משנה: אֵין דּוֹרְשִׁין בָּעֲרָיוֹת בִּשְׁלֹשָׁה. וְלֹא בְּמַעֲשֵׂה בְּרֵאשִׁית בִּשְׁנָיִם. וְלֹא בַּמֶּרְכָּבָה בְּיָחִיד אֶלָּא אִם כֵּן הָיָה חָכָם מֵבִין מִדַּעְתּוֹ. כָּל־הַמִּסְתַּכֵּל בְּאַרְבָּעָה דְּבָרִים רָתוּי לוֹ כְּאִילּוּ לֹא בָּא לָעוֹלָם מַה לְּמַעְלָן וּמַה לְּמַטָּן מַה לְּפָנִים וּמַה לְּאָחוֹר. כָּל־שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ רָאוּי לוֹ כְּאִילּוּ שֶׁלֹּא בָּא לָעוֹלָם׃ MISHNAH: One does not explain sexual aberrations to three {persons}, nor the Creation1To study the esoteric doctrines inspired by the biblical account of Creation which obviously is not a scientific text. to two, nor the Chariot2The details of the Divine Throne as described in the first Chapter of Ezechiel. to one unless he was wise and understood by himself. Anybody trying to investigate four things it would have been better for him not to have come into the world: what is above and what is below, what is before and what is after3Since space and time are created, there cannot be any meaningful answer to the question what was before time and what is outside space.. And anybody not caring for the glory of his Creator4The hypocrite who sins in secret is blaspheming every time he sins since he shows that he denies that God is all-knowing. would have been better off not to come into the world5Not being born he could not be punished..
הלכה: אֵין דּוֹרְשִׁין בָּעֲרָיוֹת בִּשְׁלֹשָׁה כול׳. רִבִּי בָּא בְשֵׁם רַב יְהוּדָה. דְּרִבִּי עֲקִיבָה הִיא. בְּרַם כְּרִבִּי יִשְׁמָעֵאל. דְּרִבִּי יִשְׁמָעֵאל תַּנֵּי אַזְהָרוֹת לְעוֹבְדָה. מִן דְּרִבִּי אִמִּי יְתִיב מַתְנֵי. אַזְהָרָה לַשּׁוֹכֵב אַזְהָרָה לַנִּשְׁכָּב. הָדָא אָֽמְרָה. הֲלָכָה כְרִבִּי יִשְׁמָעֵאל. HALAKHAH: “One does not explain sexual aberrations to three {persons},” etc. Rebbi Abba in the name of Rav Jehudah: This is Rebbi Aqiba’s, but following Rebbi Ismael6If there can be no public discussion about the rules concerning sexual aberrations, there can be no disagreement about these rules. This is acceptable following R. Aqiba who derives prohibition for both the active and the passive homosexual from Leviticus.18.22">Lev. 18:22, noting that the unvocalized verb can be read both in active and in passive voices (cf Sanhedrin 7:7:2" href="/Jerusalem_Talmud_Sanhedrin.7.7.2">Sanhedrin 7:9, Note 176.) But R. Ismael who denies that Leviticus.18.22">Lev. 18:22 contains a prohibition of passive homosexuality does derive the prohibition from an intricate derivation involving verses which on the face of it do not describe deadly sins. Therefore he must invite public discussion of his position. The Chagigah.11b">Babli 11b considers the Mishnah as a moral precept, not an enforceable ruling.? Since Rebbi Ismael states warnings to the actors7Sanhedrin 7:7:2" href="/Jerusalem_Talmud_Sanhedrin.7.7.2">Sanhedrin 7:9, Notes 177–181; Sanhedrin.54b">Babli Sanhedrin 54b.. Since Rebbi Immi was sitting and stating a warning for active homosexual and a warning for the passive homosexual, this implies that practice follows Rebbi Ismael8The Amora was openly teaching R. Ismael’s opinion as authoritative; the first clause in Chagigah 2:1:1-17" href="/Jerusalem_Talmud_Chagigah.2.1.1-17">Mishnah 1 is not accepted..
וְלֹא בְּמַעֲשֵׂה בְּרֵאשִׁית בִּשְׁנָיִם. רִבִּי בָּא בְשֵׁם רַב יְהוּדָה. דְּרִבִּי עֲקִיבָה הִיא. בְּרַם כְּרִבִּי יִשְׁמָעֵאל דּוֹרְשִׁין לְעוֹבְדָה. מִן מַה דְרִבִּי יוּדָה בַּר פָּזִי יְתִיב דְּרַשׁ. כַּתְּחִילָּה הָיָה הָעוֹלָם מַיִם בְּמַיִם. הָדָא אָֽמְרָה. הֲלָכָה כְרִבִּי יִשְׁמָעֵאל. דָּרַשׁ רִבִּי יוּדָה בַּר פָּזִי. בַּתְּחִילָּה הָיָה הָעוֹלָם מַיִם בְּמַיִם. מַה טַעַם. וְר֣וּחַ אֱלֹהִ֔ים מְרַחֶפֶ֭ת עַל־פְּנֵ֥י הַמָּֽיִם׃ חָזַר וַעֲשָׂאוֹ שֶׁלֶג. מַשְׁלִ֣יךְ קַֽרְח֣וֹ כְפִיתִּים. חָזַר וַעֲשָׂאוֹ אֶרֶץ. כִּ֤י לַשֶּׁ֨לֶג ׀ יֹאמַ֗ר הֱוֵ֫ה אָ֥רֶץ. וְהָאָרֶץ עוֹמֶדֶת עַל מַיִם. לְרוֹקַע הָ֭אָרֶץ עַל־הַמָּ֑יִם. וְהַמַּיִם עוֹמְדִים עַל הָרִים. עַל־הָ֝רִ֗ים יַֽעַמְדוּ־מָֽיִם׃ וְהֶהָרִים עוֹמְדִין עַל רוּחַ. כִּ֡י הִנֵּה יוֹצֵ֨ר הָרִ֜ים וּבוֹרֵא ר֗וּחַ. וְהָרוּחַ תְּלוּיָה בַסְּעָרָה. ר֥וּחַ סְ֝עָרָ֗ה עוֹשָׂה דְבָרֽוֹ׃ וּסְעָרָה עֲשָׂאָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא כְּמִין קַמֵיעַ וּתָלָייָהּ בִּזְרוֹעוֹ שֶׁנֶּאֱמַר וּמִתַּחַ֭ת זְרוֹעוֹת עוֹלָם֑. “Nor the Creation to two.” Rebbi Abba in the name of Rav Jehudah: This is Rebbi Aqiba’s, but following Rebbi Ismael one investigates what happened. Since Rebbi Jehudah bar Pazi was sitting and explaining that originally the world was water in water; this implies that practice follows Rebbi Ismael. Rebbi Jehudah bar Pazi was preaching9The original meaning of דרש “to investigate” has been changed into the later Amoraic-Medieval “to preach” and the interpretation of the Mishnah changed accordingly.: Originally the world was water in water. What is the reason? God’s wind was hovering over the water10Genesis.1.2">Gen. 1:2.. Then He turned it into snow, He throws his ice like small breads11Psalms.147.17">Ps. 147:17.. Then He turned it into land, for He will tell the snow, be land12Job.37.6">Job 37:6.. And the land stands on water, to Him Who spreads the earth over the water13Psalms.136.6">Ps. 136:6. Chagigah.12b">Babli 12b.. And the water stands on mountains, on mountains shall the water stand14Psalms.104.6">Ps. 104:6.. And the mountains stand on wind, behold the Maker of mountains and Creator of wind15Amos.4.13">Am. 4:13.. And the wind depends on storm, the wind storm executes His word16Psalms.148.3">Ps. 148:3. And the Holy One, praise to Him, turned storm into a kind of amulet and hung it on His arm, as it is said, and below eternal arms17Deuteronomy.33.27">Deut. 33:27..
כִּ֡י הִנֵּה יוֹצֵ֨ר הָרִ֜ים וגו׳. זֶה אֶחָד מִשִּׁשָּׁה מִקְרִיּוֹת שֶׁהָיָה רִבִּי קוֹרֵא אוֹתָן ובוֹכֶה. בַּקְּשׁ֤וּ אֶת־י֙י כָּל־עַנְוֵ֣י הָאָ֔רֶץ וגו׳. שִׂנְאוּ־רָע֙ וְאֶ֣הֱבוּ ט֔וֹב וגו׳. יִתֵּ֤ן בֶּֽעָפָר֙ פִּ֔יהוּ וגו׳. כִּ֤י אֶת כָּל הַמַּעֲשֶׂה וגו׳. וַיֹּ֤אמֶר שְׁמוּאֵל֙ אֶל־שָׁא֔וּל לָ֥מָּה הִרְגַּזְתַּנִ֭י וגו׳. אָמַר לוֹ. לֹא הָיָה לָךְ לְהַרְגִּיז אֶת בּוֹרְאֲךָ אֶלָּא בִי. עֲשִׂיתָנִי עֲבוֹדָה זָרָה שֶׁלָּךְ. אֵין אַתְּ יוֹדֵעַ. כְּשֵׁם שֶׁנִּפְרָעִין מִן הָעוֹבֵד כָּךְ נִפְרָעִין מִן הַנֶּעֱבַד. וְלֹא עוֹד אֶלָּא שֶׁהָיִיתִי סָבוּר שֶׁהוּא יוֹם הַדִּין וְנִתְייָרֵאתִי. וַהֲרֵי דְבָרִים קַל וָחוֹמֶר. מָה אִם שֵׁמוּאֵל רַבָּן שֶׁלְנְבִיאִים. שֶׁכָּתוּב בּוֹ וַיֵּ֙דַע֙ כָּל־יִשְׂרָאֵ֔ל מִדָּן֭ וְעַד־בְּאֵ֣ר שָׁ֑בַע וגו׳. נִתְייָרֵא מִיּוֹם הַדִּין. אָנוּ עַל אַחַת כַּמָּה וְכַמָּה. וְהָדֵין כִּ֡י הִנֵּה יוֹצֵ֨ר הָרִ֜ים וּבוֹרֵא ר֗וּחַ וגו׳. אֲפִילוּ דְבָרִים שֶׁאֵין בָּהֶן חֵט נִכְתָּבִין לְאָדָם עֵל פִּינַקְסוֹ. וּמִי מַגִּיד לָאָדָם. הֲבָל הַיּוֹצֵא מִפִּיו. רִבִּי חַגַּיי בְשֵׁם רִבִּי יַעֲבֵץ. יוֹצֵ֨ר הָרִ֜ים וּבוֹרֵא ר֗וּחַ. רִבִּי חַגַּיי בְשֵׁם רִבִּי יַעֲבֵץ. אִילֵּין צִיפָּארֵיי. תּוֹהוּ חוֹשֵׁךְ וְאֲפֵילָה. Behold the Maker of mountains and Creator of wind, etc. This is one of six verses which Rebbi was reading and crying18Attributed to other authors in the Chagigah.4b">Babli, 4b. For the next three verses, the problem is that by their text reward for exemplary behavior is not guaranteed.. Implore the Eternal, all the meek of the Land19Zephaniah.2.3">Soph. 2:3., etc. Hate evil and love goodness,20Amos.5.15">Am. 5:15. etc. He shall put dust in his mouth21Lamentations.3.29">Thr. 3:29., etc. For all deeds22Ecclesiastes.12.14">Eccl. 12:14., etc. Samuel said to Saul, why did you irritate me231Sam. 28:15., etc. He said to him, you should not have angered your Creator by me. You made me your idol. Do you not know that just as the worshipper is punished, the worshipped is punished? Not only this but I was thinking that this was the Day of Judgment and I was afraid. And is that not an inference de minore ad majus, if Samuel, the teacher of the Prophets, about whom it is written, all of Israel knew, from Dan to Beer Sheva241Sam. 3:20., etc., was afraid of the Day of Judgment, so we so much more? And this behold the Maker of mountains and Creator of wind, even matters which are not sinful are written for everybody25Chagigah.5b">Babli 5b. on his writing tablet26Greek πίναξ.. And who tells to a person? The breath of his mouth. Rebbi Ḥaggai in the name of Rebbi Jabes. The Maker of mountains and Creator of wind. Rebbi Ḥaggai in the name of Rebbi Jabes, those Sepphoreans, “chaos” is darkness and murkiness27The last two sentences which probably are corrupt seem to explain the word “chaos” in Genesis.1.2">Gen. 1:2..
