MISHNAH: m.Hag.2.1The [subject of] forbidden relations may not be expounded in the presence of three, nor the work of creation in the presence of two, nor [the work of] the chariot in the presence of one, unless he is a Sage and understands of his own knowledge. Whosoever speculates upon four things, a pity for him! He is as though he had not come into the world, [to wit], what is above, what is beneath, what before, what after. And whosoever takes no thought for the honour of his maker, it were a mercy if he had not come into the world.
GEMARA: You say at first: nor [the work of] the chariot in the presence of one; and then you say: unless he is a Sage and understands of his own knowledge! This is the meaning: the forbidden relations may not be expounded to three, nor the work of creation to two, nor [the work of] the chariot to one, unless he is a Sage and understands of his own knowledge. The forbidden relations may not be expounded in the presence of three. What is the reason? Shall one say, because it is written: Whosoever to any that is near of kin to him? `Whosoever` [implies] two, `near of kin to him` [implies] one; and the Divine Law said: Ye shall not approach to uncover their nakedness. But then since it is written: Whosoever curseth his God, Whosoever giveth of his seed unto Molech, are these [passages] also [to be interpreted] thus! These, therefore, must be required to make Gentiles subject to the prohibition concerning blasphemy and idolatry like the Israelites; then this [verse] is also required to make Gentiles subject to the prohibition concerning the forbidden relations like the Israelites! It must be inferred, therefore, from the verse: Therefore shall ye keep my charge. `Ye shall keep` [implies] two, `My charge` [implies] one; and the Divine Law said: That ye do not any of these abominable customs. But then since it is written: Ye shall keep the Sabbath therefore, And ye shall observe the feast of unleavened bread, And ye shall keep the charge of the holy things, are these [passages] also [to be interpreted] thus! Therefore, said R. Ashi [BA6], the forbidden relations may not be expounded in the presence of three must mean: the secrets of the forbidden relations may not be expounded to three. What is the reason? It is a logical conclusion: when two sit before their Master, one engages in discussion with his Master and the other inclines his ear to the instruction; but [when there are] three, one engages in discussion with his Master, and the other two engage in discussion with one another and do not know what their Master is saying, and may come to permit that which is prohibited in the matter of the forbidden relations. If so, [the rule should apply to] the whole Torah also! The [subject of] forbidden relations is different, for the master said: Robbery and the forbidden relations, a man`s soul covets and lusts for them. If so, [the rule should apply to] robbery also! [In the case of] the forbidden relations, whether [the opportunity] be before him or not before him, a man`s inclination is strong; [in the case of] robbery, if [the opportunity] is before him, his inclination is strong, but if it is not before him, his inclination is not strong. Nor the work of creation in the presence of two. Whence [do we infer] this? For the Rabbis taught: For ask thou now of the days past; one may inquire, but two may not inquire. One might have thought that one may inquire concerning the pre-creation period, therefore Scripture teaches: Since the day that God created man upon the earth. One might have thought that one may [also] not inquire concerning the six days of creation, therefore Scripture teaches: The days past which were before thee. One might have thought one may [also] inquire concerning what is above and what is below, what before and what after, therefore the text teaches: And from one end of heaven unto the other. [Concerning the things that are] from one end of heaven unto the other thou mayest inquire, but thou mayest not inquire what is above, what is below, what before, what after. b.Hag.12a But now that this is inferred from [the expression] ` From one end of heaven unto the other`, wherefore do I need [the expression], `Since the day that God created man upon the earth`? To intimate that which R. Eleazar [T4 in M or PA3] taught. For R. Eleazar [T4 in M or PA3] said: The first man [extended] from the earth to the firmament, as it is said: Since the day that God created man upon the earth; but as soon as he sinned, the Holy One, blessed be He, placed His hand upon him and diminished him, for it is said: Thou hast fashioned me after and before, and laid Thine hand upon me.
Rab Judah [BA2] said that Rab [BA1] said: The first man [extended] from one end of the world to the other, for it is said: `Since the day that God created man upon the earth, and from one end of heaven to the other`; as soon as he sinned, the Holy One, blessed be He, placed His hand upon him and diminished him, for it is said: `And laid Thine hand upon me`. If so, the verses contradict one another! They both [have] the same dimensions. Rab Judah [BA2] further said that Rab [BA1] said: Ten things were created the first day, and they are as follows: heaven and earth, Tohu [chaos], Bohu [desolation], light and darkness, wind and water, the measure of day and the measure of night. Heaven and earth, for it is written: In the beginning God created heaven and earth. Tohu and Bohu, for it is written: And the earth was Tohu and Bohu. Light and darkness: darkness, for it is written: And darkness was upon the face of the deep; light, for it is written: And God said, Let there be light. Wind and water, for it is written: And the wind of God hovered over the face of the waters. The measure of day and the measure of night, for it is written: And there was evening and there was morning, one day. It is taught: Tohu is a green line that encompasses the whole world, out of which darkness proceeds, for it is said: He made darkness His hiding-place round about Him. Bohu, this means the slimy stones that are sunk in the deep, out of which the waters proceed, for it is said: And he shall stretch over it the line of confusion [Tohu] and the plummet of emptiness [Bohu]. But was the light created on the first day? For, behold, it is written: And God set them in the firmament of the heaven, and it is [further] written: And there was evening and there was morning a fourth day This is [to be explained] according to R. Eleazar [T4 in M or PA3]. For R. Eleazar [T4 in M or PA3] said: The light which the Holy One, blessed be He, created on the first day, one could see thereby from one end of the world to the other; but as soon as the Holy One, blessed be He, beheld the generation of the Flood and the generation of the Dispersion, and saw that their actions were corrupt, He arose and hid it from them, for it is said: But from the wicked their light is withholden. And for whom did he reserve it? For the righteous in the time to come, for it is said: And God saw the light, that it was good; and `good` means only the righteous, for it is said: Say ye of the righteous that he is good. As soon as he saw the light that he had reserved for the righteous, He rejoiced, for it is said: He rejoiceth at the light of the righteous. Now Tannaim [differ on the point]: The light which the Holy One, blessed be He, created on the first day one could see and look thereby from one end of the world to the other; this is the view of R. Jacob [T4]. But the Sages say: It is identical with the luminaries; for they were created on the first day, but they were not hung up [in the firmament] till the fourth day. R. Zulra b. Tobiah said that Rab [BA1] said: by ten things was the world created: By wisdom and by understanding, and by reason, and by strength, and by rebuke, and by might, by righteousness and by judgment, by lovingkindness and by compassion. By wisdom and understanding, for it is written: The Lord by wisdom founded the earth; and by understanding established the heavens. By reason, for it is written: By His reason the depths were broken up. By strength and might, for it is written: Who by His strength setteth fast the mountains, Who is girded about with might. By rebuke, for it is written: The pillars of heaven were trembling, but they became astonished at His, rebuke. By righteousness and judgment, for it is written: Righteousness and judgment are the foundation of Thy throne. By lovingkindness and compassion, for it is written: Remember, O Lord, Thy compassions and Thy mercies; for they have been from of old. Rab Judah [BA2] further said: At the time that the Holy One, blessed be He, created the world, it went on expanding like two clues of warp, until the Holy One, blessed be He, rebuked it and brought it to a standstill, for it is said: `The pillars of heaven were trembling, but they became astonished at His rebuke`. And that, too, is what Resh Lakish [PA2] said: What is the meaning of the verse, I am God Almighty? [It means], I am he that said to the world: Enough! Resh Lakish [PA2] said: When the Holy One, blessed be He, created the sea, it went on expanding, until the Holy One, blessed be He, rebuked it and caused it to dry up, for it is said: He rebuketh the sea and maketh it dry, and drieth up all the rivers.
Our Rabbis taught: Beth Shammai [CE1] say: Heaven was created first and afterwards the earth was created, for it is said: In the beginning God created the heaven and the earth. Beth Hillel [CE1] say: Earth was created first and afterwards heaven, for it is said: In the day that the Lord God made earth and heaven. Beth Hillel [CE1] said to Beth Shammai [CE1]: According to your view, a man builds the upper storey [first] and afterwards builds the house! For it is said: It is he that buildeth His upper chambers in the heaven, and hath founded His vault upon the earth. Said Beth Shammai [CE1] to Beth Hillel [CE1]: According to your view, a man makes the footstool [first], and afterwards he makes the throne! For it is said: Thus saith the Lord, The Heaven is my throne and the earth is my footstool. But the Sages say: Both were created at the same time. For it is said: Yea, Mine hand hath laid the foundation of the earth, and my right hand hath spread out the heavens: When I call unto them they stand up together. And the others? What is the meaning of `together`? [It means] that they cannot be loosened from one another. However, the verses contradict one another! Resh Lakish [PA2] answered: When they were created, He created heaven [first], and afterwards he created the earth; but when he stretched them forth he stretched forth the earth [first], and afterwards he stretched forth heaven.
