afternoon

Rebbi Yudan asked: She checked her garment in the morning and found it pure, in the afternoon and found a stain on it. It is obvious that her garment is retroactively impure only after the time of her checking. Is her body impure for retroactive 24 hours? Does one not declare her body to be impure only because of her garment? Her garment is retroactively impure only after the time of her checking; her body should retroactively be impure for 24 hours?

“And if one has intercourse with cloths, this counts as checking.” How is that? If she checked herself in the morning, had intercourse with a cloth at noontime, and saw [blood] in the afternoon, she is impure only from after the time of intercourse. Levi said, the Mishnah speaks of a cloth used after intercourse, but for a cloth used before intercourse she would be impatient for her mate and not check thorougly. Rebbi Abun in the name of Rebbi Ze‘ira, the Mishnah speaks of a cloth used before intercourse, but a cloth used after intercourse is faded because of semen.

R. Helbo also said in the name of Rab Huna : A man should always be careful with the afternoon prayer, for behold, Elijah was only answered in the afternoon prayer; as it is said, "And it came to pass at the time of the offering of the afternoon offering, that Elijah the prophet came near and said, O Lord, the God of Abraham.... Hear me, O Lord, hear me" (I Kings xviii. 36 f.).

R. Helbo also said in the name of Rab Huna : A man should always be careful with the afternoon prayer, for behold, Elijah was only answered in the afternoon prayer; as it is said, "And it came to pass at the time of the offering of the afternoon offering, that Elijah the prophet came near and said, O Lord, the God of Abraham.... Hear me, O Lord, hear me" (I Kings xviii. 36 f.).

R. Helbo also said in the name of Rab Huna : A man should always be careful with the afternoon prayer, for behold, Elijah was only answered in the afternoon prayer; as it is said, "And it came to pass at the time of the offering of the afternoon offering, that Elijah the prophet came near and said, O Lord, the God of Abraham.... Hear me, O Lord, hear me" (I Kings xviii. 36 f.).

R. Eleazar said : Then it must refer to the Tefillah of the afternoon service.

MISHNAH The morning Tefillah [may be said] until midday. R. Judah says: Until the fourth hour. The afternoon Tefillah [may be said] until the evening. R. Judah says : Until the middle of the afternoon.

MISHNAH The morning Tefillah [may be said] until midday. R. Judah says: Until the fourth hour. The afternoon Tefillah [may be said] until the evening. R. Judah says : Until the middle of the afternoon.

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.

The question was asked : How is it if one erred and omitted the afternoon Tefillah — shall he say it twice in the evening ? If thou thinkest thou canst answer [by quoting] "If one erred and omitted the evening Tefillah, he should say it twice in the morning," [that is different] because it is one day ; as it is written, "And there was evening and there was morning one day " (Gen. i. 5). But here the Tefillah is the substitute for the sacrifice, and the day having passed, the sacrifice becomes void. Or is it perhaps because Tefillah is supplication, and one may pray whenever he wishes?

Come and hear: For Rab Huna b. Judah said in the name of R. Isaac, in the name of R. Johanan: If one erred and omitted the afternoon Tefillah, he should say it twice in the evening, and the principle "The day having passed, the sacrifice becomes void" does not apply.

Our Rabbis have taught : If one erred and omitted the afternoon Tefillah on the Sabbath-eve, he says the Tefillah twice on the night of the Sabbath. If one erred and omitted the afternoon Tefillah on the Sabbath, he says the week-day Tefillah twice at the conclusion of the Sabbath. In the first he adds the paragraph of "Division," but not in the second. If he added this paragraph in the second and not in the first, then the reading of the first Tefillah counts for him but not the second.

Our Rabbis have taught : If one erred and omitted the afternoon Tefillah on the Sabbath-eve, he says the Tefillah twice on the night of the Sabbath. If one erred and omitted the afternoon Tefillah on the Sabbath, he says the week-day Tefillah twice at the conclusion of the Sabbath. In the first he adds the paragraph of "Division," but not in the second. If he added this paragraph in the second and not in the first, then the reading of the first Tefillah counts for him but not the second.

Isaac instituted the afternoon Tefillah; as it is said, "And Isaac went out to meditate in the field at eventide" (Gen. xxiv. 63) — "meditation" [sihah] means prayer; as it is said, "A prayer of the afflicted when he fainteth, and poureth out his complaint [sihah] before the Lord" (Ps, cii. 1).

