Midrash sur Les Proverbes 15:27

(Fol. 59) R. Giddel was negotiating about a certain piece of land, when R. Abba went and bought it. R. Giddel went and brought a complaint about it before R. Zera, who forwarded it to R. Isaac Naphcha. The latter said to him: "Wait until he comes up during the festival and we will discuss it with R. Abba." When R. Abba did come up during the festival and was met by R. Isaac Naphcha, the latter said to him: "When a poor man is negotiating about a cake and another one comes and takes it away from him, what is the law?" Whereupon R. Abba answered: "Such a man should be called wicked." "If so, then why did the master do such a thing with R. Gid. del?" "I did not know about his negotiations." "But now, since you know it, let the master return it to him." Whereupon R. Abba replied: "I could not agree to sell it to him, for this is the first purchase in my business and it would be a bad sign should I dispose of it in such a manner; however, if he desires to take it as a present let him take it." The consequence was that R. Giddel did not take possession of the land, because it is written (Pr. 15, 27) But he that hateth gifts will live, and R. Abba did not take possession of it because R. Giddel had negotiated for it, so neither one took possession of it and it was therefore called "The field of the Rabbis."

R. Chisda said: "Who may be called a scholar? One who is capable of deciding a T'refah for himself." R. Chisda said further: "Who may be termed (Pr. 15, 27) But he who hateth gifts will live? One who is capable of deciding a T'refah for himself." Mar Zutra lectured in the name of R. Chisda: "Whoever is versed in the Scripture, has taught the Meshna and is capable of seeing a T'refah for himeslf and waited upon scholars [taking part in their argumentative discussions], concerning him says the passage (Ps. 128, 2) When thou eatest the labor of thy hands, happy shalt thou be, and it shall be well with thee." R. Zebid said: "Such a man shall inherit both worlds, this world and the world to come; happy shalt thou be, refers to this world, and it shall be well with thee, refers to the future world." R. Elazar said: "Whenever something was sent to him from the house of the Prince of the Exile, he would not accept it and if he was invited [to any party] he would not go, saying, does not the master want me to live; for it is written, One who hateth gifts will live long." R. Zeira, on the contrary, if anything was sent him, he would accept it and if an invitation was extended him, he would go giving the reason for his action that they desire to be honored by his presence.

R. Akiba asked R. Nechunia the Great: "Whereby have you merited to live so long?" The latter's servants came and beat R. Akiba [for such a question]. R. Akiba fled from them, and ascended the top of a tree, and said: Rabbi, since it is said (Num. 28, 4) Sheep [in singular], why should one be written in addition to it? I3e said to him: "To signify [that it should be] the best of the flock." [Turning to his servant] he said: "He is a young scholar, permit him to go." As to the first question, he said: "I never in my life accepted any presents, as it is written (Prov. 15, 27) He that hateth gifts will live. And I never insisted on retaliation; as Raba said: "He who passes over his retaliation, his sins will be passed over (be forgiven), as it is said (Micha 7, 18) Pardoning iniquity and forgiving transgression; i.e., to whom does God pardon iniquity? To him who pardons the wrongs of his neighbor toward him."