What does `heaven` [Shamayim] mean? R. Jose b. Hanina [PA2] said: It means, `There is water`. In a Baraitha it is taught: [It means], `fire and water ; ` this teaches that the Holy One, blessed be He, brought them and mixed them one with the other and made from them the firmament. R. Ishmael [T3] questioned R. Akiba [T3] when they were going on a journey together, saying to him: Thou who hast waited twenty-two years upon Nahum [BA3] of Gimzo, who used to explain the [particle] Eth throughout the Torah, [tell me] what exposition did he give of [Eth] the heaven and [Eth] the earth? Said [R. Akiba [T3]] to him: If it had said, `heaven and earth`, I could have said that Heaven and Earth were names of the Holy One, blessed be He. But now that it says: `[Eth] the heaven and [Eth] the earth`, heaven [means] the actual heaven, and earth [means] the actual earth. b.Hag.12b But why do we have `[Eth] the earth`? To put heaven before earth. `And the earth was unformed and void`. Consider: [Scripture] began at first with heaven, why then does it proceed to relate [first] the work of the earth? The School of R. Ishmael [T3] taught: It is like a human king who said to his servants: Come early to my door. He rose early and found women and men. Whom does he praise? The ones who are not accustomed to rise early but yet did rise early.
It is taught: R. Jose [T4] says: Alas for people that they see but know not what they see, they stand but know not on what they stand. What does the earth rest on? On the pillars, for it is said: Who shaketh the earth out of her place, and the pillars thereof tremble. The pillars upon the waters, for it is said: To Him that spread forth the earth above the waters. The waters upon the mountains, for it is said: The waters stood above the mountains. The mountains on the wind, for it is said: For, lo, He that formeth the mountains, and createth the wind. The wind upon the storm, for it is said: The wind, the storm maketh its substance. Storm is suspended on the arm of the Holy One, blessed be He, for it is said: And underneath are the everlasting arms. But the Sages say: [The world] rests on twelve pillars, for it is said: He set the borders to the peoples according to the number [of the tribes] of the children of Israel. And some say seven pillars, for it is said: She hath hewn out her seven piliars. R. Eleazar b. Shammua [T4]` says: [It rests] on one pillar, and its name is `Righteous`, for it is said: But `Righteous` is the foundation of the world. R. Judah [T4; PA4 or PA5 in Y] said: There are two firmaments, for it is said: 24 Behold, unto the Lord thy God belongeth heaven, and the heaven of heavens. Resh Lakish [PA2] said: [There are] seven, namely, Wilon, Rakia`, Shehakim, Zebul, Ma`on, Makon, `Araboth. Wilon serves no purpose except that it enters in the morning and goes forth in the evening and renews every day the work of creation, for it is said: That stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in. Rakia` is that in which sun and moon, stars and constellations are set, for it is said: And God set them in the firmament [Rakia`] of the heaven. Shehakim is that in which millstones stand and grind manna for the righteous for it is said: And he commanded the skies [Shehakim] above, and opened the doors of heaven; and he caused manna to rain upon them for food etc. Zebul is that in which [the heavenly] Jerusalem and the Temple and the Altar are built, and Michael, the great Prince, stands and offers up thereon an offering, for it is said: I have surely built Thee a house of habitation [Zebul], a place for Thee to dwell in for ever. And whence do we derive that it is called heaven? For it is written: Look down from heaven, and see, even from Thy holy and glorious habitation. Ma`on is that in which there are companies of Ministering Angels, who utter [divine] song by night, and are silent by day for the sake of Israel`s glory, for it is said: By day the Lord doth command His lovingkindness, and in the night His song is with me.
Resh Lakish [PA2] said: Whoever occupies himself with [the study of] the Torah by night, the Holy One, blessed be He, draws over him a chord of lovingkindness by day, for it is said: `By day the Lord doth command His lovingkindness`? Because `by night His song is with me`. And there are some who say: Resh Lakish [PA2] said: Whoever occupies himself with the study of the Torah in this world, which is like the night, the Holy One, blessed be He, draws over him a chord of lovingkindness in the world to come, which is like the day, for it is said: `By day the Lord doth command His lovingkindness, for by night His song is with me`.
R. Levi [T6 or PA3] said: Whoever leaves off the study of the Torah and occupies himself with idle talk, he is made to eat coals of broom, for it is said: They pluck salt-wort through idle talk, and the roots of the broom are their food. And whence do we derive that it is called heaven? For it is said: Look forth from Thy holy habitation [ma`on], from heaven. Makon is that in which there are the stores of snow and stores of hail, and the loft of harmful dews and the loft of raindrops, the chamber of the whirlwind and storm, and the cave of vapour, and their doors are of fire, for it is said: The Lord will open unto thee His good treasure, But are these to be found in the firmament? Surely, they are to be found on the earth, for it is written: Praise the Lord from the earth, ye sea-monsters, and all deeps; fire and hail, snow and vapour, stormy wind, fulfilling his word! Rab Judah [BA2] said in the name of Rab: David entreated concerning them, and caused them to come down to the earth. He said before Him: Lord of the universe, Thou art not a God that hath pleasure in wickedness; let not evil sojourn with Thee; righteous art Thou, O Lord, let not evil sojourn in Thy abode. And whence do we derive that it is called heaven? For it is written: Then hear Thou in heaven, Thy dwelling place [Makon]. `Araboth is that in which there are Right and Judgment and Righteousness, the treasures of life and the treasures of peace and the treasures of blessing, the souls of the righteous and the spirits and the souls which are yet to be born, and dew wherewith the Holy One, blessed be He, will hereafter revive the dead. Right and Judgment, for it is written: Right and judgment are the foundations of Thy throne. Righteousness, for it is written: And he put on righteousness as a coat of mail. The treasures of life, for it is written: For with Thee is the fountain of life. And the treasures of peace, for it is written: And called it, `The Lord is peace`. And the treasures of blessing, for it is written: he shall receive a blessing from the Lord. The souls of the righteous, for it is written: Yet the soul of my lord shall be bound up in the bundle of life with the Lord thy God. The spirits and the souls which are yet to be born, for it is written: For the spirit that enwrappeth itself is from Me, and the souls which I have made. And the dew wherewith the Holy One, blessed be He, will hereafter revive the dead, for it is written: A bounteous rain didst Thou pour down, O God; when Thine inheritance was weary, Thou didst confirm it. There [too] are the Ofanim and the Seraphim, and the Holy Living Creatures, and the Ministering Angels, and the Throne of God; and the King, the Living God, high and exalted, dwells over them in `Araboth, for it is said: Extol Him that rideth upon Araboth whose name is the Lord. And whence do we derive that it is called heaven? From the word `riding`, which occurs in two Biblical passages. Here it is written: `Extol Him that rideth upon Araboth`. And elsewhere it is written: Who rideth upon the heaven as thy help. And darkness and cloud and thick darkness surround Him, for it is said: He made darkness His hiding-place, His pavilion round about Him, darkness of waters, thick clouds of skies. But is there any darkness before Heaven? For behold it is written: He revealeth the deep and secret things; He knoweth, what is in the darkness, and the light dwelleth with Him. There is no contradiction: the one [verse] b.Hag.13a refers to the inner chambers, the other to the outer chambers. And R. Aha b. Jacob [BA4] said: There is still another Heaven above the heads of the living creatures, for it is written: And over the heads of the living creatures there was a likeness of a firmament, like the colour of the terrible ice, stretched forth over their heads above. Thus far you have permission to speak, thenceforward you have not permission to speak, for so it is written in the Book of Ben Sira: Seek not things that are too hard for thee, and search not things that are hidden from thee. The things that have been permitted thee, think thereupon; thou hast no business with the things that are secret.
