halakah

It has been taught: His name was not Mephibosheth but Ishbosheth. Why, then, was he called Mephibosheth? Because he used to put David to shame on questions of Halakah. On that account David merited that Chileab should issue from him;

and R. Johanan said: His pame was not Chileab but Daniel. Why, then, was he called Chileab? Because he put Mephibosheth to shame on questions of Halakah; and concerning him Solomon said in his wisdom,

R. Zera said : At first when I saw the Rabbis hastening to the study-session on the Sabbath, I thought they were desecrating the holy day; but when I heard the statement of R. Tanhum, in the name of R. Joshua b. Levi : A man should always run to hear the Halakah discussed, even on the Sabbath, as it is said, "They shall walk after the Lord, who shall roar like a lion, for He shall roar, and the children shall come hurriedly from the West" (ibid. xi. 10), I also hastened.

He replied, Thus said Rab Hisda : What means that which is written, "The Lord loveth the gates of Zion [Siyyon] more than all the dwellings of Jacob" (Ps. Ixxxvii. 2)? The Lord loveth the gates distinguished [mesuyyanim] for Halakah more than Synagogues and Houses of Study.

That agrees with what R. Hiyya b. Ammi said in the name of 'Ulla : Since the day the Temple was destroyed, there is left to the Holy One, blessed be He, in His Universe the four cubits of Halakah alone.

And Abbai said ; At first I used to study at home and pray in Synagogue, but after hearing the statement of R. Hiyya b. Ammi in the name of 'Ulla — "Since the day the Temple was destroyed, there is left to the Holy One, blessed be He, in His Universe the four cubits of Halakah alone" I only pray where I study.

Rabban Gamaliel said : Until the rise of dawn. Rab Judah said in the name of Samuel : The Halakah is in accord with Rabban Gamaliel.

Rab Aha b. Hannina said in the name of R. Joshua b. Levi : The Halakah is in accord with R. Simeon b. Johai.

Rab Aha b. R. Hannina said in the name of R. Joshua b. Levi : The Halakah is in accord with R. Simeon who spoke in the name of R. 'Akiba. R. Zera said : This is so, only one does not say, "Cause us, O Lord our God, to lie down."

But they spoke to him thus : The Rabbis differ from thee, and where an individual differs from the many, the Halakah is in accord with the many. Or perhaps, the Rabbis agree with thee, and the reason that they declare [that the evening Shema' may be read] "Until midnight" is in order to keep a man far from transgression ? He answered them. The Rabbis hold the same view as myself, and you are under the obligation [to read the Shema']; and the reason they say "Until midnight" is to keep a man far from transgression.

Rab Huna said : The Halakah is in accord with the "others." Abbai said: [The Halakah is] in accord with the "others" with respect to the Tefillah; but with respect to the Shema' it is in accord with the Wetikin. For R. Johanan said: The Wetikin used to conclude it with the sunrise.

Rab Huna said : The Halakah is in accord with the "others." Abbai said: [The Halakah is] in accord with the "others" with respect to the Tefillah; but with respect to the Shema' it is in accord with the Wetikin. For R. Johanan said: The Wetikin used to conclude it with the sunrise.

R. Joshua said : Until the third hour. Rab Judah said in the name of Samuel : The Halakah is in accord with R. Joshua.

He replied, "I have acted according to the teaching of Bet Hillel, and thou according to the teaching of Bet Shammai. Not only that, [I sat up] lest the disciples see this and fix the Halakah for future generations."

Shouldest thou say, "Bet Hillel also hold [that the Shema' may be read] in a reclining position!" that is so, but only when one was reclining from the first ; but in thy case, since hitherto thou has been sitting up and now thou reclinest, they will say, "We have to infer that [our teachers] agree with the opinion of Bet Shammai," and there is a fear, that the disciples seeing this, will fix the Halakah accordingly for future generations.

Rab Joseph declared : "The holy God" and "King Who lovest righteousness and judgment" should be said: Rabbah declared: "The holy King" and "King of judgment" should be said ; and the Halakah is in accord with Rabbah's view.

