kahana

A load of raisins came up to Tiberias. Gamliel the twin asked Rebbi Abba bar Kahana. He said to him: All of the Land of Israel does not produce a load of raisins. Does all of the Land of Israel not produce a load of raisins? But so he said to him: No single place in the land of Israel produces a load of raisins.

It is required that he write on leather on the place of the hair and on parchment on the place of its split. If he changed this, he disqualified it. One should not write half of it on leather and half of it on parchment, but he may write on leather from a pure domestic animal and half on leather from a pure wild animal. One only writes on leather from a pure animal. What is the reason? That the Eternal’s teaching be in your mouth, from what you are putting into your mouth. But was it not stated, one writes on leather from carcasses and torn animals? The kind which you are putting into your mouth. One makes a staff at the end of a book, but for the Torah one on both sides. Therefore one rolls a book up to its beginning but the Torah to its middle. Rebbi Samuel, Rebbi Ze`ira in the name of Rav Ḥiyya bar Joseph: Even two sheets. Rebbi Ze`ira, Samuel bar Shilat in the name of Kahana: but only at the place of the suture. Rebbi Aḥa in the name of Rebbi Samuel bar Naḥman: A scroll which has no cover one turns on the writing so the writing should not be degraded.

R. Abba b. Kahana said : This applies only to words of Torah ; but as for worldly matters we can have no objection.

Another version is : R. Abba b. Kahana said : This applies even to words of Torah ; how much more so to worldly matters !

R. Abba b. Kahana said : Such a man is equal in worth to the whole world. R. Simeon b. 'Azzai (another version: R. Simeon b. Zoma) said : The whole world has only been created to be subservient to him.

Abbai said to him : What is there excellent in this? Behold, Rab Kahana has said in the name of Rab : One need not commence [the third paragraph at all] ; but if he has commenced it, he must finish it ! Shouldest thou argue that [to say the words] "And thou shalt say unto them" is not commencing, behold Rab Samuel b. Isaac has declared in the name of Rab : "Speak unto the children of Israel" is not considered a commencement, but "And thou shalt say unto them" is to be so regarded !

Abbai said : Therefore we commence as they commence in the West, and since we have commenced, we also complete it ; for Rab Kahana said in the name of Rab : One need not commence it ; but if he has commenced it, he must finish it.

Why should this be so? Let one say, "There is no wisdom nor understanding nor counsel against the Lord" ! Rab b. Shaba explained it in the presence of Rab Kahana as referring to the prohibition, "Thou shalt not turn aside from the sentence which they shall declare unto thee" (Deut. xvii. 11). They laughed at him, for is not the prohibition, "Thou shalt not turn aside" enjoined by the Torah!

Rab Kahana said to them : A great man having expressed an opinion, you should not laugh at him. We base the authority for all the dicta of the Rabbis upon the prohibition, "Thou shalt not turn aside" ; but for the duty of honouring a fellow-creature the Rabbis give permission.

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.

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 !

Thus, Rab Kahana accompanied Rab Shimi b. Ashe from Pom-Nahara to Be-Sinyata in Babylon. When he arrived there, he said to him, "Is it true what people say that these Babylonian palms are from the time of Adam till now ?"

R. Hiyya b. Abba also said in the name of R Johanan : A man should not pray except in a room which has windows ; as it is said, "Now his windows were open in his upper chamber towards Jerusalem" (Dan. vi. 11). Rab Kahana said :

Rab Kahana also said : I consider him impertinent who recounts his sins ; as it is said, "Happy is he whose transgression is forgiven, whose sin is pardoned" (Ps. xxxii. 1).

Over Habis boiled in a pot and also pounded grain, Rab Judah said : [The benediction is] "...By Whose word all things exist" ; Rab Kahana said : It is "...Who createst various kinds of food." With plain pounded grain all agree that "...Who createst all kinds of foods" is the correct benediction, the disagreement arising in connection with pounded grain made like a boiled Habis. Rab Judah maintained [that the benediction should be] "...By Whose word all things exist," being of the opinion that the honey is the principal ingredient ; whereas Rab Kahana maintained it is "...Who createst various kinds of foods," holding that the flour is the principal ingredient. Rab Joseph said : The view of Rab Kahana seems more probable, because Rab and Samuel both say that a dish which contains one of the five species requires the benediction "...Who createst various kinds of foods."

