Babylonian Talmud

Rodkinson 1918 — source 9, scan section 36

a brick foundation: the smallest freshet will overturn the build- ing." He used to say: " The former is also similar to lime which is spread upon stones, even heavy rain cannot melt it; and the latter is similar to lime which is spread on bricks, the lightest shower will melt it." He also used to say: " The former is also similar to a cup which has a ipr^(poff (a four-cornered polished stone), even when it is turned over, still some of its contents remain ; but the latter is similar to a cup without a ip?j(po?, as soon as it is turned over, everything in it is spilled. He used to say: " The former is also similar to a horse which has a complete harness ; and the latter is similar to a horse which lacks a bridle: the man who mounts him is soon thrown off." He also used to say: One who is taught when young, ab- sorbs the words of the Torah in his blood, and he can utter them explicitly, but the reverse is with one who is taught when old. There is also a proverb to this effect: " If thou hast not desired them in thy youth, how wilt thou reach them in thy old age ? " He also used to say: " The words of the Torah are as hard to purchase as golden vessels, and as easy to lose as glassware, as it is written [Job, xxviii. 17] : ' She cannot be estimated after gold and glass.' " He brings together gold with glass, as golden vessels when broken can be repaired ; but glassware when broken cannot be repaired, unless melted and formed again. And what does it mean: ** And not in exchange for her (can) vessels of refined gold (be taken) " ? [ibid.]. That the countenance of him who occupies himself with the words of the Torah, and observes them, shines as refined gold; but the countenance of him who occupies himself with them, and does not observe them, becomes dark as glass does. He also used to say: " It is possible for a man to study the Law continuously for twenty years and forget it in the course of * Chapter XXIV. of the original. TRACT ABOTH. 89 two years." How so ? If he has not gone over what he had learned for six months, he will pronounce the unclean clean, or vice versa. If he has neglected to go over his studies for twelve months, he will confuse the sayings of the sages; in eighteen months, he will forget the beginning of the Tracts; and in twenty-four, even that of the chapters; and finally will have to be silent altogether. Of him said Solomon [Prov. xxiv. 30, 31] : " By the field of a slothful man I once passed along, and by the vineyard of a man void of sense : and, lo, it was all grown over with thorns, nettles had covered its surface, and its stone wall was broken down." And when the wall of a vineyard falls, the entire vineyard is soon destroyed. He also used to say: " One who causes his friend to perform a meritorious deed, it is as if he himself had done it." This can be compared to a human king who caught a bird and gave it to one of his servants, saying: " If thou wilt be careful of this bird, I will reward thee; otherwise, I will take thy life for its." So also has the Holy One, blessed be He, said to the Israelites: " The words of the Torah which I gave to you, if you will ob- serve them I will reward you ; otherwise, I will take your lives for them," as it is written [Deut. iv. 9] : " For it is not a vain word for you ; on the contrary, it is your life." Tosephtha — A both of R. Nathan. * Ben Azai said: ** If the mind is tranquil because of acquired wisdom, it is a good sign ; f but if made restless by acquired wisdom, it is a bad sign. If the mind is tranquil on account of faith in the Creator, it is a good sign ; but if the mind is restless on account of believing in the Creator, it is a bad sign. If one has the sympathies of the sages at the hour of his death, it is a good sign for him ; if he has not, it is a bad sign for him. When dying, if his face is turned upward, or he looks straight in the faces of the persons around him, or if his countenance shines, it is a good sign for him. The reverse is unfavorable." When R. Johanan b. Zakkai was dying, he raised his voice * Chapter XXV. of the original. f The explanation at length of this saying is to be found at p. 50 of our " Eben Harosha." vSee also the letter of the late Professor Steinthal printed in our ' ' Schulchan Aruch und seine Beziehungen, etc," in which he fully agrees with us. See also SeC' tion Moed, Vol. VI., Tract Hagiga, p. 32, foot-note, concerning Ben Azai. 90 THE BABYLONIAN TALMUD. in weeping. Said his disciples to him: " Master, thou art as a high pillar, the light of the world, a strong hammer — wherefore criest thou?" He answered: "Am I going before a human king ? Such a one is angry at me, it can be only for this world ; if he imprisons or slays me, it is only for this world. Moreover, I might appease him with words or bribe him with money. But I am going before the King of kings of kings, the Holy One, blessed be He : if He should be angry at me, it includes both worlds, and whom I cannot appease with words or bribe with money. Besides, there are two ways before me: one leads to the garden of Eden and the other to Gehenna, and I do not know whether I will be condemned to Gehenna, or I will enter the Garden of Eden, as it is written [Ps. xxii. 30] : ' Before him shall bend the knee all that are going down into the dust,* etc." It is also written [Ex. xxx. 23]: ** And then will I take away my hand"; also [Ezek. ii. 10]: " And he spread it out before me, and it was written within and without," etc. " Within" means this world ; " without " means the world to come. Others say: " Within " means the sufferings of the righteous, and the welfare of the wicked in this world; and " without " refers to the reward of the upright, and the expiation of the wicked in the world to come. " And there were written therein lamentations, and dirges, and woe" [ibid.]. " Lamentations" refers to the expiation of the wicked in this world, as it is written [ibid, xxxii. 16] : " This is the lamentation wherewith they shall lament for her; the daughters of the nations shall lament for her." " Dirge " * re- fers to the reward of the upright in the world to come, as it is written [Ps. xcii. 4]: "Upon a ten-stringed instrument, and upon the psaltery; and with the sweet sound* of the harp." " And woe'' refers to the expiation of the wicked in the world to come, as it is written [Ezek. vii. 26]: " Mishap shall come upon mishap, and report shall be spread upon report." Before he (Rabban Johanan b. Zakkai) died, he said: " Clean the house of all defilement, and put in a chair for Hezekiah, Kingof Judah." He used to say: " Whoever dies with a sound mind, or when yet able to talk, or while conversing about the Law, or while