Rabbah b. Bar Hannah said in the name of R. Johanan: The Halakah is in accord with R. 'Akiba.

There are some who connect [the statement of Rabbah b. Bar Hannah] with the following. There is a teaching : Who recites the Shema' must direct his heart thereto. R. Aha says in the name of R. Judah : If one directed his heart in the first paragraph, it is no longer necessary [in the succeeding paragraphs]. Rabbah b. Bar Hannah said in the name of R. Johanan : The Halakah is in accord with the view of R. Aha which he reported in the name of R. Judah.

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.

and R. Johanan hereby follows out his opinion [expressed in the statement ;] Rabbah b. Rab Hannah said in the name of R. Johanan : The Halakah is in accord with the view of R. Aha which he reported in the name of R. Judah.

R. Abbahu said in the name of R. Johanan : The Halakah is in accord with R. Judah who maintains that one may not interrupt between "I am the Lord your God" and "True and firm." R. Abbahu [also] said in the name of R. Johanan: What is R. Judah's reason? Because it is written,

Rab Hisda said in the name of Rab Shela: The Halakah is in accord with R. Judah's view which he reported in the name of R. Eleazar b. 'Azariah, and the Halakah is in accord with R. Judah.

Rab Hisda said in the name of Rab Shela: The Halakah is in accord with R. Judah's view which he reported in the name of R. Eleazar b. 'Azariah, and the Halakah is in accord with R. Judah.

It is necessary [to state it in this way] ; for if he had informed us only that the Halakah is in accord with R. Judah, I might have supposed [the Shema' need not be read audibly] ab initio ; therefore he tells us that the Halakah is in accord with R. Judah's view which he reported in the name of R. Eleazar b. 'Azariah.

It is necessary [to state it in this way] ; for if he had informed us only that the Halakah is in accord with R. Judah, I might have supposed [the Shema' need not be read audibly] ab initio ; therefore he tells us that the Halakah is in accord with R. Judah's view which he reported in the name of R. Eleazar b. 'Azariah.

And if he had informed us only that the Halakah is in accord with R. Judah's view which he reported in the name of R. Eleazar b. 'Azariah, I might have supposed that it is essential [for the Shema' to be read audibly ab initio] and there was no rectification [if this had not been done]. Therefore he informs us that the Halakah is in accord with R. Judah.

And if he had informed us only that the Halakah is in accord with R. Judah's view which he reported in the name of R. Eleazar b. 'Azariah, I might have supposed that it is essential [for the Shema' to be read audibly ab initio] and there was no rectification [if this had not been done]. Therefore he informs us that the Halakah is in accord with R. Judah.

R. Tabi said in the name of R. Josiah : The Halakah is in accord with the more lenient view in both instances.

The question was raised : May one interrupt [the Tefillah] to respond, "Let His great name be blessed"? When Rab Dimai came [from Palestine] he reported that R. Judah and R. Simeon, disciples of R. Johanan, said: For no response may we interrupt [the Tefillah] except for "Let His great name be blessed"; for even one engaged with the study of the Ma'aseh Merkabah must interrupt [to make this response]. But the Halakah is not in accord with their view.

The teacher stated above : "He may expound the Mishnah but not the Talmud." This supports the statement of R. El'ai, for R. El'ai declared that Rab Aha b. Jacob said in the name of our master : The Halakah is that he may expound the Mishnah but not the Talmud. This is as the Tannaim [taught] : He may expound the Mishnah but not the Talmud ; these are the words of R. Meir. R. Judah b. Gamaliel says in the name of R. Hannina b. Gamaliel : Both of them are forbidden ; but [the Rabbis] said to him : Both of them are permitted.

Raba said : The Halakah is — Both the healthy man and the delicate person when it is voluntary require forty Saot ; the healthy man when it is involuntary requires nine Kabs; but the delicate person when it is involuntary is exempt therefrom altogether.

Rab Hamma used to bathe on the day preceding Passover in order to exempt others from their obligation. But the Halakah is not in accord with their view.

