Taanit

. In Derokereth,1 a city that supplied five hundred foot-soldiers three deaths took place in one day, whereupon R. Nahman b. Hisda ordained a [public] fast. R. Nahman b. Isaac said, This must be in accordance with the authority of R. Meir who declared, If for goring at long intervals [during three days] there is [full] liability, how much more so for goring at short intervals [in one day].2 Said R. Nahman b. Hisda to R. Nahman b. Isaac: Pray, take a seat nearer us.3 The latter replied: We have taught, R. Jose says: It is not the place that honours the man but it is the man who honours the place. We find it thus In connection with Mt. Sinai, as long as the Shechinah dwelt thereon the Torah declared, Neither let the flocks nor herds feed before that mount;4 but once the Shechinah had departed thence the Torah said, When the ram's horn soundeth long, they shall come up to the mount.5 The same too we find in connection with the Tent of Meeting in the wilderness; so long as it remained pitched the Torah commanded, That they put out of the camp every leper;6 but once the curtains were rolled up7 both those with a running issue and the lepers were permitted to enter therein. Thereupon R. Hisda retorted: If so I will come nearer to you; whereupon the latter replied: It is more fitting that a scholar, the son of an ordinary man, should go to one who is a scholar and is the son of a scholar, than the latter should go towards the former.8 Once a plague broke out in Sura but it did not affect the locality in which Rab resided. People thought that this was on account of Rab's great merit but in a dream it was made clear to them that this was far too small a matter to need Rab's great merit, but that it was on account of the merit of a certain man who made it a practice to lend shovel and spade for burials. Once a fire broke out in Derokereth but it did not spread to the locality where R. Huna resided. People thought that it was on account of the great merit of R. Huna, but in a dream it was made clear to them that this was far too small a matter to need R. Huna's great merit, but that it was on account of a certain woman who [on the eve of Sabbaths] would heat her oven and permit her neighbours to make use of it. Once Rab Judah was informed that locusts had come and he ordained a fast. He was then told that no damage had been done, whereupon he exclaimed: Have they then brought provision with them?9 Once Rab Judah was informed that pestilence was raging among the swine and he ordained a fast. Can it then be concluded from this that Rab Judah is of the opinion that a plague scourging one species of animals is likely to attack also other species? No, the case of the swine is exceptional, because their intestines are like unto those of human beings. Once Samuel was informed that pestilence was raging amongst the inhabitants of Be Hozae,10 and he ordained a fast. The people said to him: surely [Be Hozae] is a long distance away from here.11 He replied: Would then a crossing prevent it from spreading?12 Once R. Nahman was informed that there was pestilence in Palestine and he ordained a fast, for he said, If the ‘Mistress’ is stricken how much more so the ‘Maidservant’ .13 [Are we then to assume] that the reason for his ordaining the fast was because it was a case of ‘mistress’ and ‘maidservant’, but if both were maidservants’, he would not have ordained the fast? But did not Samuel ordain a fast [in Nehardea] when he was informed that there was pestilence amongst the inhabitants of Be Hozae?14 The case there was exceptional since there are caravans which it accompanies and with which it comes along. Abba was a cupper and daily he would receive greetings from the Heavenly Academy. Abaye received greetings on every Sabbath eve, Raba on the eve of every Day of Atonement. Abaye felt dejected because of [the signal honour shown to] Abba the Cupper. People said to him: This distinction is made because you cannot do what Abba does. What was the special merit of Abba the Cupper? When he performed his operations he would separate men from women, and in addition he had a cloak which held a cup [for receiving the blood]15 and which was slit at the shoulder16 and whenever a woman patient came to him he would put the garment on her shoulder17 in order not to see her [exposed body].18 He also had a place19 out of public gaze20 where the patients deposited their fees which he would charge; those that could afford it put their fees there, and thus those who could not pay were not put to shame.21 Whenever a young scholar happened to consult him not only would he accept no fee from him but on taking leave of him he also would give him some money at the same time adding, Go and regain strength therewith. One day Abaye sent to him two scholars in order to test him. He received them and gave them food and drink and in the evening he prepared woollen mattresses for them [to sleep on]. that he is considered a goring ox if he gored three times in one day (cf. ibid. 23b). from the fact that the former was an ordained rabbi and is referred to as R. Hisda, whereas the latter is termed Isaac without the title ‘Rabbi’. To show his less distinguished ancestry R. Nahman refers to himself as xrp ic vbn (vbn == GR. **,mina and xrp, half of a mina). Lit., ‘a mina the son of half a mina’, while R. Nahman is designated by him as ‘mina the son of a mina’. them’.