And why is it declared : The afternoon Tefillah [may be said] until the evening? Because the twilight continual offering could be brought until the evening. B. Judah says : Until the middle of the afternoon, because the twilight continual offering could be brought until the middle of the afternoon.

And why is it declared : The afternoon Tefillah [may be said] until the evening? Because the twilight continual offering could be brought until the evening. B. Judah says : Until the middle of the afternoon, because the twilight continual offering could be brought until the middle of the afternoon.

And why is it declared : The afternoon Tefillah [may be said] until the evening? Because the twilight continual offering could be brought until the evening. B. Judah says : Until the middle of the afternoon, because the twilight continual offering could be brought until the middle of the afternoon.

Which is "the greater afternoon"? The time from six and a half hours and onwards And which is "the lesser afternoon"? The time from nine and a half hours and onwards.

Which is "the greater afternoon"? The time from six and a half hours and onwards And which is "the lesser afternoon"? The time from nine and a half hours and onwards.

The question was asked : Does R. Judah mean the middle of the first afteraoon-tide or the middle of the latter afternoon-tide? Come and hear : For there is a teaching : R. Judah says : [The Sages] mean the middle of the latter afternoon-tide, and that is eleven hours less a quarter.

The question was asked : Does R. Judah mean the middle of the first afteraoon-tide or the middle of the latter afternoon-tide? Come and hear : For there is a teaching : R. Judah says : [The Sages] mean the middle of the latter afternoon-tide, and that is eleven hours less a quarter.

R. Judah says: Until the fourth hour. The question was asked: Is "until" inclusive, or is it perhaps exclusive? Come and hear: R. Judah says: Until the middle of the afternoon. That is quite right if thou maintainest that this means "until" but not including — for that is the point of variance between R. Judah and the Rabbis; but if thou maintainest that [[fol. 27 a.]] it means "until" and including, then R. Judah would be in agreement

What, then, does it signify? Until but not including. Let me, then, quote the sequel of the teaching: The additional Tefillah [may he said] at any time in the day. R. Judah says: Until the seventh hour. But there is a teaching: If there be before a man two Tefillot, one the additional and the other of the afternoon, he should say that of the afternoon and afterwards the additional ; because the former is constant, the latter not constant. R. Judah says: He should first recite the additional Tefillah and afterwards that of the afternoon, because [the time of the former] lapses, but the other does not.

What, then, does it signify? Until but not including. Let me, then, quote the sequel of the teaching: The additional Tefillah [may he said] at any time in the day. R. Judah says: Until the seventh hour. But there is a teaching: If there be before a man two Tefillot, one the additional and the other of the afternoon, he should say that of the afternoon and afterwards the additional ; because the former is constant, the latter not constant. R. Judah says: He should first recite the additional Tefillah and afterwards that of the afternoon, because [the time of the former] lapses, but the other does not.

What, then, does it signify? Until but not including. Let me, then, quote the sequel of the teaching: The additional Tefillah [may he said] at any time in the day. R. Judah says: Until the seventh hour. But there is a teaching: If there be before a man two Tefillot, one the additional and the other of the afternoon, he should say that of the afternoon and afterwards the additional ; because the former is constant, the latter not constant. R. Judah says: He should first recite the additional Tefillah and afterwards that of the afternoon, because [the time of the former] lapses, but the other does not.

That is quite right if thou maintainest that "until" means including, and thus the two Tefillot are found together; but if thou maintainest that "until" means excluding, how is it these two Tefillot are found together? For when the time of the afternoon Tefillah has arrived, the time of the additional Tefillah has passed!

What, then, does it signify? "Until" and including. Then the difficulty in the first clause remains, viz. : What is the point of variance between R. Judah and the Rabbis? Dost thou hold the opinion that when R. Judah mentioned "The middle of the afternoon" he meant the second half? He meant the first half, and he must be understood to say : When does the first half conclude and the latter half commence? At the expiration of the eleventh hour less a quarter.

The afternoon Tefillah [may he said] until the evening. R. Judah says: Until the middle of the afternoon. Rab Hisda asked Rab Isaac: Rab Kahana stated above that the Halakah is in accordance with R. Judah since there is such a teaching in the Behirta. How is it here? He was silent and answered him not a word. Rab Hisda said : "We see from the fact that Rab recited the Sabbath-Tefillah on the Sabbath-eve while it was yet day, it is to be concluded that the Halakah is in agreement with R, Judah !