R. Meyasha, the grandson of R. Joshua b. Levi, said : The Halakah is — One should roll them up like a book and hold them in his right hand opposite his heart. Rab Joseph b. Minyomi said in the name of Rab Nahman : This is so, provided that the strap does not protrude from beneath his hand a handbreadth.

Raba said in the name of Rab Sheshet : The Halakah is not in accord with the above Baraita because it emanates from Bet Shammai; for if it emanated from Bet Hillel, since one is allowed to enter a regular privy [holding the Tefillin], how much more so a chance one!

Raba said : Although it is stated that the refutation of Samuel remained unanswered, nevertheless the Halakah is in accord with his view. What is the reason?

Rab Hamnuna b. Rab Joseph said : On one occasion I was standing before Raba, and he said to me, "Go, bring me my Tefillin"; and I found them between the mattress and the bolster, where he did not lay his head ; and I knew that it was the day of bathing and he had done this for the purpose of teaching us the Halakah for practice.

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

Raba said : The Halakah is not in agreement with this teaching in all these cases, but according to the following teaching : A man should not read the Shema' opposite the excrement of human beings, nor opposite that of pigs or dogs when he has placed skins therein.

How, then, is it with reference to this matter ? It has been reported: When the excrement is like earthenware, Amemar said : It is forbidden ; Mar Zotra said : It is permitted. Raba said : The Halakah is — when the excrement is like earthenware it is forbidden ; and similarly with urine, so long as the ground is sufficiently wet to moisten.

It has been reported : If his heel sees his nakedness, it is permitted [to read the Shema']. If the heel touches, Abbai says : It is forbidden [to read] ; Raba says : It is permitted. So Rab Zebid taught this subject. Rab Hinnana b. Rab Ika, however, taught it thus : If the heel touches, all agree that it is forbidden [to read] ; but if the heel sees [the nakedness], Abbai says : It is forbidden ; Raba says : It is permitted, because the Torah was not given to the ministering angels. The Halakah is : If the heel touches, it is forbidden ; if it sees, it is permitted.

Raba said : The Halakah is that less than three is regarded as solid [with the ground], and ten constitute a separate stratum ; but it is about the height from three to ten that Rab Joseph questioned Rab Huna, and he was unable to explain it. Rab said : The Halakah is in accord with R. Simeon b. Eleazar; and so declared Bali in the name of Rab Jacob, the son of Samuel's daughter : The Halakah is in accord with R. Simeon b. Eleazar. But Raba maintained the Halakah was not in accord with him.

Raba said : The Halakah is that less than three is regarded as solid [with the ground], and ten constitute a separate stratum ; but it is about the height from three to ten that Rab Joseph questioned Rab Huna, and he was unable to explain it. Rab said : The Halakah is in accord with R. Simeon b. Eleazar; and so declared Bali in the name of Rab Jacob, the son of Samuel's daughter : The Halakah is in accord with R. Simeon b. Eleazar. But Raba maintained the Halakah was not in accord with him.

Raba said : The Halakah is that less than three is regarded as solid [with the ground], and ten constitute a separate stratum ; but it is about the height from three to ten that Rab Joseph questioned Rab Huna, and he was unable to explain it. Rab said : The Halakah is in accord with R. Simeon b. Eleazar; and so declared Bali in the name of Rab Jacob, the son of Samuel's daughter : The Halakah is in accord with R. Simeon b. Eleazar. But Raba maintained the Halakah was not in accord with him.

Raba said : The Halakah is that less than three is regarded as solid [with the ground], and ten constitute a separate stratum ; but it is about the height from three to ten that Rab Joseph questioned Rab Huna, and he was unable to explain it. Rab said : The Halakah is in accord with R. Simeon b. Eleazar; and so declared Bali in the name of Rab Jacob, the son of Samuel's daughter : The Halakah is in accord with R. Simeon b. Eleazar. But Raba maintained the Halakah was not in accord with him.

Rab Kahana said : The Halakah is in accord with R. Judah, since there is such a teaching in the Behirta.

