MISHNAH: m.Meg.3.2A Synagogue may not be sold save with the stipulation that it may be bought back [by the sellers] whenever they desire. So R. Meir [T4]. The Sages, however, say that it may be sold in perpetuity, save for four purposes-for a bath, for a tannery, for a ritual bath, or for a laundry. R. Judah [T4; PA4 or PA5 in Y] says: it may be sold for [turning into] a courtyard, and the purchaser may do what he likes with it.
GEMARA: On R. Meir`s [T4] ruling, how do people live in it? [The rent they pay] would be interest! R. Johanan [PA2] replied: R. Meir [T4] gave this ruling on the basis of the view of R. Judah [T4; PA4 or PA5 in Y], who said that interest which is only contingent is permitted, as it has been taught: `If a man lent another a maneh and the latter made a [conditional] sale to him of his field, if the vendor takes the produce, this is permitted, but if the purchaser takes the produce, it is forbidden. R. Judah [T4; PA4 or PA5 in Y] said that even if the purchaser takes the produce it is permitted. Said R. Judah [T4; PA4 or PA5 in Y] further: It happened once that Boethus b. Zunin [T2] made a sale of his field with the permission of R. Eleazar b. Azariah [T2], and the purchaser took the produce. They said to him: Do you cite that as a proof? It was in fact the vendor who took the produce and not the purchaser`. On what point of principle did they differ? On the question of contingent interest; one authority [R. Judah [T4; PA4 or PA5 in Y]] held that contingent interest is permitted, and the other held that it is forbidden. Raba [BA4] said: All authorities agree that contingent interest is forbidden, and the point at issue is the taking of interest on condition of returning it. One authority [R. Judah [T4; PA4 or PA5 in Y]] held that to take interest on condition of returning it [when the principal is returned] is permitted, while the other held that it is forbidden. The Sages say he may sell it in perpetuity etc. Rab Judah [BA2] said in the name of Samuel [BA1]: It is permitted to a man to make water within four cubits of where prayers have been said. Said R. Joseph [BA3]: What has he told us? We have already learnt it: R. Judah [T4; PA4 or PA5 in Y] says: it may be sold for use as a courtyard, and the purchaser may do what he likes in it; And even the Rabbis did not forbid save in the synagogue itself, since its sanctity is permanent, but for the four adjoining cubits, the sanctity of which is not permanent, they did not make such a rule. A Tanna recited in the presence of R. Nahman: One who has just said prayers may go a distance of four cubits and make water, and one who has made water may go a distance of four cubits and pray. He said to him: I grant you that one who has made water may go four cubits and pray; this we have learnt: `How far should he remove from it and from excrement? Four cubits`. But why should one who has prayed remove four cubits before making water? If that is the rule, you have sanctified all the streets of Nehardea! Say, `should wait` [the time it takes to go four cubits]. [Is that so?] I grant you that one who has made water should wait till he can go four cubits, on account of drippings [on his clothes]. But why should one who has just prayed wait long enough to go four cubits? R. Ashi [BA6] replied: Because for the time it takes to go four cubits his mouth is still full of his prayer and his lips are still muttering it. (Mnemonic z`l`p`n`). R. Zaccai was asked by his disciples: In virtue of what have you reached such a good old age? He replied: Never in my life have I made water within four cubits of a place where prayers have been said, nor have I given an opprobrious epithet to my fellow, nor have I omitted [to perform] the sanctification of the [Sabbath] day. I had a grandmother who once sold her headdress so as to bring me [wine for] the sanctification of the day. It was taught: When she died she left him three hundred barrels of wine, and when he died he left his sons three thousand barrels.
R. Huna [BA2 or PA4] once came before Rab [BA1] girded with a string. He said to him, What is the meaning of this? He replied: I had no [wine for] sanctification, and I pledged my girdle so as to get some. He said: May it be the will of heaven that you be [one day] smothered in robes of silk. On the day when Rabbah [BA3] his son was married, R. Huna [BA2 or PA4], who was a short man, was lying on a bed and his daughters and daughters-in-law stripped [clothes] from themselves and threw them on him until he was smothered in silks. When Rab [BA1] heard he was chagrined and said, Why when I blessed you did you not say, The same to you, Sir? R. Eleazar b. Shammua [T4] was asked by his disciples: In virtue of what have you reached such a good old age? He replied: Never in my life have I made a short cut through a synagogue, nor have I stepped upon the heads of the holy people, nor have I lifted my hands [to say the priestly blessing] without reciting a blessing.
