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HALAKHAH: In the name of Rebbi Yoḥanan: The words of the scribes are related to the words of Scripture and are pleasant like the words of Scripture. (Song of Songs 7:10) “Your throat is like the good wine”; Simeon ben Abba in the name of R. Yoḥanan: The words of the scribes are related to the words of Scripture and are more pleasant than the words of Scripture. (Song of Songs 1:2) “Since your friendship is better than wine”; Rebbi Abba bar Cohen in the name of Rebbi Judah ben Pazi: You can know that the words of the scribes are more pleasant than those of Scripture because if Rebbi Tarphon did not recite at all he would have transgressed only a positive commandment. But because he transgressed the words of the school of Hillel he should have suffered death since it says: (Proverbs 10:8) “He who breaches a fence will be bitten by a snake.”

HALAKHAH: In the name of Rebbi Yoḥanan: The words of the scribes are related to the words of Scripture and are pleasant like the words of Scripture. (Song of Songs 7:10) “Your throat is like the good wine”; Simeon ben Abba in the name of R. Yoḥanan: The words of the scribes are related to the words of Scripture and are more pleasant than the words of Scripture. (Song of Songs 1:2) “Since your friendship is better than wine”; Rebbi Abba bar Cohen in the name of Rebbi Judah ben Pazi: You can know that the words of the scribes are more pleasant than those of Scripture because if Rebbi Tarphon did not recite at all he would have transgressed only a positive commandment. But because he transgressed the words of the school of Hillel he should have suffered death since it says: (Proverbs 10:8) “He who breaches a fence will be bitten by a snake.”

HALAKHAH: Rebbi Simon in the name of Rebbi Samuel bar Naḥman: Because of (Jos. 1:8): “You should think about it day and night”, that the thinking of day and night should be equal. Rebbi Yose bar Rebbi Abin in the name of Rebbi Joshua ben Levi: Because of (Ps. 119:164): “Seven times a day I praise You for Your just laws.” Rebbi Nachman in the name of Rebbi Mani: Everybody who keeps “seven times a day I praise you” is as if he kept also “you should think about it day and night”.

There it was stated (Tamid Mishnah 5:1): “The official in charge told them: recite one benediction! and they recited one benediction.” What benediction did they recite? Rav Mattanah in the name of Samuel: that is the benediction for the Torah. “Then they recited the Ten Commandments and the three sections of Shema‘.” Rebbi Ammi in the name of Rebbi Simeon ben Laqish: that means that the benedictions are no obstacle. Rebbi Abba said: From here you cannot draw any inference because the Ten Commandments contain the essence of Shema‘. Rav Mattanah and Rebbi Samuel ben Naḥman both say that it would have been logical to require that the Ten Commandments should be recited every day. Why does one not recite them? Because of the arguments of the Christians, that they should not say that only these were given to Moses at Sinai.

There it was stated (Tamid Mishnah 5:1): “The official in charge told them: recite one benediction! and they recited one benediction.” What benediction did they recite? Rav Mattanah in the name of Samuel: that is the benediction for the Torah. “Then they recited the Ten Commandments and the three sections of Shema‘.” Rebbi Ammi in the name of Rebbi Simeon ben Laqish: that means that the benedictions are no obstacle. Rebbi Abba said: From here you cannot draw any inference because the Ten Commandments contain the essence of Shema‘. Rav Mattanah and Rebbi Samuel ben Naḥman both say that it would have been logical to require that the Ten Commandments should be recited every day. Why does one not recite them? Because of the arguments of the Christians, that they should not say that only these were given to Moses at Sinai.

Samuel said: If one got up early to study before he recited the Shema‘ he has to recite the benediction. After the recitation of Shema‘ he does not have to recite the benediction. Rebbi Abba said, that is only if he studied immediately. Rebbi Ḥuna said: It is reasonable to say that for exegesis one has to recite the benediction, for practical rules one does not have to recite the benediction. Rebbi Simon in the name of Rebbi Joshua ben Levi: Both for exegesis and for practical rules one has to recite the benediction. Rav Ḥiyya bar Ashi said: When we were sitting before Rav, he always required us to recite the benediction both for exegesis and for practical rules.

These are the benedictions for which one bows down: The first, beginning and end; “thanks”, beginning and end. One who bows down for every benediction is taught that he should not bow down. Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: The High Priest bows down at the end of every benediction; the king at the start and the end of every benediction. Rebbi Simon in the name of Rebbi Joshua ben Levi: Once the king bows down deeply he does not get up until he finishes his entire prayer. What is the reason? (1Kings 8:54) “It was when Solomon finished all this prayer and supplication to the Eternal, he got up before the Eternal’s altar and did no longer bow down on his knees.”

These are the benedictions for which one bows down: The first, beginning and end; “thanks”, beginning and end. One who bows down for every benediction is taught that he should not bow down. Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: The High Priest bows down at the end of every benediction; the king at the start and the end of every benediction. Rebbi Simon in the name of Rebbi Joshua ben Levi: Once the king bows down deeply he does not get up until he finishes his entire prayer. What is the reason? (1Kings 8:54) “It was when Solomon finished all this prayer and supplication to the Eternal, he got up before the Eternal’s altar and did no longer bow down on his knees.”

What is bowing down to one’s knees and what is kneeling? The great Rebbi Ḥiyya demonstrated kneeling before Rebbi, he got up lame and was healed. Rebbi Levi ben Sisi demonstrated bowing down to his knees before Rebbi, he got up lame and was not healed.

Rebbi Ḥalaphta ben Shaül stated: Everybody bows down with the cantor for the benediction of thanksgiving. Rebbi Zeïra said: But only for the word modim. Rebbi Zeïra was attentive to the Qeroba to bow his head at the beginning and at the end. Rebbi Yose when he came up here saw them bowing down and whispering. He said to them: What is this whispering? He had not heard what Rebbi Ḥelbo, Rebbi Simeon said in the name of Rebbi Yoḥanan, in the name of Rebbi Jeremiah, Rebbi Ḥanina in the name of Rebbi Miasha, Rebbi Ḥiyya in the name of Rebbi Simai, and some say, the colleagues in the name of Rebbi Simai: We thank You, Master of all creatures, God of praises, eternal Rock, Life of the Universe, Creator, Who resurrects the dead, that You have made us alive, kept us, gave us merit, supported us, and brought us near to give thanks to Your name; praised be You, o Eternal, God of thanksgiving. Rebbi Abba bar Zavda in the name of Rav: We thank You since we are obliged to give thanks; may my lips sing, for I shall sing to You with my soul that You have redeemed; praised are You, o Eternal, God of thanksgiving. Rebbi Samuel bar Inia in the name of Rebbi Aḥa: Thanksgiving and praise to Your name, Yours is greatness, Yours is strength, Yours is glory! May it please You, o Eternal, our God and God of our fathers, that You may support us in our fall, straighten us up from our bent state, because You support the falling and straighten up the bent ones, You are full of mercy and nothing exists except You; praised are You, o Eternal, God of thanksgiving. Bar Qappara said: For You we fall down, for You we bend down, for You we prostrate ourselves, for You we kneel, to You every knee should fall down and every tongue swears. (1Chr. 29:11–13): Yours, o Eternal, is greatness, strength, glory, victory, and majesty, truly all that is in heaven and on earth; Yours, o Eternal, is the kingdom, and You lift Yourself over all as head. Riches and honor are before You, You rule over all; in Your hand is power and strength, it is in Your hand to make great and strengthen everything. And now, our God, we thank You and praise Your glorious name; with all our heart and soul we prostrate ourselves before You. (Ps. 35:10) My entire self shall say: O Eternal, who is like You, Who saves the destitute from one who is stronger than he is, the destitute and poor from the one who robs him. Praised are You, o Eternal, God of thanksgiving. Rebbi Yudan said: the rabbis used to say all of these. But some say, either one or the other.

All benedictions after their seals; one does not say a verse as benediction. Rebbi Isaac ben Rebbi Eleazar objected before Rebbi Yose: Because you say after their seals, one does not say a verse as benediction? They said, that young man is intelligent because he thinks! What is the meaning of “after their seals”? It is that when he was standing in the morning prayer and forgot and mentioned the text of evening prayers but he caught himself and finished with the text of morning prayers, then he did his duty. Rebbi Aḥa said, all benedictions in the kind of their seals. But those who say (Is. 12:6): “Jubilate and sing, inhabitant of Zion …” do not violate the rule that no benediction is a verse.

MISHNAH: One must mention the Exodus in the night. Rebbi Eleazar ben Azariah said to them: Here I am about 70 years old and I could not succed in proving that the Exodus must be mentioned every night until Ben Zoma derived it from the verse (Deut. 16:3): “… that you should remember the day of your leaving Egypt the entire days of your life.” The days of your life - the days. The entire days of your life - the nights. But the Sages say, the days of your life - this world; The entire days of your life - this includes the times of the Messiah.

