couches

That lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall;

Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them.

And they brought him up with good food and gentle training and silken clothing, and purple and crimson. And he was seated upon couches of silk.

He presented each one of them with three robes of the finest sort, two talents of gold, a sideboard weighing one talent, all the furniture for three couches.

And with the escort he sent Eleazar ten couches with silver legs and all the necessary equipment, a sideboard worth thirty talents, ten robes, purple, and a magnificent crown, and a hundred pieces of the finest woven linen, also bowls and dishes, and two golden beakers to be dedicated to God.

Countless my couches, but no marriage-bond

And Abraham said to Isaac his son: Go, my beloved son, into the inner chamber of the house and beautify it. Spread for us there two couches, one for me and one for this man that is with us this day. Prepare for us there a seat and a candlestick and a table with abundance of every good thing. Beautify the chamber, my son, and spread under us linen and purple and fine linen. Burn there every precious and excellent incense, and bring sweet-smelling plants from the garden and fill our house with them. Kindle seven lamps full of oil, so that we may rejoice, for this man that is our this day is more glorious than kings or rulers, and his appearance surpasses all the sons of men. And Isaac prepared all things well, and Abraham taking the archangel Michael went into the chamber, and they both sat down upon the couches, and between them he placed a table with abundance of every good thing. Then the chief captain arose and went out, as if by constraint of his belly to make issue of water, and ascended to heaven in the twinkling of an eye, and stood before the Lord, and said to him: Lord and Master, let your power know that I am unable to remind that righteous man of his death, for I have not seen upon the earth a man like him, pitiful, hospitable, righteous, truthful, devout, refraining from every evil deed. And now know, Lord, that I cannot remind him of his death. And the Lord said: Go down, chief-captain Michael, to my friend Abraham, and do whatever he says to you, and eat with him whatever he eats. And I will send my Holy Spirit upon his son Isaac, and will put the remembrance of his death into the heart of Isaac, so that even he in a dream may see the death of his father, and Isaac will relate the dream, and you shall interpret it, and he himself will know his end. And the chief-captain said, Lord, all the heavenly spirits are incorporeal, and neither eat nor drink, and this man has set before me a table with abundance of all good things earthly and corruptible. Now, Lord, what shall I do? How shall I escape him, sitting at one table with him? The Lord said: Go down to him, and take no thought for this, for when you sit down with him, I will send upon you a devouring spirit, and it will consume out of your hands and through your mouth all that is on the table. Rejoice together with him in everything, only you shall interpret well the things of the vision, that Abraham may know the sickle of death and the uncertain end of life, and may make disposal of all his possessions, for I have blessed him above the sand of the sea and as the stars of heaven.

And Abraham said to Isaac his son: Go, my beloved son, into the inner chamber of the house and beautify it. Spread for us there two couches, one for me and one for this man that is with us this day. Prepare for us there a seat and a candlestick and a table with abundance of every good thing. Beautify the chamber, my son, and spread under us linen and purple and fine linen. Burn there every precious and excellent incense, and bring sweet-smelling plants from the garden and fill our house with them. Kindle seven lamps full of oil, so that we may rejoice, for this man that is our this day is more glorious than kings or rulers, and his appearance surpasses all the sons of men. And Isaac prepared all things well, and Abraham taking the archangel Michael went into the chamber, and they both sat down upon the couches, and between them he placed a table with abundance of every good thing. Then the chief captain arose and went out, as if by constraint of his belly to make issue of water, and ascended to heaven in the twinkling of an eye, and stood before the Lord, and said to him: Lord and Master, let your power know that I am unable to remind that righteous man of his death, for I have not seen upon the earth a man like him, pitiful, hospitable, righteous, truthful, devout, refraining from every evil deed. And now know, Lord, that I cannot remind him of his death. And the Lord said: Go down, chief-captain Michael, to my friend Abraham, and do whatever he says to you, and eat with him whatever he eats. And I will send my Holy Spirit upon his son Isaac, and will put the remembrance of his death into the heart of Isaac, so that even he in a dream may see the death of his father, and Isaac will relate the dream, and you shall interpret it, and he himself will know his end. And the chief-captain said, Lord, all the heavenly spirits are incorporeal, and neither eat nor drink, and this man has set before me a table with abundance of all good things earthly and corruptible. Now, Lord, what shall I do? How shall I escape him, sitting at one table with him? The Lord said: Go down to him, and take no thought for this, for when you sit down with him, I will send upon you a devouring spirit, and it will consume out of your hands and through your mouth all that is on the table. Rejoice together with him in everything, only you shall interpret well the things of the vision, that Abraham may know the sickle of death and the uncertain end of life, and may make disposal of all his possessions, for I have blessed him above the sand of the sea and as the stars of heaven.

