(א) רַבִּי אוֹמֵר, אֵיזוֹהִי דֶרֶךְ יְשָׁרָה שֶׁיָּבֹר לוֹ הָאָדָם, כֹּל שֶׁהִיא תִפְאֶרֶת לְעוֹשֶׂיהָ וְתִפְאֶרֶת לוֹ מִן הָאָדָם. וֶהֱוֵי זָהִיר בְּמִצְוָה קַלָּה כְבַחֲמוּרָה, שֶׁאֵין אַתָּה יוֹדֵעַ מַתַּן שְׂכָרָן שֶׁל מִצְוֹת. וֶהֱוֵי מְחַשֵּׁב הֶפְסֵד מִצְוָה כְּנֶגֶד שְׂכָרָהּ, וּשְׂכַר עֲבֵרָה כְנֶגֶד הֶפְסֵדָהּ. וְהִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאִי אַתָּה בָא לִידֵי עֲבֵרָה, דַּע מַה לְּמַעְלָה מִמְּךָ, עַיִן רוֹאָה וְאֹזֶן שׁוֹמַעַת, וְכָל מַעֲשֶׂיךָ בַסֵּפֶר נִכְתָּבִין:
(1) Rabbi Said: which is the straight path that a man should choose for himself? One which is an honor to the person adopting it, and [on account of which] honor [accrues] to him from others. And be careful with a light commandment as with a grave one, for you did know not the reward for the fulfillment of the commandments. Also, reckon the loss [that may be sustained through the fulfillment] of a commandment against the reward [accruing] thereby, and the gain [that may be obtained through the committing] of a transgression against the loss [entailed] thereby. Apply your mind to three things and you will not come into the clutches of sin: Know what there is above you: an eye that sees, an ear that hears, and all your deeds are written in a book.
The Rambam's Introduction1 to the Mishneh Torah
"In the name of God, Lord of the world"2 (Genesis 21:33)
"Then I will not be ashamed when I gaze at all Your mitzvot"3 (Psalms 119:6).
The mitzvot given to Moses at Mount Sinai were all given together with their explanations,4 as implied by [Exodus 24:12]: "And I will give you the tablets of stone, the Torah, and the mitzvah."
"The Torah" refers to the Written Law; "the mitzvah," to its explanation. [God] commanded us to fulfill "the Torah" according to [the instructions of] "the mitzvah."5 "The mitzvah" is called the Oral Law.
Moses, our teacher, personally transcribed the entire Torah before he died. He gave a Torah scroll to each tribe and placed another scroll in the ark as a testimonial, as [Deuteronomy 31:26] states: "Take this Torah scroll and place it [beside the ark…] and it will be there as a testimonial."
"The mitzvah" - i.e., the explanation of the Torah - he did not transcribe.6 Instead, he commanded it [verbally] to the elders, to Joshua, and to the totality of Israel,7 as [Deuteronomy 13:1] states: "Be careful to observe everything that I prescribe to you." For this reason, it is called the Oral Law.
Even though the Oral Law was not transcribed, Moses, our teacher, taught it in its entirety in his court to the seventy elders. Elazar, Pinchas, and Joshua received the tradition from Moses.
[In particular, Moses] transmitted the Oral Law to Joshua, who was his [primary] disciple, and instructed him regarding it.8
Similarly, throughout his life Joshua taught the Oral Law. Many elders received the tradition from him.9 Eli received the tradition from the elders and from Pinchas. Samuel received the tradition from Eli and his court. David received the tradition from Samuel and his court.
Achiah of Shiloh was one of those who experienced the exodus from Egypt.10 He was a Levite and heard [teachings] from Moses. He was, however, of low stature in Moses' age. Afterwards, he received the tradition from David and his court.
Elijah received the tradition from Achiah of Shiloh and his court. Elisha received the tradition from Elijah and his court.
Yehoyada, the priest, received the tradition from Elisha and his court. Zechariah received the tradition from Yehoyada and his court. Hoshea received the tradition from Zechariah and his court. Amos received the tradition from Hoshea and his court. Isaiah received the tradition from Amos and his court. Michah received the tradition from Isaiah and his court. Yoel received the tradition from Michah and his court. Nachum received the tradition from Yoel and his court. Chabbakuk received the tradition from Nachum and his court. Tzefaniah received the tradition from Chabbakuk and his court.
Jeremiah received the tradition from Tzefaniah and his court. Baruch ben Neriyah11 received the tradition from Jeremiah and his court. Ezra and his court received the tradition from Baruch and his court.
[The members of] Ezra's court are referred to as Anshei K'nesset Hagedolah (the men of the great assembly). They included Chaggai, Zechariah, Malachi, Daniel, Chananiah, Mishael, Azariah, Nechemiah ben Chakaliah, Mordechai the linguist, Zerubavel and many other sages - 120 elders in all.12
The last [surviving] member of this group was Shimon the Just. He was included among the 120 elders and received the Oral Law from all of them. He served as the High Priest after Ezra.
Antignos of Socho and his court received the tradition from Shimon the Just and his court.
Yosse ben Yo'ezer of Tzreidah and Yosef ben Yochanan of Jerusalem13 and their court received the tradition from Antignos and his court. Yehoshua ben Perachiah and Nittai of Arbel and their court received the tradition from Yosse ben Yo'ezer and Yosef ben Perachiah and their court. Yehudah ben Tabbai and Shimon ben Shatach and their court received the tradition from Yehoshua ben Perachiah and Nittai of Arbel and their court. Shemayah and Avtalion, who were righteous converts,14 and their court received the tradition from Yehudah and Shimon and their court.
Hillel and Shammai and their court received the tradition from Shemayah and Avtalion and their court. Rabban Yochanan ben Zakkai and Rabbi Shimon, the son of Hillel the elder, received the tradition from Hillel [and Shammai] and his [their] court[s].15
Rabban Yochanan ben Zakkai had five students [who were] great sages and received the tradition from him. They were: Rabbi Eleazar the great, Rabbi Yehoshua, Rabbi Yosse the priest, Rabbi Shimon ben Netanel and Rabbi Elazar ben Arach. Rabbi Akiva ben Yosef received from Rabbi Eleazar the great. Yosef, his father, was a righteous convert.
Rabbi Yishmael and Rabbi Meir, a son of righteous converts, received the tradition from Rabbi Akiva. Rabbi Meir and his colleagues also received the tradition from Rabbi Yishmael.
The colleagues of Rabbi Meir include Rabbi Yehudah, Rabbi Yosse, Rabbi Shimon, Rabbi Nechemiah, Rabbi Elazar ben Shamu'a, Rabbi Yochanan the shoemaker, Shimon ben Azzai, and Rabbi Chananiah ben Teradion.16
Similarly, Rabbi Akiva's colleagues also received the tradition from Rabbi Eleazar the great. Rabbi Akiva's colleagues include Rabbi Tarfon - the teacher of Rabbi Yosse of the Galil - Rabbi Shimon ben Elazar, and Rabbi Yochanan ben Nuri.
