Bava Metzia 169

ובני בתירה ויונתן בן שאול רבן שמעון בן גמליאל הא דאמרן בני בתירה דאמר מר הושיבוהו בראש ומינוהו לנשיא עליהן יונתן בן שאול דקא"ל לדוד (שמואל א כג, יז) ואתה תמלוך על ישראל ואני אהיה לך למשנה

the Bene Bathyra, and Jonathan, the son of Saul. 'R. Simeon b. Gamaliel,'<span class="x" onmousemove="('comment',' The father of Rabbi. ');">¹</span>

ממאי דלמא יונתן בן שאול דחזא דגריר עלמא בתר דוד בני בתירה נמי דחזו להלל דעדיף מינייהו אלא רבן שמעון בן גמליאל ודאי ענוותן הוה

as has been said, 'The Bene Bathyra,' as a Master said: They placed him at the head and appointed him Nasi<span class="x" onmousemove="('comment',' The Patriarch, head of Palestinian Jewry. ');">²</span>

אמר רבי חביבין יסורין קבל עליה תליסר שני שית בצמירתא ושבע בצפרנא ואמרי לה שבעה בצמירתא ושית בצפרנא

over them.<span class="x" onmousemove="('comment',' The story is given in full in Pes. 66a. On one occasion the eve of Passover fell on the Sabbath, and none knew whether the Paschal sacrifice might be offered or not. Thereupon Hillel proved by argument and tradition that it was permissible, upon which the Bene Bathyra, the then heads of Palestinian Jewry, voluntarily resigned their leadership in his favour. ');">³</span>

אהורייריה דבי רבי הוה עתיר משבור מלכא כד הוה רמי כיסתא לחיותא הוה אזיל קלא בתלתא מילי הוה מכוין דרמי בההיא שעתא דעייל רבי לבית הכסא ואפי' הכי מעבר ליה קליה לקלייהו ושמעו ליה נחותי ימא

'Jonathan, the son of Saul,' for he said to David, And thou shalt be king over Israel, and I shall be next unto thee.<span class="x" onmousemove="('comment',' I Sam. XXIII, 17. ');">⁴</span>

ואפ"ה יסורי דר' אלעזר בר' שמעון עדיפי מדרבי דאילו ר"א בר"ש מאהבה באו ומאהבה הלכו דרבי ע"י מעשה באו וע"י מעשה הלכו

But how does this prove it: perhaps Jonathan the son of Saul [spoke thus] because he saw that the people were flocking to David? The Bene Bathyra too, because they saw that Hillel was their superior [in learning]? But R. Simeon b. Gamaliel was certainly very modest.<span class="x" onmousemove="('comment',' I.e., though the action of the other two might be explained away as not due to humility, that of R. Simeon b. Gamaliel could not. ');">⁵</span>

ע"י מעשה באו מאי היא דההוא עגלא דהוו קא ממטו ליה לשחיטה אזל תליא לרישיה בכנפיה דרבי וקא בכי אמר ליה זיל לכך נוצרת אמרי הואיל ולא קא מרחם ליתו עליה יסורין

Rabbi observed: Suffering is precious.<span class="x" onmousemove="('comment',' Because he saw that as a reward for the suffering to which R. Eleazar son of R. Simeon had submitted his body remained intact, defying decomposition and decay for many years. ');">⁶</span>

וע"י מעשה הלכו יומא חד הוה קא כנשא אמתיה דרבי ביתא הוה שדיא בני כרכושתא וקא כנשא להו אמר לה שבקינהו כתיב (תהלים קמה, ט) ורחמיו על כל מעשיו אמרי הואיל ומרחם נרחם עליה

Thereupon he undertook [to suffer likewise] for thirteen years, six through stones in the kidneys<span class="x" onmousemove="('comment',' Or, in the bladder, Jast. ');">⁷</span>

כולהו שני יסורי דר' אלעזר לא שכיב איניש בלא זמניה כולהו שני יסורי דרבי לא איצטריך עלמא למיטרא דאמר רבה בר רב שילא קשי יומא דמיטרא כיומא דדינא ואמר אמימר אי לאו צריך לעלמא בעו רבנן רחמי עליה ומבטלי ליה אפי' הכי כי הוו עקרי פוגלא ממשרא הוה קיימא בירא מליא מיא

and seven through scurvy: others reverse it. Rabbi's house-steward was wealthier than King Shapur.<span class="x" onmousemove="('comment',' V. p. 408, n. 5. ');">⁸</span>