And I saw with mine own eyes the pillage of my house, and men without culture and without honor sat at my table and on my couches, and I could not remonstrate against them.

Behold her who had couches of gold and of silver, and now she sells her hair for bread!"

Art thou he who had golden couches, and now thou sittest upon a dung hill? ["Whither then hath thy glory gone!"]

And as Moses smote in the air with his rod, and the whole land of Egypt became dark for three days and three nights with a darkness which could be felt so that [the Egyptians] could not rise from their couches, so also Christ, being crucified upon the Cross, lightened the darkness of the hearts of men, and rose up from the dead on the third day and third night.

And when the Magi had gone forth from Jerusalem, and from the presence of Herod, that same star which had been their guide on the road appeared to them, and they rejoiced greatly. And the star went on before them until they entered the cave, where they saw the young Child swathed in bands and laid in a manger. Whilst they were on their way up thither they said within themselves, ‘“ When we arrive there we shall see mighty and wonderful things, according to the law and custom which prevail among royal personages when a king is born.” Thus did they think—that they would find in the land of Israel a royal palace, and couches of gold with cushions laid upon them, and the king and the son of the king arrayed in purple, and awestruck soldiers and companies of royal troops, and the nobles of the kingdom paying him honour by presenting gifts, and tables laid out with meats fit for the king, and vessels of drink standing in rows, and men servants and women servants serving in fear. Such were the things which the Magi expected to see, but they saw them not; they saw sights which were far better than these when they went into the cave. They saw Joseph sitting in astonishment, and Mary in a state of wonderment, but there was no couch with cushions laid upon it, and no table with food laid out upon it, and no sign of the preparations which accompany royal state.- And although they saw all this humble estate and poverty, they had no doubt in their minds, but they drew nigh in fear and made obeisance to Him in honour, and they offered unto Him, gold, and myrrh, and frankincense. And it was very grievous unto Mary and Joseph that they had nothing to set before them, but the Magi fed themselves with food of their own providing.

Also he declared three decisions of a lenient character: One may sweep up [on a festival] between the couches, And put spices [on the coals] on a festival; And roast a kid whole on the night of Passover. But the sages forbid them.

Also he declared three decisions of a lenient character: One may sweep up [on a festival] between the couches, And put spices [on the coals] on a festival; And roast a kid whole on the night of Passover. But the sages forbid them.

One who left am haaretz in his house to guard him, if he can see those that enter and leave, only food and liquids and uncovered earthenware are unclean, but couches and seats and earthenware that have tightly fitting covers remain clean. And if he cannot see either those who enter or those who leave, even though the am haaretz has to be led and even though he was bound, all is unclean.

If tax collectors entered a house, the house is unclean. If a Gentile was with them they are believed if they say, "we did not enter" but they are not believed if they say "we didn't touch anything." If thieves entered a house, only that part in which the feet of the thieves have stepped is unclean. And what do they cause to be unclean? Food and liquids and open earthenware, but couches and seats and earthenware that have tightly fitting covers remain clean. If a Gentile or a woman was with them, all is unclean.

