משנה: אִשָּׁה נָשָׂאתִי בִּמְדִינַת הַיָּם הֲרֵי הִיא זוֹ וְאֵילּוּ בָנֶיהָ מֵבִיא רְאָיָה עַל הָאִשָּׁה וְאֵינוֹ צָרִיךְ לְהָבִיא רְאָיָה עַל בָּנֶיהָ. מֵתָה וְאֵילּוּ בָנֶיהָ צָרִיךְ לְהָבִיא רְאָיָה עַל הָאִשָּׁה וְעַל הַבָּנִים. MISHNAH: “I married a wife overseas, this is she and those are her children,” he has to bring proof about the wife²²³That she is of those whom he legally could marry. but not about her children. “She died and those are her children,” he has bring proof both about the wife and about the children.

הלכה: מִי שֶׁנָּתַן רְשׁוּת לִשְׁלוּחוֹ כול׳. תַּנֵּי. אִישׁ וְאִשָּׁה שֶׁבָּאוּ מִמְדִינַת הַיָּם. הוּא אוֹמֵר. אִשְׁתִּי הִיא. וְהִיא אוֹמֶרֶת. בַּעֲלִי הוּא. אֵין הוֹרְגִין עֲלֵיהֶן מִשּׁוּם אֵשֶׁת אִישׁ. הוּחְזְקוּ. הוֹרְגִין עֲלֵיהֶן מִשּׁוּם אֵשֶׁת אִישׁ. עַד כַּמָּה הִיא חֲזָקָה. רִבִּי יוֹנָה רִבִּי בָּא רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. עַד שְׁלֹשִׁים יוֹם. תַּמָּן תַּנִּינָן. תִּינּוֹק שֶׁנִּמְצָא בְּצַד הָעִיסָּה וּבָצֵק בְּיָדוֹ. רִבִּי מֵאִיר מְטָהֵר וַחֲכָמִים מְטַמְּאִין. שֶׁדֶּרֶךְ תִּינּוֹק לְטַפֵּחַ בָּעִיסָּה. וְשׂוֹרְפִין עַל הַחֲזָקוֹת. רִבִּי יוֹסֵי בְשֵׁם רִבִּי זְעִירָא. אִיתְפַּלְּגוֹן רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. רִבִּי יוֹחָנָן אָמַר. הוֹרְגִין עַל הַחֲזָקוֹת. וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. אֵין הוֹרְגִין עַל הַחֲזָקוֹת. רִבּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי זְעִירָא. כָּל עַמָּא מוֹדֵיי שֶׁהוֹרְגִין עַל הַחֲזָקוֹת. מַה פְלִיגִין. בַּשְּׂרֵיפָה. רִבִּי יוֹחָנָן אָמַר. הוֹרְגִין עַל הַחֲזָקוֹת וְאֵין שׁוֹרְפִין עַל הַחֲזָקוֹת. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. כְּשֵׁם שֶׁהוֹרְגִין עַל הַחֲזָקוֹת כָּךְ שׂוֹרְפִין עַל הַחֲזָקוֹת. וּמְנַיִין שֶׁהוֹרְגִין עַל הַחֲזָקוֹת. רִבִּי שְׁמוּאֵל בְּרֵיהּ דְּרִבִּי יוֹסֵי בֵּירִבִּי בּוּן אָמַר. כָּתוּב וּמַכֶּה אָבִיו וְאִמּוֹ מוֹת יוּמָת. וְכִי דָבָר בָּרִיא הוּא שֶׁזֶּה הוּא אָבִיו. וַהֲלֹא חֲזָקָה הִיא שֶׁהוּא אָבִיו. וְאַתְּ אָמַר. הוֹרְגִין. אַף הָכָא הוֹרְגִין. HALAKHAH: ²⁰⁶In the ms. but not in editio princeps, Halakhah 8 follows Halakhah 10. The theme of Halakhah 8 agrees better with Mishnah 10 than with Mishnah 8. “If somebody empowered his agent,” etc. It was stated: “If a man and a woman come from overseas; he says, she is my wife, and she says, he is my husband. One will not execute anybody because of her being a married woman²⁰⁷If somebody commits adultery with the woman, he cannot be prosecuted in the absence of proof (by witnesses or documents) that the woman actually is a wife, not a concubine.. If they become generally known²⁰⁸Public knowledge creates prima facie evidence which is valid as long as it is not rebutted by legal proof to the contrary; cf. Ketubot 5:5, Note 100., one will execute because of her being a married woman.” How long does it take to be generally known? Rebbi Jonah, Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Up to thirty days²⁰⁹Once a couple has lived in town as husband and wife for thirty days, adultery by another man with the wife is a capital crime since it seems unlikely that she would be able to prove that she is not married. Once prima facie evidence is established, husband and wife are barred from testifying in the matter since they are presumed related to each other.. There²¹⁰Mishnah