mishnah

Concerning every act of Yom Hakippurim mentioned in the prescribed order [in the mishnah]: if he performed one [later] act before an [earlier] one, it is as if it had not been done at all. If he dealt with the blood of the goat before the blood of the bull, he must start over again, and sprinkle the blood of the goat after the blood of the bull. If before he had finished the sprinklings within [the Holy of Holies] the blood was poured away, he must bring other blood, and start over again and sprinkle again within [the Holy of Holies]. Similarly, in the Hekhal and the golden altar, since they are each a separate act of atonement. Rabbi Elazar and Rabbi Shimon say: wherever he stopped, there he may begin again.

A yavam [who is a priest] does not allow [his sister-in-law] to eat terumah. If she had spent six months waiting for her husband and six months waiting for the yavam, or even [if she spent] all of them waiting for her husband less one day waiting for the yavam, or all of them waiting for the yavam less one day waiting for her husband, she may not eat terumah. This [was the ruling according to] the first mishnah. The court that followed afterwards ruled: a woman may not eat terumah until she has entered the bridal chamber.

Three things are forbidden to a nazirite: ritual defilement, shaving, and products of the vine. All products of the vine join together [to add up to a minimum measure], and he is not liable until he eats an olive’s worth of grapes. According to the earlier mishnah, until he drinks a quarter [of a log] of wine. Rabbi Akiba says: even if he soaked his bread in wine and it is enough to make an olive’s worth he is liable.

There was no Sicaricon in Judea for those killed in war. After the war’s slaughter ended there is Sicaricon there. How so? If a man buys a field from the Sicaricon and then buys it again from the original owner, his purchase is void, but if he buys it first from the original owner and then from the Sicaricon it is valid. If a man buys [a piece of a married woman’s property] from the husband and then buys it from the wife, the purchase is void, but if he buys it first from the wife and then from the husband it is valid. This was [the ruling] of the first mishnah. The court that came after them said if a man buys property from the Sicaricon he had to give the original owner a quarter [of the value]. When is this so? When the original owners cannot buy it themselves, but if they can they have preemption over everyone else. Rabbi assembled a court and they decided by vote that if the property had been in the hands of the Sicaricon twelve months, whoever purchased it first acquired the title, but he had to give a quarter [of the price] to the original owner.

He who performs one commandment is rewarded, his days are prolonged, and he inherits the land, But he who does not perform one commandment, is not rewarded, his days are not prolonged, and he does not inherit the land. He who is familiar with Bible, Mishnah, and the ways of the land will not easily sin, as it is said, “And a threefold cord is not quickly broken” (Ecclesiastes 4:12. But he who is not familiar with Bible, Mishnah and the ways of the land does not belong to civilization.

He who performs one commandment is rewarded, his days are prolonged, and he inherits the land, But he who does not perform one commandment, is not rewarded, his days are not prolonged, and he does not inherit the land. He who is familiar with Bible, Mishnah, and the ways of the land will not easily sin, as it is said, “And a threefold cord is not quickly broken” (Ecclesiastes 4:12. But he who is not familiar with Bible, Mishnah and the ways of the land does not belong to civilization.

These are the relatives [that are not qualified to be witnesses or judges]: A suitor’s father, brother, father’s brother, mother’s brother, sister’s husband, father’s sister’s husband, mother’s sister’s husband, mother’s husband, father-in-law, or wife’s sister’s husband them and their sons and their sons-in-law; also the suitor’s step-son only [but not the stepsons’ sons]. Rabbi Yose said, “Such was the mishnah of Rabbi Akiva, but the first mishnah taught: ‘a suitor’s uncle, or his uncle’s son, and all that are qualified to be his heir. Moreover all that were kinsmen at the time [are disqualified]; but kinsmen that have ceased to be kinsmen become qualified.” Rabbi Judah says: “If a man’s daughter died and left children, her husband still counts as a kinsman.”

These are the relatives [that are not qualified to be witnesses or judges]: A suitor’s father, brother, father’s brother, mother’s brother, sister’s husband, father’s sister’s husband, mother’s sister’s husband, mother’s husband, father-in-law, or wife’s sister’s husband them and their sons and their sons-in-law; also the suitor’s step-son only [but not the stepsons’ sons]. Rabbi Yose said, “Such was the mishnah of Rabbi Akiva, but the first mishnah taught: ‘a suitor’s uncle, or his uncle’s son, and all that are qualified to be his heir. Moreover all that were kinsmen at the time [are disqualified]; but kinsmen that have ceased to be kinsmen become qualified.” Rabbi Judah says: “If a man’s daughter died and left children, her husband still counts as a kinsman.”

Rabbi Zadok testified concerning brine of unclean locusts that it is clean, Whereas the first mishnah [said]: unclean locusts that have been preserved together with clean locusts do not make their brine unfit.

He used to say: At five years of age the study of Scripture; At ten the study of Mishnah; At thirteen subject to the commandments; At fifteen the study of Talmud; At eighteen the bridal canopy; At twenty for pursuit [of livelihood]; At thirty the peak of strength; At forty wisdom; At fifty able to give counsel; At sixty old age; At seventy fullness of years; At eighty the age of “strength”; At ninety a bent body; At one hundred, as good as dead and gone completely out of the world.

The sages taught in the language of the Mishnah. Blessed be He who chose them and their teaching. Rabbi Meir said: Whoever occupies himself with the Torah for its own sake, merits many things; not only that but he is worth the whole world. He is called beloved friend; one that loves God; one that loves humankind; one that gladdens God; one that gladdens humankind. And the Torah clothes him in humility and reverence, and equips him to be righteous, pious, upright and trustworthy; it keeps him far from sin, and brings him near to merit. And people benefit from his counsel, sound knowledge, understanding and strength, as it is said, “Counsel is mine and sound wisdom; I am understanding, strength is mine” (Proverbs 8:14). And it bestows upon him royalty, dominion, and acuteness in judgment. To him are revealed the secrets of the Torah, and he is made as an ever-flowing spring, and like a stream that never ceases. And he becomes modest, long-suffering and forgiving of insult. And it magnifies him and exalts him over everything.

