rebbi Eleazar ben Matthew.

It also happened that Rebbi Joshua was on the road when Ben Zoma came towards him. He greeted him but he did not answer. He asked him, from where and whence, Ben Zoma? He told him, I was observing the Creation, and the distance between the upper waters and the lower waters is (one) [a full] opening of a hand-breadth. It says here “hovering”, and it says there, as an eagle watches his nest, over his chicks he hovers. Since in case of the hovering mentioned there it means barely touching, so the hovering mentioned here means barely touching. Rebbi Joshua said to his students, Ben Zoma is out. It was only a few days that Ben Zoma passed away.

It also happened that Rebbi Joshua was on the road when Ben Zoma came towards him. He greeted him but he did not answer. He asked him, from where and whence, Ben Zoma? He told him, I was observing the Creation, and the distance between the upper waters and the lower waters is (one) [a full] opening of a hand-breadth. It says here “hovering”, and it says there, as an eagle watches his nest, over his chicks he hovers. Since in case of the hovering mentioned there it means barely touching, so the hovering mentioned here means barely touching. Rebbi Joshua said to his students, Ben Zoma is out. It was only a few days that Ben Zoma passed away.

It also happened that Rebbi Joshua was on the road when Ben Zoma came towards him. He greeted him but he did not answer. He asked him, from where and whence, Ben Zoma? He told him, I was observing the Creation, and the distance between the upper waters and the lower waters is (one) [a full] opening of a hand-breadth. It says here “hovering”, and it says there, as an eagle watches his nest, over his chicks he hovers. Since in case of the hovering mentioned there it means barely touching, so the hovering mentioned here means barely touching. Rebbi Joshua said to his students, Ben Zoma is out. It was only a few days that Ben Zoma passed away.

It also happened that Rebbi Joshua was on the road when Ben Zoma came towards him. He greeted him but he did not answer. He asked him, from where and whence, Ben Zoma? He told him, I was observing the Creation, and the distance between the upper waters and the lower waters is (one) [a full] opening of a hand-breadth. It says here “hovering”, and it says there, as an eagle watches his nest, over his chicks he hovers. Since in case of the hovering mentioned there it means barely touching, so the hovering mentioned here means barely touching. Rebbi Joshua said to his students, Ben Zoma is out. It was only a few days that Ben Zoma passed away.

Rebbi Jehudah bar Pazi in the name of Rebbi Yose ben Rebbi Jehudah: Three lectured their teachings in front of their teachers: Rebbi Joshua in front of Rabban Joḥana ben Zakkai, Rebbi Aqiba in front of Rebbi Joshua, Ḥananiah ben Ḥakhinai in front of Rebbi Aqiba. From there on their mind was not pure. Four entered the Garden, One peeked and was hurt; one peeked and died; one peeked and cut saplings, one entered in peace and left in peace. Ben Azzai peeked and was hurt; about him the verse says, if you found honey, eat your fill. Ben Zoma peeked and died, about him the verse says, dear in the Eternal’s eyes is the death of his pious. Aḥer peeked and cut saplings. Who is Aḥer? Elisha ben Abuya, who killed the children of Torah. They said, if he saw a student excelling in Torah he killed him. Not only this, but he went to the school house and saw children in front of their Bible teacher. He said, what are these sitting doing here? The profession of this one is builder, the profession of this one is carpenter, the profession of this one is hunter, the profession of this one is tailor. When they heard this, they left him and went away. About him the verse says, do not let your mouth make your flesh sin, etc.; for he destroyed the deeds of himself. Also in the time of religious persecution they made them carry loads. They intended that two together should carry one load, because of two persons who performed one work. He said, make them carry singly. They went and made them carry singly. They intended to unload in karmelit, in order not to carry from a private to a public domain. He said to them, let them carry flasks; they made them carry flasks. Rebbi Aqiba entered in peace and left in peace; about him the verse says, draw me, I shall run after you, etc.

