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There, we have stated: “Everybody is obligated for appearance except the deaf-mute, the insane, and the minor.” The colleagues in the name of Rebbi Eleazar (Deut. 31:12): “So they should hear and learn.” So far one who speaks but cannot hear; what about one who hears but cannot speak? Rebbi La in the name of Rebbi Eleazar (Deut. 31:12): “So they should learn,” so they should teach. Rebbi Jonah said, this means that the principles of Rebbi are no principles, since we have stated: “A ḥereš who speaks but cannot hear should not give heave,” and we thought that one who speaks but does not hear is ḥereš, one who hears but does not speak isḥereš. But we have stated: “Ḥalîṣah is invalid if performed for a ḥereš man, or by a ḥereš woman, or for an underage male.” And Rebbi Joḥanan said, because they cannot say (Deut. 25:8): “he shall say”, (Deut. 25:7,9) “she shall say.” We also have stated: “A ḥereš mentioned anywhere by the Sages is a deaf-mute.” This supports Rebbi Jonah, for Rebbi Jonah said that the principles of Rebbi are no principles.

There, we have stated: “Everybody is obligated for appearance except the deaf-mute, the insane, and the minor.” The colleagues in the name of Rebbi Eleazar (Deut. 31:12): “So they should hear and learn.” So far one who speaks but cannot hear; what about one who hears but cannot speak? Rebbi La in the name of Rebbi Eleazar (Deut. 31:12): “So they should learn,” so they should teach. Rebbi Jonah said, this means that the principles of Rebbi are no principles, since we have stated: “A ḥereš who speaks but cannot hear should not give heave,” and we thought that one who speaks but does not hear is ḥereš, one who hears but does not speak isḥereš. But we have stated: “Ḥalîṣah is invalid if performed for a ḥereš man, or by a ḥereš woman, or for an underage male.” And Rebbi Joḥanan said, because they cannot say (Deut. 25:8): “he shall say”, (Deut. 25:7,9) “she shall say.” We also have stated: “A ḥereš mentioned anywhere by the Sages is a deaf-mute.” This supports Rebbi Jonah, for Rebbi Jonah said that the principles of Rebbi are no principles.

There, we have stated: “Everybody is obligated for appearance except the deaf-mute, the insane, and the minor.” The colleagues in the name of Rebbi Eleazar (Deut. 31:12): “So they should hear and learn.” So far one who speaks but cannot hear; what about one who hears but cannot speak? Rebbi La in the name of Rebbi Eleazar (Deut. 31:12): “So they should learn,” so they should teach. Rebbi Jonah said, this means that the principles of Rebbi are no principles, since we have stated: “A ḥereš who speaks but cannot hear should not give heave,” and we thought that one who speaks but does not hear is ḥereš, one who hears but does not speak isḥereš. But we have stated: “Ḥalîṣah is invalid if performed for a ḥereš man, or by a ḥereš woman, or for an underage male.” And Rebbi Joḥanan said, because they cannot say (Deut. 25:8): “he shall say”, (Deut. 25:7,9) “she shall say.” We also have stated: “A ḥereš mentioned anywhere by the Sages is a deaf-mute.” This supports Rebbi Jonah, for Rebbi Jonah said that the principles of Rebbi are no principles.

There, we have stated: “Everybody is obligated for appearance except the deaf-mute, the insane, and the minor.” The colleagues in the name of Rebbi Eleazar (Deut. 31:12): “So they should hear and learn.” So far one who speaks but cannot hear; what about one who hears but cannot speak? Rebbi La in the name of Rebbi Eleazar (Deut. 31:12): “So they should learn,” so they should teach. Rebbi Jonah said, this means that the principles of Rebbi are no principles, since we have stated: “A ḥereš who speaks but cannot hear should not give heave,” and we thought that one who speaks but does not hear is ḥereš, one who hears but does not speak isḥereš. But we have stated: “Ḥalîṣah is invalid if performed for a ḥereš man, or by a ḥereš woman, or for an underage male.” And Rebbi Joḥanan said, because they cannot say (Deut. 25:8): “he shall say”, (Deut. 25:7,9) “she shall say.” We also have stated: “A ḥereš mentioned anywhere by the Sages is a deaf-mute.” This supports Rebbi Jonah, for Rebbi Jonah said that the principles of Rebbi are no principles.

Rebbi Aqiba was tortured before the evil Tineius Rufus. There came the time for reciting the Shema‘. He started to read and laughed. He said to him: Old man, you are either a sorcerer or one contemptuous of suffering. He said to him: The spirit of this man should be blown away; I am neither a sorcerer nor contemptuous of sufferings. But all my life I read this verse (Deut. 6:5): “You must love the Eternal, your God, with all your heart, all your soul, and all your force.” I loved Him with all my heart. I loved Him with all my money. But whether with all my soul I could not test. But now, when “with all your soul” came, the time of reciting the Shema‘ has arrived and my mind has not wavered, therefore I am reciting and laughing.

Neḥemiah from Emmaus served Rebbi Aqiba for 22 years and he taught him “את and גם mean additions, אך and רק mean exclusions.” He asked him: What means that which is written (Deut. 6:13) “את the Eternal, your God, you must fear.” He said to him, Him and His Torah.

They asked Rebbi Joshua: May a person teach Greek to his son? He said to them, he may teach him at an hour that is neither day nor night as it is written (Jos. 1:8): “You shall meditate about it day and night.” If it is so, a man would be forbidden to teach a profession to his son since it is written: “You shall meditate about it day and night.” But Rebbi Ismael stated (Deut. 30:19): “Choose life!” That refers to a profession. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Because of informants. Rebbi Abbahu in the name of Rebbi Joḥanan: A person may teach Greek to his daughter since it is an ornament for her. Simeon bar Abba heard that and said: Because he wants to teach his daughters, he attaches it to Rebbi Joḥanan. It should come over me that I never heard it from Rebbi Joḥanan.

There, we have stated: “If somebody eats heave intentionally, he pays the principal but not the fifth.” And we have stated: “The following are flogged.” Here you say, he is flogged, and there you say, he pays. Rebbi Joḥanan said, the Mishnah is two-sided: If he was cautioned, he is flogged; if he was not cautioned, he pays. Rebbi Joḥanan is of the opinion that in a case where there is flogging or restitution, when he pays he is not flogged. Why should he not be flogged and have to pay? (Deut. 25:2) “Corresponding to his guilt.” You sentence him for one offence but you may not sentence him for two offences. The verse speaks of one who may incur two punishments (Deut. 25:2): “The judge shall have him laid down and flogged in his presence a number [of times] because of his guilt.”