It is taught: R. Johanan b. Zakkai [T1] said: What answer did the Bath Kol give to that wicked one, when he said: I will ascend above the heights of the clouds; I will be like the Most High? A Bath Kol went forth and said to him: O wicked man, son of a wicked man, grandson of Nimrod, the wicked, who stirred the whole world to rebellion against me by his rule. How many are the years of man? Seventy, for it is said: The days of our years are threescore years and ten, or even by reason of strength fourscore years. But the distance from the earth to the firmament is a journey of five hundred years, and the thickness of the firmament is a journey of five hundred years, and likewise [the distance] between one firmament and the other. Above them are the holy living creatures: the feet of the living creatures are equal to all of them [together]; the ankles of the living creatures are equal to all of them; the legs of the living creatures are equal to all of them; the knees of the living creatures are equal to all of them; the thighs of the living creatures are equal to all of them; the bodies of the living creatures are equal to all of them; the necks of the living creatures are equal to all of them; the heads of the living creatures are equal to all of them; the horns of the living creatures are equal to all of them. Above them is the throne of glory; the feet of the throne of glory are equal to all of them; the throne of glory is equal to all of them. The King, the Living and Eternal God, High and Exalted, dwelleth above them. Yet thou didst say, I will ascend above the heights of the clouds, I will be like the Most High! Nay, thou shalt be brought down to the nether-world, to the uttermost parts of the pit. Nor [the work of] the chariot in the presence of one. R. Hiyya taught: But the headings of chapters may be transmitted to him. R. Zera [PA3] said: The headings of chapters may be transmitted only to the head of a court and to one whose heart is anxious within him. Others say: Only if his heart is anxious within him. R. Amimi said: The mysteries of the Torah may be transmitted only to one who possesses five attributes, [namely], The captain of fifty, and the man of rank, and the counsellor, and the cunning charmer, and the skillful enchanter. R. Ammi [PA3] further said: The teachings of the Torah are not to be transmitted to an idolater, for it is said: He hath not dealt so with any nation; and as for His ordinances, they have not known them. R. Johanan [PA2] said to R. Eleazar [T4 in M or PA3]: Come, I will instruct you in the `Work of the Chariot`. He replied: I am not old enough. When he was old enough, R. Johanan [PA2] died. R. Assi [BA1 or PA3] [then] said to him: Come, I will instruct you in the `Work of the Chariot`. He replied: Had I been worthy, I should have been instructed by R. Johanan [PA2], your Master. R. Joseph [BA3] was studying the `Work of the Chariot`; the elders of Pumbeditha were studying the `Work of Creation. The latter said to the former: Let the Master teach us the `Work of the Chariot`. He replied: Teach me the `Work of Creation`. After they had taught him, they said to him: Let the Master instruct us in the `Work of the Chariot`. He replied: We have learnt concerning it: Honey and milk are under thy tongue. The things that are sweeter than honey and milk should be under thy tongue. R. Abbahu [PA3] said: [It is inferred] from this verse: The lambs [Ke-basim] will be for thy clothing. The things which are the mystery [Kibshono] of the world should be under thy clothing. They [then] said to him: We have already studied therein as far as, And he said unto me: `Son of man`. He replied: This is the very [portion of the] `Work of the Chariot`. An objection was raised: How far does [the portion of] the `Work of the Chariot` extend? Rabbi [T5] said: As far as the second And I saw. R. Isaac [T5 or PA3] said: As far as Hashmal as far as `I saw` may be taught; thenceforward, [only] the heads of chapters may be transmitted. Some, however, say: As far as `I saw`, the heads of chapters may be transmitted; thenceforward, if he is a Sage able to speculate by himself, Yes; if not, No. But may one expound [the mysteries of] Hashmal? For behold there was once a child who expounded [the mysteries of] Hashmal, and a fire went forth and consumed him! [The case of] the child is different, for he had not reached the [fitting] age. Rab Judah [BA2] said: That man be remembered for blessing, namely, Hananiah b. Hezekiah: but for him, the Book of Ezekiel would have been withdrawn, for its words contradict the words of the Torah. What did he do? Three hundred garab of oil were brought up to him, and he sat in an upper chamber and expounded it.
The Rabbis taught: There was once a child who was reading at his teacher`s house the Book of Ezekiel, and he apprehended what Hashmal was, whereupon a fire went forth from Hashmal and consumed him. So they sought to suppress the Book of Ezekiel, but Hananiah b. Hezekiah said to them: If he was a Sage, all are Sages! What does [the word] Hashmal mean?-Rab Judah [BA2] said: b.Hag.13b Living creatures speaking fire. In a Baraitha it is taught: [Hashmal means], At times they are silent, at times they speak. When the utterance goes forth from the mouth of the Holy One, blessed be He, they are silent, and when the utterance goes not forth from the mouth of the Holy One, blessed be He, they speak.
And the living creatures ran and returned as the appearance of a flash of lightning. What is the meaning of `ran and returned`? Rab Judah [BA2] said: Like the flame that goes forth from the mouth of a furnace. What is the meaning of `as the appearance of a flash of lightning`? R. Jose b. Hanina [PA2] said: Like the flame that goes forth from between the potsherds. And I looked, and, behold a stormy wind came out of the north, a great cloud with a fire flashing up, so that a brightness was round about it; and out of the midst thereof as the colour of electrum [Hashmal], out of the midst of the fire. Whither did it go? Rab Judah [BA2] said that Rab [BA1] said: It went to subdue the whole world under the wicked Nebuchadnezzar. And wherefore all this? That the peoples of the world might not say: Into the hand of a low people the Holy One, blessed be he, delivered His children, The Holy One, blessed be He, said: Who caused me to be a servant to idol-worshippers? The iniquities of Israel, they caused Me.
Now as I beheld the living creatures, behold one wheel at the bottom hard by the living creatures. R. Eleazar [T4 in M or PA3] said: [It means] a certain angel, who stands on the earth and his head reaches unto the living creatures. In a Baraitha it is taught: His name is Sandalfon; he is higher than his fellows by a [distance of] five hundred years` journey, and he stands behind the Chariot and wreathes crowns for his Maker. But is it so? Behold it is written: Blessed be the glory of the Lord from His place,` accordingly, no one knows His place! He pronounces the [Divine] Name over the crown, and it goes and rests on His head. Raba [BA4] said: All that Ezekiel saw Isaiah saw. What does Ezekiel resemble? A villager who saw the king. And what does Isaiah resemble? A townsman who saw the king. Resh Lakish [PA2] said: What is the meaning of the verse: I will sing unto the Lord, for he is highly exalted? [It means] a song to him who is exalted over the exalted ones. For a Master said: The king of the wild animals is the lion; the king of the cattle is the ox; the king of the birds is the eagle; and man is exalted over them; and the Holy One, blessed be He, is exalted over all of then, and over the whole world.
One verse says: As for the likeness of their faces, they had the face of a man; and they four had the face of a lion on the right side,` and they four had the face of an ox on the left side etc. And [elsewhere] it is written: And everyone had four, faces; the first face was the face of the cherub, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an eagle; but the ox is not mentioned! Resh Lakish [PA2] said: Ezekiel entreated concerning it and changed it into a cherub. He said before Him: Lord of the universe, shall an accuser become an advocate! What is the meaning of cherub? R. Abbahu [PA3] said: Like a child [Rabia]; for so in Babylonia a child is called Rabia. R. Papa [BA5] said to Abaye [BA4]: But according to this, [what is the meaning of] the verse, `The first face was the face of the cherub, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an eagle`: are not the face of the cherub and the face of a man the same! [The one is] a big face, and [the other is] a small face.
One verse says: Each one had six wings; and another verse says: And every one had four faces, and every one of them had four wings! There is no contradiction: the one refers to the time when the Temple was no longer standing, [when] as it were, the wings of the living creatures were diminished. Which of them were taken away? R. Hananel said that Rab [BA1] said: Those with which they utter song. [For] here it is written: And with twain he did fly. And one called unto another and said; and [elsewhere] it is written: Wilt thou set thine eyes upon it? It is gone. But our Rabbis said: Those with which they cover their feet, for it is said: And their feet were straight feet, and if [these wings] had not been taken away, whence could he have known! Perhaps, [the feet] were exposed and he saw them. For if you do not say so, [then from the words], As for the likeness of their faces, they had the face of man, [one might infer] likewise that [the wings covering them] were taken away! They must therefore have been exposed, and he saw them; similarly here, they were exposed, and he saw them. But how can they be compared? Granted that it is customary to expose one`s face before one`s master, but it is not customary to expose one`s feet before one`s master! One verse says: Thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him; and another verse says: Is there any number of His armies? There is no contradiction: the one refers to a time when the Temple was standing, and the other refers to a time when the Temple was no longer standing; [when] as it were, the heavenly household was diminished.