“They asked Ben Zoma: Why is a doubt in a private domain considered impure? He said to them: Where is the suspected wife? In a private domain. He said to them, we find that she is forbidden for her house.” The words of the rabbis disagree, since Rebbi Ze‘ira, Rebbi Yasa said in the name of Rebbi Joḥanan: An underage girl who whored has no will to be forbidden to her husband. But did we not state: “In any case where there is no mind to be asked, the doubtful case is pure”? Therefore, if there is a mind to be asked, the doubtful case is impure. But here, even while there is a mind to be asked, the doubtful case is pure! “Why is a doubt in a public domain considered pure? He said to them: We find that the public prepare their Passah [as in] purity when most of them are impure. If known impurity was permitted in public, so much more for a case of doubtful impurity.”

MISHNAH: When Rabban Joḥanan ben Zakkai died, the splendor of wisdom disappeared. When the elder Rabban Gamliel died, the honor of Torah disappeared, purity and self-discipline died. When Ismael ben Phiabi died, the splendor of priesthood died. When Rebbi died, meekness and fear of sin died. When Rebbi Meїr died, the inventors of parables disappeared. When Rebbi Aqiba died, the preachers disappeared. When Ben Azai died, the perseverers disappeared. When Ben Zoma died, the students disappeared. When Rebbi Joshua died, good disappeared from the world When Rebbi Eleazar ben Azariah died, wealth disappeared from the Sages. When Rabban Gamliel died, locusts came and troubles increased. When Rebbi Ḥanina ben Dosa and Yose the small died, piety disappeared. Why was he called Yose of the small room? For he was the concentrate of pious men. Rebbi Phineas ben Yaїr says, after the Temple was destroyed, fellows and freeborn were ashamed and covered their heads, people of [good] deeds shrivelled, strong-armed people and informers became dominant, nobody explains, nobody desires and nobody asks. On whom can we rely? On our Father in Heaven. The great Rebbi Eliezer says, from the day the Temple was destroyed, the Sages were diminished to be like scribes, the scribes like community servants, the community servants like common people; the common people go and degenerate, nobody desires and nobody asks. On whom can we rely? On our Father in Heaven. On the heels of the Messiah impertinence will grow, inflation will lead, the vine will give its fruit but the wine will be expensive, the government will turn heretic, nobody rebukes, the assembly hall will be a brothel, Galilee will be destroyed and Gaulanitis become deserted, frontier dwellers will move from city to city and nobody will have mercy on them, the wisdom of scholars will be defective, those who fear sin will be despised, truth will be absent, young men will insult Elders, Elders will stand before the young, “a son will abuse his father, a daughter rebel against her mother and a daughter-in-law against her mother-in-law, the enemies of a person are his family”, the generation is dog-faced, a son is not ashamed before his father. What do we have to rely on? Our Father in Heaven.

HALAKHAH: “When Rebbi Eliezer died, the book of wisdom was hidden. When Rebbi Joshua died, good counsel and good deeds disappeared from Israel. When Rebbi Aqiba died, the souces of wisdom disappeared. When Rebbi Eleazar ben Azariah died, wealth disappered from the Sages. When Rebbi Yose died, insight disappeared. When Ben Azai died, the perseverers disappeared. When Ben Zoma died, the preachers disappeared. When Rebbi Joshua died, good disappeared from the world. When Rebbi Ḥanina ben Dosa died, the workers [of wonders] disappeared. When Rebbi Yose the pious and Rebbi Yose the minor died, pious men disappeared. Why is he called minor? For he was the concentrate of the just and the pious. When Rabban Simeon ben Gamliel died, locusts came and troubles increased. When Rebbi died, troubles were doubled.”