There, we have stated: “If somebody eats heave intentionally, he pays the principal but not the fifth.” And we have stated: “The following are flogged.” Here you say, he is flogged, and there you say, he pays. Rebbi Joḥanan said, the Mishnah is two-sided: If he was cautioned, he is flogged; if he was not cautioned, he pays. Rebbi Joḥanan is of the opinion that in a case where there is flogging or restitution, when he pays he is not flogged. Why should he not be flogged and have to pay? (Deut. 25:2) “Corresponding to his guilt.” You sentence him for one offence but you may not sentence him for two offences. The verse speaks of one who may incur two punishments (Deut. 25:2): “The judge shall have him laid down and flogged in his presence a number [of times] because of his guilt.”

Rebbi Simeon ben Laqish said, even if he was not cautioned should he not pay since when cautioned he would be flogged? A Mishnah disagrees with Rebbi Simeon ben Laqish: “If somebody eats heave in error, he pays principal and fifth,” but if he was cautioned, will he not be flogged? He explains it following Rebbi Meïr since Rebbi Meïr said, he is flogged and pays. A Mishnah disagrees with Rebbi Simeon ben Laqish, as we have stated: “The following adolescent girls can claim a fine,” but if he was cautioned, will he not be flogged? He explains it following Rebbi Meïr since Rebbi Meïr said, he is flogged and pays. Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: Rebbi Meïr learned from the calumniator. (Deut. 22:18) “They shall punish him,” flogging; (Deut. 22:19) “and they shall fine him”, money. But the rabbis say, [the law of] the calumniator is separate because of its novelty; one cannot learn from a novelty! Because nowhere else will a person become guilty by speech, but here he becomes guilty by speech; therefore, nothing can be inferred. Another explanation: one cannot transfer the rules of either payment or flogging. Did not Rebbi Abbahu say in the name of Rebbi Joḥanan: If he [eats] fat in error but is intentional about the sacrifice, if he was cautioned he will be flogged and has to bring a sacrifice? So here, he is flogged and he pays. Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac said, (Deut. 25:2) “Because of his guilt.” If two possibilities are given to the court, one chooses one of them. This excludes matters in the power of Heaven.

Rebbi Simeon ben Laqish said, even if he was not cautioned should he not pay since when cautioned he would be flogged? A Mishnah disagrees with Rebbi Simeon ben Laqish: “If somebody eats heave in error, he pays principal and fifth,” but if he was cautioned, will he not be flogged? He explains it following Rebbi Meïr since Rebbi Meïr said, he is flogged and pays. A Mishnah disagrees with Rebbi Simeon ben Laqish, as we have stated: “The following adolescent girls can claim a fine,” but if he was cautioned, will he not be flogged? He explains it following Rebbi Meïr since Rebbi Meïr said, he is flogged and pays. Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: Rebbi Meïr learned from the calumniator. (Deut. 22:18) “They shall punish him,” flogging; (Deut. 22:19) “and they shall fine him”, money. But the rabbis say, [the law of] the calumniator is separate because of its novelty; one cannot learn from a novelty! Because nowhere else will a person become guilty by speech, but here he becomes guilty by speech; therefore, nothing can be inferred. Another explanation: one cannot transfer the rules of either payment or flogging. Did not Rebbi Abbahu say in the name of Rebbi Joḥanan: If he [eats] fat in error but is intentional about the sacrifice, if he was cautioned he will be flogged and has to bring a sacrifice? So here, he is flogged and he pays. Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac said, (Deut. 25:2) “Because of his guilt.” If two possibilities are given to the court, one chooses one of them. This excludes matters in the power of Heaven.

Rebbi Simeon ben Laqish said, even if he was not cautioned should he not pay since when cautioned he would be flogged? A Mishnah disagrees with Rebbi Simeon ben Laqish: “If somebody eats heave in error, he pays principal and fifth,” but if he was cautioned, will he not be flogged? He explains it following Rebbi Meïr since Rebbi Meïr said, he is flogged and pays. A Mishnah disagrees with Rebbi Simeon ben Laqish, as we have stated: “The following adolescent girls can claim a fine,” but if he was cautioned, will he not be flogged? He explains it following Rebbi Meïr since Rebbi Meïr said, he is flogged and pays. Rebbi Abbahu in the name of Rebbi Simeon ben Laqish: Rebbi Meïr learned from the calumniator. (Deut. 22:18) “They shall punish him,” flogging; (Deut. 22:19) “and they shall fine him”, money. But the rabbis say, [the law of] the calumniator is separate because of its novelty; one cannot learn from a novelty! Because nowhere else will a person become guilty by speech, but here he becomes guilty by speech; therefore, nothing can be inferred. Another explanation: one cannot transfer the rules of either payment or flogging. Did not Rebbi Abbahu say in the name of Rebbi Joḥanan: If he [eats] fat in error but is intentional about the sacrifice, if he was cautioned he will be flogged and has to bring a sacrifice? So here, he is flogged and he pays. Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac said, (Deut. 25:2) “Because of his guilt.” If two possibilities are given to the court, one chooses one of them. This excludes matters in the power of Heaven.

Nathan bar Hoshiah said, one speaks about an adolescent girl, the other about an adult woman. The adolescent has a fine but nobody is flogged for her; for the adult he is flogged but pays no fine, she cannot be sold; she has no claim for shame and blemish. The rabbis of Caesarea said, explain it that she seduced him or remitted [the fine] for him. Nathan bar Hoshaiah thinks that in a case of flogging and payment he pays but is not flogged. Why should he not be flogged and have to pay? (Deut. 25:2) “Because of his guilt.” You sentence him for one offence but you may not sentence him for two offences. From perjured witnesses. Just as you say there, perjured witnesses pay but are not flogged, here also he pays and is not flogged. Rebbi Jonah said, the reason of Rebbi Nathan bar Hoshaiah: (Deut. 25:2): “For his evil deed.” It refers to one whose flogging frees him from his guilt, excluding one who is told: get up and pay.

Nathan bar Hoshiah said, one speaks about an adolescent girl, the other about an adult woman. The adolescent has a fine but nobody is flogged for her; for the adult he is flogged but pays no fine, she cannot be sold; she has no claim for shame and blemish. The rabbis of Caesarea said, explain it that she seduced him or remitted [the fine] for him. Nathan bar Hoshaiah thinks that in a case of flogging and payment he pays but is not flogged. Why should he not be flogged and have to pay? (Deut. 25:2) “Because of his guilt.” You sentence him for one offence but you may not sentence him for two offences. From perjured witnesses. Just as you say there, perjured witnesses pay but are not flogged, here also he pays and is not flogged. Rebbi Jonah said, the reason of Rebbi Nathan bar Hoshaiah: (Deut. 25:2): “For his evil deed.” It refers to one whose flogging frees him from his guilt, excluding one who is told: get up and pay.

