interrupt

Against this is quoted : He who prays [the Tefillah] and sees a highway robber or waggon coming towards him should not interrupt but shorten it and step back !

There is no contradiction ; for this means where it is possible to shorten, he should shorten, but if not, he should interrupt.

And though a serpent is wound round his heel, he must not interrupt. Rab Sheshet said : This teaching applies only to a serpent, but if it be a scorpion he may interrupt.

And though a serpent is wound round his heel, he must not interrupt. Rab Sheshet said : This teaching applies only to a serpent, but if it be a scorpion he may interrupt.

R. Isaac said: If he saw oxen, he may interrupt ; for Rab Osha'ya taught : One should remove himself fifty cubits from an ox which has never injured anybody and as far as he can see it from an ox whose owner has been warned of its tendency to gore.

Raba stated : The following have I said and it has been similarly reported in the name of R. Zera : If three ate together, one should interrupt his meal for the other two but two need not interrupt their meal for one.

Raba stated : The following have I said and it has been similarly reported in the name of R. Zera : If three ate together, one should interrupt his meal for the other two but two need not interrupt their meal for one.

GEMARA. You said that he should take it [even if he is] at his table. That is to say that he must interrupt [his meal]. But there is a contraction: If they have begun they need not interrupt [it]? R. Safra replied: There is no contradiction: here is refers to where there is still time [to perform the commandment] during the day, while the former refers to where there is [otherwise] no time.

GEMARA. You said that he should take it [even if he is] at his table. That is to say that he must interrupt [his meal]. But there is a contraction: If they have begun they need not interrupt [it]? R. Safra replied: There is no contradiction: here is refers to where there is still time [to perform the commandment] during the day, while the former refers to where there is [otherwise] no time.

Rava said: What difficulty is this? Perhaps one is a Torah commandment and one is a rabbinical obligation? Rather Rava said: If there is a difficulty, it is this: He should take it when he comes home [even if he is] at his table therefore he must interrupt [his meal]. And then it teaches: If he did not take it during the morning he should take it at any time before dusk—therefore he need not interrupt [his meal].

Rava said: What difficulty is this? Perhaps one is a Torah commandment and one is a rabbinical obligation? Rather Rava said: If there is a difficulty, it is this: He should take it when he comes home [even if he is] at his table therefore he must interrupt [his meal]. And then it teaches: If he did not take it during the morning he should take it at any time before dusk—therefore he need not interrupt [his meal].

R. Zera said: What difficulty is this? Perhaps it is a mitzvah to interrupt [one's meal for the purpose of taking the lulav] but if he did not interrupt it he should take [the lulav] at any time before dusk, since the whole day is valid for the taking of the lulav? Rather said R. Zera: [The difficulty] is indeed as we said previously; and with regard to your difficulty one is from the Torah and one is from the rabbis, here we are dealing with the second day of the Festival when [the obligation of taking the lulav on] which is only Rabbinical.

R. Zera said: What difficulty is this? Perhaps it is a mitzvah to interrupt [one's meal for the purpose of taking the lulav] but if he did not interrupt it he should take [the lulav] at any time before dusk, since the whole day is valid for the taking of the lulav? Rather said R. Zera: [The difficulty] is indeed as we said previously; and with regard to your difficulty one is from the Torah and one is from the rabbis, here we are dealing with the second day of the Festival when [the obligation of taking the lulav on] which is only Rabbinical.

Rav Judah said in the name of Shmuel: The blessing is recited over] the lulav for seven [days] and over the Sukkah for only on one day. What is the reason? In the case of the lulav where the nights interrupt the days, each day is a separate commandment; in the case of the Sukkah where the nights do not interrupt the days, all seven days are regarded as one long day.

Rav Judah said in the name of Shmuel: The blessing is recited over] the lulav for seven [days] and over the Sukkah for only on one day. What is the reason? In the case of the lulav where the nights interrupt the days, each day is a separate commandment; in the case of the Sukkah where the nights do not interrupt the days, all seven days are regarded as one long day.

