jose

Which was the son of Jose, which was the son of Eliezer, which was the son of Jorim, which was the son of Matthat, which was the son of Levi,

Or again: David begat Nathan. Nathan begat Mattatha. Mattatha begat Mani. Mani begat Melea. Melea begat Eliakim. Eliakim begat Jonam. Jonam begat Levi. Levi begat Mattitha. Mattitha begat Jorim. Jorim begat Eliezer. Eliezer begat Jose. Jose begat Er. Er begat Elmodad. Elmodad begat Cosam. Cosam begat Addi. Addi begat Melchi. Melchi begat Neri. Neri begat Salathiel. Salathiel begat Zorobabel. Zorobabel begat Rhesa. Rhesa begat Johannan. Johannan begat Juda. Juda begat Joseph. Joseph begat Semei. Semei begat Mattatha. Mattatha begat Maath. Maath begat Nagge. [.asCj Nagge begat Esli. Esli begat Nahum. Nahum begat Amos. Amos begat Mattitha. Mattitha begat Joseph. Joseph begat Janni. Janni begat Melchi. Melchi begat Levi. Levi begat Matthat. Matthat begat Heli. Heli begat Joseph.

Or again: David begat Nathan. Nathan begat Mattatha. Mattatha begat Mani. Mani begat Melea. Melea begat Eliakim. Eliakim begat Jonam. Jonam begat Levi. Levi begat Mattitha. Mattitha begat Jorim. Jorim begat Eliezer. Eliezer begat Jose. Jose begat Er. Er begat Elmodad. Elmodad begat Cosam. Cosam begat Addi. Addi begat Melchi. Melchi begat Neri. Neri begat Salathiel. Salathiel begat Zorobabel. Zorobabel begat Rhesa. Rhesa begat Johannan. Johannan begat Juda. Juda begat Joseph. Joseph begat Semei. Semei begat Mattatha. Mattatha begat Maath. Maath begat Nagge. [.asCj Nagge begat Esli. Esli begat Nahum. Nahum begat Amos. Amos begat Mattitha. Mattitha begat Joseph. Joseph begat Janni. Janni begat Melchi. Melchi begat Levi. Levi begat Matthat. Matthat begat Heli. Heli begat Joseph.

One year before the annunciation of our Lord, the emperor of the Romans sent to the land of Palestine Cyrinus the governor, to write down every one for the poll-tax, for the Jews were subject to the empire or the Romans; and every man was written down in his city. And Joseph the carpenter also went up that he might be written down in his city; and by reason of his exceeding great watchfulness for the blessed (Mary), he took her with him upon an ass. When they had gone about three miles, Joseph looked at her and saw that her hand was laid upon her belly, and that her face was contracted with pain; and he thought that she was troubled by the beast, and asked her about her trouble and pain. She said to him, ‘ Hasten and prepare a place for me to alight, for the pains of childbirth have taken hold upon me.’ When he had lifted her down from the animal, he went to fetch a midwife, and found a Hebrew woman whose name was Salome h The heretics say that she was called Hadyok, but they err from the truth. When Joseph came to the cave, he found it full of brilliant light, and the child wrapped in swaddling clothes and rags, and laid in a crib. And there were shepherds there keeping watch over their flocks, and behold the angel of God came to them, and the glory of the Lord shone upon them; and they feared with an exceeding great fear. The angel said to them, ‘ Fear not, for behold, I announce to you a great joy which shall be to all the world; for there is born to you this day a Redeemer, who is the Lord Jesus, in the city of David: and this shall be woman to be with her. And lo, while he was running, there met him an old Samaritan woman, who was travelling from Jerusalem to go to Bethlehem. Joseph said to her, “ Come, O blessed matron, and go into this cave, where there is a woman giving birth to a child.” When the old woman came, Joseph was mixing for her., and they had nothing in the cave. When they went in the sign unto you; ye shall find the babe wrapped in swaddling clothes, and laid in a crib.’ And suddenly with the angel there appeared many hosts of heaven, praising God and saying, ‘ Glory to God in the heights, and on earth peace and tranquillity and good hope to men.’ And the shepherds went and entered the cave, and they saw as the angel had said to them. The names of the shepherds were these: Asher, Zebulon, Justus, Nicodemus, Joseph, Barshabba, and Jose; seven in number.

He who writes two letters, whether with his right hand or with his left hand, whether the same letter or two different letters or in two pigments, in any language, is liable. Rabbi Jose said: they made one liable for writing two letters only because [he makes] a mark, since this is how they would write on each board of the tabernacle, to know which its companion was. Rabbi Judah said: we find a short name [forming part] of a long name: “Shem” as part of “Shimon” or “Shmuel”, “Noah” as part of “Nahor”, “Dan” as part of “Daniel”, “Gad” as part of “Gaddiel”.