MISHNAH: One must mention the Exodus in the night. Rebbi Eleazar ben Azariah said to them: Here I am about 70 years old and I could not succed in proving that the Exodus must be mentioned every night until Ben Zoma derived it from the verse (Deut. 16:3): “… that you should remember the day of your leaving Egypt the entire days of your life.” The days of your life - the days. The entire days of your life - the nights. But the Sages say, the days of your life - this world; The entire days of your life - this includes the times of the Messiah.

They asked before Rebbi Aḥiyya ben Rebbi Zeïra: How did your father do in practice, like the teachers here or the teachers there. Rebbi Ḥizqiah said, like the teachers here. Rebbi Yose said, like the teachers there. Rebbi Ḥanina said, it is reasonable like R. Yose, since R. Zeïra always chose the harder way and they chose the harder way, so he did what he was used to, like them.

We have stated: “He who recites Shema‘ in the morning must mention the Exodus in Emet veyaẓiv. Rebbi says, he must mention [God’s] kingdom. Others say, he has to mention the splitting of the Reed Sea and the slaying of the firstborn.” Rebbi Joshua ben Levi says, he has to mention all these and has to say “Rock of Israel and its Redeemer”.

Rebbi Simon in the name of Rebbi Joshua ben Levi says: If someone did not mention Torah in the benediction on the Land one tells him to repeat. What is the reason? (Ps. 105:44) “He gave them the lands of peoples”; why? “That they should keep His decrees and preserve His teachings.” Rebbi Abba ben Rebbi Aḥa in the name of Rebbi: If one did not mention the covenant in the benediction on the Land or the kingdom of David’s dynasty in “Builder of Jerusalem”, one tells him to repeat. Rebbi Ilaï said: if he said “He Who consoles Jerusalem”, he did his duty.

Rebbi Simon in the name of Rebbi Joshua ben Levi says: If someone did not mention Torah in the benediction on the Land one tells him to repeat. What is the reason? (Ps. 105:44) “He gave them the lands of peoples”; why? “That they should keep His decrees and preserve His teachings.” Rebbi Abba ben Rebbi Aḥa in the name of Rebbi: If one did not mention the covenant in the benediction on the Land or the kingdom of David’s dynasty in “Builder of Jerusalem”, one tells him to repeat. Rebbi Ilaï said: if he said “He Who consoles Jerusalem”, he did his duty.

Ben Zoma said: There will be a future time when Israel will no longer mention the Exodus. What is the reason? (Jer. 23:7–8) “Therefore, days will come, says the Eternal, that one no longer will say, by the Eternal Who brought the Children of Israel up from Egypt, but rather, by the Eternal Who raised and brought the descendants of the House of Israel from the Northern land …” They said to him, not that the Exodus will be eliminated but the Exodus will be additional to the Kingdoms. The Kingdoms will be principal and the Exodus additional. And similarly it was said (Gen. 35:10): :Your name shall not be called Jacob anymore, but Israel shall be your name.” Not that the name Jacob will be taken away but Jacob will be additional to Israel. Israel will be principal and Jacob additional. And so it says (Is. 43:18–19): “Do not remember the first things”; this means the Egyptians, “And what was earlier do not dwell on”; this means the Kingdoms, “Behold, I create something new, now it will grow”; this refers to Gog. They gave a simile: to what can this be compared? To someone who encountered a wolf and was saved from it. He started telling about the wolf when he encountered a lion and was saved from it. He forget about the wolf and started telling about the lion.After that, he encountered a snake and was saved from it. He forgot about both of them and started telling about the snake. So it is with Israel, the last troubles make them forget the earlier ones.

Rebbi Yoḥanan in the name of Rebbi Simeon ben Jehozadak: The same rule applies to Hallel and the reading of the Esther scroll.

It was stated: If someone wants to greet his teacher or anybody who his greater than himself in Torah, he is permitted to do so. That implies that a person has to greet anybody who is greater than himself in Torah. And also from the following: If one tore his clothes and the soul returned, if it is instantaneous he does not have to tear again. If it is later, he has to tear again. How much is instantaneous? The time for speech. How much is time of speech? Rebbi Simon in the name of Rebbi Joshua ben Levi said: the time one needs to greet his friend. Abba bar bar Ḥana in the name of Rebbi Yoḥanan: the time for greeting between teacher and student, when he says “Peace be with you, my teacher.”

MISHNAH: Ribbi Joshua ben Qorḥah said: Why does Shema‘ precede “it shall be when you will really listen”? In order that one should accept the Kingdom of Heaven before he accepts the yoke of the commandments. And “it shall be when you will really listen” to “The Eternal said”? Because “it shall be when you will really listen” is applicable day and night, “the Eternal said” is applicable only during daytime.

Rebbi Yannai was wearing them after his sickness for three days, to show that sickness cleanses. What is the reason? (Ps. 103:2): “He Who forgives all my sins, He Who heals all my sicknesses.” Rebbi Yoḥanan ben Zakkai’s tefillin were not coming off from him either in summer or in winter. And so did his student Rebbi Eliezer after him.

How does one make the benedictions on them? Rebbi Zeriqan in the name of Rebbi Jacob ben Rebbi Idi: When he puts tefillin on his arm, what does he say: “Praised Who sanctified us by His commandments and commanded us about the obligation of tefillin.” When he puts them on his head, what does he say? “Praised Who sanctified us by His commandments and commanded us about the obligation of putting on tefillin.” When he takes them off, what does he say? “Praised Who sanctified us by His commandments and commanded us to obey His laws.” That follows the opinion that the verse speaks about the law of tefillin. However, according to those who say that the verse speaks about the law of Passover, that does not apply.

First they were giving them to others; these were taking them and fleeing. They decreed that one should put them in holes in the wall. When that incident happened, they decreed that a person should enter and keep them in his hand. Rebbi Jacob bar Aḥa in the name of Rebbi Zeïra said: but only if there is time left during the day to put them on again. But if there is no time left in the day to put them on, it is forbidden. For if he cannot perform a mitzwah with them, why should he degrade them? Maisha (Moses), grandson of R. Joshua ben Levi, said: He who wants to do it right, makes for them a pouch the size of a hand-breadth and puts them on his heart. What is the reason? (Ps. 16:8): “I put the Eternal always before me.” There they say: He who is not like Elisha of the bird’s wings should not put on tefillin.

Rebbi Aḥa in the name of Rebbi Joshua ben Levi: Also he who composed this prayer composed it in good order. The first three and the last three are the praise of the Omnipresent, the middle ones are the needs of the creatures. Give us knowledge. You gave us knowledge, accept our repentance. You accepted our repentance, forgive us. You forgave us, save us. You saved us, heal our diseases. You healed our diseases, bless our years. You blessed our years, gather us in. You gathered us in, judge us in justice. You judged us in justice, subdue those who arise against us. You subdued those who arise against us, justify us. You justified us, build Your house, listen to our supplications, be pleased with us in it. Is it necessary after “build Your house,” listen to our supplications, be pleased with us in it? But as the verse is, so is the tradition (Is. 56:7): “I shall bring them to My holy mountain, make them happy in My house of prayer.”

Rebbi Joshua ben Levi said, his name is Ẓemaḥ. Rebbi Yudan, the son of Rebbi Aivu, said his name is Menaḥem. Ḥanina the son of Rebbi Abbahu said: they have no disagreement since the numerical value of one is the numerical value of the other: Ẓemaḥ is equal to Menaḥem. Since Rebbi Yudan the son of Rebbi Aivu said, it happened to a Jew who was plowing in the valley of Arbel that his ox was bellowing. An Arab passed by and heard the bellowing of the ox. He said to him: Jew, Jew, unharness your ox, unharness your plow because the Temple was destroyed. The ox bellowed a second time. He said: Jew, Jew, harness your ox, fix your plow because King Messiah has been born. He said to him: What is his name? Menaḥem. He said to him: What is his father’s name? Ḥizqiah. He said to him: Where is he? He said to him: At the king’s palace in Bethlehem in Judea. He went and sold his ox and plow and made himself a vendor of baby linens. He went to towns and left towns until he came to that town. All the women bought from him but the mother of Menaḥem did not buy. He heard the women say: Menaḥem’s mother, Menaḥem’s mother, come and buy for your son! She said: I would rather strangle him like a hater of Israel because he was born on the day the Temple was destroyed. He said to her: I like him, because for him it was destroyed and for him it will be rebuilt. She said to him, I have no money. He said to her, that does not bother me, come and buy for him! If you have nothing with you today, I shall return another day and I will take it then. After some time he went up to that town and said to her: How is your baby doing? She said to him: After you had seen me there came storms and raised him and tore him from my hands. Rebbi Abun said: We do not need to learn from that Arab, is it not a full verse (Is. 10:35): “The Lebanon will fall through a noble one”? And the next verse is (11:1) “A sprout will come from the stem of Jesse.”

