abba

If she saw on the bedsheet, is she trustworthy if she says, it looked like such and such? Rebbi Abba in the name of Rav Jehudah; Rebbi Ḥelbo, Rebbi Ḥiyya in the name of Rebbi Joḥanan: if she saw on the bedsheet, she is trustworthy if she says, it looked like such and such. It was stated so: She is trustworthy. I could think that in the same way she shows the looks of her stain so she shows the looks of skin disease, the verse says: “He shall be brought to Aaron the priest or to one of his descendants, the priests.”

Rebbi Joḥanan said, Rebbi Jehudah declared impure only in the color of the four kinds of blood. Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba, in the name of Rebbi Yose bar Nehorai: Practice follows Rebbi Jehudah. Rebbi Eleazar heard that and said, I do not accept this. Samuel said, practice follows Rebbi Jehudah. Rebbi Ze‘ira said, he did not say that practice follows Rebbi Jehudah but he saw that the rabbis are used to follow Rebbi Jehudah. Rebbi Joḥanan in the name of Rebbi Simeon bar Ioḥai: One tears it open. If one finds blood collected there, she is impure, otherwise she is pure. Rebbi Eliezer ben Jacob stated, disagreeing with Rebbi Simeon ben Ioḥai: “Blood would be her flow from her genitals,” not what is in the amnion nor in a lump.

If a woman miscarried dry blood, Rebbi Eleazar says, she is impure; Rebbi Yose ben Ḥanina said, she is pure. A Mishnah disagrees with Rebbi Yose ben Ḥanina: “Menstrual blood and flesh from a corpse make impure moist and dry.” He explains it that it was moist and then became dry. A Mishnah disagrees with Rebbi Eleazar: “If a woman had a miscarriage in the form of a lump, a hair, dust, or red mosquitoes, it should be soaked in water; if it dissolves she is impure.” He explains it, because of a creature. Rebbi Ze‘ira said, even there you can object about dust. Is dust a creature? Rebbi Abba said, You even may mention dust. The dust from a pregnant woman exists as a creature. A baraita disagrees with Rebbi Yose ben Ḥanina: “It happened that a woman miscarried with a kind of red membranes. The case came before the Sages who sent and called the doctors who told them, she has an internal wound. Also it happened that a woman miscarried with a kind of red hairs. The case came before the Sages who sent and called the doctors who told them, she has an internal wart.” Only because of a wart and a wound. Therefore, if there is no wart or no wound, it does not apply. This disagrees with him and [his opinion] cannot be upheld.

Rebbi Ḥanina the son of Rebbi Abbahu said, Rebbi Meïr’s reason is that “shaping” is written for them as for humans. “The Eternal God shaped man as dust from the earth.” Rebbi Immi asked, because “shaping” is written for them as for animals, “the Eternal God shaped from the earth all animals of the field and the birds of the sky”? But is it not written “for behold the Shaper of mountains and Creator of wind”? Then, if she has a miscarriage in the shape of a mountain, she should be impure because of birth! There is a difference, for shaping is not written for them in the Creation story. Rebbi Yasa in the name of Rebbi Joḥanan: Because they look forward as humans do. Abba bar bar Ḥana said in the name of Rebbi Joḥanan: Because they walk forward as humans do. Rebbi Abun bar Ḥiyya objected: Did we not state, “if his eyeball is round like that of a human,” is that not a defect? Rebbi Yose said, did we not state, look forward; did we not state, walk? What about it? Human eyeballs are round, animal eyeballs are elongated. Rebbi Yose ben Rebbi Abun said, human eyes have more white than black, animal eyes have more black than white.

And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. The following are the criteria: The forehead, the eyebrows, the eye, the ear, the mandible, the nose, the beard, and the dimple. And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. Rebbi Abba, Rav Jeremiah in the name of Rav: The words of Rebbi: Only if the entire face has human traits; but the words of the rabbis: Even one of the criteria; and the words of Rebbi Simeon ben Ioḥai: Even its fingernails. Rebbi Phineas asked: Are not the statements of Rebbi Simeon bar Ioḥai inverted? There, he says, “only if its head and most of its body are like its mother,” and here, he says so? Here about humans, there about animals. Rebbi Abba said, the Elder Rebbi Ḥiyya went South. Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its entire body is human and only its face is animal? He returned and asked Rebbi, who told him, go and write to them, it is no birth. Rebbi Jeremiah said, Zeugos went out, Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its eyes are shapeless? He returned and asked Rebbi, who told him, go and write to them, there is no child. Rebbi Yose ben Rebbi Abun said, Rebbi follows his own opinion since Rebbi says, only if the entire face has human traits. What if its face was crushed? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish differ. Rebbi Joḥanan says, it is no child; Rebbi Simeon ben Laqish says, it is a child. Rebbi Ze‘ira said, not that Rebbi Joḥanan said it is no child in every respect but it is no child to provide the mother with days of purity; it is a child to require the mother to observe the days of birth. Rebbi Joḥanan in the name of Rebbi Yannai: If its hip is unformed, it is not a child. Rebbi Joḥanan in the name of Rebbi Yose ben Rebbi Joshua: If the navel is unformed, it is no child. Rebbi Joḥanan in the name of Rebbi Zakkai: If its holes are unformed, it is no child. Rebbi Ze‘ira in the name of Gidul: If its skull is unformed there is no child.

