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When Rab Isaac b. Joseph came [from Palestine], he said : The statement of Rab Aha b. R. Hannina in the name of R. Joshua b. Levi was not explicitly said but was inferred.

When Rab Isaac b. Joseph came [from Palestine], he said : The statement of Rab Aha b. R. Hannina in the name of R. Joshua b. Levi was not explicitly said but was inferred.

Rab Joseph said : There is no contradiction ; the statement of the Mishnah being the view of R. Eleazar b. 'Azariah, the other the view of R. 'Akiba. For there is a teaching : "And they shall eat the flesh in that night" (Exod. xii. 8). R. Eleazar b. 'Azariah said, "Here it is stated, 'in that night' and the same phrase occurs in 'For I will go through the land of Egypt in that night' (ibid. 5:12) ; as in the latter passage it means 'until midnight', so also in the former it means 'until midnight'."

Rab Huna said : The Halakah is in accord with the "others." Abbai said: [The Halakah is] in accord with the "others" with respect to the Tefillah; but with respect to the Shema' it is in accord with the Wetikin. For R. Johanan said: The Wetikin used to conclude it with the sunrise.

R, El'ai said to 'Ulla : When thou goest up there [to Palestine], make inquiries about the welfare of my brother, Rab Berona, in the presence of the whole college ; for he is a great man and rejoices in [the performance of] the commandments. On one occasion he united the Ge'ullah with the Tefillah, and laughter did not cease from his mouth all that day.

Rab Ashe said : Thou mayest even suppose that it refers to all of them ; for, since the Rabbis instituted it in the Tefillah it is to be considered as part thereof. If thou dost not admit this, how could one unite them in the evening,

For what reason? Rab Judah said : So that [the child] may not gaze at the place of nakedness. Rab Mattena said : So that it should not have to suck from a part of the body which is foul.

For what reason? Rab Judah said : So that [the child] may not gaze at the place of nakedness. Rab Mattena said : So that it should not have to suck from a part of the body which is foul.

How is it understood that this verse speaks of the day of death? Rabbah b. Rab Shela answered : From the continuation ; as it is written, "Thou hidest Thy face, they vanish ; Thou withdrawest their breath, they perish, and return to the dust" (ibid. v. 29).

Rab Shimi b. 'Ukba (another version : Mar 'Ukba) was frequently in the company of R. Simeon b. Pazzi who used to arrange the Aggadah in the presence of R. Joshua b. Levi. He asked him : What means that which is written, "Bless the Lord, O my soul, and all that is within me, bless His holy name" (ibid. ciii. I)? He replied : Come and see that the attribute of man is not like the attribute of the Holy One, blessed be He. It is an attribute of man to draw a figure on a wall, but he is unable to endow it with breath and soul, with inward parts and bowels. But with the Holy One, blessed be He, it is not so. He draws a figure within a figure, and endows it with breath and soul, with inward parts and bowels. That is what Hannah said, "There is none holy as the Lord, for there is none beside Thee ; neither is there any rock like our God" (I Sam. ii, 2).

Rab Hamnuna said : What means that which is written, "Who is as the wise man? and who knoweth the interpretation [pesher] of a thing?" (Eccles. viii. 1)? [It means]. Who is like the Holy One, blessed be He, Who knows how to make a reconciliation [pesharah] between the two righteous men, Hezekiah and Isaiah. Hezekiah said, "Let Isaiah come to me, for so we find that Elijah went to Ahab ; as it is said, 'And Elijah went to show himself unto Ahab' (I Kings xviii. 2)." Isaiah said, "Let Hezekiah come to me, for so we find that Jehoram, son of Ahab, went to Elisha" (II Kings iii. 12).

Rab Judah said in the name of Rab : He joined the Ge'ullah to the Tefillah. R. Levi said : He hid the Book of Remedies.

Rab Judah said in the name of Rab : He joined the Ge'ullah to the Tefillah. R. Levi said : He hid the Book of Remedies.

Rab and Samuel [discuss its meaning]. One says : It was an open chamber which they roofed in ; the other says : It was a large verandah which they divided into two [by erecting a wall].

Abbai (another version : Rab Isaac) said : Whoever wishes to take advantage [of an offer of hospitality] may do so like Elisha ; and whoever does not wish to accept may do so like Samuel of Ramah ; as it is said, "And his return was to Ramah, for there was his house" (I Sam. vii. 17), and R. Johanan said : Wherever he went, he took his house with him.

"A man of God." How did she know it? Rab and Samuel [offer explanations]. One says: She never saw a fly pass over his table; the other says: She spread a linen sheet upon his bed and never found it stained with seminal emission.

R. Joshua said : Until the third hour. Rab Judah said in the name of Samuel : The Halakah is in accord with R. Joshua.

Rab Hisda said in the name of Mar 'Ukba : Provided he does not say "Blessed... Who formest light."

Against this view I quote : He who reads [the Shema'] from that time onward incurs no loss ; he is regarded as one reading in the Torah, but he must precede it with two benedictions and follow it with one ! This refutation of Rab Hisda's view remains unshaken. Some declare:

Rab Hisda said in the name of Mar 'Ukba : What means he incurs no loss? He loses none of the benedictions. There is a teaching to the same effect : He who reads [the Shema'] from that time onward incurs no loss ; he is regarded as one reading in the Torah, but he must precede it with two benedictions and follow it with one.

Rab Pappa said: Because [the text uses the word] "way" [we argue], Just as the way is voluntary, so all is voluntary.

Should the reason [of exemption] be on account of anxiety, then it ought also to apply to one whose ship has sunk at sea ! Shouldest thou say that he likewise is exempt, why does R. Abba b. Zabda declare in the name of Rab : A mourner is under the obligation to observe all the commandments mentioned in the Torah except Tefillin, because they are called an adornment ; as it is said, "Bind thine adornment upon thee" (Ezek. xxiv. 17)?

Rab Ezekiel taught : If a man acted in accordance with the view of Bet Shammai, he has done [rightly] ; if in accordance with the view of Bet Hillel, he has done [rightly].

Rab Joseph said : If he acted in accordance with the view of Bet Shammai, he has done nothing at all. For there is a Mishnaic teaching : If the head and greater part of a man's body be in a Sukkah and his table inside his house, Bet Shammai pronounce it invalid, but Bet Hillel declare it valid.

Rab Nahman b. Isaac said : If one acted according to the view of Bet Shammai, he is worthy of death ; for we have learnt in our Mishnah: R. Tarphon said: I was once journeying by the way and I reclined to read [the Shema'] according to the view of Bet Shammai, and I placed myself in danger on account of robbers. They said to him : Thou didst justly incur a penalty for thyself, in that thou didst transgress the view of Bet Hillel.

Which is the other [blessing to be recited before the morning Shema']? Rab Judah said in the name of Samuel : "With abounding love" ; and so R. Eleazar taught his son R. Pedat to say "With abounding love."

Rab Judah said in the name of Samuel : When one rises early to study [Torah], if he had not yet read the Shema', he must utter a benediction [prefatory to study] ; but should he have read the Shema', it is not necessary to utter a benediction, for he has freed himself from the obligation by having recited "With abounding love."

Rab Huna said : For the study of the Scriptures a benediction is necessary, but not for the study of Midrash.

For Rab Hiyya b. Ashe said : On many occasions have I stood before Rab to study the chapters of the Sifra debe Rab ; he first washed his hands, uttered a benediction, and then taught us the chapters.

For Rab Hiyya b. Ashe said : On many occasions have I stood before Rab to study the chapters of the Sifra debe Rab ; he first washed his hands, uttered a benediction, and then taught us the chapters.

For Rab Hiyya b. Ashe said : On many occasions have I stood before Rab to study the chapters of the Sifra debe Rab ; he first washed his hands, uttered a benediction, and then taught us the chapters.

What was the benediction ? Rab Judah said in the name of Samuel: "[Blessed art Thou, O Lord our God, King of the Universe], Who hast sanctified us by Thy commandments and commanded us to occupy ourselves with the words of Torah."

Rab Hamnuna said : "[Blessed]... Who hast chosen us from all nations and given us Thy Torah. Blessed art Thou, O Lord, Who givest the Torah." Rab Hamnuna said : This is the choicest of benedictions.

Rab Hamnuna said : "[Blessed]... Who hast chosen us from all nations and given us Thy Torah. Blessed art Thou, O Lord, Who givest the Torah." Rab Hamnuna said : This is the choicest of benedictions.

Rab Pappa said : Therefore let one say them all.

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

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

But R. Zerika stated that R. Ammi said in the name of R. Simeon b. Lakish : It is "Who formest light." When Rab Isaac b. Joseph came [from Palestine], he said : The statement of R. Zerika was not explicitly made but was inferred ; for what R. Zerika stated that R. Ammi said in the name of R. Simeon b. Lakish was : This teaches that the benedictions do not invalidate one another.

Rab Judah said in the name of Samuel : Also beyond the confines of the Temple they wished to read [the Decalogue with the Shema'] but it had long been abolished because of the murmuring of the Minim.

Rabbah b. Rab Huna thought to establish it in Sura ; but Rab Hisda told him it had been previously abolished because of the murmuring of the Minim.

Rabbah b. Rab Huna thought to establish it in Sura ; but Rab Hisda told him it had been previously abolished because of the murmuring of the Minim.

Amemar thought to establish it in Nehardea; but Rab Ashe told him it had previously been abolished because of the murmuring of the Minim.

That is quite right according to Rab who declares that a benediction which does not contain the Divine Name is no benediction. But, according to R. Johanan who holds that a benediction which does not contain a reference to the Divine Kingship is no benediction, what is there to say?

Rabbah b. Hinnana the Elder said in the name of Rab : Whoever does not recite "True and firm" in the morning and "True and trustworthy" in the evening has not fulfilled his obligation ; as it is said, "To declare Thy lovingkindness in the morning and Thy faithfulness in the night-seasons" (Ps. xcii. 3).

Rabbah b. Hinnana [the Elder] also said in the name of Rab : When one prays [the Tefillah] and has to bow, he should bow at the word "Blessed" ; and when returning to the erect position, he should do so on mentioning the Divine Name.

Samuel said to Hiyya b. Rab : O son of the Law, come and let me tell thee an excellent thing which thy father once said. Thus spake thy father : When one bows, he should do so at the word "Blessed" ; and when he returns to the erect position, he should do so on mentioning the Divine Name.

When Rab Sheshet bowed, he did so like a twig ; but when he returned to the erect position, he did so like a snake.

Rabbah b. Hinnana the Elder also said in the name of Rab : During the whole year, one should in the Tefillah use the phrases "The holy God" and "King Who lovest righteousness and judgment" ; except during the ten days from the New Year until the Day of Atonement, when he should substitute "The holy King" for the former and "King of judgment" for the latter.

Rab Joseph declared : "The holy God" and "King Who lovest righteousness and judgment" should be said: Rabbah declared: "The holy King" and "King of judgment" should be said ; and the Halakah is in accord with Rabbah's view.

Rabbah b. Hinnana the Elder also said in the name of Rab : Whoever has it in his power to pray" on behalf of his neighbour and fails to do so is called a sinner ; as it is said, "Moreover as for me, far be it from me that I should sin against the Lord in ceasing to pray for you" (I Sam. xii. 23).

Rabbah b. Hinnana the Elder also said in the name of Rab : Whoever commits a transgression and is filled with shame thereby, all his sins are forgiven him; as it is said, "That thou mayest remember and be confounded, and never open thy mouth any more, because of thy shame; when I have forgiven thee all that thou hast done, saith the Lord God" (Ezek. xvi. 63).

It is not intended that the name Jacob shall be obliterated, but that Israel will be fundamental and Jacob secondary. Similarly the Scriptures state, "Remember ye not the former things, neither consider the things of old" (Is. xliii. 18) — "Remember ye not the former things," i.e. the servitude of the kingdoms, "neither consider the things of old," i.e. the exodus from Egypt. "Behold I will do a new thing ; now shall it spring forth" (ibid. 5:19). Rab Joseph taught :

There is a teaching : Symmachus says : Whoever prolongs the pronunciation of the word ehad "one," his days and years are prolonged for him. Rab Aha b. Jacob said : Especially the letter D. Rab Ashe said: Only he must not slur over the letter H. R.

There is a teaching : Symmachus says : Whoever prolongs the pronunciation of the word ehad "one," his days and years are prolonged for him. Rab Aha b. Jacob said : Especially the letter D. Rab Ashe said: Only he must not slur over the letter H. R.

Rab Nathan b. Mar 'Ukba said in the name of Rab Judah : "Upon thine heart" [should be recited] standing. Dost thou imagine that applies only to the words "Upon thine heart"? No ; but say, [From the commencement of the Shema'] up to "upon thine heart" is to be recited standing, but not from there onward. R. Johanan said : The whole paragraph should be recited standing ;

Rab Nathan b. Mar 'Ukba said in the name of Rab Judah : "Upon thine heart" [should be recited] standing. Dost thou imagine that applies only to the words "Upon thine heart"? No ; but say, [From the commencement of the Shema'] up to "upon thine heart" is to be recited standing, but not from there onward. R. Johanan said : The whole paragraph should be recited standing ;

and R. Johanan hereby follows out his opinion [expressed in the statement ;] Rabbah b. Rab Hannah said in the name of R. Johanan : The Halakah is in accord with the view of R. Aha which he reported in the name of R. Judah.

Our Rabbis have taught: "Hear, O Israel, the Lord our God, the Lord is one" — that was the reading of the Shema' of R. Judah ha-Nasi'. Rab said to R. Hiyya, "I have never seen Rabbi receive the yoke of the kingdom of heaven upon himself." He replied to him, "Son of princes, at the time when he passed his hands across his face, he received upon himself the yoke of the kingdom of heaven."

R. Ila b. Rab Samuel b. Marta said in the name of Rab: [If one recited only the verse] "Hear, O Israel, the Lord our God, the Lord is one" and was then overcome by sleep, he has fulfilled his obligation. Rab Nahman said to Daro his servant : With the first verse worry me [to keep awake], but do not so after that. Rab Joseph asked Rab Joseph b. Raba, "How used thy father to do ?" He replied, "With the first verse he took pains [to keep awake], but he did not so after that."

R. Ila b. Rab Samuel b. Marta said in the name of Rab: [If one recited only the verse] "Hear, O Israel, the Lord our God, the Lord is one" and was then overcome by sleep, he has fulfilled his obligation. Rab Nahman said to Daro his servant : With the first verse worry me [to keep awake], but do not so after that. Rab Joseph asked Rab Joseph b. Raba, "How used thy father to do ?" He replied, "With the first verse he took pains [to keep awake], but he did not so after that."

R. Ila b. Rab Samuel b. Marta said in the name of Rab: [If one recited only the verse] "Hear, O Israel, the Lord our God, the Lord is one" and was then overcome by sleep, he has fulfilled his obligation. Rab Nahman said to Daro his servant : With the first verse worry me [to keep awake], but do not so after that. Rab Joseph asked Rab Joseph b. Raba, "How used thy father to do ?" He replied, "With the first verse he took pains [to keep awake], but he did not so after that."

R. Ila b. Rab Samuel b. Marta said in the name of Rab: [If one recited only the verse] "Hear, O Israel, the Lord our God, the Lord is one" and was then overcome by sleep, he has fulfilled his obligation. Rab Nahman said to Daro his servant : With the first verse worry me [to keep awake], but do not so after that. Rab Joseph asked Rab Joseph b. Raba, "How used thy father to do ?" He replied, "With the first verse he took pains [to keep awake], but he did not so after that."

R. Ila b. Rab Samuel b. Marta said in the name of Rab: [If one recited only the verse] "Hear, O Israel, the Lord our God, the Lord is one" and was then overcome by sleep, he has fulfilled his obligation. Rab Nahman said to Daro his servant : With the first verse worry me [to keep awake], but do not so after that. Rab Joseph asked Rab Joseph b. Raba, "How used thy father to do ?" He replied, "With the first verse he took pains [to keep awake], but he did not so after that."

Rab Joseph said : One who lies on his back should not read the Shema'. Is it only he may not read [the Shema' in this position] ; but is it right for him to sleep [in this position]? For lo, R. Joshua b. Levi cursed anyone who slept lying on his back !

But it is not so ! For behold, Raba b. Rab Shaba visited Rabina on one of those days when the individual does not complete the Hallel, and Rabina did not interrupt [to greet him]!

Rab said : Whoever greets his neighbour before he prays is as though he accounted him as an idolatrous altar [bamah] ; as it is said, "Cease ye from man, in whose nostrils is a breath ; for how little [bammeh] is he to be accounted" (Is. ii. 22). Read not bammeh but bamah.

Rab Sheshet quoted the following in objection ; Between the sections one may greet out of respect and return a salutation !

R. Abba explained [the statements of Rab Samuel to refer] to one who goes first to the door of his neighbour.

R. Jonah said in the name of R. Zera: Whoever attends to his personal affairs before offering his prayers is as though he had erected an idolatrous altar. He was asked : Dost thou say "an idolatrous altar"? He answered : No, I only mean it is prohibited; and it is in accordance with the statement of Rab Iddi b. Abin

who said in the name of Rab Isaac b. Ashyan : It is forbidden a man to attend to his personal affairs before offering his prayers ; as it is said, "Righteousness shall go before him, and shall make his footsteps a way" (Ps. Ixxxv. 14).

Rab Iddi b. Abin also said in the name of Rab Isaac b. Ashyan : Whoever prays and afterwards goes on his way [to attend to his affairs], the Holy One, blessed be He, attends to them for him ; as it is said, "Righteousness shall go before him, and He shall make his footsteps a way."

Rab Iddi b. Abin also said in the name of Rab Isaac b. Ashyan : Whoever prays and afterwards goes on his way [to attend to his affairs], the Holy One, blessed be He, attends to them for him ; as it is said, "Righteousness shall go before him, and He shall make his footsteps a way."

Rab Joseph said : How excellent is the teaching which, when Rab Samuel b. Judah came [from Palestine], he reported, viz. : In the West they say in the evening, "Speak unto the children of Israel and say unto them I am the Lord your God. True."

Rab Joseph said : How excellent is the teaching which, when Rab Samuel b. Judah came [from Palestine], he reported, viz. : In the West they say in the evening, "Speak unto the children of Israel and say unto them I am the Lord your God. True."

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

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

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

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

Rab Pappa replied : In the West they hold that "And thou shalt say unto them" is likewise not considered a commencement, until one adds "And they shall make for themselves fringes."

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

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

Hiyya b. Rab declared: If one has said "I am the Lord your God," he must continue "True" ; if he has not said "I am the Lord your God," it is not necessary to add "True."

Rab washed his hands, read the Shema', put on the Tefillin and then offered his prayers. How could he act thus? For lo, there is a teaching : One who is digging a cavity for a corpse is exempt from the obligation of reading the Shema', the Tefillah, Tefillin and all the commandments mentioned in the Torah ; but when the time of reading the Shema' arrives, he ascends, washes his hands, puts on the Tefillin, reads the Shema' and offers his prayers?

Nevertheless it presents a difficulty to Rab. [The solution is :] Rab holds the view of R. Joshua b. Karhah who says : First there must be the yoke of the kingdom of heaven, and afterwards the yoke of the commandments.

Nevertheless it presents a difficulty to Rab. [The solution is :] Rab holds the view of R. Joshua b. Karhah who says : First there must be the yoke of the kingdom of heaven, and afterwards the yoke of the commandments.

Further, how could Rab be considered as holding the same opinion as R. Joshua b. Karhah ? For Rab Hiyya b. Ashe has said : On many occasions have I stood before Rab, who first washed his hands, uttered the benediction, taught us the chapters, laid Tefillin, and after that read the Shema' ! Shouldest thou argue that the time for reading the Shema' had not yet arrived, in that case what purpose is there in the testimony of Rab Hiyya b. Ashe?

Further, how could Rab be considered as holding the same opinion as R. Joshua b. Karhah ? For Rab Hiyya b. Ashe has said : On many occasions have I stood before Rab, who first washed his hands, uttered the benediction, taught us the chapters, laid Tefillin, and after that read the Shema' ! Shouldest thou argue that the time for reading the Shema' had not yet arrived, in that case what purpose is there in the testimony of Rab Hiyya b. Ashe?

Further, how could Rab be considered as holding the same opinion as R. Joshua b. Karhah ? For Rab Hiyya b. Ashe has said : On many occasions have I stood before Rab, who first washed his hands, uttered the benediction, taught us the chapters, laid Tefillin, and after that read the Shema' ! Shouldest thou argue that the time for reading the Shema' had not yet arrived, in that case what purpose is there in the testimony of Rab Hiyya b. Ashe?

Further, how could Rab be considered as holding the same opinion as R. Joshua b. Karhah ? For Rab Hiyya b. Ashe has said : On many occasions have I stood before Rab, who first washed his hands, uttered the benediction, taught us the chapters, laid Tefillin, and after that read the Shema' ! Shouldest thou argue that the time for reading the Shema' had not yet arrived, in that case what purpose is there in the testimony of Rab Hiyya b. Ashe?

Still the difficulty against Rab remains! His messenger was at fault.

He answered : Well has he spoken ; for is it written, "I will wash with water"? No; it is written, "I will wash in cleanliness," i.e. with anything that cleanses. And lo, Rab Hisda cursed anyone who went about in search of water at the time of prayer. This, however, applies only to the reading of the Shema', but for the Tefillah one may go for water.

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

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

Rab Hisda said in the name of Rab Shela: The Halakah is in accord with R. Judah's view which he reported in the name of R. Eleazar b. 'Azariah, and the Halakah is in accord with R. Judah.

Rab Hisda said in the name of Rab Shela: The Halakah is in accord with R. Judah's view which he reported in the name of R. Eleazar b. 'Azariah, and the Halakah is in accord with R. Judah.

Rab Joseph said : The dispute is only over the reading of the Shema', but with other commandments all agree that [if inaudible] he has not complied with the requirements of the law ; for it is written, "Attend and hear, O Israel" (Deut. xxvii. 9).

But it is quoted in objection : One may not say the Grace after meals in his heart ; but if he has done so, he has complied with the requirements of the law ! But if [the statement of Rab Joseph] was reported, it must have been reported as follows : [Rab Joseph said] : The dispute is only over the reading of the Shema' ; for it is written, "Hear O Israel" ; but with other commandments all agree that [if inaudible] he has complied with the requirements of the law.

But it is quoted in objection : One may not say the Grace after meals in his heart ; but if he has done so, he has complied with the requirements of the law ! But if [the statement of Rab Joseph] was reported, it must have been reported as follows : [Rab Joseph said] : The dispute is only over the reading of the Shema' ; for it is written, "Hear O Israel" ; but with other commandments all agree that [if inaudible] he has complied with the requirements of the law.

Rab Josiah taught in the presence of Raba : "And thou shalt write them" (Deut. vi. 9) means that the whole [of the first two paragraphs of the Shema'] must be written [in the Tefillin], even the words of the commands.

Rab Obadiah taught in the presence of Raba : "And ye shall teach" (Deut. xi. 19), i.e. let thy teaching be perfect — let one make a brief pause between words which are liable to be jumbled together,