It is taught: Rabbi [T5] said in the name of R. Abba [BA3 & PA3] Jose b. Dosai: `Thousand thousands ministered unto `Him`, this is the number of one troop; but of His troops there is no number. But Jeremiah b. Aba said: `Thousand thousand ministered unto Him` at the fiery stream, for it is said: A fiery stream issued and came forth from before Him; thousand thousands ministered unto Him and ten thousand times ten thousand stood before Him. Whence does it come forth? From the sweat of the `living creatures`, And whither does it pour forth? R. Zutra b. Tobiah said that Rab [BA1] said: Upon the head of the wicked in Gehinnom, for it is said: Behold, a storm of the Lord is gone forth in fury, yea, a whirling storm; it shall whirl upon the head of the wicked. But R. Aha b. Jacob [BA4] said: Upon those who pressed forward, for it is said: Who pressed forward before their time, whose foundation was poured out as a stream. It is taught: R. Simeon [T4] the Pious said: These are the nine hundred and seventy four generations who pressed themselves forward to be created b.Hag.14a before the world was created, but were not created: the Holy One, blessed be He, arose and planted them in every generation, and it is they who are the insolent of each generation. But R. Nahman b. Isaac said: The words, Asher Kummetu, indicate blessing: these are the scholars who wrinkle themselves over the words of the Torah in this world, [wherefore] the Holy One, blessed be He, shall reveal a secret to them in the world to come, for it is said: `To whom a secret is poured out as a stream`. Samuel [BA1] said to R. Hiyya b. Rab: O son of a great man, come, I will tell thee something from those excellent things which thy father has said. Every day ministering angels are created from the fiery stream, and utter song, and cease to be, for it is said: They are new every morning: great is Thy faithfulness. Now he differs from R. Samuel b. Nahmani [PA3], for R. Samuel b. Nahmani [PA3] said that R. Jonathan [T4] said: From every utterance that goes forth from the mouth of the Holy One, blessed be He, an angel is created, for it is said: By the word of the Lord were the heavens made; and all the host of them by the breath of His mouth. One verse says: His raiment was as white as snow, and the hair of his head like pure wool; and [elsewhere] it is written: His locks are curled and black as a raven! There is no contradiction: one verse [refers to God] in session, and the other in war. For a Master said: In session none is more fitting than an old man, and in war none is more fitting than a young man.
One passage says: His throne was fiery flames; and another Passage says: Till thrones were places, and One that was ancient of days did sit! There is no contradiction: one [throne] for Him, and one for David; this is the view of R. Akiba [T3]. Said R. Jose the Galilean [T3] to him: Akiba [T3], how long wilt thou treat the Divine Presence as profane! Rather, [it must mean], one for justice and one for grace. Did he accept [this explanation from him, or did he not accept it? Come and hear: One for justice and one for grace; this is the view of R. Akiba [T3]. Said R. Eleazar [T4 in M or PA3] b. `Azariah to him: Akiba [T3], what hast thou to do with Aggadah? Cease thy talk, and turn to [the laws concerning defilement through] leprosy-signs and tent-covering! Rather, [it must mean] one for a throne and one for a stool; the throne to sit upon, the stool for a footrest, for it is said: The heaven is my throne, and the earth is my foot-rest. When R. Dimi [BA5] came, he said: Eighteen curses did Isaiah pronounce upon Israel, yet he was not pacified until he pronounced upon them this verse: The child shall behave insolently against the aged, and the base against the honourable. Which are the eighteen curses? It is written: For, behold, the Lord, the Lord of hosts, doth take away from Jerusalem and from Judah stay and staff every stay of bread, and every stay of water,` the mighty man, and the man of war; the judge and the prophet, and the diviner, and the elder; the captain of fifty; and the man of rank, and the counsellor, and the wise charmer, and the skillful enchanter. And I will give children to be their princes, and babes shall rule over them. `Stay` this means the masters of the Bible. `Staff` this means the masters of the Mishnah, like R. Judah b. Tema [T5] and his colleagues. R. Papa [BA5] and our Rabbis dispute therein: one says that there were six hundred orders of the Mishnah, and the other that there were seven hundred orders of the Mishnah. `Every stay of bread` this means the masters of Talmud, for it is said: Come, eat of my bread, and drink of the wine which I have mingled. `And every stay of water` this means the masters of Aggadah, who draw the heart of man like water by means of the Aggadah. `The `mighty man` this means the masters of traditions. `And the man of war` this means one who knows how to dispute in the warfare of the Torah. `The judge this means a judge who passes judgment in strictest accord with truth `The prophet` according to the literal meaning of the word. `The diviner` this means the King, for it is said: A divine sentence is in the lips of the King. `The elder` this means one who is worthy to sit in session. `The captain of fifty`: do not read `the captain of fifty` but `the captain of the Pentateuch`; it means one who knows how to argue in the five books of the Torah. Another explanation: `the captain of fifty` as R. Abbahu [PA3] [taught]. For R. Abbahu [PA3] said. From here [we learn] that a Methurgeman may not be appointed over a congregation, who is less than fifty years of age. `And a man of rank` this means one for whose sake favour is shown to his [entire] generation, like R. Hanina b. Dosa [T2], for instance, on high; [or] below, like R. Abbahu [PA3] at the court of Caesar. `The counsellor` [this means] one who knows how to determine the intercalation of years and the fixation of months. `And the wise [man]` -this means a disciple who makes his teachers wise. `Charmer` at the moment that he begins a Torah discourse, all become dumb. `And the skillful [`man]` this means one who understands one thing from another. `Enchanter` this means one who is worthy to have imparted to him the words of the Torah, which was given in a whisper. `And I will give children to be their princes`: what is the meaning of [the words], `I will give children to be their princes`? R. Eleazar [T4 in M or PA3] said: It means persons who are empty of good deeds. `And babes shall rule over them`. R. Aha b. Jacob [BA4] said: [It means] foxes sons of foxes. `But he was not pacified until he said to them: The child shall behave insolently against the aged`: those persons who are empty of good deeds shall behave insolently against such as are filled with good deeds as a pomegranate [with seeds]. `And the base against the honourable`: those to whom weighty [precepts] appear as light ones will come and behave insolently against those to whom light [precepts] appear as weighty ones. R. Kattina said: Even at the time of Jerusalem`s downfall honest men did not cease from among them, for it is said: For a man shall take hold of his brother of the house of his father: `Thou hast a mantle, be thou our ruler`! Matters on account of which men hide themselves as in a garment thou hast `under thy hand`. And this ruin: what is the meaning of [the expression] `and this ruin`? Matters which people do not grasp unless they stumble over them are under thy hand`. In that day shall he take [an oath], saying: I am not a healer, for in my house is neither bread nor a mantle; ye shall not make me ruler of a people. Shall he take, `Take` expresses an oath, for it is said: Thou shalt not take the name of the Lord thy God [in vain]. I am not a healer:` I was not of those who are bound to the Schoolhouse. For in my house is neither bread not a mantle, for I possess no knowledge of Bible or Mishnah or Gemara, But perhaps that case is different; for had he said to them, I have knowledge, they would have said to him, Tell us then! He could have answered that he had learnt but had forgotten; why then does it say: `I am not a healer`? [It must mean], I am not a healer at all. But is it so? Behold Raba [BA4] said: Jerusalem was not destroyed until honest men ceased therefrom, for it is said: Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that doeth justly, that seeketh truth; and I will pardon him. There is no contradiction: b.Hag.14b the one [verse] refers to religious matters, the other to business. In regard to religious matters, there were [honest men left]; in regard to business, there were no [honest men left].
