min

Per hoc fundamentum ille ingreditur in fœminam; in locum qui vocatur Tzion et Jerusalem. Nam hic est locus tegendus fœminæ, et in uxore vocatur uterus.

A Galilean min said: I complain against you Pharisees, that you write the name of the ruler and the name of Moses together on a divorce document. The Pharisees said: we complain against you, Galilean min, that you write the name of the ruler together with the divine name on a single page [of Torah]? And furthermore that you write the name of the ruler above and the divine name below? As it is said, "And Pharoah said, Who is the Lord that I should hearken to his voice to let Israel go?" (Exodus 5:2) But when he was smitten what did he say? "The Lord is righteous" (Exodus 9:27).

A Galilean min said: I complain against you Pharisees, that you write the name of the ruler and the name of Moses together on a divorce document. The Pharisees said: we complain against you, Galilean min, that you write the name of the ruler together with the divine name on a single page [of Torah]? And furthermore that you write the name of the ruler above and the divine name below? As it is said, "And Pharoah said, Who is the Lord that I should hearken to his voice to let Israel go?" (Exodus 5:2) But when he was smitten what did he say? "The Lord is righteous" (Exodus 9:27).

The maternal uncle of Rebbi Ada had rolled up the kaftan of Rav on the Great Fastday. He said to him: When you see the sun on top of the date palms, give me my kaftan so that we may pray Minḥah. And when the sun is on top of the date palms it is daytime. As Rebbi Yoḥanan said (Is. 44:27): “He Who said to the deep: dry up!”, that is Babylonia, the filth of the world. Rebbi Yoḥanan said: Why is it called “the deep”, because there the dead of the Deluge were submerged, (Jer. 51:49) “Also in Babylonia the slain of Israel will fall, also in Babylonia the corpses of all the earth did fall.” It is written (Gen. 11:2) “They found a valley in the land Shinear and dwelt there.” Rebbi Simeon ben Laqish said, why is it called Shinear? Because there the dead of the Deluge were thrown. Another explanation: Because they die in strangulation, without light or public baths. Another explanation: Shinear, because they are stripped of miẓwot, without terumah and without tithes. Another explanation: Shinear, because its rulers die as youths. Another explanation: Shinear, because it produced a hater and enemy of the Holy One, praise to Him. Who is that? That is Nebuchadnezzar the evil one.

When is Neïlah? The rabbis of Caesarea say: Rav and Rebbi Yoḥanan disagree. Rav said, when the gates of Heaven are locked. And Rebbi Yoḥanan said, when the gates of the Temple are locked. Rebbi Yudan Antordaya said: A Mishnah supports Rebbi Yoḥanan (Taäniot 4:1): “On three occasions do the Cohanim lift their hands four times in one day, mornings, Musaph, Minḥah, and at the locking of the gates: on fastdays, at support services, and on Yom Kippur. May you say that the gates of heaven are locked while it is still daytime?

Until when is Ne`ilah? The rabbis of Caesarea say: Rav and Rebbi Joḥanan disagree. Rav said, when the gates of Heaven are locked. Rebbi Joḥanan: when the gates of the Temple are locked. Rebbi Yudan Antordaya said, the Mishnah supports Rebbi Joḥanan: “On three occasions do the Cohanim lift their hands four times in one day, mornings, Musaph, Minḥah, and at the locking of the gates.” May you say that the gates of heaven are locked while it is still daytime?

A certain Min, who lived in the neighbourhood of R. Joshua b. Levi, used to plague him with questions about [the interpretation of] the Scriptures. One day R. Joshua took a cock and placed it between the feet of his bed and watched [the comb] closely. His intention was to curse the heretic when the moment arrived [in which God was wrathful] ; but when the moment arrived, he was sleeping. On waking up he said ; Learn from this that it is not proper to act thus ; for it is written, "His tender mercies are over all His works" (Ps. cxlv. 9), and

A Min said to Beruriah : It is written, "Sing, O barren, thou that didst not bear" (Is. liv. 1 ). Is the woman to sing because she did not bear?

A Min said to R. Abbahu : It is written "A Psalm of David, when he fled from Absalom his son" (Ps. iii. 1) and also "Of David, Michtam ; when he fled from Saul, in the cave" (ibid. Ivii. 1). Which incident happened first? Surely the incident of Saul happened first ; then he should record it first !

Why did they not discharge him ? For lo, Rab Judah said in the name of Rab : If [the Precentor] errs in all the [eighteen] benedictions we do not discharge him ; but [if he errs] in the benediction relating to the Minim we do discharge him, for fear that he is a Min !

A certain Min said to R. Ishmael : I dreamt that I poured oil upon olives. He replied that he had outraged his mother, He said to him : I dreamt that I plucked a star. He replied : Thou hast stolen the son of an Israelite. He said to him : I dreamt that I swallowed a star. He replied : The son of an Israelite thou didst sell and eat up the proceeds. He said to him : I dreamt that my eyes kissed one another. He replied that he had outraged his sister. He said to him : I dreamt that I kissed the moon. He replied that he had outraged the wife of an Israelite. He said to him : I dreamt that I walked in the shade of a myrtle. He replied that he had outraged a betrothed maiden. He said to him : I dreamt there was a shadow over me and yet it was beneath me. He replied that he had gratified an unnatural lust. He said to him : I dreamt that ravens came to my bed. He replied : Thy wife has been unfaithful with many men. He said to him: I dreamt that doves came to my bed. He replied: Many women hast thou defiled. He said to him : I dreamt that I held two doves and they flew away. He replied : Thou didst marry two women and parted from them without a document of divorce.