One may not conclude the pesah meal with an afikoman. If some of them fell asleep, they may eat [the pesah when they wake up]. If all of them fell asleep they may not eat. Rabbi Jose says: if they napped, they may eat, but if they fell asleep, they may not eat.

The place of stoning was twice a man’s height. One of the witnesses pushed him by the hips, [so that] he was overturned on his heart. He was then turned on his back. If that caused his death, he had fulfilled [his duty]; but if not, the second witness took a stone and threw it on his chest. If he died thereby, he had done [his duty]; but if not, he [the criminal] was stoned by all Israel, for it is says: “The hand of the witnesses shall be first upon him to put him to death, and afterwards the hand of all the people” (Deut. 17:7). All who are stoned are [afterwards] hanged, according to Rabbi Eliezer. But the sages say: “Only the blasphemer and the idolater are hanged.” A man is hanged with his face towards the spectators, but a woman with her face towards the gallows, according to Rabbi Eliezer. But the sages say: a man is hanged, but not a woman. Rabbi Eliezer said to them: “But did not Shimon ben Shetah hang women at ashkelon?” They said: “[On that occasion] he hanged eighty women, even though two must not be tried on the same day. How is he hanged? The post is sunk into the ground with a [cross-] piece branching off [at the top] and he brings his hands together one over the other and hangs him up [thereby]. R. Jose said: the post is leaned against the wall, and he hangs him up the way butchers do. He is immediately let down. If he is left [hanging] over night, a negative command is thereby transgressed, for it says, “You shall not let his corpse remain all night upon the tree, but you must bury him the same day because a hanged body is a curse against god” (Deut. 21:23). As if to say why was he hanged? because he cursed the name [of god]; and so the name of Heaven [God] is profaned.

He who incurs two death penalties imposed by the court is executed by the severer. If he committed one sin for which a twofold death penalty is incurred, he is executed by the severer. R. Jose says: “He is judged according to the first penalty which was placed upon him.”

One may not sit in its shadow, but if he sat he is pure. Nor may he pass beneath it, and if he passed he is impure. If it encroaches upon the public road and he passed beneath he is pure. They may sow vegetables beneath it in winter but not in summer, and lettuce neither in summer nor winter. Rabbi Jose says: even vegetables [may not be planted] in winter because the foliage falls upon them and becomes manure for them.

Rebbi Yoḥanan was sitting and reciting in front of the Babylonian synagogue of Sepphoris. The prefect passed by and he did not get up before him. They wanted to whip him; he said to them: Let him, he is occupied in the laws of his Creator. Rebbi Ḥanina and Rebbi Joshua ben Levi appeared before the proconsul of Caesarea. He saw them and rose before them. They said to him, you get up before these Jews? He said to them, I saw faces of angels. Rebbi Jonah and Rebbi Jose appeared before Ursicinus in Antiochia. He saw them and rose before them. They said to him, you get up before these Jews? He said, I win in battle if I see the faces of these. Rebbi Abun appeared before the king. When he left, he turned his neck. They came and wanted to kill him but they saw two sparks of fire emanating from his neck, so they let him go, to affirm what is said (Deut. 28:10): “All peoples of the earth will see that the Name of the Eternal is called over you and they will be afraid of you.”

“If there are a hundred” etc. Rebbi Yoḥanan said, these are the words of Rebbi Jose the Galilean, but the Sages say “there is no difference between ten and ten myriads”. Rava said, practice follows him who states that there is no difference between ten and ten myriads.

Birds are not mentioned in the Mishnah. Rebbi Joḥanan said, it is inferred from [the statement of] Bar Dalaiah: “Chicken with pheasant, chicken with peacock, even though they look similar, are kilaim one with the other.” Rebbi Simeon ben Laqish said that Rebbi stated for us a complete Mishnah: “The same applies to wild animals and birds.” Rebbi Jonah said, we need that of Rebbi Joḥanan, we state here “wild animal” and explain it there. We state here “domesticated animal” and explain it there. Birds, we stated there and explain it here. Rebbi Jose said, is that correct? It comes to tell you that birds are forbidden in kilaim!

One sends letters through a Gentile neither on Friday nor on Thursday. The House of Shammai forbid even on Wednesday but the House of Hillel permit. They said about Rebbi Jose the Cohen that his handwriting never was found in the hand of a Gentile.

