important

A ducenarius honored Rebbi Jehudah the Prince with a plate full of denarii. He took one of them and sent the remainder to him. He asked Rebbi Simeon ben Laqish who said, he shall bring the value to the Dead Sea. But was he not an acquaintance and it was in the past? Rebbi Abbahu said, did not Rabban Gamliel ben Rebbi asked me, may one go to a fair, and I forbade it to him, although it was stated: “one goes to fairs and buys there male and female slaves.” Rebbi Simeon ben Laqish said, not only Jewish slaves but even Gentiles, because he brings them under the wings of the Shekhina. What about this? Rabban Gamliel was a minor personality and Rebbi Abbahu desired to confine him. But Rebbi Judan the Prince was an important person and Rebbi Simeon ben Laqish wanted to limit the matter.

What is the status of their lupines? Rebbi forbids, Ganiba permits. Rebbi said, I am an Elder and he is an Elder. It came to my mind to forbid; it was his opinion to permit. Rebbi Mana bar Tanḥum went to Tyre and permitted their lupines. Rebbi Ḥiyya bar Abba went to Tyre and found that Rebbi Mana had permitted their lupines. He returned to Rebbi Joḥanan who asked him, what case came to your hands? He told him, I found that Rebbi Mana had permitted their lupines. He asked him, did you not hit him? He answered, he is an important personality and knows how to sweeten the waters of the Great Sea. He told him, no, my son. He knows how to compute the waters; when the waters come together to acclaim their Creator they sweeten themselves. Rebbi Isaac bar Eleazar said, he starts to speak his disgrace and tells his praise! Rebbi Yose ben Rebbi Abun said, it is a difficult computation; Rebbi Zakkai of Alexandria knows it. He said, if you want, you may learn it from him.

So far when they fell in one after the other. What can one say if they fell together? Let us hear from the following: “When is leavened matter of Samaritans permitted after Passover? Of private persons after three weekly bakings, of city bakers after three days, of rural ones after three baking loads.” Rebbi Simeon ben Eleazar says, even when they said of private persons after three weekly bakings, if he was an important personality or he married off his son, if he baked three loads in one week one after the other it is permitted. Even when they said of (rural) [city] bakers after three days, if he was under pressure and baked three loads one after the other, it is permitted. It was stated: Rebbi Simeon says, even when they said of rural bakers after three baking loads, it is forbidden at least three days since in the morning he prepares sourdough for the entire day.” Does the second dough not become sour from forbidden and permitted? And Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of “the leavened matter of the Samaritans”? Rebbi Eliezer! And Rebbi Yose said to Rebbi Ḥanina Eyntanaya: Do you remember that you and Rebbi Jeremiah were instructing in the name of Rebbi Simeon ben Laqish, who is the Tanna of “the leavened matter of the Samaritans”? Rebbi Eliezer! But here we do not instruct so but Rebbi Hila in the name of Rebbi Simeon ben Laqish, they treated leavened matter of the Samaritans following Rebbi Eliezer. In addition from the following:: Rebbi Ḥananiah bar Rebbi Abbahu said, my father had a case; he sent to Rebbi Ḥiyya, and Rebbi Immi, and Rebbi Yasa, and they instructed him following Rebbi Eliezer. How? Would they instruct following an isolated opinion? No, since they treated leavened matter of the Samaritans following Rebbi Eliezer.

How can this be? If he was a Kohen and [the straying animal] was in a cemetery ; or he was an Elder and it was derogatory to his dignity [to be seen leading the animal back] ; or his work was more important than his neighbour's — therefore it is said, "And hide thyself." Why should this be so ? Let one say, "There is no wisdom nor understanding nor counsel against the Lord"!

Then let him say this benediction and there will be no necessity for the other ! The reading of the Shema' is more important because it contains two things.

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

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

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

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

Rab's disciples were sitting at a meal, and Rab entered. They said, "A great man has come who will say Grace for us." He said to them, "Are you of opinion that a great man must say Grace? No, one who was at the main part of the meal should say Grace." But the Halakah is — The most important person says Grace, although he arrived at the end of the meal.