Rabban Gamliel the elder received the tradition from Rabban Shimon, his father - the son of Hillel the elder. Rabban Shimon, his son, received the tradition from him. Rabban Gamliel, his son, received the tradition from him and Rabban Shimon, his son, received the tradition from him.
Rabbi Yehudah, the son of Rabban Shimon and referred to as Rabbenu Hakadosh ("our saintly teacher"),17 received the tradition from his father, from Rabbi Elazar ben Shamu'a, and from Rabban Shimon and his colleagues.
Rabbenu Hakadosh composed the Mishnah. From the days of Moses, our teacher, until Rabbenu Hakadosh, no one had composed a text for the purpose of teaching the Oral Law in public. Instead, in each generation, the head of the court or the prophet of that generation would take notes of the teachings which he received from his masters for himself, and teach them verbally in public. Similarly, according to his own potential, each individual would write notes for himself of what he heard regarding the explanation of the Torah, its laws, and the new concepts that were deduced in each generation concerning laws that were not communicated by the oral tradition, but rather deduced using one of the thirteen principles of Biblical exegesis and accepted by the high court.
This situation continued until [the age of] Rabbenu Hakadosh. He collected all the teachings, all the laws, and all the explanations and commentaries that were heard from Moses, our teacher, and which were taught by the courts in each generation concerning the entire Torah. From all these, he composed the text of the Mishnah. He taught it to the Sages in public and revealed it to the Jewish people, who all wrote it down. They spread it in all places so that the Oral Law would not be forgotten by the Jewish people.
Why did Rabbenu Hakadosh make [such an innovation] instead of perpetuating the status quo? Because he saw the students becoming fewer, new difficulties constantly arising, the Roman Empire18 spreading itself throughout the world and becoming more powerful, and the Jewish people wandering and becoming dispersed to the far ends of the world. [Therefore,] he composed a single text that would be available to everyone, so that it could be studied quickly and would not be forgotten.19 Throughout his entire life, he and his court taught the Mishnah to the masses.
These are the great Sages who were part of the court of Rabbenu Hakadosh and who received the tradition from him: His sons, Shimon and Gamliel, Rabbi Effess, Rabbi Chanina ben Chama, Rabbi Chiyya, Rav, Rabbi Yannai, bar Kafra, Shemuel, Rabbi Yochanan, Rabbi Hoshaia. Thousands and myriads of other sages received the tradition from [Rabbenu Hakadosh] together with these great sages.
Rav Sherira Gaon
The days of Rabbi, 132 the son of Rabban Simeon ben Gamliel, were an opportune
time. 133 Rabbi arranged… 134 the Mishnah. The words of the Mishnah can be compared to
the words of the Almighty to Moses- they were like a sign and a wonder. 135 Rabbi did not
produce these words with his own mind; rather, they were the teachings of the early sages
who preceded him. How do we know this?
The Mishnah says, “It once happened that Ben Zakkai examined [witnesses] regarding
the stems of the fig.” 136 The Talmud suggests, 137 “This reference is probably to a different
Ben Zakkai; for if Rabban Yohanan ben Zakkai were meant, would Rabbi have called
him merely ‘Ben Zakkai?’ [The Talmud now refutes the above statement by quoting a
baraita which parallels the mishnah and which includes the title, “Rabban”-] Yet has it
not been taught- “It once happened that Rabban Yohanan ben Zakkai examined witnesses
regarding the stems of the fig”?
The Talmud now finds a different way to reconcile the Mishnah and baraita- “He
[Rabban Yohanan ben Zakkai] must therefore have been a disciple sitting before his
master 138 when he made this suggestion. His reasoning was so acceptable to his master
that he [the master] perpetuated [the incident] in his [the disciple’s] name.” 139 Thus, from
the time of Hillel and Shammai, our sages had already taught this mishnah with the plain
name “Ben Zakkai,” and Rabbi also taught it this way, without modifying it….
The Mishnah was even divided into tractates before the time of Rabbi; for Rabbi Meir
told Rabbi Nathan- “Let us ask Rabban Simeon ben Gamliel to open [his lectures] with
[Tractate] Uqzin, with which he is unfamiliar….” The story continues- “Rabbi Jacob ben
Karshai went and sat by the upper room where Rabban Simeon ben Gamliel was
studying, and he recited [Tractate] Uqzin again and again. Rabban Simeon ben Gamliel
thought- ‘Is someone asking questions about Uqzin?’ He turned his attention to it and
studied it.” 140
There are places where Rabbi added commentary. For example, the mishnah says-
“Boys may go out with garlands and royal children may go out with bells.” 141 This is the
way the mishnah was taught by the early sages. 142 Then Rabbi added the following
explanation- “Everyone else [likewise may go out with bells]; but the sages spoke in
terms of the usual situation.” 143
An exception is those things which were taught in his day 144 and in the days after him,
as we say- “This is [what is taught in] the early mishnah; but the later mishnah [on the
same subject] says…”
Likewise, Eduyot was established 145 on the day that Rabbi Eleazar ben Azariah was
inaugurated (as nasi), as we say- “Eduyot was also learned that day.” And we learn, “The
term, ‘that day’ always means the day Rabbi Eleazar ben Azariah was seated 146 in the
yeshivah.” 147
Rabbi afterwards included material which was taught in his father’s time. 148 For
example- “Rabbi Yose says, ‘In six instances the House of Shammai holds the lenient
opinion while the House of Hillel holds the stringent opinion.’’’ 149 Another example-
“Rabbi Judah said, ‘God forbid that Akavyah ben Mehallalel was ever excommunicated;
for no man of Israel is a better example of a bastion of wisdom and fear of sin than
Akavyah ben Mehallalel.” 150
However, with other tractates, even though their basic principles had already been
taught by the early sages, Rabbi arranged their halakhot—some of them he taught in the
original wording, and others he worded he saw fit. Every anonymous mishnah is [the
teaching of] Rabbi Meir. But he did not create them from his own heart. Rather, Rabbi
Meir had a certain way of teaching the mishnayot to his disciples; and Rabbi chose and
established this way to teach [the mishnayot] to everyone. Rabbi Meir had received his
way of learning [the Mishnah] from his teacher, Rabbi Akiva; and Rabbi Akiva had
received it from his teachers, the earlier sages. Thus, we say- “Rabbi Yohanan said, ‘An
anonymous Mishnah is Rabbi Meir. An anonymous Tosefta is Rabbi Nehemiah. An
anonymous Sifra is Rabbi Judah. An anonymous Sifre is Rabbi Simeon. And all of them
taught in the way of Rabbi Akiva.’” 151
These baraitot of Tosefta, Sifra, and Sifre were all taught by the earlier sages. Then
Rabbi Judah, Rabbi Nehemiah, and Rabbi Simeon came, and each made his own
compilation of [the baraitot]. Sifra [was compiled by] Rabbi Judah; Tosefta, by Rabbi
Nehemiah; and Sifre, by Rabbi Simeon; and the Mishnah, by Rabbi Meir. And all of them
follow the method of Rabbi Akiva, for all were disciples of Rabbi Akiva.
