gentile

Rab Judah said : It is forbidden to read the Shema' in the presence of a naked gentile. Why is a gentile specified ? Even by a naked Israelite it is likewise [forbidden] ! [That it is forbidden with an Israelite is obvious] ; but it was necessary to specify the case of a gentile. For thou mightest have said : Since it is written with reference to the gentiles, "Whose flesh is as the flesh of asses" (Ezek. xxiii. 20), argue that [in this matter the naked gentile is to be considered] only like an ass ; therefore he informs us that to them also [when exposed] is "nakedness" attributed ; for it is written, "And they saw not their father's nakedness" (Gen. ix. 23).

Rab Judah said : It is forbidden to read the Shema' in the presence of a naked gentile. Why is a gentile specified ? Even by a naked Israelite it is likewise [forbidden] ! [That it is forbidden with an Israelite is obvious] ; but it was necessary to specify the case of a gentile. For thou mightest have said : Since it is written with reference to the gentiles, "Whose flesh is as the flesh of asses" (Ezek. xxiii. 20), argue that [in this matter the naked gentile is to be considered] only like an ass ; therefore he informs us that to them also [when exposed] is "nakedness" attributed ; for it is written, "And they saw not their father's nakedness" (Gen. ix. 23).

Rab Judah said : It is forbidden to read the Shema' in the presence of a naked gentile. Why is a gentile specified ? Even by a naked Israelite it is likewise [forbidden] ! [That it is forbidden with an Israelite is obvious] ; but it was necessary to specify the case of a gentile. For thou mightest have said : Since it is written with reference to the gentiles, "Whose flesh is as the flesh of asses" (Ezek. xxiii. 20), argue that [in this matter the naked gentile is to be considered] only like an ass ; therefore he informs us that to them also [when exposed] is "nakedness" attributed ; for it is written, "And they saw not their father's nakedness" (Gen. ix. 23).

Rab Judah said : It is forbidden to read the Shema' in the presence of a naked gentile. Why is a gentile specified ? Even by a naked Israelite it is likewise [forbidden] ! [That it is forbidden with an Israelite is obvious] ; but it was necessary to specify the case of a gentile. For thou mightest have said : Since it is written with reference to the gentiles, "Whose flesh is as the flesh of asses" (Ezek. xxiii. 20), argue that [in this matter the naked gentile is to be considered] only like an ass ; therefore he informs us that to them also [when exposed] is "nakedness" attributed ; for it is written, "And they saw not their father's nakedness" (Gen. ix. 23).

We may not say the benediction over the light or spices of gentiles. It is quite right [that we do not use] the light [of a gentile] because it has not "rested" ; but why not the spices ?

Our Rabbis have taught : We may make the benediction over a light kindled by a gentile from an Israelite or kindled by an Israelite from a gentile, but not over a light kindled by a gentile from a gentile. Why is [the light kindled] by a gentile from a gentile different that one may not [say the benediction over it] ?

Our Rabbis have taught : We may make the benediction over a light kindled by a gentile from an Israelite or kindled by an Israelite from a gentile, but not over a light kindled by a gentile from a gentile. Why is [the light kindled] by a gentile from a gentile different that one may not [say the benediction over it] ?

Our Rabbis have taught : We may make the benediction over a light kindled by a gentile from an Israelite or kindled by an Israelite from a gentile, but not over a light kindled by a gentile from a gentile. Why is [the light kindled] by a gentile from a gentile different that one may not [say the benediction over it] ?

Our Rabbis have taught : We may make the benediction over a light kindled by a gentile from an Israelite or kindled by an Israelite from a gentile, but not over a light kindled by a gentile from a gentile. Why is [the light kindled] by a gentile from a gentile different that one may not [say the benediction over it] ?

Our Rabbis have taught : We may make the benediction over a light kindled by a gentile from an Israelite or kindled by an Israelite from a gentile, but not over a light kindled by a gentile from a gentile. Why is [the light kindled] by a gentile from a gentile different that one may not [say the benediction over it] ?