It is right that "behind" may refer to the work of creation, for Adam was not created until the eve of the Sabbath ; but that "before" refers to retribution — retribution for what? Are we to suppose the punishment of the serpent-incident? Lo, there is a teaching : Rabbi says : With [the award of] greatness we begin with the most important ; but with a curse, we begin with the least important.

It is right that "behind" may refer to the work of creation, for Adam was not created until the eve of the Sabbath ; but that "before" refers to retribution — retribution for what? Are we to suppose the punishment of the serpent-incident? Lo, there is a teaching : Rabbi says : With [the award of] greatness we begin with the most important ; but with a curse, we begin with the least important.

With greatness we begin with the most important — for it is written, "And Moses spoke unto Aaron, and unto Eleazar and unto Ithamar, his sons that were left, Take the meal-offering that remaineth" etc. (Lev, x. 12). With a curse we begin with the least important — first the serpent was cursed, then Eve and then Adam!

With greatness we begin with the most important — for it is written, "And Moses spoke unto Aaron, and unto Eleazar and unto Ithamar, his sons that were left, Take the meal-offering that remaineth" etc. (Lev, x. 12). With a curse we begin with the least important — first the serpent was cursed, then Eve and then Adam!

One can deduce important halakhot from the custom of [reciting the] Hallel. 1) Since he says Halleluyah and they respond Halleluyah it may be inferred that it is a mitzvah to answer Halleluyah

Gemara: It was stated: Rav Judah and R. Ina: One of them taught Shoevah and the other taught Hashuvah Mar Zutra said: He who teaches, Shoevah is not in error, and he who teaches Hashuvah is not in error. He who teaches Shoevah is not in error, since it is written, “And you shall draw water in joy” (Isaiah 12:3) and he who teaches Hashuvah is not in error, since R. Nahman stated: It is an important mitzvah, dating from the very creation.

Rav ruled, [The blessing of] the Sukkah [comes first] and then that of the season, since the obligation of the day is more important. Rabbah b. Bar Hannah said: [The blessing of] the season [is first], since that which is frequent precedes that which is infrequent.

Said R. 'Abahu: The day of rain is more important than the day of resurrection, for the day of resurrection is for the righteous only and not for the wicked, while the day of rain is for the righteous and for the wicked. This disagrees with the view of R. Joseph, who said that because the rain is as important as the day of resurrection it was inserted in the prayer for resurrection.

Said R. 'Abahu: The day of rain is more important than the day of resurrection, for the day of resurrection is for the righteous only and not for the wicked, while the day of rain is for the righteous and for the wicked. This disagrees with the view of R. Joseph, who said that because the rain is as important as the day of resurrection it was inserted in the prayer for resurrection.

R. Judah said: The day of rain is as important as the day on which the Torah was given to Israel, as it is said (Deut., 32.2): "My doctrine shall drop as the rain." "Doctrine" means the Torah, as it is said (Prov., 4.2): "For I give you good doctrine; forsake ye not my teaching." Raba said: (The day of rain is) more important than the day on which the Torah was given, for it is said: "My doctrine shall drop as the rain." Now, which is usually compared to which? The more important to the less important, or the reverse? No doubt, it is the less important that is compared to the more important.

R. Judah said: The day of rain is as important as the day on which the Torah was given to Israel, as it is said (Deut., 32.2): "My doctrine shall drop as the rain." "Doctrine" means the Torah, as it is said (Prov., 4.2): "For I give you good doctrine; forsake ye not my teaching." Raba said: (The day of rain is) more important than the day on which the Torah was given, for it is said: "My doctrine shall drop as the rain." Now, which is usually compared to which? The more important to the less important, or the reverse? No doubt, it is the less important that is compared to the more important.

R. Judah said: The day of rain is as important as the day on which the Torah was given to Israel, as it is said (Deut., 32.2): "My doctrine shall drop as the rain." "Doctrine" means the Torah, as it is said (Prov., 4.2): "For I give you good doctrine; forsake ye not my teaching." Raba said: (The day of rain is) more important than the day on which the Torah was given, for it is said: "My doctrine shall drop as the rain." Now, which is usually compared to which? The more important to the less important, or the reverse? No doubt, it is the less important that is compared to the more important.