But other baraitot do not interest us, because these [just mentioned] were selected and
compiled by leading sages who were the foremost disciples of Rabbi Akiva. Thus, Rabbi
Simeon told his students- “My sons, learn my principles for my principles are the cream
of the cream of Rabbi Akiva’s principles.” 152 We say- 153 “The hearts of the early ones are
like the entrance to the great hall [of the Holy Temple] and the hearts of the later ones
[are] like the entrance to the antechamber.” And [the Talmud] goes on to explain- “The
early ones’ means Rabbi Akiva.” 154
Our sages explain that even Adam, the first man, rejoiced in the wisdom of Rabbi Akiva
when the Holy One, Blessed is He, showed [Adam] the sages of each generation. 155 And
in [Tractate] Yevamot Rabbi Dosa ben Harkinas said to Rabbi Akiva, “Are you Akiva
benJoseph, whose name goes from one end of the world to the other?” 156
The greatest of all Rabbi Akiva’s students was Rabbi Meir, as we learn in [Tractate] Eruvin- “Rav Aha ben Hanina said, ‘It is revealed and known before Him Who spoke and
the world came into existence, that in the generation of Rabbi Meir there was none equal
to him. Then why was not the halakhah fixed in agreement with his views? Because his
colleagues could not fathom the depths of his mind, for he would declare the ritually
unclean to be clean and the ritually clean to be unclean and he would supply plausible
proof.’” 157 Therefore Rabbi Akiva was fond of him and ordained him in his youth.
In his halakhot Rabbi chose the way [of teaching] of Rabbi Meir, which was the way of
Rabbi Akiva, because Rabbi saw that Rabbi Meir’s way was succinct and easy to teach.
His statements were well composed, each topic [placed] with that which was similar to it.
His teachings were more exact than any of the other tannaim, without superfluous
language. Each word makes a vital point without unnecessary exaggeration. Nothing was
missing or extra, except in a few instances. The way [of presentation] was concise. Great
and wondrous things were included in every single word. Not everyone who is learned
knows how to create such a composition, as it is said- “A man may arrange his thoughts,
but what he says depends on God” (Prov. 16-1). All the Rabbis shared the same
underlying principles; nevertheless, since Rabbi Akiva possessed a broad heart 158 and his
disciple Rabbi Meir also possessed a broad heart, they arranged [the material] in an
excellent manner, and they were preferable to all the other tannaim.
Therefore, Rabbi gathered [their arrangement]. To it he added [halakhot] that were
[formulated] in his time. He arranged it as he saw fit. He also explained the essence and
the main principles behind disputes of the Rabbis. Since there were Rabbis who had
heard from great sages a different opinion [from that in the Mishnah] or who taught
minority opinions anonymously, if someone heard about this he could become confused
[when studying the Mishnah]. [But] when Rabbi explained the matter, no doubt
[regarding the halakhah] could set in. Thus we learn in the Mishnah- 159 Rabbi Judah said-
“Why is the opinion of the minority recorded along with the majority? In order to nullify
it, so that if a man says this, [one can] say to him- ‘Where did you hear this?’ If he
replies- ‘I received it [as a tradition from my teachers]- one can say to him- ‘Perhaps what
you heard was the opinion of so-and-so.,” 160 When everybody saw the form of the
Mishnah, the truthfulness of its teachings and the exactness of its words, they abandoned
their previous formulations and compilations. These halakhot were
disseminatedthroughout the Jewish people while the other halakhot were shunted aside
and became like a baraita. They are utilized as a commentary or for their more elaborate
style. However, the Jewish people gave [only] these halakhot [binding] authority. They
accepted it faithfully whenthey saw it, and no one has disputed its authority.
Using this approach [of Rabbi Akiva and Rabbi Meir], Rabbi arranged the six orders of
the Mishnah. This does not mean that the more numerous earlier sages were abandoned
for the later ones. Rather, the earlier sages had no need for compiled material and the
things that we learn by memory. Every single one of the [earlier] Rabbis knew these
things through a chain of transmission. They had no need to compile them and write them
down’ among themselves untilthe Temple’s destruction. Then came [these earlier sages’] students, who were not as knowledgeable, and found it necessary to make
compilations….
Therefore Rabbi had to compile and arrange the six orders of the Mishnah after a respite
of two generations from the persecutions that took place during the Temple’s
destruction….
When Rabbi arranged the Mishnah, he did not place the tractates in a specific order, one
after another. [Rather] he arranged [and taught] each tractate separately in whatever order
was convenient for him. We do not know which he taught first. However, the halakhot [in
each chapter] and the chapters of each tractate were arranged in a specific order. Thus
Rav Huna said- “In one tractate we do not say, ‘There is no order to Mishnah; but
regarding two tractates we do say, ‘There is no order to Mishnah.’’’ 161 One could say
about either of [the two tractates] that Rabbi might have taught it first.
Sometimes we find a mishnah [on a certain halakhic topic] which gives only one
opinion (stam) without attributing it to a specific tanna or mentioning any tanna who
disagrees. Later in the same tractate we may find another mishnah [on the same topic] which presents the opinion of the earlier Mishnah as subject to dispute. In such a case,
referred to as “stam and later disputed,” the halakhah does not follow the earlier (stam)
mishnah. On the other hand, if the reverse situation is found within one tractate—
“disputed and later stam”—we say that the halakha follows the stam mishnah. However,
if the two mishnayot in question are found in two different tractates, the above rules do
not apply; for [the tractates] have no order. 162 Rav Joseph also agrees [with these rules],
except he says that the three “Bavas” of Order Neziqin are to be considered one tractate.
As for your question why [Tractate] Kippurim (Yoma) was placed before Shekalim- We
in our bet midrash 163 study Sheqalim before Kippurim, but certainly we study Sukkah
before Yom-Tov (Bezah). This is followed by Rosh ha-Shanah. However, perhaps [in
Rabbi’s day] they studied them in the opposite order. However, it can be reasoned that
Shabbat should be first, since it is so important, 164 followed by Tractate Eruvin which is
similar to [Shabbat] and on the same subject. 165 Then follows Tractate Pesahim, since
Passover is the first of all the festivals; [this is] followed by Sheqalim, [the subject matter
of which] comes [directly] before [that of Pesahim] and is one of its aspects. After
Sheqalim we study Seder Yoma, which is similar to Shabbat. After Seder Yoma we study
Tractate Sukkah because it follows Yom ha-Kippurim 166 and is a major festiva1. After
Tractate Sukkah we study Tractate Yom- Tov (Bezah) because it is on the same subject.