Our Rabbis have taught : We may make the benediction over a light kindled by a gentile from an Israelite or kindled by an Israelite from a gentile, but not over a light kindled by a gentile from a gentile. Why is [the light kindled] by a gentile from a gentile different that one may not [say the benediction over it] ?

Because it has not "rested." If so, the light kindled by an Israelite from a gentile may likewise not have "rested" !

There is certainly also a prohibition [about the light kindled by an Israelite from a gentile], but when he says the benediction he does so over the additional part which is permitted. If so, a light kindled by a gentile from a gentile should also be allowed !

There is certainly also a prohibition [about the light kindled by an Israelite from a gentile], but when he says the benediction he does so over the additional part which is permitted. If so, a light kindled by a gentile from a gentile should also be allowed !

There is certainly also a prohibition [about the light kindled by an Israelite from a gentile], but when he says the benediction he does so over the additional part which is permitted. If so, a light kindled by a gentile from a gentile should also be allowed !

Really that is so ; but there is a fear because of the first gentile and the first torch.

Our Rabbis have taught : Were one walking [at the conclusion of the Sabbath] outside the town and saw a child holding a torch, he makes inquiries ; if the child is an Israelite, he says the benediction [over the lighted torch], but if a gentile, he does not.

Rab Judah said in the name of Rab: We are here dealing with a point of time near to the setting of the sun; so if it were an adult, it is obvious that he must certainly be a gentile. But in the case of a child, one might say it is an Israelite and it is by chance that he is holding [the torch].

R. Shela flogged a certain man who had had intercourse with a gentile woman ; so he went and laid a charge against him before the king, saying, "There is a certain Jew who judges without the king's consent." The king sent an official for him [to appear]. When R. Shela came he was asked, "For what reason didst thou flog this person?" He replied, "Because he had intercourse with a she-ass." They said to him, "Hast thou witnesses?" He answered, "Yes." Elijah came in human guise and gave evidence. They said to him, "In that case, his punishment is death." He said to them, "From the day we were exiled from our land, we have no power to inflict the death-sentence ; but you do with him as you please."

A certain man was sentenced in the court of Raba to be lashed because he had sexual intercourse with a Gentile woman. Raba had the lashing administered to him, and the man died of the effects. The matter came to the hearing of king Shabur (Sapor), who wanted to punish Raba for the deed, but 'Ifra 'Ormuzd, mother of king Shabur, said to him: "Have no quarrels with the Jews, because anything they ask of their God, He does for them." Said he: "What, for instance?" "They pray for rain," she replied, "and rain comes." Said he: "That is because it is the season when rain is due, let them pray for it now, in the equinox of Tammuz, and bring down rain!" 'Ifra 'Ormuzd thereupon sent word to Raba that he should concentrate his mind and pray for rain. Raba did so, but no rain came. Said he: "Master of the world! 'O God, we have heard with our ears, our fathers have told us, what work Thou didst in their days, in the days of old' (Ps., 44.2), but we did not see it with our own eyes." Immediately a heavy rain fell, so that the gutters of Maḥuza carried the water into the Tigris. Thereupon Raba's father appeared to him in a dream, saying: "Is there another man who puts Heaven to so much trouble! Change thy place." (He did so and) the next morning he found that his bed was scratched with knives.

One who uses euphemisms in the portion dealing with forbidden marriages, he is silenced. If he says, [instead of] “And you shall not give any of your seed to be passed to Moloch,” (Leviticus 18:21) “You shall not give [your seed] to pass to a Gentile woman,” he silenced with a rebuke.

If he says, [instead of] “And you shall not give any of your seed…”. In the school of R. Ishmael it was stated: The verse speaks of an Israelite who has intercourse with a Gentile woman and gives birth through a son for idolatry.