Rab Sheshet was blind. Everybody went to greet a king, and Rab Sheshet arose and went with them. A certain Min met him and said, "Pitchers [go] to the river, where [go] the potsherds?" He replied, "Come, see how I know things better than thou." The first troop of soldiers passed by, and when a shout arose, the Min said to him, "Now the king is coming." Rab Sheshet answered, "He is not coming yet." A second troop passed, and when a shout arose, the Min said to him, "Now the king is coming." Rab Sheshet answered, "He is not coming." A third troop passed, and while there was silence, Rab Sheshet said to him, "Now certainly the king is coming."

Rab Sheshet was blind. Everybody went to greet a king, and Rab Sheshet arose and went with them. A certain Min met him and said, "Pitchers [go] to the river, where [go] the potsherds?" He replied, "Come, see how I know things better than thou." The first troop of soldiers passed by, and when a shout arose, the Min said to him, "Now the king is coming." Rab Sheshet answered, "He is not coming yet." A second troop passed, and when a shout arose, the Min said to him, "Now the king is coming." Rab Sheshet answered, "He is not coming." A third troop passed, and while there was silence, Rab Sheshet said to him, "Now certainly the king is coming."

Rab Sheshet was blind. Everybody went to greet a king, and Rab Sheshet arose and went with them. A certain Min met him and said, "Pitchers [go] to the river, where [go] the potsherds?" He replied, "Come, see how I know things better than thou." The first troop of soldiers passed by, and when a shout arose, the Min said to him, "Now the king is coming." Rab Sheshet answered, "He is not coming yet." A second troop passed, and when a shout arose, the Min said to him, "Now the king is coming." Rab Sheshet answered, "He is not coming." A third troop passed, and while there was silence, Rab Sheshet said to him, "Now certainly the king is coming."

The Min asked him, "Whence hast thou this?" He replied, "Earthly kingship is like the Kingship of Heaven, of which it is written, 'Go forth, and stand upon the mount before the Lord. And behold, the Lord passed by, and a great and strong wind rent the mountains, and broke in pieces the rocks before the Lord ; but the Lord was not in the wind ; and after the wind an earthquake ; but the Lord was not in the earthquake ; and after the earthquake a fire ; but the Lord was not in the fire ; and after the fire a still small voice' (I Kings xix. 11f.)."

When the king arrived, Rab Sheshet began and uttered the benediction for him. The Min said to him, "For one whom thou seest not thou dost pronounce a benediction!" And what happened to that Min? Some say that his associates put his eyes out ; others declare that Rab Sheshet set his eyes upon him and he became a heap of bones.

When the king arrived, Rab Sheshet began and uttered the benediction for him. The Min said to him, "For one whom thou seest not thou dost pronounce a benediction!" And what happened to that Min? Some say that his associates put his eyes out ; others declare that Rab Sheshet set his eyes upon him and he became a heap of bones.

A certain min whose name was Sason once said to R. Abbahu: You are destined to draw water for me in the world to come, for it is written, “Therefore be-Sason shall you draw water.” He said back to him: If it had been written, “le-sason” it would be as you say, but as it is written “be-sason” the meaning must be that a water-skin will be made of your skin, and water will be drawn with it’.

Samuel said: A fast which one did not take upon oneself before sunset of the preceding day has not the validity of a fast. But what if one did fast? Said Rabbah b. R. Shila: Such a one is comparable to a bellows full of wind. What is the exact time for one to take a fast upon himself? Rab says, during the hours of Minḥah (afternoon); Samuel says, he must insert the vow in the Minḥah prayer itself. Said R. Joseph; Samuel's view is reasonable, because it is written in the Scroll of Fasts—"People for whom the time of fasting has arrived because of previous resolutions are required to fast only in case they bound themselves by a vow during prayer." Now, does that not mean that they have bound themselves to fast while praying? No, it means only they have bound themselves.

Samuel said: A fast which one did not take upon oneself before sunset of the preceding day has not the validity of a fast. But what if one did fast? Said Rabbah b. R. Shila: Such a one is comparable to a bellows full of wind. What is the exact time for one to take a fast upon himself? Rab says, during the hours of Minḥah (afternoon); Samuel says, he must insert the vow in the Minḥah prayer itself. Said R. Joseph; Samuel's view is reasonable, because it is written in the Scroll of Fasts—"People for whom the time of fasting has arrived because of previous resolutions are required to fast only in case they bound themselves by a vow during prayer." Now, does that not mean that they have bound themselves to fast while praying? No, it means only they have bound themselves.

Mishnah: 1. At three periods of the year the priests must raise their hands (in blessing the people) four times during the day—namely, during the morning, the Musaf, the Minḥah, and the Ne'ilah prayers:—on public fast days, on the fast days of the Ma'amadot, and on the Day of Atonement.

