(דף סא) אמר רב יצחק בר חנניא אמר רב הונא הכל משהין בפני השמש חוץ מבשר ויין. אמר רב חסדא בשר שמן ויין ישן. אמר רבא בשר שמן כל השנה כולה ויין ישן בתקופת תמוז. אבוה בר איהי ומנימין בר איהי חד ספי מכל מינא ומינא וחד ספי מחד מינא. מר משתעי אליהו בהדיה ומר לא משתעי אליהו בהדיה. הנהו תרי חסידי ואמרי לה רב מרי ורב פנחס בני רב חסדא מר קדים ספי ומר מאחר ספי דקדים ספי אליהו משתעי בהדיה דמאחר ספי לא משתעי אליהו בהדיה: (Fol. 61) R. Isaac b. Chanaia said in the name of R. Huna: "Every dish may be withheld from the waiter [to keep him from eating while serving] except meat and wine," [which irritates the waiter too much.] R. Chisda said: "This refers to fat meat and old wine." Rab said: "Fat meat applies to the entire year, but old wine applies merely during the time of the summer solstice." Abahu b. Ihi and Minyamin b. Ihi [both had servants,] one permitted [his servant before serving] to eat of every kind he prepared, and the other gave his servant [before the meal] of one dish only. With the former Elijah conversed and with the latter he did not. There were two pious men, and according to some they were R. Mari and R. Phinehas, the sons of R. Chisda, one of whom would allow his servant to eat before he himself dined, and the other would permit him only after he himself had dined; with him who allowed his servant to eat first, Elijah used to converse, but with the one who would permit his servant to eat only after he had his meal, Elijah did not converse.
אמימר ומר זוטרא ורב אשי הוו קא יתבי אפתחא דבי אזגור מלכא חליף ואזיל אטורנגא דמלכא חזייה רב אשי למר זוטרא (שם ע״ב) דחוור אפיה שקל באצבעתיה אנח ליה בפומיה א״ל אפסדתא לסעודתא דמלכא. אמרי ליה אמאי תעביד הכי. אמר להו מאן דעביד הכי פסל למאכל דמלכא אמרי ליה אמאי אמר להו דבר אחר חזאי ביה בדקו בדקיתו ולא אשכחו שקל אצבעתיה אנח עליה אמר להו הכא מי בדקיתו בדקו ואשכחו אמרו לו רבנן מ״ט סמכת אניסא. אמר להו חזאי רוח צרעת דקפרחה עילויה: Amemar, Mar Zutra and R. Ashi were sitting near the entrance of King Yesdigard's palace when the steward of the king passed by [carrying some food.] R. Ashi, noticing that (Ib. b) Mar Zutra's face [suddenly] turned pale, took [some food] with his finger [from that which the steward carried.] "You have spoiled the king's meal," exclaimed the steward. Upon the servant's question: "Why did you do so?" he said to them: "He who does a thing like this is unfit to prepare food for the king." "Why so?" inquired they. "Because I saw a piece of swine meat that was infected with leprosy," was his reply. They immediately inspected it, but found no trace of it. R. Ashi put his finger on one place, saying: "Have you inspected here?" They then inspected that piece and found it to be as he had said. The Rabbis afterwards questioned him: "Why did you rely upon such a miracle?" Whereupon he replied: "I noticed the evil spirit of leprosy that was hovering about Mar Zutra."
ההוא רומאה דאמר לה לההיא אתתא מינסבת לי אמרה ליה לא. אזל אייתי רימני פלי ואכל קמה כל מיא דצערי לה בלעתיה ולא יהב לה עד דזג לה לסוף אמר לה אי מסינא לך מינסבת לי אמרה ליה אין אזל ואייתי רימני פלי ואכל קמה אמר לה כל מיא דצערי לך תוף שדאי תוף שדאי עד דנפק מינה כי הוצא דירקא ואיתסיאת: A Roman once proposed to marry a certain woman, but she refused him. He went and brought pomegranates and opened them and ate them in her presence. Whatever spittle that annoyed her [because of the whetting of the appetite of what the other ate and not gratifying it] she swallowed, and that man did not give her any until she became [swollen] like a glass. He then said to her, "If I cure you, will you marry me?" "Yes," she replied. Thereupon he went and brought other pomegranates, opened and ate them in her presence. He ordered her to spit out whatever spittle troubled her. She did so, until there went forth from her like prickly herbs, and she recovered.