HALAKHAH: Rebbi Eleazar ben Antigonos in the name of Rebbi Eleazar the son of Rebbi Yannai: This means that it is permitted to start sexual relations on the Sabbath. Rebbi Ḥaggai said before Rebbi Yose: Explain it for a widow where he does not make a wound. He answered him: Did we not formulate “Four nights?” Can you say four nights for a widow?

When Rebbi Levi bar Sisi died, the father of Samuel came and eulogized him: (Eccl. 12:13) “Final word: Everything has been heard, fear God.” To what can Rebbi Levi ben Sisi be compared? To a king who had a vineyard with a hundred vines which gave him every year a hundred barrels of wine. He reduced them to 50, to 40, to 30, to 20, to ten, to one, and this one gave him a hundred barrels of wine. This one vine was as dear to him as the entire vineyard. So Rebbi Levi bar Sisi was beloved before the Holy One, praise to Him, like all mankind. This is what is written (loc. cit.) “Because that is all of man,” that one is like all of mankind.

MISHNAH: The bridegroom may recite the Shema‘ in his first night if he wishes. Rabban Simeon ben Gamliël says, not everyone who wants to grab a reputation can do so.

It was stated: One may step to one side because of obstacles on the road. And when one sinks, even into a field full of saffron. Rebbi Abbahu said: It happened that Rabban Gamliel and Rebbi Joshua were on the road and stepped on the side because of obstacles on the road when they saw Rebbi Yehudah ben Pappos, who was sinking, coming towards them. Rabban Gamliël said to Rebbi Joshua: Who is this one who makes an exhibition of himself? He answered: This is Yehudah ben Pappos, all whose deeds are done for Heaven’s sake. He said to him: Did we not formulate “In anything that gives praise, not everyone who wants to distinguish himself may do so. A scholar does except if he has been appointed to a position of public authority.” He answered him: Did we not also formulate, “In anything that gives pain, everyone who wants to distinguish himself may do so. A scholar does and may blessing come to him.” Rebbi Zeïra said, but only if he does not shame others.

It was stated: One may step to one side because of obstacles on the road. And when one sinks, even into a field full of saffron. Rebbi Abbahu said: It happened that Rabban Gamliel and Rebbi Joshua were on the road and stepped on the side because of obstacles on the road when they saw Rebbi Yehudah ben Pappos, who was sinking, coming towards them. Rabban Gamliël said to Rebbi Joshua: Who is this one who makes an exhibition of himself? He answered: This is Yehudah ben Pappos, all whose deeds are done for Heaven’s sake. He said to him: Did we not formulate “In anything that gives praise, not everyone who wants to distinguish himself may do so. A scholar does except if he has been appointed to a position of public authority.” He answered him: Did we not also formulate, “In anything that gives pain, everyone who wants to distinguish himself may do so. A scholar does and may blessing come to him.” Rebbi Zeïra said, but only if he does not shame others.

It was stated: “A dargesh is put upright and is not turned over. Rebbi Simeon ben Eleazar says, he removes its qlbnṭryn and that is enough.” Rebbi Yosa in the name of Rebbi Joshua ben Levi: practice follows Rebbi Simeon ben Eleazar. Rebbi Jacob bar Aḥa in the name of Rebbi Yose, a couch whose posts are upright and removed together with it, he takes them off and that is enough.

It was stated: “A dargesh is put upright and is not turned over. Rebbi Simeon ben Eleazar says, he removes its qlbnṭryn and that is enough.” Rebbi Yosa in the name of Rebbi Joshua ben Levi: practice follows Rebbi Simeon ben Eleazar. Rebbi Jacob bar Aḥa in the name of Rebbi Yose, a couch whose posts are upright and removed together with it, he takes them off and that is enough.

It was stated: “A dargesh is put upright and is not turned over. Rebbi Simeon ben Eleazar says, he removes its qlbnṭryn and that is enough.” Rebbi Yosa in the name of Rebbi Joshua ben Levi: practice follows Rebbi Simeon ben Eleazar. Rebbi Jacob bar Aḥa in the name of Rebbi Yose, a couch whose posts are upright and removed together with it, he takes them off and that is enough.

From where the overturning of beds? Rebbi Crispus in the name of Rebbi Joḥanan: (Job 2:13) “They sat with him towards the ground.” It does not say here “on the ground” but “they sat with him towards the ground,” on something close to the ground. It follows that they were sleeping on overturned couches. Bar Qappara said: A beautiful form I had in your house and you caused me to overturn it, you also overturn your bed! Some quote it by the expression “let him overturn; overturn the agent!” Rebbi Jonah and Rebbi Yose, both in the name of Rebbi Simeon ben Laqish. One said, why does he sleep on an overturned coach? So that he should wake up in the night and realize that he is a mourner. The other one said, since he sleeps on an overturned bed he wakes up in the night and realizes that he is a mourner.

All the time that his deceased in lying before him, he eats at his neighbor’s, and if he has no neighbor, he eats in another room. If he has no other room, he makes a wall of separation and eats. If he is unable to make a wall of separation, he turns his face towards the wall and eats. He does not eat reclining; he does neither eat nor drink his fill. He eats neither meat nor drinks wine. One does not allow him to participate in a group to say Grace. If he recited Grace, one does not answer “amen” after him. If others recited Grace, he does not anwer “amen”. That is meant on weekdays. But on the Sabbath, he does eat reclining; he eats meat and drinks wine, eats and drinks his fill. One lets him participate in a group to say Grace. If he recited Grace, one does answer “amen” after him. If others recited Grace, he answers “amen”. Rabban Simeon ben Gamliel said: Because I allowed all of these, oblige him for all other obligations of the Torah. If I permitted him temporary life, so much more eternal life. Rebbi Judah ben Pazi in the name of Rebbi Joshua ben Levi: Practice follows Rabban Simeon ben Gamliel.

All the time that his deceased in lying before him, he eats at his neighbor’s, and if he has no neighbor, he eats in another room. If he has no other room, he makes a wall of separation and eats. If he is unable to make a wall of separation, he turns his face towards the wall and eats. He does not eat reclining; he does neither eat nor drink his fill. He eats neither meat nor drinks wine. One does not allow him to participate in a group to say Grace. If he recited Grace, one does not answer “amen” after him. If others recited Grace, he does not anwer “amen”. That is meant on weekdays. But on the Sabbath, he does eat reclining; he eats meat and drinks wine, eats and drinks his fill. One lets him participate in a group to say Grace. If he recited Grace, one does answer “amen” after him. If others recited Grace, he answers “amen”. Rabban Simeon ben Gamliel said: Because I allowed all of these, oblige him for all other obligations of the Torah. If I permitted him temporary life, so much more eternal life. Rebbi Judah ben Pazi in the name of Rebbi Joshua ben Levi: Practice follows Rabban Simeon ben Gamliel.

All the time that his deceased in lying before him, he eats at his neighbor’s, and if he has no neighbor, he eats in another room. If he has no other room, he makes a wall of separation and eats. If he is unable to make a wall of separation, he turns his face towards the wall and eats. He does not eat reclining; he does neither eat nor drink his fill. He eats neither meat nor drinks wine. One does not allow him to participate in a group to say Grace. If he recited Grace, one does not answer “amen” after him. If others recited Grace, he does not anwer “amen”. That is meant on weekdays. But on the Sabbath, he does eat reclining; he eats meat and drinks wine, eats and drinks his fill. One lets him participate in a group to say Grace. If he recited Grace, one does answer “amen” after him. If others recited Grace, he answers “amen”. Rabban Simeon ben Gamliel said: Because I allowed all of these, oblige him for all other obligations of the Torah. If I permitted him temporary life, so much more eternal life. Rebbi Judah ben Pazi in the name of Rebbi Joshua ben Levi: Practice follows Rabban Simeon ben Gamliel.

All the time that his deceased in lying before him, he eats at his neighbor’s, and if he has no neighbor, he eats in another room. If he has no other room, he makes a wall of separation and eats. If he is unable to make a wall of separation, he turns his face towards the wall and eats. He does not eat reclining; he does neither eat nor drink his fill. He eats neither meat nor drinks wine. One does not allow him to participate in a group to say Grace. If he recited Grace, one does not answer “amen” after him. If others recited Grace, he does not anwer “amen”. That is meant on weekdays. But on the Sabbath, he does eat reclining; he eats meat and drinks wine, eats and drinks his fill. One lets him participate in a group to say Grace. If he recited Grace, one does answer “amen” after him. If others recited Grace, he answers “amen”. Rabban Simeon ben Gamliel said: Because I allowed all of these, oblige him for all other obligations of the Torah. If I permitted him temporary life, so much more eternal life. Rebbi Judah ben Pazi in the name of Rebbi Joshua ben Levi: Practice follows Rabban Simeon ben Gamliel.

It is stated: Ten cups one drinks in the house of a mourner: two before the meal, five during the meal, and three after the meal. These are the three after the meal: one for Grace, one for those who exercise charity, one for those who console mourners. And when Rabban (Simeon ben) Gamliel died, they added another three: One for the Ḥazzan of the community, one for the head of the community, and one for Rabban Gamliel. But when the Rabbinical authorities saw that they regularly got drunk they decreed and returned it to the original status.