After Yom- Tov we study Tractate Rosh ha-Shanah so that we can study Tractate Ta’anit
right after it, since after Rosh haShanah is the time of the first rainfall and the time of
sowing, and it is like the same subject.
This is how the Rabbis usually study; but if someone finds it convenient to follow a
different order, he may do so, even though we see in certain tractates that we say- “Now
that the tanna finished Tractate….” For example, in Tractate Sotah- “Now that the tanna
has finished [Tractate] Nazir….” And in Tractate Shevu’ot- “Now that the tanna has
finished [Tractate] Makkot….” [These passages] prove that there is a specific order.
131. Trans. Rabinowich,The Iggeres of Rav Sherira Gaon,pp. 20-32.
132. Rabbi Judah the Prince.
133. The end of a period of persecution.
134. This text is available in two versions. The Spanish recension does indeed claim here that the Mishnah
was written down, but virtually all scholars acknowledge the primacy of the French recension which sees
the editorial and transmissional activity of Rabbi as oral.
135. Rav Sherira Gaon isdrawing a parallel between the divine inspiration of Moses and that of Rabbi.
136. Mishnah Sanhedrin 5-2- Witnesses testified that someone had committed murder under a certain fig
tree. To test the validity of their testimony, Ben Zakkai questioned them about the appearance of small
details such as the stems of the figs.
137. Babylonian Talmud Sanhedrin 413.
138. Probably Hillel.
139. The Mishnah used the plain “Ben Zakkai,” since he had not yet been given the title “Rabban.” “our
teacher.” But in thebaraita, which was composed later, the title “Rabban” is used.
140. Babylonian Talmud Horayot 13b.
141. This mishnah concerns the prohibition of carrying from the private to the public domain on the
Sabbath. Since garlands and bells were usual items of clothing for boys, wearing them is not considered
carrying.
142. Those who first formulated the halakhot of the Mishnah.
143. Mishnah Shabbat 6-9- Since it is usually royal children who go out with bells, the sages put the
mishnah in these terms.
144. Teachings which were formulated as mishnayot only in Rabbi’s day. In fact, there are mishnayot
which incorporate decisions by his sons and even by his grandsons.
145. This could mean that the mishnayot were given their final form at this time, or that individual
mishnayot were first organized into a tractate.
146. As Rosh Yeshivah, Head of the Academy.
147. Babylonian Talmud Berakhot 28a.
148. The following statements by Rabbi Yose and Rabbi Judah were made by Rabbis who were
contemporaries of Rabban Simeon ben Gamliel, Rabbi’s father.
149. Mishnah Eduyot 5-2.
150. Mishnah Eduyot 5-6.
151. Babylonian Talmud Sanhedrin 86a.
152. Babylonian Talmud Gittin 67a.
153. Using the following passages, Rav Sherira Gaon describes the greatness of Rabbi Akiva and his
disciple, Rabbi Meir, in order to explain why Rabbi chose their way of teaching the Mishnah over that of
other tannaim.
154. Babylonian Talmud Eruvin 53a.
155. Babylonian Talmud Sanhedrin 38b.
156. Babylonian Talmud Yevamot 16b.
157. Babylonian Talmud Eruvin 13b.
158. The capacity to understand and remember.
159. Mishnah Eduyot 1-6.
160. I.e., the minority.
161. Babylonian Talmud Bava Qamma 102a.
162. There is no way of verifying which was arranged first, the disputed or the stam opinion, and therefore
we cannot establish preference.
163. House of study.
164. Shabbat introduces the topic of forbidden types of labor, most of which are also forbidden on the
holidays.
165. Eruvin discusses laws pertaining to carrying on the Sabbath. From here on, Rav Sherira Gaon tries to
link the different tractates in some logical order, relating each to the one previous and the one after.
166. The Day of Atonement.
When Antoninus circumcised himself, he came to Rebbi and said to him, "Please look at my Milah and tell me whether I circumcised myself as required. " Rebbi answered, "How can I look at your Milah when I have never even looked at my own?" (Megillah 1:11) Why did they call R' Yehudah HaNassi, Rabbeinu HaKadosh (our holy teacher)? Because in all his days he never looked at the place of his Milah. (Talmud Yerushalmi Avodah Zarah 3:1)
(א) רבי נתן אומר אין לך אהבה כאהבה של תורה. ואין לך חכמה כחכמה של דרך ארץ ואין לך יופי כיופי של ירושלים. ואין לך עושר כעושר של מדי. ואין לך גבורה כגבורה של פרס. ואין לך זנות כזנות של ערביים. ואין לך גסות כגסות של עילם. ואין לך חנופה כחנופה של בבל שנא׳ (זכריה ה׳:י״א) ויאמר [אלי] לבנות לה בית בארץ שנער. ואין לך כשפים ככשפים של מצרים:
(ב) רבי שמעון בן אלעזר אומר חכם הדר בארץ ישראל ויוצא חוצה לארץ פגם (הדר בה משובח הימנו) ואע״פ שפגם משובח הוא יותר מכל המשובחים שבמדינות. משלו משל למה הדבר דומה לברזל הנדואי שבא ממדינת הים שאע״פ שנפחת ממה שהיה הוא משובח יותר מכל המשובחים שבמדינות:
(ג) רשב״ג אומר כל המשים שלום בתוך ביתו מעלה עליו הכתוב כאילו משים שלום בישראל על כל אחד ואחד. וכל המטיל קנאה ותחרות בתוך ביתו מעלה עליו הכתוב כאילו מטיל קנאה ותחרות בישראל לפי שכל אחד ואחד מלך בתוך ביתו שנא׳ (אסתר א׳:כ״ב) להיות כל איש שורר בביתו:
(ד) רבן גמליאל אומר בד׳ דברים מלכות כותים אוכלת במכסאות במרחצאות ותרטייאות וארנוניות שלהן:
(ה) הוא היה אומר דברי תורה קשין לקנותן (ככלי מילת) ונוחין לאבדן ככלי פשתן. דברי שטות ודברי תיפלות נוחין לקנותם וקשין לאבדם כשק. פעמים שאדם לוקח שק מן השוק בסלע ומשתמש בו והולך ד׳ או חמש שנים. רבי יהודה הנשיא אומר כל המקבל עליו תענוגי העולם הזה מונעין ממנו תענוגי העולם הבא וכל שאינו מקבל תענוגי העולם הזה נותנין לו תענוגי העולם הבא:
(ו) הוא היה אומר צדיקים שרע להם בעולם הזה למה הוא דומה לטבח שמתקן סעודה לעצמו ואף שמצטער בעצמו אין מתקן לאחרים אלא לעצמו. אבל רשעים שרע להם בעולם הזה למה הוא דומה לטבח שהתקין סעודה לאחרים ואע״פ שמצטער בעצמו אין מתקן לעצמו כלום אלא לאחרים:
(ז) הוא היה אומר יהיה סתרך עליך גלוי. ודבר שאי אפשר לשמוע אל תאמר לחבירך:
(ח) הלל אומר אל תפרוש עצמך מן הצבור וכו':