New Section. “But the sages say until midnight.” Rebbi Yasa in the name of Rebbi Yoḥanan: Practice follows the Sages. Rebbi Yasa commanded his colleagues: if you want to study Torah then you should recite the Shema‘ before midnight and then study. His words imply that the practice follows the Sages. His words imply that one may speak after Emet Weyaẓiv. It was stated: He who reads the Shema‘ in the synagogue during the morning service has fulfilled his duty; during the evening service he did not fulfill his duty. What is the difference between him who reads in the morning and him who reads in the evening? Rebbi Huna in the name of Rav Joseph: Why did they say, a man has to read the Shema‘ in his house in the evening? In order to make evil spirits flee. His words imply that one may not speak after Emet Weyaẓiv. The words of Rebbi Samuel ben Naḥmani say the same. When R. Samuel ben Naḥmani descended for the intercalation, he was received by Rebbi Jacob the groats miller. Rebbi Zeïra was hiding among the crates to hear how he read [the Shema‘]; he read it over and over again until he drifted away in sleep. What is the reason? Rebbi Aḥa and his father-in-law Rebbi Taḥlifa in the name of Rebbi Samuel bar Naḥmani (Ps. 4:5): “Tremble, do not sin, talk in your hearts on your couches and be silent, Selah.”

When does one overturn the couches? From the moment when the dead left the gate of the courtyard, the words of Rebbi Eliezer. But Rebbi Joshua says, from when the cover plate was laid on the grave. And when Rabban Gamliel died, after he left the gate of the courtyard, Rebbi Eliezer said to his students: Overturn the couches. And when the cover plate was laid on the grave, Rebbi Joshua said: Overturn the couches. They said to him: We already did turn them over on the orders of the old man. Friday evening he rights his couch, at the end of Sabbat he overturns them.

When does one overturn the couches? From the moment when the dead left the gate of the courtyard, the words of Rebbi Eliezer. But Rebbi Joshua says, from when the cover plate was laid on the grave. And when Rabban Gamliel died, after he left the gate of the courtyard, Rebbi Eliezer said to his students: Overturn the couches. And when the cover plate was laid on the grave, Rebbi Joshua said: Overturn the couches. They said to him: We already did turn them over on the orders of the old man. Friday evening he rights his couch, at the end of Sabbat he overturns them.

When does one overturn the couches? From the moment when the dead left the gate of the courtyard, the words of Rebbi Eliezer. But Rebbi Joshua says, from when the cover plate was laid on the grave. And when Rabban Gamliel died, after he left the gate of the courtyard, Rebbi Eliezer said to his students: Overturn the couches. And when the cover plate was laid on the grave, Rebbi Joshua said: Overturn the couches. They said to him: We already did turn them over on the orders of the old man. Friday evening he rights his couch, at the end of Sabbat he overturns them.

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.

Rebbi Yoḥanan prayed: May it please You, o Eternal, my God and God of my fathers, that You may make dwell in our marriage couches love and understanding, peace and friendship. Let our end suceed in future and hope, increase the students in our boundaries. May we enjoy our part in paradise; grant us a good heart and a good colleague; may we get up and find, and may the quiet of our minds come before You in kindness.

MISHNAH: If they were sitting, every one makes the benediction for himself. If they were lying on couches, one would make the benediction for everybody. If wine were served to them in the middle of the meal, everyone would make the benediction for himself; after the meal one person makes the benediction for everybody, and he makes the benediction on mugmar.

It was stated: The order of a formal meal: Guests enter and sit on low benches or on chairs until all of them are assembled. They are served wine; everyone makes the benediction for himself. They bringthem water, everyone washes one hand. They bring them snacks, everyone makes the benediction for himself. When they entered and lie down on couches they are served wine; even though one made the benediction on the first one, he must now make the benediction on the second one; one of them makes the benediction for all of them. They bring them water; even though one had washed one hand, he now has to wash both hands. When they are served snacks, one makes the benediction for all of them. No guest may enter after three servings of snacks.