HALAKHAH: “ ‘Until Passover’, he is forbidden,” etc. Rebbi Jeremiah asked before Rebbi Ze‘ira: The opinion of Rebbi Yose seems to be inverted. There, he says “until all the elder possibilities are exhausted, until all the younger possibilities are exhausted,” and here, he says so? He said to him: Since Ben Azai and Ben Zoma died, the perseverers disappeared; no perseverer was there until Jeremiah appeared. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, said, why does he needle him? Did not Rebbi Eleazar already ask before Rebbi Joḥanan, the opinion of Rebbi Yose seems to be inverted? He said to him, it is not inverted, the Mishnah is inverted, for in the House of Rebbi they stated: “ ‘Until before Passover’, Rebbi Meїr says, until it passed, Rebbi Yose says, until it comes.” We ask “until before”, and you say so? He said to him, this is a Nabatean expression, “much before Passover”. Rebbi Abin said, everybody agrees that he is permitted on Passover. Where do they disagree? The day before Passover. One of them says, until it comes, the other until it passed.

MISHNAH: If a person said to two nezirim: I saw one of you becoming impure but I do not know which one of you it was, they bring one sacrifice of impurity and one of purity. One of them says, if I am impure, the sacrifice of impurity is mine and that of purity is yours; otherwise the sacrifice of purity is mine and that of impurity is yours. Then they count another thirty days and bring one sacrifice of purity; (Mishnah 2) one of them says, if I was impure, the sacrifice of impurity was mine and that of purity was yours, hence this is my sacrifice of purity; otherwise the sacrifice of purity was mine and that of impurity was yours, hence this is your sacrifice of purity. If one of them died, Rebbi Joshua said, he should seek out a person from the general public who would make a vow of nazir corresponding to his needs and say: If I was impure, you are a nazir immediately, but if I was pure, you are a nazir after 30 days. They count 30 days and bring one sacrifice of impurity and one of purity (Mishnah 3) and he says: If I am impure, the sacrifice of impurity is mine and that of purity is yours; otherwise the sacrifice of purity is mine and that of impurity is questionable. Then they count another thirty days, bring one sacrifice of purity (Mishnah 4) and he says: If I was impure, the sacrifice of impurity was mine and that of purity was yours, hence this is my sacrifice of purity; otherwise the sacrifice of purity was mine and that of impurity was questionable; hence this is your sacrifice of purity. Ben Zoma said to him, who would accommodate him to make a vow of nazir corresponding to his needs? But he brings a bird as purification offering and an animal as elevation offering and says: If I was impure, the purification offering is for my obligation and the elevation offering is voluntary. But if I was pure, the elevation offering is for my obligation and the purification offering is questionable. Then he counts 30 days and brings one sacrifice (of impurity and one) of purity (Mishnah 5) and says: If I was impure, the first elevation offering was voluntary and the one now is for my obligation. But if I was pure, the first elevation offering was for my obligation and now I am bringing the remainder of my sacrifices. Rebbi Joshua said, then it turns out that he brings his sacrifices piecemeal! But the Sages accepted the words of Ben Zoma.

MISHNAH: If a person said to two nezirim: I saw one of you becoming impure but I do not know which one of you it was, they bring one sacrifice of impurity and one of purity. One of them says, if I am impure, the sacrifice of impurity is mine and that of purity is yours; otherwise the sacrifice of purity is mine and that of impurity is yours. Then they count another thirty days and bring one sacrifice of purity; (Mishnah 2) one of them says, if I was impure, the sacrifice of impurity was mine and that of purity was yours, hence this is my sacrifice of purity; otherwise the sacrifice of purity was mine and that of impurity was yours, hence this is your sacrifice of purity. If one of them died, Rebbi Joshua said, he should seek out a person from the general public who would make a vow of nazir corresponding to his needs and say: If I was impure, you are a nazir immediately, but if I was pure, you are a nazir after 30 days. They count 30 days and bring one sacrifice of impurity and one of purity (Mishnah 3) and he says: If I am impure, the sacrifice of impurity is mine and that of purity is yours; otherwise the sacrifice of purity is mine and that of impurity is questionable. Then they count another thirty days, bring one sacrifice of purity (Mishnah 4) and he says: If I was impure, the sacrifice of impurity was mine and that of purity was yours, hence this is my sacrifice of purity; otherwise the sacrifice of purity was mine and that of impurity was questionable; hence this is your sacrifice of purity. Ben Zoma said to him, who would accommodate him to make a vow of nazir corresponding to his needs? But he brings a bird as purification offering and an animal as elevation offering and says: If I was impure, the purification offering is for my obligation and the elevation offering is voluntary. But if I was pure, the elevation offering is for my obligation and the purification offering is questionable. Then he counts 30 days and brings one sacrifice (of impurity and one) of purity (Mishnah 5) and says: If I was impure, the first elevation offering was voluntary and the one now is for my obligation. But if I was pure, the first elevation offering was for my obligation and now I am bringing the remainder of my sacrifices. Rebbi Joshua said, then it turns out that he brings his sacrifices piecemeal! But the Sages accepted the words of Ben Zoma.