And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. The following are the criteria: The forehead, the eyebrows, the eye, the ear, the mandible, the nose, the beard, and the dimple. And Rebbi Yasa said in the name of Rebbi Joḥanan: Not all the criteria together but only one criterion. Rebbi Abba, Rav Jeremiah in the name of Rav: The words of Rebbi: Only if the entire face has human traits; but the words of the rabbis: Even one of the criteria; and the words of Rebbi Simeon ben Ioḥai: Even its fingernails. Rebbi Phineas asked: Are not the statements of Rebbi Simeon bar Ioḥai inverted? There, he says, “only if its head and most of its body are like its mother,” and here, he says so? Here about humans, there about animals. Rebbi Abba said, the Elder Rebbi Ḥiyya went South. Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its entire body is human and only its face is animal? He returned and asked Rebbi, who told him, go and write to them, it is no birth. Rebbi Jeremiah said, Zeugos went out, Rebbi Ḥama the father of Rebbi Hoshaia and bar Qappara asked him: What is the rule if its eyes are shapeless? He returned and asked Rebbi, who told him, go and write to them, there is no child. Rebbi Yose ben Rebbi Abun said, Rebbi follows his own opinion since Rebbi says, only if the entire face has human traits. What if its face was crushed? Rebbi Yasa said, Rebbi Joḥanan and Rebbi Simeon ben Laqish differ. Rebbi Joḥanan says, it is no child; Rebbi Simeon ben Laqish says, it is a child. Rebbi Ze‘ira said, not that Rebbi Joḥanan said it is no child in every respect but it is no child to provide the mother with days of purity; it is a child to require the mother to observe the days of birth. Rebbi Joḥanan in the name of Rebbi Yannai: If its hip is unformed, it is not a child. Rebbi Joḥanan in the name of Rebbi Yose ben Rebbi Joshua: If the navel is unformed, it is no child. Rebbi Joḥanan in the name of Rebbi Zakkai: If its holes are unformed, it is no child. Rebbi Ze‘ira in the name of Gidul: If its skull is unformed there is no child.

It was stated: “Abba Shaul said, a human is created from his navel; from there is spreads its roots in all directions. It was stated: One sees his two eyes like two fly-blows, his two nose holes like two fly-blows, his mouth opened like a barley grain. One sees his two hands like two fly-blows, his navel like a fly-blow, his genital like a fly blow and if she is female, her genital spanned like a barley grain.” It was stated: Rebbi Jonathan says, one sees his two arms like two threads of crimson wool and his other limbs like compressed unformed material; he has not yet developed hands and feet. On that it is explained in the Bible: “My unformed body was seen by Your eyes, in Your ledger they are all written down, the days bundled before one of them was.”

HALAKHAH: “If a woman miscarried a sole or a placenta,” etc. Rebbi Abba in the name of Rav Jehudah: There only is a sole because it was weighed down by a living [fetus]; it comes out not with a living but with a dead [child]. Rebbi Abun bar Ḥiyya objected: did we not state, “if a woman miscarried a sole or a placenta, she should observe for male and female birth”? That means, it is a child! Rebbi Huna said, I explained it before Rebbi Jeremiah. Explain it if the child was born through the wall of the womb and the sole from the womb. The child within fulfilling, the sole after fulfilling. The child before she converted, the sole after she converted. But even you may say, both were born from the womb, both were born after she converted. Explain that the child was born first and she designated a sacrifice for it. Before she could bring the sacrifice, the sole came out and the first sacrifice was pushed away. It turns out that she brings the sacrifice for the sole.

Rebbi Yose ben Shaul asked before Rebbi: Can one refer a placenta to something which is not a child? He said to him, one does not refer a placenta to anything which is not a child. If it came out attached to it, what then? He said to him, one does not discuss anything impossible. Rebbi Ḥanin stated from Samuel: One does not refer a placenta to something which is not a child, if [nevertheless] it came out attached to something else, one refers to it. Samuel asked the students of Rav: Can one refer a placenta to stillbirths? They said to him, one refers a placenta to a child and one [does not] refer(s) a placenta to stillbirths. Samuel praised them because they follow the argument [of their teacher]. Rebbi Ḥanin stated from Samuel: One refers a placenta to a child but one does not refer a placenta to stillbirths since it does not separate until it [was completed]. Rebbi Ze‘ira in the name of the rabbis: What you say, that one refers a placenta to a child, is because a pregnant woman does not become pregnant. Why does one not refer it to stillbirth, can a woman not have a stillbirth followed by a stillbirth? I say that she was pregnant with twins when the placenta of one amnion was crushed by the amnion of the other placenta. Rebbi Ze‘ira, Rav Jehudah in the name of Rav: One refers a placenta to a child for up to three days, and no child remains after another child for three days. Rebbi Ze‘ira said, he who said this also said the other, but they disagree with one another! Rebbi Abba said, Rav Jehudah explained it following Rav: You say that one refers a placenta to a child for up to three days if the child was born first, and you say that no child remains after another child for three days if the sole appeared first. Rebbi Mana said, is that correct? The active ones come out first. Rebbi Yose ben Rebbi Abun said, if [the womb] opened for the large, it opened for the small; if it opened for the small it did not open for the large.