HALAKHAH: “In the afternoon of Passover Eve close to the time of afternoon prayers,” etc. The Mishnah is Rebbi Jehudah’s, as it was stated: “On Sabbath Eve starting at the time of afternoon prayers one should not taste anything until nightfall in order to enter the Sabbath with an appetite, the words of Rebbi Jehudah. Rebbi Yose says, he continues eating until he finishes.” “One interrupts for the Sabbath, the words of Rebbi Jehudah. Rebbi Yose says, one does not interrupt.” “It happened that Rabban Simeon ben Gamliel and Rebbi Yose ben Halaphta were lying on couches in Acco on Sabbath Eve, and in the meantime the Sabbath became holy. Rabban Simeon ben Gamliel said to Rebbi Yose ben Halaphta, do you want to interrupt for the Sabbath? He answered him, the entire day you preferred my words over those of Rebbi Jehudah, and now you are preferring the words of Rebbi Jehudah over mine, also to rape the queen in my palace? He said to him, therefore we shall not interrupt, that practice in Israel should not be fixed following R. Jehudah. They did not leave there before they fixed practice following Rebbi Yose.” Rav Jehudah in the name of Samuel: These are the words of Rebbi Jehudah and Rebbi Yose. But the words of the Sages, one spreads a cloth and makes qiddush. May one eat kinds of cookies? May one eat kinds of dried fruit? Rebbi Yudan the Prince bathed and became thirsty. He asked Rebbi Mana, since I am thirsty, may I drink? He told him, Rebbi Ḥiyya stated: A person may not taste anything before nightfall.

Rebbi Levi said, because usually slaves eat while standing, and here one is forced to eat lying on couches, to proclaim that they went from slavery to freedom. Rebbi Simon in the name of Rebbi Joshua ben Levi: This olive-sized bit with which a person fulfills his obligation on Passover he must eat lying down. Rebbi Yose asked before Rebbi Simon, even a slave before his master, even a woman before her husband? He said to him, great personality, that is all I heard.

HALAKHAH: Rebbi Immi said, because from the middle of the couch it is less than ten hand-breadths. Rebbi Abba said, because one does not base it on what is impure. But was it not stated, it happened that the people of Jerusalem were lowering their couches through their windows and putting thatching over them? If you are saying, because one does not base it on what is impure, here it is put on what is impure. Therefore the reason only is because from the middle of the couch it is less than ten hand-breadths.

MISHNAH: He also said three matters of leniency: On the holiday one sweeps between the couches and puts down incense; and one makes a helmeted kid-goat in the Passover night, but the Sages forbid.

HALAKHAH: “In Rabban Gamliel’s house one used to sweep between the couches. Rebbi Eleazar ben Rebbi Ṣadoq said, I ate many times at Rabban Gamliel’s and they did not sweep between the couches, but they had spread sheets on the ground and when the guest left they were folding them. They said to him, this he is permitted to do even on the Sabbath. In Rabban Gamliel’s house one used to put down incense in a barrel. Rebbi Eleazar ben Rebbi Ṣadoq said, I ate many times at Rabban Gamliel’s and they did not put down incense in a barrel, but they were burning incense in chests on holiday eve, and when the guests arrived they were opening them. They said to him, this he is permitted to do even on the Sabbath.”

HALAKHAH: “In Rabban Gamliel’s house one used to sweep between the couches. Rebbi Eleazar ben Rebbi Ṣadoq said, I ate many times at Rabban Gamliel’s and they did not sweep between the couches, but they had spread sheets on the ground and when the guest left they were folding them. They said to him, this he is permitted to do even on the Sabbath. In Rabban Gamliel’s house one used to put down incense in a barrel. Rebbi Eleazar ben Rebbi Ṣadoq said, I ate many times at Rabban Gamliel’s and they did not put down incense in a barrel, but they were burning incense in chests on holiday eve, and when the guests arrived they were opening them. They said to him, this he is permitted to do even on the Sabbath.”

[It was stated:] “The order of lying on couches. If there are two couches, the most important personality [goes and] lies down at the head of the upper one, and the next one next to him. If they are three couches the most important personality goes and lies down at the head of the middle one; the second one before him and the third one below him. In this way one continues to organize.” Rebbi Samuel bar Rav Isaac said, the Patriarchs are buried in the way of lying on couches.

[It was stated:] “The order of lying on couches. If there are two couches, the most important personality [goes and] lies down at the head of the upper one, and the next one next to him. If they are three couches the most important personality goes and lies down at the head of the middle one; the second one before him and the third one below him. In this way one continues to organize.” Rebbi Samuel bar Rav Isaac said, the Patriarchs are buried in the way of lying on couches.

