ashe

Rab Ashe said: A watch and a half are also referred to as "watches."

R. Zera said : Until midnight David used to slumber like a horse, but from thence he grew strong like a lion. Rab Ashe said : Until midnight he was occupied with words of Torah, but from thence with psalms and praises.

Rab Ashe said : It happened in the middle of the night of the thirteenth [of the first month] which is the beginning of the fourteenth ; and thus spake Moses to Israel, "The Holy One, blessed be He, said, 'To-morrow, like the time of midnight, as it is now, I will go forth in the midst of Egypt.'"

R. Isaac said : Whoever reads the Shema' upon his bed is as though he holds a two-edged sword in his hand; as it is said, "Let the high praises of God be in their mouth, and a two-edged sword in their hand" (Ps. cxlix. 6). How is this inferred ? Mar Zotra (another version : Rab Ashe) said : From what precedes ; for it is written, "Let the saints exult in glory, let them sing for joy upon their beds" (ibid. v. 5), and this is followed by "Let the high praises of God be in their mouth, and a two-edged sword in their hand."

Rab Aha b. Raba said to Rab Ashe : This is all very well with one case of the Tefillin ; what, however, of the other?

Rab Ashe said : The merit of attending a wedding lies in addressing words [of felicitation to the bride and bridegroom].

Rab Ashe said : Thou mayest even suppose that it refers to all of them ; for, since the Rabbis instituted it in the Tefillah it is to be considered as part thereof. If thou dost not admit this, how could one unite them in the evening,

For Rab Hiyya b. Ashe said : On many occasions have I stood before Rab to study the chapters of the Sifra debe Rab ; he first washed his hands, uttered a benediction, and then taught us the chapters.

Amemar thought to establish it in Nehardea; but Rab Ashe told him it had previously been abolished because of the murmuring of the Minim.

There is a teaching : Symmachus says : Whoever prolongs the pronunciation of the word ehad "one," his days and years are prolonged for him. Rab Aha b. Jacob said : Especially the letter D. Rab Ashe said: Only he must not slur over the letter H. R.

Further, how could Rab be considered as holding the same opinion as R. Joshua b. Karhah ? For Rab Hiyya b. Ashe has said : On many occasions have I stood before Rab, who first washed his hands, uttered the benediction, taught us the chapters, laid Tefillin, and after that read the Shema' ! Shouldest thou argue that the time for reading the Shema' had not yet arrived, in that case what purpose is there in the testimony of Rab Hiyya b. Ashe?

Further, how could Rab be considered as holding the same opinion as R. Joshua b. Karhah ? For Rab Hiyya b. Ashe has said : On many occasions have I stood before Rab, who first washed his hands, uttered the benediction, taught us the chapters, laid Tefillin, and after that read the Shema' ! Shouldest thou argue that the time for reading the Shema' had not yet arrived, in that case what purpose is there in the testimony of Rab Hiyya b. Ashe?

Rab Ashe said : [The "stout-hearted" are] the inhabitants of Mata Mehasya, for they beheld the glory of the Torah twice yearly, but not one of them has ever been made a proselyte.

It is here at any rate taught that [the mourner, although he is not in the same room as the body,] is exempt from reading the Shema', from Tefillah, Tefillin, and all the commandments mentioned in the Torah ! Rab Pappa replied : [The Baraita] is to be interpreted as referring to one who turns his face from the body and eats. Rab Ashe said : Since the duty of burying rests upon him, it is to be regarded as though the body was lying before him; as it is said, "And Abraham rose up from before his dead" (Gen. xxiii. 3) and it is said "That I may bury my dead from before me" (ibid. v. 4), i.e. so long as the duty of burial rested upon him, it was as though the body was actually before him.

For Rab Judah said in the name of Samuel : One may blow upon a Bet Peras [to see whether there are any bones ; and if there are none] he may walk on it. And Rab Judah b. Ashe said in the name of Rab : A Bet Peras which has been much trodden under foot is to be regarded as clean.

Rab Ashe said : The phrase "If the man has waited" must be altered to "If the man has not waited"; because everybody agrees that if he waited sufficient time to finish the remainder of the Tefillah, he recommences from the beginning; but the point of divergence there [between Rab Hisda and Rab Hamnuna] is the case where the man did not wait. One is of the opinion that the man was in an uncomfortable state and unfit [to pray], and therefore his Tefillah is invalid; while the other is of opinion that the man was fit [to pray] and his Tefillah is valid.