HALAKHAH: “Rebbi Ismael explained, a fruit of the splendor tree, one. Date-palm roped, one. A branch of the rope tree, three. And brook-willows, two. And two lifted ones; one which is not truncated. Rebbi Tarphon says, even if all three are truncated.” Rebbi Abba bar Mamal asked before Rebbi Immi: Since Rebbi Ismael adds for the myrtle, should he not add for the other kinds? He answered, you are thinking that Rebbi Ismael thinks that truncated is splendor, and we have stated, “Rebbi Tarphon says, even if all three are truncates.” Nobody says “even” if he does not accept the preceding statement. Rebbi Ḥaggai asked before Rebbi Jose: What does Rebbi Tarphon add to the words of Rebbi Ismael? He answered him, Rebbi Ismael does not think that truncated is splendor, but Rebbi Tarphon thinks that truncated is splendor. When Rebbi Yasa came up here he saw them being selective about myrtle branches. He said, why are the Westerners selective about myrtle branches? He had not heard thar Rebbi Simon said in the name of Rebbi Joshua ben Levi: And they made known and proclaimed in all cities etc. Myrtle is not the same as rope tree, but myrtle is for the sukkah, and rope tree for the lulav. Rebbi Ze`ira blew it.

But R. Meir answered him thus : Dost thou think that I agree with thy opinion of "twilight" ? I agree with R, Jose's opinion. For R. Jose said : The twilight is like a flicker of the eye ; the night comes on and the day passes without anyone being able to perceive it.

There is a teaching : R. Jose said : Once I was journeying by the way, and I entered one of the ruins of Jerusalem to pray. Elijah — may he be remembered for good ! — came, waited at the entrance for me, and stayed until I had concluded my prayer. After I had finished my prayer he said to me, " Peace be to thee, my master." I responded, "Peace be to thee, my master and teacher." Then he said to me, "My son, why didst thou enter this ruin ?" I answered, "To pray." He said to me, "Thou shouldest have prayed by the roadside." I said, "I feared lest passers-by interrupt me." Then said he to me, " Thou shouldest have offered an abbreviated prayer."

But how could David describe himself as "godly"? For behold it is written, "If I had not [lule'] believed to look upon the goodness of the Lord in the land of the living" (Ps. xxvii. 13); and it has been taught in the name of R. Jose : Why are there dots over the word lule'? David spake before the Holy One, blessed be He, "Lord of the Universe, I am confident that Thou repayest a good reward to the righteous in the hereafter, but I know not whether I have a portion among them or not.

R. Jose b. Hannina answered : He is worthy of the following blessings ; as it is said,] "Oh that thou wouldst hearken to My commandments! Then would thy peace be as a river, and thy righteousness as the waves of the sea ; thy seed also would be as the sand, and the offspring of thy body like the grains thereof ; his name would not be cut off nor destroyed from before Me" (Is. xlviii. 18 f.).

R. Johanan said in the name of R. Jose : Whence is it that the Holy One, blessed be He, prays? ] As it is said, "Even them will I bring to My holy mountain, and make them joyful in My house of prayer [lit. the house of My prayer]" (ibid. Ivi. 7). It is not said "their prayer" but "My prayer" ; hence we infer that the Holy One, blessed be He, prays.

R. Johanan also said in the name of R. Jose : Whence is it that we should not try to appease a man in the time of his wrath? As it is written, "My face shall go and I will give thee rest" (Exod. xxxiii. 14). The Holy One, blessed be He, said to Moses, "Wait for Me until My wrathful countenance shall have passed away, then I will give thee rest."

Further said R. Johanan in the name of R. Jose : One chastisement in the heart of a man is better than many lashes ; as it is said, "And she shall run after her lovers, but she shall not overtake them, and she shall seek them, but shall not find them ; then shall she say [in her heart], I will go and return to my first husband ; for then was it better with me than now " (Hos. ii. 9). R. Simeon b. Lakish said : It is better than a hundred lashes ; as it is said, "A rebuke entereth deeper into a man of understanding than a hundred stripes into a fool" (Prov. xvii. 10).

R. Johanan also said in the name of R. Jose : Three things Moses sought of the Holy One, blessed be He, and He granted them. He sought that the Shekinah should rest upon Israel, and He granted it ; as it is said, "Is it not in that Thou goest with us?" (Exod. xxxiii. 16). He sought that the Shekinah should not rest upon the other peoples of the world, and He granted it ; as it is said,

R. Johanan also said in the name of R. Jose : Any propitious utterance which issues from the mouth of the Holy One, blessed be He, though it be conditional, He does not retract [though the condition be not fulfilled].

R. Jose b. R. Hannina derived it from the following : "Thus saith the Lord, In an acceptable time have I answered thee" (Is. xlix. 8).

