מה ראו הארבעה שנכנסו לפרדס?

(3) 2:3 Four individuals, Ben ‘Azzai, Ben Zoma, the Other [Elisha], and ‘Aqiba, entered Paradise. One looked and died, one looked and was harmed, one looked and cut down the plants, and one went up and came down in peace. Ben ‘Azzai looked and died, which is compared to the saying, "Precious in the sight of the Lord is the death of his saints (Ps. 116:15)". Ben Zoma looked and was harmed, which is compared to the proverb "If you have found honey, eat only enough for you, or else you may become overfilled and vomit it (Prov. 25:16)". Elisha looked and cut down the plants, which is compared to the saying "Let not your mouth lead you into sin (Qoh. 5:5)".

(14) “One who sheds the blood of man, by man his blood shall be shed, as He made man in the image of God” (Genesis 9:6).
“One who sheds the blood of man, by man [baadam] his blood shall be shed” – Rabbi Ḥanina said: All of these words are in accordance with the laws of the descendants of Noah, [who are executed for murder] by the word of one witness, by one judge, without [two] witnesses,73According to many commentators, these words should be omitted. without forewarning, [for killing] through an agent, for [killing] fetuses.
With one witness and one judge – “one who sheds the blood of man, by man” – one [man]74One witness and one judge. – “his blood shall be shed.” Without witnesses and without forewarning – “one who sheds the blood of man…his blood shall be shed.” [One who kills] through an agent –“one who sheds the blood of man, [by man],” by means of [sending] another man – “his blood shall be shed.” For [killing] fetuses –“One who sheds the blood of man, by man [baadam],75Ba’adam can also mean “in a person,” so the phrase would mean “One who sheds the blood of a person inside a person,” that is, a fetus. his blood shall be shed.” Rabbi Yehuda ben Rabbi Simon said: Also one who strangles a person – “One who sheds the blood of man by man [baadam].”76This is interpreted as meaning even if the blood remained inside the person.
Rabbi Levi said: If a person murdered someone and was not killed [as punishment], when will he be killed? It will be when "the man” [the Messiah] will come – “one who sheds the blood of man, by the man [baadam] his blood shall be shed.”
Rabbi Akiva expounded: Anyone who sheds blood, it is considered for him as though he has diminished God’s image. What is the source? “One who sheds the blood of man, by man his blood shall be shed.” Why? “As He made man in the image of God.”
“And you, be fruitful, and multiply; teem on the earth, and multiply upon it” (Genesis 9:7).
Rabbi Elazar ben Azarya expounded: If someone refrains from procreation, the verse considers him as though he has diminished God’s image. What is the source? “As He made man in the image of God,” and it is written thereafter: “And you, be fruitful, and multiply; teem on the earth, and multiply.”
Ben Azai expounded: If someone refrains from procreation, the verse considers him as though he has spilt blood and diminished the divine image. What is the source? “One who sheds the blood of man…” Why? “As [He made man] in the image of God.” What is written thereafter? “And you, be fruitful and multiply.” Rabbi Elazar ben Azarya said to him: It is appropriate when thoughts are expressed by those who carry them out.77Ben Azai was a life-long bachelor. Ben Azai expounds appropriately but does not act appropriately. He said to him: ‘I [refrain] because my soul yearns for Torah [study], but the world can be sustained by others [who do procreate].’

(5) How does the court intimidate the witnesses in giving testimony for cases of capital law? They would bring the witnesses in and intimidate them by saying to them: Perhaps what you say in your testimony is based on conjecture, or perhaps it is based on a rumor, perhaps it is testimony based on hearsay, e.g., you heard a witness testify to this in a different court, or perhaps it is based on the statement of a trusted person. Perhaps you do not know that ultimately we examine you with inquiry and interrogation, and if you are lying, your lie will be discovered. The court tells them: You should know that cases of capital law are not like cases of monetary law. In cases of monetary law, a person who testifies falsely, causing money to be given to the wrong party, can give the money to the proper owner and his sin is atoned for. In cases of capital law, if one testifies falsely, the blood of the accused and the blood of his offspring that he did not merit to produce are ascribed to the witness’s testimony until eternity. The proof for this is as we found with Cain, who killed his brother, as it is stated concerning him: “The voice of your brother’s blood [demei] cries out to Me from the ground” (Genesis 4:10). The verse does not state: Your brother’s blood [dam], in the singular, but rather: “Your brother’s blood [demei],” in the plural. This serves to teach that the loss of both his brother’s blood and the blood of his brother’s offspring are ascribed to Cain. The mishna notes: Alternatively, the phrase “your brother’s blood [demei],” written in the plural, teaches that that his blood was not gathered in one place but was splattered on the trees and on the stones. The court tells the witnesses: Therefore, Adam the first man was created alone, to teach you that with regard to anyone who destroys one soul from the Jewish people, i.e., kills one Jew, the verse ascribes him blame as if he destroyed an entire world, as Adam was one person, from whom the population of an entire world came forth. And conversely, anyone who sustains one soul from the Jewish people, the verse ascribes him credit as if he sustained an entire world. The mishna cites another reason Adam the first man was created alone: And this was done due to the importance of maintaining peace among people, so that one person will not say to another: My father, i.e., progenitor, is greater than your father. And it was also so that the heretics who believe in multiple gods will not say: There are many authorities in Heaven, and each created a different person. And this serves to tell of the greatness of the Holy One, Blessed be He, as when a person stamps several coins with one seal, they are all similar to each other. But the supreme King of kings, the Holy One, Blessed be He, stamped all people with the seal of Adam the first man, as all of them are his offspring, and not one of them is similar to another. Therefore, since all humanity descends from one person, each and every person is obligated to say: The world was created for me, as one person can be the source of all humanity, and recognize the significance of his actions. The court says to the witnesses: And perhaps you will say: Why would we want this trouble? Perhaps it would be better not to testify at all. But be aware, as is it not already stated: “And he being a witness, whether he has seen or known, if he does not utter it, then he shall bear his iniquity” (Leviticus 5:1)? It is a transgression not to testify when one can do so. And perhaps you will say: Why would we want to be responsible for the blood of this person? But be aware, as is it not already stated: “When the wicked perish, there is song” (Proverbs 11:10)?