(דף סב) אמר רב אנחה שוברת חצי גופו של אדם שנאמר (יחזקאל כא יא) ואתה בן אדם האנח בשברון מתנים ובמרירות תאנח ור׳ יוחנן אמר כל גופו של אדם שנאמר (שם כא יב) והיה כי יאמרו אליך על מה אתה נאנח ואמרת אל שמועה כי באה ונמס כל לב ורפו כל ידים וכהתה כל רוח וכל ברכים תלכנה מים ור׳ יוחנן נמי הכתיב בשברון מתנים ההיא דכי מתחלא ממתנים מתחלא. ורב נמי הכתיב ונמס כל לב ורפו כל ידים וכהתה כל רוח שאני שמועה דבית המקדש דתקיפא טובא. ההוא ישראל ונכרי דהוו קאזלי באורחא בהדי הדדי לא אימצי נכרי לסגויי בהדי ישראל אדכריה חורבן בית המקדש נגיד ואיתנח ואפ״ה לא אימצי נכרי לסגויי בהדיה א״ל לא אמריתו אנחה שוברת חצי גופו של אדם א״ל ה״מ מלתא חדתא אבל הא דשנן בה לא דאמרי אינשי דמלפא תכלי לא בהתה: (Fol. 62) Rab said: "Sighing breaks half of the body, for it is said (Ez. 21, 11) But thou, son of man, do thou sigh as though with broken loins, and with bitterness [of grief] shalt thou sigh." R. Jochanan adds: "A sigh breaks up the entire body, as it is said (Ib., ib., 12) And it shall be when they say unto thee, wherefore sighest thou? that thou shalt answer, for the tidings, because it cometh, when every heart shall melt, and all hands shall be made feeble, and every spirit shall become faint, and all knees shall be changed into water." But how will the first passage, As though with broken loins, be explained by R. Jochanan? This means that it begins from the loins. How will, [on the other hand], the other passage, When every heart shall melt, and all hands shall be made feeble, and every spirit shall become faint, be explained by Rab? He will say that the tidings of the destruction of the Temple is different because it was exceedingly grave. There were a certain Jew and gentile who were walking on the road, and the gentile could not keep apace with the Jew. He reminded the Jew of the destruction of the Temple. This caused the latter to breathe a long, suffering sigh, but the gentile was still unable to keep up with him. "Have you not said that sighing breaks half of the body," the gentile remarked. Whereupon the Jew replied: "This refers only to a new tiding; but this is already old and does not [affect as much;] just like people say: 'A woman used to abortion is no longer bewildered [when it occurs.' "
(ע״ב) יהודה בריה דר׳ חייא חתניה דר׳ ינאי הוה אזיל ויתיב בבי רב וכל בי שמשא הוה אתי לביתיה וכי הוה אתי הוה קא חזי קמיה עמודא דנורא יומא חד משכתיה שמעתא כיון דלא חזו ההוא סימנא אמר להו ר׳ ינאי כפו מטתו שאלמלא יהודה קיים לא ביטל עונתו הואי (קהלת י ה) כשגגה שיוצאה מלפני השליט ונח נפשיה: (Ib. b) Juda, the son of R. Chiya, who was the son-in-law of R. Janai, was accustomed to spend the entire day in the college and towards evening would come home; and whenever he returned homeward he would be preceded by a column of fire. One day, his study was prolonged. When the household failed to see that usual sign [of the column] R. Janai ordered them to upset his couch [as a sign of mourning.] "For," said he, "if R. Juda were alive he would not have neglected his house." This remark was [as Solomon says] (Ecc. 10, 5) Like an error which proceedeth from a ruler (i.e., his ominous words, although not meant as such, became true) and R. Juda died.