Greater is learning Torah than the priesthood and than royalty, for royalty is acquired by thirty stages, and the priesthood by twenty-four, but the Torah by forty-eight things. By study, Attentive listening, Proper speech, By an understanding heart, By an intelligent heart, By awe, By fear, By humility, By joy, By attending to the sages, By critical give and take with friends, By fine argumentation with disciples, By clear thinking, By study of Scripture, By study of Mishnah, By a minimum of sleep, By a minimum of chatter, By a minimum of pleasure, By a minimum of frivolity, By a minimum of preoccupation with worldly matters, By long-suffering, By generosity, By faith in the sages, By acceptance of suffering. [Learning of Torah is also acquired by one] Who recognizes his place, Who rejoices in his portion, Who makes a fence about his words, Who takes no credit for himself, Who is loved, Who loves God, Who loves [his fellow] creatures, Who loves righteous ways, Who loves reproof, Who loves uprightness, Who keeps himself far from honors, Who does not let his heart become swelled on account of his learning, Who does not delight in giving legal decisions, Who shares in the bearing of a burden with his colleague, Who judges with the scales weighted in his favor, Who leads him on to truth, Who leads him on to peace, Who composes himself at his study, Who asks and answers, Who listens [to others], and [himself] adds [to his knowledge], Who learns in order to teach, Who learns in order to practice, Who makes his teacher wiser, Who is exact in what he has learned, And who says a thing in the name of him who said it. Thus you have learned: everyone who says a thing in the name of him who said it, brings deliverance into the world, as it is said: “And Esther told the king in Mordecai’s name” (Esther 2:22).

MISHNAH: When does one start to read the Shema in the evening? From the time that the priests enter to eat their Terumah, until the end of the first night watch are the words of Rebbi Eliezer. But the Sages say until midnight. Rabban Gamliel says until the first sign of dawn. It happened that his (Rabban Gamliel’s) sons returned from a wedding feast and told him: We did not recite the Shema‘. He said to them: If dawn has not yet come then you are obligated to recite. Not only that, but everywhere the Sages said “until midnight”, the obligation is to the start of dawn. The obligation of burning fats and limbs on the altar [and eating of the Passover sacrifice] is until the start of dawn. All sacrifices that can be eaten during one full day only could be eaten until the first dawn. In that case, why did the Sages say, only until midnight? In order to remove people from sin.

So we find that Rebbi Aqiba disagreed with the Sages and did not act upon his opinion. As we have stated there (Mishnah Ahilot 2:6): “Spine and skull from two dead bodies, a limb composed of limbs of two dead bodies, limbs taken from two living persons, Rebbi Aqiba declares them to be impure and the Sages declare them to be pure.” We have stated: “It happened that they brought a chest full of bones from Kefar Tabi to Lod and deposited it in the open air [the courtyard] of the synagogue. Theodoros the physician entered and with him all physicians. Theodoros declared that there was no complete spine from one dead person and no complete skull from one dead person. They said: Since we have here some who declare this pure and others who declare it impure, let us vote upon it. They started with Rebbi Aqiba and he declared it to be pure. They said: Since you had declared it impure, but now you vote for it to be pure, it is pure.”

So we find that Rebbi Simeon disagreed with the Sages and did not act upon his opinion. As we have stated there (Mishnah Ševiït 9:1) “Rebbi Simeon says: all aftergrowth is allowed except the aftergrowth of cabbage because nothing similar grows wild. But the Sages say that all aftergrowth is forbidden.” Rebbi Simeon bar Yoḥai acted on this in a Sabbatical year. He saw a man harvesting aftergrowth. He said to him: Is that not forbidden, is that not aftergrowth? The man answered him back: Are you not the one who allows it? He retorted: Do not my colleagues disagree with me? He recited over him (Eccl. 10:6): “He who breaches a fence may be bitten by a snake”, and this is what happened to that man.

MISHNAH: From when on does one read the Shema‘ in the morning? From when one can distinguish between dark blue and white; Rebbi Eliezer says, between dark blue and the color of leeks; (he may read it) until sunrise. Rebbi Yehoshua says, until three hours of the day since it is the rule of (sons of) kings to rise at three hours. He who reads after that did not lose, he is like a man reading in the Torah.

HALAKHAH: So is the Mishnah: Between its dark blue and its white. What is the reason of the Rabbis? (Num. 15:39) “You shall see it”, from what is close to it. What is the reason of Rebbi Eliezer? “You shall see it”, that it should be recognizable among colors.

Rebbi Yoḥanan in the name of Rebbi Simeon ben Yoḥai: “For example we, who are engaged in the study of Torah, we do not interrupt even for the recitation of Shema‘.” Rebbi Yoḥanan used to say about himself: “For example we, who are not engaged in the study of Torah, we do interrupt even for prayer.” This one follows his own opinion and that one follows his own opinion. Rebbi Yoḥanan follows his own opinion since Rebbi Yoḥanan says: “if only a man would pray the entire day. Why? Because prayer is never in vain!” Rebbi Simeon ben Yoḥai follows his own opinion since Rebbi Simeon ben Yoḥai said: “If I had stood at Mount Sinai at the moment that the Torah was given to Israel, I would have implored the All-Merciful that he should create two mouths for man; one for him to exert himself in Torah and the other one for his other needs.” But he changed his mind and said: “With one mouth already the world almost cannot exist because of its denunciations; if there were two how much more would there be? Rebbi Yose said before Rebbi Jeremiah: The position of Rebbi Yoḥanan is identical with that of Rebbi Ḥanina ben Aqabiah, as we have stated: “The scribes of Torah scrolls, Tefillin, and Mezuzot, do interrupt for the recitation of Shema‘ but do not interrupt for prayer. Rebbi Ḥanina ben Aqabiah said: just as they interrupt for Shema‘, so they interrupt for prayer, tefillin, and all other commandments of the Torah”. Would not Rebbi Simeon ben Yoḥai agree that one interrupts to make a sukkah or a lulav? Does not Rebbi Simeon ben Yoḥai make the distinction between one who studies in order to do and one who studies in order not to do? Because he who studies in order not to do would have been better off had he not been born. And did not Rebbi Yoḥanan say, he who studies in order not to do would have been better off if the afterbirth he was in was twisted around and he never would have entered the world? The reason of Rebbi Simeon ben Yoḥai is that this one is repeated study and that one is repeated study and he does not push aside one study for the other study. But did we not formulate: “He is like a man reading in the Torah.” Hence, at the right time it is preferred to Torah. One is like the other. Rebbi Yudan said that Rebbi Simeon ben Yoḥai, since he was permanently studying Torah, did not prefer Shema‘ to the study of Torah. Rebbi Abba Mari said, did we not formulate: “He who reads (Shema‘) after that did not lose, he is only like a man reading in the Torah”? Hence, at the right time it is like Mishnah. Rebbi Simeon ben Yoḥai follows his own opinion since Rebbi Simeon ben Yoḥai said: He who studies the written Torah does himself good that is not so good. But the rabbis equate the study of the Bible with that of the oral law.