רִבִּי יוּדָה בַּר פָּזִי בְשֵׁם רִבִּי יוֹסֵי בֵּירִבִּי יוּדָה. אַדְרִייָנוּס שָׁאַל לָעֲקִילַס הַגֵּר. קוּשְׁטִין אַתּוּן אָֽמְרִין דְּהֵין עַלְמָא קַייָם עַל רוּחָא. אֲמַר לֵיהּ. אִין. אֲמַר לֵיהּ. מִן הֵן אַתְּ מוֹדַע לִי. אֲמַר לֵיהּ. אַייְתִי לִי הוֹגָנִין. אַייְתֵי לֵיהּ הוֹגָנִין. אַטְּעוּנוּנָון טָעוּנִיהוֹן. אַקִּימוֹן וְאַרְבָּעוֹן. נַסְתּוֹן וְחָנְקוֹן. אֲמַר לֵיהּ. הֵא לָךְ. אַקִּימוֹן. אֲמַר לֵיהּ. מִן דְּחָנְקָתוֹן. אֲמַר לֵיהּ. כְּלוּם חֲסַרְתְּנוֹן. לֹא רוּחָא הִיא דִנַפְקַת מִינְּהוֹן. Rebbi Jehudah bar Pazi in the name of Rebbi Yose ben Rebbi Jehudah: Hadrian asked Akylas the proselyte28Who according to tradition was a relative of the later Emperor Hadrian. As translator he is dated almost a generation earlier (Megillah 1:9:5" href="/Jerusalem_Talmud_Megillah.1.9.5">Megillah 1:11, Note 299)., is it true that you are saying that this world rest on the spirit? He told him, yes. He said to him, how can you show this to me? He told him, bring me noble camels. He brought him noble camels. He loaded them with their loads, let them stand up and lie down, lifted them and strangulated them. He told him, here they are, raise them. He said to him, after you strangulated them? He told him, I did not remove anything from them, is it not the spirit which left them?
וְלֹא בַּמֶּרְכָּבָה בְּיָחִיד. עוֹד הִיא כְרִבִּי עֲקִיבָה. דִּבְרֵי הַכֹּל הִיא. כְּדֵי שֶׁיְּהֵא אָדָם יוֹדֵעַ לָחוּס עַל כְּבוֹד קוֹנוֹ. לֹא כֵן אָמַר רַב. אֵין אָדָם רַשַּׁאי לוֹמַר דָּבָר (בְּנֶגַע צָרַעַת) [כְּנֶגֶד רַבּוֹ] אֶלָּא אִם כֵּן רָאָה אוֹ שִּׁימֵּשׁ. כֵּיצַד הוּא עוֹשֶׂה. כַּתְּחִילָּה רַבּוֹ פוֹתֵחַ לוֹ רָאשֵׁי פְסוּקִים וּמְסַכֵּים. רִבִּי חִייָה בְשֵׁם רִבִּי יוֹחָנָן. תַּלְמִיד ווָתִיק הָיָה לוֹ לְרִבִּי וְדָרַשׁ פֶּרֶק אֵחָד בְּמַעֲשֶׂה הַמֶּרְכָּבָה. וְלֹא הִסְכִּימָה דַּעְתּוֹ שֶׁלְרִבִּי. וְלָקָה בִשְׁחִין. הַתּוֹרָה הַזּוֹ דוֹמָה לִשְׁנֵי שְׁבִילִים. אֶחָד שֶׁלְאוֹר וְאֶחָד שֶׁלְשֶׁלֶג. הִיטָּה בָזֶה מֵת בָּאוֹר. הִיטָּה בָזוֹ מֵת בַּשֶּׁלֶג. מַה יַעֲשֶׂה. יְהַלֵּךְ בָּאֶמְצַע. “Nor the Chariot2The details of the Divine Throne as described in the first Chapter of Ezechiel. to one.” Is this still Rebbi Aqiba’s? It is the opinion of everybody, so that a person know how to take care of the glory of his Maker. Did not Rav say, nobody is permitted to pronounce anything (about skin disease) [against his teacher]29The corrector’s [text] arose from a misunderstanding of the argument and has to be deleted. The scribe’s (text) is based on the observation that the rules of impurity of skin disease are given an important place in Leviticus.13-14">Lev. 13–14, but already at the time of the Mishnah were not identifiable as specific illnesses. While it is important to be acquainted with the interpretation of two full Chapters in the Torah, this must be restricted to memorizing the traditional interpretations. A person is empowered to add his own statement only if he was confronted with an actual case. The same holds with the Heavenly Chariot. Unless he had his own vision, the reality behind Ezechiel’s verses remains closed to him, and any statement which adds to study material is presumptuous assertion of false, since unknowable, statements. unless either he saw or he served. How does one proceed? At the start his teacher indicates the topics of the verses and summarizes30The traditional interpretation of the verses.. Rebbi Ḥiyya in the name of Rebbi Joḥanan: Rebbi had a competent student who explained one Chapter in the Work of the Chariot to which Rebbi did not concur; he was stricken with scabies. This teaching may be compared to two roads, one of fire and the other of snow. If he takes one he dies in fire, if he takes the other he dies in snow. What should he do? Walk in the middle31Learn the traditional interpretation and refrain from adding to it..
מַעֲשֶׂה בְּרַבַּן יוֹחָנָן בֶּן זַכַּאי שֶׁהָיָה מְהַלֵּךְ עַל הַדֶּרֶךְ רוֹכֵב עַל הַחֲמוֹר. וְרִבִּי אֶלְעָזָר בֶּן עֲרָךְ מְהַלֵּךְ אַחֲרָיו. אָמַר לוֹ. רִבִּי. הַשְׁנִינִי פֶּרֶק אֶחָד בְּמַעֲשֵׂה הַמֶּרְכָּבָה. אָמַר לוֹ. וְלֹא כָךְ שָׁנוּ חֲכָמִים. וְלֹא בַּמֶּרְכָּבָה. אֶלָּא אִם כֵּן הָיָה חָכָם וּמֵבִין מִדַּעְתּוֹ. אָמַר לוֹ. רִבִּי. תַּרְשִׁינִי לוֹמַר לְפָנֶיךָ אָנִי. אָמַר לוֹ. אֱמוֹר. כֵּיוָן שֶׁפָּתַח רִבִּי לָֽעְזָר בֶּן עֲרָךְ בְּמַעֲשֵׂה הַמֶּרְכָּבָה יָרַד לוֹ רַבָּן יוֹחָנָן בֶּן זַכַּיי מִן הַחֲמוֹר. אָמַר. אֵינוֹ בַדִּין שֶׁאֱהֵא שׁוֹמֵעַ כְּבוֹד קוֹנִי וַאֲנִי רָכוּב עַל הַחֲמוֹר. הָֽלְכוּ וְיָֽשְׁבוּ לָהֶן תַּחַת אִילָּן אֶחָד. וְיָֽרְדָה אֵשׁ מִן הַשָּׁמַיִם וְהִקִּיפָה אוֹתָם. וְהָיוּ מַלְאֲכֵי הַשָּׁרֵת מְקַפְּצִין לִפְנֵיהֶן כִּבְנֵי חוּפָּה שְׂמֵיחִין לִפְנֵי חָתָן. נַעֲנֶה מַלְאַךְ אֶחָד מִתּוֹךְ הָאֵשׁ וְאָמַר. כִּדְבָרֶיךָ אֶלְעָזָר בֶּן עֲרָךְ כֵּן הוּא מַעֲשֵׂה הַמֶּרְכָּבָה. מִיַּד פָּֽתְחוּ כָּל־הָאִילוֹנוֹת (מֵהֶן) [פִּיהֶן] וְאָֽמְרוּ שִׁירָה. אָ֥ז יְ֝רַנְּנ֗וּ עֲצֵי הַיָּעַר׃ כֵּיוָן שֶׁגָּמַר רִבִּי לָֽעְזָר בֶּן עֲרָךְ בְּמַעֲשֵׂה הַמֶּרְכָּבָה עָמַד רַבָּן יוֹחָנָן בֶּן זַכַּיי וּנְשָׁקוֹ עַל רֹאשׁוֹ וְאָמַר. בָּרוּךְ י֙י אֱלֹהֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב שֶׁנָּתַן לְאַבְרָהָם אָבִינוּ בֶּן חָכָם יוֹדֵעַ לִדְרוֹשׁ בִּכְבוֹד אָבִינוּ שֶׁבָּשָּׁמַיִם. יֵשׁ לָךְ נָאֶה לִדְרוֹשׁ וְאֵינוֹ נָאֶה מְקַיֵים. נָאֶה מְקַיֵים וְאֵינוֹ נָאֶה דוֹרֵשׁ. אֶלְעָזָר בֶּן עֲרָךְ נָאֶה דוֹרֵשׁ וְנָאֶה מְקַיֵים. אַשְׁרֶיךָ אַבְרָהָם אָבִינוּ. שֶׁיָּצָא מֵחֲלָצֶיךָ אֶלְעָזָר בֶּן עֲרָךְ. וְכֵיוָן שֶׁשָּֽׁמְעוּ רִבִּי יוֹסֶף הַכֹּהֵן וְרִבִּי שִׁמְעוֹן בֶּן נְתַנְאֵל אַף הֵם פָּֽתְחוּ בְּמַעֲשֵׂה הַמֶּרְכָּבָה. אָֽמְרוּ. יוֹם אֶחָד בִּתְקוּפַת תַּמּוז הָיָה. וְרָעֲשֶׁה הָאָרֶץ וְנִרְאֲתָה הַקֶּשֶׁת בֶּעָנָן. וְיָֽצְאָה בַת קוֹל וְאָֽמְרָה לָהֶן. הֲרֵי הַמָּקוֹם פָּנוּי לָכֶם וְהַטְּרִיקְלִין מוּצַע לָכֶם. אַתֶּם וְתַלְמִידֵיכֶם מְזוּמָּנִין לַכַּת שְׁלִישִׁית. וָאַתְיָא כְמָאן דְּאָמַר שׂוֹבַע שְׂ֭מָחוֹת אֶת־פָּנֶי֑ךָ. שֶׁבַע כִּיתּוֹת שֶׁלְצַדִּיקִים לְעָתִיד לבוֹא. 32Chagigah.14b">Babli 14b; Tosephta 2:1. It happened that Rabban Joḥanan ben Zakkai was on the road, riding on a donkey, and Rebbi Eleazar ben Arakh was walking behind him. He said to him, my teacher, instruct me in a Chapter about the Work of the Chariot. He told him, did the Sagen not state, “nor the Chariot2The details of the Divine Throne as described in the first Chapter of Ezechiel. unless he was wise and understood by himself.” He said to him, my teacher, permit me to say it before you. He told him, say. When Rebbi Eleazar ben Arakh started about the Work of the Chariot, Rabban Joḥanan ben Zakkai descended from the donkey. He said, it is not appropriate that I should hear about the glory of my Creator riding on a donkey. They went and sat under a tree, when fire descended from Heaven and surrounded them, and the angels of Service were dancing before them like wedding