Over Habis boiled in a pot and also pounded grain, Rab Judah said : [The benediction is] "...By Whose word all things exist" ; Rab Kahana said : It is "...Who createst various kinds of food." With plain pounded grain all agree that "...Who createst all kinds of foods" is the correct benediction, the disagreement arising in connection with pounded grain made like a boiled Habis. Rab Judah maintained [that the benediction should be] "...By Whose word all things exist," being of the opinion that the honey is the principal ingredient ; whereas Rab Kahana maintained it is "...Who createst various kinds of foods," holding that the flour is the principal ingredient. Rab Joseph said : The view of Rab Kahana seems more probable, because Rab and Samuel both say that a dish which contains one of the five species requires the benediction "...Who createst various kinds of foods."

Over Habis boiled in a pot and also pounded grain, Rab Judah said : [The benediction is] "...By Whose word all things exist" ; Rab Kahana said : It is "...Who createst various kinds of food." With plain pounded grain all agree that "...Who createst all kinds of foods" is the correct benediction, the disagreement arising in connection with pounded grain made like a boiled Habis. Rab Judah maintained [that the benediction should be] "...By Whose word all things exist," being of the opinion that the honey is the principal ingredient ; whereas Rab Kahana maintained it is "...Who createst various kinds of foods," holding that the flour is the principal ingredient. Rab Joseph said : The view of Rab Kahana seems more probable, because Rab and Samuel both say that a dish which contains one of the five species requires the benediction "...Who createst various kinds of foods."

Rab Ashe said : When we were at the school of Rab Kahana he said to us : For a broth of beet, into which one does not put much flour, the benediction is "...Who createst the fruit of the ground " ; for a broth of turnip, into which much flour is put, it is "...Who createst various kinds of foods." Afterwards he said : In either case it is "...Who createst the fruit of the ground," and that they put much flour into it is only done to make it adhere.

Rab Aahe said : I saw Rab Kahana take two loaves but only break one. R. Zera used to break off [on the Sabbath a piece of bread to suffice] for the whole of the meal. Rabina said to Rab Ashe : But this must have looked like voracity ! He replied : Since he did not act so every day but only now [on the Sabbath] it would not have that appearance.

Raba b. Samuel also said in the name of R. Hiyya : Urine is only completely evacuated in a sitting posture. Rab Kahana said : Where there is loose earth, this is so even when standing; and should there be no loose earth, let him stand on an elevated place and urinate on to a declivity.

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.

Rab said : He is exempt [from repeating the benediction] ; but Rab Kahana said : He is not. Rab Nahman said: He is exempt; but Rab Sheshet said : He is not. Rab Huna, Rab Judah and all the pupils of Rab say : He is not. Raba quoted against Rab Nahman : If wine is set for them in the course of the meal, each one says the benediction for himself ; after the meal, one may say it for all! He replied : This is what he means to say, If no wine was set for them in the course of the meal, only after it, then one may say the benediction for all.

Rab Adda b. Ahabah said: Over costum the benediction is "...Who createst fragrant woods," but not over the oil in which it is steeped. Rab Kahana said : [That is the benediction] even for the oil in which it is steeped, but not the oil with which it is ground. The men of Nehardea said : [That is the benediction] even for the oil in which it is ground.

Rab Kahana went and hid himself under Rab's bed and heard him converse [with his wife] and laugh and have intercourse. Rab Kahana said to him, "Abba's mouth is like that of one who has never sipped a dish." Rab exclaimed, "Kahana, art thou here? Go out ; for it is not proper!" He replied, "It is a matter of Torah and I wished to learn."

Rab Kahana went and hid himself under Rab's bed and heard him converse [with his wife] and laugh and have intercourse. Rab Kahana said to him, "Abba's mouth is like that of one who has never sipped a dish." Rab exclaimed, "Kahana, art thou here? Go out ; for it is not proper!" He replied, "It is a matter of Torah and I wished to learn."

Rab Kahana went and hid himself under Rab's bed and heard him converse [with his wife] and laugh and have intercourse. Rab Kahana said to him, "Abba's mouth is like that of one who has never sipped a dish." Rab exclaimed, "Kahana, art thou here? Go out ; for it is not proper!" He replied, "It is a matter of Torah and I wished to learn."

R. Kahana and R. Assi said to Rav:

R. Ashi found R. Kahana making [the third wall of a Sukkah] a loose handbreadth wide and constructing also the form of a doorway. He said to him: Does not the Master hold the opinion of Rava who said that it is also valid with the form of a doorway? He answered: I hold like the other reading of [the statement of] Rava that in addition [to a board of the size of a handbreadth] the form of a doorway is also necessary.

R. Ashi found R. Kahana placing skhakh over an exedra which had no pillars He said to him: Does not the master hold the opinion which Rava stated, that if it has pillars it is valid, but if it has no pillars it is invalid? He showed him [that a pillars] was visible within though level on the outside

R. Kahana was sitting and he recited this statement. Rav Ashi said to Rav Kahana, do we then not apply the law of ‘beat and throw down’ where an object is not a handbreadth wide?

R. Kahana was sitting and he recited this statement. Rav Ashi said to Rav Kahana, do we then not apply the law of ‘beat and throw down’ where an object is not a handbreadth wide?

What constitutes "avot"? Rav Judah said: When three leaves grow out of one spot. R. Kahana said: Even two and then one. R. Aha the son of Raba tried to find one [whose leaves grew] two and then one, since that was what R. Kahana said. Mar b. Amemar said to R. Ashi: "My father used to call that a wayward hadas."

What constitutes "avot"? Rav Judah said: When three leaves grow out of one spot. R. Kahana said: Even two and then one. R. Aha the son of Raba tried to find one [whose leaves grew] two and then one, since that was what R. Kahana said. Mar b. Amemar said to R. Ashi: "My father used to call that a wayward hadas."

Aibu said in the name of R. Elazar b. Zadok: One should not walk more than three parasangs on erev Shabbat. R. Kahana said: They made this statement only [in reference to a man who was going to] his home, but if he was going to his inn he relies upon [the food] which he has with him.

There are those that say that R. Kahana said: The statement was necessary even in the case of a man [who was going] to his home. R. Kahana said: It actually happened with me, and I did not find even small fried fish.

There are those that say that R. Kahana said: The statement was necessary even in the case of a man [who was going] to his home. R. Kahana said: It actually happened with me, and I did not find even small fried fish.

Our rabbis taught: He who makes a Sukkah for his own use recites the blessing, “Blessed are You. . . who has kept us in life” etc. When he enters it to dwell in it, he says, “Blessed are You . . . who has sanctified us” etc. If it was already made and standing: if he can make some renovation in it he blesses; and if not, when he enters it to dwell in it he recites both blessing. R. Ashi said: I saw that R. Kahana recited all of them over the cup of Kiddush.

And the rabbis? — It was indeed a signal, but the Torah made it into a commandment. Whose view does the following statement by R. Kahana go according to: There must be no interval between the tekiah and the teruah? In agreement with whose view [you ask]? In agreement with that of R. Judah. But is not this obvious?

R. Kahana said in the name of Rab: An individual who took upon himself a fast is not allowed to wear shoes while fasting, because we apprehend that he might have taken upon himself a communal fast. What expression must he use in his vow to be allowed to wear shoes? Said Rabba b. R. Shila: He should say thus: To-morrow I shall fast before Thee a private fast.

R. Judah, seeing two men who were using bread in a wasteful manner, said: "It seems that there is too great plenty in the world." He cast an angry look about him and a famine came. Said the Rabbis to R. Kahana, son of R. Neḥunya, the disciple of R. Judah: "Try thou, who art his disciple, to prevail upon him (R. Judah) that he should go out to the market-place." He (R. Kahana) prevailed upon him. R. Judah went to the market, and noticing people crowding together, he asked: "What is the matter?" He was told that they were standing around a mass of offals of ground dates which was for sale. "There is evidently a famine in the country," said R. Judah, and ordered his disciple to pull his shoes from his feet. The disciple pulled off one of his master's shoes, and when he was about to pull off the other, Elijah appeared to him saying: "If you pull off the other shoe, you will destroy the world."