[It was stated:] “The order of lying on couches. If there are two couches, the most important personality [goes and] lies down at the head of the upper one, and the next one next to him. If they are three couches the most important personality goes and lies down at the head of the middle one; the second one before him and the third one below him. In this way one continues to organize.” Rebbi Samuel bar Rav Isaac said, the Patriarchs are buried in the way of lying on couches.

[It was stated:] “The order of lying on couches. If there are two couches, the most important personality [goes and] lies down at the head of the upper one, and the next one next to him. If they are three couches the most important personality goes and lies down at the head of the middle one; the second one before him and the third one below him. In this way one continues to organize.” Rebbi Samuel bar Rav Isaac said, the Patriarchs are buried in the way of lying on couches.

May the body of a Pharisee be considered like that of a sufferer from gonorrhea for heave? Rebbi Joḥanan asked, but did we not state, “somebody who let a vulgar watch his house, at times when he sees those who enter and those who leave, food, and drinks, and open clay vessels are impure. But couches and seats and clay vessels tightly wound closed are pure”? If you are saying, they considered the body of a Pharisee like that of a sufferer from gonorrhea for heave then even those tightly [wound] closed should be impure. Rebbi Jehudah bar Pazi said, explain it concerning a vulgar at a Pharisee’s, and you cannot infer anything. Rebbi Mana said, so said my teacher Rebbi Yose, all that we are considering here refers to heave. You may know that this is so, since we have stated there, “even moved, even tied, everything is impure.” Did they not say they are impure, not because moving? Did not Rebbi Joḥanan say, concerning heave there is neither separations, nor movings, nor [private domain, nor] vulgar. May heave itself be considered like a sufferer from gonorrhea in relation to sancta? Let us hear from the following. If one cuts a tube for sancta, he who cuts it and he who immerses it need immersion. One understands he who cuts. He who immerses? Could he not bind it with a (sit) [fiber] and immerse it? But explain it that he cut it in order to immerse it. May a sanctum itself be considered like a sufferer from gonorrhea in relation to the ashes of the Red Cow? Let us hear from the following. Two pitchers, one pure for sancta and one pure for heave, who touched one another are both pure. But does not a baraita disagree? They made that the person pure for the ashes of the Cow who moved spittle or semen of one pure for heave that it became impure. The same is pure for heave and pure for sancta.

When does one overturn the couches? From the moment when the dead left the gate of the courtyard, the words of Rebbi Eliezer. But Rebbi Joshua says, from when the cover plate was laid on the grave. And when Rabban Gamliel died, after he left the gate of the courtyard, Rebbi Eliezer said to the students: Overturn the couches. And when the cover plate was laid on the grave, Rebbi Joshua said to the students: Overturn the couches. They said to him: We already did turn them over on the orders of the old man. Friday evening he rights his couch, at the end of Sabbat he overturns them. It was stated: A dargesh is put upright and is not turned over. Rebbi Simeon ben Eleazar says, he removes its qlmnṭryn and that is enough. Rebbi Yose in the name of Rebbi Joshua ben Levi: practice follows Rebbi Simeon ben Eleazar. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa, a couch whose posts are upright and removed together with it, he takes them off and that is enough.

When does one overturn the couches? From the moment when the dead left the gate of the courtyard, the words of Rebbi Eliezer. But Rebbi Joshua says, from when the cover plate was laid on the grave. And when Rabban Gamliel died, after he left the gate of the courtyard, Rebbi Eliezer said to the students: Overturn the couches. And when the cover plate was laid on the grave, Rebbi Joshua said to the students: Overturn the couches. They said to him: We already did turn them over on the orders of the old man. Friday evening he rights his couch, at the end of Sabbat he overturns them. It was stated: A dargesh is put upright and is not turned over. Rebbi Simeon ben Eleazar says, he removes its qlmnṭryn and that is enough. Rebbi Yose in the name of Rebbi Joshua ben Levi: practice follows Rebbi Simeon ben Eleazar. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa, a couch whose posts are upright and removed together with it, he takes them off and that is enough.