How does one treat him according to Ben Zoma? He brings an animal elevation offering and shaves for it, a bird as purification offering, stipulates, and says: “If I was impure, the purification offering is for my obligation and the elevation offering is voluntary. If I was pure, the elevation offering is for my obligation and the purification offering is in doubt.” He shaves his head, beard, and eyebrows, etc.

Rebbi Joḥanan said, these are Ben Zoma’s words, but the words of the Sages: Forever is he definitively [impure] until he heave the reparation sacrifice. Rebbi Jeremiah asked: Why is he definitively [impure] until he heave the reparation sacrifice? Rebbi Yose said to him, why not? We find several reparation sacrifices which are pushed aside because of doubts! As we have stated there: “If a reparation sacrifice was mixed up with a well-being sacrifice, Rebbi Simeon says that both should be slaughtered in the North and eaten following the more restrictive rules. They said to him, one does not cause sacrifices to become invalid.

There, we have stated: “ ‘Until before Passover’, Rebbi Meïr says, until it comes, Rebbi Yose says, until it passed.” Rebbi Jeremiah asked before Rebbi Ze‘ira: The opinion of Rebbi Meïr seems inverted; the opinion of Rebbi Yose seems to be inverted. The opinion of Rebbi Yose seems inverted: There, he says “until all the elder possibilities are exhausted, until all the younger possibilities are exhausted,” and here, he says so? He said to him: Since Ben Azai and Ben Zoma died, the perseverers disappeared; no perseverer was there until Jeremiah appeared. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, said, why does he needle him? Did not great mountains find this difficult, did not Rebbi Eleazar already ask before Rebbi Joḥanan, does not the opinion of Rebbi Meïr seem to be inverted? He said to him, it is not inverted, the Mishnah is inverted, for in the House of Rebbi they stated: “ ‘Until before Passover’, Rebbi Meïr says, until it passed, Rebbi Yose says, until it comes.” He said: We ask “until before”, and you say so? He said to him, this is a Nabatean expression, “much before Passover”. Rebbi Abin said, everybody agrees that he is permitted on Passover. Where do they disagree? The day before Passover. One of them says, until it passed, the other until it comes.

R. Abba b. Kahana said : Such a man is equal in worth to the whole world. R. Simeon b. 'Azzai (another version: R. Simeon b. Zoma) said : The whole world has only been created to be subservient to him.

MISHNAH V The exodus from Egypt must be mentioned at night. R. Eleazar b. 'Azariah said : Behold I am like one seventy years old, and I have never been worthy [to hear the reason] why the exodus from Egypt should he mentioned at night, until Ben Zoma expounded it [as follows].

GEMARA There is a teaching : Ben Zoma said to the Sages : Will the exodus from Egypt be mentioned in the days of the Messiah ? Has it not long ago been declared, "Therefore behold, the days come, saith the Lord, that they shall no more say. As the Lord liveth, that brought up the children of Israel out of the land of Egypt ; but, as the Lord liveth, that brought up and that led the seed of the house of Israel out of the north country, and from all the countries whither I had driven them" (Jer. xxiii. 7f.)?

