Eiha Raba — Midraș

Eiha Raba

Eiha Raba — Midraș pe Beth HaMidrash: textul ebraic și traducerea lui în română, cu Rași și marii comentatori. Gratuit, online.

אֵיכָה יָשְׁבָה, שְׁלשָׁה נִתְנַבְּאוּ בְּלָשׁוֹן אֵיכָה, משֶׁה, יְשַׁעְיָה, וְיִרְמְיָה. משֶׁה אָמַר (דברים א, יב): אֵיכָה אֶשָֹּׂא לְבַדִּי וגו'. יְשַׁעְיָה אָמַר (ישעיה א, כא): אֵיכָה הָיְתָה לְזוֹנָה. יִרְמְיָה אָמַר: אֵיכָה יָשְׁבָה בָדָד, אָמַר רַבִּי לֵוִי מָשָׁל לְמַטְרוֹנָה שֶׁהָיוּ לָהּ שְׁלשָׁה שׁוֹשְׁבִינִין, אֶחָד רָאָה אוֹתָהּ בְּשַׁלְוָתָהּ, וְאֶחָד רָאָה אוֹתָהּ בְּפַחֲזוּתָהּ, וְאֶחָד רָאָה אוֹתָהּ בְּנִוּוּלָהּ. כָּךְ, משֶׁה רָאָה אֶת יִשְׂרָאֵל בִּכְבוֹדָם וְשַׁלְוָתָם וְאָמַר: אֵיכָה אֶשָֹּׂא לְבַדִּי טָרְחֲכֶם. יְשַׁעְיָה רָאָה אוֹתָם בְּפַחֲזוּתָם, וְאָמַר: אֵיכָה הָיְתָה לְזוֹנָה. יִרְמְיָה רָאָה אוֹתָם בְּנִוּוּלָם, וְאָמַר: אֵיכָה יָשְׁבָה. שָׁאֲלוּ אֶת בֶּן עַזַּאי אָמְרוּ לוֹ רַבֵּנוּ דְּרשׁ לָנוּ דָּבָר אֶחָד מִמְגִלַּת קִינוֹת, אָמַר לָהֶם לֹא גָּלוּ יִשְׂרָאֵל עַד שֶׁכָּפְרוּ בִּיחִידוֹ שֶׁל עוֹלָם, וּבַמִּילָה שֶׁנִּתְּנָה לְעֶשְׂרִים דּוֹרוֹת, וּבַעֲשֶׂרֶת הַדִּבְּרוֹת, וּבַחֲמִשָּׁה סִפְרֵי תּוֹרָה, מִנְיַן אֵיכָ"ה. אָמַר רַבִּי לֵוִי לֹא גָּלוּ יִשְׂרָאֵל עַד שֶׁכָּפְרוּ בִּשְׁלשִׁים וָשֵׁשׁ כָּרֵתוֹת שֶׁבַּתּוֹרָה, וּבַעֲשֶׂרֶת הַדִּבְּרוֹת, מִנְיַן אֵיכָ"ה יָשְׁבָה בָדָד. רַבִּי בְּרֶכְיָה בְּשֵׁם רַבִּי אַבְדִּימֵי דְּמִן חֵיפָה, לְמֶלֶךְ שֶׁהָיָה לוֹ בֵּן, בִּזְּמַן שֶׁעוֹשֶׂה רְצוֹנוֹ שֶׁל אָבִיו, הָיָה מַלְבִּישׁוֹ בִּגְדֵי מִילָתִין, וּבִזְמַן שֶׁאֵינוֹ עוֹשֶׂה רְצוֹנוֹ, מַלְבִּישׁוֹ בִּגְדֵי בָּדָד. כָּךְ יִשְׂרָאֵל, כָּל זְמַן שֶׁהָיוּ עוֹשִׂין רְצוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּתִיב (יחזקאל טז, י): וָאַלְבִּשֵׁךְ רִקְמָה, רַבִּי סִימָא אָמַר פּוּרְפִּירָא תִּרְגֵּם אוּנְקְלוּס אַפְקַלְטוֹרִין פְּלִיקְטָא. וּבִזְּמַן שֶׁאֵין עוֹשִׂין רְצוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, מַלְבִּישָׁן בִּגְדֵי בְּדָדִין, הֲדָא הוּא דִּכְתִיב: אֵיכָה יָשְׁבָה בָדָד. אָמַר רַב נַחְמָן אָמַר שְׁמוּאֵל מִשּׁוּם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, קָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַלְאֲכֵי הַשָּׁרֵת, אָמַר לָהֶם מֶלֶךְ בָּשָׂר וָדָם כְּשֶׁמֵּת לוֹ מֵת וְהוּא מִתְאַבֵּל, מַה דַּרְכּוֹ לַעֲשׂוֹת, אָמְרוּ לוֹ תּוֹלֶה שַׂק עַל פִּתְחוֹ. אָמַר לָהֶם אַף אֲנִי כָּךְ אֲנִי עוֹשֶׂה, הֲדָא הוּא דִּכְתִיב (ישעיה נ, ג): אַלְבִּישׁ שָׁמַיִם קַדְרוּת וְשַׂק אָשִׂים כְּסוּתָם. מֶלֶךְ בָּשָׂר וָדָם מַה דַּרְכּוֹ לַעֲשׂוֹת, אָמְרוּ לוֹ מְכַבֶּה אֶת הַפָּנָסִין, אָמַר לָהֶם כָּךְ אֲנִי עוֹשֶׂה, שֶׁנֶּאֱמַר (יואל ד, טו): שֶׁמֶשׁ וְיָרֵחַ קָדָרוּ וְכוֹכָבִים אָסְפוּ נָגְהָם. מֶלֶךְ בָּשָׂר וָדָם מַה דַּרְכּוֹ לַעֲשׂוֹת, כּוֹפֶה אֶת הַמִּטּוֹת. כָּךְ אֲנִי עוֹשֶׂה, שֶׁנֶּאֱמַר (דניאל ז, ט): עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב, כִּבְיָכוֹל שֶׁהָיוּ הֲפוּכִין. מֶלֶךְ בָּשָׂר וָדָם מַה דַּרְכּוֹ לַעֲשׂוֹת, הוֹלֵךְ יָחֵף, כָּךְ אֲנִי עוֹשֶׂה, שֶׁנֶּאֱמַר (נחום א, ג): ה' בְּסוּפָה וּבִסְעָרָה דַּרְכּוֹ וְעָנָן אֲבַק רַגְלָיו. מֶלֶךְ בָּשָׂר וָדָם מַה דַּרְכּוֹ לַעֲשׂוֹת, מְבַזֵּעַ פּוּרְפִּירָא שֶׁלּוֹ. כָּךְ אֲנִי עוֹשֶׂה, דִּכְתִיב (איכה ב, יז): עָשָׂה ה' אֲשֶׁר זָמָם בִּצַּע אֶמְרָתוֹ. רַבִּי יַעֲקֹב דִּכְפַר חָנָן מְפָרֵשׁ לֵיהּ מַהוּ בִּצַּע אֶמְרָתוֹ, מְבַזַּע פּוּרְפִּירָא שֶׁלּוֹ. מֶלֶךְ בָּשָׂר וָדָם מַה דַּרְכּוֹ לַעֲשׂוֹת, יוֹשֵׁב וְדוֹמֵם, כָּךְ אֲנִי עוֹשֶׂה, שֶׁנֶּאֱמַר (איכה ג, כח): יֵשֵׁב בָּדָד וְיִדֹּם. מֶלֶךְ בָּשָׂר וָדָם אָבֵל, מַה דַּרְכּוֹ לַעֲשׂוֹת, יוֹשֵׁב וּבוֹכֶה, כָּךְ אֲנִי עוֹשֶׂה, דִּכְתִיב (ישעיה כב, יב): וַיִּקְרָא ה' אֱלֹהִים צְבָאוֹת בַּיּוֹם הַהוּא לִבְכִי וּלְמִסְפֵּד וּלְקָרְחָה, דָּבָר אַחֵר, אֵיכָה, אָמַר לָהֶם יִרְמְיָה, מָה רְאִיתֶם בַּעֲבוֹדַת כּוֹכָבִים שֶׁאַתֶּם לְהוּטִין אַחֲרֶיהָ, אִלּוּ הָיָה לָהּ פֶּה לְמֵיסַב וּלְמֵיתַב, הָיִינוּ אוֹמְרִין כָּךְ, אֶלָּא נֶאֱמַר דִּידָהּ וְנֶאֱמַר דִּילֵיהּ, נֶאֱמַר דִּידָהּ (ירמיה י, ב): כֹּה אָמַר ה' אֶל דֶּרֶךְ הַגּוֹיִם אַל תִּלְמָדוּ וּמֵאֹתוֹת הַשָּׁמַיִם אַל תֵּחָתּוּ כִּי יֵחַתּוּ הַגּוֹיִם מֵהֵמָה. וְנֶאֱמַר דִּילֵיהּ (ירמיה י, יא): כִּדְנָה תֵּאמְרוּן לְהוֹם אֱלָהַיָּא דִי שְׁמַיָא וְאַרְקָא וגו', (ירמיה י, טז): לֹא כְאֵלֶּה חֵלֶק יַעֲקֹב כִּי יוֹצֵר הַכֹּל הוּא וְיִשְׂרָאֵל שֵׁבֶט נַחֲלָתוֹ ה' צְבָאוֹת שְׁמוֹ. רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר אֵין לְשׁוֹן אֵיכָה אֶלָּא לְשׁוֹן תּוֹכֵחָה, הֲדָא מָה דְאַתְּ אָמַר (ירמיה ח, ח): אֵיכָה תֹאמְרוּ חֲכָמִים אֲנַחְנוּ וְתוֹרַת ה' אִתָּנוּ וגו'. וְרַבִּי נְחֶמְיָה אוֹמֵר אֵין לְשׁוֹן אֵיכָה אֶלָּא קִינָה, הֲדָא מָה דְאַתְּ אָמַר (בראשית ג, ט): וַיִּקְרָא ה' אֱלֹהִים אֶל הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה, אוֹי לְכָה. וְאֵימָתַי נֶאֶמְרָה מְגִלַּת קִינוֹת, רַבִּי יְהוּדָה אוֹמֵר בִּימֵי יְהוֹיָקִים נֶאֶמְרָה, אָמַר לוֹ רַבִּי נְחֶמְיָה וְכִי בּוֹכִין עַל הַמֵּת עַד שֶׁלֹא יָמוּת, אֶלָּא אֵימָתַי נֶאֶמְרָה אַחַר חֻרְבַּן הַבַּיִת, הֲרֵי פִּתְרוֹנוֹ: אֵיכָה יָשְׁבָה בָדָד.“How does the greatly crowded city sit alone? She has become like a widow. Great among the nations, a princess among the states: She has become a vassal” (Lamentations 1:1).“How [eikha] does…sit [alone].” Three prophesied with the term eikha: Moses, Isaiah, and Jeremiah. Moses said: “How [eikha] can I bear alone…” (Deuteronomy 1:12). Isaiah said: “How [eikha] did [the faithful city] become a harlot?” (Isaiah 1:21). Jeremiah said: “How [eikha] does [the greatly crowded city] sit alone?” Rabbi Levi said: This is analogous to a noblewoman who had three friends. One saw her in her tranquility, one saw her in her debauchery, and one saw her in her disgrace. So, Moses saw them in their glory and their tranquility and said: “How [eikha] can I bear alone your troubles?” Isaiah saw them in their debauchery and said: “How [eikha] did [the faithful city] become a harlot?” Jeremiah saw them in their disgrace and said: “How [eikha] does [the greatly crowded city] sit [alone]?”They asked ben Azai, saying to him: ‘Our teacher, expound for us one matter from the scroll of Lamentations.’ He said to them: ‘Israel was exiled only after they denied the Unique One of the world, circumcision that was given after twenty generations, the Ten Commandments, the five books of the Torah; the numerical value of eikha.’the Unique One of the world; yod—the Ten Commandments; kaf—twenty generations; heh—five books of Moses.Rabbi Levi said: Israel was exiled only after they denied the thirty-six instances of karet in the Torah and the Ten Commandments, the numerical value of “how does…sit solitary [eikha yasheva badad]?”: Alef -1, yod – 10, kaf – 20, heh – 5 = 36. Badad: Beit – 2, dalet – 4, dalet – 4 = 10.Rabbi Berekhya [said] in the name of Rabbi Avdimai of Haifa: [This is analogous] to a king who had a son. When he would perform his father’s will, [the king] would clothe him in fine silk, and when he would not perform his will, he would clothe him in the garments of an olive-press worker [badad]. So too Israel, as long as they would perform the will of the Holy One blessed be He, it is written: “I clothed you in embroidery” (Ezekiel 16:10). Rabbi Sima said: Purple garments. Onkelos translated: Embroidered garments. But when they do not perform the will of the Holy One blessed be He, He clothes them in the garments of olive-press workers. That is what is written: “How does…sit solitary [badad]?”Rav Naḥman said that Shmuel said in the name of Rabbi Yehoshua ben Levi: The Holy One blessed be He summoned the ministering angels and said to them: ‘A flesh and blood king, when a relative of his dies and he mourns, what does he typically do?’ They said to Him: ‘He hangs sackcloth on his entrance.’ He said to them: ‘I, too, will do so.’ That is what is written: “I clothe the heavens in blackness and I place sackcloth as their garment” (Isaiah 50:3). ‘A flesh and blood king, what [else] does he typically do?’ They said to Him: ‘He extinguishes the lamps.’ He said to them: ‘That is what I will do,’ as it is stated: “The sun and the moon darkened and the stars withdrew their shining” (Joel 4:15). ‘A flesh and blood king, what does he typically do?’ ‘He overturns the beds.’ ‘That is what I will do,’ as it is stated: “Until thrones were set in place and the Ancient One sat” (Daniel 7:9), [implying,] as it were, that they had been overturned. ‘A flesh and blood king, what does he typically do?’ ‘He walks barefoot.’ ‘That is what I will do,’ as it is stated: “His path is in tempest and in storm, and clouds are the dust of His feet” (Nahum 1:3). ‘A flesh and blood king, what does he typically do?’ ‘He rends his purple garments.’ ‘That is what I will do,’ as it is stated: “The Lord accomplished what He devised; He implemented [bitza] His statement [emrato]” (Lamentations 2:17). Rabbi Yaakov of Kefar Ḥanan explained it: What is bitza emrato? It is that He rent His purple garments., is similar to bitza. The word emrato is spelled the same as imrato, which in rabbinic parlance means the edge of one’s garment (Matnot Kehuna). ‘A flesh and blood king, what does he typically do?’ ‘He sits in silence.’ ‘That is what I will do,’ as it is stated: “Let him sit alone and be silent” (Lamentations 3:28). ‘A flesh and blood king, what does he typically do?’ ‘He sits and weeps.’ ‘That is what I will do,’ as it is stated: “The Lord, God of hosts, called on that day for weeping and for lamentation and for baldness” (Isaiah 22:12).Another matter: Eikha, Jeremiah said to them: ‘What did you see in idol worship that you are so enthusiastic to follow it? If it had a mouth to engage in debate, we would have said this. is being interpreted as two words: Ei, ka, “if…this” (Etz Yosef). Instead, we will speak of it and we will speak of Him.’ We will speak of it, “So said the Lord: Do not learn the way of the nations, and from the signs of the heavens do not be frightened, though the nations are frightened by them” (Jeremiah 10:2). We will speak of Him: “Tell them this: The gods who did not make the heavens and the earth shall vanish from the earth and from under these heavens. [He makes the earth with His might]” (Jeremiah 10:11–12). “The Portion of Jacob is not like these, for He is the one who forms everything, and Israel is the tribe of His inheritance, the Lord of hosts is His name” (Jeremiah 10:16).Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: The term eikha is nothing other than an expression of reproof. That is what is written: “How [eikha] can you say: We are wise, and the law of the Lord is with us...”? (Jeremiah 8:8). Rabbi Neḥemya says: The term eikha is nothing other than an expression of lamentation. That is what is written: “The Lord God called to the man, and said to him: Where are you [ayeka]?” (Genesis 3:9), woe are you [oy lekha]. When was the scroll of Lamentations composed? Rabbi Yehuda says: It was composed in the days of Yehoyakim. is a term of reproof. In his view, Lamentations, or Eikha, was composed as a warning before the destruction. Rabbi Neḥemya said to him: ‘Does one weep over the dead before he dies? Rather, when was it composed? After the destruction of the Temple. This is its solution: “How [eikha] does…sit solitary?”’

