THE TALMUD INDEX - page 2 - Page 3 - page 4  

If any man vow a vow by only one of all the utensils of the altar, he has vowed by the corban, even although be did not mention the word in his oath. Rabbi Yehuda says, "He who swears by the word Jerusalem is as though he had said nothing."
Nedarim, fol. 10, col. 2.
Balaam was lame in one foot and blind in one eye.
Soteh, fol. 10, col. 1, and Sanhedrin, fol. 105, col. 1.
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One wins eternal life after a struggle of years, another finds it in one hour (see Luke xxiii. 43).
Avodah Zarah, fol. 17, Col.
This saying is applied by Rabbi the Holy to Rabbi Eliezar, the son of Durdia, a profligate who recommended himself to the favor of heaven by one prolonged act of determined penitence, placing his head between his knees and groaning and weeping till his soul departed from him, and his sin and misery along with it; for at the moment of death a voice from heaven came forth and said, "Rabbi Eliezar, the son of Durdia, is appointed to life everlasting." When Rabbi the Holy heard this, he wept, and said, "One wins eternal life after a struggle of years; another finds it in one hour." (Compare Luke xv. 11-32.)
Whosoever destroyeth one soul of Israel, Scripture counts it to him as though he had destroyed the whole world; and whoso preserveth one soul of Israel, Scripture counts it as though he had preserved the whole world.
Sanhedrin, fol. 37, col. 1.
The greatness of God is infinite; for while with one die man impresses many coins and all are exactly alike, the King of kings, the Holy One--blessed be He!--with one die impresses the same image (of Adam) on all men, and yet not one of them is like his neighbor. So that every one ought to say, "For myself is the world created."
Ibid., fol. 37, col. 1.

 

 

 "He caused the lame to mount on the back of the blind, and judged them both as one." Antoninus said to the Rabbi, "Body and soul might each plead right of acquittal at the day of judgment." "How so?" he asked. "The body might plead that it was the soul that had sinned, and urge, saying, 'See, since the departure of the soul I have lain in the grave as still as a stone.' And the soul might plead, 'It was the body that sinned, for since the day I left it, I have flitted about in the air as innocent as a bird.'" To which the Rabbi replied and said, "Whereunto this thing is like, I will tell thee in a parable. It is like unto a king who had an orchard with some fine young fig trees planted in it. He set two gardeners to take care of them, of whom one was lame and the other blind. One day the lame one said to the blind,
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'I see some fine figs in the garden; come, take me on thy shoulders, and we will pluck them and eat them.' By and, by the lord of the garden came, and missing the fruit from the fig trees, began to make inquiry after them. The lame one, to excuse himself, pleaded, 'I have no legs to, walk with;` and the blind one, to excuse himself, pleaded, 'I have no eyes to see with.' What did the lord of the garden do? He caused the lame to mount upon the back of the blind, and judged them both as one." So likewise will God re-unite soul and body, and judge them both as one together; as it is written (Ps. 1. 4), "He shall call to the heavens from above, and to the earth, that He may judge His people." "He shall call to the heavens from above," that alludes to the soul; "and to the earth, that He may judge His people," that refers to the body.
Sanhedrin, fol. 91, cols. 1, 2.
Rabbi Yehudah, surnamed the Holy, the editor of the Mishnah, is the personage here and elsewhere spoken of as the Rabbi by pre-eminence. He was an intimate friend of the Roman Emperor Antoninus Pius.