They asked Ben Zoma : Why is it said, "Articles of food brought in connection with the meal, in the course of the meal, require a benediction neither before nor after"? He replied : Because [the benediction over] the bread makes it unnecessary. If so, let the bread make [a benediction] unnecessary also for the wine ! It is different with wine,

If wine is set for them in the course of the meal. Ben Zoma was asked : Why is it stated : If wine is set for them in the course of the meal, each one says the benediction for himself; after the meal, one may say it for all ? He replied : Because the gullet is not empty.

There are three disciples of the wise [to dream of whom has significance]. Who dreams of Ben 'Azzai may hope for piety ; of Ben Zoma, may hope for wisdom ; of Aher, he should be concerned about punishment.

The Rabbis have taught : Who sees crowds of Israelites should say "Blessed... Who art wise in secrets," because their minds differ and their faces differ. Ben Zoma saw a crowd on top of the ascent of the Temple Mount and said, "Blessed... Who art wise in secrets, and blessed...Who hast created all these to serve me."

[Ben Zoma] used to say : How much labour Adam must have expended before he obtained bread to eat ! He ploughed, sowed, reaped, piled up the sheaves, threshed, winnowed, selected [the ears], ground, sifted [the flour], kneaded and baked, and after that he ate ; whereas I get up in the morning and find all this prepared for me. And how much labour must Adam have expended before he obtained a garment to wear ! He sheared, washed [the wool], combed, spun, wove, and after that he obtained a garment to wear ; whereas I get up in the morning and find all this prepared for me. All artisans attend and come to the door of my house, and I get up and find all these things before me.

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

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

They asked Ben Zoma, Quid de castratione canis? He said to them, "Neither shall ye do thus in your land" (Lev. xxii. 24), meaning, All the things that are done in your land ye shall not do.

They asked Ben Zoma, In re puellae gravidae what about the high priest? Shall we take into consideration that which was discussed by Samuel? For Samuel said,

Quoties velim, coire sine sanguine possum. Or perhaps it may be said, This case of Samuel is not a usual thing. He (Ben Zoma) said to them, This case of Samuel is not a usual thing. But we take into consideration the possibility eam in balneo gravidam factam esse. But against this view Samuel said, Omne semen coitus quod non velut sagitta emittitur, non generat. But this may only mean quod primo velut sagitta emissum est. Our Rabbis have taught thus, There is a story about R. Joshua ben Chănaniah, that he was standing upon a high ridge of the Temple mountain, and Ben Zoma saw him and did not stand up before him. He said to him, Whence and whither tend thy thoughts, Ben Zoma? He said to him, I was considering the interval between the upper and the lower waters, and there is only between the two a bare three fingers' breadth, as it is said, "And the spirit of God was brooding upon the face of the waters" (Gen. i. 2), like a dove which broods over her young without touching them. R. Joshua said to his disciples, Ben Zoma is certainly still out of his mind. "And the spirit of God was brooding upon the face of the waters." When was it doing so? On the first day? But the division between the upper and lower waters was on the second day, for this is what is written, "and let it divide the waters from the waters" (Gen. i. 6). And about what is the interval? R. Acha bar Jacob said, About the thickness of a hair. And our Rabbis say, The interstices between closely fitting planks of a bridge. Mar Zot'ra, or, if you like, I will say Rab Asi, said, Like two cloaks that are spread out together, and there are some who say with regard to it, Like two inverted cups that are pressed together.