Ṭahorot 3:8., we have stated: “A toddler who is found near cake-dough with a piece of dough in his hand²¹¹The dough is supposed to be made in the purity of heave. The toddler is assumed to be impure unless he was immersed in a miqweh and then watched every moment lest he touch anything which would make him impure. If the toddler took the cake dough by himself, the cake dough is impure. If it is known that he was handed the piece of dough by a pure adult, the rest of the cake dough remains pure., Rebbi Meïr declares pure²¹²R. Meïr is reluctant to accept that anything which happens most of the time happens all the time unless the contrary be known. Since some toddlers do not touch anything impure and some toddlers do not play with dough if they see it, it is not said that the cake dough has to be impure. but the Sages declare it impure, for toddlers will slap their hands on cake-dough²¹³The cake dough is impure by prima facie evidence unless proven to be otherwise..” Does one burn because of general knowledge²¹⁴If the cake dough was made of heave material.? Rebbi Yose in the name of Rebbi Ze‘ira: Rebbi Joḥanan and Rebbi Simeon ben Laqish disagree. Rebbi Joḥanan said, one executes because of general knowledge. Rebbi Simeon ben Laqish said, one does not execute because of general knowledge. Rebbi Yose ben Rebbi Abun in the name of Rebbi Ze‘ira: Everybody agrees that one executes because of general knowledge. Where do they disagree? About burning. Rebbi Joḥanan said, one executes because of general knowledge but one does not burn because of general knowledge²¹⁵Babli 80a; cf. also Demay 6:6, Note 138.. Rebbi Simeon ben Laqish said, since one executes because of general knowledge, one also burns because of general knowledge. And from where that one executes because of general knowledge? Rebbi Samuel, the son of Rebbi Yose ben Rebbi Abun said, it is written²¹⁶Ex.. 21:15.: “He who hits his father or his mother shall be put to death.” But is it certain that this one is his father? Is it not only general knowledge that he is his father²¹⁷This is not really a proof since fatherhood is not only a matter of public knowledge but also of probability since “most intercourse of an adulteress is still with her husband” (Soṭah, Yerushalmi 1:7 Note 265, Babli 27a; Tosephta Yebamot 12:8.)? But it says, one executes. So here also²¹⁸In the matter of the couple who married at another place and declare themselves husband and wife; Babli 80a. one executes.

אִשָּׁה נָשָׂאתִי בִּמְדִינַת הַיָּם. תַּנֵּי. הֵבִיא רְאָיָיה עַל הַגְּדוֹלִים יָבִיא רְאָיָיה עַל הַקְּטַנִּים. לְיֵי דֵא מִילָּה. אָמַר רִבִּי יוֹנָה. אֲנִי אוֹמֵר שֶׁמָּא נִתְגָּרְשָׁה בֵּנְתַּיִים. “ “I married a wife overseas.” It was stated: If he brought proof about the older ones²²⁶If the wife had died., he still has to bring proof about the younger ones. Why? Rebbi Jonah said, I say that perhaps she was divorced in the meantime²²⁷They could be children of the same woman but the older ones would be priests, the younger ones desecrated as children of a divorcee married to a priest. The Babli, 79b, disagrees and holds that once the wife has been found acceptable for the priesthood, no proof about her children is needed. It refers “older” and “younger” to children from different mothers..

