Megillah

, nor have I said grace before a kohen,1 nor have I eaten of a beast from which the priestly dues2 have not been given,3 as R. Isaac said in the name of R. Johanan: It is forbidden to eat from an animal from which the priestly dues have not been given; and R. Isaac further said: To eat from an animal from which the priestly dues have not been given is like eating tebel.4 The law, however, is not as stated by him. ‘Nor did I say grace before a kohen’. This implies that this is a meritorious action. But has not R. Johanan said: ‘If a talmid hakam allows even a high priest who is all ignoramus to say grace before him, that talmid hakam commits a mortal offence,5 as it says, All that hate me [mesanne'ai] love death;6 read not mesanne'ai [that hate me], but masni'ai [that make me hated]’?7 — When R. Johanan made this remark, he was thinking of equals.8 R. Nehunia b. ha-Kaneh was asked by his disciples: In virtue of what have you reached such a good old age? He replied: Never in my life have I sought respect through the degradation of my fellow, nor has the curse of my fellow gone up with me upon my bed, and I have been generous with my money.9 ‘I have not sought respect through the degradation of my fellow’, as illustrated by R. Huna who once was carrying a spade on his shoulder when R. Hana b. Hanilai wanted to take it from him, but he said to him, If you are accustomed to carry in your own town, take it, but if not, I do not want to be paid respect through your degradation. ‘Nor did the curse of my fellow go up on my bed with me’. This is illustrated by Mar Zutra, who, when he climbed into his bed said, I forgive all who have vexed me. ‘I have been generous with my money’, as a Master has said, ‘Job was generous with his money; he used to leave with the shopkeeper a perutah10 of his change’. R. Akiba asked R. Nehunia the great: In virtue of what have you reached such a good old age? His attendants came and beat him,11 so he went and sat on the top of a date tree, and said to him: Rabbi, seeing that it says ‘a lamb’, why does it also say ‘one’?12 Thereupon he [R. Nehunia] said, He is a rabbinical student, leave him alone. He then answered his question, saying, ‘One’ means ‘unique in its flock’. Then he said to him: Never in my life have I accepted presents, nor have I insisted on retribution [when wronged],13 and I have been generous with my money. ‘I have not accepted presents’, as illustrated by R. Eleazar, who, when presents were sent to him from the Prince would not accept them and when he was invited there would not go. He said to them: Do you not want me to live, since it says, He that hateth gifts shall live?14 R. Zera, when presents were sent to him from the Prince, would not accept them, but when he was invited there he used to go, saying, They derive honour from my presence. ‘Nor did I insist on retribution’, as Raba said: ‘He who waives his right to retribution15 is forgiven all his sins, as it says, that pardoneth iniquity and passeth by transgression.16 Whose iniquity is forgiven? The iniquity of him who passes by transgression. Rabbi asked R. Joshua b. Korha: In virtue of what have you reached such a good old age? He said to him: Do you begrudge me my life?17 Said Rabbi to him: This is [a point of] Torah, and it is important for me to learn. He replied: Never in my life have I gazed at the countenance18 of a wicked man; for so R. Johanan said: It is forbidden to a man to gaze at the form of the countenance19 of a wicked man, as it says, Were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee nor see thee.20 R. Eleazar said: His eyes become dim, as it says, And it came to pass that when Isaac was old that his eyes were dim, so that he could not see;21 because he used to gaze at the wicked Esau. But was that the cause? Has not R. Isaac said: Let not the curse of an ordinary person ever seem of small account to thee, for Abimelech cursed Sarah, and it was fulfilled in her seed, as it says, Behold he is for thee a covering [kesuth] of the eyes.22 Read not ‘kesuth’ but ‘kesiyath’ [blinding]? — Both caused the affliction. Raba said. We learn it from here, It is not good to respect the person of the wicked.23 When he was about to depart life, Rabbi said to him, Bless me. He said to him: May it be heaven's will that you attain to half my days. Not to their whole length [he exclaimed]? Shall those who succeed you,24 [he replied] pasture cattle?25 Abbuha b. Ihi and Minyamin b. Ihi [both left sayings on this subject]. One said: May I be rewarded26 because I have never gazed at a Cuthean, and the other said, May I be rewarded because I have never gone into partnership with a Cuthean. R. Zera was asked by his disciples: In virtue of what have you reached such a good old age? He replied: Never in my life have I been harsh with my household, nor have I stepped in front of one greater than myself, nor have I meditated on the Torah in filthy alleys,27 nor have I gone four cubits without Torah28 and tefillin,29 nor have I slept in the beth ha-midrash,29 either a long or a short sleep,30 nor have I rejoiced in the downfall of my fellow, nor have I called my fellow by his nickname, (or, as some report, ‘family nickname’).31 MISHNAH. R. JUDAH SAID FURTHER:32 IF A SYNAGOGUE HAS FALLEN INTO RUINS, IT IS NOT RIGHT TO DELIVER FUNERAL ORATIONS THEREIN NOR TO WIND ROPES33 NOR TO SPREAD NETS NOR TO LAY OUT PRODUCE ON THE ROOF [TO DRY] NOR TO USE IT AS A SHORT CUT,34 AS IT SAYS, AND I WILL BRING YOUR SANCTUARIES UNTO DESOLATION,35 [WHICH IMPLIES THAT] THEIR HOLINESS REMAINS EVEN WHEN THEY ARE DESOLATE. IF GRASS COMES UP IN THEM, IT SHOULD NOT BE PLUCKED, SO AS TO EXCITE COMPASSION.36 GEMARA. Our Rabbis taught: ‘Synagogues must not be treated disrespectfully. It is not right to eat or to drink in them indignation]. would reject. [According to some edd. there is no difference in the meaning but in the Hebrew word used to express ‘nickname’, in the former version it is hakinah, in the latter hanikah]. Mishnah, and this Mishnah contains restrictions. V. Tosaf. provide (Rashi).