MISHNAH: The school of Shammai say: In the evening, everyone must bend down and recite and in the morning they should stand up since it is said (Deut. 6:7): “when you sit in your house or go on the road, when you are lying down and when you are getting up.” But the school of Hillel say: everyone should recite in the position he is in, since it says “or go on the road.” In that case, why does it say: “when you are lying down and when you are getting up;” this means the time when people go to sleep and the time when they are getting up.

MISHNAH: Rebbi Ṭarphon said: I was on the road and reclined to recite the Shema‘ following the school of Shammai. There I put myself in danger because of the robbers. They told him: It would have served you right to be in mortal danger since you transgressed the words of the school of Hillel.

Rebbi Ismael did formulate: In the Torah there are forbidden matters and permitted matters. There are easy parts and severe parts. But in the words of the Sages all are severe. You can realize that this is so since we have stated (Mishnah Sanhedrin 11:5): “If he says there is no obligation of Tefillin against the words of the Torah he is not criminally liable. If he says that Tefillin have five sections, to add to the words of the Sages, he is guilty.” Rebbi Ḥananiah, the son of Rebbi Ada, in the name of Rebbi Tanḥum the son of Rebbi Ḥiyya: The words of the Sages carry more weight than those of the prophets, since it is written (Micah 2:6): “Do not preach, they preach; Do not preach to those, that shame does not reach you.” And it is written (Micah 2:11) “I shall preach to you for wine and liquor.” The relation of prophet and scholar can be compared to the case of a king who sent two of his palmatars to a province. About one of them he wrote, if he does not show you my seal and σημαντήθιον, do not believe him. About the other one he wrote, even if he does not show you my seal, believe him without seal and σημαντήθιον. So about a prophet is written (Deut. 13:2) “He gives you a sign or miracle.” But here it is written (Deut. 17:11): “According to the teachings that they will teach you”.

MISHNAH: In the morning he offers two blessings before [the Shema‘] and one after. In the evening he offers two blessings before and two after, one long and one short. At a place where they said to make it long he is not allowed to make it short, short he is not allowed to make it long. To seal he is not allowed not to seal, not to seal he is not allowed to seal.

There it was stated (Tamid Mishnah 5:1): “The official in charge told them: recite one benediction! and they recited one benediction.” What benediction did they recite? Rav Mattanah in the name of Samuel: that is the benediction for the Torah. “Then they recited the Ten Commandments and the three sections of Shema‘.” Rebbi Ammi in the name of Rebbi Simeon ben Laqish: that means that the benedictions are no obstacle. Rebbi Abba said: From here you cannot draw any inference because the Ten Commandments contain the essence of Shema‘. Rav Mattanah and Rebbi Samuel ben Naḥman both say that it would have been logical to require that the Ten Commandments should be recited every day. Why does one not recite them? Because of the arguments of the Christians, that they should not say that only these were given to Moses at Sinai.

(Tamid Mishnah 5:1) On the Sabbath they add one benediction for the departing watch. What kind of benediction? Rebbi Ḥelbo said, that is it: May He Who resides in the Temple plant among you brotherliness and love, peace and neighborliness.

MISHNAH: One must mention the Exodus in the night. Rebbi Eleazar ben Azariah said to them: Here I am about 70 years old and I could not succed in proving that the Exodus must be mentioned every night until Ben Zoma derived it from the verse (Deut. 16:3): “… that you should remember the day of your leaving Egypt the entire days of your life.” The days of your life - the days. The entire days of your life - the nights. But the Sages say, the days of your life - this world; The entire days of your life - this includes the times of the Messiah.

There they say one should not start wayyomer but if one did start he has to finish. The rabbis here say one starts but does not finish. The Mishnah disagrees with the rabbis here: “One must mention the Exodus in the night.” Rebbi Abba, Rav Yehudah in the name of Rav: We thank You that You took us out of Egypt and redeemed us from the house of slavery to give thanks to Your Name. A baraita disagrees with the rabbis there: Wayyomer is used only during daytime. The entire section of wayyomer is used only during daytime.

MISHNAH: If someone was reading in the Torah at the time of recital, if he read with intention he fulfilled his duty, otherwise he did not fulfill his duty. Between the sections, one greets people out of respect and answers their greetings. In the middle of a section one may greet because of fear and answer, the words of Rebbi Meïr. Rebbi Yehudah says: in the middle of a section one may greet out of fear and answer for respect, between sections one greets for respect and answers greetings from everybody.

MISHNAH: The following are “between the sections”: between the first benediction and the second, between the second and Shema‘, between Shema‘ and (Deut. 11:13) “it shall be when you will really listen”, between “it shall be when you will really listen” and (Num. 15:37) “the Eternal spoke”. Between “the Eternal spoke” and “true and outstanding”. Rebbi Yehudah said, between “the Eternal spoke” and “true and outstanding” one may not interrupt.

MISHNAH: Ribbi Joshua ben Qorḥah said: Why does Shema‘ precede “it shall be when you will really listen”? In order that one should accept the Kingdom of Heaven before he accepts the yoke of the commandments. And “it shall be when you will really listen” to “The Eternal said”? Because “it shall be when you will really listen” is applicable day and night, “the Eternal said” is applicable only during daytime.

HALAKHAH: Rebbi Ḥiyya in the name of Rebbi Yoḥanan: Why did they say, a man puts on tefillin, recites the Shema‘ and prays? So that he first should accept upon himself the Kingdom of Heaven completely. Rav said, one reads the Shema‘, puts on tefillin, and prays. A baraita of Rav himself disagrees with him: “If somebody was occupied with a dead person in his grave and the time for the recital of Shema‘ arrived, he should move to a pure place, put on tefillin, recite the Shema‘, and pray”. Does not the Mishnah support Rav: “In order that one should accept the Kingdom of Heaven before he accepts the yoke of the commandments”?

MISHNAH: He who recited the Shema‘ and did not make his ear hear, (Rebbi Yehudah says that) he has fulfilled his obligation, Rebbi Yose says that he has not fulfilled his obligation. If he recited and was not exact in its letters, Rebbi Yose says that he has fulfilled his obligation, Rebbi Yehudah says that he has not fulfilled his obligation. He who reads backwards has not fulfilled his obligation. If he recited and made a mistake then he should return to the place of the mistake.