הלכה: לא יִתְיַיחֵד אִישׁ אֶחָד עִם שְׁתֵּי נָשִׁים כול׳. אָמַר רִבִּי אָבִין. בַּמֶּה דְבָרִים אֲמוּרִים. בִּכְשֵׁירִין. אֲבָל בִּפְרוּצִין לא תִתְיַיחֵד אֲפִילוּ בְּמֵאָה אִישׁ. תַּנֵּי. בֶּן יוֹמוֹ שֶׁמֵּת הֲרֵי הוּא לְאָבִיו וּלְאִמּוֹ וּלְכָל קְרוֹבָיוּ כְּחָתָן שָׁלֵם. לֹא סוֹף דָּבָר בֶּן יוֹמוֹ חַי אֶלָּא אֲפִילוּ יָצָא רֹאשׁוֹ וְרוּבּוֹ בַּחַיִים. וְיוֹצֵא בַּחֵיק וְנִקְבַּר בְּאִשָּׁה אַחַת וּבִשְׁנֵי אֲנָשִׁים. אַבָּא שָׁאוּל אוֹמֵר. אַף בְּאִישׁ אֶחָד וּבִשְׁתֵּי נָשִׁים. מִסְתַּבְּרָא רִבִּי שִׁמְעוֹן מוֹדֵיי לְאַבָּא שָׁאוּל. אַבָּא שָׁאוּל לֹא מוֹדֵי לְרִבִּי שִׁמְעוֹן. שֶׁאֵין יֶצֶר הָרָע מָצוּי בְּבֵית הַקְּבָרוֹת. HALAKHAH: “One man should not be alone with two women,” etc. Rebbi Abun said, when has this been said²³⁹That a woman can be alone with two men.? With decent men. But with profligates she should not be alone even with a hundred men²⁴⁰In the Babli, 80b, this is a statement of Rav Jehudah in the name of Rav.. It was stated²⁴¹A similar text is quoted in the Babli, 80b.: A one day old child who died is for his father, his mother, and all his relatives like one fully grown²⁴²They have to observe all the rules of the impurity of the dead and of mourning.. Not only if he died when one day old but even if he was alive when his head and most of his body were born²⁴³From the moment his life is independent and it is no longer permitted to destroy the fetus to save the mother’s life (Mishnah Ahilut 7:6).. He is carried out at the bosom²⁴⁴He does not need a bier and ten adults like a grown-up. Since he died before he had occasion to sin, his soul is pure and ready to enter Paradise without human intercession. and buried by one woman and two men; Abba Shaul says even one man and two women. It is obvious that Rebbi Simeon will agree with Abba Shaul but Abba Shaul does not need to agree with Rebbi Simeon since there is no sexual desire in the cemetery²⁴⁵In all other situations, Abba Shaul agrees with the anonymous Tanna. In the Babli, Abba Shaul’s statement is rejected by reference to a story which R. Ḥananel (quoted by Tosaphot s.v. כי) identifies as that of The Widow of Ephesus..

רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. כִּי יְסִיתְךָ אָחִיךָ בֶּן אִמֶּךָ אוֹ בִנְךָ אוֹ בִתְּךָ אוֹ אֵשֶׁת חֵיקֶךָ. אִמֶּךָ בַּסֵּתֶר. בִּתְּךָ בַּסֵּתֶר. מִתְיַיחֵד אָדָם עִם אִמּוֹ וְדָר עִמָּהּ. עִם בִּתּוֹ וְדָר עִמָּהּ. עִם אֲחוֹתוֹ וְאֵינוֹ דָר עִמָּהּ. וְיָשֵׁן עִמָּהֶן בְּקֵירוּב בָּשָׂר. תַּנֵּי רִבִּי חֲלַפְתָּא בֶּן שָָׁאוּל. הַבַּת אֵצֶל הָאָב עַד בַּת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד. הַבֵּן אֵצֶל הָאֵם עַד בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד. הִגְדִּילוּ זֶה יָשֵׁן בִּכְסוּתוֹ וְזֶה יָשֵׁן בִּכְסוּתוֹ. תַּנֵּי. שְׁנַיִם שֶׁהָיוּ יְשֵׁינִים בְּמִיטָּה אַחַת זֶה מִתְכַּסֶּה בִּכְסוּת עַצְמוֹ וְקוֹרֵא וְזֶה מִתְכַּסֶּה בִּכְסוּת עַצְמוֹ וְקוֹרֵא. אִם הָיוּ בְנוֹ וּבִתּוֹ קְטַנִּים מוּתָּר. תַּמָּן אָמְרִין. אִישׁ וְאִשְׁתּוֹ מוּתָּר. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי לָעְזָר. לְאִישׁ וְאִשְׁתּוֹ נִצְרְכָה. Rebbi Joḥanan in the name of Rebbi Simeon ben Ioḥai²⁴⁶So also in Soṭah 1:1, Note 38. In the Babli 80b, R. Joḥanan in the name of R. Ismael, in Sanhedrin 21b, Avodah zarah 36b, in the name of R. Simeon ben Yoṣadaq. The latter attribution probably is the correct one; in these two quotes also the verse correctly is called “a hint”, not a proof.: “If your brother, your mother’s son, or your son, or your daughter incites you²⁴⁷Deut. 