4. On days when Hallel is recited, there is no Ma'amad service in the morning (שחרית); on days when an additional (Musaf) offering is brought, there is no Ma'amad service during the Minḥah prayer; on days when a wood-offering is brought, there is no Ma'amad service during the Ne'ilah (closing) prayer; this is the opinion of R. 'Aḳiba. Ben 'Azzai said to him: thus R. Joshua taught: On days when an additional offering is brought, there is no Ma'amad service during the Ne'ilah prayer, but when a wood-offering is brought, there is no Ma'amad service during the Minḥah prayer. R. 'Aḳiba then accepted the version of Ben 'Azzai.

4. On days when Hallel is recited, there is no Ma'amad service in the morning (שחרית); on days when an additional (Musaf) offering is brought, there is no Ma'amad service during the Minḥah prayer; on days when a wood-offering is brought, there is no Ma'amad service during the Ne'ilah (closing) prayer; this is the opinion of R. 'Aḳiba. Ben 'Azzai said to him: thus R. Joshua taught: On days when an additional offering is brought, there is no Ma'amad service during the Ne'ilah prayer, but when a wood-offering is brought, there is no Ma'amad service during the Minḥah prayer. R. 'Aḳiba then accepted the version of Ben 'Azzai.

Gemara: At three periods of the year the priests must raise their hands, etc. Is there a Musaf prayer on days of public fasts or on the days of the Ma'amadot? Answer. There is an omission in this text, it should read as follows: At three periods of the year the priests must raise their hands each time they pray, occasionally even four times daily, namely during the Shaḥarit, Musaf, Minḥah and Ne'ilah prayers, and these are the three periods: On public fast days, on the days of the Ma'amadot, and on the Day of Atonement. Said R. Naḥman in the name of Rabbah b. 'Abuha, this is the opinion of R. Meir, but the Sages say, there is raising of hands only during the Shaḥarit and Musaf prayers, but not during the Minḥah and Ne'ilah prayers. Who is meant by "the Sages"? R. Judah; for a Baraita teaches: There is raising of hands in the Shaḥarit, Musaf, Minḥah, and Ne'ilah. This is the opinion of R. Meir; R. Judah said there is raising of hands in the Shaḥarit and Musaf prayers, but none in the Minḥah and Ne'ilah prayers; R. Jose said there is raising of hands in the Ne'ilah prayer, but not in the Minḥah prayer. What is the underlying principle of their diverging opinions? It is this: R. Meir argues that since the priests are allowed to raise their hands daily, during the Shaḥarit and Musaf prayers, because drunkenness is not common at that time of the day, they ought to be allowed to do so on fast days even during the Minḥah and Ne'ilah prayers, since on fast days drunkenness is out of the question; R. Judah, however, is of the opinion that inasmuch as drunkenness during the time of the Shaḥarit and Musaf prayers is not a common occurrence even on ordinary days, it is not necessary to prohibit the raising of hands during these prayers on fast days either, but in the Minḥah and Ne'ilah prayers, during the time of which drunkenness on ordinary days is a common occurrence, it is necessary to prohibit the raising of hands during these prayers even on fast days; R. Jose holds that in the service of Minḥah, which is a prayer of every day, the raising of hands is to be forbidden even on fast days, but in the service of Ne'ilah, which is not a matter of every day, the raising of hands need not be forbidden.

Gemara: At three periods of the year the priests must raise their hands, etc. Is there a Musaf prayer on days of public fasts or on the days of the Ma'amadot? Answer. There is an omission in this text, it should read as follows: At three periods of the year the priests must raise their hands each time they pray, occasionally even four times daily, namely during the Shaḥarit, Musaf, Minḥah and Ne'ilah prayers, and these are the three periods: On public fast days, on the days of the Ma'amadot, and on the Day of Atonement. Said R. Naḥman in the name of Rabbah b. 'Abuha, this is the opinion of R. Meir, but the Sages say, there is raising of hands only during the Shaḥarit and Musaf prayers, but not during the Minḥah and Ne'ilah prayers. Who is meant by "the Sages"? R. Judah; for a Baraita teaches: There is raising of hands in the Shaḥarit, Musaf, Minḥah, and Ne'ilah. This is the opinion of R. Meir; R. Judah said there is raising of hands in the Shaḥarit and Musaf prayers, but none in the Minḥah and Ne'ilah prayers; R. Jose said there is raising of hands in the Ne'ilah prayer, but not in the Minḥah prayer. What is the underlying principle of their diverging opinions? It is this: R. Meir argues that since the priests are allowed to raise their hands daily, during the Shaḥarit and Musaf prayers, because drunkenness is not common at that time of the day, they ought to be allowed to do so on fast days even during the Minḥah and Ne'ilah prayers, since on fast days drunkenness is out of the question; R. Judah, however, is of the opinion that inasmuch as drunkenness during the time of the Shaḥarit and Musaf prayers is not a common occurrence even on ordinary days, it is not necessary to prohibit the raising of hands during these prayers on fast days either, but in the Minḥah and Ne'ilah prayers, during the time of which drunkenness on ordinary days is a common occurrence, it is necessary to prohibit the raising of hands during these prayers even on fast days; R. Jose holds that in the service of Minḥah, which is a prayer of every day, the raising of hands is to be forbidden even on fast days, but in the service of Ne'ilah, which is not a matter of every day, the raising of hands need not be forbidden.