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

Rebbi Jonah, Rebbi Yose the Galilean, Rebbi Yasa bar Ḥanina: One does not ask rulings on practice before the bier of a deceased. But Rebbi Yoḥanan asked Rebbi Yannai before the bier of Rebbi Simeon ben Yoẓadaq about him who dedicated his holocaust sacrifice for the upkeep of the Temple, and he answered him! Let us say when he was far away or when they were bringing him to the study hall. But Rebbi Jeremiah asked Rebbi Zeïra before the bier of Rebbi Samuel bar Rav Isaac! Let us say that he answered him when he was far away; when he was close he did not answer him.

Rebbi Samuel ben Eudaimon said: He who enters the synagogue and finds them standing and praying, if he knows that he could start and finish before the reader starts, so that he may answer “Amen”, he may pray, otherwise he should not pray. About which “Amen” did they talk? Two Amoraïm, one says the Amen of “the holy King” and the other says the Amen of “He Who listens to prayer”. Rebbi Phineas said, they do not disagree. He who said: the Amen of “the holy King”, on the Sabbath, and he who said: the Amen of “He Who listens to prayer” on weekdays.

It is stated (Tosephta Berakhot 2:11): “Rebbi Judah says, if they all are standing in one row, those who are standing because of honor are obliged, those because of mourning are exempt. When they descend for a eulogy, those who see inside are exempt, those who do not see inside are obliged.” It would be that what we stated: “Those who stand in the row, the innermost are exempt and the outer ones are obliged” is the last teaching, and what is stated: “Those who are standing because of honor are obliged, those because of mourning are exempt”, is the first teaching. And what we have stated there (Mishnah Sanhedrin 2:2): “When he consoles others, all the people stand one behind the other and the executive officer becomes a partition between himself and the people”, the last teaching. (Another opinion: the first.) Rebbi Ḥanina said: Originally, all families were standing still and the mourners passed between them. When competition increased in Sepphoris, Rebbi Yose ben Ḥalaphta decreed that the families should pass by and the mourners stand still. Rebbi Samuel Tosephta said: Matters returned to their original state.

It is stated: “For every obligation that a man is free of, he may help the congregation to fulfill their obligation, except for Grace.” But have we not stated: “Anybody who is not obligated may not help the congregation to fulfill their obligation”? If he were obligated, he could help them to fulfill even if he himself already fulfilled it! Rebbi Lia said: There is a difference about Grace since it is written (Deut. 8:10): “You will eat and be satiated, then you must praise the Eternal, your God;” he who ate must give praise. Rebbi Yose and Rebbi Judah ben Pazi were sitting together and saying: It would be reasonable for reciting the Shema‘ that every single person should repeat it aloud. It would be reasonable for prayer that every single person should pray for mercy by himself.

Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joshua ben Levi: Qeri is only from sexual intercourse. Rav Huna said, even if he saw himself enjoying in his dream. They wanted to say, only from a woman. Rebbi Jonah and Rebbi Yose, both of them say, even from something else. There (Mishnah Yoma 8:1) we have stated: Eating, drinking, washing, anointing, wearing shoes, and sexual intercourse are forbidden on Yom Kippur. And it was stated in that respect: Men with qeri immerse themselves secretly in their normal way on Yom Kippur. Does this not contradict Rebbi Joshua ben Levi since Rebbi Joshua ben Levi says, qeri is only from sexual intercourse? Explain it if he had intercourse on the previous day and forgot and did not immerse himself. But it is stated: It happened that Rebbi Yose ben Ḥalaphta was seen immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot?

Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joshua ben Levi: Qeri is only from sexual intercourse. Rav Huna said, even if he saw himself enjoying in his dream. They wanted to say, only from a woman. Rebbi Jonah and Rebbi Yose, both of them say, even from something else. There (Mishnah Yoma 8:1) we have stated: Eating, drinking, washing, anointing, wearing shoes, and sexual intercourse are forbidden on Yom Kippur. And it was stated in that respect: Men with qeri immerse themselves secretly in their normal way on Yom Kippur. Does this not contradict Rebbi Joshua ben Levi since Rebbi Joshua ben Levi says, qeri is only from sexual intercourse? Explain it if he had intercourse on the previous day and forgot and did not immerse himself. But it is stated: It happened that Rebbi Yose ben Ḥalaphta was seen immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot?

Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joshua ben Levi: Qeri is only from sexual intercourse. Rav Huna said, even if he saw himself enjoying in his dream. They wanted to say, only from a woman. Rebbi Jonah and Rebbi Yose, both of them say, even from something else. There (Mishnah Yoma 8:1) we have stated: Eating, drinking, washing, anointing, wearing shoes, and sexual intercourse are forbidden on Yom Kippur. And it was stated in that respect: Men with qeri immerse themselves secretly in their normal way on Yom Kippur. Does this not contradict Rebbi Joshua ben Levi since Rebbi Joshua ben Levi says, qeri is only from sexual intercourse? Explain it if he had intercourse on the previous day and forgot and did not immerse himself. But it is stated: It happened that Rebbi Yose ben Ḥalaphta was seen immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot?

Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joshua ben Levi: Qeri is only from sexual intercourse. Rav Huna said, even if he saw himself enjoying in his dream. They wanted to say, only from a woman. Rebbi Jonah and Rebbi Yose, both of them say, even from something else. There (Mishnah Yoma 8:1) we have stated: Eating, drinking, washing, anointing, wearing shoes, and sexual intercourse are forbidden on Yom Kippur. And it was stated in that respect: Men with qeri immerse themselves secretly in their normal way on Yom Kippur. Does this not contradict Rebbi Joshua ben Levi since Rebbi Joshua ben Levi says, qeri is only from sexual intercourse? Explain it if he had intercourse on the previous day and forgot and did not immerse himself. But it is stated: It happened that Rebbi Yose ben Ḥalaphta was seen immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot?

Rebbi Aḥa in the name of Tanḥum ben Rebbi Ḥiyya: In the days of Rebbi Joshua ben Levi they wanted to abolish this immersion because of the Galilean women who became sterile because of the cold. Rebbi Joshua ben Levi told them: Do you want to uproot something that fences Israel off from sin? What means: Fences Israel off from sin? It happened that a watchman of vinyards wanted to have an affair with a married woman. By the time they were preparing a place where they could immerse themselves, passers-by came by and the sin was not committed. It happened that someone wanted to have an affair with Rebbi’s slave girl. She said to him: If my mistress does not immerse herself, I do not immerse myself. He said to her: Are you not like an animal? She said to him: Did you not hear that one who has relations with an animal will be stoned, as it is said (Ex. 22:18): “Anyone lying with an animal shall certainly be executed.”

Rebbi Aḥa in the name of Tanḥum ben Rebbi Ḥiyya: In the days of Rebbi Joshua ben Levi they wanted to abolish this immersion because of the Galilean women who became sterile because of the cold. Rebbi Joshua ben Levi told them: Do you want to uproot something that fences Israel off from sin? What means: Fences Israel off from sin? It happened that a watchman of vinyards wanted to have an affair with a married woman. By the time they were preparing a place where they could immerse themselves, passers-by came by and the sin was not committed. It happened that someone wanted to have an affair with Rebbi’s slave girl. She said to him: If my mistress does not immerse herself, I do not immerse myself. He said to her: Are you not like an animal? She said to him: Did you not hear that one who has relations with an animal will be stoned, as it is said (Ex. 22:18): “Anyone lying with an animal shall certainly be executed.”

Rebbi Aḥa in the name of Tanḥum ben Rebbi Ḥiyya: In the days of Rebbi Joshua ben Levi they wanted to abolish this immersion because of the Galilean women who became sterile because of the cold. Rebbi Joshua ben Levi told them: Do you want to uproot something that fences Israel off from sin? What means: Fences Israel off from sin? It happened that a watchman of vinyards wanted to have an affair with a married woman. By the time they were preparing a place where they could immerse themselves, passers-by came by and the sin was not committed. It happened that someone wanted to have an affair with Rebbi’s slave girl. She said to him: If my mistress does not immerse herself, I do not immerse myself. He said to her: Are you not like an animal? She said to him: Did you not hear that one who has relations with an animal will be stoned, as it is said (Ex. 22:18): “Anyone lying with an animal shall certainly be executed.”

It happened that someone was reading the Torah in Nsebin; when he came to the Divine Name he started to stutter. Rebbi Yehudah ben Bathyra told him: Open your mouth and let your words shine because words of the .Torah cannot receive impurity. Rebbi Jacob bar Aḥa said: There they act following Rebbi Illaï regarding the first shearing, following Rebbi Josiah regarding kilaim in the vineyard, and following Rebbi Yehudah ben Bathyra regarding people with qeri. Following Rebbi Illaï regarding the first shearing. as we have stated: “Rebbi Illaï said: The first shearing applies only in the Land.” Following Rebbi Josiah regarding kilaim as it is stated: “One is never guilty unless one sowed wheat, barley, and grape kernels falling from the same hand.” Following Rebbi Yehudah ben Bathyra regarding people with qeri as it is stated: “Rebbi Yehudah ben Bathyra says, words of the Torah cannot receive impurity.”