13:7. As usual, the reference is to the part of the verse not quoted; in this case that the inciting happens “in secret”.”. “Your mother in secret,” “your daughter in secret.” A man can be alone with his mother and live with her²⁴⁸In a one-room apartment., with his daughter and live with her, with his sister and does not live with her, and sleep with them with their skins touching. Rebbi Ḥalaphta ben Shaul stated: The daughter with her father up to the age of three years and one day²⁴⁹The day she becomes nubile.; the son with his mother up to the age of nine years and one day²⁵⁰Before that day, his sex act has no legal consequences (Mishnah Yebamot 10:6).. If they get older, each one sleeps in his own clothing. It was stated²⁵¹Similar statements are in Berakhot 24a.: If two people sleep in the same bed, each one covers himself with his own garment and recites {the Šema‘}²⁵²Which, as a holy text, it is forbidden to recite in the presence of nudity.; if his son or daughter were small it is permitted. There, they say: A man with his wife is permitted²⁵³Even if both are naked under the same bedsheet, since “his wife is part of his body” (Babli Berakhot 24a).. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar: A man with his wife is problematic²⁵⁴Even if his wife is part of his body, he could recite the Šema‘ while lying close to her only if she would not represent a sexual attraction to him. This is not a desirable situation..

פִּיסְקָא. וְלֹא יְלַמֵּד רַוָוק סוֹפְרִים וְלֹא תְלַמֵּד אִשָּׁה סוֹפְרִים כול׳. תַּנֵּי. רִבִּי אֱלִעֶזֶר אוֹמֵר. אַף מִי שֶׁיֵּשׁ לוֹ אִשָּׁה וּבָנִים וְאֵינָן עִמּוֹ בְאוֹתוֹ מָקוֹם לֹא יְלַמֵּד סוֹפְרִים. רִבִּי יוּדָן בֵּירִבִּי יִשְׁמָעֵאל עֲבַד חַד מַתְנַיָין הָכֵן. New paragraph. “And a bachelor shall not be a school teacher; a woman shall not be a school teacher, etc.” It was stated: Rebbi Eliezer says, also a man with a wife and children shall not be a school teacher if they are not with him at that place. Rebbi Yudan ben Rebbi Ismael acted accordingly in the case of a Mishnah teacher.

פִּיסְקָא. רִבִּי יְהוּדָה אוֹמֵר לֹא יִרְעֶה רַוָוק אֶת הַבְּהֵמָה וְלֹא יִשְׁנוּ שְׁנֵי רַוָוקִין בְּטַלִּית אֶחָד וַחֲכָמִים מַתִּירִין. יְאוּת אָמַר רִבִּי יוּדָה. מַה טַעֲמָא דְרַבָּנִין. חַס וְשָׁלוֹם לֹא נֶחְשְׁדוּ יִשְׂרָאֵל לֹא עַל הַזָּכוֹר וְלֹא עַל הַבְּהֵמָה. וְהָתַנִּינָן. לֹא יְלַמֵּד רַוָוק סוֹפְרִים. מִשֻּׁם שֶׁאִמּוֹ בָּאָה עִמּוֹ אֲחוֹתוֹ בָאָה עִמּוֹ. New paragraph. “Rebbi Jehudah says, a bachelor shall not be a shepherd and two bachelors shall not sleep under one cover, but the Sages permit.” Does not Rebbi Jehudah say it correctly? What is the rabbi’s reason? Perish the thought! Jews are not suspected either with males or with animals. But did we not state: “A bachelor shall not be a school teacher”²⁵⁵Suspecting the unmarried school teacher to be a pedophile with young males.? Because his mother or his sister will come with him²⁵⁶He is only suspected to be susceptible to the lure of heterosexual relations. The same argument is in the Babli, 82a, where also it is indicated that a female school teacher is not suspected of being attracted to her male students but to their fathers..