רבי איעסק ליה לבריה בי ר׳ חייא כי מטא למכתב כתובה נח נפשה דרביתא אמר רבי ח״ו פסולא איכא יתבו ועיינו במשפחות רבי אתי משפטיה בן אביטל ור׳ חייא אתי משמעי אחי דוד אזיל איעסק ליה לבריה בי ר׳ יוסי בן זמרא פסקו ליה תרתי סרי שנין למיזל בבי רב אחלפוה קמיה אמר להו ניהוו שית שנין אחלפוה קמיה תניין אמר להו איכניס והדר אזיל הוה קא מכסיף מאבוה אמר ליה בני דעת קונך יש בך מעיקרא כתיב (שמות טו יז) תבאמו ותטעמו ולבסוף כתיב (שם כה ח) ועשו לי מקדש ושכנתי בתוכם. אזל יתיב תרתי סרי שני בבי רב עד דאתי איעקרא דביתהו אמר רבי היכי נעביד נגרשה יאמרו עניה זו לשוא שמרה נינסיב אתתא אחריתי יאמרו זאת אשתו וזאת זוגתו בעא עלה רחמי ואיססיאת: Rabbi [the Nassi] busied himself with preparations for his son's wedding to one of the family of R. Chiya. Whereupon they were about to write the marriage contract the girl died. Whereupon Rabbi exclaimed: "Is then there, God forbid, a blemish in either family?" They immediately sat down and examined [the genealogy] of both families: Rabbi was the descendant of Shephatia b. Abital (David's son), and R. Chiya was the descendant of Shimi, David's brother. [Hence it was not fit that Rabbi should marry one that was not in direct descent from David.] He then went and offered his son in marriage to one of the family of R. Jossi b. Zimra. They arranged the groom should first spend twelve years in study at the college, but when she was first introduced to him he pleaded with them that before the marriage he should only spend six years in the college. And when she passed him by the second time he informed them that he would rather first marry and study thereafter. However, he felt ashamed before his father, whereupon the latter said to him: "My son, thou possessest the views of the Lord, for in the beginning it is written (Ex. 15, 17) Thou wilt bring them, [in the land of Israel] and plant them [build a Temple,] and afterwards it is written (Ib. 25, 8) And let them make Me a sanctuary, that I may dwell among them [before entering Palestine."] He went [after the wedding] and spent twelve years in the college to study. When he returned he discovered that his wife had become impotent. Rabbi then said: "What shall we do? If we divorce her, people will then say: 'This poor woman has been waiting [for her husband] in vain.' If he take another in addition to her, people will then say: 'This one is his wife and that one, his harlot.' " He thereupon prayed to the Lord, and she was cured.
רבי חנינא בן חכינאי הוה קאזיל לבי רב בשילהי הלוליה דרשב״י א״ל איעכב לי עד דאתאי בהדך לא איעכב ליה אזל יתיב תרי סרי שני בבי רב עד דאתי אשתנו שבילי דמתא ולא ידע למיזל לביתיה אזל יתב אגודא דנהרא שמע לההיא רביתא דהוו קרו לה בת חכינאי בת חכינאי מלי קולתך ותא ניזיל אמר ש״מ האי רביתא דידן אזל בתרה הוה יתיבא דביתהו קא ניהלא קמחא דל עינה חזיתיה סוי לבה פרה רוחה אמר לפניו רבש״ע עניה זו זה שכרה בעא רחמי עלה וחייתה. R. Chanina b. Chachinai [who attended the wedding of R. Simon b. Jochai] prepared to leave for the college when the wedding was not yet quite through. The groom said to him: "Wait for me [until the wedding is over] and I will join you." The latter did not wait for him but went away and spent twelve years in the college. Upon his return he found quite a change in the streets of his town, which made it difficult for him to find his own house. He went and sat down at the banks of the river, when he heard that a certain girl was being summoned: "Daughter of Chachinai, daughter of Chachinai, fill up your pitcher and come let us go!" He said [to himself.] "This is surely my sister." He followed her. When they reached the house his wife was sitting, kneading dough. She lifted up her eyes, and as she saw him her heart became overjoyed. And her spirit fled. He then prayed before the Lord: "Sovereign of the Universe! Is this the proper compensation for that poor woman?" He offered prayers for her sake and she was revived.
רבי חמא בר ביסא אזל יתיב תרי סרי שני בבי מדרשא כי אתא אמר לא אעביד כדעביד בן חכינאי עייל יתיב במדרשא שלח לביתי׳ אתא ר׳ אושעיא בריה יתיב קמיה הוה קא משאיל ליה שמעתא חזא דקא מחדדן שמעתתיה חלש דעתיה אמר אי הואי הכא הוה לי זרע כי האי על לביתיה על בריה קם קמיה הוא סבר למשאל שמעתתא קא בעי אמרה ליה דביתהו מי איכא דקאים מקמי ברא קרי עליה רמי בר חמא (קהלת ד יב) והחוט המשלש לא במהרה ינתק זה ר׳ אושעיא בנו של ר׳ חמא בר ביסא: R. Chama b. Bissa went to the college and spent twelve years there. When he was returning, he said: "I shall not act as b. Chachinai did." He went and sat down in the house of study [of that city] and sent word to his house that he had arrived. R. Oshiya, his son, immediately came and [incognito] occupied a seat before him. He began to question him concerning some traditions, and seeing that he was sharp in every law, the father felt discouraged, saying to himself: "If I were here I would have had a son [of my child I left] like this one." He then went home. His son also entered. R. Chama, [under the impression that he was a stranger,] got up for him, believing that he had come to ask him something. Whereupon his wife remarked: "Is there then such a law that one should get up before his son?" Rami b. Chama thereupon applied the following passage (Ecc. 4, 12) And a three-fold cord cannot quickly be broken loose. This refers to R. Oshiya, the son of R. Chama b. Bissa.