guests happy with the bridegroom. An angel addressed from inside the fire and said, the Work of the Chariot is as you said, Eleazar ben Arakh. Then all trees (around them) [opened their mouths] and sang; then all trees of the forest will sing33Psalms.96.12">Ps. 96:12.. When Rebbi Eleazar ben Arakh finished with the Work of the Chariot, Rabban Joḥanan ben Zakkai rose, kissed him on his head, and said: Praised be the Eternal, the God of Abraham, Isaac, and Jacob, who gave a wise son to our father Abraham who knows to speak of the Glory of our Father in Heaven. They are good speakers who do not act well, those who act well but are no good speakers. Eleazar ben Arakh speaks well and acts well. Hail to you, our father Abraham, that Eleazar ben Arakh came from your loins. When Rebbi Yosef Hakohen and Rebbi Simeon ben Nethanael34Cf. Avot 2:8" href="/Pirkei_Avot.2.8">Mishnah Avot 2:8. heard, they also started with the Work of the Chariot. They said, it was one day after the summer solstice; the earth trembled and the Arc appeared in the cloud. An unembodied voice came and said to them, the place is free and the triclinium prepared for you. You and your students are invited to the third group. This parallels him who said, seven enjoyments are before Your presence35Psalms.16.11">Ps. 16:11., there are seven groups of just people in the Future World36Who are worthy to see God’s glory, Lev. rabba 30(2)..
שׁוּב מַעֲשֶׂה בְּירִבִּי יְהוּשֻׁעַ שֶׁהָיָה מְהַלֵּךְ בַּדֶּרֶךְ. וּבֶן זוֹמָא בָא כְנֶגְדּוֹ. שָׁאַל בִּשְׁלוֹמוֹ וְלֹא הֵשִׁיבוֹ. אָמַר לוֹ. מַאַיִין וּלְאַיִין בֶּן זוֹמָא. אָמַר לוֹ. מִסְתַּכֵּל הָיִיתִי בְמַעֲשֵׁה בְרֵאשִׁית. וְאֵין בֵּין מַיִם הָעֶלְיוֹנִים לַמַּיִם הַתַּחְתּוֹנִים אֶלָּא (אֶחָד) [כְּמָלֵא] פּוֹתֵחַ טֶפַח. נֶאֱמַר כָּאן רִיחוּף. וְנֶאֱמַר לְהַלָּן כְּנֶ֨שֶׁר֙ יָעִ֣יר קִינּוֹ עַל־גּֽוֹזָלָיו֭ יְרַחֶ֑ף. מַה רִיחוּף שֶׁנֶּאֱמַר לְהַלָּן נוֹגֵעַ וְאֵינוֹ נוֹגֵעַ. אַף רִיחוּף שֶׁנֶּאֱמַר כָאן נוֹגֵעַ וְאֵינוֹ נוֹגֵעַ. אָמַר רִבִּי יְהוֹשֻׁעַ לְתַלְמִידָיו. הֲרֵי בֶּן זוֹמָא מִבַּחוּץ. וְלֹא הָיוּ יָמִים קַלִּים עַד שֶׁנִּפְטָר בְּן זוֹמָא. 37Chagigah.15a">Babli 15a. 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]38The corrector’s text certainly is erroneous. It uses Babli general language but contradicts the Babli here. While the Talmudim recognize units of measurement smaller than the hand-breadth, e. g., finger-widths, unless numbers are given “a hand-breadth” means a small distance of indeterminate size. opening of a hand-breadth. It says here “hovering”, and it says there, as an eagle watches his nest, over his chicks he hovers39Deuteronomy.32.11">Deut. 32:11.. 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.
רִבִּי יוּדָה בַּר פָּזִי בְשֵׁם רִבִּי יוֹסֵי בֵּירִבִּי יוּדָה. שְׁלֹשָׁה הִרְצוּ תוֹרָתָן לִפְנֵי רַבָּן. רִבִּי יְהוֹשֻׁעַ לִפְנֵי רַבָּן יוֹחָנָן בֶּן זַכַּיי. רִבִּי עֲקִיבָה לִפְנֵי רִבִּי יְהוֹשֻׁעַ. חֲנַנְיָה בֶּן חֲכִינַיי לִפְנֵי רִבִּי עֲקִיבָה. מִיכָּן וָהֵילַךְ אֵין דַּעְתָּן נְקִייָה. אַרְבָּעָה נִכְנְסוּ לַפַּרְדֵּס. אֶחָד הֵצִיץ וָמֵת. אֶחָד הֵצִיץ וְנִפְגַּע. אֶחָד הֵצִיץ וְקִיצֵּץ בַּנְּטִיעוֹת. אֶחָד נִכְנַס בְּשָׁלוֹם וְיָצָא בְשָׁלוֹם. בֶּן עַזַּאי הֵצִיץ וְנִפְגַּע. עָלָיו הַכָּתוּב אוֹמֶר דְּבַ֣שׁ מָ֭צָאתָ אֱכוֹל דַּייֶךָּ. בֶּן זוֹמָא הֵצִיץ וָמֵת. עָלָיו הַכָּתוּב אוֹמֵר יָ֭קָר בְּעֵינֵ֣י י֙י הַ֝מָּ֗וְתָה לַֽחֲסִידָֽיו׃ אַחֵר הֵצִיץ וְקִיצֵּץ בַּנְּטִיעוֹת. מַנִּי אַחֵר. אֱלִישַׁע בֵּן אַבּוּיָה. שְׁהָיָה הוֹרֵג רָבֵי תוֹרָה. אָֽמְרִין. כָּל־תַּלְמִיד דַּהֲוָה חֲמִי לֵיהּ מְשֻׁבָּח בְּאוֹרַיְתָא הֲוָה קְטִיל לֵיהּ. וְלֹא עוֹד אֶלָּא דַּהֲוָה עֲלִיל לְבֵית ווַעֲדָא וַהֲוָה חֲמִי טַלָּייָא קוֹמֵי סַפְרָא. וַהֲוָה אֲמַר. מָה אִילֵּין יָֽתְבִין עָֽבְדִין הָכָא. אוּמְנוּתֵיהּ דָּהֵן בַּנַּאי. אוּמְנוּתֵיהּ דָּהֵן נַגָּר. אוּמְנוּתֵיהּ דָּהֵן צַייָד. אוּמְנוּתֵיהּ דָּהֵן חַייָט. וְכֵיוָן דַּהֲווֹן שָֽׁמְעִין כֵּן הֲווֹן שָֽׁבְקִין לֵיהּ וְאָֽזְלִין לוֹן. עָלָיו הַכָּתוּב אוֹמֵר אַל־תִּתֵּ֤ן אֶת־פִּ֙יךָ֙ לַֽחֲטִ֣יא אֶת־בְּשָׂרֶ֔ךָ וגו׳. שֶׁחִיבֵּל מַעֲשֶׂה יָדָיו שֶׁלְאוֹתוֹ הָאִישׁ. אוּף בִּשְׁעַת שּׁוּמָדָא הֲווֹן מַטְעֲנִין לוֹן מְטוּלִין. וִהֲווֹן מִתְכַּווְנִין מִיטְעוֹן תְּרֵי חַד מְטוּל. מִשֵּׁם שְׁנַיִם שֶׁעָשׂוּ מְלָאכָה אַחַת. אֲמַר. אַטְעוֹנְנוֹן יְחִידָאִין. אָֽזְלוֹן וְאַטְעוֹנִינוֹן יְחִידָייִן. וְהֲווֹן מִתְכַּווְנִין מִיפְרוֹק בְּכַרְמְלִית. שֶׁלֹּא לְהוֹצִיא מֵרְשׁוּת הַיָּחִיד לִרְשׁוּת הַרַבִּים. אֲמַר. אַטְעוֹנִינוֹן צְלוֹחִייִן. אָֽזְלוֹן וְאַטְעוֹנִינוֹן צְלוֹחִייִן. רִבּי עֲקִיבָה נִכְנַס בְּשָׁלוֹם וְיָצָא בְשָׁלוֹם. עָלָיו הַכָּתוּב אוֹמֵר מָשְׁכֵינִי אַֽחֲרֶ֣יךָ נָּר֑וּצָה וגו׳. Rebbi Jehudah bar Pazi in the name of Rebbi Yose ben Rebbi Jehudah: Three lectured their teachings41About the Work of the Chariot. 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 pure42Studies of Ezekiel.1">Ez. 1 were no longer tolerated.. Four entered the Garden43Gnostic interpretations., 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 says44Proverbs.25.16">Prov. 25:16. The implication is that eating more than his fill is dangerous., if you found honey, eat your fill. Ben Zoma peeked and died, about him the verse says45Psalms.116.15">Ps. 116:15., 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 him46The teacher. and went away. About him the verse says47Ecclesiastes.5.5">Eccl. 5:5., do not let your mouth make your flesh sin48This quote seems to support Y. Kutscher’s suggestion that “Aḥer” does not mean “the other” but “the one in heat”, since “flesh” describes the male organ., etc.; for he destroyed the deeds of himself. Also in the time of religious persecution they49The Romans, during the Hadrianic persecutions. made them50The Jews. carry loads. They50The Jews. intended that two together should carry one load, because of two persons who performed one work51It is implied that the Jews were forced to carry on the Sabbath. Two people carrying one load do not break a biblical prohibition. Cf. Shabbat 1:1:14" href="/Jerusalem_Talmud_Shabbat.1.1.14">Šabbat Chapter 1, Note 105.. He52Elisha ben Abuya. said, make them carry singly. They49The Romans, during the Hadrianic persecutions. went and made them carry singly. They50The Jews. intended to unload in karmelit, in order not to carry from a private to a public domain53To avoid breaking a biblical prohibition, Shabbat 1:1:24" href="/Jerusalem_Talmud_Shabbat.1.1.24">Šabbat Chapter 1, Note 73.. He52Elisha ben Abuya. said to them49The Romans, during the Hadrianic persecutions., let them carry flasks; they made them carry flasks54To be transported from one private domain to another through public domain, a biblical infraction.. Rebbi Aqiba entered in peace and left in peace; about him the verse says55Songs 1:4" href="/Song_of_Songs.1.4">Cant. 1:4. Chagigah.15b">Babli 15b., draw me, I shall run after you, etc.