Mar Zotra (another version: Rab Ashe) said : Thou mayest infer that this is so from the fact that small vessels protect [the contents from contracting defilement] in the tent of the dead.

Rab Kahana asked Rab Ashe : Raba said above, "Although the refutation of Samuel's view remained unanswered, the Halakah is in accord with him" ; how is it here? He replied : Wilt thou weave all these things in one web? Nay, where it is said, it is said ; and where it is not said, it is not said.

But there is a difficulty in the matter of expectoration! No, there is no difficulty; for it may be [that Rabbi acted] according to the teaching of Rab Judah who said : If one is standing in prayer and his spittle collected in his mouth, he may empty it into his Tallit, and if his Tallit is costly, he may empty it into his underwear. Rabina was once standing before Rab Ashe [during prayer], and the spittle collected in the latter's mouth, and he expectorated behind him. Rabina said to him, "Does not the master hold the opinion of Rab Judah that one should empty his spittle into his underwear?" He replied, "I am fastidious [in this matter]."

spread over a chest [containing sacred books] is regarded as a receptacle within a receptacle. R. Joshua b. Levi said : For a scroll of the Torah it is necessary to make a partition of ten [hand breadths]. Mar Zotra paid a visit to Rab Ashe's house, and saw the sleeping accommodation of Mar b. Rab Ashe, whereby a scroll of the Torah was lying and for which he had made a partition of ten handbreadths. He asked him, "According to whose opinion [hast thou done this]?" "According to R. Joshua b. Levi." "Under which circumstances did R. Joshua b. Levi say that ? When there is no other room ; but the master has another room !" He said to him, "I did not think of that."

Rab Ashe said : There is confirmation in the fact that he used the term "omitted" and not "erred." Draw that conclusion.

R. Hiyya b. Ashe said: Rab said the Sabbath-Tefillah on the Sabbath-eve ; R. Josiah said the Tefillah for the conclusion of the Sabbath on the Sabbath. "Rab said the Sabbath-Tefillah on the Sabbath-eve" — did he recite the "Sanctification" over the cup of wine, or did he omit it? Come and hear : For Rab Nahman said in the name of Samuel : A man may say the Sabbath-Tefillah on the Sabbath-eve and recite the "Sanctification" over the cup of wine; and the Halakah is in accord with his view.

Rab Ashe objected : Let him say it in the benediction "Who hearkenest unto prayer" ; for R. Tanhum declared in the name of R. Assi : If a man erred and omitted the reference to rain in the benediction of "the Revival of the Dead," we make him repeat it ; [if he omitted] the request [for rain] in the benediction of "the Years," we do not make him repeat it, because he can include it in "Who hearkenest unto prayer" ; but [if he omitted] the "Division" in "Thou favourest man with knowledge," we do not make him repeat it, because he is able to say it over the cup of wine ! It is different with one who erred.

Rab Ashe used to say the prayers in the presence of the assembly alone and sitting, and when he returned to his house, he again said the Tefillah standing. The Rabbis said to him, "The master should act like Maremar and Mar Zotra." He replied, "It is too much trouble for me." "Then let the master act like Samuel's father and Levi." He replied, "We have not seen the Rabbis who are older than we acting in this manner."

Rab Ashe said to Amemar : Since Rab has stated a reason, what has it to do whether the month is full or defective ! Certainly there is no difference.

Rab Ashe made a wedding-feast for his son, and noticed that the Rabbis were very merry. He seized a goblet of white crystal and broke it before them, and they became more serious.

The Rabbis act according to our Miahnah ; Rab Ashe acted according to the Baraita.

Thus, Rab Kahana accompanied Rab Shimi b. Ashe from Pom-Nahara to Be-Sinyata in Babylon. When he arrived there, he said to him, "Is it true what people say that these Babylonian palms are from the time of Adam till now ?"

Rab Mordecai accompanied Rab Ashe from Hagronya to Be-Kipe ; another version : to Be-Dura.

It is possible to imagine that a man could pray for his own needs and afterwards say the statutory prayers ; but it has already been clearly stated by Solomon, viz. "To hearken unto the cry and to the prayer" (I Kings viii. 28) — "cry" means statutory prayer, and "prayer" means personal supplication. One may not offer anything [of personal supplication] after "True and firm": but after the Tefillah, he can say something even like the order of confession for the Day of Atonement, It has been likewise reported : R. Hiyya b. Ashe declared in the name of Rab :

Rabina found Mar b. Rab Ashe throwing away the berries and eating the caper-buds. He said to him : What is thy opinion — like R. 'Akiba's who takes the lenient view? Then let the master act in accord with Bet Shammai who take a still more lenient view. For there is a Mishnaic teaching : In the case of the caper-bush. Bet Shammai say : It constitutes Kila'im in a vineyard ; but Bet Hillel say : It does not. Both, however, admit that it is subject to 'Orlah.