It happened that someone was reading the Torah in Nsebin; when he came to the Divine Name he started to stutter. Rebbi Yehudah ben Bathyra told him: Open your mouth and let your words shine because words of the .Torah cannot receive impurity. Rebbi Jacob bar Aḥa said: There they act following Rebbi Illaï regarding the first shearing, following Rebbi Josiah regarding kilaim in the vineyard, and following Rebbi Yehudah ben Bathyra regarding people with qeri. Following Rebbi Illaï regarding the first shearing. as we have stated: “Rebbi Illaï said: The first shearing applies only in the Land.” Following Rebbi Josiah regarding kilaim as it is stated: “One is never guilty unless one sowed wheat, barley, and grape kernels falling from the same hand.” Following Rebbi Yehudah ben Bathyra regarding people with qeri as it is stated: “Rebbi Yehudah ben Bathyra says, words of the Torah cannot receive impurity.”

It happened that someone was reading the Torah in Nsebin; when he came to the Divine Name he started to stutter. Rebbi Yehudah ben Bathyra told him: Open your mouth and let your words shine because words of the .Torah cannot receive impurity. Rebbi Jacob bar Aḥa said: There they act following Rebbi Illaï regarding the first shearing, following Rebbi Josiah regarding kilaim in the vineyard, and following Rebbi Yehudah ben Bathyra regarding people with qeri. Following Rebbi Illaï regarding the first shearing. as we have stated: “Rebbi Illaï said: The first shearing applies only in the Land.” Following Rebbi Josiah regarding kilaim as it is stated: “One is never guilty unless one sowed wheat, barley, and grape kernels falling from the same hand.” Following Rebbi Yehudah ben Bathyra regarding people with qeri as it is stated: “Rebbi Yehudah ben Bathyra says, words of the Torah cannot receive impurity.”

It happened that someone was reading the Torah in Nsebin; when he came to the Divine Name he started to stutter. Rebbi Yehudah ben Bathyra told him: Open your mouth and let your words shine because words of the .Torah cannot receive impurity. Rebbi Jacob bar Aḥa said: There they act following Rebbi Illaï regarding the first shearing, following Rebbi Josiah regarding kilaim in the vineyard, and following Rebbi Yehudah ben Bathyra regarding people with qeri. Following Rebbi Illaï regarding the first shearing. as we have stated: “Rebbi Illaï said: The first shearing applies only in the Land.” Following Rebbi Josiah regarding kilaim as it is stated: “One is never guilty unless one sowed wheat, barley, and grape kernels falling from the same hand.” Following Rebbi Yehudah ben Bathyra regarding people with qeri as it is stated: “Rebbi Yehudah ben Bathyra says, words of the Torah cannot receive impurity.”

Rebbi Yose ben Yose came on a ship. He saw one who was tying a rope around himself in order to descend and wash. He said to him: Do not endanger your life. He said to him: This one needs to eat. He said to him: eat! This man needs to drink. He said to him: drink! When they came to the harbor, he said to him: There I permitted it only because of danger to your life but here this man may not taste anything before he washes.

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

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

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

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

Rebbi Benjamin ben Yephet in the name of Rebbi Yoḥanan: A minute amount of excrement can be eliminated by spit. Rebbi Zeïra and Rebbi Jacob bar Zavdi were sitting; they saw some excrement. Rebbi Jacob bar Zavdi got up and spat on it. Rebbi Zeïra said to him: From the sea to the pan!

A person should not have sexual intercourse when there is a Torah scroll with him in the room. Rebbi Jeremiah in the name of Rebbi Abbahu: it is permitted if it was wrapped in a wrapper or if it was in a window opening that is ten hand-breadths above the ground. Rebbi Joshua ben Levi made a small curtain for it.

Rebbi Ḥalaphta ben Shaul stated: It is a bad sign if one lets wind during one’s prayer. That means on one’s bottom, but not on one’s top. This parallels what Rebbi Ḥanina said: I saw Rebbi yawning, belching, putting his hand on his mouth, but not spitting. Rebbi Yoḥanan said, one may even spit so that one’s cup should be clean; forward is forbidden, behind oneself is permitted. To one’s right is forbidden, to one’s left is permitted; that is what is written (Ps. 91: 7): “On your left hand side will fall a thousand.” Everybody agrees about one who spits toward the stele, that he is forbidden to do so. Rebbi Joshua ben Levi says, he who spits in the synagogue is like one who spits into his own eye. Rebbi Jonah spat and rubbed out. Rebbi Jeremiah, Rebbi Samuel bar Ḥalaphta in the name of Rav Ada bar Aḥava: He who prayed should not spit until he walked four cubits. Rebbi Yose bar Rebbi Abun said, similarly he who spat should not pray until he walked four cubits.

Rebbi Ḥalaphta ben Shaul stated: It is a bad sign if one lets wind during one’s prayer. That means on one’s bottom, but not on one’s top. This parallels what Rebbi Ḥanina said: I saw Rebbi yawning, belching, putting his hand on his mouth, but not spitting. Rebbi Yoḥanan said, one may even spit so that one’s cup should be clean; forward is forbidden, behind oneself is permitted. To one’s right is forbidden, to one’s left is permitted; that is what is written (Ps. 91: 7): “On your left hand side will fall a thousand.” Everybody agrees about one who spits toward the stele, that he is forbidden to do so. Rebbi Joshua ben Levi says, he who spits in the synagogue is like one who spits into his own eye. Rebbi Jonah spat and rubbed out. Rebbi Jeremiah, Rebbi Samuel bar Ḥalaphta in the name of Rav Ada bar Aḥava: He who prayed should not spit until he walked four cubits. Rebbi Yose bar Rebbi Abun said, similarly he who spat should not pray until he walked four cubits.

Rebbi Joshua ben Levi said: They learned prayers from the patriarchs. Morning prayer from our father Abraham (Gen. 19:27): “Abraham got up early to the place where he had stood there in the presence of the Eternal.” Standing means praying, as it says (Ps. 106:30) “Phineas stood and prayed.” Minḥah prayers from our father Isaac. (Gen. 24:63) “Isaac went out to speak on the field.” Speaking means praying, as it says (Ps. 102:1) “A prayer of the deprived one when he faints and pours out his speech before the Eternal.” Evening prayer from our father Jacob. (Gen. 28:11) “He entreated at the Place.” Entreaty means prayer, as it is said (Jer. 27:18) “Please, let them entreat the Eternal of hosts.” And it says (Jer. 7:16): “Do not lift for them (your voice in) a cry and do not entreat me.”

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

Rebbi Ḥiyya in the name of Rebbi Yoḥanan: Minḥah and Musaph prayers, the Minḥah prayer has precedence. They wanted to say, that is if there is no time in the day to pray both of them; but if there is time in the day to pray both of them then the Musaph prayer has precedence. Rebbi Zeïra in the name of Rebbi Yoḥanan: Even if there is time in the day to pray both of them, the Minḥah prayer has precedence. Rebbi Nathan bar Ṭobi in the name of Rebbi Yoḥanan: Even if there is time in the day to pray both of them, the Minḥah prayer has precedence. But did we not state: “If somebody made Minḥah prayer precede Musaph prayer, he has done his duty.” Retrospectively, but from the start, not so. Explain it if the time for prayer has not yet arrived, as in the following: Rebbi Joshua ben Levi commanded his students: If you have lunch and the day progressed to six hours before you entered, then pray Minḥah before you enter.

Rebbi Yose ben Ḥanina used to pray when the sun set so that the fear of Heaven should be on him the entire day long. Rebbi Yose ben Ḥanina said: May my lot be with those who pray at sunset. What is the reason? (Ps. 32:6) “For that, every pious person should pray to You at the time of מצא”, at the time when the day is pushed out.

Rebbi Yose ben Ḥanina used to pray when the sun set so that the fear of Heaven should be on him the entire day long. Rebbi Yose ben Ḥanina said: May my lot be with those who pray at sunset. What is the reason? (Ps. 32:6) “For that, every pious person should pray to You at the time of מצא”, at the time when the day is pushed out.

The maternal uncle of Rebbi Ada had rolled up the kaftan of Rav on the Great Fastday. He said to him: When you see the sun on top of the date palms, give me my kaftan so that we may pray Minḥah. And when the sun is on top of the date palms it is daytime. As Rebbi Yoḥanan said (Is. 44:27): “He Who said to the deep: dry up!”, that is Babylonia, the filth of the world. Rebbi Yoḥanan said: Why is it called “the deep”, because there the dead of the Deluge were submerged, (Jer. 51:49) “Also in Babylonia the slain of Israel will fall, also in Babylonia the corpses of all the earth did fall.” It is written (Gen. 11:2) “They found a valley in the land Shinear and dwelt there.” Rebbi Simeon ben Laqish said, why is it called Shinear? Because there the dead of the Deluge were thrown. Another explanation: Because they die in strangulation, without light or public baths. Another explanation: Shinear, because they are stripped of miẓwot, without terumah and without tithes. Another explanation: Shinear, because its rulers die as youths. Another explanation: Shinear, because it produced a hater and enemy of the Holy One, praise to Him. Who is that? That is Nebuchadnezzar the evil one.