איקלע רבי לאתריה דר' אלעזר בר' שמעון א"ל יש לו בן לאותו צדיק אמרו לו יש לו בן וכל זונה שנשכרת בשנים שוכרתו בשמנה אתייה אסמכיה ברבי ואשלמיה לר' שמעון בן איסי בן לקוניא אחות דאמיה

When he placed fodder for the beasts, their cries could be heard for three miles, and he aimed at casting it [before them] just then when Rabbi entered his privy closet, yet even so, his voice [lifted in pain] was louder than theirs, and was heard [even] by sea-farers. Nevertheless, the sufferings of R. Eleazar son of R. Simeon were superior [in virtue] to those of Rabbi. For whereas those of R. Eleazar son of R. Simeon came to him through love, and departed in love,<span class="x" onmousemove="('comment',' V. supra 84a bottom: he summoned his sufferings, loving them as a means of ennoblement and likewise dismissed them, that he might be free to study. ');">⁹</span>

כל יומא הוה אמר לקרייתי אנא איזיל אמר ליה חכים עבדו יתך וגולתא דדהבא פרסו עלך ורבי קרו לך ואת אמרת לקרייתי אנא איזיל אמר ליה מומי עזובה דא כי גדל אתא יתיב במתיבתא דרבי שמעיה לקליה אמר הא קלא דמי לקליה דר' אלעזר בר' שמעון אמרו ליה בריה הוא

those of Rabbi came to him through a certain incident, and departed likewise.

קרי עליה (משלי יא, ל) פרי צדיק עץ חיים ולוקח נפשות חכם פרי צדיק עץ חיים זה ר' יוסי בר' אלעזר בר' שמעון ולוקח נפשות חכם זה ר' שמעון בן איסי בן לקוניא

'They came to him through a certain incident.' What is it? — A calf was being taken to the slaughter, when it broke away, hid his head under Rabbi's skirts, and lowed [in terror]. 'Go', said he, 'for this wast thou created.' Thereupon they said [in Heaven], 'Since he has no pity, let us bring suffering upon him.'

כי נח נפשיה אמטוהו למערתא דאבוה הוה הדרא לה עכנא למערתא אמר ליה עכנא עכנא פתח פיך ויכנס בן אצל אביו לא פתחא להו כסבורים העם לומר שזה גדול מזה

'And departed likewise.' How so? — One day Rabbi's maidservant was sweeping the house; [seeing] some young weasels lying there, she made to sweep them away. 'Let them be,' said he to her; 'It is written, and his tender mercies are over all his works.'<span class="x" onmousemove="('comment',' Ps. CXLV, 9. ');">¹⁰</span>

יצתה בת קול ואמרה לא מפני שזה גדול מזה אלא זה היה בצער מערה וזה לא היה בצער מערה

Said they [in Heaven], 'Since he is compassionate, let us be compassionate to him.'

איקלע רבי לאתריה דר' טרפון אמר להו יש לו בן לאותו צדיק שהיה מקפח את בניו אמרו לו בן אין לו בן בת יש לו וכל זונה שנשכרת בשנים שוכרתו בשמנה

During all the years that R. Eleazar suffered, no man died prematurely. During all those of Rabbi the world needed no rain;<span class="x" onmousemove="('comment',' Everything growing without rain. ');">¹¹</span>

אתיוהו לקמיה אמר ליה אי הדרת בך יהיבנא לך ברתאי הדר ביה איכא דאמרי נסבה וגירשה איכא דאמרי לא נסבה כלל כדי שלא יאמרו בשביל זו חזר זה

for Rabbah son of R. Shilah said: The day of rain is as hard [to bear]<span class="x" onmousemove="('comment',' Owing to the inconvenience and discomfort to which people are put. ');">¹²</span>

ולמה ליה כולי האי דאמר רב יהודה אמר רב ואמרי לה אמר ר' חייא בר אבא אמר ר' יוחנן ואמרי לה אמר ר' שמואל בר נחמני אמר ר' יונתן כל המלמד את בן חבירו תורה זוכה ויושב בישיבה של מעלה שנאמר (ירמיהו טו, יט) אם תשוב ואשיבך לפני תעמוד

as the day of judgment. And Amemar said: But that it is necessary to the world, the Rabbis would have prayed that it might cease to be. Nevertheless,<span class="x" onmousemove="('comment',' Though no rain fell. ');">¹³</span>

וכל המלמד את בן עם הארץ תורה אפילו הקב"ה גוזר גזירה מבטלה בשבילו שנאמר (ירמיהו טו, יט) ואם תוציא יקר מזולל כפי תהיה

when a radish was pulled out of its bed, there remained a cavity full of water.