R. Jose b. Eliakim testified in the name of the Holy Congregation of Jerusalem: Whoever unites the Ge'ullah with the Tefillah will meet with no mishap all that day.

R. Johanan said in the name of R. Jose b. Zimra : Whoever refers to his own merit [when praying], the merit of others is referred to [in the answer to the petition]; and whoever refers to the merit of others, his own merit is referred to.

"And she said to her husband. Behold now, I perceive that this is a holy man of God" (II Kings iv. 9). R. Jose b. R. Hannina said : From here [we learn] that a woman can better estimate [the character of] a guest than a man.

"A holy man." R. Jose b. R. Hannina said : He is holy, but not his servant : as it is said, "Gehazi came near to thrust her away" (ibid. v. 27). R. Simeon b. Lakish said: He seized her by the breast.

"That passeth by us continually" (ibid. v. 9). R. Jose b. R. Hannina said in the name of R. Eliezer b. Jacob : Whoever invites a disciple of the wise as a guest to his house and lets him enjoy his possessions, the Scriptures ascribe it to him as though he had brought continual offerings.

R. Jose b. R. Hannina also said in the name of R. Eliezer b. Jacob : Let not a man stand on an elevated place and pray, but let him pray in a lowly place; as it is said, "Out of the depths have I called Thee, O Lord" (Ps. cxxx. 1 ).

R. Jose b. R. Hannina also said in the name of R. Eliezer b. Jacob : Whoever prays must direct his feet ; as it is said, "And their feet were straight feet" (Ezek. i. 7).

R. Jose b. R. Hannina also said in the name of R. Eliezer b. Jacob : What means that which is written, "Ye shall not eat with the blood" (Lev. xix, 26)? [It means], Ye shall not eat before you have prayed for your life.

Which is the one benediction? It so happened that R. Abba and R.Jose b. Abba came to a certain place and were asked : Which is the one benediction? They were unable to answer ; so they went and questioned Rab Mattena, and he could not answer. They thereupon asked Rab Judah. He replied : Thus said Samuel : It is "With abounding love."

Nay ; R. Jose b. Abin said : [The reason is] because it is written therein, "He couched, he lay down as a lion, and as a lioness ; who shall rouse him up?" (ibid. xxiv. 9).

R. Jose b. Abin (others declare it was R. Jose b. Zebida) quoted in objection : "Thou art the Lord the God, Who didst choose Abram" (Neh. ix. 7) !

R. Jose b. Abin (others declare it was R. Jose b. Zebida) quoted in objection : "Thou art the Lord the God, Who didst choose Abram" (Neh. ix. 7) !

MISHNAH Who reads the Shema' without making it audible to his ear has complied with the requirements of the law. R. Jose says : He has not so complied.

If he read it without distinctly pronouncing its letters — R. Jose says : He has complied with the requirements of the law ; but R. Judah says : He has not.

And R. Jose [ — where does he find a basis in the Torah for this regulation] ? Both are to be derived from the word "Hear."

Rab Hisda said : It is R. Jose ; because we have learnt in our Mishnah : Who reads the Shema' without making it audible to his ear has complied with the requirements of the law. These are the words of R. Judah. R. Jose says: He has not so complied.

Rab Hisda said : It is R. Jose ; because we have learnt in our Mishnah : Who reads the Shema' without making it audible to his ear has complied with the requirements of the law. These are the words of R. Judah. R. Jose says: He has not so complied.

[not translated] Only in the matter of the reading of the Shema, which is an ordinance of the Torah, does R. Jose say that the man has not fulfilled his obligation ; but in the matter of Terumah [the deaf man would have fulfilled it], because it is a question of saying the benediction and the saying of the benediction is ordained by the Rabbis, and [the validity of the Terumah] is not dependent upon the benediction.

They answer that the fact that our Mishnah states Who reads is intended to show how extreme is the view of R. Jose, for he means to say that even post factum it is not valid; since were it R. Judah, even ab initio it would still be valid.

Having demonstrated that [the Mishnah about Terumah] is in accord with R. Jose, what, however, of the following ? There is a teaching: A man must not say the Grace after meals in his heart [inaudibly] ; but if he has done so, he has fulfilled his obligation. Whose view is this?

Who is the authority for the teaching that if a deaf person has read it, his recital is even post factum invalid? Rab Mattenah declared that it is R. Jose ; for we have learnt in our Mishnah : Who reads the Shema' without making it audible to his ear has complied with the requirements of the law. These are the words of R. Judah. R. Jose says: He has not so complied.

Who is the authority for the teaching that if a deaf person has read it, his recital is even post factum invalid? Rab Mattenah declared that it is R. Jose ; for we have learnt in our Mishnah : Who reads the Shema' without making it audible to his ear has complied with the requirements of the law. These are the words of R. Judah. R. Jose says: He has not so complied.