הָעִיר רַבָּתִי עָם, תָּנֵי רַבִּי שְׁמוּאֵל, עֶשְׂרִים וְאַרְבַּע פְּלַטְיוֹת הָיוּ בִּירוּשָׁלַיִם, וְכָל פְּלַטְיָה וּפְלַטְיָה עֶשְׂרִין וְאַרְבָּעָה מְבוֹאוֹת, וְכָל מָבוּי וּמָבוּי עֶשְׂרִין וְאַרְבָּעָה שְׁוָקִים, וְעַל כָּל שׁוּק וְשׁוּק עֶשְׂרִים וְאַרְבָּעָה שְׁקָקִים, וְעַל כָּל שְׁקָק וּשְׁקָק עֶשְׂרִים וְאַרְבָּעָה חֲצֵרוֹת, וְעַל כָּל חָצֵר וְחָצֵר עֶשְׂרִים וְאַרְבָּעָה בָּתִּים, וְכָל חָצֵר וְחָצֵר הָיְתָה מוֹצִיאָה עַם כִּפְלַיִם כְּיוֹצְאֵי מִצְרַיִם. תֵּדַע לְךָ שֶׁכָּךְ הוּא, אָמַר רַבִּי אֶלְעָזָר עוֹבָדָא הֲוָה בְּחַד שַׁיָּירָא דַּהֲוָה סָלֵיק לִירוּשָׁלַם וְטָעַן מָאוָון גְּמַלִּין טְעוּנִין פִּלְפְּלִין, עָבַר לַהֲדֵי צוֹר אַשְׁכַּח חַד חַיָּיט דִּיתֵיב עַל פִּילֵי דִּמְדִינְתָּא, אֲמַר לֵיהּ מָה אַתְּ טָעֵין אֲמַר לֵיהּ פִּלְפְּלִין, אֲמַר לֵיהּ לָא יְהַבְתְּ לִי לוּקְטָא לוּקְטָא, אֲמַר לֵיהּ לָא. אֲמַר לֵיהּ לֵית לָךְ מַזְבַּן אֶלָּא בִּמְדִינְתָּא אוֹחֲרֵי. כֵּיוָן דִּמְטָא בִּירוּשָׁלַיִם אַשְׁכַּח חַד חַיָּיט דִּיתֵיב עַל תְּרַע פִּילֵי, אֲמַר לֵיהּ מָה אַתְּ טָעֵין, אֲמַר לֵיהּ קְטַע קִטְעָךְ, אַשְׁכְּחֵיהּ חַיָּיט אוֹחֲרָן, אֲמַר לֵיהּ מָה אַתְּ טָעֵין, אֲמַר לֵיהּ תְּפוֹר תְּפִירָךְ. אֲמַר לֵיהּ אֵימָא לִי אִין יָכִילְנָא מַזְבִּין לְהוֹן מוּטָב, וְאִי לָא אֲנָא מַיְיתִינָא לָךְ בַּר נָשׁ דְּזָבֵין כֻּלְּהוֹן, אֲמַר לֵיהּ וּמָה אַתְּ טָעִין, אֲמַר לֵיהּ פִּלְפְּלִין, נַסְבֵיהּ וִיהֲבֵיהּ בַּחֲדָא דָרָא וְאַחְמִין לֵיהּ כּוּרִיתָא דְּדִינָרִין אֲמַר לֵיהּ חֲמֵי הֲדָא מוֹנִיטָא אִי נָפֵיק בְּאַרְעָךְ וְסַב מִנְהוֹן. לְצַפְרָא נָפַק לְטַיָּילָא בְּשׁוּקָא אַשְׁכְּחֵיהּ חַד מִן רַחֲמוֹי דִּילֵיהּ, אֲמַר לֵיהּ מָה אַתְּ טָעֵין, אֲמַר לֵיהּ פִּלְפְּלִין, אֲמַר לֵיהּ לֵית לָךְ דִּיְהַבְתְּ לִי בְּמֵאָה דִינָרִין דְּאִית לִי אֲרִיסְטְוָון יוֹמָא דֵין, אֲמַר כְּבָר זַבֵּינִית לֵיהּ לְגַבֵּי פְּלַן. אֲזַל אִיהוּ לְגַבֵּיהּ, אֲמַר לֵיהּ אִית לָךְ פִּלְפְּלִין דִּזְבַנְתְּ, תֵּיהַב לִי קָלֵיל דְּאִית לִי אֲרִיסְטְוָון. אֲמַר לֵיהּ מַאי אֵימָא לָךְ, כְּבָר זַבֵּינִית יַתְהוֹן לְחַד חַיָּיט, אֶלָּא אֵימָא אֲנָא לֵיהּ וְהוּא יָהֵיב לָךְ. אֲזַל וְאַשְׁכְּחִינוּן לְהַהוּא דִּירָאתָא, דְּאִיטַם קַמַּיְיתָא נְסַבוּן מִן אוּנְקָא, דְּאִיטַם תִּנְיָיתָאי נְסַבוּן מִן פְּלַג אוּנְקָא, דְּאִיטַם תְּלִיתָאי לָא אַרְגְּשׁוּן כְּלָל, לְקַיֵּם מַה שֶּׁנֶּאֱמַר הָעִיר רַבָּתִי עָם. מְבַקֵּשׁ אַתָּה לֵידַע כַּמָּה אֻכְלוּסִין הָיוּ בִּירוּשָׁלַיִם, מִן כָּהֲנַיָא אַתְּ יָדַע, רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבּי יְהוֹשֻׁעַ בֶּן לֵוִי לִכְרִי שֶׁהָיָה עוֹמֵד בְּסִדְקִי וְהָיוּ הַכֹּל בָּאִין לְשַׁעֲרוֹ וְלֹא יָכְלוּ, הָיָה שָׁם פִּקֵּחַ אֶחָד אָמַר לָהֶם אַתֶּם מְבַקְּשִׁין לְשַׁעֲרוֹ מִתְּרוּמָתוֹ אַתֶּם עוֹמְדִים עָלָיו, כָּךְ מְבַקֵּשׁ אַתָּה לֵידַע כַּמָּה אֻכְלוּסִין הָיוּ בִּירוּשָׁלַיִם מִכַּהֲנַיָא אַתָּ יָדַע, הֲדָא הוּא דִכְתִיב (מלכים א ח, סג): וַיִּזְבַּח שְׁלֹמֹה אֵת זֶבַח הַשְּׁלָמִים אֲשֶׁר זָבַח לַה' בָּקָר עֶשְׂרִים וּשְׁנַיִם אֶלֶף וְצֹאן מֵאָה וְעֶשְׂרִים אָלֶף. וּתְנֵינַן פַּר קָרֵב בְּעֶשְׂרִים וְאַרְבָּעָה, וְאַיִל בְּאַחַד עָשָׂר. הֲדָא דְאַתְּ אָמַר בַּבִּנְיָן הָרִאשׁוֹן, אֲבָל בַּבִּנְיָן הַשֵּׁנִי, פַּעַם אַחַת בִּקֵּשׁ אַגְרִיפַס הַמֶּלֶךְ לֵידַע כַּמָּה מִנְיַן אֻכְלוּסִין שֶׁבִּירוּשָׁלַיִם, אָמַר לָהֶם לַכֹּהֲנִים הַפְרִישׁוּ לִי כֻּלְיָא אַחַת מִכָּל פֶּסַח וּפֶסַח, הִפְרִישׁוּ לוֹ שֵׁשׁ מֵאוֹת אֶלֶף זוּגוֹת שֶׁל כֻּלְיוֹת, כִּפְלַיִם כְּיוֹצְאֵי מִצְרַיִם, וְאֵין לְךָ כָּל פֶּסַח וּפֶסַח שֶׁלֹא הָיוּ עָלָיו מְנוּיִין יוֹתֵר מֵעֲשָׂרָה. תָּנֵי רַבִּי חִיָּא אֲפִלּוּ אַרְבָּעִים וַאֲפִלּוּ חֲמִשִּׁים. בַּר קַפָּרָא אָמַר אֲפִלּוּ מֵאָה, חוּץ מִמִּי שֶׁהָיָה טָמֵא אוֹ בְּדֶרֶךְ רְחוֹקָה. פַּעַם אַחַת נִכְנְסוּ לְהַר הַבַּיִת וְלֹא הָיָה מַחֲזִיקָן, וְהָיָה שָׁם זָקֵן אֶחָד, רְמָסוּהוּ, וְאוֹתוֹ הַפֶּסַח הָיוּ קוֹרִין פֶּסַח מְעוּכָן, עַל שֵׁם שֶׁמִּעֲכוּ אֶת הַזָּקֵן. כֵּיצַד הָיוּ יִשְׂרָאֵל פָּרִין וְרָבִין, הָיָה אָדָם מַשִֹּׂיא בְּנוֹ בֶּן שְׁתֵּים עֶשְׂרֵה שָׁנָה אִשָּׁה שֶׁהִיא רְאוּיָה לֵילֵד, וְהָיָה חוֹזֵר וּמַשִֹּׂיא בֶּן בְּנוֹ בֶּן שְׁתֵּים עֶשְׂרֵה שָׁנָה, לֹא הָיָה מַגִּיעַ לְעֶשְׂרִים וְשֵׁשׁ שָׁנִים עַד שֶׁהוּא רוֹאֶה בָּנִים לְבָנָיו, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (תהלים קכח, ו): וּרְאֵה בָנִים לְבָנֶיךָ שָׁלוֹם עַל יִשְׂרָאֵל.