The afternoon Tefillah [may he said] until the evening. R. Judah says: Until the middle of the afternoon. Rab Hisda asked Rab Isaac: Rab Kahana stated above that the Halakah is in accordance with R. Judah since there is such a teaching in the Behirta. How is it here? He was silent and answered him not a word. Rab Hisda said : "We see from the fact that Rab recited the Sabbath-Tefillah on the Sabbath-eve while it was yet day, it is to be concluded that the Halakah is in agreement with R, Judah !

The afternoon Tefillah [may he said] until the evening. R. Judah says: Until the middle of the afternoon. Rab Hisda asked Rab Isaac: Rab Kahana stated above that the Halakah is in accordance with R. Judah since there is such a teaching in the Behirta. How is it here? He was silent and answered him not a word. Rab Hisda said : "We see from the fact that Rab recited the Sabbath-Tefillah on the Sabbath-eve while it was yet day, it is to be concluded that the Halakah is in agreement with R, Judah !

On the contrary, from the fact that Rab Huna and the Rabbis did not say the [Sabbath]- Tefillah until it was night, conclude that the Halakah is not in agreement with R. Judah. Since it has not been reported whether the Halakah accords with either, he who acted in agreement with the one did rightly, and he who acted in agreement with the other did rightly.

On the contrary, from the fact that Rab Huna and the Rabbis did not say the [Sabbath]- Tefillah until it was night, conclude that the Halakah is not in agreement with R. Judah. Since it has not been reported whether the Halakah accords with either, he who acted in agreement with the one did rightly, and he who acted in agreement with the other did rightly.

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

It is in accord with him who declared that the evening-Tefillah is voluntary; for Rab Judah said in the name of Samuel: As for the evemng-Tefillah, Rabban Gamaliel declares it to be obligatory, but R. Joshua declares it to be voluntary. Abbai said : The Halakah is in agreement with him who declares it to be obligatory ; but Raba said : The Halakah is in agreement with him who declares it to be voluntary.

It is in accord with him who declared that the evening-Tefillah is voluntary; for Rab Judah said in the name of Samuel: As for the evemng-Tefillah, Rabban Gamaliel declares it to be obligatory, but R. Joshua declares it to be voluntary. Abbai said : The Halakah is in agreement with him who declares it to be obligatory ; but Raba said : The Halakah is in agreement with him who declares it to be voluntary.

It has been taught : That same day 'Eduyyot was learnt, and wherever we find the phrase "on that day" it refers to that occasion. There was not a Halakah which had been left in a state of uncertainty in the House of Study which was not then made clear. Even Rabban Gamaliel did not absent himself from the House of Study. For there is a Mishnaic teaching:

Our Rabbis have taught: If there be before a man two Tefillot, one of the afternoon and the other the additional, he should say that of the afternoon and afterwards the additional, because the former is constant, the latter not constant. R. Judah says : He should first recite the additional Tefillah and afterwards that of the afternoon, because the former is a duty that lapses, but the other is not. R. Johanan said : The Halakah is — one first says the afternoon Tefillah and then the additional.

When R. Zera was weary of study, he used to go and sit at the entrance of the school of R. Nathan b. Tobi saying, "When the Rabbis pass by, I will stand up before them and receive the reward" He once went out ; and when R. Nathan b. Tobi came he asked him, "Who is stating the Halakah in the House of Study?" He replied, "Thus spake R. Johanan : The Halakah is not according to R. Judah who said , 'He should first recite the additional Tefillah and afterwards that of the afternoon'."

When R. Zera was weary of study, he used to go and sit at the entrance of the school of R. Nathan b. Tobi saying, "When the Rabbis pass by, I will stand up before them and receive the reward" He once went out ; and when R. Nathan b. Tobi came he asked him, "Who is stating the Halakah in the House of Study?" He replied, "Thus spake R. Johanan : The Halakah is not according to R. Judah who said , 'He should first recite the additional Tefillah and afterwards that of the afternoon'."