רִבִּי מֵאִיר הֲוָה יְתִיב דְּרַשׁ בְּבֵית מִדְרָשָׁא דִטִיבֵּרִיָּה. עֲבַר אֱלישַׁע רַבֵּיהּ רְכִיב עַל סוּסְיָיא בְיוֹם שׁוּבְתָא. אֲתוֹן וְאָֽמְרוּן לֵיהּ. הָא רַבָּךְ לְבַר. פְּסַק לֵיהּ מִן דְּרָשָׁה וּנְפַק לְגַבֵּיהּ. אֲמַר לֵיהּ. מַה הֲוִיתָה דְרַשׁ יוֹמָא דֵין. אָמַר לֵיהּ. וַֽי֙י בֵּרַ֛ךְ אֶת־אַֽחֲרִ֥ית וגו׳. אֲמַר לֵיהּ. וּמַה פָתַחְתָּ בֵיהּ. אָמַר לֵיהּ. וַיּוֹסֶף י֙י אֶת־כְָּל־אֲשֶׁ֥ר לְאִיּ֭וֹב לְמִשְׁנֶֽה׃ שֶׁכָּפַל לוֹ אֶת כָּל־מָמוֹנָוֹ. אֲמַר. ווַי דְּמוֹבְדִין וְלָא מַּשְׁכָּחִין. עֲקִיבָה רַבָּךְ לָא הֲוָה דְרַשׁ כֵּן. אֶלָּא וַֽי֙י בֵּרַ֛ךְ אֶת־אַֽחֲרִ֥ית אִיּ֭וֹב מֵרֵֽאשִׁיתוֹ. בִּזְכוּת מִצְוֹת וּמַעֲשִׂים טוֹבִים שֶׁהָיָה בְיָדוֹ מֵרֵאשִׁיתוֹ. אָמַר לֵיהּ. וּמַה הֲוִיתָה דְרִישׁ תּוּבָן. אָמַר לֵיהּ. ט֛וֹב אַֽחֲרִ֥ית דָּבָר֭ מֵרֵֽאשִׁית֑וֹ. אֲמַר לֵיהּ. וּמַה פָתַחְתָּ בֵיהּ. אָמַר לֵיהּ. לְאָדָם שֶׁהוֹלִיד בָּנִים בְּנַעֲרוּתוֹ וָמֵתוּ. וּבְזִקְנוּתוֹ וְנִתְקַייְמוּ. הֲוֵי ט֛וֹב אַֽחֲרִ֥ית דָּבָר֭ מֵרֵֽאשִׁית֑וֹ. לְאָדָם שֶׁעָשָׂה סְחוֹרָה בְיַלְדּוּתוֹ וְהִפְסִיד. וּבְזִקְנוּתוֹ וְנִשְׂתַּכֵּר. הֲוִי ט֛וֹב אַֽחֲרִ֥ית דָּבָר֭ מֵרֵֽאשִׁית֑וֹ. לְאָדָם שֶׁלָּמַד תּוֹרָה בְנַעֲרוּתוֹ וּשְׁכָחָהּ. וּבְזִקְנוּתוֹ וְקִייְמָהּ. הֲוִי ט֛וֹב אַֽחֲרִ֥ית דָּבָר֭ מֵרֵֽאשִׁית֑וֹ. אֲמַר. ווַי דְּמוֹבְדִין וְלָא מַּשְׁכָּחִין. עֲקִיבָה רַבָּךְ לָא הֲוָה דְרַשׁ כֵּן. אֶלָּא ט֛וֹב אַֽחֲרִ֥ית דָּבָר֭ מֵרֵֽאשִׁית֑וֹ. בִּזְמַן שֶׁהוּא טוֹב מֵרֵאשִׁיתוֹ. וּבִי הָיָה הַמַּעֲשֶׂה. אַבּוּיָה אַבָּא מִגְּדוֹלֵי יִרושָׁלִַם הָיָה. בְּיוֹם שֶׁבָּא לְמוֹהֲלֵינִי קָרָא לְכָל־גְּדוֹלֵי יְרוּשָׁלִַם וְהוֹשִׁיבָן בְּבַיִת אֶחָד. וּלְרִבִּי אֱלִיעֶזֶר וּלְרִבִּי יְהוֹשֻׁעַ בְּבַיִת אֶחָד. מִן דְּאָֽכְלוּן וְשָׁתוּן שְׁרוֹן מְטַפְּחִין וּמְרַקְּדִין. אֲמַר רִבִּי לִיעֶזֶר לְרִבִּי יְהוֹשֻׁעַ. עַד דְּאִינּוּן עֲסִיקִין בְּדִידוֹן נַעֲסוֹק אֲנָן בְּדִידָן. וְיָֽשְׁבוּ וְנִתְעַסְּקוּ בְּדִבְרֵי תוֹרָה. מִן הַתּוֹרָה לַנְּבִיאִים וּמִן הַנְּבִיאִים לַכְּתוּבִים. וְיָֽרְדָה אֵשׁ מִן הַשָּׁמַיִם וְהִקִּיפָה אוֹתָם. אָמַר לָהֶן אַבּויָה. רַבּוֹתַיי. מַה בָאתֶם לִשְׂרוֹף אֶת בֵּיתִי עָלַי. אָֽמְרוּ לוֹ. חַס וְשָׁלוֹם. אֶלָּא יוֹשְׁבִין הָיִינוּ וְחוֹזְרִין בְּדִבְרֵי תוֹרָה. מִן הַתּוֹרָה לַנְּבִיאִים וּמִן הַנְּבִיאִים לַכְּתוּבִים. וְהָיוּ הַדְּבָרִים שְׁמֵיחִים כִּנְתִינָתָן מִסִּינַי. וְהָֽיְתָה הָאֵשׁ מְלַחֶכֶת אוֹתָן כִּלְחִיכָתָן מִסִּינַי. וְעִיקַּר נְתִינָתָן מִסִּינַי לֹא נִיתְנוּ בָאֵשׁ. וְהָהָ֗ר בּוֹעֵר בָּאֵשׁ֙ עַד־לֵ֣ב הַשָּׁמַ֔יִם. אָמַר לָהֶן אַבּויָה אַבָּא. רַבּוֹתַיי. אִם כָּךְ הִיא כּוֹחָהּ שֶׁלְתּוֹרָה. אִם נִתְקַיֵים לִי הַבֶּן הַזֶּה לַתּוֹרָה אֲנִי מַפְרִישׁוֹ. לְפִי שֶׁלֹּא הָֽיְתָה כַּוָּונָתוֹ לְשֵׁם שָׁמַיִם לְפִיכָךְ לֹא נִתְקַייְמוֹ בְּאוֹתוֹ הָאִישׁ. אָמַר לֵיהּ. וּמַה הֲוִיתָה דְרִשׁ תּוּבָן. אָמַר לֵיהּ. לֹא־יַעַרְכֶ֣נָּה זָ֭הָב וּזְכוֹכִ֑ית. אֲמַר לֵיהּ. וּמַה פָתַחְתָּ בֵיהּ. אֲמַר לֵיהּ. דִּבְרֵי תוֹרָה קָשִׁין לִקְנוֹת כִּכְלֵי זָהָב וְנוֹחִין לָאַבֵּד כִּכְלֵי זְכוּכִית. וּמַה כְלֵי זָהָב וּכְלֵי זְכוּכִית אִם נִשְׁתַּבְּרוּ יָכוֹל הוּא לַחֲזוֹר וְלַעֲשׂוֹתָן כֵּלִים כְּמוֹ שֶׁהָיוּ. אַף תַּלְמִיד חָכָם שֶׁשָּׁכַח תַּלְמוּדוֹ יָכוֹל הוּא לַחֲזוֹר וּלְלַמְּדוֹ כַתָּחִילָּה. אָמַר לִיהּ. דַּייֶךָ מֵאִיר. עַד כָּאן תְּחוּם שַׁבָּת. אֲמַר לֵיהּ. מִן הֵן אַתְּ יְדַע. אֲמַר לֵיהּ. מִן טַלְפֵּי דְּסוּסַיי דַהֲוִינָא מַנִּי וְהוֹלֵךְ אַלְפַּיִים אַמָּה. אֲמַר לֵיהּ. וְכָל־הָדָא חָכְמְתָא אִית בָּךְ וְלֵית אַתְּ חֲזַר בָּךְ. אֲמַר לֵיהּ. לֵית אֲנָא יְכִיל. אֲמַר לֵיהּ. לָמָּה. אֲמַר לֵיהּ. שֶׁפַּעַם אַחַת הָיִיתִי עוֹבֵר לִפְנֵי בֵית קוֹדֶשׁ הַקָּדָשִׁים רָכוּב עַל סוּסִי בְיוֹם הַכִּיפּוּרִים שֶׁחָל לִהְיוֹת בַּשַּׁבָּת וְשָׁמַעְתִּי בַּת קוֹל יוֹצֵאת מִבֵּית קוֹדֶשׁ הַקָּדָשִׁים וְאוֹמֶרֶת. שׁוּבוּ בָּנִים שׁוֹבָבִים. חוּץ מֵאֱלִישָׁע בֵּן אֲבוּיָה. שְׁיָּדַע כוֹחִי וּמָרַד בִּי. וְכָל־דָּא מִן הֵן אֲתַת לֵיהּ. אֶלָּא פַּעַם אַחַת הָיָה יוֹשֵׁב וְשׁוֹנֶה בְּבִקְעַת גִּינָיסַר. וְרָאָה אָדָם אֶחָד עָלָה לְרֹאשׁ הַדֶּקֶל וְנָטַל אֵם עַל הַבָּנִים. וְיָרַד מִשָּׁם בְּשָׁלוֹם. לְמָחָר רָאָה אָדָם אַחֵר שֶׁעָלָה לְרֹאשׁ הַדֶּקֶל. וְנָטַל אֶת הַבָּנִים וְשִׁילַּח אֶת הָאֵם. וְיָרַד מִשָּׁם וְהִכִּישׁוֹ נָחָשׁ וָמֵת. אָמַר. כָּתוּב שַׁלֵּ֤חַ תְּשַׁלַּח֙ אֶת־הָאֵ֔ם וְאֶת־הַבָּנִי֭ם תִּֽקַּֽח־לָ֑ךְ לְמַ֨עַן֙ יִ֣יטַב לָ֔ךְ וְהַֽאֲרַכְתָּ֖ יָמִֽים׃ אֵיכָן הִיא טוֹבָתוֹ שֶׁלָּזֶה. אֵיכָן הִיא אֲרִיכוּת יָמָיו שֶׁלָּזֶה. וְלָא הָיָה יְדַע שְׁדְּרָשָׁהּ רִבִּי יַעֲקֹב לְפָנִים מִמֶּנּוּ. לְמַ֨עַן֙ יִ֣יטַב לָ֔ךְ. לְעוֹלָם הַבָּא שֶׁכּוּלּוֹ טוֹב. וְהַֽאֲרַכְתָּ֖ יָמִֽים. לְעָתִיד שֶׁכּוּלּוֹ אָרוֹךְ. וְיֵשׁ אוֹמְרִים. עַל יְדֵי שֶׁרָאָה לְשׁוֹנוֹ שֶׁלְרִבִּי יְהוּדָה הַנַּחְתּוֹם נָתוּן בְּפִי הַכֶּלֶב שׁוֹתֵת דָּם. אָמַר. זוֹ תוֹרָה וְזוֹ שְׂכָרָהּ. זֶה הוּא הַלָּשׁוֹן שֵׁהָיָה מוֹצִיא דִבְרֵי תוֹרָה כְּתִיקֻּנָן. זֶהוּ הַלָּשׁוֹן שֵׁהָיָה יַגִּיעַ בַּתּוֹרָה כָל־יָמָיו. [זוֹ תוֹרָה וְזוֹ שְׂכָרָהּ.] דּוֹמֶה שֶׁאֵין מַתַּן שָׂכָר וְאֵין תְּחִייַת הַמֵּתִים. וְיֵשׁ אוֹמְרִים. אִמּוֹ כְּשֶׁהָֽיְתָה מְעוּבֶּרֶת בּוֹ הָֽיְתָה עוֹבֶרֶת עַל בָּתֵּי עֲבוֹדָה זָרָה וְהֵרִיחָה מֵאוֹתוֹ הַמִּין. וְהָיָה אוֹתוֹ הָרֵיחַ מְפַעְפֵּעַ בְּגוּפָהּ כְּאִירְסָהּ שֶׁלְחֲכִינָה. לְאַחַר יָמִים חָלָה אֱלִישַׁע. אָתוּן וְאָֽמְרוּן לְרִבִּי מֵאִיר. הָא רַבָּךְ בְּאִישּׁ. אֲזַל בָּעֵי מְבַקַּרְתֵּיהּ. וְאַשְׁכְּחֵיהּ בְּאִישׁ. אֲמַר לֵיהּ. לֵית אַתְּ חֲזַר בָּךְ. אֲמַר לֵיהּ. וְאִין חָֽזְרִין מִתְקַבְּלִין. אֲמַר לֵיהּ. וְלָא כֵן כְּתִיב. תָּשֵׁ֣ב אֱ֭נוֹשׁ עַד־דַּכָּ֑א. עַד דִּיכִדּוּכָהּ שֶׁלְנֶפֶשׁ מְקַבְּלִין. בְּאוֹתָהּ שָׁעָה בָּכָה אֱלִישַׁע וְנִפְטָר וָמֵת. וְהָיָה רִבִּי מֵאִר שָׂמֵחַ בְּלִיבּוֹ וְאוֹמֵר. דּוֹמֶה שְׁמִּתּוֹךְ תְּשׁוּבָה נִפְטָר רִבִּי. מִן דְּקָֽבְרוּנֵיהּ יָֽרְדָה הָאֵשׁ מִן הַשָּׁמַיִם וְשָֽׂרְפָה אֶת קִבְרוֹ. אָתוּן וְאָֽמְרוּן לְרִבִּי מֵאִיר. הָא קִיבְרֵיהּ דְּרַבָּךְ אַייְקַד. נְפַק בָּעֵי מְבַקַּרְתֵּיהּ. וְאַשְׁכְּחֵיהּ אַייְקַד. מַה עֲבַד. נְסַב גּוּלְתֵּיהּ וּפָֽרְסֵיהּ עֲלוֹי. אָמַר. לִ֣ינִי ׀ הַלַּ֗יְלָה וגו׳. לִינִי בָעוֹלָם הַזֶּה שֶׁדּוֹמֶה לַלַּיְלָה. וְהָיָ֤ה בַבּוֹקֶר. זֶה הָעוֹלָם הַבָּא שֶׁכּוּלּוֹ בּוֹקֶר. אִם־יִגְאָלֵ֥ךְ טוֹב֙ יִגְאָ֔ל. זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא טוֹב. דִּכְתִיב בֵּיהּ טֽוֹב־י֙י לַכֹּ֑ל וְ֝רַֽחֲמָ֗יו עַל־כָּל־מַֽעֲשָֽׂיו׃ וְאִם־לֹ֨א יַחְפֹּ֧ץ לְגָֽאֳלֵ֛ךְ וּגְאַלְתִּ֥יךְ אָנֹ֖כִי חַי־ י֙י. וְאִיטְפִּייַת. אָמְרוּן לְרִבִּי מֵאִיר. אִין אָֽמְרוּן לָךְ בְּהַהוּא עָֽלְמָא. לְמָאן אַתְּ בָּעֵי לְמְבַקְּרָה. לְאָבוּךְ אוֹ לְרַבָּךְ. אֲמַר לוֹן. אֲנָא מִיקְרַב לְרִבִּי קָדְמַיי וּבָתָר כֵּן לְאַבָּא. אָֽמְרִין לֵיהּ. וּשְׁמָעִין לָךְ. אֲמַר לֹון. וְלָא כֵן תַּנִּינָן. מַצִּילִין תִּיק הַסֵּפֶר עִם הַסֵּפֶר, תִּיק תְּפִילִּין עִם הַתְּפִילִּין. מַצִּילִין לְאֱלִישַׁע אַחֵר בִּזִכוּת תּוֹרָתוֹ. לְאַחַר יָמִים הָֽלְכוּ בְנוֹתָיו לִיטּוֹל צְדָקָה מֵרִבִּי. גָּזַר רִבִּי וְאָמַר. אַל־יְהִי־ל֖וֹ מוֹשֵׁךְ חָ֑סֶד וְֽאַל־יְהִ֥י ח֝וֹנֵ֗ן לִיתוֹמָֽיו. אָֽמְרוּ לוֹ. רִבִּי. אַל תַּבֵּט בְּמַעֶשָׂיו. הַבֵּט בְּתוֹרָתוֹ. בְּאוֹתָהּ הַשָּׁעָה בָכָה רִבִּי וְגָזַר עֲלֵיהֶן שֶׁיִּתְפַּרְנְסוּ. אָמַר. מַה אִם זֶה שֶׁיָּגַע בַּתּוֹרָה שֶׁלֹּא לְשׁוּם שָׁמַיִם רְאוּ מַה הֶעֱמִיד. מִי שֶׁהוּא יָגֵעַ בַּתּוֹרָה לִשְׁמָהּ עַל אַחַת כַּמָּה וְכַמָּה. 56The legend of Aḥer is also found in Ruth rabba 6(6), Eccl. rabba 7(18); partially Chagigah.15">Babli 15a/b. Note that Aḥer’s birth is dated both to Jerusalem before the first war against the Roman as also to the ascendancy of RR. Eliezer and Joshua after the death of Rabban Joḥanan ben Zakkai about 80CE. His apostasy is dated to the Hadrianic persecutions after 130, and his unmarried daughters appear before Rebbi not before 180. Rebbi Meïr was sitting and preaching in the House of Study of Tiberias when his teacher Elisha passed by riding on a horse on the Sabbath. They came and told him, your teacher is outside. He stopped his sermon and went out to him. He asked him, what did you preach today? He told him, and the Eternal blessed the end57Job.42.12">Job 42:12. etc. He asked him, what did you explain about this? He answered him, and the Eternal added double all that Job had owned58Job.42.10">Job 42:10.; that he doubled his money. He said, woe for those who are lost and not found, your teacher Aqiba did not preach this but, the Eternal blessed the end of Job from his beginning, by the merit of commandments and good works which were in his hand from his beginning. He asked him, and what did you preach further? He told him, the end of a matter is better than the beginning59Ecclesiastes.7.8">Eccl. 7:8.. He asked him, what did you explain about this? For example, a man who had children in his youth but they died, and in his old age they lived; that is the end of a matter is better than the beginning. For example, a man who traded in his youth and lost, and in his old age and gained; that is the end of a matter is better than the beginning. For example, a man who studied Torah in his youth and forgot, in his old age he remembered; that is the end of a matter is better than the beginning. He said, woe for those who are lost and not found, your teacher Aqiba did not preach this but, the end of a matter is good from the beginning, in case it is good from the start, and this applies to me. My father Abuya was one of the leading Jerusalemites. On the day he came to circumcise me he invited all the leading Jerusalemites and sat them in one room, and Rebbi Eliezer and Rebbi Joshua in another room60Cf. Chagigah 2:1:10" href="/Jerusalem_Talmud_Chagigah.2.1.10">Note 56.. After they ate and drank they started to clap with their hands and dance. Rebbi Eliezer and Rebbi Joshua said, while they are occupied in theirs let us be occupied with ours. They sat occupied with words of the Torah, from the Torah to Prophets, from Prophets to Hagiographs. Fire descended from Heaven and surrounded them. Abuya told them, my teachers! Why do you come to burn down my house? They told him, Heaven forbid! But we were sitting reviewing the words of the Torah, from the Torah to Prophets, from Prophets to Hagiographs, and the words were joyful as at their giving on Sinai. And was the main giving on Sinai not in fire? And the Mountain burns in the fire up to the heart of Heaven61Deuteronomy.4.11">Deut. 4:11.. My father Abuya told them, my teachers! If that is the power of Torah, if this son of mine survives I dedicate him to Torah. Because his intent was not for Heaven, it did not succeed with this man. He asked him, and what did you preach further? He told him, it cannot be valued by gold or glass62Job.28.17">Job 28:17.. He asked him, what did you explain about this? He told him, the words of the Torah are as difficult to acquire as golden vessels, and as easy to lose as glass vessels. And like golden and glass vessels when they are broken he can make them vessels as before, also the student of the Sages who forgot his learning can learn it anew. He said to him, this is enough, Meïr, up to here is the Sabbath domain. He asked him, how do you know? He told him, from the horse’s hooves which I continuously counted for 2’000 cubits. He said to him, all that wisdom is in you and you do not repent? He told him, I cannot. He asked him, why? He told him, once I was passing by the Holiest of Holies riding on a horse on the Day of Atonement which fell on a Sabbath and I heard an unembodied voice coming from the Holiest of Holies, saying, return, erring children63Jeremiah.3.14">Jer. 3:14,Jeremiah.3.22">22., except for Elisha ben Abuya who knew My power and rebelled against Me. And all that came to him because he was sitting memorizing in the valley of Genezareth and saw a man climbing to the top of a date palm taking the mother with the chicks and descending safely. The next day he saw another man climbing to the top of a date palm, taking the chicks and sending away the mother. When climbing down he was bitten by a snake, and he died. He said, it is written64Deuteronomy.22.7">Deut. 22:7., sending away you shall send the mother, but the chicks you may take for yourself, so it will be good for you and prolong your days. Where is the good for this one? Where is the prolongation of days of this one? He did not know that Rebbi Jacob had explained it preceding him65Chullin 10:3" href="/Tosefta_Chullin.10.3">Tosephta Ḥulin 10:16., so it will be good for you in the future world which is all good, and