Gemara: At three periods of the year the priests must raise their hands, etc. Is there a Musaf prayer on days of public fasts or on the days of the Ma'amadot? Answer. There is an omission in this text, it should read as follows: At three periods of the year the priests must raise their hands each time they pray, occasionally even four times daily, namely during the Shaḥarit, Musaf, Minḥah and Ne'ilah prayers, and these are the three periods: On public fast days, on the days of the Ma'amadot, and on the Day of Atonement. Said R. Naḥman in the name of Rabbah b. 'Abuha, this is the opinion of R. Meir, but the Sages say, there is raising of hands only during the Shaḥarit and Musaf prayers, but not during the Minḥah and Ne'ilah prayers. Who is meant by "the Sages"? R. Judah; for a Baraita teaches: There is raising of hands in the Shaḥarit, Musaf, Minḥah, and Ne'ilah. This is the opinion of R. Meir; R. Judah said there is raising of hands in the Shaḥarit and Musaf prayers, but none in the Minḥah and Ne'ilah prayers; R. Jose said there is raising of hands in the Ne'ilah prayer, but not in the Minḥah prayer. What is the underlying principle of their diverging opinions? It is this: R. Meir argues that since the priests are allowed to raise their hands daily, during the Shaḥarit and Musaf prayers, because drunkenness is not common at that time of the day, they ought to be allowed to do so on fast days even during the Minḥah and Ne'ilah prayers, since on fast days drunkenness is out of the question; R. Judah, however, is of the opinion that inasmuch as drunkenness during the time of the Shaḥarit and Musaf prayers is not a common occurrence even on ordinary days, it is not necessary to prohibit the raising of hands during these prayers on fast days either, but in the Minḥah and Ne'ilah prayers, during the time of which drunkenness on ordinary days is a common occurrence, it is necessary to prohibit the raising of hands during these prayers even on fast days; R. Jose holds that in the service of Minḥah, which is a prayer of every day, the raising of hands is to be forbidden even on fast days, but in the service of Ne'ilah, which is not a matter of every day, the raising of hands need not be forbidden.

Gemara: At three periods of the year the priests must raise their hands, etc. Is there a Musaf prayer on days of public fasts or on the days of the Ma'amadot? Answer. There is an omission in this text, it should read as follows: At three periods of the year the priests must raise their hands each time they pray, occasionally even four times daily, namely during the Shaḥarit, Musaf, Minḥah and Ne'ilah prayers, and these are the three periods: On public fast days, on the days of the Ma'amadot, and on the Day of Atonement. Said R. Naḥman in the name of Rabbah b. 'Abuha, this is the opinion of R. Meir, but the Sages say, there is raising of hands only during the Shaḥarit and Musaf prayers, but not during the Minḥah and Ne'ilah prayers. Who is meant by "the Sages"? R. Judah; for a Baraita teaches: There is raising of hands in the Shaḥarit, Musaf, Minḥah, and Ne'ilah. This is the opinion of R. Meir; R. Judah said there is raising of hands in the Shaḥarit and Musaf prayers, but none in the Minḥah and Ne'ilah prayers; R. Jose said there is raising of hands in the Ne'ilah prayer, but not in the Minḥah prayer. What is the underlying principle of their diverging opinions? It is this: R. Meir argues that since the priests are allowed to raise their hands daily, during the Shaḥarit and Musaf prayers, because drunkenness is not common at that time of the day, they ought to be allowed to do so on fast days even during the Minḥah and Ne'ilah prayers, since on fast days drunkenness is out of the question; R. Judah, however, is of the opinion that inasmuch as drunkenness during the time of the Shaḥarit and Musaf prayers is not a common occurrence even on ordinary days, it is not necessary to prohibit the raising of hands during these prayers on fast days either, but in the Minḥah and Ne'ilah prayers, during the time of which drunkenness on ordinary days is a common occurrence, it is necessary to prohibit the raising of hands during these prayers even on fast days; R. Jose holds that in the service of Minḥah, which is a prayer of every day, the raising of hands is to be forbidden even on fast days, but in the service of Ne'ilah, which is not a matter of every day, the raising of hands need not be forbidden.