The Halakah is in accord neither with Rab Huna nor R. Joshua b. Levi. [It is not] in accord with Rab Huna, as is here mentioned. [Nor is it] in accord with R. Joshua b. Levi who said : When the time of the afternoon Tefillah has arrived, it is forbidden to eat anything before praying the afternoon Tefillah.

GEMARA Our Rabbis have taught : What used he to say on entering ? "May it be Thy will, O Lord my God, that no offence occur through me ; that I stumble not in the matter of Halakah ; that my colleagues have occasion to rejoice in me ; that I pronounce not anything clean that is unclean, or unclean that is clean; that my colleagues stumble not through me in the matter of Halakah ; and that I may have occasion to rejoice in them."

GEMARA Our Rabbis have taught : What used he to say on entering ? "May it be Thy will, O Lord my God, that no offence occur through me ; that I stumble not in the matter of Halakah ; that my colleagues have occasion to rejoice in me ; that I pronounce not anything clean that is unclean, or unclean that is clean; that my colleagues stumble not through me in the matter of Halakah ; and that I may have occasion to rejoice in them."

Rab Huna said : The Halakah is in accord with the "others."

The Halakah is also that "Give us understanding" must be said standing, but the short prayer can be said either standing or journeying.

Raba (another version : R. Joshua b. Levi) said : The Halakah is in agreement with Rabbi.

Rab Huna b. Hinnana said in the name of Rab Hiyya b. Rab : The Halakah is in agreement with R. Judah as stated in the name of R. Eleazar b. 'Azariah. Rab Hiyya b. Abin said to him : Thou hast said well ; for Samuel has declared : Never have I said the additional Tefillah alone

R. Hannina the Bible-teacher sat before R. Jannai ; as he sat he said, "The Halakah is in agreement with R. Judah as stated in the name of R. Eleazar b. 'Azariah." He said to him, "Go out and read thy Bible verses in the street, for the Halakah is not in agreement with R. Judah as stated in the name of R. Eleazar b. 'Azariah."

R. Hannina the Bible-teacher sat before R. Jannai ; as he sat he said, "The Halakah is in agreement with R. Judah as stated in the name of R. Eleazar b. 'Azariah." He said to him, "Go out and read thy Bible verses in the street, for the Halakah is not in agreement with R. Judah as stated in the name of R. Eleazar b. 'Azariah."

It has been reported : Rab Isaac b. Abdemi said in the name of our teacher : The Halakah is in agreement with R. Judah as stated in the name of R. Eleazar b. 'Azariah. R. Hiyya b. Abba said the Tefillah and then said another. R. Zera asked him, "Why did the master act so? Is it because the master did not direct his heart [with the first] ? But R. Eleazar has said : A man should always examine himself; if he can direct his heart, then let him pray, but if not, he should not pray ! Or is it because the master did not include the reference to the New Moon [in the first Tefillah]? But there is a teaching:

Our Rabbis have taught : One must not stand up to say the Tefillah immediately after being engaged in a lawsuit or the discussion of a Halakah ; but he may do so after the discussion of a Halakah which has been decided.

Our Rabbis have taught : One must not stand up to say the Tefillah immediately after being engaged in a lawsuit or the discussion of a Halakah ; but he may do so after the discussion of a Halakah which has been decided.

What is meant by a Halakah which has been decided ?

Similarly a man should not take leave of another from the midst of [frivolous] conversation, jocularity, levity, or idle chatter ; but from the midst of a discussion of Halakah. For so we find that the former prophets used to conclude their addresses with words of praise and consolation.

So also Mari the son of Rab Huna the son of R. Jeremiah b. Abba taught : A man should not take leave of another except from the midst of a discussion of Halakah, so that he may remember him thereby.

"For this child I prayed" (ibid. v. 27). R. Eleazar said : Samuel was one who decided a Halakah in the presence of his master ; as it is said, "And when the bullock was slain, the child was brought to Eli" (ibid. v. 25). Because "the bullock was slain," therefore "the child was brought to Eli"!