פִּיסְקָא. לֹא יְלַמֵּד אָדָם אֶת בְּנוֹ אוּמָּנוּת בֵּין הַנָּשִׁים כול׳. תַּנֵּי. לֹא יְלַמֵּד אָדָם אֶת בְּנוֹ חַמָּר וְגַמָּל וְסַפָּן קַדָּר קָרָר רוֹעֶה חֶנְוָונִי מִפְּנֵי שֶׁאוּמְנוּתָן אוּמָנוּת לִיסְטִין. New paragraph. “A man should not teach his son a craft for women,” etc. It was stated: A man should not teach his son to be a donkey driver, a camel driver, a sailor, a potter, a teamster, a shepherd, or a grocer, since their occupations are those of robbers²³³This list is different in different Mishnah mss. It seems that both “hairdresser” and “potter” should be deleted and replaced by קָרָר or קָרָן “teamster”. But the text could also be a conflation of two different texts, one denigrating trades that have a reputation of dishonesty and one that serves women (Babli 82a) like jewelers, hairdressers, etc. For a better text cf. below, 66c 1. 26..

פִּיסְקָא. אַבָּא אוֹרְיַָין אִישׁ צַיידָן אוֹמֵר מִשּׁוּם אַבָּא שָָׁאוּל כול׳. רוֹב חַמָּרִים רְשָׁעִים. רוֹב גַּמָּלִין כְּשֵׁירִין. רוֹב סַפָּנִין חֲסִידִים. רוֹב מַמְזֵירִין פִּקְחִין. רוֹב עֲבָדִים נָאִים. רוֹב בְּנֵי אָבוֹת בּוֹיְישָׁנִים. רוֹב בָּנִים דוֹמִין לַאֲחֵי הָאֵם. כָּשֵׁר שֶׁבָּרוֹפְאִים לְגֵיהִנָּם. הַכָּשֵׁר שֶׁבַּטַּבָּחִין שׁוּתָף עֲמָלֵק. תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. הַכָּשֵׁר שֶׁבַּגּוֹיִם הֲרוֹג. הַטּוֹב שֶׁבַּנְּחָשִׁים רְצַץ אֶת מוֹחוֹ. הַכְּשֵׁירָה שֶׁבַּנָּשִׁים בַּעֲלַת כְּשָׁפִים. אַשְׁרֵי מִי שֶׁעוֹשֶׂה רְצוֹן הַמָּקוֹם. New paragraph. Abba Orion from Sidon says in the name of Abba Shaul²³⁴In the Babli: Abba Guria.: Most donkey drivers are wicked²³⁵They are always hitting their animal., most camel drivers are in order²³⁶Camels will walk by themselves a certain number of steps and have to be led gently., most sailors are pious, most bastards are intelligent, most slaves are beautiful, most children of reputed parents are bashful, most sons look like their mother’s brothers. The qualified physicians go to hell²³⁷He will be punished for every patient of his who dies because he did not give him the best of care., the qualified among the butchers is an associate of Amaleq²³⁸He is a professional killer.. Rebbi Simeon ben Ioḥai stated: Kill the best of Gentiles²⁵⁷He spent 14 years in a cave on the run from the Roman government. In Mekhilta dR.Ismael,Bešallaḥ 1; Mekhilta dR.Simeon bar Ioḥai p. 51; Tanḥuma Bešallaḥ8, his proof is from Ex. 14:7, where Pharao mobilized 600 chariots and it is argued that the horses to draw the chariots must have belonged to “those who feared the word of the Eternal” (Ex. 9:20); but that verse refers only to domestic animals which at that time did not include horses used only by the military., smash the head of the best of snakes; the best qualified among women is a sorceress. Blessed is he who does the will of the Omnipresent.

רִבִּי מֵאִיר אוֹמֵר. מִכָּל מָקוֹם אָדָם מִתְפַּרְנֵס. אַשְׁרֵי מִי שֶׁרוֹאֶה אֶת הוֹרָיו בְּאוּמָנוּת מְעוּלָּה. אוֹי לוֹ לְמִי שֶׁרוֹאֶה אֶת הוֹרָיו בְּאוּמָנוּת פְּגוּמָה. Rebbi Meïr says²⁵⁸Cf. Tosephta 5:14.: A person can earn his livelihood from anywhere. Blessed is he who sees his parents in an esteemed trade; woe to him who sees his parents in a degrading²⁵⁹In G: despised. trade.