Gemara: At three periods of the year the priests must raise their hands, etc. Is there a Musaf prayer on days of public fasts or on the days of the Ma'amadot? Answer. There is an omission in this text, it should read as follows: At three periods of the year the priests must raise their hands each time they pray, occasionally even four times daily, namely during the Shaḥarit, Musaf, Minḥah and Ne'ilah prayers, and these are the three periods: On public fast days, on the days of the Ma'amadot, and on the Day of Atonement. Said R. Naḥman in the name of Rabbah b. 'Abuha, this is the opinion of R. Meir, but the Sages say, there is raising of hands only during the Shaḥarit and Musaf prayers, but not during the Minḥah and Ne'ilah prayers. Who is meant by "the Sages"? R. Judah; for a Baraita teaches: There is raising of hands in the Shaḥarit, Musaf, Minḥah, and Ne'ilah. This is the opinion of R. Meir; R. Judah said there is raising of hands in the Shaḥarit and Musaf prayers, but none in the Minḥah and Ne'ilah prayers; R. Jose said there is raising of hands in the Ne'ilah prayer, but not in the Minḥah prayer. What is the underlying principle of their diverging opinions? It is this: R. Meir argues that since the priests are allowed to raise their hands daily, during the Shaḥarit and Musaf prayers, because drunkenness is not common at that time of the day, they ought to be allowed to do so on fast days even during the Minḥah and Ne'ilah prayers, since on fast days drunkenness is out of the question; R. Judah, however, is of the opinion that inasmuch as drunkenness during the time of the Shaḥarit and Musaf prayers is not a common occurrence even on ordinary days, it is not necessary to prohibit the raising of hands during these prayers on fast days either, but in the Minḥah and Ne'ilah prayers, during the time of which drunkenness on ordinary days is a common occurrence, it is necessary to prohibit the raising of hands during these prayers even on fast days; R. Jose holds that in the service of Minḥah, which is a prayer of every day, the raising of hands is to be forbidden even on fast days, but in the service of Ne'ilah, which is not a matter of every day, the raising of hands need not be forbidden.

Gemara: At three periods of the year the priests must raise their hands, etc. Is there a Musaf prayer on days of public fasts or on the days of the Ma'amadot? Answer. There is an omission in this text, it should read as follows: At three periods of the year the priests must raise their hands each time they pray, occasionally even four times daily, namely during the Shaḥarit, Musaf, Minḥah and Ne'ilah prayers, and these are the three periods: On public fast days, on the days of the Ma'amadot, and on the Day of Atonement. Said R. Naḥman in the name of Rabbah b. 'Abuha, this is the opinion of R. Meir, but the Sages say, there is raising of hands only during the Shaḥarit and Musaf prayers, but not during the Minḥah and Ne'ilah prayers. Who is meant by "the Sages"? R. Judah; for a Baraita teaches: There is raising of hands in the Shaḥarit, Musaf, Minḥah, and Ne'ilah. This is the opinion of R. Meir; R. Judah said there is raising of hands in the Shaḥarit and Musaf prayers, but none in the Minḥah and Ne'ilah prayers; R. Jose said there is raising of hands in the Ne'ilah prayer, but not in the Minḥah prayer. What is the underlying principle of their diverging opinions? It is this: R. Meir argues that since the priests are allowed to raise their hands daily, during the Shaḥarit and Musaf prayers, because drunkenness is not common at that time of the day, they ought to be allowed to do so on fast days even during the Minḥah and Ne'ilah prayers, since on fast days drunkenness is out of the question; R. Judah, however, is of the opinion that inasmuch as drunkenness during the time of the Shaḥarit and Musaf prayers is not a common occurrence even on ordinary days, it is not necessary to prohibit the raising of hands during these prayers on fast days either, but in the Minḥah and Ne'ilah prayers, during the time of which drunkenness on ordinary days is a common occurrence, it is necessary to prohibit the raising of hands during these prayers even on fast days; R. Jose holds that in the service of Minḥah, which is a prayer of every day, the raising of hands is to be forbidden even on fast days, but in the service of Ne'ilah, which is not a matter of every day, the raising of hands need not be forbidden.

Gemara: At three periods of the year the priests must raise their hands, etc. Is there a Musaf prayer on days of public fasts or on the days of the Ma'amadot? Answer. There is an omission in this text, it should read as follows: At three periods of the year the priests must raise their hands each time they pray, occasionally even four times daily, namely during the Shaḥarit, Musaf, Minḥah and Ne'ilah prayers, and these are the three periods: On public fast days, on the days of the Ma'amadot, and on the Day of Atonement. Said R. Naḥman in the name of Rabbah b. 'Abuha, this is the opinion of R. Meir, but the Sages say, there is raising of hands only during the Shaḥarit and Musaf prayers, but not during the Minḥah and Ne'ilah prayers. Who is meant by "the Sages"? R. Judah; for a Baraita teaches: There is raising of hands in the Shaḥarit, Musaf, Minḥah, and Ne'ilah. This is the opinion of R. Meir; R. Judah said there is raising of hands in the Shaḥarit and Musaf prayers, but none in the Minḥah and Ne'ilah prayers; R. Jose said there is raising of hands in the Ne'ilah prayer, but not in the Minḥah prayer. What is the underlying principle of their diverging opinions? It is this: R. Meir argues that since the priests are allowed to raise their hands daily, during the Shaḥarit and Musaf prayers, because drunkenness is not common at that time of the day, they ought to be allowed to do so on fast days even during the Minḥah and Ne'ilah prayers, since on fast days drunkenness is out of the question; R. Judah, however, is of the opinion that inasmuch as drunkenness during the time of the Shaḥarit and Musaf prayers is not a common occurrence even on ordinary days, it is not necessary to prohibit the raising of hands during these prayers on fast days either, but in the Minḥah and Ne'ilah prayers, during the time of which drunkenness on ordinary days is a common occurrence, it is necessary to prohibit the raising of hands during these prayers even on fast days; R. Jose holds that in the service of Minḥah, which is a prayer of every day, the raising of hands is to be forbidden even on fast days, but in the service of Ne'ilah, which is not a matter of every day, the raising of hands need not be forbidden.