prolong your days, in the future which is all long. But some are saying, because he saw the tongue of Rebbi Jehudah the baker in the mouth of a dog, oozing blood. He said, is this the Torah and this is its reward? This is the tongue which was delivering the words of the Torah correctly; this is the tongue which occupied itself with Torah all its days; [is this the Torah and this is its reward?] It appears that there is no reward and no resurrection of the dead. But some are saying, when his mother was pregnant with him she passed by pagan temples and smelled of this kind. And this smell was bubbling in her body like the poison of a viper. Later Elisha fell sick. They came and informed Rebbi Meïr, your teacher is sick. He went to visit him and found him sick. He asked him, are you not repenting? He asked, and if one repents, is one accepted? He told him, is it not written, man shall repent up to extinction66Psalms.90.3">Ps. 90:3., one receives up to the extinction of the breath. At that moment Elisha cried, passed away, and died. Rebbi Meïr was happy internally and said, it seems that my teacher passed away repentant. After they buried him, fire descended from Heaven and burned his grave. They came and informed Rebbi Meïr, your teacher’s grave is on fire. He went to visit it and found it burning. What did he do? He took his kaftan and spread it over it. He said, stay for the night67Ruth.3.13">Ruth 3:13., etc. Stay for this world which compares to the night, and it will be in the morning, this is the Future World which is all morning, if the Good One will redeem, this is the Holy One, praise to Him, who is Good, as it is written68Psalms.145.9">Ps. 145:9., the Eternal is good to all, and His mercies are on all His creatures. And if He does not want to redeem you I shall redeem you, living is the Eternal67Ruth.3.13">Ruth 3:13., and it was extinguished. They asked Rebbi Meïr, if they ask you in that World, whom do you want to visit, your father or your teacher? He told them, I shall visit my teacher first and afterwards my father. They said, will they listen to you? He told them, did we not state69Shabbat 16:2:1" href="/Jerusalem_Talmud_Shabbat.16.2.1">Mishnah Šabbat 16:2., “one saves the case of a scroll with the scroll, and the case of phylacteries with the phylacteries”? One saves Elisha Aher by the merit of his Torah. Later his daughters went to take charity from Rebbi. Rebbi decided and said, nobody shall show him grace nor be friendly to his orphans70Psalms.109.12">Ps. 109:12.. They told him, Rebbi. Do not look at his deeds, do look at his Torah. At this moment Rebbi cried and decided for them that they be provided for71This usually means to be given a dowry for a decent marriage.. He said, if this one who toiled in Torah not for Heaven’s sake, see what he produced72He raised a good Jewish family.; one who toils in the Torah for itself not so much more?
רִבִּי לָֽעְזָר בְּשֵׁם בַּר סִירָה. פְּלִיאָה מִמְּךָ מַה תֵדַע. עֲמוּקָה מִשְּׁאוֹל מַה תַחְקוֹר. בְּמַה שֶׁהוּרְשִׁיתָה הִתְבּוֹנֵן. אֵין לָךְ עֶסֶק בַּנִּסְתָּרוֹת. רַּב אָמַר תֵּֽאָלַ֗מְנָה שִׂפְתֵ֫י שָׁ֥קֶר. יִתְחָֽרְשָׁן יִתְפָּֽרְכָן יִשְׁתַּתְּקָן. יִתְחָֽרְשָׁן. כְּמַה דַתְּ אָמַר וַיֹּ֙אמֶר י֙י אֵלָ֗יו מִ֣י שָׂ֣ם פֶּה֘ וגו׳. יִתְפָּֽרְכָן. כְּמַה דַתְּ אָמַר וְ֠הִנֵּ֠ה אֲנַ֝חְנוּ מְאַלְּמִ֤ים אֲלֻומִּים. יִשְׁתַּתְּקָן. כִּשְׁמוּעוֹ. הַדּוֹבְרוֹת עַל־צַדִּ֥יק עָ֝תָ֗ק. הַדּוֹבְרוֹת עַל צַדִּיקוֹ שֶׁלְעוֹלָם דְּבָרִים שֶׁהֶעֱתִיק מִבִּרְיוֹתָיו. בְּגַֽ֘אֲוָ֥ה וָבֽוּז׃ זֶה שֶׁהוּא מִתְגָּאֶה לוֹמַר. אֲנִי דוֹרֵשׁ בְּמַעֲשֶׂה בְרֵאשִׁית. סָבוּר שֶׁהוּא כִמְגָאֶה. וְאֵינוֹ אֶלָּא כִמְבַזֶּה. Rebbi Eleazar in the name of Siracides: What is beyond you do not have to know, what is deeper than the abyss do not investigate. Ponder what is permitted to you; you have no concern with hidden things73Siracides3:21–22. Chagigah.13a">Babli 13a.. 74For the following, including the next paragraph, cf.Gen. rabba1(7). Rav said, may lying lips be אלם75Psalms.31.19">Ps. 31:19.: may they become dumb, be rubbed out, silenced. May they become dumb, as you are saying, the Eternal said to him, Who formed a mouth76Exodus.4.11">Ex. 4:11, mentioning deafness and dumbness. etc. May they be rubbed out, as you are saying, here we were tying sheaves77Genesis.37.7">Gen. 37:7. Reading the word for “sheaf” as “assembly of single stalks”.. May they be silenced, as it is understood. Which talk boasting about a just one74For the following, including the next paragraph, cf.Gen. rabba1(7)., who talk about the Universal Just One in matters which He hid from His creatures. With haughtiness and contempt75Psalms.31.19">Ps. 31:19., that is he who is haughty to say, I am investigating the Creation. He feels like haughty but only is insulting.
אָמַר רִבִּי יוֹסֵי בֶּן חֲנִינָה. הַמִּתְכַּבֵּד בַּקָּלוֹן חֲבֵירוֹ אֵין לוֹ חֶלֶק לְעוֹלָם הַבָּא. הַמִּתְכַּבֵּד בִּכְבוֹד חַי הָעוֹלָמִים לֹא כָל־שֶׁכֵּן. מַּה כְתִיב בַּתְרֵיהּ. מָ֤ה רַ֥ב טוּבְךָ֘ אֲשֶׁר־צָפַ֪נְתָּ לִּֽירֵיאֶיךָ. אַל יְהִי לוֹ בְּמָ֤ה רַ֥ב טוּבְךָ֘. אָמַר רִבִּי לֵוִי. כָּתוּב כְּבוֹד אֱ֭לֹהִים הַסְתֵּ֣ר דָּבָ֑ר וגו׳. כְּבֹ֣ד אֱ֭לֹהִים הַסְתֵּ֣ר דָּבָ֑ר עַד שֶׁלֹּא נִבְרָא הָעוֹלָם. כְּבוֹד מְ֝לָכִ֗ים חֲקוֹר דָּבָֽר. מִשֶּׁנִּבְרָא הָעוֹלָם. אָמַר רִבִּי לֵוִי. כָּתוּב הֲזֹ֣את יָ֭דַעְתָּ מִנִּי־עַ֑ד. אֲבָל אַתְּ מִנִּ֤י שִׂי֭ם אָדָ֣ם עֲלֵי־אָֽרֶץ. Rebbi Yose ben Ḥanina said, one who aggrandizes himself by the disgrace of another person has no part in the Future World. He who aggrandizes himself by the glory of the Universal Living not so much more? What is written afterwards78Psalms.31.21">Ps. 31:21.? How great is the good which You hid for those who fear You. He may not have part in the great good. Rebbi Levi said, it is written79Proverbs.25.2">Prov. 25:2., the glory of God is hiding things, etc. The glory of God is hiding things, before the world was created; the glory of kings is investigating things, after the world was created. Rebbi Levi said, do you know what happened earlier, but you since human was put on the earth80Job.20.4">Job 20:4..