(ט) הוא היה אומר כל המרבה לאכול מרבה להוציא וכל המרבה בשר מרבה רמה ותולעה. וכל המרבה מעשים טובים משים שלום בגופו. רבי אלעזר בן שמוע אומר שלש מדות בתלמידי חכמים אבן גזית אבן פינה אבן פיספס. אבן גזית כיצד זה תלמיד ששנה מדרש בזמן שתלמיד חכם נכנס אצלו שואלו במדרש אומר לו זהו אבן גזית שאין לה אלא פה אחת. אבן פינה כיצד זה תלמיד ששנה מדרש והלכות בזמן שתלמיד חכם נכנס אצלו שואלו במדרש אומר לו בהלכות אומר לו זהו אבן פינה שיש לו שתי פיות בלבד. אבן פיספס כיצד זה תלמיד ששנה מדרש והלכות ואגדות ותוספתות כשת״ח נכנס אצלו שואלו במדרש אומר לו בהלכות אומר לו בתוספתות אומר לו באגדות אומר לו וזהו אבן פיספס שיש לה ארבע פיות מד׳ רוחותיה:
(י) רבי יהודה בן אילעי אומר כל העושה דברי תורה עיקר וד״א טפל עושין אותו עיקר בעולם (הזה). דרך ארץ עיקר ודברי תורה טפל עושין אותו טפל בעולם (הזה). משלו משל למה הדבר דומה לאיסטרטיא שהיא עוברת בין שני דרכים אחת של אור ואחת של שלג אם מהלך כנגד האור הרי נכווה באור ואם מהלך נגד שלג הרי הוא לוקה בצינה כיצד יעשה ילך בינתיים ויזהר בעצמו שלא יכווה באור ושלא ילקה בצינה (רבי שמעון בן אלעזר אומר אל תרצה את חבירך וכו׳):
Rabbi Yehudah HaNasi would say: Anyone who indulges in the pleasures of this world prevents himself from experiencing the pleasures of the World to Come. And anyone who denies himself the pleasure of this world is given all the pleasures of the World to Come.
(6) He would also say: Righteous people who suffer in this world – to what can they be compared? [They can be compared] to a chef who prepares a meal for himself. Even though he has gone to all the trouble, in the end he will be able to eat and others will not. But wicked people who suffer in this world – to what can they be compared? [They can be compared] to a chef who has prepared a meal for others. Even though he has gone to all the trouble, in the end it is others who will eat and not the chef.
The Gemara returns to the previous incident. When he heard that the greatness of Rabbi Elazar, son of Rabbi Shimon, was due to his suffering, Rabbi Yehuda HaNasi said to himself: Afflictions are evidently precious. He accepted thirteen years of afflictions upon himself; six years of stones in the kidneys and seven years of scurvy [bitzfarna]. And some say it was seven years of stones in the kidneys and six years of scurvy. The Gemara relates: The stableman [ahuriyareih] of the house of Rabbi Yehuda HaNasi was wealthier than King Shapur of Persia, due to Rabbi Yehuda HaNasi’s abundant livestock. When the stableman would place fodder before the livestock, the sound of their lowing would travel the distance of three mil. He would calculate the right moment so that he would place the fodder before the animals at precisely that time when Rabbi Yehuda HaNasi entered the latrine, so that the lowing of the animals would drown out Rabbi Yehuda HaNasi’s screams of pain. But even so, Rabbi Yehuda HaNasi’s voice was so loud that it overcame the sound of the livestock, and even sailors heard it out at sea. The Gemara says: But even so, the afflictions of Rabbi Elazar, son of Rabbi Shimon, were greater than those of Rabbi Yehuda HaNasi. The reason is that whereas the afflictions of Rabbi Elazar, son of Rabbi Shimon, came upon him out of love, and left him out of love, i.e., they were solely the result of his own request, not because he deserved them, those of Rabbi Yehuda HaNasi came upon him due to an incident and left him due to another incident. The Gemara stated that Rabbi Yehuda HaNasi’s suffering came upon him due to an incident. What was that incident that led to his suffering? The Gemara answers that there was a certain calf that was being led to slaughter. The calf went and hung its head on the corner of Rabbi Yehuda HaNasi’s garment and was weeping. Rabbi Yehuda HaNasi said to it: Go, as you were created for this purpose. It was said in Heaven: Since he was not compassionate toward the calf, let afflictions come upon him. The Gemara explains the statement: And left him due to another incident. One day, the maidservant of Rabbi Yehuda HaNasi was sweeping his house. There were young weasels [karkushta] lying about, and she was in the process of sweeping them out. Rabbi Yehuda HaNasi said to her: Let them be, as it is written: “The Lord is good to all; and His mercies are over all His works” (Psalms 145:9). They said in Heaven: Since he was compassionate, we shall be compassionate on him, and he was relieved of his suffering. The Gemara relates: During all the years of the suffering of Rabbi Elazar, son of Rabbi Shimon, no one died prematurely, as his afflictions atoned for the entire generation. During all the years of the suffering of Rabbi Yehuda HaNasi, the world did not require any rain, as the moisture of the dew was sufficient. As Rabba bar Rav Sheila said: A day of rain is as difficult as a day of judgment, due to the damage that storms and flooding can cause. And Ameimar said: Were it not for the fact that rain is needed by people, the Sages would pray for mercy and annul it, due to the nuisances of rain. And even so, despite the fact that there was no rain all those years, when a radish was uprooted from its row in the field, there remained in its place a hole filled with water, due to the moisture in the earth.
Reworked from Tosafot
Many years ago, when the Roman Empire reached the Land of Israel, decrees against the Jews abounded. One such decree forbade the circumcision of Jewish boys. The punishment was severe for those who disobeyed. Rabbi Shimon ben Gamliel was the Nasi – the “prince” – at this time. He was known and respected by Jew and non-Jew alike, including the Emperor.
When his wife had a baby boy, their desire to obey God’s commandment was greater than their fear of punishment. In secret, they performed the circumcision.
Before long, the government found out and Rabbi Shimon was ordered to appear before the governor of his town. “What do you have to say for yourself?” asked the governor angrily.
“I have obeyed the King of Kings, Who has ordered us to circumcise our sons on the eighth day after birth,” answered Rabbi Shimon confidently.
“I am sending you, your wife, and the baby to the Imperial Court. For if other Jews see that you have circumcised your son and are not severely punished, then they will do the same,” roared the governor.