“The greatly crowded city,” Rabbi Shmuel taught: There were twenty-four thoroughfares in Jerusalem, each and every thoroughfare had twenty-four streets, each and every street had twenty-four market streets, each and every market street had twenty-four store streets, each and every store street had twenty-four courtyards, each and every courtyard had twenty-four houses, and each and every courtyard would have twice the number of those who departed from Egypt emerging from it.Know that it is so, as Rabbi Elazar said: There was an incident involving a traveler who was ascending to Jerusalem who took with him two hundred camels laden with pepper. He passed Tyre and found a certain tailor who was sitting near the city gates. He said to him: ‘What are you carrying?’ He said to him: ‘Pepper.’ He said to him: ‘Will you not give me a bit?’ He said to him: ‘No.’ He said to him: ‘Then you will have a purchaser only in another city.’ When he arrived in Jerusalem, he found a certain tailor sitting at the gate of the walls, who said to him: ‘What are you carrying?’ He said to him: ‘Continue your cutting.’ He found another tailor who said to him: ‘What are you carrying?’ He said to him: ‘Continue your sewing.’ He said to him: ‘If I can purchase them, fine. But if not, I will bring you a person who can purchase all of them.’ He said to him [again]: ‘What are you carrying?’ He said to him: ‘Pepper.’ He took him and brought him into a certain courtyard and he showed him a kor of dinars. He said to him: ‘Look at these coins. If they are currency in your land, take from them.’ In the morning, [the visiting merchant] went to stroll in the marketplace and one of his friends encountered him. He said to him: ‘What are you carrying?’ He said to him: ‘Pepper.’ He said to him: ‘Do you not have any that you could give me for one hundred dinars, for I have a feast today!’ He said: ‘I already sold it to so and so.’ He went to him. He said to him: ‘Do you have the pepper that you purchased? Give me a bit as I have a feast.’ He said to him: ‘What can I tell you? I already sold it to a certain tailor. However, I will tell him and he will give it to you.’ He went and he found it in a certain residence. Those who were in the first line [or purchasers] took one ounce each. Those who were in the second line took one-half ounce each. Those who were in the third line did not sense that there had been any at all, to realize what is stated: “The greatly crowded city.”If you wish to ascertain how many multitudes there were in Jerusalem, you can ascertain it from the priests. Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Yehoshua ben Levi: [This is analogous] to a pile of grain that was located in the grain marketplace. Everyone came to measure it but could not. There was one clever man there. He said to them: ‘If you seek to measure it, you can calculate it on the basis of its teruma.’ So too, if you wish to ascertain how many multitudes there were in Jerusalem, you can ascertain it from the priests. That is what is written: “Solomon slaughtered the peace-offering that he slaughtered to the Lord, cattle, twenty-two thousand, and of the flock, one hundred and twenty thousand” (I Kings 8:63). And we have learned: A bull is sacrificed by twenty-four [priests] and a ram by eleven. 2:7. The reference is to the number of priests who participated in all the rituals involved in the sacrifice of these offerings.That is what is said of the first Temple. However, in the second Temple, one time King Agrippa sought to ascertain the number of the multitudes that were in Jerusalem. He said to the priests: ‘Set aside for me one kidney from each and every paschal offering.’ They set aside six hundred thousand pairs of kidneys, twice the number of those who departed from Egypt, and there was not any paschal offering that did not have more than ten registrants. Rabbi Ḥiyya taught: Even forty and even fifty. Bar Kappara said: Even one hundred, [and this is] not including one who was impure or on a distant journey. One time, they entered the Temple Mount and it could not hold them. There was one elderly man there and they trampled him. They called that Passover the Passover of the crushed, because they crushed the elderly man.How did Israel procreate? A person would marry off his son at the age of twelve to a woman fit to bear children. He would then marry off his grandson at the age of twelve. One would not reach the age of twenty-six until he saw children of his children, to realize what is stated: “May you see the children of your children. Peace to Israel” (Psalms 128:6).

