Sanhedrin

R. Shesheth said: Whoever teaches the Torah in this world will be privileged to teach it in the next, as it is written, And he that watereth shall water again too. Raba said: Whence is resurrection derived from the Torah? From the verse, Let Reuben live, and not die:  meaning, let Reuben live, in this world, and not die, in the next.  Rabina said, [it is derived] from this verse, And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.  R. Ashi said: From this verse, But go thou thy way till the end be; for thou shalt rest and stand in thy lot at the end of the days. R. Eleazar said: Every leader who leads the community with mildness will be privileged to lead them in the next world [too], as it is written, for he that hath mercy on them shall lead them; even by the springs of water shall he guide them. R. Eleazar also said: Great is knowledge,  since it was placed between two Letters,  as it is written, For a God of knowledge is the Lord.  R. Eleazar also said: Great is the Sanctuary, since it was placed between two Letters, as it is written, Thou hast made for thee, O Lord, a Sanctuary: O Lord, thy hands have established it.  R. Adda Karhina demurred: If so, then great is vengeance, since it was placed between two Letters, as it is written, O God of vengeance, O Lord: O God of vengeance, manifest thyself!  — He replied: For its purposes it is so indeed. Even as 'Ulla said: Why these two manifestations?  One as a measure of reward [for the righteous] and the other as a measure of punishment [for the wicked]. R. Eleazar also said: Whenever one has knowledge, it is as though the Temple was built in his days, since each [sc. knowledge and the Temple] was placed between two letters. R. Eleazar also said: Whoever has knowledge will eventually be wealthy, as it is written, And by knowledge shall the chambers be filled with all precious and pleasant riches.  R. Eleazar also said: Whosoever lacks knowledge, one may have no mercy upon him, as it is written, For it is a people of no understanding: therefore he that made them will not have mercy upon them, and he that formed them will show them no favour. R. Eleazar also said: Whoever gives of his bread to one who lacks knowledge will be assailed by suffering, as it is written, They that eat thy bread have laid mazor [a wound]  under thee: there is no understanding in him;  'mazor' can refer only to suffering, as it is written, When Ephraim saw his sickness, and Judah his mezoro [suffering]. R. Eleazar also said: Whoever lacks knowledge will ultimately be exiled, for it is written, Therefore my people are gone into exile, because they have no knowledge. R. Eleazar also said: The house in which the words of the Torah are not heard at night shall be consumed by fire, as it is written, All darkness is hid in his secret places: a fire not blown shall consume him; he grudgeth [sarid]  him that is left in his tabernacle:  now, 'sarid' can refer only to the scholar, as it is written, And in those left [u-base-ridim]  whom the Lord shall call. R. Eleazar also said: Whoever does not benefit a scholar with his goods will never see a sign of blessing, as it is written, There be none ['sarid'] that remaineth to eat it; therefore shall he not hope for prosperity.  now 'sarid' refers to none but the scholar, as it is written, And in those left whom the Lord shall call. R. Eleazar also said: He who leaves no bread on the table [at the end of his meal] will never see a sign of blessing, as it is written, There be none of his meat left; therefore shall he not hope for his prosperity.  But did not R. Eleazar say: He who leaves crumbs on his table is as though he engaged in idol worship, for it is written, That prepare a table for Gad, and that furnish the drink offering unto Meni?  — It is no difficulty: in the latter case a whole loaf is left therewith [i.e., with the pieces],  but in the former there is no whole loaf left therewith. R. Eleazar also said: Whoever dissembles in his speech is as though he had engaged in idolatry: here it is written, And I shall seem to him as a deceiver,  and elsewhere it is said, They are vanity, and the work of deceivers. R. Eleazar also said: Whoever gazes upon one's shame,  his virility shall be emptied,  for it is written, Shame shall empty thy bow [i.e., strength]. R. Eleazar also said: Be always humble:  so shalt thou endure. R. Zera said: We have learned likewise. The windows of a dark house may not be opened to examine its leprosy.  This proves it. R. Tabi said in R. Josia's name: What is meant by, The grave; and the barren womb; and the earth that is not filled by water:  now, what connection has the grave with the womb? But it is to teach thee: just as the womb receives and brings forth,  so does the grave too receive and bring forth.  Now, does this not furnish us with an a fortiori argument? If the womb, which receives in silence, yet brings forth amid great cries [of jubilation]; then the grave, which receives the dead amid cries [of grief], will much more so bring them forth amid great cries [of joy]! This refutes those who maintain that resurrection is not intimated in the Torah. [The] Tanna debe Eliyyahu [states]: The righteous, whom the Holy One, blessed be He, will resurrect, will not revert to dust,  for it is said, And it shall come to pass. that he that is left in Zion and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem:  just as the Holy One endures for ever, so shall they endure for ever.