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Rebbi Samuel bar Ḥanina in the name of Rebbi Hoshaiah: “He Who forms light and creates darkness”; one should not say: “He Who forms light and creates radiance.” Rebbi Ḥaggai in the name of Rebbi Abba bar Zavda: “There they sang for You”, one should not say: “There they praised You”. Rebbi Levi, Rebbi Eudaimon of Haifa, in the name of Rebbi Levi bar Sisi: one has to pronounce tizkeru voiced. Rebbi Jonah in the name of Rav Ḥisda: one has to pronounce ki lĕ‘ôlām ḥasdȏ voiced. It was stated: One does not take as reader anyone from Haifa, Beth Sheän or Tiv‘on since they read ח like ה and ע like א. If his pronunciation was orderly, it would be permitted.

Rebbi Jeremiah said: 120 elders, among them more than 80 prophets, instituted this prayer. Why did they follow “the holy God” by “He Who favors with knowledge”? Because (Is. 29:23–24) “they sanctify the Holy One of Jacob” is followed by “and those of erring spirit will know insight.” “Knowledge” followed by “Repentance”, (Is. 6:10) “Makefat the heart of this people, make it hard of hearing and its eyes sticky, that it should not see with its eyes, nor hear with its ears, nor understand with its heart, because if it would repent then it would be healed.” “Repentance” by “Forgiveness”, (Is. 55:7) “He should return to the Lord that He would have mercy on him, and to our God because He forgives much.” “Forgiveness” by “Redemption”, (Ps. 103:2–3) “He Who forgives all your sins, He Who hears all your maladies, He Who redeems your soul from destruction.” Then he should say “Healer of the sick” before that. Rebbi Aḥa said: why did they institute “Redeemer of Israel” as the seventh benediction? To teach you that Israel will be redeemed only in a Seventh Year. Rebbi Jonah in the name of Rebbi Aḥa: (Ps. 126) “A song of ascent. When the Eternal will return the returnees of Zion” is the seventh song, to show you that Israel will be redeemed only in a Seventh Year. Rebbi Ḥiyya bar Abba said: Why did they institute “Healer of the sick” as the eighth benediction? That is for circumcision which is done on the eighth, following (Maleachi 2:5) “My covenant was with him: Life”. Rebbi Alexander said: Why did they institute “He Who blesses the years” as the ninth benediction? Corresponding to (Ps. 29:5) “The sound of the Eternal breaks cedars”, since in the future He will break all market manipulators. Rebbi Levi in the name of Rebbi Aḥa bar Ḥanina: Why did they follow “He Who blesses the years” by “Ingatherer of the dispersed of Israel”? Because of (Ez. 36:8) “you, mountains of Israel, sprout your branches and carry your fruits for my people Israel”, why? “because they will soon come.” When the dispersed are gathered in then justice will be done, the evildoers will succumb, and the just will be happy. It was stated: One includes the apostates and the wicked in “He Who subdues the evildoers”, the converts and the elders in “refuge of the just”, David in “Builder of Jerusalem”. (Hosea 3:5) “Then the children of Israel will repent, seek the Eternal, their God, and their king David.”

It was stated: “They pray on top of an olive tree or on top of a fig tree.” Hence, on all other trees he descends and prays on the ground. “The owner descends in all cases and prays on the ground.” And why on top of an olive tree or on top of a fig tree? Rebbi Abba and Rebbi Simon say both, because those are very laborious.

Samuel said: All the rules spelled out at the start of the last chapter of Niddah are theoretical and not for practical application. Rebbi Yannai fled even from married pre-puberty girls. They asked before Rebbi Yoḥanan: What about a second sex act? They said, he did not teach to take all for blood of the wound, how could he rule for a second sex act? What we are asking about is the case when there were days of interruption, days of purity, in between. Rebbi Abbahu said: I was the best man of Rebbi Simeon bar Abba and I asked Rebbi Eleazar: is it possible to have the second sex act? He permitted it, since he holds like Samuel, and Samuel said: One may enter a narrow gap on the Sabbath, even if one rubs off some pebbles. Rebbi Ḥaggai said: I was the best man of Rebbi Samuel the Cappadocian; I asked Rebbi Josiah and he shrank from it. I asked Rebbi Samuel bar Isaac; he said: now, what is blood of a period and what is blood of virginity? It was stated: “The bride is forbidden for her house all seven days and he may not take from her the cup of blessings, the words of Rebbi Eliezer.” What is the reason of Rebbi Eliezer? It is impossible that not some menstrual blood be mixed in the blood of virginity.

HALAKHAH: Who stated that the mourner is forbidden to take a bath during the entire seven days? Rebbi Nathan. Something happened to Rebbi Ammi, he asked Rebbi Ḥiyya bar Abba who instructed him “all seven days following Rebbi Nathan”. Something happened to Rebbi Yose; he sent Rebbi Abba bar Cohen to Rebbi Aḥa; he said to him: Rebbi, did you not so teach us that something happened to Rebbi Ammi, he asked Resh Laqish who instructed him “all seven days following Rebbi Nathan”. He said to him, maybe these were two separate incidents, we say it in the name of Rebbi Ḥiyya bar Abba, you say it in the name of Resh Laqish. And also from the following: Something happened to Rebbi Ḥama, father of Rebbi Oshaya, he asked the rabbis and they forbade it.

HALAKHAH: Who stated that the mourner is forbidden to take a bath during the entire seven days? Rebbi Nathan. Something happened to Rebbi Ammi, he asked Rebbi Ḥiyya bar Abba who instructed him “all seven days following Rebbi Nathan”. Something happened to Rebbi Yose; he sent Rebbi Abba bar Cohen to Rebbi Aḥa; he said to him: Rebbi, did you not so teach us that something happened to Rebbi Ammi, he asked Resh Laqish who instructed him “all seven days following Rebbi Nathan”. He said to him, maybe these were two separate incidents, we say it in the name of Rebbi Ḥiyya bar Abba, you say it in the name of Resh Laqish. And also from the following: Something happened to Rebbi Ḥama, father of Rebbi Oshaya, he asked the rabbis and they forbade it.

HALAKHAH: Who stated that the mourner is forbidden to take a bath during the entire seven days? Rebbi Nathan. Something happened to Rebbi Ammi, he asked Rebbi Ḥiyya bar Abba who instructed him “all seven days following Rebbi Nathan”. Something happened to Rebbi Yose; he sent Rebbi Abba bar Cohen to Rebbi Aḥa; he said to him: Rebbi, did you not so teach us that something happened to Rebbi Ammi, he asked Resh Laqish who instructed him “all seven days following Rebbi Nathan”. He said to him, maybe these were two separate incidents, we say it in the name of Rebbi Ḥiyya bar Abba, you say it in the name of Resh Laqish. And also from the following: Something happened to Rebbi Ḥama, father of Rebbi Oshaya, he asked the rabbis and they forbade it.

That means, about a bath for pleasure. But a bath that is not for pleasure is permitted. An example is the case of Samuel bar Abba who developed scab. They came and asked Rebbi Yose, what is the rule, may he bathe? He said to them: If he does not bathe, would he not die? If he needs it, even on the Ninth of Av. If he needs it, even on Yom Kippur.

Rebbi Abba taught like that which was stated. Rebbi Aḥa taught about him who comes from the road and his feet ache that he is permitted to wash them with water.

A clarification. Rebbi Ḥiyya bar Abba and his group, some say Rebbi Yose bar Ḥalaphta and his group, and some say Rebbi Jacob and his group, were sitting to study Torah under a fig tree. The owner of the fig tree was coming every morning at sunrise and collected figs. They said, maybe he mistrusts us, let us change place. The next day, the owner of the fig tree came to them; he said to them: the one miẓwah that you used to do with me you are withholding from me. They said to him: We thought that maybe you mistrust us. During the morning he came and informed them that if the sun shines on ripe figs they get wormy. At that time they said, the owner of the fig tree knows the best time to collect figs and he collects them. Likewise, the Holy One, praise to Him, knows the time of the just ones to be removed from the world and He removes them.

When Rebbi Yassa died, Rebbi Ḥiyya bar Abba received his mourners and gave them meat to eat and wine to drink. When Rebbi Ḥiyya bar Abba died, Rebbi Samuel bar Rav Isaac received his mourners and gave them meat to eat and wine to drink. When Rebbi Samuel bar Rav Isaac died, Rebbi Zeïra received his mourners and gave them lentils to eat, saying that this was the tradition. When Rebbi Zeïra was dying he commanded and said: “You should not accept mourning for me this day, tomorrow consolers.”