Our Rabbis taught: Once R. Johanan b. Zakkai [T1] was riding on an ass when going on a journey, and R. Eleazar [T4 in M or PA3] b. `Arak was driving the ass from behind. [R. Eleazar [T4 in M or PA3]] said to him: Master, teach me a chapter of the `Work of the Chariot`. He answered: Have I not taught you thus: `Nor [the work of] the chariot in the presence of one, unless he is a Sage and understands of his own knowledge`? [R. Eleazar [T4 in M or PA3]] them said to him: Master, permit me to say before thee something which thou hast taught me. He answered, Say on! Forthwith R. Johanan b. Zakkai [T1] dismounted from the ass, and wrapped himself up, and sat upon a stone beneath an olive tree. Said [R. Eleazar [T4 in M or PA3]] to him: Master, wherefore didst thou dismount from the ass? He answered: Is it proper that whilst thou art expounding the `Work of the Chariot`, and the Divine Presence is with us, and the ministering angels accompany us, I should ride on the ass! Forthwith, R. Eleazar [T4 in M or PA3] b. `Arak began his exposition of the `work of the Chariot`, and fire came down from heaven and encompassed all the trees in the field; [thereupon] they all began to utter [divine] song. What was the song they uttered? Praise the Lord from the earth, ye sea-monsters, and all deeps... fruitful trees and all cedars... Hallelujah. An angel [then] answered from the fire and said: This is the very `Work of the Chariot`. [Thereupon] R. Johanan b. Zakkai [T1] rose and kissed him on his head and said: Blessed be the Lord God of Israel, Who hath given a son to Abraham our father, who knoweth to speculate upon, and to investigate, and to expound the `Work of the Chariot` There are some who preach well but do not act well, others act well but do not preach well, but thou dost preach well and act well. Happy art thou, O Abraham our father, that R. Eleazar [T4 in M or PA3] b. `Arak hath come forth from thy loins. Now when these things were told R. Joshua [T2], he and R. Jose [T4] the priest were going on a journey. They said: Let us also expound the `Work of the Chariot`; so R. Joshua [T2] began an exposition. Now that day was the summer solstice; [nevertheless] the heavens became overcast with clouds and a kind of rainbow appeared in the cloud, and the ministering angels assembled and came to listen like people who assemble and come to watch the entertainments of a bridegroom and bride. [Thereupon] R. Jose [T4] the priest went and related what happened before R. Johanan b. Zakkai [T1]; and [the latter] said: Happy are ye, and happy is she that bore you; happy are my eyes that have seen thus. Moreover, in my dream, I and ye were reclining on Mount Sinai, when a Bath Kol was sent to us, [saying]: Ascend hither, ascend hither! [Here are] great banqueting chambers, and fine dining couches prepared for you; you and your disciples and your disciples` disciples are designated for the third class. But is this so? For behold it is taught: R. Jose b. R. Judah [T5] said: There were three discourses: R. Joshua [T2] discoursed before R. Johanan b. Zakkai [T1], R. Akiba [T3] discoursed before R. Joshua [T2], Hanania b. Hakinai [T3] discoursed before R. Akiba [T3]; whereas R. Eleazar [T4 in M or PA3] b. `Arak he does not count! One who discoursed [himself], and others discoursed before him, he counts; one who discoursed [himself], but others did not discourse before him, he does not count. But behold there is Hanania b. Hakinai [T3] before whom others did not discourse, yet he counts him! He at least discoursed before one who discoursed [before others]. Our Rabbis taught: Four men entered the `Garden`, namely, Ben `Azzai and Ben Zoma [T3], Aher, and R. Akiba [T3]. R. Akiba [T3] said to them: When ye arrive at the stones of pure marble, say not, water, water! For it is said: He that speaketh falsehood shall not be established before mine eyes. Ben `Azzai cast a look and died. Of him Scripture says: Precious in the sight of the Lord is the death of His saints. Ben Zoma [T3] looked and became demented. Of him Scripture says: Hast thou found honey? Eat so much as is sufficient for thee, lest thou be filled therewith, and vomit it. Aher mutilated the shoots. R. Akiba [T3] departed unhurt.
Ben Zoma [T3] was asked: Is it permitted to castrate a dog? He replied: Neither shall ye do this in your land, [this means], to none that is in your land shall ye do thus. Ben Zoma [T3] was [further] asked: May a high priest marry a maiden who has become pregnant? Do we [in such a case] take into consideration Samuel`s [BA1] statement, for Samuel [BA1] said, b.Hag.15a I can have repeated sexual connections without [causing] bleeding; or is perhaps the case of Samuel [BA1] rare? He replied: the case of Samuel [BA1] is rare, but we do consider [the possibility] that she may have conceived in a bath. But behold Samuel [BA1] said: A spermatic emission that does not shoot forth like an arrow cannot fructify! In the first instance, it had also shot forth like an arrow.
Our Rabbis taught: Once R. Joshua b. Hanania was standing on a step on the Temple Mount, and Ben Zoma [T3] saw him and did not stand up before him. So [R. Joshua [T2]] said to him: Whence and whither, Ben Zoma [T3]? He replied: I was gazing between the upper and the lower waters, and there is only a bare three fingers` [breadth] between them, for it is said: And the spirit of God hovered over the face of the waters like a dove which hovers over her young without touching [them]. Thereupon R. Joshua [T2] said to his disciples: Ben Zoma [T3] is still outside. See now, when was it that `the spirit of God hovered over the face of the water? On the first day [of Creation]; but the division took place on the second day, for it is written: And let it divide the waters from the waters!` And how big [is the interval]? R. Aha b. Jacob [BA4] said, As a hair`s breadth; and the Rabbis said: As [between] the boards of a landing bridge. Mar Zutra [BA6], or according to others R. Assi [BA1 or PA3], said: As [between] two cloaks spread one over the other; and others say, as [between] two cups tilted one over the other.
Aher mutilated the shoots. Of him Scripture says: Suffer not thy mouth to bring thy flesh into guilt. What does it refer to? He saw that permission was granted to Metatron to sit and write down the merits of Israel. Said he: It is taught as a tradition that on high there is no sitting and no emulation, and no back, and no weariness. Perhaps, God forfend! there are two divinities! [Thereupon] they led Metatron forth, and punished him with sixty fiery lashes, saying to him: Why didst thou not rise before him when thou didst see him? Permission was [then] given to him to strike out the merits of Aher. A Bath Kol went forth and said: Return, ye backsliding children except Aher. [Thereupon] he said: Since I have been driven forth from yonder world, let me go forth and enjoy this world. So Aher went forth into evil courses. He went forth, found a harlot and demanded her. She said to him: Art thou not Elisha b. Abuyah [T3]? [But] when he tore a radish out of its bed on the Sabbath and gave it to her, she said: It is another [Aher]. After his apostasy, Aher asked R. Meir [T4] [a question], saying to him: What is the meaning of the verse: God hath made even the one as well as the other? He replied: It means that for everything that God created he created [also] its counterpart. He created mountains, and created hills; He created seas, and created rivers. Said [Aher] to him: R. Akiba [T3], thy Master, did not explain it thus, but [as follows]: He created righteous, and created wicked; He created the Garden of Eden, and created Gehinnom. Everyone has two portions, one in the Garden of Eden and one in Gehinnom. The righteous man, being meritorious, takes his own portions and his fellow`s portion in the Garden of Eden. The wicked man, being guilty, takes his own portion and his fellow`s portion in Gehinnom. R. Mesharsheya said: What is the Biblical proof for this? In the case of the righteous, it is written: Therefore in their land they shall possess double. In the case of the wicked it is written: And destroy them with double destruction.
After his apostasy, Aher asked R. Meir [T4]: What is the meaning of the verse: Gold and glass cannot equal it; neither shall the exchange thereof be vessels of fine gold? He answered: These are the words of the Torah, which are hard to acquire like vessels of fine gold, but are easily destroyed like vessels of glass. Said [Aher] to him: R. Akiba [T3], thy Master, did not explain thus, but [as follows]: Just as vessels of gold and vessels of glass, though they be broken, have a remedy, even so a scholar, though he has sinned, has a remedy. [Thereupon, R. Meir [T4]] said to him: Then, thou, too, repent! He replied: I have already heard from behind the Veil: Return ye backsliding children except Aher. Our Rabbis taught: Once Aher was riding on a horse on the Sabbath, and R. Meir [T4] was walking behind him to learn Torah at his mouth. Said [Aher] to him: Meir [T4], turn back, for I have already measured by the paces of my horse that thus far extends the Sabbath limit. He replied: Thou, too, go back! [Aher] answered: Have I not already told thee that I have already heard from behind the Veil: `Return ye backsliding children` except Aher. [R. Meir [T4]] prevailed upon him and took him, to a schoolhouse. [Aher] said to a child: Recite for me thy verse! [The child] answered: There is no peace, saith the Lord, unto the wicked. He then took him to another schoolhouse. [Aher] said to a child: Recite for me thy verse! He answered: For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked before Me, saith the Lord God. He took him to yet another schoolhouse, and [Aher] said b.Hag.15b to a child: Recite for me thy verse! He answered: And thou, that art spoiled, what doest thou, that thou clothest thyself with scarlet, that thou deckest thee with ornaments of gold, that thou enlargest thine eyes with paint? In vain dost thou make thyself fair etc. He took him to yet another schoolhouse until he took him to thirteen schools: all of them quoted in similar vein. When he said to the last one, Recite for my thy verse, he answered: But unto the wicked God saith: `What hast thou to do to declare my statutes etc.? That child was a stutterer, so it sounded as though he answered: `But to Elisha God saith`. Some say that [Aher] had a knife with him, and he cut him up and sent him to the thirteen schools: and some say that he said: Had I a knife in my hand I would have cut him up. When Aher died, they said: Let him not be judged, nor let him enter the world to come. Let him not be judged, because he engaged in the study of the Torah; nor let him enter the world to come, because he sinned. R. Meir [T4] said: It were better that he should be judged and that he should enter the world to come. When I die I shall cause smoke to rise from his grave. When R. Meir [T4] died, smoke rose up from Aher`s grave. R. Johanan [PA2] said: [What] a mighty deed to burn his Master! There was one amongst us, and we cannot save him; if I were to take him by the hand, who would snatch him from me! [But] said he: When I die, I shall extinguish the smoke from his grave. When R. Johanan [PA2] died, the smoke ceased from Aher`s grave. The public mourner began [his oration] concerning him thus: Even the janitor could not stand before thee, O master!