Rav Ḥisda said: The deaf and dumb person is not mentioned, it is a formula. Then the Mishnah might be Rebbi Yehudah’s. Rebbi Yose said: It is reasonable to think that Rav Ḥisda concedes that the statement from Terumot is from Rebbi Yose. Rabbi Ḥanina said in the name of Rav Ḥisda, this one is by Rebbi Yose. Rebbi Yose bar Rebbi Abun said: It must be said that that one is Rebbi Yose’s since we have stated the first five cases and did not include it, because their terumah is no terumah. Then we have stated the five later ones and did not include it. So in the end you must say, that one is by Rebbi Yose.

MISHNAH: Professional workers read on top of a tree or on top of a wall in construction; they are not permitted to do this for prayer.

HALAKHAH: So is the Mishnah: The hourly workers read on top of a tree and the professionals on top of a wall in construction.

MISHNAH: The bridegroom is free from reciting the Shema‘ in the first night; until the end of Sabbath if he did not do the act. An action: Rabban Gamliël married and recited in the first night. His students said to him: Our teacher, did you not teach us that the bridegroom is free? He said to them: I will not listen to you to lift from me the Kingdom of Heaven even for one hour.

MISHNAH: He took a bath in the first night after his wife died. His students said to him: Did you, our teacher, not teach us that the mourner may not take a bath. He said to them: I am not like most other people, I am asthenic.

MISHNAH: And when his slave Tevi died, he received condolences about him. They said to him: Our teacher, did you not teach us that one does not accept condolences for slaves? He said to them: My slave Tevi was not like other slaves, he was honest.

HALAKHAH: Hence, about unrelated freed men one accepts condolences? So is the Mishnah: one does not accept condolences for slaves.

MISHNAH: The bridegroom may recite the Shema‘ in his first night if he wishes. Rabban Simeon ben Gamliël says, not everyone who wants to grab a reputation can do so.

MISHNAH: Anyone whose dead is lying before him is free from reciting Shema‘ and from tefillin. The carriers of the bier, their substitutes, and the substitutes of their substitutes, in front of the bier or behind the bier, those that are needed by the bier are free, those that are not needed by the bier are obligated. All of them are free from the obligation to pray.

MISHNAH: When they buried the deceased and returned, if they are able to start and finish before they form the row they should start, otherwise they should not start. Those who stand in the row, the innermost are exempt and the outer ones are obliged.

It is stated: The eulogizer and all who participate in a eulogy interrupt for the recitation of Shema‘ and do not interrupt for prayer. It happened that our teachers interrupted for the recitation of Shema‘ and prayer. Did we not formulate: “If they are able to start and finish”? Our Mishnah speaks of the first day, what is stated for the second day.

It is stated (Tosephta Berakhot 2:11): “Rebbi Judah says, if they all are standing in one row, those who are standing because of honor are obliged, those because of mourning are exempt. When they descend for a eulogy, those who see inside are exempt, those who do not see inside are obliged.” It would be that what we stated: “Those who stand in the row, the innermost are exempt and the outer ones are obliged” is the last teaching, and what is stated: “Those who are standing because of honor are obliged, those because of mourning are exempt”, is the first teaching. And what we have stated there (Mishnah Sanhedrin 2:2): “When he consoles others, all the people stand one behind the other and the executive officer becomes a partition between himself and the people”, the last teaching. (Another opinion: the first.) Rebbi Ḥanina said: Originally, all families were standing still and the mourners passed between them. When competition increased in Sepphoris, Rebbi Yose ben Ḥalaphta decreed that the families should pass by and the mourners stand still. Rebbi Samuel Tosephta said: Matters returned to their original state.

MISHNAH: Women, slaves, and minors are exempt from reciting the Shema‘ and from phylacteries but are obliged for prayer, mezuzah, and Grace for food.

There (Mishnah Qiddushin 1:7) we have stated: “Every positive commandment that is activated by time, men are obliged by it but women are exempt. Every positive commandment that is not activated by time, both men and women are obliged by it.” (Tosephta Qiddushin 1:10): “What is a positive commandment that is activated by time? For example sukkah, lulab, shofar, and tefillin. What is a positive commandment that is not activated by time? For example lost articles, sending away the nest, railing, and ẓiẓit. Rebbi Simeon exempts women from ẓiẓit because it is a positive commandment activated by time.” Because a nightgown is exempt from ẓiẓit. Rebbi Lia said: The reason of the rebbbis is that, if a garment is designated both for daytime and for night, it needs ẓiẓit.

MISHNAH: He who had qeri thinks but does not recite any benediction before or after; on his food he recites the benedictions afterwards but not before. Rebbi Yehudah says, he recites benedictions before and after.

The Mishnah deals with a place where there is no water and follows Rebbi Meïr, as it is stated (Tosephta Berakhot 2:13): “He who had qeri but no water to immerse himself reads the Shema‘ but not so that he himself can hear it, but he does not recite any benediction before or after; these are the words of Rebbi Meïr. But the Sages say, he reads so that he himself can hear it and recites benedictions before and after.”

Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joshua ben Levi: Qeri is only from sexual intercourse. Rav Huna said, even if he saw himself enjoying in his dream. They wanted to say, only from a woman. Rebbi Jonah and Rebbi Yose, both of them say, even from something else. There (Mishnah Yoma 8:1) we have stated: Eating, drinking, washing, anointing, wearing shoes, and sexual intercourse are forbidden on Yom Kippur. And it was stated in that respect: Men with qeri immerse themselves secretly in their normal way on Yom Kippur. Does this not contradict Rebbi Joshua ben Levi since Rebbi Joshua ben Levi says, qeri is only from sexual intercourse? Explain it if he had intercourse on the previous day and forgot and did not immerse himself. But it is stated: It happened that Rebbi Yose ben Ḥalaphta was seen immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot?

Rebbi Ḥanina passed by the gates of public baths before dawn and said: What are those who have to immerse themselves in the morning doing here? They should go and study Mishnah! In the morning he said: He who has to do it shall go and do it.