When Rebbi Yassa died, Rebbi Ḥiyya bar Abba received his mourners and gave them meat to eat and wine to drink. When Rebbi Ḥiyya bar Abba died, Rebbi Samuel bar Rav Isaac received his mourners and gave them meat to eat and wine to drink. When Rebbi Samuel bar Rav Isaac died, Rebbi Zeïra received his mourners and gave them lentils to eat, saying that this was the tradition. When Rebbi Zeïra was dying he commanded and said: “You should not accept mourning for me this day, tomorrow consolers.”

Rebbi Nehemiah the son of Rebbi Ḥiyya bar Abba said: My father did not walk under the arch of Caesarea. Rebbi Ammi, Rebbi Ḥizqiah, Rebbi Cohen and Rebbi Jacob bar Aḥa went walking on those streets of Sepphoris. They came to the arch and Rebbi Cohen left. They reached a place of purity and he returned to them. He asked them: “What were you discussing?” Rebbi Ḥizqiah said to Rebbi Jacob bar Aḥa: “Do not tell him anything!” We do not know whether it was because he was angry that he left since one defiles oneself for words of Torah or whether it was because he was haughty.

May a Cohen defile himself for the lifting of hands? Gedilah, the brother of Rebbi Abba bar Cohen said before Rebbi Yose in the name of Rebbi Aḥa: A Cohen defiles himself for the lifting of hands. Rebbi Aḥa heard it and said: I never told him anything. On second thoughts he said, maybe he heard from me that which Rebbi Jehudah ben Pazi said in the name of Rebbi Eleazar: Every Cohen who stays in the synagogue and does not lift his hands transgresses a positive commandment, and he wanted to say that a positive commandment supersedes a negative commandment. I never told him anything. Bring him in and I will cause him to be flogged!

Rebbi Yannai said: A Cohen defiles himself in order to see the king. When king Diocletian visited here, Rebbi Ḥiyya bar Abba was seen stepping over graves at Tyre in order to see him. Rebbi Ḥizqiah and Rebbi Jeremiah in the name of Rebbi Joḥanan: There is an obligation to see great persons of government, so that when the kingdom of the dynasty of David will return one will know how to distinguish one government from the other.

When Rebbi Judah the Prince died, Rebbi Yannai proclaimed and said: “There is no priesthood today.” When Rebbi Judah the Prince, grandson of Rebbi Judah the Prince, died, Rebbi Ḥiyya bar Abba did push Rebbi Zeïra in the Gufna synagogue of Sepphoris and defiled him. When Nahoraï, the sister of Rebbi Judah the prince, died, Rebbi Ḥanina sent for Rebbi Mana but the latter did not come. He said to him, if one does not defile himself for them during their lifetime, so much less in their death. Rebbi Nassa said, in their death they made them like a corpse of obligation.

Rebbi Ḥiyya bar Abba said: They ordered this immersion essentially only for study. For if you tell him that he is permitted, he is going to say: “I shall go, satisfy my needs, and then come and study what is needed,” but since you say that it is forbidden, he will come and study all he needs. There they said it is even forbidden to hear words of Torah.

It is stated: “Males and females with discharges, menstruating women, and women having given birth read in the Torah and study midrash, practical rules, and homiletics; the person with qeri is forbidden all these.” Rebbi Abba bar Aḥa in the name of Rebbi: He may study practical rules but not homiletics. It is stated in the name of Rebbi Yose: He may repeat known rules but he may not expound the Mishnah. Some want to say, only that he may not mention the Divine Name. Rebbi Zeïra asked before Rebbi Yasa: Did my teacher not prepare his lecture together with Rebbi Abun in the night? He said, yes. Rebbi Ḥiyya bar Abba prepared his lecture together with his son Rebbi Neḥemiah in the night. The next morning he said, anybody who has to do should go and do it.

It is stated: “Males and females with discharges, menstruating women, and women having given birth read in the Torah and study midrash, practical rules, and homiletics; the person with qeri is forbidden all these.” Rebbi Abba bar Aḥa in the name of Rebbi: He may study practical rules but not homiletics. It is stated in the name of Rebbi Yose: He may repeat known rules but he may not expound the Mishnah. Some want to say, only that he may not mention the Divine Name. Rebbi Zeïra asked before Rebbi Yasa: Did my teacher not prepare his lecture together with Rebbi Abun in the night? He said, yes. Rebbi Ḥiyya bar Abba prepared his lecture together with his son Rebbi Neḥemiah in the night. The next morning he said, anybody who has to do should go and do it.

About a sick person who had intercourse, Rebbi Ammi said: If he caused it by himself, let him immerse himself and die; if it was forced upon him one does not bother him. Rebbi Ḥaggai in the name of Rebbi Abba bar Zavda: One does not bother him in any case. A sick person who does it habitually needs nine qab, a healthy person who does it habitually needs 40 sĕah. A sick person forced, one does not bother him. A healthy person forced needs nine qab.

Rebbi Yose bar Ḥanina said: One removes himself four cubits from animal dung. Rebbi Samuel bar Rav Isaac said, if it is soft, but only from donkeys. Rebbi Ḥiyya bar Abba said, if it arrived from a trip. Levi said, one removes himself four cubits from the excrement of a pig. And it was stated: One removes himself four cubits from the excrement of a pig, four cubits from the excrement of a marten, four cubits from the excrement of chickens. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: Only from red ones.

It is stated: One must remove himself four cubits from a chamberpot, be it used for excrement or for urine. If it is before the bed, if he put some water in the pot he may recite, otherwise he may not recite. Rebbi Zakkai said, if he put a quartarius of water in, he may recite; otherwise, he may not recite. How many corresponding quartarii? One quartarius, corresponding to one quartarius, be the vessel small or large. Rabban Simeon ben Gamliel said, if it stands behind the bed he may recite, before the bed he may not recite. Rebbi Simeon ben Eleazar said, even in a dining hall large ten-by-ten he may not recite until he covers it up or until he puts it under the couch. Rebbi Jacob bar Aḥa in the name of Rebbi Ḥiyya bar Abba: Rebbi Ḥanina Tortayya ruled following Rebbi Simeon ben Eleazar.

A person should not sit on a low bench on which a Torah scroll was placed. It happened that Rebbi Eliezer sat down on a low bench on which a Torah scroll was placed and he recoiled from it as one recoils before a snake. If it was placed on something other, it is permitted. How far? Rebbi Abba in the name of Rebbi Ḥuna: One handbreadth. Rebbi Jeremiah in the name of Rebbi Zeïra: Anything.

Rebbi Abba in the name of Rav: Excrement until it is hardened like bone, urine all the time it makes moist. Ganiva said: All the time that its impression is visible. Samuel said: Until its surface is hardened. Simeon bar Abba in the name of Rebbi Yoḥanan: Until its surface is hardened. Rebbi Jeremiah, Rebbi Zeïra in the name of Rav: Excrement is forbidden even if it is hard like bone. Samuel said: Until its surface is hardened. Simeon bar Abba in the name of Rebbi Yoḥanan: Until its surface is hardened. Ḥizqiah said: Rebbi Abba is more restrictive for urine than for excrement? Rebbi Mana said to him: From that of Ganiva; he said to him: Even if it is hard like bone it is forbidden because its matter exists; urine’s matter no longer exists

Rebbi Abba in the name of Rav: Excrement until it is hardened like bone, urine all the time it makes moist. Ganiva said: All the time that its impression is visible. Samuel said: Until its surface is hardened. Simeon bar Abba in the name of Rebbi Yoḥanan: Until its surface is hardened. Rebbi Jeremiah, Rebbi Zeïra in the name of Rav: Excrement is forbidden even if it is hard like bone. Samuel said: Until its surface is hardened. Simeon bar Abba in the name of Rebbi Yoḥanan: Until its surface is hardened. Ḥizqiah said: Rebbi Abba is more restrictive for urine than for excrement? Rebbi Mana said to him: From that of Ganiva; he said to him: Even if it is hard like bone it is forbidden because its matter exists; urine’s matter no longer exists