Eli said to him, "An excellent teaching hast thou expounded ; still thou art one who decided a Halakah in the presence of thy master, and whoever does that incurs the penalty of death." Then Hannah came and cried before him, "I am the woman that stood by thee here." He said to her, "Leave me alone that I may punish him, and I will pray that [a son] greater than he be granted thee." She answered him, "For this child I prayed."

Rabina asked Raba : What is the Halakah [if one pronounced the "Division" in the Tefillah, must he say it over the cup of wine] ? He replied : It is like the Sanctification ; although one sanctifies [the Sabbath] in the Tefillah, he must do so over the cup of wine; so also with the Habdalah, although he said it in the Tefillah, he must do so over the cup of wine.

R. Zera was riding on an ass, and R. Hiyya b. Abin was following him. He said to him, "Is it really so as thou didst state in the name of R. Johanan : The Halakah is in agreement with R. Eliezer on a Festival which occurs on the conclusion of the Sabbath ?" He replied, "Yes."

"The Halakah being so, is it to be inferred that there are some who differ from him?

[R. Zera] said to him: It has not been reported that the Halakah [is in accord with R. Eliezer], but it has been reported that we incline [towards his view].

For it has been reported : Rab Isaac b. Abdemi said in the name of our teacher : The Halakah [is in accord with R. Eliezer] ; but some say : We incline [towards his view].

R. Johanan said : [The Rabbis] acknowledge [that the Halakah is in agreement with him]. R. Hiyya b. Abba said : [R. Eliezer's opinion] is probable.

Rab Nahman b. Isaac said : Men do plant caper-bushes for the sake of the shoots, but not the palm for the sake of the heart ; and although Samuel praised Rab Judah, the Halakah is in agreement with Samuel.

Then let him say that the Halakah is in agreement with R. 'Akiba! If he had said that the Halakah is in agreement with R. 'Akiba, I might have thought that [that is so] even in the Land of Israel ; therefore he informs us : Whoever takes a lenient view within the Land, the Halakah is in accord with him outside the Land, but not within.

Then let him say that the Halakah is in agreement with R. 'Akiba! If he had said that the Halakah is in agreement with R. 'Akiba, I might have thought that [that is so] even in the Land of Israel ; therefore he informs us : Whoever takes a lenient view within the Land, the Halakah is in accord with him outside the Land, but not within.

Then let him say that the Halakah is in agreement with R. 'Akiba! If he had said that the Halakah is in agreement with R. 'Akiba, I might have thought that [that is so] even in the Land of Israel ; therefore he informs us : Whoever takes a lenient view within the Land, the Halakah is in accord with him outside the Land, but not within.

Then let him say : The Halakah is in agreement with R. 'Akiba outside the Land; for everyone who takes the lenient view within the Land, the Halakah is in accord with him outside the Land ! If he had stated that, I might have said : This applies to the tithe of trees which within the Land is a Rabbinical ordinance ; but with regard to 'Orlah, which within the Land is ordained by the Torah, I must suppose that likewise outside the Land we must apply it ! Therefore he informs us.

Then let him say : The Halakah is in agreement with R. 'Akiba outside the Land; for everyone who takes the lenient view within the Land, the Halakah is in accord with him outside the Land ! If he had stated that, I might have said : This applies to the tithe of trees which within the Land is a Rabbinical ordinance ; but with regard to 'Orlah, which within the Land is ordained by the Torah, I must suppose that likewise outside the Land we must apply it ! Therefore he informs us.

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

It once happened that Rabban Gamaliel and the Elders were reclining in an upper chamber in Jericho ; dates were set before them and they ate. Rabban Gamaliel gave permission to R. 'Akiba to say Grace. R. 'Akiba sat up and said one benediction which is an abstract of three. Rabban Gamaliel said to him, "'Akiba, how long wilt thou put thy head between strife!" He replied, "Our master ! Although thou sayest thus and thy colleagues say otherwise, thou hast taught us, our master, that where the individual and the many differ, the Halakah is in accord with the view of the many ! "