R. Abba b. Kahana said : This applies only to words of Torah ; but as for worldly matters we can have no objection.

Another version is : R. Abba b. Kahana said : This applies even to words of Torah ; how much more so to worldly matters !

R. Abba the son of R. Hiyya b. Abba said to them : Thus declared R. Hiyya b. Abba in the name of R. Johanan : Both of them are to be considered chastenings of love ; as it is said, "For whom the Lord loveth He correcteth" (Prov. iii. 12).

R. Abba the son of R. Hiyya b. Abba said to them : Thus declared R. Hiyya b. Abba in the name of R. Johanan : Both of them are to be considered chastenings of love ; as it is said, "For whom the Lord loveth He correcteth" (Prov. iii. 12).

R. Abba the son of R. Hiyya b. Abba said to them : Thus declared R. Hiyya b. Abba in the name of R. Johanan : Both of them are to be considered chastenings of love ; as it is said, "For whom the Lord loveth He correcteth" (Prov. iii. 12).

R. Hiyya b. Abba was ill and R. Johanan went in to visit him. He said to him, "Are thy sufferings dear to thee ?" "No," he replied, "neither they nor the reward they bring." R. Johanan said to him, "Give me thy hand." He gave him his hand and R. Johanan raised him.

There is a teaching : Abba Benjamin said : Throughout my life I was most anxious about two things, viz., that my Tefillah should be recited before my bed, and that my bed should be placed between North and South. "That my Tefillah should be recited before my bed." What means "before my bed" ? Is it to be supposed that it was actually in front of the bed? But Rab Judah has said in the name of Rab (another version : R. Joshua b. Levi): Whence do we learn that when one prays, there should be nothing intervening between him and the wall? As it is said, "Then Hezekiah turned his face to the wall and prayed" (Is. xxxviii. 2)! Do not read "before my bed" but "near my bed."

There is a teaching : Abba Benjamin said : Should two enter a Synagogue to pray, and one of them finishing before the other does not wait for him but goes out, his prayer is torn in his face ; as it is said, "Thou tearest thy soul in thine anger, shall the earth be forsaken for thee ?" (Job xviii. 4).

There is a teaching : Abba Benjamin said : Had the human eye been given the power of seeing them, no person could endure because of the evil spirits.

There is a teaching : Abba Benjamin said : A man's prayer is only heard [by God] when offered in a Synagogue ; as it is said, "To hearken unto the song and to the prayer" (I Kings viii. 28) — where there is song, let there be prayer.

R. Abba b. Kahana said : Such a man is equal in worth to the whole world. R. Simeon b. 'Azzai (another version: R. Simeon b. Zoma) said : The whole world has only been created to be subservient to him.

R. Abba said : Everybody admits that the Israelites were only redeemed from Egypt at even ; as it is said, "The Lord thy God brought thee forth out of Egypt by night" (ibid. v. I); but they actually left Egypt by day ; as it is said, "On the morrow after the Passover, the children of Israel went out with a high hand " (Nam. xxxiii. 3).

Should the reason [of exemption] be on account of anxiety, then it ought also to apply to one whose ship has sunk at sea ! Shouldest thou say that he likewise is exempt, why does R. Abba b. Zabda declare in the name of Rab : A mourner is under the obligation to observe all the commandments mentioned in the Torah except Tefillin, because they are called an adornment ; as it is said, "Bind thine adornment upon thee" (Ezek. xxiv. 17)?

Which is the one benediction? It so happened that R. Abba and R.Jose b. Abba came to a certain place and were asked : Which is the one benediction? They were unable to answer ; so they went and questioned Rab Mattena, and he could not answer. They thereupon asked Rab Judah. He replied : Thus said Samuel : It is "With abounding love."

Which is the one benediction? It so happened that R. Abba and R.Jose b. Abba came to a certain place and were asked : Which is the one benediction? They were unable to answer ; so they went and questioned Rab Mattena, and he could not answer. They thereupon asked Rab Judah. He replied : Thus said Samuel : It is "With abounding love."

Jeremiah was sitting in the presence of R. Hiyya b. Abba, and noticed that he prolonged [the word ehad] exceedingly. He said to him : So long as thou hast proclaimed His Kingship above and below and the four winds of heaven, more than that is not required of thee.

R. Abba explained [the statements of Rab Samuel to refer] to one who goes first to the door of his neighbour.

R. Abba, son of R. Hiyya b. Abba, said to him : Thus declared R. Hiyya in the name of R. Johanan : Whoever satisfies himself with words of Torah and then sleeps will not receive evil tidings [in a dream]; as it is said, "He shall abide satisfied [with Torah], he shall not be visited with evil."

R. Abba, son of R. Hiyya b. Abba, said to him : Thus declared R. Hiyya in the name of R. Johanan : Whoever satisfies himself with words of Torah and then sleeps will not receive evil tidings [in a dream]; as it is said, "He shall abide satisfied [with Torah], he shall not be visited with evil."

'Ulla said : Whoever reads the Shema' without Tefillin is as though he spoke false testimony against himself. R. Hiyya b. Abba said in the name of R. Johanan : It is as though he had offered a burnt-offering without a meal-offering (cf. Num. xxviii. 5) and a sacrifice without drink-offerings (ibid. v. 14).