Rebbi Abba in the name of Rav: Excrement until it is hardened like bone, urine all the time it makes moist. Ganiva said: All the time that its impression is visible. Samuel said: Until its surface is hardened. Simeon bar Abba in the name of Rebbi Yoḥanan: Until its surface is hardened. Rebbi Jeremiah, Rebbi Zeïra in the name of Rav: Excrement is forbidden even if it is hard like bone. Samuel said: Until its surface is hardened. Simeon bar Abba in the name of Rebbi Yoḥanan: Until its surface is hardened. Ḥizqiah said: Rebbi Abba is more restrictive for urine than for excrement? Rebbi Mana said to him: From that of Ganiva; he said to him: Even if it is hard like bone it is forbidden because its matter exists; urine’s matter no longer exists

Rebbi Abba in the name of Rav: Excrement until it is hardened like bone, urine all the time it makes moist. Ganiva said: All the time that its impression is visible. Samuel said: Until its surface is hardened. Simeon bar Abba in the name of Rebbi Yoḥanan: Until its surface is hardened. Rebbi Jeremiah, Rebbi Zeïra in the name of Rav: Excrement is forbidden even if it is hard like bone. Samuel said: Until its surface is hardened. Simeon bar Abba in the name of Rebbi Yoḥanan: Until its surface is hardened. Ḥizqiah said: Rebbi Abba is more restrictive for urine than for excrement? Rebbi Mana said to him: From that of Ganiva; he said to him: Even if it is hard like bone it is forbidden because its matter exists; urine’s matter no longer exists

The word of Ḥanan bar Abba disagrees since Ḥanan bar Abba said to the colleagues: I shall tell you one of the good things that I saw Rav do and, when I told it before Samuel he got up and kissed me on my mouth. At “praised are You”, he bows down. When he comes to mention Hashem, he straightens up. Samuel said: I shall give the reason (Ps. 35:10): “The Lord straightens the bent ones.” Rebbi Ammi said: It is not reasonable, but (Mal. 2:5): “Before My Name he is low.” Rebbi Abun said: If it were written “at My Name he is low” then you would be right, but it is written “before My Name he is low”, before he mentions Hashem he is low.

The word of Ḥanan bar Abba disagrees since Ḥanan bar Abba said to the colleagues: I shall tell you one of the good things that I saw Rav do and, when I told it before Samuel he got up and kissed me on my mouth. At “praised are You”, he bows down. When he comes to mention Hashem, he straightens up. Samuel said: I shall give the reason (Ps. 35:10): “The Lord straightens the bent ones.” Rebbi Ammi said: It is not reasonable, but (Mal. 2:5): “Before My Name he is low.” Rebbi Abun said: If it were written “at My Name he is low” then you would be right, but it is written “before My Name he is low”, before he mentions Hashem he is low.

Rebbi Abba bar Zavda prayed aloud. Rebbi Jonah prayed whispering in the synagogue; he prayed aloud in his house so that the people in his house should learn prayer from him. Rebbi Mana said: Really, the people in my father’s house learned prayer from him.

Rebbi Yasa prayed at three hours. Rebbi Ḥiyya bar Abba prayed at three hours. They saw Rebbi Berekhiah that he recited Shema‘ and prayed after three hours. But did we not formulate (Berakhot 1:5): “He who reads after that did not lose, he is like a man reading in the Torah.” We may say that he accepted the yoke of heaven in its time.

Or Rebbi Yehudah learned from testimony since Rebbi Simon said in the name of Rebbi Joshua ben Levi: In the time of the hellenistic government they lowered them two boxes with gold and they gave them two lambs to pull up. Once they lowered them two boxes with gold and they gave them two kid goats to pull up. At that moment the Holy One, praise to Him, enlightened their eyes and they found two certified lambs in the hall of lambs. About that time did Rebbi Yehudah bar Abba testify that the perpetual morning sacrifice was brought at four hours.

From where about Neïlah? Rebbi Levi said: (Is. 1:15) “Even if you prolong your prayers.” From here that everyone who increases his prayers will be answered. The argument of Rebbi Levi is inverted. There says Rebbi Abba, the son of Rebbi Pappai, Rebbi Joshua of Sikhnin in the name of Rebbi Levi (Prov. 14:23) “In all excitement there is something superfluous; and the word of the lips is but for deficit.” Hannah, because she prayed too long, reduced the years of Samuel because she said (1Sam. 1:22) “He shall dwell there forever” but “forever” for a Levite is only 50 years, as it is written (Num. 8:25): “At age fifty he should return from the worshipping hosts”. But in fact it was 52. Rebbi Yose ben Rebbi Abun said two years until she weaned him. And here you say so? If he ever said it, one for private the other for public prayers. Rebbi Ḥiyya in the name of Rebbi Yoḥanan, Rebbi Simeon bar Ḥalaphta in the name of Rebbi Meïr (1Sam. 1:12): “When she prayed very long before the Eternal,” it follows that everyone who extends his prayers will be answered.

May Neïlah free one from evening prayers? Rebbi Abba, Rav Ḥuna in the name of Rav: Neïlah frees one from evening prayers. Rebbi Abba said to Rav Ḥuna: How may he mention havdalah? Rebbi Jonah said to Rebbi Abba: How may seven free one from eighteen? He said to him, did I not already contradict it? He said to him: Because you contradicted it, should it be abandoned? Rebbi Yose said, what Rebbi Abba asked is truly difficult. What Rebbi Jonah asked is not at all difficult, they made it easy on people because of the fast, that seven should free one from eighteen. Rebbi Abba bar Mamal said to his colleagues: From all of them I understand that Neïlah does not free one from evening prayers. Rebbi Simon in the name of Rebbi Joshua ben Levi: Neïlah does not free one from evening prayers. Rebbi Yose bar Abun said: Did not Rebbi Ḥiyya state this: “Every day one prays eighteen benedictions, including the end of Sabbath, end of Yom Kippur, and end of public fast days.”

May Neïlah free one from evening prayers? Rebbi Abba, Rav Ḥuna in the name of Rav: Neïlah frees one from evening prayers. Rebbi Abba said to Rav Ḥuna: How may he mention havdalah? Rebbi Jonah said to Rebbi Abba: How may seven free one from eighteen? He said to him, did I not already contradict it? He said to him: Because you contradicted it, should it be abandoned? Rebbi Yose said, what Rebbi Abba asked is truly difficult. What Rebbi Jonah asked is not at all difficult, they made it easy on people because of the fast, that seven should free one from eighteen. Rebbi Abba bar Mamal said to his colleagues: From all of them I understand that Neïlah does not free one from evening prayers. Rebbi Simon in the name of Rebbi Joshua ben Levi: Neïlah does not free one from evening prayers. Rebbi Yose bar Abun said: Did not Rebbi Ḥiyya state this: “Every day one prays eighteen benedictions, including the end of Sabbath, end of Yom Kippur, and end of public fast days.”

May Neïlah free one from evening prayers? Rebbi Abba, Rav Ḥuna in the name of Rav: Neïlah frees one from evening prayers. Rebbi Abba said to Rav Ḥuna: How may he mention havdalah? Rebbi Jonah said to Rebbi Abba: How may seven free one from eighteen? He said to him, did I not already contradict it? He said to him: Because you contradicted it, should it be abandoned? Rebbi Yose said, what Rebbi Abba asked is truly difficult. What Rebbi Jonah asked is not at all difficult, they made it easy on people because of the fast, that seven should free one from eighteen. Rebbi Abba bar Mamal said to his colleagues: From all of them I understand that Neïlah does not free one from evening prayers. Rebbi Simon in the name of Rebbi Joshua ben Levi: Neïlah does not free one from evening prayers. Rebbi Yose bar Abun said: Did not Rebbi Ḥiyya state this: “Every day one prays eighteen benedictions, including the end of Sabbath, end of Yom Kippur, and end of public fast days.”

May Neïlah free one from evening prayers? Rebbi Abba, Rav Ḥuna in the name of Rav: Neïlah frees one from evening prayers. Rebbi Abba said to Rav Ḥuna: How may he mention havdalah? Rebbi Jonah said to Rebbi Abba: How may seven free one from eighteen? He said to him, did I not already contradict it? He said to him: Because you contradicted it, should it be abandoned? Rebbi Yose said, what Rebbi Abba asked is truly difficult. What Rebbi Jonah asked is not at all difficult, they made it easy on people because of the fast, that seven should free one from eighteen. Rebbi Abba bar Mamal said to his colleagues: From all of them I understand that Neïlah does not free one from evening prayers. Rebbi Simon in the name of Rebbi Joshua ben Levi: Neïlah does not free one from evening prayers. Rebbi Yose bar Abun said: Did not Rebbi Ḥiyya state this: “Every day one prays eighteen benedictions, including the end of Sabbath, end of Yom Kippur, and end of public fast days.”