הָיְתָה כְּאַלְמָנָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא הֵם לֹא פָּלְשׁוּ אַחַר מִדַּת הַדִּין, וְהִיא לֹא פָּלְשָׁה אַחֲרֵיהֶם. הֵם לֹא פָּלְשׁוּ אַחַר מִדַּת הַדִּין, שֶׁנֶּאֱמַר (במדבר יא, א): וַיְהִי הָעָם כְּמִתְאֹנְנִים, מִתְאֹנְנִים אֵין כְּתִיב כָּאן, אֶלָּא כְּמִתְאֹנְנִים. (הושע ה, י): הָיוּ שָׂרֵי יְהוּדָה כְּמַסִּיגֵי גְּבוּל, מַסִּיגֵי אֵין כְּתִיב כָּאן, אֶלָּא כְּמַסִּיגֵי. (הושע ד, טז): כִּי כְּפָרָה סֹרֵרָה, כִּי פָּרָה אֵין כְּתִיב כָּאן, אֶלָּא כְּפָרָה סֹרֵרָה, וּמִדַּת הַדִּין לֹא פָּלְשָׁה אַחֲרֵיהֶם, הָיְתָה כְּאַלְמָנָה, הָיְתָה אַלְמָנָה אֵין כְּתִיב כָּאן, אֶלָּא כְּאַלְמָנָה, כְּאִשָּׁה שֶׁהָלַךְ בַּעֲלָה לִמְדִינַת הַיָּם וְדַעְתּוֹ לַחֲזֹר אֵלֶיהָ. (איכה ב, ד): דָּרַךְ קַשְׁתּוֹ כְּאוֹיֵב, אוֹיֵב אֵין כְּתִיב כָּאן, אֶלָּא כְּאוֹיֵב. הָיָה ה' כְּאוֹיֵב, אוֹיֵב אֵין כְּתִיב כָּאן, אֶלָּא כְּאוֹיֵב. דָּבָר אַחֵר, הָיְתָה כְּאַלְמָנָה, רַבִּי חָמָא בַּר עוּקְבָא וְרַבָּנָן, רַבִּי חָמָא בַּר עוּקְּבָא אָמַר לְאַלְמָנָה שֶׁהָיְתָה תּוֹבַעַת מְזוֹנוֹתֶיהָ וְלֹא הָיְתָה תּוֹבַעַת כְּתֻבָּתָהּ. וְרַבָּנָן אָמְרִין לְמֶלֶךְ שֶׁכָּעַס עַל מַטְרוֹנָה וְכָתַב לָהּ גִּטָּהּ וְעָמַד וַחֲטָפוֹ מִמֶּנָּהּ, וְכָל זְמַן שֶׁהָיְתָה מְבַקֶּשֶׁת לִנָּשֵׂא לְאַחֵר הָיָה אוֹמֵר לָהּ הֵיכָן גִּטֵּךְ, וְכָל זְמַן שֶׁהָיְתָה תּוֹבַעַת מְזוֹנוֹתֶיהָ הָיָה אוֹמֵר לָהּ וְלֹא כְבָר גֵּרַשְׁתִּיךְ, כָּךְ כָּל זְמַן שֶׁיִּשְׂרָאֵל מְבַקְּשִׁים לַעֲבֹד עֲבוֹדַת כּוֹכָבִים הָיָה אוֹמֵר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא (ישעיה נ, א): אֵי זֶה סֵפֶר כְּרִיתוּת אִמְּכֶם, וְכָל זְמַן שֶׁמְּבַקְּשִׁים לַעֲשׂוֹת לָהֶם נִסִּים כְּבַתְּחִלָּה, אוֹמֵר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא כְּבָר גֵּרַשְׁתִּי אֶתְכֶם, הֲדָא הוּא דִכְתִיב (ירמיה ג, ח): שִׁלַּחְתִּיהָ וָאֶתֵּן אֶת סֵפֶר כְּרִיתֻתֶיהָ אֵלֶיהָ. דָּבָר אַחֵר, הָיְתָה כְּאַלְמָנָה, רַבִּי עֲקִיבָא וְרַבָּנָן, רַבִּי עֲקִיבָא אוֹמֵר אַלְמָנָה, וְאַתָּה אוֹמֵר כְּאַלְמָנָה, אֶלָּא אַלְמָנָה מֵעֲשֶׂרֶת הַשְּׁבָטִים וְלֹא מִשֵּׁבֶט יְהוּדָה וּבִנְיָמִין. וְרַבָּנָן אָמְרִין אַלְמָנָה מֵאֵלּוּ וּמֵאֵלּוּ, וְלֹא מֵהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (ירמיה נא, ה): כִּי לֹא אַלְמָן יִשְׂרָאֵל וִיהוּדָה מֵאֱלֹהָיו.“She has become like a widow.” Rabbi Abba bar Kahana said: They did not go to extremes vis-à-vis the attribute of justice, and the attribute of justice did not go to extremes in their regard. Maharzu). They did not go to extremes vis-à-vis the attribute of justice, as it is stated: “The people were like complainers” (Numbers 11:1). “Complainers” is not written here, but rather, “like complainers.” “The princes of Judah were like those who move boundaries” (Hosea 5:10). “Those who move boundaries” is not written here, but rather, “like those who move boundaries.” “For like a wayward cow [Israel has strayed]” (Hosea 4:16), “For a [wayward] cow” is not written here, but rather, “like a wayward cow.” The attribute of justice, too, did not go to extremes in their regard. “She has become like a widow”—“A widow” is not written here, but rather, “like a widow”—like a woman whose husband went to a country overseas and plans to return to her. “He drew His bow like an enemy” (Lamentations 2:4), “enemy” is not written here, but rather, “like an enemy.” “The Lord was like an enemy” (Lamentations 2:5), “enemy” is not written here, but rather, “like an enemy.”Another matter, “she has become like a widow.” Rabbi Ḥama bar Ukeva and the Rabbis, Rabbi Ḥama bar Ukeva said: [This is analogous] to a widow who was demanding her sustenance but was not demanding her marriage contract. The Rabbis said: [This is analogous] to a king who grew angry at the queen and wrote her a bill of divorce and then snatched it from her. Any time that she sought to marry another, he would say to her: ‘Where is your bill of divorce?’ Any time she would demand her sustenance, he would say to her: ‘Have I not already divorced you?’ So too, any time Israel would seek to engage in idol worship, the Holy One blessed be He would say to them: “Where is your mother’s bill of divorce?” (Isaiah 50:1). Any time they request that He perform miracles on their behalf, the Holy One blessed be He says to them: ‘I have already divorced you.’ That is what is written: “I sent her away and gave her bill of divorce to her” (Jeremiah 3:8).Another matter, “she has become like a widow.” Rabbi Akiva and the Rabbis, Rabbi Akiva says: “Widow,” and you say “like a widow”? Rather, a widow from the Ten Tribes, but not a widow from the tribes of Judah and Benjamin.). Alternatively, because he holds that the Ten Tribes are not destined to return, but Judah and Benjamin will eventually return (Maharzu). The Rabbis say: A widow from these and from those, but not from the Holy One blessed be He, as it is stated: “For neither Israel nor Judah is widowed from its God” (Jeremiah 51:5).