Rebbi Ḥinena said before Rebbi Mana: Even if Rebbi Simeon ben Laqish thought the entire Mishnaiot were Rebbi Meïr’s, does the verse agree with Rebbi Meïr? Is it not written (Lev. 22:14): “If a person ate consecrated food in error”? But Rebbi Simeon ben Laqish must hold that the fifth is a sacrifice. But even if he holds that the fifth is a sacrifice, can the principal be a sacrifice? Rebbi Yudan bar Shalom said, the Mishnah declares that the principal is a fine, as we have stated: “He does not pay in heave but in totally profane food which is turned into heave.” If he had to pay from what he ate, it would be fine. And it was stated: “If he ate impure heave, he has to pay in pure profane food, but if he paid in impure profane, he discharged his obligation.” Does he not owe him the price of wood? That shows that the principal is a fine and since the principal is a fine, the fifth also is a fine. But Rebbi Simeon ben Laqish follows his own opinion. Just as Rebbi Simeon ben Laqish said, there, everybody was under the obligation of (Ex. 20:16) “Do not become a false witness against your neighbor”, but this one was treated separately, (Deut. 19:19) “do to him what he intended to do to his brother”, to pay money; also here, everybody was under the obligation of (Lev. 22:10) “no outsider shall eat holy [food],” but this one was treated separately, (Lev. 22:14) “if somebody should eat holy [food] in error,” to pay money.

HALAKHAH: “Rebbi Simeon says, in the circumstances where he was empowered,” etc. You say, at her entrance they are his: If she sold them they are not sold, if she gave them to a sharecropper he has the reward from it, if she dedicated them as First Fruits they are not dedicated You say, at her exit they are hers, if he sold them they are not sold, if he gave them to a sharecropper she has the reward from it, if he dedicated them as First Fruits, this is the disagreement of Rebbi Joḥanan and Rebbi Simeon ben Laqish, since they disagreed: (Deut. 26:11): ‘You shall enjoy all the good things that the Eternal, your God, gave to you and your house.’ This teaches that a person brings First Fruits from his wife’s property.” Rebbi Simeon ben Laqish said, after her death but not during her lifetime. Rebbi Joḥanan said, there is no difference, during her lifetime and after her death. Rebbi Simeon ben Laqish follows his own opinion since he said, a person does not inherit from his wife as a biblical rule. In the opinion of Rebbi Simeon ben Laqish it never was dedicated. In the opinion of Rebbi Joḥanan it is dedicated and the holiness is removed.

Simeon ben Sheṭaḥ decreed three things: That a person should use his wife’s ketubah in his business dealings. And that children have to go to school. Also, he decreed impurity for glass ware. But did not Rebbi Ze‘ira, Rebbi Abuna say in the name of Rav Jeremiah: Yose ben Yo‘ezer from Ṣereda and Yose ben Joḥanan from Jerusalem decreed impurity for Gentile lands and glass ware; Rebbi Yose said, Rebbi Jehudah bar Ṭabbai? Rebbi Jonah said, Jehudah bar Ṭabbai and Simeon ben Sheṭaḥ decreed on metal vessels; Hillel and Shammai decreed on the purity of hands. Rebbi Yose ben Rebbi Abun in the name of Levi: That was the current practice; they forgot it, but the later ones got up and agreed to the opinion of the earlier ones to teach you that everything the Court insists on will come to be in the end just as Moses was told on Sinai; as Rebbi Mana said (Deut. 32:47): “For it is not an empty word, from you,” if it is empty it is from you because you do not exert yourself about it. “Because it is your life,” when is it your life? At the time that you exert yourself!

Rebbi Berekhiah asked Rebbi Ḥelbo. Rebbi Ḥelbo asked Rebbi Immi. Rebbi Immi asked Rebbi Eleazar. Rebbi Eleazar asked Rebbi Ḥanina, some say Rebbi Ḥanina asked Rebbi Joshua: Even those like Jeroboam and his kind? He said to him, (Deut. 29:22) “Sulphur and salt, conflagration throughout the country.” Rebbi Berekhiah said, one asked the other and we understand nothing from it. What does it mean? Since the Land of Israel was burned, judgment was executed on it. We have stated in the name of Rebbi Jehudah: Seven years was the Land of Israel burned; that is what is written (Dan. 9:27) “The Covenant overtook the public for one week.” What did the secondaries in it do? Pieces, pieces and it was burned.

Rebbi Bar Qiria and Rebbi Eleazar were taking a walk on the road when they saw coffins being brought into the Land from abroad. Rebbi Bar Qiria said to Rebbi Eleazar: What good is that going to do them? I am reading for them (Jer. 2:7) “My inheritance your considered an abomination” during your lifetime, “you came and made My Land impure” in your death. He said to him, when they arrive in the Land, one takes a lump of earth and puts it on the coffin, as it is written (Deut. 32:43) “His earth atones for His people.”

He who makes a vow not to use bread or produce is forbidden them, the words of Rebbi Meїr. Therefore, is he who makes a vow not to use bread or produce forbidden everything according to the rabbis? Rebbi Ḥiyya in the name of Rebbi Joḥanan, so is the Mishnah: “He who makes a vow not to use flour is only forbidden these.” How do we hold? If he uses “bread” in the biblical sense, then also if he says “produce” it is meant in the biblical sense. He should be forbidden everything since it is written (Deut. 22:9): “The produce of the vineyard.” If he simply says “bread”; only from wheat or barley is it simply called “bread”. Rebbi Yose said, I confirmed it, at a place where one eats bread from all [kinds], only from the five kinds it is simply called “bread”.

“With his lips but not in his mind.” I could think that I exclude him who decides in his mind; the verse says (Lev. 5:4): “To articulate”. But Samuel said, he who decides in his mind is not obligated until he pronounces with his lips. But did we not state: “(Ex. 35:5) Everyone who volunteers in his mind,” that is he who decides in his mind. You say, that is he who decides in his mind, but maybe that is he who pronounces with his lips? When he says (Deut. 23:24): “What comes out from your lips you have to keep,” that speaks about him who pronounces with his lips. Therefore, how can I confirm “every one who volunteers in his mind?” That is he who decides in his mind. What Samuel said refers to a sacrifice.

Rav Huna said, I asked before Rebbi Jacob ben Aḥa: Following him who says tithes are from their words. But following him who says tithes are from the Torah, does Hillel institute anything against the words of the Torah? Rebbi Yose said, from the moment that Israel was exiled to Babylonia, did they not become free from all commandments connected with the Land, but the remission of debts applies both in the Land and outside the Land from the words of the Torah? Rebbi Yose turned and said, (Deut. 15:2) “this is the word of the abandonment, remit” as long as abandonment is followed in the Land as a word of the Torah, remission of debts applies both in the Land and outside the Land from the words of the Torah, but when abandonment is followed in the Land as their word, remission of debts applies both in the Land and outside the Land from their word. There, they say that even one who holds that tithes are from the Torah will hold that the Sabbatical is from their word. (Deut. 15:2): “This is the word of the remission, remit!” Rebbi says, two remissions are the Sabbatical and the Jubilee. As long as the Jubilee is operative, the Sabbatical is from words of the Torah. If the Jubilees are abolished, the Sabbatical is operative from their words. When were the Jubilees abolished? (Lev. 25:10) “For all its inhabitants.” In the time when they lived on it, not when they went from it into exile. If they lived on it but did (not) intermingle, the tribe of Judah in Benjamin, and the tribe of Benjamin in Judah, I could think that the Jubilee was operative. The verse mentions its inhabitants, “All its inhabitants;” you find that when the tribes of Reuben, Gad, and half the tribe of Manasseh went into exile, the Jubilees were disestablished.