May Neïlah free one from evening prayers? Rebbi Abba, Rav Ḥuna in the name of Rav: Neïlah frees one from evening prayers. Rebbi Abba said to Rav Ḥuna: How may he mention havdalah? Rebbi Jonah said to Rebbi Abba: How may seven free one from eighteen? He said to him, did I not already contradict it? He said to him: Because you contradicted it, should it be abandoned? Rebbi Yose said, what Rebbi Abba asked is truly difficult. What Rebbi Jonah asked is not at all difficult, they made it easy on people because of the fast, that seven should free one from eighteen. Rebbi Abba bar Mamal said to his colleagues: From all of them I understand that Neïlah does not free one from evening prayers. Rebbi Simon in the name of Rebbi Joshua ben Levi: Neïlah does not free one from evening prayers. Rebbi Yose bar Abun said: Did not Rebbi Ḥiyya state this: “Every day one prays eighteen benedictions, including the end of Sabbath, end of Yom Kippur, and end of public fast days.”

When the New Moon falls on a fast day, how does one mention the New Moon? Rebbi Zeïra said, in “thanksgiving”. Rebbi Abba bar Mamal said, in “Temple service”. Rebbi Avina said, he says it as the fourth benediction. Rebbi Abba said, how do we find everywhere that he says it as the fourth benediction, here also as the fourth benediction. And so it was acted upon according to Rebbi Abba.

When the New Moon falls on a fast day, how does one mention the New Moon? Rebbi Zeïra said, in “thanksgiving”. Rebbi Abba bar Mamal said, in “Temple service”. Rebbi Avina said, he says it as the fourth benediction. Rebbi Abba said, how do we find everywhere that he says it as the fourth benediction, here also as the fourth benediction. And so it was acted upon according to Rebbi Abba.

When the New Moon falls on a fast day, how does one mention the New Moon? Rebbi Zeïra said, in “thanksgiving”. Rebbi Abba bar Mamal said, in “Temple service”. Rebbi Avina said, he says it as the fourth benediction. Rebbi Abba said, how do we find everywhere that he says it as the fourth benediction, here also as the fourth benediction. And so it was acted upon according to Rebbi Abba.

Isaac the trader asked Rebbi Isaac: What does one read on a New Moon that falls in Ḥanukkah? He said to him: Three for the New Moon and one for Ḥanukkah. Rebbi Phineas and Rebbi Simon, Rebbi Abba bar Zamina brought it in the name of Rebbi Eudaimon of Haifa: Three read of Ḥanukka and one of the New Moon, to tell you that the fourth one comes only because of the New Moon. Bar Shelemiah the scribe asked Rebbi Mana: Think of it, if the New Moon of Ḥanukkah falls on a Sabbath, do not seven read? How can you say, to tell you that the fourth one comes only because of the New Moon? They asked the scribe; he said to him: That is a true question of a scribe.

Rebbi commanded his speaker Abdan: Proclaim before the congregation that he who wants to pray, should pray evening prayers as long as it is still daylight. Rebbi Ḥiyya bar Abba commanded his speaker: Proclaim before the congregation that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥanina said: Rebbi Ismael ben Rebbi Yose drew me to an inn and said to me: Here my father prayed Saturday (Friday night) prayers on Friday. Rebbi Ammi said: Rebbi Yoḥanan disagrees but he should not have disagreed since one adds from the profane to the holy time; in addition, donkey drivers come from Arab to Sepphoris and say, Rebbi Ḥanina ben Dosa already did consecrate the Sabbath in his town. But so it has been said, that Rebbi Ḥanina said: Rebbi Ismael ben Rebbi Yose drew me to an inn and said to me, here my father prayed Saturday night prayers on the Sabbath. But even with that he should not have disagreed, since Rebbi commanded his speaker Abdan: Proclaim before the congregation that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥiyya bar Abba commanded his speaker: Proclaim before the congregation that he who wants to pray should pray evening prayers as long as it is still daylight. In the house of Rebbi Yannaï they said: If a man went to bed, one does not bother him to get up. Rebbi Zeïra said, all the time that I followed this rule, I was afraid in the night. You have only what Rebbi commanded his speaker Abdan: Proclaim before the congregation that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥiyya bar Abba commanded etc.

Rebbi commanded his speaker Abdan: Proclaim before the congregation that he who wants to pray, should pray evening prayers as long as it is still daylight. Rebbi Ḥiyya bar Abba commanded his speaker: Proclaim before the congregation that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥanina said: Rebbi Ismael ben Rebbi Yose drew me to an inn and said to me: Here my father prayed Saturday (Friday night) prayers on Friday. Rebbi Ammi said: Rebbi Yoḥanan disagrees but he should not have disagreed since one adds from the profane to the holy time; in addition, donkey drivers come from Arab to Sepphoris and say, Rebbi Ḥanina ben Dosa already did consecrate the Sabbath in his town. But so it has been said, that Rebbi Ḥanina said: Rebbi Ismael ben Rebbi Yose drew me to an inn and said to me, here my father prayed Saturday night prayers on the Sabbath. But even with that he should not have disagreed, since Rebbi commanded his speaker Abdan: Proclaim before the congregation that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥiyya bar Abba commanded his speaker: Proclaim before the congregation that he who wants to pray should pray evening prayers as long as it is still daylight. In the house of Rebbi Yannaï they said: If a man went to bed, one does not bother him to get up. Rebbi Zeïra said, all the time that I followed this rule, I was afraid in the night. You have only what Rebbi commanded his speaker Abdan: Proclaim before the congregation that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥiyya bar Abba commanded etc.

Rebbi commanded his speaker Abdan: Proclaim before the congregation that he who wants to pray, should pray evening prayers as long as it is still daylight. Rebbi Ḥiyya bar Abba commanded his speaker: Proclaim before the congregation that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥanina said: Rebbi Ismael ben Rebbi Yose drew me to an inn and said to me: Here my father prayed Saturday (Friday night) prayers on Friday. Rebbi Ammi said: Rebbi Yoḥanan disagrees but he should not have disagreed since one adds from the profane to the holy time; in addition, donkey drivers come from Arab to Sepphoris and say, Rebbi Ḥanina ben Dosa already did consecrate the Sabbath in his town. But so it has been said, that Rebbi Ḥanina said: Rebbi Ismael ben Rebbi Yose drew me to an inn and said to me, here my father prayed Saturday night prayers on the Sabbath. But even with that he should not have disagreed, since Rebbi commanded his speaker Abdan: Proclaim before the congregation that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥiyya bar Abba commanded his speaker: Proclaim before the congregation that he who wants to pray should pray evening prayers as long as it is still daylight. In the house of Rebbi Yannaï they said: If a man went to bed, one does not bother him to get up. Rebbi Zeïra said, all the time that I followed this rule, I was afraid in the night. You have only what Rebbi commanded his speaker Abdan: Proclaim before the congregation that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥiyya bar Abba commanded etc.

Rebbi Jacob bar Abba said: There, they did state, what is the status of evening prayer? Rabban Gamliel said, it is obligatory. Rebbi Joshua said, it is voluntary. Rebbi Ḥanina said, this difference parallels the other difference: He who holds that evening prayer is obligatory, holds that Neïlah does not free one from evening prayers. He who holds that it is voluntary, holds that Neïlah frees one from evening prayers.

Rebbi Pedat in the name of Rebbi Jacob bar Idi: Rebbi Eleazar used to recite three prayers. What did he say after his prayer? May it please You, o Eternal, my God and God of my fathers, that nobody should come to hate us in his heart nor should we hate anybody in our hearts, that nobody should be envious of us nor we envious of anybody. May Your Torah be our occupation all the days of our life and may our words be supplications before You. Rebbi Ḥiyya bar Abba added: Make our hearts singleminded in the fear of Your name, remove us from all You hate and bring us close to all You love, and deal with us in charity for Your name’s sake.

Rebbi Ḥiyya bar Abba prayed: May it please You, o Eternal, our God and God of our fathers, that You may put into our hearts to do complete repentance before You so that we should not be ashamed before our forefathers in the World to Come. Rebbi Yudan ben Rebbi Ismael made it permanent that his Amora should say this after his explanations.

Rebbi Samuel bar Naḥmani in the name of Rebbi Yoḥanan: Corresponding to the eighteen times “commandment” is mentioned in the second description of the tabernacle. Rebbi Ḥiyya bar Abba said, only from (Ex. 38:23) “And with him Aholiab ben Aḥisamakh” to the end of the book.