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

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

Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: If Yom Kippur happens to be on the Sabbath, one mentions Sabbath in Neïlah even though there is no Neïlah for Sabbath. They added to it: If the New Moon happens to be on a public fast-day, one mentions the New Moon in Neïlah even though there is no Neïlah for the New Moon. Rebbi Simon in the name of Rebbi Joshua ben Levi: On a Sabbath that falls on Ḥanukkah, one mentions Ḥanukkah for Musaph even though there is no Musaph for Ḥanukkah. They added to it the New Moon that happens to be in it, one mentions Ḥanukkah for Musaph even though there is no Musaph for Ḥanukkah.

Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: If Yom Kippur happens to be on the Sabbath, one mentions Sabbath in Neïlah even though there is no Neïlah for Sabbath. They added to it: If the New Moon happens to be on a public fast-day, one mentions the New Moon in Neïlah even though there is no Neïlah for the New Moon. Rebbi Simon in the name of Rebbi Joshua ben Levi: On a Sabbath that falls on Ḥanukkah, one mentions Ḥanukkah for Musaph even though there is no Musaph for Ḥanukkah. They added to it the New Moon that happens to be in it, one mentions Ḥanukkah for Musaph even though there is no Musaph for Ḥanukkah.

What does one read? Rebbi Yose said, one reads blessings and curses. Rebbi Mana said to him: For example to tell them about the fast day? They are lying on their bellies and should not know that it is a fast day? He said to him: To tell you that one reads blessings and curses. Rebbi Yudan the Kappadokian said before Rebbi Yose in the name of Rebbi Yehudah ben Pazi: One reads about the New Moon. Rebbi Yose met Rebbi Yehudah ben Pazi. He asked him: Did you hear that from your father? He said to him: My father did not say so, except that at Eyn Ṭab, since they know for sure that it is the New Moon, they read about the New Moon. Hence, at all other places one reads blessings and curses.

What does one read? Rebbi Yose said, one reads blessings and curses. Rebbi Mana said to him: For example to tell them about the fast day? They are lying on their bellies and should not know that it is a fast day? He said to him: To tell you that one reads blessings and curses. Rebbi Yudan the Kappadokian said before Rebbi Yose in the name of Rebbi Yehudah ben Pazi: One reads about the New Moon. Rebbi Yose met Rebbi Yehudah ben Pazi. He asked him: Did you hear that from your father? He said to him: My father did not say so, except that at Eyn Ṭab, since they know for sure that it is the New Moon, they read about the New Moon. Hence, at all other places one reads blessings and curses.

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

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

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

It happened that one student came and asked Rebbi Joshua: What is about evening prayer? He said to him: It is voluntary. He asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. He said to him: Tomorrow, when I enter the assembly hall, stand up and ask me about this practice. The next day, this student stood up and asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. Rabban Gamliel said to Rebbi Joshua: Are you the one who says it is voluntary? He answered him: No. He said to him: Stand up on your feet so that they may testify against you. Then Rabban Gamliel was sitting down and lecturing while Rebbi Joshua was standing up until the people started talking and said to Rebbi Ḥuẓpit the interpreter: Send the people home. They said to Rebbi Zenon the ḥazan: Start! He said: Start! All the people stood up and said to him (Nahum 3:19): “Certainly, on whom did your evil not pass always?” They went and appointed Rebbi Eleazar ben Azariah to the Yeshivah when he was 16 years old; his head became all white. Rebbi Aqiba sat and was sad; he said, not that he is a greater Torah scholar than I am, but he comes from a greater family than I do; hail to the man whose forefathers created merit for him, hail to the man who has a peg to hang on to. What was Rebbi Eleazar ben Azariah’s peg? He was the tenth generation after Ezra. How many seats were there? Rebbi Jacob ben Sisi said: Eighty seats were there of accomplished scholars, not to count those standing behind the railing. Rebbi Yose ben Rebbi Abun said 300 were there, not to count those standing behind the railing. As we have stated there (Mishnah Zebaḥim 1:3) “On the day Rebbi Eleazar ben Azariah was appointed to the Academy.” There (Mishnah Ketubot 4:6) we have stated: “This inference did Rebbi Eleazar ben Azariah present before the sages at the vineyard of Jabneh.” Was there a vineyard? It means that the scholars sat there in rows like vines in a vineyard. Rabban Gamliel went immediately to pacify each one in his house. He came to Rebbi Joshua and found him occupied with the making of needles. He asked him: This is how you earn your living? He answered him: Until now you did not know? Woe to the generation whose caretaker you are! He said to him: I humble myself before you. They sent a washerman to Rebbi Eleazar ben Azariah, but some say that it was Rebbi Aqiba. He told him: The sprinkler, son of a sprinkler, should sprinkle. Should anyone who is neither a sprinkler nor the son of a sprinkler say to the sprinkler: your water is water from a cave and your ashes are ashes from a fireplace? He said to him: You made your peace with him! I and you shall go in the morning to Rabban Gamliel’s door. Nevertheless they did not remove him from his dignity but made him head of the court.

It happened that one student came and asked Rebbi Joshua: What is about evening prayer? He said to him: It is voluntary. He asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. He said to him: Tomorrow, when I enter the assembly hall, stand up and ask me about this practice. The next day, this student stood up and asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. Rabban Gamliel said to Rebbi Joshua: Are you the one who says it is voluntary? He answered him: No. He said to him: Stand up on your feet so that they may testify against you. Then Rabban Gamliel was sitting down and lecturing while Rebbi Joshua was standing up until the people started talking and said to Rebbi Ḥuẓpit the interpreter: Send the people home. They said to Rebbi Zenon the ḥazan: Start! He said: Start! All the people stood up and said to him (Nahum 3:19): “Certainly, on whom did your evil not pass always?” They went and appointed Rebbi Eleazar ben Azariah to the Yeshivah when he was 16 years old; his head became all white. Rebbi Aqiba sat and was sad; he said, not that he is a greater Torah scholar than I am, but he comes from a greater family than I do; hail to the man whose forefathers created merit for him, hail to the man who has a peg to hang on to. What was Rebbi Eleazar ben Azariah’s peg? He was the tenth generation after Ezra. How many seats were there? Rebbi Jacob ben Sisi said: Eighty seats were there of accomplished scholars, not to count those standing behind the railing. Rebbi Yose ben Rebbi Abun said 300 were there, not to count those standing behind the railing. As we have stated there (Mishnah Zebaḥim 1:3) “On the day Rebbi Eleazar ben Azariah was appointed to the Academy.” There (Mishnah Ketubot 4:6) we have stated: “This inference did Rebbi Eleazar ben Azariah present before the sages at the vineyard of Jabneh.” Was there a vineyard? It means that the scholars sat there in rows like vines in a vineyard. Rabban Gamliel went immediately to pacify each one in his house. He came to Rebbi Joshua and found him occupied with the making of needles. He asked him: This is how you earn your living? He answered him: Until now you did not know? Woe to the generation whose caretaker you are! He said to him: I humble myself before you. They sent a washerman to Rebbi Eleazar ben Azariah, but some say that it was Rebbi Aqiba. He told him: The sprinkler, son of a sprinkler, should sprinkle. Should anyone who is neither a sprinkler nor the son of a sprinkler say to the sprinkler: your water is water from a cave and your ashes are ashes from a fireplace? He said to him: You made your peace with him! I and you shall go in the morning to Rabban Gamliel’s door. Nevertheless they did not remove him from his dignity but made him head of the court.