R. Judah, seeing two men who were using bread in a wasteful manner, said: "It seems that there is too great plenty in the world." He cast an angry look about him and a famine came. Said the Rabbis to R. Kahana, son of R. Neḥunya, the disciple of R. Judah: "Try thou, who art his disciple, to prevail upon him (R. Judah) that he should go out to the market-place." He (R. Kahana) prevailed upon him. R. Judah went to the market, and noticing people crowding together, he asked: "What is the matter?" He was told that they were standing around a mass of offals of ground dates which was for sale. "There is evidently a famine in the country," said R. Judah, and ordered his disciple to pull his shoes from his feet. The disciple pulled off one of his master's shoes, and when he was about to pull off the other, Elijah appeared to him saying: "If you pull off the other shoe, you will destroy the world."

One should not eat meat or drink wine. It was taught in a Baraita: But one may eat salted (pickled) meat and drink wine from his vat. How long does pickled meat retain its original (natural) taste (so that it is prohibited on the eve of the ninth of Ab)? Said R. Ḥinena b. Kahana in the name of Samuel, as long as it is within the time set for the eating of the meat of a peace offering (i. e., 60 hours). How long is wine to be considered as coming fresh from the vat? As long as it is fermenting. It was taught in a Baraita: New wine that is still fermenting does not come under the law forbidding to drink liquids left uncovered. How long does the fermentation last? Three days.

Rava said: If one eats his Purim feast on the night [of the fourteenth], he does not fulfill his obligation. What is the reason? It is written, “Days of feasting and gladness” (Esther 9:22). R. Ashi was sitting before R. Kahana. It grew late, and still the Rabbis did not arrive. He said to him: Why have the Rabbis not yet come? Perhaps they are busy with the Purim feast. He said to him: Could they not have had it last night? He replied Is the master not familiar with the statement, “If one eats his Purim feast on the night [of the fourteenth], he does not fulfill his obligation”? He said to him; Did Rava really say so? (He replied Yes). He then repeated it after him forty times, until he had safely stored it in his mind.

Abba b. Kahana opened his discourse on this section from here: “For to the man that is good in his sight he gives wisdom, and knowledge and joy” (Ecclesiastes 2:26). This is the righteous Mordecai. “But to the sinner He gives the task, to gather and to heap up”; this is Haman. “That he may leave it to him, that is good in the sight of God”; this refers to Mordecai and Esther, as it is written, “And Esther set Mordecai over the house of Haman” (Esther 8:20).

And Memukhan said. A Tanna taught: Memukhan is the same as Haman, And why was he called Memucan? Because he was destined [mukhan] for punishment. Kahana said: From here we see that an ordinary man always pushes himself in front.

“And the king removed his ring” (Esther 3:10): R. Abba b. Kahana said: This removal of the ring was greater than forty-eight prophets and seven prophetesses who prophesied to Israel; for all these were not able to turn Israel to do good, and the removal of the ring did turn them to do good.

Abba said in the name of R. Jeremiah b. Abba who said it in the name of Rav: The halakhah accords with R. Muna. And Shmuel said: The halakhah does not accord with R. Muna. This is the version taught in Sura. In Pumbedita the following version was taught: R. Kahana said in the name of Rav: The halakhah accords with R. Muna, but Shmuel said that the halakhah does not accord with R. Muna. R. Bibi reverses the statement, [making] Rav say that the halakhah does not accord with R. Muna and Shmuel say that it does accord with R. Muna.

R' Kahana responds, We assess how much a person would give to have the one thousand zuz in his hand in thirty days instead of ten years. If you were to say the Sabbatical year cancels all debts, then the false witnesses would have to pay the whole debt.

R' Kahana said, we also learnt, 'We assess how much he would pay to have the thousand zuz in his possession in thirty days instead of a ten years.' and if you were to say that the Sabbatical cancels the loan, the witnesses would have to pay the whole debt.