Rav Huna said, I asked before Rebbi Jacob ben Aḥa: Following him who says tithes are from their words. But following him who says tithes are from the Torah, does Hillel institute anything against the words of the Torah? Rebbi Yose said, from the moment that Israel was exiled to Babylonia, did they not become free from all commandments connected with the Land, but the remission of debts applies both in the Land and outside the Land from the words of the Torah? Rebbi Yose turned and said, (Deut. 15:2) “this is the word of the abandonment, remit” as long as abandonment is followed in the Land as a word of the Torah, remission of debts applies both in the Land and outside the Land from the words of the Torah, but when abandonment is followed in the Land as their word, remission of debts applies both in the Land and outside the Land from their word. There, they say that even one who holds that tithes are from the Torah will hold that the Sabbatical is from their word. (Deut. 15:2): “This is the word of the remission, remit!” Rebbi says, two remissions are the Sabbatical and the Jubilee. As long as the Jubilee is operative, the Sabbatical is from words of the Torah. If the Jubilees are abolished, the Sabbatical is operative from their words. When were the Jubilees abolished? (Lev. 25:10) “For all its inhabitants.” In the time when they lived on it, not when they went from it into exile. If they lived on it but did (not) intermingle, the tribe of Judah in Benjamin, and the tribe of Benjamin in Judah, I could think that the Jubilee was operative. The verse mentions its inhabitants, “All its inhabitants;” you find that when the tribes of Reuben, Gad, and half the tribe of Manasseh went into exile, the Jubilees were disestablished.

It is said (Lev. 19:3): “Everybody must fear his mother and his father,” and it is said (Deut. 6:13): “You must fear the Eternal, your God, and serve Him.” This brackets the fear of father and mother with the fear of the Omnipresent. [It is said (Ex. 20:12): “Honor your father and your mother,” and it is said (Prov. 3:9): “Honor the Eternal with your property.” This brackets the honor of father and mother with the honor of the Omnipresent.] Is is said (Ex. 21:17): “He who curses his father or his mother shall be put to death,” and it is said (Lev. 24:19): “Everybody who curses his God must bear his sin.” This brackets cursing father and mother with cursing the Omnipresent. It is impossible to speak about hitting relative to the Deity. All this is logical since all three of them are partners in him.

Rebbi Aḥa in the name of Rebbi Abba bar Cahana: It is written (Prov. 5:6): “She does not smooth the way of life, her tracks deviate and you will not notice it.” The Holy One, praise to Him, moved the rewards of those who fulfill the commandments (to the future world) so that they should act in faith. Rebbi Aḥa in the name of Rebbi Isaac: It is written (Prov. 4:23): “Observe carefully everything which must be kept, for from it comes life,” observe carefully all the things you were told in the Torah, for you do not know from which of them life will come to you. Rebbi Abba bar Cahana said, the verse equals the easiest commandment with the most difficult one. The easiest commandment is sending away [the mother] from the nest. The most difficult one is honoring father and mother. For both of them it is written: “Your days will be lengthened.” Rebbi Abun said, if for anything that is repayment of debt it is written (Deut. 5:16): “That you shall be well and that your days shall be lengthened,” so much more something that involves monetary loss and personal danger. Rebbi Levi said, this one is greater; repaying a debt is greater than fulfilling an obligation that does not involve repaying a debt. Rebbi Simeon ben Ioḥai stated: Just as their rewards are the same, so their punishments are identical. (Prov. 30:17) “The eye that scoffs at the father and despises to obey the mother,” the eye that scoffs about honoring father and mother and despises the commandment not to take the mother with the chicks, “the river ravens should pick it out,” the cruel raven should come, pick it out, and not have any enjoyment from it, “the sons of the eagle should eat it,” the merciful eagle should come and enjoy it.

HALAKHAH: “Any commandment which does not refer to the Land,” etc. It is written (Deut. 12:1): “These are the statutes and the rules of law which you will be required to follow in the Land.” In the Land you are required to follow them but not outside the Land. Still we say obligations depending on the Land only apply in the Land, but we might think that obligations not depending on the Land also should only apply in the Land. The verse says (Deut. 11:16–18) “Be careful, lest your heart be seduced … and the Eternal’s rage be inflamed against you, etc. Put these words on your hearts,”. Even if you are exiled. (Deut. 11:18) “Put these words on your hearts and your persons.” You have to say, for example tefillin and the study of Torah. Just as tefillin and the study of Torah do not depend on the Land and apply both in the Land and outside the Land, so everything not depending on the Land applies both in the Land and outside the Land.

HALAKHAH: “Any commandment which does not refer to the Land,” etc. It is written (Deut. 12:1): “These are the statutes and the rules of law which you will be required to follow in the Land.” In the Land you are required to follow them but not outside the Land. Still we say obligations depending on the Land only apply in the Land, but we might think that obligations not depending on the Land also should only apply in the Land. The verse says (Deut. 11:16–18) “Be careful, lest your heart be seduced … and the Eternal’s rage be inflamed against you, etc. Put these words on your hearts,”. Even if you are exiled. (Deut. 11:18) “Put these words on your hearts and your persons.” You have to say, for example tefillin and the study of Torah. Just as tefillin and the study of Torah do not depend on the Land and apply both in the Land and outside the Land, so everything not depending on the Land applies both in the Land and outside the Land.

HALAKHAH: “Any commandment which does not refer to the Land,” etc. It is written (Deut. 12:1): “These are the statutes and the rules of law which you will be required to follow in the Land.” In the Land you are required to follow them but not outside the Land. Still we say obligations depending on the Land only apply in the Land, but we might think that obligations not depending on the Land also should only apply in the Land. The verse says (Deut. 11:16–18) “Be careful, lest your heart be seduced … and the Eternal’s rage be inflamed against you, etc. Put these words on your hearts,”. Even if you are exiled. (Deut. 11:18) “Put these words on your hearts and your persons.” You have to say, for example tefillin and the study of Torah. Just as tefillin and the study of Torah do not depend on the Land and apply both in the Land and outside the Land, so everything not depending on the Land applies both in the Land and outside the Land.