רַבָּתִי בַגּוֹיִם, וַהֲלֹא כְּבָר נֶאֱמַר רַבָּתִי עָם, וּמַה תַּלְמוּד לוֹמַר רַבָּתִי בַגּוֹיִם, אֶלָּא רַבָּתִי בְּדֵעוֹת. רַבִּי הוּנָא בְּשֵׁם רַבִּי יוֹסֵי בְּכָל מָקוֹם שֶׁהָיָה אֶחָד מִבְּנֵי יְרוּשָׁלַיִם הוֹלֵךְ לִמְדִינָה, הָיוּ מַצִּיעִין לוֹ קָתֶדְרָא לֵישֵׁב עָלֶיהָ, בִּשְׁבִיל לִשְׁמֹעַ חָכְמָתוֹ. חַד מִירוּשָׁלַיִם אֲזַל לִמְדִינְתָּא, אֵרַע זִימְנֵיהּ לְמֵימָת, אַיְיתֵי מָרֵי דְבֵיתָא וְאַפְקֵיד בִּידֵיהּ מִדִּילֵיהּ, וַאֲמַר לֵיהּ אִין הוּא אָתֵי בְּרִי מִן יְרוּשָׁלָיִם וְיַעֲבֵיד לָךְ תְּלַת מִילִין דְּחָכְמְתָא הַב לֵיהּ מַה דִּלִּי, וְאִין לָא, לָא תְהֵיב לֵיהּ מַה דִּלִּי, וְעָבְדִין בֵּינֵיהוֹן דְּלָא לֶהֱוֵי חַד מִנְהוֹן מֶחֱמֵי בֵּיתָא דְחַבְרֵיהּ לְגַבֵּי אַכְסְנָאי, נָח נַפְשֵׁיהּ וְאִיתְפַּטַּר לְבֵית עָלְמִין. לְבָתַר יוֹמִין אֲתָא בְּרֵיהּ, כֵּיוָן דִמְטָא בִּתְרַע פִּילֵי דְהַהִיא מְדִינְתָּא חָמָא חַד טָעֵין מוֹבְלָא דְקֵיסִין, אֲמַר לֵיהּ מְזַבֵּן אַתְּ מוֹבְלָא דְקֵיסִין, אֲמַר לֵיהּ אִין, סַב לִי טֵימִיתְהוֹן וְאוֹבִיל יַתְהוֹן גַּבֵּי פְּלָן, נְסַב טֵימִיסְהוֹן וְאוֹבֵיל יַתְהוֹן גַּבֵּי פְּלָן. הֲוָה אָזֵל הוּא וְהוּא אָזֵיל בַּתְרֵיהּ עַד דִּמְטָא גַּבֵּי דָרָתֵיהּ, אֲמַר לֵיהּ אֵי פְּלָן תָּא סַב מוֹבְלָא דְקֵיסִין, אֲמַר לֵיהּ וּמִי מוֹבְלָא דְקֵיסִין אָמְרֵי לָךְ דְּתֵיתֵי לִי, אֲמַר לֵיהּ אִין דְּלָא אֲמַרְתְּ לִי אַתְּ אֶלָּא הָדֵין בַּר נָשׁ דְּאָתֵי בַּתְרָאִי לֵיהּ הִינוּן. לְאַלְתָּר אַפְתַּח לֵיהּ בֵּיתֵיהּ וְנִכְנַס וְיַהֲבוּ שְׁלָמָא דֵין לְדֵין, הָא מִילָא חֲדָא. אֲמַר לֵיהּ מָאן אַתְּ, אֲמַר לֵיהּ אֲנָא הוּא בְּרֵיהּ דְּהַהוּא גַבְרָא דְּמִית גַּבָּךְ, אַעֲלֵיהּ וַעֲבַד לֵיהּ מְגִיס, וַהֲוָה לְהַהוּא גַבְרָא תְּרֵין בְּנִין וְתַרְתֵּין בְּנָאתָן, כַּד מְטָא עָנָתֵיהּ דְּאַרִסְטְוָון אַיְיתֵי קוֹמֵיהּ בִּסְעוּדָתָא חַמְשָׁה פְּרִיגִין בַּתַּבְשִׁילָא, כְּמָה דְשָׁרוּ לְמֵיכַל, אֲמַר לֵיהּ סַב וּפְלַג, אֲמַר לֵיהּ לָא הִיא דִידִי, אֲמַר לֵיהּ אֲנָא צָבֵי דְתִיסַב וְתַפְלֵג, נְסַב וּפְלַג, וִיהֵיב פְּרִיגָא בֵּין גַּבְרָא וְאִתְּתֵיהּ, וּנְסַב פְּרִיגָא תִּנְיָיתָא וִיְהֵיב בֵּין תְּרֵי גַבְרֵי דְּהֵן תְּרֵין בְּנוֹי, נְסַב תְּלִיתָאָה וִיהַב בֵּין תַּרְתֵּין בְּנָתֵיהּ, נְסַב תְּרֵין פְּרִיגִין וִיהַב קוֹמֵיהּ דִּידֵיהּ. אֲכָלוּן וְלָא אֲמָרוּ לֵיהּ וְלָא מִידֵי, הָא מִלְּתָא תִּנְיָינָא. לְעִידָן רַמְשָׁא אַיְיתֵי תַּרְנְגוֹלָא פַּטִּימָתָא בִּסְעוּדָתָא, אֲמַר לֵיהּ סַב פְּלַג, אֲמַר לֵיהּ לָא הִיא דִידִי, אֲמַר לֵיהּ סַב פְּלַג בִּרְעוּתִי. נְסַב וּפְלַג וִיהַב רֵישָׁא קוֹמֵיהּ גַּבְרָא, נְסַב בְּנֵי מֵעֶיהָ וִיהַב קֳדָם אִתְּתֵיהּ, נְסַב תְּרֵין אַטְמָאתָא וִיהַב לִתְרֵין בְּנוֹהִי, נְסַב תְּרֵין גַּפּוֹי וִיהַב לְתַרְתֵּין בְּנָתֵיהּ, נְסַב גּוּפָא כּוּלָא וִיהַב קַמֵּיהּ דִּידֵיהּ, הָא מִלָּא תְּלִיתָאָה. אֲמַר הַכְּדֵין פַּלְגִין בְּאַתְרֵיכוֹן, פַּלְגוּת זִימְנָא קַמָּא וְלָא אֲמָרִית לָךְ וְלָא מִידֵי, וְהָאִידְנָא אַתְּ עָבֵיד כְּדֵין. אֲמַר לֵיהּ לָאו אֲמָרִית לָךְ דְּלָאו דִּידִי הוּא, וְאַף עַל גַּב דִּפְלָגִית יָאוּת פְּלָגִית. זִמְנָא קַמָּא חַמְשָׁה פְּרִיגִין אַיְתֵת בִּסְּעוּדָתָא, אַתְּ וְאִיתְּתָךְ וּפְרִיגָא הָא תְּלָתָא, תְּרֵין בְּנָךְ וּפְרִיגָא הָא תְּלָתָא, תַּרְתֵּין בְּנָתָךְ וּפְרִיגָא הָא תְּלָתָא, וַאֲנָא וְתַרְתֵּין פְּרִיגִין הָא תְּלָתָא, נְסַבִית מִידֵי מִן חוּלַקְכוֹן. הָאִידְנָא אַיְתֵת תַּרְנְגוֹלְתָּא, נְסַבִית רֵישָׁא וִיהַבְתְּ לָךְ, דְּאַתְּ רֵישָׁא דְּבֵיתָא, נְסַבִית בְּנֵי מֵעֶיהָ וִיהַבִית קֳדָם אִיתְּתָךְ, דְּמִינָּהּ יִפְקוּן בְּנַיָּא מִן מֵעַיָּא, נְסַבִית תְּרֵין אַטְמָאתָא וִיהַבִית לִתְרֵין בְּנָךְ, דְּאִינוּן עֲמוּדַיָּיא דְּבֵיתָא, נְסַבִית תְּרֵין גַּפַּיָּיא וִיהַבִית קֳדָם בְּנָתָךְ, דְּלִמְחַר יִפְקוּן וְיִפְרְחוּן מִן בֵּיתָךְ וְיִזְלוּן לוֹן לְבַעֲלֵיהוֹן, נְסַבִית אֲנָא הָדֵין אִילְפָא, בְּאִילְפָא אֲתֵינָא בְּאִילְפָא אֲנָא אָזֵיל, וְקוּם וְהַב מִדְּלִי דְּאַפְקַד אַבָּא גַּבָּךְ וְאֵיזֵיל לְאַלְתָּר, יְהַב לֵיהּ מַה דִּילֵיהּ וַאֲזֵיל לֵיהּ לִשְׁלָם, לְקַיֵם מַה שֶּׁנֶּאֱמַר רַבָּתִי בַגּוֹיִם, רַבָּתִי בְּדֵעוֹת. אַרְבָּעָה מִירוּשָׁלַיִם אֲתוֹ לְאַתֵּינָא אִיתְקַבְּלוּן גַּבֵּי חַד בַּר נָשׁ, לְרַמְשָׁא עֲבַד לוֹן אֲרִסְטְוָון, מִן דַּאֲכַלּוּן וּשְׁתוֹן אַתְקֵין לְהוֹן אַרְבָּעָה עַרְסָאתָא, וַחֲדָא מִנְהוֹן פְּחִיתָא וּסְמִיכָא אַגַּב חֲבֶרְתָּא. מִן דְּקָמוּ לְהוֹן לְמִידְמַךְ, אֲמַר שְׁמָעִית דִּבְנֵי יְרוּשָׁלָיִם חַכִּימִין אִינוּן סַגִּין, אֶשְׁמַע מִילָּא מִנְּהוֹן מַה דְּיֵימְרוּן, עָל וּדְמָךְ לְגַוָּא מִנְּהוֹן. קָם בַּלַּיְלָה הַהוּא דַּהֲוָה דָּמִיךְ עַל עַרְסָא פְּחִיתָא וַאֲמַר לוֹן מָה אַתּוּן סְבִירִין עַל עַרְסָא אֲנָא דָמִיךְ, לֵית אֲנָא דָמִיךְ אֶלָּא אַאַרְעָא וַאֲנָא תָּלֵי. אֲמַר לוֹן חוֹרָן אַף בִּשְׂרָא דְּאָכְלִינַן בְּרַמְשָׁא טְעֵם כַּלְבָּא הֲוָה בֵּיהּ. אֲמַר לוֹן חוֹרָן אַף חַמְרָא דְּשָׁתֵינַן בְּרַמְשָׁא טְעֵם קִבְרָא הֲוָה לֵיהּ. אֲמַר לוֹן חוֹרָן וְעַל אִילֵין אַתּוּן תְּמֵהִין אַף גַּבְרָא דְּהוּא מָרֵיהּ דְּבַיְיתָא לֵית הוּא בְּרֵיהּ דַּאֲבוּהָּ. כֵּיוָן דִּשְׁמַע גַּבְרָא מִילַיָא, אֲמַר חַד קוּשְׁטָא וּתְלַת שִׁקְרָא. קָם וַאֲזַל