It happened that one student came and asked Rebbi Joshua: What is about evening prayer? He said to him: It is voluntary. He asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. He said to him: Tomorrow, when I enter the assembly hall, stand up and ask me about this practice. The next day, this student stood up and asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. Rabban Gamliel said to Rebbi Joshua: Are you the one who says it is voluntary? He answered him: No. He said to him: Stand up on your feet so that they may testify against you. Then Rabban Gamliel was sitting down and lecturing while Rebbi Joshua was standing up until the people started talking and said to Rebbi Ḥuẓpit the interpreter: Send the people home. They said to Rebbi Zenon the ḥazan: Start! He said: Start! All the people stood up and said to him (Nahum 3:19): “Certainly, on whom did your evil not pass always?” They went and appointed Rebbi Eleazar ben Azariah to the Yeshivah when he was 16 years old; his head became all white. Rebbi Aqiba sat and was sad; he said, not that he is a greater Torah scholar than I am, but he comes from a greater family than I do; hail to the man whose forefathers created merit for him, hail to the man who has a peg to hang on to. What was Rebbi Eleazar ben Azariah’s peg? He was the tenth generation after Ezra. How many seats were there? Rebbi Jacob ben Sisi said: Eighty seats were there of accomplished scholars, not to count those standing behind the railing. Rebbi Yose ben Rebbi Abun said 300 were there, not to count those standing behind the railing. As we have stated there (Mishnah Zebaḥim 1:3) “On the day Rebbi Eleazar ben Azariah was appointed to the Academy.” There (Mishnah Ketubot 4:6) we have stated: “This inference did Rebbi Eleazar ben Azariah present before the sages at the vineyard of Jabneh.” Was there a vineyard? It means that the scholars sat there in rows like vines in a vineyard. Rabban Gamliel went immediately to pacify each one in his house. He came to Rebbi Joshua and found him occupied with the making of needles. He asked him: This is how you earn your living? He answered him: Until now you did not know? Woe to the generation whose caretaker you are! He said to him: I humble myself before you. They sent a washerman to Rebbi Eleazar ben Azariah, but some say that it was Rebbi Aqiba. He told him: The sprinkler, son of a sprinkler, should sprinkle. Should anyone who is neither a sprinkler nor the son of a sprinkler say to the sprinkler: your water is water from a cave and your ashes are ashes from a fireplace? He said to him: You made your peace with him! I and you shall go in the morning to Rabban Gamliel’s door. Nevertheless they did not remove him from his dignity but made him head of the court.

It happened that one student came and asked Rebbi Joshua: What is about evening prayer? He said to him: It is voluntary. He asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. He said to him: Tomorrow, when I enter the assembly hall, stand up and ask me about this practice. The next day, this student stood up and asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. Rabban Gamliel said to Rebbi Joshua: Are you the one who says it is voluntary? He answered him: No. He said to him: Stand up on your feet so that they may testify against you. Then Rabban Gamliel was sitting down and lecturing while Rebbi Joshua was standing up until the people started talking and said to Rebbi Ḥuẓpit the interpreter: Send the people home. They said to Rebbi Zenon the ḥazan: Start! He said: Start! All the people stood up and said to him (Nahum 3:19): “Certainly, on whom did your evil not pass always?” They went and appointed Rebbi Eleazar ben Azariah to the Yeshivah when he was 16 years old; his head became all white. Rebbi Aqiba sat and was sad; he said, not that he is a greater Torah scholar than I am, but he comes from a greater family than I do; hail to the man whose forefathers created merit for him, hail to the man who has a peg to hang on to. What was Rebbi Eleazar ben Azariah’s peg? He was the tenth generation after Ezra. How many seats were there? Rebbi Jacob ben Sisi said: Eighty seats were there of accomplished scholars, not to count those standing behind the railing. Rebbi Yose ben Rebbi Abun said 300 were there, not to count those standing behind the railing. As we have stated there (Mishnah Zebaḥim 1:3) “On the day Rebbi Eleazar ben Azariah was appointed to the Academy.” There (Mishnah Ketubot 4:6) we have stated: “This inference did Rebbi Eleazar ben Azariah present before the sages at the vineyard of Jabneh.” Was there a vineyard? It means that the scholars sat there in rows like vines in a vineyard. Rabban Gamliel went immediately to pacify each one in his house. He came to Rebbi Joshua and found him occupied with the making of needles. He asked him: This is how you earn your living? He answered him: Until now you did not know? Woe to the generation whose caretaker you are! He said to him: I humble myself before you. They sent a washerman to Rebbi Eleazar ben Azariah, but some say that it was Rebbi Aqiba. He told him: The sprinkler, son of a sprinkler, should sprinkle. Should anyone who is neither a sprinkler nor the son of a sprinkler say to the sprinkler: your water is water from a cave and your ashes are ashes from a fireplace? He said to him: You made your peace with him! I and you shall go in the morning to Rabban Gamliel’s door. Nevertheless they did not remove him from his dignity but made him head of the court.

It happened that one student came and asked Rebbi Joshua: What is about evening prayer? He said to him: It is voluntary. He asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. He said to him: Tomorrow, when I enter the assembly hall, stand up and ask me about this practice. The next day, this student stood up and asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. Rabban Gamliel said to Rebbi Joshua: Are you the one who says it is voluntary? He answered him: No. He said to him: Stand up on your feet so that they may testify against you. Then Rabban Gamliel was sitting down and lecturing while Rebbi Joshua was standing up until the people started talking and said to Rebbi Ḥuẓpit the interpreter: Send the people home. They said to Rebbi Zenon the ḥazan: Start! He said: Start! All the people stood up and said to him (Nahum 3:19): “Certainly, on whom did your evil not pass always?” They went and appointed Rebbi Eleazar ben Azariah to the Yeshivah when he was 16 years old; his head became all white. Rebbi Aqiba sat and was sad; he said, not that he is a greater Torah scholar than I am, but he comes from a greater family than I do; hail to the man whose forefathers created merit for him, hail to the man who has a peg to hang on to. What was Rebbi Eleazar ben Azariah’s peg? He was the tenth generation after Ezra. How many seats were there? Rebbi Jacob ben Sisi said: Eighty seats were there of accomplished scholars, not to count those standing behind the railing. Rebbi Yose ben Rebbi Abun said 300 were there, not to count those standing behind the railing. As we have stated there (Mishnah Zebaḥim 1:3) “On the day Rebbi Eleazar ben Azariah was appointed to the Academy.” There (Mishnah Ketubot 4:6) we have stated: “This inference did Rebbi Eleazar ben Azariah present before the sages at the vineyard of Jabneh.” Was there a vineyard? It means that the scholars sat there in rows like vines in a vineyard. Rabban Gamliel went immediately to pacify each one in his house. He came to Rebbi Joshua and found him occupied with the making of needles. He asked him: This is how you earn your living? He answered him: Until now you did not know? Woe to the generation whose caretaker you are! He said to him: I humble myself before you. They sent a washerman to Rebbi Eleazar ben Azariah, but some say that it was Rebbi Aqiba. He told him: The sprinkler, son of a sprinkler, should sprinkle. Should anyone who is neither a sprinkler nor the son of a sprinkler say to the sprinkler: your water is water from a cave and your ashes are ashes from a fireplace? He said to him: You made your peace with him! I and you shall go in the morning to Rabban Gamliel’s door. Nevertheless they did not remove him from his dignity but made him head of the court.

It happened that one student came and asked Rebbi Joshua: What is about evening prayer? He said to him: It is voluntary. He asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. He said to him: Tomorrow, when I enter the assembly hall, stand up and ask me about this practice. The next day, this student stood up and asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. Rabban Gamliel said to Rebbi Joshua: Are you the one who says it is voluntary? He answered him: No. He said to him: Stand up on your feet so that they may testify against you. Then Rabban Gamliel was sitting down and lecturing while Rebbi Joshua was standing up until the people started talking and said to Rebbi Ḥuẓpit the interpreter: Send the people home. They said to Rebbi Zenon the ḥazan: Start! He said: Start! All the people stood up and said to him (Nahum 3:19): “Certainly, on whom did your evil not pass always?” They went and appointed Rebbi Eleazar ben Azariah to the Yeshivah when he was 16 years old; his head became all white. Rebbi Aqiba sat and was sad; he said, not that he is a greater Torah scholar than I am, but he comes from a greater family than I do; hail to the man whose forefathers created merit for him, hail to the man who has a peg to hang on to. What was Rebbi Eleazar ben Azariah’s peg? He was the tenth generation after Ezra. How many seats were there? Rebbi Jacob ben Sisi said: Eighty seats were there of accomplished scholars, not to count those standing behind the railing. Rebbi Yose ben Rebbi Abun said 300 were there, not to count those standing behind the railing. As we have stated there (Mishnah Zebaḥim 1:3) “On the day Rebbi Eleazar ben Azariah was appointed to the Academy.” There (Mishnah Ketubot 4:6) we have stated: “This inference did Rebbi Eleazar ben Azariah present before the sages at the vineyard of Jabneh.” Was there a vineyard? It means that the scholars sat there in rows like vines in a vineyard. Rabban Gamliel went immediately to pacify each one in his house. He came to Rebbi Joshua and found him occupied with the making of needles. He asked him: This is how you earn your living? He answered him: Until now you did not know? Woe to the generation whose caretaker you are! He said to him: I humble myself before you. They sent a washerman to Rebbi Eleazar ben Azariah, but some say that it was Rebbi Aqiba. He told him: The sprinkler, son of a sprinkler, should sprinkle. Should anyone who is neither a sprinkler nor the son of a sprinkler say to the sprinkler: your water is water from a cave and your ashes are ashes from a fireplace? He said to him: You made your peace with him! I and you shall go in the morning to Rabban Gamliel’s door. Nevertheless they did not remove him from his dignity but made him head of the court.

