R. Johanan says: what signifies this verse (Prov. xxviii. 14): "Happy is the man that feareth always [who trembles before the future and says to himself: provided that no misfortune befall me if I do such and such a thing], but he that hardeneth his heart shall fall into mischief"? For Kamza and Bar Kamza Jerusalem was destroyed; for a cock and a hen the Royal Tower[110] was destroyed; for the side of a litter (<H>rispak (Resh Yod Samech Pe Qof)</H>) [the side of a lady's chariot, called <I>reitwage</I> (?) in German, as is said in the chapter "The mother and her young":[111] If thou yokest the mule to the litter <H>rispak (Resh Yod Samech Pe Qof)</H> for me], Betar was destroyed. For Kamza and Bar Kamza [names of two Jews] Jerusalem was destroyed. A man whose friend was Kamza [the name of whose friend was Kamza] and whose enemy was Bar Kamza prepared a banquet. He said to his servant: "Go, invite Kamza." The servant went to Bar Kamza. Finding him seated, the host said: "Since this man is (thou art) my enemy, why comest thou hither? Go, leave me." The other replied: "Since I have come, let me remain here, and I will give the price of what I shall eat and drink." "No," he answered [I will not let thee remain here]. "I will give thee," he [the other] insisted, "the half of the cost of the banquet." "No." "I will give thee the price of the entire banquet." But he took him by the arm, and made him rise and go out. [The expelled man] said to himself: "Since the rabbis present at this scene did not protest, it must be that it pleased them. Very well! I shall go and eat the morsel [of calumny] upon them in the presence of the governor." He went to the governor and said to Caesar: "The Jews are revolting against thee." Caesar replied: "Who told it thee?" "Send to them," replied the other, "a victim [to sacrifice it upon the altar; for we deduce from the repetition of the word "man" (in Lev. xvii.) that the non-Jews can offer voluntary sacrifices, like the Israelites]; thou wilt see if they sacrifice it." Caesar sent a calf without a blemish, but in transit a blemish appeared on the large lip [the upper lip], others say on the lid of the eye (<H>dokin (Dalet Vav Qof Yod Final_Nun)</H>) ["tela,"[112] as in Is. xl. 22 <H>Dok (Dalet Vav Qof)</H>], which constitutes a blemish for us, but not for the Romans [they could offer it to their gods on the high places, provided it did not lack a limb]. The rabbis were in favor of sacrificing the animal in the interest of public peace. Rabbi Zechariah b. Eukolos objected: "It will be said that you offer imperfect victims upon the altar." Then they wanted to kill [the messenger] so that he could not return and report what had happened. R. Zechariah objected: "It will be said that he who causes a blemish on a victim should be condemned to death"