Nine of New Year’s Day, from where? Rebbi Abba from Carthage said: Corresponding to the nine Divine Names in Hanna’s prayer; there it is written at the end: (1Sam 2:10) “The Eternal will judge the ends of the earth.”

If one was praying and remembered that he already had prayed, Rav says, he cuts short, and Samuel says, he does not cut short. Simeon bar Abba in the name of Rebbi Yoḥanan: If only one would pray the whole day long, why, because prayer is never in vain. Rebbi Zeïra asked before Rebbi Yose: Did not Rebbi Yoḥanan say that if one is in doubt whether he did pray or not, that he should not pray? He did not give him an answer. Rebbi Abbahu came in the name of Rebbi Yoḥanan: If one is in doubt whether he did pray or not, he should not pray. Rebbi Ḥanina did not say so but: They asked before Rebbi Yoḥanan, if one is in doubt whether he did pray or not? He told them, if only one would pray the whole day long, why, because prayer is never in vain.

Rebbi Simeon bar Abba in the name of Rebbi Ḥanina: Any travel is presumed to be dangerous. Rebbi Yannai, when he went abroad, commanded his household. Rebbi Mana commanded his household when he went to a bathhouse that was heated. Rebbi Ḥanina the son of Rebbi Abbahu, Rebbi Simeon bar Abba in the name of Rebbi Joshua ben Levi: Every sickness is presumed to be dangerous.

Rebbi Simeon bar Abba in the name of Rebbi Ḥanina: Any travel is presumed to be dangerous. Rebbi Yannai, when he went abroad, commanded his household. Rebbi Mana commanded his household when he went to a bathhouse that was heated. Rebbi Ḥanina the son of Rebbi Abbahu, Rebbi Simeon bar Abba in the name of Rebbi Joshua ben Levi: Every sickness is presumed to be dangerous.

Rebbi Abba, Rebbi Ḥiyya, in the name of Rebbi Yoḥanan: A person has to pray at a place that is dedicated for prayer. What is the reason? (Ex. 20:24) “At every place where I shall let My name be mentioned.” It does not say “where you will mention” but “at every place where I shall let My name be mentioned.” Rebbi Tanḥum bar Ḥanina said: A person has to select a fixed place in the synagogue where he prays. What is the reason? (2Sam. 15:32) “David came to the top”, it does not say “where he prostrated himself before God” but “where he was used to prostrate himself before God.”

The words of the rabbis disagree since Rebbi Jacob bar Idi said in the name of Rebbi Simeon the pious: For shepherds and field guards. Hence, the Mishnah spoke only for shepherds and field guards; therefore, everybody else is obliged. The words of Rebbi Yoḥanan agree since Rebbi Yoḥanan said: I saw Rebbi Yannai standing in the market of Sepphoris praying; then he walked four cubits and prayed Musaph. Is there no organized community in Sepphoris? You infer from this three conclusions. You infer that the markets of Sepphoris have the status of Sepphoris. You infer that one disagrees with Rebbi Yehudah who spoke in the name of Rebbi Eleazar ben Azariah. You infer that a person may pray, walk four cubits, and then pray Musaph. Rebbi Abba said, not necessarily four cubits but even if he waited the time necessary to walk four cubits.

HALAKHAH: Rebbi Jeremiah in the name of Rebbi Abba: Prayer is forbidden to him who comes from a trip. What is the reason? (Is. 51:21) “Listen to that, poor woman, drunk and not from wine.” Rebbi Zeriqan, Rebbi Yoḥanan in the name of Rebbi Eliezer, son of Rebbi Yose the Galilean: Prayer is forbidden to one in pain; is that not our verse: “Listen to that, poor woman, drunk and not from wine”?

Rebbi Yoḥanan said: He who prays in his own house is as if he were surrounded by an iron wall. The argument of Rebbi Yoḥanan is inverted. There Rebbi Abba said, Rebbi Ḥiyya said in the name of Rebbi Yoḥanan, one has to pray at a place that is dedicated to prayer. And here he says that? One is about a single person, the other about the public.

HALAKHAH: Just as the resurrection of the dead brings life to the world, so rains bring life to the world. Rebbi Ḥiyya bar Abba understood it from here (Hos. 6:2–3): “He will resurrect us after two days, on the third day He will raise us up and we shall live before Him. We shall know, we shall pursue to know the Eternal, like morning his appearance is well-based.”

Where does he return to? Just as Rebbi Simeon bar Abba said in the name of Rebbi Yoḥanan: On the day of the New Moon, if he had moved his feet he repeats from the start, otherwise from “Temple service”. Here also, if he had moved his feet he repeats from the start.

“And Havdalah in ‘He Who by His grace grants knowledge’ ”. Simeon bar Abba asked before Rebbi Yoḥanan: Something that one does all the time, and the Sages differ about it? He said to him: Since its main place is over a cup they forgot it in prayer. His statement means that its main place is over a cup. Rebbi Jacob bar Idi in the name of the old Rebbi Isaac: If he said it over a cup he must repeat it in prayer; it was in order to let children participate. His statement means that its main place is in prayer. Rebbi Zeïra, Rav Yehudah in the name of Samuel: If he said it over a cup he must repeat it in prayer, if he said it in prayer he must repeat it over a cup. His statement means that its main place is here as well as there.

Rebbi Zeïra in the name of Rav Yehudah, Rebbi Abba in the name of Abba bar Jeremiah: Even if a holiday falls in the middle of the week onerecites “He Who separates between Sabbath and the six workdays” Rebbi Zeïra said to Rav Yehudah: Has one six workdays before him? He said to him: Has one impurity and purity before him?

Rebbi Zeïra in the name of Rav Yehudah, Rebbi Abba in the name of Abba bar Jeremiah: Even if a holiday falls in the middle of the week onerecites “He Who separates between Sabbath and the six workdays” Rebbi Zeïra said to Rav Yehudah: Has one six workdays before him? He said to him: Has one impurity and purity before him?

Rebbi Jeremiah, Rebbi Zeïra in the name of Rav Ḥiyya bar Ashi: One must say, “start the days, the six coming workdays, for peace.” Rebbi Abba adds: “And let us hear in them rejoicing and joy.” Rebbi Ḥizqiah in the name of Rebbi Jeremiah: “Let us understand and teach us.” Rebbi Ḥizqiah in the name of Rebbi Jeremiah: Those who answer Amen have to look at the cup and the candle. Rebbi Ḥizqiah in the name of Rebbi Jeremiah: The four kinds of the lulav must be taken in the direction of their growth.

Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Eleazar: If one is in doubt whether he mentioned the New Moon or not, one makes him repeat. Where does he return to? Simeon bar Abba in the name of Rebbi Yoḥanan, if he had moved his feet, he repeats from the start, otherwise from “Temple Service.” Rebbi Judah ben Pazi said, if he let his thoughts wander that is as if he had moved his feet. The private supplications are a problem.

Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba in the name of Rebbi Eleazar: If one is in doubt whether he mentioned the New Moon or not, one makes him repeat. Where does he return to? Simeon bar Abba in the name of Rebbi Yoḥanan, if he had moved his feet, he repeats from the start, otherwise from “Temple Service.” Rebbi Judah ben Pazi said, if he let his thoughts wander that is as if he had moved his feet. The private supplications are a problem.

Rebbi Abba the son of Rebbi Ḥiyya bar Abba in the name of Rebbi Yoḥanan: If one became paralyzed while reading in the Torah, the one who steps in for him should start from the place the first one started. For if you say from the place he stopped, the first verses would have been blessed before them but not after them, the last ones after them but not before them, but it is written (Ps. 19:8): “The Torah of the Eternal is perfect, restores the soul”, that it should be totally perfect.

Rebbi Abba the son of Rebbi Ḥiyya bar Abba in the name of Rebbi Yoḥanan: If one became paralyzed while reading in the Torah, the one who steps in for him should start from the place the first one started. For if you say from the place he stopped, the first verses would have been blessed before them but not after them, the last ones after them but not before them, but it is written (Ps. 19:8): “The Torah of the Eternal is perfect, restores the soul”, that it should be totally perfect.