מִצַּפְרָא לְגַבֵּי טַבָּחָא, אֲמַר לֵיהּ הַב לִי מִבִּשְׂרָא דִיהַבְתְּ לִי בְּרַמְשָׁא. אֲמַר לֵיהּ לֵית לִי. אֲמַר לֵיהּ וּמַה הוּא עִסְקֵיהּ, אֲמַר לֵיהּ חָדָא אִימְרָא הֲוָה לָן וַהֲוָה יַנְקָא, וּמִיתָה אִימָּהּ, וַהֲוָה לָן חֲדָא כַּלְבְּתָא וַהֲוָה אִימְרָא יַנִּיק מִנָּהּ, בְּרַמְשָׁא אִצְטַמְטְמֵינַן לְבִשְׂרָא וַאֲתֵית בָּעֵי, וְלָא הֲוַת לָן חוֹרֵי, וְיַהֲבִינַן לָךְ מִינַהּ. אֲמַר תְּרֵין קוּשְׁטָא וּתְרֵין שִׁקְרָא. אֲזַל גַּבֵּי קְפֵילָא אֲמַר לֵיהּ הַב לִי מִן הַהוּא חַמְרָא דִּיהַבְתְּ לִי בְּרַמְשָׁא. אֲמַר לֵיהּ לֵית לִי. אֲמַר לֵיהּ וּמָה הֲוָה עִסְקֵיהּ. אֲמַר לֵיהּ חַד גּוּפְנָא הֲוָה לָן וַהֲוָה נְצִיבָא עַל קִבְרֵיהּ דַּאֲבוּנַן, וְעַצְרֵיהּ וְיַהֲבִינֵיהּ בְּקוּפּוֹן וְאִצְטַמְטִימְתוּן לְחַמְרָא וַאֲתֵית בָּעֵי, וְלָא הֲוָה לָן, וְיַהֲבִינַן לָךְ מִינֵּיהּ. אֲמַר תְּלַת קוּשְׁטָא וְחַד שִׁקְרָא. אֲזַל לְגַבָּהּ דְּאִמֵּיהּ וַאֲמַר לַהּ בְּרֵיהּ דְּמַאן אֲנָא, אָמְרָה לֵיהּ בְּנִי בְּרֵיהּ דַּאֲבוּךְ, אֲמַר לַהּ אִמְרִי לִי קוּשְׁטָא בְּרֵיהּ דְּמַאן אֲנָא וְאִין לָא אֲנָא קְטַע רֵאשֵׁךְ. אֲמַרָה לֵיהּ בְּרִי אֲבוּךְ לָא הֲוָה מוֹלִיד, וּדְחֵלִית דְּלָא יִסְּבוּן מִדְלִי קְרִיבוֹהִי, בִּישֵׁי עֲבָדִית דַּאֲזָלִית וּזְנֵית וְאַיְיתֵיתִי יָתָךְ לְכָל עוּתְרָא וּמִדְלָא הָדֵין. אֲמַר לַהּ מָה אֲנַן חָמְיָין הָכָא, יֵיתוֹן בְּנֵי יְרוּשָׁלָיִם וַעֲבַדּוּן לָן מַמְזְרִין, תּוּ נַעֲבֵיד בֵּינֵינַן דְּלָא נְקַבֵּל חַד מִנְהוֹן.“Great [rabati] among the nations,” but was it not already stated [in the verse]: “greatly [rabati] crowded”? Why does the verse say: “Great [rabati] among the nations”? It means great in intellect. Rabbi Huna [said] in the name of Rabbi Yosei: In any province to which one of the residents of Jerusalem would go, they would offer a seat of honor for him to sit upon so they could hear his wisdom.An individual from Jerusalem went to a province, and the time arrived for him to die. He summoned his landlord and deposited his belongings with him. He said to him: ‘If my son comes from Jerusalem and performs three wise deeds, give him what is mine. If not, do not give him what is mine.’They made an agreement between them that none of them would show another’s house to a visitor. He [the individual from Jerusalem] died and he passed to his eternal home. Some time later, his son came. When he entered the gate of the wall of that province, he saw one carrying a bundle of wood. He said: ‘Are you selling the bundle of wood?’ He said to him: ‘Yes.’ ‘Take its price from me and take it to so-and-so.’ He took its price and took it to so-and-so. He was going and [the deceased man’s son] was following him until he reached his residence. He said to him: ‘Hey, so-and-so, come take a bundle of wood.’ He said to him: ‘Did I tell you to bring me a bundle of wood?’ He said to him: ‘True, you did not tell me, but it belongs to this person who followed me.’ Immediately, he opened his house before him, and they greeted one another. That is one [wise] deed.He said to him: ‘Who are you?’ He said: ‘I am the son of the man who died in your [house].’ He brought him in and prepared a cooked meal for him. That man had two sons and two daughters. When the time of the meal arrived, they brought before him for the meal five cooked pullets. When they were ready to eat, he said to him: ‘Take and distribute it.’ He [the guest] said to him: ‘It is not mine.’ He [the host] said to him: ‘I want you to take and distribute it.’ He took and distributed it, and placed one pullet between the man and his wife. He took the second pullet and placed it between the two men who were his two sons. He took the third and placed it between his two daughters. He took two pullets and placed them before himself. He ate them and they did not say anything to him. This is the second [wise] deed.At evening time, [the host] brought a fattened chicken for the meal. He said to [the guest]: ‘Take and distribute it.’ He said to him: ‘It is not mine.’ He said to him: ‘Take and distribute it, as that is my will.’ He took and distributed it and placed the head before the man. He took the innards and placed it before his wife. He took the two thighs and gave them to his two sons. He took the two wings and gave them to his two daughters. He took the entire body and placed it before himself. This is the third [wise] deed.[The landlord] said: ‘Is this how they distribute in your place? You distributed the first time and I did not say anything to you, and now you do this?’ He said to him: ‘Did I not say to you that it is not mine? Nonetheless, what I have distributed, I distributed properly. The first time, you brought five pullets for the meal. You, your wife, and the pullet equal three. Your two sons and the pullet equal three. Your two daughters and the pullet equal three. I and the two pullets equal three. Did I take anything from your portions? Now, you brought a chicken. I took the head and gave it to you, as you are the head of the household. I took the innards and placed them before your wife, because children emerge from her innards. I took the two thighs and placed them before your two sons, because they are the pillars of the house. I took the two wings and placed them before your daughters, as tomorrow they will depart, fly from your house, and go to their husbands. I took this ship, as I came in a ship and I will go in a ship. Rise and give me what is mine that my father deposited with you, and I will leave immediately.’ He gave him what was his and he went in peace. That is what is stated: “Great among the nations,” great in intellect.Four Jerusalemites came to Athens and were received by a certain person. In the evening he made a feast for them. After they ate and drank, he prepared four beds for them. One of them was broken and supported by the next one. When they got up from the feast to go to sleep, he said: ‘I heard that the residents of Jerusalem are extremely wise, let me hear some of what they are saying.’ He went and slept in [a room] adjacent to theirs.The one who was sleeping on the broken bed awoke during the night and said to the others: ‘What do you think, that I am sleeping on a bed? I am sleeping on the ground but I am suspended.’ Another said to them: ‘The meat that we ate this evening had the taste of dog.’ Another said to them: ‘And the wine that we drank tonight had the taste of a grave.’ Another said to them: ‘You are wondering about those [matters]? The man who is the homeowner is not even the son of his father.’When the man heard these matters, he said: ‘One is true and three are false.’ He arose in the morning and went to the butcher. He said to him: ‘Give me from the meat that you gave me last night.’ He said to him: ‘I have none.’ He said to him: ‘What was special about it?’ He said to him: ‘We had one lamb that was a suckling and its mother died. We had a female dog and the lamb suckled from it. At night, we were short on meat and I sought to bring some. I did not have any other, so I gave you from that [lamb].’ He said: ‘Two are true and two are false.’He went to the winemaker. He said to him: ‘Give me some of that wine that you gave me last night.’ He said to him: ‘I have none.’ He said to him: ‘What was special about it?’ He said to him: ‘We had one vine and it was planted over our father’s grave. I squeezed it and placed it in wicker baskets. I was short on wine and I sought to bring some. I did not have any other, so I gave you from that [vine].’ He said: ‘Three are true and one is false.’He went to his mother and said to her: ‘Whose son am I?’ She said to him: ‘My son, you are the son of your father.’ He said to her: ‘Tell me the truth, whose son am I, and if not I will sever your head.’ She said to him: ‘My son, your father was unable to beget children and I feared lest his relatives take my property. Did I perform a sin that I went and engaged in an illicit relationship and brought you into all this wealth and property?’ He said to her: ‘What do we see here? Will the residents of Jerusalem come and render us illegitimate? Let us agree among ourselves that we will not receive any one of them.’

חַד מִירוּשָׁלַיִם אֲזַל גַּבֵּי תַּגָּרָא בְּאַתֵּינַס, אֲתָא אִיתְקַבֵּל בַּחֲנוּת, אַשְׁכַּח בְּנֵי נָשֵׁי שָׁרוּן יָתְבִין וְשַׁתְיָין חַמְרָא, מִדְּאֲכַל וְשָׁתָה בָּעֵי מִדְמוּךְ תַּמָּן, אָמְרִין לֵיהּ עֲבָדִין בֵּינַן דְּלָא נְקַבֵּל בַּר נָשׁ אַכְסַנָּאי אֶלָא עַד דִּקְפַץ תְּלַת קְפִיצִין. אֲמַר לוֹן וּמִי אֲנָא יָדַע אֵיךְ אַתּוּן קְפִיצִין אֶלָּא קוּם עֲבֵיד קוֹדָמוֹי וְאֶעֱבַד אֲנָא בַּתְרָךְ כְּוָתָךְ, קָם חַד מִנְהוֹן וּקְפַץ וְאִישְׁתְּכַח בְּמִצְעֵי דַּחֲנוּת, וּקְפַץ אוֹחֲרָן אִישְׁתְּכַח עַל תַּרְעָא פּוּמָא דַּחֲנוּתָא, קְפַץ אוֹחֲרָן וְאִישְׁתְּכַח לְבָרָא, קָם וּטְרַד תַּרְעָא בְּאַפֵּיהוֹן, אֲמַר לוֹן חַיֵּיכוֹן מַה דִּבְעִיתוּ לְמֶעֱבַד לִי עֲבַדִית לְכוֹן.A certain Jerusalemite went to see a merchant in Athens. He was put up in an inn. He found people who were beginning to sit and drink wine. After he ate and drank, he sought to sleep there. They said to him: ‘We agreed among ourselves that we will not receive any person as a lodger until he performs three jumps.’ He said to them: ‘I do not know how you jump. Get up and perform it before me, and I will perform it like you after you.’ One of them stood, jumped, and found himself in the middle of the inn. He performed another jump and found himself at the gate at the entrance of the inn. He performed another jump and found himself outside. [The Jerusalemite] stood and bolted the gate in their faces. He said to them: ‘By your lives, what you sought to do to me, I did to you.’

Eikhah Rabbah 1