If it is so, they should have been freed once they were redeemed. It is written (Neh. 8:17): “All the congregation coming from captivity … since the days of Joshua bin Nun.” Why Joshua? Rebbi Hillel, the son of Samuel ben Naḥmani: The verse damaged the reputation of the just person in his grave for the reputation of the just person in his time; it compares their coming in the days of Ezra to the coming in the days of Joshua. As at the coming in the days of Joshua they had been free and became obligated, also at the coming in the days of Ezra they had been free and became obligated. How did they become obligated? Rebbi Yose ben Ḥanina said, they became obligated by the words of the Torah; that is what is written (Deut. 30:5): “The Eternal, your God, will bring you to the Land that your fathers inherited and you will inherit it.” Just as the inheritance of your fathers was by the words of the Torah, so your inheritance is by the words of the Torah. “He will be good to you and give increase to you more than to your forefathers.” Your fathers had been free and became obligated, also you had been free and became obligated. On your fathers there was no yoke of government, but you [are obligated] even though there is on you the yoke of government. Your fathers did become obligated only after fourteen years, seven they conquered and seven they distributed, but you became obligated [immediately when you entered. Your fathers did become obligated only after they had acquired all, but you become obligated] for every single piece at the moment you acquire it.

HALAKHAH: Did not Rabbi Abbahu say in the name of Rebbi Joḥanan: If he is intentional about fat but in error about a sacrifice, he can be warned, is whipped, and brings a sacrifice. Rebbi Abun bar Ḥiyya in the name of Rebbi Samuel bar Rav Isaac: (Deut. 25:2) “Because of his guilt.” If two alternatives are presented to the court, one chooses one of them. This excludes matters in the power of Heaven.

The Tanna bases his authority on Scripture ; for it is written, "When thou liest down and when thou risest up" (Deut. vi. 7). His statement in the Mishnah is to be understood thus : When is the time for reading the Shema' which is to be recited when lying down? From the time the priests enter [the Temple] to partake of their Terumah.

Or if thou wilt, I can say [they differ in the interpretation of] a Scriptural passage; and they both expound the same verse, viz. "When thou liest down and when thou risest up" (Deut. vi. 7). R. Johanan holds that

R. Isaac also said : Whoever reads the Shema' upon his bed, the evil spirits flee from him ; as it is said, "And the sons of Reshef fly upwards ['uf] " (Job v. 7). 'Uf means nothing else than Torah ; as it is said, "Wilt thou set [hata'if] thine eyes upon it? It is gone" (Prov. xxiii. 5). And Reshef means nothing else than "evil spirits"; as it is said, "The wasting of hunger, and the devouring of the fiery bolt [Reshef] and bitter destruction" (Deut. xxxii. 24).

The word berit "covenant" is mentioned in connection with salt and also with chastenings. With salt, as it is written, "Thou shalt not suffer the salt of the covenant of Thy God to be lacking" (Lev. ii. 13); and with chastenings, as it is written, "These are the words of the covenant" (Deut. xxviii. 69). As with the "covenant" mentioned in connection with salt, it is salt which sweetens meat, so with the "covenant" mentioned in connection with chastenings, they are chastenings which purge all the iniquities of man.

And the land of Israel ? For it is written, "As a man chasteneth his son, so the Lord thy God chasteneth thee" (Deut. viii. 5), which is followed by "For the Lord thy God bringeth thee into a good land" (ibid. 5:7).

More than that, he causes the Shekinah to depart from Israel ; as it is said, "Shall the Rock be removed out of its place?" (ibid.) "Rock" means nothing else than the Holy One, blessed be He; as it is said, "Of the Rock that begat thee thou wast unmindful" (Deut. xxxii. 18). [[fol. 6 a.]]

"By His right hand" means Torah ; as it is said, "At His right hand was a fiery law unto them" (Deut. xxxiii. 2); "by the arm of His strength" means Tefillin, as it is said, "The Lord will give strength unto His people" (Ps. xxix. 11).

But whence is it that the Tefillin are a strength to Israel? As it is written, "And all the peoples of the earth shall see that the name of the Lord is called upon thee, and they shall he afraid of thee" (Deut. xxviii. 10); and there is a teaching: R. Eliezer the Elder says : This refers to the Tefillin worn on the head.

Does, then, the Holy One, blessed be He, glory in the praises of Israel ? Yes, for it is written, "Thou hast avouched the Lord this day" (Deut. xxvi. 17) and "The Lord hath avouched thee this day " (ibid. v. 18). The Holy One, blessed be He, said to Israel, "You have made Me the only object of your love in the world, so I shall make you the only object of My love in the world."

He answered : [It contains the following :] "For what great nation is there," etc. (Deut. iv. 7), "And what great nation is there," etc. (ibid, v. 8), "Happy art thou, O Israel " etc. (ibid, xxxiii. 29), "Or hath God assayed to go" etc. (ibid. iv. 34), and "To make thee high above all nations" etc. (ibid. xxvi. 19).

The teacher stated above: "The righteous man who enjoys prosperity is the son of a righteous father ; the righteous man who is afflicted with adversity is the son of a wicked father." But it is not so ; for lo, it is written, "Visiting the iniquity of the fathers upon the children" (Exod. xxxiv. 7) and it is also written, "The children shall not be put to death for the fathers" (Deut. xxiv. 16)!

Whence do we learn this ? From Moses our teacher; as it is said, "Let Me alone, that I may destroy them, and blot out their name from under heaven ; and I will make of thee a nation mightier and greater than they" (Deut. ix. 14). Although Moses supplicated God against this decree and averted it, nevertheless He fulfilled [the blessing contained therein] in his seed ; as it is said, "The sons of Moses : Gershom and Eliezer" (I Chron. xxiii. 15), and then "And the sons of Eliezer were : Rehabiah the chief. And Eliezer had no other sons ; but the sons of Rehabiah were very [lema'alah] many" (ibid. v. 17).

It was said to R. Johanan, "There are old men to be found in Babylon." He was astonished and exclaimed, "It is written 'that your days may be multiplied, and the days of your children, upon the land' (Deut. xi. 21); but not outside the land [of Israel] !" When they told him [that the old men are in the Synagogue early and late,] he said, "It is this which helps them [to live long]."

These Tannaim are like those other Tannaim; for there is a teaching : "There shalt thou offer the Passover-offering at even, at the going down of the sun, at the season that thou camest forth out of Egypt" (Deut. xvi. 6).

There is a teaching to the same effect : "The Lord thy God brought thee forth out of Egypt by night" (Deut. xvi. 1). Was it in the night they went out? Surely they went out during the day ; as it is said, "On the morrow after the Passover the children of Israel went out with a high hand" (Num. xxxiii. 3) ! But this teaches that the redemption began for them at even.

MISHNAH III Bet Shammai say : In the evening a man should recline and read [the Shema'], and in the morning he should stand up [to read it] ; as it is said, "When thou liest down and when thou risest up" (Deut. vi. 7).

We have learnt elsewhere in the Mishnah : The Temple-super-intendent said [to the priests] "Utter one benediction," and they did so. They then read the Decalogue, "Hear, O Israel" etc. (Deut. vi. 4 ff.), "And it shall come to pass if ye shall hearken diligently" etc. (ibid. xi. 13 ff.), "And the Lord said" etc. (Num. xv, 37 ff.). After that they uttered with the people three benedictions, viz, "True and firm," "Accept, O Lord our God" and the Priestly Benediction. On the Sabbath they added a benediction for the outgoing guard.