R. Hiyya b. Abba said in the name of R. Johanan : Whoever has evacuation, washes his hands, lays Tefillin, reads the Shema' and offers his prayers, the Scriptures ascribe it to him as though he had erected an altar and brought a sacrifice thereon ; as it is written, "I will wash my hands in cleanliness ; so will I compass Thine altar, O Lord" (Ps. xxvi. 6). Rabbah said to him : Does not the master think that it is as though he had bathed his whole body? [Yes]; for it is written, "I will wash [in cleanliness]" not simply "I will cause [mine hands] to be washed."

Should the reason [of exemption] be on account of anxiety, then it ought to apply also to one whose ship has sunk at sea ! Why, then, does R. Abba b. Zabda declare in the name of Rab : A mourner is under the obligation to observe all the commandments mentioned in the Torah except Tefillin, because they are called an adornment; as it is said, "Bind thine adornment upon thee" (Ezek. xxiv. 17)?

Come and hear : The father of Samuel was entrusted with some money belonging to orphans. At the time that he passed away, Samuel was not with him. People afterwards called him, "Son of the consumer of the orphans' money." He went after his father to the court of death and said to them, "I want Abba." They replied, "There are many of that name here." not translated. [He said to them] "I want Abba b. Abba." They answered, "There are also many of that name here." He said to them, "I want Abba b. Abba, the father of Samuel ; where is he?" They answered, "He has gone up to the heavenly seminary." In the meantime he noticed Levi who was seated apart. He asked him, "Why sittest thou apart? Why hast thou not gone up [to the heavenly seminary]?" He replied, "I was told, 'The number of years thou didst not attend the seminary of R. Aphes and didst grieve him on that account, we will not permit thee to ascend to the heavenly seminary'."

Come and hear : The father of Samuel was entrusted with some money belonging to orphans. At the time that he passed away, Samuel was not with him. People afterwards called him, "Son of the consumer of the orphans' money." He went after his father to the court of death and said to them, "I want Abba." They replied, "There are many of that name here." not translated. [He said to them] "I want Abba b. Abba." They answered, "There are also many of that name here." He said to them, "I want Abba b. Abba, the father of Samuel ; where is he?" They answered, "He has gone up to the heavenly seminary." In the meantime he noticed Levi who was seated apart. He asked him, "Why sittest thou apart? Why hast thou not gone up [to the heavenly seminary]?" He replied, "I was told, 'The number of years thou didst not attend the seminary of R. Aphes and didst grieve him on that account, we will not permit thee to ascend to the heavenly seminary'."

Come and hear : The father of Samuel was entrusted with some money belonging to orphans. At the time that he passed away, Samuel was not with him. People afterwards called him, "Son of the consumer of the orphans' money." He went after his father to the court of death and said to them, "I want Abba." They replied, "There are many of that name here." not translated. [He said to them] "I want Abba b. Abba." They answered, "There are also many of that name here." He said to them, "I want Abba b. Abba, the father of Samuel ; where is he?" They answered, "He has gone up to the heavenly seminary." In the meantime he noticed Levi who was seated apart. He asked him, "Why sittest thou apart? Why hast thou not gone up [to the heavenly seminary]?" He replied, "I was told, 'The number of years thou didst not attend the seminary of R. Aphes and didst grieve him on that account, we will not permit thee to ascend to the heavenly seminary'."

Come and hear : The father of Samuel was entrusted with some money belonging to orphans. At the time that he passed away, Samuel was not with him. People afterwards called him, "Son of the consumer of the orphans' money." He went after his father to the court of death and said to them, "I want Abba." They replied, "There are many of that name here." not translated. [He said to them] "I want Abba b. Abba." They answered, "There are also many of that name here." He said to them, "I want Abba b. Abba, the father of Samuel ; where is he?" They answered, "He has gone up to the heavenly seminary." In the meantime he noticed Levi who was seated apart. He asked him, "Why sittest thou apart? Why hast thou not gone up [to the heavenly seminary]?" He replied, "I was told, 'The number of years thou didst not attend the seminary of R. Aphes and didst grieve him on that account, we will not permit thee to ascend to the heavenly seminary'."

Come and hear : The father of Samuel was entrusted with some money belonging to orphans. At the time that he passed away, Samuel was not with him. People afterwards called him, "Son of the consumer of the orphans' money." He went after his father to the court of death and said to them, "I want Abba." They replied, "There are many of that name here." not translated. [He said to them] "I want Abba b. Abba." They answered, "There are also many of that name here." He said to them, "I want Abba b. Abba, the father of Samuel ; where is he?" They answered, "He has gone up to the heavenly seminary." In the meantime he noticed Levi who was seated apart. He asked him, "Why sittest thou apart? Why hast thou not gone up [to the heavenly seminary]?" He replied, "I was told, 'The number of years thou didst not attend the seminary of R. Aphes and didst grieve him on that account, we will not permit thee to ascend to the heavenly seminary'."

R. Abba explained that it speaks here of a Bet Peras which is declared unclean by the Rabbis.

How is this implied? As Rabbanai, the brother of R. Hiyya b. Abba, taught : We draw an analogy from the occurrence of the word "among." It is written here, "But I will be hallowed among the children of Israel" and it is written elsewhere "Separate yourselves from among this congregation" (Num. xvi. 21). As in the latter circumstance there were ten, so here also there must be ten.

