Sanhedrin

Levi b. Samuel and R. Huna b. Hiyya were repairing the mantles of the Scrolls of R. Judah's college. On coming to the Scroll of Esther, they remarked, 'O, this Scroll of Esther does not require a mantle.'  Thereupon he reproved them, 'This too savours of irreverence.'  R. Nahman said: [An epikoros is] one who calls his teacher by name,  for R. Johanan said: Why was Gehazi punished? Because he called his master by name, as it is written, And Gehazi said, My lord, O King, this is the woman, and this is her son, whom Elisha restored to life. R. Jeremiah sat before R. Zera and declared: The Holy One, blessed be He, will bring forth a stream from the Holy of Holies, at the side of which shall be all kinds of delicious fruits, as it is written, And by the river upon that bank thereof on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit, according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.  Whereupon a certain  old man said to him, 'Well spoken! and R. Johanan taught likewise.' R. Jeremiah said to R. Zera: Such an attitude savours of irreverence.  He replied: But he merely supported you! But if you have heard of something [which may be dubbed irreverent] it is this: R. Johanan was sitting and teaching: The Holy One, blessed be He, will bring jewels and precious stones, each thirty cubits long, and thirty cubits high, and make an engraving in them, ten by twenty cubits, and set them up as the gates of Jerusalem, for it is written, And I will make thy windows of agates, and thy gates of carbuncles.  A certain disciple derided him saying, 'We do not find a jewel even as large as a dove's egg, yet such huge ones are to exist!' Some time later he took a sea journey and saw the ministering angels cutting precious stones and pearls. He said unto them: 'For what are these?' They replied: 'The Holy One, blessed be He, will set them up as the gates of Jerusalem.' On his return, he found R. Johanan sitting and teaching. He said to him: 'Expound, O Master, and it is indeed fitting for you to expound, for even as you did say, so did I myself see.' 'Wretch!' he exclaimed, 'had you not seen, you would not have believed! You deride the words of the Sages!' He set his eyes upon him, and he turned in to a heap of bones. An objection was raised: And I will make you go Komamiyuth [upright].  R. Meir said: it means [with a height of] two hundred cubits, twice the height of Adam.  R. Judah said: A hundred cubits, corresponding to the [length of the Temple] and its walls, as it is written, That our sons may be as plants grown up in their youth; that our daughters may be as corner stones, fashioned after the similitude of the Temple!  — R. Johanan referred only to the ventilation windows. What is meant by and the leaf thereof li-terufah  [for medicine]?  R. Isaac b. Abudimi and R. Hisda differ therein: One maintained, to unlock the upper mouth;  the other, to unseal the lower mouth.  it has been said likewise.  Hezekiah said: To free the mouth of the dumb; Bar Kappara said: To open the mouth  of barren women. R. Johanan said: Literally for a medicine. What does this mean? — R. Samuel b. Nahmani said: To give a comely countenance to scholars. R. Judah, son of R. Simeon, expounded: He who emaciates  his face for the sake of the study of the Torah in this world,  the Holy One, blessed be He, will make his lustre shine in the next, as it is written, His countenance shall be as the Lebanon, excellent as the cedars.  R. Tanhum b. R. Hanilai said: He who starves himself for the sake of the study of the Torah in this world, the Holy One, blessed be He, will fully satisfy him in the next, as it is written, They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures.  When R. Dimi came,  he said: The Holy One, blessed be He, will give every righteous man His full Hand  [of reward], for it is written, Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation. Selah.  Abaye demurred: But is it possible to say thus: is it not written, Who hath measured the waters in the hollow of his hand, and meted out heaven with the span?  — He replied, Why are you not found familiar with the aggadah?  For it was said in the West, [i.e., Palestine] in the name of Raba b. Mari: The Holy One, blessed be He, will give to every righteous man three hundred ten worlds, as it is written, That I may cause those that love me to inherit substance [yesh]  and I will fill their treasures:  now the numerical value of yesh is 310. It has been taught, R. Meir said: in the measure which one measures, so will there be [measured out] to him, as it is written, in measure, when it shooteth forth, thou wilt contend with it.  R. Judah said: But can we say thus: if one gives a handful [of charity] to a poor man in this world, shall the Holy One, blessed be He, give him His hand full in the next? Surely it is written, and meted out heaven with the span? — [He replied:] Do you not admit this? [Now consider:] Which measure is greater? That of goodness [i.e., reward] or of punishment?