There is a further teaching : We do not speak a funeral oration over male and female slaves. R. Jose said : If he was a worthy man, we say of him, "Alas, the good and faithful man who derived pleasure from his work !" They said to him, "In that case, what hast thou left to be said over worthy men [who are not slaves]?"

Abbai said : A man ought not to speak thus ; for R. Simeon b. Lakish said, and it has been similarly taught in the name of R. Jose : A man should not open his mouth to Satan.

R. Jose b. Hannina said : From the following passage [did R. Johanan derive his reason] : "And let them grow [weyidgu] into a multitude in the midst of the earth" (ibid. xlviii. 16) ; i.e. as the fishes [dagim] in the sea are covered by the water and the Evil Eye has no power over them,

R. Jose says : The Ba'al Keri may study what is familiar to him, but he must not expound the Mishnah. R. Jonathan b. Joseph says : He may expound the Mishnah but not the Talmud. R. Nathan b. Abishalom says : Also the Talmud may he expound, but he must not pronounce the name of God when it occurs. R. Johanan the Sandal-maker, disciple of R.'Akiba, said in the name of R.'Akiba : Such a man should not enter upon study at all. Another version of this statement is : Such a man should not enter a House of Study at all. R. Judah says : He may study the Halakot of Derek Eres.

Our Rabbis have taught : A Ba'al Keri upon whom nine Kabs of water have been poured becomes clean. Nahum, the man of Gam Zu, whispered this to R. 'Akiba, who whispered it to Ben 'Azzai. Ben 'Azzai went out and taught it to his disciples publicly. Two Palestinian Amoraim, R. Jose b. Abin and R. Jose b. Zebida, differ on this matter ; one stating that Ben 'Azzai taught it, the other that he whispered it.

Our Rabbis have taught : A Ba'al Keri upon whom nine Kabs of water have been poured becomes clean. Nahum, the man of Gam Zu, whispered this to R. 'Akiba, who whispered it to Ben 'Azzai. Ben 'Azzai went out and taught it to his disciples publicly. Two Palestinian Amoraim, R. Jose b. Abin and R. Jose b. Zebida, differ on this matter ; one stating that Ben 'Azzai taught it, the other that he whispered it.

R. Johanan and R. Joshua b. Levi, and R. Eleazar and R. Jose b. R. Hannina—one of the first pair is at variance with one of the second pair on the interpretation of the first part of this teaching. One says : The statement, "Of what does this speak? [If he wishes to study Torah] for himself; but [if he wishes to teach it] to others, forty Saot are necessary" is intended to apply only to a delicate person whose emission was voluntary, but nine Kabs suffice him when it was involuntary. The other says : Whoever [wishes to teach Torah] to others, even if he be a delicate person whose emission was involuntary, [cannot be regarded as clean] until there have been forty Saot.

is like [the following discussion of] the Tannaim : It is forbidden to read the Shema' by a vessel from which urine has been poured; but with urine which has been poured out, if it has been absorbed it is permitted, if it has not been absorbed it is forbidden. R. Jose says : So long as the earth is sufficiently wet to moisten [it is forbidden].

What does the first Tanna understand by "absorbed" and "not absorbed" ? If it is supposed that "absorbed" means that the earth is not sufficiently wet to moisten, and "not absorbed" means that it can moisten, and R. Jose comes to declare, "So long as the earth is sufficiently wet to moisten" it is forbidden, but if the trace thereof can be recognised it is permitted — then he is in agreement with the first Tanna! Nay, by "absorbed" he must mean that no trace can be recognised and by "not absorbed" that the trace is recognisable, and then R. Jose comes to declare, "So long as the earth is sufficiently wet to moisten" it is forbidden, but if the trace can be recognised it is permitted.

What does the first Tanna understand by "absorbed" and "not absorbed" ? If it is supposed that "absorbed" means that the earth is not sufficiently wet to moisten, and "not absorbed" means that it can moisten, and R. Jose comes to declare, "So long as the earth is sufficiently wet to moisten" it is forbidden, but if the trace thereof can be recognised it is permitted — then he is in agreement with the first Tanna! Nay, by "absorbed" he must mean that no trace can be recognised and by "not absorbed" that the trace is recognisable, and then R. Jose comes to declare, "So long as the earth is sufficiently wet to moisten" it is forbidden, but if the trace can be recognised it is permitted.

It has been reported : R. Jose b. R. Hannina said : The Patriarchs instituted the Tefillot. R. Joshua b. Levi said: The Tefillot were instituted to correspond with the continual sacrifices.