The Halakah is according to Mar b. Rab Ashe who threw away the berries and ate the buds ; and since these are not regarded as fruit for the purpose of 'Orlah, they are likewise not so regarded for the purpose of the benediction. We accordingly utter over them not "...Who createst the fruit of the tree" but "...Who createst the fruit of the ground."

Mar b. Rab Ashe said : A man can comply with the requirements of the law therewith on the Passover. On what ground ? We may apply to it the term "bread of affliction" (Deut. xvi. 3).

Mar b. Rab Ashe also said : Over the honey of the date-palm we use the benediction "...By Whose word all things exist." What is the reason ? Because it is only the moisture [of the tree].

Rab Ashe said : When we were at the school of Rab Kahana he said to us : For a broth of beet, into which one does not put much flour, the benediction is "...Who createst the fruit of the ground " ; for a broth of turnip, into which much flour is put, it is "...Who createst various kinds of foods." Afterwards he said : In either case it is "...Who createst the fruit of the ground," and that they put much flour into it is only done to make it adhere.

Rab Hiyya b. Ashe said : Over stale bread [which has been placed] in a pot [to soak], the benediction is "...Who bringest forth bread from the earth." This is at variance with R. Hiyya who said : This benediction must conclude with [the cutting or breaking of] the bread.

Rab Aahe said : I saw Rab Kahana take two loaves but only break one. R. Zera used to break off [on the Sabbath a piece of bread to suffice] for the whole of the meal. Rabina said to Rab Ashe : But this must have looked like voracity ! He replied : Since he did not act so every day but only now [on the Sabbath] it would not have that appearance.

Rab Hiyya b. Ashe said in the name of Rab : He who makes it a habit to eat small fish will not suffer with indigestion ; more than that, small fish make a man's whole body fruitful and strong.

Rab said : He who is accustomed [to anoint his hands] with oil [after finishing a meal], the oil impedes him Rab Ashe said : When we were at the school of Rab Kahana, he said to us, "For instance we are accustomed to the use of oil, and the oil impedes us." But the Halakah is in agreement with none of these teachings, but with that which Rab Hiyya b. Ashe said in the name of Rab, viz.: There are three actions which have to be performed with dispatch : the putting on of hands must be followed immediately by the act of slaughtering ; the Tefillah must follow immediately on the Ge'ullah ; and the Grace after meals must follow immediately on the washing of the hands.

Rab said : He who is accustomed [to anoint his hands] with oil [after finishing a meal], the oil impedes him Rab Ashe said : When we were at the school of Rab Kahana, he said to us, "For instance we are accustomed to the use of oil, and the oil impedes us." But the Halakah is in agreement with none of these teachings, but with that which Rab Hiyya b. Ashe said in the name of Rab, viz.: There are three actions which have to be performed with dispatch : the putting on of hands must be followed immediately by the act of slaughtering ; the Tefillah must follow immediately on the Ge'ullah ; and the Grace after meals must follow immediately on the washing of the hands.

This supports the statement of Rab ; for Rab Hiyya b. Ashe said in the name of Rab : He who is the first to wash his hands at the conclusion of the meal has the privilege of saying Grace. Rab and R. Hiyya were sitting at table in the presence of Rabbi. Rabbi said to Rab, "Arise, wash thy hands." R. Hiyya noticed that Rab was trembling, and said to him, "O son of princes! See it is for the privilege of saying Grace after meals that Rabbi tells thee [to wash]."

GEMARA Is there any salted food which is the principal thing and the bread, accessory ? Rab Aha b. Rab 'Awira said in the name of Rab Ashe : They refer to one who eats the fruits of Gennesareth.

Mar Zotra acted in accord with Rab Isaac b. Abdemi, and Rab Shimi b. Ashe in accord with R. Isaac. (A mnemonic for thee is : One in accord with two and two in accord with one.)

Rab Ashe said : When I think of it, I act in accord with them all.

R. 'Akiba says : Even if one eats boiled vegetables, etc. Is there any boiled vegetable which is to be regarded as nourishment? Rab Ashe said: It refers to cabbage-stalks.