רִבִּי יוֹנָה [בְשֵׁם] רִבִּי בָּא. כָּתוּב כִּ֣י שְׁאַל־נָא֩ לְיָמִ֙ים רִֽאשֹׁוֹנִים אֲשֶׁר־הָי֣וּ לְפָנֶ֗יךָ. יָכוֹל קוֹדֶם לְמַעֲשֵׂה בְרֵאשִׁית. תַּלְמוּד לוֹמַר לְמִן־הַיּוֹם֙ אֲשֶׁר֩ בָּרָ֨א אֱלֹהִ֤ים ׀ אָדָם֙ עַל־הָאָ֔רֶץ. יָכוֹל מִשִּׁישִּׁי וָאִילַךְ. תַּלְמוּד לוֹמַר רִאשֹׁוֹנִים. אַחַר שֶׁרִיבָה הַכָּתוּכ מִיעֵט. הֲרֵי אָנוּ לְמֵידִין מִשִּׁישִּׁי. מַה שִׁישִּׁי מְיוּחָד שֶׁהוּא מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית. אַף אַתְּ לֹא תְהֵא מֵבִיא לִי אֶלָּא אֶת שֶׁהוּא כְיוֹצֵא בַּשִּׁישִּׁי. יָכוֹל לֵידַע מַה לְמַעֲלָה מִן הַשָּׁמַיִם וּמַה לְמַטָּה מִן הַתְּהוֹם. תַּלְמוּד לוֹמַר וּלְמִקְצֵ֥ה הַשָּׁמַיִ֭ם וְעַד־קְצֵ֣ה הַשָּׁמָ֑יִם. אֶלָּא עַד שֶׁלֹּא נִבְרָא הָעוֹלָם אַתְּ דוֹרֵשׁ וְלִיבָּךְ מַסְכִּים. מִשֶּׁנִּבְרָא הָעוֹלָם אַתְּ הוֹלֵךְ וְקוֹלָךְ הוֹלֵךְ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ. תַּנֵּי בַּר קַפָּרָא. וּלְמִן הַיּוֹם. אַתְיָא דְּרִבִּי יוּדָה בַּר פָּזִי כְהָדָא דְבַר קַפָּרָא. וּמַה דְתַנֵּי רִבִּי חִייָה כְּהָדָא דְרִבִּי בָּא. Rebbi Jonah [in the name of] Rebbi Abba: It is written81Deuteronomy.4.32">Deut. 4:32., but ask the first days which were before you, I could think before the Creation. The verse says, from the day that God created Man on the Earth. I could think starting with the Sixth Day, the verse says, the first. After the verse added, it subtracted. Therefore we infer from the Sixth. Since the Sixth is particular that it is one of the Six Days of Creation, also you may not bring to me only ones similar to the Sixth. I could think, to know what is higher than heaven and lower than the abyss, the verse says, from end of heaven to end of heaven. But before the world was created you may investigate privately; after the world was created your voice may go from one end of the world to the other end82Meaning that one is permitted to publicly preach about this subject anywhere.. Bar Qappara stated, “and from the day.” It comes that Rebbi Jehudah bar Pazi9The original meaning of דרש “to investigate” has been changed into the later Amoraic-Medieval “to preach” and the interpretation of the Mishnah changed accordingly. parallels Bar Qappara, and what Rebbi Ḥiyya stated83Tosephta 2:7, Chagigah.11b">Babli 11b; Gen. rabba1(13). parallels Rebbi Abba.
רִבִּי יוֹנָה בֵשֵׁם רִבִּי לֵוִי. בֵּבֵי״ת נִבְרָא הָעוֹלָם. מַה בֵי״ת סָתוּם מִכָּל־צְדָדָיו וּפָתוּחַ מִצַּד אֶחָד. כָּךְ אֵין לָךְ רְשׁוּת לִדְרוֹשׁ מַה לְמַעֲלָן וּמַה לְמַטָּן מַה לְפָנִים וּמַה לְאָחוֹר. אֶלָּא מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם וְלָבֹא. אוֹמְרִים לְבֵי״ת. מִי בְּרָאָךְ. וְהוּא מַרְאֶה לָהֶן בִּנְקוּדָה וְאוֹמֵר. זֶה שֶׁלְּמַעֲלָן. וּמַה שְׁמוֹ. וְהוּא מַרְאֶה לָהֶן בִּנְקוּדָה שֶׁלְּאַחֲרָיו וְאוֹמֵר י֙י שְׁמוֹ. אָדוֹן שְׁמוֹ. דָּבָר אַחֵר. וְלָמָּה בְּבֵי״ת. שֶׁהוּא בִּלְשׁוֹן בְּרָכָה. וְלֹא בָאֲלֶף. שֶׁהוא לְשׁוֹן אֲרִירָה. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא. אֵינִי בוֹרֵא אֶת עוֹלָמִי אֶלָּא בְבֵי״ת. שֶׁלֹּא יְהוּ כָל־בָּאֵי הָעוֹלָם אוֹמְרִין. הֵיאַךְ הָעוֹלָם יָכוֹל לַעֲמוֹד. וְנִבְרָא בִּלְשׁוֹן אֲרִירָה. אֶלָּא הֲרֵינִי בוֹרֵא אוֹתוֹ בְּבֵי״ת בִּלְשׁוֹן בְּרָכָה. וְאוּלַי יַעֲמוֹד. 84Gen. rabba 1(14). Rebbi Jonah in the name of Rebbi Levi: The world was created with Bet. Since Bet is closed from all sides but open from one side, you have no right to investigate what is above, what is below, what is before, and what is after, except starting with the day the world was created and onwards. One asks the Bet, who created you? It points out to them its point and says, this One above. And what is His Name? It points out to them its back point and says, the Eternal is His Name85Ex. 15:32., “Master” is His Name. Another explanation. Why by Bet? Because it is an expression of blessing, but not by Alef, which is an expression of accursed. The Holy One, praise to Him, said, I shall only build My world with Bet, so that the creatures should not say, how could the world remain standing if it was created in an expression of accursed. Therefore I shall create it with Bet, and expression of blessing, so it shall have a chance to endure.
רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. בִּשְׁתֵּי אוֹתִיוֹת נִבְרְאוּ שְׁתֵּי עוֹלָמוֹת. הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא. [אֶחָד בְּהֵ״א וְאֶחָד בְּיוּ״ד.] מַה טַעַם. כִּ֚י בְּיָ֣הּ י֙י צ֖וּר עֽוֹלָמִֽים׃ וְאֵין אָנוּ יֹודְעִין אֵי זֶה נִבְרָא בְהֵ״א וְאִי זֶה מֵהֶם נִבְרָא בְיוּ״ד. אֶלָּא מִן מַה דִכְתִיב אֵ֣לֶּה תֽוֹלְד֧וֹת הַשָּׁמַ֛יִם וְהָאָרֶ֭ץ בְּהִבָּֽרְאָ֑ם. בְּהֵ״א בְּרָאָם. הֲוִי הָעוֹלָם הַזֶּה נִבְרָא בְהֵ״א. וְהָעוֹלָם הַבָּא נִבְרָא בְיוּ״ד. מָה הֵ״ה (חָסֵר) [פָּתוּחַ] מִלְּמַטָּן. רֶמֶז לְכָל־בָּאֵי עוֹלָם שֶׁהֵן יוֹרְדִין לִשְׁאוֹל. מַה הֵ״א יֵשׁ לוֹ נְקוּדָה מִלְּמַעֶלָן. מִשָּׁעָה שֶׁהֵן יֹורְדִין הֵן עוֹלִין. מַה הֵ״א פָתוּחַ מִכָּל־צַד. כָּךְ פּוֹתֵחַ פֶּתַח לְכָל־בַּעֲלֵי תְשׁוּבָה. מַה יוּ״ד כָּפוּף כָּךְ יִהְיוּ כָל בָּאֵי הָעוֹלָם כְּפוּפִין. וְנֶֽהֶפְכ֥וּ כָל־פָּנִי֭ם לְיֵֽרָקֽוֹן׃ כֵּיוָן שֶׁרָאָה דָוִד כֵּן הִתְחִיל לְקַלֵּס בִּשְׁתֵּי אוֹתְיוֹת. הַֽלְלוּ יָ֙הּ ׀ הַ֭לְלוּ עַבְדֵ֣י י֙י הַֽ֝לְלוּ אֶת־שֵׁ֥ם י֙י׃ 86Gen. rabba 12(9). Rebbi Abbahu in the name of Rebbi Johanan: With two letters two worlds were created, this world and the Future World. [One by He and one by Yud.] What is the reason? For in Yah, the Eternal is the Rock of Worlds87Isaiah.26.4">Is. 26:4.. However, we did not know which one was created by He and which one by Yud. But from what is written, these are the outcomes of Heaven and Earth in their being created88Genesis.2.4">Gen. 2:4., He created them by He. This implies that this world was created by He, and the Future World was created by Yud. 89Menachot.29b">Babli Menaḥot 29b. Since He is (missing) [open] below, it is a hint for all creatures that they will descend to the pit. Since He has a point on top, from the moment they descend they ascend. Since He is open from all sides, so He opens a door to all who repent. Since Yud is curved, so all creatures should be bent. All faces turned yellow90Jeremiah.30.6">Jer. 30:6.. When David saw this, he started to acclaim by two letters, praise Yah, praise, the servants of the Eternal, praise the Name of the Eternal91Psalms.113.1">Ps. 113:1..