It is stated: “Males and females with discharges, menstruating women, and women having given birth read in the Torah and study midrash, practical rules, and homiletics; the person with qeri is forbidden all these.” Rebbi Abba bar Aḥa in the name of Rebbi: He may study practical rules but not homiletics. It is stated in the name of Rebbi Yose: He may repeat known rules but he may not expound the Mishnah. Some want to say, only that he may not mention the Divine Name. Rebbi Zeïra asked before Rebbi Yasa: Did my teacher not prepare his lecture together with Rebbi Abun in the night? He said, yes. Rebbi Ḥiyya bar Abba prepared his lecture together with his son Rebbi Neḥemiah in the night. The next morning he said, anybody who has to do should go and do it.

MISHNAH: If someone was standing and praying when he remembered that he had qeri, he should not stop but shorten his prayer. If he descended to immerse himself, if he can ascend, get dressed, and recite by the time of sunrise he should ascend, get dressed, and recite; otherwise, he should cover himself with water and recite. He should cover himself neither with stinking water nor with steeping water unless he diluted them with water. How much does one have to remove oneself from these and excrement? Four cubits.

HALAKHAH: The Mishnah refers to someone in public, but if he is alone he interrupts following Rebbi Meïr. But following Rebbi Yehudah he does not interrupt even when alone, on condition that he have no water to immerse himself. But if he has water to immerse himself even Rebbi Yehudah agrees that he must interrupt.

New Section. “Otherwise, he should cover himself with water and recite.” The Mishnah deals with opaque water, but in clear water it is forbidden. And if he is able to make it opaque by stirring with his feet he may make it opaque.

It is stated: One removes himself from human excrement four cubits and from dog’s excrement four cubits, the latter when it is given on skins. Rebbi Jeremiah in the name of Rebbi Zeïra: One must remove hinself four cubits from a stinking carcass. Rebbi Avina said: Does not the Mishnah say all this : “How much does one have to remove himself from these and excrement? Four cubits.” Rebbi Ammi in the name of Rebbi Shammai: Explain it by steeping water of launderers. Rebbi Mani said to him: About steeping waters of launderers, we have stated: “neither with stinking water nor with steeping water.”

MISHNAH: The person with gonorrhea who had an emission of semen, as well as a menstruating woman who lost semen, and the woman who started menstruating while having intercourse, need immersion, but Rebbi Yehudah frees them

MISHNAH: Morning prayers are until noon; Rebbi Yehudah says, until four hours. Afternoon prayers are until evening, Rebbi Yehudah says until half ofʹ Minḥah. Evening prayers have no fixed time. Musaph prayers have all day.

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?

Jeremiah the Scribe asked before Rebbi Jeremiah: What does one read if the day of the New Moon is a Sabbath? He said to him: One reads about the New Moon. Rebbi Ḥelbo said before Rebbi Ammi: The Mishnah says so (Megillah 3:6), “One interrupts for everything, for New Moons, for Ḥanukkah, and for Purim.”

It happened that one student came and asked Rebbi Joshua: What is about evening prayer? He said to him: It is voluntary. He asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. He said to him: Tomorrow, when I enter the assembly hall, stand up and ask me about this practice. The next day, this student stood up and asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. Rabban Gamliel said to Rebbi Joshua: Are you the one who says it is voluntary? He answered him: No. He said to him: Stand up on your feet so that they may testify against you. Then Rabban Gamliel was sitting down and lecturing while Rebbi Joshua was standing up until the people started talking and said to Rebbi Ḥuẓpit the interpreter: Send the people home. They said to Rebbi Zenon the ḥazan: Start! He said: Start! All the people stood up and said to him (Nahum 3:19): “Certainly, on whom did your evil not pass always?” They went and appointed Rebbi Eleazar ben Azariah to the Yeshivah when he was 16 years old; his head became all white. Rebbi Aqiba sat and was sad; he said, not that he is a greater Torah scholar than I am, but he comes from a greater family than I do; hail to the man whose forefathers created merit for him, hail to the man who has a peg to hang on to. What was Rebbi Eleazar ben Azariah’s peg? He was the tenth generation after Ezra. How many seats were there? Rebbi Jacob ben Sisi said: Eighty seats were there of accomplished scholars, not to count those standing behind the railing. Rebbi Yose ben Rebbi Abun said 300 were there, not to count those standing behind the railing. As we have stated there (Mishnah Zebaḥim 1:3) “On the day Rebbi Eleazar ben Azariah was appointed to the Academy.” There (Mishnah Ketubot 4:6) we have stated: “This inference did Rebbi Eleazar ben Azariah present before the sages at the vineyard of Jabneh.” Was there a vineyard? It means that the scholars sat there in rows like vines in a vineyard. Rabban Gamliel went immediately to pacify each one in his house. He came to Rebbi Joshua and found him occupied with the making of needles. He asked him: This is how you earn your living? He answered him: Until now you did not know? Woe to the generation whose caretaker you are! He said to him: I humble myself before you. They sent a washerman to Rebbi Eleazar ben Azariah, but some say that it was Rebbi Aqiba. He told him: The sprinkler, son of a sprinkler, should sprinkle. Should anyone who is neither a sprinkler nor the son of a sprinkler say to the sprinkler: your water is water from a cave and your ashes are ashes from a fireplace? He said to him: You made your peace with him! I and you shall go in the morning to Rabban Gamliel’s door. Nevertheless they did not remove him from his dignity but made him head of the court.

It happened that one student came and asked Rebbi Joshua: What is about evening prayer? He said to him: It is voluntary. He asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. He said to him: Tomorrow, when I enter the assembly hall, stand up and ask me about this practice. The next day, this student stood up and asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. Rabban Gamliel said to Rebbi Joshua: Are you the one who says it is voluntary? He answered him: No. He said to him: Stand up on your feet so that they may testify against you. Then Rabban Gamliel was sitting down and lecturing while Rebbi Joshua was standing up until the people started talking and said to Rebbi Ḥuẓpit the interpreter: Send the people home. They said to Rebbi Zenon the ḥazan: Start! He said: Start! All the people stood up and said to him (Nahum 3:19): “Certainly, on whom did your evil not pass always?” They went and appointed Rebbi Eleazar ben Azariah to the Yeshivah when he was 16 years old; his head became all white. Rebbi Aqiba sat and was sad; he said, not that he is a greater Torah scholar than I am, but he comes from a greater family than I do; hail to the man whose forefathers created merit for him, hail to the man who has a peg to hang on to. What was Rebbi Eleazar ben Azariah’s peg? He was the tenth generation after Ezra. How many seats were there? Rebbi Jacob ben Sisi said: Eighty seats were there of accomplished scholars, not to count those standing behind the railing. Rebbi Yose ben Rebbi Abun said 300 were there, not to count those standing behind the railing. As we have stated there (Mishnah Zebaḥim 1:3) “On the day Rebbi Eleazar ben Azariah was appointed to the Academy.” There (Mishnah Ketubot 4:6) we have stated: “This inference did Rebbi Eleazar ben Azariah present before the sages at the vineyard of Jabneh.” Was there a vineyard? It means that the scholars sat there in rows like vines in a vineyard. Rabban Gamliel went immediately to pacify each one in his house. He came to Rebbi Joshua and found him occupied with the making of needles. He asked him: This is how you earn your living? He answered him: Until now you did not know? Woe to the generation whose caretaker you are! He said to him: I humble myself before you. They sent a washerman to Rebbi Eleazar ben Azariah, but some say that it was Rebbi Aqiba. He told him: The sprinkler, son of a sprinkler, should sprinkle. Should anyone who is neither a sprinkler nor the son of a sprinkler say to the sprinkler: your water is water from a cave and your ashes are ashes from a fireplace? He said to him: You made your peace with him! I and you shall go in the morning to Rabban Gamliel’s door. Nevertheless they did not remove him from his dignity but made him head of the court.

