Bava Batra

to the duration; and both are correct. Why did they not [in the Second Temple] build a wall thirty cubits high and use a curtain for the remaining [seventy cubits]? — Even the thirty cubit wall [of the First Temple] was only sustained by the ceiling and plaster [of the room above it], but without such a ceiling and plaster it could not stand [with a breadth of only six handbreadths]. But why did they not build a wall as high as possible [with a breadth of six handbreadths] and use a curtain for the rest? — Abaye replied: It was known to them by tradition that the partition should be wholly a wall or wholly a curtain, either wholly a wall as in the First Temple, or wholly a curtain as in the Tabernacle. The question was raised: [Do the measurements given in the Mishnah] apply to the material with the [outside] plaster, or to the materials without the plaster?  — R. Nahman b. Isaac replied: It is reasonable to assume that the plaster is included, since if the plaster is not included, its measurement should [also] have been specified. We may conclude therefore that the plaster is included. No! I may still say that the measurements given refer to the material without the plaster, and the reason why that of the plaster is not specified is because it is less than a handbreadth. But in the case of bricks, does it not say that one gives a handbreadth and a half and the other likewise?  — There [half-handbreadths are mentioned] because the two halves can be combined [to form a whole one]. Come and hear [an objection to this]: 'The beam  of which they speak should be wide enough to hold an ariah, which is the half of a lebenah of three handbreadths'.  — There it is speaking of large bricks. This is indicated also by the expression 'half a brick of three handbreadths' which implies that there is a smaller variety. Hence it is proven. R. Hisda said: A synagogue should not be demolished before another has been built to take its place. Some say the reason is lest the matter should be neglected,  others to prevent any interruption of religious worship.  What practical difference does it make which reason we adopt? — There is a difference if there is another synagogue.  Meremar and Mar Zutra pulled down and rebuilt a summer synagogue in winter and a winter synagogue in summer. Rabina asked R. Ashi: Suppose money for a synagogue has been collected and is ready for use, is there still a risk?  — He replied: They may be called upon to redeem captives and use it for that purpose.  [Rabina asked further]: Suppose the bricks are already piled up and the lathes trimmed  and the beams ready, what are we to say? — He replied: It can happen that money is suddenly required for the redemption of captives, and they may sell the material for that purpose. If they could do that, [he said], they could do the same even if they had already built the synagogue?  — He answered: People do not sell their dwelling-places. This rule [about pulling down a synagogue] only applies if no cracks have appeared in it, but if cracks have appeared, they may pull down first and build afterwards. A case in point is that of R. Ashi, who, observing cracks in the synagogue of Matha Mehasia,  had it pulled down. He then took his bed there and did not remove it until the very gutters [of the new building] had been completed. But how could Baba b. Buta have advised Herod to pull down the Temple,  seeing that R. Hisda has laid down that a synagogue should not be demolished until a new one has been built to take its place? — If you like I can say that cracks had appeared in it, or if you like I can say that the rule does not apply to Royalty, since a king does not go back on his word. For so said Samuel: If Royalty says, I will uproot mountains, it will uproot them and not go back on its word. Herod was the slave of the Hasmonean house, and had set his eyes on a certain maiden [of that house].  One day he heard a Bath Kol  say, 'Every slave that rebels now will succeed.' So he rose and killed all the members of his master's  household, but spared that maiden. When she saw that he wanted to marry her, she went up on to a roof and cried out, 'Whoever comes and says, I am from the Hasmonean house, is a slave, since I  alone am left of it, and I am throwing myself down from this roof.' He preserved her body in honey for seven years. Some say that he had intercourse with her, others that he did not. According to those who say that he had intercourse with her, his reason for embalming her was to gratify his desires. According to those who say that he did not have intercourse with her, his reason was that people might say that he had married a king's daughter. Who are they, he said, who teach, From the midst of thy brethren thou shalt set up a king over thee,  [stressing the word 'brethren']? The Rabbis! He therefore arose and killed all the Rabbis, sparing, however, Baba b. Buta, that he might take counsel of him.