The afternoon Tefillah [may he said] until the evening. R. Judah says: Until the middle of the afternoon. Rab Hisda asked Rab Isaac: Rab Kahana stated above that the Halakah is in accordance with R. Judah since there is such a teaching in the Behirta. How is it here? He was silent and answered him not a word. Rab Hisda said : "We see from the fact that Rab recited the Sabbath-Tefillah on the Sabbath-eve while it was yet day, it is to be concluded that the Halakah is in agreement with R, Judah !

Our Rabbis have taught: If there be before a man two Tefillot, one of the afternoon and the other the additional, he should say that of the afternoon and afterwards the additional, because the former is constant, the latter not constant. R. Judah says : He should first recite the additional Tefillah and afterwards that of the afternoon, because the former is a duty that lapses, but the other is not. R. Johanan said : The Halakah is — one first says the afternoon Tefillah and then the additional.

Our Rabbis have taught: If there be before a man two Tefillot, one of the afternoon and the other the additional, he should say that of the afternoon and afterwards the additional, because the former is constant, the latter not constant. R. Judah says : He should first recite the additional Tefillah and afterwards that of the afternoon, because the former is a duty that lapses, but the other is not. R. Johanan said : The Halakah is — one first says the afternoon Tefillah and then the additional.

Our Rabbis have taught: If there be before a man two Tefillot, one of the afternoon and the other the additional, he should say that of the afternoon and afterwards the additional, because the former is constant, the latter not constant. R. Judah says : He should first recite the additional Tefillah and afterwards that of the afternoon, because the former is a duty that lapses, but the other is not. R. Johanan said : The Halakah is — one first says the afternoon Tefillah and then the additional.

Our Rabbis have taught: If there be before a man two Tefillot, one of the afternoon and the other the additional, he should say that of the afternoon and afterwards the additional, because the former is constant, the latter not constant. R. Judah says : He should first recite the additional Tefillah and afterwards that of the afternoon, because the former is a duty that lapses, but the other is not. R. Johanan said : The Halakah is — one first says the afternoon Tefillah and then the additional.

When R. Zera was weary of study, he used to go and sit at the entrance of the school of R. Nathan b. Tobi saying, "When the Rabbis pass by, I will stand up before them and receive the reward" He once went out ; and when R. Nathan b. Tobi came he asked him, "Who is stating the Halakah in the House of Study?" He replied, "Thus spake R. Johanan : The Halakah is not according to R. Judah who said , 'He should first recite the additional Tefillah and afterwards that of the afternoon'."

The Halakah is in accord neither with Rab Huna nor R. Joshua b. Levi. [It is not] in accord with Rab Huna, as is here mentioned. [Nor is it] in accord with R. Joshua b. Levi who said : When the time of the afternoon Tefillah has arrived, it is forbidden to eat anything before praying the afternoon Tefillah.

The Halakah is in accord neither with Rab Huna nor R. Joshua b. Levi. [It is not] in accord with Rab Huna, as is here mentioned. [Nor is it] in accord with R. Joshua b. Levi who said : When the time of the afternoon Tefillah has arrived, it is forbidden to eat anything before praying the afternoon Tefillah.

If a man erred and omitted the reference to the New Moon in the evening Tefillah, we do not require him to repeat it, because he can say it in the morning Tefillah; [if he omitted it] in the morning, we do not require him to repeat it, because he can say it in the additional Tefillah ; [if he omitted it] in the additional Tefillah, we do not require him to repeat it, because he can say it in the afternoon ! "

What is the proper course for us, who keep two festival days? Rab says, we should begin to mention the rain in the Musaf prayer (of the first day), omit the mention in the Afternoon, Evening, and Morning prayers, and take it up again in the Musaf prayer (of the second day). Samuel, however, said to the scholars (who reported Rab's view): go and say to 'Abba: "After having declared the day holy, art thou going to declare it again a week-day?" Samuel then decided that one should begin to mention the rain in the Musaf prayer and continue to do so in the Afternoon prayer, but omit it in the Evening and Morning prayer and take it up again in the Musaf prayer.