Abbaye ben Rebbi Benjamin stated: Those who stand behind the Cohanim are not included in their blessing. Those who stand before the Cohanim; Rebbi Ḥiyya bar Abba said the blessing even cuts through an iron wall. About those who stand on the side, we may understand from the following: If he wanted to sprinkle before him and he sprinkled behind him, behind him and he sprinkled before him, his sprinkling is invalid. Before him and he sprinkled on his sides, his sprinkling is valid. This implies that those who stand on the side are included in the blessing.

Rebbi Ḥaggai and Rebbi Jeremiah went to the Bazaar. Rebbi Ḥaggai was quick to recite a blessing. Rebbi Jeremiah said to him: You acted correctly because all commandments need a benediction. And from where that all commandments need a benediction? Rebbi Tanḥuma, Rebbi Abba bar Cahana in the name of Rebbi Eleazar: (Ex. 24:12) “I want to give you the stone tablets, the Torah and the commandment.” It brackets Torah and commandment. Just as Torah needs a benediction, a commandment also needs benediction.

Rebbi Yoḥanan took an olive and recited a benediction before and after. Rebbi Ḥiyya bar Abba was looking at him. Rebbi Yoḥanan said to him: Babylonian, why are you looking at me? Don’t you agree that everything from the Seven Kinds needs a benediction before and after? He agrees. What is his problem? Because its pit reduces it. Does Rebbi Yoḥanan agree that its pit reduces it? What Rebbi Yoḥanan did was because of a creature. The word of Rebbi Yoḥanan implies that even one berry from a pomegranate needs a benediction before and after.

“Wine in its natural state, one says for it ‘Creator of the fruit of the tree’ and one may not use it to wash his hands; when it is mixed, one says for it ‘Creator of the fruit of the vine’ and one may use it to wash his hands; these are the words of Rebbi Eliezer. But the Sages say, both pure and mixed one says over it ‘Creator of the fruit of the vine’ and one may use it to wash his hands.” Rebbi Abba said, it is not forbidden because of wasting food.

Rebbi Abba said: Rav and Samuel both say, on cooked vegetable one says “that everything was created by His word.” Rebbi Zeïra in the name of Samuel: Large cooked pieces of liftan, if they are recognizable one says on them “Creator of the fruit of the earth;” if one mashed them one says “He, by Whose word everything was created.” Rebbi Yose said, does the Mishnah say so? “Except for bread because on bread one says ‘He Who produces bread from the earth.’.” Is bread not mashed? But it says only “except for bread”, hence all other things even if they are mashed are recognizable in their state.

Rebbi Ḥiyya bar Abba in the name of Rebbi Yoḥanan: One says “Creator of the fruit of the tree” on marinated olives. Rebbi Benjamin bar Jephet in the name of Rebbi Yoḥanan: One says “By Whose word everything was created” on water-cooked vegetables. Rebbi Samuel bar Rav Isaac said: a Mishnah supports Rebbi Benjamin bar Yephet: (Pesaḥim 2:6) “but not marinated or cooked in water or cooked in broth”; if they were recognizable in their state one could fulfill his duty with them on Passover. Rebbi Zeïra said, who understands well what Rebbi Yoḥanan said, Rebbi Ḥiyya bar Abba or Rebbi Benjamin bar Yephet? Not Rebbi Ḥiyya bar Abba? And in addition from the fact that we see great rabbis going to a mourner’s meal, eat lupines and recite on them “Creator of the fruit of the earth;” Are not lupines certainly cooked? If you want, you may say there is a difference, since the Torah said “bitter herbs”, and cooked lupines have lost their bitterness. Rebbi Yose ben Rebbi Abun said, they have no disagreement. Since olives usually are eaten fresh, they are recognizable in their state even if they are marinated. Vegetables are changed once they are cooked.

Rebbi Ḥiyya bar Abba in the name of Rebbi Yoḥanan: One says “Creator of the fruit of the tree” on marinated olives. Rebbi Benjamin bar Jephet in the name of Rebbi Yoḥanan: One says “By Whose word everything was created” on water-cooked vegetables. Rebbi Samuel bar Rav Isaac said: a Mishnah supports Rebbi Benjamin bar Yephet: (Pesaḥim 2:6) “but not marinated or cooked in water or cooked in broth”; if they were recognizable in their state one could fulfill his duty with them on Passover. Rebbi Zeïra said, who understands well what Rebbi Yoḥanan said, Rebbi Ḥiyya bar Abba or Rebbi Benjamin bar Yephet? Not Rebbi Ḥiyya bar Abba? And in addition from the fact that we see great rabbis going to a mourner’s meal, eat lupines and recite on them “Creator of the fruit of the earth;” Are not lupines certainly cooked? If you want, you may say there is a difference, since the Torah said “bitter herbs”, and cooked lupines have lost their bitterness. Rebbi Yose ben Rebbi Abun said, they have no disagreement. Since olives usually are eaten fresh, they are recognizable in their state even if they are marinated. Vegetables are changed once they are cooked.

Rebbi Ḥiyya bar Abba in the name of Rebbi Yoḥanan: One says “Creator of the fruit of the tree” on marinated olives. Rebbi Benjamin bar Jephet in the name of Rebbi Yoḥanan: One says “By Whose word everything was created” on water-cooked vegetables. Rebbi Samuel bar Rav Isaac said: a Mishnah supports Rebbi Benjamin bar Yephet: (Pesaḥim 2:6) “but not marinated or cooked in water or cooked in broth”; if they were recognizable in their state one could fulfill his duty with them on Passover. Rebbi Zeïra said, who understands well what Rebbi Yoḥanan said, Rebbi Ḥiyya bar Abba or Rebbi Benjamin bar Yephet? Not Rebbi Ḥiyya bar Abba? And in addition from the fact that we see great rabbis going to a mourner’s meal, eat lupines and recite on them “Creator of the fruit of the earth;” Are not lupines certainly cooked? If you want, you may say there is a difference, since the Torah said “bitter herbs”, and cooked lupines have lost their bitterness. Rebbi Yose ben Rebbi Abun said, they have no disagreement. Since olives usually are eaten fresh, they are recognizable in their state even if they are marinated. Vegetables are changed once they are cooked.

Rebbi Zeriqan said: Rebbi Zeïra asked: He who took a lupine and was reciting the benediction over it when it fell from his hand, does he have to recite a second benediction? What is the difference between that and a water canal? They said, there he intended it from the start, but here he did not intend it from the start. Rebbi Ḥiyya stated: One recites the benediction on bread only when one breaks it. Rebbi Ḥiyya bar Abba said: This means that he who took a loaf and pronounced the benediction on it before it came to his hand, must recite a second benediction. Rebbi Tanḥum bar Yudan said, he must say “Praised be the Name of the Glory of His kingdom forever and ever,” in order not to utter the Name of Heaven in vain.

Rebbi Abba in the name of Rav: Those assembled may not taste anything before the one who recited the benediction did taste. Rebbi Joshua ben Levi said: They may drink even if he did not drink. Do they disagree? Rav said in case all need the same loaf but Rebbi Joshua said when each one had his own cup in his hand.

He who chews rice says for it: “Creator of kinds of seeds.” If he baked or cooked it, even if there are recognizable pieces he says for it: “Creator of kinds of food” and he does not have to recite a benediction afterwards. Rebbi Jeremiah said, “Creator of the fruit of the earth.” Bar Marina recited before Rebbi Zeïra and Rebbi Ḥiyya bar Abba “By Whose word everything was created.” Rebbi Simeon the pious said “Creator of all sorts of delicacies.” Rebbi Yose bar Rebbi Abun said: They do not disagree. He who says “Creator of kinds of food”, if he made it into a ball. He who said “Creator of the fruit of the earth”, if it is separated. He who said “By Whose word everything was created”, if it is cooked in water a long time. He who said “Creator of all sorts of delicacies”, if it is torn.

Rebbi Abba bar Jacob in the name of the great Rebbi Isaac: When Rebbi was eating meat or an egg he used to say: “Creator of many living things to sustain with them all living souls. Praise to You, Eternal, Life of the worlds.

Does one have to mention in it the occasion? Rebbi Abba bar Zamina said that Rebbi Zeïra used to mention the occasion in it. Rebbi Jeremiah said: Since Rebbi Zeïra took notice of it, so we have to take notice.