Amemar, Mar Zotra and Rab Ashe were sitting [at table], and they set before them raw herbs before the fourth hour. Amemar and Rab Ashe ate, but not so Mar Zotra. They said to him, "What is thy opinion ? Is it because R. Isaac declared : It is forbidden to converse with him who has eaten [raw] herbs before the fourth hour of the day on account of the evil odour ? Behold we have eaten, and still thou talkest with us!"

Amemar, Mar Zotra and Rab Ashe were sitting [at table], and they set before them raw herbs before the fourth hour. Amemar and Rab Ashe ate, but not so Mar Zotra. They said to him, "What is thy opinion ? Is it because R. Isaac declared : It is forbidden to converse with him who has eaten [raw] herbs before the fourth hour of the day on account of the evil odour ? Behold we have eaten, and still thou talkest with us!"

Rab Ashe objected ; On the contrary, the reverse is more probable, because nine look like ten, but two do not look like three !

Judah b. Maremar, Mar b. Rab Ashe and Rab Aha of Difti dined together, and there was not one amongst them who was more distinguished than his associates to say Grace for them. They sat on and said : The Mishnah teaches : Three who ate together are under the obligation of Zimmun. That must refer only to where there is an eminent man present, but where they are all equal, it is preferable to separate for the purpose of the Grace.

Abbai responded ["Amen" to his benediction "Who...rebuildest Jerusalem"] with a loud voice for the day-labourers to hear and stand up, because "Who art kind and dealest kindly" is not ordained by the Torah. Rab Ashe used to make that response softly, so that the day-labourers should not hold "Who art kind and dealest kindly" in contempt.

Mar Zotra visited the house of Rab Ashe whom some bereavement had befallen. [In the Grace after meals] he opened with the benediction : "Who art kind and dealest kindly, true God and Judge, Who judgest with righteousness and in judgment takest [the souls of men unto Thyself], Who rulest in Thy world, doing therein according to Thy will, for all Thy ways are judgment and all is Thine. We are Thy people and Thy servants, and in all circumstances it is our duty to give thanks unto Thee and to bless Thee. O Thou Who repairest the breaches in Israel, mayest Thou also repair this breach in Israel, granting us life."

But Aha b. Raba said to Rab Ashe : But we say : "[We will bless] the One Who has performed for our fathers and for us all these miracles" ! He replied : Here it is obvious that it is the Holy One, blessed be He, Who performed the miracles.

Amemar, Mar Zotra and Rab Ashe dined together, and dates and pomegranates were placed before them. Mar Zotra took [some of the fruit] and threw it before Rab Ashe as his portion. The latter said to him, "Does not the master agree with that which has been taught : One may not throw articles of food?" [He replied], "That refers to bread." "But there is a teaching; Just as one may not throw bread, so one should not throw any article of food!" He replied, "But there is a teaching : Although one may not throw bread, other articles of food may be thrown!"

Amemar, Mar Zotra and Rab Ashe dined together, and dates and pomegranates were placed before them. Mar Zotra took [some of the fruit] and threw it before Rab Ashe as his portion. The latter said to him, "Does not the master agree with that which has been taught : One may not throw articles of food?" [He replied], "That refers to bread." "But there is a teaching; Just as one may not throw bread, so one should not throw any article of food!" He replied, "But there is a teaching : Although one may not throw bread, other articles of food may be thrown!"

Rab Ashe said : Now that thou maintainest that one who does not expectorate after drinking it will be smitten [with illness], the spittle should be emitted even in the presence of a king.

"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,

Rab Judah said in the name of Rab : The phrase "until one can make use of its illumination" does not mean that one must actually use it, but if one who stands near to it can use its light, then even those who are at a distance [may say the benediction]. Similarly said Rab Ashe : We have learnt that one at a distance [may say the benediction].

Rab Ashe retorted : Say that they must all be Rabbis ! But is it written, "In the assembly of elders" ? No, it is written, "In the assembly of the people." Then say: [He must offer thanksgiving] in the presence of ten ordinary persons and two Rabbis ! The question [remains unanswered].

