Bava Batra

its leader and woe to the ship that has lost its pilot. And thou art exalted as head above all,  R. Hanan b. Raba said in the name of Rab: Even a superintendent of a well  is appointed in heaven. R. Hiyya b. Abin said in the name of R. Joshua b. Korhah: God forbid [that Elimelech and his family should be condemned for leaving Palestine]; for had they found even only bran they would not have left [the country]. Why then was punishment inflicted upon them? — Because they should have begged mercy  for their generation, and they did not do so; for it is said, When thou criest, let them that thou hast gathered deliver thee. Rabbah b. Bar Hana said in the name of R. Johanan: [This]  has only been taught [in the case when] money is cheap and fruit is dear, but [when] money is dear, even if four se'ah cost [only] a sela, it is permitted to leave [the country]. (Mnemonic Sign: Sela, Workman, carob, the lads say.) For  R. Johanan said:  I remember [the time] when four se'ah cost a sela and there were numerous deaths from starvation  in Tiberias, for want of an isar  [wherewith to buy bread]. R. Johanan further stated: I remember [the time] when workmen would not accept work on the east side of the town where workmen died from the odour of the bread. R. Johanan further stated: I remember [the time] when a child would break a carob pod and a line of honey would run down over both his arms. And R. Eleazar said: I remember [a time] when a raven would take [a piece of] flesh, and a line of oil would rundown from the top of the wall to the ground. R. Johanan further stated: I remember [the time] when lads and lasses of sixteen and seventeen years of age took walks [together] in the open air and did not sin. R. Johanan further stated: I remember [the time] when it has been said in the house of study: 'He that agrees with them  falls into their hands; [as to him] who trusts in them, [whatever is] his [becomes] theirs'. [Why] has it been written, Mahlon and Chilion  [in one place], and Joash and Saraph  in another?  — Rab and Samuel [explained]. One said: Their names were Mahlon and Chilion, but they were called Joash and Saraph [for this reason]: Joash,  because they lost hope in the [messianic] redemption [of Israel;] [and] Saraph,  because they were condemned by the Omnipresent to be burned. And the other says: Their names were Joash and Saraph, but they were called Mahlon and Chilion [for this reason]: Mahlon,  because they profaned their bodies; and Chilion,  because they were condemned by the Omnipresent to destruction. There is [a Baraitha] taught in agreement with him who said that their names were Mahlon and Chilion. For it has been taught: What is [the interpretation] of the Biblical text, And Jokim, and the men of Cozeba, and Joash and Saraph, who had dominion in Moab, and Jashubilehem; and the things are ancient?  — And Jokim, is Joshua who kept  his oath to the men of Gibeon.  And the men of Cozeba, these are the men of Gibeon who lied to Joshua.  And Joash and Seraph, these are Mahlon and Chilion. And why were they called Joash and Saraph? — Joash, because they lost hope  in the [Messianic] redemption [of Israel]; Saraph, because they were condemned by the Omnipresent to be burned.  Who had dominion in Moab, [means], they who married wives of the women of Moab. And Jashubilehem, refers to Ruth the Moabitess who returned  and kept fast by Bethlehem  of Judah. And the things are ancient, [means] these things were said by the Ancient of days. These were the potters and those that dwelt among plantations and hedges; there they dwelt occupied in the king's work.  These were the potters, refers to the sons of Jonadab the son of Rechab who kept  the oath of their father.  Those that dwelt among the plantations, has reference to Solomon who in his kingdom was like a [constantly flourishing] plant. And hedges, refers to the Sanhedrin  who fenced in the breaches in Israel. There they dwelt occupied in the king's work, refers to Ruth the Moabitess who saw the kingdom of Solomon, the grandson of her grandson; for it is said: And [Solomon] caused a throne to be set up for the king's mother,'  and R. Eleazar said, 'to the mother of the dynasty'. Our Rabbis taught: [It is written], And ye shall eat of the produce, the old store;  [that is] without [the necessity for] a preservative.  What [is the meaning of] 'without salminton'? — R. Nahman said: Without the grain worm. And R. Shesheth said: Without blast. A Baraitha has been taught in agreement with [the interpretation] of R. Shesheth, [and] a Baraitha has been taught in agreement with that of R. Nahman. In agreement with that of R. Nahman it has been taught: [It is written], and ye shall eat … the old store; one might [think that] Israel will be looking out for the new [produce] because the old  had been destroyed [by the grain worm], therefore it is expressly said, until her produce came in, that is, until the produce will come [naturally] of itself.  In agreement with that of R. Shesheth, it has been taught: [It is written], And ye shall eat of the produce of the old store; one might [think that] Israel will be looking out for the new [produce] because the old was spoilt  [by the blast], therefore it is expressly said, until her produce come in, [that is] until the produce will come in the natural course. Our Rabbis taught: [It is written], And ye shall eat old store long kept;  [this] teaches that the older [the produce] the better [it would be].  [From this] one infers only [concerning] things which are commonly stored away,  whence [may one also infer] concerning things which are not commonly stored away?  — It is explicitly stated: Old store long kept,  [which implies] 'in all cases — [It is written]: And ye shall bring forth the old from before the new;  [this] teaches that the storehouses would be full of old [produce]. and the threshing-floors of new, and Israel would say: 'How shall we take out one before the other!'  R. Papa said: All things are better [when] old, except dates, beer and small fishes.