פִּיסְקָא. רִבִּי מֵאִיר אוֹמֵר לְעוֹלָם יִשְׁתַּדֵּל אָדָם לְלַמֵּד אֶת בְּנוֹ אוּמָּנוּת נְקִיָיה כול׳. מַה יַעֲשֶׂה אָדָם. יִשְׁתַּדֵּל וִילַמֵּד אֶת בְּנוֹ אוּמָנוּת קְטַנָּה וְיִתְפַּלֵּל וִיבַקֵּשׁ רַחֲמִים מִמִּי שֶׁהָעוֹשֶׁר שֶׁלּוֹ. שֶׁאֵין לָךְ אוּמָּנוּת שֶׁאֵין בָּהּ עֲנִיִים וַעֲשִׁירִים. אֶלָּא הַכֹּל לְפִי זְכוּת הָאָדָם. רִבִּי שִמְעוֹן בֶּן אֶלְעָזָר מִשּׁוּם רִבִּי מֵאִיר. רָאִיתָ מִיָּמֶיךָ אֲרִי סַבָּל. אֲרִי קַיָיץ. שׁוּעַל חֶנְוָונִי. זְאֵב מוֹכֵר קְדֵירוֹת. וְהֵן מִתְפַּרְנְסִין בְּלֹא צַעַר. וְלָמָּה נִבְרְאוּ. לְשַׁמְּשֵׁינִי. וַאֲנִי נִבְרֵאתִי לְשַׁמֵּשׁ אֶת קוֹנִי. וַהֲרֵי הַדְּבָרִים קַל וַחוֹמֶר. וּמָה אִם אֵילּוּ שֶׁנִּבְרְאוּ לְשַׁמְּשֵׁינִי כָּךְ הֵן מִתְפַּרְנְסִין בְּלֹא צַעַר. אֲנִי שֶׁנִּבְרֵאתִי לְשַׁמֵּשׁ אֶת קוֹנִי אֵינוֹ דִין שֶׁאֱהֵא מִתְפַּרְנֵס בְּלֹא צַעַר. וּמִי גָרַם לִי לִהְיוֹת מִתְפַּרְנֵס בְּצַעַר. הֲוֵי אוֹמֵר. חַטָּאַיי. עַל שֶׁהֵירַעְתִּי מַעֲשַׂיי קִיפַּחְתִּי פַּרְנָסָתִי. New paragraph. “Rebbi Meïr says that a man should try to teach his son a clean trade,” etc. What should a man do? A person should try and teach his son an unassuming trade and pray for mercy to Him to Whom riches belong since there is no trade in which poor and rich people are not found, for everything depends on a person’s merit. ²⁶⁰Tosephta 5:15, Babli 82b. Rebbi Simeon ben Eleazar in the name of Rebbi Meïr: Did you ever see a lion porter, a (lion) [deer]²⁶¹Reading of G and the parallel sources. maker of fig cakes, a fox grocer, a wolf selling pots? And they sustain themselves without pain. Why were they created? Only to serve me, and I was created to serve my Maker. Is it not an argument de minore ad maius? Since they were created to serve me and sustain themselves so without pain, should it not be logical that I, who was created to serve my Maker, should be able to sustain myself without pain? What caused me to have to sustain myself with pain? One has to say, my sins. Because I worsened my deeds and destroyed my sustenance.