Amemar, Mar Zotra and Rab Ashe were sitting together; they said: Let each one of us relate something which the others have not heard. One of them commenced and said : He who has seen a dream and knows not what he has seen, let him stand before the Kohanim at the time that they spread their hands [to pronounce the priestly benediction] and utter the following : "Lord of the universe ! I am Thine and my dreams are Thine ; a dream have I dreamed and I know not what it is. Whether I dreamed concerning myself, or my fellows dreamed concerning me, or I dreamed concerning others, if they be good dreams, strengthen and fortify them [and may they be fulfilled] like the dreams of Joseph ; but if they require to be remedied, heal them as the waters of Marah [were healed] by the hands of Moses our teacher, as Miriam [was healed] from her leprosy, as Hezekiah from his illness, and like the waters of Jericho [sweetened] by the hands of Elisha. And as Thou didst turn the curse of the wicked Balaam into a blessing, so do Thou turn all my dreams for me into good." He should conclude [his prayer] simultaneously with the Kohanim, so that the Congregation responds "Amen." But if not, let him say the following: "Thou majestic One in the heights, Who abidest in might, Thou art peace and Thy name is peace. May it be Thy will to grant us peace."

Who dreams of a goose may hope for wisdom; as it is said, "Wisdom crieth aloud in the street" (Prov. i. 20); and he who [dreams of having] intercourse with it will become the Principal of a Seminary. Rab Ashe said : I dreamt of seeing one and having intercourse with it, and I ascended to greatness.

Rab Pappa and Rab Huna b. Rab Joshua had a dream. Rab Pappa [dreamt that he] walked into a pool and was appointed the Principal of a Seminary, and Rab Huna b. Rab Joshua that he walked into a forest and was made the head of the Collegiates. Another version is : They both [dreamt that they] walked into a pool; but Rab Pappa, who was wearing a drum around his neck, was made Principal of the Seminary, whereas Rab Huna b. Rab Joshua, who had no drum around his neck, was made the head of the Collegiates. Rab Ashe said : I [once dreamt that I] walked into a pool, with a drum around my neck, and I made a noise therewith.

When Raba saw asses carrying this dust, he struck them upon the back with his hand and exclaimed, "Run, ye righteous, to perform the will of your Master." When Mar b. Rabina came to Babylon, he took up some earth in his mantle and cast it out, to fulfil that which was said, "I will sweep it with the besom of destruction" (Is. xiv. 23). Rab Ashe said : I had not heard that of Rab Hamnuna, but from my own mind I said all those benedictions.

For shooting stars [Zikin]. What means Zikin ? Samuel said : Kokeba di-Shebit. Samuel also said : The paths of heaven are as familiar to me as the streets of Nehardea, with the exception of the Kokeba di-Shebit, for I know not what that is. There is a tradition that it never passes through the constellation of Orion, for if it did the world would he destroyed. But we see that it does pass through ! It is its brightness that passes through, and so it seems as though it does actually pass through. Rab Huna b. Rab Joshua said ; It is the Veil [ Vilon] which is rent and rolled up, so that the light of the heaven [Rekia'] appears. Rab Ashe said : A star disappears from one side of Orion and [the beholder] sees a companion star [appear] on the other side and is bewildered ; and thus it seems as though it had passed through [the constellation].

And for thunders. What is thunder? Samuel said : The clouds in a whirl ; as it is said, "The voice of Thy thunder was in the whirlwind ; the lightnings lighted up the world, the earth trembled and shook" (Ps. Ixxvii. 19). The Rabbis say : The clouds pouring water one into the other; as it is said, "At the sound of His giving a multitude of waters in the heavens" (Jer. x. 13). Rab Aha b. Jacob said : It is a mighty lightning-flash which strikes against a cloud and the latter is shattered into hail-stones. Rab Ashe said : The clouds are hollow and a blast of wind comes and blows across their mouths, so it is like a blast across the mouth of a jar. The most probable view is that of Rab Aha b. Jacob, that the lightning strikes, the clouds are made to rumble and rain descends.

Why [is the Tigris called] Hiddekel (Gen. ii. 14). Rab Ashe said : Its waters are sharp [had] and swift [kal]. Why [is the Euphrates called] Perat? Because its waters are fruitful [parah] and multiply.

Rab Ashe said : With reference to what Rab Nahman said, viz. that Manoah was an 'Am ha'ares, he had not even learnt [the Scriptures which are taught] in an elementary school; as it is said, "And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man" (Gen. xxiv. 61) — they went behind the man, not in front of him.

Rab Ashe asked : What means "so long as nobody sees him," as stated by Issi b. Nathan? So long as his neighbour cannot see the exposed part of the body, but he may see the man himself.

Rab Ashe said : Even if thou retainest the words "the same place" [there is no contradiction, because it means,] it is only necessary [to proceed] to a corner.

R. Hiyya b. Ashe said in the name of Rab[3] : The disciples of the wise have rest neither in this world nor in the world to come; as it is said, "They go from strength to strength, every one of them appeareth before God in Zion."