When does one overturn the couches? From the moment when the dead left the gate of the courtyard, the words of Rebbi Eliezer. But Rebbi Joshua says, from when the cover plate was laid on the grave. And when Rabban Gamliel died, after he left the gate of the courtyard, Rebbi Eliezer said to the students: Overturn the couches. And when the cover plate was laid on the grave, Rebbi Joshua said to the students: Overturn the couches. They said to him: We already did turn them over on the orders of the old man. Friday evening he rights his couch, at the end of Sabbat he overturns them. It was stated: A dargesh is put upright and is not turned over. Rebbi Simeon ben Eleazar says, he removes its qlmnṭryn and that is enough. Rebbi Yose in the name of Rebbi Joshua ben Levi: practice follows Rebbi Simeon ben Eleazar. Rebbi Jacob bar Aḥa in the name of Rebbi Yasa, 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: 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 “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.

MISHNAH: Only the relatives of the deceased tear their clothes, or take them off, or are brought the first meal. One receives the first meal only on upright standing couches. Also one carries the first meal to the mourner’s house neither on a tablet, nor in a bowl, nor in a reed basket; only in sacks. On the holiday one does not recite the blessing of the mourners, but one stands in a row, consoles, and dismisses the public.

It was stated in the name of Rebbi Jehudah: If it had not been written, it would have been impossible to say: This teaches us that when Moses died, he was lying on the wings of the Shekhina about four miles, from the inheritance of the tribe of Reuben to the inheritance of the tribe of Gad, since he died in the inheritance of the tribe of Reuben and was buried in the inheritance of the tribe of Gad. From where that he died in the inheritance of the tribe of Reuben? Because it was said, “the tribe of Reuben built Ḥešbon, Elaleh, Qiryatayim, and Nebo.” And it is written: “Ascend this ‘Abarim mountain, the Mountain of Nebo, and die on the Mountain up which you will climb.” And from where that he was buried in the inheritance of the tribe of Gad? For it was said: “To Gad he said, praised be He Who enlarges Gad, etc. For there the part of the lawgiver is hidden.” The Holy One, praise to Him, added: “He came at the head of the people.” The angels of the service said, “he executed the justice of the Eternal”, and Israel were saying, “and His laws with Israel.” All together were saying: “ May he come in peace, may they rest on their couches, he goes in His pleasure.”

The Exilarch said to Rab Sheshet, "Although you are old Rabbis, the Persians are more expert than you in the etiquette of a meal. When there are two couches, the more important guest reclines first and the other above him ; when there are three, the chief guest reclines in the centre, the next important above him and the third below him."

Rab Sheshet said [to the Exilarch] : I know a teaching, viz. : What is the procedure of reclining ? When there are two couches, the more important person reclines first, and the other below him. When there are three couches, the chief person reclines first, the next important above him, and the third below him. They begin the washing previous to the meal with the chief guest. As for the washing at the conclusion of the meal, when there are five, they commence with the chief guest; but when there are a hundred they commence with the person of least importance until they reach the last five, and then they commence with the principal guest. To whom the water after the meal returns, [the privilege of saying] Grace likewise returns.

Rab Sheshet said [to the Exilarch] : I know a teaching, viz. : What is the procedure of reclining ? When there are two couches, the more important person reclines first, and the other below him. When there are three couches, the chief person reclines first, the next important above him, and the third below him. They begin the washing previous to the meal with the chief guest. As for the washing at the conclusion of the meal, when there are five, they commence with the chief guest; but when there are a hundred they commence with the person of least importance until they reach the last five, and then they commence with the principal guest. To whom the water after the meal returns, [the privilege of saying] Grace likewise returns.

7. With the beginning of Ab we should limit our rejoicing. During the week in which the ninth of Ab falls, one should not cut one's hair or wash (one's clothes) but one may do so on Thursday in honor of the coming Sabbath. On the day before the ninth of Ab, one should not partake of two courses, nor eat meat or drink wine; Rabban Simeon b. Gamaliel said, one should merely modify (his usual way of living). R. Judah made it obligatory to turn over the couches, but the other Sages did not agree with him.