It happened that one student came and asked Rebbi Joshua: What is about evening prayer? He said to him: It is voluntary. He asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. He said to him: Tomorrow, when I enter the assembly hall, stand up and ask me about this practice. The next day, this student stood up and asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. Rabban Gamliel said to Rebbi Joshua: Are you the one who says it is voluntary? He answered him: No. He said to him: Stand up on your feet so that they may testify against you. Then Rabban Gamliel was sitting down and lecturing while Rebbi Joshua was standing up until the people started talking and said to Rebbi Ḥuẓpit the interpreter: Send the people home. They said to Rebbi Zenon the ḥazan: Start! He said: Start! All the people stood up and said to him (Nahum 3:19): “Certainly, on whom did your evil not pass always?” They went and appointed Rebbi Eleazar ben Azariah to the Yeshivah when he was 16 years old; his head became all white. Rebbi Aqiba sat and was sad; he said, not that he is a greater Torah scholar than I am, but he comes from a greater family than I do; hail to the man whose forefathers created merit for him, hail to the man who has a peg to hang on to. What was Rebbi Eleazar ben Azariah’s peg? He was the tenth generation after Ezra. How many seats were there? Rebbi Jacob ben Sisi said: Eighty seats were there of accomplished scholars, not to count those standing behind the railing. Rebbi Yose ben Rebbi Abun said 300 were there, not to count those standing behind the railing. As we have stated there (Mishnah Zebaḥim 1:3) “On the day Rebbi Eleazar ben Azariah was appointed to the Academy.” There (Mishnah Ketubot 4:6) we have stated: “This inference did Rebbi Eleazar ben Azariah present before the sages at the vineyard of Jabneh.” Was there a vineyard? It means that the scholars sat there in rows like vines in a vineyard. Rabban Gamliel went immediately to pacify each one in his house. He came to Rebbi Joshua and found him occupied with the making of needles. He asked him: This is how you earn your living? He answered him: Until now you did not know? Woe to the generation whose caretaker you are! He said to him: I humble myself before you. They sent a washerman to Rebbi Eleazar ben Azariah, but some say that it was Rebbi Aqiba. He told him: The sprinkler, son of a sprinkler, should sprinkle. Should anyone who is neither a sprinkler nor the son of a sprinkler say to the sprinkler: your water is water from a cave and your ashes are ashes from a fireplace? He said to him: You made your peace with him! I and you shall go in the morning to Rabban Gamliel’s door. Nevertheless they did not remove him from his dignity but made him head of the court.

MISHNAH: Rebbi Neḥoniah ben Haqqanah used to recite a short prayer when he entered and when he left the house of study. They asked him, what kind of prayer is this? He told them: When I enter, I pray that no mishap should come through me and when I leave I give thanks for my lot.

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

HALAKHAH: And why 18? Rebbi Joshua ben Levi says, corresponding to the 18 psalms that are written from the start of Psalms to (Ps. 20:2): “May the Lord listen to you on the day of need.” If somebody would say to you they are 19, tell him (Ps. 2:1) “Why are the Gentiles in upheaval” is not in the count. From here they said that one who prayed and was not answered needs to fast. Rebbi Mana said, a hint that a Torah student must say to his teacher: May your prayers be answered.

Rebbi Levi said, corresponding to the 18 Divine Names written in (Ps. 29) “Give to the Eternal, o sons of the mighty.” Rebbi Ḥuna said: If it were said that they are 17, tell him the one against sectarians the Sages fixed already at Jabneh. Rebbi Eleazar ben Rebbi Yose objected before Rebbi Yose, but is it not written (Ps. 29:3) “the God of Glory thundered”? He said to him: Has it not been stated: He takes together the one against sectarians and sinners in “He Who subdues offenders”, the one for elders and proselytes in “Assurance to the righteous”, and the one for David in “He Who builds Jerusalem.” Then you have enough to have a Divine name for each one of them.

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

Rebbi Zeïra in the name of Rav Jeremiah, a private person has to mention the occasion on a public fast day. Where does he say it? Between “Redeemer of Israel” and “Healer of the sick.” What does he say? “Answer us, o Eternal, answer us in this time and season because we are in great trouble, do not hide Your presence from us, do not be oblivious to our supplications, because You, o Eternal, will answer in time of trouble, redeem and save in any time of distress. (Ps. 107.6) “They cried to the Eternal in their trouble, He led them out from their distress.” Praise to You, o Eternal, Answering in times of trouble. Rebbi Yannai ben Rebbi Ismael in the name of the House of Rebbi Yannai says: In “He Who hears prayer.”

Rebbi Zeïra sent Rebbi Naḥum to Rebbi Yannai ben Rebbi Ismael and said to him: What are the “seven similar to eighteen” of Samuel? He said to him: Give us understanding, have pleasure in our repentance, forgive us, redeem us, heal our sicknesses, bless our years [Rebbi Ḥaggai said, in the rainy season one says: with blessed rains, in the season of dew one says: with blessed dew], for You gather in the dispersed, Yours it is to judge the misguided, put down Your hand on the wicked, but in You may rejoice all who hope for You to rebuild Your city, to renew Your Temple with the offspring of Your servant David, because before we call You will answer as it is said (Is. 65:24): “It shall be before they call that I shall answer, they still shall be talking while I will listen.” Praise to You, o Eternal, Who hears prayer. And he says the first three and the last three benedictions. And he says (Ps. 28:6): Praised be the Eternal, Who certainly hears the voice of my supplications.

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

Rebbi Yasa, Rebbi Ḥelbo. Rebbi Berekhiah, Rebbi Ḥelbo comes to it in the name of Rebbi Eudaimon from Ḥaifa: A person has to turn his face to the wall in order to pray. What is the reason? (Is. 38:2) “Hezekiah turned his face to the wall.” Which wall did he lift his eyes to? Rebbi Joshua ben Levi said, he lifted his eyes to Raḥab’s wall, (Jos. 2:15) “For her house was on the wall of the fortification.” He said before Him: Master of the world, Raḥab the inn-keeper saved two souls for You, and see how many souls You saved for her. [That is what is written (Jos.6:23): “The youths came, etc.” Rebbi Simeon bar Yoḥai said, even if her family was 200 persons strong and they furthermore were related to another 200 families, all of these were saved by her merit.] My forefathers who brought to You all these proselytes, so much more. Rebbi Ḥananiah bar Pappus said, he lifted his eyes to the wall of the Temple. (Ez. 43:8) “When they put their lintel next to My lintel, their doorposts next to My doorpost, with the wall between Me and them.” They were important people, they could not go and pray in the Temple every time, so they prayed in their house and the Holy One, praise to Him, considers it as if they had prayed in the Temple. My fathers who built for You all this glory, so much more. Rebbi Samuel bar Naḥman said, he lifted his eyes to the wall of the woman from Sunem, as it was said (2Kings 4:10): “Let us make a small upper storey on the wall”. He said before Him: Master of the world, the woman from Sunem made one wall for Elisha and You revived her son. My forefathers who built for You all this glory, so much more that You should give me my life. The rabbis say, he lifted his eyes to the walls of his heart. (Jer. 4:19) “My innards, my innards I make tremble, the walls of my heart are in uproar.” He said before Him: Master of the world, I checked all my 248 limbs that You gave me and I did not find one of them I offended You with; so much more that You should give me my life.

HALAKHAH: It has been stated: One who was riding on a donkey, if he has somebody to hold his donkey, he should descend and pray on the ground, otherwise he should pray where he is. Rebbi says, in any case he should pray where he is because then his mind will be at peace. Rebbi Judah ben Pazi in the name of Rebbi Joshua ben Levi: Practice follows Rebbi.

HALAKHAH: It has been stated: One who was riding on a donkey, if he has somebody to hold his donkey, he should descend and pray on the ground, otherwise he should pray where he is. Rebbi says, in any case he should pray where he is because then his mind will be at peace. Rebbi Judah ben Pazi in the name of Rebbi Joshua ben Levi: Practice follows Rebbi.

Rebbi Joshua ben Levi said: (1Kings 6:17) “That is the Temple לִפְנָי”, Inside. A Temple towards which all turn. So far when it is standing. In its destruction, from where? Rebbi Abun said (Cant. 4:4): “Built for talpiot”, a mound (תל) on which all mouths (פיות) pray, in Grace, recitation of Shema, and Amidah. In Grace, “Builder of Jerusalem”. In Amidah, “God of David Who builds Jerusalem”. In the recitation of Shema‘, “He Who spreads a hut of peace over us and His people Israel, Consoler of Zion and Builder of Jerusalem.”

“And if not he should focus his intent towards the Holiest of Holies.” Toward which Holiest of Holies? The Great Rebbi Ḥiyya: towards the Heavenly Holiest of Holies. Rebbi Simeon ben Ḥalaphta said, towards the earthly Holiest of Holies. Rebbi Phineas said, they do not disagree, the earthly Holiest of Holies corresponds to the Heavenly Holiest of Holies. (Ex. 15:16) “A base for Your throne”, corresponding to Your throne.