R. Zera was sitting in a tub in a bath-house. He said to his attendant, "Go, bring me nine Kabs of water and dash them over me." R. Hiyya b. Abba said to him, "Why does the master require all that when he is sitting in the midst of water ?" He replied, "It is like the regulation of forty Saot. Just as forty Saot are necessary for immersion but not pouring, so are nine Kabs necessary for pouring but not immersion."

R. Abba was avoiding Rab Judah because he wished to go up to the land of Israel ; for Rab Judah declared : Whoever goes up from Babylon to the land of Israel commits a transgression because of [the injunction] which is stated, "They shall be carried to Babylon, and there shall they be, until the day that I remember them, saith the Lord" ( Jer. xxvii. 22). R. Abba said : I will go and hear some teaching from him at the seminary and then I will depart.

R. Abba was avoiding Rab Judah because he wished to go up to the land of Israel ; for Rab Judah declared : Whoever goes up from Babylon to the land of Israel commits a transgression because of [the injunction] which is stated, "They shall be carried to Babylon, and there shall they be, until the day that I remember them, saith the Lord" ( Jer. xxvii. 22). R. Abba said : I will go and hear some teaching from him at the seminary and then I will depart.

R. Abba said to him: Had I only come to hear this, it would suffice me.

R. Eleazar (another version : R.Aha b. Abba b. Aha in the name of our master) said : The teaching here refers to turbid water which is to be considered like the solid earth, so that his heart does not see his nakedness.

As for the rest of the world, [they may say it] until midday. And not beyond that? For Rab Mari b. Rab Huna, the son of R. Jeremiah b. Abba, has said in the name of R. Johanan: If a man erred and omitted to say the Tefillah in the evening, he should say it twice in the morning; [if he omitted it] in the morning, he should say it twice in the afternoon.

Rab went on a visit to the house of Geniba and said the Sabbath-Tefillah on the Sabbath-eve. R. Jeremiah b. Abba was praying behind Rab, and when the latter finished his Tefillah he did not interrupt the devotions of R. Jeremiah. Draw three deductions from this : A man may say the Sabbath- Tefillah on the Sabbath-eve ; a disciple may pray behind his master ; and it is forbidden to pass in front of those who are saying the Tefillah.

It was different with R. Jeremiah b. Abba, because he was a disciple-colleague, and thus he asked Rab, "Hast thou made the 'division'?" to which he replied, "Yes, I have done so"; and R. Jeremiah did not say, "Did the master make the 'division'?"

That day many forms had to be added. R. Johanan said : Abba Jose b. Dostai and the Rabbis differ as to the number; one declaring four hundred forms were added, the other declaring it was seven hundred. This [vast addition] depressed Rabban Gamaliel who said, "Perhaps, God forbid, I have withheld Torah from Israel !" He was shown in a dream white pitchers full of ashes. It was not really so ; but he was shown this to relieve his mind.

Rab Iwya was ill and did not attend Rab Joseph's discourse. The next day when he arrived, Abbai wished to set Rab Joseph's mind at rest ; so he said to him, "For what reason did not the master attend the discourse?" He replied, "My heart was faint and I could not." He asked him, "Why didst thou not eat something and come?" He answered, "Does not the master agree with the opinion of Rab Huna who said : It is forbidden a man to eat anything before praying the additional Tefillah?" He replied, "Then the master should have said the additional Tefillah by himself and eaten something and attended." He said to him, "Does not the master agree with the opinion of R. Johanan who declared : A man is forbidden to anticipate the congregational Tefillah by praying alone?" He replied, "But has it not been reported in this connection : R. Abba said : This teaching applies only when he is with the Congregation?"

Abbai b. Abin and R. Hannina b. Abin both said : [His prayer is keba'] who does not pray at dawn and sunset ; for R. Hiyya b. Abba said in the name of R. Johanan : It is a religious duty to pray at dawn and sunset. R. Zera said : What Scriptural authority is there for this? "They shall fear Thee with the sun and before the moon throughout all generations" (Ps. Ixxii. 5). In the West, they cursed anyone who prayed at those times. Why? Perhaps the time will be unsuitable for him.

It has been reported : Rab Isaac b. Abdemi said in the name of our teacher : The Halakah is in agreement with R. Judah as stated in the name of R. Eleazar b. 'Azariah. R. Hiyya b. Abba said the Tefillah and then said another. R. Zera asked him, "Why did the master act so? Is it because the master did not direct his heart [with the first] ? But R. Eleazar has said : A man should always examine himself; if he can direct his heart, then let him pray, but if not, he should not pray ! Or is it because the master did not include the reference to the New Moon [in the first Tefillah]? But there is a teaching:

So also Mari the son of Rab Huna the son of R. Jeremiah b. Abba taught : A man should not take leave of another except from the midst of a discussion of Halakah, so that he may remember him thereby.

Our Rabbis have taught : He who prays must direct his heart to Heaven. Abba Saul said: A [Biblical] indication for this matter is : "Thou wilt direct their heart, Thou wilt cause Thine ear to attend" (Ps. x. 17).

R. Hiyya b. Abba said : A man should always pray in a room which has windows ; as it is said, "Now his windows were open in his upper chamber towards Jerusalem" (Dan. vi. 11).