MISHNAH: Rebbi Neḥoniah ben Haqqanah used to recite a short prayer when he entered and when he left the house of study. They asked him, what kind of prayer is this? He told them: When I enter, I pray that no mishap should come through me and when I leave I give thanks for my lot.

MISHNAH: Rabban Gamliel says: Every day one prays eighteen benedictions; Rebbi Joshua says, similar to eighteen benedictions. Rebbi Aqiba says, if he is fluent in his prayer then he prays eighteen benedictions, otherwise similar to eighteen benedictions.

Rebbi Eudaimon of Sepphoris asked before Rebbi Mana: Where does one say this? He said to him: You still do not understand? Anything for the future one says in “Service” and anything about the past one says in “Thanksgiving”. The Mishnah (Berakhot 9:6) says as much: “One gives thanks for the past and cries about the future.”

MISHNAH: Rebbi Eliezer says: If one makes his prayers fixed, his prayer is not a supplication. Rebbi Joshua says: He who passes through a place of danger recites a short prayer (similar to eighteen prayers) and says: Help, o Eternal, your people Israel; in all passing situations may their needs be before You. Praised are You, o Eternal, Who hears prayer (and entreaties).

MISHNAH: If one was riding on a donkey, he should descend. If he cannot descend, he should turn his head; if he cannot even turn his head, he should focus his intent towards the Holiest of Holies. If he was riding in a ship or on a raft, he should focus his intent towards the Holiest of Holies.

MISHNAH: Rebbi Eleazar ben Azariah says, Musaph prayer is said only in an organized community, but the Sages say, with and without an organized community. Rebbi Yehudah says in his name, at any place where there is an organized community a private person is free from reciting Musaph prayers.

The words of the rabbis disagree since Rebbi Jacob bar Idi said in the name of Rebbi Simeon the pious: For shepherds and field guards. Hence, the Mishnah spoke only for shepherds and field guards; therefore, everybody else is obliged. The words of Rebbi Yoḥanan agree since Rebbi Yoḥanan said: I saw Rebbi Yannai standing in the market of Sepphoris praying; then he walked four cubits and prayed Musaph. Is there no organized community in Sepphoris? You infer from this three conclusions. You infer that the markets of Sepphoris have the status of Sepphoris. You infer that one disagrees with Rebbi Yehudah who spoke in the name of Rebbi Eleazar ben Azariah. You infer that a person may pray, walk four cubits, and then pray Musaph. Rebbi Abba said, not necessarily four cubits but even if he waited the time necessary to walk four cubits.

There we have stated: Rabban Gamliel says, the reader frees the public from their obligation. The older Rebbi Huna from Sepphoris in the name of Rebbi Yoḥanan: Practice follows Rabban Gamliel for the prayer accompanying the blowing of the Shofar. Rebbi Zeïra and Rav Ḥisda were sitting there for the blowing of the Shofar. After they finished the prayer, Rav Ḥisda got up and prayed. Rebbi Zeïra said to him: Did we not pray just now? He said to him, I prayed and I am repeating the prayer, because Westerners came down and said in the name of Rebbi Yoḥanan: Practice follows Rabban Gamliel for the prayer accompanying the blowing of the Shofar, but I was inattentive. If I had been attentive, I would have fulfilled my duty. Rebbi Zeïra said, that is fine. All Tannaïm state it in the name of Rabban Gamliel, Rebbi Hoshaia states it in the name of the Sages. Rebbi Ada from Caesarea in the name of Rebbi Yoḥanan: This is only if he attended from the start. Rebbi Tanḥum said, the Mishnah expresses this: The order of benediction, one says “Forefathers”, “Greatness”, and “Sanctification of the Name”.

MISHNAH: One starts to pray only in a serious frame of mind. The first Ḥasidim waited one hour before praying in order to be able to concentrate. Even if the king greets one, he should not respond. Even if a snake is wound around one’s heel, he should not interrupt.

MISHNAH: One mentions the power of rains in “resurrection of the dead”; one prays for rain in the benediction “of years” and Havdalah in “He Who by His grace grants knowledge;” Rebbi Aqiba said: it is recited as separate fourth benediction; Rebbi Eliezer says, in “thanksgiving”.

MISHNAH: One silences someone who says “Your mercy will reach over a bird’s nest,” “Your name shall be remembered on good things,” “we thank, we thank.” If the one standing before the arc makes a mistake, another person should replace him and he should not refuse at that moment. Where does he start? From the start of the benediction where the other person made the mistake.

MISHNAH: He who stands before the arc should not answer Amen after the Cohanim because of the distraction. If there is no Cohen there but him, he should not lift his hands. But if he is sure that he can lift his hands and return to his prayer, he may do so.

MISHNAH: It is a bad sign for him who prays when he makes a mistake. And if he is an emissary of the congregation, it is a bad sign for those who sent him because the emissary of somebody is like that person. They said about Rebbi Ḥanina ben Dosa that he was praying for sick people and saying that this one was going to live and that one was dying. They asked him, how do you know? He said to them, if my prayer comes easily from my lips I know that he has been accepted; otherwise, I know that he is being torn.