but he did not heed them. Towards evening he was picking up chips of wood and, on his way home, carried the chips on one shoulder and his cloak on the other. The whole way long he did not put on his shoes, but when he had to cross the water he put them on. When he came across thorns and shrubs he lifted up his garments, and when he reached the city, his wife came to meet him bedecked with her finery. When he arrived at the door of his house, he let her enter first, then he followed. He sat down to eat, but did not invite the scholars to join him. Distributing cakes to the children, he gave to the older child one and to the younger two. Turning to his wife, he said: "I know that these scholars came to see me on account of rain; let us go up to the roof and pray; the Holy One, blessed be He, will, perhaps, accept our prayer and there will be rain." When on the roof, he stood praying in one corner and she in another. The clouds appeared first over the corner where his wife stood. He came down and asked the scholars: "Why did the Rabbis come?" "The Rabbis sent us to the Master, that you might pray for rain to come," they replied. Said he: "Blessed be the Lord who put you beyond the need of Abba Hilkiah's prayer!" They, however, replied: "We know well that this rain is come through you, but be that as it may, we should like you to explain to us those actions of yours that greatly surprised us: Why, when we greeted you, did you not heed us?" "I hired myself out for the day, so I thought I had no right to interrupt my work." "Why did you carry the chips of wood on one shoulder and your cloak on the other?" "It is a borrowed garment," he said, "and it was loaned to me for the purpose of wearing, but not for the purpose of placing wood on it." "Why did you not put on your shoes the entire way," the scholars continued, "but when you had to cross the water you put them on?" "Because the entire way," he replied, "I could see (what I was stepping on), in the water I could not see." "Why did you lift up your garments when you came upon thorns and shrubs?" "Because the one (a scratch on the body) heals up, the other (a rent in the garment) does not heal up." "Why did your wife come to meet you so well dressed?" "In order that I should not cast an eye upon another woman." "Why did your wife enter the house first and you after her?" "Because ye are not known to me". "Why did you not invite us to eat with you?" "Because there was not enough food and I did not want to get your thanks for nothing." "Why did you give one cake to the older child and two to the younger?" "The older one stays at home, while the younger goes to school." "Why did the clouds appear first over the corner where your wife was standing?" "Because the woman is usually in the house, and the good she does is direct. (Or it may be because there were some highwaymen living in my neighborhood; I prayed that they should die, while she prayed that they should improve their ways)."

Rab once came to Babylonia and, noticing that the people were reciting the Hallel on New Moon, intended to interrupt them, but seeing that they skipped over some portions thereof he concluded that they were following a custom of their ancestors. It was taught that individuals need not commence the recital of the Hallel on New Moon, but having commenced they may finish it.

They interrupt [the regular order] for anything: for Rosh Hodesh, for Hanukkah, for Purim, for fasts, for Ma’amadot, and for Yom HaKippurim

This is similar to the following tannaitic dispute: They interrupt [the series of special] Sabbaths, the words of R. Judah Hanasi. R. Shimon b. Elazar says: They do not interrupt. R. Shimon b. Elazar said: When do I say that they do not interrupt? When it [Rosh Hodesh] falls on Friday; but if it falls in the middle of the week, it [the portion of Shekalim] is read on the Shabbat before, even though that is still in Shevat.

This is similar to the following tannaitic dispute: They interrupt [the series of special] Sabbaths, the words of R. Judah Hanasi. R. Shimon b. Elazar says: They do not interrupt. R. Shimon b. Elazar said: When do I say that they do not interrupt? When it [Rosh Hodesh] falls on Friday; but if it falls in the middle of the week, it [the portion of Shekalim] is read on the Shabbat before, even though that is still in Shevat.

This is similar to the following tannaitic dispute: They interrupt [the series of special] Sabbaths, the words of R. Judah Hanasi. R. Shimon b. Elazar says: They do not interrupt. R. Shimon b. Elazar said: When do I say that they do not interrupt? When it [Rosh Hodesh] falls on Friday; but if it falls in the middle of the week, it [the portion of Shekalim] is read on the Shabbat before, even though that is still in Shevat.

Blessings and Curses They do not interrupt while reading the curses, but rather one reads them all.

Abaye said: This rule was taught only with regard to the curses in Leviticus, but the curses in Deuteronomy one may interrupt [their reading]. What is the reason? The former are stated in the plural and Moses said them on behalf of the Almighty. The latter are stated in the singular, and Moses said them in his own name.

Levi b. Buti was once reading the curses [in Deuteronomy] in the presence of R. Huna hesitatingly. R. Huna said to him:... Do just as you want, This rule was taught only with regard to the curses in Leviticus, but the curses in Deuteronomy one may interrupt [their reading].