R. Judah said: The day of rain is as important as the day on which the Torah was given to Israel, as it is said (Deut., 32.2): "My doctrine shall drop as the rain." "Doctrine" means the Torah, as it is said (Prov., 4.2): "For I give you good doctrine; forsake ye not my teaching." Raba said: (The day of rain is) more important than the day on which the Torah was given, for it is said: "My doctrine shall drop as the rain." Now, which is usually compared to which? The more important to the less important, or the reverse? No doubt, it is the less important that is compared to the more important.

R. Judah said: The day of rain is as important as the day on which the Torah was given to Israel, as it is said (Deut., 32.2): "My doctrine shall drop as the rain." "Doctrine" means the Torah, as it is said (Prov., 4.2): "For I give you good doctrine; forsake ye not my teaching." Raba said: (The day of rain is) more important than the day on which the Torah was given, for it is said: "My doctrine shall drop as the rain." Now, which is usually compared to which? The more important to the less important, or the reverse? No doubt, it is the less important that is compared to the more important.

R. Judah said: The day of rain is as important as the day on which the Torah was given to Israel, as it is said (Deut., 32.2): "My doctrine shall drop as the rain." "Doctrine" means the Torah, as it is said (Prov., 4.2): "For I give you good doctrine; forsake ye not my teaching." Raba said: (The day of rain is) more important than the day on which the Torah was given, for it is said: "My doctrine shall drop as the rain." Now, which is usually compared to which? The more important to the less important, or the reverse? No doubt, it is the less important that is compared to the more important.

R. Ḥama b. Ḥanina said: The day of rain is as important as the day on which heaven and earth were created, as it is said (Is., 45.8): "Drop down, ye heavens, from above, and let the skies pour down righteousness; let the earth open, that they may bring forth salvation, and let her cause righteousness to spring up together: I, the Lord, have created it." It does not say "I have created them," but "I have created it."

R. Johanan said: The day of rain is as important as that of the gathering of the exiled (Israelites), for it is said (Ps., 126.4): "Turn our captivity, O Lord, as the streams in the dry land," the word 'afiḳim (streams) meaning rain, as it is said (Ps. 18.16): "And the channels of water appeared." R. Johanan further said: Great is the day of rain, for then even armies must stop fighting, as it is said (Ps. 65.11): "Watering her ridges abundantly, settling down the furrows thereof." R. Johanan further said: Rain is withheld only on account of those who subscribe to charity in public and refuse to pay, for it is said (Prov., 25.14): "As vapours and wind without rain, so is he that boasteth himself of a false gift." R. Johanan further said: What is the meaning of the verse (Deut., 14.22):

On the head of the Nasi and the head of the Ab Bet Din. And then "everyone present takes some of it and puts upon his own head"? Does not a Baraita state: Rabbi said: For distinction the most important person comes first, but for degradation the least important comes first; for distinction the most important person comes first, because it is said (Levit., 10. 6): "And Moses spake unto Aaron and unto Eleazar and unto Ithamar his son." For degradation the least important comes first because the serpent was degraded first, then Eve, and then Adam?! Answer. In our case, too, it is a sign of distinction for them, for we thus demonstrate to them that they are the men to pray for mercy for all of us.

On the head of the Nasi and the head of the Ab Bet Din. And then "everyone present takes some of it and puts upon his own head"? Does not a Baraita state: Rabbi said: For distinction the most important person comes first, but for degradation the least important comes first; for distinction the most important person comes first, because it is said (Levit., 10. 6): "And Moses spake unto Aaron and unto Eleazar and unto Ithamar his son." For degradation the least important comes first because the serpent was degraded first, then Eve, and then Adam?! Answer. In our case, too, it is a sign of distinction for them, for we thus demonstrate to them that they are the men to pray for mercy for all of us.

On the head of the Nasi and the head of the Ab Bet Din. And then "everyone present takes some of it and puts upon his own head"? Does not a Baraita state: Rabbi said: For distinction the most important person comes first, but for degradation the least important comes first; for distinction the most important person comes first, because it is said (Levit., 10. 6): "And Moses spake unto Aaron and unto Eleazar and unto Ithamar his son." For degradation the least important comes first because the serpent was degraded first, then Eve, and then Adam?! Answer. In our case, too, it is a sign of distinction for them, for we thus demonstrate to them that they are the men to pray for mercy for all of us.