MISHNAH: Which benedictions are recited on produce? On tree-grown fruits one says “Creator of the fruit of the tree” except for wine, because on wine one says “Creator of the fruit of the vine.” But on fruits of the land one says “Creator of the fruit of the soil” except for bread, because on bread one says “He Who produces bread from the earth.” On vegetables one says “Creator of the fruit of the soil”, Rebbi Yehudah says: “Creator of kinds of vegetables.”

Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: On olive oil one recites “Creator of the fruit of the tree.” Rebbi Ḥiyya bar Pappus said before Rebbi Zeïra: The Mishnah says so. “Except for wine because on wine one says ‘Creator of the fruit of the vine’.” Is wine not mashed? But it says only “except for wine”, hence all other things even if they are mashed are recognizable in their state.

Rebbi Abba said: Rav and Samuel both say, on cooked vegetable one says “that everything was created by His word.” Rebbi Zeïra in the name of Samuel: Large cooked pieces of liftan, if they are recognizable one says on them “Creator of the fruit of the earth;” if one mashed them one says “He, by Whose word everything was created.” Rebbi Yose said, does the Mishnah say so? “Except for bread because on bread one says ‘He Who produces bread from the earth.’.” Is bread not mashed? But it says only “except for bread”, hence all other things even if they are mashed are recognizable in their state.

Rebbi Ḥiyya bar Abba in the name of Rebbi Yoḥanan: One says “Creator of the fruit of the tree” on marinated olives. Rebbi Benjamin bar Jephet in the name of Rebbi Yoḥanan: One says “By Whose word everything was created” on water-cooked vegetables. Rebbi Samuel bar Rav Isaac said: a Mishnah supports Rebbi Benjamin bar Yephet: (Pesaḥim 2:6) “but not marinated or cooked in water or cooked in broth”; if they were recognizable in their state one could fulfill his duty with them on Passover. Rebbi Zeïra said, who understands well what Rebbi Yoḥanan said, Rebbi Ḥiyya bar Abba or Rebbi Benjamin bar Yephet? Not Rebbi Ḥiyya bar Abba? And in addition from the fact that we see great rabbis going to a mourner’s meal, eat lupines and recite on them “Creator of the fruit of the earth;” Are not lupines certainly cooked? If you want, you may say there is a difference, since the Torah said “bitter herbs”, and cooked lupines have lost their bitterness. Rebbi Yose ben Rebbi Abun said, they have no disagreement. Since olives usually are eaten fresh, they are recognizable in their state even if they are marinated. Vegetables are changed once they are cooked.

That is at the end. At the start? Rebbi Ḥaggai said: “Creator of kinds of living things.” Rebbi Yose objected, does not the Mishnah (6:4) disagree? “On vinegar, on locusts, and on fallen fruits he says: “By Whose word everything was created.” And is a locust not a living thing?

It has been stated: “One recites the benediction on the better kind of flour. Rolls and a full home baked loaf, one recites over a roll. A broken roll and a full home baked loaf, one recites on the full home baked loaf. Wheat bread and barley bread, one recites on wheat bread. A broken loaf of wheat bread and a full loaf of barley bread, one recites on the broken wheat bread. Barley bread and spelt bread, one recites on barley bread. But is not spelt bread better? But this is from one of the Seven Kinds, that one is not of the Seven Kinds.” Rebbi Jacob bar Aḥa in the name of Rebbi Zeïra: This is from Rebbi Yehudah, since Rebbi Yehudah said (Mishnah 4), “if there is among them a fruit of the Seven Kinds, on it he recites the benediction.” Impure bread and pure bread, Rebbi Ḥiyya bar Abba said, he recites on the pure one. Impure white bread and pure coarse bread, Rebbi Ḥiyya bar Ada in the name of Rebbi Aḥa: He may recite on the one that he prefers.

MISHNAH: If he pronounced the benediction “Creator of the fruit of the soil” on fruits of the tree, he has fulfilled his obligation, on fruits of the soil “Creator of the fruit of the tree”, he has not fulfilled his obligation. On all of them if he pronounced “everything was created”, he has fulfilled his obligation.

HALAKHAH: Rebbi Ḥizqiah in the name of Rebbi Jacob bar Aḥa: This is Rebbi Yehuda’s since Rebbi Yehudah makes trees like straws. Rebbi Yose said, it is everybody’s opinion since fruits of a tree are also fruits of the soil but fruits of the soil are not fruits of the tree. Rav Huna said, except for bread and wine. The Mishnah (6:1) says so: Except for wine because on wine one says “Creator of the fruit of the vine;” except for bread because on bread one says “He Who produces bread from the earth.”

MISHNAH: On food that is not grown on the soil one recites “that all was by His word.” On vinegar, on locusts, and on wind-fall fruit one recites “that all was by His word.” Rebbi Yehudah says, one does not recite a benediction on a kind that comes from a curse.

MISHNAH: If there were many kinds before him, Rebbi Yehudah said, if among them is one of the Seven Kinds that is the one over which he recites the benediction. But the Sages say, on any one that he wishes.

MISHNAH: If one recited the benediction on wine before the meal, he also covers wine after the meal. If one recited the benediction on little pieces before the meal, he also covers little pieces after the meal. If one recited the benediction on bread, he also covers little pieces; if one recited the benediction on little pieces, he did not cover bread; the House of Shammai say, neither did he cover cooked food.

MISHNAH: If they were sitting, every one makes the benediction for himself. If they were lying on couches, one would make the benediction for everybody. If wine were served to them in the middle of the meal, everyone would make the benediction for himself; after the meal one person makes the benediction for everybody, and he makes the benediction on mugmar.

HALAKHAH: Rebbi Joshua ben Levi said, the Mishnah deals with a party for circumcision. Hence, it does not apply to a man in his own house. Rebbi Ḥiyya stated, even a man in his own house.

There (Mishnah Sukkah 4:5) we have stated: “Sukkah seven days, how is this? If he finished to eat he should not take down his sukkah, but he takes out the vessels starting from the time of afternoon prayers because of the honor due to the last holiday.” Rebbi Abba bar Cahana, Rav Ḥiyya bar Ashi in the name of Rav: A person must make his sukkah invalid as long as it is still day. Rebbi Joshua ben Levi said, a person must make Qiddush inside his house. Rebbi Jacob bar Aḥa in the name of Samuel: If one made Qiddush in one house and changed his mind to eat in another house he must make Qiddush. Rebbi Aḥa, Rebbi Ḥinena in the name of Rebbi Hoshaiah: He who loves his sukkah makes Qiddush of the last holiday in his house and goes to eat in his sukkah. Rebbi Abun said, they do not disagree. What Rav said was, if he did not have the intention to eat in another house. But what Samuel said was if he had the intention to eat in another house. Rebbi Mana said, Samuel comes like Rebbi Ḥiyya and Rebbi Hoshaiah like Rebbi Joshua ben Levi.