Rabbi Shimon and his wife set out on the long journey to the Imperial Court. They stopped often along the way, and were warmly received in the homes of Jews and non-Jews alike, for Rabbi Shimon was respected by all. At one home, Rabbi Shimon’s wife and the non-Jewish hostess soon realized that they had both given birth on the same day to sons. The hostess immediately offered to exchange her son, Antoninus, for Rabbi Shimon’s baby, Yehuda. Rabbi Shimon and his wife gratefully accepted the offer.
With renewed hope, they continued on to the palace. Upon their arrival they were shown into the emperor’s court who, upon hearing the charges, ordered the baby examined.
To everyone’s astonishment, there were no sign that a circumcision had been performed. “It’s a miracle,” whispered the people of the court. As soon as possible, the babies were re-exchanged, with no one the wiser.
(ב) וְרַבִּי יוֹחָנָן אָמַר, וּלְוַאי יִתְפַּלֵּל אָדָם וְהוֹלֵךְ כָּל הַיּוֹם. שָׁאַל אַנְטוֹנִינוֹס אֶת רַבֵּנוּ הַקָּדוֹשׁ, מַהוּ לְהִתְפַּלֵּל בְּכָל שָׁעָה. אָמַר לוֹ: אָסוּר. אָמַר לוֹ: לָמָּה. אָמַר לוֹ: שֶׁלֹּא יִנְהַג קַלּוּת רֹאשׁ בַּגְּבוּרָה. לֹא קִבֵּל מִמֶּנּוּ. מֶה עָשָׂה רַבֵּנוּ הַקָּדוֹשׁ. הִשְׁכִּים אֶצְלוֹ וְאָמַר לוֹ: קִירִי בְּרָא. לְאַחַר שָׁעָה נִכְנַס אֶצְלוֹ אָמַר לוֹ: אִמְפְּרָטוֹר. וּלְאַחַר שָׁעָה אָמַר לוֹ: שָׁלוֹם עָלֶיךָ הַמֶּלֶךְ. אָמַר לוֹ: מָה אַתָּה מְבַזֶּה בַמַּלְכוּת. אָמַר לוֹ: יִשְׁמְעוּ אָזְנֶיךָ מַה שֶּׁפִּיךָ אוֹמֵר. וּמָה, אַתָּה שֶׁאַתָּה בָשָׂר וָדָם, הַשּׁוֹאֵל בִּשְׁלוֹמְךָ בְּכָל שָׁעָה, אַתָּה אוֹמֵר מְבַזֶּה. מֶלֶךְ מַלְכֵי הַמְּלָכִים, עַל אַחַת כַּמָּה וְכַמָּה שֶׁלֹּא יְהֵא אָדָם מַטְרִיחוֹ בְּכָל שָׁעָה.
(2) R. Yohanan declared: Would that men were permitted to spend the entire day at prayer. Antoninus asked our saintly Rabbi: “What if a man should pray every hour?” He replied: “That is forbidden.” “Why?” he queried. “So as not to act irreverently towards the Mighty One,” he responded. But Antoninus, however, would not accept this answer. What did our saintly Rabbi do? He arose early (the next day) and went to him and said: “O master, O ruler.” An hour later he visited him again, and said: “O emperor.” After another hour had passed, he called out: “Greetings, O king.” The king said to him: “Why do you ridicule the emperor?” And he replied: “Let your ears hear what your lips are saying. You are a mere mortal, and yet you say that the man who greets you every hour mocks you; how much more so, then, should the King of Kings, who is not a mere man, not be annoyed every hour.”
(ה) וַיְצַו אֹתָם לֵאמֹר כֹּה תֹאמְרוּן לַאדֹנִי לְעֵשָׂו (בראשית לב, ה), רַבֵּנוּ אָמַר לְרַבִּי אַפָּס כְּתוּב חַד אִגְרָא מִן שְׁמִי לְמָרָן מַלְכָּא אַנְטוֹנִינוֹס, קָם וּכְתַב מִן יְהוּדָה נְשִׂיאָה לְמָרָן מַלְכָּא אַנְטוֹנִינוֹס, נְסַבֵּיהּ וּקְרָיֵהּ וּקְרָעֵיהּ, אֲמַר לֵיהּ כְּתוּב מִן עַבְדָּךְ יְהוּדָה לְמָרָן מַלְכָּא אַנְטוֹנִינוֹס. אֲמַר לֵיהּ רַבִּי מִפְּנֵי מָה אַתָּה מְבַזֶּה עַל כְּבוֹדֶךָ, אֲמַר לֵיהּ מָה אֲנָא טַב מִן סָבִי, לֹא כָּךְ אָמַר (בראשית לב, ה): כֹּה אָמַר עַבְדְּךָ יַעֲקֹב. (בראשית לב, ה): עִם לָבָן גַּרְתִּי, לָבָן, דְּהוּא רַבְּהוֹן דְּרַמָּאֵי יְהִיבְתֵּיהּ בַּחֶפְתִּי לְהַהוּא גַּבְרָא עַל אַחַת כַּמָּה וְכַמָּה, וְלָמָּה עִם לָבָן גַּרְתִּי וָאֵחַר עַד עָתָּה, שֶׁעֲדַיִן לֹא נוֹלַד שְׂטָנוֹ שֶׁל אוֹתוֹ הָאִישׁ, אֲבָל עַכְשָׁו נוֹלַד שְׂטָנוֹ שֶׁל אוֹתוֹ הָאִישׁ, דְּאָמַר רַבִּי פִּינְחָס בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן, מָסֹרֶת הוּא שֶׁאֵין עֵשָׂו נוֹפֵל אֶלָּא בְּיַד בָּנֶיהָ שֶׁל רָחֵל. הֲדָא הוּא דִכְתִיב (ירמיה מט, כ): אִם לֹא יִסְחָבוּם צְעִירֵי הַצֹּאן, וְלָמָּה קוֹרֵא אוֹתָן צְעִירֵי הַצֹּאן, שֶׁהֵם צְעִירֵיהֶם שֶׁל שְׁבָטִים.
(5) Judah haNasi once directed Rabbi Afes to write a letter in Judah’s name to Emperor Antoninus. Rabbi Afes wrote: “From Judah the Prince to our Sovereign the Emperor Antoninus.” Judah read the letter, tore it up, and wrote: “From your servant Judah to our Sovereign the Emperor Antoninus.” Rabbi Afes remonstrated that Judah treated his honor too lightly. Judah replied that he was not better than his ancestor, who in Genesis 32:5 sent a message saying: “Thus says your servant Jacob.”