R. Hiyya b. Abba said in the name of R. Johanan : A parable : [It may be likened] to a man who had a son. He washed him, anointed him, gave him to eat and drink, tied a purse about his neck, and set him at the entrance of a brothel. How can that son help sinning ?

But it is not so ! For R. Hiyya b. Abba has said in the name of R. Johanan : Whoever prolongs his prayer and calculates on it will eventually come to pain of heart ; as it is said, "Hope deferred maketh the heart sick" (Prov. xiii. 12). What is his remedy? Let him occupy himself with Torah; as it is said, "But desire fulfilled is a tree of life" (ibid.), and "tree of life" is nothing else than Torah, as it is said, "It is a tree of life to them that lay hold upon it" (Prov. iii. 18)! There is no contradiction; the latter teaching refers to one who prolongs his prayer and calculates on it, the former to one who prolongs his prayer without calculating on it.

Rab Shamman b. Abba said to R. Johanan, "It is a fact that the men of the Great Assembly instituted for Israel benedictions and prayers, Sanctifications and Divisions ; let us see where it was arranged [for the Habdalah to be said]."

It has been similarly reported : R. Hiyya. b. Abba said in the name of R. Johanan : The men of the Great Assembly instituted for Israel benedictions and prayers, Sanctifications and Divisions. At first they fixed [the Habdalah] in the Tefillah; when the people became prosperous, they arranged for it to be said over the cup of wine ; when they again became poor, they fixed it in the Tefillah ; and they said : He who pronounces the "Division" in the Tefillah must do it again over the cup of wine.

R. Johanan said : [The Rabbis] acknowledge [that the Halakah is in agreement with him]. R. Hiyya b. Abba said : [R. Eliezer's opinion] is probable.

R. Zera said : Take the statement of R. Hiyya. b. Abba in thine hand, because he is most careful to report a teaching exactly as it issued from the mouth of his teacher ; like Rahba of Pombedita.

R. Hiyya b. Abba said in the name of R. Johanan : Every prophet prophesied only to marry his daughter to a disciple of the wise, and for him who transacts the affairs of a disciple of the wise and allows him to enjoy his possessions ; but as for the disciples of the wise themselves, "No eye hath seen what God, and nobody but Thee, will work for him that waiteth for Him" (Is. Ixiv. 3).

R. Hiyya b. Abba also said in the name of R. Johanan : Every prophet only prophesied for the days of the Messiah ; but as for the world to come, "No eye hath seen what God, and nobody but Thee, will work for him that waiteth for Him."

R. Hiyya b. Abba also said in the name of R. Johanan : Every prophet only prophesied for the penitent ; but as for the perfectly righteous, "No eye hath seen what God, and nobody but Thee, will work for him that waiteth for Him."

R. Hiyya b. Abba also said in the name of R Johanan : A man should not pray except in a room which has windows ; as it is said, "Now his windows were open in his upper chamber towards Jerusalem" (Dan. vi. 11). Rab Kahana said :

R. Hiyya b. Abba said in the name of R. Johanan : Over boiled vegetables we pronounce the benediction "...Who createst the fruit of the ground." But R. Benjamin b. Jephet said in the name of R. Johanan: Over boiled vegetables the benediction is "...By Whose word all things exist." Rab Nahman b. Isaac said : 'Ulla confirmed this error according to R. Benjamin b. Jephet.

R. Zera asked in astonishment : What has the statement of R. Benjamin b. Jephet to do by the side of that of R. Hiyya b. Abba ! R. Hiyya b. Abba paid careful attention and learnt the teaching from R. Johanan his master, but R. Benjamin b. Jephet was not so attentive. Also, R. Hiyya b.Abba used to revise his study in the presence of R. Johanan his master every thirty days, but R. Benjamin b. Jephet did not do so. Besides, apart from these two reasons, there is the incident when lupines were cooked seven times in a pot and eaten as a dessert ; they came and questioned R. Johanan, and he replied, "...Who createst the fruit of the ground."

R. Zera asked in astonishment : What has the statement of R. Benjamin b. Jephet to do by the side of that of R. Hiyya b. Abba ! R. Hiyya b. Abba paid careful attention and learnt the teaching from R. Johanan his master, but R. Benjamin b. Jephet was not so attentive. Also, R. Hiyya b.Abba used to revise his study in the presence of R. Johanan his master every thirty days, but R. Benjamin b. Jephet did not do so. Besides, apart from these two reasons, there is the incident when lupines were cooked seven times in a pot and eaten as a dessert ; they came and questioned R. Johanan, and he replied, "...Who createst the fruit of the ground."

R. Zera asked in astonishment : What has the statement of R. Benjamin b. Jephet to do by the side of that of R. Hiyya b. Abba ! R. Hiyya b. Abba paid careful attention and learnt the teaching from R. Johanan his master, but R. Benjamin b. Jephet was not so attentive. Also, R. Hiyya b.Abba used to revise his study in the presence of R. Johanan his master every thirty days, but R. Benjamin b. Jephet did not do so. Besides, apart from these two reasons, there is the incident when lupines were cooked seven times in a pot and eaten as a dessert ; they came and questioned R. Johanan, and he replied, "...Who createst the fruit of the ground."