R. Peridah was asked by his disciples: In virtue of what have you reached such a good old age? He replied: Never in my life have I allowed anyone to be before me at the house of study b.Meg.28a , nor have I said grace before a kohen, nor have I eaten of a beast from which the priestly dues have not been given, as R. Isaac [T5 or PA3] said in the name of R. Johanan [PA2]: It is forbidden to eat from an animal from which the priestly dues have not been given; and R. Isaac [T5 or PA3] further said: To eat from an animal from which the priestly dues have not been given is like eating tebel. The law, however, is not as stated by him. `Nor did I say grace before a kohen`. This implies that this is a meritorious action. But has not R. Johanan [PA2] said: `If a talmid hakam allows even a high priest who is all ignoramus to say grace before him, that talmid hakam commits a mortal offence, as it says, All that hate me [mesanne`ai] love death; read not mesanne`ai [that hate me], but masni`ai [that make me hated]`? When R. Johanan [PA2] made this remark, he was thinking of equals. R. Nehunia b. ha-Kaneh was asked by his disciples: In virtue of what have you reached such a good old age? He replied: Never in my life have I sought respect through the degradation of my fellow, nor has the curse of my fellow gone up with me upon my bed, and I have been generous with my money. `I have not sought respect through the degradation of my fellow`, as illustrated by R. Huna [BA2 or PA4] who once was carrying a spade on his shoulder when R. Hana b. Hanilai wanted to take it from him, but he said to him, If you are accustomed to carry in your own town, take it, but if not, I do not want to be paid respect through your degradation. `Nor did the curse of my fellow go up on my bed with me`. This is illustrated by Mar Zutra [BA6], who, when he climbed into his bed said, I forgive all who have vexed me. `I have been generous with my money`, as a Master has said, `Job was generous with his money; he used to leave with the shopkeeper a perutah of his change`. R. Akiba [T3] asked R. Nehunia the great: In virtue of what have you reached such a good old age? His attendants came and beat him, so he went and sat on the top of a date tree, and said to him: Rabbi, seeing that it says `a lamb`, why does it also say `one`? Thereupon he [R. Nehunia] said, He is a rabbinical student, leave him alone. He then answered his question, saying, `One` means `unique in its flock`. Then he said to him: Never in my life have I accepted presents, nor have I insisted on retribution [when wronged], and I have been generous with my money. `I have not accepted presents`, as illustrated by R. Eleazar [T4 in M or PA3], who, when presents were sent to him from the Prince would not accept them and when he was invited there would not go. He said to them: Do you not want me to live, since it says, He that hateth gifts shall live? R. Zera [PA3], when presents were sent to him from the Prince, would not accept them, but when he was invited there he used to go, saying, They derive honour from my presence. `Nor did I insist on retribution`, as Raba [BA4] said: `He who waives his right to retribution is forgiven all his sins, as it says, that pardoneth iniquity and passeth by transgression. Whose iniquity is forgiven? The iniquity of him who passes by transgression. Rabbi [T5] asked R. Joshua b. Korha [T4]: In virtue of what have you reached such a good old age? He said to him: Do you begrudge me my life? Said Rabbi [T5] to him: This is [a point of] Torah, and it is important for me to learn. He replied: Never in my life have I gazed at the countenance of a wicked man; for so R. Johanan [PA2] said: It is forbidden to a man to gaze at the form of the countenance of a wicked man, as it says, Were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee nor see thee. R. Eleazar [T4 in M or PA3] said: His eyes become dim, as it says, And it came to pass that when Isaac was old that his eyes were dim, so that he could not see; because he used to gaze at the wicked Esau. But was that the cause? Has not R. Isaac [T5 or PA3] said: Let not the curse of an ordinary person ever seem of small account to thee, for Abimelech cursed Sarah, and it was fulfilled in her seed, as it says, Behold he is for thee a covering [kesuth] of the eyes. Read not `kesuth` but `kesiyath` [blinding]? Both caused the affliction. Raba [BA4] said. We learn it from here, It is not good to respect the person of the wicked. When he was about to depart life, Rabbi [T5] said to him, Bless me. He said to him: May it be heaven`s will that you attain to half my days. Not to their whole length [he exclaimed]? Shall those who succeed you, [he replied] pasture cattle?
Abbuha b. Ihi and Minyamin b. Ihi [both left sayings on this subject]. One said: May I be rewarded because I have never gazed at a Cuthean, and the other said, May I be rewarded because I have never gone into partnership with a Cuthean. R. Zera [PA3] was asked by his disciples: In virtue of what have you reached such a good old age? He replied: Never in my life have I been harsh with my household, nor have I stepped in front of one greater than myself, nor have I meditated on the Torah in filthy alleys, nor have I gone four cubits without Torah and Tefillin, nor have I slept in the beth ha-midrash, either a long or a short sleep, nor have I rejoiced in the downfall of my fellow, nor have I called my fellow by his nickname, (or, as some report, `family nickname`).