(ב) מַעֲשֶׂה בְּאַנְטוֹנִינוֹס שֶׁבָּא לְקִסְרִין וְשָׁלַח אַחַר רַבֵּנוּ הַקָּדוֹשׁ, וְהָלַךְ עִמּוֹ רַבִּי שִׁמְעוֹן בְּנוֹ וְרַבִּי חִיָּא הַגָּדוֹל. רָאָה רַבִּי שִׁמְעוֹן שָׁם לִגְיוֹן אֶחָד נָאֶה וּמְשֻׁבָּח, רֹאשׁוֹ מַגִּיעַ לְקַפָּאלִירָס שֶׁל עַמּוּדִים. אָמַר לוֹ לְרַבִּי חִיָּא, רְאֵה כַּמָּה פְטוּמִין עֲגָלִין שֶׁל עֵשָׂו. נְטָלוֹ רַבִּי חִיָּא וְהוֹלִיכוֹ לַשּׁוּק וְהֶרְאָהוּ סַל שֶׁל עֲנָבִים וְשֶׁל תְּאֵנִים וְהַזְּבוּבִין עֲלֵיהֶם. אָמַר לוֹ רַבִּי חִיָּא, זְבוּבִין אֵלּוּ וְאוֹתוֹ לִגְיוֹן שָׁוִין. כְּשֶׁעָלָה רַבִּי שִׁמְעוֹן אֵצֶל אָבִיו, אָמַר לוֹ כָּךְ אָמַרְתִּי לְרַבִּי חִיָּא וְכָךְ הֵשִׁיב לִי. אָמַר לוֹ: כָּל כָּךְ נָתַן רַבִּי חִיָּא הַבַּבְלִי מַמָּשׁ שֶׁהִשְׁוָה אוֹתָן לִזְבוּבִין, לְפִי שֶׁלִּגְיוֹנִים אֵלּוּ אֵינָן סְפוּנִין לִכְלוּם. אֲבָל זְבוּבִין, הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה שְׁלִיחוּתוֹ בָהֶן, שֶׁנֶּאֱמַר: וְהָיָה בַּיּוֹם הַהוּא יִשְׁרֹק ה' לַזְּבוּב אֲשֶׁר בִּקְצֵה יְאֹרֵי וְגוֹ' (ישעיה ז, יח). וְכֵן, וְשָׁלַחְתִּי אֶת הַצִּרְעָה (שמות כג, כח), וּבְכִנִּים וּצְפַרְדְּעִים. תֵּדַע, שֶׁבְּשָׁעָה שֶׁבִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לְקַיֵּם גְּזֵרַת יָדֹעַ תֵּדַע, בַּקָּטֹן שֶׁבַּשְּׁבָטִים עוֹשֶׂה שְׁלִיחוּתוֹ, וְנִמְכַּר יוֹסֵף בְּמִצְרַיִם, וְיָרְדוּ יַעֲקֹב וּבָנָיו וּפָרְעוּ אֶת הַשְּׁטָר. לְכָךְ כְּתִיב: וְיוֹסֵף הוּרַד מִצְרָיְמָה.
(2) It is related that when Antoninus came to Caesarea he summoned our saintly Rabbi. His son, R. Simeon, and the illustrious R. Hiyya accompanied him. R. Simeon noticed the handsome, distinguished-looking legionary, whose head reached the capitals of the columns, and he said to R. Hiyya: “See how fat the calves of Esau are.” Whereupon R. Hiyya took him to the marketplace and pointed out baskets of grapes and figs covered with flies, and said to him: “These flies and these legionaries are one and the same.” When R. Simeon returned to his father he told him: “This is what I said to R. Hiyya, and this is how he answered me.” “R. Hiyya,” he replied, “was only substantially correct in comparing the legionaries to the flies, for the legionaries are considered as nothing (before God), while the Holy One, blessed be He, used flies as His emissaries,” as it is said: And it shall come to pass in that day, that the Lord shall hiss for the fly that is in the uppermost parts of the river of Egypt (Isa. 7:18), and also: And I will send the hornet before thee (Exod. 23;28). Proof of this is that at the time when the Holy One, blessed be He, desired to fulfill the decree: Know of a surety that thy seed shall be a stranger (Gen. 15:13), He selected as his emissary one from the smallest tribe. And so Joseph was sold into Egypt, and later Jacob and his sons went there to fulfill the decree. Therefore it is written: And Joseph was brought down into Egypt (Gen. 39:1).
Antoninus said to Rabbi Yehuda HaNasi: Will I enter the World-to-Come? Rabbi Yehuda HaNasi said to him: Yes. Antoninus said to him: But isn’t it written: “And there shall not be any remaining of the house of Esau” (Obadiah 1:18)? Rabbi Yehuda HaNasi answered: The verse is stated with regard to those who perform actions similar to those of the wicked Esau, not to people like you. This is also taught in a baraita: From the verse: “And there shall not be any remaining of the house of Esau,” one might have thought that this applies to everyone descended from Esau, irrespective of an individual’s actions. Therefore, the verse states: “Of the house of Esau,” to indicate that the verse is stated only with regard to those who continue in the way of Esau, and perform actions similar to those of Esau. Antoninus said to Rabbi Yehuda HaNasi: But isn’t it written in the description of the netherworld: “There is Edom, her kings and all her leaders” (Ezekiel 32:29)? Rabbi Yehuda HaNasi said to him: The verse states: “Her kings,” but not: All of her kings, and likewise it states: “All her leaders,” but not: All of her officers. Some of them will merit the World-to-Come. This is also taught in a baraita: The verse states: “Her kings,” but not: All of her kings, and: “All her leaders,” but not: All of her officers. The inference learned from the wording of the verse: “Her kings,” but not: All of her kings, serves to exclude Antoninus the son of Asveirus; and the inference from the wording: “All her leaders,” but not: All of her officers, serves to exclude the Roman officer Ketia, son of Shalom. The Gemara asks: What is it that occurred involving Ketia, son of Shalom? As there was a certain Roman emperor who hated the Jews. He said to the important members of the kingdom: If one had an ulcerous sore [nima] rise on his foot, should he cut it off and live, or leave it and suffer? They said to him: He should cut it off and live. The ulcerous sore was a metaphor for the Jewish people, whom the emperor sought to eliminate as the cause of harm for the Roman Empire. Ketia, son of Shalom, said to them: It is unwise to do so, for two reasons. One is that you cannot destroy all of them, as it is written: “For I have spread you abroad as the four winds of the heaven, says the Lord” (Zechariah 2:10). He clarified: What is it saying? Shall we say that the verse means that God has scattered them to the four winds of the world? If so, this phrase: “As the four winds,” is inaccurate, since it should have said: To the four winds. Rather, this is what the verse is saying: Just as the world cannot exist without winds, so too, the world cannot exist without the Jewish people, and they will never be destroyed. And furthermore, if you attempt to carry out the destruction of the Jews, they will call you the severed kingdom, as the Roman Empire would be devoid of Jews, but Jews would exist in other locations. The emperor said to Ketia: You have spoken well and your statement is correct; but they throw anyone who defeats the king in argument into a house full of ashes [lekamonya ḥalila], where he would die. When they were seizing Ketia and going to take him to his death, a certain matron [matronita] said to him: Woe to the ship that goes without paying the tax. Ketia bent down over his foreskin, severed it, and said: I gave my tax; I will pass and enter. When they threw him into the house of ashes, he said: All of my property is given to Rabbi Akiva and his colleagues. How was this inheritance to be divided? The Gemara relates: Rabbi Akiva went out and taught that the verse: “And it shall be for Aaron and his sons” (Exodus 29:28), means half to Aaron and half to his sons. Here too, as Rabbi Akiva is mentioned separately, he should receive half, while his colleagues receive the other half. The Gemara returns to the story of Ketia. A Divine Voice emerged and said: Ketia, son of Shalom, is destined for life in the World-to-Come. When Rabbi Yehuda HaNasi heard this, he wept, saying: There is one who acquires his share in the World-to-Come in one moment, and there is one who acquires his share in the World-to-Come only after many years of toil. The Gemara relates: Antoninus would attend to Rabbi Yehuda HaNasi, and similarly the Persian king Adrakan would attend to Rav. When Antoninus died, Rabbi Yehuda HaNasi said: The bundle is separated. When Adrakan died, Rav likewise said:
§ The Sages taught: At the time of the passing of Rabbi Yehuda HaNasi, he said: I need my sons. His sons entered his room. He said to them as a last will and testament: Be careful with the honor of your mother. He said further: My lamp should be lit in its usual place, my table should be set in its usual place, and the bed should be arranged in its usual place. Yosef Ḥeifani and Shimon Efrati; they served me during my lifetime and they will serve me in my death... Rabbi Yehuda HaNasi commanded his sons: My lamp should be lit in its usual place, my table should be set in its usual place, and the bed should be arranged in its usual place. The Gemara asks: What is the reason he made these requests? The Gemara explains: Every Shabbat eve, even after his passing, Rabbi Yehuda HaNasi would come to his house as he had done during his lifetime, and he therefore wished for everything to be set up as usual. The Gemara relates the following incident: It happened on a certain Shabbat eve that a neighbor came by and called and knocked at the door. His maidservant said to her: Be quiet, for Rabbi Yehuda HaNasi is sitting. When he heard his maidservant reveal his presence to the neighbor, he did not come again, so as not to cast aspersions on earlier righteous individuals who did not appear to their families following their death. ... Rabbi Yehuda HaNasi said further to his attendants: I need the Sages of Israel. The Sages of Israel entered his room. He said to them: Do not eulogize me in the small towns
and reconvene the study sessions at the yeshiva after thirty days of mourning. My son Shimon is a Sage. My son Gamliel should be the Nasi. Ḥanina bar Ḥama will sit at the head of the yeshiva. ... Rabbi Yehuda HaNasi further instructed: Reconvene the study sessions at the yeshiva after thirty days of mourning. This is because I am not better than Moses, our teacher, as it is written: “And the children of Israel wept for Moses in the plains of Moab thirty days” (Deuteronomy 34:8), which means that for thirty days they eulogized him by day and night. From this point forward they eulogized him by day and they studied by night, or they eulogized him by night and studied by day, until they eulogized him for twelve months of the year. The Gemara relates that on the day of the funeral of Rabbi Yehuda HaNasi, a Divine Voice emerged and said: Whoever was present at the funeral of Rabbi Yehuda HaNasi is destined for life in the World-to-Come. ....... When Rabbi Yehuda HaNasi fell ill, Rabbi Ḥiyya entered to be with him and found him crying. He said to him: My teacher, for what reason are you crying? ...Rabbi Yehuda HaNasi said to him: I am crying for the Torah and the mitzvot that I will be unable to fulfill after I die. . § The Gemara returns to the narrative of the impending death of Rabbi Yehuda HaNasi: He said to them: I need my younger son. Rabbi Shimon entered his presence. He transmitted to him the orders of wisdom, including how he should conduct himself and the essential principles of the Torah...
§ It is related that on the day that Rabbi Yehuda HaNasi died, the Sages decreed a fast, and begged for divine mercy so that he would not die. And they said: Anyone who says that Rabbi Yehuda HaNasi has died will be stabbed with a sword. The maidservant of Rabbi Yehuda HaNasi ascended to the roof and said: The upper realms are requesting the presence of Rabbi Yehuda HaNasi, and the lower realms are requesting the presence of Rabbi Yehuda HaNasi. May it be the will of God that the lower worlds should impose their will upon the upper worlds. However, when she saw how many times he would enter the bathroom and remove his phylacteries, and then exit and put them back on, and how he was suffering with his intestinal disease, she said: May it be the will of God that the upper worlds should impose their will upon the lower worlds. And the Sages, meanwhile, would not be silent, i.e., they would not refrain, from begging for mercy so that Rabbi Yehuda HaNasi would not die. So she took a jug [kuza] and threw it from the roof to the ground. Due to the sudden noise, the Sages were momentarily silent and refrained from begging for mercy, and Rabbi Yehuda HaNasi died. The Sages said to bar Kappara: Go and ascertain the condition of Rabbi Yehuda HaNasi. He went and found that Rabbi Yehuda HaNasi had died. He tore his clothing and reversed them so that the tear would be behind him and not be noticed. When he returned to the Sages he opened his remarks and said: The angels [erelim] and righteous mortals [metzukim] both clutched the sacred ark. The angels triumphed over the righteous, and the sacred ark was captured. They said to him: Has he died? He said to them: You have said it and I did not say it, as it had been decided that no one should say that he died. It is further related: At the time of the death of Rabbi Yehuda HaNasi, he raised his ten fingers toward Heaven and said in prayer: Master of the Universe, it is revealed and known before You that I toiled with my ten fingers in the Torah, and I have not derived any benefit from the world even with my small finger. May it be Your will that there be peace in my repose. A Divine Voice emerged and said: “He enters in peace, they rest in their beds” (Isaiah 57:2). The Gemara asks: Why does it say: “They rest in their beds,” in the plural? It should have said: In your bed, in the singular, as the beginning of the verse is phrased in the singular. The Gemara notes: This supports the opinion of Rabbi Ḥiyya bar Gamda. As Rabbi Ḥiyya bar Gamda said that Rabbi Yosei ben Shaul said: At the time when a righteous individual departs from the world, the ministering angels say before the Holy One, Blessed be He: Master of the Universe, the righteous individual so-and-so is coming. The Holy One, Blessed be He, then says to them: The righteous should come forth and they should go out toward him. And the righteous say to the newly deceased individual: He enters in peace, and subsequently, the righteous rest in their beds. Rabbi Elazar said: At the time when a righteous individual departs from the world, three contingents of ministering angels go out toward him. One says to him: Enter in peace; and one says to him: Each one that walks in his uprightness; and one says to him: He enters in peace, they rest in their beds.