And R. Hiyya b. Abba likewise said : I saw R. Johanan eat a salted olive, and he pronounced a benediction before and after. This is quite right if thou maintainest that food when cooked is to be regarded as remaining the same ; then, before partaking [of the salted olive] the benediction is "...Who createst the fruit of the tree," and afterwards he says one benediction which is an abstract of three. Shouldest thou, however, maintain that cooked food is not to be regarded as remaining the same, it is right that before partaking thereof one should say "...By Whose word all things exist" ; but what benediction is to be said afterwards ?

R. Jeremiah b. Abba said : It is like [the discussion of] the Tannaim, viz.: We take Terumah with a whole onion, though small in size, but not with half of a large onion. R. Judah says : Not so, but we take it with the half of a large onion. Do they not differ on the following point : One maintains that which is of greater value is to be preferred, while the other maintains that which is whole is to be preferred ?

R. Abba said : On the Sabbath one should break bread over two loaves. What is the reason ? "Twice as much bread" (Exod. xvi 22) it is written.

R. Hiyya b. Abba b. Nahmani stated that Rab Hisda said in the name of Rab (another version : Rab Hisda said in the name of Ze'iri) : Overall kinds of perfumes the benediction is "...Who Greatest fragrant woods," excepting musk which comes from a species of animal and its benediction is "...Who createst various kinds of spices."

He should not go out into the street perfumed. R. Abha b. R. Hiyya b. Abba said in the name of R. Johanan : This refers to a place where people are suspected of pederasty. Rab Sheshet said : They mean only with his garment [perfumed], but on his body [it is permitted] because it removes [the odour of] perspiration. Rab Pappa said : [To perfume] his hair is like [perfuming] his garment; but some declare that it is like [perfuming] his body.

He should not go out with patched sandals. This supports the statement of R. Hiyya b. Abba who said : It is a disgrace for a disciple of the wise to go out with patched sandals. But it is not so; for R. Hiyya b. Abba went out thus! Mar Zotra b. Rab Nahman said : It means with a patch on top of a patch, and it refers only to the legging ; but as for the sole, we have no objection. And even in the case of the legging, it means only when walking by the way ; but as for wearing such in the house, we have no objection. It further refers to the days of Summer, but in the days of Winter we have no objection.

He should not go out with patched sandals. This supports the statement of R. Hiyya b. Abba who said : It is a disgrace for a disciple of the wise to go out with patched sandals. But it is not so; for R. Hiyya b. Abba went out thus! Mar Zotra b. Rab Nahman said : It means with a patch on top of a patch, and it refers only to the legging ; but as for the sole, we have no objection. And even in the case of the legging, it means only when walking by the way ; but as for wearing such in the house, we have no objection. It further refers to the days of Summer, but in the days of Winter we have no objection.

Rab said : A meal without salt is no meal. R. Hiyya b. Abba said in the name of R. Johanan : A meal without some acrid substance is no meal.

Rab Hanan b. Abba said : Whence is it that he who responds "Amen" must not raise his voice above him who pronounces the benediction? As it is said, "O magnify ye the Lord with me, and let us exalt His name together."

They need not ? Lo, Rab Pappa, i.e. he and another, interrupted the meal for Abba Mar, his son ! Rab Pappa is different, because he acted within the bounds of strict justice.

Rab and Samuel were sitting at a meal. Rab Shimi b. Hiyya came and hurriedly ate his food. Rab said to him, "What is thine intention — to join with us [in saying Grace with Zimmun]? We have concluded the meal. " Samuel said to him, "If they brought me mushrooms or Abba pigeons, should we not eat?"

R. Abba b. R. Hiyya b. Abba said : Simeon b. Shetah who did this acted so on his own account. For thus said R. Hiyya b. Abba in the name of R. Johanan : Nobody can cause others to have complied with the requirements of the law until he has eaten corn-food of the size of an olive.

R. Abba b. R. Hiyya b. Abba said : Simeon b. Shetah who did this acted so on his own account. For thus said R. Hiyya b. Abba in the name of R. Johanan : Nobody can cause others to have complied with the requirements of the law until he has eaten corn-food of the size of an olive.

R. Abba b. R. Hiyya b. Abba said : Simeon b. Shetah who did this acted so on his own account. For thus said R. Hiyya b. Abba in the name of R. Johanan : Nobody can cause others to have complied with the requirements of the law until he has eaten corn-food of the size of an olive.

R. Abba says : One must mention thanksgiving therein at the commencement and conclusion, and he who shortens [the Grace] must not omit more than one of them ; for whoever omits more than one of them is to be reprimanded.

This supports the teaching of R. El'ai who stated that R. Abba b. Aha said in the name of our master : Whoever omits the reference to the Covenant and the Torah in the benediction of "the land" and to the kingdom of the house of David in the benediction "Who...rebuildest Jerusalem" has not complied with the requirements of the law.

Abba Jose b. Dostai and the Rabbis disagree, one declaring that "Who art kind and dealest kindly" requires a reference to the [Divine] Kingship, the other declaring that it does not. He who contends that it requires a reference to the Kingship is of opinion that this benediction was ordained by the Rabbis, and he who contends that it does not is of opinion that the benediction is ordained by the Torah.

He means to inform us the same as that which R. Abba said in the name of Samuel : Three who sat down to eat together, although they have not yet partaken of food, are not permitted to separate [before saying Grace].