רִבִּי יוּדָן נְשִׂייָא שָׁאַל לְרִבִּי שְׁמוּאֵל בַּר נַחְמָן. מָהוּ דֵין דִּכְתִיב סוֹלּוּ לָרוֹכֵב בָּ֭עֲרָבוֹת בְּיָ֥הּ שְׁ֝מ֗וֹ וְעִלְז֥וּ לְפָנָֽיו׃ אָמַר לֵיהּ. אֵין לָךְ כָּל־מָקוֹם וּמָקוֹם שֶׁאֵינוֹ מְמוּנֶּה עַל בִּיָּה שֶׁלּוֹ. וּמִי מְמוּנֶּה עַל בִיאָה שֶׁבְּכוּלָּם. הַקָּדוֹשׁ בָּרוּךְ הוּא. בְּיָ֥הּ שְׁ֝מ֗וֹ. בִּי־יָה שְׁ֝מ֗וֹ. אָמַר לֵיהּ רִבִּי לָעְזָר. רַבָּךְ לָא הֲוָה דְרַשׁ כֵּן. אֶלָּא לְמֶלֶךְ שֶׁבָּנָה פַּלָטִין בִּמְקוֹם בִּיבִים בִּמְקוֹם אַשְׁפּוֹת בִּמְקוֹם סָרִיּוֹת. מִי שֶׁהוּא בָא וְאוֹמֵר. הַפַּלָטִין הַזּוֹ בִּמְקוֹם בִּיבִין הוּא. בִּמְקוֹם אַשְׁפּוֹת הוּא. בִּמְקוֹם סָרִיּוֹת הוּא. אֵינוֹ פוֹגֵם. כָּךְ מִי שֶׁהוּא אוֹמֵר. כַּתְּחִילָּה הָיָה הָעוֹלָם מַיִם בְּמַיִם. הֲרֵי זֶה פוֹגֵם. לְפַרְדֵּיסוֹ שֶׁלְמֶלֶךְ וַעֲלִייָה בְנוּיָה עַל גַּבָּיו. עָלָיו לְהַצִּיץ. אֲבָל לֹא לִיגַּע. 92Gen. rabba 12(9), 1(7). Chagigah.16a">Babli 16a. Rebbi Yudan the Patriarch asked Rebbi Samuel bar Naḥman: What means that which is written, Prepare a way for the rider on clouds, His name YH, and jubilate before Him93Psalms.68.5">Ps. 68:5.. He told him, there is no place which does not have one appointed over its life94An otherwise undocumented feminine of Greek m. βίος “life”.. And who is appointed over the lives of all? The Holy One, praise to Him. His name YH, His name: Βια. Rebbi Eleazar told him, your teacher95R. Jonathan. was not explaining in this way, but {a parable} of a king who built a palace on a place of sewers, a place of dung heaps, a place which stinks. One who comes and says, this palace is at a place of sewers, a place of dung heaps, a place which stinks, does he not detract? So he detracts who says, originally the world was water in water9The original meaning of דרש “to investigate” has been changed into the later Amoraic-Medieval “to preach” and the interpretation of the Mishnah changed accordingly.. {A parable} of a king’s orchard and an observation deck built on it, to look at it but not to touch96The orchard is the world, the observation deck is Scripture, which may be enjoyed but may not be used to gain knowledge of the working of the Creation; forbidding Gnosticism..
בֵּית שַׁמַּי אוֹמְרִים. שָׁמַיִם נִבְרְאוּ תְחִילָּה וְאַחַרְכָּךְ הָאָרֶץ. וּבֵית הִלֵּל אוֹמְרִים. הָאָרֶץ נִבְרֵאת תְּחִילָּה וְאַחַרְכָּךְ הַשָּׁמַיִם. אֵילּוּ מֵבִיאֵין טַעַם לְדִבְרֵיהֶן וְאֵילּוּ מֵבִיאֵין טַעַם לְדִבְרֵיהֶן. מַה טַעֲמוֹן דְּבֵית שַׁמַּי. בְּרֵאשִׁ֖ית בָּרָ֣א אֱלֹהִ֑ים אֵ֥ת הַשָּׁמַיִ֭ם וְאֵ֥ת הָאָֽרֶץ. לַמֶּלֶךְ שֶׁעָשָׂה כִסֵּא. מִשֶׁעֲשָׂאוֹ עֶשָׂה אֻפֳּיפוֹדִיֹן שֶׁלּוֹ. הַשָּׁמַ֣יִם כִּסְאִ֔י וְהָאָרֶ֭ץ הֲדוֹם רַגְלָי֑. מַה טַעֲמוֹן דְּבֵית הִלֵּל. בְּי֗וֹם עֲשׂ֛וֹת י֙י אֱלֹהִ֖ים אֶ֥רֶץ וְשָׁמָֽיִם׃ לַמֶּלֶךְ שֶׁעָשָׂה פַּלָטִין. מִשֶׁבָּנָה אֶת הַתַּחְתּוֹנִים עָשָׂה אֶת הָעֶלְיוֹנִים. אַף־יָדִי֙ יָ֣סְדָה אֶ֔רֶץ וִֽימִינִי֭ טִיפְּחָה שָׁמָ֑יִם. אָמַר רִבִּי יוּדָה בַּר פָּזִי. וְדָא מְסַייְעָה לבֵית הִלֵּל. לְ֭פָנִים הָאָ֣רֶץ יָסַ֑דְתָּ וּֽמַֽעֲשֵׂה֭ יָדֶ֣יךָ שָׁמָֽיִם׃ אָמַר רִבִּי חֲנִינָה. מִמָּקוֹם שֶׁבֵּית שַׁמַּי מֵבִיאֵין טַעַם לְדִבְרֵיהֶן מִשָּׁם בֵּית הִלֵּל מְסַלְּקִין לוֹן. מַה טַעֲמוֹן דְּבֵית שַׁמַּי. בְּרֵאשִׁ֖ית בָּרָ֣א אֱלֹהִ֑ים אֵ֥ת הַשָּׁמַיִ֭ם וְאֵ֥ת הָאָֽרֶץ. מִשָּׁם בֵּית הִלֵּל מְסַלְּקִין לוֹן. וְהָאָ֗רֶץ הָֽיְתָ֥ה. כְּבָר הָֽיְתָה. רִבִּי יוֹחָנָן בְּשֵׁם חֲכָמִים. אִם לְבִירְייָה שָׁמַיִם קָֽדְמוּ. וְאִם לְשִׁכְלוּל הָאָרֶץ קָֽדְמָה. אִם לְבִירְייָה שָׁמַיִם קָֽדְמוּ. בְּרֵאֹשִׁ֖ית בָּרָ֣א אֱלֹהִ֑ים וגו׳. אִם לְשִׁכְלוּל הָאָרֶץ קָֽדְמָה. בְּי֗וֹם עֲשׂ֛וֹת י֙י אֱלֹהִ֖ים אֶ֥רֶץ וְשָׁמָֽיִם׃ שָׁמַיִם בָּרִאשׁוֹן כְּבֵית שַׁמַּי עָשָׂה שְׁלֹשָׁה יָמִים. וְעָשׂוּ תוֹלְדוֹת רִאשׁוֹן וְשֵׁינִי וּשְׁלִישִׁי. בָּרְבִיעִי יְהִ֤י מְאוֹרוֹת. יָם בַּשֵׁינִי כְּבֵית שַׁמַּי עָשָׂה שְׁלֹשָׁה יָמִים. וְעָשָׂה תוֹלְדוֹת שֵׁינִי וּשְׁלִישִׁי וּרְבִיעִי. בַּחֲמִישִּׁי יִשְׁרְצ֣וּ הַמַּ֔יִם. אָרֶץ בַּשְּׁלִישִׁי כְּבֵית שַׁמַּי עָשָׂת שְׁלֹשָׁה יָמִים. וְעָשָׂת תוֹלְדוֹת שְׁלִישִׁי וּרְבִיעִי וַחֲמִישִּׁי. בַּשִּׁישִּׁי וְתּוֹצֵא הָאָ֜רֶץ. אֶרֶץ בָּרִאשׁוֹן כְּבֵית הִלֵּל עַשָׂת שְׁנֵי יָמִים. וְעָשׂוּ תוֹלְדוֹת רִאשׁוֹן וְשֵׁינִי. בַּשְּׁלִישִׁי תַּֽדְשֵׁ֤א הָאָ֨רֶץ֙. שָׁמַיִם בַּשֵּׁינִי כְּבֵית הִלֵּל עַשׂוּ שְׁנֵי יָמִים. וְעָשׂוּ תוֹלְדוֹת שֵׁינִי וּשִׁלִישִׁי. בָּֽרְבִיעִי יְהִ֤י מְאוֹרוֹת. יָם בַשְּׁלִישִׁי כְּבֵית הִלֵּל עַשָׂה שְׁנֵי יָמִים. וֳעָשָׂה תוֹלְדוֹת שְׁלִישִׁי וּרְבִיעִי. בַּחֲמִישִּׁי יִשְׁרְצ֣וּ הַמַּ֔יִם. אָמַר רִבִּי שִׁמְעוֹן בֶּן יֹוחַי. תָּמֵיהַּ אָנִי הֵיאַךְ נֶחְלְקוּ אָבוֹת הָעוֹלָם עַל בִּירְייַת הָעוֹלָם. שֶׁאֲנִי אוֹמֵר. שָׁמַיִם וָאָרֶץ לֹא נִבְרְאוּ אֶלָּא כְלָפַּס הַזֶּה וּכְכִיסּוּיֵהּ. מַה טַעַם. אַף־יָדִי֙ יָ֣סְדָה אֶ֔רֶץ וִֽימִינִי֭ טִיפְּחָה שָׁמָ֑יִם. אָמַר רִבִּי לָֽעְזָר בֵּירִבִּי שִׁמְעוֹן. אִם כְּדַעַת הַזּוֹ שֶׁאָמַר אַבָּא פְּעָמִים שֶׁהוּא מַקְדִּים שָׁמַיִם לָאָרֶץ. פְּעָמִים שֶׁהוּא מַקְדִּים אֶרֶץ לַשָּׁמַיִם. אֶלָּא מְלַמֵּד שֶׁשְּׁנִיהֶן שֵׁקוּלִים זֶה בָּזֶה. 97Gen. rabba 1(21), Lev. rabba 36(1), Midrash Samuel 5[1]. The Midrashim seem to be the original source since they apply R. Eleazar ben R. Simeon’s final statement to other pairs of notions. 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 earth98Genesis.1.1">Gen. 1:1.. {A parable} of a king who made a chair. After he had made it he made its footstool99Greek ‘υποπόδιον.: the Heavens are My throne and the Earth My footstool100Isaiah.66.1">Is. 66:1.. What is the reason of the House of Hillel? On the day of the Eternal’s, God’s, making of earth and heaven101Genesis.2.4">Gen. 2:4. {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 Heavens102Isaiah.48.13">Is. 48:13.. 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 hands103Psalms.102.26">Ps. 102:26.. 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 was104Genesis.1.2">Gen. 1:2., 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 lights105Genesis.1.14">Gen. 1:14.. 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 teem106Genesis.1.20">Gen. 1:20.. 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 produce107Genesis.1.24">Gen. 1:24.. 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 pan108Greek λοπάς. and its cover. What is the reason? Also My left hand founded the Earth and My right hand tended the Heavens109The argument is from the end of the verse, not quoted: I am calling to them, they shall stand together.. 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.