It has been stated: “One recites the benediction on the better kind of flour. Rolls and a full home baked loaf, one recites over a roll. A broken roll and a full home baked loaf, one recites on the full home baked loaf. Wheat bread and barley bread, one recites on wheat bread. A broken loaf of wheat bread and a full loaf of barley bread, one recites on the broken wheat bread. Barley bread and spelt bread, one recites on barley bread. But is not spelt bread better? But this is from one of the Seven Kinds, that one is not of the Seven Kinds.” Rebbi Jacob bar Aḥa in the name of Rebbi Zeïra: This is from Rebbi Yehudah, since Rebbi Yehudah said (Mishnah 4), “if there is among them a fruit of the Seven Kinds, on it he recites the benediction.” Impure bread and pure bread, Rebbi Ḥiyya bar Abba said, he recites on the pure one. Impure white bread and pure coarse bread, Rebbi Ḥiyya bar Ada in the name of Rebbi Aḥa: He may recite on the one that he prefers.

Rav Yehudah in the name of Abba bar bar Ḥana: Bar Qappara and two of his students were with the innkeeper at the “inn of blessings”. He brought before them partridge, orach, and leeks. They said, if we recite the benediction on leeks, it will serve also for orach but not for the partridge. If we recite on orach, it will not serve for anything else. One of them jumped the gun and recited “by Whose word everything was created” on the partridge. His colleague laughed at him. Bar Qappara said to that one, not about that glutton but about you scoffer. This one acted in his gluttony, why did you laugh? And to the other one he said, is there no rabbi here, is there no old man here? They said, within a year they both died. Rebbi Yose said, there two are gone and we did not learn anything from the incident. What is it? It is reasonable that one recites the benediction on leeks because “By Whose word everything was created” is secondary for vegetables.

HALAKHAH: Rebbi Joshua ben Levi said, Rebbi Yehudah and the rabbis disagree only when he intended afterwards to eat bread, but if he did not intend to eat bread afterwards, everybody agrees that if among them one is of the Seven Kinds, that is the one over which he recites the benediction. Rebbi Abba said, he has to recite a benediction at the end. Rebbi Yose said, the statement of Rebbi Abba disagrees with Rebbi Joshua ben Levi since Rebbi Joshua ben Levi said, Rebbi Yehudah and the rabbis disagree only when he intended afterwards to eat bread, but if he did not intend to eat bread afterwards everybody agrees that if among them is one of the Seven Kinds, that is the one over which he recites the benediction; but Rebbi Abba said, he has to recite a benediction at the end. If he did not recite a benediction at the end it became an accessory and we have stated there (Mishna 7): “In every situation where there is a main course and side dishes, one recites the benediction for the main course and thereby frees the side dishes.”

HALAKHAH: Rebbi Joshua ben Levi said, Rebbi Yehudah and the rabbis disagree only when he intended afterwards to eat bread, but if he did not intend to eat bread afterwards, everybody agrees that if among them one is of the Seven Kinds, that is the one over which he recites the benediction. Rebbi Abba said, he has to recite a benediction at the end. Rebbi Yose said, the statement of Rebbi Abba disagrees with Rebbi Joshua ben Levi since Rebbi Joshua ben Levi said, Rebbi Yehudah and the rabbis disagree only when he intended afterwards to eat bread, but if he did not intend to eat bread afterwards everybody agrees that if among them is one of the Seven Kinds, that is the one over which he recites the benediction; but Rebbi Abba said, he has to recite a benediction at the end. If he did not recite a benediction at the end it became an accessory and we have stated there (Mishna 7): “In every situation where there is a main course and side dishes, one recites the benediction for the main course and thereby frees the side dishes.”

HALAKHAH: Rebbi Joshua ben Levi said, Rebbi Yehudah and the rabbis disagree only when he intended afterwards to eat bread, but if he did not intend to eat bread afterwards, everybody agrees that if among them one is of the Seven Kinds, that is the one over which he recites the benediction. Rebbi Abba said, he has to recite a benediction at the end. Rebbi Yose said, the statement of Rebbi Abba disagrees with Rebbi Joshua ben Levi since Rebbi Joshua ben Levi said, Rebbi Yehudah and the rabbis disagree only when he intended afterwards to eat bread, but if he did not intend to eat bread afterwards everybody agrees that if among them is one of the Seven Kinds, that is the one over which he recites the benediction; but Rebbi Abba said, he has to recite a benediction at the end. If he did not recite a benediction at the end it became an accessory and we have stated there (Mishna 7): “In every situation where there is a main course and side dishes, one recites the benediction for the main course and thereby frees the side dishes.”

Marinos, the son of Rebbi Joshua said: He who ate dessert and cereal, even though he recites a benediction on the dessert at the end, he did not cover cereal. Is he like the House of Shammai, since the House of Shammai say, “neither cooked food?” Rebbi Yose said, this is everybody’s opinion. If one recited the benediction on bread, he also covers little pieces and cooked food; the House of Shammai say, neither did he cover cooked food. But if one first recited the benediction over little pieces, everybody agrees that he covered neither bread nor cooked food. Rebbi Abba, the son of Rebbi Ḥaggai asked: He who ate cereal and he has the intention of later eating bread, does he have to recite a separate benediction for cereal at the end? The rabbis of Caesarea find it obvious that he has to recite a separate benediction at the end.

There (Mishnah Sukkah 4:5) we have stated: “Sukkah seven days, how is this? If he finished to eat he should not take down his sukkah, but he takes out the vessels starting from the time of afternoon prayers because of the honor due to the last holiday.” Rebbi Abba bar Cahana, Rav Ḥiyya bar Ashi in the name of Rav: A person must make his sukkah invalid as long as it is still day. Rebbi Joshua ben Levi said, a person must make Qiddush inside his house. Rebbi Jacob bar Aḥa in the name of Samuel: If one made Qiddush in one house and changed his mind to eat in another house he must make Qiddush. Rebbi Aḥa, Rebbi Ḥinena in the name of Rebbi Hoshaiah: He who loves his sukkah makes Qiddush of the last holiday in his house and goes to eat in his sukkah. Rebbi Abun said, they do not disagree. What Rav said was, if he did not have the intention to eat in another house. But what Samuel said was if he had the intention to eat in another house. Rebbi Mana said, Samuel comes like Rebbi Ḥiyya and Rebbi Hoshaiah like Rebbi Joshua ben Levi.

What is the difference between mugmar and wine? Everybody smells mugmar, each person tastes wine. Rebbi Zeïra in the name of Rav Jeremiah: One has to recite the benediction for mugmar as soon as the smoke rises. Rav Jeremiah wanted to examine Rebbi Zeïra. He said to him, which benediction does one recite on perfumed oil? He said, “He Who gave pleasant fragrance in perfumed oil.” He said to him, “He Who gave pleasant fragrance in spice wood.” Isaac bar Abba from Meḥasiah and Rav Ḥananel were sitting. One said, “Praise to Him Who gave pleasant fragrance in spice wood.” The other one said, “Praise to Him Who gave pleasant fragrance in the plants of the earth.” He who said “in the plants of the earth” objected to him who said “in spice wood”: are they wood? He answered him, is it not written (Jos. 2:6) “She hid them in the hemp of wood”, are these wood? They went to the Yeshivah of Rav and heard Rav Huna in the name of Rav: “He Who gave pleasant fragrance in spice wood.” Ganiva said, he who uses oil for dirt does not have to recite a benediction. Rebbi Yudan said, even if he collects it into his hand. Rebbi Ḥelbo, Rav Huna in the name of Rav: He who sprinkles olentia in his house does not have to recite a benediction. Rav Ḥisda said, on everything he recites “He Who gave pleasant fragrance in spice wood” except for musk on which he recites “He who gave pleasant fragrance in all kinds of spices.”

HALAKHAH: Rebbi Simon, Rebbi Thaddeus, in the name of Rebbi Hoshaia: If one ate East of a fig tree and then changed to West of it to eat, he must make a benediction. Abba bar Rav Huna said: old wine, new wine, he has to recite a benediction. Change of wine he does not have to make a benediction. Change of place he has to make a benediction. If he took his mind off it is equal to change of place. Rebbi was reciting a benediction on any wine amphora that he was opening. What did he say? The old Rebbi Isaac in the name of Rebbi: “He Who is good and does good.” When Rebbi Aqiba was making a marriage feast for his son Simeon, he said a benediction over every wine amphora that he opened and said: “Good wine for the rabbis and their students.”

Rebbi Abba in the name of Rav Huna, Rebbi Zeïra in the name of Abba bar Jeremiah: Three are required, two have permission. Rebbi Zeïra said this before Rebbi Yasa. He said to him: I have only the Mishnah, three who ate together are required to “invite”. The rabbis of here stick by their opinion, the rabbis of there stick by their opinion. Samuel said, two who judged, their judgment is valid but they are called an insolent court. Rebbi Yoḥanan and Rebbi Simeon ben Laqish both say, two who judged, their judgment is invalid.