On the head of the Nasi and the head of the Ab Bet Din. And then "everyone present takes some of it and puts upon his own head"? Does not a Baraita state: Rabbi said: For distinction the most important person comes first, but for degradation the least important comes first; for distinction the most important person comes first, because it is said (Levit., 10. 6): "And Moses spake unto Aaron and unto Eleazar and unto Ithamar his son." For degradation the least important comes first because the serpent was degraded first, then Eve, and then Adam?! Answer. In our case, too, it is a sign of distinction for them, for we thus demonstrate to them that they are the men to pray for mercy for all of us.

will apply here. There the first of Nisan was mentioned to extend the prohibition to the day preceding. Here the festival is included in order to extend the prohibition to the day following. With whose view does this tally? With that of R. Jose, who said that the prohibition includes "both the preceding and the following day?" If so, why base the inclusion of the twenty-ninth of Adar on the fact that it is the day preceding the first of Nisan, on which day the Daily Offering was established, when the prohibition might have been derived from the fact that it follows upon the twenty-eighth of Adar (which was likewise proclaimed a holiday) as we read: On the twenty-eighth of Adar the good news reached the Jews that they were no longer to be restrained from the study of the Torah? [It had namely happened that the wicked government issued a decree against Israel, that they should not study the Torah nor circumcize their children, and that they should profane the Sabbath, whereupon Judah b. Shammu'a and his colleagues took counsel with a prominent lady with whom all the noblemen of Rome associated, who advised them to make an appeal during the night; they made the appeal during the night, saying: "O Heavens! Are we not your brethren, are we not the sons of one father and one mother? Wherein do we differ from all other nations and tongues, that you issue such cruel decrees against us?", whereupon the decrees were annulled and the day was declared a holiday.] Said 'Abbayi in reply to the above: The twenty-eighth of Adar would be of no avail for the last day if it were a full month. R. 'Ashi said, the same thing would be true if Adar was deficient, for on a day following immediately upon a holiday only fasting is forbidden, while mourning is allowed, whereas the twenty-ninth of Adar, being placed between two holidays, has been made as important as if it were itself a holiday.

It has also been taught: Priests at their [Temple] service, Levites on their platform, Israelites at their station — all stop their service in order to come and hear the reading of the Megillah. From this the members of the house of Rabbi relied that they were to stop the study of Torah in order to come and hear the reading of the Megillah. They argued a fortiori from the case of the [Temple] service. If the Temple service, which is so important, may be abandoned, how much more the study of the Torah?

But is the [Temple] service more important than the study of the Torah? Surely it is written, “And it came to pass when Joshua was by Jericho, that he lifted up his eyes and looked, and behold there stood a man over against him, . . . and he fell on his face” (Joshua 5:13).

You are speaking of the honor to be paid to the Torah. The honor to be paid to the learning of an individual is important, the study of an individual is less important.

You are speaking of the honor to be paid to the Torah. The honor to be paid to the learning of an individual is important, the study of an individual is less important.

I can understand that R. Huna read as kohen, because even R. Assi and R. Ammi who were important kohanim of Eretz Israel were subject to the authority of R. Huna. But as for Rav, there was Shmuel, who was a kohen and who took precedence over him?

Or if you like I can say that an important man is different, as R. Elazar; for R. Elazar said: An important man is not permitted to fall on his face unless he is [sure of being] answered like Joshua son of Nun, as it is written, “And God said to Joshua why have you fallen on your face” (Joshua 7:10).

Or if you like I can say that an important man is different, as R. Elazar; for R. Elazar said: An important man is not permitted to fall on his face unless he is [sure of being] answered like Joshua son of Nun, as it is written, “And God said to Joshua why have you fallen on your face” (Joshua 7:10).

R. Chasda enquired, What is the meaning of this verse? "And he sent young men of the children of Israel, which offered burnt-offerings," lambs, "and sacrificed peace-offerings of oxen unto the LORD" (Exod. xxiv. 5). Or perhaps both these and those were oxen. What comes out of it all then? Mar Zot'ra says, It depends upon the division of the verse by the accents. R. Acha, the son of Rabba, said, It is important for a man who says, Behold, I vow a burnt-offering like the burnt-offering which Israel offered in the wilderness. What was it? Were they oxen or lambs? The matter was left undecided.