What is the proper course for us, who keep two festival days? Rab says, we should begin to mention the rain in the Musaf prayer (of the first day), omit the mention in the Afternoon, Evening, and Morning prayers, and take it up again in the Musaf prayer (of the second day). Samuel, however, said to the scholars (who reported Rab's view): go and say to 'Abba: "After having declared the day holy, art thou going to declare it again a week-day?" Samuel then decided that one should begin to mention the rain in the Musaf prayer and continue to do so in the Afternoon prayer, but omit it in the Evening and Morning prayer and take it up again in the Musaf prayer.

Samuel said: A fast which one did not take upon oneself before sunset of the preceding day has not the validity of a fast. But what if one did fast? Said Rabbah b. R. Shila: Such a one is comparable to a bellows full of wind. What is the exact time for one to take a fast upon himself? Rab says, during the hours of Minḥah (afternoon); Samuel says, he must insert the vow in the Minḥah prayer itself. Said R. Joseph; Samuel's view is reasonable, because it is written in the Scroll of Fasts—"People for whom the time of fasting has arrived because of previous resolutions are required to fast only in case they bound themselves by a vow during prayer." Now, does that not mean that they have bound themselves to fast while praying? No, it means only they have bound themselves.

9. If the people begin to fast and then rain begins to fall, if this happens before sunrise, they need not continue the fast to the end of the day, but if it was after sunrise they must complete the fast; R. Eliezer said, (if the rain came) before noon they need not complete the fast, but (if it came) after noon they must complete it. It happened that a fast was ordered in Lydda and the rain came before noon; R. Tarfon then said to the people: Go out, eat and drink and make a holiday. They went out, ate and drank and made a holiday. In the afternoon they assembled and recited the great hallel.

Our Rabbis have taught: It once happened that the Israelites went up to Jerusalem for the festival and there was not enough water in the city for drinking purposes. Naḳdimon (Nicodemos) b. Gorion therefore betook himself to a general who possessed water and said to him: Lend me twelve wells of water and I will return to you twelve wells of water or, in case I cannot do so, I will give you twelve talents of silver. He stipulated the sum of money and fixed the day for payment. When the time arrived, the general sent word to Naḳdimon that he should deliver either the water or the money. The latter replied, the day is not yet over. At noon he sent to him again saying, deliver the water or the money. Naḳdimon again replied, I have still time. In the afternoon the general sent again the demand that either the water or the money be delivered and Naḳdimon again replied, the day is not yet over. The general said: There has been no rain for a whole year

If the people begin to fast and then the rain begins to fall, if this happens before sunrise, etc. Our Rabbis have taught: If while the people are fasting rain falls, if it is before sunrise, they need not finish the fast, but if it is after sunrise, they must finish the fast. This is the opinion of R. Meir; R. Judah said, if it rains before noon they need not finish, but if it rains after noon they must finish; R. Jose said, if it rains before three o'clock in the afternoon, they need not finish, if after three, they must finish; for thus we find that Ahab fasted after three, as it is said (I Kings, 21.29): "Seest thou how Ahab humbleth himself before Me? Because he humbleth himself before Me, I will not bring the evil in his days; but in his son's days will I bring the evil upon his house."

R. Judah Nesiah (Patriarch) ordered a fast, and rain came after sunrise. He then thought to finish the fast, but R. 'Ami said to him, in our Mishnah we read about "forenoon" and "afternoon."

3. On the first day of the week they read Genesis, 1, verses 1-8; on the second, verses 6-13; on the third, verses 9-19; on the fourth, verses 14-23; on the fifth, verses 20-31; on the sixth, verses 24-31, and chapter 2, verses 1-3. A long portion was divided between two men, and a short one was read by one. This procedure was adhered to only during the morning and Musaf prayers, but in the afternoon prayer everybody recited (the whole text) for himself by heart in the manner one recites for himself the Shema'. On Fridays the assemblage in the synagogues for the afternoon prayer did not take place, because the time was needed for preparations in honor of the Sabbath.

3. On the first day of the week they read Genesis, 1, verses 1-8; on the second, verses 6-13; on the third, verses 9-19; on the fourth, verses 14-23; on the fifth, verses 20-31; on the sixth, verses 24-31, and chapter 2, verses 1-3. A long portion was divided between two men, and a short one was read by one. This procedure was adhered to only during the morning and Musaf prayers, but in the afternoon prayer everybody recited (the whole text) for himself by heart in the manner one recites for himself the Shema'. On Fridays the assemblage in the synagogues for the afternoon prayer did not take place, because the time was needed for preparations in honor of the Sabbath.