משנה: רִבִּי נְהוֹרַאי אוֹמֵר. מַנִּיחַ אֲנִי כָּל אוּמָנִיּוֹת שֶׁבָּעוֹלָם וְאֵינִי מְלַמֵּד אֶת בְּנִי אֶלָּא תוֹרָה. שֶׁאָדָם אוֹכֵל מִשְּׂכָרָהּ בָּעוֹלָם הַזֶּה וְהַקֶּרֶן קַיֶימֶת לָעוֹלָם הַבָּא וּשְׁאָר אוּמָנִיּוֹת אֵינָן כֵּן. שֶׁאִם נִכְנַס אָדָם לִידֵי חוֹלִי אוֹ לִידֵי זִקְנָה אוֹ לִידֵי מִידָּה שֶׁל יִסּוּרִין וְאֵינוֹ יָכוֹל לַעֲסוֹק בִּמְלַאכְתּוֹ הֲרֵי הוּא מֵת וּמוּטַּל בָּרָעָב. אֲבָל הַתּוֹרָה אֵינָהּ כֵּן אֶלָּא מְשַׁמְּרַתּוּ מִכָּל רַע בְּנַעֲרוּתוֹ וְנוֹתֶנֶת לוֹ אַחֲרִית וְתִקְוָה בְּזִקְנוּתוֹ. בְּנַעֲרוּתוֹ מַה הוּא אוֹמֵר. וְקוֹיֵי יי יַחֲלִיפוּ כֹחַ יַעֲלוּ אֵבֶר כַּנְשָׁרִים יָרוּצוּ וְלֹא יִיגָּעוּ יֵלְכוּ וְלֹא יִיעָפוּ. בְּזִקְנוּתוֹ מַה הוּא אוֹמֵר. עוֹד יְנוּבוּן בְּשֵׂיבָה דְּשֵׁנִים וְרַעֲנַנִים יִהְיוּ. וְכֵן הוּא אוֹמֵר בְּאַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם. וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים וַיי בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל. מָצִינוּ שֶׁעָשָׂה אַבְרָהָם אָבִינוּ אֶת כָּל הַתּוֹרָה כֻּלָּהּ עַד שֶׁלֹּא נִיתְּנָה שֶׁנֶּאֱמַר עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקוֹלִי וַיִּשְׁמוֹר מִשְׁמַרְתִּי מִצְוֹתַי חֻקּוֹתַי וְתוֹרוֹתָי. MISHNAH: Rebbi Nehorai says: I am leaving aside all trades in the world and teach my son only Torah²⁶²This really is frowned upon, Mishnah Avot 2:2, 4:5., for a man eats from its rewards in this world and the capital remains for the future world. But with other trades it is not so, for if a person is afflicted with sickness, or old age, or a measure of suffering, and cannot continue in his trade, he dies, abandoned, from hunger. But the Torah is different, it guards him from all evil in his youth and gives him a future and hope in his old age. What does it say about his youth? “Those who trust in the Eternal will renew strength, they rise on wings like an eagle, they run without effort, they walk without tiring.²⁶³Is. 40:31.” What does it say about his old age? “They still bear fruit in old age, fat and invigorated they will be.²⁶⁴Ps. 92:15.” So it says about our father Abraham, peace on him: “Abraham was old, came into days, and the Eternal blessed Abraham with everything.²⁶⁵Gen. 24:1.” We find that our father Abraham kept the entire Torah before it was given, as it is said: “As a reward because Abraham listened to My voice and kept My watch, My commandments, My laws, and My teachings.²⁶⁶Gen. 26:5.”

הלכה: רִבִּי נְהוֹרַיי אוֹמֵר. מַנִּיחַ אֲנִי כָּל אוּמָנִיּוֹת שֶׁבָּעוֹלָם וְאֵינִי מְלַמֵּד אֶת בְּנִי אֶלָּא תוֹרָה. שֶׁכָּל אוּמָנוּת אֵינוֹ עוֹמֶדֶת לוֹ לְאָדָם אֶלָּא בִּימֵי נַעֲרוּת בִּזְמַן שֶׁכּוֹחוֹ עָלָיו. אֲבָל אִם בָּא לִידֵי חוֹלִי אוֹ נִכְנַס לִידֵי זִקְנָה אוֹ לְמִידָּה שֶׁלִיִיסּוּרִין וְאֵינוֹ יָכוֹל לַעֲשׂוֹת מְלָאכָה הֲרֵי הוּא מֵת בְּרָעָב. אֲבָל הַתּוֹרָה אֵינָהּ כֵּן אֶלָּא מְכַבְּדַתּוּ וּמְשַׁמְּרַתּוּ מִכָּל רַע בְּנַעֲרוּתוֹ. וְנוֹתֶנֶת לוֹ אַחֲרִית וְתִקְוָה בְּזִקְנוּתוֹ. בְּנַעֲרוּתוֹ מַהוּ אוֹמֵר. וְקוֹיֵי יי יַחֲלִיפוּ כֹחַ יַעֲלוּ אֵבֶר כַּנְּשָׁרִים יָרוּצוּ וְלֹא יִיעָפוּ יֵלְכוּ וְלֹא יִיגָּעוּ. וּבְזִקְנוּתוֹ מַה הוּא אוֹמֵר. עוֹד יְנוּבוּן בְּשֵׂיבָה דְּשֵׁינִים וְרַעֲנַנִים יִהְיוּ. וְכֵן אַתָּה מוֹצֵא בְּאָבִינוּ אַבְרָהָם שֶׁשִּׁימֵּר אֶת הַתּוֹרָה עַד שֶׁלֹּא בָאָת לָעוֹלָם. שֶׁנֶּאֱמַר עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקוֹלִי וַיִּשְׁמוֹר מִשְׁמַרְתִּי מִצְוֹתַיי חֻקּוֹתַיי וְתוֹרוֹתָיי. אַף גִּידְּלוֹ וּבֵירְכוֹ בְּנַעֲרוּתוֹ וְנָתַן לוֹ אַחֲרִית וְתִקְוָה בְּזִקְנוּתוֹ. בְּנַעֲרוּתוֹ מַהוּ אוֹמֵר. וְאַבְרָהָם כָּבֵד מְאוֹד בַּמִּקְנֶה בַּכֶּסֶף וּבַזָּהָב. וּבְזִקְנוּתוֹ מַהוּ אוֹמֵר. וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים וַיי בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל. HALAKHAH: ²⁶⁷Tosephta 5:16–17; a shortened version in the Babli, 82b, and Masekhet Sopherim 17:1.