There is a teaching in agreement with both of them. There is a teaching in agreement with R. Jose b. R. Hannina: Abraham instituted the morning Tefillah; as it is said, "And Abraham got up early in the morning to the place where he had stood" (Gen. xix. 27) — "standing" means prayer; as it is said, "Then stood up Phineas and prayed" (Ps. cvi. 30).

We might suppose that this is a refutation of R. Jose b. R. Hannina! But he could reply : I certainly maintain that the Patriarchs instituted the Tefillot, but the Rabbis subsequently found a basis for them in the sacrifices. For if thou sayest not so, who instituted the additional Tefillah, according to R. Jose b. R. Hannina? But the Patriarchs instituted the Tefillot, and the Rabbis subsequently found a basis for them in the sacrifices.

We might suppose that this is a refutation of R. Jose b. R. Hannina! But he could reply : I certainly maintain that the Patriarchs instituted the Tefillot, but the Rabbis subsequently found a basis for them in the sacrifices. For if thou sayest not so, who instituted the additional Tefillah, according to R. Jose b. R. Hannina? But the Patriarchs instituted the Tefillot, and the Rabbis subsequently found a basis for them in the sacrifices.

R. Zera said in the name of R. Assi, in the name of R. Eleazar, in the name of R. Hannina, in the name of Rab : At the side of this pillar, R. Ishmael b. R. Jose said the Sabbath-Tefillah on the Sabbath-eve.

When 'Ulla came he said : It was at the side of this palm-tree, not pillar ; it was not R. Ishmael b. R. Jose, but R. Eleazar b. R. Jose ; and it was not the Sabbath-Tefillah on the Sabbath-eve, but the Tefillah for the conclusion of the Sabbath on the Sabbath.

When 'Ulla came he said : It was at the side of this palm-tree, not pillar ; it was not R. Ishmael b. R. Jose, but R. Eleazar b. R. Jose ; and it was not the Sabbath-Tefillah on the Sabbath-eve, but the Tefillah for the conclusion of the Sabbath on the Sabbath.

That day many forms had to be added. R. Johanan said : Abba Jose b. Dostai and the Rabbis differ as to the number; one declaring four hundred forms were added, the other declaring it was seven hundred. This [vast addition] depressed Rabban Gamaliel who said, "Perhaps, God forbid, I have withheld Torah from Israel !" He was shown in a dream white pitchers full of ashes. It was not really so ; but he was shown this to relieve his mind.

But said R. Jose b. R. Hannina : [Derive it] from the following : "But as for me, in the abundance of Thy lovingkindness will I come into Thy house ; I will bow down toward Thy holy Temple in the fear of Thee" (Ps. v. 8).

He answered, "Thou hast reminded me of something which R. Jose b. R. Hannina said, viz. : What means that which is written, 'Through a land that no man passed through, and where no man dwelt' (Jer. ii. 6) ? Since no man passed through it, how could anyone dwell there ! But it intends to tell us that every land concerning which Adam decreed that it should be inhabited has become inhabited, and every land concerning which Adam did not so decree has not been inhabited."

anything that is unseemly, he must rebuke him. "And Hannah answered and said, No, my lord" (ibid. v. 15) — 'Ulla (another version: R. Jose b. R. Hannina) declared : She said to Eli, "Thou art not 'a lord' in this affair, nor does the Holy Spirit rest upon thee, seeing thou hast suspected me of this thing."

R. Jose b. R. Hannina said : Why is "Thy handmaid" repeated thrice ? Hannah spake before the Holy One, blessed be He, "Lord of the universe ! Three breaches [bidke] through which death comes hast Thou created in a woman ; (another version : Three causes [dibke] of death), viz, : neglect of the laws concerning menstruation, Hallah and kindling the Sabbath-lights. Have I transgressed any of them?"

"Now Hannah she spake in her heart" (I Sam. i. 13) — Eleazar said in the name of R. Jose b. Zimra : [She spoke] about the concerns of her heart. She spake before Him, "Lord of the universe ! In all that Thou hast created in a woman Thou hast created nothing in vain — eyes to see, ears to hear, a nose to smell, a mouth to speak, hands wherewith to do work, feet to walk with, breasts to suckle with. But these breasts which Thou hast placed upon my heart, why have I not occasion to suckle with them? Give me a son, that I may suckle with them."

R. Eleazar also said in the name of R. Jose b. Zimra : Whoever imposes a fast upon himself on the Sabbath, the decree of seventy years is annulled for him ; but for all that the penalty for [denying himself] the delight of the Sabbath will be exacted from him.