Gemara: At three periods of the year the priests must raise their hands, etc. Is there a Musaf prayer on days of public fasts or on the days of the Ma'amadot? Answer. There is an omission in this text, it should read as follows: At three periods of the year the priests must raise their hands each time they pray, occasionally even four times daily, namely during the Shaḥarit, Musaf, Minḥah and Ne'ilah prayers, and these are the three periods: On public fast days, on the days of the Ma'amadot, and on the Day of Atonement. Said R. Naḥman in the name of Rabbah b. 'Abuha, this is the opinion of R. Meir, but the Sages say, there is raising of hands only during the Shaḥarit and Musaf prayers, but not during the Minḥah and Ne'ilah prayers. Who is meant by "the Sages"? R. Judah; for a Baraita teaches: There is raising of hands in the Shaḥarit, Musaf, Minḥah, and Ne'ilah. This is the opinion of R. Meir; R. Judah said there is raising of hands in the Shaḥarit and Musaf prayers, but none in the Minḥah and Ne'ilah prayers; R. Jose said there is raising of hands in the Ne'ilah prayer, but not in the Minḥah prayer. What is the underlying principle of their diverging opinions? It is this: R. Meir argues that since the priests are allowed to raise their hands daily, during the Shaḥarit and Musaf prayers, because drunkenness is not common at that time of the day, they ought to be allowed to do so on fast days even during the Minḥah and Ne'ilah prayers, since on fast days drunkenness is out of the question; R. Judah, however, is of the opinion that inasmuch as drunkenness during the time of the Shaḥarit and Musaf prayers is not a common occurrence even on ordinary days, it is not necessary to prohibit the raising of hands during these prayers on fast days either, but in the Minḥah and Ne'ilah prayers, during the time of which drunkenness on ordinary days is a common occurrence, it is necessary to prohibit the raising of hands during these prayers even on fast days; R. Jose holds that in the service of Minḥah, which is a prayer of every day, the raising of hands is to be forbidden even on fast days, but in the service of Ne'ilah, which is not a matter of every day, the raising of hands need not be forbidden.

R. Judah said in the name of Rab, R. Meir's view is law; R. Huna said, it is established usage; R. Johanan said, the people adopted it as a usage. [The opinion of him who says that a view is law, carries with it that we must teach it in the school sessions; if one says that a view is established usage, it means that we do not teach it in the school sessions, but, if asked, decide accordingly; if one says that the people have adopted a view as usage, it means that we do not even decide according to it, but that when someone has already acted in accordance with it, we do not nullify his action.] R. Naḥman said, R. Jose's view is law and, indeed, R. Jose's view has been recognized as law. Why then do the priests nowadays spread their hands during the Minḥah service of public fasts? Inasmuch as they do it close to sunset, it is as if it were done during the Ne'ilah service.

On days when Hallel was to be recited, there was no Ma'amad, etc. Why should there be such a distinction between the one (the day with a Musaf offering) and the other (the day with a wood offering)? Answer: The Musaf offering is a biblical ordinance and therefore requires no additional protection by the Rabbis (hence it is enough when it is made to supersede the Ma'amad during Minḥah service only), but the wood offering is a rabbinical enactment and therefore must have special protection (hence the wood offering is made to supersede both the Minḥah and the Ne'ilah services of the Ma'amad).

On days when Hallel was to be recited, there was no Ma'amad, etc. Why should there be such a distinction between the one (the day with a Musaf offering) and the other (the day with a wood offering)? Answer: The Musaf offering is a biblical ordinance and therefore requires no additional protection by the Rabbis (hence it is enough when it is made to supersede the Ma'amad during Minḥah service only), but the wood offering is a rabbinical enactment and therefore must have special protection (hence the wood offering is made to supersede both the Minḥah and the Ne'ilah services of the Ma'amad).

Why is it that the recital of the Hallel (which took place in the Temple during the morning prayer) eliminates the corresponding morning prayer of the Ma'amad, while the Musaf prayer does not eliminate the corresponding Musaf prayer of the Ma'amad? "What!" replied R. 'Ashi, "is it possible that the Musaf prayer which eliminates even a non-corresponding service of the Ma'amad (that of Minḥah) should not eliminate the corresponding Musaf service of the Ma'amad?" Said Mar Ḳashshisha: What I meant to say is this: Let the Musaf prayer eliminate only a Ma'amad service that corresponds to it (the Musaf but not the Minḥah). R. Jose actually agrees with this opinion of yours, replied R. 'Ashi, for we find in a Baraita: R. Jose said, on all days on which a Musaf service is held a Ma'amad service is likewise held. Now, to which Ma'amad service does he refer? To that of Shaḥarit? This (the retention of the Ma'amad's Shaḥarit service on days which have the Musaf prayer) is admitted also by the first authority of the Mishnah (R. 'Aḳiba)! Or does he refer to the Ma'amad service during the Musaf prayer? Does not the Musaf eliminate even its own Ma'amad service? Or does he refer to the Ma'amad's Minḥah service? That service is eliminated by the wood offering! No other alternative, then, is possible than to say that he refers to the Ma'amad's Ne'ilah service, which proves that the Musaf eliminates only that Ma'amad service which is simultaneous (and hence conflicts) with it (namely the Ma'amad's Musaf), but none of the services which are not simultaneous with it (as those of Minḥah and Ne'ilah). It stands proved.