(1) Ben Zoma said: Who is wise? He who learns from every man, as it is said: “From all who taught me have I gained understanding” (Psalms 119:99). Who is mighty? He who subdues his [evil] inclination, as it is said: “He that is slow to anger is better than the mighty; and he that rules his spirit than he that takes a city” (Proverbs 16:32). Who is rich? He who rejoices in his lot, as it is said: “You shall enjoy the fruit of your labors, you shall be happy and you shall prosper” (Psalms 128:2) “You shall be happy” in this world, “and you shall prosper” in the world to come. Who is he that is honored? He who honors his fellow human beings as it is said: “For I honor those that honor Me, but those who spurn Me shall be dishonored” (I Samuel 2:30).

Rabbi Elazar ben Azariah said, "Behold I am like a man of seventy years and I have not merited [to understand why] the exodus from Egypt should be said at night until Ben Zoma explicated it, as it is stated (Deuteronomy 16:3), 'In order that you remember the day of your going out from the land of Egypt all the days of your life;' 'the days of your life' [indicates that the remembrance be invoked during] the days, 'all the days of your life' [indicates that the remembrance be invoked also during] the nights." But the Sages say, "'the days of your life' [indicates that the remembrance be invoked in] this world, 'all the days of your life' [indicates that the remembrance be invoked also] in the days of the Messiah."

(4) Rabbi Shimon ben Lakish interpreted the verses regarding the [four] kingdoms.12The kingdoms that subjugated Israel, as described in Daniel chapters 2 and 7, and identified by the Rabbis as Babylonia, Media, Greece and Edom (Rome was seen as the descending from Edom). “The earth was emptiness” – this is the Babylonian kingdom, as it is stated: “I have seen the land, and behold, it was emptiness and disorder” (Jeremiah 4:23). “And disorder [vavohu]” – this is the Median kingdom, [as it is stated:] “They hastened [vayavhilu] to bring Haman” (Esther 6:14). “And darkness”– this is the Greek kingdom, which darkened Israel’s eyes with their edicts, as they used to say to them: ‘Write on the horn of a bull that you have no portion in the God of Israel.’ “Upon the face of the depths” – this is the evil kingdom [Edom], which cannot be calculated,13Its great size and power are beyond calculation. like the depths; just as the depths cannot be calculated, so is it with [the wickedness of] the wicked.14The text was altered due to censorship. The original reading was: So, too, the evil kingdom. “And the spirit of God was hovering” – this is the spirit of the messianic king,15Who will follow triumphantly after the four kingdoms of subjugation. as it says: “The spirit of the Lord will rest upon him” (Isaiah 11:2). By what merit will it [the Messianic kingdom] come? “Hovering over the surface of the water” – by the merit of repentance, that is likened to water, as it is stated: “Pour out your heart like water [before the face of the Lord]” (Lamentations 2:19).
Rabbi Ḥagai said in the name of Rabbi Pedat: A covenant is made with the water, that even when the weather is hot, the wind blows over it.16To cool it off. This is why the word for “hovered” is written meraḥefet, in the present tense. It happened once that Rabbi Shimon ben Zoma was sitting, entranced in thought. Rabbi Yehoshua passed and greeted him once, twice, but he did not answer him. The third time, he answered him with a start. He said to him: ‘Ben Zoma, where were your thoughts?’ He said to him: ‘I have been contemplating.’ He said to him: ‘As the heavens and the earth are my witnesses, I shall not move from here until you inform me where your thoughts were.’ He said to him: ‘I was looking at the act of Creation, and [I saw that] between the upper waters and the lower waters there were only two or three fingerbreadths. “The spirit of the Lord was blowing” is not written, but rather, “was hovering” – like a bird that flaps its wings,17As it hovers over its nest. they touch [the nest] but do not quite touch.’ Rabbi Yehoshua turned and said to his disciples: Ben Zoma is gone.18Having experienced such supernal revelations, he is no longer of this world. Not even a few days passed with ben Zoma still in the world.