Two Amoraim in the West differ, viz. : R Jose b. Abin and R. Jose b. Zebida : one said : Because he causes jealousy between God's creatures ; the other said : Because he makes the ordinances of the Holy One, blessed be He, to be simply acts of mercy, whereas they are injunctions.

Two Amoraim in the West differ, viz. : R Jose b. Abin and R. Jose b. Zebida : one said : Because he causes jealousy between God's creatures ; the other said : Because he makes the ordinances of the Holy One, blessed be He, to be simply acts of mercy, whereas they are injunctions.

Rab Nahman holds the same view as R. Jose ; for there is a Mishnaic teaching : R. Jose said : The grape-bud is forbidden because it is fruit ; but the Rabbis differ from him.

Rab Nahman holds the same view as R. Jose ; for there is a Mishnaic teaching : R. Jose said : The grape-bud is forbidden because it is fruit ; but the Rabbis differ from him.

Rab Joseph quoted in objection : "[R. Judah and R. Jose] both hold that we may stir up a Shattit on the Sabbath and drink Egyptian beer" ! If, then, thou thinkest that [the Shattit] is intended as a remedy, is it permitted to compound a remedy on the Sabbath ?

I say that [their difference of opinion] is taught in the following controversy; for there is a teaching : One complies with the requirements of the law with a wafer which has been soaked or cooked, provided it has not dissolved. These are the words of R. Meir ; but R. Jose says : One complies with the requirements of the law with a wafer which has been soaked, but not with one which has been cooked even if it has not dissolved.

It is not so ; for it is agreed by all that over boiled vegetables the benediction is "...Who createst the fruit of the ground" ; and only in this case does R. Jose say so because we require the taste of the unleavened bread, and it is not there [if the wafer is cooked]. Hence, however, even R. Jose admits it.

It is not so ; for it is agreed by all that over boiled vegetables the benediction is "...Who createst the fruit of the ground" ; and only in this case does R. Jose say so because we require the taste of the unleavened bread, and it is not there [if the wafer is cooked]. Hence, however, even R. Jose admits it.

Let us say that this is like [the following controversy of] the Tannaim : If one sees bread and exclaims, "How fine is this bread ; blessed be the All-present Who created it," he has complied with the requirements of the law. If he sees a fig and exclaims, "How fine is this fig, blessed be the All-present Who created it," he has likewise complied. These are the words of R. Meir ; but R. Jose says : Whoever changes the form which the Sages assigned to the benedictions has not fulfilled his obligation. Let us say that Rab Huna is in agreement with R. Jose and R. Johanan with R. Meir!

Let us say that this is like [the following controversy of] the Tannaim : If one sees bread and exclaims, "How fine is this bread ; blessed be the All-present Who created it," he has complied with the requirements of the law. If he sees a fig and exclaims, "How fine is this fig, blessed be the All-present Who created it," he has likewise complied. These are the words of R. Meir ; but R. Jose says : Whoever changes the form which the Sages assigned to the benedictions has not fulfilled his obligation. Let us say that Rab Huna is in agreement with R. Jose and R. Johanan with R. Meir!

R. Johanan, on the other hand, could tell thee : I am in agreement even with R. Jose ; for R. Jose only disagrees above because the man used a form of benediction which the Rabbis had not ordained, but if he had said "...By Whose word all things exist" which the Rabbis had ordained, even R. Jose admits [that it would be valid].

R. Johanan, on the other hand, could tell thee : I am in agreement even with R. Jose ; for R. Jose only disagrees above because the man used a form of benediction which the Rabbis had not ordained, but if he had said "...By Whose word all things exist" which the Rabbis had ordained, even R. Jose admits [that it would be valid].

R. Johanan, on the other hand, could tell thee : I am in agreement even with R. Jose ; for R. Jose only disagrees above because the man used a form of benediction which the Rabbis had not ordained, but if he had said "...By Whose word all things exist" which the Rabbis had ordained, even R. Jose admits [that it would be valid].

"A land of Olive-trees" — R. Jose b. R. Hannina said: [This means], a land where the standard for everything is the size of the olive. The standard for everything, dost imagine? Lo, there are the others just mentioned ! Nay, [the meaning is], a land where the standard for most things is the size of the olive.

Women, slaves and minors may not be included for Zimmun, R. Jose said : An infant lying in the cradle may be included for Zimmun.

R. Jose is in agreement with the statement of R. Joshua b. Levi who said : Although they declare that an infant lying in the cradle may not be included for Zimmun, yet we may consider him an addition. to make up a quorum of ten.