It is said, "That thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life" (Deut. xvi. 3). [Had the Scriptures stated] "the days of thy life" [it would have meant] the days only ; but "all the days of thy life" [must be intended to include] the nights.

What is Rabbi's reason ? The text states, "And these words shall be" (Deut. vi. 6); i.e. as they are, so must they remain.

That is required for that which R. Isaac said : "Therefore shall ye lay up these My words upon your heart" (Deut. xi. 18) is necessary [to teach that the Tefillin] must be placed over against the heart.

Our Rabbis have taught : "Hear, O Israel, the Lord our God, the Lord is one" (Deut. vi. 4) — up to here Kawwanah is required. These are the words of R. Meir. Raba said : The Halakah is in accord with R. Meir.

It is certainly in agreement with R. Judah, even though it be ab initio ; and there is no contradiction. The latter is his own opinion, the other the opinion of his teacher. For there is a teaching : R. Judah says in the name of R. Eleazar b. 'Azariah : When one reads the Shema' he must make it audible to his ear ; as it is said, "Hear, O Israel, the Lord our God, the Lord is one" (Deut. vi. 4). R. Meir said to him : Behold the Scriptures state, "And these words which I command thee this day shall be upon thy heart" (ibid. v. 6), i.e. the words depend on the Kawwanah of the heart. Since thou hast reached so far, thou mayest even suppose that

Rab Joseph said : The dispute is only over the reading of the Shema', but with other commandments all agree that [if inaudible] he has not complied with the requirements of the law ; for it is written, "Attend and hear, O Israel" (Deut. xxvii. 9).

Rab Josiah taught in the presence of Raba : "And thou shalt write them" (Deut. vi. 9) means that the whole [of the first two paragraphs of the Shema'] must be written [in the Tefillin], even the words of the commands.

Rab Obadiah taught in the presence of Raba : "And ye shall teach" (Deut. xi. 19), i.e. let thy teaching be perfect — let one make a brief pause between words which are liable to be jumbled together,

Rab Mari, the son of Samuel's daughter, asked Raba : Our Mishnah states : Workmen may read [the Shema'] on the top of a tree or on the top of scaffolding ; hence it is to be inferred that it does not require Kawwanah. I quote in refutation: Who reads the Shema' must direct his heart; as it is said, "Hear, O Israel" (Deut. vi. 4) and elsewhere, "Attend and hear, O Israel " (ibid, xxvii. 9) ; as here "attention" is required so also there !

A bridegroom is exempt from the obligation of reading the Shema'. Our Rabbis have taught : "When thou sittest in thy house" (Deut. vi. 7) excludes one occupied with a religious duty ; "and when thou walkest by the way" (ibid.) excludes a bridegroom. Hence they say : He who takes a virgin to his house as wife is exempt ; but if he marry a widow, he has that obligation.

'But the dead know not anything' — this refers to the wicked who are called dead in their life-time; as it is said, 'And thou, O wicked one, thou art slain, the prince of Israel' (Ezek. xxi. 30)." Or if thou wilt, derive it from the following : "At the mouth of two witnesses, or three witnesses, shall the dead be put to death" (Deut. xvii. 6). But he is alive ! Nay, he is accounted as dead from the beginning.

R. Jonathan likewise retracted; for R. Samuel b. Nahmani said in the name of R. Jonathan : Whence do we learn that the dead converse one with the other? As it is said, "And the Lord said unto him, This is the land which I swore unto Abraham, unto Isaac, and unto Jacob, saying" (Deut. xxxiv. 4). What means "saying"? The Holy One, blessed be He, spake to Moses, "Go, tell Abraham, Isaac and Jacob, The oath which I swore unto you have I fulfilled for your children."

Why should this be so? Let one say, "There is no wisdom nor understanding nor counsel against the Lord" ! Rab b. Shaba explained it in the presence of Rab Kahana as referring to the prohibition, "Thou shalt not turn aside from the sentence which they shall declare unto thee" (Deut. xvii. 11). They laughed at him, for is not the prohibition, "Thou shalt not turn aside" enjoined by the Torah!

But, said Raba, [the correct reason why they have to "sanctify" the Sabbath is because] the Scriptures declare, "Remember the Sabbath day to keep it holy" (Exod. xx. 8) and "Observe the Sabbath to keep it holy" (Deut. v. 12) — everyone who has to "observe" must likewise "remember"; and since women must "observe," so must they "remember."

Rab 'Awira expounded (sometimes he said it in the name of R. Ammi and sometimes in the name of R. Assi) : The ministering angels spake before the Holy One, blessed be He, "Lord of the universe ! It is written of Thee in Thy Torah, 'Who regardeth not persons nor taketh reward' (Deut. x. 17); but dost Thou not regard the person of Israel, for it is written, 'The Lord lift up His countenance upon thee' (Num. vi. 26)?" He replied to them, "And should I not regard the person of Israel, for whom I wrote in the Torah, 'And thou shalt eat and be satisfied and bless the Lord thy God' (Deut. viii. 10), but they are strict with themselves [and bless] even with a quantity of food equal in size to an olive or an egg?"

Rab 'Awira expounded (sometimes he said it in the name of R. Ammi and sometimes in the name of R. Assi) : The ministering angels spake before the Holy One, blessed be He, "Lord of the universe ! It is written of Thee in Thy Torah, 'Who regardeth not persons nor taketh reward' (Deut. x. 17); but dost Thou not regard the person of Israel, for it is written, 'The Lord lift up His countenance upon thee' (Num. vi. 26)?" He replied to them, "And should I not regard the person of Israel, for whom I wrote in the Torah, 'And thou shalt eat and be satisfied and bless the Lord thy God' (Deut. viii. 10), but they are strict with themselves [and bless] even with a quantity of food equal in size to an olive or an egg?"

Rab Judah said : Whence is it that Grace after meals is ordained by the Torah? As it is said, "And thou shalt eat and be satisfied and bless the Lord thy God" (Deut. viii. 10).

Rab Joseph quoted in objection : "When thou liest down and when thou risest up" (Deut. vi. 7)! Abbai answered him: That is written with reference to words of Torah.

R. Judah declares : He says Grace before and after. That is to say that R. Judah is of the opinion that a Ba'al Keri is permitted to study Torah. But lo, R. Joshua b. Levi has said : Whence is it that a Ba'al Keri is forbidden to study Torah? As it is said, "Thou shalt make them known unto thy children and thy children's children" (Deut. iv. 9) and it continues, "The day that thou stoodest before the Lord thy God in Horeb" (ibid. v. 10) — as those who were Ba'al Keri were forbidden [in the assembly at Horeb], so are they forbidden [to occupy themselves with Torah].