This procedure was adhered to only during the morning and Musaf prayers, but in the afternoon prayer everybody recited (the whole text) for himself by heart, etc. The question was asked: How is this passage to be understood? Does it mean to say that in the morning and Musaf prayers the portion is read from the book (Scroll) and in the afternoon by heart, as one reads the Shema', or that in the morning prayer it is read from the Scroll and in the Musaf and afternoon prayers by heart, as one reads the Shema'? Come and hear the reply: It is taught in a Baraita: During the morning and Musaf prayers the people assemble in the synagogue and read from the Torah in the same way as they do during the entire year, but during the afternoon prayer one individual recites the whole portion by heart. Said R. Jose: Is an individual ever allowed to recite the Torah for the congregation by heart? You must therefore say that all the congregants read it individually (for themselves) by heart, as one reads the Shema'.

This procedure was adhered to only during the morning and Musaf prayers, but in the afternoon prayer everybody recited (the whole text) for himself by heart, etc. The question was asked: How is this passage to be understood? Does it mean to say that in the morning and Musaf prayers the portion is read from the book (Scroll) and in the afternoon by heart, as one reads the Shema', or that in the morning prayer it is read from the Scroll and in the Musaf and afternoon prayers by heart, as one reads the Shema'? Come and hear the reply: It is taught in a Baraita: During the morning and Musaf prayers the people assemble in the synagogue and read from the Torah in the same way as they do during the entire year, but during the afternoon prayer one individual recites the whole portion by heart. Said R. Jose: Is an individual ever allowed to recite the Torah for the congregation by heart? You must therefore say that all the congregants read it individually (for themselves) by heart, as one reads the Shema'.

This procedure was adhered to only during the morning and Musaf prayers, but in the afternoon prayer everybody recited (the whole text) for himself by heart, etc. The question was asked: How is this passage to be understood? Does it mean to say that in the morning and Musaf prayers the portion is read from the book (Scroll) and in the afternoon by heart, as one reads the Shema', or that in the morning prayer it is read from the Scroll and in the Musaf and afternoon prayers by heart, as one reads the Shema'? Come and hear the reply: It is taught in a Baraita: During the morning and Musaf prayers the people assemble in the synagogue and read from the Torah in the same way as they do during the entire year, but during the afternoon prayer one individual recites the whole portion by heart. Said R. Jose: Is an individual ever allowed to recite the Torah for the congregation by heart? You must therefore say that all the congregants read it individually (for themselves) by heart, as one reads the Shema'.

This procedure was adhered to only during the morning and Musaf prayers, but in the afternoon prayer everybody recited (the whole text) for himself by heart, etc. The question was asked: How is this passage to be understood? Does it mean to say that in the morning and Musaf prayers the portion is read from the book (Scroll) and in the afternoon by heart, as one reads the Shema', or that in the morning prayer it is read from the Scroll and in the Musaf and afternoon prayers by heart, as one reads the Shema'? Come and hear the reply: It is taught in a Baraita: During the morning and Musaf prayers the people assemble in the synagogue and read from the Torah in the same way as they do during the entire year, but during the afternoon prayer one individual recites the whole portion by heart. Said R. Jose: Is an individual ever allowed to recite the Torah for the congregation by heart? You must therefore say that all the congregants read it individually (for themselves) by heart, as one reads the Shema'.

There is one Baraita that agrees with the first statement, while another Baraita agrees with the second statement. The Baraita that agrees with the second statement reads: He who takes a meal on the eve of the ninth of Ab, may, if he expects to take another meal at a later hour, eat meat and drink wine, but if he does not expect to eat again, he is not allowed to do so. The Baraita that agrees with the first statement reads: On the eve of the ninth of Ab one should not eat of two courses, neither eat meat nor drink wine; Rabban Simeon b. Gamaliel says, he should change his usual mode of living. Said R. Judah: How is this change to be made? If he was used to eat of two courses, he should eat of only one; if he was used to dine in the company of ten people, he should now dine with five; and if he was used to drink wine out of ten successive glasses, he should now drink the same quantity in five glasses; the foregoing prohibitions apply only to meals taken in the afternoon, but not to the forenoon.

He said to him: This evening you neglected the regular afternoon sacrifice, and now you have neglected the study of the Torah. Joshua replied: For which of them did you come? He answered: I have come now. Straightway, “Joshua spent that night in the midst of the valley [ha-emek]” (Joshua 8:9), and R. Yohanan said: