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It was stated: “A man should not have first sexual relations on the Sabbath because he makes a wound; but others allow it.” Rebbi Yose bar Abun said: The reason of the others is that he is intent on his job; the wound results automatically. Assi said, it is forbidden. Benjamin from Ginzak went out and said in the name of Rab, it is allowed. Samuel heard it and resented it, he [Benjamin] died, he [Samuel] recited for him: praised be He Who smote him. About Rav, he [Samuel] recited: (Prov. 12:21) “The just will cause no wrong.”

Rab Ḥuna said: On shatita, which is ground moretum, one recites “that everything was created by His word”.

When does one start to make him an appendix? Rebbi Avina said: Rab Ḥuna and Rav Yehudah disagreed, both in the name of Samuel. One said, that he has to understand the nature of a benediction; the other one said that he has to understand to Whom one has to recite the benediction. Rebbi Nassa said, many times did I eat with my father Taḥlipha and my uncle Aninia bar Sisai and they did not recite the ‘invitation’ with me until I grew two pubic hairs.

Rebbi Ḥuna in the name of Rab Naḥman bar Jacob: He who goes to do his needs and cannot relieve himself should walk around and he will be able to relieve himself. Rebbi Ḥuna in the name of Mar Uqba: Ḥafrita root is good for the intestines.

There exists a baraita which says, idols are like a menstruating woman and its appurtenances are like a menstruating woman. Also there exists a baraita which says, idols are like a menstruating woman and its appurtenances are like crawling animals. The one who says, idols are like a menstruating woman and its appurtenances are like a menstruating woman, is understandable. But concerning the one who says, idols are like a menstruating woman and its appurtenances are like crawling animals, is it not called “unwell” only for its appurtenances? You will defile the coating of your silver gods and the clothing of your molten gold. Explain it if they were engraved on its body. Rebbi Jacob of Kefar Ḥanan said, explain it if one worships the ephod itself, similar to what is written, Gideon turned it into an ephod. Our Mishnah follows him who said, idols are like a menstruating woman and its appurtenances are like a menstruating woman. But did we not state: “its stones, its wood, and its dust make impure like a crawling animal”? Explain it if he worshipped the house itself and then built it up. But did we not state “there are three houses”? Explain it if he worshipped the house itself and then renovated it, as Rebbi Abba, Rab Huna said in the name of Rav: One who worships a house makes it forbidden. Rebbi Zeˋira, Rebbi Abbahu in the name of Rebbi Joḥanan: If somebody dedicates a house one does commit larceny with it. Rebbi Zeˋira said, about this the rabbis disagree. For him who says that he forbade it one may commit larceny with it, but for him who says that he does not forbid it, one does not commit larceny with it? Rebbi Ḥaggai objected before Rebbi Yose, does not a Mishnah disagree with Rav? “A trough in a rock: one does not fill from it.” Because he excavated it and after that combined it. Then not if he fixed it and after that excavated it. Is this house not as if he excavated it and after that combined it? What does Rav do with it? He explains that the hewing of stones is the completion of work on them. Does this not disagree with Rebbi Joḥanan, since Rebbi Joḥanan said, an idol which was broken is forbidden. And so we are thinking to say if in the future he cannot restore it in its entirety it is permitted according to everybody. But did we not state, “there are three kinds of stones”? Explain it that he worshipped every single stone and then builds with them. Even with Rebbi Simeon ben Laqish this does not disagree, as Rebbi Simeon ben Laqish said, an idol which was broken is permitted. And so we are thinking to say if in the future he can restore it in its entirety it is forbidden according to everybody, and Rebbi Yudan, the father of Rebbi Mattaniah, said, if they remain in their place is this not as if in the future he can restore it in its entirety? And these remain at their place. Rebbi Abba in the name of Rav, one who worships a house makes it forbidden, a tree he does not make forbidden. But did we not state, “there are three kinds of Ashera”? Explain it that he worshipped a vine and then planted it.

He shall write, not engrave. And he shall write, not dropping points. He shall write, not pouring. He shall write, not engrave; some Tannaïm state, he even may engrave. Rab Ḥisda said, he who says not to engrave, if the writing stands out as on a denar. He who says even to engrave, as on a writing tablet. And he shall write, not dropping points; Rebbi Yudan ben Rebbi Shalom and Rebbi Mattaniah: One said, if he did not connect the points; the other said, even if he connected the points. And he shall write, not pouring. Rebbi Ḥiyya bar Abba said, those Orientals are very sophisticated. If one of them wants to write a secret letter to another, he writes with juice of gall-nuts. The recipient pours ink without gall over it, which is absorbed at the place of writing. If one did that on the Sabbath, what? Rebbi Joḥanan and Rebbi Simeon ben Laqish both said, only if he wrote ink on ink and vermilion on vermilion. But if he wrote ink on vermilion or vermilion on ink, he is liable. Rebbi Isaac bar Mesharshia in the name of the rabbis there: He is liable twice, for erasing and for writing.

A town which was destroyed. Rebbi Eleazar says, he walks its entirety and outside 2’000 cubits. Samuel says, he only has 2’000 cubits [from] the place of his eruv. Rebbi Abba bar Cahana, Rav Ḥiyya bar Ashi in the name of Rab: If somebody deposits his eruv in a sheep-pen or a sheep-corral he walks its entirety and outside it 2’000 cubits. Are a sheep-pen or a sheep-corral not as if houses and apartments were destroyed?

For blasphemy, from where? When king Hezekias heard the words of Rab Šake, he rent his garment. Does one have to rent for a Gentile’s blasphemy? According to him who said that Rab Šake was a Gentile, one rends. According to him who said that Rab Šake was a Jew, one does not rend. Rebbi Hoshaia stated: Both one who heard blasphemy from an Israel or one who heard blasphemy from a Gentile have to rent their garment. What is the reason? Since I am the Eternal, God over all [flesh], should anything be extraordinary to me?

For blasphemy, from where? When king Hezekias heard the words of Rab Šake, he rent his garment. Does one have to rent for a Gentile’s blasphemy? According to him who said that Rab Šake was a Gentile, one rends. According to him who said that Rab Šake was a Jew, one does not rend. Rebbi Hoshaia stated: Both one who heard blasphemy from an Israel or one who heard blasphemy from a Gentile have to rent their garment. What is the reason? Since I am the Eternal, God over all [flesh], should anything be extraordinary to me?

For blasphemy, from where? When king Hezekias heard the words of Rab Šake, he rent his garment. Does one have to rent for a Gentile’s blasphemy? According to him who said that Rab Šake was a Gentile, one rends. According to him who said that Rab Šake was a Jew, one does not rend. Rebbi Hoshaia stated: Both one who heard blasphemy from an Israel or one who heard blasphemy from a Gentile have to rent their garment. What is the reason? Since I am the Eternal, God over all [flesh], should anything be extraordinary to me?

Rab Ḥiyya bar Ashi was sitting before Rav who saw him disturbed. He said to him, what is the matter? He said to him, my female donkey is pregnant and will give birth; then I have to get her to copulate before she is out of heat. He said to him, when did the male mount her? He said, on day X. He calculated and said, she still has some time until then. It was stated so: A quick female donkey does not need less than the days of the moon and one who is late is not later than the days of the sun. The words of Rebbi Joshua ben Levi disagree, since Rebbi Joshua ben Levi said, the cattle herd of the government was there for copulating and those of the house of Rebbi took bulls from them to copulate. Some of them gave birth soon and some of them later. Here it is about a pure animal, there about an impure animal. But is it not written, “do you know the time the mountain goats will give birth, etc.” “Count months, make them complete, you will know the time of their giving birth.” “Do you know the time of giving birth?” A pure wild animal is like a domestic impure animal.

“ The House of Hillel said to the House of Shammai: It happened with the wife of the cameldriver Pison that the Sages repudiated for her in her absence. The House of Shammai said to them, is that a proof? Since he measured crookedly, the Sages measured crookedly for him.” This is difficult. Because a man behaves incorrectly, does one permit his incest prohibition? Rab Ḥisda said, that means that, if she transgresses and repudiated after marriage, the House of Shammai recognize her act of repudiation.

HALAKHAH: “If two people mutually produced promissory notes of one on the other,” etc. If one borrowed a mina from the other, but the other borrowed from him 200 [zuz]. Rav Huna said, Rav Naḥman bar Jacob and Rab Sheshet disagree. One says, one counts one mina against the other mina, but the other says, each one collects the amount of his note. He who says, one counts one mina against the other mina, learns it from tame oxen who injured one another, where half of the excess damage is paid. He who says, each one collects the amount of his note, learns it from the Sages and Admon. Can the Sages and Admon not agree that one counts one mina against the other mina? Because we have stated: Admon says: “If I owed you, how come you borrowed from me?” Therefore it was necessary to say, each one collects the amount of his note. If the holder of the note of 200 forgave a mina, but the holder of the note of a mina did not forgive. For him who says, one counts one mina against the other mina, already one mina against the other mina was counted. But for him who says, each one collects the amount of his note, then what he forgave he cannot collect but what was not forgiven he can collect. If the note for 200 was written in a document but the loan for a mina was not written. For him who says, one counts one mina against the other mina, already one mina against the other mina was counted. But for him who says, each one collects the amount of his note, the holder of the written note can collect but the recipient of the oral promise cannot collect.

If he was born on the eightieth day, he eliminates ten. If he was born on the ninetieth day, he eliminates twenty. If he finished his nezirut and came to complete his son’s nezirut and became impure within the first ten days, he eliminates everything. Within the last twenty days? Rebbi Abba in the name of Rab and Rebbi Joḥanan both say, he eliminates thirty. Rebbi Samuel said, he eliminates seven only. Samuel bar Abba asked before Rebbi Yose: Does Rebbi Joḥanan think that eliminating by a shaving knife is identical with substantial eliminating? Rebbi Ze‘ira said, if Rebbi Joḥanan thought that eliminating by a shaving knife is identical to substantial eliminating, why would he say that he eliminates thirty? Should he not invalidate everything? Rebbi Abin bar Ḥiyya said before Rebbi Ze‘ira: Explain it if he was born on a day unsuitable to bring a sacrifice. Think of it, if he was born in the night, is that not unsuitable to bring a sacrifice? It is suitable; the night caused it. Think of it, if he was born on the Sabbath, is that not unsuitable to bring a sacrifice? It is suitable; the Sabbath caused it. If he had finished his nezirut but did not manage to shave when [the son] was born on the Sabbath, is that not unsuitable to bring a sacrifice? It is suitable; the Sabbath caused it. If he had finished his nezirut but did not manage to shave before his son was born, he celebrates one shaving for both. If he had dedicated his sacrifices but did not manage to shave before his son was born. There, they say that he celebrates one shaving for both. Rebbi Joḥanan said, he shaves and then shaves a second time. A baraita disagrees with Rebbi Joḥanan: “They asked Rebbi Simeon ben Ioḥai: Assume that he was both a nazir and a sufferer from scale disease, may he shave once and have it counted for his nezirut and his scale disease? He said to them: If he shaved to remove hair, you would be correct. But the nazir shaves to remove hair whereas the sufferer from scale disease shaves to have hair grow. They said to him, if it cannot be counted for the days of his completeness, should it not be counted for the days of his count? Both of them shave to remove hair. (They said to him. If both of them shaved before the sprinkling of the blood, you would be correct. But the nazir shaves before the sprinkling of the blood and the sufferer from scale disease shaves after the sprinkling of the blood! They said to him, if it cannot be counted for the days of his completeness, should it not be counted for the days of his count? Both of them shave before the sprinkling of the blood!) He said to them, if both shaved before they immerse themselves in water, you would be correct. But the nazir shaves before he immerses himself in water and the sufferer from scale disease shaves after he immerses himself in water. They said to him, the matter is settled. It cannot be counted for the days of his completeness, it cannot be counted for the days of his count. It cannot be counted for purification; it cannot be counted for impurity. That is, if he was a nazir and sufferer from scale disease. But if he was a nazir and nazir, he may shave once for both.” What does Rebbi Joḥanan do with this? He explains that they disagree with Rebbi Simeon ben Laqish.

Abba bar Rab Huna said: This implies that somebody who hit another person’s animal which as a consequence went and did damage is responsible for the damage caused.

Does one have to rend one’s garments for blasphemy? Let us hear from the following: When king Hezekias heard the words of Rab Šake, he rent his garment. Does one have to rend for a Gentile’s blasphemy? According to him who said that Rab Šake was a Gentile, one rends. According to him who said that Rab Šake was an Israel, one does not rend. Rebbi Hoshaia stated: Both one who heard blasphemy from an Israel or one who heard from the mouth of a Gentile has to rend his garment. What is the reason? Since I am the Eternal, God over all flesh, should anything be extraordinary for me?

Does one have to rend one’s garments for blasphemy? Let us hear from the following: When king Hezekias heard the words of Rab Šake, he rent his garment. Does one have to rend for a Gentile’s blasphemy? According to him who said that Rab Šake was a Gentile, one rends. According to him who said that Rab Šake was an Israel, one does not rend. Rebbi Hoshaia stated: Both one who heard blasphemy from an Israel or one who heard from the mouth of a Gentile has to rend his garment. What is the reason? Since I am the Eternal, God over all flesh, should anything be extraordinary for me?

Does one have to rend one’s garments for blasphemy? Let us hear from the following: When king Hezekias heard the words of Rab Šake, he rent his garment. Does one have to rend for a Gentile’s blasphemy? According to him who said that Rab Šake was a Gentile, one rends. According to him who said that Rab Šake was an Israel, one does not rend. Rebbi Hoshaia stated: Both one who heard blasphemy from an Israel or one who heard from the mouth of a Gentile has to rend his garment. What is the reason? Since I am the Eternal, God over all flesh, should anything be extraordinary for me?

Rebbi Abba in the name of Rav: There are three times in Babylonia, three times in Media. Three times in Babylonia, מהורי וכנוני וכוונתה. Three in Media, נוסרדי ותירייסקי ומהירקנה. Rebbi Huna in the name of Rab Naḥman bar Jacob: New Year’s Day is on the second of March in Persia, on the 20th of March in Media.

There exists a baraita which says, idols are like a menstruating woman and its appurtenances are like a menstruating woman. Also there exists a baraita which says, idols are like a menstruating woman and its appurtenances are like crawling animals. The one who says, idols are like a menstruating woman and its appurtenances are like a menstruating woman, is understandable. But the one who says, idols are like a menstruating woman and its appurtenances are like crawling animals, is it not called “unwell” only for its appurtenances? Explain it if they were engraved on its body. As Rebbi Jacob of Kefar Ḥanan said, explain it if one worships the ephod itself, similar to what is written, Gideon made an ephod. Our Mishnah follows him who said, idols are like a menstruating woman and its appurtenances are like a menstruating woman, and we have stated: “its stones, its wood, and its dust make impure like a crawling animal.” Explain it if he worshipped the house itself, as Rebbi Abba, Rab Huna said in the name of Rav: One who worships a house makes it forbidden. Rebbi Zeˋira, Rebbi Abbahu in the name of Rebbi Joḥanan: If somebody dedicates a house one does not commit larceny with it. And he who says, one does not commit larceny with it, can he make it forbidden? Rebbi Ḥaggai objected before Rebbi Yose, does not a Mishnah disagree with Rav? “A trough in a rock: one does not fill from it, and one does not sanctify with it, and one does not sprinkle with it, it does not have to be fastened with a tightened cover, and it does not invalidate a miqweh. If it was a vessel and he fixed it with lime, etc., up to it invalidates a miqweh.” Because he excavated it and after that combined it. Then if he fixed it and after that excavated it, what do you do with it? Explain it following Rebbi Joḥanan that the hewing of stones is the completion of work on them. Does this not disagree with Rebbi Simeon ben Laqish who said, an idol which was broken is permitted? And so we are thinking to say if in the future he can restore it to its vessel it is forbidden according to everybody. Explain it if he worships every single stone and then builds with them. Does this not disagree with Rebbi Joḥanan, as Rebbi Joḥanan said, an idol which was broken is forbidden? And so we are thinking to say if in the future he cannot restore it to its vessel it is permitted according to everybody. Explain it if he worshipped a vine and afterwards planted it.

HALAKHAH: “A Non-Jew who was found standing,” etc. Rab Sheshet in the name of Rav: Only if he has a lien on this particular cistern. But if he has no lien on this particular cistern, it is the way of creditors to stand near wine presses and threshing floors. They wanted to say, he who says, only if he has a lien on this particular cistern, within his outstretched arms, but he who says, even if he has no lien on this particular cistern, even outside his outstretched arms. But did not Rebbi Abba say in the name of Rav Sheshet, just as they gave outstretched arms for purity so they gave it for libation wine? But it must be so: He who says, only if he has a lien on this particular cistern, within his outstretched arms, but he who says, even if he has no lien on this particular cistern, only outside his outstretched arms.

HALAKHAH: Rebbi Abba bar Mamal, Rav Amram, Rab Mattanah in the name of Rav: If somebody makes a loan to another person stipulating that he won’t press for repayment, the Sabbatical will remit it. Did we not state: “If somebody slaughters a cow and divides it up on New Year’s Day”? And Rebbi Eleazar said, this follows Rebbi Jehudah. But can he require payment on New Year’s Day? As Rebbi Abba said in the name of Rebbi Zeˋira: Since he could not ask him for payment, it is as if he could not believe him. And since he could not believe him, it is as if he could not pay him. And here, because he could have given him but did not give, the first [debt] is turned into a loan.

Rabbah b. Rab Shela answered : In that case the text should have read weyithar ; what means wetaher? The day is clean [of light]; as people commonly say, "When the sun has set, the day is cleansed."

In the West, this explanation of Rabbah b. Rab Shela had not been heard by them, and they raised the question: The phrase "When the sun is down" means the [complete] setting of the sun, and the phrase "It is clean" means the day is clean ; but perhaps the former signifies the setting of its light, and the latter the man shall be clean !

R. Isaac b. Samuel said in the name of Rab: The night is divided into three watches, and at each watch the Holy One, blessed be He, sits enthroned, roars like a lion and exclaims, "Alas for My children, for whose iniquities I destroyed My house, burnt My Temple, and exiled them among the nations of the world ! "

Rab Ashe said: A watch and a half are also referred to as "watches."

R. Zera said : Until midnight David used to slumber like a horse, but from thence he grew strong like a lion. Rab Ashe said : Until midnight he was occupied with words of Torah, but from thence with psalms and praises.

Rab Joseph asked : What is the Scriptural authority for this? "And after Ahitophel was Benaiah the son of Jehoiada, and Abiathar ; and the captain of the king's host was Joab" (I Chron. xxvii. 34) —

Rab Isaac b. Adda (another version : Rab Isaac b. Rab Iddi) said : What Scriptural authority is there for the story of David's harp? "Awake, my glory ; awake, psaltery and harp; I will awake the dawn" (Ps. lvii. 9).

Rab Isaac b. Adda (another version : Rab Isaac b. Rab Iddi) said : What Scriptural authority is there for the story of David's harp? "Awake, my glory ; awake, psaltery and harp; I will awake the dawn" (Ps. lvii. 9).

Rab Isaac b. Adda (another version : Rab Isaac b. Rab Iddi) said : What Scriptural authority is there for the story of David's harp? "Awake, my glory ; awake, psaltery and harp; I will awake the dawn" (Ps. lvii. 9).

Rab Ashe said : It happened in the middle of the night of the thirteenth [of the first month] which is the beginning of the fourteenth ; and thus spake Moses to Israel, "The Holy One, blessed be He, said, 'To-morrow, like the time of midnight, as it is now, I will go forth in the midst of Egypt.'"

R. Joshua b. Rab Iddi asked : What is the Scriptural authority for this ? "I will also speak of Thy testimonies before kings, and will not be ashamed" (Ps. cxix. 46).

In the West they interpret the verse thus: "She is fallen, but she shall no more fall; rise, O virgin of Israel." Rab Nahman b. Isaac said : Even so, David refers to it and finds support for Israel in the Holy Spirit; as it is said, "The Lord upholdeth all that fall" (Ps. cxlv. 14).

Rab Nahman added :

R. Isaac said : Whoever reads the Shema' upon his bed is as though he holds a two-edged sword in his hand; as it is said, "Let the high praises of God be in their mouth, and a two-edged sword in their hand" (Ps. cxlix. 6). How is this inferred ? Mar Zotra (another version : Rab Ashe) said : From what precedes ; for it is written, "Let the saints exult in glory, let them sing for joy upon their beds" (ibid. v. 5), and this is followed by "Let the high praises of God be in their mouth, and a two-edged sword in their hand."

Raba (another version : Rab Hisda) said : Should a man see sufferings come upon him, let him scrutinise his actions ; as it is said, "Let us search and try our ways, and return unto the Lord" (Lam. iii. 40). If he has scrutinised his actions without discovering the cause, let him attribute them to neglect of Torah; as it is said, "Happy is the man whom Thou chastenest, and teachest out of Thy law" (Ps. xciv. 12).

Raba stated that Rab Sahorah said in the name of Rab Huna : Him in whom the Holy One, blessed be He, delighteth He crusheth with sufferings ; as it is said, "Yet it pleased the Lord to crush him by disease" (Is. liii. 10).

Raba stated that Rab Sahorah said in the name of Rab Huna : Him in whom the Holy One, blessed be He, delighteth He crusheth with sufferings ; as it is said, "Yet it pleased the Lord to crush him by disease" (Is. liii. 10).

R. Jacob b. Iddi and Rab Aha b. Hannina [differ in opinion]. One of them says : Those are to be considered chastenings of love which do not involve neglect of Torah; as it is said, " Happy is the man whom Thou chastenest, O Lord, and teachest him out of Thy law " (Ps. xciv. 12).

It happened to Rab Huna that four hundred flasks of wine turned sour. There visited him Rab Judah the brother of Rab Sala Hasida and other Rabbis. (Another version : Rab Adda b. Ahaba and other Rabbis.) They said to him, "The master should look into his actions." He answered them, "Have I aroused suspicion in your eyes?" They retorted, "Is the Holy One, blessed be He, to be suspected of passing an unjust judgment?"

It happened to Rab Huna that four hundred flasks of wine turned sour. There visited him Rab Judah the brother of Rab Sala Hasida and other Rabbis. (Another version : Rab Adda b. Ahaba and other Rabbis.) They said to him, "The master should look into his actions." He answered them, "Have I aroused suspicion in your eyes?" They retorted, "Is the Holy One, blessed be He, to be suspected of passing an unjust judgment?"

It happened to Rab Huna that four hundred flasks of wine turned sour. There visited him Rab Judah the brother of Rab Sala Hasida and other Rabbis. (Another version : Rab Adda b. Ahaba and other Rabbis.) They said to him, "The master should look into his actions." He answered them, "Have I aroused suspicion in your eyes?" They retorted, "Is the Holy One, blessed be He, to be suspected of passing an unjust judgment?"

It happened to Rab Huna that four hundred flasks of wine turned sour. There visited him Rab Judah the brother of Rab Sala Hasida and other Rabbis. (Another version : Rab Adda b. Ahaba and other Rabbis.) They said to him, "The master should look into his actions." He answered them, "Have I aroused suspicion in your eyes?" They retorted, "Is the Holy One, blessed be He, to be suspected of passing an unjust judgment?"

There is a teaching : Abba Benjamin said : Throughout my life I was most anxious about two things, viz., that my Tefillah should be recited before my bed, and that my bed should be placed between North and South. "That my Tefillah should be recited before my bed." What means "before my bed" ? Is it to be supposed that it was actually in front of the bed? But Rab Judah has said in the name of Rab (another version : R. Joshua b. Levi): Whence do we learn that when one prays, there should be nothing intervening between him and the wall? As it is said, "Then Hezekiah turned his face to the wall and prayed" (Is. xxxviii. 2)! Do not read "before my bed" but "near my bed."

There is a teaching : Abba Benjamin said : Throughout my life I was most anxious about two things, viz., that my Tefillah should be recited before my bed, and that my bed should be placed between North and South. "That my Tefillah should be recited before my bed." What means "before my bed" ? Is it to be supposed that it was actually in front of the bed? But Rab Judah has said in the name of Rab (another version : R. Joshua b. Levi): Whence do we learn that when one prays, there should be nothing intervening between him and the wall? As it is said, "Then Hezekiah turned his face to the wall and prayed" (Is. xxxviii. 2)! Do not read "before my bed" but "near my bed."

Rab Nahman b. Issac said : Also, his wife will not miscarry; for it is here written, "Thou fillest with Thy treasure," and elsewhere it is written, "And when her days to be delivered were fulfilled, behold, there were twins in her womb" (Gen. xxv. 24).

Rab Huna said : Every one of us has a thousand on his left hand and myriads on his right.

Who wishes to perceive their footprints should take sifted ashes and sprinkle them around his bed. In the morning he will see something resembling the footprints of a cock. Who wishes to see them should take the after-birth of a black she-cat, the offspring of a black she-cat, the first-born of a first-born, roast it in the fire, pulverise it, then fill his eyes with it, and he will see them. He must pour the powder into an iron tube and seal it with an iron signet, lest the evil spirits steal it. He must also seal its mouth, lest he come to harm. Rab Bebai b. Abbai did this ; he saw the evil spirits and was injured. The Rabbis prayed for him and he was cured.

What means "and that thought upon His name"? Rab Assi said : If a man contemplated fulfilling a commandment, and through compulsion did not perform it, the verse ascribes it to him as though he had done it.

Rab Abin b. Rab Adda said in the name of R. Isaac : Whence is it that the Holy One, blessed be He, lays Tefillin ? As it is said, "The Lord hath sworn by His right hand, and by the arm of His strength" (Is. Ixii. 8).

Rab Abin b. Rab Adda said in the name of R. Isaac : Whence is it that the Holy One, blessed be He, lays Tefillin ? As it is said, "The Lord hath sworn by His right hand, and by the arm of His strength" (Is. Ixii. 8).

Rab Nahman b. Isaac asked Rab Hiyya b. Abin : What is written in the Tefillin of the Lord of the Universe ? He answered, "And who is like Thy people Israel, a nation one in the earth?" (I Chron. xvii 21).

Rab Nahman b. Isaac asked Rab Hiyya b. Abin : What is written in the Tefillin of the Lord of the Universe ? He answered, "And who is like Thy people Israel, a nation one in the earth?" (I Chron. xvii 21).

Rab Aha b. Raba said to Rab Ashe : This is all very well with one case of the Tefillin ; what, however, of the other?

Rab Aha b. Raba said to Rab Ashe : This is all very well with one case of the Tefillin ; what, however, of the other?

Rabin b. Rab Adda said in the name of R. Isaac : If one is accustomed to attend the Synagogue regularly and absents himself one day, the Holy One, blessed be He, makes inquiry about him ; as it is said, "Who is among you that feareth the Lord, that obeyeth the voice of His servant, that walketh in darkness and hath no light?" (Is. 1. 10).

R. Helbo said in the name of Rab Huna : Whoever fixes a place for his prayer has the God of Abraham for his help :

R. Helbo [also] said in the name of Rab Huna : When leaving the Synagogue, one should not take large steps. Abbai said: This refers only to leaving ; but to enter a Synagogue it is praise-worthy to hasten ; as it is said, "Let us eagerly strive to know the Lord" (Hos. vi. 3).

Rab Pappa said: The merit of attending a house of mourning lies in maintaining silence.

Rab Sheshet said : The merit of listening to a funeral oration lies in raising [the voice in lamentation].

Rab Ashe said : The merit of attending a wedding lies in addressing words [of felicitation to the bride and bridegroom].

Rab Huna said : Whoever prays at the rear of a Synagogue is called wicked ; as it is said, "The wicked walk on every side" (Ps. xii. 9).

One of the Rabbis said to Rab Bebai b. Abbai (another version : Rab Bebai said to Rab Nahman b. Isaac) : What means, "When vileness is exalted [kerum] among the sons of men" (ibid.)?

One of the Rabbis said to Rab Bebai b. Abbai (another version : Rab Bebai said to Rab Nahman b. Isaac) : What means, "When vileness is exalted [kerum] among the sons of men" (ibid.)?

One of the Rabbis said to Rab Bebai b. Abbai (another version : Rab Bebai said to Rab Nahman b. Isaac) : What means, "When vileness is exalted [kerum] among the sons of men" (ibid.)?

What is Kerum? When Rab Dimai came [from Palestine] he said, "There is a bird in the coast-towns called Kerum, and when the sun shines, it changes into many colours."

R. Helbo also said in the name of Rab Huna : A man should always be careful with the afternoon prayer, for behold, Elijah was only answered in the afternoon prayer; as it is said, "And it came to pass at the time of the offering of the afternoon offering, that Elijah the prophet came near and said, O Lord, the God of Abraham.... Hear me, O Lord, hear me" (I Kings xviii. 36 f.).

R. Johanan said : Also with the evening prayer [must a man be careful] ; as it is said, "Let my prayer be set forth as incense before Thee, the lifting up of my hands as the evening sacrifice" (Ps. cxli. 2). Rab Nahman b. Isaac said : Also with the morning prayer [must a man be careful] ; as it is said, "O Lord, in the morning shalt Thou hear my voice ; in the morning will I order my prayer unto Thee, and will look forward" (ibid. v. 4).

R. Helbo also said in the name of Rab Huna : Whoever partakes of the festivity of a bridegroom without felicitating him transgresses the five "voices" ; as it is said, "The voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of them that say. Give thanks to the Lord of Hosts" (Jer. xxxiii. 11).

R. Abbahu said : [If he felicitates the bridegroom] it is as though he had brought a thanksgiving offering ; as it is said, "Even of them that bring offerings of thanksgiving into the house of the Lord" (Jer. l.c.). Rab Nahman b. Isaac said : It is as though he had rebuilt one of the ruins of Jerusalem ; as it is said, "For I will cause the captivity of the land to return as at the first, saith the Lord" (ibid.).

R. Helbo also said in the name of Rab Huna : Every man in whom is the fear of God, his words are heard ; as it is said, "The end of the matter, all having been heard, fear God, and keep His commandments, for this is the whole man" (Eccles. xii. 13).

R. Helbo also said in the name of Rab Huna : Whoever is in the habit of greeting his neighbour, and omits to do so a single day, transgresses the injunction "Seek peace and pursue it" (Ps. xxxiv. 15). Should his neighbour greet him and he does not respond, he is called a robber ; as it is said, "It is ye that have eaten up the vineyard ; the spoil of the poor is in your houses" (Is. iii. 14).

Rab Zotra b. Tobiah said in the name of Rab : "May it be My will that My mercy may subdue My wrath ; and may My mercy prevail over My attributes, so that I may deal with My children in the quality of mercy and enter on their behalf within the line of strict justice."

Rab Zotra b. Tobiah said in the name of Rab : "May it be My will that My mercy may subdue My wrath ; and may My mercy prevail over My attributes, so that I may deal with My children in the quality of mercy and enter on their behalf within the line of strict justice."

"And I will take away My hand, and thou shalt see My back" (Exod. xxxiii. 23). Rab Hanna b. Bizna said in the name of R. Simeon Hasida : This teaches that the Holy One, blessed be He, showed Moses the knot of the Tefillin.

On this Rab Joseph taught : They were upwards of [lema'alah] sixty myriads. One draws an analogy from the occurrence of the word rabah "many" in the following passages : here it is written, "they were very many," and elsewhere it is written, "And the children of Israel were fruitful, and increased abundantly, and became very many" (Exod. i. 7).

Rab said : Also, Daniel was only answered because of Abraham ; as it is said, "Now therefore, O our God, hearken unto the prayer of Thy servant, and to his supplications, and cause Thy face to shine upon Thy sanctuary that is desolate, for the Lord's sake" (Dan. ix. 17). It should have read "for Thy sake" !

Or if thou wilt, I can say that both refer to the wicked upon whom fortune smiles, and still there is no contradiction; for R. Johanan may be understood as speaking of a perfectly righteous man [contending with the wicked], and the other of one who is not perfectly righteous. For Rab Huna said : What means that which is written, "Wherefore lookest Thou, when they deal treacherously, and holdest Thy peace, when the wicked swalloweth up the man that is more righteous than he"? (Hab. i. 13). Does, then, the wicked swallow up the righteous? And lo, it is written, "The Lord will not leave him in his hand" (Ps. xxxvii. 33) and "There shall no mischief befall the righteous" (Prov. xii. 21)! Nay; "the wicked swalloweth up the man that is more righteous than he," but a perfectly righteous man he doth not swallow up.

Rab Huna asked : It is written here "to afflict them," but in the parallel passage (I Chron. xvii. 9) it is written "to exterminate them"!

Rab Isaac asked Rab Nahman, "Why does not the master come to the Synagogue to pray ?" He answered, "I am not able [through indisposition]." He said to him, "Then the master should gather ten together and pray [with a quorum]." He replied, "It is too great a trouble for me." "Then the master should tell the messenger of the congregation at the time when the congregation prays to come and inform him."

Rab Isaac asked Rab Nahman, "Why does not the master come to the Synagogue to pray ?" He answered, "I am not able [through indisposition]." He said to him, "Then the master should gather ten together and pray [with a quorum]." He replied, "It is too great a trouble for me." "Then the master should tell the messenger of the congregation at the time when the congregation prays to come and inform him."

Rab Hisda said : A man should always enter two doors in the Synagogue and then pray ; as it is said, "Waiting at the posts of My doors." "Two doors" [literally], dost imagine ! But say [the meaning is], A man should penetrate into the Synagogue a distance which equals the width of two doors, and then offer prayer.

Rab Nahman b. Isaac said : "In the time of finding [meso']" refers to death ; as it is said, "The issues [tosa'ot] of death" (Ps. Ixviii. 21).

R. Johanan said : "In the time of finding" refers to burial. R. Hannina said: What is the Scriptural authority for this? "Who rejoice unto exultation and are glad, when they can find the grave" (Job iii. 22). Rabbah b. Rab Shela said : Hence the popular saying : "Let a man pray for peace even to the last shovelful of earth."

Raba said to Rafram b. Pappa : Let the master tell us some of those excellent things which thou reportest in the name of Rab Hisda, relating to the Synagogue.

He replied, Thus said Rab Hisda : What means that which is written, "The Lord loveth the gates of Zion [Siyyon] more than all the dwellings of Jacob" (Ps. Ixxxvii. 2)? The Lord loveth the gates distinguished [mesuyyanim] for Halakah more than Synagogues and Houses of Study.

Rab Huna b. Judah stated that R. Menahem said in the name of R. Ammi : What means that which is written, "They that forsake the Lord shall be consumed" (Is. i. 28)? This refers to one who leaves a Scroll of the Law [unrolled] and goes out [from the Synagogue].

Rab Pappa asked : How is it between verse and verse [may one go out]?

Rab Sheshet used to turn his face [away from the Scroll] and study, saying, "We with ours, they with theirs."

Rab Huna b. Judah stated that R. Menahem said in the name of R. Ammi : A man should always finish his Parashah with the congregation, twice the Hebrew text and once the Targum —

Rab Bebai b. Abbai thought to complete the Parashot of the whole year on the eve of the Day of Atonement; but Hiyya b. Rab of Difti taught him : It is written, "Ye shall afflict your souls, in the ninth day of the month at even" (Lev, xxiii. 32). Do we fast on the ninth ?

Rab Bebai b. Abbai thought to complete the Parashot of the whole year on the eve of the Day of Atonement; but Hiyya b. Rab of Difti taught him : It is written, "Ye shall afflict your souls, in the ninth day of the month at even" (Lev, xxiii. 32). Do we fast on the ninth ?

and do not sit upon the bed of an Aramaean woman ; and do not pass behind a Synagogue at the time when the congregation is at prayer. [He advised them] not to sit upon the bed of an Aramaean woman. Some say he meant, Do not lie down to sleep without first reading the Shema'; others explain he meant, Do not marry a proselyte; but others declare that he really meant an Aramaean woman, because of what happened to Rab Pappa.

For Rab Pappa went to the house of an Aramaean woman, who brought out a couch for him and told him to be seated. He said to her, "I will not sit down until thou raisest up the couch." They lifted it up and found a dead child there. On this account the Sages say : It is forbidden to sit upon the bed of an Aramaean woman.

"I have commanded My consecrated ones" (Is. xiii. 3). Rab Joseph taught : These are the Persians who are consecrated and destined for Gehinnom.

Rabban Gamaliel said : Until the rise of dawn. Rab Judah said in the name of Samuel : The Halakah is in accord with Rabban Gamaliel.

Rab Aha b. Hannina said in the name of R. Joshua b. Levi : The Halakah is in accord with R. Simeon b. Johai.

There are some who apply the statement of Rab Aha b. Hannina to the following : There is a teaching : R. Simeon b. Johai said in the name of R. 'Akiba : There are times when a man reads the Shema' twice in a day, once before sunrise and once after sunrise, and thereby fulfils his obligation both for the day and night.

Rab Aha b. R. Hannina said in the name of R. Joshua b. Levi : The Halakah is in accord with R. Simeon who spoke in the name of R. 'Akiba. R. Zera said : This is so, only one does not say, "Cause us, O Lord our God, to lie down."