Rebbi Abba in the name of Rav Huna, Rebbi Zeïra in the name of Abba bar Jeremiah: Three are required, two have permission. Rebbi Zeïra said this before Rebbi Yasa. He said to him: I have only the Mishnah, three who ate together are required to “invite”. The rabbis of here stick by their opinion, the rabbis of there stick by their opinion. Samuel said, two who judged, their judgment is valid but they are called an insolent court. Rebbi Yoḥanan and Rebbi Simeon ben Laqish both say, two who judged, their judgment is invalid.

Rebbi Zeïra asked: These three that are called, how are you treating them? As three who ate together or as three who ate each one for himself? If you treat them as three who ate together then the first one recites the benediction before, the last one recites the benediction after, and the middle one does not recite any benediction at all. If you treat them as three who ate each one for himself then even the middle one recites benedictions before and after. Rebbi Samuel ben Eudaimon said, they did learn the benedictions for the Torah from Grace only in public. If in public, then in private one should not recite any benediction! Rebbi Abba Mari, the brother of Rebbi Yose, said: They made it equal to other commandments of the Torah. Just as other commandments of the Torah need benedictions, this also needs a benediction.

“If one ate demay.” This means that, if one ate produce which perhaps was tithed and perhaps was not tithed, one invites him. Rebbi Simeon, the brother of Rebbi Berekhiah: At the time when they were instituting demai, most of the unlearned brought the harvest into their houses. Which one says that? “One invites the Samaritan.” And is that Samaritan not doubtful? Rebbi Abba said, explain it following what is said: A Samaritan is like a Gentile, the words of Rebbi. Rabban Simeon ben Gamliel says, a Samaritan is like a Jew in all respects.

Rebbi Jeremiah asked: May he who ate vegetable recite Grace? Rebbi Jeremiah seems to contradict himself! It has been stated: 300 nezirim came in the days of Simeon ben Shetaḥ. For 150 of them he found an opening, for 150 of them he did not find an opening. He came to king Yannai and said to him: There are here 300 nezirim who need 900 sacrifices. You should give half of them from your side, I shall give half from my side. The king sent him 450 animals. An informer went around and said that the other one had not given anything from his own money. King Yannai heard about it and got angry. Simeon ben Shetaḥ feared and fled. After some time, important people from the Persian empire came to king Yannai. At the meal, they said to him: We remember that there was here an old man who gave us a rabbinic discourse. He told them what had happened. They said to him, send and bring him! He sent and gave him his word; he came and sat between king and queen. He said to him, why did you trick me? He said, I did not trick you; you with your money and I with my learning, as it is written (Eccl. 7:12) “In the shadow of wisdom, in the shadow of money.” He said to him, why did you disappear? He said to him, I heard that my lord was angry with me and I wanted to fulfill the verse (Is. 26:20) “Hide a little bit until the rage passes;” he used about himself (Eccl. 7:12): “Knowledge is an advantage, wisdom lets its possessor live.” He said to him, why did you sit between king and queen? He said to him, it is written in the book of Ben Sirach: “Esteem it and it will raise you and set you between princes.” He said, bring him a cup that he may recite Grace. He took the cup and said: “Let us give praise for the food that Yannai and his company ate.” He said to him, are you still obstinate as ever? He said to him, what should I say, “for the food that we did not eat?” He said, bring him something that he may eat. They brought, he ate and recited: “For the food that we ate.” Rebbi Yoḥanan said, his colleagues disagree with Simeon ben Shetaḥ. Rebbi Jeremiah said, about the first action; Rebbi Abba said, about the second action. Rebbi Jeremiah seems to contradict himself! There he wondered about it and here it is obvious for him! He wondered following the Sages; it is obvious for him following Rabban Simeon ben Gamliel. We have stated about this: If one was lying on a couch and ate with them, even if he did not eat grain the volume of an olive one ‘invites’ with him, the words of the Sages. Rebbi Jacob bar Aḥa in the name of Rebbi Yoḥanan: One never ‘invites’ anyone unless he had eaten grain the volume of an olive. But did we not formulate, “two bread and one vegetable, then one ‘invites’?” This baraita follows Rabban Simeon ben Gamliel.

HALAKHAH: Clarification. Rebbi Zeïra, Rebbi Jacob bar Aḥa, Rebbi Ḥiyya bar Abba, and Rebbi Ḥanina the colleague of the rabbis, were sitting and eating together. Rebbi Jacob bar Aḥa took the cup and said “let us praise”, he did not say: “praise!”. Rebbi Ḥiyya bar Abba asked him, why did you not say “praise!” He said to him, did we not state: “One does not insist on the formulation. Whether he says ‘let us praise’, or he says ‘praise!’, one does not criticize him, but the pedants criticize him for that.” Rebbi Zeïra felt badly that Rebbi Jacob bar Abba had called Rebbi Ḥiyya bar Abba a pedant.

HALAKHAH: Clarification. Rebbi Zeïra, Rebbi Jacob bar Aḥa, Rebbi Ḥiyya bar Abba, and Rebbi Ḥanina the colleague of the rabbis, were sitting and eating together. Rebbi Jacob bar Aḥa took the cup and said “let us praise”, he did not say: “praise!”. Rebbi Ḥiyya bar Abba asked him, why did you not say “praise!” He said to him, did we not state: “One does not insist on the formulation. Whether he says ‘let us praise’, or he says ‘praise!’, one does not criticize him, but the pedants criticize him for that.” Rebbi Zeïra felt badly that Rebbi Jacob bar Abba had called Rebbi Ḥiyya bar Abba a pedant.

HALAKHAH: Clarification. Rebbi Zeïra, Rebbi Jacob bar Aḥa, Rebbi Ḥiyya bar Abba, and Rebbi Ḥanina the colleague of the rabbis, were sitting and eating together. Rebbi Jacob bar Aḥa took the cup and said “let us praise”, he did not say: “praise!”. Rebbi Ḥiyya bar Abba asked him, why did you not say “praise!” He said to him, did we not state: “One does not insist on the formulation. Whether he says ‘let us praise’, or he says ‘praise!’, one does not criticize him, but the pedants criticize him for that.” Rebbi Zeïra felt badly that Rebbi Jacob bar Abba had called Rebbi Ḥiyya bar Abba a pedant.

HALAKHAH: Clarification. Rebbi Zeïra, Rebbi Jacob bar Aḥa, Rebbi Ḥiyya bar Abba, and Rebbi Ḥanina the colleague of the rabbis, were sitting and eating together. Rebbi Jacob bar Aḥa took the cup and said “let us praise”, he did not say: “praise!”. Rebbi Ḥiyya bar Abba asked him, why did you not say “praise!” He said to him, did we not state: “One does not insist on the formulation. Whether he says ‘let us praise’, or he says ‘praise!’, one does not criticize him, but the pedants criticize him for that.” Rebbi Zeïra felt badly that Rebbi Jacob bar Abba had called Rebbi Ḥiyya bar Abba a pedant.

Rebbi Abba bar Zamina waited upon Zeïra and mixed him a cup. He said to him: Old man, make the benediction, and have the intention of drinking another one, as we have stated: The waiter makes a benediction for every single cup but not for every morsel. He answered him: Just as I have the intention of absolving you of your obligation by the benediction so you must have the intention of absolving me of my obligation by “Amen”. Rebbi Tanḥum bar Jeremiah said, a Mishnah (Rosh Hashanah 4:8) states this: The absent-minded did not fulfill his obligation and he who heard from the absent-minded did not fulfill his obligation.

From where that “congregation” means ten people? Rebbi Abba and Rebbi Yasa in the name of Rebbi Yoḥanan: It is said here “congregation” and it says there “congregation”. Since “congregation” mentioned there means ten, so also “congregation” mentioned here must mean ten. Rebbi Simon said, it is said here “in the midst” and it is said there “in the midst” (Gen. 42:5): “The sons of Israel came to buy grain in the midst of those who came.” Since “in the midst” said there means ten, so also here it must mean ten. Rebbi Yose ben Rebbi Abun said to him, if you deduce from “in the midst”, there are too many of them. But it is said here “the children of Israel” and it is said there “the children of Israel.” Since “children of Israel” said there means ten, so here it also must mean ten.