R' Yehudah said in the name of Rav, opening the neck of a new garment on Shabbat is forbidden. R' Kahana argued, and what is the difference between this and opening a barrel? He replied to him, one is all connected, whereas one is not all connected.

And R' Yehudah said in the name of Rav, one kortob of wine fell in three logs of water, and it looks like wine, and this fell in a mikvah, it [the mikvah] is not impure. R' Kahana argued, and what is the difference between this and coloured water? As we learnt, R' Yosi says, coloured water makes a mikvah impure. Rava said to him, there it is called coloured water, here it is called diluted wine.

"And the son is exiled by way of [killing accidentally] his father..." And they pitted the following: "One who strikes a person" (Numbers 35:11) excludes one who strikes his father! Rav Kahana says: It is not a difficulty. This [is the opinion] of Rabbi Shimon and this [is the opinion] of the Rabbis.

"'Refuge' was written at crossroads in order that the murderer would recognise it and turn to there [the cities]." Rav Kahana said: "What is [the meaning of] the verse: 'Prepare for yourself the road' (Deuteronomy 19:3)? Make for yourself preparations for the road." [The point is that "prepare"/"takhin" is a word that has multiple meanings. Rav Kahana is clarifying that it should be translated here as "prepare"].

"'Refuge' was written at crossroads in order that the murderer would recognise it and turn to there [the cities]." Rav Kahana said: "What is [the meaning of] the verse: 'Prepare for yourself the road' (Deuteronomy 19:3)? Make for yourself preparations for the road." [The point is that "prepare"/"takhin" is a word that has multiple meanings. Rav Kahana is clarifying that it should be translated here as "prepare"].

From where do we derive these words [that the murderer gets released by three types of high priests]? Rav Kahana says, That the Torah says (Numbers 35, 25) "and he shall dwell there until the death of the high priest", and the Torah says (Numbers 35, 28) "for in the city of refuge he shall dwell until the death of the high priest", and the Torah also says, (Numbers 35, 28) "and after the death of the high priest".

If before his verdict was finalized, etc.: From where are these words derived [that he can go out with the new high priest's death]. Rav Kahana says, That the Torah says (Numbers 35, 25), "And he shall dwell there until the death of the high priest that he appointed with the holy oil". And did he [the murderer] appoint him? Rather, [the verse is referring to] this [high priest] that was annointed during his lifetime.

But note a contradiction from maiser to maiser, that it was taught in a baraisa, By Jerusalem go after the branches, by cities of refuge go after the branches. Rav Kahana said, It's not a difficulty, This [second baraisa that says maiser goes after the branches is like] Rebbi Yehuda, and this [first baraisa that says maiser shenei goes after the wall is like] the Rabbis. That it [Rebbi Yehuda's opinion] was taught in a baraisa,

GEMARA: Rav Kahana says, The dispute [in our Mishna] only concerns the six [primary cities of refuge]. That one opinion [Rebbi Yehuda] holds (Numbers 35,12) "For you" implies [only] for protection. And the other opinion [Rebbi Meir] holds "For you" implies for all of your needs. But by the forty two [additional cities of refuge] everyone agrees that [the murderers] would pay rent.

Rava said to him [Rav Kahana], "For you" most definitively implies for all of your needs. Rather Rava says, The dispute concerns the forty two [additional cities of refuge], that one opinion [Rebbi Yehuda] holds (Numbers 35, 6) "and besides then you should designate" [implies] that they should be like those [the six primary cities only] with regards to protection. And the other opinion [Rebbi Meir] holds "and besides then you should designate" [implies] that they should be like those [the six primary cities]. Just as those [the six] are for all of your needs, so too these [the forty two] are for all of your needs. But with regards to the six [primary cities], everyone agrees that [the murderers] would not pay rent.

We flog him etc.: From where do we know these words [that one third are on the front]? Rav Kahana said. That the Torah says, (Duetermony 25,2) "And the judge shall cast him down and flog him in front according to his wickedness in number." One wickedness is on his front, and two wickedness are on his back.