אמר ר' פרנך אמר ר' יוחנן כל שהוא תלמיד חכם ובנו תלמיד חכם ובן בנו תלמיד חכם שוב אין תורה פוסקת מזרעו לעולם שנאמר (ישעיהו נט, כא) ואני זאת בריתי וגו' לא ימושו מפיך ומפי זרעך ומפי זרע זרעך אמר ה' מעתה ועד עולם

Rabbi chanced to visit the town of R. Eleazar son of R. Simeon.<span class="x" onmousemove="('comment',' After his death. ');">¹⁴</span>

מאי אמר ה' אמר הקב"ה אני ערב לך בדבר זה מאי מעתה ועד עולם אמר ר' ירמיה מכאן ואילך תורה מחזרת על אכסניא שלה

'Did that righteous man leave a son?' he inquired. 'Yes,' they replied; 'and every harlot whose hire is two [<i>zuz</i>], hires him for eight.'<span class="x" onmousemove="('comment',' On account of his beauty. ');">¹⁵</span>

רב יוסף יתיב ארבעין תעניתא ואקריוהו לא ימושו מפיך יתיב ארבעים תעניתא אחריני ואקריוהו לא ימושו מפיך ומפי זרעך יתיב מאה תעניתא אחריני אתא ואקריוהו לא ימושו מפיך ומפי זרעך ומפי זרע זרעך אמר מכאן ואילך לא צריכנא תורה מחזרת על אכסניא שלה

So he had him brought [before him], ordained him a Rabbi,<span class="x" onmousemove="('comment',' That the honour and the title might turn him to the Torah. ');">¹⁶</span>

ר' זירא כי סליק לארעא דישראל יתיב מאה תעניתא דלשתכח גמרא בבלאה מיניה כי היכי דלא נטרדיה יתיב מאה אחרניתא דלא לשכוב ר' אלעזר בשניה ונפלין עילויה מילי דצבורא ויתיב מאה אחריני דלא נשלוט ביה נורא דגיהנם

and entrusted him to R. Simeon b. Issi b. Lakonia, his mother's brother [to be educated]. Every day he would say, 'I am going to my town; to which he [his instructor] replied, 'They have made you a Sage, spread over you a gold trimmed cloak [at the ceremony of ordination] and designated you "Rabbi", and yet you say, I am going back to my town!' Said he, 'I swear that this [my desire] has been abandoned.' When he became a great [scholar], he went and sat in Rabbi's academy. On hearing his voice, he [Rabbi] observed: 'This voice is similar to that of R. Eleazar son of R. Simeon.' 'He is his son,' they [his disciples] told him. Thereupon he applied to him the verse, <i>The fruit of the righteous is a tree of life; and he that winneth souls is wise</i>.<span class="x" onmousemove="('comment',' Prov. XI, 30. ');">¹⁷</span>

כל תלתין יומי הוה בדיק נפשיה שגר תנורא סליק ויתיב בגויה ולא הוה שלטא ביה נורא יומא חד יהבו ביה רבנן עינא ואיחרכו שקיה וקרו ליה קטין חריך שקיה

[Thus:] <i>'The fruit of the righteous is a tree of life'</i> — this refers to R. Jose, the son of R. Eleazar, the son of R. Simeon;<span class="x" onmousemove="('comment',' I.e., a line of righteous men. ');">¹⁸</span>

אמר רב יהודה אמר רב מאי דכתיב (ירמיהו ט, יא) מי האיש החכם ויבן את זאת ואשר דבר פי ה' אליו ויגידה על מה אבדה הארץ דבר זה