Quoties velim, coire sine sanguine possum. Or perhaps it may be said, This case of Samuel is not a usual thing. He (Ben Zoma) said to them, This case of Samuel is not a usual thing. But we take into consideration the possibility eam in balneo gravidam factam esse. But against this view Samuel said, Omne semen coitus quod non velut sagitta emittitur, non generat. But this may only mean quod primo velut sagitta emissum est. Our Rabbis have taught thus, There is a story about R. Joshua ben Chănaniah, that he was standing upon a high ridge of the Temple mountain, and Ben Zoma saw him and did not stand up before him. He said to him, Whence and whither tend thy thoughts, Ben Zoma? He said to him, I was considering the interval between the upper and the lower waters, and there is only between the two a bare three fingers' breadth, as it is said, "And the spirit of God was brooding upon the face of the waters" (Gen. i. 2), like a dove which broods over her young without touching them. R. Joshua said to his disciples, Ben Zoma is certainly still out of his mind. "And the spirit of God was brooding upon the face of the waters." When was it doing so? On the first day? But the division between the upper and lower waters was on the second day, for this is what is written, "and let it divide the waters from the waters" (Gen. i. 6). And about what is the interval? R. Acha bar Jacob said, About the thickness of a hair. And our Rabbis say, The interstices between closely fitting planks of a bridge. Mar Zot'ra, or, if you like, I will say Rab Asi, said, Like two cloaks that are spread out together, and there are some who say with regard to it, Like two inverted cups that are pressed together.

Quoties velim, coire sine sanguine possum. Or perhaps it may be said, This case of Samuel is not a usual thing. He (Ben Zoma) said to them, This case of Samuel is not a usual thing. But we take into consideration the possibility eam in balneo gravidam factam esse. But against this view Samuel said, Omne semen coitus quod non velut sagitta emittitur, non generat. But this may only mean quod primo velut sagitta emissum est. Our Rabbis have taught thus, There is a story about R. Joshua ben Chănaniah, that he was standing upon a high ridge of the Temple mountain, and Ben Zoma saw him and did not stand up before him. He said to him, Whence and whither tend thy thoughts, Ben Zoma? He said to him, I was considering the interval between the upper and the lower waters, and there is only between the two a bare three fingers' breadth, as it is said, "And the spirit of God was brooding upon the face of the waters" (Gen. i. 2), like a dove which broods over her young without touching them. R. Joshua said to his disciples, Ben Zoma is certainly still out of his mind. "And the spirit of God was brooding upon the face of the waters." When was it doing so? On the first day? But the division between the upper and lower waters was on the second day, for this is what is written, "and let it divide the waters from the waters" (Gen. i. 6). And about what is the interval? R. Acha bar Jacob said, About the thickness of a hair. And our Rabbis say, The interstices between closely fitting planks of a bridge. Mar Zot'ra, or, if you like, I will say Rab Asi, said, Like two cloaks that are spread out together, and there are some who say with regard to it, Like two inverted cups that are pressed together.

Quoties velim, coire sine sanguine possum. Or perhaps it may be said, This case of Samuel is not a usual thing. He (Ben Zoma) said to them, This case of Samuel is not a usual thing. But we take into consideration the possibility eam in balneo gravidam factam esse. But against this view Samuel said, Omne semen coitus quod non velut sagitta emittitur, non generat. But this may only mean quod primo velut sagitta emissum est. Our Rabbis have taught thus, There is a story about R. Joshua ben Chănaniah, that he was standing upon a high ridge of the Temple mountain, and Ben Zoma saw him and did not stand up before him. He said to him, Whence and whither tend thy thoughts, Ben Zoma? He said to him, I was considering the interval between the upper and the lower waters, and there is only between the two a bare three fingers' breadth, as it is said, "And the spirit of God was brooding upon the face of the waters" (Gen. i. 2), like a dove which broods over her young without touching them. R. Joshua said to his disciples, Ben Zoma is certainly still out of his mind. "And the spirit of God was brooding upon the face of the waters." When was it doing so? On the first day? But the division between the upper and lower waters was on the second day, for this is what is written, "and let it divide the waters from the waters" (Gen. i. 6). And about what is the interval? R. Acha bar Jacob said, About the thickness of a hair. And our Rabbis say, The interstices between closely fitting planks of a bridge. Mar Zot'ra, or, if you like, I will say Rab Asi, said, Like two cloaks that are spread out together, and there are some who say with regard to it, Like two inverted cups that are pressed together.