R. Judah made it obligatory to overturn the couches, but the other Sages did not agree with him. It is taught in a Baraita: The Sages said to R. Judah: If your opinion be accepted, what shall become of pregnant and nursing women? Said R. Judah in reply to the other Sages: I am speaking only of those who can do it. The same is taught also in the following Baraita: The Sages accept R. Judah's opinion in the case of people who can do it (overturn their couches), while R. Judah accedes to the opinion of the Sages in the case of those who can not do it. What then is the difference between the two views? Said 'Abbayi, there is a difference with regard to other couches in the house (upon which he does not sleep), as is evident from this Baraita: One should overturn not only the couch upon which he sleeps, but also all the other couches in the house. Said Raba, the law is in accordance with the version given by the author of our Mishnah, namely that the Sages did not accept R. Judah's opinion at all.

R. Judah made it obligatory to overturn the couches, but the other Sages did not agree with him. It is taught in a Baraita: The Sages said to R. Judah: If your opinion be accepted, what shall become of pregnant and nursing women? Said R. Judah in reply to the other Sages: I am speaking only of those who can do it. The same is taught also in the following Baraita: The Sages accept R. Judah's opinion in the case of people who can do it (overturn their couches), while R. Judah accedes to the opinion of the Sages in the case of those who can not do it. What then is the difference between the two views? Said 'Abbayi, there is a difference with regard to other couches in the house (upon which he does not sleep), as is evident from this Baraita: One should overturn not only the couch upon which he sleeps, but also all the other couches in the house. Said Raba, the law is in accordance with the version given by the author of our Mishnah, namely that the Sages did not accept R. Judah's opinion at all.

R. Judah made it obligatory to overturn the couches, but the other Sages did not agree with him. It is taught in a Baraita: The Sages said to R. Judah: If your opinion be accepted, what shall become of pregnant and nursing women? Said R. Judah in reply to the other Sages: I am speaking only of those who can do it. The same is taught also in the following Baraita: The Sages accept R. Judah's opinion in the case of people who can do it (overturn their couches), while R. Judah accedes to the opinion of the Sages in the case of those who can not do it. What then is the difference between the two views? Said 'Abbayi, there is a difference with regard to other couches in the house (upon which he does not sleep), as is evident from this Baraita: One should overturn not only the couch upon which he sleeps, but also all the other couches in the house. Said Raba, the law is in accordance with the version given by the author of our Mishnah, namely that the Sages did not accept R. Judah's opinion at all.

R. Judah made it obligatory to overturn the couches, but the other Sages did not agree with him. It is taught in a Baraita: The Sages said to R. Judah: If your opinion be accepted, what shall become of pregnant and nursing women? Said R. Judah in reply to the other Sages: I am speaking only of those who can do it. The same is taught also in the following Baraita: The Sages accept R. Judah's opinion in the case of people who can do it (overturn their couches), while R. Judah accedes to the opinion of the Sages in the case of those who can not do it. What then is the difference between the two views? Said 'Abbayi, there is a difference with regard to other couches in the house (upon which he does not sleep), as is evident from this Baraita: One should overturn not only the couch upon which he sleeps, but also all the other couches in the house. Said Raba, the law is in accordance with the version given by the author of our Mishnah, namely that the Sages did not accept R. Judah's opinion at all.

“On silver rods and pillars of marble; the couches were of gold and silver.” It has been taught: R. Judah said: For those who were worthy of silver, silver, and for those who were worthy of gold, gold. R. Nehemiah said to him: If that were so, he would have caused jealousy at the banquet! No; the couches themselves were of silver and their feet of gold

“On silver rods and pillars of marble; the couches were of gold and silver.” It has been taught: R. Judah said: For those who were worthy of silver, silver, and for those who were worthy of gold, gold. R. Nehemiah said to him: If that were so, he would have caused jealousy at the banquet! No; the couches themselves were of silver and their feet of gold