Why is it that the recital of the Hallel (which took place in the Temple during the morning prayer) eliminates the corresponding morning prayer of the Ma'amad, while the Musaf prayer does not eliminate the corresponding Musaf prayer of the Ma'amad? "What!" replied R. 'Ashi, "is it possible that the Musaf prayer which eliminates even a non-corresponding service of the Ma'amad (that of Minḥah) should not eliminate the corresponding Musaf service of the Ma'amad?" Said Mar Ḳashshisha: What I meant to say is this: Let the Musaf prayer eliminate only a Ma'amad service that corresponds to it (the Musaf but not the Minḥah). R. Jose actually agrees with this opinion of yours, replied R. 'Ashi, for we find in a Baraita: R. Jose said, on all days on which a Musaf service is held a Ma'amad service is likewise held. Now, to which Ma'amad service does he refer? To that of Shaḥarit? This (the retention of the Ma'amad's Shaḥarit service on days which have the Musaf prayer) is admitted also by the first authority of the Mishnah (R. 'Aḳiba)! Or does he refer to the Ma'amad service during the Musaf prayer? Does not the Musaf eliminate even its own Ma'amad service? Or does he refer to the Ma'amad's Minḥah service? That service is eliminated by the wood offering! No other alternative, then, is possible than to say that he refers to the Ma'amad's Ne'ilah service, which proves that the Musaf eliminates only that Ma'amad service which is simultaneous (and hence conflicts) with it (namely the Ma'amad's Musaf), but none of the services which are not simultaneous with it (as those of Minḥah and Ne'ilah). It stands proved.

Why is it that the recital of the Hallel (which took place in the Temple during the morning prayer) eliminates the corresponding morning prayer of the Ma'amad, while the Musaf prayer does not eliminate the corresponding Musaf prayer of the Ma'amad? "What!" replied R. 'Ashi, "is it possible that the Musaf prayer which eliminates even a non-corresponding service of the Ma'amad (that of Minḥah) should not eliminate the corresponding Musaf service of the Ma'amad?" Said Mar Ḳashshisha: What I meant to say is this: Let the Musaf prayer eliminate only a Ma'amad service that corresponds to it (the Musaf but not the Minḥah). R. Jose actually agrees with this opinion of yours, replied R. 'Ashi, for we find in a Baraita: R. Jose said, on all days on which a Musaf service is held a Ma'amad service is likewise held. Now, to which Ma'amad service does he refer? To that of Shaḥarit? This (the retention of the Ma'amad's Shaḥarit service on days which have the Musaf prayer) is admitted also by the first authority of the Mishnah (R. 'Aḳiba)! Or does he refer to the Ma'amad service during the Musaf prayer? Does not the Musaf eliminate even its own Ma'amad service? Or does he refer to the Ma'amad's Minḥah service? That service is eliminated by the wood offering! No other alternative, then, is possible than to say that he refers to the Ma'amad's Ne'ilah service, which proves that the Musaf eliminates only that Ma'amad service which is simultaneous (and hence conflicts) with it (namely the Ma'amad's Musaf), but none of the services which are not simultaneous with it (as those of Minḥah and Ne'ilah). It stands proved.

Why is it that the recital of the Hallel (which took place in the Temple during the morning prayer) eliminates the corresponding morning prayer of the Ma'amad, while the Musaf prayer does not eliminate the corresponding Musaf prayer of the Ma'amad? "What!" replied R. 'Ashi, "is it possible that the Musaf prayer which eliminates even a non-corresponding service of the Ma'amad (that of Minḥah) should not eliminate the corresponding Musaf service of the Ma'amad?" Said Mar Ḳashshisha: What I meant to say is this: Let the Musaf prayer eliminate only a Ma'amad service that corresponds to it (the Musaf but not the Minḥah). R. Jose actually agrees with this opinion of yours, replied R. 'Ashi, for we find in a Baraita: R. Jose said, on all days on which a Musaf service is held a Ma'amad service is likewise held. Now, to which Ma'amad service does he refer? To that of Shaḥarit? This (the retention of the Ma'amad's Shaḥarit service on days which have the Musaf prayer) is admitted also by the first authority of the Mishnah (R. 'Aḳiba)! Or does he refer to the Ma'amad service during the Musaf prayer? Does not the Musaf eliminate even its own Ma'amad service? Or does he refer to the Ma'amad's Minḥah service? That service is eliminated by the wood offering! No other alternative, then, is possible than to say that he refers to the Ma'amad's Ne'ilah service, which proves that the Musaf eliminates only that Ma'amad service which is simultaneous (and hence conflicts) with it (namely the Ma'amad's Musaf), but none of the services which are not simultaneous with it (as those of Minḥah and Ne'ilah). It stands proved.