Aher`s daughter [once] came before Rabbi [T5] and said to him: O master, support me! He asked her: `Whose daughter art thou?` She replied: I am Aher`s daughter. Said he: Are any of his children left in the world? Behold it is written: He shall have neither son nor son`s son among his people, nor any remaining in his dwellings. She answered: Remember his Torah and not his deeds. Forthwith, a fire came down and enveloped Rabbi`s bench. [Thereupon] Rabbi [T5] wept and said: If it be so on account of those who dishonour her, how much more so on account of those who honour her!
But how did R. Meir [T4] learn Torah at the mouth of Aher? Behold Rabbah b. Bar Hana said that R. Johanan [PA2] said: What is the meaning of the verse, For the priest`s lips should keep knowledge, and they should seek the Law at his mouth; for he is the messenger of the Lord of hosts? [This means that] if the teacher is like an angel of the Lord of hosts, they should seek the Law at his mouth, but if not, they should not seek the Law at his mouth! Resh Lakish [PA2] answered: R. Meir [T4] found a verse and expounded it [as follows]: Incline thine ear, and hear the words of the wise, and apply thy heart unto my knowledge. It does not say, `unto their knowledge`, but `unto my knowledge`. R. Hanina [PA1, PA3 or PA5] said, [he decided it] from here: Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father`s house etc. The verses contradict one another! There is no contradiction: in the one case Scripture refers to an adult, in the other to a child. When R. Dimi [BA5] came [to Babylon] he said: In the West, they say: R. Meir [T4] ate the date and threw the kernel away.
Raba [BA4] expounded: What is the meaning of the verse: I went down to the garden of nuts, to look at the green plants of the valley etc.? Why are the scholars likened to the nut? To tell you that just as [in the case of] the nut, though it be spoiled with mud and filth, yet are its contents not contemned, so [in the case of] a scholar, although he may have sinned, yet is his Torah not contemned.
Rabbah b. Shila [once] met Elijah. He said to him: What is the Holy One, blessed be He, doing? He answered: He utters traditions in the name of all the Rabbis, but in the name of R. Meir [T4] he does not utter. Rabbah [BA3] asked him, Why? Because he learnt traditions at the mouth of Aher. Said [Rabbah] to him: But why? R. Meir [T4] found a pomegranate; he ate [the fruit] within it, and the peel he threw away! He answered: Now he says: Meir [T4] my son says: When a man suffers, to what expression does the Shechinah give utterance? `My head is heavy, my arm is heavy`. If the Holy One, blessed be He, is thus grieved over the blood of the wicked, how much more so over the blood of the righteous that is shed. Samuel [BA1] found Rab Judah [BA2] leaning on the door-bolt weeping. So he said to him: O, keen scholar, wherefore dost thou weep? He replied: Is it a small thing that is written concerning the Rabbis? Where is he that counted, where is he that weighed? Where is he that counted the towers? `Where is he that counted?` for they counted all the letters in the Torah. `Where is he that weighed?` for they weighed the light and the heavy in the Torah. `Where is he that counted the towers?` for they taught three hundred halachoth concerning a `tower which flies in the air`. And R. Ammi [PA3] said: Three hundred questions did Doeg and Ahitophel raise concerning a `tower which flies in the air`. Yet we have learnt: Three kings and four commoners have no share in the world to come. What then shall become of us? Said [Samuel [BA1]] to him. O, keen scholar, there was impurity in their hearts. But what of Aher? Greek song did not cease from his mouth. It is told of Aher that when he used to rise [to go] from the schoolhouse, many heretical books used to fall from his lap.
Nimos the weaver asked R. Meir [T4]: Does all wool that goes down into the [dyeing] kettle come up [properly dyed]? He replied: All that was clean on its mother comes up [properly dyed], all that was not clean on its mother does not come up [properly dyed]. R. Akiba [T3] went up unhurt and went down unhurt; and of him Scripture says: Draw me, we will run after thee. And R. Akiba [T3] too the ministering angels sought to thrust away; [but] the Holy One, blessed be He, said to them: Let this elder be, for he is worthy to avail himself of my glory. b.Hag.16a By what Biblical exposition was he able to learn this? Rabbah b. Bar Hanah [BA3] said that R. Johanan [PA2] said: And he came from the myriads holy he is the Sign among His myriad. And R. Abbahu [PA3] said: He is preeminent above ten thousand he is the Example among His myriad. And Resh Lakish [PA2] said: The Lord of hosts is His names he is the Lord among His host. And R. Hiyya b. Abba said that R. Johanan [PA2] said: But the Lord was not in the wind; and after the wind an earthquake; but the Lord was not in the earthquake; and after the earthquake a fire; but the Lord was `not in the fire; and after the fire a still small voice. And behold, the Lord passed by.
Our Rabbis taught: Six things are said concerning demons: in regard to three, they are like the ministering angels; and in regard to three, like human beings. `In regard to three they are like the ministering angels`: they have wings like the ministering angels; and they fly from one end of the world to the other like the ministering angels; and they know what will happen like the ministering angels. [You say], `They know` you cannot mean that! Rather, they hear from behind the Veil like the ministering angels. `And in regard to three, they are like human beings`: they eat and drink like human beings; they propagate like human beings; and they die like human beings. Six things are said of human beings: in regard to three, they are like the ministering angels, and in regard to three, they are like beasts. `In regard to three, they are like the ministering angels`: they have understanding like the ministering angels; and they walk erect like the ministering angels; and they can talk in the holy tongue like the ministering angels. `In regard to three, they are like beasts`: they eat and drink like beasts; and they propagate like beasts, and they relieve themselves like beasts. whosoever speculates upon four things, it were a mercy if he had not come into the world etc. Granted as regards what is above, what is beneath, what [will be] after, that is well. But as regards what was before what happened, happened! Both R. Johanan [PA2] and Resh Lakish [PA2] say: It is like a human king who said to his servants: Build for me a great palace upon the dunghill. They went and built it for him. It is not the king`s wish [thenceforth] to have the name of the dunghill mentioned. Whosoever takes no thought for the honour of his maker, it were a mercy if he had not come into the world. What does this mean? R. R. Abba [BA3 & PA3] said: It refers to one who looks at the rainbow. R. Joseph [BA3] said: It refers to one who commits transgression in secret. `One who looks at a rainbow`, for it is written: As the appearance of the bow that is in the cloud in the day, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. R. Joseph [BA3] said: `It refers to one who commits a transgression in secret`, in accordance with R. Isaac`s [T5 or PA3] teaching. For R. Isaac [T5 or PA3] said: When anyone commits a transgression in secret, it is as though he thrust aside the feet of the Divine Presence, for it is said: Thus saith the Lord: The heaven is my throne, and the earth is my footstool. But is this so? For behold R. Elai the elder said: If a man sees that his [evil] inclination is prevailing upon him, let him go to a place where he is not known, and put on black garments, and wrap himself up in black garments, and let him do what his heart desires; but let him not profane the Name of Heaven publicly! There is no contradiction. The one case speaks of one who is able to overcome his [evil] inclination; the other case of one who is not able to overcome his [evil] inclination. R. Judah [T4; PA4 or PA5 in Y] b. R. Nahmani [PA3], the speaker of Resh Lakish [PA2] expounded: Anyone who looks at three things, his eyes become dim; at the rainbow, and at the Prince, and at the priests. At the rainbow, because it is written: As the appearance of the bow that is in the cloud in the day of rain... This was the appearance of the likeness of the glory of the Lord. At the Prince, for it is written: And thou shalt put of thy honour upon him. One who looks at the priests at the time when the Temple existed, when they stood upon their platform and blessed Israel with the Distinguished Name [of God]. R. Judah [T4; PA4 or PA5 in Y] son of R. Nahmani [PA3], the speaker of Resh Lakish [PA2] expounded: What is the meaning of the verse: Trust ye not in a friend, put ye not confidence in a familiar friend. If the evil inclination say to thee: Sin and the Holy One, blessed be He, will pardon, believe it not, for it is said: `Trust ye not in a friend`, and `friend` [Rea`] means none other than one`s evil inclination, for it is said: For the inclination of man`s heart is evil [Ra`]. And `familiar friend` means none other than the Holy One, blessed be He, for it is said: Thou art the familiar friend of my youth. Perhaps thou wilt say: Who testifies against me? The stones of a man`s home and the beams of his house testify against him, for it is said: For the stone shall cry out of the wall, and the beam out of the timber shall answer it. But the Sages say: A man`s soul testifies against him, for it is said: Keep the doors of thy mouth from her that lieth in thy bosom. What is it that lies in a man`s bosom? You must say, it is the soul. R. Zerika said: Two ministering angels that accompany him testify against him, for it is said: For he will give His angels charge over thee, to keep thee in all thy ways. But the Sages say: A man`s limbs testify against him, for it is said: Therefore ye are my witnesses, saith the Lord, and I am God.