רבי עקיבא רעיא דבן כלבא שבוע הוה חזיתיה ברתיה דהוה צניע ומעלי אמרה ליה אי מקדשנא לך אזלת לבי רב אמר לה אין איקדשא ליה בצנעא ושדרתיה שמע אבוה אפקה מביתיה אדרה הנאה מנכסיה אזל יתיב י״ב שני בבי רב כי אתא אייתיה בהדיה תריסר אלפי תלמידי שמעיה לההוא סבא דקאמר לה עד כמה (דף סג) קא מדברת אלמנות חיות אמרה ליה אי לדידי ציית יתיב תריסר שנין אחריני אמר ברשות קא עבידנא הדר אזל יתיב תרי סרי שנין אחריני בבי רב כי אתא אייתיה בהדיה כ״ד אלפי תלמידי שמעה דביתהו הות קא נפקא לאפיה אמרו לה שיבבתא שאילי מאני לבוש ואיכסאי אמרה להו (משלי יב י) יודע צדיק נפש בהמתו כי מטיא לגביה נפלה על אפה קא מנשקא ליה לכרעיה הוו קא מדחפי לה שמעיה אמר להו שבקוה שלי ושלכם שלה הוא שמע אבוה דאתא גברא (רבה) למתא אמר איזיל לגביה אפשר דמיפר נדראי אתא לגביה א״ל אדעתא דגברא רבה מי נדרת א״ל אפילו פרק אחד ואפילו הלכה אחת א״ל אנא הוא נפל על אנפיה ונשקיה על כרעיה ויהב לי׳ פלגא ממוניה ברתיה דר׳ עקיבא עבדא ליה לבן עזאי הכי והיינו דאמרי אינשי רחילא בתר רחילא אזלא כעובדי אמה כך עובדי ברתה. R. Akiba was a shepherd [in the employ of the rich] ben Kalba Shebua. The latter's daughter observed him to be a very pious and talented man. She said to him: "If I marry you, will you go to a college [to study the Torah?"] "Indeed, surely, "was his response. They were married secretly and she sent him off to the college. When her father became aware of this secret marriage he ordered her to leave his house and vowed that she should not enjoy the benefit of his estate. Akiba went and spent twelve years at the college, and on his return, led with him twelve thousand disciples. On nearing [the dwelling of his devoted wife] he overheard a conversation of an old woman who said: "How long (Fol. 63) is this unfortunate woman going to lead the life of a widow?" Whereupon she replied: "If my husband would hearken unto me, he would stay there twelve more year." R. Akiba said to himself: "Since she gives me permission I will act according to her advice." He immediately returned and spent twelve years more in the college. When he returned he brought with him twenty-four thousand disciples. His wife, having been informed [of his arrival] went out to meet him, and when her neighbors proposed to her that she borrow dressing garments wherewith to cover herself, she replied to them (Pr. 12, 10) A righteous man feeleth the life of his beast. When she reached him, she prostrated herself before him and kissed his feet. When his attendants were about to push her away, R. Akiba remarked to them: "Let her alone, for mine [Torah] and yours are due to her. Her father [who regretted his hasty decision], having been informed that such a great scholar had arriver in town, said: "I shall go to see him, perhaps he will invalidate my vow [which I made against my suffering daughter."] There he went, and upon the visitor's question whether his intention was to make the vow [against her] even if she had married a great scholar, he replied: "Not even if her husband should be able to learn as little as one chapter or even one Halacha." Thereupon R. Akiba said: "I am the one." Kalba Shebua immediately fell face forward upon R. Akiba's feet and kissed them, giving him one-half of his entire fortune. R. Akiba's daughter did the same thing with ben Azai, and this is the meaning of the saying. "Eve follows eve, as the mother acts, so does the daughter."
רב יוסף בריה דרבא שדריה אבוה לבי רב לקמיה דרב יוסף פסקו ליה שית שנין כי הוה תלת שני מטא מעלי יומא דכפורי אמר איזיל ואחזינהו לאינשי ביתי שמע אבוה שקל מנא ונפק לאפיה א״ל זוגתך נזכרת איכא דאמרי א״ל יונתך נזכרת איטרוד לא מר אפסיק ולא מר אפסיק: R. Joseph, the son of Raba, was sent by his father to the college of R. Joseph and arranged with him that he should stay there six years. At the expiration of the third year, on the eve of the Day of Atonement, he decided to go and visit his family. His father, on being informed of his coming, took a weapon and went out to meet him. The father remarked to him: "Thou hast reminded thyself of thy other half." According to some he said: "Thou hast reminded thyself of thy dove." Both were disturbed [through their conversation] and neither one ate the usual meal at the eve of Atonement.