R. Isaac b. Jacob Bar-Giyore sent the following statement in the name of R. Johanan: Although it was said that linen garments are not subject to the law forbidding washing, it is nevertheless forbidden to put on washed linen garments during the week in which the ninth of Ab occurs. Said Rab, this prohibition applies only to the days preceding the ninth (within the same week), but on the days following, the wearing is permitted. Samuel, however, said, it is forbidden even on the days following. An objection was raised from this Baraita: During the week in which the ninth of Ab occurs, one is not allowed to cut one's hair or to wash one's clothes. What is the exact meaning of this law? It is as follows: If the ninth happens to be on Sunday, it is allowed to wash during all the following days of the week; if it be on Monday, Tuesday, Wednesday, or Thursday, it is not allowed to wash on any of the days (of the week) preceding it, while on the days following, it is allowed; if the ninth happens to be on Friday, it is allowed to wash on Thursday for the honor of the Sabbath; if, however, one failed to wash on Thursday, he may do so on Friday from Minḥah time and onward, but prior to Minḥah time it is forbidden. ['Abbayi, however, or, as some say, R. 'Aḥa b. Jacob, deprecated this deed.] If the ninth be on Monday or Thursday, three men are called up to read the Torah, the last one of whom reads also the Haftarah, but if it be on Tuesday or Wednesday, one man reads both the Torah and the Haftarah; R. Jose said, always three men must read the Torah, the last one of whom also reads the Haftarah. Now, is not this Baraita (which teaches explicitly that on the days following the ninth, washing is allowed) a refutation of Samuel? Samuel can answer that the Tannaim differ regarding this matter, for it is taught in a Baraita: If the ninth of Ab or the eve of the ninth of Ab is on Saturday, one may continue eating as much as one wants and one may place on his table a royal banquet like that of king Solomon in his time; cutting the hair and washing clothes are forbidden from the first of the month of Ab to the day of the fast; this is the opinion of R. Meir; R. Judah said, cutting the hair and washing are forbidden during the entire month; Rabban Simeon b. Gamaliel says, they are forbidden only during the week in which the ninth occurs. Another Baraita teaches: Mourning must be observed from the first of the month to the day of the fast; this is the opinion of R. Meir; R. Judah says, it must be observed during the entire month; Rabban Simeon b. Gamaliel says, only during the week in which the ninth occurs.

R. Isaac b. Jacob Bar-Giyore sent the following statement in the name of R. Johanan: Although it was said that linen garments are not subject to the law forbidding washing, it is nevertheless forbidden to put on washed linen garments during the week in which the ninth of Ab occurs. Said Rab, this prohibition applies only to the days preceding the ninth (within the same week), but on the days following, the wearing is permitted. Samuel, however, said, it is forbidden even on the days following. An objection was raised from this Baraita: During the week in which the ninth of Ab occurs, one is not allowed to cut one's hair or to wash one's clothes. What is the exact meaning of this law? It is as follows: If the ninth happens to be on Sunday, it is allowed to wash during all the following days of the week; if it be on Monday, Tuesday, Wednesday, or Thursday, it is not allowed to wash on any of the days (of the week) preceding it, while on the days following, it is allowed; if the ninth happens to be on Friday, it is allowed to wash on Thursday for the honor of the Sabbath; if, however, one failed to wash on Thursday, he may do so on Friday from Minḥah time and onward, but prior to Minḥah time it is forbidden. ['Abbayi, however, or, as some say, R. 'Aḥa b. Jacob, deprecated this deed.] If the ninth be on Monday or Thursday, three men are called up to read the Torah, the last one of whom reads also the Haftarah, but if it be on Tuesday or Wednesday, one man reads both the Torah and the Haftarah; R. Jose said, always three men must read the Torah, the last one of whom also reads the Haftarah. Now, is not this Baraita (which teaches explicitly that on the days following the ninth, washing is allowed) a refutation of Samuel? Samuel can answer that the Tannaim differ regarding this matter, for it is taught in a Baraita: If the ninth of Ab or the eve of the ninth of Ab is on Saturday, one may continue eating as much as one wants and one may place on his table a royal banquet like that of king Solomon in his time; cutting the hair and washing clothes are forbidden from the first of the month of Ab to the day of the fast; this is the opinion of R. Meir; R. Judah said, cutting the hair and washing are forbidden during the entire month; Rabban Simeon b. Gamaliel says, they are forbidden only during the week in which the ninth occurs. Another Baraita teaches: Mourning must be observed from the first of the month to the day of the fast; this is the opinion of R. Meir; R. Judah says, it must be observed during the entire month; Rabban Simeon b. Gamaliel says, only during the week in which the ninth occurs.

Jacob the Min asked R. Judah: What do the six of Yom Kippur represent? He replied: The six who stood at the right of Ezra and the six who stood at his left, as it says, "And Ezra the scribe stood on a stand of wood which they had made for the purpose, and beside him stood Matatyah, Shema and Aniaah and Uriah and Hilkiah and Maasiyah, on his right hand; and on his left hand, Pedaiah, and Mishael and Malchiyah and Hashum and Hashbaddanah, Zechariah, Meshullam" (Nehemiah 8:14).