[A] [78d] A more strict rule applies to Holy Things than applies to heave offering,
[B] for: They immerse utensils inside of [other] utensils for purification for use with [food in the status of] heave offering, but not [for purification for food in the status of] Holy Things.
[C] [They make distinctions among] outer parts, inside, and holding place in the case of use for heave offering, but not [in the case of use] for Holy Things.
[D] He who carries something affected by midras-uncleanness [may also] carry heave offering, but [he may] not [also carry food in the status of] Holy Things.
[E] The clothing of those who are so clean as to be able to eat heave offering
[F] is deemed unclean in the status of midras-uncleanness for the purposes of Holy Things.
[G] The rule for Holy Things is not like the rule for heave offering.
[H] For in the case of [immersion for use of] Holy Things one unties a knot and immerses and afterward ties it up again.
[I] And in the case of heave offering one ties it and then one immerses. y.Hag.3.1 I
[A] R. Hiyya in the name of R. Yohanan [PA2]: ``[The reason that a more strict rule applies to Holy Things than to heave offering is that] those who eat food in the status of heave offering [= priests] are conscientious, and those who eat food in the status of Holy Things [lay persons too] are not [necessarily equivalently] conscientious. [Only priests eat food in the status of heave offering, while non-priests, who own the offering, receive a share therein and are subjected to a more strict requirement.]``
[B] Said R. Hananiah [PA5] before R. Mana [PA5], ``But is this [provision, such as m.Hag.3.1 lists], indeed a gradation? If we dealt with a trait equivalent for this one and for that one, in which what was deemed unclean in the one case was deemed clean in the other, I should regard it as a point of gradation. [In that case we should have a higher degree of strictness for Holy Things than for heave offering. But if the reason is merely that the people who eat the one are more conscientious than those who eat the other, it is then not a consideration of gradation that operates here at all.]``
[C] He said to him, ``Interpret the passage to speak of one who is certified to eat food in the status of Holy Things. [Such a person may be deemed conscientious both for heave offering and for Holy Things. He will refrain for example, from immersing utensils inside of other utensils when said utensils are for use for Holy Things. By imposing the requirement that he do just that, we in any event require a higher grade of conscientiousness for Holy Things than for heave offering than, in general, we should have to do for such a person.]`` y.Hag.3.1 II
[A] As to m.Hag.3.1B, not immersing one utensil inside another,] R. La in the name of R. Yohanan [PA2]: ``If the unclean object was as heavy as a liter, they do not immerse it [inside of another one, since it will weigh down on the container and so interpose between the container and the immersion pool`s water].``
[B] R. Abba [BA3 & PA3] Saul says, ``Also in the case of utensils used for the preparation of food in the status of heave offering, they immerse [one such vessel inside of another] only in the case of a wicker basket [in which other utensils may be placed]. [But other utensils may not serve as containers for immersion.]``
[C] Said R. Yohanan [PA2], ``R. Abba [BA3 & PA3] Saul and R. Simeon [T4] have both said the same thing.
[D] ``For we have learned there:He who kept hold on a man or on utensils and immersed them - they are unclean [since the water has not touched the place by which he holds on to them]. If he rinsed his hand in the water, they are clean. R. Simeon [T4] says, `He should loose his hold on them so that the water may come into them```[m.Miq.8.5D-F].
[E] Said R. Yohanan [PA2], ``It is reasonable to suppose that R. Simeon [T4] will concur with the view of R. Abba [BA3 & PA3] Saul. But R. Abba [BA3 & PA3] Saul will not concur with R. Simeon [T4]. [Simeon [T4] will be concerned with the weight of the utensil. R. Abba [BA3 & PA3] Saul will not concur with Simeon [T4] that rinsing off prior to immersion will not suffice. R. Abba [BA3 & PA3] Saul will accept rinsing off prior to immersion.]``
[F] Rabbis of Caesarea in the name of R. Yohanan [PA2]: ``The decided law follows the view of R. Abba [BA3 & PA3] Saul.``
[G] And so it has been taught: ``The law accords with his view.``
[H] Said R. Jonah [PA5], ``The Mishnah [which regards m.Hag.3.1B, immersion of one utensil inside another as valid for heave offering but not Holy Things as a gradation that treats Holy Things as superior to heave offering] follows the view of R. Meir [T4].
[I] ``But in the view of sages they may do so [in the case of a large wicker basket] even for food in the status of Holy Things.`` y.Hag.3.1 III
[A] [With reference to m.Hag.3.1C on the holding place, the reason is that we do not distinguish the holding place,] not regarding the holding place as part of the inner part of the utensil. In the case of utensils used for Holy Things, all the parts are deemed comprehended as inside the utensil. [If any of the designated parts is made unclean, the whole of the utensil has been made unclean on the inside. Even if the outer surface alone is unclean, the whole of the utensil is unclean.] [This resumes at III:3, below.] y.Hag.3.1 III:2
[A] R. Jonah [PA5] in the name of R. Hiyya bar Ba: ``There is the story that seven elders came together to intercalate the year, meeting in the Valley of Rimon. Who were they? R. Meir [T4], R. Judah [T4; PA4 or PA5 in Y], R. Yose, R. Simeon [T4] [b. Yohai], R. Nehemiah [T4], R. Eliezer b. Jacob [T2 or T4], and R. Yohanan [PA2], the sandal maker.
[B] ``They said, `How many gradations [of rulings] apply to Holy Things and to heave offering [such as are listed at m.Hag.3.1]?`
[C] ``R. Meir [T4] says, `Thirteen.`
[D] ``R. Yose says, `Twelve.`
[E] ``Said R. Meir [T4], `Thus did I hear from R. Aqiba: ``Thirteen.```
[F] ``Said R. Yohanan [PA2], the sandal maker, `I served R. Aqiba standing up, while you served him only sitting down [so I know his traditions better than you do, having invested more energy in acquiring them].```
[G] They said, ``R. Yohanan [PA2], the sandal maker, really is an Alexandrian.``
[H] [Resuming the narrative:] ``And they arose from their meeting with a kiss.``
[I] And whoever in the group did not have a cloak - his fellow cut his cloak in half and gave it to him.
[J] And why did they do so? Because each one of them interpreted the following verse in seven different ways [and each had to dress appropriately for the presentation of his exegesis]: ``Let me sing for my beloved a love song concerning his vineyard; my beloved had a vineyard on a very fertile hill`` (Isa.5.1).
[K] And they praised [the exegesis] of the last of them, because he had found a fine aspect of the verse. They say it was R. Simeon b. Yohai [T4].
[L] And why were they forced [to meet in the valley of Rimon, rather than in a settled place]?
[M] For they interpreted the verse as follows: ``You shall make for yourself no molten gods`` (Exod.34.7).
[N] And what is written immediately thereafter? ``The feast of unleavened bread you shall keep. Seven days you shall eat unleavened bread, as I commanded you, at the time appointed in the month Abib; for in the month Abib you came out from Egypt`` (Exod.34.8).