There is a teaching : R. Eliezer says : Whoever does not say "a desirable, good and ample land" in the benediction of "the land" and "the kingdom of the house of David" in "Who...rebuildest Jerusalem" has not complied with the requirements of the law. Nahum the Elder says : He must mention the Covenant in the blessing of "the land." R. Jose says : He must mention the Torah therein. Pelemo says : He must refer to the Covenant before the Torah, because the latter was given with a three-fold covenant

Abba Jose b. Dostai and the Rabbis disagree, one declaring that "Who art kind and dealest kindly" requires a reference to the [Divine] Kingship, the other declaring that it does not. He who contends that it requires a reference to the Kingship is of opinion that this benediction was ordained by the Rabbis, and he who contends that it does not is of opinion that the benediction is ordained by the Torah.

Our Rabbis have taught : How should one conclude the benediction of the rebuilding of Jerusalem? R. Jose b. R. Judah says : "Who savest Israel." Is one to say "Who savest Israel" and not "Who...rebuildest Jerusalem"? Nay, [it means,] one also says "Who savest Israel."

"Blessed be the Lord our God, the God of Israel, the God of hosts, Who is enthroned above the Cherubim, for the food of which we have partaken." R. Jose of Galilee says:

Rab Joseph said : There is no contradiction, the latter being the statement of R. Jose of Galilee, the other of R. 'Akiba. For the Mishnah declares : R. Jose of Galilee says : According to the numerical size of the assembly do they bless; as it is said, "Bless ye God in full assemblies." R. 'Akiba said : What do we find in the Synagogue ?

Rab Joseph said : There is no contradiction, the latter being the statement of R. Jose of Galilee, the other of R. 'Akiba. For the Mishnah declares : R. Jose of Galilee says : According to the numerical size of the assembly do they bless; as it is said, "Bless ye God in full assemblies." R. 'Akiba said : What do we find in the Synagogue ?

What does R. 'Akiba make of the verse quoted by R. Jose of Galilee ? He requires that for the following teaching : R. Meir says : Whence is it derived that even the embryos in their mothers' womb sang the song at the Red Sea? As it is said, "Bless ye God in full assemblies, even the Lord, ye that are from the fountain of Israel" (Ps. Ixviii. 27). And the other? He derives it from the word "fountain".

R. Jose b. R. Hannina said: The Sages agree with R. Eliezer that over a cup of wine intended for the Grace we do not say the benediction until water is added. What is the reason ? Rab Osha'ya answered : We require a commandment to be performed with the choicest.

But also with something which would not become repugnant let him push it on one side and say the benediction! Rab Isaac Kaskesaah explained [why that is not so] in the presence of R. Jose b. Abin, in the name of R. Johanan : Because it is said, "My mouth shall be filled with Thy praise" (Ps. Ixxi. 8).

R. Johanan said : Whoever says the benediction over a full cup will be granted a boundless inheritance; as it is said, "And full with the blessing of the Lord ; possess thou the sea and the south" (Deut. xxxiii. 23). R. Jose b. R. Hannina said: He will be worthy to inherit two worlds, this world and the world to come.

Our Rabbis have taught : Were one walking outside the town and smelt a fragrant odour, if the majority [of the inhabitants] are gentiles, he must not pronounce a benediction ; but if the majority are Israelites, he does. R. Jose said : Even if the majority are Israelites he must likewise not pronounce a benediction, because the daughters of Israel use incense for purposes of sorcery.

That is to say, he who says Grace is superior to him who just responds "Amen" ; but lo, there is a teaching : R. Jose says : Greater is he who responds "Amen" than he who says Grace!

The next commenced and said : He who enters a town and is afraid of the Evil Eye, let him take his right thumb in his left hand and his left thumb in his right hand and say the following: "I, A the son of B, come from the seed of Joseph against whom the Evil Eye had no power ; as it is said, 'Joseph is a fruitful vine, a fruitful vine by a fountain' (Gen. xlix. 22). Read not 'ale 'ayin 'by a fountain' but 'ole 'ayin 'overcoming the [Evil] Eye'." R. Jose b. R. Hannina said : It may be derived from the verse : "And let them grow [weyidgu] into a multitude in the midst of the earth" (ibid, xlviii. 16) ; i.e. as the fishes [dagim] in the sea are covered by the water and the Evil Eye cannot have power over them, in similar manner the Evil Eye has no power over the seed of Joseph. Should he, however, be afraid of his own Evil Eye, let him gaze upon the wing of his left nostril.

A certain disciple was following R. Ishmael b. R. Jose in the market-place of Zion. The latter noticed that he was afraid and said to him, "Thou art a sinner; for it is written, 'The sinners in Zion are afraid' (Is. xxxiii. 14)." He replied, "But it is written, 'Happy is the man that feareth always' (Prov. xxviii. 14)!" He said to him. "This is written in connection with words of Torah."