<i>'And he that winneth souls is wise'</i> — to R. Simeon b. Issi b. Lakonia. When he died, he was carried to his father's burial vault, which was encompassed by a snake. 'O snake, O snake,' they adjured it, 'open thy mouth and let the son enter to his father;' but it would not uncoil for them. Now, the people thought that one was greater than the other,<span class="x" onmousemove="('comment',' I.e., the father was greater than the son, who was therefore unworthy to he buried with him. ');">¹⁹</span> but there issued a Heavenly Voice, proclaiming: 'It is not because one is greater than the other, but because one underwent the suffering of the cave, and the other did not.'<span class="x" onmousemove="('comment',' R. Simeon b. Yohai and his son Eleazar were hidden in a cave from the Roman authorities for thirteen years, Shab. 33b. ');">²⁰</span> Rabbi chanced to visit the town of R. Tarfon. Said he to them: 'Has that righteous man, who used to swear by the life of his children,<span class="x" onmousemove="('comment',' [He frequently used the oath 'May I bury my children' — e.g. Oh. XVI, 1] ');">²¹</span> left a son?' They replied: 'He has left no son, but a daughter's son remains, and every harlot who is hired for two [<i>zuz</i>] hires him for eight.' So he had him brought before him and said to him: 'Should you repent, I will give you my daughter.' He repented. Some say, he married her [Rabbi's daughter] and divorced her; others, that he did not marry her at all, lest it be said that his repentance was on her account. And why did he [Rabbi] take such [extreme] measures? — Because, [as] Rab Judah said in Rab's name — others Say, R. Hiyya b. Abba said in R. Johanan's name — others say, R. Samuel b. Nahmani said in R. Jonathan's name: He who teaches Torah to his neighbour's son will be privileged to sit in the Heavenly Academy, for it is written, <i>If thou</i> [sc. Jeremiah] <i>wilt cause [Israel] to repent, then will I bring thee again, and thou shalt stand before me</i>.<span class="x" onmousemove="('comment',' Jer. XV, 19. ');">²²</span> And he who teaches Torah to the son of an 'am ha-arez,<span class="x" onmousemove="('comment',' V. Glos. ');">²³</span> even if the Holy One, blessed be He, makes a decree, He annuls it for his sake, as it is written, <i>and if thou shalt take forth the precious from the vile, thou shalt be as my mouth</i>.<span class="x" onmousemove="('comment',' Ibid. ');">²⁴</span> R. Parnak said in R. Johanan's name: He who is himself a scholar, and his son is a scholar, and his son's son too, the Torah will nevermore cease from his seed, as it is written, <i>As for me, this is my covenant with them, saith the Lord; My spirit is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever.</i><span class="x" onmousemove="('comment',' Isa. LIX, 21: thus, once the Torah has been in thy own mouth, thy seed's, and thy seed's seed — i.e., three generations — it shall not depart for ever. ');">²⁵</span> What is meant by <i>'saith the Lord'</i>? — The Holy one, blessed be He, said, I am surety for thee in this matter. What is the meaning of '<i>from henceforth and for ever'</i>? — R. Jeremiah said: From henceforth [i.e., after three generations] the Torah seeks its home.<span class="x" onmousemove="('comment',' I.e., it becomes hereditary in that family. ');">²⁶</span> R. Joseph fasted forty fasts,<span class="x" onmousemove="('comment',' That the Torah should always remain with him. ');">²⁷</span> when he was made to read [in his dream], '<i>They shall not depart out of thy mouth.</i>' He fasted another forty, and was made to read, <i>'They shall not depart out of thy mouth, nor out of the mouth of thy seed.'</i> He fasted another forty, and was made to read, '<i>They shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed.</i>' Henceforth, said he, I have no need [to fast]; the Torah seeks its home. When R. Zera emigrated to Palestine, he fasted a hundred fasts to forget the Babylonian Gemara, that it should not trouble him.<span class="x" onmousemove="('comment',' The Palestinian method of study was far simpler than the Babylonian, and R. Zera was anxious that his keen dialectic method acquired in Babylon should not interfere with the clearer course adopted in Palestine. Cf. Sanh. (Sonc. ed.) p. 138, n. 11. [On the term 'Gemara' v. supra p. 206, n. 6. Kaplan, op. cit., pp. 258ff., on the basis of his definition, explains that Gemara texts as recorded by different schools frequently presented variations in substance, style and phraseology to the confusion of the student, and it was for freedom from this handicap that R. Zera prayed when he decided to join the school in Palestine.] ');">²⁸</span> He also fasted a hundred times that R. Eleazar might not die in his lifetime, so that the communal cares<span class="x" onmousemove="('comment',' [Of Tiberias, where R. Zera was a communal leader and finally became the head of the School.] ');">²⁹</span> should not fall upon him. And yet another hundred, that the fire of Gehenna might be powerless against him. Every thirty days he used to examine himself [to see if he were fireproof]. He would heat the oven, ascend, and sit therein, but the fire had no power against him. One day, however, the Rabbis cast an [envious] eye upon him, and his legs were singed, whereafter he was called, 'Short and leg-singed.'<span class="x" onmousemove="('comment',' He was of short stature. ');">³⁰</span> Rab Judah said in Rab's name: What is meant by, <i>Who is the wise man, that may understand this? and who is he to whom the mouth of the Lord hath spoken, that he may declare it, why the land perisheth</i>?<span class="x" onmousemove="('comment',' Jer. IX, 11. ');">³¹</span> This question<span class="x" onmousemove="('comment',' Lit., 'thing'. ');">³²</span>