[O] They held, ``Whoever has sufficient grounds for doubt to expect that it is necessary to intercalate the year and does not do so is as if he worships idols.``
[P] When they were ready to leave, they said, ``Come and let us leave a memorial to what we have done,`` and they saw a marble stone, and each one of them took a nail and hammered it in, and the nail went into the stone as into a piece of dough, and up to the present time it is called, ``The marble with the nails.`` y.Hag.3.1 III:3
[A] [Resuming III:1:] Said R. Yohanan [PA2], ``As to the holding place of which they have spoken [at m.Hag.3.1C], whether it is on the inside or the outside of the utensil, it is in accord with the way in which fastidious people hold [the utensil].``
[B] Said R. Zeira [PA3], ``It is not possible to speak in this connection of a dry utensil, for the hands will not impart uncleanness to a dry one.
[C] ``But it [also] is not possible to state the rule in connection with one that is full of liquid. For if the hands have touched [such liquid], they have rendered liquid unclean.
[D] ``But we must interpret the rule to speak of the case of a holding place on a utensil used for containing Holy Things, in which the hand or the holding place is soiled with liquid. [In such a case we take account of the condition of the holding place.]``
[E] R. Yohanan [PA2] in the name of R. Benaiah: ``They have treated liquid located in the holding place as equivalent to liquid in the [Temple] slaughterhouse. Just as you say there,`The liquid in the [Temple] slaughterhouse is clean [m.Ed.8.1]when located in its original place, but unclean when in any other place,` so the liquid that is located in the holding place is held to be clean when in that place, but unclean in any other place. [That accounts for the distinction made at M.]``
[F] R. Simon [T4] in the name of R. Joshua b. Levi [PA1]: ``[If] liquid of the [Temple] slaughterhouse should go out [of the courtyard], it is deemed to have been made unclean.``
[G] And lo, we have learned, ``If liquid of the Temple slaughterhouse went out [of the Temple courtyard], it remains in its status of sanctification``?
[H] Said R. Yose, ``R. Simeon [T4] interpreted the statement, [and so too did] R. Hinena [PA3], R. Simon [T4] in the name of R. Joshua b. Levi [PA1]: `When the liquid went out and then came back.```
[I] If the liquid at the top [of the utensil] was made unclean and it dripped down outside [the Temple courtyard], [as to this case, in which some of the liquid dropped outside of the courtyard, while the rest remained inside:] R. Ba and R. Bun bar Hiyya -
[J] one said, ``That which remains in its place [in the courtyard] is clean, and that which drips down and outside the courtyard is unclean.``
[K] The other said, ``Since that which drips outside derives from a source that remains clean, it too is clean [insusceptible to uncleanness].``
[L] R. Aha [PA4] in the name of R. Zeira [PA3], ``That which you have said [that liquids of the Temple courtyard are insusceptible to uncleanness] applies to liquid made unclean through unclean food [which is only a rabbinic ordinance]; but as to liquid made unclean by a dead creeping thing, it is indeed unclean, [since it is of biblical origin].`` y.Hag.3.1 III:4
[A] There we have learned:All utensils have outer parts and an inner part, and they further have a part by which they are held. [These are regarded as distinct, and if one is made unclean, an=other part remains clean.] R. Tarfon [T3] says, ``This distinction in the outer parts applies only to a large wooden trough.`` R. Aqiba says, ``To cups.`` R. Meir [T4] says, ``To unclean and clean hands.`` R. Yose said, ``They have spoken only concerning clean hands alone.`` [If clean hands touched one part of a utensil and another part was unclean, the hands are not made unclean. It is for this case that provision is made for distinguishing an outer part and a holding part] [m.Kel.25.7].
[B] Now in accord with the view of R. Meir [T4], if one`s hands were unclean and the outer sides of a cup were clean, if there is liquid on the outer part of the cup, and one took the cup with its holding place, it is self-evident that the liquid has not been made unclean by the hand so as to impart uncleanness to the cup.
[C] [But is it the case that] just as the liquid does not receive uncleanness from the hand to impart uncleanness to the cup, also the liquid does not receive uncleanness from the hand to impart uncleanness to a loaf of bread located in some other place?
[D] Let us derive the answer from the following [in T.`s version]:Clean liquids that were put at the holding place of a cup and that an unclean loaf of bread touched - the liquids are made unclean [t.Kel. BB.3.1]. In what regard has it made the liquid unclean? Is it not so that the liquid may impart uncleanness to a loaf located in some other place?
[E] It is because the liquid is on the ground. Lo, if the liquid had been on the cup, it would not impart uncleanness.
[F] But if there is liquid located on the hand, and one took the cup by the holding place, even in such a case, is the liquid [on the hand] not made unclean by the cup so as to impart uncleanness to the hand?
[G] Let us derive the answer from the following:
[H] If there was unclean liquid on the ground, and a clean loaf of bread touched it, it is made unclean.
[I] The law has spoken only of a loaf of bread. Lo, if it was a hand [that touched the liquid, it is] not [made unclean].
[J] And in the view of R. Yose, if the hands were clean and the outer part of the cup was unclean, with liquid located on the hand, and one held the cup by its holding place, it is self-evident that the liquid on the hand is not made unclean by the cup so as to impart uncleanness to the hand.
[K] And just as the liquid is not made unclean by the cup to impart uncleanness to the hand, so is the liquid not made unclean by the cup to impart uncleanness to a loaf of bread in some other place?
[L] Let us derive the answer from the following:
[M] Unclean liquid located on the ground - if a clean loaf of bread touched it, it is made unclean.
[N] For what purpose is it made unclean? Is it not made unclean to impart uncleanness to a loaf of bread located in another place?
[O] Now it is because the liquid is on the ground. Lo, if it were on the hand, that would not be the case.
[P] But if there is liquid located on the cup, and one held the cup with its holding place, even in such a case is the liquid not made unclean by the hand to impart uncleanness to the cup?
[Q] Let us derive the answer from the following:
[R] If there is unclean liquid located on the holding place of a cup, and a cup the outer sides of which are clean touched it at its holding place, it is made unclean. y.Hag.3.1 IV
[A] He who carries something affected by midras-uncleanness may also carry heave offering, but he may not also carry food in the status of Holy Things [M.3.1D]:
[B] R. Ba in the name of R. Judah [T4; PA4 or PA5 in Y]: ``It is because of a case that took place.
[C] ``There was a case of one whose jar was perforated, and he stuffed it up with the thong of his sandal. [The thong fell into the jar, and the wine in the jar was made unclean thereby.]``
[D] R. Zeira [PA3], R. Yose in the name of R. Eleazar [T4 in M or PA3]: ``If one violated the law and did carry [something unclean with midras-uncleanness as well as food in the status of Holy Things, the latter remains] clean.``
[E] That view is in line with what R. Eleazar [T4 in M or PA3] said, ``Now there are some who have said, `He should not carry, but if he transgressed the law and did carry, the food [in the status of Holy Things] is unclean.` There are others who have said, `One should not carry, and if he transgressed the law and did carry, the food remains clean.```
[F] Said R. Zeira [PA3] before R. Mana [PA5], ``Now does this not answer the question we raised above [at Y.Hag.2.7 as to the body of an abstainer, what is the law on its functioning as does a person afflicted with flux-uncleanness [Zab, cf. Lev.15] with respect to food in the status of heave offering and Holy Things], that the sages have not treated his body as equivalent to that of a person afflicted with flux-uncleanness [Zab, cf. Lev.15] so far as Holy Things are concerned? For if you say that they did treat his body as equivalent to that of a person afflicted with flux-uncleanness [Zab, cf. Lev.15] so far as Holy Things are concerned, then even if one had transgressed the law and carried [what was unclean in midras-uncleanness], it should be regarded as unclean.``
[G] He said to him, ``[That is not necessarily so, for] you may interpret the ruling [on this subject] to apply to one who was confirmed as clean for purposes of handling food in the status of Holy Things.`` y.Hag.3.1 V
[A] For the rule for [79a] Holy Things is not like the rule for heave offering [m.Hag.3.1G]:
[B] For in the case of Holy Things one unlooses the knots and dries off the holes and then ties up [the thongs again], while for immersion for the sake of heave offering, one simply ties the knots [of the thongs, e.g., of a basket,] and then immerses the utensil.
[C] Those who eat heave offering are conscientious, and they open [the knots]. Those who eat Holy Things are not conscientious and do not open the knots [on which account they are required to untie them prior to immersion].