In the meantime Raba recalled it and he said to him : Thou must surely mean a brew of ground dates ; and thou remindest me of something that R. Assi said, viz. : It is permissible to make Trimma from dates brought as an offering, but one must not make strong drink of them. And the Halakah is : Over dates made into Trimma we say the benediction "...Who createst the fruit of the tree." On what ground ? Because [the dates are considered] as remaining in their original condition [as fruit].

then he would have informed us of the explanation and also intimated that the Halakah is in accord with the Rabbis. But since he said mosi', what does he wish us to infer?" But Rab Zebid acted thus to exclude himself from the divergence of opinion,

the Halakah being in agreement with the Rabbis, viz. : hammosi', for it is established in accord with the Rabbis who declare the word to mean "Who brought forth."

The people of Nehardea acted according to R. Hiyya, but the Rabbis acted according to Raba. Rabina said : My mother told me, "Thy father acted according to R. Hiyya, for R. Hiyya maintained that the benediction must conclude with [the breaking of] the bread ; but the Rabbis acted according to Raba." The Halakah is in agreement with Raba who maintained that one should say the benediction and afterwards break the bread.

But R. Judah declares : "...Who createst divers kinds of herbs." R. Zera (another version : R. Hinnana b. Pappa) said : The Halakah is not in accord with R. Judah. R. Zera (another version: R. Hinnana b. Pappa) also said: What is R. Judah's reason? The Scriptures state, "Blessed be the Lord day by day" (Ps. Ixviii. 20) — are we to bless Him by day and not by night ! Nay, it means to tell thee : Day by day give Him the appropriate blessing ; so here also, for every species of food give Him an appropriate benediction.

Rab Pappa said : The Halakah is — Articles of food which are brought in connection with the meal, in the course of the meal, require a benediction neither before nor after; if they are not brought in connection with the meal, in the course of the meal, they require a benediction before but not after ; if brought after the meal, they require a benediction before and after.

Rab Judah was holding the wedding-feast for his son in the house of Rab Judah b. Habiba. They set before him bread as dessert ; and when it came, he heard them say hammosi. He said to them, "What is the sisi I hear? Perhaps it is the benediction hammosi' that you have said ?" They replied, "It is ; for there is a teaching : R. Mona said in the name of R. Judah : We do pronounce hammosi over bread-dessert, and Samuel declared that the Halakah is in agreement with R. Mona."

He said to them, "The Halakah is not in agreement with him." It is reported that they said to him, "But lo, the master has himself declared in the name of Samuel : The bread-wafers used as dessert may be utilised as an 'Erub and we say the benediction hammosi' over them!" [He replied,] "It is different there [with the 'Erub)] because one makes a meal of them ; but here where one does not make a meal of them, no [benediction is necessary]."

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

Our Rabbis have taught: If they set before him oil and myrtle, Bet Shammai declare : He first says the benediction over the oil and then over the myrtle ; Bet Hillel declare : He first says the benediction over the myrtle and then over the oil. Rabban Gamaliel said : I will decide — Oil we use for its fragrance and for anointing, whereas we use the myrtle only for its fragrance and not for anointing. R. Johanan said : The Halakah is in accord with him who decided.

Rab Pappa visited the house of Rab Huna b. Rab Ika; they set before him oil and myrtle. He took and made the benediction first over the myrtle and then over the oil. Rab Huna said to him : Does not the master hold that the Halakah is in accord with the words of him who decided ? He replied : Thus said Raba : The Halakah is in accord with Bet Hillel. But it was not so, and he only did this to extricate himself.

Rab Pappa visited the house of Rab Huna b. Rab Ika; they set before him oil and myrtle. He took and made the benediction first over the myrtle and then over the oil. Rab Huna said to him : Does not the master hold that the Halakah is in accord with the words of him who decided ? He replied : Thus said Raba : The Halakah is in accord with Bet Hillel. But it was not so, and he only did this to extricate himself.

R. Tarphon says : "...Who createst many living beings and their wants." Raba b. Rab Hanan said to Abbai (another version : to Rab Joseph) : How is the Halakah? He replied : Go and see how the people act.