MISHNAH: If salted fish was brought before him with bread, one recites the benediction over the salted fish and frees the bread because the bread is accessory. The following is the principle: Anything that is the main dish and comes with a side dish, one recites the benediction on the main dish and this frees the side dish.

HALAKHAH: Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: The Mishnah was from before they learned royal meals and at a place where the salted fish is the main food, but at a place where salted fish is not the main food that does not apply. Rav Jeremiah in the name of Rav, pitta bread and morsels, one recites on the morsels at a place where the morsels are the main food. But at a place where morsels are not the main food that does not apply. Rebbi Simon in the name of Rebbi Simeon ben Laqish, šeqizmi and bread, one recites on the šeqizmi at a place where the šeqizmi are the main food. But at a place where šeqizmi are not the main food that does not apply.

MISHNAH: One who ate figs, grapes, or pomegranates recites for them three benedictions, the words of Rabban Gamliel; but the Sagessay, one benediction imitating three. Rebbi Aqiba says, even if one ate cooked food and that is his meal he recites for it three benedictions. He who drinks water for his thirst says “By Whose word everything was created.” Rebbi Tarphon said, “Creator of many living things”.

MISHNAH: Three persons who ate together are required to “invite”. If one ate demai, or first tithe of which the heave was taken, or second tithe or dedicated foods that were redeemed, or the waiter who ate the volume of an olive, or a Samaritan, these can be invited. But if one ate untithed produce, or first tithe of which the heave was not taken, or the second tithe or dedicated foods that were not redeemed, or the waiter who ate less than the volume of an olive, or a Gentile, these cannot be invited.

Rebbi Abba in the name of Rav Huna, Rebbi Zeïra in the name of Abba bar Jeremiah: Three are required, two have permission. Rebbi Zeïra said this before Rebbi Yasa. He said to him: I have only the Mishnah, three who ate together are required to “invite”. The rabbis of here stick by their opinion, the rabbis of there stick by their opinion. Samuel said, two who judged, their judgment is valid but they are called an insolent court. Rebbi Yoḥanan and Rebbi Simeon ben Laqish both say, two who judged, their judgment is invalid.

Rav Huna said, three who ate each one by himself and then came together do “invite”. Rav Ḥisda said, only if they came from three groups. According to the opinion of Rebbi Zeïra and his group, only if all three ate together. Rebbi Jonah on that of Rav Huna: If he dipped three stalks of hyssop each one by himself and then took them together, he may sprinkle with it. Rav Ḥisda said, only if they came from three bundles. According to the opinion of Rebbi Zeïra and his group, only if all three were dipped together. If you want to say that we do not infer rules of hyssop from rules of benedictions, do we not see the rabbis deal with sukkah and learn from pourable mud?. As we have stated (Mishnah Sukkah 1:10): “If the roofing was three hand-breadths away from the walls it is invalid.” Hence less than that is acceptable. May one sleep under that? Rebbi Isaac ben Elyashib answered, pourable mud completes a miqweh but one may not immerse in it, here also it completes the sukkah but one may not sleep under it.

MISHNAH: One does not ‘invite’ women, slaves, and minors. What is the minimum to ‘invite’? Down to the size of an olive, Rebbi Yehudah says to the size of an egg.

MISHNAH: How does one ‘invite’? If there are three, he says: let us praise. If there are three in addition to himself, he says: praise! If there are ten, he says: let us praise our God. If there are ten in addition to himself, he says: praise! There is no difference between ten and ten myriads. If there are a hundred, he says: let us praise the Eternal, our God. If there are a hundred in addition to himself, he says: praise! If there are a thousand, he says: let us praise the Eternal, our God, the God of Israel. If there are a thousand in addition to himself, he says: praise! If there are ten thousand, he says: let us praise the Eternal, our God, the God of Israel, God of Hosts, Who thrones over the Cherubim, for the food that we ate. Rebbi Yose the Galilean says, the praise has to be according to the multitude of the assembled, as it is said (Ps. 68:27): “In assemblies praise God, the Lord, from the root of Israel.” Rebbi Aqiba said, do we not find in the synagoge that one recites “Praise the Eternal” whether there are many or few? Rebbi Ismael says, “Praise the Eternal, the Praised One!”

Rebbi Abba bar Zamina waited upon Zeïra and mixed him a cup. He said to him: Old man, make the benediction, and have the intention of drinking another one, as we have stated: The waiter makes a benediction for every single cup but not for every morsel. He answered him: Just as I have the intention of absolving you of your obligation by the benediction so you must have the intention of absolving me of my obligation by “Amen”. Rebbi Tanḥum bar Jeremiah said, a Mishnah (Rosh Hashanah 4:8) states this: The absent-minded did not fulfill his obligation and he who heard from the absent-minded did not fulfill his obligation.

MISHNAH: Three who ate together are not permitted to split, neither are four or five. Six may split and so on up to ten. Ten may not split and so on unless they are twenty.

MISHNAH: Two groups that ate in one house, if some of one group saw some of the other group they join in “invitation”; otherwise, each group recites the “invitation” for itself. One does not recite a benediction over wine unless he added water; these are the words of Rebbi Eliezer. But the Sages say, one may recite the benediction.

MISHNAH: These are the matters between the House of Shammai and the House of Hillel about meals. The House of Shammai say, one pronounces the benediction of the day and then the one over wine. But the House of Hillel say, one pronounces the benediction over wine and aftewards the one of the day.

It is difficult in the opinion of the House of Shammai, how to proceed on Friday evening if someone was sitting and eating on Friday afternoon, it got dark, and there was only one cup of wine? You must say that he reserves the cup until after the recitation of Grace and includes all other benedictions. Obviously, if he would want to pronounce the benediction for the day, Grace has precedence. If he wants to recite the benediction over wine, the day has precedence. One may infer this from the following (Mishnah 8:9): “If wine was brought to them after the meal and there was only one cup.” Rebbi Abba said: Because it is a very short benediction, he might forget and drink. But here, he connects everything with the cup of wine and he will not forget. How should he proceed according to the House of Shammai? He should recite Grace first, after that he makes Qidddush, and only after that he recites the benediction over the wine.