Another version : R. Abba said in the name of Samuel : This is what he teaches [in our Mishnah] : Three who sat down to eat together, although each partakes of his own loaf, are not permitted to separate [before saying Grace]. Or also [he means to inform us] the same as that which Rab Huna said : Three persons who came together from three parties are not permitted to separate [before saying Grace].

"And he places it in his right" — R. Hiyya b. Abba said in the name of R. Johanan : The earlier [Rabbis] asked : May the left hand support the right? Rab Ashe said : Since the earlier [Rabbis] raised this question without having it decided,

R. Hiyya b. Abba said in the name of R. Johanan : He who walks on the Sabbath-eve in Tiberias and at the conclusion of the Sabbath in Sepphoris and smells a fragrant odour should not pronounce the benediction because the presumption is that it is only being used to perfume garments.

If one ate and forgot to say Grace, etc. Rab Zebid (another version : Rab Dimai b. Abba) said : The dispute is only in the case of one who has forgotten ; but if he omitted it intentionally, all agree that he must return to his place and say Grace.

"Who prolongs his prayer" — is that a virtue ? And lo, R. Hiyya b. Abba said in the name of R. Johanan :

But lo, it is written, "There shall no evil befall thee" (Ps. xci. 10), and Rab Hisda said in the name of Rab Jeremiah b. Abba : [These words mean,] neither bad dreams nor evil thoughts will trouble thee! [not fully translated] Nay; the good man sees no evil dream, but others dream about him.

[They said to him : In our dream] we were made to read the words "Thy sons and thy daughters shall he given unto another people " (ibid. v. 32), To Abbai he said : Thy sons and daughters will be many ; thou wilt say [they should marry] thy relatives, but [thy wife] will say they [should marry] her relatives, and she will compel thee to give them to her relatives, and it will seem [as though they had been given] to another people. To Raba he said : Thy wife will die, and thy sons and daughters will come under the control of another wife. For Raba said in the name of R. Jeremiah b. Abba in the name of Rab : What means that which is written, "Thy sons and thy daughters shall be given unto another people"? This refers to a stepmother.

R. Hiyya b. Abba said : Who dreams of wheat will see peace ; as it is said, "He maketh thy borders peace ; He giveth thee in plenty the fat of wheat" (Ps. cxlvii. 14). Who dreams of barley, his iniquities will depart; as it is said, "Thine iniquity is taken away, and thy sin expiated" (Is. vi. 7). R. Zera said : I never went up from Babylon to the Land of Israel without dreaming of barley.

R. Judah states : He who beholds the ocean says, "Blessed...Who hast made the ocean" [but only when he beholds it at intervals.] At intervals of what length? Rammi b. Abba said in the name of R. Issac : Of thirty days.

Also said Rammi b. Abba in the name of R. Isaac : Who sees the Euphrates up to the Babylonian bridge says, "Blessed...Who hast made the Creation" ; but nowadays since the Persians have altered it, [that benediction is only to be said] from Be Shapor onwards. Rab Joseph said : From Ihi Dekira onwards. Further said Rammi b. Abba : Who sees the Tigris from the bridge of Shaporstan says, "Blessed...Who hast made the Creation."

Also said Rammi b. Abba in the name of R. Isaac : Who sees the Euphrates up to the Babylonian bridge says, "Blessed...Who hast made the Creation" ; but nowadays since the Persians have altered it, [that benediction is only to be said] from Be Shapor onwards. Rab Joseph said : From Ihi Dekira onwards. Further said Rammi b. Abba : Who sees the Tigris from the bridge of Shaporstan says, "Blessed...Who hast made the Creation."

Come and hear : If the wine is changed [for a better kind during the meal] there is no necessity to utter another benediction; but if he changed his place [and other wine is brought to him] he should utter a further benediction ; and Rab Joseph b. Abba said in the name of R. Johanan : Although it has been stated that if the wine is changed another benediction is unnecessary, still he says, "Blessed... Who art good and dispensest good" ! Here also there are the other members of the company who drink with him.

How is it to be concluded? Rab said, "[Blessed art Thou, O Lord,] Who healest the sick." Samuel said: Does Abba regard the whole world as sick? Nay, [the conclusion of the benediction should be : "Blessed...] Who healest all flesh." Rab Sheshet said : [It should conclude : "Blessed...] Who doest wondrously." Rab Pappa said : Let us therefore say both : "Who healest all flesh and doest wondrously."

A man should not behave with levity towards the East Gate [of the Temple], since it is directed towards the Holy of Holies, etc. Rab Judah said in the name of Rab : This is only meant from Sophim inwards, and only applies to one who can see [the Temple]. It has been similarly reported : R. Abba b. R. Hijya. b. Abba said : Thus declared R. Johanan : This is only meant from Sophim inwards, and only applies to one who can see [the Temple] and when there is no barrier [between him and it], and at the time when the Shekinah rests [upon the Sanctuary].

A man should not behave with levity towards the East Gate [of the Temple], since it is directed towards the Holy of Holies, etc. Rab Judah said in the name of Rab : This is only meant from Sophim inwards, and only applies to one who can see [the Temple]. It has been similarly reported : R. Abba b. R. Hijya. b. Abba said : Thus declared R. Johanan : This is only meant from Sophim inwards, and only applies to one who can see [the Temple] and when there is no barrier [between him and it], and at the time when the Shekinah rests [upon the Sanctuary].