R. Judah prohibits a man to marry one outraged or seduced by his father. Rab Giddel asked in the name of Rab : What is R. Judah 's reason? Because it is written, "A man shall not take his father's wife and shall not uncover his father's skirt" (Deut. xxiii. 1) — i.e. the skirt which his father had seen shall he not uncover. But how do we know that this refers to one outraged by his father ?

They said : Yes, in the Book of Deuteronomy R. Judah does use this method of deduction; but the consecutive verses [quoted above] are required for another teaching of R. Joshua b. Levi who says : Whoever teaches his son Torah, the Scriptures ascribe it to him as though he had received it from Mount Horeb ; as it is said, "Thou shalt make them known unto thy children and thy children's children" (Deut. iv. 9) and it continues, "The day that thou stoodest before the Lord thy God in Horeb" (ibid. v. 10).

for there is a teaching: "Thou shalt make them known unto thy children and thy children's children" (Deut. iv. 9) and it continues, "The day that thou stoodest before the Lord thy God in Horeb" (Deut. iv. 10) — as [the Israelites stood at Horeb] with dread and fear aod trembling and shaking, so here [when teaching Torah] must it be with dread and fear and trembling and shaking.

for there is a teaching: "Thou shalt make them known unto thy children and thy children's children" (Deut. iv. 9) and it continues, "The day that thou stoodest before the Lord thy God in Horeb" (Deut. iv. 10) — as [the Israelites stood at Horeb] with dread and fear aod trembling and shaking, so here [when teaching Torah] must it be with dread and fear and trembling and shaking.

The Doreshe Hamurot said, "And thy life shall hang in doubt before thee" (Deut. xxviii. 66) — this refers to one who hangs up his Tefillin !

But if he does stop, what is his reward? R. Abbahu said : Of him the Scriptures state, "Through this thing ye shall prolong your days" (Deut. xxxii. 47).

And Raba? He can tell thee : In this latter circumstance the criterion is a fixed place ; for it is written, "He shall dwell alone ; without the camp shall his dwelling be" (Lev. xiii. 46). But here the All-merciful declared, "Therefore shall the camp be holy" (Deut. xxiii. 15), and behold that is not so.

R. Jonathan who asked : It is written "Thou shalt have a place also without the camp, whither thou shalt go forth abroad" (Deut. xxiii. 13) and it continues, "And thou shalt have a paddle among thy weapons ; and it shall be when thou sittest down abroad, thou shalt dig therewith, and shalt turn back and cover that which cometh from thee" (ibid. 5:14) —

Raba said : If there be excrement in a transparent vessel, it is permitted to read the Shema' thereby ; if nakedness be in a transparent vessel, it is forbidden to read the Shema' thereby. "If there be excrement in a transparent vessel, it is permitted to read the Shema' thereby" ; because with excrement the criterion is whether it is covered : and behold it is covered. "If nakedness be in a transparent vessel, it is forbidden to read the Shema' thereby" ; because the All-merciful declared, "That He see no unseemly thing in thee" (Deut. xxiii. 15), and behold it is visible.

Rabban Gamaliel replied to him, "Thou art forbidden to enter the Community." R. Joshua said to him, "Thou art permitted to enter the Community." Rabban Gamaliel asked R. Joshua, "But has it not been said, 'An Ammonite or a Moabite shall not enter into the assembly of the Lord '?" (Deut. xxiii. 4). R. Joshua answered him, "Do, then, the Ammonites and Moabites still inherit their lands? Did not Sennacherib, king of Assyria, long ago come up and confuse all the nationalities ? As it is said, 'I have removed the bounds of the peoples, and have robbed their treasures, and have brought down as one mighty the inhabitants' (Is. 10:13) ; and whoever issues [from a mixed body] issues from the majority."

He who says : Until his mind can offer supplication [tithonen], it is because it is said, "And I supplicated [waethannan] the Lord" (Deut. iii. 23) ; and he who says : Until his mind can offer beseeching prayer [titholel], it is because it is written, "And Moses besought [wayyehal] the Lord" (Exod. xxxii. 11).

"Count not thy handmaid for a wicked woman" (I Sam. i. 16) — R. Eleazar said : Hence it is inferred that if a drunken person prays, it is as though he practised idolatry; for it is written here "a wicked woman," and elsewhere it is written, "Certain base fellows are gone out from the midst of thee" (Deut. xiii. 14) — as the reference in this latter passage is to idolatry, so also in the other passage idolatry is intended.

The school of R. Jannai say : [It may be learnt] from the passage "And Di-Zahab" (Deut. i. 1). What means "And Di-Zahab"?

Rab Aha b. Rab Huna said in the name of Rab Sheshet : That is what people say : "He whose stomach is full increaseth deeds of evil" ; as it is said, "When they were fed, they became full, they were filled, and their heart was exalted ; therefore have they forgotten Me" (Hosea xiii. 6). Rab Nahman said : [It may be learnt] from this passage : "Then thy heart be lifted up, and thou forget the Lord thy God" (Deut. viii. 14) ; and the Rabbis said from the following: "And they shall have eaten their fill, and waxen fat, and turned unto other gods " (ibid. xxxi. 20) ;

"And the Lord spake unto Moses, Go, get thee down" (Exod. xxxii. 7). What means "Go, get thee down" ? R, Eleazar said : The Holy One, blessed be He, spake to Moses, "Moses, get thee down from thy greatness. Have I given thee greatness but for the sake of Israel? And now that Israel has sinned, what art thou to Me?" Immediately the strength of Moses was weakened, and he had not the power to speak. But when He said, "Let Me alone, that I may destroy them" (Deut. ix. 14), Moses said [to himself], "This matter depends upon me." He at once stood up and strengthened himself with prayer and besought mercy [for Israel].

R. Simlai expounded : A man should always recount the praise of the Holy One, blessed be He, and thereafter pray [for his needs]. Whence have we this? From Moses; for it is written, "And I besought the Lord at that time, saying" (Deut. iii. 23). Then it is written, "O Lord God, Thou hast begun to show Thy servant Thy greatness, and Thy strong hand ; for what god is there in heaven or on earth, that can do according to Thy works, and according to Thy mighty acts ?" (ibid. v. 24). And after that it is written, "Let me go over, I pray Thee, and see the good land" etc. (ibid. v. 25).

R. Hannin said in the name of R. Hannina : Whoever prolongs his prayer, his prayer will not return empty. Whence have we this ? From Moses our teacher ; as it is said, "And I prayed unto the Lord" (Deut. ix. 26), and it is afterwards written, "[Now I stayed in the mount... forty days and forty nights ;] and the Lord hearkened unto me that time also" (ibid. x. 10).

Our Rabbis have taught : It happened that a pious man was saying the Tefillah by the roadside. A nobleman passed and greeted him ; but he did not respond. The nobleman waited until he had concluded his prayer ; and after he had concluded it, he said to him, "Good for nothing! Is it not written in your Torah, 'Only take heed to thyself, and keep thy soul diligently' (Deut iv. 9) and 'Take ye therefore good heed unto yourselves' (ibid. 5:15)? When I greeted thee, why didst thou not return my salutation? If I had cut off thy head with a sword, who would have demanded thy blood at my hand?"