“Rebbi Nehorai says: I am leaving aside all trades in the world and teach my son only Torah.” For all trades support a person only in his youth as long as he is in possession of his powers. But if a person is afflicted with sickness or a measure of suffering, and cannot continue working, he dies from hunger. But the Torah is different, it honors him and guards him from all evil in his youth and gives him a future and hope in his old age²⁶⁸G has here an amplification that looks redundant.. What does it say about his youth? “Those who trust in the Eternal will renew strength, they rise on wings like an eagle, they run without effort, they walk without tiring.²⁶³Is. 40:31.” What does it say about his old age? “They still bear fruit in old age, fat and invigorated they will be.²⁶⁴Ps. 92:15.” So you find about the patriarch Abraham who kept the Torah before it came into the world²⁶⁹G lacks “into the world”. The text of L should be interpreted as “came into this world”, not excluding the doctrine of pre-existence of the Torah in the abstract prior to Creation., as it is said: “As a reward because Abraham listened to My voice and kept My watch, My commandments, My laws, and My teachings.²⁶⁶Gen. 26:5.” Also it made him great and blessed him in his youth and gave him a future and hope in his old age. What does it say about his youth? “Abraham was very wealthy with livestock, silver, and gold.” And about his old age, what does it say? “Abraham was old, came into days, and the Eternal blessed Abraham with everything.²⁶⁵Gen. 24:1.”

רִבִּי חִזְקִיָּה רִבִּי כֹהֵן בְּשֵׁם רַב. אָסוּר לָדוּר בְּעִיר שֶׁאֵין בָּהּ לֹא רוֹפֵא וְלֹא מֶרְחָץ וְלֹא בֵית דִּין מַכִּין וְחוֹבְשִׁין. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. אַף אָסוּר לָדוּר בְּעִיר שֶׁאֵין בָּהּ גִּינּוֹנִיתָא שֶׁל יָרָק. רִבִּי חִזְקִיָּה רִבִּי כֹהֵן בְּשֵׁם רַב. עָתִיד אָדָם לִיתֵּן דִּין וְחֶשְׁבּוֹן עַל כָּל מַה שֶׁרָאָת עֵינוֹ וְלֹא אָכַל. רִבִּי לָעְזָר חֲשַׁשׁ לְהָדָא שְׁמוּעָתָא וּמַצְמִית לֵיהּ פְּרִיטִין וַאֲכִיל בְּהוֹן מִכָּל מִילָּה חָדָא בְשַׁתָּא. Rebbi Ḥizqiah, Rebbi Cohen in the name of Rav. It is forbidden to dwell in a city which has neither a medical man, nor a public bath, nor a court lashing and jailing²⁷⁰A different version is in the Babli, Sanhedrin 17b.. Rebbi Yose ben Rebbi Abun said, also it is forbidden to dwell in a city which has no vegetable garden²⁷¹In the Babli, this is a Tannaïtic statement attributed to R. Aqiba. A diet without fruit and vegetables is unhealthy.. Rebbi Ḥizqiah, Rebbi Cohen in the name of Rav: Every person will have to justify himself for everything his eye saw and which he did not eat²⁷²Since asceticism is sinful; cf. Nedarim 1:1, Note 95.. Rebbi Eleazar took note of this statement and saved coins from which he ate every kind once a year.