He replied : Quite so, in certain circumstances it is great ; and that is what 'Ulla said : Why is "vengeance" mentioned twice in the verse? One for good, the other for evil — for good, as it is written, "He shone forth from Mount Paran" (Deut. xxxiii. 2) ; for evil, as it is written, "O Lord, Thou God, to Whom vengeance belongeth, Thou God, to Whom vengeance belongeth, shine forth" (Ps. xciv. 1).

R. Hannina also said : Everything is in the hand of Heaven except the fear of Heaven; as it is said, "And now, O Israel, what doth the Lord thy God require of thee but to fear" (Deut. x. 12).

Our Rabbis have taught : It happened that a disciple who descended before the Ark in the presence of R. Eliezer unduly prolonged [the prayers]. His disciples said to him, "Our master, what a prolonger he is!" He replied, "Did he prolong more than Moses, our teacher, of whom it is written, 'The forty days and forty nights that I fell down'" (Deut. ix. 25)?

This is at variance with the opinion of Samuel who said : There is no difference between this world and the days of the Messiah, except the servitude of the heathen kingdoms alone ; as it is said, "For the poor shall never cease out of the land" (Deut. xv. 11).

According to him who teaches "the vineyard of the fourth year" it is quite right if he argues by analogy of expression ; for there is a teaching : Rabbi says : It is stated here, "That it may yield unto you more richly the increase thereof" (Lev. xix. 25), and it is stated elsewhere, "the increase of the vineyard" (Deut. xxii. 9) — as in the latter passage "increase" refers to the vineyard, so also in the former passage it refers to the vineyard ; and there thus remains over one hillul to be interpreted as meaning that a benediction is required [when partaking of fruits].

R. Hannina b. Pappa said : Whoever enjoys anything of this world without a benediction is as though he robbed the Holy One, blessed be He, and the Community of Israel ; as it is said, "Whoso robbeth his father or his mother and saith, It is no transgression, the same is the companion of a destroyer" (Prov. xxviii, 24) — "father" is none other than the Holy One, blessed be He ; as it is said, "Is not He thy father that hath gotten thee?" (Deut. xxxii. 6) ; and "mother" is none other than the Community of Israel ; as it is said, "Hear, my son, the instruction of thy father, and forsake not the teaching of thy mother" (Prov. i. 8).

R. Hannina b. Pappa asked : It is written, "Therefore will I take back My corn in the time thereof" etc. (Hosea ii. 11), and it is written, "And thou shalt gather in thy corn" etc. (Deut. xi. 14) !

R. Simeon b. Johai says : Is it possible for a man to plough at the time of ploughing, sow at seed-time, reap at harvest-time, thresh at the time of threshing, and winnow at the time of wind — what is to become of Torah? But when Israel perform the will of the All-present, their work is done by others; as it is said, "And strangers shall stand and feed your flocks," etc. (Is. Ixi. 5) ; and at the time when Israel perform not the will of the All-present, their work has to be done by themselves ; as it is said, "And thou shalt gather in thy corn." Not that alone, but the work of others will be done by them ; as it is said, "And thou shalt serve thine enemy" etc. (Deut. xxviii. 48).

Rabbah b. Bar Hannah also stated that R. Johanan said in the name of R. Judah b. R. El'ai : Come and see that the later generations are not like the former generations. The former generations used to bring their fruits home by way of the kitchen-garden in order to make them liable to the tithe ; whereas the later generations bring their fruits home by way of the roof, or courts, or enclosures in order to exempt them from the tithe. For R. Jannai has said : Produce is not subject to the tithe until it sees the face of the house ; as it is said, "I have put away the hallowed things out of my house" (Deut. xxvi. 13).

It is quoted in objection : R. Meir has declared : From the statement of Scripture, "Ye shall deem it an uncircumcision with its fruit" (Lev. xix. 23), do I not know that a food-bearing tree is intended ? Why, then, is there a teaching to tell us "trees for food" (ibid.)? To include a tree whose wood and fruit taste alike. And which is that? Pepper ; to teach thee that pepper is subject to 'Orlah, and to teach thee that the Land of Israel lacks nothing ; as it is said, "A land wherein thou shalt eat bread without scarceness, thou shalt not lack any thing in it" (Deut. viii. 9)!

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

For over bread one says : "... Who bringest forth bread from the earth." Our Rabbis have taught : What does he say ? "...Who bringest forth [hammosi'] bread from the earth." R. Nehemiah stated : It is "...Who brought forth [mosi'] bread from the earth." Raba said : Nobody disagrees about mosi that it has the meaning "brought forth" ; as it is said, "God Who brought them forth [mosiam] out of Egypt" (Num. xxiii. 22). In what do they differ? In the word hammosi'. The Rabbis hold that hammosi' means "Who brought forth," for it is written "Who brought thee forth [hammosi'] water out of the rock of flint" (Deut. viii. 15) ; and R. Nehemiah holds it means "Who bringeth forth," as it is said, "Who bringeth you out [hammosi'] from under the burden of the Egyptians" (Exod. vi. 7).

Rab Pappa said : All agree that on Passover one should place the piece together with the whole and break them both. What is the reason ? "Bread of affliction" (Deut. xvi. 3) it is written.

Rab declared: [If one broke the bread and pronounced the benediction, and before eating handed a piece to another saying,] "Take it, the benediction has been made; take it, the benediction has been made ! " it is unnecessary for him to pronounce it again [before partaking of the bread]. [But if before eating he says,] "Bring salt, bring the relish," he must repeat the benediction. R. Johanan declared that even if he said, "Bring salt, bring the relish," he likewise need not repeat the benediction. [Should he, however, say,] "Mix food for the oxen ! Mix food for the oxen !" the benediction must be repeated. Rab Sheshet declared that even if he said "Mix food for the oxen," he also need not repeat the benediction. For Rab Judah said in the name of Rab: A man must not eat his meal before giving food to his cattle ; as it is said, "And I will give grass in thy fields for thy cattle" and then "thou shalt eat and be satisfied" (Deut. xi. 15).

It was stated above : "Rab said : A benediction which contains no mention of the Divine Name is no benediction." But R. Johanan has said : A benediction which contains no reference to the Divine Kingship is no benediction! Abbai said: Rab's opinion seems more probable ; for there is a teaching : [It is written] "I have not transgressed any of Thy commandments, neither have I forgotten" (Deut. xxvi. 13) — "I have not transgressed," i.e. by omitting the benediction, "neither have I forgotten," i.e. to mention Thy Name thereby ; but he does not teach here [that it is necessary to refer to] the Kingship.

for Rab Joseph (another version : R. Isaac) said : Whatever is given precedence in the Scriptural verse must take precedence for the benediction ; as it is said, "A land of wheat and barley, and vines and fig-trees and pomegranates, a land of olive trees and honey" (Deut. viii. 8).